

         Soothill-Hodous Dictionary of Chinese Buddhist Terms

                      中国佛教术语词典

                       (DDBC version)

                           16792条





一  eka(एक). One, unity, monad, once, thesame; immediately on (seeing, hearing, etc.).

一一  One by one, each, every one,severally.

一丈六像  Sixteen 'feet' form, or image,said to be the height of the Buddha's body, or 'transformation' body; v. 丈六金身.

一三昧  ekāgra(एकाग्र), aikāgrya(ऐकाग्र्य). Undeflectedconcentration, meditation on one object; v 一行三昧.

一中  A hall of spread tables; idem一普.

一中一切中  One being recognized as 'mean'then all is of the 'mean'; the three aspects of reality, noumenon, phenomenon,and madhya (मध्य), are identical in essence; v. 止觀 5.

一乘  ekayāna(एकयान), One yāna (यान), the One yāna (यान), the vehicle of one-ness.

一乘之珠  The pearl of the One yāna (यान), i.e. The Lotus Scripture.

一乘圓宗  The Tiantai, or Lotus School ofthe perfect teaching, or the one vehicle; v. 天台宗.

一乘家  The one-vehicle family or sect,especially the Tiantai or Lotus School.

一乘法  (一乘法門) The one vehicle method as revealed in the Lotus Sūtra.

一乘究竟教  The One Vehicle in its finalteaching, especially as found in the Lotus Sūtra.

一乘經  一乘妙典 (or 一乘妙文) Another name for the Lotus Sūtra, so called because it declares the one way of salvation, theperfect Mahāyāna.

一乘菩提  The one-vehicle enlightenment.

一乘顯性教  One of the five divisions made by圭峰 Guifeng of the Huayan 華嚴 or Avataṃsaka School; v. 五教.

一九  A Shingon term for Amitābha.

一九之生  Future life in the Amitābha PureLand.

一人作虛萬人傳實  One man's untruth is propagatedby a myriad men as truth; famae mendacia.

一代  A human lifetime; especially thelifetime of Śākyamuni on earth.

一代三段  The three sections, divisions, orperiods of Buddha's teaching in his life- time, known as 序分, i.e. the 華嚴, 阿含, 方等, and 般若 sūtra (सूत्र)s; 正宗分, i.e. 無量義, 法華, and 普賢觀 sūtra (सूत्र)s; and 流通分, i.e. the 涅槃經; they are known as introductory, main discourse, and finalapplication. There are other definitions.

一代五時佛法  The five period of Buddha'steachings, as stated by Zhiyi 智顗 of the Tiantai School. The fiveare 華嚴, 阿含, 方等, 般若, 法華涅槃, the last two being the final period.

一代教  The whole of the Buddha'steaching from his enlightenment to his nirvāṇa (निर्वाण), including Hīnayāna and Mahāyāna teaching.

一位一切位  idem 一門不門.

一佛世界  A Buddha-cosmos; a worldundergoing transformation by a Buddha.

一佛乘  The one Buddha-yāna (यान). The One Vehicle, i.e. Mahāyāna, which contains the final orcomplete law of the Buddha and not merely a part, or preliminary stage, as inHīnayāna. Mahāyānists claim it as the perfect and only way to the shore of parinirvāṇa (परिनिर्वाण). It is especially the doctrine of the 法華經 Lotus Sūtra; v. 大乘.

一佛乘  The Mahāyāna, or one-Buddhavehicle, especially the teaching of the Lotus Sūtra.

一佛土  (一佛國土); idem一佛世界 A Buddha-domain; or aone-Buddha region; also the Pure Land.

一佛多佛  One Buddha or many Buddhas, i.e.some Hīnayāna Schools say only one Buddha exists in the same aeon; Mahāyānasays many Buddhas appear in the same aeon in many worlds.

一佛淨土  A Buddha's Pure Land, especiallythat of Amitābha.

一來  (一來向) sakṛdāgāmin (सक्ड़्दागामिन्). Only one more return to mortality, v. 斯 and 四向.

一來果  v. 四果.

一個半個  A particle, the very least.

一光三尊  Three honoured ones in one lightor halo—Amitābha, Avalokiteśvara, and Mahāsthāmaprāpta; or Śākyamuni, Bhaiṣajyathe 藥王 and 藥上 his younger brother.

一兔毛塵  An atom of dust on a hare's down(śaśorṇa (शशोर्ण)). A measure, the 22,588,608,000th part of a yojana (योजन).

一刀三禮  In carving an image of Buddha, ateach cut thrice to pay homage to the triratna (त्रिरत्न). 一筆三禮 and 一字三禮 indicate a similar rule for thepainter and the writer.

一分家  A school founded by 安慧 Anhui, teaching 心識之一分說 that cognition is subjective.

一分菩薩  A one-tenth bodhisattva (बोधिसत्त्व), or disciple; one who keeps one-tenth of the commandments.

一切  sarva(सर्व). All, the whole; 普, 遍, 具.

一切一心識  That all things are mind, or mental.

一切世尊最尊特身  The most honoured of all theworld-honoured; a title of Vairocana; v. 毘.

一切人中尊  The most honoured among men,especially Vairocana; v. 毘.

一切佛心印  trikona(त्रिकोन). The sign on a Buddha'sbreast, especially that on Vairocana's; the sign of the Buddha-mind; it is atriangle of flame pointing downwards to indicate power overall temptations; itis also 一切遍智印 the sign of omniscience.

一切佛會  The assembly of all the Buddhas,a term for the two maṇḍala (मण्डल)s, or circles; v. 胎藏界 and, 金剛界, i.e. the Garbhadhātu and the Vajradhātu.

一切即一  v. 一即一切.

一切如來  sarvatathāgata(सर्वतथागत), all Tathāgatas, all theBuddhas.

一切如來定  The highest of the 108 degrees ofsamādhi (समाधि) practised by bodhisattva (बोधिसत्त्व)s, also called 大空三昧 śūnyasamādhi(शून्यसमाधि), i.e. of the great void, or immateriality, and 金剛三昧 vajrasamādhi (वज्रसमाधि), Diamond samādhi (समाधि). A samādhi (समाधि) on the idea that all things are of the (same) Buddha-nature.

一切如來寶  The talismanic pearl of allBuddhas, especially one in the Garbhadhātu maṇḍala(मण्डल) who holds a lotus in his lefthand and the talismanic pearl in his right.

一切如來必定印  The sign of the assurance ofattaining Buddhahood.

一切如來智印  A sign of the wisdom of allbuddhas, a triangle on a lotus in the Garbhadhātu group.

一切如來眼色如明照三摩地  A Vairocana-samādhi (समाधि), in which the light of the Tathāgata-eye streams forth radiance.Vairocana by reason of this samādhi (समाधि) is accredited with delivering the 'true word' which sums up all theprinciples and practices of the masters.

一切如來諸法本性清淨蓮華三昧  A lotus-samādhi (समाधि) of Vairocana from which Amitābha was born. It is a Tathāgatameditation, that the fundamental nature of all existence is pure like thelotus.

一切如來金剛誓誡  The original oath of everyTathāgata, when as with the roar of a lion he declares that all creatures shallbecome as himself.

一切施  sarvadā(सर्वदा). 薩縛達 One who gives his all; all-bestowing.

一切普門身  The one who completely fills allthe 'four realms' (dharmadhātu (धर्मधातु)), a doctrine of the 華嚴 School.

一切智  sarvajña(सर्वज्ञ); v. 薩, i.e. 佛智Buddha-wisdom, perfect knowledge,omniscience.

一切智人  or 一切智者 Buddha.

一切智句  The state or abode of all wisdom,i.e. of Buddha; 句 is 住處.

一切智地  The state or place of suchwisdom.

一切智天  薩婆慎若提婆Sarvajñadeva, the deva (देव) (i.e. Buddha) of universal wisdom.

一切智心  The Buddha-wisdom mind.

一切智慧者  The all-wise one, a title of Vairocana;v. 毘.

一切智智  The wisdom of all wisdom,Buddha's wisdom, including bodhi (बोधि), perfect enlightenment and purity; 大悲 great pity (for mortals); and 方便 tact or skillin teaching according to receptivity.

一切智相  sarvajñatā(सर्वज्ञता), omniscience, or thestate or condition of such wisdom.

一切智經  The 59th chapter of the 中阿含經.

一切智舟  or 一切智船 The vehicle of 一切智 (Mahāyāna), whichcarries men to the 一切智地.

一切智藏  The thesaurus of 一切智; Buddha.

一切有  sarvabhāva(सर्वभाव). All things or beings; tr.of the name of Viśvabhū; v. 毘.

一切有情  一切眾生 Allsentient beings.

一切有根本  The Mūlasarvāstivādaḥ, a branchof the Sarvāstivādin sect, which asserted the reality of things.

一切有為  All phenomena, the phenomenal;all that is produced by causative action; everything that is dynamic and notstatic.

一切有部  The realistic School,Sarvāstivādaḥ, a branch of the Vaibhāṣika, claiming Rāhula as founder,asserting the reality of all phenomena: 說一切有部; 薩婆多部; 薩婆阿私底婆拖部; 一切語言部. It divided, and the following seven schools are recorded, but thelist is doubtful: — Mūlasarvāstivādaḥ 一切有根本部. Kāśyapīyaḥ 迦葉毘維, also known as Suvarṣakāḥ 蘇跋梨柯部; 遊梨沙部; 蘇梨沙部; and 善歲部. Dharmaguptāḥ 法密部; 法藏部; 法護部. Mahīśāsakāḥ or Mahīśāsikāḥ 摩醯奢婆迦部; 彌喜捨婆阿部; 彌沙塞部; 化地部; 正地部. Tāmraṣāṭīyāḥ. Vibhajyavādinaḥ 分別說部.Bahuśrutīyāḥ 婆收婁多柯 or 多聞部.

一切法  一切萬法; 一切諸法 sarvadharma (सर्वधर्म). All things; all laws, existences, or beings.

一切法界決定智印  The 'true word' of assurance ofVairocana and of all the eight classes of beings, as the symbol through whichall may attain the sure Buddha-wisdom.

一切法界生印  One of the three signs in the maṇḍala (मण्डल) of the Shingon School — the sign of producing all things or realms.

一切法界自身表  Buddha's self-manifestation toall creation.

一切法空  sarvadharma-śūnyatā(सर्वधर्म-शून्यता), the emptiness orunreality of all things.

一切無障法印明  A sign for overcoming all hindrances,i.e. by making the sign of a sword through lifting both hands, palms outwardand thumbs joined, saying Hail! Bhagavat! Bhagavat svāhā(स्वाहा)!

一切無障礙  Absolutely free or unhindered,e.g. like air; illimitable, universal.

一切皆成 All beings become Buddhas, for allhave the Buddha-nature and must ultimately become enlightened, i.e. 一切眾生皆悉成佛. This is the doctrine of developed Mahāyāna, oruniversalism, as opposed to the limited salvation of Hīnayāna and ofundeveloped Mahāyāna; 法華經方便品; 若有聞法者無一不成佛 if there be any who hear the dharma(धर्म), not one will fail to becomeBuddha.

一切皆空宗  The sects which maintain theunreality of all things; v. 十宗.

一切真言心  The first Sanskrit letter 'a (अ)'; it ispronounced 'an' by the Shingon School and emphasized as the heart of all wisdom.In India 'a (अ)' is the 'name of Vishṇu (especially as the first of the threesounds in the sacred syllable oṃ (ओṃ) or aum (औम्)), also ofBrahmā, Śiva, and Vaiśvānara (Agni)' M. W.

一切真言王  All the 'true word' rulers, shownin the Garbhadhātu and Vajradhātu groups.

一切眾生之父  The Father of all the living,Brahmā 梵王.

一切眾生喜見佛  Sarvasattva-priya-darśana. TheBuddha at whose appearance all beings rejoice. (1) A fabulous Bodhisattva whodestroyed himself by fire and when reborn burned both arms to cinders, an actdescribed in the Lotus Sūtra as the highest form of sacrifice. Reborn asBhaiṣajyarāja 藥王. (2) The name under whichBuddha's aunt, Mahāprajāpatī, is to be reborn as Buddha.

一切眾生精氣  Sarvasattvāujohārī. Lit. subtlevitality of all beings; the quintessence or energy of all living beings. Acertain rākṣasī (राक्षसी), wife of a demon.

一切眾生離諸惡趣  sarvasattva-pāpa-prahāṇa(सर्वसत्त्व-पाप-प्रहाण). A samādhi (समाधि) on a world free from all the evil destinies.

一切種妙三昧  The samādhi(समाधि), or trance, which bringsevery kind of merit for one's adornment.

一切種智  see 三智.

一切種識  The 8th of the 八識 q.v.

一切經  The Tripiṭaka 大藏經 or 藏經, i.e. the whole of the BuddhistCanon. The collection was first made in China in the first year of 開皇 A.D. 581. See B. N.

一切義成  Sarvārthasiddha, orSiddhārtha; all wishes realized, name given to Śākyamuni athis birth; v. 悉, 薩.

一切萬  一切諸法; 一切物 All things, idem 一切法.

一切處  samanta(समन्त). Everywhere, universal; auniversal dhyāna (ध्यान).

一切處無不相應真言  The Shingon or 'True word' thatresponds everywhere.

一切語言部  idem 一切有部.

一切諸佛  All Buddhas.

一切遍智印  trikoṇa(त्रिकोण). A triangle above a whitelotus, apex downward, of pure white colour, representing wisdom as a flamewhich burns up all passion and overcomes all opposition; the symbol of everyTathāgata. It is specially connected with Vairocana. Also 一切佛心印; 諸佛心印.

一剎  v. 掣. A kṣetra (क्षेत्र), a land, a Buddha-realm or chiliocosm.

一剎那  A kṣaṇa(क्षण), the shortest space of time, amoment, the 90th part of a thought and 4,500th part of a minute, during which90 or 100 are born and as many die.

一化  The teaching and influence of aBuddha during one Buddha-period; also the teaching of the whole truth at once;also an instantaneous reform.

一化五味之教 The Five Tastes or periods of theBuddha's teaching as defined by the Tiantai School, i.e. the 華嚴; 阿含; 方等; 般若 and 法華涅槃 q.v. and v. 五味.

一千  sahasra(सहस्र); a thousand.

一千二百  1,200.00

一千二百功德  The 1,200 merits or powers of theorgans of eye, tongue, and mind predicted in the Lotus Sutra, but,generally, the merits therein predicted to all six organs.

一印  A seal, sign, symbol.

一印會  The sixth of the nine Vajradhātugroups.

一即一切一切即一  'One is all and all is one.'Expressing the essential unity of all things; a tenet of the Huayan and Tiantaischools.

一即三  One is (or includes) three;especially the one yāna (यान) (the Buddha vehicle) is, or includes the three vehicles, i.e. bodhisattva (बोधिसत्त्व), pratyekabuddha (प्रत्येकबुद्ध), and śrāvaka (श्रावक).

一即十  One is ten, or, if one then ten,one being the root or seed of numbers, and containing all the rest. There aremany other forms, e.g. 一心即一切心 and so on.

一叉鳩王  Ikṣvāku Virūḍhaka or Videhaka,translated by 甘蔗王 Sugar-cane king, also 日種善生 Sūryavaṃśa, an ancient king of Potala and ancestor of the Śākyaline.

一句  A word, or sentence; 一句子 a subordinate or explanatory word or sentence; 句 is also used for 處.

一句投火  For but one sentence of the Truthwillingly to cast oneself into the fire.

一句道盡  With one word to make clear thewhole Law.

一合相  An organism, a cosmos, or anycombined form, e.g. a man, a world.

一向  One direction, each direction;with single mind, the mind fixed in one direction undistracted; e.g. 一向清淨無有女人 (The land of that Buddha is) everywhere pure; no women are there.

一向大乘寺  A monastery wholly Mahāyāna.

一向宗  The 真宗 Shin or Pure-land Shin Sect founded by Shinran, in Japan, whosechief tenet is unwavering reflection on Amida (by repeating his name).

一向小乘寺  A monastery wholly Hīnayāna.

一向記  A confirmatory reply to aquestion, e.g. Do not all die? All die.

一吹  v. 一唾.

一周忌  Anniversary of a death; also 一周關 and 一回忌.

一味  One, or the same flavour, kind orcharacter, i.e. the Buddha's teaching.

一味瀉瓶  Completely, exhaustively, e.g. aswater can be poured from one bottle to another without loss, so should be amaster's pouring of the Law into the minds of his disciples.

一品  (一品經) varga (वर्ग) 跋渠; a chapter, or division (of a sūtra(सूत्र)).

一唾一吹  A spit or a puff, i.e. as futileas thinking that a man could puff out a burning world and blow it again intocomplete existence, or could with a spit or a puff put it out.

一喝  A call, shout, deafening shout.

一四句偈  A four-character line of a gāthā (गाथा), or verse.

一四天下  A world of four great continentssurrounding a Mt. Sumeru.

一回忌  The first anniversary of a death;any such anniversary; also 一周忌.

一因  A cause; the cause from which theBuddha-law arises.

一地  The one ground; the same ground;the Buddha-nature of all living beings i.e. as all the plants grow out of theone ground, so all good character and works grow from the one Buddha-nature.

一坐食  One meal a day taken before noonand without rising from the seat; it is the 5th of the 12 dhūta (धूत)s.

一塵  A grain of dust, an atom, aparticle.

一塵法界  The whole in an atom, a universein a grain of dust, one grain of dust is a microcosm of the universal whole.

一境  One region, realm, order, orcategory.

一境三諦  The three axioms in the onecategory; the three are 空, 假, and 中, which exist in every universe; v. 三諦. It is a principle of the Tiantai 圓教.

一境四心  Four different ways of looking atthe same thing. Similar to 一水四見 i.e. one and the same realitythough seen from different aspects.

一增一減  A kalpa(कल्प) during which a human lifetimeincreases from ten years to 80,000 years and then decreases back to ten. At theend of the first century the increase is to 11 years; at the end of the secondcentury to 12 years, and so on till a lifetime lasts 80,000 years; thendecrease follows in the same ratio till 10 is reached. The whole period ofaccretion and declension covers a small kalpa (कल्प), i.e. 16,800,000 years; also called 中劫.

一壇構  The setting up of altars beforethe Vajradhātu and Garbhadhātu maṇḍala (मण्डल)s, each erected and worshipped separately; also 一檀構.

一夏  The summer retreat in India of, 90days, from the 16th of the 4th moon to the 15th of the 7th; v. 雨.

一大三千世界  A great chiliocosmos or universeof the three kinds of thousands of worlds. The three 千 are termed 一千; 中千; 大千. A great chiliocosmos is also termed 三千大千世界 q.v. Each world consists of its central mountain Sumeru, surroundedby four continents, its seas being surrounded by a girdle or wall of iron; 1,000such worlds make a small chiliocosmos; 1,000 of these make a mediumchiliocosmos; 1,000 of these make a great chiliocosmos, or 1,000,000,000worlds. Later Buddhists increased this number to a figure with 4,456,489digits. It is a Buddha-universe.

一大事  The one great work of a Buddha,universal enlightenment and release; also a life, or lifetime.

一大宅  The great house, i.e. the burninghouse (of the world) in the Lotus Sūtra;also 火宅.

一大車  The one great salvation vehicleof the Lotus Sūtra, the Mahāyāna.

一如  The one ru, i.e. the bhūtatathatā(भूततथता), or absolute, as the normand essence of life. The 真如 true suchness, or true character,or reality; the 法性 nature of things or beings. Thewhole of things as they are, or seem; a cosmos; a species; things of the sameorder. Name of a celebrated monk, Yiru. V. 一真; 一實.

一如觀音  One of the 33 representations ofGuanyin ascending on the clouds.

一如頓證  Immediate experiential enlightenmentby the Tathāgata truth; the immediate realization that all is 真如 bhūtatathatā (भूततथता).

一字  One word; a magic or esotericword.

一字三禮  Three homages at every word onecopies of the sūtra (सूत्र)s.

一字文殊  The 'Single-word Mañjuśrī', the magicword is 齒[口*臨]; or 體哩呬淫; or 叱洛呬燄, and is used to avoid difficult parturition and to healarrow-wounds. The image used is of a youthful smiling Mañjuśrī, wearing thefelicitous pearl, with one tress on his head, hence also called 一髻文殊.

一字禪  A cryptic single-word reply to aquestion, requiring meditation for its apprehension; it is a Chan or Zenmethod.

一字金輪法  (一字金輪頂法) The one word golden-wheel magical method (Shingon), the one wordis bhrūṃ (भ्रूṃ); also 一字金輪佛頂法.

一家宴  A monasterial family party, i.e.when a monk, on becoming head of a monastery, invites its inmates to a feast.

一實  The one reality; the bhūtatathatā (भूततथता); idem 一如, 一真.

一實乘  The one method, of salvation, the一實 School.

一實圓乘  The Tathāgata's perfect vehicle,i.e. that of the Lotus Scripture.

一實圓宗  The one real and perfect school,i.e. the Tiantai or Lotus School.

一實境界  The state or realm of 一實; the realization of the spirituality of all things; it is the 如來法身 the tathāgata-dharmakāya (तथागत-धर्मकाय).

一實無相  The one reality being indivisibleis apart from all transient (or empty) forms, and is therefore styled theformless, e.g. the invisible.

一實相  The state of bhūtatathatā (भूततथता), above all differentiation, immutable; it implies theBuddha-nature, or the immateriality and unity of all things; 真如之理無二無別, 離諸虛妄之相; it is undivided unity apart from all phenomena.

一寧  Yining, a monk who went to Japanin 1299; v. 一山.

一寶  The one precious thing, thespirit, or intelligent nature; the intelligent mind (behind all things).

一小劫  A small kalpa (कल्प); a period of the growth and decay of a universe. See 一增一滅 and 劫.

一山  A hill; a monastery; Yishan, thename of a Chinese monk who voyaged to Japan in A.D. 1299 and who was alsostyled 一寧 Yining.

一形  An appearance, a lifetime, theperiod of an individual existence, also 一期 and 一生涯.

一往  One passage, or time, once; onone superficial going.

一微塵  A particle of dust; an atom, thesmallest particle, a microcosm of the universe.

一心  With the whole mind or heart; onemind of heart; also the bhūtatathatā (भूततथता), or the whole of things; the universe as one mind, or a spiritualunity.

一心三惑  同體三惑The Tiantai'three doubts' in the mind of a bodhisattva (बोधिसत्त्व), producing fear of illusion, confusion through multiplicity ofduties, and ignorance, i.e. 見思; 塵沙 and 無明 q.v.

一心三智  One mind and three aspects ofknowledge. The 別教 separates the three aspects into 空, 假, and 中 q.v.; Tiantai unifies them intoone immediate vision, or regards the three as aspects of the one mind.

一心三觀  The Tiantai insight 一心三智; also simultaneous vision of past, present, and future; also called圓融三觀; 不可思議三觀.

一心稱名  With undivided mind to call onthe name (of Guanyin).

一心金剛寶戒  圓頓戒 Theinfrangible-diamond rules of all bodhisattva (बोधिसत्त्व)s and Buddhas, a term of Tiantai School, founded on the 梵網經.

一念  A kṣaṇa(क्षण), or thought; a concentrationof mind; a moment; the time of a thought, of which there are varyingmeasurements from 60 kṣaṇa (क्षण) upwards; the Fan-yi-ming-yi makes it one kṣaṇa (क्षण). A reading. A repetition (especially of Amitābha's name). ThePure-land sect identify the thought of Buddha with Amitābha's vow, hence it isan assurance of salvation.

一念三千  In one thought to survey orembrace the 3,000 worlds, or a chiliocosmos with all its forms of existence; tosee the universe as a thought; it is a Tiantai mode of meditation.

一念不生  Not a thought arising; beyond thenecessity of thinking, as in the case of a Buddha.

一念業成  At one thought the workcompleted; karma complete in one thought. One repetition, or sincere thought ofor faith in Amitābha's vow, and entrance into the Pure Land is assured.

一念萬年  In a moment's thought to obtain amyriad years and no return to mortality.

一性宗  Monophysitic or 'pantheistic'sects of Mahāyāna, which assert that all beings have one and the same naturewith Buddha.

一恒河沙  (一恒) As one Ganges, i.e. as the sands of one Ganges river.

一息  A breath, i.e.inspiration-cum-expiration; a rest, or cessation.

一息半步  Half a step at a breathing onarising from meditation.

一成一切成  The Huayan doctrine that the lawof the universal runs through the phenomenal, therefore a speck of dust is amicrocosmos; also that with the Tathāgata's enlightenment all beings wereenlightened in him; in the perfection of one all are perfected; one deedincludes all.

一拶  A sudden remark, or question, bya monk or master to test a disciple, a Chan (Zen) method.

一持  Adherence to one Buddha and one sūtra (सूत्र).

一指頭禪  The one finger-tip contemplationused by a certain monk to bring to another a conception of the universe. Also aparable in the 楞伽經 Laṅkāvatāra-sūtra. The Chan or Zen sect 禪宗 regard the sūtra (सूत्र)s merely as indicators, i.e. pointing fingers, their real objectbeing only attained through personal mediation.

一揣食  A ball (or handful) of food; onehelping; a frugal meal, the sixth of the 12 dhūta(धूत)s; also called 節量食 and 一摶食.

一日  A sun, or day from sunrise tosunset.

一日一夜  ahorātra(अहोरात्र). One day one night, a dayand night, a division of time.

一日三時  The three divisions of a day,morning, noon, evening.

一日佛  A one-day Buddha, i.e. he wholives a whole day purely.

一日經  A sūtra(सूत्र) copied in one day (perhaps bymany hands); also styled 頓寫.

一明  ming(i.e. bright, clear, illuminating) is the Shingon word for a dhāraṇī (धारणी), or magical formula; especially applied to a magical acts.

一時  ekasminsamaye (एकस्मिन्समये) (Pali: ekaṃ samayaṃ); 'on one occasion,' part of theusual opening phrase of a sūtra (सूत्र)— 'Thus have I heard, once,' etc. A period, e.g. a session ofexpounding a sūtra (सूत्र).

一普  A company; a general assembly ofmonks in a monastery.

一月三舟  The one moon represents Buddha,the three boats represent varying ways of viewing him, e.g. according as thosein a anchored boat and those in two others sailing in opposite directions seedifferent aspects of the moon, so is it in regard to the Buddha.

一月三身  The allegorical trikāya (त्रिकाय) or three bodies of the moon, i.e. form as 法身, its light as 報身, its reflection as 應身; the Buddha-truth 法 has also its 體 body, its light of wisdom 智, and its application or use 用, but all three are one, or a trinity; see trikāya (त्रिकाय), 三身.

一期  A date, fixed time; a life time.

一業  A karma; a 業因 karma-cause, causative of the next form of existence.

一極  The one ultimate, or finality;ultimate enlightenment; the one final truth or way; the 一實 or Absolute.

一機一境  The 機 is subjective; the 境 is objective, e.g. smoke is the objectivephenomenon, fire the subjective inference.

一段事  The unity or continuity in theunbroken processes of nature; all nature, all being is but one continuousprocess.

一殺多生  To kill one that many may live.

一毛端  A hair's tip; the smallestdivision (of space or time).

一水四見  The same water may be viewed infour ways— deva (देव)s see it as bejewelled land, men as water, hungry ghosts as pus andblood, fish as a place to live in. Cf. 一境四心.

一法  A dharma(धर्म), or law; an ordered something,a thing, a matter.

一法印  The seal or assurance of the onetruth or law, see 一如 and 一實; the criterion of Mahāyāna doctrine, that all is bhūtatathatā (भूततथता), as contrasted with the Hīnayāna criteria of impermanence,non-personality, and nirvāṇa (निर्वाण).

一法句  The one-law abode, i.e. the sumof the 29 particular 句 or states of perfection in thePure-land śāstra (शास्त्र) of Vasubandhu.

一法界  The bhūtatathatā(भूततथता) considered in terms of mindand as a whole; a law-realm; a spiritual realm; a universe.

一法界心  A mind universal, abovelimitations of existence or differentiation.

一流  In one, or the same flow; of thesame class.

一浮漚  A floating bubble (on the ocean),a man's life, or body.

一炷  One burning of incense; a candle,or lamp.

一無礙道  The one way without barrier, i.e.the end of reincarnations in nirvāṇa (निर्वाण); a meditation on it.

一物不將來  A Chan sect idea— not a thing tobring or carry away, empty-handed, i.e. nothingness.

一生  All one's life, a whole lifetime.

一生不犯  Life-long innocence— especiallysexual.

一生入妙覺  A Tiantai doctrine thatBuddha-enlightenment can be attained by any in one lifetime, i.e. the presentlife.

一生所繫菩薩  idem 一生補處菩薩.

一生果遂  In this one life to accomplishthe three stages for final entry; it is associated with the 20th vow of Amitābha; cf. 三生果遂.

一生補處  Eka-jāti-prati-baddha; a name orMaitreya, who is to be the next Buddha in this world. Another definition is—from one enlightenment to attain to Buddhahood.

一生補處菩薩像  A 30-armed image of Maitreya.

一異  Unity-cum-differentiation; monismand pluralism; one and many; ekatva-anyatva (एकत्व-अन्यत्व), oneness and otherness.

一白三羯磨  One announcement, or reading, andthree responses, or promises of performance (karman(कर्मन्)); it is the mode ofordaining monks, three responses to the one call of the abbot.

一百  śata(शत). A hundred.

一百八  百八 aṣṭaśatam (अष्टशतम्). The 108 kleśa (क्लेश), distresses, disturbing passions, or illusions 煩惱 of mankind, hence the 108 beads on a rosary, repetitions of theBuddha's name, strokes of a bell, etc., one for each distress. Also, one of theMahārājas, with 108 hands, each holding a different implement.

一目多伽  itivṛttaka(इतिव्ड़्त्तक); stories of the livesof saints, part of the canon; also 一曰多伽.

一相 lakṣana(लक्षन). One aspect, form, or side; ekatva (एकत्व), unity as contrasted with diversity; monism; the bhūtatathatā (भूततथता); the one mind in all things; cf. 一異.

一相一味  The term 一相 is defined as the common mind in all beings, or the universal mind;the 一味 is the Buddha's Mahāyāna teaching; the former is symbolized by the land, the latter by therain fertilizing it.

一相三昧  A state of samādhi (समाधि) in which are repressed hate and love, accepting and rejecting,etc., and in which the mind reaches an undivided state, being anchored in calmand quiet.

一相智  The wisdom that all is bhūtatathatā (भूततथता) and a unity.

一相法門  The unitary or monistic method isinterpreted in more than a dozen ways; in general it means to reach a stagebeyond differentiation where all is seen as a unity.

一相無相  One-ness means none-ness; inultimate unity, or the unity of the absolute, there is no diversity.

一真  The whole of reality, theuniverse, the all, idem 真如; cf. 一如, 一實bhūtatathatā (भूततथता).

一真地  The state of meditation on theabsolute.

一真法界  The dharma(धर्म) realm of the one reality, i.e.of the bhūtatathatā (भूततथता), complete in a speck of dust as in a universe; such is the dharmakāya (धर्मकाय), or spiritual body of all Buddhas, eternal, above terms of being,undefinable, neither immanent nor transcendent, yet the one reality, thoughbeyond thought. It is the fundamental doctrine of the 華嚴宗. The 法界 is 諸佛平等法身, 從本以來不生不滅, 非空非有, 離名離相, 無內無外, 惟一真實, 不可思議, 是名一真法界; see 三藏法數 4.

一真無為  The 一真法界 one reality, or undivided absolute, is static, not phenomenal, itis effortless, just as it is 自然 self-existing.

一眼之龜  A sea turtle with only one eye,and that underneath, entered a hollow in a floating log; the log, tossed by thewaves, happened to roll over, whereupon the turtle momentarily saw the sun andmoon; an illustration of the rareness of the appearance of a Buddha; also ofthe difficulty of being reborn as a man.

一禿乘  A bald-pated 'vehicle'— anunproductive monk or disciple.

一空  All is empty, or of the void,non-material.

一筆三禮  Three salutations at each (use ofthe) pen, on painting a picture of the Buddha, or copying a scripture; cf. 一刀三禮.

一筆勾  (一筆勾銷) 'Crossed out' with a stroke of the pen; expunged; forgiven.

一等  Equal, all equal; of the firststage; a grade, rank, step.

一箭道  An arrow's flight, two li.

一篋四蛇  Four snakes in one basket, i.e.the four passions in one body, cf. 四大.

一縷一觸  'A thread, a butt'; the dragonwhich snatched a thread of a monk's robe and was consequently protected from adangerous bird; the ox which butted a monk's robe and became a monk at its nexttransmigration; e.g. the virtue of the robe.

一翳  A film on the eye; a hindrance toenlightenment.

一臘  The end of the monastic year atthe summer retreat; a monastic year; also called 法臘 or 法歲, the religious year; cf. 一夏.

一色  A colour, the same colour; thesame; especially a thing, or a form, v. rūpa (रूप) 色; minute, trifling, an atom.

一色一香無非中道  An atom or an odour is a completemicrocosm of the 中道 middle way or golden mean; theMean is found in all things.

一莖草  A blade of grass—may representthe Buddha, as does his image; it is a Buddha-centre.

一葉  A leaf; a palm-leaf or page of a sūtra (सूत्र).

一葉觀音  One of the 33 forms of Guanyin,standing on a lotus leaf.

一蓮  The Lotus-flower of the Pure-landof Amitābha, idem 蓮臺.

一蓮之實  The certainty of being born inthe Pure-land.

一蓮托生  One lotus bearing all the living,i.e. the Pure-land of Amitābha.

一蟣  A likṣā(लिक्षा), a nit, the 131,712,000thpart of a yojana (योजन), seven times the smallest atom.

一行  One act (of body, mouth, ormind); holding to one course; devoted. Yixing, A.D. 672-717, a celebrated monkwhose secular name was 張遂 Zhang Sui, posthumous title 大慧禪師; he was versed in mathematics and astronomy, a reformer of theChinese calendar, and author of several works.

一行一切行  In one act to do all other acts;the act which includes all other acts. e.g. the first step; the one disciplinewhich embraces all discipline; the fourth degree of a samādhi (समाधि).

一行三昧  真如三昧, 一相三昧 A samādhi (समाधि) for realizing that the nature of all Buddhas is the same; the 起信論 says all Buddhas and all beings. Another meaning is entireconcentration of the mind on Buddha.

一角仙人  Ekaśṛṅga ṛṣi; also 獨角仙人 The unicorn ṛṣi (ड़्षि), an ascetic born of a deer; ensnared by a woman, he lost his power,and became a minister of state; he is one of the previous incarnations ofŚākyamuni.

一觸  See 一縷.

一訶子  haritaki(हरितकि). A fruit of the yellowmyrobolan. Also阿黎勒果 (or 訶黎勒果).

一說部  Ekavyāvahārika 猗柯毘與婆訶利柯 or (Pali) Ekabyohāra 鞞婆訶羅 One of the 20 Hīnayāna schools, anominalistic school, which considered things as nominal, i.e. names without anyunderlying reality; also styled 諸法但名宗 that things are but names.

一諦  The doctrine of fundamentalunity; an abbrev. for 一實諦 the Mādhyamikafundamental doctrine; also, generally, in the sense of an axiom, or fundamentaltruth; there are varying definitions of the one fundamental truth.

一識  One sense or perception; the oneindividual intelligence or soul which uses the various senses, likened to amonkey which climbs in and out of the various windows of a house— a Satyasiddhiand Sautrāntika doctrine. Also, a Vairocana maṇḍala(मण्डल).

一識外道  Followers of the一識 heretical view.

一轉語  A turning word; a fateful word.

一遍  Once, one recital of Buddha'sname, or of a sūtra (सूत्र), or magic formula; style of 智真 Zhizhen,founder of the 時宗 Ji-shū (Japan)..

一道  One way, the one way; the way ofdeliverance from mortality, the Mahāyāna. Yidao, a learned monk of thePure-land sect.

一道法門  The 'a(अ)' school (Shingon) which takes a (अ) as the alpha(and even omega) of all wisdom; the way by which all escape mortality.

一道無為心  Mind apart from all ideas ofactivity or inactivity. Also styled, or explained, by 如實一道心, 如實知自心, 空性無境心, 一如本淨心. The third of the ten mental resting places of the esoteric school.

一道神光  Inner light; intuitive wisdom.

一門  The one door out of mortalityinto nirvāṇa (निर्वाण), i.e. the Pure-land door.

一門普門  The one door is the all-door; byentering the one door all doors of the faith are opened.

一間  ekavīcika(एकवीचिक) 翳迦鼻致迦 Still one final stage of mortality before nirvāṇa (निर्वाण). Also wrongly styled bījaka (बीजक) 鼻致迦, a seed 一種 which leads to one morereincarnation.

一間聖者  The holy ones who have only oneinterval, or stage of mortality before nirvāṇa (निर्वाण).

一闡提 (一闡提迦) icchantika (इच्छन्तिक). Also 一顛迦, 阿闡底迦 One without desire for Buddha enlightenment; an unbeliever;shameless, an enemy of the good; full of desires; 斷善根者 one who has cut off his roots of goodness; it is applied also to a bodhisattva (बोधिसत्त्व) who has made a vow not to become a Buddha until all beings aresaved. This is called 大悲闡提 the icchantika(इच्छन्तिक) of great mercy.

一際  Of the same realm or boundary,i.e. the world and nirvāṇa (निर्वाण) are one.

一雨  A rain, i.e. a lesson from theBuddha, or his teaching, see Lotus V.

一音教  The one-sound teaching, i.e. thetotality of the Buddha's doctrine; a school founded by Kumārajīva andBodhiruci.

一願建立  The one vow, i.e. the 18th of the48 vows of Amitābha, on which his sect is established.

一顛迦  idem 一闡提迦.

一食  A meal a day, one of the twelve dhūta (धूत)s.

一體  Though externally differing, innature the same; the fundamental unity of the universe. 天地與我同根, 萬物與我一體 Heaven, earth, and myself have the same root; all things are one corpuswith me.

一體三分  The trinity of 摩醯首羅 Maheśvara (Śiva), 那羅延 Nārāyaṇa (Viṣṇu), and 梵天 Brahmā. One being in three manifestations.

一體三寶  In the one body of the saṅgha (सङ्घ) is the whole triratna (त्रिरत्न), Buddha, Dharma, and saṅgha (सङ्घ). Also, Mind, Buddha, and the living, these three are withoutdifferentiation, 心佛與眾生是三無差別, i.e. are all one.

一體三身自性佛  In one's own body to have the trikāya (त्रिकाय) of the self-natured, Buddha, i.e. by personal surrender to theBuddha.

一體速疾力三昧  A samādhi(समाधि) in which instantaneous powersare acquired.

一髻  A topknot.

一髻文殊  The one topknot Mañjuśrī; there areother representations with 5 and 8; cf. 一字文殊.

一髻羅剎女  The female rakṣaḥ (रक्षः) styled 'Single top-knot', wife of a great rakṣaḥ (रक्षः) who dwells by a great ocean; on scenting blood, she can fly to itin a night 80, 000 yojana (योजन)s.

一髻羅剎王菩薩  The four-handed, dark-blue rakṣaḥ (रक्षः) with the flame of fire coming out of his head, a bodhisattva (बोधिसत्त्व) in the Garbhadhātu maṇḍala (मण्डल).

一魔萬箭  One demon a myriad arrows, i.e.to listen to one Māra-temptation opens the way for a myriad Māra-arrows.

一麻一米  A hempseed and a grain of rice aday, the scanty diet to which Śākyamuni reduced himself before hisenlightenment.

七  sapta(सप्त), seven.

七七  The period of forty-nine daysafter death, when masses are said every seventh day till the seventh seventhday.

七七忌  The seventh seventh day of themasses for the dead.

七七齋  Masses for the dead on everyseventh day for seven times. During this period the deceased is in the antarābhava (अन्तराभव) or intermediate state, known as 中有 and 中陰; at the end of forty-nine days, judgment having been made, heenters upon his next state. By observing the proper rites, his family may aidhim in overcoming his perils and attaining to a happy destiny.

七丈夫  also 七士夫趣; v. 七賢七聖.

七不可避  The seven unavoidables— rebirth, oldage, sickness, death, punishment (for sin), happiness (for goodness),consequences (cause and effect 因緣).

七事隨身  The seven appurtenances of amonk— the three garments, bowl, censer, duster (or fly-brush), stool (niṣīdana (निषीदन)), paper, and material for washing.

七佛  sapta(सप्त) Buddha. The seven ancientBuddhas, viz. Vipaśyin 毘婆尸, Śikhin 尸棄, Viśvabhū 毘舍婆, Krakucchanda 拘樓孫, Kanakamuni 俱那含牟尼 or 拘那含, Kāśyapa 迦葉, and Śākyamuni 釋迦. The last four are said to be of the present kalpa (कल्प).

七佛藥師  The seven healing Buddhas, also 七躬醫王, of whom there are two descriptions, one representing them as atvarious places in the eastern regions of space; another gives five in the eastand two in the south.

七使  The seven messengers, agents, or kleśa (क्लेश)s—desire 欲愛; anger, or hate 瞋恚; attachment, or clinging 有愛; pride or arrogance 慢; ignorance, or unenlightenment 無明; false views 見; and doubt 疑.

七例句  v. 七轉九例.

七俱胝佛母尊  Saptakotibuddha-mātṛ. Thefabulous mother of seven koṭī (कोटी)s of Buddhas; i.e. Marīci 摩利支; also 準提 Cundī, or Cundā; or 準提觀音 Cundī-Guanyin,q.v., who is represented as of whitish color, with eighteen hands and threeeyes.

七僧  A monastery is supposed topossess the following seven monks: 咒願師 invoker; 導師 leader; 唄師 intoner, or leader of thechanting; 散花師 flower-scatterer; 梵音師 master of sacred words, orSanskrit; 錫杖師 shaker of the rings on the metal staff, or crozier; 堂達 distributor of missals, etc. Another division is 講師 expounder; 讀師 reader; 咒願師; 三禮師 director of the three ceremonies; 唄師; 散花師; and 堂達.

七僧法會  An assembly of a monasterialfraternity.

七僧齋  A 'western″ term meaningan endowment for a complete monastic fraternity of seven monks.

七八行  The practice of the seven bodhyaṅga七菩提分, and the 八正道 eight marga or noble paths.

七加行  idem 七方便 .

七勝事  The seven surpassing qualities ofa Buddha; v. also 七種無上; they are his body, or person,his universal law, wisdom, perfection, destination (nirvana), ineffable truth,and deliverance.

七十  saptati' seventy.

七十三尊  The 'Diamond world' maṇḍala, orpantheon, of the esoteric sect, containing seventy-three honoured ones.

七十二天  The seventy-two devas, namely,sixty-nine devas, the lord of Tai Shan, the god of the five roads, and 大吉祥天 Mahāśrī .

七十二字  Brahma obtained seventy-two wordswith which to save the world, but failing he swallowed seventy, leaving one ateach side of his mouth 阿 and 漚 , i.e. 無 and 有 things are, things are not, being and non-being.

七十二歲  The age, 72, at which Buddha isreputed to have preached the Lotus Sutra.

七十五  pañcasaptati; '75.

七十五法  The seventy-five dharmas of theAbhidharmakośa-bhāsya, which classifies all phenomena under seventy-five categories orelements, divided into five groups; cf. 五根, 五境, 無表色. (1) Material 色法 rūpāṇi, 11 . (2) Mind 心法 cittam, 1. (3) Mental qualities 心所有法 citta-saṃprayukta-saṃskārāḥ,46. (4) Non-mental 心不相應行法 cittaviprayukta-saṃskārāḥ,14. These are the seventy-two Sarvastivadin divisions (v. Keith, B. I. , p. 201). (5) In addition there are three unconditioned or non-phenomenal elements 無為法 asaṃskṛta dharma (असṃस्क्ड़्त धर्म), 3 (v. Keith, p. 160).

七善  The seven exce1lences claimed forthe Buddha's teaching good in its 時 timing or seasonableness, 義 meaning, 語 expression, 濁法 uniqueness, 具足 completeness, 清淨調柔 pure adaptability, and 凡行 its sole objective, nirvana.There are other similar groups.

七喻  The seven parables of the LotusSutra.

七垢  The seven defilements―desire 欲, false views 見, doubt 疑, pride 慢, arrogance 憍 torpor 隨眠, and 慳 stinginess; cf. 七使.

七夢  Ānanda's seven dreams, which areexplained in the 七夢經.

七大  Earth , water, fire, wind, space(or ether), sight, and perception 地, 水, 火, 風,  空, 見, 識; cf. 大, 五大and 六境; 見大 and 六根; 識大 and 六識.

七如真  The seven aspects of the bhūta-tathatā , v.  如真 One list is 流轉如真 實相如真,  唯識如真, 安立如真, 邪行如真, 清淨如真, 正行如真. From the 唯識論 8.

七如眾  sapta-tathāgatāḥ. The seventathāgatas whose names are inscribed on a heptagonal pillar (七如來寶塔) in some Buddhist temples. One list 阿彌陀, 甘露飯王, 觀音, 毘耶娑, 色妙身, 羅担納担羅耶and 寶勝. Another list gives Amitābha,Kan-lu-wang, 離怖畏, 廣博身, Miaoseshen, Baosheng (Ratnasaṃbhava) 多寶 (Prabhūtaratna).

七姊妹  The seven sisters. See 七摩怛里.

七子  The parable in the NirvanaSutra of the sick son whose parents, though they love all their sonsequally, devote themselves to him. So does the Buddha specially care forsinners. The seven sons are likened to mankind, devas, sravakas,pratyeka-buddhas, and the three kinds of bodhisattvas of the 藏, 通 and 別教.

七宗  The seven Japanese sects of 律 Ritsu (or Risshū), 法相 Hossō, 論 Sanron 華嚴Kegon, 天台 Tendai, 真言 Shingon, and 禪Zen.

七寶  sapta ratna 薩不荅羅的捺 The seven treasures, or precious things, of which there are varyingdescriptions, e.g. 金 suvarna, gold; 銀rūpya, silver; 琉璃 vaiḍūrya, lapis lazuli; 玻瓈sphaṭika, crystal; 硨磲 musāragalva, agate; 赤珠 rohita-mukta, rubies or red pearls; 瑪瑙 aśmagarbha, cornelian. Also the seven royal (cakravartin) treasures―the goldenwheel; elephants; dark swift horses; the divine pearl, or beautiful pearls;able ministers of the Treasury; jewels of women; and loyal generals.

七寶樹林  The grove of jewel trees, ortrees of the seven precious things―a part of the "Pure-land", orParadise.

七微  The seven atoms composing an aṇu 阿耨; 阿拏, 阿菟色. Eitel's definition is seven atoms of dust, but the definition isdoubtful. This molecule is larger than an "atom" , and according tothe Sarvāstivāda it is the smallest visible particle. It is also a division ofa yojana.

七心界  The seven realms of vijñāna (विज्ञान), or perception, produced by eye, ear, nose, tongue, body, mind, towhich is added thought, 意 根 q.v.

七情  The seven emotions : pleasure,anger, sorrow, joy, love, hate, desire.

七慢  The seven pretensions orarrogances 慢 asserting superiority over inferiors and equality with equals, 過慢 superiority over equals and equality with superiors, 慢過慢 superiority over manifest superiors, 我慢 egotism or overweening pride, 增上慢 vauntingassertion of possessing the Truth, 卑慢 vaunting one's inferiority (orfalse humility), and 邪慢 vaunting lack of virtue forvirtue.

七摩怛里  saptamātṛ. The seven divinemothers, or personified energies of the principal deities; they are associatedwith the worship of the god Śiva, and attend on his son Skanda or Kārttikeya,to whom at first only seven Mātṛs were assigned, but in the later mythology aninnumerable number, who are sometimes represented as having displaced theoriginal divine mothers M.W. Their names are given as (1) Cāmuṇḍā 遮文茶 or 左問拏 (2) Gaurī嬌吠哩; (3) Vaiṣṇavī 吠瑟拏微 (4) Kaumārī 嬌麼哩; (5) Indrāṇī, Aindrī, or Māhendrī 燕捺利 or 印捺哩; (6) Raudrī勞捺哩; and (7) Vārāhī 末羅呬弭; cf. 七母天.

七支  The seven (spreading) branches—three sins ofthe body and four of speech, 身三 killing, robbing, adultery; 口四 lying, slander, abuse, double-tongue (or vain conversation). Theseare the first seven of the ten evils 十惡.

七支念誦  A method of invocation in whichonly seven kinds of signs and magical words are required. It is explained inthe 七支念誦隨行法 part of the Vairocana Sutra.

七支業  The karma resulting from theabove seven sins.

七方便  (七方便位) (1) The seven "expedient" or temporary attainments orpositions of Hīnayāna, superseded in Mahayana by the 七賢 (位) or 七加行 (位) all preparatory to the 七聖 (位) (2) The seven vehicles, i.e. those of ordinary human beings, ofdevas, of śrāvakas, of pratyekabuddhas' and of the three bodhisattvas of thethree teachings 藏, 通 and 別. (3) Also, 藏教之聲緣二人, 通教之聲緣菩三人, 別教and 圓教之二菩薩; (2) and (3) are Tiantaigroups.

七星  Ursa major; Worshipped in Japanas 妙見菩薩 Wonderful Sight Bodhisattva who protects this world.

七曇  Siddham, idem. 悉曇.

七曜  The seven brilliant ones — thesun and moon, together with the five planets which are connected with fire,water, wood, metal, and earth. Their essence shines in the sky, but theirspirits are over men as judges of their good and evil, and as rulers over goodand evil fortune. The following list shows their names in Chinese andSanskrit:\nSun: 日, 太陽; aditya (अदित्य) 阿彌底耶\nMoon: 月, 太陰; soma (सोम) 蘇摩\nMars: 火星, 勢惑勞; aṅgāraka (अङ्गारक) 盎哦囉迦\nMercury: 水星, 辰星; budha (बुध) 部陀\nJupiter: 木星, 歲星;  bṛhaspati (ब्ड़्हस्पति) 勿哩訶娑跛底\nVenus: 金星, 太白; śukra (शुक्र) 戌羯羅\nSaturn: 土星, 鎮星; śanaiścara (शनैश्चर) 賒乃以室折羅.

七最勝  The seven perfections, see唯識論, 9. 安住最勝 Perfect rest in the bodhisattvanature. 依止最勝 perfect reliance on, or holding fast to the great bodhi (awakenedmind). 意果最勝 perfect resultant aim in-pity for all 事業最勝 Perfect in constant performance. 巧便最勝 Perfect inable device (for spiritual presentation). 迴向最勝 Perfectdirection towards the highest bodhi. 滿淨最勝 Perfect purity and peace.

七有  七生 The sevenstages of existence in a human world, or in any 欲界 desire-world. Also (1) in the hells, (2) as animals, (3) hungryghosts, (4) gods, (5) men, (6) karma 業, and (7) in the intermediatestage.

七有依福業  The seven grounds for a happykarma through benevolence to the needy―almsgiving to visitors, to travelers' tothe sick, to their nurses, gifts of gardens and groves to monasteries, etc.,regular provision of food for them, and seasonable clothing and food for theiroccupants.

七條  (衣 or 袈裟 ) The outer mantle, or toga, of amonk, composed of seven pieces; the Uttara-sanga, v. 鬱.

七步蛇  A snake whose bite brings deathbefore seven steps can be taken.

七母天  The seven divine mothers, alsostyled the seven sisters 七姊妹; v. 七摩怛里.

七毘尼  The seven vinaya, v. 七滅諍法.

七治  Seven forms of punishment formonks. v. 七羯磨.

七法  The seven (unavoidable) things,v. 七不避.

七法財  The seven riches, or seven waysof becoming rich in the Law : 信 faith, 進 zeal, 戒 moral restraint, 漸愧 shame, 聞 obedient hearing (of the Law), 捨 abnegation, and 定慧  wisdom arising from meditation.

七淨華  See 七華.

七滅諍法  saptādhikaraṇa-śamatha. Sevenrules given in the Vinaya for settling disputes among the monks. Disputes arisefrom causes : from arguments; from discovery of misconduct; judgment andpunishment of such; the correctness or otherwise of a religious observance. Theseven rules are :  現前毘尼 saṃmukha-vinaya, face to faceevidence, or appeal to the law;  憶念毘尼 smṛti-vinaya, witness or proof;不痴毘尼 amūḍha-vinaya, irresponsibility, e.g. lunacy; 自言毘尼 tatsvabhavaiṣīya-vinaya, voluntary confession; 多語毘尼 pratijñākāraka-vinaya, decision by majority vote; 罪處所毘尼 yadbhūyasikīya-vinaya, condemnation of unconfessed sin by the 白四 or jñapticaturthin method, i.e. to make a statement and ask thricefor judgment; 草覆地毘尼 tṛṇastāraka-vinaya. , i.e. coveringthe mud with straw, i.e. in protracted disputes the appointment by each side ofan elder to spread the straw of the law over the mud of the dispute.

七災難  v. 七難 prajñā.

七無上道  idem 七種無上.

七珍  idem 七寶.

七生  same as 七有.

七生  idem 七有.

七百賢聖  The 700 disciples who met thesecond synod at Vaiśālī; also 七百結集.

七眾  The seven classes ofdisciples:―(1)比丘 bhikṣu,monk;(2) bhikṣuṇī a femaleobserver of all commandments; (3) 式叉摩那śikṣamāṇa, a novice, or observerof the six commandments; (4) 沙彌 śrāmaṇera, and (5) 沙彌尼 śrāmaṇerika, male and female observers of the minor commandments;(6) 優婆塞 upāsaka, male observers of the five commandments; and (7) 優婆夷upāsikā, female ditto. The first five have left home, the last two remainat home. Tiantai makes nine groups by dividing the last two into four, tworemaining at home, two leaving home and keeping the eight commandments. Othersmake four groups, i.e. (1), (2), (6), and (7) of the above. Tiantai also has afour-group.

七眾溺水  The seven types who fall into thewaters of this life—the first is drowned, the seventh is a Buddha; the sevenare icchantika, men amd devas, ordinary believers, śrāvakas, pratyekabuddhas,bodhisattvas, and Buddhas; also ca11ed 七眾人.

七知  The seven knowings - to know theLaw, its meaning, the times for all duties, moderation, oneself, the differentclasses of people, and people as individuals.

七祖  (1) The seven founders of the 華嚴 Huayan School, whose names are given as 馬鳴 Aśvaghoṣa, 龍樹 Nāgārjuna 杜順 (i.e. 法順) , Zhiyan 智儼, Fazang 法藏, Chengguan 澄觀 and Zongmi 宗密; (2) the seven founders of the 禪Chan School, i.e. 達磨 or 菩提達磨 Bodhidharma, Huike 慧可, Sengcan 僧璨, Daoxin 道信, Hongren 弘忍, Huineng 慧能 and  Heze 荷澤 (or Shenhui 神曾); (3) The seven founders of the 淨土 Pure Land School, i.e. Nagarjuna, 世親 Vasubandhu,Tanluan 曇鸞, Daochuo 道綽, Shandao 善導, Yuanxin 源信 and  Yuankong 源空 (or Faran 法然), whose teaching is contained inthe Qizushengjiao 七祖聖教.

七種不淨  seven kinds of uncleanness,derived from the parental seed, parental intercourse, the womb, the prenatalblood of the mother, birth, one's own flesh, one's own putrid corpse.

七種布施  The seven kinds of almsgiving—to callers,travelers, the sick, their nurses, monasteries, regular food (to monks),general alms; v. 七有, etc.

七種懺悔心  The seven mental attitudes inpenitential meditation or worship : shame, at not yet being free from mortality慚愧心; fear, of the pains of hell, etc.; turning from the evil world;desire for enlightenment and complete renunciation; impartiality in love toall; gratitude to the Buddha; meditation on the unreality of the sin-nature, thatsin arises from perversion and that it has no real existence.

七種捨  Seven abandonments orriddances―cherishing none and nothing, no relations with others, riddance oflove and hate, of anxiety about the salvation of others, of form, giving toothers (e.g. supererogation), benefiting others without hope of return. Anotherform is―cherishing nothing, riddance of love and hate, of desire, anger, etc.,of anxiety about, etc., as above.

七種無上  The seven peerless qualities of aBuddha:―his body 身 with its thirty-two signs andeighty-four marks; his way 道 of universal mercy; his perfectinsight or doctrine 見; his wisdom 智; his supernatural power 神 力; his ability to overcomehindrances 斷障, e.g. illusion, karma, and suffering; and his abiding place 住 i.e. Nirvana. Cf. 七勝事.

七種無常  sapta-anitya. The sevenimpermanences, a non-Buddhist nihilistic doctrine discussed in the 楞 伽 經 4.

七種生死  The seven kinds of mortality,chiefly relating to bodhisattva incarnation.

七種禮佛  Seven degrees of worshippingBuddha, ranging from the merely external to the highest grade.

七種自性  The seven characteristics of aBuddha's nature, v. 自性.

七種般  v. 不還.

七種衣  The seven kinds of clothing, i.e.of hair, hemp, linen, felt, fine linen, wool, or silk.

七種語  Buddha's seven modes ofdiscourse: 因語 from present cause to future effect; 果語 from present effect to past cause; 因果語 inherent cause and effect; 喻語 illustrative or figurative; 不應說語 spontaneous or parabolic; 世界流語 ordinary or popular; 如意語 unreserved, or as he really thought, e.g. as when he said that allthings have the Buddha-nature.

七種辯  The seven rhetorical powers ormethods of bodhisattvas:―direct and unimpeded; acute and deep; unlimited inscope; irrefutable; appropriate, or according to receptivity; purposive orobjective (i.e. nirvana); proving the universal supreme method of attainment,i.e. Mahayana.

七種食  The seven kinds of food or āhāra,sustenance:―sleep for eyes, sound for ears, fragrance for nose, taste fortongue, fine smooth things for the body, the Law for the mind, and freedom fromlaxness for nirvana.

七空 The seven unrealities orillusions,v.空. There are two lists:(1)相空,性自性空,行空,無行空,一切法離言說空,第一義聖智大空 and彼彼空; v.Laṅkāvatāra-sūtra1.(2) 性空, 自相空, 諸法空, 不可得空,無法空, 有法空, and 有法無法空.智度論36.

七等覺支  See 七菩提分.

七羯磨  karmavācā; the 七治The seven punishments of a monk.

七聖  v.七賢七聖, 七聖財.saptadhana. The seven sacred graces variously defined, e.g. 信 faith, 戒 observation of the commandments, 聞hearing instruction, 慚 shame (for self), 愧 shame (for others); 捨 renunciation; and慧 wisdom.

七聖覺  See 七菩提分.

七聲  See 七轉九列.

七菩提分  saptabodhyaṅga, also 七菩提寶, 七覺分, 七覺支, 七等覺支. Seven characteristics of bodhi; the sixth of the 七科七道品 in the seven categories of the bodhipakṣika dharma, v. 三十七菩提分 it represents seven grades in bodhi,viz,(1)擇法覺支(or 擇法菩提分 and so throughout),dharma-pravicaya-saṃbodhyaṇga, discrimination of the true and the fa1se : (2) 精進 vīrya-saṃbodhyaṇga, zeal, or undeflected progress;(3) 喜prīti-saṃbodhyaṇga., joy, delight; (4) 輕安 or 除 praśrabdhi-saṃbodhyaṇga. Riddanceof all grossness or weight of body or mind, so that they may be light, free,and at ease; (5) 念 smrti-saṃbodhyaṇga, power ofremembering the various states passed through in contemplation; (6) 定 samādhi-saṃbodhyaṇga.the power to keep the mind in a given realmundiverted; (7) 行捨 or 捨 upekṣā-saṃbodhyaṇga or upekṣaka, complete abandonment,auto-hypnosis, or indifference to all disturbances of the sub-conscious orecstatic mind.

七華  The seven flowers ofenlightenmenmt, idem. 七善提分. Another versionispure in thecommandments, in heart, in views, in doubt-discrimination, in judgment, inconduct, and in nirvana.

七葉巖  The crag at Rājagṛha on whichthe      "seven-leaf tree"  grew in the  cave beneath which the first"synod"      is said to have been held after the Buddha's death, torecall and determine his teaching.

七處八會  The eight assemblies in sevendifferent places, at which the sixty sections of the 華嚴經 Avataṃsaka-sūtra are said to have beenpreached; the same sutra in eighty sections is accredited to the 七處九會. 七處平等相 One of the thirty-two signs on the Budda's body—the perfectionof feet, hands, shoulders, and head.

七見  The seven heretical views, v. 見. They are 邪見 , 我見 , 常見 , 斷見 , 戒盜見, 果盜見, and 疑見.

七覺分  or 支, v. 七菩提分.

七證  (師) v. 三師七證.

七識住  v. 九有情層.

七識十名  The ten names of the seventh vijñāna, v. manas 未那識.

七財  v. 七法財.

七賢  (七賢位) Also七方便位, 七加行位 The seven grades or steps in virtue preceding the entry into見道faultless wisdom, or faultlessness in its first realization. Theseseven are preliminary to the七聖 (七聖位). Both are grades of the俱舍 Kośa school of Hīnayāna.

七賢七聖  The 七聖 are the seven developments of holiness, which follow the 七賢. In the Huayan 華嚴school they are called 七士夫, 七大夫 or七聖人. Cf. 俱舍論25.

七趣  The seven gati or states ofsentient beings- nārakagati, in hell; preta, hungry ghost; tiryagyoni, animal;manuṣya, man; ṛṣi, a genius or higher spiritual being; deva, god; asura, demonof the higher order.

七躬醫王  v. 七佛藥師.

七轉九例  The seven Sanskrit cases and nineconjugations. The former are also styled 七聲 and 七例 subanta (सुबन्त) 蘇漫 (or 盤多); sometimes with the Vocativecalled 八轉彈. The九例 or tiṅanta(तिङन्त) 丁彦多 are also styled 二九韻, i.e. nine parasmai (परस्मै) and nine ātmane (आत्मने).

七逆  (七逆罪) The seven rebellious acts, or deadly sins — shedding aBuddha's blood, killing father, mother, monk, teacher, subverting or disruptingmonks, killing an arhat. V. 梵網經下.

七遮罪  concealing, or non-confession of,any one of the seven deadly sins 七逆, for which it is also used.

七重行樹  The seven avenues of gem trees inParadise.

七金山  The seven concentric mountainranges around Sumeru, the central mountain of a universe, each range separatedfrom the others by a sea; see 九山八海. Their names are 持隻, 持軸, 雙木 (雙木樹), 擔見, 馬耳 , 障礙 (or 象鼻), 持地 (or 遠) 山.

七難  The seven calamities in the仁王經, 受持品 during which that sūtra should be recited: sun and moon losing their order (eclipses),conste11ations, irregular, fire, flood, wind-storms, drought, brigands Anotherset is — pestilence, invasion, rebe11ion, unlucky stars, eclipses, too earlymonsoon, too late monsoon. Another is — fire, flood, rakṣas, misrule, evilspirits, cangue and prison, and robbers.

七顛倒  v. 顛倒; viparyaya, the seven inversions, or upside-downs, i.e. contrary orfalse positions — 想, 見, 心, 常無常, 苦樂, 淨不淨, 我無我.

丈  Ten feet; an elder; a wife'sparents; a husband.

丈六  Sixteen "feet", thenormal height of a Buddha in his "transformation body" 化 身 nirmāṇa-kāya; said to be the height of the Buddha when he was onearth.

丈六金身  sixteen-foot diamond-body; also ametal or golden image of the Buddha 16 feet high mentioned in the 北史 Northern History.

丈夫  A virile, zealous disciple, a manwho presses forward unceasingly.

丈夫國  The country of virile men, Puruṣapura富婁沙富羅, ancient capital of Gandhāra, the modern Peshawar; birthplace of 天親 Vasubandhu.

丈夫志幹  A firm-willed man, especiallyused of a bodhisattva who dauntlessly presses forward.

三  Tri, trayas; three.

三一  Trinity; also 31.

三七日思惟  The twenty-one days spent by theBuddha, after his enlightenment, in walking round the bo-tree and consideringhow to carry his Mahāyāna way of salvation to the world; v. 法華經,方便品.

三三昧  (三三昧地) The three samādhis, or the samādhi on three subjects; 三三摩 (三三摩地); 三定, 三等持; 三空; 三治; 三解脫門; 三重三昧; 三重等持. There are two forms of such meditation, that of 有漏 reincarnational, or temporal, called 三三昧; and that of 無 漏 liberation, or nirvāṇa, called 三解脫. The three subjects and objects of the meditation are (1) 空 to empty the mind of the ideas of me and mine and suffering, whichare unreal; (2) 無相to get rid of the idea of form, orexternals, i.e. the 十相 which are the five senses, andmale and female, and the three 有; (3) 無願 to get rid of all wish or desire, also termed無作 and 無起. A more advanced meditation iscalled the Double Three Samādhi 重三三昧 in which each term is doubled 空空, 無相無相, 無願無願. The esoteric sect has also a group of its own.

三不三信  This refers to the state of faithin the worshipper; the three 不 are impure, not single, notconstant; the three 信 are the opposite.

三不善根  Three bad roots, or qualities — desire,anger, and stupidity 貪, 瞋, 痴, v. 三毒.

三不堅法  Three unstable things — the body,length of life, wealth.

三不失  The three never lost, idem 三不護.

三不淨肉  The three kinds of flesh uncleanto a monk killed, or has doubt about it; v. 三淨肉.

三不能  v. 三能.

三不護  The three that need no guardingi.e. the 三業 of a Buddha, his body, mouth (or lips), and mind, which he does notneed to guard as they are above error.

三不退  The three non-backslidings, i.e.from position attained, from line of action pursued, and in dhyāna.

三不退  Never receding from 位 position attained; from a right course of 行 action; from pursuing a right line of 念 thought, or mental discipline. These are duties of everybodhisattva, and have numerous interpretations.

三世  The three periods, 過去, 現在, 未來or 過, 現, 未, past, present, and future. The universe is described as eternallyin motion, like flowing stream. Also 未生, 已生,後滅, or 未, 現, 過 unborn, born, dead  The 華嚴經 Hua-yen sūtra has a divisionof ten kinds of past, present, and future i.e. the past spoken of as past,present, and future, the present spoken of in like manner, the future also,with the addition of the present as the three periods in one instant. Also 三際.

三世三千佛  The thousand Buddhas of each ofthe three kalpas — of the past, called 莊嚴 kalpa, the present 賢, and the future 星宿. Their names are variously givenin several sutra, with a complete list in the 三手佛名經.

三世不可得  Everything past, present, future,whether mental or material, is intangible, fleeting, and cannot be held; v. 三世心.

三世了達  A Buddha's perfect knowledge ofpast, present, and future.

三世佛  The Buddhas of the past, present,and future, i.e. Kāsyapa, Śākyamuni, and Maitreya.

三世假實  The reality or otherwise ofthings or events past, present, and future. Some Hīnayāna schoolsadmit the reality of the present but dispute the reality of the past 已有and the future 當有. Others take different views, allof which have been exhaustively discussed. See Vibhāśā śāstra 婆沙論 77 or 俱舍論 20.

三世實有法體恒有  The Sarvāstivadah schoolmaintains that as the three states (past, present, future) are real, so thesubstance of all things is permanent; i.e. time is real, matter is eternal.

三世心  Mind, or thought, past, presentor future, is momentary, always moving, unreal and cannot be laid hold of.

三世心不可得  The mind or thought, past,present, future, cannot be held fast; the past is gone, the future not arrived,the present does not stay.

三世成佛  idem 三生.

三世智  One of a Tathāgata's ten kinds ofwisdom, i.e. knowledge of past, present, and future.

三世無障礙智戒  The wisdom-law or moral law thatfrees from all impediments, past, present, and future. Also styled 三昧耶戒; 自性本源戒; 三平等戒; 菩提心戒; 無為戒 and 真法戒.

三世覺母  A name for Mañjuśrī 文殊; as guardianof the wisdom of Vairocana he is the bodhi-mother of all Buddhas past, present,and future.

三世間  There are two definitions: (1)The realms of 器 matter, of 眾生 life, and 智正覺 mind, especially the Buddha'smind. (2) The 五陰 psychological realm (mind), 眾生 realm of life, and 國土 or 器material realm.

三乘  Triyāna, the three vehicles, orconveyances which carry living beings across saṁsāra or mortality(births-and-deaths) to the shores of nirvāṇa. The three are styled 小,中, and 大. Sometimes the three vehicles aredefined as 聲聞Śrāvaka, that ofthe hearer or obedient disciple; 緣覺Pratyeka-buddha, that of theenlightened for self; these are described as 小乘 because theobjective of both is personal salvation; the third is 菩薩Bodhisattva, or 大乘 Mahāyāna, because the objective is thesalvation of all the living. The three are also depicted as 三車 three wains, drawn by a goat, a deer, an ox. The Lotus declaresthat the three are really the One Buddha-vehicle, which has been revealed inthree expedient forms suited to his disciples' capacity, the Lotus Sūtra beingthe unifying, complete, and final exposition. The Three Vehicles aredifferently explained by different exponents, e.g. (1) Mahāyāna recognizes (a)Śrāvaka, called Hīnayāna, leading in longer or shorter periods to arhatship;(b) Pratyeka-buddha, called Madhyamayāna, leading after still longer or shorterperiods to a Buddhahood ascetically attained and for self; (c) Bodhisattva,called Mahayana, leading after countless ages of self-sacrifce in saving othersand progressive enlightenment to ultimate Buddhahood. (2) Hīnayāna is alsodescribed as possessing three vehicles 聲, 緣, 菩 or 小, 中, 大, the 小 and 中 conveying to personal salvation their devotees in ascetic dust andashes and mental annihilation, the 大 leading to bodhi, or perfectenlightenment, and the Buddha's way. Further definitions of the Triyāna are: (3)True bodhisattva teaching for the 大; pratyeka-buddha without ignorantasceticism for the 中; and śrāvaka withignorant asceticism for the 小. (4) (a) 一乘 The One-Vehicle which carries all to Buddhahood: of this the 華嚴 Hua-yen and 法華 Fa-hua are typical exponents; (b)三乘法 the three-vehicle, containing practitioners of all three systems,as expounded in books of the 深密般若; (c) 小乘 the Hīnayāna pure and simple as seen in the 四阿含經 Four Āgamas. Śrāvakas are also described as hearers of the Four Truthsand limited to that degree of development; they hear from the pratyeka-buddhas,who are enlightened in the Twelve Nidānas 因緣; the bodhisattvas make the 六度 or six forms of transmigration their field of sacrificial savingwork, and of enlightenment. The Lotus Sūtra really treats the 三乘. Three Vehicles as 方便 or expedient ways, and offers a 佛乘 BuddhaVehicle as the inclusive and final vehicle.

三乘家  The Dharmalakṣaṇa School of theThree Vehicles, led by the 法相宗.

三乘真實一乘方便  The 三乘家 consider the Triyāna as real, and the "one vehicle" of the Lotus School asmerely tactical, or an expedient form of expression.

三事練磨  v. 三退屈.

三事衲  (or 三事衣) A term for a monk's robe of five, seven, or nine patches.

三仙二天  The three ṛṣis or wise men andthe two devas, i.e. 迦毘羅 Kapila, founder of the Sāṁkhyaphilosophy; 鵂鶹 or 優樓佉 Ulūka or Kaṇāda, founder of the 勝論宗 or Vaiśeṣika philosophy; and 勒沙婆 Ṛṣabha,founder of the Nirgranthas; with Śiva and Viṣṇu as the two deities.

三伐持  Saṃvaji; the heretical people ofVṛji, an ancient kingdom north of the Ganges, south-east of Nepal. (Eitel.).

三佛 Trikāya, v. 三身. Also the三岐 or founders of the 楊岐 branch of the Chan (Zen) School, i.e. Huiqin 慧勤, Qingyuan 清遠, and Keqin 克勤.

三佛土  The three Buddha-lands, realms,or environment, corresponding to the Trikāya; v. 三身 and 佛土.

三佛子  All the living are Buddha-sons,but they are of three kinds—the commonalty are 外子 external sons; the followers ofthe two inferior Buddhist vehicles, 小and 中 乘, are 庶子 secondary sons (i.e. ofconcubines); the bodhisattvas, i.e. mahāyānists) are 子 true sons, or sons in the truth.

三佛性  The three kinds of Buddha-nature:(1) 自性住佛性 the Buddha-nature which is in all living beings, even those in thethree evil paths (gati). (2) 引出佛性 the Buddha-nature developed bythe right discipline. (3) 至得果佛性 the final or perfectedBuddha-nature resulting from the development of the original potentiality.

三佛栗底  saṃvṛti, which means concealed,not apparent, is intp. as common ideas世俗諦 or phenomenal truth; it is alsointp. as that which hides reality, or seems to be real, the seeming.

三佛菩提  The bodhi, or wisdom, of each ofthe Trikāya, 三身, i.e. that under the bodhi tree, that of parinirvāṇa, that oftathāgatagarbha in its eternal nirvāṇa aspect.

三佛語  The Buddha's three modes ofdiscourse—unqualifed, i.e. out of the fullness of his nature; qualified to suitthe intelligence of his hearers; and both.

三佛身  idem三身.

三佛陀  saṃbuddha; the truly enlightenedone, or correct enlightenment.

三使  The three (divine) messengers—birth,sickness, death; v. 使. Also 三天使 .

三修  The three ways of discipline,i.e. three śrāvaka and three bodhisattva ways. The three śrāvaka ways are 無常修 no realization of the eternal, seeing everything as transient; 非樂修 joyless, through only contemplating misery and not realizing theultimate nirvāṇa-joy; 無我修 non-ego discipline, seeing onlythe perishing self and not realizing the immortal self. The bodhisattva threeare the opposite of these.

三倒  idem 三顛倒.

三假  prajñāpti. The word 假 q.v. in Buddhist terminology means that everything is merelyphenomenal, and consists of derived elements; nothing therefore has realexisteme, but all is empty and unreal, 虛妄不實. The three 假 are 法 things, 受 sensations, and 名 names.

三假施設  三攝提The threefallacious postulates in regard to 法, 受, and 名.

三假觀  The meditations on the threefalse assumptions 三假.

三偽一真  The three half-true, or partialrevelations of the 小乘, 中乘 and 大乘, and the true one of the Lotus Sūtra.

三僧祇  idem 三阿僧祇劫.

三光  (三光天) Sun, moon, and stars. Also, in the second dhyāna of theform-world there are the two deva regions 少光天, 無量光天, and 光音天q.v. Also 觀音 Avalokiteśvara is styled 日天子sun-prince, or divine son of thesun, 大勢至 Mahāsthāmaprapta is styled 月天子 divine son of the moon, and 虛空藏菩薩 the bodhisattva of the empyrean, is styled 明星天子 divine son of the bright stars.

三八日  The eighth, eighteenth, and twenty-eighthdays of a moon.

三六  Eighteen, especially referring tothe eighteen sects of Hīnayāna.

三六九  An esoteric objection to three,six, or nine persons worshipping together.

三具足  The three essential articles forworship: flower-vase, candlestick, and censer.

三分別  three forms of discrimination (1)自性分別 natural discrimination, e. g. of present objects; (2) 計度分別 calculating discrimination (as to future action); (3) 隨念分別 discriminating by remembrance of affairs that are past.

三分科經  The three divisions of a treatiseon a sūtra, i. e. 序分introduction,    正宗分discussion of the subject, 流通分application.

三力  The three powers, of which thereare various groups: (1) (a) personal power; (b) tathāgata-power; (c) power ofthe Buddha-nature within. (2) (a) power of a wise eye to see theBuddha-medicine (for evil); (b) of diagnosis of the ailment; (c) of suiting andapplying the medicine to the disease. (3) (a) the power of Buddha; (b) ofsamādhi; (c) of personal achievement or merit.

三力偈  The triple-power verse: 以我功德力 In the power of my virtue, 如來加持力. And the aiding power of theTathāgata, 及與法界力 And the power of the spiritualrealm, 周遍眾生界 I can go anywhere in the land of the living.

三劫  The three asaṃkhyeya kalpas, thethree countless aeons, the period of a bodhisattva's development; also the past莊嚴劫, the present 賢劫, and the future 星宿劫 kalpas. There are other groups. 三劫三千佛 Thethousand Buddhas in each of the three kalpas.

三匝  The thrice repeated processionaround an image; there is dispute as to which shoulder should be next to theimage, v. 右繞.

三十  tridaśa. Thirty; abbreviation forthe thirty-three deities, heavens, etc.

三十七尊  The thirty-seven heads in theVajradhātu or Diamond-realm maṇḍala (मण्डल).

三十七尊四大輪  The four large circles in each ofwhich the thirty-seven are represented, in one all hold the diamond-realmsymbol, the vajra; in another, the symbol relating to the triple realm of time,past, present, future; in another, the Guanyin symbol; and in another, thesymbol of infinite space.

三十七道品 三十七分法, 三十七菩提分法, 三十七品 The thirty-seven conditions leading to bodhi, or Buddhahood, i. e. 四念處 smṛtyupasthāna (स्म्ड़्त्युपस्थान), four states of memory, or subjects of reflection; 四正勤 samyakprahāṇa (सम्यक्प्रहाण), four proper lines of exertion; 四如意足 ṛddhipāda (ड़्द्धिपाद), foursteps towards supernatural power; 五根 pañcaindriyāṇi (पञ्च इन्द्रियाणि), five spiritualfaculties; 五力pañca balāni (पञ्च बलानि), their five powers; 七覺支 saptabodhyaṅga (सप्त बोध्यङ्ग), seven degrees ofenlightenment, or intelligence; and 八正道 aṣṭa-mārga(अष्ट-मार्ग), the eightfold noble path.

三十三  Trayastriṃśat. Thirty-three. 三十三天; 忉利天; 怛梨天, 多羅夜登陵舍; 怛利夜登陵奢; 怛利耶怛利奢 Trayastriṃśas. The Indra heaven, the second of the six heavens ofform. Its capital is situated on the summit of Mt. Sumeru, where Indra rulesover his thirty-two devas, who reside on thirty-two peaks of Sumeru, eight ineach of the four directons. Indra's capital is called 殊勝 Sudarśana, 喜見城 Joy-view city. Its people are ayojana in height, each one's clothing weighs 六銖 (1/4 oz. ),and they live 1, 000 years, a day and night being equal to 100 earthly years.Eitel says Indra's heaven 'tallies in all its details with the Svarga ofBrahminic mythology' and suggests that 'the whole myth may have an astronomicalmeaning', or be connected, with 'the atmosphere with its phenomena, whichstrengthens Koeppen's hypothesis explaining the number thirty-three asreferring to the eight Vasus, eleven Rudras, twelve Ādityas, and two Aśvins ofVedic mythology'. In his palace called Vaijayanta 'Indra is enthroned with 1,000 eyes with four arms grasping the vajra. There he revels in numberlesssensual pleasures together with his wife Śacī... and with 119, 000 concubineswith whom he associates by means of transformation'.

三十三觀音  (三十三尊觀音) The thirty-three forms in which Guanyin is represented: withwillow, dragon, sutra, halo, as strolling, with white robe, as lotus-sleeping,with fishing-creel, as medicine-bestowing, with folded hands, holding a lotus,pouring water, etc.

三十三身  The thirty-three forms in whichAvalokiteśvara (Guanyin) is said to have presented himself, from that of aBuddha to that of a woman or a rakṣas. Cf. Lotus Sūtra 普門 chapter.

三十三過  The thirty-three possiblefallacies in the statement of a syllogism, nine in the proposition 宗 pratijñā, fourteen in the reason 因 hetu, and ten in the example 喻 udāharaṇa.

三十二  dvātriṃśa. Thirty-two. 三十二應 (or 三十二身) The thirty-two forms ofGuanyin, and of Puxian, ranging from that of a Buddha to that of a man, a maid,a rakṣas; similar to the thirty-three forms named in the Lotus Sūtra. 三十二相; 三十二大人相 dvātriṃśadvaralakṣaṇa. The thirty-two lakṣaṇas, or physical marksof a cakravartī, or 'wheel-king', especially of the Buddha, i. e. level feet,thousand-spoke wheel-sign on feet, long slender fingers, pliant hands and feet,toes and fingers finely webbed, full-sized heels, arched insteps, thighs like aroyal stag, hands reaching below the knees well-retracted male organ, heightand stretch of arms equal, every hair-root dark coloured, body hair gracefuland curly, golden-hued body, a 10 ft. halo around him, soft smooth skin, the 七處, i. e. two soles, two palms, two shoulders, and crown well rounded,below the armpits well-filled, lion-shaped body, erect, full shoulders, fortyteeth, teeth white even and close, the four canine teeth pure white,lion-jawed, saliva improving the taste of all food, tongue long and broad, voicedeep and resonant, eyes deep blue, eyelashes like a royal bull, a white ūrnā orcurl between the eyebrows emitting light, an uṣṇīṣa or fleshy protuberance onthe crown. These are from the 三藏法數 48, with which the 智度論 4, 涅槃經 28, 中阿含經, 三十ニ相經 generally agree. The 無量義經 has a different list. 三十二相經 The eleventh chapter of the 阿含經. 三十二相經願 The twenty-first of Amitābha's vows, v. 無量壽經.

三十五佛  The thirty-five Buddhas beforewhom those who have committed sins involving interminable suffering shouldheartily repent. There are different lists.

三十六物  The thirty-six physical parts andexcretions of the human body, all being unclean, i. e. the vile body.

三十六神  (三十六部神) The thirty-six departmental guardian divinities given in the 灌頂三歸五戒帶佩護身咒經. Each is styled 彌栗頭 mṛdu, benign, kindly, for which 善 is used. Their Sanskrit and Chinese names are given in Chinese asfollows: (1) 不羅婆 or 善光 kindly light, has to do with attacks of disease; (2) 婆呵婆 or 善明 headaches; (3) 婆邏婆 or 善力 fevers; (4) 抗陀羅 or 善月 disorders of the stomach; (5) 陀利奢 or 善見 tumours; (6) 阿婁呵 or 善供 madness; (7) 伽婆帝 or 善捨 stupidity; (8) 悉抵哆 or 善寂 irascibility; (9) 菩堤薩 or善覺 lust; (10) 提婆羅 or 善天 devils; (11) 阿婆帝 or 善住 deadly injuries; (12) 不若羅 of 善福 graves; (13) 苾闍伽 or 善術 the four quarters; (14) 迦隸婆 or 善帝 enemies; (15) 羅闍遮 or 善主 robbers; (16) 須乾陀 or 善香 creditors; (17) 檀那波 or 善施 thieves; (18) 支多那 or 善意 pestilence; (19) 羅婆那 or 善吉 the five plagues (? typhoid); (20) 缽婆馱 or 善山 corpse worms; (21) 三摩提 or 善調 continuous concentration; (22) 戾禘馱 or 善備 restlessness; (23) 波利陀 or 善敬 attraction; (24) 波利那 or 善淨 evil cabals; (25) 度伽地 or 善品 deadly poison; (26) 毘梨馱 or 善結 fear; (27) 支陀那 or 善壽 calamities; (28) 伽林摩 or 善逝 childbirth and nursing; (29) 阿留伽 or 善願 the district magistracy; (30) 闍利馱 or 善固 altercations; (31) 阿伽駄 or 善照 anxieties and distresses; (32) 阿訶婆 or 善生 uneasiness; (33) 婆和邏 or 善思 supernatural manifestations; (34)波利那 or 善藏 jealousy; (35) 固陀那 or 善音 curses; (36) 韋陀羅 or 善妙 exorcism. They have innumerableassistants. He who writes their names and carries them with him can be freefrom all fear.

三十捨墮  idem 尼薩耆波逸提.

三十生  In each of the 十地 ten states there are three conditions, 入, 住, 出, entry, stay, exit, hence the 'thirty lives'.

三千  trisahasra, three thousand; aterm used by the Tiantai School for 一切諸法, i. e. all things, everythingin a chiliocosm, or Buddhaworld; v. 三千大千世界.

三千佛  idem 三世.

三千塵點劫  The kalpa of the ancient BuddhaMahābhijñābhibhū (大通智; 勝佛), mentioned in the Lotus Sūtra,i. e. a kalpa of incalculable antiquity, e. g. surpassing the number of theparticles of a chiliocosm which has been ground to powder, turned into ink, anddropped, drop by drop, at vast distances throughout boundless space.

三千大千世界  tri-sahasra-mahā-sahasra-loka-dhātu, a greatchiliocosm;  三千; 三千界, 三千世界. Mt. Sumeru and its seven surrounding continents, eight seas andring of iron mountains form one small world; 1, 000 of these form a smallchiliocosm 小千世界; 1, 000 of these small chiliocosms form a medium chiliocosm 中千世界; a thousand of these form a great chiliocosm 大千世界, which thus consists of 1, 000, 000, 000 small worlds. The 三千 indicates the above three kinds of thousands, therefore 三千大千世界 is the same as 大千世界, which is one Buddha-world.

三千威儀  A bhikṣu's regulations amount toabout 250; these are multiplied by four for the conditions of walking,standing, sitting, and sleeping and thus make 1, 000; again multiplied by threefor past, present, and future, they become 3, 000 regulations.

三千威儀經  The sūtra of the three thousandregulations.

三千實相  The reality at the basis of allthings, a Tiantai doctrine, i. e. the 真如 or 法性 idem 諸法實相.

三千年一現  The udumbara flower which flowersbut once in 3, 000 years; v. 優.

三印  The three signs or proofs of aHīnayāna sutra— non-permanence, non-personality, nirvāṇa; without these thesūtra is spurious and the doctrine is of Māra; the proof of a Mahāyāna sūtra isthe doctrine of 一實 ultimate reality, q. v. Also 三法印.

三即一  The three vehicles (Hīnayāna,Madhyamayāna, Mahāyāna) are one, i. e. the three lead to bodhisattvaship andBuddhahood for all.

三受  The three states of Vedanā, i. e.sensation, are divided into painful, pleasurable, and freedom from both 苦, 樂, 捨. When things are opposed to desire, pain arises; when accordant,there is pleasure and a desire for their continuance; when neither, one isdetached or free. 俱舍論 1.

三受業  The karma or results arising fromthe pursuit of courses that produce pain, pleasure, or freedom from both.

三句  Three cryptic questions of 雲門 Yunmen, founder of the Yunmen Chan School. They are: (1) 截斷眾流 What is it that stops all flow (of reincarnation) ? The reply fromthe 起信論 is 一心, i. e. the realization of theoneness of mind, or that all is mind. (2) 函蓋乾坤 Whatcontains and includes the universe? The 真如. (3) 隨波逐浪 One wave following another— what is this? Birth and death 生死, ortransmigration, phenomenal existence.

三味  The three flavours, or pleasantsavours: the monastic life, reading the scriptures, meditation.

三和  The union of the three, i.e. 根 indriya, 境 ālambana, and 識 vijñāna, i.e. organ, object, andcognition.

三品  The general meaning is 上, 中, 下 superior, medium, inferior.

三品悉地  The three esoteric kinds ofsiddhi, i.e. complete attainment, supreme felicity. They are 上 superior, to be born in the 密嚴國 VairocanaPure-land; 中 in one of the other Pure-lands among which is the Western Paradise;and 下 in the 修羅宮 Sun Palaces among the devas.Also styled 三品成就.

三品沙彌  The three grades of śrāmaṇera,i.e. 7-13 years old styled 驅烏沙彌; 14-19 應法沙彌; and 20 and upwards 名字沙彌.

三品聽法  The three grades of hearers, i.e.上 with the 神 spirit; 中 with the 心 mind; 下 with the 耳 ear.

三善  idem 三時教 and 三善根.

三善根  The three good "roots",the foundation of all moral development, i.e. 無貪, 無瞋, 無痴 no lust (or selfish desire), no ire, no stupidity (or unwillingnessto learn). Also, 施, 慈, 慧 giving, kindness, moral wisdom; v. 三毒 the three poisons for which these are a cure.

三善知識  The three types of friends withwhom to be intimate, i.e. a teacher (of the Way), a fellow-endeavourer andencourager, and a patron who supports by gifts (dānapati(दानपति)).

三善道  (or 三善趣) The three good or upward directions or states of existence: 天 the highest class of goodness rewarded with the deva life, orheaven; 人 the middle class of goodness with a return to human life; 阿修羅 the inferior class of goodness with the asura(असुर) state. Cf. 三惡道; v. 智度論 30.

三因  The six "causes" of theAbhidharma Kośa 俱舍論 as reducedto three in the Satyasiddhi śāstra 成實論, i.e. 生因 producing cause, as good or evil deeds cause good or evil karma; 習因 habit cause, e.g. lust breeding lust; 依因 dependent or hypostatic cause, e.g. the six organs 六根 and their objects 六境 causing the cognitions 六識.

三因三果  The three causes produce theirthree effects: (1) 異熟因異熟果 differently ripening causesproduce differently ripening effects, i.e. every developed cause produces itsdeveloped effect, especially the effect of the present causes in the nexttransmigration; (2) 福因福報 blessed deeds produce blessedrewards, now and hereafter; (3) 智因智果 wisdom (now) produceswisdom-fruit (hereafter).

三國土  idem 四土 omitting 寂光土.

三土  idem 三佛土.

三垢  The three defilers—desire, hate,stupidity (or ignorance), idem 三毒.

三堅  The three sure or certain thingsare 身, 命 and 財, i.e. the reward of the truedisciple is an infinite body or personality, an endless life, and boundless(spiritual) possessions, 無極之身, 無窮之命, 無盡之財, v. 維摩經菩薩品.

三報  The three recompenses, i.e. 現報 in the present life for deeds now done; 生報 in the next rebirth for deeds now done; and 後報 in subsequent lives.

三塗 The 塗 mire is interpreted by 途 a road, i.e. the three unhappygati or ways; (a) 火塗 to the fires of hell; (b) 血塗 to the hell of blood, where as animals they devour each other; (c) 刀塗 the asipattra hell of swords, where the leaves and grasses aresharp-edged swords. Cf. 三惡趣.

三境  v. 三類境.

三多  Much intercourse with goodfriends, much hearing of the Law, much meditation on the impure. Also, muchworship, much service of good friends, much inquiry on important doctrines.There are other groups.

三大  The three great characteristicsof the 真如 in the 起信論 Awakening of Faith: (1) 體大 The greatness of the bhūtatathatā (भूततथता) in its essence or substance; it is 眾生心之體性 the embodied nature of the mind of all the living, universal,immortal, immutable, eternal; (2) 相大 the greatness of its attributesor manifestations, perfect in wisdom and mercy, and every achievement; (3) 用大 the greatness of its functions and operations within and without,perfectly transforming all the living to good works and good karma now andhereafter. There are other groups, e.g. 體, 宗, and 用.

三大部  Three authoritative works of theTiantai School, i.e. the 玄義, 文句, and 止觀, each of ten juan.

三天  The trimūrti— Śiva, Viṣṇu, and Brahmā.

三天使  v. 三使.

三天四仙  v. 二天三仙 and add 鳩摩羅 Kuveradeva and 若提子 Nirgrahtha, son of Jñātṛ, i.e. of the Jñātṛ clan.

三契  Three repetitions (of a verse).

三妙行  A muni, recluse, or monk, whocontrols his body, mouth, and mind 身, 口, 意.  Also 三牟尼.

三子 The three sons, one filial, wise,and competent; one unfilial but clever and competent; one unfilial stupid, andincompetent; types respectively of bodhisattvas, śrāvakas, and icchahtikas, 涅槃經 33.

三字  The "three characters",a term for 阿彌陀 Amitābha.

三季  The "three seasons" ofan Indian year— spring, summer, and winter; a year.

三學  The "three studies" orvehicles of learning-- discipline, meditation, wisdom: (a) 戒學 learning by the commandments, or prohibitions, so as to guardagainst the evil consequences of error by mouth, body, or mind, i.e. word,deed, or thought; (b) 定學 learning by dhyāna, orquietist meditation; (c) 慧學 learning by philosophy, i.e.study of principles and solving of doubts. Also the Tripiṭaka; the 戒 being referred to the 律 vinaya, the 定 to the 經 sūtras, and the to the 論 śāstras.

三安居  The three months of summerretreat, varṣāḥ; v. 跋.

三宗  The three Schools of 法相宗, 破相宗 , and 法性宗 q.v., representing the ideas of 空, 假, and 不空假, i.e. unreality, temporaryreality, and neither; or absolute, relative, and neither.

三定聚  idem 三聚.

三密  The three mystic things: thebody, mouth (i.e. voice), and mind of the Tathāgata, which are universal, allthings being this mystic body, all sound this mystic voice, and all thoughtthis mystic mind. All creatures in body, voice, and mind are onlyindividualized parts of the Tathāgata, but illusion hides their Tathāgatanature from them. The esoterics seek to realize their Tathāgata nature byphysical signs and postures, by voicing of 真言 dhāraṇī andby meditations, so that 入我我入 He may enter me and I Him,which is the perfection of siddhi 悉地; v. 大日經疏 1. 菩提心論.

三密六大  The three mystic thingsassociated with the six elements, i.e. the mystic body is associated withearth, water, and fire; the mystic words with wind and space; the mystic mindwith 識cognition.

三密栗底尼迦耶  v. 三彌底 sammitīyanikāya.

三密相應  The three mystic things, body,mouth, and mind, of the Tathāgata are identical with those of all the living, so that even thefleshly body born of parents is the dharmakāya, or body of Buddha: 父母所生之肉身即為佛身也.

三寶  Triratna, or Ratnatraya, i.e. theThree Precious Ones: 佛 Buddha, 法 Dharma, 僧 Saṅgha, i.e. Buddha, the Law, theEcelesia or Order. Eitel suggests this trinity may be adapted from theTrimūrti, i.e, Brahma, Viṣṇu, and Sīva. The Triratna takes many forms, e.g. theTrikāya 三身 q.v. There is also the Nepalese idea of a triple existence of eachBuddha as a Nirvāṇa-Buddha, Dhyāni-Buddha, and Mānuṣi-Buddha; also the Tantrictrinity of Vairocana as Nirvāṇa-Buddha, Locana according to Eitel"existing in reflex in the world of forms", and the human Buddha,Śākyamuni. There are other elaborated details known as the four and the sixkinds of triratna 四 and 六種三寶, e.g. that the Triratna exists in each member of the trinity. Theterm has also been applied to the 三仙 q.v. Popularly the 三寶 are referred to the three images in the main hall of monasteries.The centre one is Śākyamuni, on his left Bhaiṣajya 藥師 and on his right Amitābha. There are other explanations, e.g. insome temples Amitābha is in the centre, Avalokiteśvara on his left, andMahāsthāmaprāpta or Mañjuśrī on his right. Table of Triratna, Trikāya, andTrailokya: --DHARMASAṄGHABUDDHAEssential BodhiReflected BodhiPracticalBodhiDhyāni BuddhaDhyāni BodhisattvaMānuṣī BuddhaDharmakāyaSambhogakāyaNirmāṇakāyaPurityCompletenessTransformations4thBuddha-kṣetra3rd Buddha-kṣetra1st and 2nd Buddha kṣetraArūpadhātuRūpadhātuKāmadhātu.

三寶物  The things appertaining to the triratna (त्रिरत्न), i.e. to the Buddha-- temples and images, etc.; to the dharma-- thescriptures; to the saṅgha (सङ्घ)-- cassock, bowl, etc.

三寶藏  The tritratna(त्रित्रत्न) as the treasury of allvirtue and merit; also the tripiṭaka (त्रिपिटक), sūtras 經 vinaya (विनय) 律, abhidharma (अभिधर्म) 論; also śrāvaka (श्रावक)s, pratyekabuddha (प्रत्येकबुद्ध)s, and bodhisattvas.

三寶衣  idem 三衣.

三寶身  v. 三身.

三尊 The three honoured ones: Buddha,the Law, the Ecclesia or Order. Others are: Amitābha, Avalokiteśvara, andMahāsthāmaprāpta, who, according to the Pure-land sect, come to welcome thedying invoker. Another group is Bhaiṣajya, Vairocana, and Candraprabha; andanother, Śākyamunī, Mañjuśrī, and Samantabhadra.

三尊佛  The three honoured Buddhas of theWest: Amitābha, Avalokiteśvara, Mahāsthāmaprāpta. Though bodhisattvas, the twolatter are called Buddhas when thus associated with Amitābha.

三尊來迎  Amitābha, Avalokiteśvara,Mahāsthāmaprāpta, receive into the western paradise the believer who calls onAmitābha.

三師七證  The three superior monks and aminimum of seven witnesses required for an ordination to full orders; except inoutlandish places, when two witnesses are valid.

三平等  The esoteric doctrine that thethree-- body, mouth, and mind-- are one and universal. Thus in samādhi theBuddha "body" is found everywhere and in everything (pan-Buddha),every sound becomes a "true word", dhāraṇī(धारणी) orpotent phrase, and these are summed up in mind, which being universal is mymind and my mind it, 入我我入 it in me and I in it. Otherdefinitions of the three are 佛, 法, 僧 the triratna (त्रिरत्न); and 心, 佛, 眾生 mind, Buddha, and the living. Also 三三昧. Cf. 三密. v. 大日經 1.

三平等地  The three universal positions orstages, i.e. the three states expressed by 空, 無相, and 無願; v. 三三昧地.

三平等戒  idem 三昧耶戒 and 世無障礙智戒.

三平等觀  idem 三三昧觀.

三平等護摩壇  The three equal essentials of thefire sacrifice, i.e. the individual as offerer, the object of worship, and thealtar.

三彌叉  Samīkṣā, 觀察 investigation, i.e. the Sāṃkhya, a system of philosophy, wronglyascribed by Buddhists to 闍提首那 Jātisena, or 闍耶犀那 Jayasena, who debated the twenty-five Sāṃkhya principles (tattva (तत्त्व)s) with Śākyamuni but succumbed, shaved his head and became adisciple, according to the 涅槃經 39.

三彌底  彌底; 彌離底; 三密 (or 蜜) 栗底尼迦耶; 三眉底與量弟子 Saṃmatīyanikāya, Saṃmata, or Saṃmitīyas. A Hīnayāna sect the 正量部 correctly commensurate or logical school, very numerous and widelyspread during the early centuries of our era. The 三彌底部論 is in the Tripiṭaka. It taught "that a soul exists in thehighest and truest sense", "that an arhat can fall from arhatship,that a god can enter the paths of the Order, and that even an unconverted mancan get rid of all lust and ill-will" (Eliot, i, 260). It split into thethree branches of Kaurukullakāḥ Āvantikāh, and Vātsīputrīyāḥ.

三彌底  三蜜 The Sammatīya school.

三彌提  Saṃmiti is a saint mentioned inthe 阿含經.

三形  idem 三昧耶形.

三從  A woman's three subordinations,to father, husband, and son; stated in several sūtras, e.g. 四十華嚴經28.

三德  The three virtues or powers, ofwhich three groups are given below. (1) (a) 法身德 The virtueor potency of the Buddha's eternal, spiritual body, the dharmakāya (धर्मकाय); (b) 般若德 of his prājñā (प्राज्ञा), or wisdom, knowing all things in their reality; (c) 解脫德 of his freedom from all bonds and his sovereign Iiberty. Each ofthese has the four qualities of 常, 樂, 我, 淨eternity, joy, personality, and purity; v. 涅槃經 (2) (a) 智德 The potency of his perfect knowledge;(b) 斷德 of his cutting off all illusion and perfecting of supreme nirvāṇa;the above two are 自利 for his own advantage; (c) 恩德 of his universal grace and salvation, which 利他 bestows the benefits he has acquired on others. (3) (a) 因圓德 The perfection of his causative or karmic works during his threegreat kalpas of preparation; (b) 果圓德 the perfection of the fruit, orresults in his own character and wisdom; (c) 恩圓德 theperfection of his grace in the salvation of others.

三心 The three minds, or hearts;various groups are given: (1) Three assured ways of reaching the Pure Land, by(a) 至誠心 perfect sincerity; (b) 深心profound resolve for it; (c) 迴向發願心 resolve on demitting one's merits to others. (2) (a) 根本心 The 8th or ālaya-vijñāna mind, the storehouse, or source of all seeds of good or evil; (b)依本 the 7th or mano-vijñāna mind, the mediating cause of all taint; (c)起事心 the ṣaḍāyatana-vijñāna mind, the immediate influence of the sixsenses. (3) (a) 入心 (b) 住心 (c) 出心 The mind entering into acondition, staying there, departing. (4) A pure, a single, and an undistractedmind. There are other groups.

三忍  The tree forms of kṣānti (क्षान्ति), i.e. patience (or endurance, tolerance). One of the groups ispatience under hatred, under physical hardship, and in pursuit of the faith.Another is patience of the blessed in the Pure Land in understanding the truththey hear, patience in obeying the truth, patience in attaining absolutereality; v. 無量壽經. Another is patience in the joy of remembering Amitābha, patiencein meditation on his truth, and patience in constant faith in him. Another isthe patience of submission, of faith, and of obedience.

三念住  (or 三念處). Whether all creatures believe, do not believe, or part believeand part do not believe, the Buddha neither rejoices, nor grieves, but rests inhis proper mind and wisdom, i.e. though full of pity, his far-seeing wisdom 正念正智 keeps him above the disturbances of joy and sorrow. 俱舍論 27.

三思  All action and speech have threemental conditions-- reflection, judgment, decision.

三性  The three types of character 善, 惡, 無記 good, bad and undefinable, or neutral; v. 唯識論 5. Also, 遍依圓三性 the three aspects of thenature of a thing-- partial, as when a rope is mistaken for a snake; onlypartly reliable, i.e. incomplete inference, as when it is considered as merehemp; all around, or perfect, when content, form, etc., are all considered.

三性分別  The differentiation of the threeconditions of good, evil, and neutral.

三惑  A Tiantai classification of thethree delusions, also styled 三煩惱; 三漏; 三垢; 三結; trials or temptations, leakages, uncleannesses, and bonds. Thefirst of the following three is common to all disciples, the two last tobodhisattvas. They arise from (a) 見, 思, 惑 things seen and thought, i.e. illusions from imperfect perception,with temptation to love, hate, etc.; to be rid of these false views andtemptations is the discipline and nirvāṇa of ascetic or Hīnayāna Buddhists. Mahāyāna proceedsfurther in and by its bodhisattva aims, which produce their own difficulties,i.e. (b) 塵沙惑 illusion and temptation through the immense variety of duties insaving men; and (c) 無明惑 illusions and temptations thatarise from failure philosophically to understand things in their reality.

三惡  The three evil gati, or paths oftransmigration; also 三惡道, 三惡趣 the hells, hungry ghosts, animals.

三惡覺  The three evil mental states: 欲 desire, 瞋 hate (or anger), 害 malevolence.

三想  The three evil thoughts are thelast, desire, hate, malevolence; the three good thoughts are 怨想 thoughts of (love to) enemies, 親想 the same tofamily and friends, 中人想 the same to those who areneither enemies nor friends, i.e. to all; v. 智度論 72.

三慕達羅  Samudra, the sea, an ocean; also 三母捺羅娑誐羅 samudra-sāgara. Samudra and sāgara are synonyms.

三慧  The three modes of attainingmoral wisdom: 聞慧 from reading, hearing,instruction; 思慧 from reflection, etc.; 修慧 from practice (of abstractmeditation).

三憶家  The 300,000 families of Śrāvastīcity who had never heard of the Buddha's epiphany— though he was often amongthem.

三應供養  The three who should be served,or worshipped-- a Buddha, an arhat, and a cakravartī(चक्रवर्ती) king.

三懺  idem 三種悔法.

三戒  The three sets of commandments,i.e. the ten for the ordained who have left home, the eight for the devout athome, and the five for the ordinary laity.

三拔諦  idem 三跋致.

三摩  Sama, level, equal, same, etc.;cf. 三昧 (三昧耶) and 平等.

三摩半那  samāpanna, in the state ofsamādhi.

三摩呬多  samāhita; steadfast, tranquil. Adegree of meditation.

三摩呾叱  Samataṭa, an ancient kingdom onthe left bank of the Ganges, near its mouths, extending to the Hooghly, over3,000 li in circuit, low and damp, with a hardy people, short and dark. Eitelsays "close to the sea at the mouth of the Brahmaputra." Eliot says:"In the east of Bengal and not far from the modern Burmese frontier."

三摩地  (or 三摩提, 三摩帝, 三摩底) Samādhi; idem 三昧.

三摩地念誦  Silent or meditative repetitionof the name of Buddha.

三摩娑  Samāsa. 煞三摩婆 Ṣaṭ-samāsa, v. 六離合釋.

三摩婆夜  Samavāya, comingtogether, combination; 利合 advantageous union.

三摩皮陀  縒摩吠陀; 沙磨; 平論; 歌詠 Sāma-veda-saṃhitā. A collection of verses sung at sacrifices, etc.The third of the three Vedas, or four if Atharva Veda is counted, as it waslater; the verses are taken almost wholly from the Ṛgveda.

三摩竭  Sumāgadhā, said to be a daughterof Anāthapiṇḍada of Śrāvastī, who married the ruler of 難國 and converted the ruler and people.

三摩缽底  (or 三摩缽提); 三摩拔提 (or 三摩跋提); 三摩越 samāpatti,attainment, arrival; defined by 等至 and 等持 which is intp. as complete dhyāna (ध्यान); similar to 三摩半那 samāpanna(समापन्न), attainment. Eitel says: "a degree of abstract ecstaticmeditation preparatory to the final attainment of samādhi(समाधि)." Clough speaks of eightsamāpatti (समापत्ति)s, i.e. attainments-- "eight successive states induced by theecstatic meditation." v. also 三摩越.

三摩耶  (or 三摩曳) idem 三昧耶; but 三摩耶 is also explained as a short period, a season of the year.

三摩耶道  A term among the esoterics forthe 三平等 q.v.

三摩若  sāmānya, generality; in common;inclusive; v. 共.

三摩越  idem 三摩缽底.

三摩近離  The public gathering for afestival, lay and cleric, before parting at the end of the summer retreat.

三摩難呾囉  samanantaram, immediatelyfollowing or contiguous; 等無間緣緣 i.e. one of the four 緣q.v.; it means without interval, i.e. an immediate cause.

三攝提  The three prajñapti, v. 三假施設; they are the 受 and 法 and 名假施設.

三支  (三支比量) Three members of a syllogism: pratijñā 宗 the proposition, hetu 因 the reason, udāharaṇa 喻 the example; cf. 因明.

三教  The three teachings, i.e. 儒, 佛 (or 釋), and 道Confucianism, Buddhism, and Taoism; or, 孔, 老, 釋 Confucianism, Taoism (aIso known as 神教), and Buddhism. In Japan they are Shinto, Confucianism, andBuddhism. In Buddhism the term is applied to the three periods of Śākyamuni's ownteaching, of which there are several definitions: (1) The Jiangnan 南中 School describe his teaching as (a) 漸progressive or gradual; (b) 頓 immediate, i.e. as one whole, especiallyin the 華嚴經; and (c) 不定 or indeterminate. (2) 光統 Guangtong, a writer of the Iater Wei dynasty, describes the threeas (a) 漸 progressive for beginners, i.e. from impermanence to permanence,from the void to reality, etc.; (b) 頓 immediate for the more advanced;and (c) 圓complete, to the most advanced, i.e. the Huayan as above. (3) The 三時教q.v. (4) The 南山 Southern school deals with (a)the 性空of Hīnayāna; (b) 相空of Mahāyāna; and (c) 唯識圓 the perfect idealism. v. 行事鈔中 4. Tiantai accepts the divisionof 漸, 頓, and 不定 for pre-Lotus teaching, butadopts 漸 gradual, 頓 immediate, and 圓 perfect, with the Lotus as the perfect teaching; it also has thedivision of 三藏教 , 通教 , and 別教  q.v.

三教法師  Master of the Tripiṭaka; a titleof Xuanzang 玄奘.

三斷  The three cuttings off orexcisions (of 惑 beguiling delusions, orperplexities). (1) (a) 見所斷 to cut off delusions of view, ofwhich Hīnayāna has eighty-eight kinds; (b) 修所斷in practice,eighty-one kinds; (c) 非所斷nothing left to cut off, perfect.v. 俱舍論 2. (2) (a) 自性斷 to cut off the nature or root(of delusion); (b) 緣縛斷 to cut off the external bonds,or objective causes (of delusions); (c) 不生斷 (delusion)no longer arising, therefore nothing produced to cut off. The third stage inboth groups is that of an arhat.

三方便  A term of the esoterics for body,mouth (speech), and mind, their control, and the entry into the 三密 q.v. 大日經疏 1.

三施  The three forms of giving: (1)(a) one's goods; (b) the Law or Truth; (c) courage, or confidence: 智度論 11. (2) (a) goods; (b) worship; (c) preaching. (3) (a) food; (b)valuables; (c) life.

三日齋  The third day's ceremonies after adeath to gain Yama's favour as the deceased appears before him.

三明  The three insights; also 三達. Applied to Buddhas they are called 三達, to arhats 三明. (a) 宿命明 Insight into the mortal conditions of self and others in previouslives; (b) 天眼明 supernatural insight into future mortal conditions; (c) 漏盡明 nirvāṇa insight, i.e. into present mortal sufferings so as toovercome aIl passions or temptations. In the 俱舍論 27 the threeare termed 住智識證明; 死生識證明 and 漏盡識證明. For 三明經 v. 長阿含16.

三明智  trividyā. The three clearconceptions that (1) all is impermanent 無常 anitya; (2)all is sorrowful 苦 duḥkha; (3) all is devoid of aself 無我 anātman.

三昧  (三昧地) Samādhi, "putting together, composing the mind, intent contemplation,perfect absorption, union of the meditator with the object of meditation."(M. W.) Also 三摩地 (三摩提, 三摩帝, 三摩底). Interpreted by 定 or 正定, the mind fixed and undisturbed; by 正受 correct sensation of the object contemplated; by 調直定 ordering and fixing the mind; by 正心行處 thecondition when the motions of the mind are steadied and harmonized with theobject; by 息慮凝心 the cessation of distraction and the fixation of the mind; by 等持 the mind held in equilibrium; by 奢摩他, i.e. 止息 to stay the breathing. It is described as concentration of the mind(upon an object). The aim is 解脫, mukti, deliverance from all thetrammels of life, the bondage of the passions and reincarnations. It may passfrom abstraction to ecstasy, or rapture, or trance. Dhyāna 定 represents a simpler form of contemplation; samāpatti 三摩缽底 a stage further advanced; and samādhi the highest stage of theBuddhist equivalent for Yoga, though Yoga is considered by some as a Buddhistdevelopment differing from samādhi. The 翻譯名義集 says: 思專 when the mind has been concentrated, then 志一不分 the will is undivided; when 想寂 activethought has been put to rest, then 氣虛神朗 the material becomes etherealizedand the spirit liberated, on which 智 knowledge, or the power to know,has free course, and there is no mystery into which it cannot probe. Cf. 智度論 5, 20, 23, 28; 止觀 2; 大乘義章 2, 9, 1 3, 20, etc. There are numerous kinds and degrees ofsamādhi.

三昧佛  Samādhi Buddha, one of the tenBuddhas mentioned in the 華嚴經.

三昧月輪相  月輪三昧 Thecandra-maṇḍala, i.e. moon-wheel or disc samādhi; Nāgārjuna is said to haveentered it and taken his departure as a cicada after delivering the Law (orpatriarchate) to Kāṇadeva.

三昧火  Fire of samādhi, the fire thatconsumed the body of Buddha when he entered nirvāṇa.

三昧相應  The symbols or offerings shouldtally with the object worshipped, e.g. a white flower with a merciful or awhite image.

三昧耶  samaya is variously defined as 會 coming together, meeting, convention; 時 timely; 宗 in agreement, of the same class; 平等 equal, equalized; 驚覺 aroused, warned; 除垢障 riddance of unclean hindrances. Especially it is used as indicatingthe vows made by Buddhas and bodhisattvas, hence as a tally, symbol, or emblemof the spiritual quality of a Buddha or bodhisattva.

三昧耶形  The distinguishing symbol of aBuddha or bodhisattva, e.g. the Lotus of Guanyin; also used for 三昧耶身 q. v.

三昧耶戒  samaya commandments: the rules to bestrictly observed before full ordination in the esoteric sects.

三昧耶智  samaya wisdom. In esotericteaching, the characteristic of a Buddha's or bodhisattva's wisdom, as shown inthe maṇḍala.

三昧耶曼荼羅  samaya-maṇḍala. One of the fourkinds of magic circles in which the saints are represented by the symbols oftheir power, e.g. pagoda, jewel, lotus, sword.

三昧耶會  The samaya assembly, i.e. thesecond of the nine maṇḍalas, consisting of seventy-three saints represented bythe symbols of their power.

三昧耶界  Samaya world, a general name forthe esoteric sect.

三昧耶身  (or 三昧耶形) The embodiment of samaya (समय), a term of the esoteric sect; i.e. the symbol of a Buddha orbodhisattva which expresses his inner nature, e.g. the stūpa as one of thesymbols of Vairocana 大日; the lotus of Guanyin, etc. 身 is used for Buddha, 形 for a bodhisattva. The exotericsects associate the term with the 報身 saṃbhogakāya.

三昧門  The different stages of abodhisattva's samādhi; cf. 智度論 28.

三昧魔  samādhi-māra, one of the tenmāras, who lurks in the heart and hinders progress in meditation, obstructs thetruth and destroys wisdom.

三時  The three divisions of the day,i.e. dawn, daylight, and sunset; or morning, noon, and evening; also the threeperiods, after his nirvāṇa, of every Buddha's teaching, viz., 正 correct, or the period of orthodoxy and vigour, 像 semblance, or the period of scholasticism, and 末 end, the period of decline and termination.

三時坐禪  The thrice a day meditation--about 10 a.m. and 4 and 8 p.m.

三時年限  The three periods of Buddhism--1,000 years of 正法 pure or orthodox doctrine, 1,000years of 像法 resemblance to purity, and 10,000 years of 末法 decay. Other definitions are 正 and 像 500 years each, or 正 1,000 and 像 500, or 正 500 and 像 1,000.

三時性  i.e. 遍依圓三性 v. 三性.

三時教  (三時教判) The three periods and characteristics of Buddha's teaching, asdefined by the Dharmalakṣana school 法相宗. They are: (1) 有, when he taught the 實有 reality of the skandhas andelements, but denied the common belief in 實我 realpersonality or a permanent soul; this period is represented by the four 阿含經 āgamas andother Hīnayāna sūtras. (2) 空 Śūnya, when he negatived the idea of 實法 the realityof things and advocated that all was 空 unreal; the period of the 般若經 prajñā sūtras. (3) 中 Madhyama, the mean, that mind orspirit is real, while things are unreal; the period of this school's specific sūtra the 解深密經, also the 法華 and later sūtras. In thetwo earlier periods he is said to have 方便 adapted his teaching to thedevelopment of his hearers; in the third to have delivered his complete andperfect doctrine. Another division by the 空宗 is (1) asabove; (2) the early period of the Mahāyāna represented, by the 深密經; (3) the higher Mahāyāna as in the 般若經. v. also 三教.

三時業  The three stages of karma-- inthe present life because of present deeds; in the next life because of presentactions; and in future lives because of present actions.

三智  The three kinds of wisdom: (1)(a) 一切智śrāvaka andpratyeka-buddha knowledge that all the dharma or laws are 空 void and unreal; (b) 道種智 bodhisattva-knowledge. of allthings in their proper discrimination; (c) 一切種智Buddha-knowledge, or perfect knowledge of all things in their every aspect andrelationship past, present, and future. Tiantai associates the above with 空, 假, 中. (2) (a) 世間智 earthly or ordinary wisdom; (b) 出世間智 supra-mundane, or spiritual (śrāvaka and pratyeka-buddha) wisdom; (c) 出世間上上智 supreme wisdom of bodhisattvas and Buddhas. v. 智度論 27, 止觀 3, and 楞伽經 3. Cf. 一心三智.

三暮多  God of the wind, which is Vata inSanskrit.

三曼多  samanta; tr. by 等, 普, 遍 universal, everywhere; also 三曼陀, 三滿多.

三曼陀犍陀  (or 三萬陀犍陀, or 三曼陀犍提) Samantagandha, 普熏 universally fragrant. A tree in Paradise; a title of a Buddha.

三曼陀颰陀羅  三曼颰陀, 三曼跋陀 Samantabhadra, 普賢 Puxian; v. 三滿.

三有  The three kinds of bhava, orexistence; idem 三界 q. v. The three states of mortalexistence in the trailokya, i. e. in the realms of desire, of form, and beyondform. Another definition is 現有 present existence, or the presentbody and mind; 當有 in a future state; 中有 antara-bhava, in the intermediate state. 三有對 The three sets of limitation on freedom: (a) direct resistance oropposition; (b) environment or condition; (c) attachment. 三有為法 The three active) functioning dharmas: (1) pratigha, matter orform, i. e. that which has ' substantial resistance'; (2) mind; and (3) 非色非心 entities neither of matter nor mind; cf. 七十五法. 三有為相 The three forms of all phenomena, birth, stay (i. e. 1ife), death;utpāda, sthiti, and nirvana.

三末多  sammata, intp. as 共許 'unanimously accorded'; i. e. name of the first king (elected) atthe beginning of each world-kalpa.

三果  The third of the Hīnayāna 四果 four fruits or results, i. e. non-return to mortality.

三株  The three tree-trunks, or mainstems--desire, hate, stupidity; v. 三毒.

三根  The three (evil) 'roots'--desire, hate, stupidity, idem 三毒. Another group is the threegrades of good roots, or abilities 上, 中, 下 superior, medium, and inferior. Another is the three grades offaultlessness 三無漏根.

三條椽下  Under three rafters—theregulation space for a monk's bed or seat; in meditation.

三梵 The three Brahma heavens of thefirst dhyāna: that of 梵眾 Brahma-pāriṣadya, the assembly ofBrahma; 梵輔 Brahma-purohitas, his attendants; 大梵 Mahābrahmā, GreatBrahma.

三業 trividha-dvāra. The threeconditions, inheritances, or karma, of which there are several groups. (1)Deed, word, thought, 身, 口, 意. (2) (a) Present-1ife happy karma; (6) present-life unhappy karma;(c) 不動 karma of an imperturbable nature. (3) (a) Good; (b) evil; (c)neutral karma. (4) (a) 漏業 Karma of ordinary rebirth; (6) 無漏業 karma of Hīnayāna nirvana; (c) 非漏非無漏 karma of neither, independentof both, Mahāyāna nirvana. (5) (a) Present deeds and their consequences in thislife; (b) present deeds and their next life consequences; (c) present deeds andconsequences after the next life, There are other groups of three.

三業供養  三業相應 To serve orworship with perfect sincerity of body, mouth and mind; the second form meansthat in worship an three correspond.

三極少  The three smallest things, i. e.an atom as the smallest particle of matter; a letter as the shortest possiblename; a kṣaṇa (क्षण), as the shortest period of time.

三樂  The three joys-- the joy of beingborn a deva, the joy of meditation, the joy of nirvana.

三機  see 三聚.

三檀  The three kinds of dāna (दान), i. e. charity; giving of goods, of the dharma, of abhaya (अभय), or fearlessness. Idem 三施.

三權一實  The Tiantai division of theschools of Buddhism into four, three termed 權temporary, i.e. 藏, 通 and 別 q.v. v. e fourth is the 實 or圓real or perfect School of SaIvationby faith to Buddhahood, especially as revealed in the Lotus Sutra, see 一實.

三欲  three lusts, i. e. for 形貌 form, 姿態 carriage or beauty, and 細觸refinement, or softness to the touch.

三武  The three emperors Wu whopersecuted Buddhism: 太武 of the Wei dynasty A.D. 424-452; 武帝 of the Zhou A.D. 561-578; 武宗 of the Tang A.D. 841-7.

三歸  Triśaraṇa, or Śaraṇa-gamana. Thethree surrenders to, or "formulas of refuge" in, the Three PreciousOnes 三賓, i.e. to the Buddha 佛, the Dharma 法, the Saṅgha 僧. The three formulas are 歸依佛 Buddham śaraṇaṃ gacchāmi, 歸依法 Dharmaṃ saraṇaṃ gacchāmi, 歸依僧 Saṅghaṃ śaraṇaṃ gacchāmi. It is "the most primitive formulafidei of the early Buddhists". The surrender is to the Buddha as teacher 師, the Law as medicine 藥, the Ecclesia as friends 友. These are known as the 三歸依.

三歸五戒  (三歸戒) The ceremony which makes the recipient a 優婆塞 or 優婆夷 upasaka or upāsikā male orfemale disciple, accepting the five commandments. There are 五種三歸 five stages of sangui; the first two are as above, at the third theeight commandments are accepted, at the fourth the ten, at the fifth an thecommandments. 三歸 is also a general term for aBuddhist.

三歸受法  The receiving of the Law, oradmission of a lay disciple, after recantation of his previous wrong belief andsincere repetition to the abbot or monk of the three refuges 三歸.

三毒  The three poisons, also styled 三根; 三株; they are 貪 concupiscence, or wrong desire, 瞋 anger, hate, or resentment, and 痴 stupidity,ignorance, unintelligence, or unwillingness to accept Buddha-truth; these threeare the source of all the passions and delusions. They represent in part theideas of love, hate, and moral inertia. v. 智度論 19, 31.

三毒尸利  The Śrī (i.e. goddess of Fortune)of the three poisons, a title of Mañjuśrī.

三治  idem 三三昧門 v. 三解脫.

三法  The three dharma, i.e. 教法 the Buddha's teaching; 行法 the practice of it; 證法 realization or experiential proof of it in bodhi and nirvāṇa.

三法印  idem 三印.

三法妙  v. 三軌.

三法忍  idem 三忍.

三法無差  idem 三無差別 q.v.

三法輪  The three law-wheels, or periodsof the Buddha's preaching, according to Paramārtha, to 嘉祥 Jiaxiang of the 三論 school, and to 玄奘 Xuanzang of the 法相 school.

三波多  samāpta; finished, ended,perfect; a term used at the conclusion of Homa or Fire-worship.

三波羅聶提  The three prajñāpti, 三假 q.v.

三波訶  Sampaha, according to Eitel,Malasa, a valley in the upper Punjab; but perhaps Śāmbī, a state north ofCitral in the Hindukush.

三涅槃門 The three gates to the city ofnirvāṇa, i.e. 空, 無相, and 無作 the void (or the immaterial), formlessness, and inactivity; idem 三解脫門.

三淨肉  The three kinds of"clean" flesh--when a monk has not seen the creature killed, has notheard of its being killed for him, and has no doubt thereon.

三滿多跋捺囉  Samantabhadra, interpreted 普賢 Puxian, pervading goodness, or "all gracious", Eliot;also 遍吉 universal fortune; also styled Viśvabhadra. The principalBodhisattva of Emei shan. He is the special patron of followers of the Lotus Sūtra. He isusually seated on a white elephant, and his abode is said to be in the East. Heis one of the four Bodhisattvas of the Yoga school. v. 三曼.

三漏  The three affluents that feed thestream of mortality, or transmigration: 欲 desire; 有 (material, or phenomenal) existence; 無明 ignorance (of the way of escape). 涅槃經 22.

三漸  The three progressivedevelopments of the Buddha's teaching according to the Prajñā school: (a)the 鹿苑 initial stage in the Lumbinī deer park; (b) the 方等 period of the eight succeedingyears; (c) the 般若 Prajñā or wisdomperiod which succeeded.

三火  The three fires--desire, hate,and stupidity; v. 三毒.

三災  The three calamities; they are oftwo kinds, minor and major. The minor, appearing during a decadentworld-period, are sword, pestilence, and famine; the major, forworld-destruction, are fire, water, and wind. 俱舍諭 12.

三無差  （三無差別）The three that are without (essential) difference, i.e. are of thesame nature: (a) 心 The nature of mind is the same inBuddhas, and men, and all the living; (b) 佛 the nature andenlightenment of all Buddhas is the same; (c) 眾生 the natureand enlightenment of all the living is the same. The 華嚴經 says 心佛及眾生, 是三無差別.

三無性  The three things without a natureor separate existence of their own: (a) 相無性 form,appearance or seeming, is unreal, e.g. a rope appearing like a snake; (b) 生無性 life ditto, for it is like the rope, which is derived fromconstituent materials; (c) 勝義無性 the 勝義, concept of the 真如 or bhūtatathatā, is unreal,e.g. the hemp of which the rope is made; the bhūtatathatā is perfectand eternal. Every representation of it is abstract and unreal. The three arealso known as 相無性, 無自然性, 法無性; v. 唯識論 9.

三無漏學  The three studies, or endeavours,after the passionless life and escape from transmigration: (a) 戒 Moral discipline; (b) 定 meditation, or trance; (c) 慧 the resulting wisdom.

三無漏根  The three roots for thepassionless life and final escape from transmigration, i.e. the last three ofthe 二十二根 q.v. An older group was 未知欲知根; 知根; 知已根 v. 俱舍論 3. 智度論 23.

三無盡莊嚴藏  The treasury of the threeinexhaustible adornments or glories, i.e. the 身, 口, 意, deeds, words, and thoughts of a Buddha.

三照  The three shinings; the sun firstshining on the hill-tops, then the valleys and plains. So, according to Tiantaiteaching of the Huayan sūtra, the Buddha's doctrine had three periods of suchshining: (a) first, he taught the Huayan sūtra, transforming his chiefdisciples into bodhisattvas; (b) second, the Hīnayāna sūtras ingeneral to śrāvakas and pratyeka-buddhas in the Lumbinī garden; (c)third, the 方等 sūtras down to the 涅槃經 for all the living. See the 六十華嚴經 35, where the order is five, i.e. bodhisattvas, pratyekabuddhas, śrāvakas, laydisciples, and all creatures.

三煩惱  v. 三惑.

三熱  The three distresses of whichdragons and dragon-kings are afraid-- fiery heat, fierce wind, and the garuḍabird which preys on them for food.

三牟提耶  samudaya, gather together,accumulate, the 聚 or 集諦, i.e. the second of the Four Truths, the aggregation of suffering.

三猿  The three monkeys, one guardingits eyes, another its ears, a third its mouth.

三獸  The three animals-- hare, horse,elephant-- crossing a stream. The śrāvaka is like the hare who crosses byswimming on the surface; the pratyeka-buddha is like the horse who crossesdeeper than the hare; the bodhisattva is like the elephant who walks across onthe bottom. Also likened to the triyāna. 涅槃經 23, 27.

三甜  The three sweet things-- cream,honey, curd.

三生  The three births, orreincarnations, past, present, future. Tiantai has (a) 種 planting the seed; (b) 熟 ripening; (c) 脫 liberating, stripping, or harvesting, i.e. beginning, development,and reward of bodhi, a process either gradual or instantaneous. Huayan has (a) 見聞生 a past life of seeing and hearing Buddha-truth; (b) 解行生 liberation in the present life; (c) 證入生 realization of life in Buddhahood. This is also called 三生成佛, Buddhahood in the course of three lives. There is also adefinition of three rebirths as the shortest term for arhatship, sixty kalpasbeing the longest. There are other definitions.

三田  The three "fields" ofvarying qualities of fertility, i.e. bodhisattvas, śrāvakas, andicchantis, respectively producing a hundred-fold, fifty-fold, onefold. 涅槃經 33.

三界  Trailokya or Triloka; the threerealms; also 三有. It is the Buddhist metaphysical equivalent for the Brahmaniccosmological bhuvanatraya, or triple world of bhūr, bhuvaḥ, and svar, earth,atmosphere, and heaven. The Buddhist three are 欲, 色, and 無色界, i.e. world of sensuous desire,form, and formless world of pure spirit. (a) 欲界 Kāmadhātu is therealm of sensuous desire, of 婬 and 食 sex and food; it includes the six heavens of desire, the humanworld, and the hells. (b) 色界 Rūpadhātu is therealm of form, meaning 質礙 that which is substantial andresistant: it is above the lust-world and contains (so to speak) bodies,palaces, things, all mystic and wonderful一a semi-materialconception like that in Revelation; it is represented in the 四禪天, or Brahmalokas. (c) 無色界 Arūpadhātu, or ārūpyadhātu, isthe formless realm of pure spirit, where there are no bodies, places, things,at any rate none to which human terms would apply, but where the mind dwells inmystic contemplation; its extent is indefinable, but it is, conceived of infour stages, i,e. 四空處 the four "empty"regions, or regions of space in the immaterial world, which are 四無色 the four "formless" realms, or realms beyond form; beingabove the realm of form, their bounds cannot be defined. v. 俱舍論世間品.

三界九地  v. 九地.

三界唯一心  The triple world is but one mind;from a verse of the 華嚴 sūtra; it proceeds 心外無別法, 心佛及眾生, 是三無差別 "outside mind there is no other thing; mind, Buddha, and allthe living, these three are not different"; in other words, there is nodifferentiating between these three, for all is mind.

三界尊  The honoured one of the three worlds,i.e. Buddha.

三界床  The sick-bed of the trailokya,especially this world of suffering.

三界慈父  The kindly father of the tripleworld-- Buddha.

三界火宅  The burning house of the tripleworld, as in the Lotus Sūtra parable.

三界眼  The trailokya(त्रैलोक्य) eye, i.e. Buddha, whosees all the realms and the way of universal escape.

三界萬靈牌  The tablet used at the annualceremonial offerings to "all souls", v. 盂蘭.

三界藏  The trailokya-garbha, the womb orstorehouse of all the transmigrational.

三界雄  The hero of the trailokya (त्रैलोक्य)--Buddha.

三疑  The three doubts-- of self, ofteacher, of the dharma-truth.

三病  The three ailments: (1) (a) 貪 lust, for which the 不淨觀 meditation on uncleanness is theremedy; (b) 瞋 anger, or hate, remedy 慈悲觀 meditation on kindness and pity;(c) 癡 stupidity, or ignorance, remedy 因緣觀 meditationon causality. (2) (a) 謗 Slander of Mahāyāna; (b) 五逆罪 the five gross sins; (c) to be a "heathen" or outsider;the forms recorded seem to be icchantika (इच्छन्तिक), ecchantika (एच्छन्तिक), and aicchantika (ऐच्छन्तिक). Cf. 三毒.

三發心  The three resolves of the 起信論 Awakening of Faith: (a) 信成就發心 to perfect the bodhi of faith, i.e. in the stage of faith; (b) 解行發心 to understand and carry into practice this wisdom; (c) 證發心 the realization, or proof of or union with bodhi.

三白法  is the rule of the three whitefoods 三白食.

三白食  The three white foods-- milk,cream (or curd), and rice (especially upland rice).

三百六十會  The reputed and disputed number(360) of Śākyamuni's assemblies for preaching.

三百四十一戒  (or 三百四十八戒) The 341 (or 348) rules for a nun; there are also groups of 250 and500 such rules.

三百四十八戒  (or 三百四十一戒)  The 348 (or 341) rules for a nun; there are also groups of 250and 500 such rules.

三百由旬  The 300 yojana (योजन)s parable of the Magic City, erected by a leader who feared that hispeople would become weary and return; i.e. Hīnayāna nirvāṇa, a temporary reston the way to the real land of precious things, or true nirvāṇa; v. 法華化城品.

三皈  idem 三歸.

三監  idem 三從.

三目  The three-eyed, a term for Śiva,i.e Maheśvara; simile for the dharmakāya, or spiritual body, prajñā, or wisdom,and nirvāṇa emancipation.

三相 The three forms or positions: 解脫相 nirvāṇa; 離相 no nirvāṇa; 滅相 or 非有非無之中道 absence of both, or the"middle way" of neither.

三相續  The three links, or consequences:(a) the worlds with their kingdoms, which arise from the karma of existence;(b) all beings, who arise out of the five skandhas; (c) rewards andpunishments, which arise out of moral karma causes.

三眉底與部  Saṃmatiīya, v. 三彌底.

三真如  Three aspects of the bhūtatathatā, implyingthat it is above the limitations of form, creation, or a soul. (1) (a) 無相真如 without form; (b) 無生真如 without creation; (c) 無性真如 without anything that can be called a nature for comparison; e.g.chaos, or primal matter. (2) (a) 善法真如 The bhūtatathatā as good; (b) 不善法真如 as evil; (c) 無記法真如 as neutral, or neither goodnor evil.

三祕密  The three mysteries, a term ofthe esoteric school for 身, 口, and 意; i.e. the symbol; the mystic word or sound; the meditation of themind.

三祕密身  A term for the mystic letter, themystic symbol, and the image.

三祗百劫  (三祗百大劫)  The period necessary for a bodhisattva to become a Buddha, i.e.three asaṃkhyeya (असṃख्येय)s 阿僧祗 to attain the 六度, and 100 kalpas to acquire thethirty-two 相 or characteristic marks of a Buddha; cf. 三阿.

三福  The three (sources of) felicity:(1) The 無量壽經 has the felicity of (a) 世福 filial piety, regard for elders,keeping the ten commandments; (b) 戒福 of keeping the othercommandments; (c) 行福 of resolve on complete bodhi andthe pursuit of the Buddha-way. (2) The 俱舍論 18, has the blessedness of (a) 施類福 almsgiving, in evoking resultant wealth; (b) 戒類福 observance of the 性戒 (against killing, stealing,adultery, lying) and the 遮戒 (against alcohol, etc.), inobtaining a happy lot in the heavens; (c) 修類福 observanceof meditation in obtaining final escape from the mortal round. Cf. 三種淨業.

三福業  The three things that bring ahappy lot-- almsgiving, impartial kindness and Iove, pondering over the demandsof the life beyond.

三禪  The third dhyāna (ध्यान) heaven of form, the highest paradise of form.

三禮  Worship with 身, 口, 意, body, mouth, and mind.

三科  The three categories of 五蘊, 十二處 or 入, and eighteen 界.

三種  Three kinds, sorts, classes,categories, etc.

三種三世  Three kinds of past, present, andfuture as intp. according to 道理, 神通, and 唯識.

三種三觀  The three types of meditation onthe principles of the 三諦 q.v., i.e. the dogmas of 空, 假, 中.

三種世間  v. 三世間.

三種供養  Three modes of serving (theBuddha, etc.): (a) offerings of incense, flowers, food, etc.; (b) of praise andreverence; (c) of right conduct.

三種光明  The three kinds of light: (a)extemal-- sun, moon, stars, lamps, etc.; (b) dharma, or the light of rightteaching and conduct; (c) the effulgence or bodily halo emitted by Buddhas,bodhisattvas, devas.

三種善根  The three kinds of good roots--almsgiving, mercy, and wisdom.

三種圓融  Three kinds of unity or identityof (a) 事理 phenomena with "substance", e.g. waves and the water; (b)事事 phenomena with phenomena, e.g. wave with wave; (c) 理理 substance with substance, e.g. water with water.

三種地獄  The three kinds of hells-- hot,cold and solitary.

三種大智  The three major kinds of wisdom:(a) self-acquired, no master needed; (b) unacquired and natural; (c) universal.

三種天  Three definitions of heaven: (a)as a name or title, e.g. divine king, son of Heaven, etc.; (b) as a place forrebirth, the heavens of the gods; (c) the pure Buddha-land.

三種天  The three classes of deva (देव)s: (1) 名天 famous rulers on earth styled 天王, 天子; (2) 生天 the highest incarnations of thesix paths; (3) 淨天 the pure, or the saints, from śrāvaka (श्रावक)s to pratyeka-buddhas. 智度論 7.

三種常  A Buddha in his three eternalqualities: (a) 本性常 in his nature or dharmakāya (धर्मकाय); (b) 不斷常 in his unbroken eternity, saṃbhogakāya (सṃभोगकाय); (c) 相續常 in his continuous and eternally varied forms, nirmāṇakāya (निर्माणकाय).

三種心苦  The three kinds of mentaldistress: desire, anger, stupidity, idem 三毒.

三種忍行  Patience or forbearance of body,mouth, and mind.

三種悔法  (or 三種懺法)  Three modes of repentance: (a) 無生 to meditateon the way to prevent wrong thoughts and delusions; (b) 取相 to seek the presence of the Buddha to rid one of sinful thoughtsand passions; (c) 作法懺 in proper form to confess one'sbreach of the rules before the Buddha and seek remission.

三種慈悲  (or 三種緣慈) The three reasons of bodhisattva's pity -- because all beings arelike helpless infants; because of his knowledge of all laws and theirconsequences; without external cause, i.e. because of his own nature.

三種教相  The three modes of the Buddha'steaching of the Southern Sects: 頓 immediate, 漸 gradual or progressive, and 不定indeterminate.

三種斷  The three kinds of uccheda (उच्छेद)-- cutting-off, excision, or bringing to an end: (1) (a) 自性斷 with the incoming of wisdom, passion or illusion ceases of itself;(b) 不生斷 with realization of the doctrine that all is 空 unreal, evil karma ceases to arise; (c) 緣縛斷 illusion being ended, the causal nexus of the passions disappearsand the attraction of the external ceases. (2) The three śrāvaka (श्रावक) or ascetic stages are (a) 見所斷 ending the condition of falseviews; (b) 修行斷 getting rid of desire and illusion in practice; (c) 非所斷 no more illusion or desire to be cut off.

三種智  The wisdom of common men, of theheterodox, and of Buddhism; i.e. (a) 世間智 normal, worldly knowledge orideas; (b) 出世間智 other worldly wisdom, e.g. of Hīnayāna; (c) 出世間上上智 the highest other-worldly wisdom, of Mahāyāna; cf. 三種波羅蜜.

三種有  Three kinds of existence: (a) 相待有 that of qualities, as of opposites, e.g. length and shortness; (b) 假名有 that of phenomenal things so-called, e.g. a jar, a man; (c) 法有 that of the noumenal, or imaginary, understood as facts and not asillusions, such as a "hare's horns" or a "turtle's fur".

三種欲  Three kinds of desire-- food,sleep, sex.

三種止觀  Three Tiantai modes of entering dhyāna (ध्यान): (a) 漸次 gradual, from the shallow to thedeep, the simple to the complex; (b) 不定 irregular, simple, and complexmixed; (c) 圓頓 immediate and whole.

三種法輪  v. 三輪教.

三種波羅蜜  The three kinds of pāramitā (पारमिता) ideals, or methods of perfection: (a) 世間波羅蜜 that of people in general relating to this world; (b) 出世間波羅蜜 that of śrāvaka (श्रावक)s and pratyekabuddha (प्रत्येकबुद्ध)s relating to the future life for themselves; (c) 出世間上上波羅蜜 the supreme one of bodhisattvas, relating to the future life forall; cf. 三種智.

三種淨業  The threefold way of obtainingpure karma, idem 三福.

三種清淨  The three purities of abodhisattva-- a mind free from all impurity, a body pure because never to bereborn save by transformation, an appearance 相 perfectly pureand adorned.

三種灌頂  Three kinds of baptism: (1) (a) 摩頂灌頂 Every Buddha baptizes a disciple by laying a hand on his head; (b) 授記灌頂 by predicting Buddhahood to him; (c) 放光灌頂 by revealing his glory to him to his profit. (2) Shingon has (a)baptism on acquiring the mystic word; (b) on remission of sin and prayer forblessing and protection; (c) on seeking for reward in the next life.

三種生  The three sources, or causes ofthe rise of the passions and illusions: (a) 想生 the mind, oractive thought; (b) 相生 the objective world; (c) 流注生 their constant interaction, or the continuous stream of latentpredispositions.

三種相  The three kinds of appearance:(1) In logic, the three kinds of percepts: (a) 標相 inferential, as fire is inferred from smoke; (b) 形相 formal or spatial, as length, breadth, etc.; (c) 體相 qualitative, as heat is in fire, etc. (2) (a) 假名相 names, which are merely indications of the temporal; (b) 法相 dharmas, or "things"; (c) 無相相 the formless-- all three are incorrect positions.

三種示導  Three ways in which bodhisattvasmanifest themselves for saving those suffering the pains of hell, i.e. 身 physically, by supernatural powers, change of form, etc.; 意 mentally, through powers of memory and enlightenment; 口 orally, by moral exhortation.

三種色  Three kinds of rūpa (रूप), i.e. appearance or object: (1) (a) visible objects; (b) invisibleobjects, e.g. sound; (c) invisible, immaterial, or abstract objects. (2) (a)colour, (b) shape, (c) quality.

三種見惑  Three classes of delusive views,or illusions -- those common to humanity; those of the inquiring mind; andthose of the learned and settled mind.

三種身  The Tiantai School has adefinition of 色身 the physical body of the Buddha; 法門身 his psychological body with its vast variety; 實相身 his real body, or dharmakāya (धर्मकाय). The esoteric sect ascribes a trikāya(त्रिकाय) to each of its honouredones. v. 三身.

三種身苦  The three duḥkha or afflictionsof the body -- old age, sickness, death.

三種闡提  The three kinds of icchantika (इच्छन्तिक): (a) 一闡提迦 the wicked; (b) 阿闡提迦 called 大悲闡提 bodhisattvas who become icchantika (इच्छन्तिक) to save all beings; (c) 阿顛底迦 otherwise 無性闡提 those without a nature for final nirvāṇa. Cf. 三病.

三種香  Three kinds of scent, or incense,i.e. from root, branch, or flower.

三空  The three voids orimmaterialities. The first set of three is (a) 空, (b) 無相, (c) 無願, v. 三三昧. The second, (a) 我空 , (b) 法空 , (c) 俱空 the self, things, all phenomena as "empty" or immaterial.The third relates to charity: (a) giver, (b) receiver, (c) gift, all are"empty".

三空門  (三空觀門)  idem 三解脫門.

三等  The three equal and universalcharacteristics of the one Tathāgata, an esoteric definition: (1) (a) his 身 body, (b) 語 discourse, (c) 意 mind. (2) (a) his life or works 修行; (b)spiritual body 法身; (c) salvation 度生; in their equal values and universality.

三等流  Three equal or universal currentsor consequences, i.e. 真等流 the certain consequences thatfollow on a good, evil, or neutral kind of nature, respectively; 假等流 the temporal or particular fate derived from a previous life's illdeeds, e.g. shortened life from taking life; 分位等流 each organas reincarnated according to its previous deeds, hence the blind.

三節  The three divisions of the 十二因緣 twelve nidānas, q.v.: (a) past, i.e. the first two; (b) present-- the nexteight; (c) future-- the last two.

三篋  idem 三藏 tripiṭaka.

三精氣  The three auras of earth, of theanimate, and of the inanimate invoked against demon influences.

三細  The three refined, or subtleconceptions, in contrast with the 六麤 cruder or common concepts, in theAwakening of Faith 起信論. The three are 無明業相 "ignorance", or the unenlightened condition, consideredas in primal action, the stirring of the perceptive faculty; 能見相 ability to perceive phenomena; perceptive faculties; 境界相 the object perceived, or the empirical world. The first isassociated with the 體corpus or substance, the second andthird with function, but both must have co-existence, e.g. water and waves. v. 六麤.

三結  The three ties: (a) 見結 , the tie of false views, e.g. of a permanent ego; (b) 戒取結 of discipline; (c) 疑結 of doubt. The three are alsoparts of見惑 used for it.

三經一論  The three sūtras and one śāstra on whichthe Pure Land sect bases its teaching: 佛說無量壽經; 佛說觀無量壽經; 佛說阿彌陀經; 天親淨土論.

三綱  The three bonds, i.e. directorsof a monastery: (a) 上座 sthavira(स्थविर), elder, president; (b) 寺主vihārasvāmin (विहारस्वामिन्), v. 毘 the abbot who directs the temporalaffairs; (c) 維那karmadāna (कर्मदान), v. 羯 who directs the monks. Anothermeaning: (a) 上座; (b) 維那; (c) 典座 vihārapāla (विहारपाल), v. 毘director of worship. The three varyin different countries.

三緣 The three nidānas or linkswith the Buddha resulting from calling upon him, a term of the Pure Land sect:(a) 親緣 that he hears those who call his name, sees their worship, knowstheir hearts and is one with them; (b) 近緣 that he shows himself to thosewho desire to see him; (c) 增上緣 that at every invocation aeonsof sin are blotted out, and he and his sacred host receive such a disciple atdeath.

三練磨  v. 三退屈.

三縛  The three bonds-- desire, anger,stupidity; idem 三毒.

三缽羅佉哆  saṃprāpta, intp. by 善至, 正至, or 時至 well, properly, or timelyarrived. Also written 僧跋 intp. 等施 bestowed equally or universally. It is a word spokenauthoritatively some say before, some say after a common meal; a"blessing" to ward off evil from the food.

三罰業  The three things that work forpunishment -- body, mouth, and mind.

三耶三佛  (檀) v. 三藐三佛陀.

三耶三菩  v. 三藐三菩提.

三聖  The three sages, or holy ones, ofwhom there are several groups. The 華嚴Huayan have Vairocana in thecenter with Mañjuśrī on his left and Samantabhadra on his right. The 彌陀 Mituo or Pure-land sect, have Amitābha in the center, with Avalokiteśvara on hisleft and Mahāsthāmaprāpta on his right. The Tiantai use the term for the 藏, 別, and 圓教v. 三教.

三聚  The three groups, i.e. 正定聚 Those decided for the truth; 邪定聚 those who aredecided for heresy; 不定聚 the undecided. Definitions varyin different schools.

三聚戒  (三聚淨戒) The three cumulative commandments: (a) the formal 5, 8, or 10, andthe rest; (b) whatever works for goodness; (c) whatever works for the welfareor salvation of living, sentient beings. 三聚圓戒interpretsthe above three as implicit in each of the ten commandments e.g. (a) not tokill implies (b) mercy and (c) protection or salvation.

三能三不能  The three things possible andimpossible to a Buddha. He can (a) have perfect knowledge of all things; (b)know all the natures of all beings, and fathom the affairs of countless ages;(c) save countless beings. But he cannot (a) annihilate causality, i.e. karma;(b) save unconditionally; (c) end the realm of the living.

三脫門  V. 三解脫 (三解脫門), but the former is only associated with無漏, or nirvāṇa.

三自  Three divisions of the eight-foldnoble path, the first to the third 自調 self-control, the fourth andfifth 自淨 self-purification, the last three 自度self-development in the religious life and in wisdom. Also 自體, 自相, 自用 substance, form, and function.

三舉  The three exposures, i,e. thethree sins of a monk each entailing his unfrocking-- willful non-confession ofsin, unwillingness to repent, claiming that lust is not contrary to thedoctrine.

三舟觀月  v. 一月三舟.

三般若  The three prajñā (प्रज्ञा)s, or perfect enlightenments: (a) 實相般若 wisdom inits essence or reality; (b) 觀照般若 the wisdom of perceiving thereal meaning of the last; (c) 方便般若 or 文字般若 the wisdom of knowing things in their temporary and changing condition.

三色  The three kinds of rūpa (रूप) or form-realms: the five organs (of sense), their objects, andinvisible perceptions, or ideas. Cf. 三種色.

三苦  The three kinds of duḥkha (दुःख), pain, or suffering: 苦苦 that produced by direct causes; 壞苦 by loss or deprivation; 行苦 by the passing or impermanency ofall things.

三草二木  A parable in the Lotus Sutra;the small plants representing ordinary men and devas, medium sized plants śrāvaka (श्रावक)s and pratyeka-buddhas, and 大草, 小樹 and 大樹 tall plants and small and large treesthree grades of bodhisattvas. Another definition applies the term to the 五乘 five "vehicles". There are also others.

三莊嚴  The three adornments, or glories,of a country: material attractions; religion and learning; men, i.e. religiousmen and bodhisattvas.

三菩伽  Saṃbhoga or Saṃbhūta. An ancient ṛṣiof Mathurā.

三菩伽迦耶  saṃbhogakāya. (1) The "bodyof enjoyment " or recompense-body of a Buddha; his 報身 or reward-body, one of the Trikāya, 三身. (2) The third of the buddhakṣetra 佛土, the domain in which all respond perfectly to their Buddha.

三菩提  saṃbodhi, 糝帽地 intp. 正等覺. Perfect universal awareness,perfectly enlightened; v. 菩提.

三落叉  The three lakṣa (लक्ष); a lakṣa (लक्ष) is a mark, sign, token, aim, object; it is also 100,000, i.e. an 億. The three lakṣa (लक्ष) of the esoteric sects are the 字 or magic word,the 印 symbol and the 本尊 object worshipped. Other suchthrees are body, mouth, and mind; morning, noon, and evening; cold, heat, andrain, etc.

三藏  v. 藏.

三藏學者  A student of Hīnayāna.

三藏教  A Tiantai name for Hīnayāna,whose tripiṭaka (त्रिपिटक) is ascribed to Mahākāśyapa.

三藏法師  A teacher of the Law; especially 玄奘 Xuanzang of the Tang dynasty; and cf. 般若.

三藐三佛陀  samyaksaṃbuddha 三耶三佛 (檀). The third of the ten titles of a Buddha, defined as 正遍知 (or 覺), or 正等覺 etc., one who has perfect universal knowledge or understanding;omniscient.

三藐三菩提  三貌糝帽地; 三耶三菩 samyak-saṃbodhi (सम्यक्-सṃबोधि). Correctuniversal intelligence, 正遍知 (道). Correct equal or universal enlightenment (正等覺). Correct universal perfect enlightenment (正等正覺). An epithet of every Buddha. The full term is anuttarā-samyak-saṃbodhi (अनुत्तरा-सम्यक्-सṃबोधि), perfectuniversal enlightenment, knowledge, or understanding; omniscience.

三蘊  The three kinds of skandhas,aggregations, or combinations, into which all life may be expressed accordingto the 化地 or Mahīśāsakāh school: 一念蘊 combination for a moment,momentary existence; 一期蘊 combination for a period, e.g. asingle human lifetime; 窮生死蘊 the total existence of allbeings.

三處傳心  The three places where Śākyamuni issaid to have transmitted his mind or thought direct and without speech to Kāśyapa: at the 靈山 by a smile when plucking a flower; at the 多子塔 when he shared his seat with him; finally by putting his foot outof his coffin.

三處木叉  The mokṣa(मोक्ष) of the three places, i.e.moral control over body, mouth, and mind.

三處阿蘭若  Three classes of āraṇyakāḥ orascetics distinguished by their three kinds of abode-- those who dwell inretired places, as in forests; among tombs; in deserts; v. 阿蘭若.

三行  Three lines of action that affectkarma, i.e. the ten good deeds that cause happy karma; the ten evil deeds thatcause unhappy karma; 不動業 or 無動行 karma arising without activity, e.g. meditation on error and itsremedy.

三衍  The three yāna, or vehicles tonirvāṇa, i.e. śrāvaka, pratyekabuddha, and bodhisattva, v. 三乘.

三術  Three devices in meditation forgetting rid of Māra-hindrances: within, to get rid of passion and delusion;without, to refuse or to withdraw from external temptation.

三衣  The three regulation garments ofa monk, 袈裟 kaāṣāya, i.e. 僧伽梨 saṅghāṭī, assembly robe; 鬱多羅僧 uttarāsaṅga, upper garment worn over the 安陀會 antarvāsaka, vest or shirt.

三衰  The three deteriorators, idem 三毒.

三補吒  saṃpuṭa. One of the twelve waysof putting the hands together in worship, i.e. bringing the hands togetherwithout the palms touching.

三覆  denote a day in each of thefirst, fifth, and ninth months when the recording angels of the four Lokapālas report onthe conduct of each individual. See also 三覆八校.

三覆八校  The three reports 三覆 and eight investigations 八校. Two angels, 同生 and 同名, observe each individual, thefirst a female at his right shoulder noting the evil deeds; the second, a male,at his left shoulder noting the good deeds; both report on high and in hadessix times a month. Thus in each month there are 六齋 and in each year 三覆 and 八校.

三覺  The three kinds of enlightenment:(1) (a) 自覺 Enlightenment for self; (b) 覺他 for others;(c) 覺行圓 (or 窮) 滿 perfectenlightenment and accomplishment; the first is an arhat's, the first and seconda bodhisattva's, all three a Buddha's. (2) From the Awakening of Faith 起信論 (a) 本覺 inherent, potential enlightenmentor intelligence of every being; (b) 始覺 , initial, or early stages ofsuch enlightenment, brought about through the external perfuming or influenceof teaching, working on the internal perfuming of subconscious intelligence;(c) 究竟覺 completion of enlightenment, the subjective mind in perfect accordwith the subconscious (or superconscious) mind, or the inherent intelligence.

三觀  The three studies, meditations,or insights. The most general group is that of Tiantai: (a) 空觀 study of all as void, or immaterial; (b) 假觀 of all as unreal, transient, or temporal; (c) 中觀 as the via media inclusive of both. The Huayan group is 真空觀, 理事無礙觀 and 周遍含容觀, see 華嚴經:法界觀. The 南山 group is 性空觀, 相空觀, and 唯識觀. The 慈恩 group is 有觀, 空觀 and 中觀.

三角壇  A three-cornered altar in thefire worship of Shingon, connected with exorcism.

三解脫  (三解脫門) The three emancipations, idem 三空 and 三三昧 q.v. They are 空解脫, 無相解脫 and 無作解脫. Cf. 三涅槃門.

三語  Buddha's three modes ofdiscourse, i.e. without reserve, or the whole truth; tactical or partial,adapting truth to the capacity of his hearers; and a combination of both.

三請  A request thrice repeated--implying earnest desire.

三論  The three śāstras translated byKumārajīva, on which the 三論宗 Three śāstra (शास्त्र) School (Mādhyamika) basesits doctrines, i.e. 中論 Madhyamaka-śāstra (शास्त्र), on "the Mean", A.D. 409; 十二門論 Dvādaśanikāya-śāstra (शास्त्र), on the twelve points, A.D. 408; 百論 Sata-śāstra (शास्त्र), the hundred verses, A.D. 404.

三論宗  The Sanlun, Mādhyamika, orMiddle School, founded in India by Nāgārjuna, in China by 嘉祥 Jiaxiang during the reign of 安帝 An Di, Eastern Jin, A.D. 397-419. It flourished up to the latterpart of the Tang dynasty. In 625 it was carried to Japan as Sanron. After thedeath of Jiaxiang, who wrote the 三論玄義, a northern and southerndivision took place. While the Mādhyamika denied the reality of all phenomenal existence, and definedthe noumenal world in negative terms, its aim seems not to have beennihilistic, but the advocacy of a reality beyond human conception andexpression, which in our terminology may be termed a spiritual realm.

三諦  The three dogmas. The"middle" school of Tiantai says 即空, 即假. 即中 i.e. 就是空, 假, 中; (a) by 空 śūnya (शून्य) is meant that things causally produced are in their essential natureunreal (or immaterial) 實空無; (b) 假, though things are unreal in their essential nature their derivedforms are real; (c) 中; but both are one, being of theone 如 reality. These three dogmas are founded on a verse of Nāgārjuna's-- 因緣所生法, 我說即是空, 亦為是假名, 亦是中道義 "All causally produced phenomena, I say, are unreal, Are but apassing name, and indicate the 'mean'." There are other explanations-- the圓教 interprets the 空 and 假 as 中; the 別教 makes 中 independent. 空 is the all, i.e. the totality of all things, and is spoken of asthe 真 or 實 true, or real; 假 is the differentiation of all things and is spoken of as 俗 common, i.e. things as commonly named; 中 is the connecting idea which makes a unity of both, e.g. "allare but parts of one stupendous whole." The 中 makes all and the all into one whole, unifying the whole and itsparts. 空 may be taken as the immaterial, the undifferentiated all, the sumof existences, by some as the tathāgatagarbha 如來藏; 假 as the unreal, or impermanent, the material or transient form, thetemporal that can be named, the relative or discrete; 中 as the unifier, which places each in the other and all in all. The"shallower" 山外 school associated 空 and 中 with the noumenal universe asopposed to the phenomenal and illusory existence represented by 假. The "profounder" 山內 schoolteaches that all three are aspects of the same.

三諦相即  The unity of 空, 假, 中, three aspects of the same reality, taught by the 圓教as distinguished from the 別教which separates them.

三識  The three states of mind orconsciousness: 真識 the original unsulliedconsciousness or Mind, the tathāgatagarbha (तथागतगर्भ), the eighth or ālaya (आलय) 阿賴耶識 ; 現識 mind or consciousness diversifiedin contact with or producing phenomena, good and evil; 分別識 consciousness discriminating and evolving the objects of the fivesenses. Also 意識manas (मनस्), 心識ālaya (आलय), and 無垢識 amala (अमल), v. 識.

三變  (土田) The three transformations of his Buddha-realm made by Śākyamuni onthe Vulture peak--- first, his revelation of this world, then its vastextension, and again its still vaster extension. See Lotus Sutra.

三賢十聖  (or三賢十地). The three virtuous positions, or states, of a bodhisattva are 十住, 十行 and 十迴向. The ten excellentcharacteristics of a 聖 saint or holy one are the whole ofthe 十地.

三跋羅  saṃvara. 三婆 (or 三嚩) To hinder, ward off, protectfrom falling into the three inferior transmigrations; a divine being that fillsthis office worshipped by the Tantra School. The sixth vijñāna (विज्ञान), v. 八識.

三跋致  (or 諦) saṃpatti. To turn out well, prosper, be on the path of success.

三身  trikāya. 三寶身 The threefold body or nature of a Buddha, i.e. the 法, 報, and 化身, or dharmakāya(धर्मकाय), sambhogakāya (सम्भोगकाय), and nirmāṇakāya (निर्माणकाय). The three are defined as 自性, 受用, and 變化, the Buddha-body per se, or inits essential nature; his body of bliss, which he "receives" for hisown "use" and enjoyment; and his body of transformation, by which hecan appear in any form; i.e. spiritual, or essential; glorified; revealed.While the doctrine of the trikāya (त्रिकाय) is a Mahāyāna concept, it partly results from the Hīnayānaidealization of the earthly Buddha with his thirty-two signs, eighty physicalmarks, clairvoyance, clairaudience, holiness, purity, wisdom, pity, etc.Mahāyāna, however, proceeded to conceive of Buddha as the Universal, the All,with infinity of forms, yet above all our concepts of unity or diversity. Toevery Buddha Mahāyāna attributed a three-fold body: that of essential Buddha;that of joy or enjoyment of the fruits of his past saving labours; that ofpower to transform himself at will to any shape for omnipresent salvation ofthose who need him. The trinity finds different methods of expression, e.g.Vairocana is entitled 法身, the embodiment of the Law,shining everywhere, enlightening all; Locana is 報身; c.f. 三賓, the embodiment of purity andbliss; Śākyamuni is 化身 or Buddha revealed. In theesoteric sect they are 法 Vairocana, 報 Amitābha, and 化 Śākyamuni. The 三賓 are also 法 dharma, 報 saṅgha, 化 buddha. Nevertheless, the three are considered as a trinity, thethree being essentially one, each in the other. (1) 法身 Dharmakāya in its earliest conception was that of the body of thedharma, or truth, as preached by Śākyamuni; later it became his mind or soul incontrast with his material body. In Mādhyamika, the dharmakāya(धर्मकाय) was the only reality, i.e.the void, or the immateria1, the ground of all phenomena; in other words, the 真如 the tathāgatagarbha (तथागतगर्भ), the bhūtatathatā (भूततथता). According to the Huayan (Kegon) School it is the 理or noumenon, while the other two are氣or phenomenal aspects. "For the Vijñānavāda... the body of thelaw as highest reality is the void intelligence, whose infection (saṃkleҫa (सṃक्लेҫअ)) results in the process of birth and death, whilst its purificationbrings about Nirvāṇa, or its restoration to its primitive transparence"(Keith). The "body of the law is the true reality of everything".Nevertheless, in Mahāyāna every Buddha has his own 法身; e.g. in the dharmakāya (धर्मकाय) aspect we have the designation Amitābha, who in his saṃbhogakāya (सṃभोगकाय) aspect is styled Amitāyus.(2) 報身Sambhogakāya, a Buddha's reward body, or body of enjoyment of themerits he attained as a bodhisattva; in other words, a Buddha in glory in hisheaven. This is the form of Buddha as an object of worship. It is defined intwo aspects, (a) 自受用身 for his own bliss, and (b) 他受用身 for the sake of others, revealing himself in his glory tobodhisattvas, enlightening and inspiring them. By wisdom a Buddha's dharmakāya (धर्मकाय) is attained, by bodhisattva-merits his saṃbhogakāya(सṃभोगकाय). Not only has every Buddha all the three bodies or aspects, but asall men are of the same essence, or nature, as Buddhas, they are thereforepotential Buddhas and are in and of the trikāya(त्रिकाय). Moreover, trikāya (त्रिकाय) is not divided, for a Buddha in his 化身 is still one with his 法身 and 報身, all three bodies being co-existent. (3) 化身; 應身; 應化身nirmāṇakāya (निर्माणकाय), a Buddha's transformation, or miraculous body, in which he appearsat will and in any form outside his heaven, e.g. as Śākyamuni among men.

三身三德  The 三身 are the 法, 報, and 應; the 三德 are 法, 般, and 解, i.e. the virtue, or merit, of the(a) 法身 being absolute independence, reality; of (b) 報身, being 般若 prajñā (प्रज्ञा) or wisdom; and of (c) 應身, being 解脫德 liberation, or Nirvāṇa.

三身佛性  v. 三身.

三身如來  v. 三身.

三身業  The three physical wrong deeds--killing, robbing, adultery.

三車  triyāna. 三乘 or 三乘法門 (1) The three vehicles across saṃsāra (सṃसार) into nirvāṇa, i.e. the cartsoffered by the father in the Lotus Sutra to lure his children out of theburning house: (a) goat carts, representing śrāvaka(श्रावक)s; (b) deer carts,pratyekabuddhas; (c) bullock carts, bodhisattvas. (2) The three principalschools of Buddhism-- Hīnayāna, Madhyamayāna, Mahāyāna.

三車家  idem 三乘家.

三軌  The three rules 三法 (三法妙) of the Tiantai Lotus School: (a) 真性軌 The absoluteand real, the 真如 or bhūtatathatā(भूततथता); (b) 觀照軌meditation upon and understanding of it; (c) 資成軌 the extension of this understanding to all its workings. In the 三軌弘經 the three are traced to the 法師品 of the LotusSutra and are developed as: (a) 慈悲室 the abode of mercy, or to dwellin mercy; (b) 忍辱衣 the garment of endurance, orpatience under opposition; (c) 法空座 the throne of immateriality (orspirituality), a state of nirvāṇa tranquility. Mercy to all is an extension of 資成軌 , patience of 觀照軌 and nirvāṇa tranquility of 真性軌 .

三輩  The three ranks of those whoreach the Pure Land of Amitābha: superior i.e. monks and nuns who becomeenlightened and devote themselves to invocation of the Buddha of boundless age;medium, i.e. laymen of similar character who do pious deeds; inferior, i.e.laymen less perfect than the last.

三輪  The three wheels: (1) TheBuddha's (a) 身 body or deeds; (b) 口 mouth, or discourse; (c) 意 mind or ideas. (2) (a) 神通 (or 變) His supernatural powers, or powers of (bodily)self-transformation, associated with 身 body; (b) 記心輪 his discriminating understanding of others, associated with 意 mind; (c) 教誡輪 or 正教輪 his (oral) powers of teaching, associated with 口. (3) Similarly (a) 神足輪 ; (b) 說法輪 ; (c) 憶念輪 . (4) 惑, 業, and 苦. The wheel of illusion produceskarma, that of karma sets rolling that of suffering, which in turn sets rollingthe wheel of illusion. (5) (a) Impermanence; (b) uncleanness; (c) suffering.Cf. 三道.

三輪世界  The three-wheel world, i.e. 風, 水, and 金輪. Every world is founded on awheel of whirling wind; above this is one of water; above this is one of metal,on which its nine mountains and eight seas are formed.

三輪化導  three sovereign powers forconverting others are those of 神變 supernatural transformation (i.e. physical 身); 記心 memory or knowledge of all thethoughts of all beings (i. e. mental 意 ); and 教誠 teaching and warning (i. e. oral 口).

三輪化導  idem 三種示導.

三輪教  The three periods of the Buddha'steaching as defined by Paramārtha: (a) 轉法輪 the first rolling onwards of theLaw-wheel, the first seven years' teaching of Hīnayāna, i.e. the 四諦 four axioms and 空 unreality; (b) 照法輪 illuminating or explaining the law-wheel, the thirty years'teaching of the 般若 prajñā (प्रज्ञा) or wisdom sūtras, illuminating 空 and by 空 illuminating 有 reality; (c) 持法輪 maintaining the law-wheel, i.e. the remaining years of teaching ofthe deeper truths of 空有 both unreality and reality. Alsothe three-fold group of the Lotus School: (a) 根本法輪 radical, orfundamental, as found in the 華嚴經 sūtra; (b) 枝末法輪 branch and leaf, i.e. all other teaching; until (c) 攝末歸本法輪 branches and leaves are reunited with the root in the LotusSutra, 法華經.

三輪相  The three-wheel condition--giver, receiver, gift.

三轉  (三轉法輪) The three turns of the law-wheel when the Buddha preached in theDeer Park: (a) 示轉 indicative, i.e. postulation anddefinition of the 四諦; (b) 勸轉 hortative, e.g. 苦當知 suffering should be diagnosed;(c) 證轉 evidential, e.g. I have overcome suffering, etc.

三轉法輪十二行  (三轉法輪十二行相) The twelve 行 processes are the application ofthe above 示, 勸, and 證 within the three turns of thewheel of the law (三轉法輪) to each of the fourpostulates. The three "turns" are also applied to the four kinds ofknowledge, i.e. 眼, 智, 明, and 覺.

三迦葉  Three brothers Kāsyapa, all threesaid to be disciples of the Buddha.

三迷  Sama, 等, equal, like, same as.

三退屈  The three feelings of oppressionthat make for a bodhisattva's recreancy-- the vastness of bodhi; the unlimitedcall to sacrifice; the uncertainty of final perseverance. There are 三事練磨 three modes of training against them.

三逆  The three unpardonable sins ofDevadatta, which sent him to the Avici hell-- schism, stoning the Buddha to theshedding of his blood, killing a nun.

三通力  idem 三達 and 三明.

三道 (1) The three paths all have totread; 輪迴三道, 三輪, i.e. (a) 煩惱道 ; 惑道 ; the path of misery, illusion, mortality; (b) 業道 the path of works, action, or doing, productive of karma; (c) 苦道 the resultant path of suffering. As ever recurring they are calledthe three wheels. (2) 聲, 緣, 菩 śrāvaka (श्रावक)s, pratyekabuddha (प्रत्येकबुद्ध)s, bodhisattvas, cf. 三乘.

三道真言  Three magical "truewords" or terms of Shingon for self-purification, i.e. 吽[口*藍] [口*落]  which is the"true word" for 身 the body; 訶囉鶴 for 語 the mouth or speech; and [口*藍] [口*落] for 意 the mind.

三達  Three aspects of the omniscienceof Buddha: knowledge of future karma, of past karma, of present illusion andliberation; v. 三明.

三那三佛  idem 三藐三佛陀.

三部  Three divisions. Included underthis category are such terms as 三部大法, 三部主色, 三部經, etc.

三部主色  the colors of the three divisionsof the great pantheon (三部大法): Vairocana, white; 觀世音 (as representing) Amitābha, yellow; and the Diamond Ruler Śākyamuni, a ruddy yellow.

三部大法  (l) The Garbhadhātu maṇḍala (गर्भधातु मण्डल), or pantheon, has the three divisions of 佛, 蓮, 金, i.e. Vairocana, Lotus, and Diamond or Vajra. (2) The teaching ofthe 胎藏界, 金剛界 and 蘇悉地法 is said to cover the whole ofesoteric Buddhism.

三部經  There are several groups: (1) TheAmitābha group, also styled 淨土三部, is 無量壽經, 觀無量壽經 and 阿彌陀經. (2) The Vairocana group is 大日經, 金剛頂經 and 蘇悉地經; also called 三部祕經. (3) The Lotus group is the 無量義經, 妙法蓮華經 and 觀普賢菩薩行法經. (4) The Maitreya group is 觀彌勒菩薩上生兜率天經, 彌勒下生經 and 彌勒大成佛經.

三醫  The three modes of diagnosis: thesuperior, 聽聲 listening to the voice; the medium, 相色 observing the external appearance; the inferior 診脈 testing the pulse.

三重三昧  (or 三重等持) idem 三三昧.

三重法界  The three meditations, on therelationship of the noumenal and phenomenal, of the 華嚴宗 Huayan School: (a) 理法界 the universe as law or mind,that all things are 真如, i.e. all things or phenomena areof the same Buddha-nature, or the Absolute; (b) 理事無礙法界 that the Buddha-nature and the thing, or the Absolute and phenomenaare not mutually exclusive; (c) 事事無礙法界 that phenomena are notmutually exclusive, but in a common harmony as parts of the whole.

三金  The three metals, gold, silver,copper. The esoterics have (a) earth, water, fire, representing the 身密 mystic body; (b) space and wind, the 語密 mystic mouth or speech; (c) 識 cognition, the意密 mystic mind.

三鈷  A trident; emblem of the Garbhadhātu 三部; and of the 三智, 三觀等, and三軌. Also written 三古 ; 三胡; 三股.

三銖  Three twenty-fourths of a tael,the weight of a deva's garments, e.g. featherweight.

三長齋月  (三長月)  The three whole months of abstinence, the first, fifth, and ninthmonths, when no food should be taken after noon. The four deva-kings are ontours of inspection during these months.

三門  trividha-dvāra, the threegates; a monastery; purity of body, speech, and thought; idem 三解脫門 also 三業.

三門三大侍者  The three officiators in amonastery-- for incense, for writing, and for acting as host.

三阿僧祇劫  The three great asaṃkhyeya (असṃख्येय) (i.e. beyond number) kalpas--the three timeless periods of a bodhisattva's progress to Buddhahood.

三陀羅尼  The three dhāraṇī (धारणी), which word from dhāra, " maintaining,""preserving," is defined as the power maintaining wisdom orknowledge. Dhāraṇī are "spells chiefly for personal use" (Eliot), ascompared with mantra, which are associated with religious services. The TiantaiSchool interprets the "three dhāraṇī (धारणी)" of the Lotus Sutra on the lines of the三諦, i.e. 空, 假and中. Another group is聞持陀羅尼 the power to retain all theteaching one hears; 分別陀羅尼 unerring powers ofdiscrimination; 入音聲陀羅尼 power to rise superior toexternal praise or blame.

三階法  (三階佛法) The Three Stages School founded by the monk信行Xinxing in the Sui dynasty; it was proscribed in A.D. 600 and againfinally in A.D. 725; also styled 三階院; 三階教.

三際  Past, present, future, idem 三世.

三際時  The three Indian seasons, spring,summer, and winter, also styled熱, 雨, 寒際時, the hot, rainy, and cold seasons.

三障 The three vighna, i.e. hinderersor barriers, of which three groups are given: (1) (a) 煩惱障 the passions, i.e. 三毒 desire, hate, stupidity; (b) 業障 the deeds done; (c) 報障 the retributions. (2) (a) 皮煩惱障 ; (b) 肉煩惱障 ; (c) 心煩惱障 skin, flesh, and heart (or mind) troublers, i.e. delusions fromexternal objects: internal views, and mental ignorance. (3) 三重障 the three weighty obstructions: (a) self-importance, 我慢; (b) envy, 嫉妬; (c) desire, 貧欲.

三難  The three hardships, orsufferings in the three lower paths of transmigration, v. 三惡道.

三面大黑  The three-faced great black deva,Mahākāla v. 摩, with angry mien, a form of Maheśvara, or Śiva, as destroyer.Another interpretation says he is a union of Mahākāla, Vaiśravaṇa, and aGandharva.

三顛倒  The three subversions orsubverters: (evil) thoughts, (false) views, and (a deluded) mind.

三餘  The three after death remainders,or continued mortal experiences, of śrāvaka (श्रावक)s and pratyekabuddhas, who mistakenly think they are going to 無餘涅槃final nirvāṇa, but will still find 煩惱餘 furtherpassion and illusion, 業餘 further karma, and 果餘 continued rebirth, in realms beyond the 三界trailokya (त्रैलोक्य).

三馬  The three horses, one young,strong, and tractable; another similar but not tractable; a third old andintractable, i.e. bodhisattvas (or bodhisattva-monks), śrāvaka (श्रावक)s and icchanti (इच्छन्ति)s.

三魔  The three kinds of evil spirits,of which three groups are given: (1) 煩惱魔 , 陰魔 and他化自在天子魔 ; (2) 煩惱魔 , 天魔 and 死魔 ; (3) 善知識魔 , 三昧魔 , and 菩提心魔 .

三默堂 Thee three halls of silence wheretalk and laughter are prohibited: the bathroom, the sleeping apartment, theprivy.

三點  See伊字三點.

三齋月  See 三長齋月.

上  uttarā  嗢呾羅; above upper, superior; on; former. To ascend, offer to a superior.

上上人  A term used in the Pure Land sectfor a worshipper of Amitābha.

上中下品  Superior, middle, and lowerclass, grade, or rank.

上中下法  The three dharmas, systems, orvehicles, 菩薩, 緣覺, and 聲聞 bodhisattva, pratyeka-buddha, andśrāvaka.

上乘  Mahāyāna; also 上衍, 大乘 q. v.

上乘密宗  The Mahāyāna esotericschool, especially the 真言 Shingon.

上乘瑜伽  Mahāyāna-yoga, chiefy associated with 上乘密宗.

上乘禪  The Mahāyāna Ch'an (Zen) School,which considers that it alone attains the highest realization of Mahāyānatruth. Hīnayāna philosophy is said only to realize the unreality of the ego andnot the unreality of all things. The Mahāyāna realizes the unreality of the egoand of all things. But the Ch'an school is pure idealism, all being mind. Thismind is Buddha, and is the universal fundamental mind.

上人  A man of superior wisdom, virtue,and conduct, a term applied to monks during the Tang dynasty.

上供  To offer up an offering toBuddha, or to ancestors.

上元  The fifteenth of the first moon.See 盂蘭盆.

上元燒燈  The lantern festival at the firstfull moon of the year.

上品  Superior order, grade, or class.

上品上生  上品中生; 上品下生 The three highest of the nine stages of birth in the Pure Land, v. 九品淨土.

上品蓮臺  The highest stages in the PureLand where the best appear as lotus flowers on the pool of the seven preciousthings; when the lotuses open they are transformed into beings of the PureLand.

上堂  To go into the hall to expoundthe doctrine; to go to a temple for the purpose of worship, or bearing presentsto the monks; to go to the refectory for meals.

上堂牌  The tablet announcing the time ofworship at a temple or monastery.

上士  The superior disciple, whobecomes perfect in (spiritually) profiting himself and others. The 中士 profits self but not others; the 下士 neither.

上座  Sthavira; or Mahāsthavira. Oldman, or elder; head monk, president, or abbot; the first Buddhist fathers; atitle of Mahākāśyapa; also of monks of twenty to forty-nine years standing, as 中座 are from ten to nineteen and 下座 under ten.The 釋氏要覽 divides presiding elders into four classes, those presiding overmonasteries, over assemblies of monks, over sects, and laymen presiding overfeasts to monks.

上座部  他毘梨與部; 他鞞羅部 Sthavirāḥ; Sthaviranikāya; or Āryasthāvirāḥ. The school of thepresiding elder, or elders. The two earliest sections of Buddhism were this(which developed into the Mahāsthavirāḥ) and the Mahāsānghikāḥ or 大眾部. At first they were not considered to be different schools, the 上座部 merely representing the intimate and older disciples of Śākyamuni andthe 大眾 being the rest. It is said that a century later under Mahādeva 大天 a difference of opinion arose on certain doctrines. Three divisionsare named as resulting, viz. Mahāvihāravāsinaḥ, Jetavanīyāḥ, and Abhayagiri-vāsinaḥ.These were in Ceylon. In course of time the eighteen Hīnayāna sects weredeveloped. From the time of Aśoka four principal schools are counted asprevailing: Mahāsāṅghika, Sthavira, Mūlasarvāstivda, and Saṁmitīya. Thefollowing is a list of the eleven sects reckoned as of the 上座部:  說一切有部; 雪山; 犢子; 法上; 賢冑; 正量; 密林山; 化地; 法藏; 飲光; and 經量部. The Sthaviravādin is reputedas nearest to early Buddhism in its tenets, though it is said to have changedthe basis of Buddhism from an agnostic system to a realistic philosophy.

上方  上手 An abbot 上方 originally meant a mountain monastery.

上根  A man of superior character orcapacity, e.g. with superior organs of sight, hearing, etc.

上求本來  Similar to the first half of 上求菩提下化眾生 Above to seek bodhi, below to save all. 本來 means the original or Buddha-nature, which is the real nature ofall beings.

上流  (上流般) ūrdhvasrotas. The flow upwards, or to go upwards against thestream of transmigration to parinirvāṇa. Also 上流般涅槃.

上煩惱  The severe fundamental trialsarising out of the ten great delusions; also the trials or distresses ofpresent delusions.

上界天  The devas of the regions of formand formlessness. v. 色.

上祭  To place offerings on an altar;also 下祭.

上綱  The 'higher bond' or superior,the 上座 or Sthavira, among the three directors of a monastery. v. 三綱.

上肩  Upper shoulder, i.e. the left orsuperior; one worthy of respect.

上肩順轉  Circumambulation with thesuperior shoulder to the image; the left was formerly considered the superiorside; but this is uncertain.

上臈  The "la" is the end ofa summer's retreat, which ends the monastic year, hence 上臈 are senior, 下臈 junior monks.

上茅城  (上茅宮城)  Kuśāgrapura, 矩奢揭羅補羅 city of Kuśa-grasspalaces, or山城 the mountain city. v. 吉祥茅國.

上著衣  A monk's outer robe,uttarā-samghāṭī, worn over the shirt or antara-vāsaka.

上行菩薩  Viśiṣṭa-cāritra Bodhisattva, whosuddenly rose out of the earth as Buddha was concluding one of his Lotussermons; v. Lotus sūtra 15 and 21. He is supposed to have been a convert of theBuddha in long past ages and to come to the world in its days of evil. Nichirenin Japan believed himself to be this Bodhisattva's reincarnation, and theNichiren trinity is the Buddha, i.e. the eternal Śākyamuni Buddha; the Law,i.e. the Lotus Truth; and the Saṅgha, i.e. this Bodhisattva, in other wordsNichiren himself as the head of all living beings, or eldest son of the Buddha.

上衍  Mahāyāna, 上乘; v. 大乘.

上衣  The superior or outer robedescribed as of twenty-five patches, and styled the uttarā saṁghātī.

上趣  The higher gati, directions, ortransmigrations.

上足  A superior disciple or follower.

上輩  Superior, or highest class, idem 上品.

上輩觀  The fourteenth of the sixteencontemplations of the Amitābha school, with reference to those who seek thePure Land with sincere, profound, and altruistic hearts.

上轉  The upward turn: (1) progressupward, especially in transmigration; (2) increase in enlightenment for self,while下轉 q.v. is for others.

上間  The superior rooms, i.e. on theright as one enters a monastery, the 下間 are on the left.

上首  President, or presiding elders.

下  hīna, adhara. Below, lower,inferior, low; to descend, let down, put down.

下三途  The three lower paths of the sixdestinations (gati) 六道, i.e. beings in hell, pretas, andanimals.

下乘  The lower yāna, i.e. Hīnayāna;likened to an old worn-out horse. To alight from (a vehicle, horse, etc.).

下元  The fifteenth of the tenth moon;cf. 盂蘭盆.

下八地  The regions in the nine divisionsof the trailokya below the 無所有處地 of the arūpadhātu, v. 九地.

下劣乘  The inferior, mean yāna, ascornful term for Hīnayāna.

下化  (下化眾生) Below, to transform all beings, one of the great vows of abodhisattva. 上求菩提 above, to seek bodhi. Also 下濟眾生.

下口食  one of the 四邪命食 four heterodox means of living, i.e. for a monk to earn hislivelihood by bending down to cultivate the land, collect herbs, etc.; oppositeof 仰口食, i.e. making a heterodox living by looking up, as in astrology,fortune-telling, etc. 智度論 3.

下品  The three lowest of the nineclasses born in the Amitābha Pure Land, v. 無量壽經. These three lowest grades are(1) 下品上生 The highest of the three lowest classes who enter the Pure Land ofAmitābha, i.e. those who have committed all sins except dishonouring thesūtras.If at the end of life the sinner clasps hands and says "Namo Amitābha",such a one will be born in His precious lake. (2) 下品中生 The middle class consists of those who have broken all thecommandments, even stolen from monks and abused the law. If at death such a onehears of the great power of Amitābha, and assents with but a thought, he will be received intoparadise. (3) 下品下生 The lowest class, because oftheir sins, should have fallen into the lowest gati, but by invoking the nameof Amitābha, they can escape countless ages of reincarnation and sufferingand on dying will behold a lotus flower like the sun, and, by the response of asingle thought, will enter the Pure Land of Amitābha.

下地  The lower regions of the 九地 q. v.; also the lower half of the 十地 in thefifty-two grades of bodhisattva development.

下地麤苦障  To see the lower grade out ofwhich one has migrated, as rough, wretched, and a hindrance; a Brahman form ofmeditation.

下堂  To descend from the hall,especially after the morning congee.

下塵  The lower gati, the hells, hungryghosts, animals.

下根  Those (born) with base character,or of low capacity.

下棒  To lay on the cudgel, beat; syn.for the 德山 Te Shan monastery, whose Chan sect abbot instilled intelligencewith his staff.

下火  下炬 To apply thetorch; syn. for setting alight the funeral pyre of a monk.

下生經  idem 彌勒下生經.

下界  The lower, or human world 人界.

下眾  The seven lower orders ofdisciples, who with the monks and nuns in full orders make the 九眾.

下種  To sow the seed; to preach, orteach. Tiantai defines three periods: (1) 種 when the seedof Buddha's teaching is sown in the heart; (2) 熟 when it ripens; (3) 脫 when it is stripped or harvested,i. e when one abandons all things.

下蠟  Inferior candles. The 上蠟 and 下蠟 superior and inferior candles aresenior and junior monks; those of longer and shorter service; but see 上臈.

下衣  The lowest order of a monk'srobes, that of five patches; lower garments.

下語  To give instruction; to state acase (as at law).

下輩觀  A meditation of the Amitābha sect onthe 下品 q. v.; it is the last of sixteen contemplations, and deals withthose who have committed the five rebellious acts 五逆 and the ten evils 十惡, but who still can obtainsalvation; v. 無量壽經. 下輩下生觀 idem.

下轉  The downward turn, intransmigration. Primal ignorance or unenlightenment 無明acting against the primal, true, or Buddha-nature causestransmigration. The opposite is上轉 when the good prevails over theevil. 下轉is sometimes used for 下化 to save those below.

下間  The inferior rooms of amonastery, on the left as one enters.

不  No, not, none. (Sanskrit a, an.).

不一不異  Neither unity nor diversity, ordoctrine of the 中論, v. 八不.

不久  Not long (in time).

不久詣道場  Not long before he visits theplace of enlightenment or of Truth, i. e. soon will become a Buddha.

不了  Not to bring to a finish, not tomake plain, not plain, not to understand, incomprehensible.

不了佛智  The incomprehensible wisdom ofBuddha.

不了義經  Texts that do not make plain theBuddha's whole truth, such as Hīnayāna and 通教 or intermediate Mahāyāna texts.

不二  advaya. No second, non-duality,the one and undivided, the unity of all things, the one reality、 the universal Buddha-nature. There are numerous combinations, e. g.善惡不二 good and evil are not a dualism: nor are 有 and 空 the material and immaterial, norare 迷 and 悟 delusion and awareness-- all theseare of the one Buddha-nature.

不二不異  neither plural nor diverse, e. g.neither two kinds of nature nor difference in form.

不二之法  The one undivided truth, theBuddha-truth. Also, the unity of the Buddha-nature.

不二法門  is similar to 不二之法; also the cult of the monistic doctrine; and the immediacy ofentering into the truth.

不但空  ' Not only the void '; or,non-void; śrāvaka (श्रावक)s and pratyekabuddha (प्रत्येकबुद्ध)s see only the 'void', bodhisattvas see also the non-void, hence 不但空 is the 中道空 the 'void' of the 'mean'. It isa term of the 通教 Intermediate school.

不來  Not coming (back to mortality),an explanation of 阿那含 anāgāmin(अनागामिन्).

不來不去  anāgamana-nirgama. Neither cominginto nor going out of existence, i. e. the original constituents of all 法 things are eternal; the eternal conservation of energy, or of theprimal substance.

不來迎  Without being called he comes towelcome; the Pure-land sect believes that Amitābha himself comes to welcomedeparting souls of his followers on their calling upon him, but the 淨土真宗 (Jōdo Shin-shu sect) teaches that belief in him at any time ensuresrebirth in the Pure Land, independently of calling on him at death.

不修外道  One of the ten kinds of 'heresies' founded by Sañjayin Vairāṭīputra, v. 刪, who taught that there is no need to 求道 seek the right path, as when the necessary kalpas have passed,mortality ends and nirvana naturally follows.

不偷盜  adinnādāna-veramaṇī; the secondof the ten commandments, Thou shalt not steal.

不共  Not in the same class,dissimilar, distinctive, each its own.

不共三昧  asakṛt-samādhi; a samādhi in morethan one formula, or mode.

不共不定  One of the six 不定因 indefinite statements of a syllogism, where proposition and exampledo not agree.

不共中共  The general among theparticulars, the whole in the parts.

不共業  Varied, or individual karma; eachcausing and receiving his own recompense.

不共法  āveṇika-buddhadharma. Thecharacteristics, achievements, and doctrine of Buddha which distinguish himfrom all others. See 十八不共法.

不共無明  Distinctive kinds ofunenlightenment, one of the two kinds of ignorance, also styled 獨頭無明; particular results arising from particular evils.

不共相  Dissimilarity, singularity, suigeneris.

不共般若  The things special tobodhisattvas in the 般若經 in contrast with the things theyhave in common with śrāvakas and pratyeka-buddhas.

不共變  Varied, or individual conditionsresulting from karma; every one is his own transmigration; one of the 四變.

不分別  The indivisible, or middle way 中道.

不動  acala; niścala; dhruva.The unmoved, immobile, or motionless; also 無動 the term isused for the unvarying or unchanging, for the pole-star, for fearlessness, forindifference to passion or temptation. It is a special term of Shingon 異言 applied to its most important Bodhisattva, the 不動明王 q. v.

不動佛  不動如來; 阿閦鞞 or 阿閦婆, Akṣobhya, one of the 五智如來 Five Wisdom, or Dhyāni-Buddhas, viz., Vairocana, Akṣobhya,Ratnasambhava, Amitābha, and Amoghasiddhi. He is especially worshipped by theShingon sect, as a disciple of Vairocana. As Amitābha is Buddha in the westernheavens, so Akṣobhya is Buddha in the eastern heaven of Abhirati, the realm ofjoy, hence he is styled 善快 or 妙喜, also 無瞋恚 free from anger. His cult hasexisted since the Han dynasty, see the Akṣobhya-Tathāgatasya-vyūha. He is firstmentioned in the prajnapāramitā sutra, then in the Lotus, where he is the firstof the sixteen sons of Mahābhijñā-jñānabhibhu. His dhyāni-bodhisattva isVajrapāṇi. His appearance is variously described, but he generally sits on alotus, feet crossed, soles upward, left hand closed holding robe, right handfingers extended touching ground calling it as color is pale gold, some sayblue  a vajra is before him. His esoteric word is Hum; his element the air, hishuman form Kanakamuni, v. 拘. Jap. Ashuku, Fudo, and Mudo; Tib.mi-bskyod-pa, mi-'khrugs-pa (mintug-pa); Mong. Ülü küdelükci. v. 不動明王.

不動使者  The messengers of Akṣobhya-buddha不動佛.

不動供  Offerings to 不動明王.

不動咒  不動慈救咒; 不動慈護咒; 不動陀羅尼; 不動使者祕密法; 不動使者陀羅尼祕密法. Prayers and spells associated with Akṣobhya-buddha 不動佛 and his messengers.

不動地  The eighth of the ten stages in aBuddha's advance to perfection.

不動安鎮法  Prayers to 不動明王 to protect the house.

不動定  The samādhi, or abstractmeditation, in which he abides.

不動明王  不動尊Aryacalanatha 阿奢羅曩 tr. 不動尊 and 無動尊 and Acalaceta, 阿奢囉逝吒 tr. 不動使者. The mouthpiece or messenger,e. g. the Mercury, of the Buddhas; and the chief of the five Ming Wang. He isregarded as the third person in the Vairocana trinity. He has a fierce mienoverawing all evil spirits. He is said to have attained to Buddhahood, but alsostill to retain his position with Vairocana. He has many descriptive titles, e.g. 無量力神通無動者; 不動忿怒王, etc. Five different verbal signs are given to him. He carries asharp wisdom-sword, a noose, a thunder-bolt. The colour of his images isvarious--black, blue, purple. He has a youthful appearance; his hair falls overhis left shoulder; he stands or sits on a rock; left eye closed; mouth shut,teeth gripping upper lip, wrinkled forehead, seven locks of hair, full-bodied,A second representation is with four faces and four arms, angry mien,protruding teeth, with fames around him. A third with necklaces. A fourth, red,seated on a rock, fames, trident, etc. There are other forms. He has fourteendistinguishing symbols, and many dharanis associated with the realm of fire, ofsaving those in distress, and of wisdom. He has two messengers 二童子 Kimkara 矜羯羅 and Cetaka 制吒迦, and, including these, a group of eight messengers 八大童子 each with image, symbol, word-sign, etc. Cf. 不動佛.

不動法  Prayer for the aid of 不動明王 to end calamity and cause prosperity.

不動無為  One of the six 無為 kinds of inaction, or laissez aIIer, the state of being unmoved bypleasure or pain.

不動生死  Immortality, nirvana.

不動義  Immobility, one of the tenmeanings of the void.

不動解脫  liberation from being disturbed(by the illusions of life).

不動講  An assembly for preaching andpraising the virtues of 不動尊.

不動金剛明王  The 不動尊 as the vajra representative, or embodiment, of Vairocana for savingall sentient beings.

不動阿羅漢  an arhat who has attained to thestate of the immovable liberation 不動解脫.

不即不離  Neither the thing itself norsomething apart, e. g. the water and the wave; similar to 不一不異.

不取正覺願  Amitābha's vow of not taking uphis Buddhahood till each of his forty-eight vows is fulfilled, an affix to eachof the vows.

不受一切法  Free from the receptivity, orsensation, of things, emancipated from desire.

不受三昧  In the Lotus Sutra, cap.25, the bodhisattva 無盡意 obeying the Buddha's command,offered Guanyin a jewel-garland, which the latter refused saying he had notreceived the Buddha's command to accept it. This attitude is attributed to his 不受 samādhi, the samādhi of 畢竟空 utter 'voidness', orspirituality.

不可  May not, can not: unpermissible,for-bidden; unable. Buke, the name of a monk of the 靈妙寺 Ling Miao monastery in the Tang dynasty, a disciple of Subha-karāṣimha,and one of the founders of 真言 Shingon.

不可得  ampalabhya; alabhya. Beyondlaying hold of, unobtainable, unknowable, unreal, another name for 空 the void. See 三世心不可得.

不可得空  One of the eighteen 空; it is the 言亡慮絕之空, the 'void' that is beyondwords or thought.

不可思議  Beyond thought or description, v.不思議.

不可思議尊  不可思議光如來 Theineffable Honoured One; the Tathāgata of ineffable light; titles of Amitābha.

不可思議經  A name for the 華嚴經 Huayan sutra. The full title is also a name for the 維摩經 Vimalakīrti-sūtra.

不可思議解脫法門  The samādhi, or liberation ofmind, that ensures a vision of the ineffable.

不可思議解脫經  A name for the 華嚴經 Huayan sutra.

不可有  The existence of those who do the不可, or forbidden, i. e. the hells.

不可棄  Not to be cast away-- said to bethe name of the founder of the Mahīśāsakah, or 化地 school, cast into a well at birthby his mother, saved by his father, at first brahman, afterwards a Buddhist; v.文殊問經, but probably apocryphal.

不可稱智  The Buddha wisdom that in itsvariety is beyond description.

不可見有對色  invisible, perceptible, ormaterial things, e. g. sound, smell, etc.

不可見無對色  Invisible, imperceptible, orimmaterial things.

不可說  Unmentionable, indefinable; truththat can be thought but not expressed.

不可說佛  Gaṇendra; the 733rd of the Buddhasof the present kalpa 賢劫, in which 1,000 Buddhas are toappear, of whom four have appeared.

不可越守護  Two guardians of the Law on theright of Mañjuśrī in the Garbhadhātu maṇḍala, named 難持 and 難勝.

不和合性  unharmonizing natures, one of the五法.

不善  Not good; contrary to the rightand harmful to present and future life, e. g. 五逆十惡.

不善律儀  idem 非律儀, i. e. 不法 or 非善戒.

不喞[口*留]  Ignorant, rustic: immature orignorant.

不坐高廣大床  anuccaśayanāmahāśayana. Not tosit on a high, broad, large bed, the ninth of the ten commandments.

不增不減  Neither adding nor subtracting;nothing can be added or taken away. In referenc to the absolute 實相之空理 nothing can be added or taken away; vice versa with the relative.

不增減真如  the unvarying 真如 bhūtatathatā (भूततथता), one of the ten 真如; also the eighth of the 十地.

不壞  avināśya; indestructible, neverdecaying, eternal.

不壞句  A term in 真言 Shingon for the magic word 阿 'a', the indestructible embodimentof Vairocana.

不壞四禪  The four dhyāna (ध्यान) heavens, where the samādhi (समाधि) mind of meditation is indestructible, and the external world isindestructible by the three final catastrophes.

不壞法  Two kinds of arhats practice the 白骨觀 skull meditation, the dull who consider the dead as ashes, theintelligent who do not, but derive supernatural powers from the meditation.

不壞金剛  Vairocana the indestructible, oreternal.

不壞金剛光明心殿 The luminous mind-temple of theeternal 大日 Vairocana, the place in the Vajradhātu, or Diamond realm, ofVairocana as teacher.

不如蜜多  The twenty-sixth patriarch, saidto be Puryamitra (Eitel), son of a king in Southern India, labored in easternIndia, d. A. D. 388 by samādhi (समाधि).

不妄語  musāvādā-veramaṇī, the fourthcommandment, thou shalt not lie; no false speaking.

不婬慾  abrahamacaryā-veramaṇī, the thirdcommandment, thou shalt not commit adultery, i. e. against fornication andadultery for the lay, and against all unchastity for the clerics.

不學  aśaikṣa; no longer studying,graduated, one who has attained.

不定  Unfixed, unsettled, undetermined,uncertain.

不定受業  One of the 'four karma' -- aniyata (अनियत) or indefinite karma; opposite of 定業.

不定地法  One of the six mental conditions,that of undetermined character, open to any influence good or evil.

不定性  (不定種性)  Of indeterminate nature. The 法相宗 Dharmalakṣanaschool divides all beings into five classes according to their potentialities.This is one of the divisions and contains four combinations: (1)Bodhisattva-cum-śrāvaka (श्रावक), with uncertain result depending on the more dominant of the two;(2) bodhisattva-cum-pratyekabuddha (प्रत्येकबुद्ध); (3) śrāvaka (श्रावक)-cum-pratyekabuddha (प्रत्येकबुद्ध); (4) the characteristcs of all three vehicles intermingled withuncertain results; the third cannot attain Buddhahood, the rest may.

不定性聚  不定聚 One of thethree Tiantai groups of humanity, the indeterminate normal class of people, ascontrasted with sages 定性聚 whose natures are determined forgoodness, and the wicked 邪定性聚 whose natures are determinedfor evil.

不定教  Indeterminate teaching. Tiantaidivides the Buddha' s mode of teaching into four; this one means that Buddha,by his extraordinary powers of 方便 upāya-kauśalya(उपाय-कौशल्य), or adaptability, could confer Mahāyāna benefits on his hearers outof his Hīnayāna teaching and vice versa, dependent on the capacity of hishearers.

不定觀  (不定止觀)  Direct insight without any gradual process of samādhi (समाधि); one of three forms of Tiantai meditation.

不害  ahiṃsā. Harmlessness, notinjuring, doing harm to none.

不審  A term of greeting between monks.i. e. I do not take the liberty of inquiring into your condition.

不律儀  Practices not in accord with therule: immoral or subverted rules, i. e. to do evil, or prevent good; hereticalrules and practices.

不忘禪  The meditation againstforgetfulness.

不思議  acintya. 阿軫帝也 Beyond thought and words, beyond conception, baffling description,amazing.

不思議乘  The ineffable vehicle, Buddhism.

不思議慧童子  The youth of ineffable wisdom,one of the eight youths in the Mañjuśrī court of the Garbhadhātu.

不思議易生死  Ineffable changes andtransmigrations, i. e. to the higher stages of mortality above the traidhātuka (त्रैधातुक) or trailokya (त्रैलोक्य) 三界.

不思議智  acintya-jñāna, inconceivablewisdom, the indescribable Buddha-wisdom.

不思議業相  Inexpressible karma-merit alwaysworking for the benefit of the living.

不思議界  acintyadhātu. The realm beyondthought and words, another name for the bhūtatathatā(भूततथता), 真如.

不思議真言相道法  The practice of the presence ofthe invisible Dharmakāya in the esoteric word.

不思議空  第一義空 The Voidbeyond thought or discussion, a conception of the void, or that which is beyondthe material, only attained by Buddhas and bodhisattvas.

不思議空智  The wisdom thus attained whichremoves all distresses and illusions.

不思議經  The 華嚴經 Huayan sutra.

不思議薰  The indescribable vāsanā (वासना), i. e. suffusion, or 'fuming', or influence of primal 無明 ignorance, on the 真如 bhūtatathatā(भूततथता), producing all illusion. v 起信論 Awakening of Faith.

不思議解脫經  The 華嚴經 Huayan sutra.

不思議變  The indescribable changes of the bhūtatathatā (भूततथता) in the multitudinous forms of all things.

不悅  Unhappy, uneasy, the disturbinginfluence of desire.

不惜身命  The bodhisattva virtue of notsparing one's life (for the sake of bodhi).

不懺舉  The excommunication of anunrepentant monk; one of the 三舉.

不才淨  Neither clever nor pure-- a termof rebuke.

不拜  Lay Buddhists may not pay homageto the gods or demons of other religions; monks and nuns may not pay homage tokings or parents.

不捉持生像金銀寶物  jātarūpa-rajata-pratigrahaṇādvaira maṇī (virati). The tenth commandment, not to take or possess uncoined orcoined gold and silver, or jewels.

不捨誓約  Amitābha's vow ofnon-abandonment, not to enter Buddhahood till all were born into his Paradise.

不放逸  No slackness or looseness;concentration of mind and will on the good.

不斷  Without ceasing, unceasing.

不斷光  The unceasing light (or glory) ofAmitābha.

不斷光佛  One of the twelve shiningBuddhas.

不斷常  Unceasing continuity.

不斷念佛  Unceasing remembrance, orinvocation of the Buddha.

不斷相應染  One of the 六染心.

不斷經  Unceasing reading of the sutras.

不斷讀經  Unceasing reading of the sutras.

不斷輪  Unceasing turning of the wheel,as in a monastery by relays of prayer and meditation.

不時解脫  The sixth, or highest of the sixtypes of arhats; the other five groups have to bide their time and opportunity 時解脫 for liberation in samādhi (समाधि), the sixth can enter immediately.

不更惡趣願  The second of Amitābha'sforty-eight vows, that those born in his kingdom should never again enter thethree evil lower paths of transmigration.

不染世間法  Unsullied by the things of theworld (e. g. the lotus).

不染污無知  Uncontaminated ignorance.

不染著諸法三昧 The samādhi(समाधि) which is uncontaminated byany (evil) thing, the samādhi (समाधि) of purity; i. e. Mañjuśrī in samādhi(समाधि) holding as symbol of it ablue lotus in his left hand.

不歌舞倡伎不往觀聽  nāṭya-gīta-vāditra-viśūkadarśanād-vairamaṇī(virati). The seventh commandment against taking part in singing, dancing,plays, or going to watch and hear them.

不正食  Not strict food, not exactlyfood, things that do not count as a meal, e. g. fruit and nuts.

不死  Undying, immortal.

不死甘露  Sweet dew of immortality, abaptismal water of 真言 Shingon.

不死藥  Medicine of immortality, calledshāhē 裟訶, which grows on 雪山 the Himālayas andbestows on anyone seeing it endless and painless life.

不死覺  One of the eight 覺, the desire for long life.

不死門  The gate of immortality ornirvana, i. e. Mahāyāna.

不殺生  prāṇātipātād vairamaṇī (virati).The first commandment, Thou shalt not kill the living.

不法  Not in accordance with the Buddhalaw, wrong, improper, unlawful.

不活畏  The fear of giving all and havingnothing to keep one alive: one of the five fears.

不淨  Unclean, common, vile.

不淨忿怒  不淨金剛; 烏樞沙摩明王 or 烏芻沙摩明王; 觸金剛 Ucchuṣma, a bodhisattva connected with 不動明王 who controls unclean demons.

不淨施  'Unclean' almsgiving, i. e.looking for its reward in this or the next life.

不淨肉  'Unclean', flesh, i. e. that ofanimals, fishes, etc., seen being killed, heard being killed, or suspected ofbeing killed; Hīnayāna forbids these, Mahāyāna forbids all flesh.

不淨行  非梵行 Ignoble orimpure deeds, sexual immorality.

不淨觀  The meditation on the uncleannessof the human body of self and others, e. g. the nine stages of disintegrationof the dead body 九想 q.v.; it is a meditation todestroy 貪desire; other details are: parental seed, womb, the nineexcretory passages, the body's component parts, worm-devoured corpse -- allunclean.

不淨觀經  A sutra of Dharmatrata.

不淨說法  邪命說法 'Unclean'preaching, i. e. to preach, whether rightly or wrongly, from an impure motive,e. g. for making a living.

不淨輪  One of the three 輪: impermanence, impurity, distress 無常, 不淨, 苦.

不滅  anirodha, not destroyed, notsubject to annihilation.

不滅不生  anirodhānupāda, neitherdying nor being reborn, immortal, v. 不生.

不生  anutpatti; anutpāda. Non-birth:not to be reborn, exempt from rebirth; arhan (अर्हन्) is mistakenly interpreted as 'not born', meaning not born againinto mortal worlds. The 'nir (निर्)' in nirvana is also erroneously said to mean 'not born'; certainschools say that nothing ever has been born, or created, for all is eternal.The Shingon word 'a' is interpreted as symbolizing the uncreated. The unborn oruncreated is a name for the Tathāgata, who is not born, but eternal ; hence by implication the termmeans "eternal". ādi, which means"at first, ""beginning","primary", is also interpreted as 不生 uncreated.

不生不滅  v. 不滅 'Neither (to be) born nor ended' is another term for 常住 permanent, eternal; nothing having been created nothing can bedestroyed; Hīnayāna limits the meaning to the state of nirvana, no more births anddeaths; Mahāyāna in its Mādhyamika form extends it universally, no birth and death, nocreation and annihilation, see 中論.

不生斷  One of the 三斷, when illusion no longer arises the sufferings of being reborn inthe evil paths are ended.

不疑殺  Not in doubt that the creaturehas been killed to feed me, v. 不淨肉.

不相應心  The non-interrelated mind, see 起信論.

不相應行  Actions non-interrelated (withmind).

不空  Amogha, Amoghavajra. 不空三藏; 智藏; 阿目佉跋折羅 Not empty (or not in vain) vajra. The famous head of the Yogācāra school inChina. A Singhalese of northern brahmanic descent, having lost his father, hecame at the age of 15 with his uncle to 東海, the easternsea, or China, where in 718 he became a disciple of 金剛智 Vajrabodhi. After the latter's death in 732, and at his wish, Eliotsays in 741, he went to India and Ceylon in search of esoteric or tantricwritings, and returned in 746, when he baptized the emperor Xuan Tsung. He wasespecially noted for rain-making and stilling storms. In 749 he receivedpermission to return home, but was stopped by imperial orders when in the southof China. In ?756 under Su Tsung he was recalled to the capital. His time until771 was spent translating and editing tantric books in 120 volumes, and theYogacara 密教 rose to its peak of prosperity. He died greatly honoured at 70years of age, in 774, the twelfth year of Tai Tsung, the third emperor underwhom he had served. The festival of feeding the hungry spirits 盂蘭勝會 is attributed to him. His titles of 智藏 and 不空三藏 are Thesaurus of Wisdom andAmogha Tripitaka.

不空供養菩薩  Āryāmogha-pūrṇamaṇi, also styled 如意金剛 'At will vajra'; in the Garbhadhātu maṇḍala, the fifth on the southof the 悉地 court.

不空如來藏  不空真如 The realmof phenomena; in contrast with the universal 真如 or 法身 dharmakāya (धर्मकाय), unmingled with the illusion of phenomena.

不空成就如來  Amoghasiddhi. The Tathāgata ofunerring performance, the fifth of the five wisdom or dhyāni-buddhas of thediamond-realm. He is placed in the north; his image is gold-colored, left handclenched, right fingers extended pointing to breast. Also, 'He is seated in'adamantine' pose (legs closely locked) '(Getty), soles apparent, left hand inlap, palm upwards, may balance a double vajra, or sword; right hand erect inblessing, fingers extended. Symbol, double vajra; color, green (Getty); word,ah!; blue-green lotus; element, earth; animal, garuḍa(गरुड); Śakti (femalepersonification), Tārā; Mānuṣi-Buddha (human or savior Buddha), Maitreya. T.,dongrub; J., Fukū jō-jū.

不空羂索  An unerring lasso. See 不空羂索菩薩.

不空羂索菩薩  (不空羂索觀音 or 不空羂索王); Amoghapāśa 阿牟伽皤賒. Not empty (or unerring) net, or lasso. One of the six forms ofGuanyin in the Garbhadhātu group, catching deva and human fish for the bodhi-shore. Theimage has three faces, each with three eyes and six arms, but other forms haveexisted, one with three heads and ten arms, one with one head and four arms.The hands hold a net, lotus, trident, halberd, the gift of courage, and aplenipotentiary staff; sometimes accompanied by 'the green Tārā,Sudhana-Kumāra, Hayagrīva and Bhṛkuṭī (Getty). There are numerous sutras, etc.

不空見菩薩  Amoghadarśin, theunerringly seeing Bodhisattva, shown in the upper second place of Titsang'scourt in the Garbhadhātu; also 普觀金剛.

不空金剛菩薩  Amoghavajra-bodhisattva. 阿目佶跋折羅 A Bodhisattva in the 蘇悉地 court of the Garbhadhātu.

不空鉤觀音  Amoghāṅkuśa. 央俱捨 Guanyin of the 'Unerring hook', similar to 不空羂索觀音; also styled 清淨蓮華明王央俱捨; in the court of theempyrean.

不立文字  (不立文字教) The 禪 ch'an or intuitive School does'not set up scriptures'; it lays stress on meditation and intuition rather thanon books and other external aids: cf. Laṅkāvatāra-sūtra.

不綺語  Unrefined, indecent, improper, orsmart speech.

不聞惡名願  The sixteenth of Amitābha'sforty-eight vows, that he would not enter final Buddhahood as long as anyone ofevil repute existed.

不臘次  (or 不臈次)  Not in order of age, i. e. clerical age; disorderly sitting;taking a seat to which one is not entitled.

不自在  Not independent, not one's ownmaster, under governance.

不與取  adattādāna. Taking that which isnot given, i. e. theft; against this is the second commandment.

不苦不樂受  one of the 三受, the state of experiencing neither pain nor pleasure, i. e. abovethem. Also styled 捨受 the state in which one hasabandoned both.

不著香華鬘不香塗身  mālā-gandha-vilepana-dhāraṇa-maṇḍana-vibhūṣaṇasthānādvairamaṇī (virati). The eighth commandment against adorning the body withwreaths of fragrant fowers, or using fragrant unguents.

不蘭迦葉  Pūraṇa-kāśyapa. 富蘭那迦葉 One of the six heretics, or Tirthyas, opposed to Śākyamuni.

不虛妄性  Not of false or untrue nature;true, sincere; also 真實性.

不行而行  Without doing yet to do, e. g. 無為而為.

不覺  Unenlightened, uncomprehending,without 'spiritual' insight, the condition of people in general, who mistakethe phenomenal for the real, and by ignorance beget karma, reaping its resultsin the mortal round of transmigration; i. e. people generally.

不覺現行位  The first two of the 十地 of the saint, in which the illusion of mistaking the phenomenal forthe real still arises.

不說四眾過罪戒  The prohibition of mentioning theerrors and sins of other disciples, cleric or lay.

不請  Not to request; uninvited;voluntary.

不請之友  The uninvited friend, i. e. theBodhisattva.

不請法  Uninvited preaching or offeringof the Law, i. e. voluntarily bestowing its benefits.

不變易性  Unchanging nature, immutable, i.e. the bhūtatathatā (भूततथता).

不變真如  The immutable bhūtatathatā (भूततथता) in the absolute, as compared with 隨緣真如, i. e. inrelative or phenomenal conditions.

不變隨緣  The conditioned immutable, i. e.immutable as a whole, but not in its parts, i. e. its phenomenal activity.

不起法忍  The stage of endurance, or patientmeditation, that has reached the state where phenomenal illusion ceases toarise, through entry into the realization of the Void, or noumenal; also 生法忍 (or 起法忍) .

不輕  Never Despise, 常不輕菩薩 a previous incarnation of the Buddha, as a monk whose constantgreeting to all he met, that they were destined for Buddhahood, brought himmuch persecution; see the chapter of this title in the Lotus Sutra.

不輕行  The practice of 'Never Despise'.See 不輕.

不迴  Anagamin. He who does not return;one exempt from transmigration.

不退  (不退轉) avaivartika, or avinivartanīya. Never receding, always progressing, not backsliding, or losingground; never retreating but going straight to nirvana; an epithet of everyBuddha.

不退住  The seventh of the 十住, the stage of never receding, or continuous progress.

不退土  The Pure Land, from which thereis no falling away.

不退地  The first of a bodhisattva's 十地; it is also interpreted by right action and right thought.

不退相  One of the nine 無學 aśaikṣa (अशैक्ष), i. e. the stage beyond study, where intuition rules. Name of oneof the twenty-seven sages.

不退菩薩  A never receding bodhisattva, whoaims at perfect enlightenment.

不退輪  (不退轉法輪) The never-receding Buddha vehicle, of universal salvation.

不還  Not to return, never returning.Cf. 不退.

不還向  The third of the 四向 four directions or aims, see 阿那含 anāgāmin (अनागामिन्), notreturning to the desire-world, but rising above it to the 色界 or the 無色界 form-realm, or even formlessrealm.

不還果  The fruits, fruition, or rewardsof the last. Various stages in the final life of parinirvāṇa(परिनिर्वाण) are named, i. e. five,six, seven, eight, nine, or eleven kinds.

不釐務侍者  A nominal assistant or attendant,an attendant who has no responsibilities.

不非時食  Vikāla-bhojanād vairamaṇī(virati); part of the sixth of the ten commandments, i. e. against eating outof regulation hours, v. 不食肉.

不顧論宗  One of the 因明四宗, a philosophical school, whose rule was self-gratification, 'notcaring for' others.

不食肉  vikālabhojana; part of the sixth ofthe ten commandments, i. e. against eating flesh; v. 不非時食.

不飲酒  surā-maireya-madya-pramādasthānādvairamaṇī (virati). The fifth of the ten commandments, i. e. against alcohol.

且  Moreover, yet, meanwhile.

且喜  So be it, granted, a qualifiedassent.

世  yuga(युग). An age, 1, 000th part of akalpa. loka (लोक), the world. 世 originally meant a humangeneration, a period of thirty years; it is used in Buddhism both for yuga (युग), a period of time ever flowing, and loka(लोक), the world, worldly, earthly.The world is that which is to be destroyed; it is sunk in the round of mortality,or transmigration; and conceals, or is a veil over reality.

世世生生  Transmigration aftertransmigration in the six states of mortal existence.

世主  (世主天) The Lord of the world, Brahmā; Maheśvara; also the four mahārājas 四天王; v. 梵天; 大自在天.

世代  A generation, a lifetime; theworld.

世依  He on whom the world relies--Buddha.

世俗  laukika; common or ordinarythings, custom, experiences, common or worldly ways or views).

世典  Non-Buddhist classical works.

世友  Vasumitra; v. 筏蘇蜜呾羅.

世善  The pleasures of the world, v. 世福.

世尊  lokajyeṣṭha, world's mostVenerable, or lokanātha, lord of worlds. 盧迦委斯諦; 路迦那他 World-honoured, an epithet of every Buddha. Also a tr. of Bhagavat,v. 婆.

世智  (世俗智) ordinary or worldly knowledge or wisdom.

世法  Common or ordinary dharmas, i. e.truths, laws, things, etc.

世界  Loka 世間; the finite world, the world, a world, which is of two kinds: (1) 眾生世界 that of the living, who are receiving their 正報 correct recompense or karma; (2) 器世界 that of thematerial, or that on which karma depends for expression. By the living is meant有情 the sentient.

世界主  The lord, or ruler over a worldor dhyāna (ध्यान) heaven, one for each of the four dhyāna(ध्यान) heavens.

世界悉檀  One of the four siddhānta (सिद्धान्त)s: the Buddha's line of reasoning in earthly or common terms to drawmen to the higher truth.

世相  World-state, or condition;appearances, phenomena.

世眼  idem 世間眼.

世福  Earthly happiness, arising fromthe ordinary good living of those unenlightened by Buddhism, one of the 三福; also, the blessings of this world.

世第一法  The highest of the 四加行位 q. v.

世羅  śaila 勢羅; 施羅; a crag, a mountain.

世耶那薩喃  śayanāsana, lying and sitting,couch and seat.

世自在王  Lokeśvararāja, 世饒王 a Buddha under whom Amitābha, in a previous existence, entered into the ascetic life and madehis forty-eight vows.

世英  World hero, i. e. a Buddha; also 世雄.

世親  Vasubandhu, idem 天親 q. v.

世論  worldly discussions; ordinaryunenlightened ways of description or definition; also styled 惡論 evil discussions, especially when applied to the hedonistic lokāyatika (लोकायतिक) teachings, v. 路迦.

世諦  ordinary or worldly truth,opposite of 真諦 truth in reality; also 俗諦; 世俗諦; 覆俗諦.

世諦不生滅  Ordinary worldly postulates thatthings are permanent, as contrasted with the doctrine of impermanence advocatedby Hīnayāna; both positions are controverted by Tiantai, which holds that thephenomenal world is neither becoming nor passing, but is an aspect of- eternalreality.

世路  The ways, or procedure, of theworld: the phenomenal.

世間  The world; in the world; thefinite impermanent world, idem 世界.

世間乘  The vehicle, or teaching for theattainment of good fruit in the present life, in contrast with 出世間乘 that for attainment in lives outside this world.

世間天  World-deva(देव)s, i. e. earthly kings.

世間天院  The third court in theGarbhadhātu.

世間智  Worldly knowledge, i. e. that ofordinary men and those unenlightened by Buddhism.

世間檀  Worldly dāna (दान), or giving, i. e. with thoughts of possession, meum, tūm, and thething given, v. 三礙.

世間法  The world law, or law of thisworld, especially of birth-and-death; in this respect it is associated with thefirst two of the four dogmas, i, e. 苦 suffering, and 集 its accumulated consequences in karma.

世間相常住  World-forms, systems, or statesare eternal (as existing in the Absolute, the 真如).

世間相違  Lokaviruddha; one of thethirty-three logical errors, to set up a premise contrary to human experience.

世間眼  The Eye of the world, the eyethat sees for all men, i. e. the Buddha, who is also the one that opens theeyes of men. Worldly, or ordinary eyes. Also 世眼.

世間經  A sutra discussing causality inregard to the first three of the Four Dogmas 苦諦, 集諦 and 滅諦 in the 阿含經 34.

世間解  lokavid, 路迦憊 tr. as 知世間 Knower of the world, one of theten titles of a Buddha.

世間難信捷徑  The speedy and straight way toBuddhahood (for all) which the world finds it hard to believe.

世雄兩足尊  The World-hero and two legged (orhuman) honoured one, Buddha, or the honoured among human bipeds.

丘  A mound, a plot; personal name ofConfucius.

丘井  A (dry) well on a hill top,symbolical of old age.

丘慈  屈支; 龜兹 q. v. Kuche, Karashahr.

丙  Fire, heat, south; the third ofthe ten stems.

丙丁  A junior, or so-and-so.

丙丁童子  the boy who attends to the lamps(which are associated with 'fire').

並  Together, idem 並.

並起  To arise together.

中  madhya. Middle, central, medium,the mean, within; to hit the centre. v. also 三諦.

中乘  The middle vehicle to nirvana,includes all intermediate or medial systems between Hīnayāna and Mahāyāna. Italso corresponds with the state of a pratyekabuddha(प्रत्येकबुद्ध), who lives chieflyfor his own salvation but partly for others, like a man sitting in the middleof a vehicle, leaving scarcely room for others. It is a definition made byMahayanists unknown to Hīnayāna.

中價衣  Another name for the uttarā saṅghāṭī,the middle garment of price, or esteem.

中元  The fifteenth of the seventhmoon; see 盂蘭盆.

中劫  Middling kalpa, a period of 336,000, 000 years.

中千界  (中千世界)  A middling chiliocosm, see 三千大千世界.

中印  Central India, i. e. of the 五印 five Indies, as mentioned by Xuanzang in the 西域記.

中含  The middle Agama 阿含經.

中品  Middle rank or class.

中唄  Chanting of 梵唄 Buddhist hymns is divided into three kinds 初, 中, and 後.

中因  An arrangement by the esotericsect of the Five Dhyāni-Buddhas, Vairocana being the first in position, Akṣobhyaeast, and so on.

中國  Madhyadesa. 中天 (中天竺); 中梵 The middle kingdom, i. e. CentralNorth India, v. 中印.

中士  medium disciples, i. e. śrāvaka (श्रावक)s and pratyekabuddha (प्रत्येकबुद्ध)s, who can gain emancipation for themselves, but cannot confer it onothers: cf. 下士 and 上士.

中天  (中天竺) Central North India, idem 中國.

中天竺寺  A monastery on the 飛來 Feilai peak at Hangchow.

中宗  The school or principle of themean, represented by the 法相宗 Dharmalakṣaṇa school, whichdivides the Buddha's teaching into three periods, the first in which hepreached 有 existence, the second 空 non-existence, the third 中 neither, something 'between' or above them, e. g. a realm of purespirit, vide the 深密經 Saṃdhinirmocana-sūtra and the Lotus Sutra.

中宿依  A monk's inner garment, i. e. thefive-patch garment; also 中着依.

中實  idem 中道實相.

中尊  The central honored one-- in anygroup of Buddhas, e. g. 不動尊 among the five 明王.

中心  idem 忠心經.

中悔  Repenting or recanting midway, i.e. doubting and falling away.

中有  One of the 四有, i. e. the antarā-bhāva or intermediate state of existence between death andreincarnation; hence 中有之旅 is an unsettled being in searchof a new habitat or reincarnation; v. 中陰.

中有之旅  An unsettled being in search of anew habitat or reincarnation; v. 中陰.

中根  Medium capacity, neither clevernor dull, of each of the six organs 六根; there are three powers of each organ上根, 中根, and 下根.

中梵  Central North India, idem 中國.

中洲  Each of the four great continentsat the foot of Mount Sumeru has two middling continents.

中流  In the midst of the stream, i. e.of 生死 mortality, or reincarnations.

中胎  (中胎藏) The central figure of the eight-petalled group of the Garbhadhātumaṇḍala; i. e. the phenomenal Vairocana who has around him four Buddhas andfour bodhisattvas, each on a petal. From this maṇḍala spring the four othergreat maṇḍalas.

中臺  The name of a Buddha in thecenter of lotus.

中臺八葉院  The Court of the eight-petaledlotus in the middle of the Garbhadhātu, with Vairocana in its center and fourBuddhas and four bodhisattvas on the eight petals. The lotus is likened to thehuman heart, with the Sun-Buddha 大日 at its center. The four Buddhasare E. Akṣobhya, S. Ratnasambhava, W. Amitābha, N. Amoghasiddhi; the fourbodhisattvas are S. E. Samantabhadra, S. W. Mañjuśrī, N. W. Avalokiteśvara, andN. E. Maitreya.

中般  One of the five kinds of thosewho never recede but go on to parinirvāṇa (परिनिर्वाण), cf. 不還.

中草  Medium-sized herbs, mediumcapacity, v. 三草.

中觀  Meditation on the Mean, one ofthe 三觀; also meditation on the absolute which unites all opposites. Thereare various forms of such meditation, that of the 法相宗, the 三論宗, the 天台宗. v. 中論.

中論  中觀論Prāñnyāya-mūla-śāstra-ṭīkā, or Prāṇyamula-śāstra-ṭīkā; the Mādhyamika-śāstra,attributed to the bodhisattvas Nāgārjuna as creator, and Nīlacakṣus ascompiler; tr. by Kumārajīva A. D. 409. It is the principal work of the Mādhyamika, orMiddle School, attributed to Nāgārjuna. Versions only exist in Chinese and Tibetan; an Englishtranslation by Miyamoto exists and publication is promised; a German version isby Walleser. The 中論 is the first and most importantof the 三論 q. v. The teaching of this School is found additionally in the 順中論; 般若燈論釋大乘中觀釋論 and 中論疏. Cf. 中道. The doctrine opposes the rigid categories of existence andnon-existence 假 and 空, and denies the two extremes of production (or creation) andnonproduction and other antitheses, in the interests of a middle or superiorway.

中論性教  The Mādhyamika school, which hasbeen described as a system of sophisiic nihilism, dissolving every propositioninto a thesis and its antithesis, and refuting both; but it is considered bysome that the refuting of both is in the interests of a third, the 中 which transcends both.

中諦  The third of the 三諦 three postulates of the Tiantai school, i. e. 空, 假, and 中 q. v.

中輩  The middle stage of the 三輩 referred to in the 無量壽經 i. e. the middle class of thosein the next life; also 中輩生.

中輩觀  the meditation on the conditionof 中輩.

中道  The 'mean' has variousinterpretations. In general it denotes the mean between two extremes, and hasspecial reference to the mean between realism and nihilism, or eternalsubstantial existence and annihilation; this 'mean' is found in a thirdprinciple between the two, suggesting the idea of a realm of mind or spiritbeyond the terminology of 有 or 無, substance or nothing, or, that which has form, and is thereforemeasurable and ponderable, and its opposite of total non-existence. See 中論. The following four Schools define the term according to theirseveral scriptures: the 法相 School describes it as the 唯識, v. 唯識中道; the 三論 School as the 八不 eight negations, v. 三論; the Tiantai as 實相 the true reality; and the Huayanas the 法界dharmadhātu (धर्मधातु). Four forms of the Mean are given by the 三論玄義.

中道即法界  The doctrine of the 'mean', isthe dharmadhātu (धर्मधातु), or 'spiritual ' universe.

中道宗  The third period of the Buddha'steaching, according to the 法相宗, giving the via media betweenthe two extremes, the absolute as not confined to the phenomenal or thenoumenal; also called 中道教.

中道實相  The reality of the 'mean' isneither 有 substance or existent, nor 空 void or non-existent, but areality which is neither, or a mean between the two extremes of materialism andnihilism; also 中實.

中道應本  The 'mean' as the basic principlein the 別 and 圓 schools of the doctrine of the 應化身 'transformation body'.

中道第一義  The 'mean' is the first and chiefof all principles, nothing is outside it.

中道觀  One of the Tiantai 三觀 three meditations, i. e. on the doctrine of the Mean to get rid ofthe illusion of phenomena.

中邊論  A treatise by Vasubandhu,translated by Xuanzang in three chuan and by 陳真諦 Chen Zhen-tiin two fascicles. It is an explanation of the 辨中邊論頌 Madhyānta-vibhāga-śāstra, said to have been given by Maitreya to Asaṅga.

中間定  An intermediate dhyāna (ध्यान) stage between two dhyāna (ध्यान)-heavens; also 中間三昧; 中間靜慮.

中陰  The intermediate existencebetween death and reincarnation, a stage varying from seven to forty-nine days,when the karma-body will certainly be reborn; v. 中有.

中陰法事  The means used (by the deceased's family) for ensuring a favorable reincarnation during the intermediate stage,between death and reincarnation.

中食  The midday meal, after whichnothing whatever may be eaten.

中體  The central Buddha in a group.

丸香  Incense balls made of variouskinds of ingredients; typifying the aggregation of mortal suffering, and itsdestruction by the, fires of wisdom.

丹  Red, cinnabar color; a remedy,drug, elixir.

丹田  The pubic region, 2 1/2 inchesbelow the navel.

主  Chief, lord, master; to control.

主事  viharāsvāmin;controller, director, the four heads of affairs in a monastery 監寺, 維那, 典坐, and 直歲.

主伴  Chief and attendant, principaland secondary.

主宰  Lord, master; to dominate,control; the lord within, the soul; the lord of the universe, God.

主方神  The spirits controlling the eightdirections.

主首  The 監寺 or abbot of a monastery.

乃往  As far as the past (isconcerned).

乃至  (1) A translation of antaśas (अन्तशस्) meaning "at least"; and (2) of yāvat (यावत्), as far as.

乃至一念  Even, or at least, a thought.

久  Long, for long, long ago; also 久遠.

久住者  One who has spent many years inmonastic life, or in a particular monastery.

久成正覺 Perfect enlightenment longacquired; Śākya-Tathāgata in ancient kalpas having achieved complete bodhi, transmittedit to Mañjuśrī Avalokiteśvara, and others, i.e., their enlightenment is the fruit of hisenlightenment. 法華經壽量品.

久遠實成  The perfect enlightenmentachieved by the Buddha in remote kalpas.

乏  Lacking.

乏道  lacking in the right way,shortcoming, poor, --an expression of humility.

乘  Yāna 衍; 野那 a vehicle, wain, any means of conveyance; a term applied toBuddhism as carrying men to salvation. The two chief divisions are the 小乘 Hīnayāna and 大乘 Mahāyāna; but there are categories ofone, two, three, four, and five shengq.v., and they have further subdivisions.

乘急戒緩  One who is zealous for knowledgerather than the discipline, e.g. Vimalakīrti 維摩.

乘戒俱急  One who emphasizes both preceptsand meditative insight, the Bodhisattva.

乘戒俱緩  One who is indifferent to bothmeditative insight and moral discipline.

乘津  The vehicle and ford to nirvana,i.e. Buddha-truth.

乘潮  To take advantage of the tide.

乘種  The vehicle-seed, or seed issuingfrom the Buddha-vehicle.

九  Navan; nava. Nine.

九上緣惑  The nine kinds of error orillusion 見, i.e. views or mental processes, found   also in higher conditionsof development.

九世  In past, present, and futureworlds, each has its own past, present, and future, hence nine worlds or ages.

九世間  The nine lower of the ten worlds,the highest or tenth being the Buddha-world; the nine are always subject toillusion, confused by the senses.

九人  v. 九孔.

九住心  Nine stages of mentalconcentration when in dhyāna meditation, viz, 安, 攝 , 解, 轉, 伏, 息, 滅, 性, and 持 (住心).

九儀  The nine "Indian" waysof showing respect, according to Xuanzang — asking about welfare; bowing thehead; holding high the hands; bowing with folded hands; bending the knee;kneeling; hands and knees on the ground; elbows and knees ditto; the whole bodyprostrate.

九劫  The nine kalpas; though Śākyamuni andMaitreya started together, the zeal of the first enabled him to become Buddhanine kalpas sooner; see 大賓積經 111.

九十八使  Also 九十八隨眠 The Hīnayāna ninety-eight tempters, or temptations, that follow men with allsubtlety to induce laxity. They are the ninety-eight kleśas, or moraltemptations in the realm of 見思 view and thought, or external andinternal ideas.

九十六術  Also 九十六種外道. Ninety-six classes of non-Buddhists or heretics and theirpractices, i.e. their six founders and each of them with fifteen schools ofdisciples; some say 九十五種外道.

九參上堂  The nine monthly visits orascents to the hall for worship, every third day.

九句因  A term in Buddhist logic; thenine possible combinations of like and unlike examples in a syllogism.

九品  Nine classes, or grades, i.e. 上上, 上中, 上下 upper superior, middle superior, lower superior, and so on with 中 and 下. They are applied in many ways,e.g. 上品上生 the highest type of incarnate being, to 下品下生, the lowest, with corresponding karma; see 九品淨土. Each grade may also be subdivided into nine, thus making a list ofeighty-one grades, with similar further subdivision ad infinitum.

九品上  An abbreviation for 上品上生 the highest grade in the Pure Land, see 九品淨土.

九品大衣  The 僧伽梨 saṇghāṭī (सण्घाटी). There are nine grades of the monk's patch robe; the three lowestranks have 9, 11, and 13 patches, two long patches to one short one; the threemiddle 15, 17, 19, three long to one short; and the three superior 21, 23, 25,four long to one short.

九品安養之化生  Those born by transformation fromthe (heavenly) lotus into the ninefold 安養 Paradise, idem 九品淨土.

九品彌陀  The nine forms of Amitābha,corresponding to the nine departments of the Pure Land; chiefly used withreference to the manual signs of his images.

九品往生  The ninefold future life, in thePure Land, v. 九品淨土. It is detailed in the sutra ofthis name whose full title is 阿彌陀三摩地集陀羅尼經.

九品惑  Also九品煩惱 The four 修惑, i.e. illusions or trials in thepractice of religion, i.e. desire, anger, pride, ignorance; these are dividedeach into 九品 q.v.; hence desire has all the nine grades, and so on with theother three.

九品淨土  also 九品淨剎, 九品安養, 九品蓮臺, 九品往生 The nine grades, or rewards, of the Pure Land, corresponding to thenine grades of development in the previous life, upon which depends, in thenext life, one's distance from Amitābha, the consequent aeons that are neededto approach him, and whether one's lotus will open early or late.

九品行業  The nine karma to be attained bythe conduct or practice through which one may be born into the above Pure Land.

九品覺王  The king or lord of the bodhi ofthe Pure Land, Amitābha.

九喻  The nine similes: stars,eye-film, lamp, prestidigitation, dew, bubble, dream, lightning, cloud. Thereis also another group.

九因一果  Nine of the 十界 ten dhātu or regions are causative, the tenth is the effect or resultant.

九地  The nine lands, i.e. the 欲界 realm of desire or sensuous realm the four 色界 realms of form or material forms; and the four 無色界 formless realms, or realms beyond form; v. 九有, 九有情居, 禪 and 定. The nine realms are:—(1) 欲界五趣地; the desire realm with its five gati, i.e. hells, hungry ghosts,animals, men, and devas. In the four form-realms are:— (2) 離生喜樂地 Paradise after earthly life, this is also the first dhyāna, or subjectof meditation, 初禪. (3) 定生喜樂地 Paradise of cessation of rebirth, 二禪. (4) 離喜妙樂地 Land of wondrous joy after the previous joys, 三禪. (5) 捨念清淨地 The Pure Land of abandonmentof thought, or recollection (of past delights), 四禪. The four formless, or infinite realms, catur arūpa dhātu, are:—(6) 空無邊處地 ākāśānantyā-yatanam, theland of infinite space; also the first samādhi, 第一定. (7) 識無邊處地 vijñānānamtyāyatanam, the land of omniscience, or infinite perception, 二定. (8) 無所有處地 ākiñcanyāyatana, the land of nothingness, 三定. (9) 非想非非想處地 naivasaṁjñānā-saṁjñāyatana,the land (of knowledge) without thinking or not thinking, or where there isneither consciousness nor unconsciousness, i.e. above either; this is the 四定. Eitel says that in the last four, "Life lasts 20,000 greatkalpas in the 1st, 40,000 in the 2nd, 60,000 in the 3rd, and 80,000 greatkalpas in the 4th of these heavens."

九地九品思惑  v. 八十一品思惑.

九域  idem 九地 and 九界.

九執  The nine graha, i.e."seizers" or upholders, i.e. luminaries or planets, idem 九曜.

九士生地  idem Kuśinagara; v. 拘.

九孔  Also 九入, 九竅, 九漏, 九流, 九瘡 the nine orifices, cavities, entrances, leakages, or suppurations,i.e. the two eyes, two ears, two nostrils, mouth, and two lower organs.

九字  The nine magical characters 臨兵鬪者皆陳列在前 implying that the armed forces are arrayed against the powers ofevil. After reciting these words, four vertical and five horizontal lines,forming a grid, are drawn in the air to show that the forces are arrayed. Itwas used among Taoists and soldiers, and is still used in Japan, especiallywhen going into the mountains.

九字曼荼羅  The nine character maṇḍala (मण्डल), i.e. the lotus, with its eight petals and its centre;Avalokiteśvara may be placed in the heart and Amitābha on each petal, generallyin the shape of the Sanskrit "seed" letter, or alphabetic letter.

九宗  The eight sects 八宗 (q.v.) plus the 禪宗 Chan or Zen, or the Pure-land orJōdosect.

九尊  The nine honoured ones in theeight-petalled hall of the Garbhadhātu, i.e. Vairocana in the centre of the lotus, with four Buddhas andfour bodhisattvas on the petals, the lotus representing the human heart; v. 五佛.

九居  v. 九有情居.

九山八海 The nine cakravāla, orconcentric mountain ranges or continents, separated by eight seas, of auniverse. The central mountain of the nine is Sumeru 須彌 and around it are the ranges Khadiraka 佶提羅, Īṣādhara 伊沙陀羅, Yugaṃdhara 遊乾陀羅, Sudarśaṇa 蘇達梨舍那, Aśvakarṇa 安濕縛竭拏, Nemiṃdhara 尼民陀羅, Vinataka 毘那多迦, Cakravāda 斫迦羅; v. 七金山. The Abhidharma Kośa gives a different order: Sumeru, Yugaṃdhara, Īṣādhara,Khadiraka, Sudarśana, Aśvakarṇa, Vinataka, Nemiṃdhara, with an"iron-wheel" mountain encompassing all; there are also differences inthe detail.

九徹  The nine penetrating fames of thesword of Acala, 不動明王, emblem of the destruction ofillusions and hindrances in the nine realms, v. 九地; also used for the 九尊 q.v.

九心輪  The nine evolutions, or movementsof the mind in perception.

九惱  also 九難, 九橫, 九罪報 The nine distresses borne by the Buddha while in the flesh, i.e.the two women Sundarā and Cañcā; others from Devadatta, Ajātaśatru, etc.; v. 智度論 9.

九想  (九想觀) or 九相 navasaṃjñā. Meditation on acorpse in order to curb desire; one of the meditations on the unclean:vyādhmātakasaṃjñā, its tumefaction; vinīlakas., its blue, mottled colour;vipadumakas., its decay; vilohitakas., its mess of blood,etc.; vipūyakas., itsdischarges and rotten flesh; vikhāditakas., its being devoured by birds andbeasts; vikṣiptakas., its dismembering; asthis., its bones; vidagdhakas., theirbeing burnt and returning to dust.

九慢  The nine forms of pride: that Isurpass, am equal to, not so bad as others; that others surpass, are as bad as,are inferior to me; that none surpass, are equal to, or worse than me.

九方便  The nine suitable stages inreligious service; cf. 大日經, 7; 作禮 salutation to the universal Triratna; 出罪 repentance and confession; 歸依 trust (in the Triratna); 施身 giving of self (to the Tathāgata); 發菩提心 vowing to devote the mind tobodhi; 隨喜 rejoicing (in all good); 勸請 beseeching (all Tathāgatas to raindown the saving law); 奉請法身 praying for the Buddha-naturein self and others for entry in the Pure Land; 迴向 demitting the good produced by the above eight methods, to others,universally, past, present, and future. This form of service is generallyperformed before engaging in esoteric observances. The verses in which thesenine stages are presented are of a commendably devotional character.

九方便十波羅蜜菩薩  Of the ten pāramitā bodhisattvas,q.v., in the tenth or empyrean court of the Garbhadhātu, the first nine areassociated with the above nine progressive steps, the tenth is associated withthe last four of the nine.

九曜  九執 q.v.Navagraha. The nine luminaries: 日 Āditya, the sun; 月 Sōma, the moon; the five planets, i.e. 火星 Aṅgāraka, Mars; 水 Budha, Mercury; 木 Bṛhaspati, Jupiter; 金 Sukra, Venus; and 土 Śanaiścara, Saturn;also 羅睺 Rāhu, the spirit that causes eclipses; and 計都 Ketu, a comet. Each is associated with a region of the sky and alsowith a bodhisattva, etc., e.g. the sun with Guanyin, Venus with Amitābha, etc.

九會  (九會曼陀羅) The nine groups in the diamond-realm maṇḍala.

九會說  The Huayan sutra 華嚴經 in its older sixty chuan version is said to have been delivered ateight assemblies in seven places; the newer eighty chuan at nine assemblies inseven places; cf. 九處.

九有  The nine realities, states, orconditions in which sentient beings enjoy to dwell, v. next.

九有情居  (or 九有情處), 九眾生居, 九居, 九門, see also 九有, 九地, 九禪 and 九定; the nine happy abodes or statesof sentient beings of the 長阿含經 9; they are the 七識住seven abodes or stages of perception or consciousness to which areadded the fifth and ninth below: (1) 欲界之人天 the world and the sixdeva-heavens of desire in which there is variety of bodies (or personalities)and thinking (or ideas); (2) 梵眾天the three brahma heavens wherebodies differ but thinking is the same, the first dhyāna heaven; (3)極光淨天 the three bright and pure heavens where bodies are identical butthinking diners, the second dhyāna heaven; (4) 遍淨天the three universally pureheavens where bodies and thinking are the same, the third dhyāna heaven; (5)無想天 the no-thinking or no-thought heaven, the highest of the four dhyāna heavens;(6) 空無邊處 limitless space, the first of the formless realms; (7) 識無邊處 limitless percepton, the second ditto; (8) 無所有處 nothingness, the place beyond things, the third ditto; and (9) 非想非非想beyond thought or non-thought, the fourth ditto.

九條衣  九條袈裟 The lowestrank of the patch-robe, v. 九品大衣.

九梵  The nine heavens of the fourthdhyāna heaven.

九業  The nine kinds of karma, i.e. thedesire realm and the form realm each has conduct that causes karma, does notcause karma, or is neutral, making 6; in the formless realm there arenon-causative deeds, neutrality, and immortality, making 9; 成實論 8.

九橫  See also 九惱.

九橫死  The nine kinds of irregulardeath; there are two groups, one connected with improper food or meals, anotherwith improper medical treatment, law‐breaking, drowning, etc. .

九橫經  A sūtra translated in the later Handynasty by 安世高 An Shigao.

九次第定  The samādhi of thenine degrees, i.e. the four dhyānas 四禪, the four realms beyond form 四無色, and the samādhi beyond sensation and thought 滅受想定; see 九有情居 and 九地.

九流  九漏 idem 九孔.

九無學  The nine grades (of arhats) whoare no longer learning, having attained their goal.

九無為  The nine kinds of, andmeditations on, 無為 q.v. There are two somewhatdifferent groups; one has 擇滅, 非擇滅, 虛空, 空無邊處, 識無邊處, 無所有處, 非想非非想處 (v. 九有情處), 緣起支性, and 聖道支性.

九無間道  In every universe there are ninerealms, in every realm there are nine illusions in practice 修, and nine ways of relief; hence the nine ways of overcominghindrances; also there are nine uninterrupted ways of advance from one stage toanother of the nine stages of the 三界 trailokya, by the wisdom ofovercoming delusion in each stage; also 九無礙道 ; and cf. 九解脫道.

九界  (九界情執) The nine realms of error, or subjection to the passions, i.e. allthe realms of the living except the tenth and highest, the Buddha-realm.

九瘡  idem 九孔.

九眾  The 七眾 q.v. plus junior monks and nuns, i.e. novices who have received theeight commandments.

九眾生居  v. 九有情居.

九祖  (相承) The succession of nine founders of the Tiantai School; v. 天台九宗.

九種大禪  The nine kinds of Mahāyāna dhyāna forbodhisattvas, given in the 菩薩地持經 6 and in other works; they areassociated with the patience 忍 pāramitā and with thedhyāna of the super-realms. The nine are meditations: (1) 自性禪 on the original nature of things, or mind as the real nature, fromwhich all things derive; (2) 一切禪 on achieving the development ofself and all others to the utmost; (3) 難禪 on the difficulties of certaindhyāna conditions; (4) 一切禪 on the entrance to all the(superior) dhyāna conditions; (5) 善人禪 on the good; (6) 一切行禪 on all Mahāyāna practices and actions; (7) 除煩惱禪 on riddingall sufferers from the miseries of passion and delusion; (8) 此世他世樂禪 on the way to bring joy to all people both in this life andhereafter; (9) 清淨淨禪 on perfect purity in thetermination of all delusion and distress and the obtaining of perfectenlightenment.

九竅  v. 九孔.

九結  The nine bonds that bind men tomortality: love, hate, pride, ignorance, (wrong)views, possessions (orgrasping), doubt, envy, meanness (or selfishness). They are the 六隨眠 plus grasping, envy, and meanness.

九經  idem 九部經.

九縛一脫  The nine states of bondage andthe one state of liberation. The nine states are the hells of fire, of blood,of swords; asuras, men, devas, māras, nirgranthas, form and formless states;these are all saṃsāra states, i.e. of reincarnation. The one state of freedom,or for obtaining freedom, is nirvāṇa.

九罪報  v. 九惱.

九華山  Formerly called 九子山, which was changed by the Tang poet Li Bai to the above; it is oneof the four sacred mountains of Buddhism, situated in Anhui, and its patronBodhisattva is Dizang 地藏.

九蓮  The paradise of Amitābha, i.e. 九品蓮臺.

九解脫道  In the nine stages trailokya三界 each has its possible delusions and erroneous performances; thelatter are overcome by the九無間道q.v.

九識  The kinds of cognition orconsciousness (vijñāna (विज्ञान)); those of sight, hearing, smell, taste, touch, mind, mānas (मानस्) (or阿陁那識 ādāna(आदान)), i.e. mental perception; 阿賴耶 ālāya, bodhi-consciousness, and 阿摩羅識 amala (अमल), purified or Buddha-consciousness. There is considerable differenceas to the meaning of the last three.

九輪  The nine wheels or circles on thetop of a pagoda, also called 空輪the wheels of space; the nineshould only be on the stūpa of a Buddha, others are entitled to as many as eight and a few asone.

九轍  Kumārajīva's nine divisions of themeaning of the Lotus Sūtra, whence he was styled the 九轍法師.

九遍知  The nine forms of completeknowledge of the four axioms and the cutting off of passion, delusion, etc., inthe processes of 見 and 修, as distinct from 無學.

九道  The nine truths, or postulates:impermanence; suffering; voidness (or unreality of things); no permanent ego,or soul; love of existence or possessions, resulting in suffering; the opposite(or fear of being without them), also resulting in suffering; the cutting offof suffering and its cause; nirvāṇa with remainder still to be worked out;complete nirvāṇa.

九道  idem 九有情居.

九部  (九部經) Nine of the Hīnayāna twelve classes of sūtras, that is, all except the 方廣, 授記 and 無門自說. Generally the term is thusinterpreted, but there is also a Mahāyāna division of nine of the twelve sūtras, i.e. all except the 緣起, 譬喻, 論議. These are: sūtras, the Buddha's sermons; geyas, metrical pieces;vyākaraṇas, prophecies; gāthās, chants or poems; udāṇas, impromptu orunsolicited addresses; ityuktas, or itivṛttakas, marratives; jātakas, storiesof former lives of Buddha, etc.; vaipulyas, expanded sūtras, etc.;adbhutadharmas, miracles, etc.; v. 十二部經.

九門  v. 九有情居.

九陰  The five elements together withtime, space, mind (manas), and soul (ātman) according to the teaching of the"heretical" Vaiśeṣika sect; v. 鞞.

九難  v 九惱.

九類生  The nine kinds of birth; the fourfrom the womb, egg, moisture, transformation are common to devas, earth, andthe hells; the five others are birth into the heavens of form, of non-form, ofthought, of non-thought, and of neither (i.e. beyond either).

九鬼  The nine classes of ghosts are ofthree kinds: without means, small means, rich. The first group have 炬口 burning torch-like mouths, or 鍼口 narrow needlemouths, or 臭口 stinking mouths; the second group have hair like needles, orstinking hair, or tumours; the rich ghosts haunt sacrifices to the dead, or eathuman leavings, or live truculently.

九齋日  the nine kinds of days ofabstinence on which no food is eaten after twelve o'clock: noon and thecommands are observed. They are: Every day of the first month, of the fifthmonth, of the ninth month, and the following six days of each month, 8th, 14th,15th, 23rd, 29th, and 30th. On these days Indra and the four deva-kingsinvestigate the conduct of men.

乞  To beg.

乞丐  a beggar.

乞[口*栗]雙提贊  赤松德贊;Khri-srong-lde-btsan,king of Tibet (A.D. 743-798). In 747 he brought to Tibet"the real founder of Lamaism" (Eliot), Padmasaṃbhava蓮華生上師, a Buddhist of Swat (Urgyan), who introduced a system of magic andmysticism (saturated with Śivaism) which found its way into Mongolia and China.The king was converted to Buddhism by his mother, a Chinese princess, andbecame a powerful supporter of it. He encouraged the translation of theBuddhist canon which was completed by his successors. He is worshipped as an incarnationof Mañjuśrī.

乞士  A bhikṣu, mendicant monk, oralmsman.

乞灑  乞察; 乞叉; 吃灑; 葛叉; 差; 叉; 剎; kṣaya, used in the sense of omega, implying finality, or nirvāṇa.

乞眼婆羅門  The Brahman who begged one ofŚāriputra's eyes in a former incarnation, then trampled on it, causingŚāriputra to give up his efforts to become a bodhisattva and turn back to theHīnayāna.

乞食  To beg for food, one of thetwelve dhūta (धूत)s prescribing outward conduct of the monk; mendicancy is the 正命 right livelihood of a monk, to work for a living is 邪命 an improper life: mendicancy keeps a monk humble, frees him fromthe cares of life, and offers the donors a field of blessedness; but he may notask for food.

乞食四分  The four divisions of themendicant's dole; to provide for (1) fellow religionists, (2) the poor, (3) thespirits, (4) self.

乳  Milk, which in its five formsillustrates the Tiantai 五時教 five periods of the Buddha'steaching.

乳味  The flavour of fresh milk, towhich the Buddha's teaching in the 華嚴經 Huayan jing is compared.

乳木  Resinous wood (for homa (होम), or fire sacrifice).

乳水眼  The eye able to distinguish milkfrom water; as the goose drinks the milk and rejects the water, so the studentshould distinguish orthodox from heterodox teaching.

乳經  Tiantai compares the Avataṃsavka-sūtra華嚴經 to milk, from which come all its other products.

乳香  kunduruka(कुन्दुरुक), boswellia thurifera,both the plant and its resin.

乾  Dry, dried up, clean; heaven,male, masculine, enduring, continual. Translit. gan(गन्) and h(ह्).

乾城  (乾達城) gandharva (गन्धर्व) city, infra.

乾屎橛  A stick used in India as 'toiletpaper', in China paper, straw, or bamboo.

乾慧地  The dry or unfertilized stage ofwisdom, the first of the ten stage.

乾栗陀耶  乾栗馱 hṛdaya (ह्ड़्दय), heart,soul, mind, core.

乾闥婆  乾沓婆 or 乾沓和; 健達婆(or 健闥婆); 健達縛; 健陀羅(or 犍陀羅); 彦達縛 gandharva (गन्धर्व) or gandharva kāyikā (गन्धर्व कायिका)s, spirits on Gandha-mādana 香 山 the fragrant or incense mountains,so called because the Gandharvas do not drink wine or eat meat, but feed onincense or fragrance and give off fragrant odours. As musicians of Indra, or inthe retinue of Dhṛtarāṣtra, they are said to be the same as, or similar to, theKinnaras. They are, or according to M.W., Dhṛtarāṣtra is associated with soma (सोम), the moon, and with medicine. They cause ecstasy, are erotic, andthe patrons of marriageable girls; the Apsaras are their wives, and both arepatrons of dicers.

乾闥婆城  A Gandharva city, i. e. a miragecity.

乾闥婆王  The king of the Gandharvas, namedCitraratha (M W. ), but tr. as Druma, a tree.

乾陀  Yugamhdhara, cf. 踰乾陀羅, the first of the concentric mountains of a world; also name of atree.

乾陀羅  (or 乾陀越 or 乾陀衛 or 乾陀婆那) Gandhāra, an ancient kingdom in the north of the Punjab, 'Lat. 35° 5N., Long. 71°16E. ' (Eitel); famous as a centre of Buddhism. Śākyamuni, in a former life, is said tohave lived there and torn out his eyes to benefit others, 'probably adistortion of the story of Dharmavivardhana, who as governor of Gandhāra wasblinded by order of a concubine of his father, Aśoka. ' Eitel. M. W. associatesGandhāra with Kandahar. Also, name of a fragrant tree, and of a yellow colour.

乾陀訶提  Gandhahastin, 'fragrant elephant,' name of a Bodhisattva.

亂  Disturb, perturb, confusion,disorder, rebellion.

亂僧  A disorderly monk.

亂善  To disturb the good, confoundgoodness; the confused goodness of those who worship, etc., with divided mind.

亂心  A perturbed or confused mind, todisturb or unsettle the mind.

亂想  To think confusedly, orimproperly.

亂行  Disorderly conduct.

了  To end, see through, understand,thoroughly, know, make clear, thoroughly, completely, final.

了了見  The complete vision obtained whenthe body is in complete rest and the mind freed from phenomenal disturbance.

了因  A revealing cause, v. 二因 , i.e. 生因 a producing or direct cause, e.g.a seed; and 了因 a revealing "cause", e.g. a light, as indicating theeffect; knowledge or wisdom.

了因佛性  The second of the threeBuddha-nature "causes", i.e. 正因佛性 is the 真如 as direct cause of attaining the perfect Buddha-nature, associatedwith the 法身; 了因佛性 is the revealing or enlightening cause, associated with theBuddha-wisdom; 緣因佛性 is the environing cause, e.g.his goodness and merits which result in deliverance, or salvation.

了徹禪定  The mastery of abstract contemplation.

了悟  Complete enlightenment, or clearapprehension.

了教  A noted disciple named Ajñāta-Kauṇḍinya,v. 阿, also known as拘鄰鄰,了本際 and 知本際. He is described as "aprince of Magadha, maternal uncle of Śākyamuni, whose first disciple hebecame". He is "to be reborn as Buddha under the name of Samanṭa-Prabhāsa".Eitel.

了知  Parijñā, thorough knowledge.

了義  Revelation of the whole meaning,or truth, as 不了義 is partial revelation adapted (方便) to thecapacity of the hearers.

了義教  Teaching of the whole truth.

了義經  The sūtrascontaining it. Mahāyāna counts all Hīnayāna sutras as 不了義經; Mahāyāna sūtras aredivided into both kinds according to different schools.

了達  Thorough penetration, clearunderstanding.

事  artha(अर्थ) 曰迦他 (迦 being an error for 遏); affair, concern, matter; action,practice; phenomena; to serve. It is 'practice' or the thing, affair, matter,in contrast with 理 theory, or the underlyingprinciple.

事度  Salvation by observing the fivecommandments, the ten good deeds, etc.

事戒  The commands relating to body,speech, and mind 身, 口, 意.

事教  Teaching dealing with phenomena.The characterization by Tiantai of the Tripiṭaka or Hīnayāna teaching as 界內事教 within the three realms of desire, form, and formlessness; and the 別教 'different teaching' as 界外事教 outside or superior to thoserealms; the one dealt with the activities of time and sense, the othertranscended these but was still involved in the transient; the 別教 was initial Mahāyāna incompletely developed.

事法界  The phenomenal world, phenomenalexistence. v. 四法界.

事法身  The Buddha-nature in practice,cf. 理法身, which is the Buddha-nature in principle, or essence, or the truthitself.

事火  Phenomenal fire, v. 性火 fire as an element; also, fire-worship.

事理  Practice and theory; phenomenonand noumenon, activity and principle, or the absolute; phenomena ever change,the underlying principle, being absolute, neither changes nor acts, it is the 真如 q. v. also v. 理. For 事理法界 (事理無礙法界) v. 四法界.

事理三千  The three thousand phenomenalactivities and three thousand principles, a term of the Tiantai School.

事理五法  v. 五法.

事理禪師  A mystic, or monk in meditation,yet busy with affairs: an epithet of reproach.

事相  Phenomenon, affair, practice. Thepractices of the esoterics are called 事理部 as contrasted with their openteaching called 教相部.

事論  Discussion of phenomena incontrast with 理論.

事跡  Traces of the deeds or life of anindividual; biography.

事造  Phenomenal activities. Accordingto Tiantai there are 3,000 underlying factors or principles 理具 giving rise to the 3,000 phenomenal activities.

事障  Phenomenal hindrances to entryinto nirvāṇa, such as desire, etc.; 理障 are noumenal hindrances, such asfalse doctrine, etc.

二  Dvā, dvau. Two; dvitīya, second.

二三  The six non-Buddhistphilosophers, 二三邪徒.

二世  This life and the hereafter.

二世尊  Śākyamuni and Prabhūtaratna, theBuddha 多賓 in the eleventh chapter of the Lotus Sūtra; see also 二尊.

二世尊二師  The two sages, or preceptors inthe Lotus Sūtra, Śākyamuni and Prabhūtaratna. Also sages and ordinarypreceptors.

二世間  The two realms of conscious orsentient beings 有情世間, and unconscious or materialthings 器世間.

二乘  dviyāna. The twovehicles conveying to the final goal. There are several definitions: (1) Mahāyāna and Hīnayāna. (2) 聲聞 and 緣覺 or 聲覺二乘 . Śrāvaka and Pratyekabuddha. (3) 二乘作佛 The Lotus Sūtra teachesthat śrāvakas and pratyekas also become Buddhas. (4) 三一二乘 The "two vehicles" of "three" and"one", the three being the pre-Lotus ideas of śrāvaka, pratyeka, andbodhsattva, the one being the doctrine of the Lotus Sūtra which combined allthree in one.

二九五部  The eighteen Hīnayāna sects andthe five Vinaya 律sects.

二九韻  The eighteen 丁岸哆 tiṇanta, personal endings of the Sanskrit verb.

二二合緣  A method of meditation bycoupling 法 with 身, 受, 心, respectively. Cf. 四念處觀.

二五食  The two groups of food, each offive kinds: bhojanīya, v. 蒲 cereals, fish, and flesh; and khādanīya, v. 佉fruits and sweetmeats.

二佛並坐  The two Buddhas sitting together,v. 二世尊.

二佛中門  The period between the nirvāṇa ofŚākyamuni and the future advent of Maitreya, i.e. the present period.

二佛性  Dual aspects of theBuddha-nature, i.e., 理佛性 the Buddha-nature which isfundamentally in all sentient beings, and 行佛性 thefunctioning Buddha-nature active and effective in some, but not in others, adoctrine of the 法相 school.

二佛身  v. 二身.

二修  Two kinds of devotion orpractice, 專修 and 雜修 sole or single-minded, andmiscellaneous or varied, defined as (1) chief or sole duty, and (2) aidsthereto or adjunctive observances. Also 緣修 causativedevotion of a bodhisattva in former life, and 真修 its actualmanifestation here.

二俱犯過  or 二人俱犯 A term applied by Tiantai in criticism of Huayan, which while it isa 圓教 perfect or complete doctrine, yet has the "crudities" ofthe 別教 and comes short of the really perfect Lotus doctrine.

二假  Two hypotheses in the 唯識論1:— (1) 無體隨情假the non-substantial hypothesis,that there is no substantial entity or individuality, i.e. no 見分 and 相分, no 實我 and 實法, no real subject and object butthat all is transient subject and object, but that all is transient emotion;(2) 有體施設假 the factual hypothesis, that there is entity or individuality,subject and object, etc.

二光  The dual lights, i.e. 色光 the halo from a Buddha's body and 心光 the lightfrom his mind. Also 常光 the constant halo from the bodiesof Buddhas and 神通光 the supernatural light sent outby a Buddha (e.g. from between his eyebrows) to illuminate a distant world.

二入  The two ways of entering thetruth:— 理入 by conviction intellectually, 行入 by (provingit in) practice.

二八  The sixteen meditations. V. 十六觀.

二六  Twelve.

二六之緣  idem 十二因緣.

二六之願  the twelve vows of 藥師.

二六時中  during the twelve (=twenty-four)hours of the day.

二凡  The two external and internal, orordinary ranks, 外凡 and 內凡, in the first forty of the fifty-two stages 位; the 外凡 are ordinary believers who pursuethe stages of 十信; the 內凡 are the zealous, who are advancing through the next three groups ofstages up to the fortieth.

二出  The two modes of escape frommortality, 堅出 the long way called the 聖道門 or 自力教, i.e. working out one's own salvation; and 橫出 the across or short way of the Pure-land sect or 他力教 faith in or invocation of another, i.e. Amitābha.

二利  The dual benefits, or profits:benefiting or developing oneself and others; 自利 in seekingenlightenment in bodhisattvahood, 利他 in saving the multitude. Hīnayāna "seeksonly one's own benefit"; the bodhisattva rule seeks both one's own benefitand that of others, or personal improvement for the improving of others.

二力  Dual powers; there are threedefinitions: (1) 自力 one's own strength, orendeavours, i.e. salvation by cultivating 戒, 定, and 慧; 他カ another's strength, e.g. the saving power of Amitābha. (2) 思擇力 Power of thought in choosing (right principles); 修習力 power of practice and performance. (3) 有力 and 無力 positive and negative forces:dominant and subordinate; active and inert energy.

二加  The dual aid bestowed by theBuddha, 顯加 manifest or external aid bestowed by the Buddha, in the blessingsand powers of this life; 冥加 invisible aid bestowed by theBuddha, in getting rid of sins, increasing virtue, etc.

二勝果  The two surpassing fruits, orrewards given by Buddha, i.e. final nirvāṇa and perfect enlightenment.

二十  viṃśati. Twenty.

二十二品  Twenty-two of the 三十七道品 q.v.; they are 四念處, 四正勤、四如意, 足五根 and 五力.

二十二根  The twenty-two roots, organs,  orpowers, v. 根. They are:  (1) 眼根 eye, cakṣurindriya; (2) 耳 根 ear, śrotrendriya; (3) 鼻根 nose, ghrāṇendriya; (4) 舌根 tongue, jihvendriya; (5) 身根 body, kāyendriya; (6) 意根 mind, manaīndriya (the above are the 六根); (7) 女根 female organ, strīndriya; (8) 男根 male organ, puruṣendriya; (9) 命根 life, jīvitendriya; (10) 苦根 suffering (or pain), duḥkhendriya;(11) 樂根 pleasure, sukhendriya; (12) 憂根 sorrow,daurmanasyendriya; (13) 喜根 joy, saumanas-yendriya; (14) 捨根 abandoning, upekṣendriya (from 10 to 14 they are the 五受); (15) 信根 faith, śraddhendriya; (16) 精進根 zeal, vīryendriya; (17) 念根 memory, smṛtīndriya; (18) 定根 meditation, or trance, samādhīndriya; (19) 慧根 wisdom, prajñendriya (these arethe 信等之五根); (20) 未知當知根 the power for learning (theFour Noble Truths) anājñātamājñāsyāmīndriya; (21) 巳知根 the power of having learned(them), ājñendriya; (22) 具知根 the power of perfect knowledge(of them), ājñātādvīndriya (these three are called the 無漏根) .

二十二門  The Abhidharma-kośa divides theeighteen realms 十八界 into twenty-two categories.Also, there are twenty-two modes or processes in the perfect development of aBuddha and his works.

二十五圓通 The twenty-five kinds of perfectunderstanding of the truth; they refer to the 六塵, 六根, 六識, and 七大; disciples of the Buddha are saideach to have acquired a special knowledge of one of these twenty-five and tohave been recognized as its authority, e. g. Guanyin of the ear, Dignāga of sound,etc.

二十五方便  Tiantai's twenty-five aids tomeditation, v. 止觀.

二十五有 The twenty-five forms ofexistence, fourteen in the desire realms 欲界, seven in therealms of form 色界, and four in the formless realms 無色界, v. 有.

二十五條  The monk's twenty-five-patchgarment, v. 袈.

二十五神  The twenty-five guardian deitieswho protect any keeper of the commandments, i.e. five for each of thecommandments against killing, robbing, adultery, lying, and drinking.

二十五菩薩  The twenty-five bodhisattvas whoprotect all who call on Amitābha i. e. 觀音, 大勢至, 藥王, 藥上, 普賢, 法自在, 師子吼, 陀羅尼, 虛空藏, 佛藏, 菩藏, 金藏, 金剛藏, 山海慧, 光明王, 華嚴王, 眾賓王, 月光王, 日照王, 三昧王, 定自在王, 大自在王, 自象王, 大威德王 and 無邊身菩薩.

二十五點  Each of the five 更 night watches is divided into five making twenty-five dian.

二十億耳  Sroṇakoṭīviṁśa. Defined as themost zealous of Śākyamuni's disciples, who became an arhat. Having lived in aheaven for ninety-one kalpas, where his feet did not touch the ground, he wasborn with hair on his soles two inches long, an omen which led his father andbrothers to endow him with twenty koti (कोति)s of ounces of gold, hence this name. v. 智度論 22.

二十八天  The twenty-eight heavens, ordevalokas: six of the desire-world 欲界, eighteen of the form-world 色界, and four arūpa or formless heavens 無色界. The heavens of the world ofform are sixteen according to the 薩婆多部 Sarvāstivāda School,seventeen according to 經部 Sūtra School, and eighteenaccording to the 上座 Sthavirāḥ.

二十八宿  The twenty-eight nakṣatra (नक्षत्र)s or constellations, divided into four mansions of seven each, referredto East, or Spring; South, Summer; West, Autumn; and North, Winter. Themonth-names derived from them differ slightly in form. E.: 角 Citrā, 亢 Niṣṭyā (or Svāti), 氏 Viśākhā, 房 Anurādhā, 心Rohiṇī, Jyeṣṭhaghnī (or Jyesthā), 尾 Mūlabarhaṇī(or Mūla), 箕 Pūrva-Aṣādha. N.: 斗 Uttara-Aṣāḍhā, 牛 Abhijit, 女Śravaṇā, 盧Śraviṣṭha (or Dhaniṣṭhā) 危Śatabhiṣā, 室 Pūrva-Proṣṭhapada, 壁 Uttara-Proṣṭhapada. W.: 奎 Revatī, 婁 Aśvayuj (or Aśvinī), 胃 Apabharaṇī (or Bharaṇī), 昴 Kṛttikā, 畢 Rohiṇī, 觜 Invakā (or Mṛgaśiras), 參 Bāhu (or Ārdrā). S.: 井 Punarvasu, 鬼 Tiṣya (or Puṣya), 柳 Aśleṣā, 星 Maghā, 張 Pūrva-Phalgunī, 翼 Uttara-Phalgunī, 軫 Hastā.

二十八有  or 生The twenty-eight forms of existence, or birth. 二十九有 the twenty-ninth is the non-existent; v. 有.

二十八祖  The twenty-eight Buddhistpatriarchs as stated by the Mahāyānists. The Tiantai school reckonstwenty-three, or twenty-four, with the addition of Śaṇakavāsa, contemporarywith his predecessors, but the Chan school reckons twenty-eight: (1)Mahākāśyapa, 摩訶迦葉 (摩訶迦葉波); (2) Ānanda, 阿難; (3) Śāṇakavāsa, 商那和修; 4) Upagupta, 優婆毱多; (5) Dhṛṭaka, 提多迦; (6) Mikkaka, or Miccaka, or Micchaka, 彌遮迦; (7) Vasumitra, 婆須蜜; (8) Buddhanandi, 佛陀難提; (9) Buddhamitra, 伏駄蜜多; (10) Pārśva, or Pārśvika, 波栗溼縛or 脇尊者; (11) Puṇyayaśas 那尊耶舍; (12) Aśvaghoṣa, 馬鳴大士; (13) Kapimala, 迦毘摩羅; (14) Nāgārjuna, 龍樹; (15) Kāṇadeva, 迦那提婆; (16) Rāhulata, 羅睺羅多; (17) Saṅghanandi, 僧伽難提; (18) Gayāśata, 伽耶舍多; (19) Kumārata, 鳩摩羅多; (20) Jayata, 闍夜多; (21) Vasubandhu, 婆修盤頭; (22) Manorhita, 摩撃羅; (23) Haklena, 鶴輸勒; (24) Ārasiṁha, 師子尊者; (25) Basiasita, 婆舍新多; (26) Puṇyamitra, 不如密多; (27) Prajñātāra, 般若多羅; (28) Bodhidharma, 菩提達磨.

二十八藥叉  The twenty-eight yakṣas.

二十八部眾  The thousand-hand Guanyin hastwenty-eight groups of 大仙眾great ṛṣis or genii, under thedirection of the 孔雀王 Peacock king, Mayūrarāja; alsoeach of the 四天王 mahārājas, or guardians of the four regions, has the same provision ofdemons, known as 鬼神眾 company of spirits.

二十唯識  The name of the 唯識二十論.

二十天  The twenty devas. (1) 大梵天王 (Mahābrahman), (2) 帝釋尊天(Śakra devānām Indra), (3) 多聞天王 (Vaiśravana, 毘沙門, or Dhanada), (4) 持國天王(Dhṛtarāṣṭra), (5) 增長天王 (Virūḍhaka), (6) 廣目天王 (Virūpākṣa), (7) 金剛密跡(?Gunyapati), (8) 摩醯首羅 (Maheśvara), (9) 散脂 (迦) 大將 (Pañcika), (10) 大辯才天 (Sarasvatī), (11) 大功德天 (Lakṣmī), (12) 韋馱天神 (Skanda), (13) 堅牢地神 (Pṛthivī), (14) 善提樹神 (Bodhidruma, or Bodhi-vṛkṣa),(15) 鬼子母神 (Hāritī), (16) 摩利支天 (Marīci), (17) 日宮天子 (Sūrya), (18) 月宮天子 (Candra, etc. There are manydifferent names), (19) 裟竭龍王(Sāgara), (20) 閻摩羅王 (Yama-rāja).

二十智  The twenty kinds of wisdom orknowledge as denied by Tiantai i.e. the Hīnayāna (or三藏) with seven kinds, 通教 five, 別教four, and 圓教 four; cf. 智.

二十犍度  The twenty skandhas intp. as 章篇 sections or chapters, i.e. the thirty-one to the fifty-three chuanof the 四分律, beginning with受戒犍度 and ending with 雜犍度; they are twenty sections containing rules for the monastic lifeand intercourse.

二十部  The eighteen Hīnayāna sects,together with the two original assemblies of elders.

二受  The dual receptivity or karma ofpleasure and pain, the physical and the mental, i.e. 身 and 心.

二吉羅  The two duṣkṛta (दुष्क्ड़्त), doing evil and speaking evil; v. 突吉羅 .

二和  The double harmony or unity, i.e. 理 and 事, indicating those who are unitedin doctrine and practice, or the saṅgha.

二善  The two good things, 定善 the good character that arises from meditation or contemplationmdash especially of the Pure Land; 散善 the good character attainablewhen, though not in meditation, one controls oneself in thought, word, anddeed;. Also 未生善 the good character not yet evolved; and 已生善 the good character already evolved;. Also 事理善 goodness in theory and practice.

二嚴  The dual adornment, that of 智慧 wisdom and that of 福德; good deeds, 涅槃經 27.

二因  Two causes, of which there arevarious definitions: (1) 生因 The producing cause (of all goodthings); and 了因 the revealing or illuminating cause i.e. knowledge, or wisdom. (2) 能生因 The 8th 識 q. v.:  the cause that is able toproduce all sense and perceptions, also all good and evil; and 方便因 the environmental or adaptive cause, which aids the 8th 識, as water or earth does the seed, etc. (3) 習因 or 同類因 Practice or habit as cause e. g.desire causing desire; and 報因 or 果熟因 the rewarding cause, or fruit-ripening cause, e. g. pleasure orpain caused by good or evil deeds. (4) 正因 Correct or direct cause i.e. theBuddha-nature of all beings; and 緣因 the contributory cause, or enlightenment(see 了因 above) which evolves the 正因 or Buddha-nature by good works.(5) 近因 Immediate or direct cause and 遠因 distant orindirect cause or causes.

二圓  The two perfect doctrines, a termof the Tiantai School, called 今圓 (also 開顯圓 and 絕待圓) and 昔圓 (also 相待圓 ). 今圓 is the present really perfect 一實 doctrinearising from the Lotus Sūtra; 昔圓 is the older, or 相待 comparatively speaking perfect doctrine of the pre-Lotus teaching,that of the 藏, 通, and 別 schools; but the older was forlimited salvation and not universal like the 今圓; these twoare also termed 部圓 and 教圓 . The Huayan school has a division of the two perfections into 漸圓 gradual perfection and 頓圓 immediate perfection.

二土  There are three groups: 性土 and 相土 : the former is the ubiquitous,unadulterated or innocent 法性之理 dharma-name, or essence ofthings; the latter is the form-nature, or formal existence of the dharma, pureor impure according to the mind and action of the living. The 淨土 and 穢土 are Pure-land or Paradise; andimpure land, e.g. the present world. In the Pure-land there are also 報土 , the land in which a Buddha himself dwells and 化土 in which all beings are transformed. There are other definitions,e. g. the former is Buddha's Paradise, the latter the world in which he dwellsand which he is transforming, e. g. this Sahā-world.

二執  The two (erroneous) tenets, orattachments: (1) 我執 or 人執 that of the reality of the ego, permanent personality, the ātman, soul orself. (2) 法執 that of the reality of dharma, things or phenomena. Both areillusions. "All illusion arises from holding to the reality of the ego andof things."

二報  The dual reward. (1) 依報 or 依果 The material environment on whicha person depends, resulting from former karma, e.g. country, house, property,etc. (2) 正報 or 正果 his direct reward, i. e. hisbody, or person.

二增菩薩  The two superior kinds ofbodhisattvas, 智增菩薩 bodhisattva superior in wisdom(chiefly beneficial to self); 悲增菩薩 bodhisattva superior in pityfor others and devotion to their salvation.

二天  The two devas. (1) 日天 and 月天Sun-deva and Moon-deva. (2) 同生天A deva born simultaneously with the individual and 同名天 a deva with the same name as the individual; both devas have theduty of watching over the individual. (3) 梵天 and 帝釋天 Brahma and Indra.

二天三仙  The two devas are Maheśvara andViṣṇu; the three ṛṣi are Kapila, Ulūka, and Ṛṣabha; v. 迦, 優, and 勒.

二女  The two sisters, one the deva 功德女 "merit" or "achieving", who causes people toacquire wealth; the other, 黑闇女 the "dark" one, whocauses them to spend and waste; these sisters always accompany each other.

二如  There are various definitions ofthe two aspects of the 真如 bhūtatathatā. (1) (a) 不變真如 The changeless essence or substance, e.g. the sea; (b) 隨緣真如 its conditioned or ever-changing forms, as in the phenomenal world,e.g. the waves. (2) (a) 離言真如 The inexpressible absolute,only mentally conceivable; (6) 依言真如 aspects of it expressible inwords, its ideal reflex. (3) (a) 空真如 The absolute as the void, e.g.as space, the sky, a clear mirror; (b) 不空真如 the absolute in manifestation,or phenomenal, e. g. images in the mirror: the womb of the universe in whichare all potentialities. (4) (a) 在纏真如The Buddha-nature in bonds, i.e.all beings in suffering; (b) 出纏真如the Buddha-nature set free bythe manifestation of the Buddha and bodhisattvas. (5) (a) 有垢真如The Buddha-nature defiled, as in unenlightened man, etc., e.g. thewater-lily with its roots in the mud; (b) 無垢真如 the pureBuddha-nature, purifed or bright as the full moon. (6) 安立 and 非安立真如 similar to the firstdefinition given above.

二妙  The dual "marvel" ofthe Lotus sūtra, the 相待妙 or comparative view, i.e.compared with all previous teaching, which is the rough groundwork; and the 絕待妙 or view of it as the perfection of teaching; hence it is"wonderful" in comparison with all previous doctrine, and absolutely'wonderful' in itself; cf. 二圓.

二始  The two beginnings, i.e. ofHīnayāna, by the preaching of the 阿含 Āgama sūtras; and of Mahāyāna bythe preaching of the 華嚴 Avataṁsaka sūtra.

二字  Double-letters, i.e. amonk-because a monk's name consists of two characters.

二字文殊  The two-character Mañjuśrī.

二學  The two kinds of study orlearning: (a) reading and reciting, (b) meditation and thought.

二宗  Two theories or schools stated bythe Huayan (Kegon) school as 法相宗 and 法性宗 q.v., known also as 相宗 and 性宗. There are ten point of difference between them. Another divisionis the 空宗 and 性宗 q. v.

二密  The two esoteric aspects, i.e. 理密 and 事密 , the former referring to thedoctrine, the latter to the esoteric acts of a Tathāgata.

二尊  The two honoured ones, Śākyamuniand Amitābha.

二尊一教  (or 致) The two honored ones (Śākyamuni and Amitābha) as one in teaching.

二尊二教  The two honored ones (Śākyamuniand Amitābha) as teacher and saviour, with reference to the teaching of the wayof salvation of the first, and the consequent saving vows of the second.

二序  The two kinds of introductoryphrase: (a) the ordinary opening phrase of a sutra— "Thus have Iheard"; and (b) specific openings referring to the circumstances in whichthe sūtra was produced.

二往  再往 Twice over, asecond time.

二德 The two kinds of power or virtueare 智德 and 斷德; also 悲德 and 智德; also 性德 and 修德; q.v. and v. 德.

二心  The two minds, 真心 the original, simple, pure, natural mind of all creatures, theBuddha-mind, i.e. 如來藏心; and 妄心 the illusion-mind, which results in complexity and confusion. Also,定心 the meditative mind, or mind fixed on goodness; and the 散心 the scattered, inattentive mind, or mind that is only good atintervals.

二忍  The two patiences or endurances: 眾生忍 patience towards all under all circumstances; 無生(法)忍 calm rest, as a bodhisattva、in the assurance of no (re-) birth,i.e. in immortality. Also 安受苦忍 patience under suffering, and 觀察法忍 imperturbable examination of or meditation in the law or of allthings. Also, physical and mental patience, or endurance.

二悟  The two awakenings, or kinds ofentry into bodhisattvahood, i.e. 頓悟 immediate and 漸悟 gradual.

二惑  The two aspects of illusion: 見惑 perplexities or illusions and temptations arise from false views ortheories. 思惑 or 修惑, ditto from thoughts arisingthrough contact with the world, or by habit, such as desire, anger,infatuation, etc. They are also styled 理惑 illusions connected withprinciples and 事惑 illusions arising, in practice;v. 見思.

二愛  The two kinds of love, 欲愛 ordinary human love springing from desire; 法愛 bodhisattva or religious love, i.e. desiring to save all creatures.

二應身  The two kinds oftransformation-body of a Buddha, i.e. 勝應身 the Buddha's surpassing body asseen by bodhisattvas, and 劣應身 the Buddha's inferior human bodyas seen by ordinary people.

二我  (二我見) The two erroneous views of individualism: (a) 人我見 The erroneous view that there is an independent human personalityor soul, and (b) 法我見 the like view that anythingexists with an independent nature.

二我執  The two reasons for clinging tothe idea of the self: (a) 具生我執 the natural, or instinctivecleaving to the idea of a self, or soul; (b) 分別我執 the sameidea developed as the result of (erroneous) reasoning. Cf. 二法執.

二戒  The two grades of commandments,or prohibitions, e. g. 十戒 and 具足戒 for monks; 五戒 and 八戒 for the laity; 邪戒 and 正戒 heretical rules and correct rules; and numerous other pairs.

二持  The two values of thecommandments: (a) 止持 prohibitive, restraining fromevil; (b) 作持 constructive, constraining to goodness.

二教  Dual division of the Buddha'steaching. There are various definitions: (1) Tiantai has (a) 顯教 exoteric or public teaching to the visible audience, and (b) 密教 at the same time esoteric teaching to an audience invisible to theother assembly. (2) The 真言 Shingon School by"exoteric" means all the Buddha's preaching, save that of the 大日經 which it counts esoteric. (3) (a) 漸教 and (b) 頓教 graduated and immediate teaching, terms with various uses, e.g.salvation by works Hīnayāna, and by faith, Mahāyāna, etc.; they are applied to the Buddha's method, to thereceptivity of hearers and to the teaching itself. (4) Tiantai has (a) 界內教 and (b) 界外教 teachings relating to the 三界 or realms of mortality and teachings relating to immortal realms.(5) (a) 半字教 and (b) 滿字教 Terms used in the Nirvāṇa sūtra,meaning incomplete word, or letter, teaching and complete word teaching, i.e.partial and complete, likened to Hīnayāna and Mahāyāna. (6) (a) 捃收教 and (b) 扶律談常教 of the Nirvāṇa sūtra, (a)completing those who failed to hear the Lotus; (b) "supporting the law,while discoursing on immortality," i.e. that the keeping of the law isalso necessary to salvation. (7) Tiantai's division of (a) 偏教 and (b) 圓教 the partial teaching of the 藏, 通, and schools as contrasted with the perfect teaching of the 圓 school. (8) Tiantai's division of (a) 權教 and (b) 實教 temporary and permanent, similarto the last two. (9) (a) 世間教 The ordinary teaching of a morallife here; (b) 出世間教 the teaching of Buddha-truth ofother-worldly happiness in escape from mortality. (10) (a) 了義教 the Mahāyāna perfect or complete teaching, and (b) 不了義教 Hīnayāna incompleteness. (11) The Huayan division of (a) 屈曲教 indirect or uneven teaching as in the Lotus and Nirvāṇa sūtras, and(b) 平道教 direct or levelled up teaching as in the Huayan sūtra. (12) TheHuayan division of (a) 化教 all the Buddha's teaching forconversion and general instruction, and (b) 制教 his rules andcommandments for the control and development of his order.

二時  The two times or periods— morning andevening. Also 迦羅 kāla, a regular or fixed hour formeals, and 三昧耶 samaya, irregular or unfxed hours or times.

二智  The two kinds of wisdom; thereare various pairs. The Huayan school uses 如理智 and 如量智; the Faxiang (法相) uses 根本智 and 後得智; the Tiantai uses 權智 and 實智. (1) (a) 如理智 or 根本智, 無分別智, 正體智, 真智, 實智 is Buddha-wisdom, or Bodhisattva real wisdom; (b) 如量智 or 後得智, the same wisdom in itslimitation and relation to ordinary human affairs. (2) (a) 實智 Absolute wisdom and (b) 權智 or 方便智 | relative or temporal wisdom. (3) (a) 一切智 wisdom of the all, (b) 一切種智 wisdom of all the particulars.

二智圓滿  The two kinds of Tathāgata-wisdom, 實 and 權 absolute and functional (orrelative), both perfect and complete.

二果  Sakṛdāgāmin; v. 裟 and 斯. The second "fruit" ofthe four kinds of Hīnayāna arhats, who have only once more to return to mortality.Also the two kinds of fruit or karma: (a) 習氣果 The good orevil characteristics resulting from habit or practice in a former existence;(b) 報果the pain or pleasure resulting (in this life) from the practices ofa previous life.

二根  The two "roots" or naturalpowers. (1) (a) 利根 keen, able (in the religion); (b)鈍根 dull. (2) (a) 正根; 勝義根The power or ability which uses the sense organs to discern thetruth; (b) 扶根; 扶 (or浮) 塵根the senseorgans 五根 as aids. (3) The male and female sexual organs.

二業  Two classes of karma. (1) (a) 引業 leads to the 總報, i.e. the award as to the speciesinto which one is to be born, e.g. men, gods, etc.; (b) 滿業 is the 別報 or fulfillment in detail, i.e.the kind or quality of being e.g. clever or stupid, happy or unhappy, etc. (2)(a) 善業 and (b) 惡業 Good and evil karma, resulting inhappiness or misery. (3) (a) 助業 Aids to the karma of being rebornin Amitābha's Pure—land e. g. offerings, chantings, etc.; (b) 正業 thought and invocation of Amitābha with undivided mind, as the direct method.

二檀  The two dāna 檀那, i. e, kinds of donating, or almsgiving: (a) 世間檀 ordinary alms, and (b) 出世間檀 spiritual, or other-worldlygifts.

二求  The two kinds of seeking: 得求 seeking to get (e.g. pleasure) and 命求 seeking long life.

二河白道  The two rivers and the white path,i.e. the path leading to life between the rivers of desire and hatred, whichare compared to water and fire.

二法執  The two tenets in regard tothings; of. 二我執, i.e. 俱生法執 the common or natural tendencyto consider things as real; 分別法執 the tenet of the reality ofthings as the result of false reasoning and teaching.

二法身  Contrasted types of the Dharmakāya; five pairsare given, 理法身 and 智法身; 果極 and 應化法身 ; 自性法身 and 應化法身 ; 法性法身 and 方便法身 ; 理法身 and 事法身 ; cf. 法身.

二流  The two ways in the current oftransmigration: 順流 to flow with it in continualre-incarnation; 逆流 resist it and seek a way ofescape by getting rid of life's delusions, as in the case of the saints.

二涅槃  Two Nirvanas, v. 二種涅槃.

二漏  The two conditions relating tothe passions and delusions: 有漏 the condition in which they canprevail; 無漏 that in which they cannot prevail.

二無常  Two kinds of impermanence,immediate and delayed. 念念無常 things in motion, manifestlytransient; 相續無常 things that have the semblance of continuity, but are alsotransient, as life ending in death, or a candle in extinction.

二無我  The two categories of anātman: — 人無我 no(permanent) human ego, or soul; 法無我 no (permanent) individuality inor independence of self or of things.

二無我智  The wisdom that recognizes thetwo categories of anātman, v. 四諦.

二無記  The two neutrals, orindeterminates which cannot be noted as good or evil.

二煩惱  The two kinds of kleśa, i.e.passions, delusions, temptations, or trials. (1) (a) 根本煩惱 The six fundamental kleśas arising from the six senses; (b) 隨煩惱 the twenty consequent kleśas arising out of the six. (2) (a) 分別起煩惱 Kleśa arising fromfalse reasoning; (b) 俱生起煩惱 that which is natural to all.(3) (a) 大煩惱地法The six great, e.g. extravagance, and (b) 小煩惱地法 ten minor afflictions, e.g. irritability. (4) (a) 數行煩惱 Ordinary passions, or temptations; (b) 猛利煩惱fierce, sudden, or violent passions, or temptations.

二犯  The two kinds of sin, 止犯 and 作犯.

二王  The two guardian spiritsrepresented on the temple gates, styled Vajrayakṣa 金剛夜叉 or 神 or 夜叉神.

二現  The two kinds of manifestation,or appearance, 須現 the necessary appearance in theflesh of the Buddha for ordinary people, and 不須現 thenon-necessity for this to those of spiritual vision.

二百五十戒  The 250 commandments, or 具足戒 perfect or complete commandments, which are obligatory on monks andnuns. They are 四波羅夷 or 四根本極惡the four pārājika; 十三殘 thirteen saṅghāvaseṣa; 二不定法 two aniyata; 三十捨隨 thirty naiḥsargikāḥ-pāyattikāḥ;九十波逸提ninety prāyaścittikāḥ; 四提舍尼four pratideśanīya; 百眾學 hundred śikṣākaraṇīya, and 七滅諍 seven kinds of vinaya for endingdisputes.

二百耳功德  The 1,200 merits of ear in the LotusSutra.

二益  The dual advantages or benefits:profitable to the life which now is, and that which is to come.

二相  The two forms, orcharacteristics, of the bhutatathata, universal and particular. The 起信論 gives (a) 淨智相 pure wisdom, cf. ālaya-vijñāna, out ofwhose primary condition arise (b) 不思議用相 inconceivable, beneficialfunctions and uses. The same śāstra gives also a definition of the 真如 as (a) 同相 that all things, pure or impure,are fundamentally of the same universal, e.g. clay which is made into tiles;(b) 異相 but display particular qualities, as affected by pure or impurecauses, e.g. the tiles. Another definition, of the 智度論 31, is (a) 總相 universals, as impermanence; (b) 別相 particulars, for though all things have the universal basis ofimpermanence they have particular qualities, e.g. earth-solidity, heat of fire,etc.

二真如  v. 二如 and 真如.

二眾  The two groups: the monks, orclergy; the laity who observe the five and the eight commands.

二礙  idem 二障.

二祖  The second patriarch of the Chanschool, Huike 慧可.

二祖斷臂  the second patriarch in China 慧可 of the Chan school, who, to induce bodhidharma to receive him, issaid to have cut of his left arm in the snow in order to prove his firmness anddetermination.

二福  The bliss of the gods, and thebliss of the saints 聖; v. also 福.

二福田  The two fields for thecultivation of happiness: (a) 學人田 the eighteen Hīnayāna classes ofthose under training in religion; (b) 無學人田 the nine divisions of those nolonger in training, i.e. who have completed their course. Also (a) 悲田 the pitable or poor and needy, as the field or opportunity forcharity; (b) 敬田the field of religion and reverence of the Buddhas, the saints, thepriesthood.

二種  Two kinds or classes For thosenot given below see under二, etc., as for instance 二種世間 see under二世間.

二種佛境  The two Buddha-domains: (a) 證境 the Buddha's domain or state of absolute enlightenment; (b) 化境 the domain that the Buddha is transforming.

二種供養  The two forms of service, orofferings: (1) (a) 出纏供養 to those who have escaped fromthe toils, e.g. Buddhas; (b) 在纏供養 to those still living in thetoils. (2) (a) 財供養 offerings of goods; (b) 法供養 of the Buddha-truth.

二種光明  The two kinds of light: (1) (a) 色光明 physical light; (b) 智慧光明 or 心光明 wisdom or mental light. (2) (a) 魔光 Māra's delusivelight; (b) 佛光 the true light of the Buddha. (3) (a) 常光The constant or eternal light; (b) 現起光 the light intemporary manifestations.

二種因果  Two aspects of cause and effect,a division of the 四諦 "four noble truths" (a)世間因果 in the present life, the 苦諦 being the effect, and the 集諦 the cause; (b) 出世間因果 in the future life, the 滅諦, extinction (of passion, or mortality) being the fruit, and the 道諦 the " eightfold noble path " the cause.

二種子  Two kinds of seed: (1) (a) 本有種子 the seed or latent undivided (moral) force immanent in the highestof the eight 識, i.e. the ālaya-vijñāna; (b) 新薰種子the newly influenced, or activeseed when acted upon by the seven other 識, thus becomingproductive. (2) (a) 名言種子 The so-called seed which causesmoral action similar to 本有種子, e.g. good or evil seedproducing good or evil deeds; (b) 業種子 karma seed, the sixth 識 acting with the eighth.

二種寂靜  Two kinds of seclusion, orretirement from the world: Bodily withdrawal into seclusion. Spiritualwithdrawal from all evil, and into meditation.

二種布施  Two kinds of charity: (1) (a)goods; (b) the saving truth. (2) (a) 淨施 Pure charity, expecting noreturn; (b) the opposite.

二種心相  Two kinds of mind: mind in itsinner character and influence; in its outer manifestations.

二種忍辱  Two kinds of patience, or endurance:(a) of the assaults of nature, heat, cold, etc.; (b) of human assaults andinsults.

二種性  Two kinds of seed-nature, thecharacter of the ālaya seed and its development: (1) (a) 性種子 The original good seed-nature; (b) 習種子 the seed-nature in practice or development. (2) (a) 本性住種性 The immanent abiding original good seed-nature; (b) 習所成種性 the seed productive according to its ground. (3) (a) 聖種性 The seed-nature of the saints, by which they attain nirvana; (b) 愚夫種性 the seed-nature in the foolish and ignorant.

二種授記  Two classes of Buddha'spredictions of a disciple's destiny, 無餘授記prediction in finality, orcomplete detail; 有餘授記 partial, or incompleteprediction.

二種施  v. 二種布施.

二種死  The two kinds of death, 命盡死 natural death, and 外緣死 violent death, or death fromexternal cause.

二種比丘  Two classes of monks: 多聞比丘 monks who hear and repeat many sūtras, but are not devoted doers; 寡淺比丘 monks who read and repeat few sutras but are devoted in theirlives.

二種涅槃  Two nirvanas: (1) 有餘涅槃 also 有餘依 That with a remnant; the cause 因 has been annihilated, but the remnant of the effect 果 still remains, so that a saint may enter this nirvana during life,but have to continue to live in this mortal realm till the death of his body.(2) 無餘涅槃 or 無餘依 Remnantless nirvāṇa, withoutcause and effect, the connection with the chain of mortal life being ended, sothat the saint enters upon perfect nirvāṇa on the death of the body; cf. 智度論 31. Another definition is that Hīnayāna has further transmigration,while Mahāyāna maintains final nirvana. "Nothing remnaining" isdifferently interpreted in different schools, by some literally, but inMahāyāna generally, as meaning no further mortal suffering, i.e. final nirvāṇa.

二種清淨  Two kinds of purity, according tothe Huayan sūtra; 自性清淨 natural purity, i.e. the natural真如 purity; and 離垢清淨 acquired purity throughavoiding pollution.

二種灌頂  Two forms of esoteric baptism, v.灌.

二種病  Two kinds of sickness: physicaland mental or spiritual.

二種聖  Two classes of saints or,preachers: those who preach and those who preach without words.

二種舍利  Two kinds of relics— the wholebody, or parts of it. Also, the Buddha's physical remains or relics, and thesutras, which form his spiritual (dharmakāya) remains.

二種菩薩  Monastic and lay bodhisattvas.

二種菩薩身  A bodhisattva's mortal andimmortal bodies.

二種資糧  The two kinds of (spiritual)provender: charity and wisdom.

二種邪見  The two false views, one that ofa nihilistic school which denied that earthly happiness is dependent on a morallife; the other a materialistic school which maintained the moral life in theinterests of self, sought earthly happiness, and failed to apprehend nirvāṇa.

二種闡提  (二種一闡提) Two kinds of icchantika, q.v.: (a) the utterly depraved,abandoned, and blasphemers of Buddha-truth; (b) bodhisattvas who refuse toenter upon their Buddhahood in order to save all beings.

二空  The two voids, unrealities, orimmaterialities; v. 空. There are several antitheses: (1)(a) 人空; 我空 The non-reality of the atman, the soul, the person; (6) 法空 the non-reality of things. (2) (a) 性空 The Tiantai division that nothing has a nature of its own; (b) 相空 therefore its form is unreal, i.e. forms are temporary names. (3)(a) 但空 Tiantai says the 藏 and 通 know only the 空; (b) 不但空 the 別 and 圓 have 空, 假, and 中 q.v. (4) (a) 如實空 The division of the 起信論 that the 真如 is devoid of all impurity; (b) 如實不空 and full of all merit, or achievement.

二空觀 Two kinds of meditation on the'void', or unreality: (a) 無生觀 the meditation that things areunproduced, having no individual or separate natures, i.e. that all things arevoid and unreal; cf. 性空; (b) 無相觀 that they are therefore formless, cf. 相空. Also 人 and 法空觀 see above.

二答  Two kinds of reply, one by words,the other by signs.

二經體  The two bodies or elements in a sūtra: 文 and 義 the words and the meaning, orideas.

二罪  The two classes of offence: (a) 性罪 crime which is wrong in itself, e.g. murder, etc.; (b) 遮罪 crime not wrong in itself, e.g. taking alcohol, but forbidden bythe Buddha for the sake of the other commandments; transgression of this istherefore a sin against the Buddha.

二美  Two excellent things, i.e.meditation and wisdom.

二義  The two meanings or teachings,partial and complete; v. 二教.

二翼  A pair of wings: charity andwisdom.

二聖  Śākyamuni and Prabhūtaratna 多寶.

二脇士  二挾侍 The twoattendants by the side of Amitābha, i.e. 觀音 Guanyin and 大勢至 Mahāsthāmaprāpta; also the two by Yaoshi, the Master of Medicine, i.e. 日光 sunlight and 月光 moonlight; also the two by Śākyamuni, i.e.文殊 Mañjuśrī and 普賢 Samantabhadra.

二般若  Two kinds of prajñā, or wisdom.(1) (a) 共般若 The prajñā of the three stages of śrāvaka, pratyekabuddha, and imperfect Bodhisattva schools; (b) 不共般若 the prajñā of the perfect Bodhisattva teaching—a Tiantai division. (2) (a) 世間般若 temporal prajñā; (b) 出世間般若 supernatural. (3) (a) 實相般若 The first part of the Prajñāpāramitā; (b) 觀照般若 the second part.

二色身  The two rūpakāya orincantation-bodies of a Buddha, his 報身 and 應身 or saṁbhogakāya and nirmāṇakāya, as distinguished from 法身 the dharmakāya.

二苦  Two kinds of suffering: within,e.g. sickness, sorrow; from without, e.g. calamities.

二藏  The two piṭakas or tripiṭakas,i.e. the Buddhist canon: (a) 聲聞藏 the Śrāvaka, or Hīnayāna canon:(b) 菩薩藏 the Bodhisattva, or Mahāyanā canon.

二處三會  The two places from which theBuddha is supposed to have preached the Lotus Sūtra, i.e. the Vulture Peak, thesky, and again the Vulture Peak; the three assemblies are (1) those headdressed from the Peak, chapters 1 to the middle of the eleventh chapter; (2)those addressed from the sky, to the end of the twenty-second chapter; and (3)again those on the Vulture Peak, from the twenty-third chapter to the end.

二行  Two classes of conduct: followingwrong views; following wrong desires, or emotions. There are other pairs.

二衣  The two kinds of clothing: (a) 制衣 the regulation three robes for monks and five for nuns, which mustbe worn; (b) 聽衣optional garments.

二見  Two (wrong) views: (1) Looking onpeople grudgingly with regard to almsgiving and preaching the Buddha-truth. (2)(a) 有見 Holding to the real existence of (material) things; (b) 無見 holding to their entire unreality. (3) (a) 斷見 Holding to the view of total annihilation; (b) 常見 to that of permanence or immortality.

二覺  The two enlightenments: (1) The 起信論 has two—(a) 本覺 the immanent mind in all things,e.g. "which lighteth every man that cometh into the world", alsodefined as the 法身 dharmakāya; (b) 始覺 initial enlightenment or beginning of illumination; this initiationleads on to Buddhahood, or full enlightenment. (2) (a) 等覺 The fifty-first stage of a bodhisattva's 行 位 practice; (b) 妙覺 the fifty-second stage, orenlightenment of Buddhahood.(3) (a)自覺 A Buddha's own or naturalenlightenment; (b) 覺他 his enlightening of all others.

二觀  The two universal bases ofmeditation: 事觀 the external forms, or the phenomenal, and 理觀 the real or underlying nature, i. e. practice and theory.

二解脫  Two kinds of deliverance, mukti (मुक्ति) or mokṣa (मोक्ष): (1) (a) 有為解脫 Active or earthly deliveranceto arhatship; (b) 無為解脫 nirvana-deliverance. (2) (a) 性淨解脫 The pure, original freedom or innocence; (b) 障盡解脫 deliverance acquired by the ending of all hindrances (to salvation).(3) (a) 慧解脫 The arhat's deliverance from hindrances to wisdom; (b) 具解脫 his complete deliverance in regard to both wisdom and vision 慧 and 定. (4) (a) 時解脫 The dull who take time or are slow in attaining to 定 vision; (b) 不時解脫 the quick or clever who take"no time". (5) (a) 心解脫 A heart or mind delivered fromdesires; (b) 慧解脫 a mind delivered from ignorance by wisdom.

二語  Double-tongued; also 二舌.

二邊  (1) (a) 有邊 That things exist; (b) 無邊 that since nothing isself-existent, things cannot be said to exist. (2) (a) 增益邊 The plus side, the common belief in a soul and permanence; (b) 損減邊 the minus side, that nothing exists even of karma. (3) (a) 斷邊見 and (b) 常邊見 annihilation and immortality; v.見.

二部五部  The two are the divisions whichtook place immediately after the Buddha's death into (a) the elder monks orintimate disciples, and (b) the general body of disciples, styled respectively 上座 and 大眾 q.v.; the five are the divisions,which are said to have occurred a century later, into Dharma-guptah 曇無德, Mulasarvastivadah 薩婆多, Mahisasakah 彌沙塞, Kasyapiyah迦葉遺 and Vatsiputriya 姿麤富羅.

二量  The two "measurings,"or parts of a syllogism : (a) 現量 appearance, e.g. smoke; (b) 比量 inference, e.g. fire from smoke.

二門  Two doors, entrances, schools,etc. There are many such pairs.

二際  The two borders, or states:according to Hīnayāna, nirvana and mortality; according to Mahāyāna the two areone.

二障  The two hindrances:(1) (a) 煩惱障 The passions and delusion which aid rebirth and hinder entranceinto nirvana; (b) 智障 or所知障, worldly wisdom e.g. accounting the seeming as real, a hindrance totrue wisdom. (2) (a) 煩惱障 as above; (b) 解脫障 hindrances to deliverance. (3) (a)理障 hindrances totruth; (b) 事障 hindrances of the passions, etc.

二頓  The two immediate or direct waysto perfection, as defined by Jingxi 荊溪 of the Huayan school; the gradualdirect way of the Lotus; the direct way of the Huayan sutra, which is calledthe 頓頓頓圓, while that of the Lotus is called the 漸頓漸圓.

二類各生  The Pure Land will not be limitedto those who repeat the name of Amitābha according to his eighteenth vow; butincludes those who adopt other ways (as shown in his nineteenth and twentiethvows).

二類種子  v. 二種子.

二食  The two kinds of food: (1) (a)The joy of the Law; (b) the bliss of meditation. (2) (a)The right kind ofmonk's livelihood - by mendicancy; (b) the wrong kind - by any other means.

二餘  see 餘.

二鳥  The drake and the hen of themandarin duck who are always together, typifying various contrasted theoriesand ideas, e.g. permanence and impermanence, joy and sorrow, emptiness andnon-emptiness, etc.

二鼠  The black and white rats - nightand day.

于  Yu, a preposition, in, at, etc. ,similar to 於.

于遮那摩羅  Used in error for 干遮那摩羅.

于闍羅  Kuñjara. Name of a tree.

于闍那  Kuñjara. Name of a tree.

于闐  于遁; 于殿; 于填; 谿丹; 屈丹; 和闐; 澳那; 瞿薩怛那 Kustana, or Khotan, in Turkestan, the principal centre of CentralAsian Buddhism until the Moslem invasion. Buddhism was introduced there about200 B.C. or earlier. It was the centre from which is credited the spread ofMahayanism, v. 西城記 12.

云  To say, speak.

云云  Continuing to speak; they say,people say; as follows, and so on, etc.

云何  Why?

云何唄  The opening stanza of the Nirvanasutra 3.

互  Interlock, dovetail-mutual.

互用罪  The fault of transferring fromone object of worship over to another a, gift, or duty, e. g. using gilt givenfor an image of Śākyamuni to make one for Maitreya; or 'robbing Peter to payPaul'.

互裟伽藍  Haṃsa saṃghārāma, 'Wild goosemonastery, ' on Mount Indraśailaguhā, whose inmates were once saved fromstarving by the self-sacrifice of a wild goose; also 僧裟伽藍 (or 僧鷹伽藍) .

互跪  Kneeling with both knees at once,as in India; in China the left knee is first placed on the ground; also 胡跪.

五  pañca, five.

五三八二  Five, three, eight, two, asummary of the tenets of the 法相 school, 五法, 三性, 八識, and 二無我 q. v.

五上分結  The five higher bonds of desirestill existing in the upper realms, i. e. in both the form and formless realms.

五下分結  The five bonds in the lowerdesire-realms, i. e. desire, dislike, self, heretical ideals, doubt 貪, 瞋, 我, 邪戒, 疑.

五不可思議  The five inconceivable, orthought-surpassing things. v. 不可思議.

五不可思議  The five indescribables, of the 智度論 30, are: The number of living beings; all the consequences ofkarma; the powers of a state of dhyāna; the powers of nagas; the powers of the Buddhas.

五不正食  Five improper things for a monkto eat-- twigs, leaves, flowers, fruit, powders.

五不還天  idem 五淨居天.

五不還果  idem 五種阿那含.

五乘  The five vehicles conveying tothe karma reward which differs according to the vehicle: they are generallysummed up as (1) 人乘 rebirth among men conveyed byobserving the five commandments; (2) 天乘 among the devas by the ten formsof good action; (3) 聲聞乘 among the śrāvaka (श्रावक)s by the four noble truths; (4) 緣覺乘 among pratyekabuddha (प्रत्येकबुद्ध)s by the twelve nidānas; (5) 菩薩乘 among theBuddhas and bodhisattvas by the six pāramitā (पारमिता)s 六度 q. v. Another division is the various vehicles of bodhisattvas; pratyekabuddha (प्रत्येकबुद्ध)s; śrāvaka (श्रावक)s; general; and deva (देव)s-and-men. Another is Hīnayāna Buddha, pratyekabuddha(प्रत्येकबुद्ध)s, śrāvaka (श्रावक)s, the gods of the Brahma heavens, and those of the desire-realm.Another is Hīnayāna ordinary disciples: śrāvaka(श्रावक)s: pratyekabuddha (प्रत्येकबुद्ध)s;bodhisattvas; and the one all-inclusive vehicle. And a sixth, of Tiantai, isfor men; deva (देव)s; śrāvaka (श्रावक)s-cum-pratyekabuddha (प्रत्येकबुद्ध)s; bodhisattvas: and the Buddha-vehicle. The esoteric cult has: men,corresponding with earth; deva (देव)s, with water: śrāvaka (श्रावक)s, with fire: pratyekabuddha (प्रत्येकबुद्ध)s, with wind; and bodhisattvas, with 空 the 'void'.

五乘齊入  All the different classes willobtain an entrance into the Pure Land by the vow of Amitābha.

五事妄語  The five things fallaciouslyexplained by Mahādeva, as stated in the Kathāvatthu.

五五百年  The five periods each of 500years. In the tenth chapter of the 大集月藏經 the Buddha is reported assaying that after his death there would be five successive periods each of 500years, strong consecutively in power (1) of salvation, (2) of meditation, (3)of learning, (4) of stūpa (स्तूप) and temple building, and finally (5) of dissension.

五五菩薩  The twenty-five Bodhisattvas 二十五菩薩.

五人說經  v. 五種說人.

五位  The five categories, ordivisions; there are several groups, e. g. (1) Hīnayāna and Mahāyāna havegroupings of all phenomena under five heads, i. e. Hīnayāna has 75 法 which are 11 色法, 1 心法, 46 心所法, 14 不相離法, and 3 無為法; Mahāyāna has 100 法 which are 8 心, 51 心所, 11 色, 24 不相因, and 6 無為法. (2) The five divisions of 唯識 are 資糧位, 加行位, 通達位, 修習位, and 究竟 or 佛位. (3) The five evolutions in the womb are: kalalaṃ, embryo-initiation;arbudaṃ, after 27 days; peśī, 37; ghana, 47; praśākha, 57 days when form andorgans are all complete. (4) Certain combinations of the 八卦 Eight Diagrams are sometimes styled 五位君臣 five positions of prince and minister.

五位三昧  五種三昧 The fivekinds of samādhi (समाधि): (1) On mortality, the 四禪 and 八定; (2) śrāvaka (श्रावक) on the four axioms; (3) pratyekabuddha(प्रत्येकबुद्ध) on the twelvenidānas; (4) bodhisattva on the 六度 and the 萬行; (5) Buddha on the one Buddha-vehicle, which includes all others;v. 五乘.

五住地  (五住) The five fundamental condition of 煩惱 the passions and delusions: wrong views which are common to the trailokya (त्रैलोक्य); clinging, or attachment, in the desire-realm; clinging, orattachment, in the form-realm; clinging, or attachment, in the formless realmwhich is still mortal: the state of unenlightenment or ignorance in the trailokya (त्रैलोक्य) 三界 which is the root-cause of all distressful delusion, Also 五住地惑.

五佛  The Five Dhyāni-Buddhas ofthe Vajradhātu and Garbhadhātu; v. 五智如來.

五佛五身  A Shingon term for the fiveBuddhas in their five manifestations: Vairocana as eternal and pure dharmakāya (धर्मकाय); Akṣobhya as immutable and sovereign; Ratnasaṃbhava as bliss andglory; Amitābha as wisdom in action; Śākyamuni as incarnation and nirmāṇakāya (निर्माणकाय).

五佛子  Five classes of Buddhists; alsoidem 五比丘 q. v.

五佛寶冠  五佛冠; 五智冠 (五智寶冠) ; 五寶天冠; 寶冠 A Buddha-crown containing the Five Dhyāni-Buddhas. The five Buddhas'are always crowned when holding the śakti (शक्ति), and hence are called by the Tibetans the 'crowned Buddhas'(Getty). Vairocana in the Vajradhātu wears a crown with five points indicativeof the five qualities of perfect wisdom, etc., as represented by the FiveDhyāni-Buddhas.

五佛性  The five characteristics of aBuddha' s nature: the first three are the 三因佛性 q. v., thefourth is 果佛性 the fruition of perfect enlightenment, and the fifth 果果佛性 the fruition of that fruition, or the revelation of parinirvāṇa.The first three are natural attributes, the two last are acquired.

五佛灌頂  Baptism with five vases ofperfumed water, symbol of Buddha-wisdom in its five forms.

五佛羯磨印  The manual signs by which thecharacteristic of each of the Five Dhyāni-Buddhas is shown in the Diamond-realmgroup, i. e. Vairocana, the closed hand of wisdom; Akṣobhya, right fingers touchingthe ground, firm wisdom; Ratnasaṃbhava, right hand open uplifted, vow-makingsign; Amitābha, samādhi (समाधि) sign, right fingers in left palm, preaching and ending doubts; andAmoghasiddhi, i. e. Śākyamuni, the karma sign, i. e. final nirvana. These mūdra (मूद्र), or manual signs, are from the 瑜祇經 but otherforms are common.

五佛頂  (五佛頂尊); 五頂輪王 Five bodhisattvas sometimesplaced on the left of Śākyamuni, indicative of five forms of wisdom: (1) 白傘佛頂輪王 (白蓋佛頂輪王); 白繖佛頂, Sitāta-patra, withwhite parasol, symbol of pure mercy, one of the titles of Avalokiteśvara; (2) (殊) 勝佛頂 Jaya, with sword symbol of wisdom, or discretion; (3) 最勝佛頂  (一字最勝佛頂輪王);  金輪佛頂 (最勝金輪佛頂); 轉輪王佛頂 Vijaya, with golden wheelsymbol of unexcelled power of preaching; (4) 火聚佛頂; 光聚佛頂 (or 放光佛頂 or 火光佛頂) ; 高佛頂 Tejorāṣi, collected brilliance,with insignia of authority 如意寶 or a fame; (5) 捨除佛頂; 除障佛頂; 摧碎佛頂; 除業佛頂; 除蓋障佛頂; 尊勝, etc. Vikīrṇa, scattering and destroying all distressing delusion,with a hook as symbol.

五佛頂法  The forms, colors, symbols, etc.,of the 五佛頂.

五佛頂經  Abbreviation for--  一字佛頂輪王經. There is also a 五佛頂三昧陀羅尼經 translated by Bodhirucicirca A. D. 503.

五作業根  The five working organs: themouth, hands, feet, sex organ, and anus.

五使者  The five messengers of Mañjuśrī, 丈殊五使者, 五種金剛使; they are shown on his left in his court in the Garbhadhātu group;their names are (1) Keśīnī 髻設尼 (or 計設尼) ; 繼室尼. (2) Upakeśīnī 鄔波髻設尼; 烏波髻施儞 (or 烏波髻施尼); 優婆計設尼. (3) Citrā質多羅 (or 質怛羅). (4) Vasumatī, tr. 慧 and 財慧; 嚩蘇摩底. (5) Ākarṣaṇī, tr. 請召 , 釣召 and 招召 ;阿羯沙尼.

五供養  The five kinds of offerings--unguents, chaplets, incense, food, and lamps (or candles).

五俱倫  The five comrades, i. e. Śākyamuni'sfive old companions in asceticism and first converts, v. 五比丘. Also 五拘鄰.

五停四念  idem 五停心觀 and 四念處 i. e. the five meditations forsettling the mind and ridding it of the five errors of desire, hate, ignorance,the self, and a wayward or confused mind; the five meditations are 不淨觀, 慈悲觀, 因緣觀, 界分別觀 and 數息觀 i. e. the vileness of allthings, pity for all, causality, right discrimination, breathing; some substitutemeditation on the Buddha in place of the fourth; another division putsbreathing first, and there are other differences.

五八  Five eights, i. e. forty.

五八十具  All the five, eight, and tencommandments, i. e. the three groups of disciples, laity who keep the five andeight and monks who keep the ten.

五八尊  The forty forms of Guanyin, orthe Guanyin with forty hands: the forty forms multiplied by the twenty-fivethings 二十五有 make 1, 000, hence Guanyin with the thousand hands.

五八識  The five sense perceptions andthe eighth or ālaya vijñāna (आलय विज्ञान), the fecundating principle of consciousness in man.

五具足  The five complete utensils forworship-- two flower vases, two candlesticks, and a censer.

五刀  The 'five swords' or slayers whowere sent in pursuit of a man who fled from his king, e. g. the five skandhas 五蘊.

五分  idem 五分法身 and 五部大論.

五分律  五分戒本 The Mahīśāsaka Vinaya,or five divisions of the law according to that school.

五分法身  pañca-dharmakāya(पञ्च-धर्मकाय), the five attributesof the dharmakāya (धर्मकाय) or 'spiritual' body of the Tathāgata, i. e. 戒 that he is above all moral conditions; 定 tranquil and apart from all false ideas; 慧 wise and omniscient; 解脫 free, unlimited, unconditioned,which is the state of nirvana; 解脫知見 that he has perfect knowledgeof this state. These five attributes surpass all conditions of form, or thefive skandhas; Eitel interprets this by exemption from all materiality (rūpa (रूप)); all sensations (vedana (वेदन)); all consciousness (saṃjñā (सṃज्ञा)); all moralactivity (karman (कर्मन्)); all knowledge (vijñāna (विज्ञान)). The esoteric sect has its own group. See also 五種法身.

五分香  The five kinds of incense, orfragrance, corresponding with the 五分法身, i. e. the fragrance of 戒香, 定香, etc.

五利使  Five of the ten 'runners 'orlictors, i. e. delusions; the ten are divided into five 鈍 dull, or stupid, and five 利 sharp or keen, appealing to theintellect; the latter are 身見, 邊見, 邪見, 見取見, 戒禁取見.

五力  pañcabalāni(पञ्चबलानि), the five powers orfaculties -- one of the categories of the thirty-seven bodhipakṣika dharma 三十七助道品; they destroy the 五障 five obstacles, each by each, andare: 信力śraddhābala, faith(destroying doubt); 精進力 vīryabala, zeal (destroyingremissness); 念or 勤念 smṛtibala, memory or thought(destroying falsity); 正定力 samādhibala, concentration ofmind, or meditation (destroying confused or wandering thoughts); and 慧力 prajñābala, wisdom (destroying all illusion and delusion). Also the fivetranscendent powers, i. e. 定力 the power of meditation; 通力 the resulting supernatural powers; 借識力 adaptability, or powers of 'borrowing' or evolving any requiredorgan of sense, or knowledge, i. e. by beings above the second dhyāna  heavens; 大願力 the power of accomplishing a vow by a Buddha or bodhisattva; and 法威德力 the august power of Dharma. Also, the five kinds of Mara powersexerted on sight, 五大明王.

五功德門  The five effective or meritoriousgates to Amitābha's Pure Land, i. e. worship of him, praise of him, vows tohim, meditation on him, willingness to suffer for universal salvation.

五劫思惟  The five kalpas spent by Amitābhathinking out and preparing for his vows.

五十三佛  Fifty-three past Buddhas, ofwhich the lists vary.

五十三尊  The fifty-three honored ones ofthe Diamond group, i. e. the thirty-seven plus sixteen bodhisattvas of thepresent kalpa.

五十三智識  五十三參 Thefifty-three wise ones mentioned in the 入法界 chapter of the Huayan Sutra.

五十二位  The fifty-two stages in theprocess of becoming a Buddha; of these fifty-one are to bodhisattvahood, the fifty-secondto Buddhahood. They are: Ten 十信 or stages of faith; thirty of the三賢 or three grades of virtue  i. e. ten 十住, ten 十行, and ten 十迴向; and twelve of the three grades of 聖 holiness, or sainthood, i. e. ten 地, plus 等覺 and 妙覺. These are the Tiantai stages;there are others, and the number and character of the stages vary in differentschools.

五十二眾  五十二類 Thefifty-two groups of living beings, human and not-human, who, according to theNirvana-sutra, assembled at the nirvana of the Buddha.

五十二種供物  The fifty-two kinds of offeringsof the 五十二眾.

五十二身像  The maṇḍala of Amitābha with hisfifty-two attendant Bodhisattvas and Buddhas. Also known as 阿彌陀佛五十菩薩像 or 五十 ニ尊 or 五通曼荼羅; said to have beencommunicated to 五通菩薩 in India at the 雞頭磨寺.

五十五善知識  similar to 五十三智識.    五十八戒 The ten primary commands andthe forty-eight secondary commands of the 梵網經.     五十六億七千萬歲 The perod to elapse between Śākyamuni's nirvana and the advent of Maitreya, 56, 070, 000 years.

五十天供  The fifty (or fify-two) objectsof worship for suppressing demons and pestilences, and producing peace, goodharvests, etc.; the lists differ.

五十字門  The Sanskrit alphabet given as offifty letters.

五十小劫  The fifty minor kalpas which, inthe 涌出 chapter of the Lotus, are supernaturally made to seem as but half aday.

五十展轉  The fiftieth turn, i. e. thegreat-ness of the bliss of one who hears the Lotus Sutra even atfiftieth hand: how much greater that of him who hears at first hamd ! 五十功德 idem 五十展轉 and 五十轉

五十惡  The fifty evils produced by the fiveskandhas, i. e. 色 seventeen, 受 eight, 想 eight, 行 nine, 識 eight.

五十法  Fifty modes of meditationmentioned in the 大品般若; i. e. the 三十七品 bodhi paksika dharma, the 三三昧, four 禪, four 無量心, four 無色定, eight 背捨, eight 勝處, nine 次第定, and eleven 一切處.

五千上慢  The five thousand supremelyarrogant (i. e. Hīnayāna) monks who left the great assemibly, refusing to hear the Buddhapreach the new doctrine of the Lotus Sutra; see its 方便 chapter.

五印 (度)  The five Indias, or five regionsof India, idem 五天竺 q. v.

五參日  Worship on the four fives, i. e.the fifth, tenth, twentieth, and twenty-fifth days of the month; also五參上堂.

五叉地獄  The hell in which the sufferersare dismembered with five-pronged forks.

五取蘊  The five tenacious bonds, orskandhas, attaching to mortality.

五受  The five vedanas, or sensations;i. e. of sorrow, ofjoy; of pain, of pleasure; of freedom from them all; thefirst two are limited to mental emotions, the two next are of the senses, andthe fifth of both; v. 唯識論 5.

五同緣意識  One of the four kinds of 意識 q. v.; the mental concept of the perceptions of the five senses.

五周因果  The five circuits or areas ofcause and effect, i. e. the five main subjects of the Huayan sutra.

五味  The five flavours, or stages ofmaking ghee, which is said to be a cure for all ailments; it is a Tiantaiillustration of the five periods of the Buddha's teaching: (1) 乳味 kṣīra, fresh milk, his first preaching, i. e. that of the 華嚴經 Avatamsaka, for śrāvakas and pratyeka-buddhas; (2) 酪味dadhi,coagulated milk, cream, the 阿含經 Agamas, for Hīnayāna generally;(3) 生酥味 navanīta, curdled, the 方等經 Vaipulyas, for the Mahāyāna 通教; (4) 熟酥味ghola, butter, the 般若經 Prajña, for the Mahāyāna 別教; (5) 醍醐味sarpirmandla, clarified butter, ghee, the 法華 Lotus and 涅槃經 Nirvana sutras, for the Mahāyāna 圓教; see also 五時教, and v. 涅槃經 14. Also, the ordinary five flavours -sour, bitter, sweet, pungent,and salty.

五味禪  Five kinds of concentration, i.e. that of heretics, ordinary people, Hīnayāna, Mahāyāna, and 最上乘 the supreme vehicle, or that ofbelievers in the fundamental Buddha-nature of all things; this is styled 如來清淨禪; 一行三昧,; 真如三昧.

五味粥  The porridge of five flavors madeon the eighth day of the twelfth moon, the anniversary of the Buddha'senlightenment.

五品  A division of the disciples, inthe Lotus Sutra, into five grades-- those who hear and rejoice; read andrepeat; preach; observe and meditate; and transform self and others.

五唯  (五唯量) pañcatanmātrāṇi, the five subtle or rudimentary elements out ofwhich rise the five sensations of sound, touch, form, taste, and smell. Theyare the fourth of the 二十五諦.

五善  The five good (things), i. e. thefirst five commandments.

五因  The five causes, v. 俱舍論 7. i. e. (1) 生因 producing cause; (2) 依因supporting cause; (3) 立因 upholding or establishing cause;(4) 持因 maintaining cause; (5) 養因 nourishing or strengtheningcause. These all refer to the four elements, earth, water, fire, wind, for theyare the causers or producers and maintainers of the infinite forms of nature.Another list from the Nirvana-Sutra 21 is (1) 生因 cause ofrebirth, i. e. previous delusion; (2) 和合因 intermingling cause, i. e. goodwith good, bad with bad, neutral with neutral; (3) 住因 cause of abiding in the present condition, i. e. the self in itsattachments; (4) 增長因 causes of development, e. g.food, clothing, etc.; (5) 遠因 remoter cause, the parental seed.

五執  The five planets, see 五星.

五堅固  idem 五五百年.

五塵  The objects of the five senses,which being dusty or earthly things can taint the true nature; idem 五境.

五境  The objects of the five senses,corresponding to the senses of form, sound, smell, taste, and touch.

五增上緣  (種增上緣) ; 五緣 Five excellent causes, e.g. ofblessedness: keeping the commandments; sufficient food and clothing; a secludedabode; cessation of worry; good friendship. Another group is: riddance of sin;protection through long life; vision of Buddha (or Amitābha, etc. ); universalsalvation (by Amitābha); assurance of Amitābha's heaven.

五壇法  The ceremonies before the 五大明王.

五夢  The five bad dreams of KingAjātaśatru on the night that Buddha entered nirvana-- as the moon sank the sunarose from the earth. the stars fell like rain, seven comets appeared, and agreat conflagration filling the sky fell on the earth.

五大  The five elements-- earth, water,fire, wind, and space. v. also 五行 the five agents. In the esotericcult the five are the physical manifestation, or garbhadhātu, v. 胎; as being in all phenomena they are called 五輪 the five evolvers; their phonetic embryos 種子 are those of the Five Dhyani-Buddhas of the five directions, v. 五佛.

五大使者  五天使者 The five dūta (दूत), i. e. great lictors, or deva-messengers-- birth, old age, disease,death, earthly laws and punishments-- said to be sent by Māra as warnings.

五大力菩薩  The five powerful Bodhisattvas,guardians of the four quarters and the centre.

五大尊  idem 五大明王.

五大形  The symbols of the fiveelements-- earth as square, water round, fire triangular, wind half-moon, andspace a combination of the other four.

五大施  The five great gifts, i. e.ability to keep the five commandments.

五大明王  The five Dharmapālas, orLaw-guardians of the Five Dhyāni-Buddhas, of whom they are emanations or embodiments in two forms,compassionate and minatory. The five kings are the fierce aspect, e. g.Yamantaka, or the 六足尊金剛 Six-legged Honoured One is anemanation of Mañjuśrī, who is an emanation of Amitābha. The five kings are 不動, 降三世, 軍荼梨, 六足尊, and 淨身, all vajra-kings.

五大色  The five chief colours-- yellowfor earth, white for water, red for fire, black for wind, azure for space (orthe sky). Some say white for wind and black for water.

五大觀  The meditation on the fiveelements 五大.

五大院  The fifth of the thirteen greatcourts of the Garbhadhātu-maṇḍala, named 持明院, the courtof the five Dharmapālas 五大明王.

五大龍王  五類龍王 The fivegreat dragon-kings of India.

五天  五天竺;  The fiveregions of India, north, south, east, west, and central; v. 西域記.

五天  （五天子) Five devas in the Garbhadhātumaṇḍala located in the north-east.Also 五乘居天 (or 五乘居眾 ); 五那含天子.

五如來  The five Tathāgatas, orDhyāni-Buddhas, in their special capacity of relieving the lot of hungryghosts; i. e. Ratnasambhava. Akṣobhya, Amoghasiddhi, Vairocana, and Śākyamuni;v. 五智如來.

五妙  The five wonders, i. e. ofpurified or transcendental sight, sound, taste, smell, and touch in thePure-land.

五妙境界樂  The joys in the Pure land.

五妙欲  The five creature desiresstimulated by the objects of the five earthly senses.

五學處  idem 五戒.

五宗  The five great schools of Mahāyāna, i. e. 天台, 華嚴, 法相, 三論, and 律宗. There are other classes, orgroups.

五官  The five controlling powers, v. 五大使, birth, old age, sickness, death, and the (imperial) magistrate.

五官王  The fourth of the 十王 judges of the dead, who registers the weight of the sins of thedeceased.

五家七宗  (五家) Division in China of the 禪 Ch'an, Intuitive or MeditativeSchool. It divided into northern and southern schools under 神秀 Shenxiu and 慧能 Huineng respectively. Thenorthern school continued as a unit, the southern divided into five or seven 宗, viz. 溈仰宗, 臨濟宗, 曹洞宗, 雲門宗, and 法眼宗; the two others are 黃龍 and 揚岐.

五家所共  What the five classes, i. e.rulers, thieves, water, fire, and prodigal sons, have as their common prey, thewealth struggled for by others.

五寶  The five precious things, syn.all the precious things. There are several groups, e. g. -- gold, silver,pearls, cowries, and rubies; or, coral, crystal, gold, silver, and cowries; or,gold, silver, pearls, coral, and amber; etc.

五專  The five special things, or fivedevotions, observance of any one of which, according to the Japanese 真宗 Shin sect, ensures rebirth in the Pure Land; they are 專禮, 專讀, 專觀, 專名, or 專讚嘆 either worship, reading,meditation, invocation, or praise.

五居  idem 五淨居天.

五山  Five mountains and monasteries:(1) in India, sacred because of their connection with the Buddha: 鞞婆羅跋怒 Vaibhāra-vana; 薩多般那求呵 Saptaparṇaguhā; 因陀羅勢羅求呵 Indraśailaguhā; 薩簸恕魂直迦缽婆羅 Sarpiṣ kuṇḍikā-prāgbhāra; 耆闍崛 Gṛdhrakūṭa; (2) in China, established during the Five Dynasties andthe Southern Sung dynasty, on the analogy of those in India; three at Hangzhou at徑山 Jingshan, 北山 Beishan, and 南山 Nanshan and two at Ningbo at 阿育王山 King Aśoka Shan and 太白山 Taiboshan. Later the Yuan dynasty established one at 金陵 Chin Ling, the 天界大龍翔隻慶寺 which became chief of theseunder the Ming dynasty.

五師  The five masters or teachers, i.e. respectively of the sutras, the vinaya, the śāstras, the abhidharma, andmeditation. A further division is made of 異世五師 and 同世五師. The first, i. e. of different periods, are Mahākāśyapa, Ānanda,Madhyāntika, Śāṇavāsa, and Upagupta; another group connected with the Vinaya isUpāli, Dāsaka, Sonaka, Siggava, and Moggaliputra Tissva. The 同世 or five of the same period are variously stated: the Sarvāstivādins say theywere the five immediate disciples of Upagupta, i. e. Dharmagupta, etc.; see 五部.

五師子  The five lions that sprang fromthe Buddha's five fingers; 涅槃經 16.

五年大會  pañca-vārṣika-pariṣad, or mokṣa-mahā-parisad,v. 般. The ancient quinquennial assembly for confession and exhortation,ascribed by some to Aśoka.

五度  The five means of transportationover the sea of mortality to salvation; they are the five pāramitās 五波羅蜜-- almsgiving, commandment-keeping, patience under provocation,zeal, and meditation.

五律  The doctrines of the 五部 q. v.

五德  The five virtues, of which thereare various definitions. The five virtues required in a confessor at the annualconfessional ending the rainy retreat are: freedom from predilections, fromanger, from fear, not easily deceived, discernment of shirkers of confession.Another group is the five virtues for a nurse of the sick, and there areothers.

五心  The five conditions of mindproduced by objective perception: 卒爾心 immediate or instantaneous, thefirst impression; 尋求心attention, or inquiry; 決定心conclusion, decision; 染淨心the effect, evil or good; 等流心the production therefrom of other causations.

五忍  The five stages of bodhisattva-kṣānti (क्षान्ति), patience or endurance according to the 別教: (1) 伏忍the causes of passion and illusioncontrolled but not finally cut off, the condition of 十住, 十行, and 十迴向; (2) 信忍 firm belief, i. e. from the 初地 to the 三地; (3) 順忍 patient progress towards the endof all mortality, i. e. 四地 to 六地; (4) 無生忍 patience for full apprehension,of the truth of no rebirth, 七地 to 九地; and (5) 寂滅忍 the patience that leads tocomplete nirvana, 十地 to 妙覺; cf. 五位.

五念門  The five devotional gates of thePure-land sect: (1) worship of Amitābha with the 身 body; (2) invocation with the 口 mouth; (3) resolve with the 意 mind to bereborn in the Pure-land; (4) meditation on the glories of that land, etc.; (5)resolve to bestow one's merits, e. g. works of supererogation, on allcreatures.

五忿怒  The five angry ones, idem 五大明王.

五怖畏  （五畏) The five fears of beginners in the bodhisattva-way: fear of (1)giving away all lest they should have no means of livelihood; (2) sacrificingtheir reputation; (3) sacrificing themselves through dread of dying; (4)falling into evil; (5) addressing an assembly, especially of men of position.

五性  The five different natures asgrouped by the 法相宗 Dharmalakṣana sect; of these thefirst and second, while able to attain to non-return to mortality, are unableto reach Buddhahood; of the fourth some may, others may not reach it; the fifthwill be reborn as devas or men: (1) śrāvaka (श्रावक)s for arhats; (2) pratyekabuddhas for pratyekabuddha(प्रत्येकबुद्ध)-hood; (3)bodhisattvas for Buddhahood; (4) indefinite; (5) outsiders who have not theBuddha mind. The Sutra of Perfect Enlightenment 圓覺經 has another group, i. e. the natures of (1) ordinary good people;(2) śrāvaka (श्रावक)s and pratyekabuddha (प्रत्येकबुद्ध)s; (3) bodhisattvas; (4) indefinite; (5) heretics.

五性宗  idem 法相宗.

五悔  The five stages in a penitentialservice. Tiantai gives: (1) confession of past sins and forbidding them for thefuture; (2) appeal to the universal Buddhas to keep the law-wheel rolling; (3)rejoicing over the good in self and others; (4) 迴向 offering all one's goodness to all the living and to theBuddha-way; (5) resolve, or vows, i. e. the 四弘誓. The Shingonsect  真言宗 divides the ten great vows of Samantabhadra 普賢 into five 悔, the first three vows beingincluded under 歸命 or submission; the fourth isrepentance; the fifth rejoicing; the sixth, seventh, and eighth appeal to theBuddhas; the ninth and tenth, bestowal of acquired merit.

五情  The feelings, or passions, whichare stirred by the 五根 five senses.

五惑  The five delusions, idem 五鈍使.

五惡  The five sins-- killing,stealing, adultery, lying, drinking intoxicants. Cf. 五戒.

五惡見  idem 五見.

五惡趣  idem 五趣 and 五道.

五慳   The five kinds of selfishness, ormeanness: monopolizing (1) an abode; (2) an almsgiving household; (3) almsreceived; (4) praise; (5) knowledge of the truth, e. g. of a sutra.

五戒  pañca-veramaṇī; the first five ofthe ten commandments, against killing, stealing, adultery, lying, andintoxicating liquors. 不殺生; 不偷盜; 不邪婬; 不妄語; 不飲酒 They are binding on laity, male and female, as well as on monks andnuns. The observance of these five ensures rebirth in the human realm. Eachcommand has five spirits to guard its observer 五戒二十五神.

五所依土  The five Buddha-kṣetra, ordependencies, the realms, or conditions of a Buddha. They are: (1) 法性土 his dharmakāya-kṣetra, or realm of his 'spiritual nature', dependenton and yet identical with the 真如 bhutatathata; (2) 實報土, i.e. his 自受用土 or saṁbhogakāya realm with itsfive immortal skandhas, i. e. his glorified body for his own enjoyment;. (3) 色相土 the land or condition of his self-expression as wisdom; (4) 他受用土 his saṃbhogakāya  realm for the joy of others; (5) 變化土 the realm on which his nirmāṇakāya (निर्माणकाय) depends, that of the wisdom of perfect service of all, whichresults in his relation to every kind of condition.

五扇提羅  idem 五闡提羅.

五拔刀賊  The five skandhas, idem 五刀.

五攝論  A śāstra of Asaṅga 無著, also translated as the 攝大乘論, giving a description ofMahāyāna doctrine; Vasubandhu prepared a summary of it; tr. by 無性 Wuxiang. Translations were also made by Paramārtha andXuanzang; other versions and treatises under various names exist.

五支作法  (or 五分作法) The five parts (avayava) of a syllogism: 立宗 pratijñā, the proposition; 辯因 hetu, the reason; 引喻 udāharaṇa, the example; 合 upanaya, the application; and 結 nigamana, the summing up, or conclusion. These are also expressedin other terms, e. g. 立義; 因; 譬如; 合譬;, and 決定.

五支戒  The five moral laws or principlesarising out of the idea of the mahā-nirvāṇa (महा-निर्वाण) in the 大涅槃經 11.

五教  The five division of Buddhismaccording to the Huayan School, of which there are two That of 杜順 Dushun down to 賢首 Xianshou is (1) 小乘教 Hīnayāna which interprets nirvana as annihilation; (2) 大乘始教 the primary stage of Mahāyāna, with two sections the 相始教 and 空 始教 or realistic and idealistic, (3) 大乘終教 Mahāyāna in itsfinal stage, teaching the 真如 and universal Buddhahood; (4) 頓教 the immediate, direct, or intuitive school, e. g. by rightconcentration of thought, or faith, apart from 'works'; (5) 圓教 the complete or perfect teaching of the Huayan, combining all therest into one all-embracing vehicle. The five are now differentiated into 十宗 ten schools. The other division, by 圭峰 Guifeng of the same school, is (1) 人天教 rebirth as human beings for those who keep the five commandmentsand as devas those who keep the 十善 q.v.; (2) 小乘教 as above; (3)大乘法相教 as 相始教  above; (4) 大乘破相教 as 空始教 above; and (5) 一乘顯性教 the one vehicle which revealsthe universal Buddha-nature; it includes (3), (4), and (5) of the first group.See also 五時教.

五教章  The work in three juan by 法藏 Fazang of the Tang dynasty, explaining the doctrines of the FiveSchools.

五方五智  The five Dhyāni-Buddhas ofthe five regions; see the esoteric 五大.

五方便  An abbreviation for 五五才便, i. e. 二十五才便; also the Tiantai 五方便念佛門.

五族如來  The five Dhyāni-Buddhas of theVajradhātu.

五旬  pañca-bhijñā. The fivesupernatural or magical powers; six is the more common number in Chinese texts,five is the number in Ceylon; v. 五神通.

五明  pañca-vidyā, the five sciences orstudies of India: (1) śabda, grammar and composition; śilpakarmasthāna, thearts and mathematics; cikitsā, medicine; hetu, logic; adhyātma, philosophy,which Monier Williams says is the 'knoowledge of the supreme spirit, or ofātman', the basis of the four Vedas; the Buddhists reckon the Tripiṭṭaka andthe 十二部教 as their 內明, i. e. their inner or specialphilosophy.

五星  The five planets, Jupiter, Mars,Saturn, Venus, and Mercury; also 五執.

五時  (五時教) The five periods or divisions of Śākyamuni's teaching. Accordingto Tiantai they are (1) 華嚴時 the Avataṃsaka or first periodin three divisions each of seven days, after his enlightenment, when hepreached the content, of this sutra; (2) 鹿苑時 the twelveyears of his preaching the Āgamas 阿含 in the Deer Park; (3) 方等時 the eight years of preaching Mahāyāna-cum-Hīnayāna doctrines,the vaipulya  period; (4) 般若時 the twenty-two years of hispreaching the prajñā or wisdom sutras; (5) 法華涅槃時 the eight years of hispreaching the Lotus Sutra and, in a day and a night, the NirvanaSutra. According to the Nirvana School (now part of the Tiantai) they are(1) 三乘別教 the period when the differentiated teaching began and thedistinction of the three vehicles, as represented by the 四諦 Four Noble Truths for śrāvaka (श्रावक)s, the 十二因緣 Twelve Nidānas for pratyekabuddha (प्रत्येकबुद्ध)s, and the 六度 Six Pāramitās for bodhisattvas;(2) 三乘通教 the teaching common to all three vehicles, as seen in the 般若經; (3) 抑揚教 the teaching of the 維摩經, the 思益梵天所問經, and other sutras olling thebodhisattva teaching at the expense of that for śrāvaka(श्रावक)s; (4) 同歸教 the common objective teaching calling all three vehicles, throughthe Lotus, to union in the one vehicle; (5) 常住教 the teaehmgof eternal life i. e. the revelation through the Nirvana sutra of the eternityof Buddhahood; these five are also called 有相; 無相; 抑揚; 會三歸一; and 圓常. According to 劉虬 Liu Chiu of the 晉 Chin dynasty, the teaching isdivided into 頓 immediate and 漸 gradual attainment, the latterhaving five divisions called 五時教 similar to those of the Tiantaigroup. According to 法寶 Fabao of the Tang dynasty thefive are (1) 小乘; (2) 般若 or 大乘; (3) 深密 or 三乘; (4) 法華 or 一乘; (5) 涅槃 or 佛性教.

五時八教  A Tiantai classification of theBuddha's teaching into five periods and eight kinds of doctrine, which eightare subdivided into two groups of four each, 化儀四教 and 化法四教.

五智  The five kinds of wisdom of the 真言宗 Shingon School. Of the six elements 六大 earth, water, fire, air (or wind), ether (or space) 空, and consciousness (or mind 識 ), the firstfive form the phenomenal world, or Garbhadhātu, the womb of all things 胎藏界, the sixth is the conscious, or perceptive, or wisdom world, theVajradhātu 金剛界, sometimes called the Diamondrealm. The two realms are not originally apart, but one, and there is noconsciousness without the other five elements. The sixth element, vijñāna, is furthersubdivided into five called the 五智 Five Wisdoms: (1) 法界體性智 dharmadhātu-prakṛti-jñāna (धर्मधातु-प्रक्ड़्ति-ज्ञान), derived from the amala-vijñāna (अमल-विज्ञान), or pure 識; it is the wisdom of the embodiednature of the dharmadhātu (धर्मधातु), defined as the six elements, and is associated with Vairocana 大日, in the centre, who abides in this samādhi(समाधि); it also corresponds to theether 空 element. (2) 大圓鏡智 adarśana-jñāna(अदर्शन-ज्ञान), the great round mirror wisdom, derived from the ālaya (आलय)-vijñāna (विज्ञान), reflecting all things; corresponds to earth, and is associatedwith Akṣobhya and the east. (3) 平等性智 samatā-jñāna(समता-ज्ञान), derived from mano-vijñāna (मनो-विज्ञान), wisdom in regard to all things equally and universally;corresponds to fire, and is associated with Ratnasaṃbhava and the south. (4) 妙觀察智 pratyavekṣaṇa-jñāna (प्रत्यवेक्षण-ज्ञान), derived from 意識, wisdom of profound insight, ordiscrimination, for exposition and doubt-destruction; corresponds to water, andis associated with Amitābha and the west. (5) 成所作智 kṛtyānuṣṭhāna-jñāna (क्ड़्त्यानुष्ठान-ज्ञान), derived from the five senses, the wisdom of perfecting the doublework of self-welfare and the welfare of others; corresponds to air 風 and is associated with Amoghasiddhi and the north. These five Dhyāni-Buddhas arethe 五智如來. The five kinds of wisdom are the four belonging to every Buddha,of the exoteric cult, to which the esoteric cult adds the first, pure,all-refecting, universal, all-discerning, and all-perfecting.

五智如來  五智五佛; 五佛; 五如來 The five Dhyāni-Buddhas, or Wisdom-Tathāgatas of the Vajradhātu 金剛界, idealizations of five aspectsof wisdom; possibly of Nepalese origin. The Wisdom Buddha represents the dharmakāya (धर्मकाय) or Buddha-mind, also the Dharma of the triratna, or trinity. Eachevolves one of the five colours, one of the five senses, a Dhyani-bodhisattvain two forms one gracious, the other fierce, and a Mānuṣi-Buddha; each has hisown śakti, i. e. feminine energy or complement; also his own bīja, orgerm-sound 種子 or 印 seal, i. e. 真言 real or substantive word, the five being for 大日 aṃ, for 阿閦 hūṃ, for 寶生 ? hrīḥ, for 彌陀 ? aḥ, for 不 空 ? āḥ. The five are also described as the emanations or forms of anĀdi-Buddha, Vajrasattva; the four are considered by others to be emanations orforms of Vairocana as the Supreme Buddha. The five are not always described as thesame, e. g. they may be 藥師 (or 王) Bhaiṣajya, 多寶 Prabhūtaratna, Vairocana, Akṣobhya,and either Amoghasiddhi or Śākyamuni. Below is a classified list of thegenerally accepted five with certain particulars connected with them, but thesediffer in different places, and the list can only be a general guide.\n\nAs tothe Dhyāni-bodhisattvas, each Buddha evolves three forms 五佛生五菩薩, 五金剛, 五忿怒, i. e.\n(1) a bodhisattva who represents the Buddha's dharmakāya (धर्मकाय), or spiritual body;\n(2) a vajra or diamond form who represents hiswisdom in graciousness; and\n(3) a fierce or angry form, the 明王 who represents his power against evil.\n\n(1) Vairocana appears inthe three forms of 轉法輪菩薩 Vajra-pāramitā Bodhisattva, 遍照金剛 Universally Shining Vajrasattva, and 不動明王 Ārya-Acalanātha Rāja;\n(2) Akṣobhya's three forms are 虛空藏 Ākāśagarbha, 如意 complete power, and 軍荼利明王 Kuṇḍalī-rāja;\n(3) Ratnasaṃbhava's are 普賢 Samantabhadra, 薩埵 Sattvavajra, and 孫婆 or 降三世明王 Trailokyavijayarāja;\n(4) Amitābha's are 觀世音 Avalokiteśvara, 法金剛 Dharmarāja, and 馬頭明王 Hayagrīva, the horse-head Dharmapāla;\n(5) Amoghasiddhi's are 彌勒 Maitreya, 業金剛 Karmavajra, and 金剛夜叉 Vajrayakṣa.

五智寶冠  idem 五佛寶冠.

五智所生三身  Each of the Five Dhyani-Buddhasis accredited with the three forms which represent his 身業 body, 口業 speech, and 意業 mind, e. g. the embodiment of Wisdom is Vairocana, his preachingform is 普賢, and his will form is 不動明王; the embodiment 身 of the mirror is Akṣobhya, his 口 is Mañjuśrī,his 意 is 降三世金剛; and so on; v. 五智如來.

五更  The five night watches; also thefifth watch.

五會念佛  Five ways of intoning 'Amitābha'established by 法照 Fazhao of the Tang dynasty, knownas 五會法師 from his brochure 五會法事讚.

五果  The five fruits, or effects;there are various groups, e. g. I. (1) 異熟果 fruit ripening divergently, e.g. pleasure and goodness are in different categories; present organs accord inpain or pleasure with their past good or evil deeds; (2) 等流果 fruit of the same order, e. g. goodness reborn from previousgoodness; (3) 士用果 present position and functionfruit, the rewards of moral merit in previous lives; (4) 增上果 superior fruit, or position arising from previous earnest endeavorand superior capacity: (5) 離繋果 fruit of freedom from all bonds,nirvana fruit. II. Fruit, or rebirth: (1) 識 conception(viewed psychologically); (2) 名色 formation mental and physical;(3) 六處 the six organs of perception complete; (4) 觸 their birth and contact with the world; (5) 受 consciousness. III. Five orders of fruit, with stones, pips, shells(as nuts), chaff-like (as pine seeds), and with pods.

五根  pañcendriyāṇi. (1) The fiveroots, i. e. the five organs of the senses: eyes, ears, nose, tongue, and bodyas roots of knowing. (2) The five spiritual organs pr positive agents: 信 faith, 精進 energy, 念 memory, 定 visionary meditation, 慧 wisdom. The 五力 q. v. are regarded as negativeagents.

五根本  They are the six great kleśa (क्लेश), i. e. passions, or disturbers, minus 見 views, or delusions; i. e. desire, anger, stupidity (or ignorance),pride, and doubt.

五根色:  faith, white; zeal, red; memoryyellow; meditation, blue; and wisdom, black. These are represented inter aliain the 五色線 (or 五色縷, or 五色綖, or 五色繩) the five-colored emblematiccord; this cord is also a brahman's sign worn on the shoulder and forbidden bythe Buddha.

五根色  see 五色.

五條袈裟  (五條) The monk' s robe of five patches or lengths, also termed 下衣 as the lowest of the grades of patch-robes. It is styled 院內道行雜作衣 the garment ordinarily worn in the monastery, when abroad and forgeneral purposes; also written 五帖袈裟、五條衣.

五業  The five kinds of karma: of whichthe groups are numerous and differ.

五樂  The pleasures of the five senses,v. 五欲.

五欲  The five desires, arising fromthe objects of the five senses, things seen, heard, smelt, tasted, or touched.Also, the five desires of wealth, sex, foodand-drink, fame, and sleep.

五正色  idem 五色.

五正行  五種正行 The fiveproper courses to ensure the bliss of the Pure Land: (1) Intone the threesutras 無量壽經, 觀無量壽經, and 阿彌陀經; (2) meditate on the Pure Land;(3) worship solely Amitābha; (4) invoke his name; (5 ) extol and make offerings to him.Service of other Buddhas, etc., is styled 五 (種) 雜行.

五正食  半者蒲膳尼pañcabhojanīya. The five foods considered proper for monks in early Buddhism:boiled rice, boiled grain or pease, parched grain, flesh, cakes.

五比丘  The first five of Buddha'sconverts, also called 五佛子, Ājñāta-Kauṇḍinya 憍陳如, Aśvajit 額鞞, Bhadrika 拔提, Daśabala-Kāśyapa 十力迦葉, and Mahānāma-Kulika 摩男拘利, i. e. but there are numerous other forms of their names.

五法  pañcadharma. The five laws orcategories, of which four groups are as follows: I. 相名五法 The five categories of form and name: (1) 相 appearances, or phenomena; (2) 名 their names;(3) 分別 sometimes called 妄想 ordinary mental discrimination ofthem-- (1) and (2) are objective, (3) subjective; (4) 正智 corrective wisdom, which corrects the deficiencies and errors ofthe last: (5) 如如 the 真如 Bhutatathata or absolute wisdom, reached through the 如理智 understanding of the law of the absolute, or ultimate truth. II. 事理五法 The five categories into which things and their principles aredivided: (1) 心法 mind; (2) 心所法 mental conditions or activities;(3) 色法 the actual states or categories as conceived; (4) 不相應法 hypothetic categories, 唯識 has twenty-four, the Abhidharmafourteen; (5) 無為法 the state of rest, or theinactive principle pervading all things; the first four are the 事 and the last the 理. III. 理智五法 cf. 五智; the five categories of essentialwisdom: (1) 真如 the absolute; (2) 大圓鏡智 wisdom as the great perfectmirror reflecting all things; (3) 平等性智 wisdom of the equal Buddhanature of all beings; (4) 妙觀察智 wisdom of mystic insight intoall things and removal of ignorance and doubt; (5) 成所作智 wisdom perfect in action and bringing blessing to self and others.IV. 提婆五法 The five obnoxious rules of Devadatta: not to take milk in anyform, nor meat, nor salt; to wear unshaped garments, and to live apart. Anotherset is: to wear cast-off rags, beg food, have only one set meal a day, dwell inthe open, and abstain from all kinds of flesh, milk, etc.

五法人  Followers of the five asceticrules of Devadatta, the enemy of the Buddha.

五法成身  idem 五相成身.

五法身  idem 五分法身.

五波羅密  The five pāramitā (पारमिता)s (omitting the sixth, wisdom), i. e. dāna(दान), almsgiving: śīla (शील), commandment-keeping; kṣānti (क्षान्ति), patience (under provocation): vīrya(वीर्य), zeal; and dhyāna (ध्यान), meditation.

五海  The five 'seas' or infinitiesseen in a vision by Puxian, v. 舊華嚴經 3, viz., (1) all worlds, (2)all the living, (3) universal karma, (4) the roots of desire and pleasure ofall the living, (5) all the Buddhas, past, present, and future.

五淨  The five 'clean' products of thecow, its pañca-gavya, i. e. urine, dung, milk, cream (or sour milk), and cheese(or butter); cf M. W.

五淨居天  五不還天 Cf. 色界. The five pure-dwelling heavens in the fourth dhyāna heaven, intowhich arhats are finally born: 無煩天 Avṛhās, the heaven free from alltrouble; 無熱天 Atapās, of no heat or distress; 善現天 Sudṛsās, ofbeautiful presentation; 善見天 Sudarśanās, beautiful; and 色究竟天 Akaniṣṭhās, the highest heaven of the form-realm.

五淨食  五種淨食 idem 五正食.

五濁  五滓; 五渾 The five kaṣāya periods of turbidity, impurity, or chaos, i. e. ofdecay; they are accredited to the 住 kalpa, see 四劫, and commence when human life begins to decrease below 20,000years. (1) 劫濁 the kalpa in decay, when it suffers deterioration and gives rise tothe ensuing form; (2) 見濁 deterioration of view, egoism,etc., arising; (3) 煩惱濁 the passions and delusions ofdesire, anger, stupidity, pride, and doubt prevail; (4) 眾生濁 in consequence human miseries increase and happiness decreases; (5)命濁 human life time gradually diminishes to ten years. The second andthird are described as the 濁 itself and the fourth and fifthits results.

五濁增時  The period of increasingturbidity or decay; see 五濁.

五無量  The five infinites, orimmeasurables -- body, mind, wisdom, space, and all the living-- as representedrespectively by the five Dhyāni Buddhas, i. e. 寶生, 阿閦, 無量壽, 大日, and 不空.

五無間  The uninterrupted, or no-intervalhell, i. e. avīci (अवीचि) hell, the worst, or eighth of the eight hells. It is ceaseless infive respects-- karma and its effects are an endless chain with no escape; itssufferings are ceaseless; it is timeless; its fate or life is endless; it isceaselessly full. Another interpretation takes the second, third, and fifth ofthe above and adds that it is packed with 罪器 implements oftorture, and that it is full of all kinds of living beings.

五無間業  or 五無間罪 The five karma, or sins, leading to the avīci(अवीचि)  hell v. 五逆 and 五無間.

五燈錄  The five Teng-lu are (1) 傳燈錄 A. D 1004-8; (2) 廣燈錄; (3) 續燈錄; (4) 聯燈錄, and (5) 普燈錄; the 燈錄會元 and 燈錄嚴統 are later collections.

五燒  The five burnings, or 五痛 five pains, i. e. infraction of the first five commandments leadsto state punishment in this life and the hells in the next.

五瓶  The five vases used by theesoteric school for offering flowers to their Buddha, the flowers are stuck ina mixture of the five precious things, the five grains and the five medicinesmingled with scented water.

五瓶智水  The five vases are emblems of thefive departments of the Vajradhātu, and the fragrant water the wisdom of thefive. Wisdom-- Buddhas.

五瓶灌頂  Baptism with water of the fivevases 五瓶 representing the wisdom of the five Buddhas 五佛.

五生  Five rebirths, i. e. five states,or conditions of a bodhisattva's rebirth: (1) to stay calamities, e. g. bysacrificing himself; (2) in any class that may need him; (3) in superiorcondition, handsome, wealthy, or noble; (4) in various grades of kingship; (5)final rebirth before Buddhahood; v. 瑜伽論 4.

五畏  idem 五怖畏.

五痛  idem 五燒.

五百  pañcaśata. Five hundred, of whichthere are numerous instances, e. g. 500 former existences; the 500 disciples,etc.

五百世  or 五百生 500 generations.

五百世無手  A disciple who even passes thewine decanter to another person will be reborn without hands for 500generations; v. 梵網經下.

五百問  (五百問事) The 500 questions of Mahā-maudgalyāyana to the Buddha on discipline.

五百戒  The 'five hundred ' rules fornuns, really 348, viz. 8 波羅夷, 17 僧殘, 30 捨墮, 178 單提, 8 提捨尼, 100 眾學, and 7 滅諍.

五百生  idem 五百世.

五百由旬  The 500 yojanas of difficult andperilous journey to the Land of Treasures: v. the Lotus Sutra.

五百羅漢  (五百大羅漢) 500 great arhats who formed the synod under Kaniṣka and are thesupposed compilers of the Abhidharma-mahāvibhāṣā-śāstra, 400 years afterBuddha entered nirvana (阿毗達磨大毗婆娑論), tr. by Xuanzang (A. D.656-9). The 500 Lohans found in some monasteries have various definitions.

五百部  五百小乘; 五百異部 The 500 sects according to the 500 years after the Buddha's death; 智度論 63.

五盛陰苦  The mental and physicalsufferings arising from the full-orbed activities of the skandhas 五陰, one of the eight sufferings; also 五陰盛 (五陰盛苦).

五相  idem 五相成身 and 五衰.

五相成身  (五相成身觀) A contemplation of the five stages in Vairocana Buddhahood-- entryinto the bodhi-mind; maintenance of it; attainment of the diamond mind;realization of the diamond embodiment; and perfect attainment of Buddhahood. Itrefers also to the 五智 of the Vairocana group; also 五轉成身 (or 五法成身) .

五眼  The five kinds of eyes or vision:human; deva (देव)  (attainable by men in dhyāna (ध्यान)); Hīnayāna wisdom; bodhisattva truth; and Buddha-vision oromniscience. There are five more relate to omniscience making 十眼 ten kinds of eyes or vision.

五眾  idem 五蘊. Also, the five groups, i. e. monks, nuns, nun-candidates, and maleand female novices.

五知根  The five indriya (इन्द्रिय)s or organs of perception-- eyes, ears, nose, tongue, and skin. v. 五根.

五礙  idem 五障.

五祕密  (五祕) The five esoteric or occult ones, i. e. the five bodhisattvas ofthe diamond realm, known as Vajrasattva in the middle; 欲 desire on the east; 觸 contact, south; 愛 love, west; and 慢 pride, north. Vajrasattvarepresents the six fundamental elements of sentient existence and hereindicates the birth of bodhisattva sentience; desire is that of bodhi and thesalvation of all: contact with the needy world for its salvation follows; loveof all the living comes next; pride or the power of nirvana succeeds.

五祕密曼荼羅  or 十七尊曼荼羅 The maṇḍala of this group contains seventeen figures representingthe five above named, with their twelve subordinates.

五祖  The five patriarchs. Those of theHuayan (Kegon) sect are 終南杜順; 雲華智儼; 賢首法藏; 清涼澄觀, and 圭峰宗密. The Pure-land sect fivepatriarchs are 曇鸞; 道綽; 善導; 懷感 and 少康. The 蓮社 (白蓮社) Lianshe sect has 善導; 法照; 少康; 省常, and 宗賾.

五神通  (or 五神變) pañcabhijñā; also 五通 (力) the five supernatural powers. (1 ) 天眼通 (天眼智證通)  divyacakṣus ; deva-vision, instantaneous view of anythinganywhere in the form-realm. (2) 天耳通 (天耳智證通) divyaśrotra, ability to hear any sound anywhere. (3) 他心通 (他心智證通) paracitta-jñāna, ability to know the thoughts of all other minds. (4) 宿命通 (宿命智證通) pūrvanivāsānusmṛti-jñāna, knowledge of all formed existences ofself and others. (5) 神通 (神通智證通) 通; 神足通; 神如意通ṛddhi-sākṣātkriyā, power to be anywhere or do anything atwill. See 智度論 5. Powers similar to these are also attainable by meditation,incantations, and drugs, hence heterodox teachers also may possess them.

五禁  idem 五戒.

五種  The five kinds; but frequentlythe 種 is omitted, e. g. for 五種正食 see 五正食.

五種三歸  The five modes of trisarana, orformulas of trust in the Triratna, taken by those who (1) 翻邪 turn from heresy; (2) take the five commandments; (3) the eightcommandments; (4) the ten commandments; (5) the complete commandments.

五種不女  The five kinds of sexuallyincomplete females, 螺, 筋, 鼓, 角, and 脈. v. 大藏法數 32.

五種不男  The five kinds of 般荼迦 paṇḍaka (पण्डक)s, i. e. eunuchs, or impotent males: by birth; emasculation;uncontrollable emission; hermaphrodite; impotent for half the month; they areknown as 扇搋 Sandha; 留拏 ? Runda; 伊梨沙掌拏 Irṣyāpaṇḍaka; 半擇迦 Paṇḍaka; 博叉 Pakṣapaṇḍaka; there are numerous subdivisions.

五種不翻  The five kinds of terms whichXuanzang did not translate but transliterated-- the esoteric (such as 陀羅尼); those with several meanings (such as 薄伽梵); those without equivalent in China (such as 閻浮樹); old-established terms (such as 阿耨菩提); and thosewhich would be less impressive when translated.

五種不還  The five kinds of anāgāmin (अनागामिन्)s 那含, who never return to the desire-realm: (1) 中般 the anāgāmin (अनागामिन्) who enters on the intermediate stage between the realm of desireand the higher realm of form; (2) 生般 who is born into the form worldand soon overcomes the remains of illusion; (3) 有行般 who diligently works his way through the final stages; (4) 無行般 whose final departure is delayed through lack of aid and slackness;(5) 上流般 who proceeds from lower to higher heavens into nirvana. Also 五種那含 and 五種般 the 般 being 'Parinirvāṇa'.

五種修法  Five kinds of esoteric ceremonial,i. e. (1) 扇底迦 śāntika, for stopping calamities; (2) 布瑟徵迦 or 補瑟徵迦 pauṣṭika, for success orprosperity; (3) 阿畏遮嚕迦 abhicāraka, for suppressing,or exorcising; (4) 阿羯沙尼 ākarṣaṇī, for calling, orattracting (good beings, or aid); (5) 伐施迦囉軌 vaśīkaraṇa, for seeking theaid of Buddhas and bodhisattvas; also 五部尊法 and cf. 五種灌頂.

五種印  The signs of the five kinds ofvision, v. 五眼.

五種唯識  The five kinds of weishi, or idealistic representation in thesutras and śāstras as summed up by Cien 慈恩 of the 法相宗 Dharmalakṣana school: (1) 境唯識 wisdom or insight in objectiveconditions; (2) 教唯識 in interpretation; (3) 理唯識 in principles; (4) 行唯識 in meditation and practice; (5) 果唯識 in the fruits or results of Buddhahood. The first four areobjective, the fifth subject.

五種壇法  The five kinds of maṇḍala (मण्डल) ceremonials, v. 五部尊法.

五種天  (1) 名天 famous rulers on earth styled 天王, 天子; (2) 生天 the highest incarnations of the sixpaths; (3) 淨天 the pure, or the saints, from śrāvaka(श्रावक)s to pratyekabuddha (प्रत्येकबुद्ध)s, and (4) 義天 all bodhisattvas above the tenstages 十住, and (5) 第一義天 a supreme heaven withbodhisattvas and Buddhas in eternal immutability; 涅槃經 23. Cf. 天宮.

五種布施  The five kinds of almsgiving or dāna (दान)s-- to those from afar, to those going afar, to the sick, thehungry, and those wise in Buddhist doctrine.

五種性  The five germ-natures, or rootsof bodhisattva development: (1) 習種性 the germ nature of study of the 空 void (or immaterial), which corrects all illusions of time andspace; it corresponds to the 十住 stage; (2) 性種性 that of ability to discriminate all the 性 natures of phenomena and transform the living; the 十行 stage; (3) 道種性(the middle-) way germ-nature,which attains insight into Buddha-laws; the 十迴向; (4) 聖種性 the saint germ-nature which produces holiness by destroying ignorance;the 十迴向 which the bodhisattva leaves the ranks of the 賢 and becomes 聖; (5) 等覺種性 the bodhi-rank germ-nature which produces Buddhahood, i. e. 等覺.

五種惡病  Five epidemics in Vaiśālī duringthe Buddha's lifetime-- bleeding from the eyes, pus from the ears, nose-bleeding,lockjaw, and astringent taste of all food.

五種散亂  The five kinds of mentalaberration: (1) the five senses themselves not functioning properly; (2)external distraction, or inability to concentrate the attention; (3) internaldistraction, or mental confusion; (4) distraction caused by ideas of mean andmine, personality, possession, etc. (5) confusion of thought produced byHīnayāna ideas.

五種比量  The five inferences in (Indian)logic: (1) 相比量 from appearance, e. g. fire from smoke; (2) 體比量 from the corporeal, e. g. two or more things from one; (3) 業比量 from action, e. g. the animal from its footmark; (4) 法比量 from recognized law, old age from birth; (5) 因果比量 from cause and effect, that a traveler has a destination.

五種法師  The five kinds of masters of theLaw, v. Lotus Sutra, 法師品-- one who receives and keeps;reads; recites; expounds; and copies the sutra.

五種法界  The Huayan school's five forms ofdharmadhātu (धर्मधातु): (1) 有為法界 or 事世界 the phenomenal realm; (2) 無為法界 or 理世界 the dependent and interactive; the inactive, quiescent, or noumenalrealm; (3) 亦有為亦無為世界 or 事理無礙世界, both, i.e., interdependentand interactive; (4) 非有為非無為世界 either active nor inactive,but it is also 事理無礙世界, e. g. water and wave, wavebeing water and water wave; (5) 無障礙世界 or 事事無礙世界 the unimpeded realm, the unity of the phenomenal and noumenal, ofthe collective and individual.

五種法身  The five kinds of a Buddha's dharmakāya (धर्मकाय). There are four groups. I. (1) 如如智法身 thespiritual body of bhūtatathatā (भूततथता)-wisdom; (2) 功德法身 of all virtuous achievement;(3) 自法身 of incarnation in the world; (4) 變化法身 ofunlimited powers of transformation; (5) 虛空法身 ofunlimited space; the first and second are defined as saṃbhogakāya (सṃभोगकाय), the third and fourth as nirmāṇakāya(निर्माणकाय), and the fifth as the dharmakāya (धर्मकाय), but all are included under dharmakāya(धर्मकाय) as it possesses all theothers. II. The esoteric cult uses the first four and adds as fifth 法界身 indicating the universe as pan-Buddha. III. Huayan gives (1) 法性生身 the body or person of Buddha born from the dharma-nature. (2) 功德生身 the dharmakāya (धर्मकाय) evolved by Buddha virtue, or achievement; (3) 變化法身 the dharmakāya (धर्मकाय) with unlimited powers of transformation; (4) 實相法身 the real dharmakāya (धर्मकाय); (5) 虛空法身 the universal dharmakāya (धर्मकाय). IV. Hīnayāna defines them as 五分法身 q. v.

五種灌頂  The five abhiṣecanī baptisms ofthe esoteric school-- for ordaining ācārya (आचार्य)s, teachers, or preachers of the Law: for admitting disciples: forputting an end to calamities or suffering for sins; for advancement, orsuccess; and for controlling (evil spirits ) or getting rid of difficulties,cf. 五種修法. Also, baptism of light: of sweet dew (i. e. perfume): of the'germ-word' as seed; of the five baptismal signs of wisdom made on theforehead, shoulders, heart, and throat, indicating the five Dhyāni-Buddhas; andof the ' true word' on the breast.

五種般  see 五種不還.

五種藏  The five 'stores', or the fivedifferentiations of the one Buddha-nature; (1) 如來藏 the Tathāgata-nature, which is the fundamental universal nature possessed byall the living: (2) 正法藏 the source or treasury of allright laws and virtues: (3) 法身藏 the storehouse of the dharmakāya (धर्मकाय) obtained by all saints: (4) 出世藏 the eternalspiritual nature, free from earthly errors; (5) 自性清淨藏 the storehouse of the pure Buddha-nature. Another similar group is 如來藏, 法界藏, 法身藏, 出世間上上藏, and 自性清淨藏.

五種行  The acts of the 五種法師 q. v.; also idem 五正行.

五種說人  The five kinds of those who havetestified to Buddhism; also 五人說經; 五說; i. e. the Buddha,. his disciples, the ṛṣi(ड़्षि)s, deva(देव)s, and incarnate beings. Also,the Buddha, sages, deva (देव)s, supernatural beings, and incarnate beings. Also, the Buddha,bodhisattvas, śrāvaka (श्रावक)s, men, and things. See 五類說法.

五種通  Five kinds of supernatural power:(1) 道通 of bodhisattvas through their insight into truth; (2) 神通 of arhats through their mental concentration; (3) 依通 supernatural or magical powers dependent on drugs, charms,incantations, etc.; (4) 報通 or 業通 reward or karma powers of transformation possessed by deva (देव)s, nāga (नाग)s, etc.; (5) 妖通 magical power of goblins, satyrs,etc.

五種那含  v. 五種不還.

五種鈴  The five kinds of bells used bythe Shingon sect in Japan, also called 金剛鈴, i. e. 五鈷鈴, 賣鈴, 一鈷. 三鈷鈴, 塔鈴; the different names are derived from their handles; the four firstnamed, beginning with the five-pronged one, are placed each at a corner of thealtar, the last in the middle.

五種雜行  see 五正行.

五種魔  The five māra (मार)s associated with the five skandhas; also 五蘊魔; 五陰魔, 五眾魔.

五箭  The five arrows, i. e. the fivedesires 五欲.

五納衣  A monk's garment of patches.

五結  The five bonds to mortality: 貧 desire, 恚 hata, 慢 pride, 嫉 envy, 慳 grudging.

五結樂子  One of Indra's musicians whopraised Buddha on a crystal lute; v. 中阿含經 33.

五繫  The five suspended corpses, ordead snakes, hanging from the four limbs and neck of Mara as Papiyan; v.Nirvana sutra 6.

五翳  The five films, or interceptorsof the light of sun and moon-- smoke, cloud dust, fog, and the hands of asura (असुर)s.

五聲  idem 五音.

五股  (五股杵 or 五股金剛); also 五鈷, 五古, or 五[月*古] The five-pronged vajra or thunderbolt emblem of the 五部 five groups and 五智 five wisdom powers of the vajradhātu; doubled itis an emblem of the ten pāramitās. In the esoteric cult the 五股印 five-pronged vajra is the symbolof the 五智 five wisdom powers and the 五佛 five Buddhas, and has severalnames 五大印, 五智印, 五峰印; 金剛慧印, 大羯印, and 大率都婆印, and has many definitions.

五臺山  Pañcaśirsha, Pancaśikha. WutaiShan, near the northeastern border of Shanxi, one of the four mountains sacredto Buddhism in China. The principal temple was built A. D. 471-500. There areabout 150 monasteries, of which 24 are lamaseries. The chief director is knownas Changjia Fo (the ever-renewing Buddha). Mañjuśrī is its patron saint. It is alsostyled 清涼山.

五色  The five primary colors, alsocalled 五正色 (or 五大色): 青 blue, 黃 yellow, 赤 red, 白 white, 黑 black. The 五間色 or compound colors are 緋 crimson, 紅, scarlet, 紫 purple, 綠 green, 磂黃 brown. The two sets correspond to the cardinal points as follows:east, blue and green; west, white, and crimson; south, red and scarlet; north,black and purple; and center, yellow and brown. The five are permutated invarious ways to represent various ideas.

五苦  The five forms of suffering: I.(1) Birth, age, sickness, death; (2) parting with those loved; (3) meeting withthe hated or disliked; (4) inability to obtain the desired; (5) the fiveskandha sufferings, mental and physical. II. Birth, age, sickness, death, andthe shackles (for criminals). III. The sufferings of the hells, and as hungryghosts, animals, asuras, and human beings.

五菩提  The five bodhi (बोधि), or stages of enlightenment: (1) 發心菩提 resolve onsupreme bodhi; (2) 伏心菩提 mind control, i. e. of thepassions and observance of the pāramitā (पारमिता)s: (3) 明心菩提 mental enlightenment, study,and increase in knowledge and in the prajñāpāramitā: (4) 出到菩提 mental expansion, freedom from the limitations of reincarnation andattainment of complete knowledge; (5) 無上菩提 attainment of a passionlesscondition and of supreme perfect enlightenment;.

五葷  idem 五辛.

五蓋  The five covers, i. e. mental andmoral hindrances-- desire, anger, drowsiness, excitability, doubt.

五蘊  The five skandha (स्कन्ध)s, pañca-skandha: also 五陰; 五眾; 五塞犍陀 The five cumulations, substances, or aggregates, i. e. thecomponents of an intelligent being, specially a human being: (1) 色 rūpa (रूप), form, matter, the physical form related to the five organs ofsense; (2) 受vedana (वेदन), reception, sensation, feeling, the functioning of the mind orsenses in connection with affairs and things; (3) 想 saṃjñā (सṃज्ञा), conception, or discerning;the functioning of mind in distinguishing; (4) 行 saṃskāra (सṃस्कार), the functioning of mind inits processes regarding like and dislike, good and evil, etc.; (5) 識 vijñāna (विज्ञान), mental faculty in regard to perception and cognition, discriminativeof affairs and things. The first is said to be physical, the other four mentalqualities; (2), (3), and (4) are associated with mental functioning, andtherefore with 心所; (5) is associated with thefaculty or nature of the mind 心王 manas. Eitel gives-- form,perception, consciousness, action, knowledge. See also Keith's BuddhistPhilosophy, 85-91.

五蘊世間  (or 五陰世間 or 五眾世間) The worlds in which the five skandha (स्कन्ध)s exist.

五蘊宅  The abode of the five skandha (स्कन्ध)s-- the human body.

五蘊論  大乘五蘊論 A śāstra byVasubandhu on the Mahāyāna interpretation of the five skandhas, tr. by Xuanzang; 1 chuan.Other works are the 五蘊皆空經 tr. by Yijing of the Tangdynasty. 五蘊譬喻經 tr. by 安世高 An Shih Kao of the Han dynasty:both are in the 雜阿含經 2 and 10 respectively; also 五蘊論釋 a commentary by Vinītaprabha.

五蘊魔  The Mara of the skandha (स्कन्ध)s, v. 五種魔.

五處供養  The five to be constantly served-- father, mother, teacher, religious director, the sick.

五處加持  Ceremonial touching of the fiveplaces on the body-- brow, right and left shoulders, heart, and throat.

五處真言  has similar reference to 五處加持. v. 五種灌頂.

五行  The five lines of conduct. I.According to the 起信論 Awakening of Faith they are almsgiving; keeping the commandments; patience underinsult; zeal or progress; meditation. II. According to the 涅槃經 Nirvana Sutra they are saintly orbodhisattva deeds; arhat, or noble deeds; deva deeds; children's deeds (i. e.normal good deeds of men, deva (देव)s, and Hinayanists); sickness conditions, e. g. illness, delusion,etc.; -- into all these lines of conduct and conditions a Bodhisattva enters.III. The five elements, or tanmātra-- wood, fire, earth, metal, and water; orearth, water, ire, air, and ether (or space) as taught by the later Mahāyāna philosophy;idem 五大.

五衍  The five Yanas or Vehicles, idem 五乘.

五衣  The five garments worn by a nunare the three worn by a monk: with two others.

五衰  The five signs of decay orapproaching death, of which descriptions vary. e. g. uncontrolled discharges,flowers on the head wither. unpleasant odor, sweating armpits, uneasiness (oranxiety); Nirvana Sutra 19.

五見  The five wrong views: (1) 身見 satkāya-dṛṣṭi (सत्काय-द्ड़्ष्टि), i. e. 我見 and 我所見 the view that there is a real self, an ego, and a mine and thine:(2) 邊見antar-grāha (अन्तर्-ग्राह), extreme views. e. g. extinction or permanence; (3) 邪見 mithyā (मिथ्या), perverse views, which, denying cause and effect, destroy thefoundations of morality; (4) 見取見 dṛṣṭi-parāmarśa(द्ड़्ष्टि-परामर्श), stubborn perverted views, viewing inferior things as superior, orcounting the worse as the better; (5) 戒禁取見 śīla-vrata-parāmarśa(शील-व्रत-परामर्श), rigid views in favour of rigorous ascetic prohibitions, e. g.covering oneself with ashes. Cf. 五利使.

五覺  The five bodhi (बोधि), or states of enlightenment, as described in the 起信論 Awakening of Faith; see also 五菩提 for a different group. (1) 本覺 Absolute eternal wisdom, or bodhi (बोधि); (2) 始覺 bodhi (बोधि) in its initial stages, or in action, arising from rightobservances; (3) 相似覺 bodhisattva. attainment of bodhi (बोधि) in action, in the 十信; (4) 隨分覺 further bodhisattva-enlightenment according to capacity, i. e. thestages 十住, 十行, and 十迴向; (5) 究竟覺 final or complete enlightenment, i. e. the stage of 妙覺, which is one with the first, i. e. 本覺. The 本覺 is bodhi in the potential, 始覺 is bodhi (बोधि) in the active state, hence (2), (3), (4), and (5) are all thelatter, but the fifth has reached the perfect quiescent stage of original bodhi (बोधि).

五觀  The five meditations referred toin the Lotus Sutra 25: (1) 真 on the true, idem 空觀, to meditate on the reality of the void or infinite, in order to berid of illusion in views and thoughts; (2) 清淨觀 on purity,to be rid of any remains of impurity connected with the temporal, idem 假觀; (3) 廣大智慧觀 on the wider and greaterwisdom, idem 中觀, by study of the 'middle' way; (4) 悲觀 on pitifulness, or the pitiable condition of the living, and by theabove three to meditate on their salvation; (5) 慈觀 on mercy and the extension of the first three meditations to thecarrying of joy to all the living.

五解脫輪  The five wheels of liberation, orsalvation, i. e. the five maṇḍalas in which are the Five Dhyāni-Buddhas, see 五智如來; also called五大月輪 and五輪塔婆.

五說  idem 五種說人.

五調子  idem 五音.

五論  It idem 五部大論.

五諦  The five axioms: (1) 因諦 the cause, which is described as 集諦 of the FourNoble Truths; (2) 果諦 the effect as 苦諦; (3) 智諦 or 能知諦 diagnosis as 道諦; (4) 境諦 or 所知諦 the end or cure as 滅諦; to these add (5) 勝諦 or 至諦, the supreme axiom, i. e. the 真如; v. 四諦.

五識  The five parijñāna (परिज्ञान)s, perceptions or cognitions; ordinarily those arising from the fivesenses, i. e. of form-and-color, sound, smell, taste, and touch. The 起信論 Awakening of Faith has a different setof five steps in the history of cognition; (1) 業識 initial functioning of mind under the influence of the original 無明 unenlightenment or state of ignorance; (2) 轉識 the act of turning towards the apparent object for its observation;(3) 現識 observation of the object as it appears; (4) 知識 the deductions derived from its appearance; (5) 相續識 the consequent feelings of like or dislike, pleasure or pain, fromwhich arise the delusions and incarnations.

五趣  The five gati (गति), i. e. destinations, destinies: the hells, hungry ghosts, animals,human beings, deva (देव)s; cf. 五惡趣 and 五道.

五趣生死輪  A series of pictures to show thecourse of life and death, ascribed in the Sarvāstivāda Vinaya 34 to theBuddha.

五身  see 五種法身.

五輪  The five wheels, or things thatturn: I. The 五體 or five members, i. e. the knees, the elbows, and the head; whenall are placed on the ground it implies the utmost respect. II. The fivefoundations of the world. first and lowest the wheel or circle of space; aboveare those of wind; of water; the diamond, or earth; on these rest the nineconcentric circles and eight seas. III. The esoteric sect uses the term for the五大 five elements, earth, water, fire, wind, and space; also for the 五解脫輪 q. v. IV. The five fingers (of a Buddha).

五輪六大  The five are the 五大 five elements, to which the sixth 大 is added, i.e. the six elements, earth, water, fire, air and space, and 識 intelligence or mind.

五輪塔婆  (五輪率塔婆) A stūpa (स्तूप) with five wheels at the top; chiefly used by the Shingon sect ongraves as indicating the indwelling Vairocana.

五輪觀  五輪三摩地 Ameditation of the esoteric school on the five elements, earth, water, fire,air, and space, with their germ-words, their forms (i. e. square, round,triangular, half-moon, and spherical), and their colors (i. e. yellow, white,red, black, and blue). The five wheels also represent the Five Dhyāni-Buddhas, v.五智. The object is that 五輪成身 the individual may be unitedwith the five Buddhas, or Vairocana.

五輪際  The fifth wheel limit, or worldfoundation, i. e. that of space.

五轉  The five evolutions, ordevelopments; (1) resolve on Buddhahood; (2) observance of the rules; (3)attainment of enlightenment; (4) of nirvana; (5) of power to aid othersaccording to need.

五轉成身  idem 五相成身.

五轉色  The above five developments aregiven the colors respectively of yellow, red, white, black, and blue (orgreen), each color being symbolic, e. g. yellow of Vairocana, red of Mañjuśrī,etc.

五辛  The five forbidden pungent roots,五葷 garlic, three kinds of onions, and leeks; if eaten raw they aresaid to cause irritability of temper, and if eaten cooked, to act as anaphrodisiac; moreover, the breath of the eater, if reading the sutras, willdrive away the good spirits.

五逆  pañcānantarya; 五無間業 The five rebellious acts or deadly sins, parricide, matricide,killing an arhat, shedding the blood of a Buddha, destroying the harmony of thesangha, or fraternity. The above definition is common both to Hīnayāna andMahāyāna. The lightest of these sins is the first; the heaviest the last. II.Another group is: (1) sacrilege, such as destroying temples, burning sutras,stealing a Buddha's or a monk's things, inducing others to do so, or takingpleasure therein; (2) slander, or abuse of the teaching of śrāvaka (श्रावक) s, pratyekabuddha (प्रत्येकबुद्ध)s, or bodhisattvas; (3) ill-treatment or killing of a monk; (4) anyone of the five deadly sins given above; (5) denial of the karma consequencesof ill deeds, acting or teaching others accordingly, and unceasing evil life.III. There are also five deadly sins, each of which is equal to each of thefirst set of five: (1) violation of a mother, or a fully ordained nun; (2)killing a bodhisattva in a dhyāna; (3) killing anyone in training to be anarhat; (4) preventing the restoration of harmony in a sangha; (5) destroying aBuddha's stūpa (स्तूप). IV. The five unpardonable sin of Devadatta who (1) destroyed theharmony of the community; (2) injured Śākyamuni with a stone, shedding hisblood; (3) induced the king to let loose a rutting elephant to trample downŚākyamuni; (4) killed a nun; (5) put poison on his finger-nails and salutedŚākyamuni intending to destroy him thereby.

五通  v. 五神通.

五通仙  One who by non-Buddhistic methodshas attained to the five supernatural powers 五通.

五通神  Spirits possessed of the fivesupernatural powers. They are also identified five bodhisattvas of the 雞頭摩: monastery in India, who, possessed of supernatural powers, went tothe Western Paradise and begged the image of Maitreya, whence it is said to havebeen spread over India.

五遍行  The five universal mentalactivities associated with every thought-- the idea, mental contact, reception,conception, perception, 作意, 觸, 受, 想, 思; cf. 五蘊.

五道  idem 五趣.

五道六道  There is difference of statementwhether there are five or six gati (गति), i. e. ways or destinies; if six, then there is added the asura (असुर), a being having functions both good and evil, both deva and demon.

五道冥官  An officer in the retinue of theten kings of Hades.

五道將軍  A general in the retinue of theten kings of Hades, who keeps the book of life.

五道轉輪王  One of the ten kings of Hades whoretries the sufferers on their third year of imprisonment.

五邊  The five alternatives, i. e.(things) exist; do not exist; both exist and non-exist; neither exist nornon-exist: neither non-exist nor are without non-existence.

五那含天  idem 五淨居天.

五邪命  (五邪) The five improper ways of gain or livelihood for a monk, i. e. (1)changing his appearance, e. g. theatrically; (2) advertising his own powers andvirtue; (3) fortuning by physiognomy, etc.; (4) hectoring and bullying; (5)praising the generosity of another to induce the hearer to bestow presents.

五部  The five classes, or groups  I.The 四諦 four truths, which four are classified as 見道 or theory, and 修道 practice, e. g. the eightfoldpath. II. The five early Hīnayāna sects, see 一切有部 orSarvastivadah. III. The five groups of the Vajradhātu maṇḍala.

五部合斷  To cut off the five classes ofmisleading things, i. e. four 見 and one 修, i. e. false theory in regard to the 四諦 four truths, and erroneous practice. Each of the two classes isextended into each of the three divisions of past, three of present, and threeof future, making eighteen mental conditions.

五部大乘經  The five chief Mahāyāna sutrasaccording to Tiantai are: 華嚴經; 大集經; 大品般若經; 法華經, and 涅槃經, i. e. Avataṃsaka, Mahāsanghāta,Mahāprajñāpāramitā, Lotus, and Nirvana sutras.

五部大論  Asaṅga, founder of the Yogācāraschool, is said, by command of Maitreya, to have edited the five great śāstras,瑜伽師地論, 分別瑜伽論, 大乘莊嚴經論, 辯中邊論頌, and 金剛般若論.

五部尊法  五種壇法 (or 五部護摩 or 五部悉地). Ceremonials of the esotericcult for ridding from calamity; for prosperity; subduing evil (spirits);seeking the love of Buddhas; calling the good to aid; cf. 五種修法.

五部座  The five Dhyāni-Buddhas, v.五智如來.

五部律  The first five Hīnayāna sects--Dharmagupta, Sarvāstivāda, Mahīśāsaka, Kāśyapīya, and Vātsīputrīya; see 五師.

五部教主  The five Dhyāni-Buddhas  v.五智 如 來.

五部法  idem 五部尊法.

五部淨  (居 炎 摩 羅) Yama as protector in the retinue of the thousand-hand Guanyin.

五部秘藏  idem 五部尊法.

五重世界  The five graduated series ofuniverses: (1) 三千大千世界 tri-sahasra-mahā-sahasra-loka-dhātu(त्रि-सहस्र-महा-सहस्र-लोक-धातु); a universe, or chiliocosm; (2) such chiliocosms, numerous as thesands of Ganges, form one Buddha-universe; (3) an aggregation of these forms aBuddha-universe ocean; (4) an aggregation of these latter forms a Buddha-realmseed; (5) an infinite aggregation of these seeds forms a great Buddha-universe,智度論 50. Another division is (1) a world, or universe; (2) aBuddha-nature universe, with a different interpretation; and the remainingthree areas above, the sea, the seed, and the whole Buddha-universe.

五重滯  The five heavy blockages, orserious hindrances; see 五鈍使 infra.

五重雲  The five banks of clouds orobstructions for a woman, see 五障.

五鈍使  pañca-kleśa 五重滯; 五惑 The five dull, unintelligent, or stupid vices or temptations: 貪 desire, 瞋 anger or resentment, 癡 stupidity or foolishness, 慢 arrogance, 疑 doubt. Overcoming these constitutes the pañca-śīla(पञ्च-शील), five virtues, v. 尸羅. Of the ten 十使 or agents the other five arestyled 五利 keen, acute, intelligent, as they deal with higher qualities.

五鈷金剛杵  (五股金剛杵, 五鈷金剛) The five-armed vajra, 五智金剛杵; 五峰金剛杵, 五峰光明; emblem of the powers of the 五智如來 q. v.

五門禪  idem 五停心觀; there is also a fivefold meditation on impermanence, suffering,the void, the non-ego, and nirvana.

五間色  five compound colors are 緋 crimson, 紅, scarlet, 紫 purple, 綠 green, 磂黃 brown.

五間色  The five compound colours, v. 五色.

五闡提羅  The five ṣaṇḍhilā (षण्ढिला)s, i. e. five bad monks who died, went to the hells, and were rebornas ṣaṇḍhilā (षण्ढिला)s or imperfect males; also 五扇提羅.

五阿含  (五阿含經) The five Agamas, 五阿笈魔, i. e. (1) 長阿含經 Dīrghāgama; (2) 中阿含經 Madhyamāgama; (3) 僧育多阿含經 Samyuktāgama; (4) 鴦掘多羅阿含經 Ekottarikāgama, and (5) 屈陀伽阿合經 Kṣudrakāgama.

五陰  五眾 see 五蘊. 陰 is the older term.

五陰世間  idem 五蘊世間.

五陰苦  (五陰盛苦)  idem 五盛陰苦.

五陰魔  idem 五蘊魔.

五障  The five hindrances, orobstacles; also 五礙; 五雲. I. Of women, i. e. inability to become Brahma-kings, Indras, Māra-kings,Caikravarti-kings, or Buddhas. II. The hindrances to the five 五力 powers, i. e. (self-) deception a bar to faith, as sloth is tozeal, anger to remembrance, hatred to meditaton, and discontent to wisdom. III.The hindrances of (1) the passion-nature, e. g. original sin; (2) of karmacaused in previous lives; (3) the affairs of life; (4) no friendly or competentpreceptor; (5) partial knowledge.

五障三從  The five hindrances to woman, seeabove, and her three subordinations, i. e. to father, husband. and son.

五雲  v. 五障.

五音  The five musical tones, orpentatonic scale-- do, re, mi, sol, la; also 五聲; 五調子.

五頂  pañcaśikha, the fivelocks on a boy's head; also used for 五佛頂尊 q. v.

五頂山  idem Wu-Tai Shan 五臺.

五頂輪王  idem 五佛頂尊.

五類天  The five kinds of deva (देव)s: (1) 上界天 in the upper realms of form andnon-form; (2) 虛空天 in the sky, i. e. four of thesix deva (देव)s of the desire-realm; (3) 地居天 on the earth, i. e. the othertwo of the six deva (देव)s, on Sumeru; (4) 遊虛空天 wandering deva (देव)s of the sky, e. g. sun, moon, starvas, (5) 地下天 under-world deva (देव)s, e. g. nāga (नाग)s, asura (असुर)s, māra (मार)s, etc. Of. 五大明王.

五類聲  The five groups of five each ofthe consonants in the syllabary called 悉曇 Siddha.

五類說法  The five preachers in the Huayansutra: the Buddha; bodhisattvas; śrāvaka (श्रावक)s; the deva (देव)s in their praise songs; and material things, e. g. the bodhi (बोधि)-tree; v. 五種說人.

五食  The five kinds of spiritual foodby which roots of goodness are nourished: correct thoughts; delight in the Law;pleasure in meditation; firm resolve, or vows of self-control; and deliverancefrom the karma of illusion.

五香  The incense composed of fiveingredients (sandalwood, aloes, cloves, saffron, and camphor) offered by theesoteric sects in building their altars and in performing their rituals. Cf. 五分香.

五體  and 五體投地 v. 五輪.

五髻  The five cūḍā, topknots or locks,emblems of the 五智 q. v.

五髻冠  A five-pointed crown with ameaning similar to 五髻.

五髻文殊  Mañjuśrī of the five locks.

井  A well.

井中撈月  Like ladling the moon out of thewell; the parable of the monkeys who saw the moon fallen into a well, andfearing there would be no more moonlight, sought to save it; the monkey-kinghung on to a branch, one hung on to his tail and so on, but the branch brokeand all were drowned.

井河  'Like the well and the river',indicating the impermanence of life. The 'well ' refers to the legend of theman who running away from a mad elephant fell into a well; the 'river ' to agreat tree growing on the river bank yet blown over by the wind.

井華  The flower of the water, i. e.that drawn from the well in the last watch of the night, at which time thewater is supposed not to produce animal life.

亞  Second, inferior; used intranslit. as 阿 'a (अ)', e. g. 亞畧 Ārya.

亟  Haste, urgency.

亟縛屣  Leather sandals.

亡  Gone, lost, dead, ruined; not.

亡五眾物  The things left behind at deathby any one of the five orders of monks or nuns; clothing, etc., being dividedamong the other monks or nuns; valuables and land, etc., going to theestablishment.

亡者  Dead; the dead.

亡魂  The soul of the dead.

交  Interlock, intersect; crossed;mutual; friendship; to hand over, pay.

交代  交付 To hand over,entrust to.

交堂  To hand over charge of a hall, ormonastery.

交蘆  束蘆 A tripod ofthree rushes or canes-- an illustration of the mutuality of cause and effect,each cane depending on the other at the point of intersection.

交露  A curtain festooned with jewels,resembling hanging dewdrops.

交點  To hand over and check (as in thecase of an inventory).

亦  Also; moreover.

亦有亦空門  Both reality and unreality (or,relative and absolute, phenomenal and non-phenomenal), a term for the middleschool; Mādhyamika.

享  Offer up; enjoy.

享堂  The hall of offerings, anancestral hall.

人  manuṣya; nara; puruṣa; pudgala.Man, the sentient thinking being in the desire-realm, whose past deeds affecthis present condition.

人中分陀利華  A Lotus among men, a Buddha, alsoapplied to all who invoke Amitabha.

人中尊  The Honoured One among or of men,the Buddha.

人中師子  人師(or 獅)子; 人雄師子 A Lion among men, a Buddha.

人中樹  The Tree among men, givingshelter as the bodhi-tree, a Buddha.

人乘  One of the five vehicles, v. 五乘, that of the five commandments, the keeping of which ensuresrebirth in the world of men.

人人本具  Every man has by origin theperfect Buddha-nature.

人仙  The ṛṣi jina, or immortal among men,i.e. the Buddha; also a name for Bimbisāra in his reincarnation.

人伽藍  This is given by Eitel as 'Narasaṃghārāmaof Kapisa,' But this is doubtful.

人分陀利華  A Lotus among men, a Buddha, alsoapplied to all who invoke Amitābha. 人師子; 人師(or 獅)子.

人吉庶  mānuṣa-kṛtya; demons shaped likemen; domestic slaves, introduced into Kashmir by Madhyāntika; also intp. as"work to be done by men."

人因  The causative influences forbeing reborn as a human being, i.e. a good life. Those in positions of honourhave obtained them by former deeds of benevolence, reverence to Buddhas andmonks, patience, humility, devotion to the sutras, charity, morality, zeal andexhortation, obedience, loyalty - hence they have obtained affluence, longlife, and are held in high regard. Those in mean condition are thus bornbecause of the opposite characteristics in previous incarnation.

人執  The (false) tenet of a soul, orego, or permanent individual, i.e. that the individual is real, the ego anindependent unit and not a mere combination of the five skandhas produced bycause and in effect disintegrating; v. 我執.

人天  Men and devas.

人天乘  Two of the 五乘 q.v.

人天勝妙善果  The highest forms ofreincarnation、i.e. those of devas and men.

人天教  Two of the 五教 q.v.

人天眼目  A summary of the teaching of the 禪 Chan sect by Zhizhao 智照 of the Song dynasty.

人定  The third beat of the first watch,9-11 p.m., when men are settled for the night.

人寶  The treasure of men, Buddha.

人尊  The Honoured One among or of men,the Buddha.

人尊  idem 人中尊.

人尊三惡  The three most wicked among men:the Icchantika; v. 一闡提: the slanderers of Mahayana, andthose who break the four great commandments.

人尊牛王  The Lord of the herd. These andother similar terms are applied to the Buddha.

人師  A leader or teacher of men.

人師子  nṛsiṃha. The Lion of men, Buddhaas leader and commander.

人我  Personality, the human soul, i.e.the false view, 人我見 that every man has a permanentlord within 常一主宰, which he calls the ātman, soul, or permanent self, a view which forms the basis of allerroneous doctrine.  Also styled 人見; 我見; 人執; cf. 二我.

人摩娑  Human māṃsa or flesh.

人有  Human bhāva orexistence, one of the 七有.

人樹  The Tree among men, givingshelter as the bodhi-tree, a Buddha.

人法  Men and things; also, men and theBuddha's law, or teaching.

人無我  Man as without ego or permanentsoul; cf. 人我 and 二無我. Other similar terms are 眾生無我; 生空; 人空 and我空.

人無我智  The knowledge, or wisdom, of anātman (अनात्मन्), cf. 人無我.

人獅子  Same as 人師子.

人空  Man is only a temporarycombination formed by the five skandhas and the twelve nidāna (निदान)s, being the product of previous causes, and without a real self orpermanent soul. Hīnayāna is said to end these causes and consequentreincarnation by discipline in subjection of the passions and entry intonirvana by the emptying of the self. Mahāyāna fills the "void" withthe Absolute, declaring that when man has emptied himself of the ego herealizes his nature to be that of the absolute, bhūtatathatā(भूततथता); v. 二空.

人空觀  The meditation on, or insightinto the selflessness of person 人空.

人莽娑  Human māṃsa or flesh.

人藥王  Human-touch healing prince, i.e.Śākyamuni in a previous incarnation, whose touch healed all diseases, as didthe application of his powdered bones after his decease in that incarnation.

人趣  人道 The humanstage of the six gati, or states of existence.

人身  The human body, or person.

人身牛  Cattle in human shape, stupid ignorant, heedless.

人雄師子  A Lion among men, a Buddha.

人雄師子  idem 人中師子.

人非人  A being resembling but not ahuman being, i.e. a kinnara.

人頭幢  A human head at the top of a daṇḍa (दण्ड) or flagpole, used as one of Yama's symbols; v. 檀茶 (or 檀拏).

人鬼  Men and disembodied spirits, ordemons; disembodied ghosts.

什  A file of ten; sundry, what.

什物  Things (in general), oddments.

什肇  The 什 is Kumārajīva and the 肇 his disciple 僧肇 Sengzhao.

什麼  idem 甚麼 What ? What.

仁  Kindness, benevolence, virtue.

仁尊  Benevolent and honored, or kindlyhonored one, i. e. Buddha.

仁王  The benevolent king, Buddha; thename Śākya is intp. as 能仁 able in generosity. Also anancient king, probably imaginary, of the 'sixteen countries' of India, for whomthe Buddha is said to have dictated the 仁王經, a sutrawith two principal translations into Chinese, the first by Kumārajīva styled 仁王般若經 or 佛說仁王般若波羅蜜經 without magical formulae,the second by Amogha (不空) styled 仁王護國般若波羅蜜經, etc., into which the magical formulae were introduced; these werefor royal ceremonials to protect the country from all kinds of calamities andinduce prosperity.

仁王供  Service of the 仁王會 (or 仁王講) the meeting of monks to chantthe above incantations.

仁王咒  仁王陀羅尼 Theincantations made in the 仁王供.

仁王尊  The two Vajrapāṇi 阿 and 吽 who act as door guardians oftemples, variously known as 密跡菩薩, 密修力士, 執金剛神, and 那羅延金剛.

仁者  Kind sir!

今  Now, at present, the present.

今圓  A Tiantai term indicating thepresent 'perfect' teaching, i. e. that of the Lotus, as compared with the 昔圓 older 'perfect ' teaching which preceded it.

今家  The present school, i. e. myschool or sect.

介  scales, mail: important;resolute, firm; an attendant; petty, small.

介爾  A transient thought, see kṣaṇa (क्षण) 剎.

他  Another, other, the other, his,her, it, etc.

他世  Another life, or world, eitherprevious to or after this.

他力  Another's strength, especiallythat of a Buddha, or bodhisattva, obtained through faith in Mahāyāna salvation.

他力宗  Those who trust to salvation byfaith, contrasted with 自力宗 those who seek salvation byworks, or by their own strength.

他力念佛  Trusting to and calling on theBuddha, especially Amitābha.

他勝罪  Overcome by specific sin; i. e.any of the four pārājika (पाराजिक)s, or sins of excommunication.

他化天  (他化自在天)  Paranirmita-vaśavartin, 婆羅尼蜜婆舍跋提天; 婆那和提; 波舍跋提 the sixth of the six heavens of desire, or passion heavens, thelast of the six devaloka (देवलोक)s, the abode of Maheśvara (i. e. Śiva), and of Māra.

他受用土  That part of a buddhakṣetra, orreward land of a Buddha, in which all beings receive and obey his truth; cf. 自受用土.

他寶  The valuables of another person;other valuables.

他己  Another and oneself; both he andI.

他心智  他心通; 他心智通; 知他心通 paracittajñāna. Intuitive knowledge of the minds of all other beings. The eighthof the 十智, and the fourth or third of the 六神通. The eighthof Amitābha's forty-eight vows that men and deva(देव)s in his paradise should allhave the joy of this power.

他毘梨與部  他毘利 (or 梯毘利); 他鞞羅部; 體毘履 (or 體毘裏) Sthavirāḥ; 上座; 老宿 One of the four branches of the Vaibhāṣika School, so called afterthe Vaibhāṣika-śāstra, v. 毘; the school was reputed as laterrepresented by the Mahāvihāra-vāsins, Jetavanīyās, Abhayagirivāsins, in Ceylon; but the history of the Buddhist sects is uncertain.

他那  吒那 stṣṭhāna, 處 a place, state, condition.

付  To deliver, hand over to, handdown.

付屬  付囑 To deliver,entrust to.

付法藏  (因緣傳); 付法藏傳 or 付法藏經. The work explaining the handing down of Śākyamuni'steaching by Mahākāśyapa and the elders, twenty-four in number; tr. in the Yuan dynastyin six juan; cf. 釋門正統 4.

仙  僊 ṛṣi (ड़्षि), 哩始 an immortal. 仙人; 人仙 the genī, of whom there is a famous group of eight 八仙; an ascetic, a man of the hills, a hermit; the Buddha. The 楞嚴經 gives ten kinds of immortals, walkers on the earth, fliers,wanderers at will, into space, into the deva (देव) heavens, transforming themselves into any form, etc. The names often ṛṣi (ड़्षि)s, who preceded Śākyamuni, the first being 闍提首那? Jatisena; there is also a list of sixty-eight 大仙 given in the 大孔雀咒王經下 A classification of five is 天仙 deva genī, 神仙 spirit genī, 人仙 human genī, 地仙 earth, or cavern genī, and 鬼仙 ghost genī.

仙人鹿野苑  仙人鹿園, 仙苑 The Mṛgadāva, a deer park N. E. of Vārāṇasī, 'a favourite resort ofŚākyamuni. The modern Sārnath (Sāraṇganātha) near Benares. ' Eitel.

仙城  The ṛṣi(ड़्षि)'s city, i. e. the Buddha'snative city, Kapilavastu.

仙經  Daoist treatises on alchemy andimmortality.

仙音  The voice of Buddha.

仙鹿王  The royal-stag Genius, i. e.Buddha.

仡  Strong, valiant; suddenly.

仡那 繕摩 jāuman, 生 jāti, birth, production; rebirth as man, animal, etc.; life, positionassigned by birth; race, being; the four methods of birth are egg, womb, water,and transformation.

代  Instead of, in place of, actingfor, for; e. g. 代香 to offer incense in place ofanother; a generation, v. 世代.

以  By means of, by using, by;whereby, in order to.

以心傳心  Direct transmission from mind tomind, as contrasted with the written word; the intuitive principle of the Chan(Zen), or intuitive school.

以為  To take to be, consider as, etc.

以砂施佛  The legend of Aśoka when a childgiving a handful of gravel as alms to the Buddha in a previous incarnation,hence his rebirth as a king.

仰  Look up, respectful; lying withthe face upward, opposite of 俯; translit. n (न्) as in aṅga, cf.我, 俄哦.

仰山  To look up to the hill;Yang-shan, name of a noted monk.

仰月點  A half-moon on its back, i. e. ⌣,a sign in the esoteric sect.

任  Bear, endure, let; office; it isused to connote laisser-faire; one of the 四病, as 任運 implies laisser-aller; it is intp. by let things follow their owncourse, or by 自然 naturally, without intervention.

伊  He, she, it; that; translit. i (इ), ai (ऐ), ṛ (ड़्); cf. 壹, 彝 and 意; for the long ī (ई) the doublecharacters 翳吚 and 伊伊 are sometimes used.

伊剎尼  ikṣaṇi, or ikṣaṇa, defined as amagic mode of reading another's thoughts.

伊吾  (伊吾盧)  I-wu(-lu), the modern Hami, so called during the Han dynasty.Later it was known as I-wu Chün and I-chou. v. Serindia, P. 1147.

伊字三點  refers to the Sanskrit sign (?)as neither across nor upright, being of triangular shape, and indicatingneither unity nor difference, before nor after. The Nirvana Sutraapplies the three parts to 法身 dharmakāya(धर्मकाय), 般若prajñā (प्रज्ञा) and 解脫 vimokṣa(विमोक्ष), all three being necessary to complete nirvana. It is alsoassociated with the three eyes of Śiva. When considered across they representfire, when upright, water. At a later period the three were joined (?) inwriting.

伊尼延  aiṇeya(s); also 伊泥延 (or 伊梨延)  伊泥延陀); 因尼延 (or 黳尼延 or M003885 ) ; 翳泥耶 (or 瑿泥耶)  the black antelope; intp. as 鹿 (鹿王) a deer, or royal stag.

伊帝目多伽  (or 伊帝曰多伽 or 伊帝越多伽)  ityuktas, so said, orreported; itivṛttakam, so occurring; the Buddha's discourses arising out ofevents; intp. as 本事 q. v. personal events, or Jātaka stories,one of the twelve classes of Buddhist literature, i. e. 十二部經 biographical narratives.

伊師迦  iṣīkā, an arrow, dart, elephant'seyeball; Ṛṣigiri, a high hill at Rājagṛha, v. 伊師迦私; a type of 我見, 我慢 egoism, etc.

伊梨沙般荼迦  (or 伊利沙般荼迦)  īrṣyāpaṇḍaka, also 伊梨沙掌拏 eunuchs, or impotent save whenstirred by jealousy, cf. 般.

伊沙  IIśa, master, lord. 伊沙 is used for 伊舍那 q. v., but 伊沙那 īśāna,possessing, is intp. as 聚落 a settled place, locality, andmay be Iiśānapura, v. infra 伊賞.

伊沙陁羅  伊沙馱羅 Iiṣādhara.A chain of mountains, being the second of the seven concentric circlessurrounding Sumeru; defined as 持軸 holding the axis, or axle, alsoas 車軸 the axletree, or 自在持 sovereign control. It is made ofthe seven precious things, and its sea, 42, 000 yojanas wide, is filled withfragrant flowers.

伊泥延腨相  (or[跳-兆+尃] ) 相 aiṇeyajaṅgha. The eighth of thethirty-two characteristic signs of a Buddha, knees like those of a royal stag.

伊爛拏  (伊爛拏缽伐多) Iiriṇa-parvata, or Hiraṇya-parvata. An ancient kingdom noted for avolcano near its capital, the present Monghir, Lat. 25 16 N., Long. 86°26 E.Eitel.

伊私耆梨  Ṛṣigiri, 仙山, name of a mountain in Magadha; M. W.

伊羅婆那  Airāvaṇa; 伊羅婆拏; 伊羅缽那 (or 伊那缽那); 伊蘭; 堙羅 (堙羅那) q. v.; [□*垔]羅婆那 (or  [□*垔]那婆那); 黳羅葉 (or 毉羅葉), etc. Airāvaṇa, come from the water; Indra's elephant; a tree, theelāpattra (एलापत्त्र); name of a park (i. e. Lumbinī, where the Buddha is said to havebeen born).

伊羅缽龍王  (伊羅缽多羅龍王); 伊羅多羅 (or 伊羅跋羅); 伊羅婆那; 伊那槃婆龍 and many other forms, v. supra. Elāpattra, Erāpattra, Eḍavarṇa,Ersavarṇa. A nāga (नाग), or elephant, which is also a meaning of Airāvaṇa and Airāvata. A nāga (नाग)-guardian of a sea or lake, who had plucked a herb wrongfully in aprevious incarnation, been made into a naga and now begged the Buddha that hemight be reborn in a higher sphere. Another version is that he pulled up atree, which stuck to his head and grew there, hence his name. One form is 伊羅婆那龍象王, which may have an association with Indra's elephant.

伊羅跋提河  Erāvatī, Airāvatī, Irāvatī, the riverRavi, also abbrev. to 跋提 Vati.

伊舍那 (伊舍那天) Iiśāna; 伊邪那 (or 伊賒那); v. 伊沙 'one of the older names of Siva-Rudra; one of the Rudras; the sunas a form of Śiva, ' M. W. Maheśvara; the deva (देव) of the sixth desire-heaven; head of the external Vajra-hall of theVajradhātu group; Siva with his three fierce eyes and tusks.

伊舍那后  IIśānī, wife of Śiva, Durgā.

伊葉波羅  Iśvara 伊溼伐羅 (1) King, sovereign; Siva and others; intp. by 自在 self-existing, independent; applied to Guanyin and other populardeities. (2) A śramaṇa (श्रमण) of the West, learned in the Tripiṭaka, who inter alia translated A.D. 426 Samyuktābhidharma-hṛdaya-śāstra, lost since A. D. 730. (3) A bhikṣu (भिक्षु) of India, commentator on 菩提資糧論 attributed to Nāgārjuna, tr. byDharmagupta, A. D. 590-616.

伊蒲塞  upāsaka, a lay member of theBuddhist Church, v. 優.

伊蘭  airāvaṇa, erāvaṇa, 伊羅 and other forms, v. supra; name of a tree with beautiful flowers ofnauseous scent which spreads its odour for 40 li; typifying 煩惱 the passions and delusions.

伊賞那補羅  IIśānapura. An ancient kingdom inBurma. Eitel. Cf. 伊沙那.

伊迦波提羅那  A title of a Tathāgata, intp. as 最上大王 the supreme deva (देव)-king.

伍  A rank of five.

伍官王  Wuguan Wang, the fourth of theten rulers of Hades.

伎  Skill; 伎巧; 伎藝.

伎兒  An actor.

伎藝天女  The metamorphic devī on the headof Śiva, perhaps the moon which is the usual figure on Śiva's head.

伏  Prostrate; humble; suffer, bear;ambush; dog-days; hatch; it is used for control, under control, e. g. asdelusion; 斷 is contrasted with it as complete extirpation, so that no delusivethought arises.

伏忍  The first of the 五忍 five forms of submission, self-control, or patience.

伏藏  To bury, hide away.

伏陀  The Vedas, v. 韋.

伏馱蜜多  Buddhamitra, of northern India,the ninth patriarch, a vaiśya (वैश्य) by birth (third caste), author of the 五門禪經要用法 Pancadvara-dhyāna-sutramahartha-dharma; he was styledMahā-dhyāna-guru.

伐  To cut down, chastise; ago-between; to make a display; translit. va (व).

伐伽  跋渠 varga (वर्ग), tr. by 部 a class, division, group.

伐剌拏  Varana, 'a mountainous provinceof Kapiśā with city of the same name, probably the country south-east of Waunehin Lat. 32°30 N., Long. 69°25 E. ' Eitel. Perhaps Bannu, v. Levi, J. Asiatique,xi, v, p. 73. Also v. 障.

伐地  Vadi or Vati. 'An ancient littlekingdom and city on the Oxus, the modern Betik, Lat. 39°7 N., Long. 63°10 E. 'Eitel.

伐折羅  vajra. 伐闍羅; 縛日羅 (or 嚩日羅 or 跋日羅)  (or 跋日囉); 嚩馹囉; 跋折羅 (or 跋闍羅); 跋折多; 波闍羅 (or 髮闍羅), tr. by 金剛 (金剛杵) Diamond club; the thunderbolt, svastika(स्वस्तिक); recently defined by Westernscholars as a sun symbol. It is one of the saptaratna(सप्तरत्न), seven precious things;the sceptre of Indra as god of thunder and lightning, with which he slays theenemies of Buddhism; the sceptre of the exorcist; the symbol of the allconquering power of Buddha.

伐折羅嚩羅  vajrajvāla, i. e.flame, tr. as 金剛光 the scintillation of thediamond, the lightning.

伐折羅陀羅  持金剛 (or 執金剛)  Vajradhara, the bearer of the vajra.

伐浪伽  Varanga, name of a spirit, orgod; a name of Viṣṇu as beautiful.

伐臘毗  Valabhī. Modern Wālā. 'An ancientkingdom and city on the eastern coast of Gujerat. ' Eitel. Known also as 北羅 northern Lata.

伐蘇槃度  (or 伐蘇畔度) ; 婆藪槃豆 Vasubandhu, v. 天親.

伐蘇蜜呾羅  Vasumitra, v. 筏.

伐那婆斯  Vanavāsin, one of the sixteen arhat (अर्हत्)s.

伐里沙  varṣa, rain; name of a noted Saṃkhyāleader, Varsaganya.

伐闍羅弗多羅  Vajraputra, one of the sixteen arhat (अर्हत्)s.

休  Desist, give up; resign; divorce;blessing, favour.

休屠  Lit. 'Desist from butchering,'said to be the earliest Han term for 浮屠, 佛圖, etc., Buddha. The 漢武故事 says that the King of Vaiśālī 毘邪 killed King 休屠 (or the non-butchering kings), took his golden gods, over 10 feetin height, and put them in the 甘泉宮 Sweet-spring palace; theyrequired no sacrifices of bulls or rams, but only worship of incense, so theking ordered that they should be served after their national method.

估  Guess, estimate.

估唱  to auction a deceased monk'spersonal possessions to the other monks.

估衣  To estimate the value of adeceased monk's personal possessions.

伴  Companion, associate; translit. pan (पन्), ban (बन्), van (वन्), cf. 畔.  伴僧 Associate or accompanying monks.

伴夜  伴靈 To watch withthe spirit of a departed monk the night before the cremation.

伴談  v. 和南 vandana (वन्दन).

伴陀羅縛子尼  (or 伴陀羅縛字尼) v. 半 Pāṇḍaravāsinī.

伺  vicāra(विचार), 毘遮羅 Investigation, consideration, search for truth; to spy; wait on.

似  Appearance of, seeming as, like,as; than.

似現量  A syllogism assuming e.g. that avase or garment is real, and not made up of certain elements.

似立宗  A fallacious proposition;containing any one of the nine fallacies connected with the thesis, or pratijñā (प्रतिज्ञा), of the syllogism.

似能破  A fallacious counter-proposition;containing one of the thirty-three fallacies connected with the thesis (pratijñā (प्रतिज्ञा) 宗), reason (hetu (हेतु) 因), or example (udāharaṇa (उदाहरण) 喻).

伽  Interchanged with 迦 q.v.; translit. ga (ग), gha (घ), ka (क), khya (ख्य), g (ग्) and in one case for ha (ह).

伽伽那卑麗叉那  (or 伽伽那必利綺那) gaganaprekṣaṇa (गगनप्रेक्षण), beholding the sky, or looking into space.

伽婆達摩  Bhagavaddharma. A Western Indianmonk who tr. a work on 觀自在.

伽彌尼  Gamini, a king whom the Buddha issaid to have addressed, v. sutra of this name.

伽憊  idem 路伽憊 Lokavit.

伽梨  Abbrev. for 僧伽梨 saṅghāṭī (सङ्घाटी), robe.

伽梵  伽婆 Abbrev. for bhagavan (भगवन्), see 婆伽婆.

伽梵波提  伽傍簸帝 Gavāṁpati. 牛主 Lord of cattle, name of an arhat (अर्हत्); v. 憍.

伽毗黎  Kapilavastu, v. 劫.

伽羅  Abbrev. for 多伽羅tāgara (तागर) putchuk, incense.

伽羅夜叉  Kālaka, a yakṣa (यक्ष) who smote Śāriputra on thehead while in meditation, without his perceiving it.

伽羅尼  羯羅拏 ghrāṇa (घ्राण), smell;scent.

伽羅陀  (1) Kharādīya, themountain where Buddha is supposed to have tiered the 地藏十論經, the abode of Tizang; other names for it are 佉伽羅, 佉羅帝 (or佉羅帝提耶). (2) A bodhisattva stageattained after many kalpa (कल्प)s.

伽耶  伽邪; 伽闍 Gayā. (1) A city of Magadha, Buddhagayā (north-west of present Gaya),near which Śākyamuni became Buddha. (2) Gaja, an elephant. (3) 伽耶山 Gajaśirṣa, Elephant's Head Mountain; two are mentioned, one near"Vulture Peak", one near the Bo-tree. (4) kāya(काय), the body.

伽耶舍多  (or伽耶邪舍多) Gayaśāta (? Jayata), the eighteenth Indian patriarch, who laboured amongthe Tokhari.

伽耶迦葉  Gayākāśyapa, a brother ofMahākāśyapa, originally a fire-worshipper, one of the eleven foremost disciplesof Buddha, to become Samantaprabhāsa Buddha.

伽胝  Abbrev. for saṇghāṭi (सण्घाटि), robe; v. 僧伽胝.

伽藍  僧伽藍摩; 僧藍 saṅghārāma (सङ्घाराम) or saṅghāgāra (सङ्घागार). (1) The park of a monastery. (2) A monastery, convent. There areeighteen伽藍神 guardian spirits of a monastery.

伽蘭他  grantha(ग्रन्थ), a treatise, section, verse;the scriptures of the Sikhs.

伽車提  gacchati(गच्छति), goes, progresses.

伽那  gana(गन), ghana(घन); close, solid, thick.

伽那提婆  Kāṇadeva, i.e. Āryadeva,fifteenth patriarch, disciple of Nāgārjuna, v. 迦.

伽那馥力刃  A name of Nāgārjuna.

伽陀  伽他 (1) gātha (गाथ) ＝ song; gāthā (गाथा), a metrical narrative or hymn, with moral purport, described asgenerally composed of thirty-two characters, and called 孤起頌 a detached stanza, distinguished from geya(गेय), 重頌 which repeats the ideas of preceding prose passages. (2) agada (अगद) as adjective ＝ healthy; as noun ＝ antidote. (3) gata (गत), arrived at, fallen into, or "in a state".

但  Only.

但空  Only non-existence, orimmateriality, a term used by Tiantai to denote the orthodox Hīnayāna system. 不但空 denotes the 通教 intermediate system between the Hīnayāna and the Mahāyāna; v. 空.

但荼  單拏 daṇḍa (दण्ड), a staff,club.

佉  Translit. kha (ख), also khya (ख्य), ga (ग), gha (घ), khu (खु), khi (खि); cf. 呿, 喀, 吃, 呵, 珂, 恪, 轗; it is used to represent 虛空 space, empty. Skt. kha (ख)                 inter alia means "sky", "ether".

佉加  渴伽 khaḍga (खड्ग), arhinoceros.

佉勒迦  khārī(खारी), a measure (or hamper) ofgrain; khārīka (खारीक), equal to a khārī (खारी).

佉吒迦  khaṭaka(खटक); a manual sign, wriststogether, fingers half-closed; M. W. says "the half-closed hand; thedoubled fist of wrestlers or boxers".

佉啁羅  khaṭvā(खट्वा), a bed, couch, cot; a long,narrow bed.

佉提羅  (佉提羅迦); 佉得羅柯; 佉陀羅; 朅地洛 (or朅地洛迦 or 朅達洛 or 朅達洛迦); 朅那里酤; 羯地羅; 可梨羅; 軻梨羅; Khadiraka, or Karavīka. One of the seven concentric ranges of aworld; tr. by jambu (जम्बु) timber, or wood; also by 空破 bare, unwooded. Its sea iscovered with scented flowers, and in it are four islands. It is also a tree ofthe Acacia order.

佉梨  khāri(खारि), or khārī (खारी). A 斛, i.e. bushel, or measure of about ten 斗; v. 佉盧; 佉勒. 佉樓; 佉盧風吒.

佉沙  Kashgar, a country in E. Turkestan,east of the Pamirs, S. of Tianshan; the older name, after the name of itscapital, is sometimes given as 疏勒 or 室利訖栗多底 Śrīkrītati.

佉盧 khāra(खार); said to be a 斗, the tenth of a 佉梨; also Khara, the name of a ṛṣi (ड़्षि). For Kharoṣṭhi,v. above.

佉羅陀  or 佉羅帝, etc.; v. 伽.

佉羅騫馱  Kharakaṇṭha; kings of demons,kings of asura (असुर)s present when Buddha preached the Lotus Sutra; alsodescribed as rumbling like thunder, or stirring up the waves of the ocean.

佉訶囉嚩阿  kha(ख), ha(ह), ra(र), va(व), a(अ), the five 種子 roots, or seed-tones of the five elements, space, wind, fire,water, earth respectively.

佉路瑟吒  Kharoṣṭhi, tr. by "Ass'slips"; name of an ancient  ṛṣi ( ड़्षि), perhaps Jyotīrasa. Also, "the writing of all thenortherners," said to have been introduced by him, consisting ofseventy-two characters.

佉陀尼  (or 佉闍尼); 珂但尼 khādanīya(खादनीय), to be chewed; edible; a food; defined as edibles not included inregulation meals.

位  Position, seat, throne.

位不退  One of the 三不退 q.v. three kinds of never receding.

位牌  The board, or record of officialposition.

低  To let down, lower.

低羅擇迦  (or 低羅釋迦) Tiladhāka, Tiladaka, or Tilaśākya. "A monastery, three yōdjanas (य्ōद्जनस्) west of Nālanda, perhaps the modern village of Thelari nearGayā." Eitel.

住  sthiti(स्थिति). To abide, dwell, stay,stop, settle.

住位  Abiding place, one of the tenstages, resting and developing places or abodes of the bodhisattva, which isentered after the stage of belief has been passed; v. 十住; 十地; 地.

住劫  vivarta(विवर्त)                  siddha (सिद्ध)                  kalpa(कल्प); the abiding or existing kalpa (कल्प); the kalpa (कल्प) of human existence; v. 劫.

住地  Dwelling-place; abiding place inthe Truth, i.e. the acquirement by faith of a self believing in the dharma andproducing its fruits.

住定  Fixed, certain, firmly settled.

住定菩薩  A bodhisattva firmly fixed, orabiding in certainty. After a bodhisattva has completed three great asaṁkhyeya (असंख्येय)                  kalpa (कल्प)s he has still one hundred great kalpa(कल्प)s to complete. This period iscalled abiding in fixity or firmness, divided into six kinds: certainty ofbeing born in a good gati (गति), in a noble family, with a good body, a man, knowing the abidingplaces of his transmigrations, knowing the abiding character of his good works.

住持  To dwell and control; the abbotof a monastery; resident superintendent; to maintain, or firmly hold to (faithin the Buddha, etc.). For住持身 v. 佛具十身.

住果  Abiding in the fruit; e.g. śrāvaka (श्रावक)s and pratyekabuddhas (प्रत्येकबुद्धस्) who rest satisfied in their attainments and do not strive forBuddhahood; they are known as住果緣覺 or住果羅漢.

住相  sthiti(स्थिति); abiding, being, the stateof existence, one of the four characteristics of all beings and things, i.e.birth, existence, change (or decay), death (or cessation).

何  Translit. ha (ह), hai (है), a (अ), ra (र), he (हे), cf. 賀 and 曷. What? How?

何似生  How does it thus happen?

何夷摩柯  Haimaka(हैमक), a king at the beginning of a kalpa (कल्प), 金 by name.

何履那  hariṇa(हरिण), a deer.

何羅怙羅  Rāhula, name of Śākyamuni's son,also of an asura (असुर).

何耶  Haya, the horse-head form ofGuanyin.

何耶揭唎婆  Hayagrīva, Horse-neck, a form ofViṣṇu, name of a 明王 mingwang.

佗  He, she, it; other; i.e. 他; translit. tha (थ), e.g. in sthāna  (स्थान ), sthāman (स्थामन्).

佛  Buddha, from budh (बुध्) to "be aware of", "conceive","observe", "wake"; also 佛陀; 浮圖; 浮陀; 浮頭; 浮塔; 勃陀; 勃馱; 沒馱; 母馱; 母陀; 部陀; 休屠. Buddha means "completely conscious, enlightened", andcame to mean the enlightener. he Chinese translation is 覺 to perceive, aware, awake; and 智 gnosis,knowledge. There is an Eternal Buddha, see e.g. the Lotus Sutra, cap.16, and multitudes of Buddhas, but the personality of a Supreme Buddha, anĀdi-Buddha, is not defined. Buddha is in and through all things, and someschools are definitely Pan-Buddhist in the pantheistic sense. In the triratna (त्रिरत्न) 三寶 commonly known as 三寶佛, while Śākyamuni Buddha is thefirst "person" of the Trinity, his Law the second, and the Order thethird, all three by some are accounted as manifestations of the All-Buddha. AsŚākyamuni, the title indicates him as the last of the line of Buddhas who haveappeared in this world, Maitreya is to be the next. As such he is the one whohas achieved enlightenment, having discovered the essential evil of existence(some say mundane existence, others all existence), and the way of deliverancefrom the constant round of reincarnations; this way is through the moral lifeinto nirvana, by means of self-abnegation, the monastic life, and meditation.By this method a Buddha, or enlightened one, himself obtains SupremeEnlightenment, or Omniscience, and according to Māhāyanism leads all beingsinto the same enlightenment. He sees things not as they seem in theirphenomenal but in their noumenal aspects, as they really are. The term is alsoapplied to those who understand the chain of causality (twelve nidāna (निदान)s) and have attained enlightenment surpassing that of the arhat (अर्हत्). Four types of the Buddha are referred to: (1) 三藏佛the Buddha of the Tripiṭaka who attained enlightenment on the bareground under the bodhi-tree; (2) 通佛the Buddha on the deva (देव) robe under the bodhi-tree of the seven precious things; (3) 別佛the Buddha on the great precious Lotus throne under the Lotus realmbodhi-tree; and (4) 圓佛the Buddha on the throne of Spacein the realm of eternal rest and glory where he is Vairocana. The Hīnayāna only admitsthe existence of one Buddha at a time; Mahāyāna claims the existence of many Buddhas at one and the same time, asmany Buddhas as there are Buddha-universes, which are infinite in number.

佛世  Buddha-age; especially the agewhen Buddha was on earth.

佛世尊  Buddha, the World-honoured, orhonoured of the worlds, a tr. of bhagavat (भगवत्), revered.

佛世界  A Buddha-realm, divided into twocategories, the pure and the impure, i.e. the passionless and passion worlds.

佛乘  The Buddha conveyance or vehicle,Buddhism as the vehicle of salvation for all beings; the doctrine of the 華嚴 Huayan (Kegon) School that all may become Buddha, which is called 一乘 the One Vehicle, the followers of this school calling it the 圓教 complete or perfect doctrine; this doctrine is also styled in the LotusSutra 一佛乘 the One Buddha-Vehicle.

佛乘戒  The rules and commandmentsconveying beings to salvation.

佛事  Buddha's affairs, the work oftransforming all beings; or of doing Buddha-work, e.g. prayers and worship.

佛于逮  Pūrvavideha, v. 佛婆, etc.

佛五姓 The five surnames of Buddha beforehe became enlightened: 瞿曇 Gautama, a branch of the Śākyaclan; 甘蔗Ikṣvāku, one of Buddha's ancestors; 日種 Sūryavaṁśa, of the sun race; 舍夷 ? Śāka; 釋迦 Śākya, the name of Buddha's clan. This last is generally used inChina.

佛位  The state of Buddhahood.

佛使  A messenger of the Tathāgata.

佛供  An offering to Buddha.

佛像  Buddha's image, or pratimā (प्रतिमा). There is a statement that in the fifth century A.D. the images inChina were of Indian features, thick lips, high nose, long eyes, full jaws,etc., but that after the Tang the form became "more effeminate".

佛光  The light of Buddha, spiritualenlightenment; halo, glory.

佛具  Articles used on an altar inworship of Buddha.

佛具十身  The ten perfect bodies orcharacteristics of Buddha: (1) 菩提身 Bodhi-body in possession ofcomplete enlightenment. (2) 願身 Vow-body, i.e. the vow to be bornin and from the Tuṣita heaven. (3) 化身 nirmāṇakāya(निर्माणकाय), Buddha incarnate as a man. (4) 住持身 Buddha whostill occupies his relics or what he has left behind on earth and thus upholdsthe dharma. (5) 相好莊嚴身 saṁbhogakāya(संभोगकाय), endowed with an idealized body with all Buddha marks and merits.(6) 勢力身 or 心佛 Power-body, embracing all withhis heart of mercy. (7) 如意身 or 意生身 At will body, appearing according to wish or need. (8) 福德身 or 三昧身 samādhi(समाधि) body, or body of blessed virtue. (9) 智身 or 性佛 Wisdom-body, whose natureembraces all wisdom. (10) 法身 dharmakāya(धर्मकाय), the absolute Buddha, or essence of all life.

佛凡一體  Buddha and the common people areone, i.e. all are of Buddha-nature.

佛剎  buddhakṣetra. 佛紇差怛羅 Buddha realm, land or country; see also 佛土, 佛國. The term is absent from Hīnayāna. In Mahāyāna it is the spiritualrealm acquired by one who reaches perfect enlightenment, where he instructs allbeings born there, preparing them for enlightenment. In the schools whereMahāyāna adopted an Ādi-Buddha, these realms or Buddha-fields interpenetratedeach other, since they were coexistent with the universe. There are two classesof Buddhakṣetra: (1) in the Vairocana Schools, regarded as the regions ofprogress for the righteous after death; (2) in the Amitābha Schools, regardedas the Pure Land; v. McGovern, A Manual of Buddhist Philosophy, pp.70-2.

佛印  Buddha-seal, the sign ofassurance, see 佛心印.

佛口蛇心  A Buddha's mouth but a serpent'sheart.

佛吼  Buddha's nāda (नाद), or roar, Buddha's preaching compared to a lion's roar, i.e.authoritative.

佛因  Buddha-cause, that which leads toBuddhahood, i.e. the merit of planting roots of goodness.

佛國  buddhakṣetra. The country of theBuddha's birth. A country being transformed by a Buddha, also one alreadytransformed; v. 佛土 and 佛剎.

佛國記  Faxian's Record of Buddhistcountries.

佛圍陀  Buddhaveda, i.e. the Tripiṭaka,the Veda of Buddhism.

佛圖澄  or 佛圖磴 or 佛圖橙 Fotuzheng, an Indian monk whocame to Luoyang about A.D. 310, also known as 竺佛圖澄, noted forhis magic; his name Buddhacinga, or (Eitel) Buddhochinga, is doubtful; he isalso called 佛陀僧訶 Buddhasiṁha.

佛土  buddhakṣetra. 佛國; 紇差怛羅; 差多羅; 剎怛利耶; 佛剎 The land or realm of a Buddha. The land of the Buddha's birth,India. A Buddha-realm in process of transformation, or transformed. A spiritualBuddha-realm. The Tiantai Sect evolved the idea of four spheres: (1) 同居之國土 Where common beings and saints dwell together, divided into (a) arealm where all beings are subject to transmigration and (b) the Pure Land. (2)方便有餘土 or 變易土 The sphere where beings arestill subject to higher forms of transmigration, the abode of Hīnayāna saints,i.e. srota-āpanna (स्रोत-आपन्न) 須陀洹; sakṛdāgāmin (सक्ड़्दागामिन्) 斯陀含; anāgāmin (अनागामिन्) 阿那含; arhat (अर्हत्) 阿羅漢. (3) 實報無障礙 Final unlimited reward, theBodhisattva realm. (4) 常寂光土 Where permanent tranquility andenlightenment reign, Buddha-parinirvāṇa.

佛地  buddha-bhūmi. The Buddhastage, being the tenth stage of the 通 or intermediate school, when thebodhisattva has arrived at the point of highest enlightenment and is just aboutto become a Buddha.

佛地羅  Bodhila, a native of Kashmir andfollower of the Māhāsaṅghika school, author of the 集真論.

佛境  The (spiritual) region of Buddhas.

佛壽  Buddha's life, or age. While heonly lived to eighty as a man, in his saṁbhogakāya(संभोगकाय) he is without end,eternal; cf. Lotus Sutra, 壽量品, where Buddha is declared to beeternal.

佛天  Buddha as Heaven; Buddha and the deva (देव)s.

佛婆提  (佛婆提訶) Pūrvavideha; 佛提媻; 毗提訶 (佛毗提訶); 布嚕婆毗提訶; 逋利婆鼻提賀; 佛于逮 The continent of conquering spirits 勝神洲; one of the four great continents, east of Meru, semi-lunar inshape, its people having faces of similar shape.

佛婆羅部  idem 犢子部 Vātsīputrīyāḥ.

佛子  Son of Buddha; a bodhisattva; abeliever in Buddhism, for every believer is becoming Buddha; a term alsoapplied to all beings, because all are of Buddha-nature. There is a division ofthree kinds: 外子 external sons, who have not yet believed; 庶子 secondary sons, Hīnayānists; 真子 true sons, Mahāyānists.

佛宗  Buddhism; principles of theBuddha Law, or dharma.

佛家  The school or family of Buddhism;the Pure Land, where is the family of Buddha. Also all Buddhists from the srota-āpanna (स्रोत-आपन्न) stage upwards.

佛寶,  法寶, 僧寶 Buddha, Dharma, Saṅgha, i.e. Buddha, the Law, the Order; these arethe three Jewels, or precious ones, the Buddhist Trinity; v. 三寶.

佛寶  See 佛寶.

佛弟子  Disciples of Buddha, whethermonks or laymen.

佛影  buddhachāyā(बुद्धछाया); the shadow of Buddha,formerly exhibited in various places in India, visible only to those "ofpure mind".

佛後普賢  After having attained Buddhahoodstill to continue the work of blessing and saving other beings; also Buxian, orSamantabhadra, as continuing the Buddha's work.

佛德  Buddha-virtue, his perfect life,perfect fruit, and perfect mercy in releasing all beings from misery.

佛心  The mind of Buddha, thespiritually enlightened heart. A heart of mercy; a heart abiding in the real,not the seeming; detached from good and evil and other such contrasts.

佛心印  The seal of the Buddha heart ormind, the stamp of the universal Buddha-heart in every one; the seal on aBuddha's heart, or breast; the svastika.

佛心天子  The Son of Heaven of theBuddha-heart, a name given to Wudi of the Liang dynasty, A.D. 502-549.

佛心宗  The sect of the Buddha-heart,i.e. the Chan (Zen) or Intuitive sect of Bodhidharma, holding that eachindividual has direct access to Buddha through meditation.

佛性  buddhatā(बुद्धता). The Buddha-nature, i.e.gnosis, enlightenment; potential bodhi (बोधि) remains in every gati (गति), i.e. all have the capacity for enlightenment; for theBuddha-nature remains in all as wheat-nature remains in all wheat. This naturetakes two forms: 理 noumenal, in the absolute sense,unproduced and immortal, and 行 phenomenal, in action. While everyone possesses the Buddha-nature, it requires to be cultivated in order toproduce its ripe fruit.

佛性不受羅  The Buddha-nature does notreceive punishment in the hells, because it is 空 void of form, or spiritual and above the formal or material, onlythings with form can enter the hells.

佛性常住  The eternity of theBuddha-nature, also of Buddha as immortal and immutable.

佛性戒  The moral law which arises out ofthe Buddha-nature in all beings; also which reveals or evolves theBuddha-nature.

佛性真如  The Buddha-nature, the absolute,as eternally existent, i.e. the bhūtatathatā (भूततथता).

佛慧  Buddha-wisdom.

佛戒  The moral commandments of theBuddha; also, the laws of reality observed by all Buddhas.

佛所行讚經  Buddhacarita-kāvya Sutra;a poetic narrative of the life of Śākyamuni by Aśvaghoṣa 馬鳴, tr. by Dharmarakṣa A.D. 414-421.

佛支提  Buddha's caitya (चैत्य), or stūpa (स्तूप), v. 支提. A Buddhist reliquary, or pagoda,where relics of the Buddha, 舍利 śarīra (शरीर), were kept; a stūpa (स्तूप) 塔婆 was a tower for relics; such towers are of varying shape;originally sepulchres, then mere cenotaphs, they have become symbols ofBuddhism.

佛敕  Buddha's śāsana (शासन) or orders, i.e. his teaching.

佛教  Buddha's teaching; Buddhism, v. 釋教.

佛日  The Buddha-sun which drives awaythe darkness of ignorance; the day of Buddha.

佛智  anuttara-samyak-sambodhi(अनुत्तर-सम्यक्-सम्बोधि),Buddha-wisdom, i.e. supreme, universal gnosis, awareness or intelligence; sarvajñatā (सर्वज्ञता), omniscience.

佛月  The Buddha-moon, Buddha beingmirrored in the human heart like the moon in pure water. Also a meaning similarto 佛日.

佛本行集經  Buddhacarita; a life ofŚākyamuni, tr. by Jñānagupta, A.D. 587.

佛果  buddhapala(बुद्धपल); the Buddha fruit, thestate of Buddhahood; the fruition of arhat (अर्हत्)ship, arahattvapala (अरहत्त्वपल).

佛栗持薩儻那  Urddhasthāna, ?Ūrdvasthāna,Vardhasthāna, or Vṛjisthāna, "an ancient kingdom, the country of theVardaks, the Ortospana of Ptolemy, the region about Cabool (Lat. 34°32 N.,Long. 68°55 E. )." Eitel.

佛槃勢羅  Pūrvaśailāḥ, or Eastern Hill; oneof the five divisions of the Māhāsaṇghika school. A monastery east of Dhanakaṭaka,i.e. Amarāvatī, on the R. Godavery.

佛樓沙  Purushapura, v. 布.

佛樹  bodhidruma; 道樹 the Bodhi-tree under which Śākyamuni obtained enlightenment or became Buddha, Ficus religiosa.

佛檀  buddha-dāna(बुद्ध-दान), Buddha-giving contrastedwith Māra-giving; Buddha-charity as the motive of giving, or preaching, and ofself-sacrifice, or self-immolation.

佛歡喜日  The Buddhist joy-day, the 15th ofthe 7th month, the last day of the summer retreat.

佛母  (1) The mother of the Buddha,Mahāmāyā, 摩耶 Māyā, or Mātṛkā. (2) His aunt who was his foster-mother. (3) TheDharma or Law which produced him. (4) The prajñā-pāramitā(प्रज्ञा-पारमिता), mother or begetterof all Buddhas. (5) Other "Buddha-mothers", e.g. 准提佛母; 孔雀佛母, etc. Cf. 佛眼.

佛母真三昧 The samādhi(समाधि), meditation, or trance bymeans of which the Buddhas, past, present, and future, become incarnate.

佛法  buddhadharma; the Dharma or Lawpreached by the Buddha, the principles underlying these teachings, the truthattained by him, its embodiment in his being. Buddhism.

佛法僧  Buddha, Dharma, Saṅgha, i.e. theBuddhist Trinity.

佛法壽命  The life or extent of a period ofBuddhism, i.e. as long as his commandments prevail.

佛法藏  The storehouse of Buddha-law, thebhūtatathatā (भूततथता) as the source of all things.

佛海  Buddha's ocean, the realm ofBuddha boundless as the sea.

佛滅  (佛滅度) Buddha's nirvana; it is interpreted as the extinction ofsuffering, or delusion, and as transport across the 苦海 bitter sea of mortality, v. 滅.

佛無差別  The identity of all Buddhas, andof their methods and purposes of enlightenment. One of the three identities, ofall Buddhas, of all minds, and of all beings.

佛無礙慧  Unhindered, infiniteBuddha-wisdom.

佛生日  Buddha's birthday, the 4th month,8th day, or 2nd month, 8th day, the former having preference for celebration ofhis birthday in China.

佛田  Buddha field, in which theplanting and cultivation of the Buddhist virtues ensure a rich harvest,especially the Buddha as an object of worship and the Order for almsgiving.

佛界  The Buddha realm, the state ofBuddhahood, one of the ten realms, which consist of the six gati (गति) together with the realms of Buddhas, bodhisattvas, pratyeka-buddha (प्रत्येक-बुद्ध)s, and śrāvaka (श्रावक)s; also a Buddha-land; also the Buddha's country; cf. 佛土.

佛眼  The eye of Buddha, theenlightened one who sees all and is omniscient.

佛眼尊  A term of the esoteric cult forthe source or mother of all wisdom, also called佛眼部母; 佛眼佛母; 佛母身; 佛母尊; 虛空佛.

佛知見  The penetrative power of Buddha'swisdom, or vision.

佛祖  The Buddha and other founders ofcults; Buddhist patriarchs; two of the records concerning them are the佛祖統紀 and the佛祖通載 (歷代通載).

佛種  The seed of Buddhahood;bodhisattva seeds which, sown in the heart of man, produce the Buddha fruit,enlightenment.

佛種姓  Those of the Buddha-clan,Buddhists.

佛立三昧  A degree of samādhi (समाधि) in which the Buddhas appear to the meditator.

佛經  Buddhist canonical literature;also Buddha's image and sutras, with special reference to those purporting tohave been introduced under Han Mingdi; sutras probably existed in China beforethat reign, but evidence is lacking. The first work, generally attributed toMingdi's reign, is known as The Sutra of Forty-two Sections 四十二章經 but Maspero in B.E.F.E.O. ascribes it to the second centuryA.D.

佛臘日  The Buddhist last day of the oldyear, i.e. of the summer retreat.

佛舍  A Buddhist temple.

佛舍利  Buddha's śarīra (शरीर). Relics or ashes left after Buddha's cremation, literally Buddha'sbody.

佛般泥洹經  佛臨涅槃記法住經 The NirvanaSutra or Mahāparinirvāṇa Sutra.

佛藏  Buddha thesaurus, the sutras ofthe Buddha's preaching, etc., also all the teaching of Buddha.

佛見  The correct views, or doctrines,of the Buddha; Buddha doctrines.

佛記  Buddha's prediction, hisforetelling of the future of his disciples.

佛語  The words, or sayings, of Buddha.

佛語心  The bhūtatathatā(भूततथता), as the mind or storehouseof Buddha's words.

佛說  Buddha's preaching; the Buddhasaid. Buddha's utterance of the sutras. There are over 150 sutras of which thetitles begin with these two words, e.g. 佛說無量壽經 Aparimitāyus Sutra, tr. by Saṇghavarman A.D. 252.

佛跡  佛跡 Buddha'srelic; any trace of Buddha, e.g. the imprint of his foot in stone before heentered nirvana.

佛身  buddhakāya(बुद्धकाय), a general term for the trikāya (त्रिकाय), or threefold embodiment of Buddha. There are numerous categoriesor forms of the buddhakāya (बुद्धकाय).

佛道  The way of Buddha, leading toBuddhahood; intp. as bodhi (बोधि), enlightenment, gnosis.

佛部  The groups in which Buddhaappears in the Garbhadhātu and Vajradhātu respectively.

佛陀  v. 佛 There are numerous monks from India and Central Asia bearing thisas part of their names.

佛陀什  Buddhajīva, who arrived in Chinafrom Kashmir or Kabul, A.D. 423.

佛陀伐那山  Buddhavanagiri, 'a mountain nearRājagṛha famous for its rock caverns, in one of which Śākyamumi lived for atime.' Eitel.

佛陀僧訶  Buddhasiṃha, a disciple of Asaṅga,probably fifth century A.D., about whose esoteric practices, lofty talents, andfinal disappearance a lengthy account is given in the Fan Yi Ming Yi 翻譯名義; it is also a title of 佛圖澄 q.v.

佛陀多羅  (佛陀多羅多) Buddhatrāta of Kashmir or Kabul, was a translator about 650.

佛陀扇多  Buddhaśānta, of Central India,translator of some ten works from 525-539.

佛陀提婆  Buddhadeva.

佛陀槃遮  Buddhavaca.

佛陀毱多  Buddhagupta, "a Buddhisticking of Magadha, son and successor of Śakrāditya," Eitel.

佛陀波利  Buddhapāla, came fromKabul to China 676; also Buddhapālita, a disciple of Nāgārjuna and founder of the 中論性教.

佛陀耶舍  Buddhayaśas, of Kashmir or Kabul,tr. four works, 408-412.

佛陀蜜多羅  Buddhamitra, the ninth patriarch.

佛陀跋陀羅  Buddhabhadra, of Kapilavastu,came to China circa 408, introduced an alphabet of forty-two characters andcomposed numerous works; also name of a disciple of Dharmakoṣa, whom Xuanzangmet in India, 630-640.

佛陀難提  Buddhanandi, of Kāmarūpa,descendant of the Gautama family and eighth patriarch.

佛陀馱沙  Buddhadāsa, ofHayamukha 阿耶穆佉 author of the 大毗婆沙論.

佛隴  Name of a peak at the southwestcorner of Tiantai; also a name for Zhiyi 智顗 q.v.

佛頂  Śākyamuni in the third court ofthe Garbhadhātu is represented as the佛頂尊 in meditation as Universal WiseSovereign. The 五佛頂q.v. Five Buddhas are on his leftrepresenting his Wisdom. The three 佛頂 on his right are called 廣大佛頂, 極廣大佛頂, and 無邊音聲佛頂; in all they are the eight 佛頂.

佛頂印  The characteristic sign on aBuddha's head, short curls, topknot, or uṣnīṣa (उष्नीष).

佛頂咒  楞嚴咒 sitātapatroṣṇīṣa-dhāraṇī (सितातपत्रोष्णीष-धारणी); the white-umbrella dhāraṇī (धारणी) in the 首楞嚴經.

佛頂骨  buddhoṣṇīṣa(बुद्धोष्णीष); the skull or cranialprotuberance on the Buddha's head; one of his characteristic marks.

佛願  The vow of Buddha to save allbeings.

佛馱  佛駄 Used incertain names for 佛陀 Buddha.

佛馱什  Buddhajīva.

佛馱斯那  Buddhasena.

佛馱笈多  Buddhagupta.

佛馱耶  ? Buddhāya.

佛馱耶舍  Buddhayaśas, known as the'red-beard Vibhāṣā.'

佛馱踐陀羅  Buddhabhadra.

佛骨  A bone of the Buddha, especiallythe bone against whose reception by the emperor Xianzong the famous protest ofHanyu was made in 819.

佛鳴  Buddhaghoṣa, the famouscommentator and writer of the Hīnayāna School and of the Pali canon. He was"born near the Bo Tree, at Buddha Gayā, and came to Ceylon about A.D.430". "Almost all the commentaries now existing (in Pali) areascribed to him". Rhys Davids.

作  To make, do, act, be; arise.

作佛  To become or be a Buddha; to cutoff illusion, attain complete enlightenment, and end the stage of bodhisattvadiscipline.

作佛事  To do the works of Buddha;perform Buddhist ceremonies. 作善 To do good, e.g. worship, bestowalms, etc.

作家  Leader, founder, head of sect, aterm used by the 禪 Chan (Zen) or Intuitive school.

作惡  To do evil.

作意  cittotpāda(चित्तोत्पाद); to have the thoughtarise, be aroused, beget the resolve, etc.

作戒  Obedience to the commandments,external fulfillment of them; also called 表色, in contrastwith 無作戒, 無表色 the inner grace; moral action in contrast with inner moralcharacter.

作持戒  Active keeping of thecommandments, active law in contrast with 止持戒 passive,such as not killing, not stealing, etc. v. 持犯.

作梵  (作梵唄) The call to order in the assembly.

作業  Karma produced, i.e. by the actionof body, words, and thought, which educe the kernel of the next rebirth.

作法  Karma, which results from action,i.e. the "deeds" of body or mouth; to perform ceremonies.

作法得  To receive ceremonial ordinationas a monk.

作法懺  (作法懺悔) One of the three kinds of monastic confession and repentance.

作法界  The place of assembly forceremonial purposes.

作犯  Transgression, sin by action,active sin.

作用  Function, activity, act.

作禮  To pay one's respect by worship;to make an obeisance.

作者  kartṛ(कर्त्ड़्); a doer, he who doesthings, hence the ātman (आत्मन्), ego, or person within; the active element, or principle; one ofthe sixteen non-Buddhist definitions of the soul. Also kāraṇa (कारण), a cause, maker, creator, deity.

作舉  The accusation of sin madeagainst particular monks by the virtuous monk who presides at the pravāraṇa (प्रवारण) gathering on the last day of the summer's rest.

作願門  To make a vow to benefit self andothers, and to fulfil the vow so as to be born in the Pure Land of Amitābha.The third of the five doors or ways of entering the Pure Land.

作麼  (作麼生) How? What? What are you doing?

使 To send; cause; a messenger; apursuer, molester, lictor, disturber, troubler, intp. as 煩惱 kleśa (क्लेश), affliction, distress, worldly cares, vexations, and as consequent reincarnation.There are categories of 10, 16, 98, 112, and 128 such troublers, e. g. desire,hate, stupor, pride, doubt, erroneous views, etc., leading to painful resultsin future rebirths, for they are karma-messengers executing its purpose. Also 金剛童子 q. v.

來  āgama(आगम); āgam(आगम्)-; āgata(आगत). Come, the coming, future.

來世  Future world, or rebirth.

來應  To come in response to aninvitation; to answer prayer (by a miracle).

來果  The fruit or condition of thenext rebirth, regarded as the result of the present.

來生  Future rebirth; the future life.

來迎  The coming of Buddhas to meet thedying believer and bid welcome to the Pure Land; the three special welcomersare Amitābha, Avalokiteśvara, and Mahāsthāmaprāpta.

侍  Attend; wait on; attendant.

侍者  An attendant, e. g. as Ānanda wasto the Buddha; assistants in general, e. g. the incense-assistant in a temple.

供  pūjā(पूजा); to offer (in worship), tohonour; also to supply; evidence.

供佛  To offer to Buddha.

供具  供物 Offerings, i.e. flowers, unguents; water, incense, food, light.

供天  天供 The deva (देव)s who serve Indra.

供奉  To offer; the monk who serves atthe great altar.

供帳  The Tang dynasty register, orcensus of monks and nuns, supplied to the government every three years.

供帳雲  The cloud of Bodhisattvas whoserve the Tathāgata.

供養  To make offerings of whatevernourishes, e. g. food, goods, incense, lamps, scriptures, the doctrine, etc.,any offering for body or mind.

依  To depend, rely on; dependent,conditioned; accord with.

依他  Dependent on or trusting tosomeone or something else; trusting on another, not on self or 'works.'

依他十喻  The unreality of dependent orconditioned things, e. g. the body, or self, illustrated in ten comparisons:foam, bubble, flame, plantain, illusion, dream, shadow, echo, cloud, lightning;v. 維摩詰經 2.

依他心  The mind in a dependent state,that of the Buddha in incarnation.

依他性  (依他起性) Not having an independent nature, not a nature of its own, butconstituted of elements.

依他自性  One of the 三性 dependent on constructive elements and without a nature of its own.

依圓  Dependent and perfect, i. e. thedependent or conditioned nature, and the perfect nature of the unconditioned bhūtatathatā (भूततथता).

依地  The ground on which one relies;the body, on which sight, hearing, etc., depend; the degree of samādhi (समाधि) attained; cf. 依身.

依報  v. 依正.

依怙  To rely on, depend on.

依果  idem 依報 v. 依正.

依止  To depend and rest upon.

依止師  依止阿闍梨 The ācārya (आचार्य), or master of a junior monk.

依止甚深  The profundity on which allthings depend, i. e. the bhūtatathatā (भूततथता); also the Buddha.

依正  The two forms of karma resultingfrom one's past; 正報 being the resultant person, 依報 being the dependent condition or environment, e. g. country,family, possessions, etc.

依法不依人  To rely upon the dharma, or truthitself, and not upon (the false interpretations of) men.

依版  禪版 A board tolean against when in meditation.

依言真如  The bhūtatathatā(भूततथता) in its expressible form, asdistinguished from it as 離言 inexpressible.

依身  The body on which one depends, oron which its parts depend, cf. 依他.

依通  The magical powers which dependupon drugs, spells, etc., v. 五通.

便  Convenient, convenience; then,so; easy; cheap.

便利  Convenient and beneficial; tourinate or evacuate the bowels; a latrine.

便旋  A mere turn, i.e. immediate andeasy.

便膳那  (or 便善那or 便社那); [扁*瓜]膳便vyañjana (व्यञ्जन), 'making clear, marking, distinguishing,' M. W. a 'relish'; intp.by 文 a mark, sign, or script which manifests the meaning; also 味 a taste or flavour, that which distinguishes one taste fromanother.

係  Connect, bind, involve; is, are.

係念  To think of, be drawn to.

俄  Suddenly, on the point of.

俄那缽底  Gaṇapati, v. 誐.

俗  common, ordinary, usual, vulgar.

俗人  gṛhastha(ग्ड़्हस्थ), an ordinary householder;an ordinary man; the laity.

俗塵  Common dust, earthly pollution.

俗形  Of ordinary appearance, e.g. thelaity.

俗我  The popular idea of the ego orsoul, i.e. the empirical or false ego 假我 composed of the five skandha (स्कन्ध)s.  This is to be distinguished from the true ego 真我 or 實我, the metaphysical substratum fromwhich all empirical elements have been eliminated; v.八大自在我.

俗戒  The common commandments for thelaity.

俗智  Common or worldly wisdom, whichby its illusion blurs or colours the mind, blinding it to reality.

俗流  The common run or flow.

俗諦  世諦 Commonprinciples, or axioms; normal unenlightened ideas, in contrast with reality.

保  Protect, ward, guard; guarantee.

保境將軍  The guardian general of theregion.

信  śraddhā(श्रद्धा). Faith; to believe; belief;faith regarded as the faculty of the mind which sees, appropriates, and truststhe things of religion; it joyfully trusts in the Buddha, in the pure virtue ofthe triratna (त्रिरत्न) and earthly and transcendental goodness; it is the cause of thepure life, and the solvent of doubt. Two forms are mentioned: (1) adhimukti (अधिमुक्ति), intuition, tr. by self-assured enlightenment. (2) śraddhā (श्रद्धा), faith through hearing or being taught. For the Awakening ofFaith, Śraddhotpāda, v. 起信論.

信仰  To believe in and look up to.

信伏  To believe in and submit oneselfto.

信力  śraddhābala(श्रद्धाबल). The power of faith; oneof the five bala (बल) or powers.

信受  The receptivity and obedience offaith; to believe and receive (the doctrine).

信受奉行  In faith receive and obey, asentence found at the end of sutras.

信向  To believe in and entrust oneselfto the triratna (त्रिरत्न) 三寶.

信士  upāsaka(उपासक), 信事男 a male devotee, who remains in the world as a lay disciple. Abestower of alms. Cf. 優.

信女  upāsikā(उपासिका). A female devotee, whoremains at home. Cf. 優.

信度  Sindhu, Sindh, Scinde, 辛頭 the country of 信度河 the Indus, one of the 'fourgreat rivers.'  Sindhu is a general name for India, but refers especially tothe kingdom along the banks of the river Indus, whose capital was Vichavapura.

信德  The merit of the believing heart;the power of faith.

信心  A believing mind, which receiveswithout doubting.

信忍  Faith-patience, faith-endurance:(1) To abide patiently in the faith and repeat the name of Amitābha. (2) Tobelieve in the Truth and attain the nature of patient faith. (3) According toTiantai the 別教 meaning is the unperturbed faith of the Bodhisattva (that all dharma (धर्म) is unreal).

信慧  Faith and wisdom, two of the 五根.

信戒  Faith and morals, i.e. the morallaw, or commandments; to put faith in the commandments.

信手  Faith, regarded as a handgrasping the precious truth of Buddha.

信施  Almsgiving because of faith; thegifts of the faith.

信根  śraddhendriya(श्रद्धेन्द्रिय). Faith, one of thefive roots or organs producing a sound moral life.

信樂  To believe and rejoice in the dharma (धर्म); the joy of believing.

信水  Faith pure and purifying likewater.

信海  The ocean of faith: the truevirtue of the believing hear is vast and boundless as the ocean.

信珠  The pearl of faith; as faithpurifies the hear it is likened to a pearl of the purest water.

信現觀  Firm faith in the triratna (त्रिरत्न) as revealing true knowledge; one of the 六現觀.

信種  The seed of faith.

信藏  The treasury of faith (whichcontains all merits).

信行  Believing action; faith andpractice.  Action resulting from faith in another's teaching, in contrast with 法行 action resulting from direct apprehension of the doctrine; theformer is found among the 鈍根, i.e. those of inferior ability,the latter among the 利根, i.e. the mentally acute.

信解  Faith and interpretation, i.e. tobelieve and understand or explain the doctrine; the dull or unintellectualbelieve, the intelligent interpret; also, faith rids of heresy, interpretationof ignorance.

信解行證  Faith, interpretation,performance, and evidence or realization of the fruit of Buddha's doctrine.

信順  To believe and obey.

信首  Faith as the first and leadingstep.

信鼓  The drum or stimulant of faith.

修  To put in order, mend, cultivate,observe. Translit. su (सु), sū (सू). Cf. 須; 蘇.

修伽陀  Sugata, one who has gone theright way, one of a Buddha's titles; sometimes intp. as well-come (Svāgata). Also 修伽多; 修伽度; 修揭多 (or 蘇揭多); 沙婆揭多; 莎伽 (莎伽陀).

修利  Sūrya, 蘇利耶 the sun; also name of a yakṣa (यक्ष), the ruler of the sun.

修善  To cultivate goodness; thegoodness that is cultivated, in contrast with natural goodness.

修堅  Firmness in observing ormaintaining; established conviction, e.g. of the 別教 bodhisattva that all phenomena in essence are identical.

修多羅  Sutra; from siv (सिव्), to sew, tothread, to string together, intp. as 綖, i.e. 線 thread, string; strung together as a garland of flowers. Sutras oraddresses attributed to the Buddha, usually introduced by 如是我聞 thus have I heard, Evam mayā śrutam(एवम्मया श्रुतम्) It is intp. by 經 a warp, i.e. the threads on which a piece is woven; it is the sūtra-piṭaka (सूत्र-पिटक), or first portion of the Tripiṭaka; but is sometimes applied to thewhole canon. It is also intp. 契 or契經 scriptures. Also 修單羅; 修妬路; 修多闌; 修單蘭多; 素呾纜 (or 素怛纜); 蘇多羅 (or 蘇呾羅). A clasp on the seven-piecerobe of the 真宗 Shin sect.

修性  To cultivate the nature; thenatural proclivities.

修性不二門  The identity of cultivation andthe cultivated.

修惑  Illusion, such as desire, hate,etc., in practice or performance, i.e. in the process of attainingenlightenment; cf. 思惑.

修惡  To cultivate evil; cultivatedevil in contrast with evil by nature.

修懺  To undergo the discipline ofpenitence.

修所斷  To cut of illusion in practice,or performance.

修生  That which is produced bycultivation, or observance.

修禪六妙門  The six mysterious gates or waysof practising meditation, consisting mostly of breathing exercises.

修羅  asura(असुर), demons who war with Indra; v.阿修羅; it is also sura (सुर), which means a god, or deity.

修羅軍  The army of asura (असुर)s, fighting on the 修羅場 asura (असुर) battlefield against Indra.

修羅道  (or 修羅趣) asura (असुर) way, or destiny.

修羅酒  surā(सुरा), wine, spirits; but it is alsointp. as asura (असुर) wine, i.e. the nonexistent.

修習力  The power acquired by thepractice of all (good) conduct; the power of habit.

修行  caryā(चर्या), conduct; to observe and do;to end one's ways; to cultivate oneself in right practice; be religious, orpious.

修行住  A bodhisattva's stage of conduct,the third of his ten stages.

修跋拏  suvarṇa(सुवर्ण); 修越拏; 蘇伐剌 gold.

修造局  A workshop (in a monastery).

修道  To cultivate the way of religion;be religious; the way of self-cultivation. In the Hīnayāna the stage from anāgāmin (अनागामिन्) to arhat (अर्हत्); in Mahāyāna one of the bodhisattva stages.

修陀里舍那  sudarśana(सुदर्शन), intp. 善見 beautiful, given as the name of a yakṣa(यक्ष); cf. also 蘇.

俱  All, every; translit. ku (कु), ko (को); cf. 拘; 鳩; 究; 居; 窟; 巨.

俱不成  (俱不極成) All incomplete; a fallacy in the comparison, or example, whichleaves the syllogism incomplete.

俱不遣  A fallacy in the syllogism caused byintroducing an irrelevant example, one of the thirty-three fallacies.

俱俱羅  kukkuṭa(कुक्कुट) is a cock, or fowl; this isintp. As the clucking of fowls: cf. 究 and 拘.

俱俱羅部  Kaukkuṭikāḥ is described as oneof the eighteen schools of Hīnayāna; cf. 拘; 鳩; 窟; 居.

俱利伽羅  A kind of black dragon; also 俱力迦 (俱力迦羅); 俱哩迦 (or 俱哩劒); 古力迦; 加梨加; 迦羅迦; 律迦, etc. It is one of the symbols of 不動明王, connectedwith his sword.

俱吠羅  Kuvera; Kubera; the god ofriches, Vaiśravaṇa, regent of the north; having three legs and eight teeth; inJapan Bishamon. Also 俱乞羅 and numerous other names; cf. 毘.

俱夜羅  Things that go with the almsbowl,e.g. spoon, chopsticks, etc.

俱摩羅  kumāra(कुमार), a boy, youth; cf. 拘.

俱摩羅天  A youthful deva (देव).

俱攞  kūla(कूल), a slope, a shore; a mound; a smalldagoba in which the ashes of a layman are kept. kula(कुल), a herd, family, household.

俱攞缽底  kulapati(कुलपति), the head of a family, ahouseholder.

俱有  Existing together; all being,existing, or having.

俱有依  俱有根 Things orconditions on which one relies or from which things spring, e.g. knowledge.

俱有因  sahabhūhetu(सहभूहेतु), mutual causation, thesimultaneous causal interaction of a number of things, e.g. earth, water, fire,and air.

俱有法  Co-existent, co-operative thingsor conditions.

俱毘留波叉  Defined variously, but inindicative of Virūpākṣa, the three-eyed Śiva; the guardian ruler of the West,v. 毘.

俱毘羅  (1) kumbhīra(कुम्भीर), crocodile; also鳩鞞羅; 俱尾羅. (2) Kuvera, Kubera, the guardian king of the north, v. 毘沙門 Vaiśravaṇa, the god of wealth.

俱毘陀羅  kovidāra(कोविदार), 拘鞞陀羅 Bauhinia variegata; also one of the trees of paradise. M.W. Said tobe the tree of the great playground (where the child Śākyamuni played).

俱生  Natural, spontaneous, inborn asopposed to acquired.

俱生惑  Natural doubt, inborn illusion,in contrast to doubt or illusion acquired, e.g. by being taught.

俱生法  Spontaneous ideas or things.

俱生神  The spirit, born at the same timeas the individual, which records his deeds and reports to Yama. Another versionis the two spirits who record one's good and evil. Another says it is the ālaya-vijñāna (आलय-विज्ञान).

俱生起  Arising and born with one;spontaneous.

俱留孫  Krakkucchanda, fourth of the sevenancient buddhas, first of the buddhas of the present age. Cf. 拘.

俱盧洲  Kurudvīpa;Uttarakuru. The northern of the four continents of a world; cf. 大洲 and 鬱.

俱盧舍  krośa(क्रोश), the distance the lowing ofan ox or the sound of a drum can be heard, circa 5 li(लि). Cf. 拘.

俱睒彌  Kauśāmbī; 俱賞彌 (or 俱舍彌) Vatsapattana, an ancient cityof central India, identified with the village of Kosam on the Jumna, 30 milesabove Allahabad. These are old forms as are 拘深; 拘翼; 拘鹽惟, and forms with 巨 and 鳩; the newer forms being 憍賞彌 (or 憍閃彌).

俱空  Both or all empty, or unreal,i.e. both ego and things have no reality.

俱緣果  bījapūra(बीजपूर), or bījapūraka (बीजपूरक); described as a citron. M.W. A fruit held in one of the hands ofKunti Guanyin.

俱胝  koṭī(कोटी), 俱致; 拘致; a crore, 10 millions; intp. as 100,000; 1,000,000; or 10,000,000.

俱舍  kośa(कोश), 句捨 cask, box, treasury; translated 藏 store, also 鞘 sheath, scabbard; especially the 俱舍論 Abhidharma-kośa-śāstra, v. 阿, composed by Vasubandhu, tr. byParamārtha and Xuanzang.

俱舍宗  The Abhidharma or Piṭaka School.

俱蘇摩  kusuma(कुसुम), a flower, flowers; v. 拘.

俱蘇摩摩羅  kusumamālā(कुसुममाला), a wreath, garland.

俱蘇摩跋低  Kusumavatī; name of a buddha-realm.

俱蘇洛  (俱蘇洛迦) kuśūla (कुशूल); a 'bin' skirt, worn by nuns; also 厥蘇洛迦; 祇修羅 (or 瞿修羅 or 厥修羅).

俱蘭吒  kuraṇṭa(कुरण्ट); yellow amaranth; intp. as ared flower, among men with 10 leaves, among deva(देव)s 100, among buddhas 1,000; alsoas a material thing, i.e. something with resistance. Cf. 拘.

俱解脫  Complete release, i.e. thefreedom of the arhat (अर्हत्) from moral and meditative hindrances.

俱遜婆  kusumbha(कुसुम्भ); safflower, saffron.

俾  To cause, enable.

俾沙闍羅所  Bhaiṣajyarāja, the Buddha ofmedicine, or king of healing, v. 藥師 19.

俾禮多  preta(प्रेत), a hungry ghost, v. 鬼 10.

倍  Double, double-fold, a fold; toturn from or against, to revolt.

倍離  To turn from and depart from.

倒  To fall, lie down; to pour;upside down, inverted, perverted; on the contrary.

倒凡  Perverted folk, the unenlightenedwho see things upside down.

倒合  A fallacious comparison in asyllogism.

倒懸  Hanging upside down; thecondition of certain condemned souls, especially for whom the Ullambana (orLambana, cf. 盂) festival is held in the seventh month; the phrase is used as a tr.of Ullambana, and as such seems meant for Lambana.

倒我  The conventional ego, the reverseof reality.

倒見  Cf. 顛 19. Upside-down or inverted views, seeing things as they seem, notas they are, e.g. the impermanent as permanent, misery as joy, non-ego as ego,and impurity as purity.

倒離  The fallacy of using a comparisonin a syllogism which does not apply.

借  To borrow, lend.

借花獻佛  To borrow a flower to offer toBuddha, i.e. to serve him with another's gift.

值  To meet; happen on; attend to;worth, valued at.

值遇  To meet, happen on unexpectedly.

假  To borrow, pretend, assume,suppose; unreal, false, fallacious. In Buddhism it means empirical; nothing isreal and permanent, all is temporal and merely phenomenal, fallacious, and unreal;hence the term is used in the sense of empirical, phenomenal, temporal,relative, unreal, seeming, fallacious, etc. The three fundamental propositionsor 三諦 are 空假中 the void, or noumenon; theempirical, or phenomenal; and the mean.

假合  假和合Phenomena, empiricalcombinations without permanent reality.

假合之身  The empirical body.

假名  Unreal names, i. e. nothing has aname of itself, for all names are mere human appellations.

假名世間  The world of unreal names, i. e.the phenomenal world of sentient beings.

假名有  Things which exist only in name,i. e. all things are combinations of other things and are empirically named.

假名菩薩  One who may be called abodhisattva because he has attained the 十信 q. v.

假實  False and true, unreal and real,empirical and real, etc.

假我  The empirical ego of the five skandha (स्कन्ध)s.

假有  The phenomenal, which in realityno more exists than turtle's hair or rabbit's horns.

假色  Invisible, or internal form, i.e. spiritual form.

假觀  The meditation on relative truth,or phenomenal and therefore illusory existence, in comparison with 空 and 中 q. v.

假設  prajñapti; ordinary teaching,doctrines derived from the phenomenal.

假門  The sects which rely onexternals, i. e. on 'works' for salvation, in contrast with faith in Amitābha.

偈  gāthā(गाथा), metrical hymn or chant, oftenoccurring in sutras and usually of 4, 5, or 7 words to the line. Also 偈他 cf. 伽陀.

偈讚  To sing in verse the praises ofthe object adored.

偈頌  偈陀 Hymn, chant;to hymn.

偏  To or on one side, deflected,one-sided, biased, partial, prejudiced.

偏圓  Partial and all-embracing,relative and complete, e. g. Hīnayāna and Mahāyāna, also the intermediateschools (between Hīnayāna and Mahāyāna) and the perfect school of Tiantai.

偏執  To hold firmly to a one-sidedinterpretation; bigoted.

偏小  The partial and minor teaching ofthe Buddha during the first twelve years of his ministry.

偏小情  The partial or narrower Hīnayānaidea that though the ego is unreal, things are real.

偏教  權教 Partial orrelative teaching; Tiantai regarded its own teachings the complete, or finaland all-embracing teaching of the Buddha, while that of the 法相, 三論, etc., was partial and imperfect; in like manner, the threeschools, 藏,通 and 別, piṭaka,intermediate, andseparate, were partial and imperfect.

偏真,  偏空, 單空The Hīnayāna doctrine of unreality, a one-sided dogma in contrast with thetranscendental reality of Mahāyāna.

偏衫  The monk's toga, or robe, thrownover one shoulder, some say the right, other the left.

偏袒  Bare on one side, i. e. to wearthe toga, or robe, over the right shoulder, baring the other as a mark ofrespect.

偏門  A side door, one through whichoffenders are expelled.

停  To stop, rest, settle, delay.

停心  To fix or settle the mind inmeditation, cf. 五停心觀.

健  Sturdy, strong, hard, bold;unwearied; translit. ga (ग), gha (घ).

健勇坐  The heroic posture of the Buddhawith his feet on his thighs soles upward.

健南  ghana, a mass, also 健男; 鍵南 (or 蹇南 or 羯南) ; it is intp. as a hard, solid lump, the human embryo formed fromthe fourth to the seventh day.

健拏驃訶  Gandha-vyuha, tr. by 華嚴 q. v.

健達縛  Gandharva, v. 乾.

健陀  健杜; 健達 gandha, smell, scent; a tree producing incense; the first and lastalso mean (as do 乾陀 and 乾馱) kaṣāya, a colour composed of red and yellow, the monk's robe, butthe sounds agree better with kanthā, the patch-robe. Also used for skandha (स्कन्ध), v. 塞建陀, the five constituents; also forgandharvas, v. 乾闥婆.

健陀俱知  gandhakuṭī, the house of scent,or incense, a temple.

健陀摩陀摩羅  Gandhamādanamāla, the hill ofintoxicating perfume.

健馱梨  ? gandhārī, a spell that givespower to fly.

健馱羅  Gandhāra, v. 乾陀羅.

偶  An image; a mate; unexpectedly.

偶像  An image, an idol.

偷  [偷] Remiss; to steal; stealthy.

偷婆  stūpa(स्तूप), cf. 塔.

偷盜  Steal, rob; one of the ten sins.

偷蘭  (偷蘭遮耶), 薩偷羅; 因蘭 sthūlātyaya, a great transgression, one of the major transgressions of amonk or nun.

偽  False, counterfeit, forged. Falseor forged sūtra (सूत्र)s which were produced after the Wei dynasty; catalogues of theseforged sūtra (सूत्र)s are given in various books.

傀  Gigantic, monstrous, part manpart devil; a puppet.

傀儡子  A puppet, marionette.

傅  To superintend, teach; a tutor;to paint; a function; annex.

傅訓  The instructions of a teacher: toinstruct.

傍  Near, adjoining, side, dependent.

傍生  tiryagyoni(तिर्यग्योनि), 'born of or as ananimal' (M. W.); born to walk on one side, i.e. belly downwards, because of sinin past existence.

傍生趣  The animal path, that of rebirthas an animal, one of the six gati (गति).

傳  To transmit, pass on, hand down,promulgate, propagate; tradition; summon; interpret; record; the Abhidharma.

傳心  To pass from mind to mind, topass by narration or tradition, to transmit the mind of Buddha as in theIntuitional school, mental transmission.

傳戒  To transmit the commandments, togrant them as at ordination.

傳持  To maintain what has beentransmitted; to transmit and maintain.

傳教  To spread the teaching, ordoctrine; to transmit and instruct.

傳法  To transmit, or spread abroad theBuddha truth.

傳燈  To transmit the light, pass onthe lamp of truth.

傳衣  To hand down the mantle, orgarments.

傳通  Universal propagation; unhinderedtransmission.

傷  To injure, wound, hurt, harm,distress, A tr. of yakṣa (यक्ष).

傷命  Injury to life.

傷和氣  To disturb the harmony.

像  pratirūpa(प्रतिरूप); pratirūpaka (प्रतिरूपक). Like, similar, resemblance; semblance; image; portrait; form,formal.

像化  The religion of the image orsymbol Buddhism. Also the second or formal period of the teaching of Buddhismby symbol, v. 像法.

像始  The beginning of the formalperiod.

像季  The end of the formal period.

像教  idem 像化.

像末  The two final stages of Buddhism.

像法  saddharma-pratirūpaka(सद्धर्म-प्रतिरूपक); the formal orimage period of Buddhism; the three periods are 正像末, those of the real, the formal, and the final; or correct, semblance,and termination. The first period is of 500 years; the second of 1,000 years;the third 3,000 years, when Maitreya is to appear and restore all things. Thereare varied statements about periods and dates, e.g. there is a division of fourperiods, that while the Buddha was alive, the early stage after his death, thenthe formal and the final periods.

像經  Images and sūtra (सूत्र)s.

像運  The period of formality, orsymbolism.

僕  A servant.

僕呼繕那  bahujanya(बहुजन्य), intp. 眾生 all the living, all who are born.

僕拏  Intp. as a digital sign; thefourth of the twelve ways of placing the hands together.

僧  僧伽 saṅgha (सङ्घ), an assembly,collection, company, society. The corporate assembly of at least three(formerly four) monks under a chairman, empowered to hear confession, grantabsolution, and ordain. The church or monastic order, the third member of the triratna (त्रिरत्न). The term 僧 used alone has come to mean amonk, or monks in general. Also僧佉, 僧加, 僧企耶.

僧伍  The monastic ranks.

僧伽吒  僧伽多; 僧伽陀 saṅghata (सङ्घत), an assemblage; also the final hurricane in the kalpa (कल्प) of destruction.

僧伽婆尸沙  v. 僧殘.

僧伽婆羅  Saṅghapāla; a monk of 扶南國 ? Siam, who tr. ten or eleven works A.D. 506-520.

僧伽梨  or 僧伽黎 v. 僧伽胝 saṅghātī(सङ्घाती).

僧伽羅  Siṃhala, Ceylon; also name of theBuddha in a previous incarnation when, as a travelling merchant, he, along with500 others, was driven on to the island; there the rākṣasī(राक्षसी)s bewitched them; later theBuddha and his companions (like the Argonauts) escaped, and ultimately hedestroyed the witches and founded his kingdom there.

僧伽胝  saṅghātī(सङ्घाती). The patch-robe, one of thethree garments of a monk reaching from shoulders to the knees and fastenedaround the waist, made up of nine to twenty-five pieces and so called 重雜衣; also 大衣 great robe; also 重 in layers and 合 composite; v. 九品.

僧伽藍  (僧伽藍摩) saṅghārāma (सङ्घाराम), a monastery with its garden or grove; also 伽藍.

僧伽補羅  Siṃhapura. Eitel says 'an ancientprovince and city of Cashmere, probably the modern Simla'.

僧伽跋摩  Saṅghavarman, an Indian monk whoarrived in Nanjing A.D. 433, tr. five works in 434, went westward in 442.

僧伽跋陀羅  Saṅghabhadra. 'A learned priestof Cashmere, a follower of the Sarvāstivādaḥ school, the author of manyphilosophical works.' Eitel.

僧伽難提  Saṅghanandi, a prince ofŚrāvastī, lived in a cave, was discovered by Rāhulata, became the sixteenthpatriarch.

僧佉  saṅkhyā(सङ्ख्या), 僧企耶; intp. 數 number, reckon, calculate; Saṅkhyā,'one of the great divisions of Hindu philosophy ascribed to the sage Kapila,and so called as 'reckoning up' or 'enumerating' twenty-five Tattvas or trueprinciples, its object being to effect the final liberation of the twenty-fifth(Purusha, the Soul) from the fetters of the phenomenal creation by conveyingthe correct knowledge of the twenty-four other Tattvas, and rightlydiscriminating the soul from them.' M.W. Cf. 迦 and 數.

僧侶  Monastic companions, or company.

僧俗  Monks and the laity.

僧儀  The monastic custom, i.e. shavinghead and beard, wearing the robe, etc.

僧可  Name of 慧可 Huike, second patriarch of the Intuitive School.

僧吉隸鑠  saṅkleśa(सङ्क्लेश), whatever defiles, e.g.the passions.

僧坊  僧房 A vihāra (विहार), or saṅghārāma (सङ्घाराम), a monastery; also a nunnery.

僧塞迦羅  saṃskāra(सṃस्कार), impressions resulting from action, the fourth skandha (स्कन्ध).

僧官  Director of monks, an officialfirst appointed by the government in the fourth century A.D.; then and laterthe office was called 僧正; 僧統; 僧錄 (僧錄司).

僧寶  saṅgha(सङ्घ), the idealized church, thethird member of the triratna (त्रिरत्न).

僧寶果  The perfect arhat (अर्हत्) who has not to be reborn.

僧尼  Monks and nuns.

僧戒  The ten prohibitions; thecomplete commands for monks.

僧柯慄多弭  saṃskṛtam(सṃस्क्ड़्तम्), which means composite, compounded, perfected, but intp. as active,phenomenal, causally produced, characterized by birth, existence, change, anddeath.

僧柯者  idem僧迦舍. sāṅkāśya (साङ्काश्य).

僧次  In order of monastic age,according to years of ordination.

僧殘  saṅghāvaśeṣa(सङ्घावशेष); Pali, saṅghādiśeṣa. A sin of an ordained person,requiring open confession before the assembly for absolution, or riddance 殘; failing confession, dismissal from the order. Thirteen of thesesins are of sexual thoughts, or their verbal expression, also greed, even forthe sake of the order, etc.

僧眾  The body or assembly of monks.

僧祇  sāṅghika(साङ्घिक), relating to a saṅgha (सङ्घ); a complete set of land and buildings for a monastery.

僧祇律  Sāṅghikā-vinaya, the rules formonks and nuns.

僧祇支  saṅkakṣikā(सङ्कक्षिका) or uttarasaṅghāṭī (उत्तरसङ्घाटी), described as a kind of toga passed over the left shoulder andunder the right armpit; also 僧迦; 僧竭支; 僧卻崎; 僧腳欹迦; 祇支; 竭支.

僧祇物  Monastic possessions, or things.

僧祇部  Sāṅghikāḥ, the Mahāsāṅghikāḥschool, v. 大眾部.

僧自恣日  The 15th of the 7th month; thelast day of the summer retreat, on which the monks confessed their sins.

僧若  sañjñā(सञ्ज्ञा); saṃjñā (सṃज्ञा), the third of the five skandha (स्कन्ध)s, i.e. 想 thought, ideation, consciousness.

僧訶  siṃha(सिṃह), a lion, also 僧伽.

僧迦舍  Sāṅkāśya, an ancient kingdom andcity in Northern India (v. Kapitha 劫). The modern Samkassam, now avillage 45 miles north-west of Kanauj. Also 僧伽施.

僧那  (僧那僧涅) sannāha (सन्नाह) (-sannaddha (-सन्नद्ध)), girding on armour, intp. as a Buddha's or bodhisattva (बोधिसत्त्व)'s great Vow.

僵  Stiff, rigid; prostrate.

僵娑洛  saṃsāra(सṃसार), course, transmigration, v. 散 and 生死.

僻  Perverse, base, depraved;partial, prejudiced; rustic, secluded.

僻見  Perverse, incorrect, or depravedviews.

儀  Manner, mode, style; ceremony,etiquette.

儀式  儀軌 Mode, style,manner.

億  A number varying from the Chinese100,000 to a Buddhist 1,000,000, 10,000,000, and 100,000,000.

儒  A scholar; learned. Confucian.

儒童菩薩  Learned-youth Bodhisattva, i.e. Confucius,he having been sent from India by the Buddha to instruct China! Also a name ofŚākyamuni in a previous existence.

償  To repay, compensate; cf, 商.

優  Abundant, excessive; exceptional,extra; at ease; an actor; chiefly translit. u (उ) sounds, cf. 鬱, 憂, 烏, etc.

優填  Udayana, king of Kauśāmbī andcontemporary of Śākyamuni, who is reputed to have made the first image of the Buddha;also 優陀延; 于闐; 鄔陀衍那; 嗢陀演那伐蹉 Udayana Vatsa. Cf. 巨, 俱, 拘, and 弗沙王.

優多羅  uttarā(उत्तरा). Upper, superior, higher,further.

優婆  cf. 優波.

優婆塞  upāsaka(उपासक), 優婆娑柯; 優波娑迦; 鄔波塞 (鄔波塞伽); 鄔波索迦 (or 鄔波素迦); 伊蒲塞. Originally meaning a servant,one of low caste, it became the name for a Buddhist layman who engages to observethe first five commandments, a follower, disciple, devotee.

優婆夷  upāsikā(उपासिका). 優波夷; 優婆斯; 優婆私柯; 優波賜迦; 鄔婆斯迦 (or 鄔波斯迦) Female lay disciples whoengage to observe the first five commandments.

優婆尼沙陀  (or 優婆尼沙曇) Upaniṣad, v. 優波.

優婆掘多  v. Upagupta, infra.

優婆提舍  upadeśa(उपदेश); 優婆題舍; 優波提舍 (or 優波替舍); 鄔波題鑠 (or 鄔波弟鑠). Discourses and discussions byquestion and answer; one of the twelve divisions of the Canon; a synonym forthe Abhidharma, also for the Tantras.

優婆毱多  Upagupta, 優婆鞠多 (or 優婆掘多); 優波笈多 (or 優波毱多); 鄔波毱多 (or 鄔波級多 or 鄔波屈多); 烏波毱多. A 'śūdra(शूद्र) by birth, who entered uponmonastic life when 17 years old'. Eitel. He was renowned as almost a Buddha,lived under King Aśoka, and is reputed as the fifth patriarch, 200 years afterthe Nirvāṇa.

優婆至沙  (or 優婆室沙) Upatiṣya, i.e. Śāriputra, v. 舍.

優婆離  Upāli 優婆利; 優波利 (or 優波離); 鄔波離 A barber of śūdra (शूद्र) caste, who became a disciple of Śākyamuni, was one of the three sthavira (स्थविर)s of the first Synod, and reputed as the principal compiler of theVinaya, hence his title 持戒 Keeper of the Laws. There wasanother Upāli, a Nirgrantha ascetic.

優婆馱耶  upādhyāya(उपाध्याय), 'a sub-teacher'; 'aspiritual teacher.' M.W. A general term for monk. There are various names,etc., beginning with 優; 憂; 鄔; 塢; 郁, etc.

優曇  (優曇缽) The udumbara (उदुम्बर) tree; supposed to produce fruit without flowers; once in 3,000 yearsit is said to flower, hence is a symbol of the rare appearance of a Buddha. TheFicus glomerata. Also 優曇婆羅; 烏曇跋羅; 鄔曇婆羅.

優樓  (優樓迦) Ulūka, the owl; a ṛṣi (ड़्षि) '800 years' before Śākyamuni, reputed as founder of the Vaiśeṣikaphilosophy. Also 優婁佉; 憂流迦; 嘔盧伽; 漚樓; 嗢露迦.

優樓頻螺  Uruvilvā, papaya tree;name of the forest near Gayā where Śākyamuni practised austere asceticism before his enlightenment. Also 優樓頻蠡 (or 優樓毘蠡); 烏盧頻螺 (or 烏盧頻羅); 漚樓頻螺, 優樓頻螺迦葉 and other forms; Uruvilvā Kāśyapa; 'one of the principal disciples of Śākyamuni, socalled because he practised asceticism in the Uruvilvā forest,' or 'because hehad on his breast a mark resembling the fruit of the' papaya. He 'is toreappear as Buddha Samantaprabhāsa'. Eitel.

優檀那  ? uddāna(उद्दान), fasten, bind, seal.

優波  v. 優婆.

優波娑迦  v. 優婆塞 upāsaka (उपासक).

優波婆娑  upavāsa(उपवास), to dwell in, or by; fasting,abstinence; to keep eight of the ten prohibitions.

優波尼沙土  (or 優波尼沙陀) Upaniṣad, also (優婆尼沙曇; certain philosophical ormystical writings by various authors at various periods 'attached to the Brāhmaṇas,the aim of which is the ascertainment of the secret of the Veda (theyare more than a hundred in number, and are said to have been the source of thesix darśana (दर्शन)s, or systems of philosophy)'. M.W. The best known is the Bṛhad-āraṇyaka.

優波憍舍羅  upāyakauśalya(उपायकौशल्य), the seventh pāramitā (पारमिता), cf. 波.

優波替  (優波舍) v. 舍 Upatiṣya (son of Tiṣya), i.e.Śāriputra.

優波羅懺  優婆羅叉 upalakṣana (उपलक्षन), a mark orproperty, tr. as 律 the law, or the monastic rules.

優波那訶  v. 優婆馱耶 Upādhyāya.

優波陀  v. 優缽羅 Utpala.

優波離  Upāli, v. 優婆.

優波難陀  Upananda, a disciple ofŚākyamuni; also a nāga (नाग) king.

優流漫陀  Urumuṇḍa, name of a mountain inthe Aśoka sūtra.

優畢捨  (or 優畢叉) upekṣā (उपेक्षा). The state of mental equilibrium in which the mind has no bent orattachment and neither meditates nor acts, a state of indifference. Explained by捨 abandonment.

優缽羅  utpala(उत्पल), the blue lotus, to the shapeof whose leaves the Buddha's eyes are likened; also applied to other waterlilies. Name of a dragon king; also of one of the cold hells, and one of thehot hells. Also 優缽剌; 鄔缽羅; 漚缽羅.

優襌尼  Ujjayanī, Oujein, v. 烏闍.

優陀夷  udāyin(उदायिन्), to rise, shine forth; adisciple of Śākyamuni, to appear as Buddha Samantaprabhāsa.

優陀延  v. 優陀夷 and 鄔 Udayana.

優陀那  udāna(उदान) (udānaya(उदानय)), voluntary discourses, asection of the canon.

允  Sincere, true; to assent.

允堪  Yun-k'an, a famous monk of theSung dynasty.

允若  Yun-jo, a famous monk of the Yuandynasty.

元  Beginning, first, original, head;dollar; Mongol (dynasty).

元吉樹  The tree of the origin offelicity, i. e. the bodhi (बोधि)-tree or ficus religiosa, also styled 佛樹; 道樹, and 菩提樹.

元品無明  Primal ignorance; the originalstate of avidya, unenlightenment, or ignorance; original innocence. Also 根本無明; 無始無明.

元因  原因 The originalor fundamental cause which produces phenomena, e. g. karma, reincarnation,etc.; every cause has its fruit or consequences. The idea of cause and effectis a necessary condition of antecedent and consequence; it includes suchrelations as interaction, correlation, interdependence, co-ordination based onan intrinsic necessity.

元妙  The original or fundamentalmarvel or mystery, i. e. the conception of nirvana.

元始  Prabhū, 波羅赴; 缽利部 beginning, in the beginning, primordial. Prabhū is a title of Viṣṇuas a personification of the sun.

元心  The original or primal mindbehind all things, idem the 一心 of the 起信論 Awakening of Faith, the 森羅萬象之元 source of all phenomena, the mind which is in all things.

元明  本明 Originalbrightness or intelligence; the 真如 or bhūtatathatā(भूततथता) as the source of all lightor enlightenment.

元曉  Yuan-hsiao, a famous Korean monkwho traveled, and studied and wrote in China during the Tang dynasty, thenreturned to Korea; known as 海東師 Hai-tung Shih.

元照  Name of 湛然 Chan-jan, the seventh head of the Tiantai School; he died 1116.

元祖  The original patriarch, orfounder of a sect or school; sometimes applied to the Buddha as the founder ofvirtue.

元藏  The Yuan tripiṭaka (त्रिपिटक), compiled by order of Shih Tsu (Kublai), founder of the Yuandynasty, and printed from blocks; begun in 1277, the work was finished in 1290,in 1, 422 部 works, 6, 017 卷 sections, 558 函 cases or covers. It contained 528 Mahayanist and 242 Hinayanistsutras; 25 Mahāyāna and 54 Hīnayāna vinaya; 97 Mahāyāna and 36 Hīnayāna śāstras; 108 biographies; and 332 supplementary or general works. Insize, and generally, it was similar to the Sung edition. The 元藏目錄 or Catalogue of the Yuan  tripiṭaka( त्रिपिटक) is also known as 大普寧寺大藏經目錄.

元辰星  元神星 A star thatcontrols the attainment of honors, and the riddance of sickness and distresses.The star varies according to the year star of the suppliant which is one of theseven stars in Ursa Major.

兄  Elder brother.

兄弟  Elder and younger brothers;brother, brethren, i. e. members of the fraternity.

兆  An omen; a million.

兆載永劫  The perpetual aeon of millions ofyears, the kalpa beyond numbers.

先  Fore, before, former, first;precede.

先世  A previous life, or world.

先哲  先達 One who haspreceded (me) in understanding, or achievement.

先尼  西儞迦; 霰尼 sainika, senika, martial, a commander; a class of non-Buddhists,perhaps the Jains; it may be connected with Śraiṇya, Śreṇika.

先業  Karma from a previous life.

先照高山  The rising sun first shines onthe highest mountains.

先生  Senior, sir, teacher, master,Mr.; a previous life.

先進  先輩 Of earlier,or senior rank or achievement.

先陀  (先陀婆) Saindhava, interpreted as salt, a cup, water, and a horse; born orproduced in Sihdh, or near the Indus; also a minister of state in personalattendance on the king.

先陀客  A man of renown, wealth, andwisdom.

光  光明 prabha,light, brightness, splendour, to illuminate.

光世音  idem 觀世音.

光宅  Kuang-chai, name of the templewhere 法雲 Fa-yun early in the sixth century wrote his commentary on the LotusSutra, which is known as the 光宅疏; 光宅 became his epithet. He made a division of four yāna from theBurning House parable, the goat cart representing the śrāvaka (श्रावक), the deer cart the pratyekabuddha (प्रत्येकबुद्ध), the ox-cart the Hīnayāna bodhisattva, and the great white ox-cartthe Mahāyāna bodhisattva; a division adopted by T'ien-t'ai.

光寶  Two noted monks of 大慈恩 T'zu-en monastery under the Tang dynasty, 普光 P'u-kuang and 法寶 Fa-Pao, the first the author of 俱舍論記, the second of a commentary 疏 on the same śāstra, each in30 juan.

光座  prabha-maṇḍala; the halo andthrone (of a Buddha); also 光趺.

光德國  Avabhāsa, thekingdom of light and virtue, or glorious virtue, in which Mahākāśyapa is to bereborn as a Buddha under the name of 光明 Raśmiprabhāsa.

光明  v. last entry.

光明土  The glory land, or Paradise ofAmitābha.

光明壇  The fire altar.

光明大梵  Jyotiṣprabhā, the greatillustrious Brahman, whose Buddha-realm 'is to contribute some Bodhisattvas forthat of Amitābha'. Eitel.

光明寺  光明大師 (or 光明和尚). Guangming si, temple and title of 善導 Shandao, a noted monk of the Tang dynasty under Gaozong.

光明山  The shining hill, or monastery, aname for the abode of Guanyin, said to be in India, and called Potala.

光明心殿  The temple of the bright orshining heart; the seat of Vairocana, the sun Buddha, in the Vajradhātu maṇḍala (मण्डल).

光明王  One of the twenty-fivebodhisattvas who, with Amitābha, welcomes to Paradise the dying who call onBuddha.

光明真言  A dhāraṇī(धारणी) by whose repetition thebrightness or glory of Buddha may be obtained, and all retribution of sin beaverted.

光毫  The ūrṇā(ऊर्णा), or curl between the Buddha'seyebrows whence streams light that reveals all worlds, one of the thirty-twocharacteristics of a Buddha.

光照如來相  Vairocana-raśmi-prati-maṇḍita-dhvaja;'a Bodhisattva, disciple of Śākyamuni, who was in a former life Vimaladattā. 'Eitel.

光燄王佛  The royal Buddha of shiningfames, or flaming brightness, Amitābha, with reference to his virtues.

光瑞  The auspicious ray sent frombetween the Buddha's eyebrows before a revelation.

光目女  The bright-eyed (or wide-eyed)daughter, a former incarnation of 地藏 Kṣitigarbha.

光統  Guang the general supervisor, i.e. the monk 慧光 Huiguang, sixth century, who resigned the high office of 統 and tr. the 十地經論.

光網童子  Jālinīprabhakumāra, 惹哩寧缽囉婆俱摩羅; one of the eight attendants on Mañjuśrī; he is the youth with theshining net.

光聚佛頂  one of the five 佛頂 q. v.

光記  The above-mentioned 俱舍論記 in 30 juan by 普光 Puguang, v. 光寶.

光降  The honoured one descends, i. e.the Buddha or bodhisattva who is worshipped descends.

光音天  Ābhāsvara, light and sound, orlight-sound heavens, also styled 極光淨天, the heavens of utmost lightand purity, i. e. the third of the second dhyāna(ध्यान) heavens, in which theinhabitants converse by light instead of words; they recreate the universe fromthe hells up to and including the first dhyāna (ध्यान) heavens after it has been destroyed by fire during he final seriesof cataclysms; but they gradually diminish in power and are reborn in lowerstates. The three heavens of the second dhyāna (ध्यान) are 少光, 無量光, and 光音.

光音宮  Ābhāsvara-vimāna, the Ābhāsvarapalace, idem.

免  Avoid; remit.

免僧  A monk whose attendance at thedaily assembly is excused for other duties.

兔  śaśa(शश); a rabbit; also a hare. The harein the moon, hence 懷兔者 is the moon or śaśin (शशिन्).

兔毛塵  The speck of dust that can rest onthe point of a hare's down, one-seventh of that on a sheep's hair.

兔角  śaśa-viṣāṇa(शश-विषाण); śaśa-śṛṅga (शश-श्ड़्ङ्ग); a rabbit's horns, i.e. the non-existent; all phenomena are asunreal as a rabbit's horns.

兜  Helmet, hood; pocket, bag;translit. tu.

兜夜  The Tuṣita and the Yama heavens.

兜婆  A stūpa(स्तूप).

兜樓婆  妬路婆 ? turuṣka (तुरुष्क); olibanum; Indian incense.

兜沙  tuṣāra(तुषार), frost.

兜牟盧  tumburu(तुम्बुरु), probably gandharvas.

兜率天子  The prince, i. e. Śākyamuni,whose light while he was in Tuṣita shone into hell and saved all its occupantsto that heaven; hence he is also called 地獄天子 Prince ofHades.

兜率陀  (兜率 or 兜率哆); 兜術; 珊都史多, 珊覩史多; 鬥瑟多 Tuṣita, from tuṣ, contented, satisfied, gratified; name of the Tuṣitaheaven, the fourth devaloka (देवलोक) in the 欲界 passion realm, or desire realmbetween the Yama and Nirmāṇarati heavens. Its inner department is the Pure Landof Maitreya who, like Śākyamuni and all Buddhas, is reborn there before descendingto earth as the next Buddha; his life there is 4,000 Tuṣita years (each daythere being equal to 4000 earth-years) 584 million such years.

兜羅  妬羅 (or 堵羅 or 蠧羅)  tūla(तूल), floss, e. g. willow-floss,wild silk; cotton, also called兜羅綿 (or 兜羅[毯-炎+耳]); also a tree producing such floss.

入  To enter, entry, entrance; come,bring or take in; at home; awaken to the truth; begin to understand; to relatethe mind to reality and thus evolve knowledge.

入不二門  To enter the school of monism,i.e. that the 一實one great reality is universal andabsolute without differentiation.

入住出三心  Entrance, stay, exit; v. 入心.

入佛  The bringing in of an image of aBuddha.

入佛供養  The ceremony of bringing in aBuddha's image.

入佛平等戒  The Buddha-law by which all mayattain to Buddhahood.

入信  To believe, or enter into belief.

入出二門  The two doors of ingress andegress, i.e. enter the gate of self-purification and adornment, then go forth 出 to benefit and save others.

入唐八家  The eight Japanese who came toChina in the Tang dynasty and studied the 密教esotericdoctrine.

入嚩羅  . Flaming, blazing, glowing(jvālā).

入堂  v. 入眾.

入堂五法  v. 入眾.

入塔  To inter the bones or body of amonk in a dagoba; v. 入骨.

入壇  To go to the altar (for baptism,in the esoteric sect).

入定  To enter into meditation bytranquillizing the body, mouth (i.e. lips), and mind, 身口意.

入室  To enter the master's study forexamination or instruction; to enter the status of a disciple, but strictly ofan advanced disciple. To receive consecration.

入寂  To inter into rest, or nirvana;also, to die.  Also 入滅 or 入寂滅.

入心  To enter the heart, or mind; alsoused for 入地 entering a particular state, its three stages being 入住出 entry, stay, and exit.

入我我入  He in me and I in him, i.e. theindwelling of the Buddha, any Buddha, or the Buddhas.

入文解釋  The method in expounding scripturesof giving the main idea before proceeding to detailed exposition.

入流  Srota-apama, v. 須陀洹.

入滅  idem 入寂.

入王宮聚落衣  The monk's robe, worn equally fora palace, or for begging in town or hamlet.

入眾  To enter the assembly (of monks);also 交眾.

入眾五法  Five rules for the entrant -submission, kindness, respect, recognition of rank or order, and none butreligious conversation.

入聖  To become an arhat.

入觀  To enter into meditation; itdiffers from 入定 as 定 means 自心之寂靜 complete stillness of the mind, while 觀 means 自觀照理 thought and study forenlightenment in regard to truth.

入道  To become a monk, 出家入道; to leave home and enter the Way.

入重玄門  To enter again through the darkgate into mortality, e.g. as a bodhisattva does, even into the hells, to savethe suffering. Another interpretation is the return of a bodhisattva to commonlife for further enlightenment.

入骨  To inter the bones (of a monk) ina stūpa, or a grave.

入龕  Entering, or putting into thecasket (for cremation); i.e. encoffining a dead monk.

內  Within, inner.

內乞  The bhikṣu(भिक्षु) monk who seeks control fromwithin himself, i. e. by mental processes, as compared with the 外乞 the one who aims at control by physical discipline. e. g. fasting,etc.

內供奉  (內供) A title for the monk who served at the alter in the imperialpalace, instituted in A. D. 756; also called 供奉.

內典  Buddhist scriptures; of. 外典 non-Buddhist scriptures. There are also divisions of internal andexternal in Buddhist scriptures.

內凡  The inner or higher ranks ofordinary disciples as contrasted with the 外凡 lower grades;those who are on the road to liberation; Hīnayāna begins the stage at the 四善根位 also styled 內凡位; Mahāyāna with the 三賢位 from the 十住 upwards. Tiantai from the 相似即 of its 六即 q. v.

內史  The clerk, or writer ofpetitions, or prayers, in a monastery; also 內記.

內塵  The inner, or sixth 塵 guṇa (गुण) associated with mind, in contrast with the other five guṇa (गुण)s, qualities or attributes of the visible, audible, etc.

內外  Internal and external: subjectiveand objective.

內外兼明  Inner and outer both 'ming '; thefirst four of the 五明 q. v. are 'outer' and the fifth'inner'.

內外空  Internal organ and externalobject are both unreal, or not material.

內外道  Within and without the religion;Buddhists and non-Buddhists; also, heretics within the religion.

內學  The inner learning, i. e.Buddhism.

內宿 Food that has been kept overnightin a monastic bedroom and is therefore one of the 'unclean' foods; v. 內煮.

內寺  The Buddhist shrines or templesin the palace, v. 內道場.

內心  The mind or heart within; the redlotus is used in the 大日經 as its emblem.

內心曼荼羅  (or 祕密曼荼羅) The 'central heart ' maṇḍala of the 大日經 or the central throne in the diamond realm lotus to which itrefers.

內我  The antarātman or ego within,one's own soul or self, in contrast with bahirātman(बहिरात्मन्)  外我 an external soul, or personal, divine ruler.

內教  Buddhism, in contrast with 外教 other cults.

內明  adhyatmāvidyā, a treatiseon the inner meaning (of Buddhism), one of the 五明 q. v.

內法  Buddhism, as contrasted withother religions.

內無為  Inner quiescence, cf. the six 妙門.

內煮  Cooked food in a monasticbedroom, becoming thereby one of the 'unclean' foods; v. 內宿食.

內界  The realm of mind as contrastedwith 外界 that of the body; also the realm of cognition as contrasted withexternals, e. g. the 五界 five elements.

內眾  The inner company, i. e. themonks, in contrast with 外俗 the laity.

內祕  The inner mystic mind of thebodhisattva, though externally he may appear to be a śrāvaka (श्रावक).

內種  The seed contained in the 八識, i. e. ālayavijñāna (आलयविज्ञान), the basis of all phenomena.

內空  Empty within, i. e. no soul orself within.

內緣  The condition of perceptionarising from the five senses; also immediate, conditional, or environmentalcauses, in contrast with the more remote.

內胎  The inner garbhadhātu, i. e. theeight objects in the eight leaves in the central group of the maṇḍala.

內薰  Inner censing; primal ignorance,or unenlightenment; perfuming, censing, or acting upon original intelligencecauses the common uncontrolled mind to resent the miseries of mortality and toseek nirvana; v. 起信論 Awakening of Faith.

內衣  antaravāsaka, one of the threeregulation garments of a monk, the inner garment.

內記  The clerk, or writer ofpetitions, or prayers, in a monastery; also 內史.

內證  The witness or realizationwithin: one's own assurance of the truth.

內識  Internal perception, idem 心識.

內道場  A place for Buddhist worship inthe palace, v. 內齋 and 內寺.

內門轉  The psychological elements in the八識, viz. the seventh and eighth categories.

內院  The inner court-- of the Tusitaheaven, where Maitreya dwells and preaches; also 善法堂.

內陣  The inner ranks, i. e. the partof a temple near the altar, where the monks sit.

內障  Internal, or mental hindrances,or obstacles.

內齋  Buddhist ceremonies in the palaceon the emperor's birthday, v. 內道場.

全  All, whole, complete.

全分戒  or 全分受 Fully ordained by receiving all the commandments.

全跏趺坐  The legs completely crossed as ina completely seated image.

兩  Two, a couple, both; an ounce, ortael.

兩卷經  The Two Fascicle Sutra, i.e. the 佛說無量壽經.

兩垢  (兩垢如如) The contaminated and uncontaminated bhūtatathatā(भूततथता), or Buddha-nature, v. 止觀 2 and 起信論 Awakening of Faith.

兩權  The two temporary vehicles, śrāvaka (श्रावक) and pratyekabuddha (प्रत्येकबुद्ध), as contrasted with the 實 complete Bodhisattva doctrine ofMahāyāna.

兩河  The 'two rivers', Nairañjanā, v. 尼, where Buddha attained enlightenment, and Hiraṇyavatī, see 尸, where he entered Nirvāṇa.

兩界  v. 兩部.

兩翅  The two wings of 定 and 慧 meditation and wisdom.

兩肩神  The two recording spirits, one ateach shoulder, v. 同名 and 同坐神.

兩舌  Double tongue. One of the tenforms of evil conduct 十惡業.

兩財  The two talents, or rewards fromprevious incarnations, 內 inner, i. e. bodily or personalconditions, and 外 external, i. e. wealth or poverty,etc.

兩足尊  The most honoured among men and deva (देव)s (lit. among two-footed beings), a title of the Buddha. The twofeet are compared to the commandments and meditation, blessing and wisdom,relative and absolute teaching (i. e. Hīnayāna and Mahāyāna), meditation andaction.

兩部  兩界 Two sections,or classes.

兩部曼荼羅  maṇḍala(मण्डल) of the two sections, i. e.dual powers of the two Japanese groups symbolizing the Vajradhātu andGarbhadhātu v. 金剛界 and 胎藏界.

兩鼠  The two rats (or black and whitemice), night and day.

八  aṣṭa, eight.

八不  The eight negations of Nagarjuna,founder of the Mādhyamika or Middle School 三論宗. The four pairs are"neither birth nor death, neither end nor permanence, neither identity nordifference, neither coming nor going." These are the eight negations; add"neither cause nor effect"and there are the 十不 ten negations; v. 八迷.

八不中觀  See 八不正觀.

八不可越  idem 八敬戒.

八不思議  The eight inexpressibles, orthings surpassing thought, i.e. eight qualities of the ocean (depth, extent,etc.) in illustration of nirvāṇa; v. 大海.

八不正見  The teaching of the 大集經 26, on the eight incorrect views in regard to (1)我見 the existence of a permanent ego; (2)眾生見 the five skandhas as not the constituents of the living; (3)壽命見 fate, or determination of length of life; (4)士夫見 a creator; (5)常見 permanence; (6)斷見 annihilation; (7)有見 the reality of things; (8)無見 their unreality.

八不正觀  Meditation on the eight negations八不.  These eight, birth, death, etc., are the 八迷 eight misleading ideas, or 八計 eight wrong calculations. Noobjection is made to the terms in the apparent, or relative, sense 俗諦, but in the real or absolute sense 真諦 these eight ideas are incorrect, and the truth lies between them ;in the relative, mortality need not be denied, but in the absolute we cannotspeak of mortality or immortality. In regard to the relative view, beings haveapparent birth and apparent death from various causes, but are not really bornand do not really die, i.e. there is the difference of appearance and reality.In the absolute there is no apparent birth and apparent death. The other threepairs are similarly studied.

八不淨  The eight things"unclean" to monks, of which there are different groups. 0ne group is- to keep gold, silver, male slaves, female slaves, cattle, stores, or to tradeor farm. Another is - to own cultivated lands, to farm, keep supplies of grainand silk, servants, animals or birds, money, cushions and pans, and furnitureand gilded beds.

八不顯實  By the eight negations of theMādhyamika doctrine, the true reality of things is shown.

八中洲  Each of the "fourcontinents" has two other continents, i.e. Jambudvīpa has Cāmara andVaracāmara; Pūrvavideha has Deha and Videha; Aparagodānīya has Śaṭhā andUttaramantriṇaḥ; and Uttarakuru has Kuravaḥ and Kaurava; v. 四洲.

八乾  The eight skandhas, or sectionsof the Abhidharma, v. 八犍度.

八事隨身  The eight appurtenances of a monk- three garments, bowl, stool, filter, needle and thread, and chopper.

八五三二  The four special characteristicsof the 法相 Dharmalakṣaṇa sect, i.e. 八識, 五法, 三性, and 二無我 q.v.

八交道  The eight roads in the eightdirections, bounded with golden cords, mentioned in the Lotus Sūtra as incertain Buddha-realms.

八位  The classification or grades ofdisciples according to the Tiantai 圓教 perfect teaching, i.e. (1) 觀行即 grade of the five classes, or stages, of lay disciples; (2) 相似即 grade of the ten classes of or ordinary monks and nuns; above theseare the 分真即bodhisattva stages of those progressing towards Buddhahood i.e. (3) 十住, (4) 十行, (5) 十迴向, (6) 十地, (7) 等覺, and (8) the perfect or Buddha stage 究竟即, i.e. 妙覺. Cf. 六即.

八位胎藏  The eight stages of the humanfoetus: 羯羅藍 kalala, the appearance after the first week from conception; 額部曇 arbuda, at end of second week; 閉尸 peśī, third; 健南 ghana, fourth; 缽羅奢佉 praśākhā, limbs formedduring fifth week; sixth, hair, nails, and teeth; seventh, the organs of sense,eyes, ears, nose, and tongue; and eighth, complete formation.

八佛  Eight Buddhas of the easternquarter.

八倒  v. 八顛倒.

八億四千萬念  The myriads of"thoughts", or moments in a single day and night, each with itsconsequences of good and evil; probably 8,400,000,000 is meant.

八勝處  The eight victorious stages, ordegrees, in meditation for overcoming desire, or attachment to the world ofsense; v. 八解脫.

八十  aśīti, eighty.

八十一品思惑  The eighty-one kinds of illusion,or misleading thoughts, arising out of desire, anger, foolishness, and pride -nine grades in each of the nine realms of desire, of form and beyond form.

八十一法  The eighty-one divisions in thePrajñā-pāramitā sūtra 大般若經 comprising form 色; mind 心; the five skandhas 五陰; twelve means of sensation 入; eighteen realms 界; four axioms 諦; twelve nidānas因緣; eighteen śūnya 空; six pāramitā 度, and four jñāna 智. Also 八十一科.

八十種好  八十隨形好 The eightynotable physical characteristics of Buddha; cf. 三十二相.

八十華嚴經  The translation of the Hua-yen 華嚴經 in eighty chüan, made by Śikṣānanda in the T'ang dynasty.

八十誦律  The original Vinaya recited by theBuddha's disciple Upāli eighty times during the summer retreat, while the Tripiṭakawas being composed after the Buddha's death.

八句義  The eight fundamental principles,intuitional or relating to direct mental vision, of the Ch'an (Zen) School, 禪宗 q.v.; they are 正法眼藏; 涅槃妙心; 實相無相;微妙法門; 不立文字; 教外別傳; 直指人心; 見性成佛.

八味  The eight savours (or pleasures)of the Buddha's nirvāṇa: 常住 perpetual abode, 寂滅extinction (of distress, etc.), 不老 eternal youth,不死 immortality, 清淨 purity, 虛通 absolute freedom (as space), 不動 imperturbility,and 快樂 joy.

八囀聲  (八囀) The eight cases of nouns in Sanskrit, termed Subanta, 蘇漫多, i.e. nirdeśa, upadeśana, kartṛkaraṇa, sampradāna, apādāna,svāmivacana, saṁnidhānārtha, āmahtraṇa.

八圓  Eight fundamental characteristicsof a 圓教 complete or perfect school of teaching, which must perfectlyexpress 教, 理, 智, 斷, 行, 位, 因, and 果.

八塔  idem 八大靈塔.

八墮  idem 八波羅夷.

八多羅樹  As high as eight tāla (palmyra)trees, very high.

八大在我  The eight great powers ofpersonality or sovereign independence, as one of the four qualities 常樂我淨 of nirvāṇa: powers of self-manifolding, infinite expansion,levitation and transportation, manifesting countless forms permanently in oneand the same place, use of one physical organ in place of another, obtainingall things as if  nothing, expounding a stanza through countless kalpas,ability to traverse the solid as space. v. 涅槃經 23.

八大地獄  (八大) The eight great naraka, or hot hells: (1) sañjīva 等活 hell of rebirth into (2) kāla-sūtra 黑繩, i.e. the hell of black cords orchains; (3) saṅghāta 眾合, in which all are squeezed into amass between two mountains falling together; (4) raurava 號叫; hell of crying and wailing; (5) mahāraurava 大號叫 hell of great crying; (6) tapana 炎熱 hell ofburning; (7) pratāpana 大熱 hell of fierce heat; (8) avīci 無間 unintermitted rebirth into its sufferings with no respite. v. 地獄 and 八寒地獄.

八大明王  The eight diamond-kings, orbodhisattvas, in their representations as fierce guardians of Vairocana 大日; 金剛手 is represented as 降三世; 妙吉祥; as 大威德;虛空藏as大笑; 慈氏 as 大輪; 觀自在 as 馬頭; 地藏 as 無能勝明; 除蓋障 as 不動尊 and 普賢as步擲.

八大童子  The eight messengers of 不動明王, also known as 八大金剛童子; Mañjuśrī also haseight.

八大菩薩  see 八大明王. Another group is given in the 八大菩薩曼荼羅經;another in the 樂師經 translated by Yijing; another inthe 八大菩薩經 translated by Faxian; and there are other groups.

八大觀音  The eight Shingon representationsof Guanyin: as one of the above 八大明王, as the white-robed one, as arākṣasī, as with four faces, as with a horse's head, as Mahāsthāmaprāpta 大勢至, and as Tārā 陀羅.

八大辛苦  idem 八苦.

八大金剛明王  or 八大金剛童子The eight attendants on 不動明王 (cf. 八大明王). They are 慧光, 慧喜, 阿耨達多, 指德, 烏俱婆迦, 清德, 矜羯羅, and制吒迦.

八大靈塔  The eight great "spirit", or sacred stūpas erected at (1) Kapilavastu, Buddha'sbirthplace; (2) Magadha, where he was first enlightened; (3) the deer-parkBenares, where he first preached; (4) Jetavana, where he revealed hissupernatural powers; (5) Kanyākubja (Kanauj), where he descended from Indra'sheavens; (6) Rājagṛha, where Devadatta was destroyed and the Saṅgha purifed;(7) Vaiśāli, where he announced his speedy nirvana; (8) Kuśinagara, where heentered nirvāṇa. There is another slightly variant list.

八天  The eight devalokas, i.e. fourdhyāna devalokas of the region of form, and four arūpalokas; 四禪天 and 四空處.

八字  The eight leading characters ofthe 聖行 chapter in the Nirvāṇa sūtra 生滅滅巳寂滅為樂, theteaching of the sūtra is death, or nirvāṇa, as entry into joy.

八字布字  The eight magic words to beplaced on eight parts of the body.

八字文殊法  The eight-word dhāraṇī, esotericmethods connected with Vairocana and Mañjuśrī.

八宗  or 八家 Eight of the early Japanese sects: 俱舍 Kusha, 成實 Jōjitsu, 律 Ritsu, 法相Hossō, 三論 Sanron, 華嚴 Kegon, 天台 Tendai, 真言 Shingon.

八宗九宗  八家九宗 The eightJapanese schools 八宗 with the Zen 禪 school added. The first four are almost or entirely extinct.

八定  The eight degrees of fixedabstraction, i.e. the four dhyānas corresponding to the four divisions in the heavens of form, andthe four degrees of absolute fixed abstraction on the 空 or immaterial, corresponding to the arūpadhātu, i.e. heavens offormlessness.

八寒八熱  The eight cold and eight hot hells.

八寒地獄  Also written 八寒冰地獄. The eight cold narakas, or hells: (1) 頞浮陀 arbuda, tumours, blains; (2) 泥羅浮陀 nirarbuda,enlarged tumors; 疱裂bursting blains; (3) 阿叱叱 aṭaṭa, chattering (teeth); (4) 阿波波 hahava, orababa, the only sound possible to frozen tongues; (5) 嘔侯侯ahaha, or hahava, ditto to frozen throats; (6) 優缽羅 utpala, blue lotus flower, the flesh being covered with soresresembling it; (7) 波頭摩padma, red lotus flower, ditto;(8) 分陀利puṇḍarīka, the great lotus, ditto. v. 地獄 and大地獄.

八尊重法  idem 八敬戒.

八師  The eight teachers―murder,robbery, adultery, lying, drinking, age, sickness, and death; v.  八師經.

八忍  The eight kṣānti, or powers ofpatient endurance, in the desire-realm and the two realms above it, necessaryto acquire the full realization of the truth of the Four Axioms, 四諦; these four give rise to the 四法忍, i.e. 苦, 集, 滅, 道法忍, the endurance or patient pursuit that results in theirrealization. In the realm of form and the formless, they are called the 四類忍. By patient meditation the 見惑 false or perplexed views willcease, and the八智 eight kinds of jñāna or gnosisbe acquired; therefore 智 results from忍 and the sixteen, 八忍八智 (or 觀), are called the 十六心, i.e. the sixteen mentalconditions during the stage of 見道, when 惑 illusions or perplexities of view are destroyed. Such is theteaching of the 唯識宗. The 八智 are 苦, 集, 滅,道法智 and 苦, etc. 類智.

八念法  Or 八念門. Eight lines of thought, in the智度論 21 , forresisting Māra-attacks and evil promptings during the meditation on impurity,etc.; i.e. thought of the Buddha, of the Law (or Truth), the fraternity, thecommandments, alms-giving, the devas, breathing, and death. There are also the 大人八念 , i.e. that truth 道 is obtained through absence ofdesire, contentment, aloneness, zeal, correct thinking, a fixed mind, wisdom,and inner joy. v. 八念經.

八思巴  Also 發思巴 Bashpa, Phagspa, Baghcheba, Blo-gros-rgyal-mtshah, Chos-rgyal-ḥphags-pa.A śramaṇa of Tibet, teacher and confidential adviser of Kublai Khan, whoappointed him head of the Buddhist church of Tibet A.D. 1260. He is the authorof a manual of Buddhist terminology彰所知論 and translated another workinto Chinese. In A.D. 1269 he constructed an alphabet for the Mongol language,"adapted from the Tibetan and written vertically," and a syllabaryborrowed from Tibetan, known by the name of Hkhor-yig, for which, however, theLama Chos-kyi-hod-zer 1307-1311 substituted another alphabet based on that ofŚākya-paṇḍita.

八慢  The eight kinds of pride, māna, arrogance,or self-conceit, 如慢 though inferior, to think oneselfequal to others (in religion); 慢慢 to think oneself superior amongmanifest superiors; 不如慢 to think oneself not so muchinferior among manifest superiors; 增上慢 to think one has attained morethan is the fact, or when it is not the fact; 我慢self-superiority, or self-sufficiency; 邪慢 pride in false views, or doings; 憍慢 arrogance; 大慢 extreme arrogance.

八憍  The eight kinds of pride, orarrogance, resulting in domineering: because of strength; of clan, or name; ofwealth; of independence, or position; of years, or age; of cleverness, orwisdom; of good or charitable deeds; of good looks. Of these, eight birds arenamed as types: 鴟梟 two kinds of owl, eagle, vulture,crow, magpie, pigeon, wagtail.

八成  idem 八相成道. 八成立因 The eight factors of a Buddhist syllogism.

八戒  (八戒齋) The first eight of the ten commandments, see 戒; not to kill; not to take things not given; no ignoble (i.e.sexual) conduct; not to speak falsely; not to drink wine; not to indulge incosmetics, personal adornments, dancing, or music; not to sleep on fine beds,but on a mat on the ground; and not to eat out of regulation hours, i.e. afternoon. Another group divides the sixth into two―against cosmetics and adornmentsand against dancing and music; the first eight are then called the eightprohibitory commands and the last the 齋 or fasting commandment. Also 八齋戒; 八關齋 (八支齋) ; cf. 八種勝法.

八支  idem 八正道 also the eight sections of the 八支 śāstra; also a term for the first eight commandments.

八教  The eight Tiantai classificationsof Śākyamuni's teaching, from the Avataṁsaka to the Lotus and Nirvāṇasūtras, divided into the two sections (1) 化法四教 his fourkinds of teaching of the content of the Truth accommodated to the capacity ofhis disciples; (2) 化儀四教 his four modes of instruction.(1) The four 化法教 are: (a) 三藏教 The Tripiṭaka or Hīnayānateaching, for śrāvakas and pratyekabuddhas, the bodhisattva doctrine beingsubordinate; it also included the primitive śūnya(शून्य) doctrine as developed in the Satyasiddhiśāstra. (b) 教通His later "intermediate"teaching which contained Hīnayāna and Mahāyāna doctrine for śrāvaka (श्रावक), pratyekabuddha (प्रत्येकबुद्ध), and bodhisattva, to which are attributed the doctrines of theDharmalakṣaṇa or Yogācārya and Mādhyamika schools. (c) 別教 His differentiated , or separated, bodhisattva teaching, definitelyMahāyāna. (d) 圓教 His final, perfect, bodhisattva,universal teaching as preached, e.g. in the Lotus and Nirvāṇasūtras. (2) The four methods of instruction 化儀 are: (a) 頓教 Direct teaching without reserve of the whole truth, e.g. the 華嚴 sūtra. (b) 漸教 Gradual or graded, e.g. the 阿含, 方等, and 般若 sūtras; all the four 化法 are also included under this heading. (c) 祕密教 Esoteric teaching, only understood by special members of theassembly. (d) 不定教 General or indeterminateteaching, from which each hearer would derive benefit according to hisinterpretation.

八敬戒  The eight commands given by theBuddha to his foster-mother, i.e. aunt, when she was admitted to the order, andwhich remain as commands to nuns: (1) even though a hundred years old a nunmust pay respect to a monk, however young, and offer her seat to him; (2) mustnever scold a monk; (3) never accuse, or speak of his misdeeds; but a monk mayspeak of hers; (4) at his hands obtain reception into the order; (5) confesssin (sexual or other) before the assembly of monks and nuns; (6) ask thefraternity for a monk as preceptor; (7) never share the same summer resort withmonks; (8) after the summer retreat she must report and ask for a responsibleconfessor. Also 八敬法; 八不可越法 (or 八不可過法) ;  八尊重法; v. 四分律 48.

八方上下  The four quarters, the four 維 half-quarters and above and below, i.e. the universe in alldirections.

八方天  The eight heavens and devas atthe eight points of the compass: E., the Indra, or Śakra heaven; S., the Yamaheaven; W., the Varuna, or water heaven; N., the Vaiśramana, or Pluto heaven;N.E., the Īśāna, or Śiva heaven; S.E., the Homa, or fire heaven; S.W., the Nirṛti,or Rakṣaḥ heaven; N.W., the Vāyu, or wind heaven. All these may be consideredas devalokas or heavens.

八時  An Indian division of the dayinto eight "hours", four for day and four for night.

八智  The 四法智 and 四類智; see 八忍.

八會  The 華嚴經 Hua-yen sūtra, as delivered at eight assemblies.

八校  are the opening days of the fourseasons and the two solstices and two equinoxes during which similarinvestigations are made. See also 三覆八校.

八棄  idem 八波羅夷.

八正道  (八正道分) Āryamārga. The eight right or correct ways, the "eightfoldnoble path" for the arhat to nirvāṇa; also styled 八道船, 八正門, 八由行, 八遊行, 八聖道支, 八道行, 八直行, 八直道. The eight are: (1) 正見Samyag-dṛṣṭi, correct views inregard to the Four Axioms, and freedom from the common delusion. (2) 正思 Samyak-saṁkalpa, correct thought and purpose. (3) 正語 Samyag-vāc, correct speech, avoidance of false and idle talk. (4) 正業 Samyak-karmānta, correct deed, or conduct, getting rid of all improper action soas to dwell in purity. (5) 正命 Smnyag-ājīva, correctlivelihood or occupation, avoiding the five immoral occupations. (6) 正精進 Samyag-vyāyāma, correct zeal, or energy in uninterrupted progress in the way ofnirvāṇa. (7) 正念 Samyak-smṛti, correct remembrance, or memory, which retains thetrue and excludes the false. (8) 正定 Samyak-samadhi, correctmeditation, absorption, or abstraction. The 正 means ofcourse Buddhist orthodoxy, anything contrary to this being 邪 or heterodox, and wrong.

八正道經  Buddha-bhāṣita-aṣṭaṅga-samyaṅ-mārga-sūtra.Tr. by An Shigao of the Eastern Han B.N.659; being an earlier translation ofthe Samyuktāgama 雜阿含經.

八水  Eight rivers of India—Ganges,Jumna, 薩羅? Sarasvatī, Hiraṇyavatī or Ajiravatī, 魔河? Mahī, Indus, Oxus, and Sītā.

八法  The eight dharmas, things, ormethods. There are three groups: (1) idem 八風 q.v. (2) 四大and 四微 q.v. (3) The eight essentialthings, i.e. 教 instruction, 理 doctrine, 智 knowledge or wisdom attained, 斷 cutting awayof delusion, 行 practice of the religious life, 位 progressivestatus, 因 producing 果 the fruit of saintliness. Of these教理行果 are known as the 四法.

八波羅夷  or 八重罪 The eight pārājika, in relation to the sins of a nun; for the first four see 四波羅夷; (5) libidinous contact with a male; (6) any sort of improperassociation (leading to adultery); (7) concealing the misbehaviour (of anequal, or inferior); (8) improper dealings with a monk.

八海  v. 九山八海.

八無暇  The eight conditions of noleisure or time to hear a Buddha or his truth, idem 八難.

八無礙  The eight universalized powers ofthe六識 six senses, 意根 the mind and the 法界 dharmadhātu.

八熱地獄  v. 八大地獄.

八犍度  The eight skandhas or sections ofthe Abhidharma, i.e. miscellaneous; concerning bondage to the passions, etc.;wisdom; practice; the four fundamentals, or elements; the roots, or organs; meditation;and views. The 八犍論 in thirty sections, attributedto Kātyāyana, is in the Abhidharma.

八王子  The eight sons of the last of the20,000 shining Buddhas 燈明佛 born before he left home tobecome a monk; their names are given in the first chapter of the Lotus sūtra. In Japan there are also eight sons of a Shinto deity, reincarnatedas one of the six Guanyin.

八王日  The eight royal days, i.e. thesolstices, the equinoxes, and the first day of each of the four seasons.

八由行  also 八直行 (or 道) idem 八正道.

八相成道  (八相) also 八相示現 Eight aspects of the Buddha'slife, which the 起信論 gives as: (1) descent into andabode in the Tuṣita heaven; (2) entry into his mother's womb; (3) abode therevisibly preaching to the devas; (4) birth from mother's side in Lumbinī; (5)leaving home at 19 (or 25) as a hermit; (6) after six years' sufferingattaining enlightenment; (7) rolling the Law-wheel, or preaching; (8) at 80entering nirvāṇa. The 四教義 group of Tiantai is slightlydifferent — descent from Tuṣita, entry into womb, birth, leaving home,subjection of Māra, attaining perfect wisdom, preaching, nirvana. See also thetwo 四相, i.e. 四本相 and 四隨相.

八祖相承  The succession of the eightfounders of the esoteric sect, 真言 or Shingon, i.e. 大日, 金剛, 龍猛, 龍智, 金剛智, 不空, 惠果 and the Japanese 弘法.

八神變  idem 八變化.

八禁  idem 八戒.

八福生處  The eight happy conditions inwhich he may be reborn who keeps the five commands and the ten good ways andbestows alms: (1) rich and honourable among men; (2) in the heavens of the fourdeva kings; (3) the Indra heavens; (4) Suyāma heavens; (5) Tuṣita heaven; (6) 化樂nirmāṇarati heaven, i.e. the fifth devaloka; (7) 他化 Paranirmita-vaśavartin, i.e. the sixth devaloka heaven; (8) thebrahma-heavens.   八福田 The eight fields for cultivatingblessedness: Buddhas; arhats (or saints); preaching monks (upādhyāya); teachers(ācārya); friars;father; mother; the sick. Buddhas, arhats, and friars (or monks in general) aretermed 敬田 reverence-fields; the sick are 悲田compassion-fields; the rest are 恩田grace- or gratitude- fields.Another group is: to make roads and wells; canals and bridges; repair dangerousroads; be dutiful to parents; support monks; tend the sick; save from disasteror distress; provide for a quinquennial assembly. Another: serving the ThreePrecious Ones, i.e. the Buddha; the Law; the Order; parents; the monks asteachers; the poor; the sick; animals.

八種  (布) 施 Eight causes of giving―convenience; fear; gratitude; reward-seeking; traditional (orcustomary); hoping for heaven; name and fame; personal virtue.

八種別解脫戒  Differentiated rules ofliberation for the eight orders—monks; nuns; mendicants; novices male; and female;disciples male; and female; and the laity who observe the first eightcommandments.

八種勝法  The eight kinds of surpassingthings, i.e. those who keep the first eight commandments receive the eightkinds of reward―they escape from falling into the hells; becoming pretas; oranimals; or asuras; they will be born among men, become monks, and obtain thetruth; in the heavens of desire; in the brahma-heaven, or meet a Buddha; andobtain perfect enlightenment.

八種授記  The eight kinds ofprediction―made known to self, not to others; to others not to self; to selfand others; unknown to self or others; the near made known but the remote not;the remote made known but not the intermediate steps; near and remote both madeknown; near and remote both not made known.

八種法  idem 八戒; also eight divisions of the 五十法 q.v. 八清風 Pleasant breezes from the eight directions of the compass.

八種粥  The eight kinds of congee, orgruel, served by the citizens to the Buddha and his disciples when in retreatin the bamboo grove of Kāśī; they were of butter, or fats, or hempseed, milk,peas, beans, sesamum, or plain gruel.

八穢  Eight things unclean to a monk:buying land for self, not for Buddha or the fraternity; ditto cultivating;ditto laying by or storing up; ditto keeping servants (or slaves); keepinganimals (for slaughter); treasuring up gold, etc.; ivory and ornaments;utensils for private use.

八童子  idem 八大金剛童子.

八筏  The eight rafts, idem 八正道 The eightfold noble path.

八纏  The eight entanglements, orevils: to be without shame; without a blush; envious; mean; unregretful; sleepy(or indolent); ambitious; stupid (or depressed).

八聖  (道支) idem 八正道.

八聖  The 四向 and 四果 of śrāvakas.

八背捨  idem 八解脫.

八臂天  The eight-arm deva; an epithet ofBrahma as Nārāyaṇadeva 那羅延天 creator of men.

八自在  idem 八變化 and 八大自在.

八色幡  The Amitābha eight pennons ofvarious colours, indicating the eight directions of space.

八苦  The eight distresses―birth, age,sickness, death, parting with what we love, meeting with what we hate,unattained aims, and all the ills of the five skandhas.

八菩薩  idem 八大菩薩.

八萬  An abbreviation for 八萬四 (八萬四千) The number of atoms in the human body is supposed to be 84,000.Hence the term is used for a number of things, often in the general sense of agreat number. It is also the age apex of life in each human world. There arethe 84,000 stūpas erected by Aśoka, each to accommodate one of the 84.000relics of the Buddha's body; also the 84,000 forms of illumination shed byAmitābha; the 84,000 excellent physical signs of a Buddha; the 84,000 mortaldistresses, i.e. 84,000 煩惱 or 塵勞; also the cure found in the 84,000 methods, i.e. 法藏, 法蘊, 法門, or教門.

八萬十二  An abbreviation for 八萬四千法藏 the 84,000 teachings or lessons credited to the Buddha for the cureof all sufferings, and the二部經 12 sūtras in whichthey are contained.

八萬威儀  The bodhisattva's 80,000 duties.

八葉  The eight lotus-petals, a namefor Sumeru.

八葉院  is the central court of the 胎藏界with Vairocana as its central figure, also termed 八葉蓮臺 or 八葉座 An esoteric name for the heartis the eight-petal fleshly heart, and being the seat of meditation it givesrise to the term eight-leaf lotus meditation.

八覺 The eight (wrong) perceptions orthoughts, i.e. desire; hate; vexation (with others); 親里 home-sickness; patriotism (or thoughts of the country's welfare);dislike of death; ambition for one's clan or family; slighting or being rude toothers. 華嚴經 13.

八解脫  aṣṭa-vimokṣa, mokṣa, vimukti,mukti. Liberation, deliverance, freedom, emancipation, escape, release―in eightforms; also 八背捨 and cf. 解脫 and 八勝處. The eight are stages of mental concentration: (1) 內有色想觀外色解脫 Liberation, when subjective desire arises, by examination of theobject, or of all things and realization of their filthiness. (2) 內無色想觀外色解脫 Liberation, when no subjective desire arises, by still meditatingas above. These two are deliverance by meditation on impurity, the next onpurity. (3) 淨身作證具足住解脫 Liberation by concentration on the pure to the realization of apermanent state of freedom from all desire. The above three "correspond tothe four Dhyānas". (Eitel.) (4) 空無邊處解脫 Liberation in realization ofthe infinity of space, or the immaterial. (5) 識無邊處解脫Liberation in realization of infinite knowledge. (6) 無所有處解脫Liberation in realization of nothingness, or nowhereness. (7) 非想非非想處解脫 Liberation in the state of mind where there is neither thought norabsence of thought. These four arise out of abstract meditation in regard todesire and form, and are associated with the 四空天. (8) 滅受想定解脫 Liberation by means of a state of mind in which there is finalextinction, nirvāṇa, of both sensation, vedanā, and consciousness, saṁjñā.

八觸  Eight physical sensations whichhinder meditation in its early stages: restlessness, itching, buoyancy,heaviness, coldness, heat, roughness, smoothness. 止觀 8.

八論  The eight śāstras ; there arethree lists of eight; one non-Buddhist; one by 無着 Asaṅga, founder of the Yoga School; a third by 陳那 Jina Dinnāga. Details are given in the 寄歸傳 4 and 解纜鈔 4.

八諦  The eight truths, postulates, orjudgments of the 法相 Dharmalakṣana school, i.e. fourcommon or mundane, and four of higher meaning. The first four are (1) commonpostulates on reality, considering the nominal as real, e.g. a pot; (2) commondoctrinal postulates, e.g. the five skandhas; (3) abstract postulates, e.g. thefour noble truths 四諦; and (4) temporal postulates inregard to the spiritual in the material. The second abstract or philosophicalfour are (5) postulates on constitution and function, e.g. of the skandhas; (6)on cause and effect, e.g. the 四諦; (7) on the void, the immaterial,or reality; and (8) on the pure inexpressible ultimate or absolute.

八識  The eight parijñāna, or kinds ofcognition, perception, or consciousness. They are the five senses of cakṣur-vijñāna,śrotra-v., ghrāna-v., jihvā-v., and kāya-v., i.e. seeing, hearing, smelling,tasting, and touch. The sixth is mano-vijñāna, the mental sense, or intellect,v. 末那. It is defined as 意 mentality, apprehension, or bysome as will. The seventh is styled kliṣṭa-mano-vijñāna 末那識 discriminated from the last as 思量 pondering,calculating; it is the discriminating and constructive sense, more than theintellectually perceptive; as infected by the ālaya-vijñāna., orreceiving "seeds" from it, it is considered as the cause of allegoism and individualizing, i.e. of men and things, therefore of all illusion arisingfrom assuming the seeming as the real. The eighth is the ālaya-vijñāna, 阿頼耶識 which is the storehouse, or basis from which come all"seeds"of consciousness. The seventh is also defined as the ādāna 阿陀那識 or "laying hold of" or "holding on to" consciousness.

八識心王  The eight fundamental powers ofthe 八識 and 八識心所 the eight powers functioning,or the concomitant sensations.

八識體一  The eight perceptions arefundamentally unity, opposed by the 唯識 school  with the doctrine 八識體別 that they are fundamentally discrete.

八變化  Eight supernatural powers of     transformation, characteristics of every Buddha: (1) to shrink self or     others, or the world and all things to an atom; (2) to enlarge ditto      tofill all space; (3) to make the same light as a feather; (4) to      make thesame any size or anywhere at will; (5) everywhere and in      everything to beomnipotent; (6) to be anywhere at will, either by      self-transportation, orbringing the destination to himself, etc; (7)      to shake all things (in thesix, or eighteen ways); (8) to be one or      many and at will pass through thesolid or through space, or through      fire or water, or transform the fourelements at will, e.g. turn earth into water. Also 八神變; 八自在.

八輩  The eight grades, i.e. those whohave attained the 四向 and 四果.

八輪  The eight (spoke) wheel, idem 八正道.

八辯  Eight characteristics of aBuddha's speaking: never hectoring; never misleading or confused; fearless;never haughty; perfect in meaning; and in flavour; free from harshness;seasonable (or, suited to the occasion).

八迷 The eight misleading terms, whichform the basis of the logic of the 中論, i.e. 生 birth, 滅 death, 去 past, 來 future, 一 identity, 異 difference, 斷 annihilation, 常 perpetuity (or eternity). The 三論宗 regards these as unreal; v. 八不中道.

八遊行  idem 八正道.

八道  (八支 or 八船 or 八行) idem 八正道.

八遮  A 三論 term for 八不中道 q.v.

八邪  The eight heterodox or improperpractices, the opposite of the eight correct paths八正道.

八部  (八部眾) The eight classes of supernatural beings in the Lotus sūtra: 天 deva, 龍 nāga, 夜叉yakṣa, 乾闥婆 gandharva, 阿修羅 asura, 迦樓羅 garuḍa, 緊那羅 kinnara, 摩喉羅迦 mahoraga. Also called 天龍八部 and 龍神八部.

八部鬼眾  The eight groups ofdemon-followers of the four mahārājas, i.e. gandharvas, piśācas, kumbhāṇḍas,pretas, nāgas, pūtanas, yakṣas, and rākṣasas.

八重真寶  The eight weighty and trulyprecious things, i.e. the eight metals, which depend for evaluation on gold,the highest and greatest, used to illustrate the Buddha as supreme and theother classes in grades beneath him. Also 八重無價, i.e. theeight priceless things.

八門  (八門二悟 or 八門兩益) Eight kinds of syllogisms inBuddhist logic; v. 因明八正理論. (1) 能立a valid proposition; (2) 能破 an invalid proposition; (3) 似能立 doubtful, or seemingly valid but faulty; (4) 似能破 seemingly invalid, and assailable; (5) 現量manifest, or evidential; (6) 比量 inferential;(7) 似現量 seemingly evidential; (8) 似比量 seemingly inferential.

八關齊  idem 八戒齊.

八難  The eight conditions in which itis difficult to see a Buddha or hear his dharma: in the hells: as hungryghosts; as animals; in Uttarakuru (the northern continent where all ispleasant); in the long-life heavens (where life is long and easy); as deaf, blind,and dumb; as a worldly philosopher; in the intermediate period between a Buddhaand his successor. Also 八無暇.

八音  The eight tones of a Buddha'svoice―beautiful, flexible, harmonious, respect-producing, not effeminate (i.e.manly), unerring, deep and resonant.

八顛倒 The eight upside-down views:heretics believe in 常樂我淨 permanence, pleasure,personality, and purity; the two Hīnayāna vehicles deny these both now and innirvāṇa. Mahāyāna denies them now, but asserts them in nirvāṇa. Also 八倒.

八風 The eight winds, or influenceswhich fan the passions, i.e. gain, loss; defamation, eulogy; praise, ridicule;sorrow, joy. Also 八法.

八魔 The eight Māras, ordestroyers: 煩惱魔 the      māras of the passions; 陰魔 the skandha-māras, v. 五陰; 死魔      death-māra ; 他化自在天魔 the māra-king. Theabove four are ordinarily      termed the four māras: the other four are the fourHīnayānadelusions      of śrāvakas and pratyekabuddhas, i.e. 無常 impermanence;無樂      joylessness; 無我 impersonality; 無淨 impurity; cf. 八顛倒 .

八齋  (八齋戒) idem 八戒齋.

公  Public, general, official; aduke, grandparent, gentleman; just, fair.

公案  J. kōan; 因緣 A dossier, or case-record; a cause; public laws, regulations;case-law. Problems set by Zen masters, upon which thought is concentrated as ameans to attain inner unity and illumination.

公界  A public place; in public.

六  ṣaṭ, ṣaḍ. Six.

六事成就  The six things which enable abodhisattva to keep perfectly the six pāramitā (पारमिता)s -- worshipful offerings, study of the moral duties, pity, zeal ingoodness, isolation, delight in the law; these are described as correspondingto the pāramitā (पारमिता)s seriatim; v. 莊嚴經 12.

六位  The six stages of Bodhisattvadevelopment, i. e. 十信位; 十住位; 十迴向位; 十地位; 等覺位; 佛地位; these are from the order Huayan jing.

六住  The sixth of the 十住 q. v.

六作  idem 六受.

六供具  The six articles for worship--flowers, a censer, candles, hot liquid, fruits, tea.

六依  The six senses on which onerelies, or from which knowledge is received; v. 六情.

六入  The "six entries" ṣaḍāyatana,which form one of the links in the chain of causaton, v. 十二因緣 the preceding link being觸contact, and the succeeding link 識 perception. The six are the qualities and effects of the six organsof sense producing sight, hearing, smell, taste, touch, and thought (or mentalpresentations). v. also 二入.

六入  ṣaḍāyatana; 六阿耶怛那 (or 六阿也怛那)  the six entrances, orlocations, both the organ and the sensation -- eye, ear, nose, tongue, body,and mind; sight, hearing, smell, taste, touch, and perception. The six form oneof the twelve nidanas, see 十二因緣. The 六根 are the six organs, the 六境 the six objects, and the 六塵 or guṇa (गुण)s, the six inherent qualities. The later term is 六處 q. v.

六八弘誓  The forty-eight great orsurpassing vows of Amitābha, also 六八超世本願.

六凡  The six stages of rebirth forordinary people, as contrasted with the saints 聖者: in the hells, and as hungry: ghosts, animals, asura (असुर)s, men, and deva (देव)s.

六到彼岸  The six things that ferry one tothe other shore, i. e. the six pāramitā (पारमिता)s, v. 六度.

六劍  六箭 The sixswords (or arrows), i. e. the six senses, v. 六塵, which aredefined as the qualities of sight, sound, smell, taste, touch, and mind.

六十  ṣaṣṭi, sixty.

六十二見  The sixty-two 見 or views, of which three groups are given: The 大品般若經 in the 佛母品 takes each of the five skandhasunder four considerations of 常 time, considered as time past,whether each of the five has had permanence, impermanence, both, neither, 5 x 4= 20; again as to their space, or extension, considered as present time,whether each is finite, infinite, both, neither =20; again as to theirdestination, i. e. future, as to whether each goes on, or does not, both,neither (e. g. continued personality) = 20, or in all 60; add the two ideaswhether body and mind 神 are a unity or different = 62. TheTiantai School takes 我見, or personality, as its basis andconsiders each of the five skandhas under four aspects, e. g (1) rūpa (रूप), the organized body, as the ego; (2) the ego as apart from the rūpa (रूप); (3) rūpa (रूप) as the greater, the ego the smaller or inferior, and the ego asdwelling in the rūpa (रूप); (4) the ego as the greater, rupa the inferior, and the rupa in theego. Consider these twenty in the past, present, and future = 60, and add 斷 and 常 impermanence and permanence asfundamentals = 62. There is also a third group.

六十卷  The 60 rolls: the Tiantai 三大部, or three collections of fundamental texts of that school.

六十四書  The sixty-four classes of Indianwriting or literature, Brahmi, Kharosthi, etc.

六十四梵音  The sixty-four Aryan or noblecharacteristics of a Buddha's tones or voice, e. g. snigdha(स्निग्ध) 流澤聲 smooth; mṛdukā (म्ड़्दुका) 柔軟聲 gentle, etc.

六十四眼  Eighteen lictors in the avīci (अवीचि) hell each with sixty-four eyes.

六十心  The sixty different mentalpositions that may occur to the practitioner of Yoga, see 大日經, 住心品; examples of them are desire, non-desire, ire, kindness,foolishness, wisdom, decision, doubt, depression, brightness, contention,dispute, non-contention, the spirit of deva (देव)s, of asura (असुर)s, of nāga (नाग)s, of humanity, woman (i. e. lust), mastery, commercial, and so on.

六即  The six stages of Bodhisattvadevelopments as defined in the Tiant 'ai 圓教, i. e.Perfect, or Final Teaching, in contrast with the previous, or ordinary sixdevelopments of 十信, 十住, 十行, etc., as found in the 別教 Differentiated or Separateschool. The Tiantai six are: (1) 理即 realization that all beings areof Buddha-nature; (2) 名字即 the apprehension of terms, thatthose who only hear and believe are in the Buddha. law and potentially Buddha;(3) 觀行即 advance beyond terminology to meditation, or study and accordantaction; it is known as 五品觀行 or 五品弟子位; (4) 相似即 semblance stage, orapproximation to perfection in purity, the 六根清淨位, i. e. the十信位; (5) 分證即 discrimination of truth and itsprogressive experiential proof, i. e. the 十住, 十行, 十迴向, 十地, and 等覺位 of the 別教 known also as the 聖因 cause or root of holiness. (6) 究竟即 perfect enlightenment, i. e. the 妙覺位 or 聖果 fruition of holiness. (1) and (2) are known as 外凡 external for, or common to, all. (1) is theoretical; (2) is thefirst step in practical advance, followed by (3) and (4) styled 內凡 internal for all, and (3), (4), (5), and (6) are known as the 八位 the eight grades.

六即佛  Buddha in six forms; (1) 理佛 as the principle in and through all things, as pan-Buddha-- allthings being of Buddha-nature; (2) 名字佛 Buddha as a name or person. Theother four are the last four forms above.

六受  The six vedana (वेदन)s, i. e. receptions, or sensations from the 六根 six organs. Also 六作.

六合釋  v. 六離釋.

六味  The six tastes, or flavors --bitter, sour, sweet, acrid, salt, and insipid.

六和合  The six unions of the six senseorgans with the six objects of the senses, the eye with the object seen, etc.

六和敬  (六和) The six points of reverent harmony or unity in a monastery or convent:身 bodily unity in form of worship, 口 oral unity inchanting, 意 mental unity in faith, 戒 moral unity in observing thecommandments, 見 doctrinal unity in views andexplanations, and 利, 行, 學, or 施 economic unity in community ofgoods, deeds, studies, or charity.

六喻  The six illustrations ofunreality Diamond Sutra: a dream, a phantasm, a bubble, a shadow, dew,and lightning. Also 六如.

六因  The six causations of the 六位 six stages of Bodhisattva development, q. v. Also, the sixfolddivision of causes of the Vaibhāṣikas (cf. Keith, 177-8); every phenomenondepends upon the union of 因 primary cause and 緣 conditional or environmental cause; and of the 因 there are six kinds: (1) 能作因 karaṇahetu, effective causes oftwo kinds: 與力因 empowering cause, as the earth empowers plant growth, and 不障因 non-resistant cause, as space does not resist, i. e. active and passivecauses; (2) 俱有因 sahabhūhetu, co-operative causes, as the four elements 四大 in nature, not one of which can be omitted; (3) 同類因 sabhāgahetu, causes of the same kind as the effect, good producinggood, etc.; (4) 相應因 saṃprayuktahetu, mutualresponsive or associated causes, e. g. mind and mental conditions, subject withobject; Keith gives 'faith and intelligence'; similar to (2); (5) 遍行因 sarvatragahetu, universal or omnipresent cause, i. e. of illusion,as of false views affecting every act; it resembles (3) but is confined todelusion; (6) 異熟因 vipākahetu,differental fruition, i. e. the effect different from the cause, as the hellsare from evil deeds.

六地  Six bodhisattvas in the Dizanggroup of the garbhadhātu (गर्भधातु), each controlling one of the 六道 or ways ofsentient existence. They deal with rebirth in the hells, as hungry ghosts,animals, asura (असुर)s, men, and deva (देव)s.

六垢  (六垢法) Six things that defile: 誑 exaggeration, 謟 flattery, 憍 arrogance, 惱 vexation, 恨 hatred, 害 malice.

六城部  Ṣaṇṇagarikāḥ, 山拖那伽梨柯部; or 密林山部. One of the twenty Hīnayānasects, connected with the Vātsīputtrīyāḥ 犢子部.

六塵  The six guṇa (गुण)s, qualities produced by the objects and organs of sense, i. e.sight, sound, smell, taste, touch, and idea; the organs are the 六根, 六入, 六處, and the perceptions or discernments the 六識; cf. 六境. Dust 塵 is dirt, and these six qualities are therefore the cause of allimpurity. Yet 六塵說法 the Buddha made use of them topreach his law.

六境  The six fields of the senses, i.e. the objective fields of sight, sound, smell, taste, touch, and idea (orthought); rūpa (रूप), form and color, is the field of vision; sound, of hearing; scent,of smelling; the five flavors, of tasting; physical feeling, of touch; andmental presentation, of discernment; cf. 六入; 六處 and next.

六大  The six great or fundamentalthings, or elements -- earth; water; fire; wind (or air); space (or ether); and識 mind, or perception. These are universal and creative of allthings, but the inanimate 非情 are made only of the first five,while the animate 有情 are of all six. The esoteric cultrepresents the six elements, somewhat differently interpreted in the garbhadhātu (गर्भधातु) and vajradhātu (वज्रधातु).  Also 六大界.

六大法性  The unity in variety of the sixelements and their products; ordinary eyes see only the differentiated forms orappearances, the sage or philosopher sees the unity.

六大無礙  The six elements unimpeded, orinteractive; or 六大體大 the six elements in theirgreater substance, or whole. The doctrine of the esoteric cult oftran-substantiation, or the free interchangeability of the six Buddha elementswith the human, like with like, whereby yoga becomes possible, i. e. the Buddhaelements entering into and possessing the human elements, for both are of thesame elemental nature.

六大煩惱  The six great kleśa (क्लेश), passions, or distressers: desire, resentment, stupidity, pride,doubt, and false views.

六大神  The spirits of the six elements.

六大觀  Meditation on the six elements;in the exoteric cult, that they are unreal and unclean; in the esoteric cult,that the Buddha and human elements are of the same substance andinterchangeable, see above.

六大賊  v. 六賊.

六天  The six devaloka (देवलोक)s, i. e. the heavens with sense organs above Sumeru, between the brahmaloka (ब्रह्मलोक)s and the earth, i. e. 四王天; 忉利天; 夜摩天; 兜率天; 樂變化天; and 他化自在天. The sixth is the heaven ofMara, v. 六欲天.

六夷  The six pārājika (पाराजिक)s, v. 波羅夷.

六如  The six 'likes' or comparisons,like a dream, a phantasm, a bubble, a shadow, dew, and lightning, v. 六喻.

六妄  The six misleaders, i. e. the sixsenses.

六妙行  idem 六行觀.

六字  The six words or syllables, 南無阿彌陀佛 Namo Amitābha.

六字名號  a name for Mañjuśrī. See 六字文殊.

六字文殊  The six-word dhāraṇī (धारणी) of Mañjuśrī 闇婆髻駄那麼 (or 闇婆計陀那麼)  or 唵縛雞淡納莫. There are also the esoteric(Shingon) six words connected with the six forms of Guanyin and the 六字法, 六字供, 六字河臨法, and六字護摩 ceremonials, some connectedwith Mañjuśrī, and all with Guanyin. There are several 六字 dhāraṇī (धारणी)s, e. g. the Ṣaḍakṣara-vidyāmantra. The six words generallyassociated with Guanyin are 安荼詈般茶詈 (or 安荼隸般茶詈). There is also the six word Lamaistic charm oṃ maṇi padme hūṃ (ओṃ मणि पद्मे हूṃ) 唵嘛呢叭彌吽.

六宗  The six schools, i. e. 三論宗; 法相宗; 華嚴宗; 律宗; 成實宗, and 俱舍宗 q. v.; the last two are styled Hīnayāna schools.Mahāyāna in Japan puts in place of them 天台宗 and 真言宗 Tendai and Shingon.

六師  The six tīrthika (तीर्थिक)s or heterodox teachers-- Pūraṇa-Kāśyapa, Maskarin, Sañjayin,Ajita-keśakambala, Kakuda-Kātyāyana, and Nirgrantha; see 外道.

六師迦王  Name of the king who, thirteenyears after the destruction of the Jetavana vihāra. which had been rebuilt'five centuries ' after the nirvana, again restored it.

六年苦行  The six years of Śākyamuni'sausterities before his enlightenment.

六度  The six things that ferry onebeyond the sea of mortality to nirvana, i. e. the six pāramitā (पारमिता)s 波羅蜜 (波羅蜜多): (1) 布施 dāna (दान), charity, or giving, including the bestowing of the truth onothers; (2) 持戒śīla (शील), keeping the command rents; (3) 忍辱 kṣānti (क्षान्ति), patienceunder insult; (4) 精進 vīrya (वीर्य), zeal and progress; (5) 禪定 dhyāna (ध्यान), meditation or contemplation; (6) 智慧 prajñā (प्रज्ञा); wisdom,the power to discern reality or truth. It is the last that carries across the saṃsāra (सṃसार) (sea of incarnate life) to theshores of nirvana. The opposites of these virtues are meanness, wickedness,anger, sloth, a distracted mind, and ignorance. The 唯識論 adds four other pāramitās: (7) 方便 upāya (उपाय), the use ofappropriate means; (8) 願 praṇidhāna(प्रणिधान), pious vows; (9) 力 bala (बल), power of fulfillment; (10) 智 jñāna (ज्ञान)  knowledge.

六度果報 The reward s stimulated by the sixpāramitā (पारमिता)s are 富 enrichment; 具色 all things, or perfection; 力 power; 壽 long life; 安 peace (or calmness); 辯 discrimination, or powers of exposition of the truth.

六度無極  The six infinite means ofcrossing the sea of mortality, i. e. the six pāramitā(पारमिता)s 六度.

六德  The six characteristics of abhagavat, which is one of a Buddha's titles: sovereign, glorious, majestic,famous, propitious, honored.

六念  (六念法) The six thoughts to dwell upon: Buddha, the Law, the Order, thecommands, almsgiving, and heaven with its prospective joys.

六念處  The six stages of the six kindsof mindfulness 六念.

六情 The emotions arising from the sixorgans of sense 六根 for which term 六情 is the older interpretation; v. 六依.

六慧  The six kinds of wisdom. Each isallotted seriatim to one of the six positions 六位 q. v. (1) 聞慧 the wisdom of hearing and apprehending the truth of the middle wayis associated with the 十住; (2) 思慧 of thought with the 十行; (3) 修慧 of observance with the 十迴向; (4) 無相慧 of either extreme, or the mean, with the 十地; (5) 照寂慧 of understanding of nirvana with等覺慧; (6) 寂照慧 of making nirvana illuminate allbeings associated with 佛果 Buddha-fruition. They are a 別教 Differentiated School series and all are associated with 中道 the school of the 中 or middle way.

六成就  Six perfections (some say five,some seven) found in the opening phrase of each sutra: (1) 'Thus' impliesperfect faith; (2) ' have I heard, ' perfect hearing; (3) 'once, 'the perfecttime; (4) 'the Buddha, ' the perfect lord or master; (5) 'on Mt. Gṛdhrakūṭa, ' theperfect place; (6) 'with the great assembly of bhikṣu(भिक्षु)s, ' the perfect assembly.

六方  The six directions-- E. W. N. S.above and below.

六方禮  The brahman morning act ofbathing and paying homage in the six directions; observing the 'well-born' dothis; the Buddha is said to have given the discourse in the 善生經.

六方護念  六方證明 (or 六方證誠) The praises of Amitābha proclaimed by the Buddhas of the six directions.

六時  The six 'hours' or periods in aday, three for night and three for day, i. e. morning noon, evening; night,midnight, and dawn. Also, the six divisions of the year, two each of spring,summer, and winter.

六時三昧  six daily periods of meditation.

六時不斷  six daily periods ofunintermitting devotions.

六時懺  six daily periods of worship.

六時禮讚  six daily periods of worship ofceremonial.

六染心  The six mental 'taints' of the Awakeningof Faith 起心論. Though mind-essence is by nature pure and without stain, thecondition of 無明 ignorance, or innocence, permits of taint or defilementcorresponding to the following six phases: (1) 執相應染 the taint interrelated to attachment, or holding the seeming for thereal; it is the state of 執取相 and 名字相 which is cut off in the final pratyeka and śrāvaka stage andthe bodhisattva 十住 of faith; (2) 不斷相應染 the taint interrelated to the persisting attraction of the causesof pain and pleasure; it is the 相續相 finally eradicated in thebodhisattva 初地 stage of purity; (3) 分別智相應染 the taint interrelated to the'particularizing intelligence' which discerns things within and without thisworld; it is the first 智相, cut off in the bodhisattva 七地 stage of spirituality; (4) 現色不相應染 the non-interrelated orprimary taint, i. e. of the 'ignorant' mind as yet hardly discerning subjectfrom object, of accepting an external world; the third 現相 cut of in the bodhisattva 八地 stage of emancipation from thematerial; (5) 能見心不相應染 the non-interrelated orprimary taint of accepting a perceptive mind, the second 轉相, cut of in the bodhisattva 九地 of intuition, or emancipationfrom mental effort; (6) 根本業不相應染 the non-interrelated orprimary taint of accepting the idea of primal action or activity in the absolute;it is the first 業相, and cut of in the 十地 highest bodhisattva stage, entering on Buddhahood. See Suzuki'stranslation, 80-1.

六根 The six indriya (इन्द्रिय)s or sense-organs: eye,ear, nose, tongue, body, and mind. See also 六入, 六境, 六塵, and 六處.

六根五用  Substitution of one organ foranother, or use of one organ to do the work of all the others, which is aBuddha's power.

六根功德  The powers of the six senses, i.e. the achievement by purification of their interchange of function.

六根懺悔  A penitential service over thesins of the six senses.

六根清淨  The six organs and theirpurification in order to develop their unlimited power and interchange, as inthe case of a Buddha. This full development enables e. g. the eye to seeeverything in a great chiliocosm from its highest heaven down to its lowesthells and all the beings past, present, and future, with all the karma of each.

六根清淨位  The state of the organs thuspurified is defined by Tiantai as the 十信位 of the 別教, or the 相似即 of the 圓教, v. 六即.

六欲  The six sexual attractions arisingfrom color; form; carriage; voice (or speech); softness (or smoothness); andfeatures.

六欲四禪  the six heavens where sexualdesire continues, and the four dhyāna (ध्यान) heavens of purity above them free from such desire.

六欲天  The devaloka(देवलोक)s, i. e. the heavens ofdesire, i. e. with sense-organs; the first is described as half-way up Mt.Sumeru, the second at its summit, and the rest between it and the Brahmalokas;for list v. 六天. Descriptions are given in the 智度論 9 and the 俱舍論 8. They are also spoken of as 六欲天婬相, i. e. asstill in the region of sexual desire.

六決定  v. 六種決定; also 七深信.

六法  is also a term for 六法念.

六法戒  The six prohibition rules for afemale devotee: indelicacy of contact with a male; purloining four cash;killing animals; untruthfulness; food after the midday meal; and wine-drinking.Abbreviated as 六法.

六波  The six pāramitā (पारमिता)s, v. 波羅密.

六無常六譬  v. 六喻.

六煩惱  v. 六大煩惱.

六物  The six things personal to amonk-- saṅghāṭī, the patch robe; uttarā saṅghāṭī, the stole of seven pieces;antara-vaasaka, the skirt or inner garment of five pieces; the above are the 三衣 three garments: paatra, begging bowl; ni.siidana, a stool: and awater-strainer: the six are also called the 三衣六物.

六瑞 The six auspicious indicationsattributed to the Buddha as a preliminary to his delivery of the Lotus Sutra,see 法華經, 序品: (1) his opening address on the infinite; (2) his samādhi (समाधि); (3) the rain of flowers; (4) the earthquake; (5) the delight ofthe beholders; (6) the Buddha-ray.

六界  The six elements: earth, water,fire, air (or wind), space, and mind; idem 六大.

六界聚  The (human) body, which iscomposed of the six elements 六界.

六畜  The six animals likened to thesix organs 六根, v. 六眾生.

六相  The six characteristics found ineverything-- hole and parts, unity and diversity, entirety and (its) fractions.

六眾  idem 六群比丘.

六眾生  The six senses 六根 are likened to six wild creatures in confinement always strugglingto escape. Only when they are domesticated will they be happy. So is it withthe six senses and the taming power of Buddha truth. The six creatures are adog, a bird, a snake, a hyena, a crocodile (śiśumāra), and a monkey.

六祖  The six patriarchs of the Ch'an(Zen) school 禪宗, who passed down robe and begging bowl in succession i. e.Bodhidharma, Huike, Sengcan, Daoxin, Hongren, and Huineng 達摩, 慧可, 僧璨, 道信, 弘忍, and 慧能.

六神通  The six transcendental, ormagical, powers, v. 六通.

六種住  The six Bodhisattva-stages in theBodhisattva-bhumi sutra 菩薩地持經 are: (1) 種性住 the attainment of the Buddha-seed nature in the 十住; (2) 解行住 of discernment and practice inthe 十行 and 十迴向; (3) 淨心住 of purity by attaining reality in the 初地見道; (4) 行道跡住 of progress in riddance ofincorrect thinking, in the 二地 to the 七地; (5) 決定住 of powers of correct decisionand judgment in the eighth and ninth 地; (6) 究竟住 of the perfect Bodhisattva stage in the tenth 地 and the 等覺位, but not including the 妙覺位 which is the Buddha-stage.

六種俱生惑  The six deceivers common to allthe living-- greed, anger, torpor, ignorance, doubt, and incorrect views.

六種印  The six seals, or proofs, i. e.the six pāramitā (पारमिता)s, 六度.

六種因  v. 六因.

六種外道  The six kinds of ascetics; also 六種苦行外道; 六術; v. 六行.

六種巧方便  The six able devices ofBodhisattvas: (1) preaching deep truths in simple form to lead on people gladlyto believe; (2) promising them every good way of realizing their desires, ofwealth, etc.; (3) showing a threatening aspect to the disobedient to inducereform; (4) rebuking and punishing them with a like object; (5) granting wealthto induce grateful offerings and almsgiving; (6) descending from heaven,leaving home, attaining bodhi, and leading all to joy and purity. 菩薩地持經 8.

六種性  For the first five see 五種道; the sixth is the Buddha stage of 妙覺性.  Cf. 六種位.

六種正行  The fifth of the 五種正行 q. v. is expanded into six kinds of proper practice: reading andintoning, studying, worshipping, invoking, praising, and making offerings.

六種決定  The six kinds of certaintyresulting from observance of the six pāramitās: 財成決定 the certainty of wealth; 生勝決定 of rebirth in honorable families; 不退決定 of noretrogression (to lower conditions); 修習決定 of progress in practice; 定業決定 of unfailingly good karma; 無功用決定 of effortless abode in truthand wisdom. 大乘莊嚴論 12.

六種觀  The meditation on the six natures六種性.

六種釋  idem 六離合釋.

六種震動  The six earthquakes, orearth-shakings, also 六種動相, of which there are threedifferent categories. I, Those at the Buddha's conception, birth,enlightenment, first preaching, when Māra besought him to live, and at his nirvana; some omit the fifth andafter 'birth' add 'leaving home '. II. The six different kinds of shaking ofthe chiliocosm, or universe, when the Buddha entered into the samādhi (समाधि) of joyful wandering, see 大品般若經 1, i. e. east rose and westsank, and so on with w. e., n. s., s. n., middle and borders, borders andmiddle. III. Another group is shaking, rising, waving, reverberating, roaring,arousing, the first three referring to motion, the last three to sounds; seethe above 般若經; which in later translations gives shaking, rising, reverberating,beating, roaring, crackling.

六窗一猿  Six windows and one monkey (climbingin and out), i. e. the six organs of sense and the active mind.

六箭  The six arrows, i. e. the sixsenses; v. 六塵.

六結  A cloth or cord tied in sixconsecutive double loops and knots. The cloth represents the fundamental unity,the knots the apparent diversity. v. 楞伽經 5.

六罪人  The six kinds of offender, i. e.one who commits any of the 四重 four grave sins, or destroysharmony in the order, or sheds a Buddha's blood.

六羅漢  The six arhats i. e. Śākyamuni andhis first five disciples, cf. 五羅漢.

六群比丘  The six common-herd bhikṣu (भिक्षु)s, to whose improper or evil conduct is attributed the laying downof many of the laws by Śākyamuni; also 六眾; different lists of names aregiven, the generally accepted list indicating Nanda, Upananda, Aśvaka,Punarvasu, Chanda, and Udāyin. Udāyin is probably Kalodayin, a name given inother lists.

六自在王  The six sovereign rulers, i. e.the six senses, see 六根.

六舟  The six boats, i. e. the six pāramitās 六度 for ferrying to the bank beyond mortality.

六般神足  The six supernatural signs; idem 六瑞.

六苦行  The heretics of the sixausterities are referred to as 六苦行外道; v. 六行.

六萬藏  The sixty thousand verses of theBuddha-law which Devadatta could recite, an ability which did not save him fromthe avīci (अवीचि) hell.

六著心  (六著) The six bonds, or the mind of the six bonds: greed, love, hate,doubt, lust, pride.

六蔽  The six sins that smother the sixpāramitā (पारमिता)s: grudging, commandment-breaking, anger, family attachment,confused thoughts, and stupid ignorance.

六處  ṣaḍāyatana. The six places, orabodes of perception or sensation, one of the nidāna(निदान)s, see 十二因緣; they are the 六根 or six organs of sense, but theterm is also used for the 六入 and 六境 q. v.; also 六塵.

六行  Among Buddhists the term meansthe practice of the 六度 six pāramitā(पारमिता)s; it is referred, amongoutsiders, to the six austerities of the six kinds of heretics: (1) 自餓 starvation; (2) 投淵 naked cave-dwelling (or, throwingoneself down precipices); (3) 赴火 self-immolation, orself-torturing by fire; (4) 自坐 sitting naked in public; (5) 寂默 dwelling in silence among graves; (6) 牛狗 living as animals.

六行觀  The six meditations, also called 厭欣觀; 六妙行 comparing the 下地 lower realms with the 上地 higher, the six following characters being the subject ofmeditation: the three lower represent 麤 coarseness, 苦 suffering, and 障 resistance; these in meditationare seen as distasteful: while the higher are the 靜 calm, 妙 mystic, 離 free, which are matters for delight. By this meditation on thedistasteful and the delectable the delusions of the lower realms may beovercome.

六術  idem 六種外道; see 六行.

六衰  The six ruiners, i. e. the attractionsof the six senses, idem 六塵, 六賊 q. v.

六裁  The six decisions, i. e. theconcepts formed through the mental contact of the six senses; later called 六觸.

六親  The six immediate relations--father and mother, wife and child, elder and younger brothers.

六觀法  (六觀) cf. 六種性 and 六位.

六觀音  The six kinds of Guanyin. Thereare two groups-- I. That of Tiantai: 大悲 most pitiful; 大慈 most merciful; 師子無畏 of lion-courage; 大光普照 of universal light; 天人丈夫 leader amongst gods and men; 大梵深遠 the great omnipresent Brahma. Each of this bodhisattva's six qualitiesof pity, etc., breaks the hindrances 三障 respectively of the hells, preta (प्रेत)s, animals, asura (असुर)s, men, and deva (देव)s. II. As thousand-handed; the holy one; horseheaded; eleven-faced;Cundī (or Marīci); with the wheel of sovereign power.

六解一亡  'When the six knots are untiedthe unity disappears. ' The six knots represent the six organs 六根 causing mortality, the cloth or cord tied in a series of knotsrepresents nirvana. This illustrates the interdependence of nirvana andmortality. Cf. 六結; v. 楞伽經 5.

六觸  idem 六裁.

六論  The six 外道論 vedāṇgas, works which are 'regarded as auxiliary to and even insome sense as part of the Veda, their object being to secure the properpronunciation and correctness of the text and the right employment of theMantras of sacrifice as taught in the Brāhmaṇas '. M. W. They are spoken oftogether as the 四皮陀六論 four Vedas and six śāstras,and the six are Sikṣā, Chandas, Vyākarana, Nirukta, Jyotiṣa, and Kalpa.

六諦  The six logical categories of theVaiśeṣika philosophy: dravya (द्रव्य), substance; guṇa (गुण), quality; karman (कर्मन्), motion or activity; sāmānya (सामान्य), generality; viśeṣa (विशेष), particularity; samavāya (समवाय), inherence: Keith, Logic, 179. Eitel has 'substance, quality,action, existence, the unum et diversum, and the aggregate'.

六譬  The six metaphors, v. 六眾生.

六賊  The six caura (चौर)s, or robbers, i. e. the six senses; the 六根 sense organs are the 媒 'matchmakers', or medial agents,of the six robbers. The 六賊 are also likened to the sixpleasures of the six sense organs. Prevention is by not acting with them, i. e.the eye avoiding beauty, the ear sound, nose scent, tongue flavors, bodyseductions, and mind uncontrolled thoughts.

六趣  The six directions ofreincarnation, also 六道: (1) 地獄趣 naraka-gati, or that of the hells; (2) 餓鬼趣 preta-gati (प्रेत-गति), of hungry ghosts; (3) 畜生趣 tiryagyoni-gati(तिर्यग्योनि-गति), of animals; (4) 阿修羅趣 asura-gati(असुर-गति), of malevolent nature spirits; (5 ) 人趣 manuṣya-gati (मनुष्य-गति), of human existence; (6) 天趣 deva-gati(देव-गति), of deva (देव) existence. The 六趣輪迴經 is attributed to Aśvaghoṣa.

六足尊  The six-legged Honored One, oneof the five 明王 fierce guardians of Amitābha, i. e. 大威德, who has six heads, faces, arms,and legs; rides on an ox; and is an incarnation of Mañjuśrī. The 六足阿毘曇摩 Jñāna-prasthāna-saṭpādābhidharma is a philosophical work in theCanon.

六輪  The six kinds of cakravartī, orwheel-kings, each allotted to one of the 六位; theiron-wheel king to the 十信位, copper 十住, silver 十行, gold 十迴向, crystal 十地, and pearl 等覺.

六通  abhijñā(अभिज्ञा), or ṣaḍ abhijñā (षडभिज्ञा). The six supernatural or universal powers acquired by a Buddha,also by an arhat through the fourth degree of dhyāna(ध्यान). The 'southern' Buddhistsonly have the first five, which are also known in China; v. 五神通; the sixth is 漏盡通 (漏盡智證通) āsravakṣaya-jñāna, supernatural consciousness of the waning ofvicious propensities.

六道  The six ways or conditions ofsentient existence; v. 六趣; the three higher are the 上三途, the three lower 下三途.

六道伽陀經  A sutra dealing with the six waysof rebirth.

六道佛菩薩 The Buddhas and bodhisattvas ofthe six gati (गति), i. e. the six dizang 六地藏 q. v.; also the 六觀音 q. v.; the six dizang are also styled 六道能化菩薩 Bodhisattvas who can change the lot of those in the six gati (गति).

六道四生  The four modes of the sixrebirths -- womb, egg, moisture, or transformation.

六道四聖  The six ways of rebirth, seeabove, and the four holy ways of rebirth, the latter being respectively intothe realms of śrāvaka (श्रावक)s, pratyekabuddha (प्रत्येकबुद्ध)s, bodhisattvas, and Buddhas; the ten are known as the 十界.

六道集經  A sutra dealing with the six waysof rebirth.

六部大乘經  The six works chosen by Cien 慈恩 as authoritative in the 法相宗 Dharmalakṣana school, i. e. 大方廣佛華嚴經 of which there are three translations; 解深密經4 tr.; 如來出現功德莊嚴經 untranslated; 阿毘達磨經 untranslated; 楞伽經 3 tr.; 厚嚴經 (also called 大乘密嚴經).

六離合釋  Ṣaṭ-samāsa; also 六種釋 (or 六合釋)  the six interpretations ofcompound terms, considered in their component parts or together. (1) 持業釋 or 同依釋 karmadhāraya,referring to the equality of dependence of both terms, e. g. 大乘 Mahāyāna, 'great' and 'vehicle'), both equally essential to 'Mahāyāna' with its specificmeaning; (2) 依主釋 (or 依士釋) tatpuruṣa, containing aprincipal term, e. g. 眼識 eye-perception, where the eye isthe qualifying term; (3) 有財釋 (or 多財釋) bahuvrīhi, the sign of possession, e. g. 覺者 he who hasenlightenment; (4) 相違釋 dvandva, a term indicating twoseparate ideas, e. g. 教觀 teaching and meditation; (5) 鄰近釋 avyayībhava, an adverbial compound, or a term resulting from 'neighboring'association, e. g. 念處 thought or remembering place, i.e. memory; (6) 帶數釋 dvigu, a numerative term, e. g. 五蘊 pañcaskandha, the five skandhas. M. W. gives the order as 4, 3, 1,2, 6, and 5.

六難 The six difficult things-- to beborn in a Buddha-age, to hear the true Buddha-law, to beget a good heart, to beborn in the central kingdom (India), to be born in human form, and to beperfect; see, Nirvana Sutra 23.

六震  idem 六種震.

六面尊  idem 六足尊.

六麤  The six 'coarser' stages arisingfrom the 三細 or three finer stages which in turn are produced by original 無明, the unenlightened condition of ignorance; v. Awakening of Faith 起信論. They are the states of (1) 智相 knowledge orconsciousness of like and dislike arising from mental conditions; (2) 相續相 consciousness of pain and pleasure resulting from the first,causing continuous responsive memory; (3) 執取相 attachmentor clinging, arising from the last; (4) 計名字相 assigningnames according to the seeming and unreal with fixation of ideas); (5) 起業 the consequent activity with all the variety of deeds; (6) 業繋苦相 the suffering resulting from being tied to deeds and their karmaconsequences.

六齋  The six monthly poṣadha (पोषध), or fast days: the 8th, 14th, 15th, 23rd, 29th, and 30th. They arethe days on which the Four Mahārājas 四天王 take note of human conduct and whenevil demons are busy, so that great care is required and consequently nothingshould be eaten after noon, hence the 'fast', v. 梵王經 30th command. The 智度論 13 describes them as 惡日 evil or dangerous days, and says they arose from an ancient customof cutting of the flesh and casting it into the fire.

共  All altogether, both, same, incommon.

共不定  sādhāraṇa; both indeterminate, i.e. one of the six indeterminates in Logic, 'when a thesis and its contradictionare both supported by equally valid reasons, ' e. g. 'that sound is noteternal, because it is a product, ' 'that it is eternal, because it is audible.' Keith.

共十地  The ten stages which śrāvaka (श्रावक)s, pratyekabuddha (प्रत्येकबुद्ध)s, and bodhisattvas have in common.

共命鳥  命命鳥; 生生鳥 jīvajīva, or jīvañjīva, a bird said to have two heads on one body, i. e. mind andperception differing, but the karma one.

共報  Collective retribution; reward orpunishment of the community, or in common, for the 共業 deeds of the community, or even of the individual in their effectson the community.

共宗  That which all Buddhist schoolshave in common.

共法  共功德 The totalityof truth, or virtue, common to all sages, is found in the Buddha.

共相  sāmānya. Totality, generality, thewhole; in common, as contrasted with 自相 individuality, or componentparts.

共相惑  Delusion arising from observingthings as a whole, or apart from their relationships.

共般若  The interpretation of the Prajñāpāramitā that advancedand ordinary students have in common, as contrasted with its deeper meaning, or不共般若 only understood by Bodhisattvas.

共許  What is commonly admitted, a termin logic.

具  All; complete; to present;implements; translit. gh (घ्).

具史羅  (or 瞿史羅) or 劬師羅 Ghoṣira, a wealthy householderof Kauśāmbī, who gave Śākyamuni the Ghoṣiravana park and vihāra (विहार).

具壽  ? āyuṣmant(आयुष्मन्त्). Having long life, aterm by which monk, a pupil or a youth may be addressed.

具戒  idem 具足戒.

具戒地  The second of the bodhisattva tenstages in which all the rules are kept.

具戒方便  The 'expedient' method of givingthe whole rules by stages.

具支灌頂  One of the three abhiṣeka (अभिषेक) or baptisms of the 大日經. A ceremonial sprinkling of thehead of a monarch at his investiture with water from the seas and rivers (inhis domain). It is a mode also employed in the investiture of certain highofficials of Buddhism.

具縛  Completely bound, all men are inbondage to illusion.

具說  To discuss completely, statefully.

具譚  Gautama, v. 瞿.

具足  All, complete.

具足德本願  The forty-fourth of Amitābha'sforty-eight vows, that all universally should acquire his virtue.

具足戒  The complete rules orcommandments-- 250 for the monk, 500 (actually 348) for the nun.

典  Canon, rule; allusion; to takecharge of; mortgage.

典客  (or典賓); 知客 The one who takes charge ofvisitors in a monastery.

典座  The verger who indicates theorder of sitting, etc.

典攬  Summary of the essentials of asutra, or canonical book.

兼  Both; also; to unite, join,comprehend.

兼但對帶  The first four of the fiveperiods of Buddha's teaching are also defined by Tiantai as: (1) 兼 Combined teaching; including 圓 and 別教 doctrine, the period of the Avataṃsaka Sutra. (2) 但 Sole; i.e. 藏 or Hīnayāna only, that of the agama (अगम)s. (3) 對 Comparative; all four forms ofdoctrines being compared. (4) 帶 Inclusive, that of the 般若 Prajñā, when the perfect teaching wasrevealed as the fulfilment of the rest.

兼利  Mutual benefit; to benefit selfand others.

再  Again, a second time, also 再往.

冒  To risk; rash; counterfeit;introduce.

冒地  bodhi(बोधि).

冒地薩怛嚩  Bodhisattva.  Cf. 菩提.

冒地質多  bodhicitta(बोधिचित्त), the enlightened mind,idem 善提心.

冤  To oppress, wrong; a grievance;enmity.

冤親  Enmity and friendship.

冤親平等心  A mind that knows neither enmitynor friendship, no discrimination of persons.

冥  Darkness, obscurity; deep. Hades;used chiefly in the sense of 無知 ignorance, profound, secret,invisible, e.g. as opposed to 顯 open, manifest.

冥一  Entire obscurity, pristinedarkness.

冥使  Lictors, or messengers of Hades.

冥初  The primitive darkness (at thebeginning of existence).

冥利  冥益 Invisiblebenefit, or merit, i.e. within, spiritual.

冥加  The invisible aid of thespiritual powers.

冥官  The rulers in Hades.

冥府  The palace of darkness, Hades.

冥往  Going into the shades, death.

冥思  冥慮 Theunfathomable thought or care of the buddhas and bodhisattvas, beyond the realizationof men.

冥應  Response from the invisible.

冥熏  (or內熏) Fumigation within, inner influence.

冥界  Hades, or the three lower formsof incarnation, i.e. hell, preta (प्रेत), animal.

冥眾  The invisible powers-Brahmā,Śakra, Yama; the spirits in general.

冥福  The happiness of the dead.

冥諦  冥性; 自性 The Sāṅkhya doctrine of primordial profundity, beyond estimation,the original nature out of which all things arose.

冥資  Possession of or for the dead;their happiness.

冥通  Mysterious, supernatural,omnipresent power.

冥道  冥途; 冥土 The dark way, or land of darkness, the shades, Hades, preta (प्रेत)s, etc.

冥陽會  The assembly (for offerings) ofthe spirits below and above, preta (प्रेत)s, etc.

冥顯兩界  The two regions of the dead andof the living.

冬  hima; hemanta; winter.

冬夜  The night before the 冬至 winter solstice.

冬安居  The winter retreat, 16t of 10thmoon to 15th of 1st.

冬朝  The morning of that day.

冬齋  The observances of that day.

冰  Ice; chaste.

冰  Ice, chaste.

冰伽羅  piṅgala, tawny; tr. as 蒼色 azure, grey.

冰揭羅  (or 冰伽羅) ; 畢哩孕迦 Piṅgala, name of the son ofHariti, 阿利底 the mother of demons. She is now represented as a saint holding achild. Piṅgala, as a beloved son, in her left arm. The sutra of his name 冰揭羅天童子經 was tr. by 不空金剛 Amoghavajra, middle of theeighth century.

冶  Smelt, melt; fascinating;translit. for ya (य) in akṣaya (अक्षय).

冶受皮陀  Yajurveda, one of the fourVedas.

冷  Cold.

冷暖  Cold and warm.

冷河  The cold river Sītā, v. 私多.

冷淘  Cold swill, a name for冷麪 cold dough-strings.

准  To permit, grant, acknowledge;used for 準 in 准提 q.v.

凝  To congeal, consolidate, form.

凝然常  Solid, unchanging, immutable.

凡  All, everybody, common, ordinary.

凡僧  The ordinary practising monk ascontrasted with the 聖僧 the holy monk who has achievedhigher merit.

凡夫  The common people, theunenlightened, hoi polloi, a common fellow.

凡夫  波羅; 婆羅必栗託仡那; 婆羅必利他伽闍那 bālapṛthagjana. Everyman, the worldly man, the sinner. Explained by異生 or 愚異生 one who is born different, oroutside the Law of the Buddha, because of his karma.

凡夫十重妄  The serious misfortunes of the sinfulman in whom the Ālaya-vijñāna, the fundamental intelligence, or life force, ofeveryman, is still unenlightened; they are compared to ten progressive stagesof a dream in which a rich man sees himself become poor and in prison.

凡夫性  凡性The commonunderlying nature of all men; also called 異生性.

凡小  Common men, or sinners, alsobelievers in Hīnayāna; also the unenlightened in general.

凡小八倒  The eight subverted views ofcommon men and Hinayanists―counting the impermanent as permanent, the non-joyas joy, the non-ego as ego, the impure as pure; the really permanent asimpermanent, the real joy, the true ego, the real purity as non-joy, non-ego,impurity; cf. 四德.

凡師  Ordinary, or worldly teachersunenlightened by Buddhist truth.

凡情  Desires or passions of the unconverted.

凡愚  Common, ignorant, or unconvertedmen.

凡慮  The anxieties of common orunconverted men.

凡福  The ordinary blessedness of devasand men as compared with that of the converted.

凡種  Common seed, ordinary people.

凡習  The practices, good and evil, ofcommom ,or unconverted men.

凡聖  Sinners and saints.

凡聖一如  Sinners and saints are of thesame fundamental nature.

凡聖不二  Sinners and saints are of thesame fundamental nature.

凡聖同居土  This world, where saints andsinners dwell together; one of the Tiantai 四土.

凡識  Ordinary knowledge, worldlyknowledge, that of the unenlightened by Buddha.

凡身  The common mortal body, theordinary individual.

出  To go out, come forth, put forth;exit; beyond.

出世  (1) Appearance in the world e. g.the Buddha's appearing. (2) To leave the world; a monk or nun. (3) Beyond, oroutside this world, not of this world; of nirvana character.

出世大事  The great work of the Buddha'sappearing, or for which he appeared.

出世心  The nirvana, or other-world mind.

出世服  The garment of one who has left theworld.

出世本懷  The aim cherished by the Buddhain appearing in the world.

出世果  The fruit of leaving the world;the result in another world; nirvana.

出世業  The work or position of one whohas quitted the world, that of a monk.

出世舍  An abode away from the world, amonastery, hermitage.

出世說部  出世部 (出世間說部)  (or 出世語言部) Lokottaravādinaḥ, 盧俱多婆拖部 an offshoot of the Māhāsaṇghikāḥ division of the eighteen Hīnayānaschools; the tenets of the school are unknown, but the name, as implied by theChinese translation, suggests if not the idea of Ādi-Buddha, yet that ofsupra-mundane nature.

出世間  To go out of the world; the world(or life) beyond this; the supra-mundane; the spiritual world.

出世間道  or 出世間法. The way of leaving the world, i. e. of enlightenment, idem 菩提道; the spiritual law.

出佛血  To shed a Buddha's blood, one ofthe five grave sins.

出假行  A bodhisattva's entry into timeand space, or the phenomenal 假, for the sake of saving others.

出出世間  surpassing the supra-mundane; thestage of Bodhisattvahood above the eighth 八地 or degree.

出塵  To leave the dusty world ofpassion and delusion.

出定  To come out of the state of dhyāna (ध्यान); to enter into it is 入定.

出家  pravraj; to leave home and becomea monk or nun.

出家人  One who has left home and becomea monk or nun. Two kinds are named: (1) 身出家 one whophysically leaves home, and (2) 心出家 one who does so in spirit andconduct. A further division of four is: (1 ) one who physically leaves home,but in spirit remains with wife and family; (2) one who physically remains athome but whose spirit goes forth; (3) one who leaves home, body and spirit; and(4) one who, body and mind, refuses to leave home.

出息  To breathe out.

出息不待入  Breathing out-not waiting forbreathing-in, breathless.

出慧  The wisdom of leaving mortality,or reincarnations; the wisdom of leaving the world.

出曜經  avadānas, 阿波陀那 stories of memorable deeds. The sixth of the twelve sections of thecanon, consisting of 譬喻 parables and comparisons.

出期  The going forth period, i. e.from the sufferings of mortality; the appointed time of going forth; the periodof setting forth.

出現  To manifest, reveal, bemanifested, appear, e. g. as does a Buddha's temporary body, or nirmāṇakāya (निर्माणकाय). Name of Udāyi 優陀夷 a disciple of Buddha to bereborn as Samantaprabhāsa; also of a son of Ajātaśatru.

出生  To be born; to produce; monasticfood, superior as bestowed in alms, called 出飯 and 生飯.

出纏真如  The unfettered, or free bhūtatathatā (भूततथता), as contrasted with the 在纏真如.

出聖  The surpassing sacred truth, orthe sacred immortal truth.

出道  To leave the world and enter thenirvana way.

出陣  To stand out from the class orrank (e. g. to ask question).

出隊  outstanding, of outstandingability, egregious, standing forth.

出隊迦提  The public announcement of thedistribution of the kaṭhina (कठिन) garment (v. 功德衣 ) in the last month of the rainyseason, i. e. of the coming forth of the monks from their retreat.

出離  To leave, come out from.

出離煩惱  to leave the passions anddelusions of life, an intp. of nirvana.

出體  External; the components of athing or matter; to put forth a body.

函  A box, receptacle; to enfold: aletter.

函蓋相應  Agreeing like a box and lid.

刀山  The hill of swords in one of thehells.

刀途  The gati or path of rebirth as ananimal, so called because animals are subjects of the butcher's knife.

刀風  The wind that cuts all livingbeings to pieces—at the approach of a world-kalpa's end; also described as thedisintegrating force at death.

刃  A blade, a sword; to kill.

刃葉林  Asipattravana; the forest ofswords, where every leaf is a sharp sword, v. 地獄.

分  To divide. separate; a fractionalpart: a share: a duty.

分位  avasthaa; defined as 時分 time and 地位 position; i. e. a state, e. g.the state of water disturbed into waves, waves being also a state of water; adependent state.

分別  vibhajya, or vibhaaga;parikalpana; vikalpa; divide, discriminate, discern, reason; to leave. See also三分別.

分別事識  The third of the three kinds ofperception 識, i. e. real (or abstract), manifest, and reasoned (or inferred); itincludes all the eight 識 except the ālayavijñāna (आलयविज्ञान).

分別智  viveka. Differentiatingknowledge, discrimination of phenomena, as contrasted with 無分別智 the knowledge of the fundamental identity of all things.

分別智相應染  The taint on mind following uponthe action of discriminating, i. e. one of the six 染心; v. Awakening of Faith 起信論.

分別經  There are several sutras and śāstras withvarious 分別 titles.

分別說三  The One Vehicle discriminated as'three' for the sake of the ignorant.

分別說部  The Vibhajyavādins. A school theorigin of which is obscure. The meaning of the term, not necessarily limited tothis school, is the method of particularization in dealing with questions indebate. It is suggested that this school was established to harmonize thedifferences between the Sthavirās and Mahāsāṅghikas. The Abhidharma Pitaka 'aswe have it in the Pali Canon, is the definite work of this school ', Keith,153.

分別識  The discriminating perception, i.e. of 意 mind, the sixth 根 organ.

分別起  Delusions arising from reasoningand teaching, in contrast with 俱生起 errors that arise naturallyamong people.

分喻  A metaphor only correct in part,e. g. a face like the moon.

分散  visarj. To dismiss, scatter,separate, as an assembly.

分析  To divide; leave the world;separation.

分析  To divide, separate, leave theworld, v. 析.

分歲  New Year's eve, the dividingnight of the year, also styled 歲夜.

分段  bhāgya. Lot, dispensation,allotment, fate.

分段同居  Those of the same lot, orincarnation, dwelling together, e. g. saints and sinners in this world.

分段生死  分段死, 分段身, 分段三道 all refer to the mortal lot, or dispensation in regard to thevarious forms of reincarnation.

分段變易  Includes (1) 分段生死, the condition and station resulting from good or bad karma in thethree realms (desire, form, and formlessness) and in the six paths; (2) 變易生死 the condition and station resulting from good karma in the realmsbeyond transmigration, including arhats and higher saints.

分段輪迴  The wheel of fate, orreincarnation.

分相門  The doctrine which differentiatesthe three vehicles from the one vehicle; as 該攝門 is thatwhich maintains the three vehicles to be the one.

分真即  idem 分證即.

分衛  piṇḍapāta, 賓荼波多; 儐荼夜 food given as alms; piṇḍapātika means one who lives on alms; it isalso interpreted as 團墮 lumps (of food) falling (into thebegging bowl); the reference is to the Indian method of rolling the cooked foodinto a bolus for eating, or such a bolus given to the monks.

分證即  One of the Tiantai 六即 q. v. Also 分真即.

分身  Parturition: in Buddhism it meansa Buddha's power to reproduce himself ad infinitum and anywhere.

分那柯  pūrṇaka(पूर्णक), i. e. 滿 full; name of a yakṣa (यक्ष), or demon.

分陀利迦  (also see 分陀利) puṇḍarīka, 芬陀; 分荼利迦, 分荼利華, 奔荼利迦, 奔荼利華; 本拏哩迦; the 白蓮花 white lotus (in full bloom). Itis also termed 百葉華 (or 八葉華) hundred (or eight) leaf flower. For Saddharma-puṇḍarīka,the Lotus Sutra, v. 妙法蓮華經. The eighth and coldest hellis called after this flower, because the cold lays bare the bones of thewicked, so that they resemble the whiteness of this lotus. It is also called 隨色花; when a bud, it is known as 屈摩羅; and whenfading, as 迦摩羅.

切  To cut, carve; a whole; urgent;the 反切 system of spelling, i. e. the combination of the initial sound ofone Chinese word with the final sound of another to indicate the sound of athird, a system introduced by translators of Buddhist works; v. 反.

切勝  A title of Aśvaghoṣa.

初  To cut cloth for clothes;beginning, first.

初位  The initial stage on the road toenlightenment.

初住  The first of the ten stages, orresting-places, of the bodhisattva. 住 is the resting-place or stage fora particular course of development; 地 is the position or rank attainedby the spiritual characteristics achieved in this place.

初僧祗  The first of the three asaṃkhyeya (असṃख्येय) or incalculable kalpa (कल्प)s.

初剎那識  The initial kṣaṇa (क्षण), initial consciousness, i. e. the eighth or ālaya-vijñāna (आलय-विज्ञान), from which arises consciousness.

初地  The first of the 十地 ten bodhisattva stages to perfect enlightenment and nirvāṇa.

初夜  The first of the three divisionsof the night.

初心  The initial resolve or mind ofthe novice.

初日分  The first of the three divisionsof the day, beginning, middle, end 初中後.

初時教  A term of the 法相宗 Dharmalakṣana school, the first of the three periods of theBuddha's teaching, in which he overcame the ideas of heterodox teachers thatthe ego is real, and preached the four noble truths and the five skandha (स्कन्ध)s, etc.

初更  The first watch of the night.

初果  The initial fruit, orachievement, the stage of srota-āpanna (स्रोत-आपन्न), illusion being discarded and the stream of enlightenment entered.

初果向  The aiming at the stage of srota-āpanna (स्रोत-आपन्न). The other stages of Hīnayāna are sakṛdāgāmin(सक्ड़्दागामिन्), anāgāmin (अनागामिन्), and arhat (अर्हत्).

初歡喜地  The first of the ten stagestoward Buddhahood, that of joy.

初發心  The initial determination to seekenlightenment; about which the 晉 Jin dynasty Huayan jingsays: 初發心時便成正覺 at this very moment the novice enters into the status of perfectenlightenment; but other schools dispute the point.

初禪天  The first of the four dhyāna (ध्यान) heavens, corresponding to the first stage of dhyāna (ध्यान) meditation.

初禪定  The first dhyāna (ध्यान), the first degree of dhyāna (ध्यान)-meditation, which produces rebirth in the first dhyāna (ध्यान) heaven.

初禪梵天  deva(देव)s in the realms of form, whohave purged themselves from all sexuality.

初能變  The initiator of change, ormutation, i. e. the  ālaya-vijñāna ( आलय-विज्ञान), so called because the other vijñāna(विज्ञान)s are derived from it.

判  Divide, judge, decide.

判教  Division of the Buddha'steaching, e.g. that of Tiantai, into the five periods and eight teachings, thatof Huayan into five teachings, etc.

判釋  To divide and explain sutras; toarrange in order, analyse the Buddha's teaching.

別  Separate, divide, part from,other, different, differentiate, special.

別他那  Veṣṭana, 吠率努天, name of a deva (देव); the second term suggests Viṣṇu, and Veṣṭu might be a conception ofViṣṇu; the intp. 圍 suits both, for Veṣṭana meanssurrounding, enclosing, and Viṣṇu, pervade, encompass.

別依  Secondary texts or authorities,in contrast with 總依 the principal texts of a school.

別傳  Separately handed down; oraltradition; to pass on the teaching from mind to mind without writing, as in theChan (Zen) or Intuitional school. Also 單傳.

別劫  antara-kalpa(अन्तर-कल्प)s, small or intermediate kalpa (कल्प)s, v. 劫.

別向圓修  The 向 of the 別教, i. e. the Separatist orDifferentiating school, is the 修 of the 圓教 or Perfect school; i.e. when the 別教 Bodhisattvareaches the stage of the 十回向, he has reached the 修 stage of the perfect nature and observance according to the 圓教 or Perfect school.

別圓  The 別教 and 圓教 schools, q. v. and 四教.

別報  Differentiated rewards accordingto previous deeds, i.e. the differing conditions of people in this liferesulting from their previous lives.

別境  Different realms, regions,states, or conditions.

別境心所  vibhāvanā(विभावना); the ideas, or mentalstates, which arise according to the various objects or conditions toward whichthe mind is directed, e.g. if toward a pleasing object, then desire arises.

別念佛  To intone the name of a specialBuddha.

別惑  別見 Delusionsarising from differentiation, mistaking the seeming for the real; thesedelusions according to the 別教 are gradually eradicated by theBodhisattva during his first stage.

別教  The 'different' teaching of the 華嚴宗.  Both the Huayan school and the Lotus school are founded on the 一乘 or One Vehicle idea; the Lotus school asserts that the ThreeVehicles are really the One Vehicle; the Huayan school that the One Vehiclediffers from the Three Vehicles; hence the Lotus school is called the 同教一乘 unitary, while the Huayan school is the 別教一乘 Differentiating school.

別時念佛  To call upon Buddha at specialtimes. When the ordinary religious practices are ineffective the Pure Land sectcall upon Buddha for a period of one to seven days, or ten to ninety days. Also如法念佛.

別業  Differentiated karma (the causeof different resultant conditions); cf. 總業.

別理隨緣  The 理 li is the 真如 bhūtatathatā (भूततथता), which one school says is different in operation, while anotherasserts that it is the same, for all things are the chen-ju.

別相  viśeṣa(विशेष); differentiation; difference,one of the 六相 of the Huayan school.

別相三觀  The three views of the 別教 in regard to the absolute, the phenomenal, the medial 空假中 as separate ideas.

別眾  For a monk schismatically orperversely to separate himself in religious duties from his fellow-monks iscalled duṣkṛta (दुष्क्ड़्त), an offence or wickedness, v. 突吉羅.

別見  Unenlightened, or heterodox,views.

別解脫戒  Another name for thecommandments, which liberate by the avoidance of evil. Also別解脫律儀.

別請  Special deference paid bysingling out or inviting one member of the community; which procedure isagainst monastic rules.

別願  Special vows, as the forty-eightof Amitābha, or the twelve of 藥師佛 Yao Shih Fo (Bhaiṣajya), ascontrasted with general vows taken by all Bodhisattvas.

利  paṭu(पटु), tīkṣṇa(तीक्ष्ण); sharp, keen, clever;profitable, beneficial; gain, advantage; interest.

利人  To benefit or profit men, idem利他 parahita (परहित); the bodhisattva-mind is 自利利他 to improve oneself for thepurpose of improving or benefiting others; the Buddha-mind is 利他一心 with single mind to help others, pure altruism; 利生 is the extension of this idea to 眾生 all theliving, which of course is not limited to men or this earthly life; 利物 is also used with the same meaning, 物 being the living.

利使  The sharp or clever envoy, i.e.the chief illusion of regarding the ego and its experiences and ideas as real,one of the five chief illusions.

利劍  A sharp sword, used figurativelyfor Amitābha, and Mañjuśrī, indicating wisdom, discrimination, or power overevil.

利智  Keen intelligence, wisdom,discrimination; pāṭava (पाटव).

利根  Sharpness, cleverness, intelligence,natural powers, endowment; possessed of powers of the pañca-indryāni (पञ्च-इन्द्र्यानि) (faith, etc.) or the five sense-organs, v. 五根.

利樂  Blessing and joy; the blessingbeing for the future life, the joy for the present; or aid (for salvation) andthe joy of it.

利樂有情  To bless and give joy to theliving, or sentient, the work of a bodhisattva.

利波波  離波多; 黎婆多; 頡隸伐多 Revata; Raivata. (1) A Brahman hermit; one of the disciples of Śākyamuni, tobe reborn as Samanta-prabhāsa. (2) President of the second synod, a native of Sāṅkāśya. (3) Acontemporary of Aśoka, mentioned in connection with the third synod. Cf. Eitel.

利益  Benefit, aid, to bless; hence 利益妙 the wonder of Buddha's blessing, in opening the minds of all toenter the Buddha-enlightenment.

利行攝  saṃgraha-vastu(सṃग्रह-वस्तु), the drawing of all beings to Buddhism through blessing them bydeed, word, and will; one of the 四攝法 q.v.

利辯  Sharp and keen discrimination, orratiocination, one of the seven characteristics 七種辯 of the bodhisattva.

利養  To nourish oneself by gain; gain;avarice.

利養縛  The bond of selfish greed, one ofthe two bonds, gain and fame.

刪  Cut, excise; translit. s (स्), ś (श्).

刪地涅暮折那  Saṃdhinirmocana-sūtra,name of the 解深密 sutra.

刪提嵐  Described as a fabulous world ofthe past whose name is given as Śaṇḍilya, but this is doubtful.

刪闍夜  (or 耶毘羅胝子); 刪逝移毘剌知子  Sañjaya-Vairāṭīputra, or SaṁjayinVairaḍīputra, one of the six founders of heretical or non-Buddhist schools,whose doctrine was that pain and suffering would end in due course, likeunwinding a ball of silk, hence there was no need of seeking the 'Way'.

到  Arrive, reach, to.

到彼岸  pāramitā(पारमिता), cf. 波; to reach the other shore, i. e. nirvāṇa.

到頭  At the end, when the end isreached.

制  Restrain, govern; regulations;mourning.

制多  制底 (or 質底); 制體 caitya (चैत्य), a tumulus, mausoleum, monastery, temple, spire, flagstaff on apagoda, sacred place or thing, idem 支提 (or 支帝), cf. 剎.

制多山部  Jetavanīyāḥ, a Hīnayāna sect.

制底畔睇  (or 畔彈那) caitya-vandana (चैत्य-वन्दन), to pay reverence to, or worship a stūpa(स्तूप), image, etc.

制怛羅  Caitra, the spring month in whichthe full moon is in this constellation, i. e. Virgo or 角; M. W. gives it as March-April, in China it is the first month ofspring from the 16th of the first moon to the 15th of the second. Also idem 制多 caitya (चैत्य).

制戒  制教 Therestraints, or rules i. e. of the Vinaya.

制門  The way or method of discipline,contrasted with the 化門, i. e. of teaching, both methodsused by the Buddha, hence called 化制二門.

刻  Cut, carve, engrave; oppress; aquarter of an hour, instant.

刻藏  To engrave the canon.

剃  To shave.

剃刀  A razor.

剃頭  To shave the head.

剃髮  To shave the hair, followingŚākyamuni, who cut off his locks with a sharp sword or knife to signify hiscutting himself off from the world.

則  Pattern, rule; then, therefore.

則劇  To play; a form of play.

剋  To overcome; successfully attainto.

剋實  To discover the truth.

剋果  To obtain the fruit of endeavour;the fruit of effort, i.e. salvation.

剋終  Successful end, certainty ofobtaining the fruit of one's action.

剋聖  The certainty of attaining arhat (अर्हत्)ship.

剋證  The assurance of success inattaining enlightenment.

剋識  The certainty of the knowledge(by the sprits, of men's good and evil).

剌  To cut, slash; translit. la (ल), ra (र), ya (य).

剌瑟胝  yaṣṭi(यष्टि), pole, staff, stick, intp.flagpole.

剌竭節  (or 糲竭節) laguḍa (लगुड), a staff, stick.

剌那  cf. 囉, 羅ratna (रत्न), precious thing, jewel, etc.

剌那伽羅  Ratnākara, a 'jewel-mine, theocean' (M. W.), intp. jewel-heap; name of a Buddha and Bodhisattva; the 112thBuddha of the present kalpa (कल्प); also of 'a native of Vaiśālī, contemporary of Śākyamuni.'

剌那尸棄  Ratnaśikhin, cf. 尸棄, 'the 999th Buddha of the preceding kalpa(कल्प), the second of the SaptaBuddha.' Eitel.

剌闍  囉惹 rajas (रजस्), atmosphere,vapour, gloom, dust, dirt, etc.; intp. dust, minute; also hatred, suffering.

前  pūrva(पूर्व). Before; former, previous; infront.

前世  前生 Former lifeor lives.

前中後  Former, intermediate, after.

前佛  A preceding Buddha; formerBuddhas who have entered into nirvana.

前堂  The front hall, or its frontpart.

前塵  Previous impure condition(influencing the succeeding stage or stages).

前後際斷  Discontinuous function, thoughseemingly continuous, e.g. a 'Catherine-wheel,' or torch whirled around.

前正覺山  Prāgbodhi, v. 缽 A mountain in Magadha, reported to have been ascended by Śākyamuni beforehis enlightenment, hence its name.

前身  The previous body, orincarnation.

剎  cha;translit. kṣ (क्ष्).

剎利  (剎帝利); 剎怛利耶 kṣatriya(क्षत्रिय). The second, or warrior and ruling caste; Chinese render it as 田主 landowners and 王種 royal caste; the caste from whichthe Buddha came forth and therefore from which all Buddhas (如來) spring.

剎土  乞叉; 乞灑 kṣetra (क्षेत्र), land, fields, country, place; also a universe consisting of threethousand large chiliocosms; also, a spire, or flagstaff on a pagoda, amonastery but this interprets caitya (चैत्य), cf. 制. Other forms are 剎多羅 (or 制多羅 or 差多羅); 紇差怛羅.

剎塵  Lands, countless as the dust.

剎摩  kṣema(क्षेम), a residence, dwelling,abode, land, property; idem 剎 and 剎竿.

剎海  Land and sea. The flagpole of amonastery, surmounted by a gilt ball or pearl, symbolical of Buddhism;inferentially a monastery with its land. Also 剎柱, 金剎 (or 表剎).

剎那  kṣaṇa(क्षण). An indefinite space of time,a moment, an instant; the shortest measure of time, as kalpa (कल्प) is the longest; it is defined as 一念 a thought;but according to another definition 60 kṣaṇa (क्षण) equal one finger-snap, 90 a thought 念, 4,500 a minute; there are other definitions. In each kṣaṇa (क्षण) 900 persons are born and die.

剎那三世  The moments past, present,future.

剎那無常  Not a moment is permanent, butpasses through the stages of birth, stay, change, death.

剎那生滅  All things are in continuousflow, born and destroyed every instant.

剜  To scoop out.

剜燈  To scoop out (one's body) and turn(it) into a lamp, attributed to Śākyamuni in a former incarnation.

剝  To peel, flay; kill.

剝皮  To flay, or peel. In one of theprevious incarnations of Śākyamuni he is said to have written a certain gāthā (गाथा) containing the Holy Law on a piece of his own flayed skin with oneof his bones split into the shape of a pen, and his blood instead of ink. 智度論 27.

剡  Pointed, sharp.

剡浮  Jambūdvīpa, and Yama,v. 閻.

副  To aid, assist, second; a deputy

副寮  Deputy in a monastery.

割  To cut, gash, sever.

割斷  To cut off.

劈  To split, rend, tear.

劈箭急  Rapid as an arrow cleaving (theair).

劍  A sword, two-edged sword.

劍  A sword, a two-edged sword.

劍山  劍樹地獄 Asipattra.The hill of swords, or sword-leaf trees hell, one of the sixteen hells; alsocalled 刀刃路.

劍摩舍帝  A spirit or demon, ? Aniruddha,the unobstructed, the ungovernable, son of Kāma (Love, Lust).

劍林地獄  Asipattra, (or劍樹地獄) the hell of the forest of swords, or sword-leaf trees.

劍波  Kampa, Bhūkampa; deva (देव) of earthquakes.

劍輪法  A system of revolving swords forsubduing demons.

力  bala; power, strength, of whichthere are several categories: 二力 power of choice and of practice; 三力 the power of Buddha; of meditation (samādhi) and ofpractice. 五力 pañcabala, the five powers of faith, zeal, memory (or remembering),meditation, and wisdom. 六力 A child's power is in crying; awoman's in resentment; a king's in domineering; an arhat's in zeal (orprogress); a Buddha's in mercy; and a bhikṣu's in endurance (of despite) . 十力 q.v. The ten powers of Buddhas and bodhisattvas.

力士  力者 vīra. A strongor mighty man, hero, demigod. Used for the Licchavi, also 離車; 梨車 (or 黎車); 栗呫媻. The terms 力士城 and 力士生地 are defined as Kuśinagara.

力波羅蜜  The vīrya-pāramitā.

力波羅蜜菩薩  The bodhisattva vīrya-pāramitā.One of the twenty-eight honoured ones in the Garbhadhātu group.

力無畏  (力無所畏) The 力 is intp. as the ten powers of aBuddha, the 無所畏 are his four qualities of fearlessness.

力生  Power-born; one who is born fromthe Truth, a monk.

力者法師  A monk who degrades himself bybecoming a fighter (e.g. boxer), or a slave.

功  Merit, meritorious; achievement,hence 功力 achieving strength, earnest effort after the good).

功嘉葛剌思  Kun-dgah-grags, also named 膽巴 Danupa, a famous Tibetan monk of the thirteenth century, who hadinfluence at the Mongol court under Kublai Khan and after, d. 1303.

功巧論  功明論 (or 巧明論)  Śilpasthāna-vidyā-śāstra; 'the śāstra of arts and sciences, ' i. e. of 術 and 數, one of the 五明 five works on knowledge; it treats of 'arts, mechanics, dualphilosophy, and calendaric calculations'. Eitel.

功德  Virtue achieved; achievement;power to do meritorious works; merit; meritorious virtue; the reward of virtue;a name for 弗若多羅 Puṇyatara, one of the twenty-four 天尊 deva aryas,worshipped in China.

功德使  Envoy to the virtuous, or officersupervising virtue, controller of monks and nuns appointed by the Tang Court.

功德叢林  The grove of merit and virtue, i.e. a Buddhist hall, or monastery; also the scriptures.

功德天  (功德天女) idem 吉祥天 (吉祥天女) Lakṣmī, goddess of fortune.

功德水  (or 功德池) The water or eight lakes of meritorious deeds, or virtue, inParadise.

功德田  The field of merit and virtue, i.e. the triratna (त्रिरत्न) 三寶, to be cultivated by the faithful; it is one of the three fieldsfor cultivating welfare 三福田.

功德聚  The assembly of all merit andvirtue, i. e. the Buddha; also a stūpa (स्तूप) as symbol of him.

功德衣  kaṭhina, 迦絺那; 羯絺那 the garment of merits, given to monks after their summer retreat ofninety days; it symbolized five merits to which they had attained.

功德遊  Meritorious exercise, i. e.walking about intoning after duty.

功用  Action, functioning, in practiceand achievement.

功能  Achieving power; ability, power.

加  Add, added; increase; put on.

加力  Added strength or power (by theBuddhas or bodhisattvas); aid.

加尸  加私; 迦尸 kasa, visibility, splendour; a species of grass, saccharumspontaneum. M. W.

加持  地瑟娓曩 adhiṣṭhāna,to depend upon, a base, rule. It is defined as dependence on the Buddha, who 加 confers his strength on all (who seek it), and 持 upholds them; hence it implies prayer, because of obtaining theBuddha's power and transferring it to others; in general it is to aid, support.

加持供物  To repeat tantra (तन्त्र)s over offerings, in order to prevent demons from taking them ormaking them unclean.

加持成佛  By the aid of Buddha to enterBuddhahood.

加持杖  A wand (made of peach wood) laidon in driving out demons, or in healing disease, the painful place beingbeaten. Tantra (तन्त्र)s are repeated while the wand is used on the patient.

加持身  The body which the Buddha dependsupon or his manifestation, i. e. the nirmāṇakāya(निर्माणकाय).

加沙  迦沙; 袈裟 kaṣāya, a colour composed of red and yellow, i. e. brown, describedas a mixed colour, but 加沙野 is defined as 赤 red.

加蘭伽  Kalaviṇka, v. 迦.

加行  prayoga(प्रयोग). Added progress, intensifiedeffort, earnest endeavour.

加行位  The second of the four stages ofthe 唯識宗 known also as 四加行.

加行善  修得善; 方便善 Goodness acquired by earnest effort, or 'works', as differentiatedfrom 生得善 natural goodness.

加被  加祐; 加備; 加護 Divine or Buddha aid or power bestowed on the living, for theirprotection or perfection.

劣  Inferior, vicious.

劣智  Inferior wisdom, harmful wisdom.

助  Help, aid, assist; auxiliary.

助業  Auxiliary karma, i.e. deeds orworks, e.g. reciting the sutras about the Pure Land, worship, praise, andoffering, as additional to direct karma 正業, i.e. faithin Amitābha, expressed by constant thought of him and calling on his name.

助道  Auxiliary means, e.g. ofmeditation; auxiliary discipline; any aid to faith or virtue.

助音  To assist in singing, orintoning.

劫  劫 A kalpa (कल्प), aeon, age; also translit. ka (क); 'a fabulous period of time, a day of Brahmā or 1, 000 Yugas, aperiod of four hundred and thirty-two million years of mortals, measuring theduration of the world; (a month of Brahmā is supposed to contain thirty such kalpa (कल्प)s; according to the Mahābhārata twelve months of Brahmā constitutehis year, and one hundred such years his lifetime; fifty years of Brahmā are supposedto have elapsed... ).'  M. W. An aeon of incalculable time, therefore called a 大時節 great time-node. v. 劫波.

劫具  v. 劫波娑.

劫初  The beginning of the kalpa (कल्प) of formation; the kalpa (कल्प) of creation; also 成劫.

劫地羅  khadira v. 竭地羅.

劫婆吒  劫縛拏 kaparda (कपर्द), a shell,cowrie, small coin.

劫婆羅樹  v. 劫波樹 and 劫沙波裟 or 劫具, for both of which it is used.

劫布怛那  (or 劫布呾那or 劫布咀那or 劫布俎那) Kapotana, or Kebudhana; an ancient kingdom, the modern Kebud orKeshbūd, north of Samarkand.

劫布羅  karpūra(कर्पूर), camphor, described as 龍腦香 dragon-brain scent.

劫比  (劫比羅) kapila (कपिल); also 劫畢羅; 迦比羅 (or 迦毗羅) The meaning is 'brown', but itis chiefly used for 'the sage Kapila, founder of the classical Sāṃkhya'philosophy and the school of that name.

劫比他  Kapittha. (1) An ancient kingdomof Central India, also called 僧佉尸 Saṃkāśya. (2) A Brahman of Vṛjiwho ill-treated the Buddhists of his time, was reborn as a fish, and wasfinally converted, by Śākyamuni, Eitel.

劫比拏  idem劫賓那.

劫比羅伐窣堵  (or 劫比羅伐窣都) Kapilavastu, 劫比羅國; 迦毘羅衛; 迦毗羅蘇都 (or 伽毗羅蘇都) (or 迦毗羅皤窣都) (or伽毗羅皤窣都); 迦羅 (or 迦夷 or 迦維); 伽毗黎, etc.  Capital of theprincipality occupied by the Śākya clan; destroyed during Śākyamuni's life, according to legend; about 100 miles due north ofBenares, north-west of present Gorakhpur; referred to in 西域記.

劫比羅天  金比羅天; 俱鞠羅天 A deva (देव), or demon, called Kapila, or Kumbhīra, or Kubera.

劫比舍也  Said to be 罽賓 Kashmir.

劫水  The flood in the kalpa (कल्प) of destruction, v. 三災.

劫波  kalpa(कल्प); also劫簸; 劫跛;v. 劫.  Aeon, age. The period of timebetween the creation and recreation ofa world or universe; also the kalpa (कल्प)s offormation, existence, destruction, and non-existence, which fouras acomplete period are called mahākalpa (महाकल्प) 大劫. Eachgreat kalpa (कल्प) is subdivided into four asaṇkhyeya-kalpa(असण्ख्येय-कल्प)s (阿僧企耶 i.e. numberless,incalculable): (1)  kalpa( कल्प) of destructionsaṃvarta (सṃवर्त); (2)kalpa (कल्प)of utter annihilation, or emptykalpa (कल्प) 増滅劫;空劫saṃvarta-siddha (सṃवर्त-सिद्ध); (3) kalpa (कल्प) of formation 成劫 vivarta(विवर्त); (4) kalpa (कल्प) ofexistence 住劫 vivartasiddha(विवर्तसिद्ध); or they may betaken in the order 成住壞空. Each ofthe four kalpa (कल्प)s is subdivided into twenty antara-kalpa(अन्तर-कल्प)s, 小劫 or small kalpa (कल्प)s, so that a mahākalpa (महाकल्प)consists of eighty small kalpa (कल्प)s. Each smallkalpa (कल्प) is divided into a period of 増 increaseand 減 decrease; the increase period is ruled over by the four cakravartī (चक्रवर्ती)s in succession, i.e. the four ages of iron,copper, silver, gold,during which the length of human life increases by oneyear every century to84,000 years, and the length of the human body to8,400 feet. Then comes the kalpa (कल्प) of decreasedivided into periods of the three woes, pestilence, war,famine, duringwhich the length of human life is gradually reduced to ten yearsand thehuman body to 1 foot in height. There are other distinctions of the kalpa (कल्प)s. A small kalpa (कल्प) isrepresented as 16,800,000 years, a kalpa(कल्प) as336,000,000 years, and a mahākalpa (महाकल्प) as1,334,000,000 years. There are many ways of illustrating thelength of akalpa (कल्प), e.g. pass a soft cloth over a solid rock40 li in size once in a hundred years,whenfinally the rock has been thus worn away a kalpa(कल्प) will not yet have passed; or acity of 40 li, filled with mustardseeds, one being removed everycentury till all have gone, a kalpa (कल्प) will notyet have passed.  Cf. 成劫.

劫波娑  (or 劫波育 or 劫波羅 or 劫波薩); 劫娑羅; 劫具 (劫具婆) kārpāsa (कार्पास) is cotton, Gossypium Herbaceum; but this refers especially to  kārpāsī ( कार्पासी), the cotton tree.

劫波娑天  Yama, as ruler of time, 時分天.

劫波杯  kapāla(कपाल), a bowl, skull; the drinkingbowl of Śiva, a skull filled with blood.

劫波樹  kalpataru(कल्पतरु) A tree in Indra's gardenbearing fruit according to the seasons.

劫波羅  kapāla(कपाल), a skull; also  kārpāsa ( कार्पास), see劫波娑.

劫海  The ocean of kalpa (कल्प)s, i.e. their great number.

劫濁  The impure or turbid kalpa (कल्प), when the age of life is decreasing and all kinds of diseasesafflict men.

劫火  The fire in the kalpa (कल्प) of destruction; also 劫盡火; 劫焰; 劫燒 v. 三災.

劫灰  kalpa(कल्प)-ash, the ashes after the fire kalpa (कल्प) of destruction.

劫災  The calamity of fire, wind, andwater, during the 壞劫 kalpa (कल्प) of destruction.

劫焰  kalpa(कल्प)-flames, idem 劫火.

劫燒  idem劫火.

劫簸  idem 劫波.

劫賓那  Kapphiṇa; also 劫比拏王; 劫庀那 (or 劫比那, or 劫譬那); or Kampilla, 金毗羅; whose monastic name wasMahā-kapphiṇa; intp. as 房宿 (born) under the constellationScorpio; he is said to have understood astronomy and been king of SouthernKośala; he became a disciple of Śākyamuni and is to be reborn asSamantaprabhāsa Buddha.

劫跛劫跛夜帝  ? kalpa-kalpāyati(कल्प-कल्पायति), perhaps connectedwith klṛp (क्ल्ड़्प्), intp. as 離分別 (or 無分別) indiscriminate, undifferentiate.

劬  Toil; translit. k (क्), gh (घ्).

劬嬪  (劬嬪陀) Kapphiṇa, v. 劫賓那.

劬師羅  Ghoṣira, v. 具.

劬毗耶  瞿波 Gopā, i. e. Yaśodharā, wife of Śākyamuni, v. 耶.

勃  Shooting plants; a comet.

勃伽夷  Bhagai, 'a city south of Khotanwith a Buddha-statue which exhibits all the' lakṣaṇani(लक्षणनि), or thirty-two signs,'brought there from Cashmere.' Eitel.

勃沙  弗沙 puṣya (पुष्य); foam; alunar mansion, i.e. the three arrow stars in the 鬼 constellation of which ? Cancri is one.

勃陀  勃馱; 勃塔耶; 馞陀; 佛陀 Buddha; intp. by 覺 and 佛 q.v.

勇  Brave, bold, courageous,fearless.

勇施菩薩  Pradhānaśūra, a Bodhisattva nowin Śākyamuni's retinue.

勇猛精進  Bold advance, or progress.

勒  Rein; extort, force; a leftstroke; to draw in.

勒沙  lākṣā(लाक्षा), lac(लच्); a reddish colour, probablycochineal.

勒沙婆  Ṛṣabha, described as one of threefamous ṛṣi (ड़्षि), before the days of Śākyamuni, of the Nirgrantha type of nakedascetics.

勒那摩提  勒那婆提 ?Ratnamati, a monk from Central India, circa A. D. 500, who translated three worksof which two remain.

動  Move, stir, motion, mutable;movement arises from the nature of wind which is the cause of motion.

動不動法  The mutable and the immutable,the changing and the unchanging, the kamadhātu (कमधातु), or realms of metempsychosis and the two higher realms, rupadhātu (रुपधातु) and arupadhātu (अरुपधातु). Cf. 不動.

勘  To investigate, examine, collate.

勘辨  To examine and define.

勝  jina(जिन), victorious, from ji (जि), to overcome,surpass.

勝乘  The victorious vehicle, i.e.Mahāyāna.

勝友  Jinamitra, friend of the Jina,or, having the Jina for friend; also the name of an eloquent monk of Nālandā,circa A. D. 630, author of Sarvāstivādavinaya-saṅgrāha, tr. A. D. 700.

勝士  Victor, one who keeps thecommandments.

勝子樹  v. 祇. The Jeta grove, Jetavana.

勝宗  v. 勝論宗.

勝州  Uttarakuru, v. 鬱 the continent north of Meru.

勝心  The victorious mind, whichcarries out the Buddhist discipline.

勝應身  A Tiantai term for the superiorincarnational Buddha-body, i.e. his compensation-body under the aspect of 他受用身 saving others.

勝林  v. 祇 The Jeta grove, Jetavana.

勝果  The surpassing fruit, i.e. thatof the attainment of Buddhahood, in contrast with Hīnayāna lower aims; two ofthese fruits are transcendent nirvāṇa (निर्वाण) and complete bodhi.

勝業  Surpassing karma.

勝神州  Pūrvavideha, Videha, thecontinent east of Meru.

勝義  Beyond description, that whichsurpasses mere earthly ideas; superlative, inscrutable.

勝義根  The surpassing organ, i.e.intellectual perception, behind the ordinary organs of perception, e.g. eyes,ears, etc.

勝義法  The superlative dharma, nirvāṇa (निर्वाण).

勝義空  nirvāṇa(निर्वाण) as surpassingly real ortranscendental.

勝義諦  The superior truth, enlightenedtruth as contrasted with worldly truth.

勝義諦論  Paramārtha-satya-śāstra, aphilosophical work by Vasubandhu.

勝者  Pradhāna, pre-eminent,predominant.

勝論  v. 吠 Vaiśeṣika-śāstra.

勝論宗  The Vaiśeṣika school of Indianphilosophy, whose foundation is ascribed to Kaṇāda (Ulūka); he and hissuccessors are respectfully styled 論師 or slightingly 論外道; the school, when combined with the Nyāya, is also known asNyāya-vaiśeṣika .

勝軍  Prasenajit, conquering army, orconqueror of an army; king of Kośala and patron of Śākyamuni; also one of the Maharājas, v. 明王.

勝鬘夫人  Mālyaśrī, daughter of Prasenajit,wife of the king of Kośala (Oudh), after whom the Śrīmālādevi-siṃhanāda 會 and 經 are named.

勞  Toil, labour, trouble; to reward.

勞侶  Troublesome companions, e.g. thepassions.

勞怨  The annoyance or hatred oflabour, or trouble, or the passions, or demons.

勞結  The troublers, or passions, thosewhich hold one in bondage.

募  To solicit, call upon, invite:enroll, enlist, subscribe.

募緣  募化 To raisesubscriptions.

勢  bala(बल), sthāman(स्थामन्). Power, influence,authority; aspect, circumstances.

勢力鬼  A powerful demon.

勢羅  śaila(शैल), craggy, mountainous, mountain.

勢至  See 大勢至菩薩.

勢至  He whose wisdom and power reacheverywhere, Mahāsthāmaprāpta, i.e. 大勢至 q.v. Great power arrived (atmaturity), the bodhisattva on the right of Amitābha, who is the guardian ofBuddha-wisdom.

勤  vīrya(वीर्य), energy, zeal, fortitude,virility; intp. also as 精進 one of the pāramitā (पारमिता)s.

勤息  A tr. of śramaṇa (श्रमण), one who diligently pursues the good, and ceases from evil.

勤求  To seek diligently (after thegood).

勤苦  Devoted and suffering, zealouslysuffering.

勤行  Diligently going forward, zealousconduct, devoted to service, worship, etc.

勸  To exhort, persuade, admonish.

勸化  To exhort to conversion, toconvert.

勸發  To exhort to start (in theBuddhist way).

勸誡  Exhortation and prohibition; toexhort and admonish; exhort to be good and forbid the doing of evil.

勸轉  The second, or exhortation turnof the Buddha's wheel, v. 三轉法輪, men must know the meaning andcause of suffering, cut off its accumulation, realize that it may beextinguished, and follow the eightfold path to attainment.

勸門  The method of exhortation orpersuasion, in contrast with prohibition or command.

勾  A hook to entangle, inveigle,arrest; a tick, mark.

勾當  An employee in a monastery,especially of the Shingon sect. In Japan, the second rank of official blindmen.

勿  Not; do not; translit. mand v.

勿伽  mudga; 'phaseolus mungo (both theplant and its beans),' M. W.; intp. as 胡豆 and 綠豆 kidney beans by the Fanyi mingyi.

勿伽羅子  Maudgalyāyana orMaudgalaputra, idem Mahāmaudgalyāyana  目蓮.

勿力伽難提  Mṛgānandi, or 蜜利伽羅 Mṛgala; rejoicing deer; a śramaṇa (श्रमण) called 鹿杖 Lu-chang, who was satisfied withthe leavings of other monks; also a previous incarnation of Śākyamuni, and ofDevadatta, who are both represented as having been deer.

勿哩訶婆跋底  B.rhaspati, Jupiter-lord, 木星 Jupiter.

化  To transform, metamorphose: (1)conversion by instruction, salvation into Buddhism; (2) magic powers 通力 of transformation, of which there are said to be fourteen mentaland eight formal kinds. It also has the meaning of immediate appearance out ofthe void, or creation 無而忽起; and of giving alms, spending,digesting, melting, etc.

化主  The lord of transformation, orconversion, i. e. a Buddha; also one who exhorts believers to give alms forworship: also an almsgiver.

化人  A deva(देव) or Buddha transformed intohuman shape.

化他  To save others.

化他壽  A Buddha's long or 'eternal' lifespent in saving others; implying his powers of unlimited salvation.

化佛  nirmāṇabuddha, an incarnate, ormetamorphosed Buddha: Buddhas and bodhisattvas have universal and unlimitedpowers of appearance, v. 神通力.

化作  To transform (into), create,make.

化俗結緣  For the sake of converting thepeople.

化儀  The rules or methods laid down bythe Buddha for salvation: Tiantai speaks of 化儀 astransforming method, and 化法 q. v. as transforming truth; its 化儀四教 are four modes of conversion or enlightenment: 頓 direct or sudden, 漸 gradual, 祕密 esoteric, and 不定 variable.

化制二教  The twofold division of theBuddha's teaching into converting or enlightening and discipline, as made bythe Vihaya School, v. 化行.

化前  In the Amitābha cult theterm means before its first sutra, the 觀無量壽經, just as 爾前 in the Lotus School means 'before the Lotus.'

化前序  the preface to the 觀經疏 by 善導 Shandao of the Tang dynasty.

化前方便  All the expedient, or partial,teaching suited to the conditions before the Wuliangshou jing 無量壽經.

化功歸己  The merit of converting othersbecomes one's own in increased insight and liberation); it is the third stageof merit of the Tiantai five stages of meditation and action 觀行五品位.

化土  one of the 三土 three kinds of lands, or realms; it is any land or realm whoseinhabitants are subject to reincarnation; any land which a Buddha is converting,or one in which is the transformed body of a Buddha. These lands are of twokinds, pure like the Tusita heaven, and vile or unclean like this world.Tiantai defines the huatu or thetransformation realm of Amitābha as the Pure-land of the West, but otherschools speak of huatu as the realmon which depends the nirmāṇakāya (निर्माणकाय), with varying definitions.

化地部  Mahīśāsakah, 磨醯奢婆迦部; 彌喜捨婆阿; 彌婆塞部, 正地部 an offshoot from the 說一切有部 or Sarvāstivāda school,supposed to have been founded 300 years after the nirvana. The name Mahisasakahis said to be that of a ruler who 'converted his land' or people; or 正地 'rectified his land'. The doctrines of the school are said to besimilar to those of the 大眾部 Mahāsāṅghika; and to havemaintained, inter alia, the reality of the present, but not of the past andfuture; also the doctrine of the void and the non-ego; the production of taint 染 by the five 識 perceptions; the theory of ninekinds of non-activity, and so on. It was also called 法無去來宗 the school which denied reality to past and future.

化城  The magic, or illusion city, inthe Lotus Sutra; it typifies temporary or incomplete nirvana, i. e. theimperfect nirvana of Hīnayāna.

化境  The region, condition, orenvironment of Buddha instruction or conversion: similar to 化土.

化壇  The altar of transformation, i.e. a crematorium.

化女  is 化人 in female form.

化宮殿  The magical palace, or, palace ofjoy, held in the fortieth left hand of: Guanyin of the thousand hands; the handis styled 化宮殿手 or 寶殿手.

化導  To instruct and guide.

化導力  Power to instruct and guide, oneof the 三力.

化尼  The power of a Buddha, orbodhisattva, to be transformed into a nun.

化屬  The converted followers-- of aBuddha, or bodhisattva.

化度  To convert and transport, orsave.

化心  The mind in the transformationbody of a Buddha or bodhisattva, which apprehends things in their reality.

化教  see 化行二教.

化樂天  Nirmāṇarati, 樂變化天 the fifth of the six desire-heavens, 640, 000 yojanas above Meru;it is next above the Tuṣita, or fourth deva (देव). loka; a day is equal to 800 human years; life lasts for 8, 000years; its inhabitants are eight yojana (योजन)s in height, and light-emitting; mutual smiling producesimpregnation and children are born on the knees by metamorphosis, at birthequal in development to human children of twelve-- hence the 'joy-born heaven'.

化法  Instruction in the Buddhistprinciples, as 化儀 is in practice, Tiantai in its 化法四教 divides the Buddha's teaching during his lifetime into the fourperiods of 藏, 通, 別, and 圓 Pitaka, Interrelated,Differentiated, and Complete, or All-embracing.

化源  The fount of conversion, orsalvation, the beginning of the Buddha's teaching.

化炭  charcoal obtained by monasticbegging and the offering of exhortation or instruction.

化現  Metamorphosis and manifestation;the appearance or forms of a Buddha or bodhisattva for saving creatures maytake any form required for that end.

化理  The law of phenomenal change--which never rests.

化生  aupapādaka, or aupapāduka. Directmetamorphosis, or birth by transformation, one of the 四生, by which existence in any required form is attained in an instantin full maturity. By this birth bodhisattvas residing in Tuṣita appear onearth. Dhyāni Buddhas and Avalokiteśvara are likewise called 化生. It also means unconditional creation at the beginning of a kalpa.Bhuta 部多 is also used with similar meaning. There are various kinds of 化生, e. g. 佛菩薩化生 the transformation of a Buddhaor bodhisattva, in any form at will, without gestation, or intermediaryconditions: 極樂化生, birth in the happy land of Amitābha by transformation through theLotus; 法身化生 the dharmakāya, or spiritual body, born or formed on a disciple's conversion.

化生  q. v. means direct 'birth' bymetamorphosis. It also means the incarnate avaatara of a deity.

化生八相  The eight forms of a Buddha frombirth to nirvana, v. 八相.

化疏  A subscription list, or book; anoffering burnt for ease of transmission to the spirit-realm.

化相  The transformation form or body(in which the Buddha converts the living).

化相三寶  The nirmāṇakāya(निर्माणकाय) Buddha in the triratna (त्रिरत्न) forms; in Hīnayāna these are the human 16-foot Buddha, his dharmaas revealed in the four axioms and twelve nidāna(निदान)s, and his sangha, or disciples,i. e. arhats and pratyekabuddha (प्रत्येकबुद्ध)s.

化米  Rice obtained by monastic beggingand the offering of exhortation or instruction, similarly化炭 charcoal and化茶 tea; sometimes used with largerconnotation.

化緣 The cause of a Buddha's orbodhisattva's coming to the world, i. e. the transformation of the living;also, a contribution to the needs of the community.

化色  A Buddha's or bodhisattva'smetamorphoses of body, or incarnations at will.

化茶  tea obtained by monastic beggingand the offering of exhortation or instruction.

化菩薩  A Buddha or bodhisattvatransformed: into a (human) bodhisattva; or a bodhisattva in variousmetamorphoses.

化行  (化行二教) The two lines of teaching: i. e. in the elements, for conversionand admission, and 行教 or 制教 in the practices and moral duties especially for the Order, asrepresented in the Vinaya; cf. 化制.

化誘  To convert and entice (into theway of truth).

化跡  The traces or evidences of theBuddha's transforming teaching; also 教跡.

化身  nirmāṇakāya, 應身, 應化身; 變化身 The third characteristic or power of the trikāya (त्रिकाय) 三身, a Buddha's metamorphosic body, which has power to assume any shapeto propagate the Truth. Some interpret the term as connoting pan-Buddha, thatall nature in its infinite variety is the phenomenal 佛身 Buddha-body. A narrower interpretation is his appearance in humanform expressed by 應身, while 化身 is used for his manifold other forms of appearances.

化轉  To transform, convert (from evilto good, delusion to deliverance).

化道  The way of conversion,transformation, or development; also 教道.

北  uttara, North.

北南  was Valabhī, in Gujarat.

北宗  The northern school of the Chan(Zen) sect; from Bodhidharma 達磨 to the fifth patriarch 弘忍 Hongren the school was undivided; from 慧能 Huineng began the division of the southern school, 神秀 Shenxiu maintaining the northern; it was the southern school whichprevailed.

北山住部  鬱多世羅部Uttaraśailāḥ. One of the sects organized in the third century after theNirvana, whose seat is described as north of 制多山 q. v.

北度  The pupil's position in payingrespect to his master, i. e. facing the north where the master sits.

北斗  (北斗七星) Ursa major, the Northern Bushel with its seven stars.

北斗堂  The hall for the worship of UrsaMajor.

北方七曜眾  The seven northern constellationsfrom 胃 wei to 虛 xu are represented in theGarbhadhātu by their seven deva (देव)s. Cf. 北辰.

北方佛教  Northern Buddhism, i. e.Mahāyāna, in contrast with Southern Buddhism, Hīnayāna.

北本涅槃經  The northern version of the NirvanaSutra, in forty juan.

北枕  The northern pillow, i. e.Śākyamuni, when dying, pillowed his head to the north, pointing the way for theextension of his doctrine.

北洲  北拘盧洲 (or 北俱盧洲)  Uttarakuru, the northern of the four continents surrounding Sumeru.

北羅  Valabhī. Northern Lāṭa. 'Anancient kingdom and city on the Eastern coast of Gujerat.' Eitel.

北臺  The northern Tai, i. e. Wutaishan in Shansi, the northernmost of the Four famous Buddhist Mountains.

北藏  The northern collection oredition of 1,621 works first published in Peking by order of Ch'eng Tsu(1403-1424), together with forty-one additional works, published by 密藏 Mizang after thirty years, labour beginning A. D. 1586. Later thisedition was published in Japan 1678-1681 by 鐵眼 Tetsugen.

北行  Uttarāyaṇa. The northernascension of the sun between the winter and summer solstices.

北辰菩薩  The Bodhisattva 妙見 Miaojian of Ursa Major.

十  Daśa, ten, the perfect number.

十一  ekādaśa, eleven.

十一切處  Ten universals, or modes ofcontemplating the universe from ten aspects, i.e. from the viewpoint of earth,water, fire, wind blue, yellow, red, white, space, or mind. For example,contemplated under the aspect of water, then the universe is regarded as in fluxand change. Also called 十禪支, 十遍處定. It is one of the 三法.

十一面觀音  The eleven-faced Guanyin,especially connected with tantric performances, ekādaśamukha; there are threeor more sūtras on the subject.

十三  Trayodasa; thirteen.

十三佛  The thirteen Shingon rulers ofthe dead during the forty-nine days and until the thirty-third commemoration.The thirteen are 不動明王, 釋迦文殊, 普賢, 地藏, 彌勤, 藥師, 觀音, 勢至, 阿彌陀, 阿閦, 大日and 虛空藏; each has his place, duties,magical letter, signs, etc.

十三力  The thirteen powers orbodhisattva balas of the Pure land school: 因力, 緣力, 意力, 願力, 方力, 常力, 善力, 定力, 慧力, 多聞力, 持戒忍辱精進禪定力, 正念正觀諸通明力, and如法調伏諸眾生力.

十三宗  The thirteen Buddhist schools ofChina v. 宗派.

十不二門  The school of the ten pairs ofunified opposites founded by Jingxi 荊溪  on the teaching of the Lotus sūtra. There areseveral books bearing the name. The unifying principle is that of the identityof contraries, and the ten apparent contraries are matter and mind, internaland external, 修證 practice and proof (orrealization), cause and effect, impurity and purity, objective and subjective,self and other, 三業 action, speech, and thought, 權實 relative and absolute, the fertilized and the fertilizer (i.e.receiver and giver). There are several treatises on the subject in the Canon.

十不善業  (or 十不善道) idem 十惡 (十惡業).

十不悔戒  The ten rules which produce noregrets—not to kill, steal, fornicate, lie, tall of a fellow -Buddhist's sins,deal in wine, praise oneself and discredit others, be mean, be angry, defamethe Triratna (Buddha, Law, Fraternity).

十乘  (十乘觀) A T'ien-t'ai mode of meditation in ten "vehicles" or stages,for the attainment of bodhi.

十乘床  The comfort or ease of progressproduced by the ten vehicle meditation 十乘觀 is compared to a couch or divan.

十乘風  The ten vehicle meditation 十乘觀 like a breeze blows away error and falsity as dust.

十事功德  The bodhisattva-merit resultingfrom the attainment of the ten groups of excellences in the southern version ofthe Nirvāṇa Sūtra 南本涅槃經 19-24. There is an unimportant十事經 not connected with the above.

十事非法  Ten unlawful things said to havebeen advocated by the Vaiśālī monks, which led to the calling of the secondCouncil.

十二  dvādaśa, twelve.

十二不律儀  idem 十二惡律儀.

十二佛  The twelve Buddhas of theesoteric sect placed three on the east, one in each of the other sevendirections, and one each for zenith and nadir.

十二光佛  Amitābha's twelve titlesof light. The無量壽經上 gives them as 無量光佛, etc., i.e. the Buddha of lightthat is immeasurable boundless, irresistible, incomparable, yama (or flaming),pure, joy, wisdom, unceasing, surpassing thought, ineffable, surpassing sun andmoon. Another list is given in the 九品往生阿彌陀經.

十二分經  (or 十二分教) idem 十二部經.

十二因緣  Dvādaśaṅga pratītyasamutpāda; thetwelve nidānas; v. 尼 and 因; also 十二緣起; 因緣有支; 因緣率連; 因緣棘園; 因緣輪; 因緣重城; 因緣觀; 支佛觀. They are the twelve links in the chain of existence: (1) 無明avidyā, ignorance, or unenlightenment; (2) 行 saṃskāra, action, activity, conception, "dispositions,"Keith; (3) 識 vijñāna, consciousness; (4) 名色 nāmarūpa,name and form; (5) 六入 ṣaḍāyatana, the six sense organs,i.e. eye, ear, nose, tongue, body, and mind; (6) 觸 sparśa, contact, touch; (7) 受 vedanā,sensation, feeling; (8) 愛 tṛṣṇā, thirst, desire, craving;(9) 取 upādāna, laying hold of, grasping; (10) 有 bhava, being,existing; (11) 生 jāti, birth; (12) 老死 jarāmaraṇa, old age, death. The "classical formula" reads"By reason of ignorance dispositions; by reason of dispositionsconsciousness", etc. A further application of the twelve nidānas is madein regard to their causaton of rebirth: (1) ignorance, as inherited passionfrom the beginningless past ; (2) karma, good and evil, of past lives; (3)conception as a form of perception; (4) nāmarūpa, or body and mind evolving (inthe womb); (5) the six organs on the verge of birth; (6) childhood whoseintelligence is limited to sparśa, contact or touch; (7) receptivity or buddingintelligence and discrimination from 6 or 7 years; (8) thirst, desire, or love,age of puberty; (9) the urge of sensuous existence; (10) forming the substance,bhava, of future karma; (11) the completed karma ready for rebirth; (12) oldage and death. The two first are associated with the previous life, the otherten with the present. The theory is equally applicable to all realms ofreincarnation. The twelve links are also represented in a chart, at the centreof which are the serpent (anger), boar (ignorance, or stupidity), and dove(lust) representing the fundamental sins. Each catches the other by the tail,typifying the train of sins producing the wheel of life. In another circle thetwelve links are represented as follows: (1) ignorance, a blind woman; (2)action, a potter at work, or man gathering fruit; (3) consciousness, a restlessmonkey; (4) name and form, a boat; (5) sense organs, a house; (6) contact, aman and woman sitting together; (7) sensation, a man pierced by an arrow; (8)desire, a man drinking wine; (9) craving, a couple in union; (10) existencethrough childbirth; (11) birth, a man carrying a corpse; (12) disease, old age,death, an old woman leaning on a stick. v. 十二因緣論 Pratītya-samutpāda śāstra.

十二地  To the 十地 add 等覺 and妙覺 q.v.

十二天  The twelve devas (especially ofthe Shingon sect): Brahmā; the deva of earth; of the moon; of the sun; Indra;of fire; Yama; of the rakṣas (or demons); of water; of wind; Vaiśramaṇa (wealth);and Maheśvara (Śiva). Also 十二大天眾.

十二宮  The twelve zodiacal mansions:east-gemini 夫婦 or 雙女; aries 羊; taurus 牛; west-libra 秤; scorpio 蝎; Sagittarius 弓 or人馬; south―aquarius 瓶; pisces 魚; capri-cornus 密牛; north―cancer螃蟹; leo 獅子; virgo (or twin maidens 雙女). They are used in the vajradhātugroup of the Garbhadhātu maṇḍala, E.W.S.N.

十二惡律儀  The twelve bad occupations:sheep-butcher; poulterer (or hen-breeder); pork butcher; fowler; fisherman;hunter; thief; executioner; jailer; juggler; dog-butcher; beater (i.e. huntservant).

十二法人  Those who follow the twelvepractices of the ascetics: (1) live in a hermitage; (2) always beg for food;(3) take turns at begging food; (4) one meal a day; (5) reduce amount of food;(6) do not take a drink made of fruit or honey after midday; (7) wear dust-heapgarments; (8) wear only the three clerical garments; (9) dwell among graves;(10) stay under a tree; (11) on the dewy ground; (12) sit and never lie.

十二火天  The homa-, or fire-spirits; Whoserepresentations, colours, magic words, signs, symbols, and mode of worship aregiven in the 大日經疏20. Also 十二火尊; 十二種火法. The twelve fire-spirits are: (1) Indra or Vairocana, thediscoverer or source of fire, symbolizing 智 knowledge; (2)the moon 行滿 which progresses to fullness, with mercy as root and enlightenmentas fruit, i,e. Buddha; (3) the wind, represented as a half-moon, fanner offame, of zeal, and by driving away dark clouds, of enlightenment; (4) the redrays of the rising sun, rohitaka, his swords (or rays) indicating 議 wisdom; (5) 沒[口*栗]拏 a form half stern, half smiling, sternly driving away the passionsand trials; (6) 忿怒 irate, bellowing with open mouth,showing four teeth, flowing locks, one eye closed; (7) 闍吒羅 fire burning within, i.e. the inner witness, or realization; (8) 迄灑耶 the waster, or destroyer of waste and injurious products within,i.e. inner purification; (9) 意生 the producer at will, capable ofall variety, resembling Viśvakarman, the Brahmanic Vulcan; (10) 羯羅微 the fire-eater; (11) untraceable; (12) 謨賀那 the completer, also the subduer of demons.

十二無為  v. 十二真如.

十二燈  The twelve lamps used in the cultof the Master of Healing 藥師.

十二獸  The twelve animals for the"twelve horary branches" with their names, hours, and the Chinesetransliterations of their Sanskrit equivalents; v. 大集經 23 and 56. There are also the thirty-six animals, three for eachhour. The twelve are: Serpent 蛇 巳, 9-11 a.m. 迦若; Horse 馬午, 11-1 noon 兜羅; Sheep 羊未, 1―3 p.m. 毘梨支迦; Monkey 猴申, 3-5 p.m. 檀尼毘; Cock 鶏酉, 5-7 p.m. 摩迦羅; Dog 大戌, 7-9 p.m. 鳩槃; Boar 豕亥, 9-11 p.m.彌那; Rat 鼠子, 11-1 midnight 彌沙; Ox 牛丑 1-3 a.m. 毘利沙; Tiger (or Lion) 虎寅, 3―5 a.m. 彌倫那; Hare 兔卯, 5-7 a.m. 羯迦吒迦; Dragon 龍辰, 7-9 a.m 絲阿.

十二真如  The twelve aspects of the bhūtatathhatā or theultimate, which is also styled the 十二無為 "inactive" ornirvana-like: and the 十二空 "void" or immaterial:(1) The chen ju itself; (2) 法界 as the medium of all things; (3) 法性 as the nature of all things; (4) 不虛妄性 its realitycontra the unreality of phenomena; (5) 不變異性 its immutability contramortality and phenomenal variation; (6) 平等性 as universalor undifferentiated; (7) 離生性 as immortal, i.e. apart frombirth and death, or creation and destruction; (8) 法定 as eternal, its nature ever sure; (9) 法住 as the abode of all things; (10) 實際 as the boundsof all reality; (11) 虛空界 as the realm of space, the void,or immateriality; (12)不思議界 as the realm beyond thought orexpression.

十二神  （十二神明王）The twelve spirits connected with the cult of 藥師 the Master of Healing. Also 十二神將. They areassociated with the twelve hours of the day, of which they are guardian spirits.Their names are as follows: 宮 (or 金) 毘羅 Kumbhīra; 伐折羅 Vajra; 迷企羅 Mihira; 安底羅 Aṇḍīra; 頞儞羅 Anila; 珊底羅 Śaṇḍila; 因陀羅 Indra; 波夷羅Pajra; 摩虎羅 Mahoraga; 真達羅 Kinnara; 招杜羅 Catura; and 毘羯羅 Vikarāla.

十二禽  idem 十二獸.

十二種火法  v. 十二火天.

十二空  v. 十二真如.

十二緣起  十二輪; 十二門; idem十二因緣.

十二藥叉大將  idem 十二神.

十二遊經  Dvādaśaviharaṇa sūtra. The lifeof Śākyamuni to his twelfth year, translated by Kālodaka A.D. 392.

十二部經  Twelve divisions of the Mahāyāna canon: (1) 修多羅 sūtra; (2) 祇夜 geya; (3) 伽陀 gāthā; (4) 尼陀那 nidāna, also 因緣; (5) 伊帝目多 itivṛttaka; (6) 闍多伽 jātaka; (7) 阿浮達摩 adbhuta-dharma, i.e. the 阿毘達摩 abhidhama; (8) 阿波陀那 avadāna; (9) 優婆提舍 upadeśa; (10) 優陀那udāna; (11) 毘佛略 vaipulya; (12) 和 伽羅 vyākaraṇa. Cf. 九部經.

十二門  idem 十二因緣.

十二門論  Dvāda-śanikāya Śastra. One ofthe 三論, composed by Nāgārjuna, translated by Kumārajīva A.D. 408. There are several works on it.

十二願  (十二大願 or 十二上願)  The twelve vows of the Masterof Healing; v. 藥師.

十二願王  The twelve-vow king, i.e. YaoShih 藥師, the Master of Healing.

十五  Pañcadaśa, fifteen.

十五尊  The fifteen honoured ones, withwhom certain 真言 Shingon devotees seek by yoga to become united; of the fifteen,each represents a part of the whole, e.g. the eyes, ears, mouth, hands, feet,etc. v. 瑜祇經 in its 金剛薩埵 , etc., chapter.

十五尊觀音  The fifteen kinds of Guanyin'simages—normal face, with thousand hands, horse's head, eleven faces, asCundā (Marīci), with the 如意 talismanic wheel, net, whiterobe, leaf robe, moon, willow, fruit, as Tārā, with azure neck, and as Gandharāja.

十五智斷  The fifteen days of the waxingmoon are likened to the fifteen kinds of increasing wisdom 智, and the fifteen waning days to the fifteen kinds of deliverancefrom evil 斷.

十住  The ten stages, or periods, inbodhisattva-wisdom, prajñā般若, are the 十住; the merits or character attainedare the 十地 q.v. Two interpretations may be given. In the first of these, thefirst four stages are likened to entry into the holy womb, the next four to theperiod of gestation, the ninth to birth, and the tenth to the washing orbaptism with the water of wisdom, e.g. the baptism of a Kṣatriya prince. Theten stages are (1) 發心住 the purposive stage, the mindset upon Buddhahood; (2) 治地住 clear understanding and mentalcontrol; (3) 修行住 unhampered liberty in every direction; (4) 生貴住 acquiring the Tathāgata nature or seed; (5) 方便具足住 perfect adaptability and resemblancein self-development and development of others; (6) 正心住 the whole mind becoming Buddha-like; (7) 不退住 no retrogression, perfect unity and constant progress; (8) 童真住 as a Buddha-son now complete; (9) 法王子住 as princeof the law; (10) 灌頂住 baptism as such, e.g. theconsecration of kings. Another interpretation of the above is: (1) spiritualresolve, stage of śrota-āpanna; (2) submission to rule, preparation for Sakṛdāgāminstage; (3) cultivation of virtue, attainment of Sakṛdāgāmin stage; (4) noblebirth, preparation for the anāgāmin stage; (5) perfect means, attainment ofanāgāmin stage; (6) right mind, preparation for arhatship; (7)no-retrogradation, the attainment of arhatship; (8) immortal youth,pratyekabuddhahood; (9) son of the law-king, the conception of bodhisattvahood;(10) baptism as the summit of attainment, the conception of Buddhahood.

十住心  Ten stages of mental or spiritualdevelopment in the 真言 Shingon sect, beginning with thehuman animal and ending with perfect enlightenment; a category by the Japanesemonk 弘法 Kōbō, founded on the 大日經,十心品.

十住毘婆沙論  Daśabhūmivibhāsā śāstra. A commentary by Nāgārjuna on the 十住經 and the 十地經, said to contain the earliest teaching regarding Amitābha;translated by Kumārajīva circa A.D. 405.

十佛  There are several, groups; thatof the Huayan sūtra is Kāśyapa, Kanakamuni, Krakucchanda, Viśvabhū, Śikhin,Vipaśyi, Tiśya (or Puṣya), Tissa, ? Padma, and Dīpaṅkara. Another group is thatof the Amitābha cult, one for each of the ten directions. There are othergroups.

十使  十大惑; 十根本煩惱 The ten messengers, deluders, fundamental passions; they aredivided into five sharp and five dull; the five 鈍使 dull ones are desire, hate, stupidity, pride, and doubt; the fivesharp 利使 are 身見, 邊見, 邪見, 見取見, 戒禁見, v. 見.

十來  (十來偈) The ten rhymes in "lai", a verse which expresses theBuddhist doctrine of moral determinism, i.e. that the position anyone nowoccupies is solely the result of his character in past lives; heredity andenvironment having nothing to do with his present condition, for, whether inprince or beggar, it is the reward of past deeds.\n\nThe upright from theforbearing come,\nThe poor from the mean and greedy come,\nThose of high rankfrom worshippers come,\nThe low and common from the Prideful come,\nThose whoare dumb from slanderers come,\nThe blind and deaf from unbelievers come,\nThelong-lived from the merciful come,\nThe short-lived from life, takerscome,\nThe deficient in faculties from command-breakers come,\nThe complete infaculties from command-keepers come.\n\n\n端正者忍辱中來.\n貧窮着樫貧中來.\n高位者禮拜中來.\n下賤者橋慢中來.\n瘖啞者誹謗中來.\n盲聾者不信中來.\n長壽者慈悲中來.\n短命者殺生中來.\n諸根不具者破戒中來.\n六根具足者持戒中來.

十信  The ten grades of bodhisattvafaith, i.e. the first ten 位 in the fifty-two bodhisattvapositions: (1) 信 faith (which destroys illusion andresults in); (2) 念 remembrance, or unforgetfulness;(3) 精進 zealous progress; (4) 慧 wisdom; (5) 定 settled firmness in concentration; (6) 不退 non-retrogression; (7) 護法 protection of the Truth; (8) 迴向 reflexive powers, e.g. for reflecting the Truth; (9) 戒 the nirvāṇa mind in 無為 effortlessness; (10) 願 action at will in anything and everywhere.

十八  aṣṭādaśa, eighteen.

十八不共法  āveṇikadharma, or buddhadharma,the eighteen different characteristics of a Buddha as compared withbodhisattvas, i.e. his perfection of body (or person), mouth (or speech),memory, impartiality to all, serenity, self-sacrifice, unceasing desire tosave, unfagging zeal therein unfailing thought thereto, wisdom in it, powers ofdeliverance, the principles of it, revealing perfect wisdom in deed, in word,in thought, perfect knowledge of past, future, and present, v. 智度論 26.

十八不共法  the eighteen distinctivecharacteristics as defined by Hīnayāna are his 十力, 四無畏, 三念住 and his 大悲; the Mahāyāna eighteen areperfection of body; of speech; of memory; impartiality or universality; ever insamādhi (समाधि); entre self-abnegation; never diminishing will (to save); zeal;thought; wisdom; salvation; insight into salvation; deeds and mind accordantwith wisdom; also his speech; also his mind; omniscience in regard to the past;also to the present; and to the future.

十八圓淨  The eighteen perfections of abuddha's sambhogakāya, v. 三身. Also 十八圓滿.

十八天  Brahmaloka, the eighteen heavensof form, rūpadhātu, three of the first dhyāna, 梵眾天; 梵輔天; 大梵天; three of the second, 少光天; 無量光天; 光音; three of the third, 少淨天; 無量淨天; 遍淨天; and nine of the fourth, 無雲天; 福生天; 廣果天; 無想天; 無煩天; 無熱天; 善見天; 善現,天; 色究竟天 ."Southern Buddhism knows only sixteen. Those two whichNorthern Buddhists added are Punya-prasava 福生 and Anabhraka無雲." Eitel.

十八宗  The eighteen Japanese Buddhist sects,i.e. 三論; 法相; 華嚴; 律; 俱舍; 成實; 天台; 真言; 融通念佛; 淨土; 真; 日蓮; 時; 臨濟; 曹洞; 黃檗; 普化; and 修驗宗.

十八應真  The eighteen arhats.

十八物  The eighteen things a monk shouldcarry in the performance of his duties—willow twigs, soap, the three garments,a water-bottle, a begging-bowl, mat, staff, censer, filter, handkerchief,knife, fire-producer, pincers hammock, sutra, the vinaya, the Buddha's image,and bodhisattva image or images; cf. 梵網經 37.

十八生處  The eighteen Brahmalokas, whererebirth is necessary, i.e. where mortality still exists.

十八界  The eighteen dhātu, or realmsof sense, i.e. 六根, 六境, 六識 the six organs, their objects or conditions, and their perceptions.

十八經  (十八大經); 十八明處 The eighteen Indiannon-Buddhist classics, i.e. the four vedas, six śāstras, and eight śāstras.

十八賢  (十八聖 or 十八眾); 十八境界; 十八有學 v. 有學.

十八道  In the two maṇḍalas, Vajradhātuand Garbhadhātu, each has nine central objects of worship. The Shingon discipledevotes himself to meditation on one of these eighteen each day.

十八部  The eighteen schools of Hīnayāna as formerlyexisting in India; v. 小乘.

十八重地獄  The eighteen layers of hells,which are described by one writer as the conditions in which the six senseorgans, their six objects, and the six perceptions do not harmonize. Anothersays the eighteen are the hell of knives, the boiling sands, the boilingexcrement, the fiery carriage, the boiling cauldron, the iron bed, etc.

十六  ṣoḍaśa Sixteen is the esoteric(Shingon) perfect number, just as ten is the perfect number in the Huayan sūtraand generally, see 大日經疏 5.

十六善神  Two lists are given, one ofsixteen 大將 mahārājas; another of sixteen 善神 good spirits or gods; all of themare guardians of the good and enemies of evil.

十六國王  十六大國 The sixteenancient kingdoms of India whose kings are addressed in the 仁王經 2; i.e. Vaiśālī, Kośala, Śrāvastī, Magadha, Bārāṇasi, Kapilavastu,Kuśinagara, Kauśāmbī, Pañcāla, Pāṭaliputra, Mathurā, Uṣa (Uśīra), Puṇyavardhana,Devāvatāra, Kāśī, and Campā.

十六大力  The sixteen great powersobtainable by a bodhisattva, i.e. of will, mind, action, shame (to do evil),energy, firmness, wisdom, virtue, reasoning, personal appearance, physicalpowers, wealth, spirit, magic, spreading the truth, subduing demons.

十六天  (十六大天)  The sixteen devas are E. Indra and his wife; S.E. the fire devaand his wife; S. Yama and his wife; S.W. Yakṣa-rāja (Kuvera) and wife; W. thewater deva and his nāga wife (Śakti); N.W. the wind deva and wife; N. Vaiśramaṇaand wife; N.E. Īśāna and wife.

十六師  The sixteen non-Buddhist"heretical" Indian philosophers.

十六心  i.e. the 八忍 and 八智.

十六想觀  idem 十六觀.

十六曾  The sixteen lessons of thePrajñā-pāramitā.

十六王子  (十六王子佛); 十六沙彌 The sixteen princes in theLotus Sūtra who became Buddhas after hearing their father preach it.

十六知見  十六神我 The sixteenheretical views on me and mine, i.e. the ego in self and others, determinism orfate, immortality, etc.; v. 智度論 25.

十六菩薩  十六大士 (or 十六正士)  The sixteen bodhisattvas; there are two groups, one of the 顯教 exoteric, one of the 密教 esoteric cults; the exoteric listis indefinite; the esoteric has two lists, one is of four bodhisattvas to eachof the Buddhas of the four quarters of the Diamond Realm; the other is of thesixteen who represent the body of bodhisattvas in a 賢 kalpa, such as the present: E. 彌勒, 不空, 除憂, 除惡; S. 香象, 大精進, 虛空藏智幢; W. 無量光, 賢護, 網明, 月光; N. 無量意 (文殊), 辨積, 金剛藏普賢.

十六行  (十六心行) ; 十六諦觀 idem 十六行相. The sixteen行相 of the Four Axioms 四諦, i.e. four forms of considering each of the axioms, associated with見道.

十六觀  The sixteen meditations ofAmitābha on the setting sun, water (as ice, crystal, etc. ), the earth, and soon.

十六資具  Sixteen necessaries of a strictobserver of ascetic rules, ranging from garments made of rags collected fromthe dust heap to sleeping among graves.

十利  There are many groups of tenprofitable things or advantages, e.g. ten in regard to edibles, ten to congee,to learning, to study of the scriptures, to wisdom, to zeal, etc.

十力  Daśabala. The ten powers ofBuddha, giving complete knowledge of: (1) what is right or wrong in everycondition; (2) what is the karma of every being, past, present, and future; (3)all stages of dhyāna liberation, and samādhi; (4) the powers and faculties ofall beings; (5) the desires, or moral direction of every being; (6) the actualcondition 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 endof all beings and nirvāṇa; (10) the destruction of all illusion of every kind.See the 智度論 25 and the 俱舍論 29.

十力尊  (十力無等)  The honoured (unequalled) possessor of the ten powers, Buddha.

十力教  The religion of Him who has theten powers, i.e. Buddhism.

十力明  The ten powers and tenunderstandings of a Buddha.

十力迦葉  Daśabala-Kāśyupa, one of thefirst five disciples.

十功德  (十功德論) Ten merits (or powers) commended by the Buddha to his bhikṣus—zealousprogress, contentment with few desires, courage, learning (so as to teach),fearlessness, perfect observance of the commands and the fraternity,regulations, perfect meditation, perfect wisdom, perfect liberation, andperfect understanding of it.

十劫  The ten kalpas that have expiredsince Amitābha made his forty-eight vows, or 十劫正覺attained completebodhi, hence he is styled 十劫彌陀. These ten kalpas as seen byPuxian are十劫須臾 but as a moment.

十勝行  The ten pāramitās observed bybodhisattvas, see 十地 and 十住. Hīnayāna has another group, adding to the four 梵福 q. v. the six of sacrificing one's life to save mother; or father;or a Buddha; to become a monk: to induce another to become a monk; to obtainauthority to preach.

十名  idem 十號.

十問  The ten questions to the Buddha,put into the mouth of Vajrapāṇi, which, with the answers given, form the basisof the 大日經. What is (or are) (1) the nature of the bodhi-mind? (2) its form orforms? (3) the mental stages requisite to attainment? (4) the differencebetween them? (5) the time required? (6) the character of the merits attained?(7) the activities or practices necessary? (8) the way of such practices? (9)the condition of the uncultivated and cultivated mind? (10) the differencebetween it and that of the follower of Yoga?

十善位  十善戒力; 十善王 The position, or power, attained in the next life by observing theten commandments here, to be born in the heavens, or as rulers of men.

十善巧  The ten good crafts, ormeditations of pratyeka-buddhas, i. e. on the five skandhas, twelve 處, eighteen 界, twelve 因緣, etc.

十善戒  The ten commandments (as observedby the laity).

十善業  (十善業道) The excellent karma resulting from practice of the tencommandments.

十善正法  (十善)  The ten good characteristics, or virtues, defined as thenon-committal of the 十惡 ten evils, q. v. Tiantai has twogroups, one of ceasing 止 to do evil, the other of learningto do well 行.

十善菩薩  The bodhisattvas of the 十信位 q. v.

十四  caturdaśa, fourteen.

十四佛國往生  The fourteen other-world realmsof fourteen Buddhas, i. e. this realm of Śākyamuni and thirteen others.

十四神九王  The fourteen devas and ninedragon and other kings, who went in the train of Mañjuśrī to thank theBuddha at the last of his Huayan addresses; for list see 唐華嚴經 61.

十四變化  The fourteen transformations thatare connected with the four dhyāna heavens.

十四難  The fourteen difficult questionsof the "heretics" to which the Buddha made no reply, for, as it issaid, the questions were no more properly put than if one asked " How muchmilk can you get from cow's horn?" They are forms of: All is permanent,impermanent, both or neither; all changes, changes not, both, neither; at deatha spirit departs, does not, both, neither; after death we have the same body(or personality) and spirit, or body and spirit are different.

十地  daśabhūmi; v. 十住. The "ten stages" in the fifty-two sections of thedevelopment of a bodhisattva into a Buddha. After completing the十四向 he proceeds to the 十地. There are several groups. I. Theten stages common to the Three Vehicles 三乘 are: (1) 乾慧地 dry wisdom stage, i. e. unfertilized by Buddha-truth, worldlywisdom; (2) 性地 the embryo-stage of the nature of Buddha-truth, the 四善根; (3) 八人地 (八忍地), the stage of the eight patient endurances; (4) 見地 of freedom from wrong views; (5) 薄地 of freedomfrom the first six of the nine delusions in practice; (6) 離欲地 of freedom from the remaining three; (7) 巳辦地 complete discrimination in regard to wrong views and thoughts, thestage of an arhat; (8) 辟支佛地 pratyeka-buddhahood, only thedead ashes of the past left to sift; (9) 菩薩地bodhisattvahood; (10) 佛地 Buddhahood. v. 智度論 78. II. 大乘菩薩十地 The ten stages of Mahāyāna bodhisattvadevelopment are: (1) 歡喜地 Pramuditā, joy athaving overcome the former difficulties and now entering on the path toBuddhahood; (2) 離垢地 Vimalā, freedom fromall possible defilement, the stage of purity; (3) 發光地 Prabhākarī, stage of further enlightenment; (4) 焰慧地 Arciṣmatī, of glowing wisdom; (5) 極難勝地 Sudurjayā,mastery of utmost or final difficulties; (6) 現前地 Abhimukhī,the open way of wisdom above definitions of impurity and purity; (7) 遠行地 Dūraṁgamā, proceeding afar, getting above ideas of self in order tosave others; (8) 不動地 Acalā, attainment of calmunperturbedness; (9) 善慧地 Sādhumatī, of thefinest discriminatory wisdom, knowing where and how to save, and possessed ofthe 十力 ten powers; (10) 法雲地 Dharmamegha, attaining to thefertilizing powers of the law-cloud. Each of the ten stages is connected witheach of the ten pāramitās, v. 波. Each of the 四乘 or four vehicles has a division of ten. III. The 聲聞乘十地 ten Śrāvaka stages are: (1) 受三歸地 initiationas a disciple by receiving the three refuges, in the Buddha, Dharma, and Saṅgha;(2) 信地 belief, or the faith-root; (3) 信法地 belief inthe four truths; (4) 內凡夫地 ordinary disciples who observethe 五停心觀, etc.; (5) 學信戒 those who pursue the 三學 three studies; (6) 八人忍地 the stage of 見道 seeing the true Way; (7) 須陀洹地 śrota-āpanna, now definitely inthe stream and assured of nirvāṇa; (8) 斯陀含地 sakrdāgāmin, only one more rebirth;(9) 阿那含地 anāgāmin, no rebirth; and (10) 阿羅漢地 arhatship. IV. The ten stagesof the pratyekabuddha 緣覺乘十地 are (1) perfect asceticism;(2) mastery of the twelve links of causation; (3) of the four noble truths; (4)of the deeper knowledge; (5) of the eightfold noble path; (6) of the threerealms 三法界; (7) of the nirvāṇa state; (8) of the six supernatural powers; (9)arrival at the intuitive stage; (10) mastery of the remaining influence offormer habits. V. 佛乘十地 The ten stages, orcharacteristics of a Buddha, are those of the sovereign or perfect attainmentof wisdom, exposition, discrimination, māra-subjugation, suppression of evil,the six transcendent faculties, manifestation of all bodhisattva enlightenment,powers of prediction, of adaptability, of powers to reveal the bodhisattvaTruth. VI. The Shingon has its own elaborate ten stages, and also a group 十地十心, see 十心; and there are other groups.

十地品  The twenty-second chapter of thesixty-chapter version of the 華嚴經, the twenty-sixth of theeighty-chapter version.

十地心  Ten stages of mind, or mentaldevelopment, i.e. (1) 四無量心 the four kinds of boundlessmind; (2) 十善心 the mind of the ten good qualities; (3) 明光心 the illuminated mind; (4) 焰慧心 the mind of glowing wisdom; (5) 大勝心 the mind of mastery; (6) 現前心 the mind of the open way (abovenormal definitions); (7) 無生心 the mind of no rebirth; (8) 不思議心 the mind of the inexpressible; (9) 慧光心 the mind of wisdom-radiance; (10) 受位心 the mind ofperfect receptivity. v. also 十心.

十地願行  The vow of bodhisattvas to attainthe十地 by fulfilling the ten pāramitās, v. 十波.

十境  Ten objects of or stages inmeditation觀 in the Tiantai school, i.e. 陰境 the fiveskandhas; 煩惱境 life's distresses and delusion; 病患境 sickness, orduḥkha, its cause and cure; 業相境 age-long karmaic influences; 魔事境 Māra affairs, how to overthrow their rule; 禪定境 the conditions of dhyāna and samādhi; 諸見境 various views and doubts thatarise; 慢境 pride in progress and the delusion that one has attained nirvāṇa; 二乘境 temptation to be content with the lower nirvāṇa, instead of goingon to the greater reward; 菩薩境 bodhisattvahood; see the 止觀 5.

十夜念佛  (十夜) The ten nights (and days) from the sixth to the fifteenth of thetenth moon, when the Pure-land sect intones sūtras.

十大弟子  The ten chief discip1es of Śākyamuni, eachof whom was master of one power or gift. Śāriputra of wisdom; Maudgalyāyana of supernatural powers; Mahākāśyapa of discipline; Aniruddha of天眼 deva vision; Subhūti of explaining the void or immaterial; Pūrṇa of expounding thelaw; Kātyāyana of its fundamental principles; Upāli of maintaining the rules;Rāhula of the esoteric; and Ānanda of hearing and remembering.

十大惑  idem 十使.

十大願  The ten vows of Puxian 普賢, or Samantabhadra.

十如來地  v. 十地.

十如是  The ten essential qualities, orcharacteristics, of thing, according to the 方便chapter of theLotus sūtra: 相如是 form; 性如是 nature; 體如是 corpus or embodiment; 力如是 powers; 作如是 function; 因如是 primary cause; 緣如是 environmental cause; 果如是 effect; 報如是 karmic reward; 本末究竟等 the inseparability, or inevitability of them all.

十妙  The ten wonders, orincomprehensibles; there are two groups, the 跡ｖ traceable or manifested and 本門 thefundamental. The 跡門十妙 are the wonder of: (1) 境妙 the universe, sphere, or whole, embracing mind, Buddha, and allthings as a unity; (2) 智妙 a Buddha's all-embracingknowledge arising from such universe; (3) 行妙 his deeds,expressive of his wisdom; (4) 位妙 his attainment of all the variousBuddha stages, i.e. 十住 and十地; (5) 三法妙 his three laws of 理, 慧, and truth, wisdom, and vision; (6) 感應妙 his response to appeal, i.e. his (spiritual) response or relationto humanity, for "all beings are my children"; (7) 神通妙 his supernatural powers; (8) 說法妙 hispreaching; (9) 眷屬妙 his supernatural retinue; (10) 利益妙 the blessings derived through universal elevation into Buddhahood.The 本門十妙 are the wonder of (1) 本因妙 the initial impulse or causativestage of Buddhahood; (2) 本果妙 its fruit or result in eternity,joy, and purity; (3) 國土妙 his (Buddha) realm; (4) 感應妙 his response (to human needs); (5) 神通妙 his supernatural powers; (6) 說法妙 hispreaching; (7) 眷屬妙 his supernatural retinue; (8) 涅槃妙 his nirvāṇa; (9) 壽命妙 his (eternal) life; (10) hisblessings as above. Both groups are further defined as progressive stages in aBuddha's career. These "wonders" are derived from the Lotus sūtra.

十宗  The ten schools of ChineseBuddhism: I. The (1) 律宗 Vinaya-discipline, or 南山宗； (2) 俱舍 Kośa, Abhidharma, or Reality (Sarvāstivādin) 有宗； (3) 成實宗 Satyasiddhi sect founded on thisśāstraby Harivarman; (4) 三論宗 Mādhyamika or 性空宗； (5) 法華宗 Lotus, "Law-flower" or Tiantai 天台宗； (6) 華嚴Huayan or法性 or賢首宗； ( 7) 法相宗 Dharmalakṣana or 慈恩宗 founded on the唯識論 (8) 心宗 Ch'an or Zen, mind-only orintuitive, v. 禪宗 ; (9) 真言宗 (Jap. Shingon) or esoteric 密宗 ; (10) 蓮宗 Amitābha-lotus or Pure Land (Jap. Jōdo) 淨士宗. The 2nd, 3rd, 4th, and 9th arefound in Japan rather than in China, where they have ceased to be of importance.II. The Hua-yen has also ten divisions into ten schools of thought: (1) 我法俱有 the reality of self (or soul) and things, e.g. mind and matter; (2)法有我無 the reality of things but not of soul; (3) 法無去來 things have neither creation nor destruction; (4) 現通假實 present things are both apparent and real; (5) 俗妄真實 common or phenomenal ideas are wrong, fundamental reality is theonly truth; (6) things are merely names; (7) all things are unreal 空; (8) the bhūtatathatā is not unreal; (9) phenomena and their perception are to be got ridof; (10) the perfect, all-inclusive, and complete teaching of the One Vehicle.III. There are two old Japanese divisions: 大乘律宗, 俱舍宗 , 成實宗 , 法和宗 , 三論宗 , 天台宗 , 華嚴宗 , 真言宗 , 小乘律宗 , and 淨土宗 ; the second list adds 禪宗 and omits 大乘律宗. They are the Ritsu, Kusha, Jōjitsu, Hossō, Sanron, Tendai, Kegon, Shingon, (Hīnayāna) Ritsu, and Jōdo; theaddition being Zen.

十寶  The ten precious things; 十寶山 the ten precious mountains, or mountain of ten precious things; v. 十善 and 十善王.

十山王  The spirit king of each of theten mountains―Himālaya, Gandhamādana, Vaidharī, 神仙山, Yugaṅdhara, Aśvakarṇa, Nemindhara, Cakravāḍa, Ketumatī, andSumeru.

十師  The ten monks necessary for afull ordination of a monk, i.e. 三師七證 three leaders and sevenwitnesses.

十度  The ten pāramitās or virtuestransporting to nirvāṇa; idem 十波羅蜜 q.v.

十度三行  each of the pāramitās has threeforms of observance, e.g. the first, 施 dāna or giving has 財施 almsgiving, 法施 truth-giving, and 無畏施 courage-giving. The three forms differ with each pāramitā.

十弟子  The ten acolytes or attendants onan ācārya, or superior religious teacher, in his ceremonial offices, followingthe pattern of the ten principal disciples of Śākyamuni.

十德  The ten virtues, powers, orqualities, of which there are several groups, e.g. in the 華嚴經,十地品 there are 法師十德 the ten virtues of a teacher ofthe Law, i.e. he should be well versed in its meaning; able widely to publishit; not be nervous before an audience; be untiring in argument; adaptable;orderly so that his teaching can be easily followed; serious and dignified;bold and zealous; unwearied; and enduring (able to bear insult, etc.). The 弟子十德 ten virtues or qualities of a disciple according to the 大日經疏 4, are faith; sincerity; devotion to the trikāya; (seeking the)adornment of true wisdom; perseverance; moral purity; patience (or bearingshame); generosity in giving; courage; resoluteness.

十心 The ten kinds of heart or mind;there are three groups. One is from the 止觀 4, mindsignorant and dark; affected by evil companions; not following the good; doingevil in thought, word, deed; spreading evil abroad; unceasingly wicked; secretsin; open crime; utterly shameless; denying cause and effect (retribution)―all such mustremain in the flow 流 of reincarnation. The second group(from the same book) is the 逆流 the mind striving against thestream of perpetual reincarnation; it shows itself in devout faith, shame (forsin), fear (of wrong-doing), repentance and confession, reform, bodhi (i.e. thebodhisattva mind), doing good, maintaining the right law, thinking on all theBuddhas, meditation on the void (or, the unreality of sin). The third is the 真言 group from the 大日經疏 3; the "seed" heart(i.e. the original good desire), the sprout (under Buddhist religiousinfluence), the bud, leaf, flower, fruit, its serviceableness; the child-heart,the discriminating heart, the heart of settled judgment (or resolve).

十快  The ten inexpressible joys of thePure-land; also 十樂.

十念  The ten repetitions of aninvocation, e.g. namo Amitābha.

十念往生  These ten invocations will carrya dying man with an evil karma into the Pure-land.

十念成就  See 十念往生, but cf. 十聲.

十念處  A bodhisattva's ten objects ofthought or meditation, i.e. body, the senses, mind, things, environment,monastery, city (or district), good name, Buddha-learning, riddance of allpassion and delusion.

十念血脈  The arteries of the "teninvocations", i.e. the teacher's giving and the disciple's receiving ofthe law.

十忿怒明王  The ten irate rājas, orprotectors, whose huge images with many heads and limbs are seen in temples;perhaps the ten krodha gods of the Tibetans (Khro-bo); their names are 焰鬘得迦 Yamāntaka; 無能勝 Ajita; 缽納鬘得迦 ? Padmāhtaka; 尾覲那得迦 Vighnāntaka; 不動尊 Acala; 吒枳 ? Dākinī; 儞羅難拏 ? Nīladaṇḍa; 大力, 送婆 Sambara; and縛日羅播多羅 Vīrabhadra.

十恩  Ten kinds of the Buddha's grace:his (1) initial resolve to universalize (his salvation); (2) self-sacrifice (inprevious lives); (3) complete altruism; (4) his descent into all the six statesof existence for their salvation; (5) relief of the living from distress andmortality; (6) profound pity; (7) revelation of himself in human and glorifiedform; (8) teaching in accordance with the capacity of his hearers, firsthīnayāna, then māhayāna doctrine; (9) revealing his nirvāṇa to stimulate hisdisciples; (10) pitying thought for all creatures, in that dying at 80 insteadof at 100 he left twenty years of his own happiness to his disciples; and alsothe tripiṭaka for universal salvation.

十惑  idem 十使.

十惡  Daśākuśala. The ten "notright" or evil things are killing, stealing, adultery, lying, double-tongue,coarse language, filthy language, covetousness, anger, perverted views; theseproduce the ten resultant evils 十惡業 (道) Cf. 十善; 十戒.

十惱亂  The ten disturbers of thereligious life: a domineering (spirit); heretical ways; dangerous amusements; abutcher's or other low occupation; asceticism (or selfish hīnayāna salvation);(the condition of a) eunuch; lust; endangering (the character by improperintimacy); contempt; breeding animals, etc. (for slaughter).

十成  Entirely completed, perfect.

十戒  Śikṣāpada. The ten prohibitions(in Pāli form) consist of five commandments for the layman: (1) not to destroylife 不殺生 pāṇātipātāveramaṇi; (2) not to steal 不偷盜nnādānāver; (3) not to commit adultery 不婬慾 abrahmacaryaver.; (4) not to lie 不妄語musāvādāver.; (5) notto take intoxicating liquor 不飲酒 suramereyya-majjapamādaṭṭhānāver.Eight special commandments for laymen consist of the preceding five plus: (6)not to eat food out of regulated hours 不非時食 vikāla-bhojanāver.; (7) not touse garlands or perfumes 不著華鬘好香塗身 mālā- gandha-vilepana-dhāraṇa-maṇḍana-vibhūṣanaṭṭhānā;(8) not to sleep on high or broad beds (chastity) 不坐高廣大床 uccāsayanā-mahāsayanā. The ten commandments for the monk are thepreceding eight plus: (9) not to take part in singing, dancing, musical ortheatrical performances, not to see or listen to such 不歌舞倡伎不往觀聽 nacca-gīta-vādita-visūkadassanāver.; (10) to refrain from acquiring uncoined or coined gold, orsilver, or jewels 不得捉錢金銀寶物 jātarūpa-rajata-paṭīggahaṇāver.Under the Māhayāna these ten commands for the monk were changed, to accord withthe new environment of the monk, to the following: not to kill, not to steal,to avoid all unchastity, not to lie, not to slander, not to insult, not tochatter, not to covet, not to give way to anger, to harbour no scepticism.

十支論  The ten Yoga books, thefoundation work being the 瑜伽論, the other ten are 百法論, 五蘊論, 顯揚論, 攝大乘論, 雜集論, 辨中邊論, 二十唯識論, 三十唯識論, 大莊嚴論, and 分別瑜伽論 .

十教  v. 十宗.

十方  The ten directions of space, i.e.the eight points of the compass and the nadir and zenith. There is a Buddha foreach direction 十方十佛.

十方世界  The worlds in all directions.

十方佛土  A Buddha-realm, idem 大千世界.

十方常住僧物  十方現前僧物 see 四種僧物.

十普門  The ten universals of abodhisattva: 慈悲普 universal pity; 弘誓門 vow of universal salvation; 修行門 accordant action; 斷惑門 universal cutting off ofdelusions; 入法門門 freedom of entry into all forms of truth; 神通門 universal superhuman powers; 方便門 universalaccordance with conditions of the receptivity of others; 說法門 powers of universal explication of the truth; 供養諸佛門 power of universal service of all Buddhas; 成就眾生門 the perfecting of all beings universally.

十智  The ten forms ofunderstanding.\n\nI. Hīnayāna:\n(1) 世俗智 common understanding;\n(2) 法智 enlightened understanding, i.e. on the Four Truths in thislife;\n(3) 類智 ditto, applied to the two upper realms 上二界;\n(4), (5), (6), (7) understanding re each of the Four Truthsseparately, both in the upper and lower realms, e.g. 苦智;\n(8) 他心智 understanding of the minds ofothers;\n(9) 盡智 the understanding that puts an end to all previous faith in or forself, i.e. 自信智;\n(10) 無生智 nirvāṇa wisdom; v. 俱舍論 26.\n\nII. Mahāyāna. A Tathāgatas ten powers of understanding orwisdom:\n(1) 三世智 perfect understanding of past, present, and future;\n(2) ditto ofBuddha Law;\n(3) 法界無礙智 unimpeded understanding of thewhole Buddha-realm;\n(4) 法界無邊智 unlimited, or infiniteunderstanding of the whole Buddha-realm;\n(5) 充滿一切智understanding of ubiquity;\n(6) 普照一切世間智 understanding of universalenlightenment;\n(7) 住持一切世界智 understanding ofomnipotence, or universal control;\n(8) 知一切眾生智 understandingof omniscience re all living beings;\n(9) 知一切法智understanding of omniscience re the laws of universal salvation;\n(10) 知無邊諸佛智 understanding of omniscience re all Buddha wisdom. v.  華嚴経 16.\n\nThere are also his ten forms of understanding of the"Five Seas" 五海 of worlds, living beings, karma,passions, and Buddhas."

十根本煩惱  idem 十使.

十樂  v. 十快.

十殊勝語  The ten rare or surpassing termsconnected with the ten surpassing laws; they are given in Xuanzang'stranslation of Vasubandhu's 攝論釋.

十殿閻王  The ten Yama courts, cf. 十王.

十法  The ten 成就 perfect or perfecting Mahāyāna rules; i.e. in (1) right belief; (2) conduct; (3) spirit; (4) thejoy of the bodhi mind; (5) joy in the dharma; (6) joy in meditation in it; (7)pursuing the correct dharma; (8) obedience to, or accordance with it; (9)departing from pride, etc.; (10) comprehending the inner teaching of Buddha andtaking no pleasure in that of the śrāvaka and pratyeka-buddha order.

十法界  The ten dharma-worlds, or statesof existence, i.e. the hells (or purgatories), pretas, animals, asmas, men,devas, śrāvakas, pratyekabuddhas, bodhisattvas, Buddhas. In the esotericteaching there is a series of hells, pretas, animals, asuras, men, devas, śrāvakas,bodhisattvas, 權佛 relative Buddhas, 實佛 absolute Buddhas.

十法行  Ten ways of devotion to theBuddhist sutras: to copy them; serve the places where they are kept, as ifserving the Buddha's shrine; preach or give them to others; listen attentivelyto their exposition; read; maintain; discourse on them to others; intone them;ponder over them; observe their lessons.

十波羅夷  The ten pārājikas, or sinsunpardonable in a monk involving his exclusion from the community; v. 十重禁戒.

十波羅蜜  (or 密多) The ten are the six pārāmitas with four added. The six are charity (or almsgiving), purity(or morality), patience, zealous progress, meditation, wisdom; i.e. 施, 戒, 忍辱, 精進, 禪, 慧. The four additions are 方便; 願; 力 and 智 upāya, adaptability (or, teaching assuited to the occasion and hearer): praṇidhāna, vows; bala, force of purpose;and jñāna, knowledge. Also 十度.

十無二  Ten powers only possessed by Buddhas:(1) prediction; (2) knowing and fulfilling the desires of the living; (3)-(10)are various forms of omniscience, i.e. (3) of all Buddha-realms and theirinhabitants; (4) their natures; (5) good roots; (6) laws; (7) wisdom; (8) everymoment; (9) evolving domains, or conditions; (10) language, words, anddiscussions. v. 宗鏡錄 99.

十無盡戒  idem 十重禁戒.

十無盡藏  The ten boundless treasuries of abodhisattva: (1) 信 belief and faith; (2) 戒 the commandments; (3) 慚 shame of past misdeeds; (4) 愧blushing over the misdeeds of others; (5) hearing and knowledge ofthe truth; (6) giving; (7) wisdom; (8) memory; (9) keeping and guarding the sūtras; (10)powers of expounding them. 華 嚴經 20.

十無礙  The ten unhinderedtransformations and ubiquitous powers of a Buddha.

十牛圖  (十牛圖序) The ten ox-pictures, the first, a man looking for an ox, thenseeing its tracks, then seeing the ox, catching it, feeding it, riding it home,ox dies man lives, both dead, return whence they came and enter the dust.

十玄 十玄門 (十玄緣起) The ten philosophic ideas expressed in two metrical versions, eachline ending with 門. v. 玄門.

十王  The ten kings presiding over theten departments of purgatory.

十甘露王  The king of the ten sweet dews,i.e. Amitābha.

十界  idem 十法界.

十界皆成佛  The teaching of the Lotussūtra of universalism, that all become Buddha.

十界能化菩薩  Bodhisattvas, above the 初地, who have reached the stage of transforming beings in all the tenkinds of realms.

十發趣心   The ten directional decisions: (1)renouncement of the world; (2) observance of the commandments; (3) patience orendurance; (4) zealous progress; (5) meditation; (6) wisdom or understanding;(7) 願心 the will for good for oneself and others; (8) 護心 protection (of Buddha, Dharma, Sangha); (9) 喜心 joy; (10) 頂心 highest wisdom. v. 梵網經, 心地品.

十真如  The ten aspects of the bhūtatathatā or realityattained by a bodhisattva during his fifty-two stages of development, cf. 十地 and 十障, each of which is associated withone of these zhenru: (1) 遍行真如 the universality of the zhenru;(2) 最勝真如 its superiority over all else; (3) 勝流真如 its ubiquity; (4) 無攝受真如 its independence orself-containedness; (5) 無別真如 subjective indifferentiation;(6) 無染淨真如 above differences of impurity and purity; (7) 法無別真如 objective indifferentiation; (8) 不增減真如invariable, i.e. can be neither added to nor taken from; (9) 智自在所依 the basis of all wisdom; (10) 業自在等所依真如 and allpower. The above are the 別教 group from the 唯識論 10. Another group, of the 圓教, is the same as the 十如是 q.v.

十眼  The ten kinds of eyes: (1) 肉眼 eyes of flesh; (2) 天眼 deva eyes; (3) 慧眼 wisdom eyes; (4) 法眼 dharma eyes; (5) 佛眼 Buddha eyes; (6) 智眼 eyes of judgment; (7) 光明眼 eyes shining with Buddha-light; (8) 出生死眼 immortal eyes; (9) 無碍眼 unhindered eyes; (10) 一切智眼 omniscient eyes.

十禪支  v. 十一切處.

十科  十條 The ten rulesfor translation. v. 翻譯名義集 3.

十種不淨  The deluded, e.g. thehīnayānists, because of their refusal to follow the higher truth, remain in thecondition of reincarnation and are impure in ten ways: in body, mouth, mind,deed, state, sitting, sleeping, practice, converting others, theirexpectations.

十種所觀法  Ten meditations on each of the 十住, 十行, 十迴向, 十地 and 等覺.

十種方便 Ten kinds of suitable aids to religioussuccess: almsgiving (or self-sacrifice); keeping the commandments; forbearance;zealous progress; meditation; wisdom; great kindness; great pity; awaking andstimulating others; preaching (or revolving) the never receding wheel of theLaw.

十種智力  The ten kinds of wisdom andpower, v. 十智 and 十力.

十種智明  Ten kinds of bodhisattva wisdom,or omniscience, for the understanding of all things relating to all beings, inorder, to save them from the sufferings of mortality and bring them to truebodhi. The ten are detailed in the Hua-yen 華嚴 sūtra in twogroups, one in the 十明品 and one in the 離世間品.

十種行願  The ten vows of Puxian 普賢.

十種觀法  idem 十乘觀法.

十種魔軍  idem 十軍.

十緣生句  Ten illusions arising fromenvironmental conditions: sleight of hand; mirage; dreams; reflections orshadows; gandharva cities (or cities of the sirens, seen in the sea-mist);echoes; the moon reflected in water; floating bubbles; motes (muscaevolitantes); fire-wheel (made by revolving a flare).

十緣觀  十喻觀 A meditationor reflection on the ten illusions 十緣生句.

十纏  The ten bonds that bind men tomortality — to be shameless, unblushing, envious, mean, regretful, torpid,busy, absorbed, angry, secretive (of sin).

十羅剎女  The ten rākṣasī (राक्षसी), or demonesses mentioned in the Lotus Sūtra 陀羅尼品. They are now represented in the temples, each as an attendant on aBuddha or bodhisattva, and are chiefly connected with sorcery. They are said tobe previous incarnations of the Buddhas and bodhisattvas with whom they areassociated. In their evil state they were enemies of the living, converted theyare enemies of evil. There are other definitions. Their names are: (1) 藍婆 Lambā, who is associated with Śākyamuni; (2) 毘藍婆 Vilambā, who isassociated with Amitābha; (3) 曲齒 Kūṭadantī, who is associated with 藥師 Bhaiṣajya; (4) 華齒 Puṣpadanti, who is associatedwith 多賓 Prabhūtaratna; (5) 黑齒 Makuṭadantī, who is associatedwith 大日 Vairocana; (6) 多髮 Keśinī, who is associated with 普賢 Samantabhadra; (7) 無厭足  Acalā, who isassociated with 文殊 Mañjuśrī; (8) 持瓔珞 Mālādharī, who is associated with 彌勒Maitreya; (9) 皐帝 Kuntī, who is associated with 觀音 Avalokiteśvara; (10) 奪一切眾生精氣 Sarvasattvaujohārī, who is associated with 地 藏 Kṣitigarbha.

十萬  A lakh, i.e. an 億 or 洛叉.

十萬億佛土  The Happy Land, i.e. Amitābha'sParadise in the West, beyond ten thousand million Buddha-realms.

十處定  v. 十一切處.

十號  Ten titles of a Buddha: 如來 Tathāgata; 應供 Arhat; 正遍知 Samyak‐sambuddha; 明行足 Vidyācaraṇa-saṁpanna; 善逝 Sugata; 世間解 Lokavid.; 無上士 Anuttara; 調御丈夫 Puruṣa-damya-sārathi; 天人師 Śāstā deva-manuṣyāṇām; 佛世尊 Buddha-lokanātha, or Bhagavān.

十行  The ten necessary activities inthe fifty-two stages of a bodhisattva, following on the 十信 and 十住; the two latter indicate personaldevelopment 自利. These ten lines of action are for the universal welfare of others 利他. They are: joyful service; beneficial service; never resenting;without limit; never out of order; appearing in any form at will; unimpeded;exalting the pāramitās amongst all beings; perfecting the Buddha-law bycomplete virtue; manifesting in all things the pure, final, true reality.

十見  The ten (wrong) views; see 五見and add 貪, 恚 , 慢 , 無明 and 疑見 desire, hate, pride, ignorance, and doubt.

十誡  idem 十戒.

十護  The ten guardians of the law,assistants to the 十大明王.

十身  Ten aspects of the Buddhakaya 佛身 q.v.

十軍  The ten armies of Māra, which theBuddha attacks and destroys; the armies are desire, anxiety, hunger and thirst,longing, torpidity, fear, doubt, poison, gain, haughtiness (i.e. disdainingmonks).

十輪  idem 十種智力; v. 十力.

十通  Ten supernatural powers, e.g. ofseeing, hearing, appearance, etc.; cf. 五神通.

十進九退  The Buddha's teaching is sodifficult that of ten who enter it nine fall away.

十過  Ten faults in eating flesh, andten in drinking intoxicants.

十道  The ten (good) ways fordeliverance from mortality- not to kill, steal, act wrongly, lie, bedouble-tongued, be of evil speech, slander, covet, be angry, look wrongly (orwrong views).

十重禁戒  The ten pārājika, or amonk's most serious sins; also 十波羅夷; 波羅闍巳迦. They are killing, stealing, adultery, lying, selling wine, talkingof a monk's misdeeds, self-praise for degrading others, meanness, anger atrebuke, vilifying the Triratna. The esoteric sect has a group in regard togiving up the mind of enlightenment, renouncing the Triratna and going toheretical sects, slandering the Triratna, etc. Another group of ten is in the 大日經 9 and 17; cf. 十波羅夷.

十重罪  idem 十惡, 十不善.

十重障  The ten weighty bodhisattvahindrances, according to the 別教, which are respectively overcomeby entry into the 十地; v. 成唯識論 9; the first is 異生性 the natural heart hindering the 聖性 holy heart, etc.; v. 十障.

十金剛心  Ten characteristics of the"diamond heart" as developed by bodhisattva: (1) complete insightinto all truth; (2) saving of all creatures; (3) the glorifying of allBuddha-worlds; (4) supererogation of his good deeds; (5) service of allBuddhas; (6) realization of the truth of all Buddha-laws; (7) manifestation ofall patience and endurance; (8) unflagging devotion to his vocation; (9)perfection of his work; (10) aiding all to fulfill their vows and accomplishtheir spiritual ends. 華嚴經 55.

十金剛心向果  Ten "fruits" thataccrue to the resolute "diamond-heart" of a bodhisattva: faith;meditation; refection on the doctrine; thoroughness in contemplation;straight-forward progress to Buddhahood; no retrogression; the Mahāyāna spirit(of universal salvation); freedom from externals (or impressions); wisdom; firmestablishment; v. 梵網經, 心地品.

十長養心  The ten kinds of well-nourishedheart, essential to entry into the cult of the higher patience and endurance: aheart of kindness; of pity; of joy (in progress toward salvation of others);renunciation; almsgiving; delight in telling the doctrine; benefiting or aidingothers to salvation; unity, or amity; concentration in meditation; wisdom; v. 梵網經,心地品.

十門 The ten "doors" orconnections between事 and 理; 事 is defined as 現象 form and 理 as 本體 substance; the commonillustration of wave and water indicates the idea thus expressed. The 理事無礎十門 means that in ten ways form and substance are not separate,unconnected entities. (1) li thesubstance is always present with shih the phenomena; (2) shih is always present with li; (3) shihdepends on li for its existence; (4)the shih can reveal the li; (5) the shih(mere form, which is unreal) can disappear in the li;(6)the shih can conceal the li; (7) the true liis the shih; (8) the shih is li;(9) the true li (or reality) is notthe shih; (10) the shih is not the (whole) li; v. 華嚴大疏 2. 周遍含容觀十門 The fifth of the five 觀 meditations of the 華嚴宗, i.e. on li and shih, e.g. (1) the liis as the shih; (2) the shih is as the li;理如事, 事如理 and so on. The 止觀十門 in the 宗鏡録35, also deals with li andshih chiefly for purposes ofmeditation. Another group, the 華嚴釋經十門, treats of the Canon and theschools.

十障  Ten hindrances; bodhisattvas inthe stage of 十地 overcome these ten hindrances and realize the十真如 q.v. The hindrances are: (1) 異生性障 thehindrance of the common illusions of the unenlightened, taking the seeming forreal; (2) 邪行障 the hindrance of common unenlightened conduct; (3) 暗鈍障 the hindrance of ignorant and dull ideas; (4) 細惑現行障 the hindrance of the illusion that things are real and haveindependent existence; (5)下乘涅槃障 the hindrance of the lowerideals in Hīnayāna of nirvāṇa; (6) 細相現行障 the hindrance of the ordinaryideas of the pure and impure; (7) 細相現行障 the hindrance of the idea ofreincarnation; (8) 無相加行障 the hindrance of thecontinuance of activity even in the formless world; (9) 不欲行障 the hindrance of no desire to act for the salvation of others; (10)法未自在障 the hindrance of non- attainment of complete mastery of all things.v. 唯識論 10.

十願王  The king of the ten vows, Puxian普賢, or Samantabhadra.

十齋佛  (十齋日佛) The ten Buddhas or bodhisattvas connected with the ten days offasting days who in turn are 定光, 藥師, 普賢, 阿彌陀, 觀音, 勢至, 地藏, 毘慮遮那, 藥王, 釋迦.

十齋日  (十齋) The ten 'fast' days of a month are 1, 8, 14, 15, 18, 23, 24, 28,29, and 30. In certain periods flesh was forbidden on these days, also allkilling, hunting, fishing, executions, etc.

千  sahasra. A thousand.

千二百五十人  The 1,250, i.e. the immediatedisciples of Buddha's disciples, all former heretics converted to Buddha'struth.

千二百意功德  The 1,200 merits of mind in the LotusSutra.

千二百舌功德  The 1,200 merits of tongue in theLotus Sutra.

千佛  The thousand Buddhas. Each of thepast, present, and future kalpas has a thousand Buddhas; Śākyamuni is the"fourth" Buddha in the present kalpa.

千佛名經  professes to give their names. Ascripture which lists the names of the thousand buddhas.

千化  The thousand-petalled lotus onwhich sits Locana Buddha, each petal a transformation of Śākyamuni; Locanarepresents also the Saṃgha, as Vairocana represents the Dharma.

千如是  The thousand"suchnesses" or characteristics, a term of the Tiantai sect. In eachof the ten realms 十界, from Buddha to purgatory, theten are present, totaling one hundred. These multiplied by the ten categories ofexistence make a thousand, and multiplied by the three categories of groupexistence make 3,000.

千手  (千手千眼); 千手千眼大慈大悲觀音菩薩 The thousand-handGuanyin, see below. There are various sutras associated with this title, e.g. 千手經 an abbreviation of 手千眼觀世音菩薩大廣大圓滿無礙大悲心陀羅尼經; also 千手軌 or 軌經 an abbreviation of 金剛頂瑜伽千手千眼觀自在菩薩修行儀軌經; it is also called 千手陀羅尼 and 千手千眼儀軌經; there are many others, e.g. 千手千眼觀世音菩藤姥陀羅尼身經and 千手千眼廣大圓滿無礙大悲心陀羅尼經 both idem 千手千臂陀羅尼神咒 which is theAvalokiteśvara-padma-jāla-mūla-tantra‐nāma-dhāraṇī.

千手千眼觀音  Sahasrabhuja-sahasranetra. One ofthe six forms of Kuanyin with a thousand arms and a thousand eyes.

千手觀音  Sahasrabhuja-sahasranetra. One ofthe six forms of Kuanyin with a thousand arms and a thousand eyes.

千泉  Bingheul 屏律 Mingbulak. A lake country 30 li E. of Talas.

千法明門  The gate of understanding of thethousand laws―the second stage of a bodhisattva's study and attainment.

千百億身  The Buddha Locana seated on alotus of a thousand petals, each containing myriads of worlds in each world is,Śākyamuni seated under a bodhi tree, all such worlds attaining bodhi at thesame instant.

千眼千臂觀世音 Sahasrabhuja-sahasranetra. One ofthe six forms of Kuanyin with a thousand arms and a thousand eyes. The imageusually has forty arms, one eye in each hand; and forty multiplied bytwenty-five is the number of regions in this universe. For the 二十八部 or retinue, the maṇḍala and signs v. 千手經.

千眼天  The Deva with 1,000 of a thousandpetals, i.e. that of Locana Buddha.

千輻輪相  Sahasrara; the thousand-spoked wheelsign, i.e. the wrinkles on the soles of a cakravarti, or Buddha.

千部論師  (or 千部論主) Master of a thousand śāstra (शास्त्र)s―a title of Nāgārjuna and of Vasubandhu.

千里駒  The thousand-li colt, a name forXuanzang.

午  Noon.

午供  The noon offering (of incense).

半  Half. Used as translit. for pan (पन्), pun (पुन्).

半只  (or 半支) 迦般止柯; 般闍迦; 散支 (散支迦); 德叉迦 Pāñcika, the third of the eightgreat yakṣa (यक्ष)s, husband of Hāritī 鬼子母.

半嗟笯  半笯嗟 Punaca orPañcasattra or Pañcarāṣṭra, an ancient province and city of Kashmir (nowPunch).

半天婆羅門  Half deva(देव) brahmans, a term for hungryghosts.

半娜  (半娜裟); 半欜裟; 般捺婆; 波那娑 paṇasa, breadfruit; 婆 is incorrectly used for 娑.

半字  'Half a character'; a letter ofthe alphabet. Hīnayāna is likened to  half-word, Mahāyāna to a 滿字 complete word; hence 半字教 is Hīnayāna.

半拏囉嚩悉寧  伴陀羅縛子尼 Pāṇḍara-vāsinī;white-clothed, i. e. the white-clothed Guanyin; also tr. as white abode.

半擇迦  paṇḍaka, intp. as 變 to change from time to time, a general term for eunuchs; see 般荼迦.

半滿教  The half and the completedoctrines: i. e. Hīnayāna and Mahāyāna.

半者珂但尼 (or 半者佉但尼) ; 半者佉闍 pañcakhādanīya(पञ्चखादनीय), the five 'chewing' foods, not regular foods, i. e. roots, stems,leaves, flowers, fruits; or stems, leaves, flowers, fruits, and the their triturations.

半者蒲膳尼  (or 半者蒲闍尼)  pañca-bhojanīya. The five regular articles of food: the 翻譯名義 Fanyimingyi gives wheat, rice, parchedrice (or cakes), fish, and flesh. Another account is rice, boiled wheat orpulse, parched grain, flesh, cakes.

半託迦  (or 半他迦) ; 槃陀 (槃陀迦); 槃特 Panthaka, born on the road; aroad; two brothers-- one born by a main road, the other by a path-- who bothbecame arhats.

半超  A deva(देव) who by devotion advances byleaps, escaping from one to thirteen of the sixteen heavens of form.

半跏趺坐  (半跏坐)  A bodhisattva's form of sitting, different from the completelycross-legged form of a Buddha.

半遮羅  pañjara, a basket, or cage.

半齋  Half a day's fast, i. e.. fastingall day but eating at night.

卍  sauvastika(सौवस्तिक), 塞縛悉底迦; also styled 室利靺瑳 śrīvatsa(श्रीवत्स), lucky sign, Viṣṇu's breast-curl or mark, tr. by 海雲 sea-cloud, or cirrhus. Used as a fancy form of 萬 or 萬; and is also written in a formsaid to resemble a curl. It is the 4th of the auspicious signs in the footprintof Buddha, and is a mystic diagram of great antiquity. To be distinguished from卐svastika (स्वस्तिक), the crampons of which turn to the right.

卑  Low, inferior; translit. p (प्), pi (पि), v (व्), vy (व्य्), m (म्).

卑先匿  Prasenajit, v. 波.

卑帝利  pitṛ(पित्ड़्), a kind of hungry demon.

卑慢  (下慢) The pride of regarding self as little inferior to those who farsurpass one; one of the 七慢.

卑摩羅叉  Vimalākṣa, the pure-eyed,described as of Kabul, expositor of the 十誦律, teacher ofKumārajīva at Karashahr; came to China A. D. 406, tr. two works.

卑栗蹉  蔑戻車 mleccha (म्लेच्छ)s, borderpeople, hence outside the borders of Buddhism, non-Buddhist.

卑缽羅  pippala(पिप्पल), the bodhidruma (बोधिद्रुम), v. 菩.

卓  Lofty, tall erect.

卓錫  Tall or erect staves, i. e. theirplace, a monastery.

南  dakṣina(दक्षिन), south; translit. nāṃ (नाṃ) and as a suffix intp. as meaning plural, several, i.e. more thanthree.

南中三教  The three modes of Śākyamuni'steaching as expounded by the teachers south of the Yangtze after the Ch'idynasty A.D. 479-501. (1) The 漸教 gradual method, leading thedisciples step by step to nirvana. (2) The 頓教 immediatemethod, by which he instructed the Bodhisattvas, revealing the whole truth. (3)The 不定教 undetermined method, by which the teaching is adapted to eachindividual or group.

南天  (南天竺) Southern India.

南宗  The Southern sect, or BodhidharmaSchool, divided into northern and southern, the northern under 神秀 Shen-hsiu, the southern under 慧能 Hui-nang,circa A.D. 700, hence 南能北秀; the southern came to beconsidered the orthodox Intuitional school.  The phrase 南頓北漸 or 'Southern immediate, northern gradual' refers to the method ofenlightenment which separated the two schools.

南山  Southern hill, name of amonastery which gave its name to 道宣 Tao-hsuan of the Tang dynasty,founder of the 四分律 school.

南方  The southern quarter; south.

南方佛教  Southern Buddhism in contrastwith 北方 northern Buddhism.

南方無垢世界  (南無垢) The Southern Pure Land to which the dragon-maid went on attainingBuddhahood, cf. Lotus Sutra.

南泉  Nan-ch'uan, a monk of the Tangdynasty circa 800, noted for his cryptic sayings, inheritor of the principlesof his master, Ma Tsu 馬祖.

南海摩羅耶山  Mālayagiri 'the Mālaya mountainsin Malabar answering to the western Ghats; a district in the south of India.'M. W.  A mountain in Ceylon, also called Lanka.

南無  namaḥ(नमः); Pali:  namo; to submit oneself to, from to bend, bowto, make obeisance, pay homage to; an expression of submission to command,complete commitment, reverence, devotion, trust for salvation, etc. Alsowritten 南牟; 南謨; 南忙; 那謨 (or 那模 or 那麻); 納莫 (or 納慕); 娜母; 曩莫 (or 曩謨); 捺麻(or捺謨), etc.  It is used constantly inliturgy, incantations, etc., especially as in namaḥ(नमः) Amitābha, which is the formulaof faith of the Pure-land sect, representing the believing heart of all beingsand Amitābha's power and will to save; repeated in the hour of death it opensthe entrance to the Pure Land.

南無佛  南無三寶 I devotemyself entirely to the Buddha, or triratna (त्रिरत्न), or Amitābha, etc.

南無師  Masters of namaḥ (नमः), i.e. Buddhist or Taoist priests and sorcerers.

南羅  Southern Lāra; Mālava, an ancientkingdom in Central India; head quarters of heretical in the present Malwa.

南能北秀  v. 南宗.

南藏  The Southern Collection, orEdition, of the Chinese Buddhist Canon, published at Nanking under the reign ofTai Tsu, the first emperor of the Ming dynasty, who reigned A.D. 1368-1398.

南行  dakṣiṇāyana(दक्षिणायन). The course ordeclination of the sun to the south it moves from north to south; a period ofsix months.

南贍部洲  南閻浮提 Jambūdvīpa.  One ofthe four continents, that situated south of Mt. Meru, comprising the worldknown to the early Indians. Also 南州; 南浮; 南部.

南陽  Nan-yang, a noted monk who hadinfluence with the Tang emperors Su Tsung and Tai Tsung, circa 761-775.

南頓北漸  v. 南宗.

博  Wide, universal; widely read,versed in; to cause; gamble; barter.

博叉  Vaṅkṣu; Vakṣu; v. 縛 the Oxus.

博叉般荼迦  博叉半擇迦 pakṣa-paṇḍakā (पक्ष-पण्डका)s; partial eunuchs, cf. 半.

博吃蒭  pakṣa(पक्ष), half a lunar month; also usedfor Māra's army.

卜  To divine, foretell.

卜羯娑  pukkaśa; also 補羯娑 A degraded caste of sweepers, or scavengers, and bearers ofcorpses.

占  To divine, prognosticate.

占察  A method of divination in theesoteric school by means of the Sanskrit letter 'a'.

占戍拏  'Tchañśuṇa' is the highlydoubtful form given by Eitel, who describes it as the ancient capital of Vrji,an ' ancient kingdom N. of the Ganges, S. E. of Nepaul'.

印  mudrā; seal, sign,symbol, emblem, proof, assurance, approve; also 印契; 契印; 印相. Manual signs indicative of various ideas, e. g. each fingerrepresents one of the five primary elements, earth, water, fire, air, andspace, beginning with the little finger; the left hand represents 定 stillness, or meditation, the right hand 慧 discernment or wisdom; they have also many other indications. Also,the various symbols of the Buddhas and Bodhisattvas, e. g. the thunderbolt; cf.因.

印佛  A Buddha made of incense andburnt, a symbolical Buddha.

印佛作法  An esoteric method of seekingspirit-aid by printing a Buddha on paper, or forming his image on sand, or inthe air, and performing specified rites.

印光  Illumination from the symbol on aBuddha's or Bodhisattva's breast.

印可  Assuredly can, i. e. recognitionof ability, or suitability.

印土  idem 印度 India.

印域  The territory of India.

印度  印特伽; 身毒; 賢豆; 天竺 Indu (meaning 'moon' in Sanskrit), Hindu, Sindhu; see also 信度 and 閻浮 India in general. In the Tangdynasty its territory is described as extending over 90, 000 li in circuit,being bounded on three sides by the sea; north it rested on the Snow mountains 雪山, i. e. Himālayas; wide at the north, narrowing to the south, shaped like ahalf-moon; it contained over seventy kingdoms, was extremely hot, well wateredand damp; from the centre eastwards to 震旦 China was 58, 000 li; and thesame distance southwards to 金地國, westwards to 阿拘遮國, and northwards to 小香山阿耨達.

印度佛教  Indian Buddhism, which began inMagadha, now Bihar, under Śākyamuni, the date of whose nirvana was circa 486 B. C. v. 佛 and 佛教.

印母  añjali; the two hands with palmsand fingers together-- the 'mother' of all manual signs.

印治  Approval of a course of action.

印紙同時  At one and the same time, likeprinting (which is synchronous, not like writing which is word by word).

印達羅  Indra; a thousand quinquillions.

危  Perilous.

危城  A perilous citadel, i. e. thebody.

即  To draw up to, or near; approach;forthwith; to be; i.e. alias; if, even if; 就是. It is intp.as 和融 united together; 不二not two, i.e. identical; 不離 not separate, inseparable.  It resembles implication, e.g. theafflictions or passions imply, or are, bodhi (बोधि); births-and-deaths imply, or are, nirvana; the indication beingthat the one is contained in or leads to the other.  Tiantai has threedefinitions: (1) The union, or unity, of two things, e.g. 煩惱 and 菩提, i.e. the passions andenlightenment, the former being taken as the 相 form, thelatter 性 spirit, which two are inseparable; in other words, apart from thesubjugation of the passions there is no enlightenment. (2) Back and front areinseparables; also (3) substance and quality, e.g. water and wave.

即中 The via media is that which liesbetween or embraces both the 空 and the 假, i.e. the void, or noumenal, and the phenomenal.

即事即理  The identity of phenomena withtheir underlying principle, e.g. body and spirit are a unity; 即事而真 approximates to the same meaning that phenomena are identical withreality, e.g. water and wave.

即得  Immediately to obtain, e.g.rebirth in the Pure Land, or the new birth here and now.

即心  Of the mind, mental, i.e. allthings are mental, and are not apart from mind.

即心即佛  即心是佛 (or 即心成佛)  The identity of mind and Buddha, mind is Buddha, the highestdoctrine of Mahāyāna; the negative form is 非心非佛 no mind no Buddha, or apartfrom mind there is no Buddha; and all the living are of the one mind.

即心念佛  To remember, or call upon,Amitābha Buddha within the heart, which is his Pure Land.

即時  Immediately, forthwith.

即有即空  All things, or phenomena, areidentical with the void or the noumenon.

即相即心  Both form and mind are identical,e.g. the Pure Land as a place is identical with the Pure Land in the mind orheart--a doctrine of the Pure Land or Jōdo sect.

即空即假即中  All things are void, or noumenal,are phenomenal, are medial, the three meditations 三觀 of Tiantai.

即身  The doctrine of the Shingon 真言 sect that the body is also Buddha; in other words Buddha is notonly 即心 mind, but body; hence 即身成佛; 即身菩提 the body is to become (consciously) Buddha by Yoga practices.

即離  Identity and difference,agreement and disagreement.

即非  Identity and difference.

卵生  aṇḍaja(अण्डज). Egg-born, one of the fourways of coming into existence, v. 四生.

卻  Decline, reject; but, yet.

卻入生死  To leave his perfect life toenter into the round of births and deaths, as a Bodhisattva does.

原  Origin, original.

原人論  (華嚴原人論) A treatise on the original or fundamental nature of man, by 宗密 Zongmi, the fifth patriarch of the Huayan school, explaining itsdoctrine, in one juan.

厥  Third personal pronoun;demonstrative pronoun; also used instead of 俱.

厭  Satiated; weary of; disgustedwith.

厭世  Weary of the world; to renouncethe world.

厭欣  Disgusted with, or rejoicing in.

厭求  Weary of the miseries of earthand seeking deliverance.

厭離  To weary of the world and abandonit.

厭魅  厭禱鬼 Vetāla, a demonappealed to in order to raise a corpse and with it to cause the death of anenemy.

去  Go, go away; gone, past; depart,leave; to remove, dismiss; the 去 tone.

去來  Go and come.

去來今  Past, future, present.

去來實有宗  The heretical sect which believedin the reality of past and future as well as the present.

去叉迦羅尼  (or 式叉迦羅尼) ; 尸叉罽羅尼; 突吉羅 Śikṣākaraṇī. 'A young Brahman stying with his preceptor. 'M. W.Studies, students. Also interpreted as 'evil deeds'. Also ' a section of theVinaya called 眾學法... consisting of a series of 100regulations with reference to the conduct of novices'. Eitel.

參  Reflect on, counsel, visitsuperior. An assembly a gathering for the purpose of meditation, preaching,worship. Read shen, the twenty-first constellation, α, β, γ, δ, ε, ζ, η, and kin Orion.

參前  Before the evening assembly.

參問  To seek instruction-- generallyas a class.

參堂  The initiation to the services ofone newly ordained.

參後  參退 after theevening assembly.

參禪  To inquire, discuss, seekreligious instruction.

參詣  To approach the gods or Buddhasin worship.

參請  To request instruction, ordiscussion.

參頭  One versed in the ceremonies andcapable of leading others.

叉  A fork, forked; to fold, folded.

叉手  The palms of the hands togetherwith the fingers crossed forming ten. Also, the palms together with the middlefingers crossing each other, an old Indian form of greeting. In China ancientlythe left hand was folded over the right, but with women the right hand was overthe left. In mourning salutations the order was reversed.

叉拏  kṣaṇa, an instant, a moment; also剎拏.

叉磨  kṣamā, v. 懺悔.

叉耶  ｋṣaya(ｋषय), diminish, decay, end; v. 乞.

反  To turn over, turn or send back;contrary; to rebel.

反出生死  One of the seven kinds ofmortality, i. e. escape from it into nirvana.

反切  The system of indicating theinitial and final sounds of a character by two others, ascribed to Sun Yen 孫炎 in the third century A D., arising out of the translit. of Sanskritterms in Buddhist translation.

反叉合掌  One of the twelve forms of foldedhands, i. e. with interlocking fingers.

叔  A father's younger brother;translit. śi (शि), śu (शु).

叔叔羅  (叔叔摩羅) śiśumāra (शिशुमार), a crocodile.

叔迦  (or [口*叔]迦) (叔婆) śuka(शुक), a parrot.

叔離  Śukla, or Śukra, white, silvery;the waxing half of the moon, or month; one of the asterisms, 'the twenty-fourthof the astronomical Yogas, ' M. W.; associated with Venus.

取  upādāna(उपादान). To grasp, hold on to, heldby, be attached to, love; used as indicating both 愛 love or desire and 煩惱 the vexing passions andillusions. It is one of the twelve nidāna (निदान)s 十二因緣 or 十二支 the grasping at or holding on toself-existence and things.

取具  To receive the entirecommandments, as does a fully ordained monk or nun.

取想行識  The four immaterial skandha (स्कन्ध)s-- vedanā (वेदना), saṃjñā (सṃज्ञा), saṃskāra (सṃस्कार), vijñāna(विज्ञान), i. e. feeling, ideation,reaction, consciousness.

取戒  To receive, or accept, thecommandments, or rules; a disciple; the beginner receives the first five, themonk, nun, and the earnest laity proceed to the reception of eight, the fullyordained accepts the ten. The term is also applied by the esoteric sects to thereception of their rules on admission.

取持  To receive and retain, or hold onto, or keep (the Buddha's teaching).

取業  Duties of the receiver of therules; also to receive the results or karma of one's deeds.

取次語  Easy, facile, loose talk orexplanations.

取歲  To receive, or add, a year to hismonastic age, on the conclusion of the summer's retreat.

取相  The state of holding to theillusions of life as realities.

取相懺  To hold repentance before themind until the sign of Buddha's presence annihilates the sin.

取與  The producing seed is called 取果, that which it gives, or produces, is called 與果.

取著  To grasp, hold on to, or be heldby any thing or idea.

取蘊  The skandha(स्कन्ध)s which give rise to graspingor desire, which in turn produces the skandha (स्कन्ध)s. 見取 v. 見.

受  To receive, be, bear; intp. of vedana (वेदन), 'perception,' 'knowledge obtained by the senses, feeling,sensation.' M. W. It is defined as mental reaction to the object, but ingeneral it means receptivity, or sensation; the two forms of sensation ofphysical and mental objects are indicated. It is one of the five skandha (स्कन्ध)s; as one of the twelve nidāna (निदान)s it indicates the incipient stage of sensation in the embryo.

受用  Received for use.

受用土  The realm of the saṃbhogakāya (सṃभोगकाय).

受用身  The saṃbhogakāya(सṃभोगकाय) 報身 v. 三身 trikāya(त्रिकाय), i. e. the functioning glorious body, 自受用 for a Buddha's own use, or bliss; 他受用 for thespiritual benefit of others.

受者  A recipient (e. g. of the rules).The illusory view that the ego will receive reward or punishment in a futurelife, one of the sixteen false views.

受蘊  vedanā(वेदना), sensation, one of the five skandha (स्कन्ध)s.

受記  受決; 受別 To receive from a Buddha predestination (to become a Buddha); theprophecy of a bodhisattva's future Buddhahood.

受隨  To receive the rules and followthem out 受體隨行.

叢  A copse, grove, wood; crowded.

叢林  A thickly populated monastery; amonastery.

叢規  The rules of the establishment.

口  mukha, the mouth, especially asthe organ of speech. 身, 口, 意 are the three media of corruption, body or deed , mouth or word, andmind or thought.

口傳  Oral transmission.

口力外道  One of the eleven heretical sectsof India. which is said to have compared the mouth to the great void out ofwhich all things were produced. The great void produced the four elements,these produced herbs, and these in turn all the living; or more in detail thevoid produced wind, wind fire, fire warmth, warmth water, water congealed andformed earth which produced herbs, herbs cereals and life, hence life is food;ultimately all returns to the void, which is nirvana.

口力論師  Exponents of the doctrine whichcompares the mouth to the great void from which all things are produced; see 口力外道.

口印  The mouth sign, one of thefourteen symbols of 不重尊 q.v.

口和  Harmony of mouths or voices,unanimous approval.

口四  The four evils of the mouth,lying, double tongue, ill words, and exaggeration; cf. 十惡.

口密  語密 One of the 三密. Secret or magical words, either definite formulas of the Buddha orsecret words from his dharma, kaya, or spirit.

[口*尸]剌拏伐底  v. 阿恃多伐底 Hiraṇyavatī, Hiraṇya, Ajitavatī, the river near which Śākyamunientered into Nirvana; the Gunduck (Gandak), flowing south of Kuśinagara city.

口忍  Patience of the mouth, utteringno rebuke under insult or persecution; there are similarly 身忍 and 意忍.

口授  Oral transmission.

[口*普][口*隆]  bhūrom(भूरोम्), an exclamation frequentlyoccurring at the beginning of mantras, probably in imitation of Brahmanicmantras, which begin by invoking bhūr (भूर्) earth, bhuvaḥ (भुवः) air, and svar (स्वर्) heaven; or it may be a combination of bhūr(भूर्) earth, and oṃ (ओṃ), the mystic interjection.

口業  語業 One of the 三業. (1) The work of the mouth, i.e. talk, speech. (2) The evil karmaproduced by the mouth, especially from lying, double-tongue, ill words, andexaggeration.

口業供養  The offering of the praise orworship of the lips; also 身業供養 and 意業供養.

口疏  奧疏 Esotericcommentary or explanation of two kinds, one general, the other only imparted tothe initiated.

口稱  Invocation.

口稱三昧  The samādhi in which with a quietheart the individual repeats the name of Buddha, or the samādhi attained bysuch repetition.

口訣  Orally transmitted decisions orinstructions.

口輪  正教輪 One of the 三輪. The wheel of the mouth. or the wheel of the true teaching;Buddha's teaching rolling on everywhere, like a chariot-wheel, destroyingmisery.

口頭禪  Mouth meditation, i.e. dependenceon the leading of others, inability to enter into personal meditation.

古  Ancient, antique, old; of old.

古今  Ancient and modern.

古來實有宗  idem 去來實有宗.

句  A sentence, phrase, clause; alsoused for a place.

句句  Sentence by sentence, every word.

句身  padakāya, perhaps prātipadika; aninflected word.

只  Only; a final particle; translit.j (ज्).

只底舸部  只底與世羅部; 支提加部; 支提山部; 制多山部; 住支提山部; 逝多林 (or 逝多苑); 祇桓 Jetavanīyāḥ or Jetīyaśailāḥ. School of the dwellers on Mount Jeta,or 勝林部 School of Jetṛvana. A subdivision of the Stṣṭhavirāḥ Cf. 北.

叫  To call, cry.

叫喚  Raurava; also 號叫; 呼呼. The wailing hells, the fourth of the eight hot hells, where theinmates cry aloud on account of pain.

叫喚  To cry, wail, raurava, hence thefourth and fifth hot hells, v. 叫.

召  To summon, call.

召請  To invite, especially the Buddhasor bodhisattvas to worship.

召請童子  阿羯囉灑 Theinviter, possibly etymologically connected with achāvāka; he is theyyouth fifth on the left of Mañjuśrī in his group of the Garbhadhātu, and is supposed to invite all the living to enlightenment.

可  May, can, able.

可汗  khan. A Turkish term for'prince'.

可漏子  (可漏) A case for books or writings, likened to the shell of an egg (殼漏).

可賀敦  khatun.A Turkish term for 'queen' or 'princess'.

台  A flat place, platform, plateau,terrace; an abbrev. for 臺 and for 天台 Tiantai, hence 台嶽 the Tiantai mountain; 台宗; 台家 its 'school'; 台徒 its disciples; 台教; 台道 its doctrine, or way.

台衡  The school of Tai-Heng, or Taiand Heng; Tai is Tiantai. i. e. Zhiyi 智顗 its founder, Heng is 衡嶽 the Hengyue monastery, i. e. a term for Huisi 慧思 the teacher of Zhiyi.

右  dakṣiṇa. The right hand, on theright, e. g.

右手  right hand.

右旋  right turn.

右繞  pradakṣiṇa, turning or processingwith the right shoulder towards an object of reverence.

叵  May not, cannot; translit. ph (फ्).

叵囉虞那麼洗  叵勒拏; 頗攞遇捉; 頗勒窶拏 phālgunamāsa, the twelfth month; M. W. says February-March, themonth, māsa, of the Nakṣatra Phālgunī.

吃  To eat; to stutter.

吃栗多  ? kṛtya(क्ड़्त्य); a 賤人 low or common fellow.

各  Each, every.

各種  each kind, every sort.

合  Bring together, unite, unison, inaccord.

合十  合爪; 合掌 To bring the ten fingers or two palms together; a monk'ssalutation.

合壇  United, or common altar, oraltars, as distinguished from 離壇 separate altars.

合掌叉手  to put the hands together andfold the fingers.

合昏  (合昏樹); 合歡; 尸利沙 or 尸利灑 siria (सिरिअ), the acacia sirisa.

合殺  The closing note of a chant orsong; bring to an end.

合用  In accordance with need;suitable.

合蓮華  A closed lotus-flower.

吉  śrī(श्री); auspicious, lucky, fortunate;translit. k (क्), ke (के), ku (कु), g (ग्).

吉利  姞栗陀 gṛdhra, avulture.

吉利多  is explained by 買得 bought as (a serf or slave).

吉利羅  髻離吉羅 One of thehonourable ones in the Vajradhātu group.

吉庶  (or 吉遮 or 吉蔗); 訖利多; 訖栗著 kṛtyā; a demon, or class of demons, yakṣa(यक्ष) and human; explained by 起尸鬼 a corpse raising demon.

吉慶  Auspicious, lucky, fortunate.

吉日良辰  A lucky day and propitious star.

吉槃荼  kumbhāṇḍas, demons of monstrousform, idem 鳩盤荼.

吉河  The auspicious river, the Ganges,because in it the heretics say they can wash away their sins.

吉由羅  枳由邏; [革*奇]由羅keyūra (केयूर), a bracelet (worn on the upper arm).

吉祥  Auspicious, fortunate, tr. of thename of Lakṣmī, the goddess of fortune. See next, also 室利 and 尸里.

吉祥天女  功德天; 摩訶室利 Mahāśrī, identified with Lakṣmī, name 'of the goddess of fortuneand beauty frequently in the later mythology identified with Śrī and regardedas the wife of Viṣṇu or Nārāyaṇa', she sprang from the ocean with a lotus inher hand, whence she is also called Padmā, and is connected in other ways withthe lotus. M. W. There is some confusion between this goddess and Guanyin,possibly through the attribution of Hindu ideas of Lakṣmī to Guanyin.

吉祥果  The auspicious fruit, apomegranate, held by Hāritī 鬼子母 as the bestower of children.

吉祥海雲  The auspicious sea-cloud; tr. asŚrī-vatsa, the breast mark of Viṣṇu, but defined as the svastika (स्वस्तिक), which is the 佛心印 symbol on a Buddha's breast.

吉祥茅國  矩奢揭羅補羅 Kuśāgrapura,'ancient residence of the kings of Magadha, surrounded by mountains, 14 milessouth of Behar. It was deserted under Bimbisara, who built 'New Radjagrīha'6 milesfarther to the west. ' Eitel. The distance given is somewhat incorrect, but v. 王舍城.

吉祥草  (or 吉祥茅); 矩奢. kuśa(कुश), auspicious grass used atreligious ceremonials, poa cynosuroides.

吉羅  kṛta idem 突吉羅 duṣkṛta; one of the grave sins.

吉迦夜  Kekaya, a noted monk of theLiu-Sung dynasty.

同  Together, with; mutual; same.

同事  samānārthatā, workingtogether (with and for others); one of the 四攝法.

同分  同品; 同類 Of the same class, or order.

同學  FeIlow-students, those who learnor study together.

同生天  同生神; 同名天 The first two of these terms are intp. as the guardian deva (देव), or spirit, who is sahaja (सहज), i. e. born or produced simultaneously with the person he protects;the last is the deva (देव) who has the same name as the one he protects.

同聽異聞  To hear the same (words) butunderstand. differently.

同行  Those who are practising religiontogether.

同體  Of the same body, or nature, aswater and wave, but同體慈悲 means fellow-feeling andcompassion, looking on all sympathetically as of the same nature as oneself.

同體三寶  idem 一體三寶.

名  nāman 娜麼 (or 娜摩); a name, a term; noted, famous.

名假  Name unreal; one of the 三假; names are not in themselves realities.

名別義通  Different in name but of the samemeaning.

名利  Fame and gain.

名字  Name and description, name.

名字比丘  A monk in name but not inreality.

名字沙彌  One of an age to be a monk, i. e.20 years of age and over.

名字菩薩  A nominal bodhisattva.

名德  Of notable virtue.

名為  Its name is (so-and-so).

名目  A name, or descriptive title.

名相 Name and appearance; everythinghas a name, e. g. sound, or has appearance, i. e. the visible, v. 名色; both are unreal and give rise to delusion. The name under whichSubhūti will be reborn as Buddha.

名籍  A register of names.

名義  Name and meaning; the meaning ofa name, or term.

名義不離  Connotation; name and meaning notapart, or differing, they are inseparable or identical, the name havingequality with the meaning, e. g. a Buddha, or the terms of a dhāraṇī (धारणी).

名義集  or 名義 is an abbreviation for the 翻譯名義 Fanyimingyi 翻譯名義 dictionary.

名聞  名聲 yaśas, renown,fame.

名臘  A monk of renown and of years.

名色  nāmarūpa, name-form, or name andform, one of the twelve nidāna (निदान)s. In Brahminical tradition it served 'to denote spirit and matter','the concrete individual', Keith; in Buddhism it is intp. as the 五蘊 five skandha (स्कन्ध)s or aggregates, i, e. a 'body', 受, 想, 行, and 識 vedana (वेदन), saṃjñā (सṃज्ञा), karman (कर्मन्), and vijñāna (विज्ञान) being the 'name' and 色 rupa the 'form'; the first-namedfour are mental and the last material. 色 Rupa is described as the minutestparticle of matter, that which has resistance; the embryonic body or foetus isa nāmarūpa (नामरूप), something that can be named.

名號  A name, or title, especially thatof Amitābha.

名衲  A name and robe, i. e. a monk.

名身  A word-group, a term of more thanone word.

名體  Name and embodiment; the identityof name and substance, as in the dhāraṇī (धारणी) of the esoteric sects; somewhat similar to 名義不離 q. v.

吐  To spit, excrete, put forth.

吐淚  Female and male seminal fluidswhich blend for conception.

向  Towards, to go towards, facing,heretofore.

向上  To trace backwards, as from thelater to the earlier, primary, the earliest or first; upwards.

向下  Downwards; to trace downwards, i.e. forwards, 'from root to branches.'

向彼悔  pratideśanīya(प्रतिदेशनीय) 波羅提提舍尼 sin to be confessed before the assembly.

吒  To entrust; translit. t (त्) or ṭ (ट्).

吒婆  Something rigid, an obstruction.

君  Prince, noble, ideal man orwoman; translit. kun (कुन्).

君持  君遲; 軍持; 据穉迦 (or 据稚迦) kuṇḍa(कुण्ड), kuṇḍikā(कुण्डिका), a pitcher, waterpot;washbowl.

君荼  kuṇḍa(कुण्ड), firepot, brazier, orfire-hole used by the esoterics in fire-worship.

君荼  (or 軍荼) kuṇḍa (कुण्ड), a hole in the ground for the fire at the fire altar: the homa (होम) or fire altar.

君荼利  君遲 kuṇḍalin (कुण्डलिन्),ring-shaped, intp. as a vase, bottle.

君荼利明王  Amṛta, v. 阿, one of the five ming wang,the ambrosia king, also known as a 夜叉 yakṣa (यक्ष) in his fierce form of queller of demons.

君那  kuṇḍa(कुण्ड), a flower, perhaps jasmine,oleander, or Boswellia thurifera.

吟  Chant, hum, mutter.

吟詠  吟諷 To intone,repeat.

吠  To bark (as a dog); translit. ve (वे), vi (वि), vai (वै); cf. 毘; 鞞; 衛; 別.

吠世師  吠世史迦 Vaiśeṣika,v. 衛.

吠努璃耶  vaiḍūrya(वैडूर्य), lapis lazuli.

吠嚧遮那  吠路者那, Vairocanav. 毘.

吠室囉末拏  Vaiśravaṇa, v. 鞞.

吠嵐  vairambha(वैरम्भ), v. 毘.

吠摩質怛利  vimalacitra(विमलचित्र), v. 毘.

吠率怒  Veṣṭana, v. 別.

吠琉璃  (吠琉璃耶) vaiḍūrya (वैडूर्य), lapis lazuli.

吠舍  鞞吠(or 毘吠);吠奢vaiśya (वैश्य); the third of the four Indian castes, that of agriculture andtrade.

吠舍佉  (or 薜舍佉); 鼻奢迦 Vaiśākha; thesecond Indian month, from 15th of 2nd to 16th of 3rd Chinese months.

吠舍釐  (or 吠舍離) Vaiśālī, v. 毘.

吠陀  Veda, v. 韋.

含  To hold in the mouth: cherish:restrain.

含中教  A Tiantai term for the 通教 which was midway between or interrelated with Hīnayāna and Mahāyāna.

含情  All beings possessing feeling,sentience.

含生  含靈 Living beings,all beings possessing life, especially sentient life.

含華  In the closed lotus flower, i.e.those who await the opening of the flower for rebirth in Paradise.

含識  含類 All sentientbeings.

吸  To suck up, inhale.

吹  To blow; puff, praise.

吹光  To blow out a light, a blown-outlight.

吹毛  Name of a sharp sword, orExcalibur, that would sever a falling feather; to blow hair or fur.

吹法螺  To blow the conch of the Law, theBuddha's preaching.

吽  [合*牛] Translit. for hūṃ (हूṃ), which isinterpreted as the bodhi (बोधि), or omniscience, of all Buddhas.

吽吽  The lowing of oxen.

吽迦囉身  Hūṃkāra, Puxian 普賢 Samantabhadra in his minatory aspect against demons.

告  To inform; plead; accuse.

告示  A proclamation; to notify.

告香  To inform by offering incense.

周  Around, on every side, complete.

周利槃陀加  (or 周梨槃陀加) Kṣudrapanthaka; little (or mean) path. Twin brothers were born onthe road, one called Śuddhipanthaka, Purity-path, the other born soon after andcalled as above, intp. 小路 small road, and 繼道 successor by the road. The elder was clever, the younger stupid,not even remembering his name, but became one of the earliest disciples ofBuddha, and finally an arhat (अर्हत्). The records are uncertain and confusing. Also 周利般兔; 周稚般他迦, 周利槃特 (周利槃特迦); 朱茶半託迦; 周陀.

周忌  周關 The firstanniversary of a death, when 周忌齋 anniversary masses are said.

周祥  The anniversary of Buddha'sbirthday.

周羅  (周羅髮); 首羅 cūḍā (चूडा); a topknot left on the head of an ordinand when he receives thecommandments; the locks are later taken off by his teacher as a sign of hiscomplete devotion.

周遍  Universal, everywhere, on everyside.

周遍法界  The universal dharmadhātu (धर्मधातु); the universe as an expression of the dharmakāya(धर्मकाय); the universe; cf. 法界.

周那  Cundā, said to bethe same as 純陀.

周陀  ?Kṣudra, said to be the same as 周利 supra.

呬摩怛羅  Himatala 雪山下. 'An ancient kingdom ruled in A. D. 43 by a descendant of the Śākya family.Probably the region south of Kundoot and Issar north of Hindukush near theprincipal source of the Oxus.' Eitel. 西域記 3.

味  rasa(रस). Taste, flavour; the sense oftaste. One of the six sensations.

味塵  Taste-dust, one of the six'particles' which form the material or medium of sensation.

味欲  味著 Thetaste-desire, hankering after the pleasures of food, etc.; the bond of suchdesire.

味道  Taste, flavour; the taste ofBuddha-truth or tasting the doctrine.

呵  he,ko. Breathe out, yawn, scold; ha,laughter; used for 訶 and 阿.

呵也怛那  āyatana(आयतन), an organ of sense, v. 六入.

呵利陀  (or 阿利陀) (or 呵梨陀) Hāritī, the demon-mother; also Harita,Haridrā, tawny, yellow, turmeric.

呵吒迦  (or 訶吒迦) hāṭaka (हाटक); gold, thorn-apple.

呵婆婆  Hahava, or Ababa, the fourth of theeight cold hells, in which the sufferers can only utter this sound..

呵羅羅  Aṭaṭa the third of the eight coldhells, in which the sufferers can only utter this sound.

呵責犍度  The eleventh of the twenty rulesfor monks, dealing with rebuke and punishment of a wrongdoer.

呼  Call; breathe out.

呼吸  Exhale and inhale.

呼呼  Theraurava (थे रौरव) or fourth hot hell.

呼圖克圖  (or 胡土克圖) Hutuktu, a chief Lama of Mongolian Buddhism, who is repeatedlyreincarnated.

呼摩  護摩 homa (होम), an oblationby fire.

命  jīvita(जीवित). Life, vital, length of life,fate, decree.

命光  The light of a life, i. e. soongone.

命命鳥  耆婆耆婆迦 jīvajīvaka (जीवजीवक); jīvaṃjīva (जीवṃजीव), a bird with two heads, a sweetsongster; 生生鳥 or 共命鳥 is the same bird.

命寶  The precious possession of life.

命根  A root, or basis for life, orreincarnation, the nexus of Hīnayāna between two life-periods, accepted byMahāyāna as nominal but not real.

命梵  Life and honour, i. e. perils tolife and perils to noble character.

命濁  One of the 五濁, turbidity or decay of the vital principle, reducing the length oflife.

命終  Life's end; nearing the end.

命者  The living being; the onepossessing life; life.

命藤  The rope of life (gnawed by thetwo rats, i. e. night and day).

命道沙門  A śramaṇa(श्रमण) who makes the commandments,meditation, and knowledge his very life, as Ānanda did.

命難  Life's hardships; the distress ofliving.

呾  da.Call; stutter; translit. ta (त).

呾你也他  (or 呾儞也他) tadyathā (तद्यथा), i. e. 所謂, as or what is said or meant, itmeans, i. e., etc.

呾剎那  tatkṣaṇa(तत्क्षण), 'the 2250th part of anhour.' Eitel.

呾叉始羅  竺剎尸羅 Takṣaśīlā,'ancient kingdom and city, the Taxila of the Greeks, the region near HoosumAbdaul in Lat. 35°48 N., Long. 72° 44 E.' Eitel.

呾喇健  Talekān, 'an ancient kingdom onthe frontiers of Persia,' its modem town is Talikhan.

呾摩栗底  (or 耽摩栗底); 多摩梨帝 Tāmralipti (or tī), the modemTamluk near the mouth of the Hooghly, formerly 'the principal emporium for thetrade with Ceylon and China'. Eitel.

呾羅斯  Talas, or Taras; '(1) an ancientcity in Turkestan 150 li west of Mingbulak (according to Xuanzang). (2) A river which rises on the mountains west ofLake Issikoul and flows into a large lake to the north-west.' Eitel.

呾蜜  Termed, or Tirmez, or Tirmidh.'An ancient kingdom and city on the Oxus in Lat. 37° 5 N., Long. 67 ° 6 E.'Eitel.

呿  To gape; translit. kha (ख).

咃  Translit. tha (थ).

咄嚕瑟劍  turuṣka(तुरुष्क), olibanum, incense; alsothe name of an Indo-Scythian or Turkish race.

和  Harmony, peace; to blend, mix;with, unite with; respond, rhyme.

和伽羅  (和伽羅那); 和伽那; 和羅那 vyākaraṇa (व्याकरण), grammar, analysis, change of form; intp. as 授記 prediction, i. e. by the Buddha of the future felicity and realm ofa disciple, hence Kauṇḍinya is known as Vyākaraṇa-Kauṇḍinya.

和僧  (和合僧); 和眾 (和合眾) A saṃgha (सṃघ) 僧伽, a monastery.

和僧海  A monastery where all are of onemind as the sea is of one taste.

和南  婆南; 伴談 (or 伴題); 畔睇; 畔彈南; 槃淡; 槃那寐; 盤荼味; 煩淡vandana (वन्दन). Obeisance, prostration, bowing the head, reverencing, worshipping.

和合  To blend, unite, be of one mind,harmonize.

和夷羅  vajra(वज्र).

和夷羅洹閱叉  跋闍羅波膩 Vajrapāṇi,the 金剛手 Bodhisattva holding the sceptre or thunderbolt, or 金剛神 one of the names of Indra, as a demon king and protector ofBuddhism.

和尚  A general term for a monk. It issaid to be derived from Khotan in the form of 和闍 or 和社 (or 烏社) which might be a translit. of vandya (वन्द्य) (Tibetan and Khotani  ban-de),'reverend.' Later it took the form of 和尚 or 和上. The 律宗 use 和上, others generally 和尚. The Sanskrit term used in itsinterpretation is 烏波陀耶 upādhyāya(उपाध्याय), a 'sub-teacher' of the Vedas, inferior to an ācārya (आचार्य); this is intp. as 力生 strong in producing (knowledge),or in begetting strength in his disciples; also by 知有罪知無罪 a discerner of sin from not-sin, or the sinful from the not-sinful.It has been used as a synonym for 法師 a teacher of doctrine, indistinction from 律師 a teacher of the vinaya (विनय), also from 禪師 a teacher of the Intuitiveschool.

和會  To blend, unite.

和睦  Concord, harmony.

和闐  Khotan, Kustana, cf. 于.

和順  Harmonious and compliant.

和須吉  Vāsuki, lord of nāga (नाग)s, name of a 'dragon-king', with nine heads, hydra-headed; also 和修吉.

和須蜜  (和須蜜多) Vasumitra. A distinction is made (probably in error) betweenVasumitra, noted as a libertine and for his beauty, and Vasumitra 筏蘇蜜呾羅 q. v., a converted profligate who became president of the synodunder Kaniṣka.

和香丸  A pill compounded of many kindsof incense typifying that in the one Buddha-truth lies all truth.

咒 dhāraṇī(धारणी) 陀羅尼; mantra; an incantation, spell, oath, curse; also a vow withpenalties for failure. Mystical, or magical, formulae employed in Yoga. InLamaism they consist of sets of Tibetan words connected with Sanskritsyllables. In a wider sense dhāraṇī (धारणी) is a treatise with mystical meaning, or explaining it.

咒咀  咒殺; 咒起死鬼 (or 咒起屍鬼) An incantation for raising thevetāla (वेताल) 畏陀羅 or corpse-demons to cause the death of another person.

咒心  The heart of a spell, or vow.

咒罵  To curse.

咒藏  One of the four piṭaka (पिटक)s, the thesaurus of dhāraṇī (धारणी)s.

咒術  Sorcery, the sorcerer's arts.

咒願  Vows, prayers, or formulasuttered in behalf of donors, or of the dead; especially at the All Souls Day'sofferings to the seven generations of ancestors. Every word and deed of abodhisattva should be a dhāraṇī (धारणी).

咥  To laugh; to bite. Translit. t (त्).

咥哩若底  trijāti(त्रिजाति), the three stages ofbirth, past, present, future.

咸  All, entirely.

咸同  All together.

哀  Alas! mourn, wail.

哀愍  哀憐 Pity for onein misery.

哀雅  Ai ya! an exclamation of pain, orsurprise.

品  varga(वर्ग), 跋渠 class, series, rank, character; a chapter of a sutra.

哈密  Hami, 'an ancient city andkingdom in Central Asia north-east of lake Lop in Lat. 43°3 N., Long, 93°10 E.' Eitel. From Han to Tang times known as I-wu 伊吾, now called Kumul by TurkiMohammadans. For more than 1500 years, owing to its location and supply ofwater, Hami was a bridgehead for the expansion and control of the outposts ofthe Chinese empire in Central Asia.

哥  Elder brother.

哥大  skandha(स्कन्ध), v. 塞.

哥王  (哥利王) cf. 迦.

哥羅羅  kalala(कलल). The womb, uterus; an embryoshortly after conception.

哦  Translit. ga (ग); cf. 我, 誐, 伽, [口*卉], 疙.

哦哆也  gatayaḥ(गतयः), nom. pl. of gati (गति), intp. as going, coming.

哭  To weep.

哭啼  To weep and wail.

哭泣  To weep.

唄  pāṭha(पाठ); pāṭhaka(पाठक); read, recite, intone, chant,hymns in praise of Buddha; 唄匿 is erroneously said totransliterate the Sanskrit root vi-ne (वि-ने) and to be the same as 婆陟 (or 婆師), but these are bhāṣa (भाष).

唄器  Instruments for keeping timeduring chanting.

唄士  唄師 Leader of thechanting.

唄比丘  鈴聲比丘 A famousBuddhist singer of old, ugly but with bell-like voice.

唄讚  To sing hymns of praise.

唯  eva(एव). Affirmative, yes; to answer,respond; said to interpret mātratā (मात्रता), and is defined as discrimination, decision, approval. It is alsoused for only, alone, but.

唯名  nāma-mātra; name only.

唯境無識  Realism as opposed to 唯識無境 Idealism; implying that the four elements are real and permanent.

唯心  Idealism, mind only, the theorythat the only reality is mental, that of the mind. Similar to 唯識q. v. and v. Lankavatara sutra.

唯心偈  The eight-line verse of the older華嚴 sutra, which summarizes the idealistic idea.

唯色  All things are matter, becausemind and matter are identical, for matter is mind.

唯識  vijñāna(विज्ञान)matra(vada) cittamatra.Idealism, the doctrine that nothing exists apart from mind, 識外無法.

唯識中道  The madhya(मध्य), or medial doctrine ofidealism as held by the 法相 Dharmalakṣana school, that allthings are of mind, evolution, and are neither in themselves real nor unreal.

唯識二十論  Vidyamatrāṣiddhi-vimsakakarikaśāstra;another is the 唯識三十論 Vidyamatrāṣiddhitridasakarika-śāstra.There are numerous commentaries and treatises on the subject. See de la ValléePoussin's version.

唯識修道五位  The five stages of attainingenlightenment in the idealistic sect: stage of reason and speculation; ofasceticism; of apprehension of truth; of practice of contemplation from thefirst to the tenth stage; of complete comprehension of truth.

唯識圓教  The third of the three divisionsof the Buddha's teaching as defined by Tao-hsuan of Nan-shan, the perfectdoctrine of idealism.

唯識宗  The Dharmalakṣana sect 法相宗, which holds that all is mind in its ultimate nature.

唯識家  Same as 唯識宗.

唯識觀  The three subjects of idealisticrefection: that the ego and things are realities; that things are produced bycause and circumstance; that the bhūtatathatā (भूततथता) is the only reality. Also called 唯識三性觀, cf. 三性.

唯識論  Vijnaptimatrāṣiddhi-śāstra, alsocalled the 成唯識論.

唱  To cry out, sing.

唱名  To cry out names; to call (on)the name (of Buddha).

唱寂  To cry out nirvāṇa, as the Buddhais said to have done at his death.

唱導  To preach to people and lead themto conversion.

唱禮  To announce the ceremonial duty.

唱衣  To cry for sale the robes of adeceased monk, or person.

唱道師  A preacher; the president of amonastic assembly.

唱食  To give the 'blessing' at meals.

唵  oṃ(ओṃ); auṃ (औṃ); 'a word ofsolemn affirmation and respectful assent (sometimes translated by yes, verily,so be it, and in this sense compared with Amen). 'M. W. It is 'the mystic namefor the Hindu triad', and has other significations. It was adopted byBuddhists, especially by the Tantric school, as a mystic spell, and as anobject of meditation. It forms the first syllable of certain mysticalcombinations, e. g. 唵嚤呢叭[口*彌]吽oṃ maṇi padme huṃ (ओṃ मणि पद्मे हुṃ), which is aformula of the Lamaistic branch, said to be a prayer to Padmapani; each of thesix syllables having its own mystic power of salvation from the lower paths oftransmigration, etc.; the formula is used in sorcery, auguries, etc.; otherforms of it are 唵嚤呢缽頭迷吽; 唵麼抳缽訥銘吽; 唵嘛呢叭彌吽

商  To consult arrange; trade, amerchant; translit. śaṇ (शण्), saṃ (सṃ), śa (श), śā (शा).

商佉  商迦 śaṅkha (शङ्ख), 餉佉 (or 傷佉, 勝佉, 儴佉, [目*襄]佉, 霜佉) ; 勝伽; 企羅; 償起羅 A conch, shell.

商羯羅  Śaṅkara, 'auspicious' (M. W. ), aname for 'Śiva', and intp. as 骨鏁 bone-chains; name of 商羯羅阿闍梨 Śaṅkaracarya, the celebrated Indian philosopher of the eighthcentury A. D. who is known as a great opponent of Buddhism.

商諾迦縛婆  (商諾縛婆) ; 商那和修; 舍那和修 (or 舍那波私) Sanakavisa; Sanavasa; ayounger brother of Ānanda. Also an arhat (अर्हत्), whom Eitel gives as the third patriarch, a native of Mathurā, andsays: 'A Tibetan tradition identifies him with Yaśas, the leader of the IISynod. ' Because of his name he is associated with a hemp or linen garment, ora covering with which he was born.

商賈  A trader, one of the vaiśya (वैश्य) caste.

商量  To consult, discuss together, e.g. as master and pupil.

問  To ask, inquire, question; toadjudicate, sentence.

問法印  The manual sign indicating theputting of a question.

問訊  To make inquiry; ask about another'swelfare, orally or by folding the hands; interrogate; try a case.

啞  eḍa(एड), dumb; eḍamūka (एडमूक), deaf and dumb, unable to express oneself; translit. a (अ), v. 阿.

啞咓囉孤答尼耶  Aparagodana, the Westerncontinent, see 阿.

啞子得夢  A dumb man who has had a dream --but cannot tell it.

啞密哩達  amṛta(अम्ड़्त), ambrosia v. 阿.

啞撇釋該而  abhiṣeka(अभिषेक), 'consecrate me bysprinkling, ' said in prayer.

啞曷囉啞曷囉馬麻藹由而傘塔囉尼  āhāraāharaṇam āyuḥ, saṃtāraṇe (आहार आहरणमायुः, सṃतारणे) 'Give me, give me old age, oh protector'.

啞法  The doctrine of a deaf and dumbperson, which he cannot proclaim.

啞羊  (啞羊僧) A dumb sheep (monk), stupid, one who does not know good from bad,nor enough to repent of sin.

啟  To open, begin, inform.

啟白  idem 表白 To inform, make clear, especially to inform the Buddhas.

啼  To wail; crow.

啼哭  To weep and wail; to weep.

啼哭佛  The ever-wailing Buddha, thefinal Buddha of the present kalpa (कल्प); cf. 薩陀.

善  su(सु); sādhu(साधु); bhadra(भद्र); kuśala(कुशल). Good, virtuous, well; goodat; skilful.

善人  A good man, especially one whobelieves in Buddhist ideas of causality and lives a good life.

善來  svāgata(स्वागत), susvāgata(सुस्वागत); 'welcome'; well come, atitle of a Buddha; v. 善逝.

善劫  A good kalpa (कल्प), bhadrakalpa(भद्रकल्प), especially that in whichwe now live.

善友  kalyāṇamitra(कल्याणमित्र), 'a friend of virtue, areligious counsellor,' M. W.; a friend in the good life, or one who stimulatesto goodness.

善哉  sādhu(साधु). Good! excellent!

善因  Good causation, i.e. a good causefor a good effect.

善宿  Abiding in goodness, discipleswho keep eight commandments, upavasatha (उपवसथ), poṣadha (पोषध).

善巧  Clever, skilful, adroit, apt.

善心  A good heart, or mind.

善性  Good nature, good in nature, orin fundamental quality.

善惡  Good and evil; good, inter alia,is defined as 順理, evil as 違理; i.e. to accord with, or to disobey the right. The 十善十惡 are the keeping or breaking of the ten commandments.

善慧地  sādhumatī(साधुमती), v. 十地.

善月  Good month, i.e. the first,fifth, and ninth; because they are the most important in which to do good worksand thus obtain a good report in the spirit realm.

善本  Good stock, or roots, plantinggood seed or roots; good in the root of enlightenment.

善果  Good fruit from 善因 q.v.; good fortune in life resulting from previous goodness.

善現  Well appearing, name of Subhūti, v. 蘇.

善現天  (or 善現色) Suḍṛśa, the seventh brahmaloka (ब्रह्मलोक); the eighth region of the fourth dhyāna(ध्यान).

善生  Sujāta, 'well born, of highbirth,' M. W. Also tr. of Susaṃbhava, a former incarnation of Śākyamuni.

善男信女  Good men and believing women.

善男子  Good sons, or sons of goodfamilies, one of the Buddha's terms of address to his disciples, somewhatresembling 'gentlemen'.

善知  vibhāvana(विभावन), clear perception.

善知識  A good friend or intimate, onewell known and intimate.

善神  The good deva (देव)s, or spirits, who protect Buddhism, 8, 16, or 36 in number; the 8are also called 善鬼神.

善見  sudarśana(सुदर्शन), good to see, good forseeing, belle vue, etc., similar to 喜見 q.v.

善財童子  Sudhana, a disciple mentioned inthe 華嚴經 34 and elsewhere, one of the 四勝身 q.v.; thestory is given in Divyāvadāna, ed. Cowell and Neil, pp. 441 seq.

善逝  sugata(सुगत), well departed, gone as heshould go; a title of a Buddha; cf. 善來.

喇嘛  Lama, the Lamaistic form ofBuddhism found chiefly in Tibet, and Mongolia, and the smaller HimālayanStates. In Tibet it is divided into two schools, the older one wearing redrobes, the later, which was founded by Tson-kha-pa in the fifteenth century,wearing yellow; its chiefs are the Dalai Lama and the Panchen Lama,respectively.

喚  To call, summon.

喚鐘  半鐘 (or飯鐘) The dinner bell or gong.

喜  prīti(प्रीति); ānanda(आनन्द). Joy; glad; delighted,rejoice; to like.

喜受  The sensation, or receptivity, ofjoy; to receive with pleasure.

喜忍  The 'patience' of joy, achievedon beholding by faith Amitābha and his Pure Land; one of the 三忍.

喜悅  喜歡; 喜樂 Pleased, delighted.

喜捨  Joyful giving.

喜林苑  Joy-grove garden, a name forIndra's garden or paradise.

喜見  priyadarśana(प्रियदर्शन). Joyful to see,beautiful, name of a kalpa (कल्प).

喜見城  Sudarśana, the city, beautiful, thechief city or capital, of the thirty-three Indra-heavens; also 善見域.

喜見天  The Trāyastriṃśas, orthirty-three deva (देव)s or gods of Indra's heaven, on the summit of Meru.

喜見菩薩  The Bodhisattva Beautiful, anincarnation of藥王.

喜覺支  The third bodhyaṅga (बोध्यङ्ग), the stage of joy on attaining the truth.

喝  To shout, bawl, call, scold; todrink.

喝捍  Gahan, an ancient kingdom, alsocalled 東安國, i.e. Eastern Parthia, west of Samarkand, now a district ofBukhara.

喪  Mourning. To lose; destroy.

喪[貝*親]  Gifts to monks for masses for thedead.

喫  To eat.

喫棄羅  khakkhara(खक्खर), a beggar's staff; an abbot'sstaff.

喫素  To eat ordinary, or vegetarianfood.

喬  Lofty.

喬答彌  Gautami; v. 瞿.

喬答摩  Gautama.

單  Single, alone; only; the oddnumbers; poor, deficient; a bill, cheque, etc.; cf. 但.

單三衣  The only proper garments of amonk.

單位  A single seat, or position; alsoa fixed, or listed position, or seat.

單前  In front of one's listed name,i.e. in one's allotted place.

單麻  The single hempseed a day towhich the Buddha reduced his food before his enlightenment.

喻  Illustrate, example; to know 宗因喻q.v. The example (dṛṣṭānta (द्ड़्ष्टान्त)) in a syllogism.

喻依   The subject of the example, e.g. avase, or bottle; as contrasted with 喻體 the predicate, e.g. (the vase) isnot eternal.

嗚  Oh ! alas ! to wail.

嗚嚕捺囉叉  rudrakṣa(रुद्रक्ष), the Eiceocarpus ganitrus,whose berries are used for rosaries; hence, a rosary.

嗜  Fond of, given up to, doting;translit. sh (स्ह्), j (ज्) sounds.

嗜那耶舍  Jinayaśas, a noted monk.

嗟  To sigh.

嗟嘆  Alas ! translit. cha (छ).

嗢  To clear the throat; translit. u (उ), cf. 鬱, 烏, 溫, 優.

嗢呾羅  (or嗢怛羅) uttarā (उत्तरा), tr. by 上 superior, predominant, above all.

嗢呾羅犀那  Uttarasena, a king of Udyāna whoobtained part of Śākyamuni's relics.

嗢呾羅矩嚕  Uttarakuru, one of the fourcontinents, that north of Meru.

嗢呾羅頞沙荼  Uttarāṣāḍhā, the nakṣatra (नक्षत्र) presiding over the second half of the 4th month, 'the month inwhich Śākyamuni was conceived.' Eitel.

嗢尸羅  uśīra(उशीर), fragrant root of Andropogonmuricatus.

嗢屈竹迦  嗢俱吒 utkuṭukāsana (उत्कुटुकासन), v. 結跏 to squat on the heels.

嗢瑟尼沙  uṣṇīṣa(उष्णीष), the protuberance on theBuddha's head, v. 烏.

嗢缽  (嗢缽羅) utpala (उत्पल), the blue lotus; the 6th cold hell.

嗢蹭伽  utsaṅga(उत्सङ्ग), 100,000 trillions, a 大嗢蹭伽 being a quadrillion, v. 洛叉.

嗣  To succeed to, continue, adopt,posterity, follow after.

嗣法  To succeed to the dharma, ormethods, of the master, a term used by the meditative school; 傳法 is used by the esoteric sect.

嗽  Cough.

嗽卑  upāsikā(उपासिका), an old form, see 烏 a female disciple.

嘆  To praise, extol; to sigh.

嘆佛  To praise Buddha.

嘆德  To praise the virtue of others.

嘆靈  To praise the spirit of thedeparted.

嘉  Good, excellent, praiseworthy, tocommend.

嘉會  嘉集 Delightfulassembly, an excellent meeting.

嘔  To vomit, spit, disgorge.

嘔侯侯  Ahaha, or Hahava, the fifth ofthe cold hells, where the condemned neither stir nor speak, but the cold airpassing through their throats produces this sound--a hell unknown to SouthernBuddhism.

嘶  To neigh; a crashing noise.

嘶夜那  śyena(श्येन), a hawk, falcon.

噉  Bite, eat, feed on; a bite,morsel; to lure.

噉月  To gnaw the moon.

器  A vessel, utensil, tool.

器世間  器世界; 器界 The world as a vessel containing countries and peoples; thematerial world, a realm of things.

器界說  The supernatural power of theBuddha to make the material realm (trees and the like) proclaim his truth.

器量  Capacity.

噱叉  Vakṣu, the Oxus, v. 縛.

嚕  Translit. ru (रु), rau (रौ).

嚕多  ruta(रुत), a loud sound, or voice.

嚕羅婆  The Raurava hell of crying andwailing.

嚧  Translit. ru (रु), ro (रो), lṛ (ल्ड़्), lo (लो), v. 廬.

嚩  Translit. va (व), ba (ब); cf. 縛; e.g. 嚩日羅 vajra (वज्र).

嚩嚕拏  Varuṇa, the deva (देव) of the sky, and of the waters, of the ocean, etc.

嚩泥  v. 婆那 vana (वन).

嚩盧枳諦  Avalokita, cf. 觀 to behold, see.

嚫  Translit. kṣi (क्षि) in dakṣiṇā (दक्षिणा), which means a donation, gift, e.g. 嚫施; 嚫物; 嚫財; 嚫資; 嚫金; 嚫錢 cf. 噠.

嚴  Commanding, strict,awe-inspiring, glorious. For 華嚴 v. Twelve Strokes.

嚴淨  Glorious and pure, gloriouslypure.

嚴王  i.e. 妙莊王 in the Lotus Sutra.

嚴飾  Gloriously adorned.

嚼  To chew.

嚼蠟  Chewing wax, tasteless.

囀  Translit. vā (वा).

囀羅呬  Vārāhī, tr. as the gods below theearth.

囉  To chatter, translit. ra (र) sounds; cf. 羅, 邏, 嚕.

囉惹  rāja(राज), a king.

囉逝  rājñī(राज्ञी), a queen, a princess.

囊  A bag, sack, purse; translit. na (न).

囊哦羅賀羅  Nagarahāra, Nagara, acity on the Kabul river, v. 那.

囊莫  囊謨; v. 南 nāmaḥ (नामः).

囑  To bid, order, tell, enjoin on.

囑累  To entrust to, lay responsibilityupon.

四  catur. Four.

四一  The four 'ones', or the unitycontained (according to Tiantai) in the 方便品 of the LotusSutra; i. e. 教一 its teaching of one Vehicle; 行一 its sole bodhisattva procedure; 人一 its men alland only as bodhisattvas; 理一 its one ultimate truth of thereality of all existence.

四七品  The twenty-eight chapters of the LotusSutra.

四上  The four times a day of going upto worship-- daybreak, noon, evening, and midnight.

四不可得  The four unattainables, perpetualyouth, no sickness, perennial life, no death. There is a work, the Catur-lābha-sūtra,tr. into Chinese under this title.

四不可思議  The four indescribables, v. 增一阿含經 18, are the worlds; living beings; dragons (nagas); and the size ofthe Buddha-lands.

四不可思議  The four things of a Buddha whichare beyond human conception: 世界 his world, 眾生 his living beings, 龍 his nāga(नाग)s, and 佛土境界 the bounds of his Buddha-realm.

四不可輕  The four that may not be treatedlightly: a prince though young, a snake though small, a fire though tiny, andabove all a 'novice' though a beginner, for he may become an arhat (अर्हत्). Cf. 阿合經 46.

四不壞淨  (or 四不壞信) The four objects of unfailing purity (or faith), i. e. the threeprecious ones (triratna (त्रिरत्न)) and the 戒 moral law.

四不寄附  The four to whom one does notentrust valuables-- the old, for death is nigh; the distant, lest one hasimmediate need of them; the evil; or the 大力 strong; lestthe temptation be too strong for the last two.

四不成  Four forms of asiddha (असिद्ध) or incomplete statement, part of the thirty-three fallacies inlogic.

四不生  Nothing is produced (1) ofitself; (2) of another, i. e. of a cause without itself; (3) of both; (4) ofno-cause.

四不生  That a thing is not born or notproduced of itself, of another, of both, of neither; cf. 四句推撿.

四不見  The four invisibles-- water tofish, wind (or air) to man, the nature (of things) to the deluded, and the 空 'void'to the 悟 enlightened, because he is in hisown element, and the Void is beyond conception.

四不退  The four kinds ofnon-backsliding, which includes three kinds of non-backsliding 三不退, on top of which the Pure Land sect adds another 處 place or abode, i. e. that those who reach the Pure Land never fallaway, for which five reasons are given termed 五種不退. The 法相 Dharmalakṣaṇa sect makes their four 信, 位, 證, and 行, faith, position attained,realization, and accordant procedure.

四世  The period of the Buddha'searthly life, styled 聖世 the sacred period (or period ofthe sage), is added to the three periods of 正法 correct Law; 像法 semblance of the Law; and 末法 decadence of the Law.

四主  The four Lords of the world,whose domains were supposed to stretch E., S., W., and N. of the Himālayas; E. 人主 the lord of men; S. 象主 of elephants; W. 寶主 of jewels (or precious things); N. 馬主of horses. 西域記.

四乘  The goat, deer, and ox carts andthe great white-bullock cart of the Lotus Sutra, see 四車.

四事  The four necessaries of a monkclothing, victuals, bedding, medicine (or herbs). Another set is a dwelling,clothing, victuals, medicine.

四事不可思議  v. 四不可思議.

四事供養  The four offerings or provisionsfor a monk. There is a sutra, the 四事經, or 阿難四事經.

四事法門 Four methods of a bodhisattva'spreparation for preaching the Law-- entry into meditation: into wisdom; intocomplete moral self-control; and into clear discernment, or reasoning, 辯才門.

四人觀世  The world from four points ofview: that of men in general-- its pleasures, thoughtlessly; of śrāvaka (श्रावक)s and pratyekabuddha (प्रत्येकबुद्ध)s-- as a burning house, uneasily; of bodhisattvas-- as an emptyflower; of Buddhas-- as mind, all things being for (or of) intelligent mind.

四仙  The three genī, or foundersof systems, together with 若提子 Nirgranthajñāti; v. 二天三仙.

四仙避死  The four wise men who sought escapefrom death: one in the mountains, another in the ocean, another in the air, anda fourth in the market place-- all in vain.

四住  The four abodes or states in the 智度論 3, i. e. (1) 天住 the devaloka(देवलोक)s, equivalents of charity,morality, and goodness of heart; (2) 梵住 the brahmaloka(ब्रह्मलोक)s, equivalents ofbenevolence, pity, joy, and indifference; (3) 聖住 the abode of śrāvaka (श्रावक)s, pratyekabuddha (प्रत्येकबुद्ध)s, and bodhisattvas, equivalent of the samādhi(समाधि) of the immaterial realm, formlessand still; (4) 佛住 the Buddha-abode, the equivalentof the samādhi (समाधि)s of the infinite. v. 四住地.

四住地  (四住) The four states or conditions found in mortality; wherein are thedelusions of misleading views and desires. They are (1) 見一切住地 the delusions arising from seeing things as they seem, not as theyreally are. (2) 欲愛住地 the desires in thedesire-realm. (3) 色愛住地 the desires in the form-realm.(4) 有愛住地 the desires in the formless realm. When 無明住地 the state of ignorance is added we have the 五住地 five states. These five states condition all error, and are theground in which spring the roots of the countless passions and delusions of allmortal beings.

四佛  Four of the Five Dhyāni-Buddhas.i.e. the four regional Buddhas; they are variously stated. The 金光明經 gives E. 阿閦; S. 寶相; W. 無量壽; N. 微妙聲. The 大日經 gives E. 寶幢; S. 大勤勇遍覺華開敷; W. 仁勝 (i. e. 無量壽); N. 不動, i. e. 鼓音如來. The 金剛頂經 gives 不動; 寶生; 觀自在, and 不空成就如來. v. 五智如來.

四佛土  idem 四土.

四佛知見  The four purposes of the Buddha'sappearing, that the Buddha-knowledge might be 開示悟入revealed,proclaimed, understood, and entered; v. Lotus 方便品.

四依  The four necessaries, or thingson which the religious rely. (1) 行四依 The four of asceticpractitioners-- rag clothing; begging for food; sitting under trees; purgativesand diuretics as moral and spiritual means; these are also termed 四聖種. (2) 法四依 The four of the dharma: i. e.the truth, which is eternal, rather than man, even its propagator; the sutrasof perfect meaning i. e. of the 道實相 the truth of the 'middle' way;the meaning, or spirit, not the letter; wisdom 智, i.e. Buddha-wisdom rather than mere knowledge 識. There are other groups. Cf. 四事.

四依八正  The first four of the four 四依, 行四依, and the 八正道 q. v.

四信  v.四種信心.

四信五行  The four right objects of faithand the five right modes of procedure; the 真如 bhūtatathatā (भूततथता) and the 三寶 Three Precious Ones are the four;the five are almsgiving, morality, patience, zeal (or progress), and 觀 meditation.

四倒  The four viparyaya (विपर्यय) i. e. inverted or false beliefs in regard to 常, 樂, 我, 淨. There are two groups: (1) the common belief in the four above,denied by the early Buddhist doctrine that all is impermanent, suffering,impersonal, and impure; (2) the false belief of the Hīnayāna school thatnirvana is not a state of permanence, joy, personality, and purity. Hīnayānarefutes the common view in regard to the phenomenal life; bodhisattvism refutesboth views.

四優檀那  yu-t'an-na, ? udāna, the fourdogmas: all is impermanent, all is suffering, there is no ego, nirvana.

四八相  The thirty-two marks of a Buddha.

四兵  catur-an.gabalakāya; the fourdivisions of a cakravarti (चक्रवर्ति)'s troops-- elephant,  hastikāya ( हस्तिकाय); horse,  aśvakāya ( अश्वकाय); chariot, rathakāya (रथकाय); and foot, pattikāya (पत्तिकाय).

四分  The 法相 Dharmalakṣana school divides the function of 識 cognition into four, i. e. 相分 mental phenomena, 見分 discriminating such phenomena, 自證分 the powerthat discriminates, and 證自證 the proof or assurance of thatpower. Another group is: 信 faith, 解 liberty, 行 action, and 證 assurance or realization.

四分僧戒本  Extracts from the 四分律 four-division Vinaya with verses, for use on days when thediscipline is recited; there are other works under a similar title.

四分宗  idem 律宗.

四分家  The 法相 school which divides the 識心 cognition-mind into four parts,v. 四分.

四分律 The four-division Vinaya ordiscipline of the Dharmagupta school, divided into four sections of 20, 15, 14,and 11 chuan. The 四分律藏 Dharma-gupta-vinaya was tr. in A. D. 405 by Buddhayasas and 竺佛念 Chu Fo-nien; the 四分比丘尼羯磨法 Dharmagupta-bhikṣuṇī-karman was tr. by Gunavarman in 431: and there are numerous other works ofthis order.

四力  The four powers for attainingenlightenment: independent personal power; power derived from others; power ofpast good karma; and power arising from environment.

四加行  v. 四善根.

四劫  The four kalpas, or epochs, of aworld, 成劫 that of formation and completion; 住劫 existing orabiding; 壞劫 destruction; and 空劫 annihilation, or the succeedingvoid. 俱舍論 12.

四勝義諦  idem 四諦.

四勝身  The four with victorious bodies,who were transformed independently of normal rebirth; also styled 解行身 bodies set free from all physical taint, thus attaining toBuddhahood. The four are the 龍女 dragon daughter of the LotusSutra, who instantly became a male bodhisattva; and three others of the 華嚴 Huayan sutra, i. e. 善財童子; 兜率天子, and 普莊嚴童子.

四化法  The 四無礙辯 q. v. whereby all beings may be saved.

四十  catvāriṃśat; forty.

四十一位  (or 四十一地) Forty-one of the fifty-two bodhisattva stages (of development), i.e. all except the 十信 and 妙覺. For this and 四十二位 v. 五十二位.

四十九僧  and 四十九燈. The service to 藥師 the Master of Healing, whenforty-nine lamps are displayed and forty-nine monks engaged; seven of hisimages are used, seven of the lamps being placed before each image.

四十九日  The seven times seven days offuneral services; the forty-ninth day.

四十九重摩尼殿  (or 四十九重如意殿) . The maṇi (मणि), or Pearl palace of forty-nine stories above the Tuṣita heaven.

四十二位  The forty-two stages, i. e. allabove the 十信 of the fifty-two stages.

四十二使者  The forty-two messengers, orangels of 不動尊 q. v.

四十二品無明  The forty-two species ofignorance which, according to Tiantai, are to be cut off seriatim in the aboveforty-two stages.

四十二字門  The doctrine of the forty-two 悉曇 Siddham letters as given in the 華嚴 76 and 般若經 4. They have special meanings, independent of their use among thefourteen vowels and thirty-five consonants, i. e. forty-nine alphabetic signs.The forty-two are supposed by the 智度論 47 to be the root or basis ofall letters; and each letter has its own specific value as a spiritual symbol;Tiantai associates each of them with one of the forty-two 位. The letters begin with 阿 and end with 荼 or 佗.

四十二章經  The 'Sutra of Forty-two Sections'generally attributed to Kāśyapa Mātaṇga, v. 迦, and Gobharaṇa,v. 竺, the first Indian monks to arrive officially in China. It was,however, probably first produced in China in the 晉 Chin dynasty. There are various editions and commentaries.

四十位  The 'forty bodhisattva positions'of the 梵網經. They are classified into four groups: (1) 十發趣 Ten initial stages, i. e. the minds 心 of abandoning things of the world, of keeping the moral law,patience, zealous progress, dhyāna (ध्यान), wisdom, resolve, guarding (the Law), joy, and spiritual baptism bythe Buddha. These are associated with the 十住. (2) 十長養 Ten steps in the nourishment of perfection, i. e. minds ofkindness, pity, joy, relinquishing, almsgiving, good discourse, benefiting,friendship, dhyāna (ध्यान), wisdom. These are associated with the 十行. (3) 十金剛 Ten 'diamond' steps of firmness,i. e. a mind of faith, remembrance, bestowing one's merits on others,understanding, uprighthess, no-retreat, Mahāyāna, formlessness, wisdom,indestructibility; these are associated with the 十迴向. (4) The 十地 q. v.

四十八使者  The forty-eight demon satellitesof Āryācalanātha 不動明王 as subduer of demons, etc.

四十八年  The forty-eight years of servicedemanded by an old physician of his pupil in order to acquire his skill--likened to the slow and difficult methods of Hīnayāna and of early Mahāyāna.

四十八願  The forty-eight vows of Amitābhathat he would not enter into his final nirvana or heaven, unless all beingsshared it; the lists vary.

四十八餘年未顯真實  For forty and more years (theBuddha) was unable to unfold the full truth (until he first gave it in the LotusSutra).

四取  catuḥ-parāmarśa, the fourattachments, i. e. desire, (unenlightened) views, (fakir) morals, and ideasarising from the conception of the self. Also, the possible delusions of the 四住地. Also, seeking fame in the four quarters.

四句  The four terms, phrases, orfour-line verses, e. g. 四句分別 The four terms ofdifferentiation, e. g. of all things into 有 the existing; 空 nonexisting; both; neither; or phenomenal, noumenal, both, neither.Also, double, single, both, neither; and other similar applications.

四句執  The four tenets held by variousnon-Buddhist schools: (1) the permanence of the ego, i. e. that the ego of pastlives is the ego of the present; (2) its impermanence, i. e. that the presentego is of independent birth; (3) both permanent and impermanent, that the egois permanent, the body impermanent; (4) neither permanent nor impermanent; thatthe body is impermanent but the ego not impermanent.

四句成道  The swan-song of an arhat (अर्हत्), who has attained to the perfect life: --\n\nAll rebirths areended,\nThe noble life established,\nMy work is accomplished.\nNo furtherexistence is mine.

四句推撿  The four-phrase classificationthat phenomena are 自因 self-caused, 他因 caused by another, 共因 by both, 無因 by neither; cf. 四不生.

四向  The four stages in Hīnayānasanctity: srota-āpanna (स्रोत-आपन्न), sakṛdāgāmin (सक्ड़्दागामिन्), anāgāmin (अनागामिन्) and arhan.

四含  idem 四阿含經.

四味  The four 'tastes': the Tiantaidefinition of the four periods of the Buddha's teaching preliminary to thefifth, i. e. that of the Lotus Sutra; cf. 五味.

四唱  The four commanders or leaders;see Lotus Sutra 15.

四善根  catuṣ-kuśala-mūla, the four goodroots, or sources from which spring good fruiy or development. In Hīnayāna theyform the stage after 總相念住 as represented by the 俱舍 and 成實; in Mahāyāna it is thefinal stage of the 十迴向 as represented by the 法相宗. There are also four similar stages connected with śrāvaka (श्रावक), pratyekabuddha (प्रत्येकबुद्ध), and Buddha, styled 三品四善根. The four of the 俱舍宗 are 暖法, 頂法, 忍法, and 世第一法. The four of the 成實宗 are the same, but are applied differently. The 法相宗 retains the same four terms, but connects them with the four dhyāna (ध्यान) stages of the 真唯識觀 in its four first 加行 developments.

四喻  The four metaphors (of infinity,etc. ): 山斤 the weight of all the mountains in pounds; 海 the drops in the ocean; 地塵 the atoms of dust in the earth; 空 界 the extent of space.

四園  idem 四苑.

四土  The four Buddha-kṣetra, orrealms, of Tiantai: (1) 凡聖同居土 Realms where all classesdwell-- men, devas, Buddhas, disciples, non-disciples; it has two divisions,the impure, e. g. this world, and the pure, e. g. the 'Western' pure-land. (2) 方便有餘土 Temporary realms, where the occupants have got rid of the evils of 見思 unenlightened views and thoughts, but still have to be reborn. (3) 實報無障礙土 Realms of permanent reward and freedom, for those who have attainedbodhisattva rank. (4) 常寂光土 Realm of eternal rest and light(i. e. wisdom) and of eternal spirit (dharmakāya(धर्मकाय)), the abode of Buddhas; butin reality all the others are included in this, and are only separated forconvenience, sake.

四執  The four erroneous tenets; also 四邪; 四迷; 四術; there are two groups: I. The four of the 外道 outsiders, or non-Buddhists, i. e. of Brahminism, concerning thelaw of cause and effect: (1) 邪因邪果 heretical theory of causation,e. g. creation by Mahesvara; (2) 無因有果 or 自然, effect independent of cause, e. g. creation without a cause, orspontaneous generation; (3) 有因無果 cause without effect, e. g. nofuture life as the result of this. (4) 無因無果 neither cause nor effect, e. g.that rewards and punishments are independent of morals. II. The four erroneoustenets of 內外道 insiders and outsiders, Buddhist and Brahman, also styled 四宗 the four schools, as negated in the 中論 Mādhyamika śāstra: (1) outsiders, who do not accepteither the 人ren or 法 fa ideas of 空 kong; (2) insiderswho hold the Abhidharma or Sarvāstivādāḥ tenet, which recognizes 人空 human impersonality, but not 法空 the unrealityof things; (3) also those who hold the 成實 Satyasiddhi tenet whichdiscriminates the two meanings of 空 kong but not clearly; and also (4) those in Mahāyāna who hold the tenetof the realists.

四執金剛  The four Vajra-rulers of the fourelements -- earth, water, fire, wind, and of the S. E., S. W., N. W,. and N. E.

四堅信  The four firm or 四不壞信 indestructible beliefs, in the Buddha, the law, the order, and thecommandments.

四塔 The four stūpa (स्तूप)s at the places of Buddha's birth, Kapilavastu; enlightenment,Magadha: preaching, Benares; and parinirvāṇa, Kuśinagara. Four more are locatedin the heavens of the Travastriṃśas gods, one each tor his hair, nails, beggingbowl, and teeth, E., S., W., N., respectively.

四墮  (四墮落法) The four causes of falling from grace and final excommunication ofa monk or nun; adultery, stealing, killing, falsity; v. 四波羅夷.

四夜八晝  The four hours of the night 戍亥子丑, i. e. 7 to 3, and the eight hours of the day from 寅 to 酉 3 a. m. to 7 p. m.

四大  mahābhūta, 四界; 四大界. The four elements of which all things are made; or the fourrealms; i. e. earth, water, fire, and wind (or air); they represent 堅, 濕, 煖, and 動 solid, liquid, heat, and motion;motion produces and maintains life. As 實 active or formative forces theyare styled 四界 (四大界) ; as 假 passive or material objects theyare 四大; but the 成實論 Satyasiddhi śāstra disputes the 實 and recognizes only the 假.

四大不調  The inharmonious working of the fourelements in the body, which causes the 440 ailments; cf. 四蛇.

四大元無主  The verse uttered by 肇法師 Zhao Fashi when facing death under the 姚秦 Yao Qin emperor, fourth century A. D.: --\n\nNo master have thefour elements,\nUnreal are the five skandhas,\nWhen my head meets the whiteblade,\nTwill be but slicing the spring wind.

四大名山  The four famous 'hills' ormonasteries in China: 普陀 P'u-t'o, for Guanyin, elementwater; 五臺 Wu-tai, Wen-shu, wind; 峨眉 O-mei, P'uhsien, fire; and 九華 Chiu-hua, Tizang, earth.

四大天王  see 四天王. The four deva-kings of the four quarters, guardians in amonastery.

四大師  The four monastic headsimperially appointed during, the Tang dynasty.

四大弟子  The four great disciples of theBuddha-- Śāriputra, Mahāmaudgalyāyana, Subhūti, and Mahākāśyapa. Another groupis Mahākāśyapa, Piṇḍola, Rāhula, and ? Kauṇḍinya.

四大明王  v. 大明王.

四大海  The four great oceans in a world,around Sumeru, in which are the four great continents; cf. 九山八海.

四大種  idem 四大.

四大聲聞  The four great śrāvaka (श्रावक)s, idem 四大弟子.

四大菩薩  The four great Bodhisattvas ofthe Lotus Sutra, i. e. Maitreya, Mañjuśrī, Avalokiteśvara, andSamantabhadra. Another list of previous Bodhisattvas is 上行 Viśiṣtacāritra; 無邊行 Anantacāritra; 淨行 Viśuddhacāritra, and 安立行 Supratiṣṭhitacāritra.

四大護  The guardian deva (देव)s of the four quarters: south 金剛無勝結護; east 無畏結護; north 壞諸怖結護; and west 難降伏結護. The 四大佛護院 is the thirteenth group of theGarbhadhātu.

四大部洲  The four great continents. See 四洲.

四大部經  Four great sutras: 華嚴經 Huayan; 涅槃經 Nirvana; 寶積經Mahāratnakūta, and 般若經 Prajñā.

四天上下  In the upper regions there arethe four heavens of the four deva-kings; below are the people of the fourcontinents.

四天下  The four quarters or continentsof the world.

四天王  (四大天王) catur-mahārājas, or Lokapālas; the four deva (देव)-kings. Indra's external'generals 'who dwell each on a side of Mount Meru, and who ward off from theworld the attacks of malicious spirits, or asuras, hence their name 護世四天王 the four deva-kings, guardians of the world. Their abode is the 四天王天 catur-maharāja-kāyikas; and their titles are: East 持國天 Deva whokeeps (his) kingdom; colour white; name Dhṛtarsaṣtra. South 增長天 Deva of increase and growth; blue; name Virūḍhaka. West 廣目天 The broad-eyed (also ugly-eyed) deva(देव) (perhaps a form of Siva); red;name Virūpākṣa. North 多聞天 The deva(देव) who hears much and iswell-versed; yellow; name Vaiśravaṇa, or Dhanada; he is a form of Kuvera, thegod of wealth. These are the four giant temple guardians introduced as such toChina by Amogha; cf. 四天王經.

四天王天  catur-maharāja-kāyikas; the fourheavens of the four deva-kings.

四夷  (四夷戒 or 四夷罪) v. 四波羅夷.

四如實觀  A meditation method on the 四加行位 q. v.

四如意足  四神足 ṛddhi-pāda;the third group of the 三十七科道品 bodhi-pakṣikadharma(बोधि-पक्षिकधर्म); the four steps to supernatural powers, making the body independentof ordinary or natural law. The four steps are said to be the 四種禪定 four kinds of dhyāna (ध्यान), but there are several definitions, e. g. 欲神足 chanda-ṛddhi-pāda, desire (or intensive longing, or concentration);勤神足 virya-ṛddhi-pāda, energy (or intensified effort); 心神足 citta-ṛddhi-pāda, memory (or intense holding on to the positionreached); 觀神足 mīmāṃsa-ṛddhi-pāda., meditation (or survey, the state of dhyāna (ध्यान)).

四姓  The four Indian 'clans' orcastes-- brāhmaṇa (ब्राह्मण), kṣatriya (क्षत्रिय), vaiśya (वैश्य), and śūdra (शूद्र), i. e. (1) priestly, (2) military and ruling, (3) farmers andtraders, and (4) serfs; born respectively from the mouth, shoulders, flanks,and feet of Brahma.

四威儀  Four respect-inspiring forms ofdemeanour in walking, standing, sitting, lying.

四孟月  The four senior or prime months,i. e. the first of each season, first, fourth, seventh, and tenth.

四安樂  (四安樂行) The four means of attaining to a happy contentment, by properdirection of the deeds of the body; the words of the mouth; the thoughts of themind; and the resolve (of the will) to preach to all the Lotus Sutra.

四宗  The four kinds of inference inlogic-- common, prejudged or opposing, insufficiently founded, arbitrary. Also,the four schools of thought I. According to 淨影 Jingying theyare (1) 立性宗 that everything exists, or has its own nature; e. g. Sarvāstivāda, in the'lower' schools of Hīnayāna; (2) 破性宗 that everything has not a natureof its own; e. g. the 成實宗 a 'higher' Hīnayāna school, theSatyasiddhi; (3) 破相宗 that form has no reality,because of the doctrine of the void, 'lower' Mahāyāna; (4) 願實宗 revelation of reality, that all comes from the bhūtatathatā (भूततथता), 'higher ' Mahāyāna. II. According to 曇隱 Tanyin of the 大衍 monastery they are (1) 因緣宗, i. e. 立性宗 all things are causallyproduced; (2) 假名宗, i. e. 破性宗 things are but names; (3) 不真宗, i. e. 破相宗, denying the reality of form, this school fails to define reality;(4) 真宗, i. e. 顯實宗 the school of the real, incontrast with the seeming.

四定  The four dhyāna (ध्यान) heavens of form, and the four degrees of dhyāna corresponding tothem.

四定記  v. 四記.

四家  The schools of 般若, 諦, 捨煩惱, and 苦清 likened by 章安 Zhangan of the Tiantai to the 四教, i. e.seriatim: 別, 圓, 通, and 三藏.

四尋思觀  A study or contemplation of the 法相宗 Dharmalakṣana sect, on 名 the terms used, 義 the meanings of the things or phenomena, 自性 the nature of the things, 差別 their differentiation.

四山 Like four closing-in mountains arebirth, age, sickness, and death; another group is age, sickness, death, anddecay (衰, i. e. of wealth, honours, etc., or 無常 impermanence).

四度加行  Special study of or advancementin the four degrees, a method of the esoterics, formerly extending over 800 or1, 000 days, later contracted to 200. The four 'degrees ' are 十八道, 胎藏, 金剛, and 護摩, but the order varies.

四弘誓願  The four universal vows of aBuddha or bodhisattva: 眾生無邊誓願度 to save all living beingswithout limit; 煩惱無數誓願斷 to put an end to allpassions and delusions however numerous; 法門無盡誓願學 to studyand learn all methods and means without end; 佛道無上誓願成 tobecome perfect in the supreme Buddha-law. The four vows are considered asarising one by one out of the 四諦 Four Noble Truths.

四律五論  The four vinaya and the five śāstras. Thefour vinaya 四律, or disciplinary regulations, are the 十誦律 Sarvāstivāda version tr. in 61 chuan by Punyatara; 四分律 Dharmagupta's version, tr. in 60 chuan by Buddhayaśas; 僧祗律 Sāṃghika version or Mahāsāṃghika version, tr. in 40 chuan, byBuddhabhadra; and 五部律 Mahīśāsakaversion, tr. in 30 chuan by Buddhajīva and others, also known as Mahīśāsaka-nikāya-pañcavargavinaya. The five śāstras 五論 are 毘尼母論; 摩得勒伽論; 善見論; 薩婆多論; and 明了論. v. 論.

四微  The four minutest forms or atomsperceptible to the four senses of sight, smell, taste, or touch; from thesearise the 四大 four elements, from which arise the 五智 five wisdoms, q. v.

四德  The four nirvana virtues, orvalues, according to the Mahāyāna Nirvana Sutra: (1) 常德 permanence oreternity; (2) 樂德 joy; (3) 我德 personality or the soul; (4) 淨德 purity. Thesefour important terms, while denied in the lower realms, are affirmed by thesutra in the transcendental, or nirvana-realm.

四德樂邦  四德波羅蜜 The joyfulrealm, or acme of the above four virtues, the nirvana realm, the abode or dharmakāya (धर्मकाय) of the Tathāgata.

四心  The hearts of kindness, pity,joy, and indifference, idem 四無量心.

四忉利交形  copulation in the first and inthe second devaloka (देवलोक)s, i. e. 四王 and 忉利 heavens; in the third it is by embrace; in the fourth, by holdinghands; in the fifth, by mutual smiling; in the sixth by a mutual look.

四忘  The state of a saint, i. e.beyond, or oblivious of the four conditions of 一異有無 unity, difference, existence, non-existence.

四念住  idem 四念處.

四念珠  The four classes of'prayer-beads', numbering 27, 54, 108, or 1, 080, styled 下品, 中品, 最勝, and 上品, lower, middle, superior, andmost superior.

四念處  Four objects on which memory orthe thought should dwell-- the impurity of the body, that all sensations leadto suffering, that mind is impermanent, and that there is no such thing as anego. There are other categories for thought or meditation.

四念處  (四念處觀); 四念住 smṛtyupasthāna. The fourfoldstage of mindfulness, thought, or meditation that follows the 五停心觀 five-fold procedure for quieting the mind. This fourfold method, orobjectivity of thought, is for stimulating the mind in ethical wisdom. Itconsists of contemplating (1) 身 the body as impure and utterlyfilthy; (2) 受 sensation, or consciousness, as always resulting in suffering; (3) 心 mind as impermanent, merely one sensation after another; (4) 法 things in general as being dependent and without a nature of theirown. The four negate the ideas of permanence, joy, personality, and purity 常, 樂, 我, and 淨, i. e. the four 顛倒, but v. 四德. They are further subdivided into別 and 總 particular and general, termed 別相念處 and 總相念處, and there are furthersubdivisions.

四性行  The four kinds of conduct naturalto a Bodhisattva, that arising from his native goodness, his vow-nature, hiscompliant nature, i. e. to the six pāramitā (पारमिता)s, and his transforming nature, i. e. his powers of conversion orsalvation.

四怨  The four enemies-- thepassions-and-delusion māras, death māra, the five-skandha(स्कन्ध)s māras, and the suprememāra-king.

四恒  As the sands of four Ganges.

四悉檀  The four siddhānta (सिद्धान्त), v. 悉檀. The Buddha taught by (1) mundaneor ordinary modes of expression; (2) individual treatment, adapting histeaching to the capacity of his hearers; (3) diagnostic treatment of theirmoral diseases; and (4) the perfect and highest truth.

四悔  see 五悔 and omit the first.

四惑  idem 煩惱.

四惡比丘  The four wicked bhikṣu (भिक्षु)s who threw over the teaching of their Buddha 大莊嚴 Dazhuangyan after his nirvana; these suffered in the deepest hells,came forth purified, but have not been able to attain perfection because oftheir past unbelief; v. 佛藏經往古品. Also four disobedient bhikṣu (भिक्षु)s who through much purgation ultimately became the Buddhas of thefour points of the compass, 阿閦, 寶相, 無量壽, and 微妙聲.

四惡趣  (or 四惡道) The four apāya (अपाय), or evil destinies: the hells, as hungry ghosts, animals, or asura (असुर)s. The asura (असुर)s are sometimes evil, sometimes good, hence the term 三惡道 'three evil destinies' excepts the asura(असुर)s.

四意斷  idem 四正勤.

四愛生  (or 四愛起) Four sources of affection: the giving or receiving of clothing, orfood, or bedding, or independently of gifts.

四慧  The four kinds of wisdomreceived: (1) by birth, or nature; (2) by hearing, or being taught; (3) bythought; (4) by dhyāna (ध्यान) meditation.

四戒  Four stages in moral development:that of release, or deliverance from the world on becoming a monk; that arisingfrom the four meditations on the realms of form; that above the stage of 見道 q. v.; that in which all moral evil is ended and delusion ceases.

四持  idem 四種總持.

四捨  The four givings, i. e. of goodsof the Truth, of courage (or fearlessness), and the giving up of the passionsand delusions; cf. dāna-pāramitā (दान-पारमिता), 捨.

四摩  (四摩室) sīmā. A boundary, a separate dwelling, or dwellings (for monks and/orvisitors).

四攝法  (or 四攝事) catuḥ-saṃgraha-vastu; four all-embracing (bodhisattva) virtues:(1) 布施dāna (दान), giving what others like, in order to lead them to love and receivethe truth; (2) 愛語 priyavacana(प्रियवचन), affctionate, speech, with the same purpose; (3) 利行 arthakṛtya (अर्थक्ड़्त्य), conduct proftable to others, with the same purpose; (4) 同事 samānārthatā (समानार्थता), co-operation with and adaptation of oneself to others, to leadthem into the truth.

四攝菩薩  四攝眾; 四攝全剛 The four bodhisattvas in the Vajradhātu with the hook, the rope, thechain, and the bell, whose office is to 化他 convert theliving.

四教  Four teachings, doctrines, orschools; five groups are given, whose titles are abbreviated to 光天曉苑龍: (1) 光宅四教 The four schools of 法雲 Fayun of the 光宅 Guangzhai monastery are the fourvehicles referred to in the burning house parable of the Lotus Sutra, i.e. śrāvaka (श्रावक), pratyekabuddha (प्रत्येकबुद्ध), bodhisattva, and the final or one vehicle teaching. (2) 天台四教 The Tiantai four are 藏通, 別, and 圓, v. 八教. (3) 曉公四教 The group of 元曉 Wŏnhyo of 海東 Haedong are the 三乘別教 represented by the 四諦緣起經; 三乘通教 represented by the 般若深密教; 一乘分教 represented by the 究網經; and 一乘滿教 represented by the 華嚴經. (4) 苑公四教 The group of 慧苑 Huiyuan: the schools ofunbelievers, who are misled and mislead; of śrāvaka(श्रावक)s and pratyekabuddha (प्रत्येकबुद्ध)s who know only the phenomenal bhūtatathatā(भूततथता); of novitiate bodhisattvaswho know only the noumenal bhūtatathatā (भूततथता); and of fully developed bodhisattvas, who know both. (5) 龍樹四教 Nāgārjuna's division of the canon into 有 dealing with existence, or reality, cf. the 四阿含; 空 the Void, cf. 般若經; 亦有亦空 both, cf. 深密經; and 非有非空 neither, cf. 中論.

四教三密  Now a 真言 Shingon term; the 四教 are the Tiantai four schools of 顯 open or exoteric teaching; the 三密 are theShingon esoteric teaching in which the three 身口意 body, mouth,and mind have special functions.

四教三觀  The Tiantai four main doctrinaldivisions as above and its three kinds of meditation.

四教五時  Tiantai's doctrine of the fourdevelopments of the Buddha's own teaching, v. above, and the five periods ofthe same, v. 五時教.

四教儀  A work of 智顗 Zhiyi of Tiantai.

四教地  Four stages, as given in the 大日經, 具緣品, i. e. 藏, 通, 別, and 圓 q. v.

四料簡 A summary of the 臨濟 Linji school, an offshoot of the Chan, in reference to subjective, objective,both, neither.

四方 The four quarters of the compass;a square, square; the E. is ruled by Indra, S. by Yama, W. by Varuṇa, and N. byVaiśramaṇa; the N. E. is ruled by 伊舍尼 Iśāna, S. E. by 護摩 Homa, S. W. by 涅哩底 Nirṛti, and the N. W. by 嚩瘐 Varuṇa.

四方四佛  The four Buddhas of the fourregions -- E. the world of 香積 abundant fragrance where reigns 阿閦 Akṣobhya; S. of 歡喜 pleasure, 寶相 Ratnaketu; W. of 安樂 restfulness, or joyful comfort, 無量壽 Amitābha; and N. of 蓮華莊嚴 lotus adornment, 微妙聲 ? Amoghasiddhi, or Śākyamuni.

四方大將  The four 'generals' or guardiansof the Law, of the four directions: N. 散脂四方, E. 樂欲四方, S. 檀帝四方, W. 善現四方. Each has 500 followers and twenty-eight companies of demons andspirits. Cf. 四天王.

四施  Four benefactions, i. e. pen,ink, sutras, preaching.

四日  catvāraḥ sūryāḥ the four suns, i.e. Aśvaghoṣa, Devabodhisattva, Nāgārjuna, and Kumāralabdha (or -lata).

四明  Four Shingon emblems, aids toYoga-possession by a Buddha or bodhisattva; they are 鉤, 索, 鏁, 鈴, a hook, a cord, a lock, and a bell; the hook for summoning, thecord for leading, the lock for firmly holding, and the bell for the resultantjoy. Also, the four Veda śāstras.

四明山  A mountain range in Ningboprefecture where the 四明 are clearly seen, i. e. sun,moon, stars, and constellations. 知禮 Zhili of the Sung dynasty isknown as the 四明尊者 honoured one of Siming and his school as the 四明家 Siming school in the direct line of Tiantai. In Japan Mt. Hiei 比叡山 is known by this title, through Dengyo 傳教 the founder of the Japanese Tiantai School.

四智  The four forms of wisdom of aBuddha according to the 法相 Dharmalakṣana school: (1) 大圓鏡智 the great mirror wisdom of Akṣobhya; (2) 平等性智 the universal wisdom of Ratnaketu; (3) 妙觀察智 the profound observing wisdom of Amitābha; (4) 成所作智 the perfecting wisdom of Amoghasiddhi. There are various other groups.

四智印  Four wisdom symbols of theShingon cult: 大智印 or 摩訶岐若勿他羅 mahājñāna-mudrā, the forms of the images; 三昧耶印 samaya-jñāna-mudrā, theirsymbols and manual signs; 法智印 dharma-jñāna-mudrā, the magicformula of each; 羯摩智印 karma-jñāna-mudrā, the emblemsof their specific functions.

四智讚  The praise hymns of the four'wisdoms ', v. 四智.

四月  Āṣāḍha, the fourth month.

四月八日  The eighth of the fourth moon,the Buddha's birthday.

四有為相  The four functioning forms, i. e.生 birth, 住 stay, 異 change, and 滅 extinction; v. 四相.

四本止觀  The four books of Tiantai onmeditation 止觀, i. e. 摩訶止觀; 禪波羅蜜; 六妙門; and 坐禪法要.

四本相  The four fundamental states--birth, stay, change, and extinction (or death), v. 四相.

四果  The four phala (फल), i. e. fruitions, or rewards -- srota-āpanna-phala(स्रोत-आपन्न-फल), sakradāgāmi-phala (फल), anāgāmiphala (अनागामिफल), arhat-phala (अर्हत्-फल), i. e. four grades of saintship; see 須陀洹; 斯陀含, 阿那含, and 阿羅漢. The four titles are alsoapplied to four grades of śramaṇa (श्रमण)s-- yellow and blue flower śramaṇa (श्रमण)s, lotus śramaṇa (श्रमण)s, meek śramaṇa (श्रमण)s, and ultra-meek śramaṇa (श्रमण)s.

四枯四榮  When the Buddha died, of theeight śāla (शाल) trees surrounding him four are said to have withered while fourcontinued in full leaf-- a sign that the four doctrines of 苦 suffering, 空 the void, 無常 impermanence, and 無我 impersonality were to perish andthose of 常 permanence, 樂 joy, 我 personality, and 淨 purity, the transcendentbodhisattva doctrines, were to flourish.

四根本性罪  (or 四根本重罪)  idem 四波羅夷.

四梵住  The noble state of unlimited 慈, 悲, 喜, 捨 love, pity, joy, and indifference.

四梵堂  Four ways of attaining arhatship,idem 四梵住, except that the last of the four is 護 protection (of others).

四梵志  The four Brahmacārins whoresolved to escape death each on mountain, sea, in the air, or the: marketplace, and yet failed; v. 山.

四棄  The four pārājika (पाराजिक) sins resulting in excommunication, v. 波.

四欲  The four desires or passions: 情 sexual love; 色 sexual beauty or attractiveness; 食 food; 婬 lust.

四正勤  samyakprahāṇa(सम्यक्प्रहाण), v. 三十七道品; the four right efforts一to put an end to existing evil;prevent evil arising; bring good into existence; develop existing good; 四正斷; 四意斷 are similar but the third point is the conservation of the good.

四毒蛇  Four poisonous snakes (in a basket),e. g. the four elements, earth, water, fire, and air, of which a man is formed.

四比丘  v. 四惡比丘.

四河  The four rivers-- Ganges, Sindhu(Indus), Vākṣu (Oxus), and Tārīm, all reputed to arise out of a lake,Anavatapta, in Tibet.

四法  There are several groups of fourdharma: (1) 教法 the teaching of the Buddha); 理法 itsprinciples, or meaning; 行法 its practice; 果法 its fruits or rewards. (2) Another group relates to bodhisattvas,their never losing the bodhi (बोधि)-mind, or the wisdom attained, or perseverance in progress, or themonastic forest life (āraṇyaka (आरण्यक)). (3) Also 信解行證 faith, discernment,performance, and assurance. (4) The Pure-land 'True' sect of Japan has adivision: 教法, i. e. the 大無量壽經; 行法 the practice of the seventeenth of Amitābha's vows; 信法 faith in the eighteenth; and 證法 proof of theeleventh. The most important work of Shinran, the founder of the sect, is thesefour, i. e. 教行信證. (5) A 'Lotus ' division of 四法 is the answerto a question of Puxian (Samantabhadra) how the Lotus is to be possessed afterthe Buddha's demise, i. e. by thought (or protection) of the Buddhas; thecultivation of virtue; entry into correct dhyāna(ध्यान); and having a mind to saveall creatures.

四法三願  idem四法 (4) above; the three vows are the seventeenth, eighteenth, and eleventhof Amitābha.

四法不懷  The four imperishables-- thecorrectly receptive heart, the diamond, the relics of a Buddha, and the palaceof the deva (देव)s of light and sound, ābhasvāras.

四法印  The seal or impression of thefour dogmas, suffering, impermanence, non-ego, nirvana, see 四法本末.

四法成就  idem 四種檀法.

四法施  The Buddha' s gift of the fourlaws or dogmas, that all things are impermanent, that all (sentient) existenceis suffering, that there is no (essential) personality, that all form (ormatter) returns to the void.

四法本末  The alpha and omega in four lawsor dogmas-- that nothing is permanent, that all things involve suffering, thatthere is no personality, and that nirvana is 永寂 eternal rest.

四法界  四種法界 The fourdharma-realms of the Huayan School: (1) 事法界 thephenomenal realm, with differentiation; (2) 理四法 noumenalwith unity; (3) 理事無礙法界 both 理 noumenal and 事 phenomenal are interdependent; (4)事事無礙法界 phenomena are also interdependent.

四波  An abbreviation for 四波羅蜜菩薩. The four female attendants on Vairocana in the Vajradhātu, evolvedfrom him, each of them a 'mother' of one of the four Buddhas of the fourquarters; v. 四佛, etc.

四波羅夷  四重; 四棄, 四極重感墮罪 The four pārājika (पाराजिक)s, or grievous sins of monks or nuns: (1)  abrahmacarya ( अब्रह्मचर्य),sexual immorality, or bestiality; (2) adattādāna(अदत्तादान), stealing; (3) vadhahiṃṣa (वधहिṃष) killing; (4)  uttaramanuṣyadharma-prālapa ( उत्तरमनुष्यधर्म-प्रालप), false speaking.

四洲  catur-dvīpa; the fourinhabited continents of every universe; they are situated S., E., W., and N. ofthe central mountain Sumeru; S. is Jambudvīpa 瞻部洲; E. Pūrva-videha 東毘提訶; W. Apara-godānīya 牛貨; and N. Uttarakuru 瞿盧.

四流  The four currents (that carry theunthinking along): i. e. the illusions of 見 seeing thingsas they seem, not as they really are; 欲 desires; 有 existence, life; 無明 ignorance, or an unenlightenedcondition.

四海  The four oceans around MountSumeru; cf. 九山八海.

四海論主  Honorific title of the monk 敬脫 Jingtuo of the Sui dynasty.

四淨定  The 'pure' dhyāna (ध्यान), i. e. one of the 三定 three dhyāna(ध्यान)s; this dhyāna (ध्यान) is in four parts.

四無常偈  (or 四非常偈)  Eight stanzas in the 仁王經, two each on 無常 impermanence, 苦 suffering, 空 the void, and 無我 non-personality; the whole foursets embodying the impermanence of all things.

四無所畏  (四無畏)  The four kinds of fearlessness, or courage, of which there aretwo groups: Buddha-fearlessness arises from his omniscience; perfection ofcharacter; overcoming opposition; and ending of suffering.Bodhisattva-fearlessness arises from powers of memory; of moral diagnosis andapplication of the remedy; of ratiocination; and of solving doubts. v. 智度論 48 and 5.

四無礙解  (or 四無礙智 or 四無礙辯). pratisaṃvid, the fourunhindered or unlimited bodhisattva powers of interpretation, or reasoning, i.e. in 法 dharma, the letter of the law; 義 artha, itsmeaning; ? nirukti, in any language, or form of expression; 樂說 pratibhāna, in eloquence, or pleasure in speaking, or argument.

四無色  idem 四空處, 四空定.

四無量心  catvāriapramāṇāni (चत्वारि अप्रमाणानि); the fourimmeasurables, or infinite Buddha-states of mind, also styled 四等 the four equalities, or universals, and 四梵行 noble acts or characteristics; i. e. four of the twelve 禪 dhyāna (ध्यान)s: 慈無量心 boundless kindness, maitrī (मैत्री), or bestowing of joy or happiness; 悲無量心 boundless pity, karuṇā (करुणा), to save from suffering; 喜無量心 boundless joy, muditā (मुदिता), on seeing others rescued from suffering; 捨無量心 limitless indifference, upekṣā (उपेक्षा), i. e. rising above these emotions, or giving up all things, e. g.distinctions of friend and enemy, love and hate, etc. The esoteric sect has aspecial definition of its own, connecting each of the four with 普賢; 虛空藏; 觀自在; or 虛空庫.

四煩惱  The four delusions in referenceto the ego: 我痴 ignorance in regard to the ego; 我見 holding tothe ego idea; 我慢 self-esteem, egotism, pride; 我愛 self-seeking, or desire, both the latter arising from belief in theego. Also 四惑.

四爐 The four furnaces, or altars ofthe esoteric cult, each differing in shape: earth, square; water, round; fire,triangular; wind, half-moon shape.

四王  (四王天) catur-mahārāja-kāyikās, the four heavens of the four deva (देव)-kings, i. e. the lowest of the six heavens of desire; v. 四天王.

四王忉利  The 四王天 and trāyastriṃśas (त्रायस्त्रिṃशस्), Indra'sheaven.

四生 catur-yoni, the four forms ofbirth: (1) 胎 or 生 jarāyuja, viviparous, as withmammalia; (2) 卵生 aṇḍaja, oviparous, as with birds;(3) 濕生 or 寒熱和合生 saṃsvedaja, moisture, orwater-born, as with worms and fishes; (4) 化生 aupapāduka,metamorphic, as with moths from the chrysalis, or with deva (देव)s, or in the hells, or the first beings in a newly evolved world.

四生百劫  A pratyekabuddha(प्रत्येकबुद्ध) method of obtainingrelease, by intensive effort, at the shortest in four rebirths, at the longestin a hundred kalpas.

四田  The four fields for cultivatinghappiness -- animals; the poor; parents, etc.; the religion.

四界  The four realms, idem 四大 earth, water, fire, and air.

四界攝持  The four are the substance andupholders of all things.

四病  The four ailments, or mistakenways of seeking perfection: 作病 'works' or effort; 任病 laissez-faire; 止病 cessation of all mentaloperation; 滅病 annihilaīon (of all desire).

四百  Four hundred.

四百四病  The 404 ailments of the body;each of the four elements-- earth, water, fire, and wind -- is responsible for101; there are 202 fevers, or hot humours caused by earth and fire; and 202chills or cold humours caused by water and wind; v. 智度論 65.

四百戒  The 400 disciplinary laws of abodhisattva, referred to in the 藥師經 but without detail.

四相 The four avasthā (अवस्था), or states of all phenomena, i. e. 生住異滅 birth, being, change (i. e. decay), and death; also 四有為相. There are several groups, e. g. 果報四相 birth, age,disease, death. Also 藏識四相 of the Awakening of Faithreferring to the initiation, continuation, change, and cessation of the ālaya-vijñāna (आलय-विज्ञान). Also 我人四相 The ideas: (1) that there is anego; (2) that man is different from other organisms; (3) that all the livingare produced by the skandha (स्कन्ध)s; (4) that life is limited to the organism. Also 智境四相 dealing differently with the four last headings 我; 人; 眾生; and 壽相.

四真  (四真諦) The four noble truths, v. 四諦 (四聖諦) , i. e. 苦, 集, 滅, 道 pain, its location, its cessation, the way of cure.

四眼  The four powers of sight ofbodhisattvas, a Buddha has a fifth power; v. 五眼.

四眾  The four varga (वर्ग) (groups, or orders), i. e. bhikṣu (भिक्षु), bhikṣuṇī (भिक्षुणी), upāsaka (उपासक) and upāsikā (उपासिका), monks, nuns, male and female devotees. Another group, according toTiantai's commentary on the Lotus, is 發起眾 the assembly which, through Śāriputra,stirred the Buddha to begin his Lotus Sutra sermons; 當機眾 the pivotal assembly, those who were responsive to him; 影向眾 the reflection assembly, those like Mañjuśrī, etc., whoreflected on, or drew out the Buddha's teaching; and 結緣眾 those who only profited in having seen and heard a Buddha, andtherefore whose enlightenment is delayed to a future life.

四知  The four who know the workings ofone's mind for good or evil-- heaven, earth, one's intimates, and oneself.

四神足  idem 四如意足.

四禪  (四禪天) The four dhyāna (ध्यान) heavens, 四靜慮 (四靜慮天), i. e. the division of the eighteen brahmaloka(ब्रह्मलोक)s into four dhyāna (ध्यान)s: the disciple attains to one of these heavens according to the dhyāna (ध्यान) he observes: (1) 初禪天 The first region, 'as large asone whole universe' comprises the three heavens, Brahma-pāriṣadya,Brahma-purohita, and Mahābrahma, 梵輔, 梵眾, and 大梵天; the inhabitants are withoutgustatory or olfactory organs, not needing food, but possess the other four ofthe six organs. (2) 二禪天 The second region, equal to 'asmall chiliocosmos' 小千界, comprises the three heavens,according to Eitel, 'Parīttābha, Apramāṇābha, and Ābhāsvara, ' i. e. 少光 minor light, 無量光 infinite light, and 極光淨 utmost light purity; the inhabitants have ceased to require thefive physical organs, possessing only the organ of mind. (3) 三禪天 The third region, equal to 'a middling chiliocosmos '中千界, comprises three heavens; Eitel gives them as Parīttaśubha, Apramāṇaśubha,and Śubhakṛtsna, i. e. 少淨 minor purity, 無量淨 infinite purity, and 遍淨 universal purity; the inhabitantsstill have the organ of mind and are receptive of great joy. (4) 四禪天 The fourth region, equal to a great chiliocosmos, 大千界, comprises the remaining nine brahmaloka(ब्रह्मलोक)s, namely, Puṇyaprasava,Anabhraka, Bṛhatphala, Asañjñisattva, Avṛha, Atapa, Sudṛśa, Sudarśana, andAkaniṣṭha (Eitel). The Chinese titles are 福生 felicitousbirth, 無雲 cloudless, 廣果 large fruitage, 無煩 no vexations, atapa is 無熱 no heat, sudṛśa is 善見 beautiful to see, sudarśana is 善現 beautifulappearing, two others are 色究竟 the end of form, and 無想天 the heaven above thought, but it is difficult to trace avṛha andakaniṣṭha; the inhabitants of this fourth region still have mind. The number ofthe dhyāna (ध्यान) heavens differs; the Sarvāstivādins say 16, the 經 or Sutra school 17, and the Sthavirāḥ school 18. Eitel points outthat the first dhyāna (ध्यान) has one world with one moon, one mem, four continents, and six devaloka (देवलोक)s; the second dhyāna (ध्यान) has 1, 000 times the worlds of the first; the third has 1, 000times the worlds of the second; the fourth dhyāna(ध्यान) has 1, 000 times those of thethird. Within a kalpa of destruction 壞劫 the first is destroyed fifty-sixtimes by fire, the second seven by water, the third once by wind, the fourth'corresponding to a state of absolute indifference' remains 'untouched' by allthe other evolutions; when 'fate (天命) comes to an end then the fourth dhyāna (ध्यान) may come to an end too, but not sooner'.

四禪八定  The four dhyāna (ध्यान)s on the form-realms and the eight concentrations, i. e. four on theform-realms and four on the formless. realms.

四禪定  The four dhyāna (ध्यान)-concentrations which lead to the four dhyāna(ध्यान) heavenly regions, see above.

四種  Four kinds; where phrases containingthe 種 are not found here, they may occur direct, e. g. 四法界.

四種三昧耶  The four samaya (समय), i. e. the four pārājika (पाराजिक)s-- killing, stealing, carnality, lying.

四種信心  The four kinds of faith given inthe Awakening of Faith, i. e. (1) in the 真如 q. v. as the teacher of all Buddhas and fount of all action; (2) inBuddha, or the Buddhas; (3) in the Dharma; and (4) in the Sarogha.

四種天  The four classes of deva (देव)s include (1) 名天 famous rulers on earth styled 天王, 天子; (2) 生天 the highest incarnations of thesix paths; (3) 淨天 the pure, or the saints, from śrāvaka (श्रावक)s to pratyekabuddha (प्रत्येकबुद्ध)s, and (4) 義天 all bodhisattvas above the tenstages 十住. The Buddhas are not included; 智度論 22.

四種根本罪  The four deadly sins, i. e. thefour pārājika (पाराजिक)s-- killing, stealing, carnality, lying.

四種檀法  四種悉地; 四種成就法 The four kinds of altar-worship of the esoteric sect for (1)averting calamities from self and others; (2) seeking good fortune; (3) seekingthe love and protection of Buddhas; (4) subduing enemies.

四種死生  Four kinds of rebirth dependenton present deeds: from obscurity and poverty to be reborn in the samecondition; from obscurity and poverty to be reborn in light and honour; fromlight and honour to be reborn in obscurity and poverty; from light and honourto be reborn in the heavens.

四種法界  v. 四法界.

四種總持  The four kinds of dhāraṇī (धारणी)  陀羅尼 q. v.

四種行人  The four grades of earnest doers,who follow the bodhisattva discipline and attain to the 十住, 十行, 十迴向, and 十地.

四種觀行  The four kinds of examination, amethod of repentance as a way to get rid of any sin: study the cause of thesin, which lies in ignorance, or lack of clear understanding, e. g. moth andfame; study its inevitable effect, its karma; study oneself, introspection; andstudy the Tathāgata in his perfect character, and saving power.

四空定  四無色定 The lastfour of the twelve dhyāna (ध्यान)s; the auto-hypnotic, or ecstatic entry into the four statesrepresented by the four dhyāna (ध्यान) heavens, i. e. 四 空 處 supra. In the first, the mindbecomes void and vast like space; in the second, the powers of perception andunderstanding are unlimited; in the third, the discriminative powers of mindare subdued; in the fourth, the realm of consciousness or knowledge) withoutthought is reached, e. g. intuitive wisdom. These four are considered both asstates of dhyāna (ध्यान), and as heavens into which one who practices these forms of dhyāna (ध्यान) may be born.

四空處  (or四空天) catur-ārūpya brahmaloka (चतुर्-आरूप्य ब्रह्मलोक)s; also 四無色界 and see 四空定. The four immaterial or formless heavens, arūpa-dhātu, above theeighteen brahmaloka (ब्रह्मलोक)s: (1) 空無邊處 ākāśānantyāyatana(आकाशानन्त्यायतन), also termed 虛空 處 the state or heaven of boundlessspace; (2) 識無邊處vijñānanāntyāyatana (विज्ञाननान्त्यायतन), of boundless knowledge; (3) 無所有處ākiñcanyāyatana, of nothing, or nonexistence; (4) 非想非非想處 naivasanjñānasañjnāyatana (नैवसन्ज्ञानसञ्ज्नायतन), also styled 非有想非無想 the state of neither thinkingnor not thinking (which may resemble a state of intuition). Existence in thefirst state lasts 20, 000 great kalpas, increasing respectively to 40, 000, 60,000 and 80, 000 in the other three.

四第一偈  A verse from the 莊嚴論 Zhuangyan lun--\n\nHealth is the bestwealth,\nContentment the best riches,\nFriendship the bestrelationship,\nNirvana the best joy.

四等  The four virtues which a Buddhaout of his infinite heart manifests equally to all; also called 四無量 q. w. They are: 慈悲喜捨 maitrī(मैत्री), karuṇā (करुणा), muditā (मुदिता), upekṣā (उपेक्षा), i. e. kindness, pity, joy and indifference, or 護 protection. Another group is 字語法身, i. e. 字 that all Buddhas have the same title or titles; 語 speak the same language; 法 proclaim the same truth; and 身 have each the threefold body, or trikāya(त्रिकाय). A third group is 諸法 all things are equally included in the bhūtatathatā(भूततथता); 發心 the mind-nature being universal, its field of action is universal; 道等 the way or method is also universal; therefore 慈悲 the mercy (of the Buddhas) is universal for all.

四箇大乘  The four Mahāyānas, i. e. thefour great schools: (1) 華嚴 Huayan or Avataṃsaka; (2) 天台 Tiantai; (3) 真言 Zhenyan, Shingon, or esoteric;(4) 禪 Chan, Zen, or intuitive school. Another group is the 法相, 三論, 天台, and 華嚴.

四節  The four monastic annual periods-- beginning of summer, end of summer, winter solstice, and the new year.

四結  The four knots, or bonds,  saṃyojana ( सṃयोजन), which hinder freedevelopment; they are likened to the 四翳 q. v. four things that becloud,i. e. rain clouds, resembling desire; dust-storms, hate; smoke, ignorance; and asura (असुर)s, gain.

四絕  The four ideas to be got rid ofin order to obtain the 'mean' or ultimate reality, according to the 中論: they are that things exist, do not exist, both, neither.

四維  The four half points of thecompass, N. E., N. W., S. E., S. W.

四縛  The four bandhana (बन्धन), or bonds are (1) desire, resentment, heretical morality, egoism;or (2) desire, possession (or existence), ignorance, and unenlightened views.

四缽  The four heavy stonebegging-bowls offered to Śākyamuni by the four deva(देव)s, which he miraculouslycombined into one and used as if ordinary material.

四翳  The four films, or things thatbecloud, i. e. rain-clouds; dust-storms; smoke; and asura(असुर)s, i. e. eclipses of sun andmoon; emblematic of desire, hate, ignorance, and pride; cf. 四結.

四聖  The four kinds of holy men-- śrāvaka (श्रावक)s, pratyekabuddha (प्रत्येकबुद्ध)s, bodhisattvas, and Buddhas. Also, the four chief disciples ofKumārajīva, i. e. 道生 Daosheng, 僧肇 Sengzhao, 道融 Daorong, and 僧叡 Sengrui.

四聖行  The four holy ways-- wearing ragsfrom dust-heaps, begging for food, sitting under trees, and entire withdrawalfrom the world. The meaning is similar in 四良藥; 行四依; and 四聖種.

四聖諦  The four holy or noble truths,idem 四諦.

四股  The four-armed svastika, orthunderbolt.

四自侵  The four self-raidings, orself-injuries -- in youth not to study from morn till night; in advancing yearsnot to cease sexual intercourse; wealthy and not being charitable; notaccepting the Buddha's teaching.

四自在  The four sovereign powers: 戒 the moral law; 神通 supernatural powers; 智 knowledge; and 慧 wisdom.

四良藥  The four good physicians, or medicines;idem 四聖行.

四花  The four (divine) flowers--mandāra, mahāmandāra, mañjūṣaka, and mahāmañjūṣaka. Also, puṇḍarīka, utpala,padma, and kumuda or white, blue, red, and yellow lotuses.

四苑  The pleasure grounds outside 善見城 Sudarśana, the heavenly city of Indra: E. 眾車苑 Caitrarathavana, the park of chariots; S. 麤惡苑 Parūṣakavana, the war park; W. 雜林苑 Miśrakāvana,intp. as the park where all desires are fulfilled; N. 喜林苑 Nandanavana, the park of all delights. Also 四園.

四苦  The four miseries, or sufferings-- birth, age, disease, and death.

四菩薩  The four bodhisattvas-- Avalokiteśvara,Maitreya, Samantabhadra, and Mañjuśrī. Also, the four chief bodhisattvas in the Garbhadhātu. There arealso the 本化四菩薩 of the Lotus Sutra, named 上行, 無邊行, 淨行, and 安立行.

四處十六會  The sixteen assemblies, oraddresses in the four places where the 大般若經 complete Prajñāpāramitā Sutra is said to have been delivered.

四處問訊  To inquire (or worship at) thefour places for lighting incense at a monastery.

四蚖蛇  see 四蛇.

四蛇  idem 四毒蛇. The Fanyimingyi under this heading gives the parable of aman who fled from the two bewildering forms of life and death, and climbed downa rope (of life) 命根, into the well of impermanence 無常, where two mice, night and day, gnawed the rattan rope; on the foursides four snakes 四蛇 sought to poison him, i. e. the 四大 or four elements of his physical nature); below were three dragons 三毒龍 breathing fire and trying to seize him. On looking up he saw thattwo 象 elephants (darkness and light) had come to the mouth of the well;he was in despair, when a bee flew by and dropped some honey (the five desires 五欲) into his mouth, which he ate and entirely forgot his peril.

四行  The four disciplinary processes:enlightenment; good deeds; wisdom; and worship.

四行相  To meditate upon the implicationsor disciplines of pain, unreality, impermanence, and the non-ego.

四衍  The four yāna (यान)s or vehicles, idem 四乘.

四術  idem 四執.

四要品  The four most important chaptersof the Lotus Sutra, i. e. 方便品; 安樂行品; 壽量品, and 普門品; this is Tiantai's selection;the Nichiren sect makes 勸持品 the second and 神力品 the fourth.

四親近  The four bodhisattvas associatedwith the five dhyāni-buddhas in the Vajradhātu.

四覺  The 'four intelligences, orapprehensions' of the Awakening of Faith 起信論, q. v., viz. 本覺, 相似覺, 隨分覺, and 究竟覺.

四記  (or 四答) The Buddha's for methods of dealing with questions: direct answer,discriminating answer, questioning in return, and silence.

四評家  The four great scholars (amongthe 500 arhat (अर्हत्)s) who made the Vibhāṣā-śāstra, a critical commentary on theAbhidharma. Their names are 世友 Vasumitra, 妙音 Ghoṣa, 法救 Dharmatrāta, and 覺天 Buddhadeva.

四論  Four famous śāstras: (1) 中觀論Prāṇyamūla-śāstraṭīkā  by Nāgārjuna,four juan; (2) 百論 Śata-śāstra by deva (देव)bodhisattva, two juan; (3)十二門論 Dvādaśanikāya(-mukha)-śāstra by Nāgārjuna, one juan; (4) 大智度論 Mahāprajñāpāramitā-śāstra by Nāgārjuna, 100 juan. Duringthe Sui dynasty the followers of these four śāstras formed the 四論宗.

四諦  catvāri-ārya-satyāni; 四聖諦; 四真諦. The four dogmas, or noble truths, the primary and fundamentaldoctrines of Śākyamuni, said to approximate to the form of medical diagnosis. Theyare pain or 'suffering, its cause, its ending, the way thereto; that existenceis suffering, that human passion (taṇhā (तण्हा), 欲 desire) is the cause of continued suffering, that by thedestruction of human passion existence may be brought to an end; that by a lifeof holiness the destruction of human passion may be attained'. Childers. Thefour are 苦, 聚 (or 集), 滅, and 道諦, i. e. duḥkha (दुःख) 豆佉, samudaya (समुदय) 三牟提耶, nirodha (निरोध) 尼樓陀, and mārga (मार्ग) 末加. Eitel interprets them (1) 'that 'misery' is a necessary attributeof sentient existence'; (2) that 'the 'accumulation' of misery is caused by thepassions'; (3) that 'the 'extinction' of passion is possible; (4) mārga (मार्ग) is 'the doctrine of the 'path' that leads tothe extinction of passion'. (1) 苦 suffering is the lot of the 六趣 six states of existence; (2) 集 is theaggregation (or exacerbation) of suffering by reason of the passions; (3) 滅 is nirvana, the extinction of desire and its consequences, and theleaving of the sufferings of mortality as void and extinct; (4) 道 is the way of such extinction, i. e. the 八正道 eightfold correct way. The first two are considered to be relatedto this life, the last two to 出世間 a life outside or apart from theworld. The four are described as the fundamental doctrines first preached tohis five former ascetic companions. Those who accepted these truths were in thestage of śrāvaka (श्रावक). There is much dispute as to the meaning of 滅 'extinction' as to whether it means extinction of suffering, ofpassion, or of existence. The Nirvana Sutra 18 says that whoever acceptsthe four dogmas will put an end to births and deaths 若能見四諦則得斷生死 which does not of necessity mean the termination of existence butthat of continued transmigration. v. 滅.

四諦經  The sutra of the four dogmas, tr.by 安世高 An Shih Kao, one juan. 四趣 Durgati; the four evil directions or destinations: the hells,hungry ghosts, animals, asura (असुर)s; v. 四惡.

四身  The four kāya (काय), or 'bodies'. The Laṅkāvatāra-sūtra gives 化佛; 功德佛; 智慧佛 and 如如佛; the first is the nirmāṇakāya (निर्माणकाय), the second and third saṃbhogakāya (सṃभोगकाय), and thefourth dharmakāya (धर्मकाय). The 唯識論 gives 自性身; 他受用身; 自受用身, and 變化身, the first being 法身, the second and third 報身, and the fourth 化身. The Tiantai School gives 法身; 報身; 應身, and 化身. The esoteric sect has fourdivisions of the 法身. See 三身.

四車  The four vehicles 四乘 of the Lotus Sutra 譬喻品, i. e. goat, deer, bullock, andgreat white-bullock carts.

四車家  The Lotus School, which adds tothe trīyāna (त्रीयान), or Three Vehicles, a fourth which includes the other three, viz.the 一佛乘 q. v.

四軛  The four yokes, or fetters, i. e.欲 desire, 有 possessions and existence, 見 (unenlightened or non-Buddhist) views, 無明 ignorance.

四輩  The four grades: (1) bhikṣu (भिक्षु), bhikṣuṇī (भिक्षुणी), upāsaka (उपासक), upāsikā (उपासिका), i. e. monks, nuns, male and female disciples, v. 四眾; (2) men, deva (देव)s, nāga (नाग)s, and ghosts 鬼.

四輪  The four wheels or circles: (1) 大地四輪 the four on which the earth rests, wind (or air), water, metal, andspace. (2) Four images with wheels, yellow associated with metal or gold, whitewith water, red with fire, and black with wind. (3) The four dhyāni (ध्यानि)-buddhas, 金剛輪 Akṣobhya; 寶輪 Ratnasaṃbhava; 法輪 Amitābha; 羯磨輪 Amoghasiddhi. (4) Also the four metals, gold, silver, copper, iron,of the cakravartin (चक्रवर्तिन्) kings.

四輪王  The four kinds of cakravartin (चक्रवर्तिन्) kings.

四迷  idem 四執.

四運  (四運心) The four stages of a thought: not yet arisen, its initiation, itsrealization, its passing away, styled 未念, 欲念, 正念, and 念已.

四道  The Dao or road means the nirvanaroad; the 'four' are rather modes of progress, or stages in it: (1) 加行道 discipline or effort, i. e. progress from the 三賢 and 四善根 stages to that of the 三學位, i. e. morality, meditation, and understanding; (2) 無間道 uninterrupted progress to the stage in which all delusion isbanished; (3) 解脫道 liberaton, or freedom, reachingthe state of assurance or proof and knowledge of the truth; and (4) 勝進道 surpassing progress in dhyāni (ध्यानि)-wisdom. Those four stages are also associated with those of srota-āpanna (स्रोत-आपन्न), sakṛdāgāmin (सक्ड़्दागामिन्), anāgāmin (अनागामिन्), and arhat (अर्हत्).

四達  saindhava, 先陀婆 rock-salt, but intp. as salt, water, a utensil, and a horse, thefour necessaries, i. e. water for washing, salt for food, a vessel to containit, and a horse for progress; also called 四實.

四邪  idem 四執.

四部  The four classes, e. g. srota-āpanna (स्रोत-आपन्न), sakṛdāgāmin (सक्ड़्दागामिन्), anāgāmin (अनागामिन्), and arhat (अर्हत्). v. 四道.

四部律  v. 四律五論.

四部眾  四部弟子; 四部僧;   四眾 The four divisions of disciples--bhikṣu (भिक्षु), bhikṣuṇī (भिक्षुणी), upāsaka (उपासक), and upāsikā (उपासिका), monks, nuns, and male and female devotees.

四部經  The four sutras of the Pure Landsect, according to 慈恩 Cien, i. e. the 無量壽經; 觀無量壽經; 阿彌陀經, and 鼓音聲陀羅尼經.

四重  (四重禁) The four grave prohibitions, or sins, 四重罪 pārājika (पाराजिक)s: killing, stealing, carnality, lying. Also four of the esotericsect, i. e. discarding the truth, discarding the bodhi-mind, being mean orselfish in regard to the supreme law, injuring the living.

四重八重  The four pārājika (पाराजिक)s for monks and eight for nuns.

四重圓壇  四重曼荼羅 TheGarbhadhātu maṇḍala (मण्डल) of one central and three surrounding courts. The occupants aredescribed as 四重聖眾 the sacred host of the four courts.

四金剛  The four mahārāja (महाराज)s, v. 四天王.

四鎮  The four guardians, v. 四天王.

四鏡  The four resemblances between amirror and the bhūtatathatā (भूततथता) in the Awakening of Faith 起信論. The bhūtatathatā (भूततथता), like the mirror, is independent of all beings, reveals allobjects, is not hindered by objects, and serves all beings.

四門  The four doors, schools ofthought, or theories: 有 is the phenomenal world real, or 空 unreal, or both, or neither ? According to the Tiantai school eachof the four schools 四教 in discussing these fourquestions emphasizes one of them, i. e. 三藏教 that it isreal 通教 unreal, 別通 both, 圓通 neither; v. 有 and 空, and each of the four schools. In esoteric symbolism the 四門 are four stages of initiation, development, enlightenment, andnirvana, and are associated with E., S., W., and N.; with the four seasons;with warmth, heat, coolness and cold, etc.

四門遊觀  The four distresses observedduring his wanderings by the Buddha when a prince-- birth, age, disease, death.

四阿含  The four Agamas 四阿笈摩, or divisions of the Hīnayāna scriptures: 長阿含 dīrghāgamas, 'long' works,cosmological; 中阿含 madhyamāgamas, metaphysical;雜阿含 saṃyuktāgamas, general, on dhyāna (ध्यान), trance, etc.; 增一阿含 ekottarikāgamas, numericallyarranged subjects.

四隅四行薩埵  The four female attendants onVairocana in the Vajradhātu 金, 寶, 法, and 業, q. v.; also 四波.

四階成道  (or 四階成佛) The four Hīnayāna steps for attaining Buddhahood, i. e. the myriaddeeds of the three asaṃkhyeya (असṃख्येय) kalpas; thecontinually good karma of a hundred great kalpas; in the final body the cuttingoff of the illusions of the lower eight states; and the taking of one's seat onthe bodhi (बोधि)-plot for final enlightenment, and the cutting off of thethirty-four forms of delusive thought.

四靜慮  (四靜慮天) v. 四禪 (四禪天).

四面毘盧遮那  The four-faced Vairocana, his dharmakāya (धर्मकाय) of Wisdom.

四韋陀  (四韋) The four Vedas.

四須臾  The four short divisions of time:a wink; a snap of the fingers; 羅預 a lava, 20 finger-snaps; and 須臾 kṣaṇa (क्षण), said to be 20 lava; but a lava is 'the sixtieth of a twinkling'(M. W. ) and a kṣaṇa (क्षण) an instant.

四食  The four kinds of food, i. e. 段食 or 摶食 for the body and its senses; 觸食 or 樂食 for the emotions; 思食 or 念食 for thought; and 識食 for wisdom, i. e. the 六識 of Hīnayāna and the 八識 of Mahāyāna, of which the eighth, i. e. ālayavijñāna(आलयविज्ञान), is the chief.

四食時  The four times for food, i. e. ofthe deva (देव)s at dawn, of all Buddhas at noon, of animals in the evening, and ofdemons and ghosts at night.

四馬  Four kinds of horses, likened tofour classes of monks: those that respond to the shadow of the whip, itslightest touch, its mild application, and those who need the spur to bite thebone.

四齋日  The four fast days, i. e. at thequarters of the moon-- new, full 8th, and 23rd.

回  Return, turn back, a turn.

回  回 To turn,revolve, return.

回互  Interchange, intermutation.

回光返照  To turn the light inwards ononeself, concern oneself with one's own duty.

回向  迴向 pariṇāmanā.To turn towards; to turn something from one person or thing to another;transference of merit); the term is intp. by 轉趣 turn towards;it is used for works of supererogation, or rather, it means the bestowing onanother, or others, of merits acquired by oneself, especially the meritsacquired by a bodhisattva or Buddha for the salvation of all, e. g. thebestowing of his merits by Amitābha on all the living. There are other kinds,such as the turning of acquired merit to attain further progress in bodhi (बोधि), or nirvana. 回事向理 to turn (from) practice totheory; 回自向他 to turn from oneself to another; 回因向果 To turnfrom cause to effect. 回世而向出世 to turn from this world towhat is beyond this world, from the worldly to the unworldly.

回小向大  To turn from Hīnayāna toMahāyāna.

回心  回心懺悔 To turn themind from evil to good, to repent.

回心戒  Commandments bestowed on the converted,or repentant.

回忌  The days on which the day ofdeath is remembered.

回悟  To turn and apprehend; beconverted.

回禮  To return, or acknowledge acourtesy or gift.

回財  回祭 Payment by adonor of sums already expended at his request by a monastery.

回趣  To turn from other things toBuddhism.

回駕窣塔婆  nivartana-stūpa(निवर्तन-स्तूप), erected on the spotwhere Śākyamuni sent back his horse after quitting home.

回鶻  Uighurs[仁-二+烏]彝; [仁-二+烏]胡; 高車; 高昌. A branch of the Turks first heard of in the seventh century in theOrkhon district where they remained until A. D. 840, when they were defeatedand driven out by the Kirghiz; one group went to Kansu, where they remaineduntil about 1020; another group founded a kingdom in the Turfan country whichsurvived until Mongol times. They had an alphabet which was copied from theSoghdian. Chingis Khan adopted it for writing Mongolian. A. D. 1294 the wholeBuddhist canon was translated into Uighur.

因  hetu: a cause: because: a reason:to follow, it follows, that which produces a 果 result oreffect. 因 is a primary cause in comparison with 緣 pratyaya (प्रत्यय) which is an environmental or secondary cause. In the 十因十果 ten causes and ten effects, adultery results in the iron bed, thecopper pillar, and the eight hot hells; covetousness in the cold hells; and soon, as shown in the 楞嚴經. Translit. in, yin. Cf. 印.

因人  Followers of Buddha who have notyet attained Buddhahood, but are still Producers of karma and reincarnation.

因位  The causative position, i. e.that of a Buddhist, for he has accepted a cause, or enlightenment, thatproduces a changed outlook.

因修  The practice of Buddhism as the'cause' of Buddhahood.

因內  (因內二明) Reason and authority; i. e. two of the five 明, v. 因明 and 內明, the latter referring to the statements, therefore authoritative,of the Scriptures.

因分  Cause, as contrasted with effect 果分.

因分可說果分不可說  The causes (that give rise to aBuddha's Buddhahood) may, in a measure, be stated, that is, such part as ishumanly manifested; but the full result is beyond description.

因力  The causal force, or cause,contrasted with 緣力 environmental, or secondaryforces.

因力論師  Exponents of the doctrine whichcompares the mouth to the great void from which all things are produced; see 口力外道.

因十四過  The fourteen possible errors orfallacies in the reason in a syllogism.

因同品  (The example in logic must be) ofthe same order as the reason.

因圓果滿  The cause perfect and the effectcomplete, i. e. the practice of Buddhism.

因地  The causal ground, fundamentalcause; the state of practising the Buddha-religion which leads to the 果地 or resulting Buddhahood.

因尼延  aiṇeya, black antelope, v. 伊.

因明  Hetuvidya, 醯都費陀, the science of cause, logical reasoning, logic, with itssyllogistic method of the proposition, the reason, the example. The creation ofthis school of logic is attributed to Akṣapāda, probably a name for thephilosopher Gautama (not Śākyamuni). The 因明論 or Hetu-vidyā-śāstra is one of the 五明論 pañcavidya-śāstras, atreatise explaining causality, or the nature of truth and error.

因明入正理論  Nyāyapraveśa; a treatise on logicby 商羯羅主 Saṅkarasvāmin, follower of Dignāga, tr. by Xuanzang in 1 juan, on which there are numerous commentariesand works.

因明正理門論  Nyāya-dvāratarka-śāstra, atreatise by 陳那 Dignāga, tr. by Yijing, 1 juan.

因曼陀羅  The Garbhadhātu 胎臟 maṇḍala (मण्डल), which is also east and 因, or cause, as contrasted with theVajradhātu, which is west and 果, or effect.

因果  Cause and effect; every cause hasits effect, as every effect arises from a cause.

因果應報  Cause and effect in the moralrealm have their corresponding relations, the denial of which destroys allmoral responsibility.

因果皆空宗  A sect of 'heretics' who deniedcause and effect both in regard to creation and morals.

因業  The work, or operation, of cause,or causes, i. e. the co-operation of direct and indirect causes, of primary andenvironmental causes.

因源  Cause; cause and origin.

因異品  hetu-viruddha; in a syllogism theexample not accordant with the reason.

因相  Causation; one of the three formsor characteristics of the ālayavijñāna (आलयविज्ञान), the character of the origin of all things.

因緣  hetupratyaya(हेतुप्रत्यय). Cause; causes; 因 hetu (हेतु), is primary cause, 緣 pratyaya(प्रत्यय), secondary cause, or causes, e. g. a seed is 因, rain, dew, farmer, etc., are 緣. The 十二因緣 twelve nidāna (निदान)s or links are 'the concatenation of cause and effect in the wholerange of existence'.

因緣依  Dependent on cause, or the causeor causes on which anything depends.

因緣生  Causally-produced.

因緣觀  A meditation on the nidāna (निदान)s.

因能變  The power in a cause to transformitself into an effect a cause that is also an effect, e. g. a seed.

因行果  Cause, action, effect; e. g.seed, germination, fruit.

因論  idem 因明論.

因道  The way, or principle, ofcausation.

因達羅大將  (or 因陀羅大將)  Indra as General (guarding the shrine of 藥師 Bhaiṣajya).

因陀囉誓多  Indraceta, Indra's attendants, orslaves.

因陀囉達婆門佛  Indradhvaja, a Buddha-incarnationof the seventh son of the Buddha Mahābhijñābhibhū 大通智勝.

因陀羅  Indra, 因坻; 因提; 因提梨; 因達羅; 天帝; 天主帝; 帝釋天; originally a god of the atmosphere, i. e. of thunder and rain;idem Śakra; his symbol is the vajra (वज्र), or thunderbolt, hence he is the 金剛手; he became'lord of the gods of the sky', 'regent of the east quarter', 'popularly chiefafter Brahmā, Viṣṇu, and Śiva, '(M.W.); in Buddhism he represents the secularpower, and is inferior to a Buddhist saint. Cf. 忉利 and 印.

因陀羅勢羅窶詞  因陀羅世羅求訶; 因陀羅窟; 因沙舊 Indraśailaguhā; explained by 帝釋石窟 Indra's cave; also by 蛇神山 the mountain of the snake god, also by 小孤石山 the mountain of small isolated peaks located near Nālandā, where on thesouth crag of the west peak is a rock cave, broad but not high, which Śākyamunifrequently visited. Indra is said to have written forty-two questions on stone,to which the Buddha replied.

因陀羅呵悉多  因陀羅喝悉哆; 因陀羅訶塞多. Probably Indra-hasta, Indra's hand, 'a kind of medicament. ' M. W.Is it the 佛手 'Buddha's hand', a kind of citron ?

因陀羅婆他那  ? Indravadana, or ? Indrabhavana.A 'name for India proper',; Eitel.

因陀羅尼羅  (因陀羅尼羅目多) Indranīla (इन्द्रनील)-(muktā). Indra's blue (or green) stone, which suggests an emerald, Indranīlaka (इन्द्रनीलक) (M. W. ); but according to M. W. Indranīla(इन्द्रनील) is a sapphire; muktā (मुक्ता) is a pearl.

因陀羅跋帝  Tr. as Indra's city, or Indra'sbanner, but the latter is Indraketu; ? Indravatī.

國  A country, a nation; national.

國僧正  National superintendent of theclergy, an office which at one time existed.

國土  A country, land, native land,abode of a race, or races.

國土世間  The world of countries on whichpeople depend for existence.

國土身  The Buddha as Buddhakṣetra, orabode of the living; the world as the body of Vairocana.

國師  Imperial preceptor a titleconferred on certain Buddhist monks, especially on 慧能 Hui-neng, q. v.

國王  A king, prince, i. e. one who hasattained to his present high estate consequent on keeping all the tencommandments in a previous incarnation; and being protected by deva (देव)s 天, he is called 天子 deva (देव) son, or Son of Heaven.

圍  Surround, enclose, encircle, goround.

圍繞  To surround, go round; especiallyto make three complete turns to the right round an image of Buddha.

園  vihāra(विहार); place for walking about,pleasure-ground, garden, park.

園觀  A garden look-out, or terrace.

園頭  A gardener, or head of amonastery-garden, either for pleasure, or for vegetables.

圓  Round, all-round, full-orbed,inclusive, all-embracing, whole, perfect, complete.

圓乘  The all-complete vehicle, thefinal teaching of Buddha.

圓位  The perfect status, the positionof the 'perfect' school, perfect unity which embraces all diversity.

圓佛  The Buddha of the 'perfect'school, the perfect pan-Buddha embracing all things in every direction; the dharmakāya (धर्मकाय); Vairocana, identified with Śākyamuni.

圓信  Complete faith; the faith of the'perfect' school. A Tiantai doctrine that a moment's faith embraces theuniverse.

圓修  (1) TO observe the completeTiantai meditation, at one and the same time to comprehend the three ideas of 空假中 q.v. (2) To keep all the commandments perfectly.

圓光  The halo surrounding the head ofa Buddha, etc.

圓具  whole and complete, i.e. thewhole of the commandments, by the observance of which one is near to nirvāṇa (निर्वाण).

圓凝  Complete crystallization, orformation, i.e. perfect nirvāṇa (निर्वाण).

圓合  All-embracing, all inclusive.

圓壇  Round altar; a complete group ofobjects of worship, a maṇḍala (मण्डल).

圓妙  The mystery of the 'perfect'school, i.e. the complete harmony of 空假中 noumenon, phenomenon, and themiddle way.

圓宗  The sect of the complete or finalBuddha-truth, i.e. Tiantai; cf. 圓教.

圓寂  Perfect rest, i.e. parinirvāṇa (परिनिर्वाण); the perfection of all virtue and the elimination of all evil,release from the miseries of transmigration and entrance into the fullest joy.

圓密  The complete teaching of Tiantaiand the esoteric teaching. Also, the harmony of both as one.

圓實  Perfect reality; the Tiantai perfectdoctrine which enables one to attain reality or Buddhahood at once.

圓心  The perfect mind, the mind thatseeks perfection, i.e. nirvāṇa (निर्वाण).

圓悟  Completely to apprehend thetruth. In Tiantai, the complete apprehension at the same time of noumenon,phenomenon, and the middle way.

圓成  Complete perfection.

圓成實性  The perfect true nature, absolutereality, the bhūtatathatā (भूततथता).

圓戒  v. 圓頓戒.

圓教  The complete, perfect, orcomprehensive doctrine; the school or sect of Mahāyāna which represents it. The termhas had three references. The first was by 光統 Guangtong ofthe Later Wei, sixth century, who defined three schools, 漸 gradual, 頓 immediate, and 圓 inclusive or complete. The Tiantai called its fourth section theinclusive, complete, or perfect teaching 圓, the otherthree being 三藏 Hīnayāna, 通 Mahāyāna-cum-Hīnayāna, 別 Mahāyāna. The Huayan so called its fifth section, i.e. 小乘; 大乘始; 大乘終; 頓 and 圓. It is the Tiantai version that isin general acceptance, defined as a perfect whole and as complete in its parts;for the whole is the absolute and its parts are therefore the absolute; the twomay be called noumenon and phenomenon, or 空 and 假 (or 俗), but in reality they are one,i.e. the 中 medial condition. To conceive these three as a whole is the Tiantaiinclusive or 'perfect' doctrine. The Huayan 'perfect' doctrine also taught thatunity and differentiation, or absolute and relative, were one, a similardoctrine to that of the identity of contraries. In Tiantai teaching the harmonyis due to its underlying unity; its completeness to the permeation of thisunity in all phenomena; these two are united in the medial 中 principle; to comprehend these three principles at one and the sametime is the complete, all-containing, or 'perfect' doctrine of Tiantai. Thereare other definitions of the all-inclusive doctrine, e.g. the eight completethings, complete in teaching, principles, knowledge, etc. 圓教四門 v. 四門.

圓斷  The Tiantai doctrine of thecomplete cutting off, at one remove, of the three illusions, i.e. 見思 associated with 空; 塵沙 with 假; and 無明 with 中; q. v.

圓果  Perfect fruit, nirvāṇa (निर्वाण).

圓極  Inclusive to the uttermost;absolute perfection.

圓機  The potentiality of becomingfully enlightened at once.

圓海  The all-embracing ocean, i.e. theperfection or power of the Tathāgata.

圓滿  Completely full; wholly complete;the fulfilling of the whole, i.e. that the part contains the whole, theabsolute in the relative.

圓滿經  The complete, or all-inclusive sūtra (सूत्र), a term applied to the Huayan jing.

圓空  Complete vacuity, i.e. 空空, from which even the idea of vacuity is absent.

圓融  Complete combination; theabsolute in the relative and vice versa; the identity of apparent contraries;perfect harmony among all differences, as in water and waves, passion andenlightenment, transmigration and nirvāṇa (निर्वाण), or life and death, etc.; all are of the same fundamental nature,all are bhūtatathatā (भूततथता), and bhūtatathatā (भूततथता) is all; waves are one with waves, and water is one with water, andwater and wave are one.

圓融三諦  The three dogmas of 空假中 as combined, as one and the same, as a unity, according to theTiantai inclusive or perfect school. The universal 空 apart from the particular 假 is an abstraction. The particularapart from the universal is unreal. The universal realizes its true nature inthe particular, and the particular derives its meaning from the universal. Themiddle path 中 unites these two aspects of one reality.

圓行  The conduct or discipline of theTiantai 'perfect' school.

圓覺  Complete enlightenmentpotentially present in each being, for all have 本覺 primal awareness, or 真心 the true heart (e. g.conscience), which has always remained pure and shining; considered as essenceit is the 一心 one mind, considered causally it is the Tathāgata-garbha,considered it is|| perfect enlightenment, cf. 圓覺經.

圓詮  Exposition of the perfect orall-embracing doctrine, as found in the Huayan and Lotus Sūtras.

圓通  Universally penetrating;supernatural powers of omnipresence; universality; by wisdom to penetrate thenature or truth of all things.

圓通三昧  The various samādhi (समाधि) of supernatural powers of the twenty-five 'great ones' of the 楞嚴經 Surangama sūtra, especially of 圓通大士 the omnipresent hearer of those who call, i.e. Guanyin.

圓道  The perfect way (of the threeprinciples of Tiantai, v. above).

圓頓  Complete and immediate, i.e. tocomprehend the three principles 空假中 at one and the same time, cf. 圓教.

圓頓一乘  The complete immediate vehicle,that of Tiantai.

圓頓宗  圓頓教 See 圓頓一乘.

圓頓戒  The rules of the Tiantai school,especially for attaining immediate enlightenment as above; also called 圓頓無作大戒 (or 圓頓菩薩大戒).

圓頓觀  (圓頓止觀) as given in the 摩訶止觀 is the concentration, or mentalstate, in which is perceived, at one and the same time, the unity in thediversity and the diversity in the unity, a method ascribed by Tiantai to the LotusSūtra; v. above.

圖  A plan, map; seal; to plan,scheme, calculate.

團  Round; a ball, mass, lump; agroup, company, train-band.

團拜  To kneel, or worship altogetheras a company.

團食  To roll rice, etc., into a ballin eating, Hindu fashion.

土  Bhū; bhūmi; pṛthivī.  Earth,locality, local, vulgar.

土地神  The local guardian deity of thesoil or locality, deus loci; in the classics and government sacrifices known as社; as guardian deity of the grave 后土. The 土地堂 is the shrine of this deity as ruler of the site of a monastery,and is usually east of the main hall. On the 2nd and 16th of each month a 土地諷經 or reading of a sutra should be done at the shrine.

土星  賒乃以室折羅 Śanaiścara. Saturn. Śani, the Hinduruler of the planet, was "identified with the planet itself".[Eitel.]

土波  Tibet.

土砂供養  土砂加持 The puttingof earth on the grave 108 times by the Shingon sect; they also put it on thedeceased's body, and even on the sick, as a kind of baptism for sin, to savethe deceased from the hells and base reincarnations, and bring them to the PureLand.

土羅遮  偷蘭遮 sthūlātyaya. Serioussin.

土饅頭  An earthen loaf, i.e. a grave;but v. 士饅頭.

土麨  Aśoka is said to have become kingas a reward for offering, when a child in a previous incarnation, adouble-handful of sand as wheat or food to the Buddha.

在  At, in, on, present.

在世  In the world, while alive here.

在俗  In and of the world,unenlightened; in a lay condition.

在在處處  In every place.

在家  At home, a layman or woman, not 出家, i. e. not leaving home as a monk or nun.

在家二戒  The two grades of commandmentsobserved by the lay, one the five, the other the eight, v. 五戒 and 八戒; these are the Hīnayāna rules; the 在戒 of Mahāyāna are the 十善戒 ten good rules.

在家出家  One who while remaining at homeobserves the whole of a monk's or nun's rules.

在理教  The Tsai-li secret society, anoffshoot of the White Lily Society, was founded in Shantung at the beginning ofthe Ch'ing dynasty; the title 'in the li, ' indicating that the societyassociated itself with all three religions, Confucianism, Taoism, and Buddhism;its followers set up no images, burnt no incense, neither smoked nor drank, andwere vegetarian.

在纏  In bonds, i. e. the 在纏真如 the bhūtatathatā (भूततथता) in limitations, e. g. relative, v. 起信論 Awakening of Faith.

地  pṛthivī, 缽里體尾 the earth, ground; bhūmi, 步弭 the earth, place, situation;talima, 託史麼 (or 託吏麼) ground, site; explained by 土地 earth, ground; 能生 capable of producing; 所依 that on which things rely. It is also the spiritual rank, position,or character attained by a Bodhisattva as a result of 住 remaining and developing in a given state in order to attain this 地 rank; v. 十住; 住位 and 十地.

地上  on the ground; above the ground;used for 初地以上 the stages above the initial stage of a Bodhisattva's development.

地中  地內 Annexes, orsubsidiary buildings in the grounds of a monastery.

地仙  (地行仙)  Earth-immortals, or genī, one of the classes of ṛṣi (ड़्षि)s; i. e.bhūdeva = Brahman.

地位  Position, place, state.

地前  The stages of a Bodhisattvabefore the 初地.

地動  Earthquake; the earth shaken, oneof the signs of Buddha-power.

地塵  Earth-dust: as dust of earth (innumber): atoms of the earth element.

地壇  A square altar used by theesoteric cult.

地大  Earth as one of the 四大 four elements, 地 earth, 水大 water, 火大 fire, and 風大 air (i. e. air in motion, wind); to these 空大 space (Skt. ākāśa (आकाश)) is added to make the 五大 five elements; 識 vijñāna (विज्ञान), perception to make the six elements; and 見 darśana (दर्शन), views, concepts, or reasonings to make the seven elements. Theesoteric sect use the five fingers, beginning with the little finger, tosymbolize the five elements.

地天  The earth-devī, Pṛthivī, one ofthe four with thunderbolts in the Vajradhātu group; also CF. 地后 the earth-devī in the Garbhadhātu group. Cf. 地神.

地婆訶羅  Divākara, tr. as 日照 Jih-chao, a śramaṇa (श्रमण) from Central India, A. D. 676-688, tr. of eighteen or nineteenworks, introduced an alphabet of forty-two letters or characters.

地婆達多  (or 地婆達兜)  Devadatta, v. 提婆達多.

地居天  Indra's heaven on the top ofSumeru, below the 空居天 heavens in space.

地底迦  Dhītika, originally Dhṛtaka, anancient monk, whose name is tr. by 有愧 Yu-k'uei, ashamed, shy.

地慧童子  (or 持慧童子 or 財慧童子)  The youth who controlsearthly possessions, the fourth on the left of the messengers of Mañjuśrī in theGarbhadhātu group.

地涌  To spring forth, or burst fromthe earth, a chapter in the Lotus Sutra.

地獄  naraka(नरक), 捺落迦 (or 那落迦) ; niraya(निरय) 泥犂; explained by不樂 joyless; 可厭 disgusting, hateful; 苦具, 苦器 means of suffering; if 地獄 earth-prison; 冥府 the shades, or departments of darkness. Earth-prison is generallyintp. as hell or the hells; it may also be termed purgatory; one of the six gati (गति) or ways of transmigration. The hells are divided into threeclasses: I. Central, or radical, 根本地獄 consisting of (1) The eight hothells. These were the original hells of primitive Buddhism, and are supposed tobe located umder the southern continent Jambudvīpa 瞻部州, 500 yojana (योजन)s below the surface. (a) 等活 or 更活 Saṃjīva, rebirth, where after many kinds of suffering a cold windblows over the soul and returns it to this life as it was before, hence thename 等活. (b) 黑繩 Kaslasūtra, where thesufferer is bound with black chains and chopped or sawn asunder. (c) 線合; 眾合; 堆壓 Saṃghāta, where are multitudes of implements of torture, or thefalling of mountains upon the sufferer. (d) 號叫; 呼呼; 叫喚 Raurava, hell of wailing. (e) 大叫; 大號叫; 大呼 Mahāraurava, hell of great wailing. (f) 炎熱; 燒炙 Tapana, hell of fames and burning. (g) 大熱; 大燒炙; 大炎熱 Pratāpana, hell of molten lead. (h) 無間; 河鼻旨; 阿惟越致; 阿毗至; 阿鼻; 阿毗 Avīci, unintermitted suffering, where sinners die and are reborn tosuffer without interval. (2) The eight cold hells 八寒地獄. (a) 頞浮陀地獄 Arbuda, where the cold causes blisters.(b) 尼剌部陀 Nirarbuda, colder still causing the blisters to burst. (c) 頞哳吒; 阿吒吒 Atata, where this is the only possible sound from frozen lips. (d) 臛臛婆; 阿波波 Hahava or Apapa, where it is so cold that only this sound can beuttered. (e) 虎虎婆 Hāhādhara or Huhuva, where only this sound can be uttered. (f) 嗢缽羅; 鬱缽羅 (or 優缽羅)  Utpala, or 尼羅鳥 (or 漚) 缽羅 Nīlotpala, wherethe skin is frozen like blue lotus buds. (g) 缽特摩 Padma, wherethe skin is frozen and bursts open like red lotus buds. (h) 摩訶缽特摩 Mahāpadma, ditto like great red lotus buds. Somewhat different names arealso given. Cf. 俱舍論 8; 智度論 16; 涅槃經 11. II. The secondary hells arecalled 近邊地獄 adjacent hells or 十六遊增 each of its four sides, openingfrom each such door are four adjacent hells, in all sixteen; thus with theoriginal eight there are 136. A list of eighteen hells is given in the 十八泥梨經. III. A third class is called the 孤地獄 (獨地獄)  Lokāntarika, or isolated hells in mountains, deserts, below the earthand above it. Eitel says in regard to the eight hot hells that they range 'onebeneath the other in tiers which begin at a depth of 11,900 yojana (योजन)s and reach to a depth of 40,000 yojana(योजन)s'. The cold hells are under'the two Tchahavālas and range shaft-like one below the other, but so that thisshaft is gradually widening to the fourth hell and then narrowing itself againso that the first and last hell have the shortest, those in the centre thelongest diameter'. 'Every universe has the same number of hells, ' but 'thenorthern continent has no hell whatever, the two continents east and west ofMeru have only small Lokāntarika hells... whilst all the other hells arerequired for the inhabitants of the southern continent '. It may be noted thatthe purpose of these hells is definitely punitive, as well as purgatorial. Yamais the judge and ruler, assisted by eighteen officers and a host of demons, whoorder or administer the various degrees of torture. 'His sister performs thesame duties with regard to female criminals, ' and it may be mentioned that theChinese have added the 血盆池 Lake of the bloody bath, or'placenta tank' for women who die in childbirth. Release from the hells is inthe power of the monks by tantric means.

地獄天子  The immediate transformation ofone in hell mto a deva (देव) because he had in a previous life known of the merit and power ofthe 華嚴 Huayen sutra.

地獄道  or 地獄趣 The hell-gati (गति), br destiny of reincarnation in the hells.

地珂  dīrgha(दीर्घ), long; also 地[口*栗]伽.

地界  The realm of earth, one of thefour elements, v. 地大.

地神  The earth devī, Pṛthivī alsostyled 堅牢 firm and secure; cf. 地天.

地種  Earth-seed, or atoms of theelement.

地臈脾  dravya(द्रव्य), substance, thing, object.

地致婆  tiṭibha, titi.lambha, 'aparticular high mountain, ' M. W. 1,000 quadrillions; a 大地致婆 is said to be 10,000 quadrillions.

地藏  Ti-tsang, J. Jizō, Kṣitigarbha, 乞叉底蘗沙; Earth-store, Earth-treasury, or Earthwomb. One of the group ofeight Dhvani- Bodhisattvas. With hints of a feminine origin, he is now theguardian of the earth. Though associated with Yama as overlord, and with thedead and the hells, his role is that of saviour. Depicted with the alarum staffwith its six rings, he is accredited with power over the hells and is devotedto the saving of all creatures between the nirvana of Śākyamuni and the adventof Maitreya the fifth century he has been especially considered as thedeliverer from the hells. His central place in China is at Chiu-hua-shan, fortyli south-west of Ch'ing-yang in Anhui. In Japan he is also the protector oftravellers by land and his image accordingly appears on the roads; bereavedparents put stones by his images to seek his aid in relieving the labours oftheir dead in the task of piling stones on the banks of the Buddhist Styx; healso helps women in labour. He is described as holding a place between the godsand men on the one hand and the hells on the other for saving all in distress;some say he is an incarnation of Yama. At dawn he sits immobile on the earth 地 and meditates on the myriads of its beings 藏. When represented as a monk, it may be through the influence of aKorean monk who is considered to be his incarnation, and who came to China in653 and died in 728 at the age of 99 after residing at Chiu-hua-shan forseventy-five years: his body, not decaying, is said to have been gilded overand became an object of worship. Many have confused 真羅 part of Korea with 暹羅 Siam. There are otherdevelopments of Ti-tsang, such as the 六地藏 Six Ti-tsang, i. e. severallyconverting or transforming those in the hells, preta(प्रेत)s, animals, asura (असुर)s, men, and the deva (देव)s; these six Ti-tsang have different images and symbols. Ti-tsanghas also six messengers 六使者: Yama for transforming those inhell; the pearl-holder for preta (प्रेत)s; the strong one or animals; the devī(देवी)of mercy for asura (असुर)s; the devī (देवी) of the treasure for human beings; one who has charge of the heavensfor the deva (देव)s. There is also the 延命地藏 Yanming Ti-tsang, who controlslength of days and who is approached, as also may be P'u-hsien, for thatPurpose; his two assistants are the Supervisors of good and evil 掌善 and 掌惡. Under another form, as 勝軍地藏 Ti-tsang is chiefly associated with the esoteric cult. The benefitsderived from his worship are many, some say ten, others say twenty-eight. Hisvows are contained in the 地藏菩薩本願經. There is also the  大乘大集地藏十輪經 tr. by Xuanzang in 10 juanin the seventh century, which probably influenced the spread of the Ti-tsangcult.

地論  idem 十地經論.

地輪  The earth-wheel, one of the 五輪 five circles, i. e. space, wind, water, earth, and above them fire:the five 'wheels' or umbrellas shown on the top of certain stūpa (स्तूप)s or pagodas.

地輪壇  The earth altar is four-corneredand used by the esoteric sect.

地迦媻縛那僧伽藍  ? Dīrgha-bhavana-saṃghārāma. Amonastery near Khotan 豁旦, with a statue dressed in silkwhich had 'transported itself' thither from Karashahr 庫車. Eitel.

均  Equal, in balance, all; used for kun (कुन्).

均提  Kunti, (a) said to be a devoteddisciple of Śāriputra; (b) one of the attendants on Mañjuśrī.

坊  A place, locality; a temple,place of assembly, etc.

坐  niṣad(निषद्); niṣaṇṇa(निषण्ण); sit; rest; situated.

坐久成勞  To accomplish one's labour byprolonged sitting, as did Bodhidharma.

坐具  given as niṣīdana (निषीदन), an article for sitting on, said to be a cloth, or mat.

坐參  The evening meditation at amonastery (preceding instruction by the abbot).

坐堂  A sitting room, the assembly roomof the monks.

坐夏  坐臘 varṣā (वर्षा); the retreator rest during the summer rains.

坐夏由  A certificate of"retreat" given to a wandering monk.

坐禪  To sit in dhyāna (ध्यान), i.e. abstract meditation, fixed abstraction, contemplation; itsintroduction to China is attributed to Bodhidharma (though it came earlier),and its extension to Tiantai.

坐禪堂  The monks' assembly room.

坐證  Another term for dhyāna (ध्यान) contemplation.

垂  Drop, droop, let down, pass down;regard.

垂示  垂語 To make anannouncement.

垂跡  Traces, vestiges; manifestationsor incarnations of Buddhas and bodhisattvas in their work of saving the living.

垢  mala(मल). Dust, impurity, dregs; moralimpurity; mental impurity. Whatever misleads or deludes the mind; illusion;defilement; the six forms are vexation, malevolence, hatred, flattery, wildtalk, pride; the seven are desire, false views, doubt, presumption, arrogance,inertia, and meanness.

垢有  v. 二真如.

垢染  Taint of earthly things, orillusion.

垢汗  Defilement (of the physical astype of mental illusion).

垢結  The bond of the defiling, i.e.the material, and of reincarnation; illusion.

垢習  Habituation to defilement; theinfluence of its practice.

垢識  Defiling knowledge, the commonworldly knowledge that does not discriminate the seeming from the real.

城  A city (or defensive) wall; acity, a walled and moat and all they contain.

城  See under Ten Strokes.

域  Frontier, limit; region; tomb.

域心  域懷 The limits ofthe mind, natural endowment.

域龍  Dignāga, Diṅnāga, a celebratedBuddhist philosopher 陳那, author of a famous treatise onlogic.

執  grah, grabh ; graha. To seize,grasp, hold on to, maintain; obstinate.

執事  To manage, control ; a manager.

執取相  Retention of memories of pastjoys and sorrows as if they were realities and not illusions, one of the 六麤 in the Awakening of Faith.

執受  Impressions, ideas grasped andheld.

執師子國  Siṃhala, Ceylon.

執心  The mind which clings to (thingsas real).

執情  The foolish passion of clingingto the unreal.

執持  To hold firmly.

執持識  adana-vijñāna, a name for the ālaya-vijñāna (आलय-विज्ञान).

執曜  graha(ग्रह), the planets, nine or seven.

執著  To cling to things as real ; usedfor abhiniveśa (अभिनिवेश).

執見  Views obstinately held, withconsequent delusion; bigoted.

執金剛神  vajrapāṇi(वज्रपाणि), vajradhara (वज्रधर). Any deva-holder of the vajra (वज्र). (1) Indra, who in a former incarnation took an oath to defendBuddhism, was reborn as king of the yakṣa (यक्ष)s, hence he and his yakṣa (यक्ष)s carry vajra (वज्र)s. (2) Mañjuśrī as the spiritual reflex of the Dhyāni Buddha Akṣobhya. (3) Apopular deity, the terror of all enemies of Buddhist believers, speciallyworshipped in exorcisms and sorcery by the Yoga school.

執障  The holding on to the reality ofself and things and the consequent hindrance to entrance into nirvana.

堂  prāsāda(प्रासाद). A hall, temple, court.

堂主  The head of a hall on specificoccasion.

堂司  The controller of the business ina monastery.

堂塔  Temples and monasteries ingeneral.

堂達  The distributor of the liturgies,etc.

堂頭  The head of the hall, the abbotof a monastery.

堅  dṛḍha(द्ड़्ढ). sthira(स्थिर) : firm, firmly fixed,reliable.

堅固  Firm and sure.

堅固意  Firm-willed, name of abodhisattva in the Garbhadhatu.

堅固慧  Strong in wisdom, ditto.

堅實  Firm and solid.

堅實心  With firm heart.

堅意  堅慧 Sthiramati offirm mind, or wisdom. An early Indian monk of the Mahāyāna; perhapstwo monks.

堅智  Firm knowledge, or wisdom, a nameof Vajrapāṇi.

堅林  (堅固林) The grove of Sala trees, in which Sakyamuni died.

堅法  The three things assured to thefaithful (in reincarnation)--a good body, long life, and boundless wealth.

堅滿菩薩  Dhṛtiparipūrṇa, the firm andcomplete Bodhisattva, who is to be Buddha Padma-vṛṣabha-vikrāmin, attending onPadmaprabha.

堅牢  Firm and stable ; that which isstable, the earth.

堅牢地神  (or 堅牢地天, or 堅牢地祇) The earth-goddess, or deity,or spirits.

堅誓師子  The firmly vowing lion, i.e.Sakyamuni in a previous incarnation.

堆  A heap, a pile.

堆壓地獄  The hell of crushing, also 眾合地獄, the third great hell in which sinners are crushed to death.

堙羅那  Airāvana, a king of the elephants;Indra's white elephant, cf. 伊. It is also confused with Airāvata in theabove senses, and for certain trees, herbs, etc.; also with Elāpattra, nameof a nāga (नाग).

堪  To bear, sustain, be adequate to.

堪忍  sahā(सहा); to bear, patiently endure.

堪忍世界  The sahā(सहा) world of endurance ofsuffering; any world of transmigration.

堪忍地  The stage of endurance, the firstof the ten bodhisattva stages.

堪能  Ability to bear, or undertake.

報  Recompense, retribution, reward,punishment, tell.

報佛  To thank the Buddha; also idem報身.

報命  The life of reward or punishmentfor former deeds.

報因  The cause of retribution.

報土  The land of reward, the PureLand.

報恩  To acknowledge, or requitefavours.

報恩施  Almsgiving out of gratitude.

報恩田  The field for requiting blessingsreceived, e.g. parents, teachers, etc.

報應  Recompense, reward, punishment;also the 報身 and 應身 q.v.

報果  The reward-fruit, or consequencesof past deeds.

報沙  Pauṣa, the first of the threeIndian winter months, from the 16th of the 10th Chinese month.

報生三昧  A degree of bodhisattva samādhi (समाधि) in which transcendental powers are obtained.

報緣  The circumstantial cause ofretribution.

報謝  To acknowledge and thank; also,retribution ended.

報身  Reward body, the saṃbhoga-kāya (सṃभोग-काय) of a Buddha, in which heenjoys the reward of his labours, v. 三身 trikāya(त्रिकाय).

報通  The supernatural powers that havebeen acquired as karma by demons, spirits, nāga(नाग)s, etc.

報障  The veil of delusion whichaccompanies retribution.

場  Area, arena, field, especially the bodhi (बोधि)-plot, or place of enlightenment, etc.; cf. 道場; 菩提場.

塑  To model in clay.

塑像  To model images.

塔  stūpa(स्तूप); tope; a tumulus, or mound,for the bones, or remains of the dead, or for other sacred relics, especiallyof the Buddha, whether relics of the body or the mind, e.g. bones orscriptures. As the body is supposed to consist of 84,000 atoms, Aśoka is saidto have built 84,000 stūpa (स्तूप)s to preserve relics of Śākyamuni. Pagodas, dagobas, or towers withan odd number of stories are used in China for the purpose of controlling thegeomantic influences of a neighbourbood. Also 塔婆; 兜婆; 偷婆; 藪斗波; 窣堵波; 率都婆; 素覩波; 私鍮簸, etc. The stūpa (स्तूप)s erected over relics of the Buddha vary from the four at hisbirthplace, the scene of his enlightenment, of his first sermon, and of hisdeath, to the 84,000 accredited to Aśoka.

塔像  stūpa(स्तूप)s and images.

塔廟  Pagodas and temples.

塗  To smear, rub on.

塗割  To anoint the hand, or cut itoff, instances of love and hatred.

塗毒鼓  A drum smeared with poison todestroy those who hear it.

塗灰外道  Pāṃśupatas, perhaps Pāsupatas,followers of Śiva, Śaiva ascetics; a class of heretics who smeared themselveswith ashes.

塗足油  Oil rubbed on the feet to avoiddisease.

塗香  To rub the body with incense orscent to worship Buddha.

塚  A tomb, mound, cemetery; śmaśāna (श्मशान), v. 舍.

塞  To stop up, block, gag; dull;honest; a barrier, frontier; translit. s (स्).

塞建陀  (塞建陀羅); 塞健陀 skandha(स्कन्ध), 'the shoulder'; 'the body'; 'the trunk of a tree'; 'a section,'etc. M.W. 'Five psychological constituents.' 'Five attributes of every humanbeing.' Eitel. Commonly known as the five aggregates, constituents, or groups;the pañcaskandha (पञ्चस्कन्ध); under the Han dynasty 陰 was used, under the Jin 眾, under the Tang 蘊. The five are: 色 rūpa (रूप), form, or sensuous quality; 受 vedana (वेदन), reception,feeling, sensation; 想 sañjñā (सञ्ज्ञा) , thought, consciousness, perception; 行 karman (कर्मन्), or saṃskāra (सṃस्कार), action,mental activity; 識 vijñāna (विज्ञान), cognition. The last four are mental constituents of the ego.Skandha is also the name of an arhat (अर्हत्), and Skanda, also 塞建那, of a deva (देव).

塞畢力迦  spṛkka(स्प्ड़्क्क), clover, lucern.

塞縛悉底迦  svastika(स्वस्तिक), v. 萬.

塞頗胝加  sphāṭika(स्फाटिक), crystal, quartz, one ofthe saptaratna (सप्तरत्न), seven treasures.

塢  A bank, wall, entrenchment, dock;translit. u (उ), for which many other characters are used, e.g. 烏; 憂; 于, etc.

填  To fill up.

填王  Udayana, v. 優填 king of Kauśāmbi.

填陵  A raised mound, a stūpa (स्तूप).

塵  guṇa(गुण), in Sanskrit inter alia means'a secondary element', 'a quality', 'an attribute of the five elements', e.g.'ether has śabda (शब्द) or sound for its guṇa (गुण) and the ear for its organ'. In Chinese it means 'dust, smallparticles; molecules, atoms, exhalations'. It may be intp. as an atom, ormatter, which is considered as defilement; or as an active, conditionedprinciple in nature, minute, subtle, and generally speaking defiling to puremind; worldly, earthly, the world. The six guṇa(गुण)s or sensation-data are those ofsight, sound, smell, taste, touch, and thought.

塵剎  guṇakṣetra(गुणक्षेत्र), 'field of qualities,'certain sins.

塵劫  (塵點劫) A period of time as impossible of calculation as the atoms of aground-up world, an attempt to define the infinite, v. Lotus Sūtra 7 and 16.

塵勞  The trouble of the world, thepassions.

塵垢  Material, or phenomenaldefilement; the defilement of the passions.

塵塵三昧  The samādhi(समाधि) in which, in a moment oftime, entry is made into all samādhi (समाधि)s.

塵塵剎土  Numberless lands; also in everygrain, or atom, there is a whole realm.

塵境  The environment of the six guṇa (गुण)s or qualities of sight, sound, smell, taste, touch, and thought.

塵妄  Impure and false, as are alltemporal things.

塵欲  The desires connected with thesix guṇa (गुण)s.

塵沙  Dust and sand, i.e. numberless asthe atoms. Tiantai uses the term as one of the three illusions, i.e. the trialof the bodhisattva (बोधिसत्त्व) in facing the vast amount of detail in knowledge and operationrequired for his task of saving the world.

塵洲  Worlds as numerous as atoms.

塵累  The passion-karma which entanglesthe mind.

塵網  The net of the six guṇa (गुण)s, i.e. those connected with the six senses.

塵緣  The circumstances or conditionsenvironing the mind created by the six guṇa (गुण)s.

塵表  Outside of the secular, i.e. thedoctrine of Buddha.

塵道  The dusty path, the phenomenalworld, or worlds.

塵那羅  dīnāra(दीनार), a coin, a gold coin, from  δηναριον.

塵鄉  The native place or home of thesix guṇa (गुण)s, i.e that of transmigration.

境  viṣaya(विषय); artha(अर्थ); gocara(गोचर). A region, territory,environment, surroundings, area, field, sphere, e.g. the sphere of mind, thesphere of form for the eye, of sound for the ear, etc.; any objective mentalprojection regarded as reality.

境智  The objective world and thesubjective mind, or knowledge of the objective sphere.

境界  Sphere, region, realm, as 境.

境界相  The external, or phenomenalworld, the third aspect referred to in the Awakening of Faith; the threeare blind or unintelligent action, the subjective mind, and the objectiveillusory world.

境界般若  External world prajñā (प्रज्ञा), or wisdom of all things; prajñā (प्रज्ञा) is subjective, all things are its objective.

墜  To fall, sink, settle, slide.

墜芥  To drop a mustard seed from theTuṣita heaven on to the point of a needle on the earth, most difficult, rare.

增  To increase, add, augment, more.

增一阿含經  Ekottara-āgama The āgama (आगम) in which the sections each increase by one, e.g. the AnguttaraNikāya of the Hīnayāna; a branch of literature classifying subjectsnumerically, cf. 阿 āgama (आगम).

增上  Additional, increase, superior,strengthened.

增上心  Advancing or improving mind,superior mind.

增上心學  The study of increased powers ofmind (through meditation).

增上慢  Arrogance, pride (of superiorknowledge); e.g. the 5,000 disciples who, in their Hīnayāna superiority,thought they had gained all wisdom and refused to hear the Lotus gospel.

增上果  adhipatiphala(अधिपतिफल), v. 異熟果, dominant effect; increased or superior effect, e. g. eye-sight asan advance on the eye-organ.

增上緣  The cause, condition, or organ ofadvance to a higher stage, e.g. the eye as able to produce sight.

增劫  The kalpa(कल्प) of increment, during whichhuman life increases by one year every century, from an initial life of tenyears, till it reaches 84,000 (and the body from 1 foot to 8,400 feet inheight), in the 滅劫 similarly diminishing.

增息  Increasing (power of prayer for)cessation of calamity.

增悲  Augmented pity of a bodhisattva (बोधिसत्त्व), who remains to save, though his 增智 advancedknowledge would justify his withdrawal to nirvāṇa(निर्वाण).

增戒學  Advanced or increasing study ofthe moral law; the study of the higher moral law.

增益  Increasing, improving.

增進  Advance, progress.

增道損生  A bodhisattva(बोधिसत्त्व)'s progress in thedoctrine with concurrent reduction in reincarnation.

增長  Increasing both broad and long, 增 referring to breadth and 長 to height, or length.

增長天  Virūḍhaka, the Mahārāja of thesouthern quarter.

增長廣目  Virūḍhaka and Śiva.

墨  Ink; black; dyed black, e.g. 墨衣 black clothes, at one time said to have been the garb of the monkto distinguish him from the ordinary people who wore white.

墨竭提  Magadha, v. 摩.

墮  To fall; dilapidated; to fallfrom a higher to a lower place or condition; a tr. of prāyaścitta (प्रायश्चित्त), expiation, a section in the Vinaya of ninety offences for whichatonement is required.

墮羅缽底  Dvārapati or Dvāravatī, 'anancient kingdom on the upper Irawaddy.' Eitel.

墳  A grave 墳墓.

壁  A wall, partition-wall, screen.

壁定  Wall-meditation, i.e. steady, notrestless, meditation.

壁觀  The wall-gazer, applied toBodhidharma, who is said to have gazed at a wall for nine years. Also a namefor the meditation of the Chan school.

壇  An altar; an open altar. In theesoteric cult it also means a maṇḍala (मण्डल), objects of worship grouped together.

壓  To press, squeeze, crush;repress.

壓沙油  To press oil out of sand,impossible.

壓油  To crush seed for oil.

壓油輪罪  The sin of the oil-presser, i.e.the killing of insects among the seeds crushed.

壞  To go to ruin, decay, perish,destroy, spoil, worn out, rotten, bad.

壞劫  saṃvarta(सṃवर्त), v. 劫 7, the periodical gradualdestruction of a universe, one of its four kalpa(कल्प)s, i.e. 成 vivarta (विवर्त), formation; 住 vivarta-siddha(विवर्त-सिद्ध); abiding, or existence; 壞 saṃvarta(सṃवर्त), decay, ordestruction; 滅saṃvarta-siddha (सṃवर्त-सिद्ध), finalannihilation.

壞山  As the hills wear down, so is itwith man.

壞法  Any process of destruction, ordecay to burn the bones of a deceased person so that they may not draw him torebirth.

壞相  The aspect, or state ofdestruction or decay.

壞色  kaṣāya(कषाय), cf. 袈 a brown colour; but it is described as a neutral colour through thedyeing out of the other colours, i.e. for the monk's 壞色衣 or 壞衲 rag-robe.

壞苦  The suffering of decay, ordestruction, e.g. of the body, reaction from joy, etc.

壞見  Corrupt, or bad views; theadvocacy of total annihilation.

壞道  To destroy the truth, or thereligion, e.g. by evil conduct.

壞驢車  A worn-out donkey cart; --i. e.Hīnayāna.

士  A gentleman, scholar, officer.

士夫  v. 補盧沙 puruṣa.

士夫見  One of the eight heterodox views,i.e. the pride arising from belief in a puruṣa (पुरुष), 補盧沙 q.v.

士饅頭  śmaśāna. A crematory; a burial placefor remains from cremation. A grave; v. 土饅頭. The form isdoubtful.

壽  Long life, longevity, age, v. 耆婆 jīva (जीव).

壽像  A portrait, or statue of a man ofyears while still alive.

壽命  jīvita(जीवित), life, length of days, age.

壽命無有量  壽命無數劫 Theinfinite life of Buddha.

壽論  阿由 The Ayurveda,the medical Vedas, v. 韋.

壽量品  The chapter in the Lotus Sūtra where Buddha declares his eternity; v. also the 無量壽經.

夏  Summer.

夏中  During the summer, the middle ofthe summer; the rainy reason spent by the monks of India in retirement.

夏坐  坐夏; 夏安居 The period of the summer retreat for meditation, known as varṣā (वर्षा)s, the rains.

夏末  夏滿; 夏竟; 夏解 The end of the summer (retreat), the 15th of the 7th month.

夏眾  The assembly of monks at thesummer retreat.

夏臘  法臘 The age of amonk as monk, the years of his ordination.

夏首  The first day, or beginning, ofthe retreat.

夕  Evening.

夕座  The evening service.

外  bāhya. Outside, external; oppositeto 內 within, inner, e. g. 內證 inner witness, or realization and外用 external manifestation, function, or use.

外乞  The mendicant monk who seeksself-control by external means, e. g. abstinence from food, as contrasted withthe 內乞 who seeks it by spiritual methods.

外塵  The external objects of the sixinternal senses.

外外道  Outside outsiders, those of othercults.

外學  Study of outside, or non-Buddhistdoctrines.

外我  An external Ego, e. g. a Creatoror ruler of the world, such as Siva.

外法  外教; 外典; 外執 External doctrines; rules or tenets non-Buddhist, or heretical.

外海  The sea that surrounds the fourworld-continents.

外無為  Unmoved by externals, none of thesenses stirred.

外相 External appearance or conduct;what is manifested without; externally. The 十二外相 are thehair, teeth, nails, etc.

外護  External protection, or aid, e.g. food and clothing for monks and nuns, contrasted with the internal aid ofthe Buddha's teaching.

外貪欲  Sexual thoughts towards othersthan one's own wife, or husband.

外道  Outside doctrines; non-Buddhist;heresy, heretics; the Tīrthyas or Tīrthikas; there are many groups of these:that of the 二天三仙 two deva (देव)s and three sages, i. e. the Viṣṇuites, the Maheśvarites (or Śivaites),and the followers of Kapila, Ulūka, and Ṛṣabha. Another group of four is givenas Kapila, Ulūka, Nirgrantha-putra (Jainas), and Jñātṛ (Jainas). A group ofsix, known as the外道六師 six heretical masters, is Pūraṇa-Kāśyapa,Maskari-Gośālīputra, Sañjaya-Vairāṭīputra, Ajita-Keśakambala, Kakuda-Kātyāyana,and Nirgrantha-Jñātṛputra; there are also two other groupings of six, one ofthem indicative of their various forms of asceticism and self-torture. Thereare also groups of 13, 1, 20, 30, 95, and 96 heretics, or forms of non-Buddhistdoctrine, the 95 being divided into 11 classes, beginning with the Saṃkhyāphilosophy and ending with that of no-cause, or existence as accidental.

外金剛部  The external twenty deva (देव)s in the Vajradhātu group, whose names, many of them doubtful, aregiven as Nārāyaṇa, Kumāra, Vajragoḍa, Brahmā, Śakra, Āditya, Candra, Vajramāha,? Musala, Piṅgala, ? Rakṣalevatā, Vāyu, Vajravāsin, Agni, Vaiśravaṇa, Vajrāṅkuśa,Yama, Vajrājaya, Vināyaka, Nāgavajra.

外金剛部院  The last of the thirteen courtsin the Garbhadhātu group.

多  bahu: bhūri. Many; all; translit.ta (त).

多他  多咃 tathā; in such amanner, like, so, true; it is tr. by 如 which has the same meanings. It isalso said to mean 滅 extinction, or nirvana. v. 多陀.

多寶  (多寶如來) Prabhūtaratna, abundant treasures, or many jewels. The AncientBuddha, long in nirvana, who appears in his stūpa(स्तूप) to hear the Buddha preach theLotus doctrine, by his presence revealing, inter alia, that nirvana is notannihilation, and that the Lotus doctrine is the Buddha-gospel; v. LotusSutra 寶塔品.

多揭羅  tagaraka(तगरक), 木香; 根香 putchuck, aplotaxis auriculata, or tabernaemontana coronaria, theshrub and its fragrant powder; also 多伽羅 (or 多伽留, or 多伽婁).

多摩梨帝  Tamralipti, or Tamralipttī; the modernTumluk in the estuary of the Hugli; also 呾摩栗底 (or 耽摩栗底) .

多摩羅跋旃檀香  Tamālapattra-candana-gandha; aBuddha-incarnation of the 11th son of Mahābhijña, residing N. W. of ouruniverse; also the name of the Buddha- incarnation of Mahāmaudgalyāyana.

多生  Many births, or productions; manyreincarnations.

多羅 tārā, in the sense of starry, orscintillation; Tāla, for the fan-palm; Tara, from 'to pass over', a ferry, etc.Tārā, starry, piercing, the eye, the pupil; the last two are both Sanskrit andChinese definitions; it is a term applied to certain female deities and hasbeen adopted especially by Tibetan Buddhism for certain devī (देवी)s of the Tantric school. The origin of the term is also ascribed to tar (तर्) meaning 'tocross', i. e. she who aids to cross the sea of mortality. Getty, 19-27. TheChinese derivation is the eye; the tara devīs; either as śakti (शक्ति) or independent, are little known outside Lamaism. Tāla is the palmyra,or fan-palm, whose leaves are used for writing and known as 具多 Pei-to, pattra. The tree is described as 70 or 80 feet high, withfruit like yellow rice-seeds; the borassus eabelliformis; a measure of 70 feet.Taras, from to cross over, also means a ferry, and a bank, or the other shore.Also 呾囉.

多羅夜登陸舍  Trāyastriṃśas(त्रायस्त्रिṃशस्), v. 三十三天.

多羅樹  多羅果; 多羅葉; 多羅掌 The tāla (ताल) tree, its edible fruit resembling the pomegranate, its leaves beingused for writing, their palm-shaped parts being made into fans.

多羅菩薩  Tārā Bodhisattva, as a form ofGuanyin, is said to have been produced from the eye of Guanyin.

多聞  bahu-sruta; learned, one who hasheard much.

多聞第一  The chief among the Buddha'shearers: Ānanda.

多財鬼  wealthy ghosts.

多貪  Many desires.

多足  Many-footed, e. g. centipedes.

多阿摩羅跋陀羅  tamālapattra, cassia, 'the leaf ofthe xanthochymus pictorius, the leaf of the laurus cassia, ' M. W. TheMalobathrum of Pliny. Also called 藿葉香 betony, bishopwort, or thyme;also 赤銅葉 copper-leaf.

多陀阿伽陀  tathāgata, 多他阿伽陀 (多他阿伽陀耶); 多他阿伽馱 (or 多他阿伽度); 多阿竭 (or 怛闥阿竭 or 怛薩阿竭); 怛他蘗多; intp. by 如來 rulai, q. v. 'thus come', or 'so come'; it has distant resemblance to theMessiah, but means one who has arrived according to the norm, one who hasattained he goal of enlightenment). It is also intp. as 如去 Ju-ch'ü, he who so goes, his coming and going being both accordingto the Buddha-norm. It is the highest of a Buddha's titles.

多體  Many bodies, or forms:many-bodied.

多髮  kēśinī, having long hair, intp.as many locks (of hair), name of a rākṣasī (राक्षसी), v. 髻.

多齡  (多齡路迦也吠闍也); 帝隷 etc. Trailokyavijaya, one of the 明王 Ming Wang, the term being tr. literally as 三世降 (明王) the Ming-Wang defeater (of evil) in the three spheres.

夜  Night; translit ya (य).

夜他跋  yathāvat(यथावत्), suitably, exactly, solid,really.

夜叉  乞叉; 藥叉; 閱叉yakṣa (यक्ष), (1) demons in the earth, or in the air, or in the lower heavens;they are malignant, and violent, and devourers (of human flesh). (2) The 八大將, the eight attendants of Kuvera, or Vaiśravaṇa, the god of wealth;those on earth bestow wealth, those in the empyrean houses and carriages, thosein the lower heavens guard the moat and gates of the heavenly city. There isanother set of sixteen. The names of all are given in 陀羅尼集經 3. See also 羅 for rakṣa(रक्ष) and 吉 for kṛtya (क्ड़्त्य). yakṣa-kṛtya  (यक्ष-क्ड़्त्य ) are credited with the powers of both yakṣa(यक्ष) and kṛtya (क्ड़्त्य).

夜摩  Yama, 'originally the Aryan godof the dead, living in a heaven above the world, the regent of the South; butBrahminism transferred his abode to hell. Both views have been retained byBuddhism.' Eitel. Yama in Indian mythology is ruler over the dead and judge inthe hells, is 'grim in aspect, green in colour, clothed in red, riding on abuffalo, and holding a club in one hand and noose in the other': he has twofour-eyed watch-dogs. M. W. The usual form is 閻摩 q. v.

夜摩天  Yamadeva; the third devaloka (देवलोक), which is also called 須夜摩 or 蘇夜摩, intp. as 時分 or 善時分 the place where the times, or seasons, are always good.

夜摩盧迦  Yamaloka, the realm of Yama, thethird devaloka (देवलोक).

夜殊  Yajurveda, 'thesacrificial Veda' of the Brahmans; the liturgy associated with Brahminicalsacrificial services.

夢  A dream, a simile of the thingsof the world.

夢幻  Dream and illusion, thecharacteristics of all phenomena.

夢想  To 'dream' a thing, to think ofin a dream, to imagine.

夢揭釐  Moṅgali, or Maṅgala, ancientcapital of Udyāna, the present Manglavor on the left bank of the Swat, atrans-Indus State west of Kashmir.

夢見  To see in a dream, to imagine onesees, or has seen.

大  Maha. 摩訶; 麼賀. Great, large, big; all pervading, all-embracing; numerous 多; surpassing ; mysterious 妙; beyond comprehension 不可思議; omnipresent 體無不在. The elements, or essentialthings, i.e. (a) 三大 The three all-pervasive qualitiesof the 真如 q.v. : its 體, 相 , 用 substance, form, and functions, v. 起信論 . (b) 四大 The four tanmātra orelements, earth, water, fire, air (or wind) of the 俱舍論. (c)五大 The five, i.e. the last four andspace 空, v. 大日經. (d) 六大 The six elements, earth, water, fire, wind, space (or ether), mind 識. Hīnayāna, emphasizing impersonality 人空, considersthese six as the elements of all sentient beings; Mahāyāna,emphasizing the unreality of all things 法空, counts themas elements, but fluid in a flowing stream of life, with mind 識 dominant; the esoteric sect emphasizing nonproduction, ornon-creation, regards them as universal and as the Absolute in differentiation.(e) 七大 The 楞嚴經 adds 見 perception, to the six above named to cover the perceptions of thesix organs 根.

大三末多  Mahāsaṃmata. The first of thefive kings of the Vivarta kalpa (成劫五王 ), one of the ancestors of theŚākya clan.

大不可棄子部  Āvantikās. The great school ofthe son who "could not be abandoned" (a subdivision of the Saṃmatiyas三彌底), whose founder when a newborn babe was abandoned by his parents.

大不善地法  The two great characteristics ofthe evil state, 無慚無愧 no sense of shame or disgrace,shameless.

大乘  Mahāyāna; also called 上乘; 妙乘; 勝乘;   無上乘; 無上上乘; 不惡乘; 無等乘, 無等等乘; 摩訶衍 The great yāna, wain, or conveyance, or the greater vehicle in comparison withthe 小乘 Hīnayāna. It indicates universalism, or Salvation for all, for all areBuddha and will attain bodhi. It is the form of Buddhism prevalent in Tibet,Mongolia, China, Korea, Japan, and in other places in the Far East. It is alsocalled Northern Buddhism. It is interpreted as 大教 the greater teaching as compared with 小教 the smaller, or inferior. Hīnayāna, which is undoubtedly nearer to the original teaching of theBuddha, is unfairly described as an endeavour to seek nirvana through anash-covered body, an extinguished intellect, and solitariness; its followersare sravakas and pratyekabuddhas (i.e. those who are striving for their  owndeliverance through ascetic works).  Mahāyāna, on the other hand, is describedas seeking to find and extend all knowledge, and, in certain schools, to leadall to Buddhahood. It has a conception of an Eternal Buddha, or Buddhahood asEternal (Adi-Buddha), but its especial doctrines are, inter alia, (a) thebodhisattvas 菩薩 , i.e. beings who deny themselves final Nirvana until, according totheir vows, they have first saved all the living; (b) salvation by faith in, orinvocation of the Buddhas  or bodhisattvas; (c) Paradise as a nirvana of blissin the company of Buddhas, bodhisattvas, saints, and believers. Hīnayāna issometimes described as 自利 self-benefiting, and Mahāyāna as 自利利他 self-benefit for the benefit of others, unlimited altruism and pitybeing the theory of Mahāyāna. There is a further division into one-yana and three-yanas: thetrīyāna may be śrāvaka, pratyeka-buddha, and bodhisattva, represented bya goat, deer, or bullock cart; the one-yāna is that represented by the LotusSchool as the one doctrine of the Buddha, which had been variously taught byhim according to the capacity of his hearers, v. 方便. Though Mahāyāna tendencies are seen in later forms of the older Buddhism, thefoundation of Mahāyāna has been attributed to Nāgārjuna 龍樹.   "The characteristics ofthis system are an excess of transcendental speculation tending to abstractnihilism, and the substitution of fanciful degrees of meditation andcontemplation (v. Samādhi and Dhyāna) in place of the practical asceticism ofthe Hīnayāna school."[Eitel 68-9.] Two of its foundation books are the 起信論and the 妙法蓮華經 but a larnge numberof Mahāyāna sutras areascribed to the Buddha。.

大乘二種成佛  The two Mahāyāna kinds ofBuddhahood: (1) that of natural purity, for every one has the inherent nature;(2) that attained by practice.

大乘善根界  The Mahāyāna good roots realm, aname for the Amitābha Pure-land of the West.

大乘四果  The four fruits, or bodhisattvastages in Mahāyāna, the fourth being that of a Buddha: 須陀洹 srota-āpanna, 斯陀含 sakṛdāgāmin,  阿那含 anāgāmin, and 阿羅漢 arhan. This is a 通教 category.

大乘因  Mahāyāna "cause" is variouslydescribed as the mind of enlightenment 菩提心; or the reality behind allthings 諸法實相.

大乘基  Mahāyāna‐fundament, title of 窺基 Kuiji, a noted disciple of Xuanzang 玄奘; known also as 大乘法師.

大乘天  Mahāyāna-deva, a title given to 玄奘 Xuanzang, who was also styled 木叉提婆 Mokṣa-deva.

大乘妙經  idem 法華經 the Lotus Sutra.

大乘宗  The school of Mahāyāna, attributedto the rise in India of the Mādhyamika, i.e. the 中觀 or 三論 school ascribed to Nāgārjuna, and the Yoga 瑜伽 or Dharmalakṣaṇa 法相 school, the other schools being Hīnayāna. In China and Japan the 俱舍 and 成實 are classed as Hīnayāna, the restbeing Mahāyāna , of which the principal schools are 律, 法相 , 三論, 華嚴, 天台, 真言 , 淨土 , 禪 q.v.

大乘心  The mind or heart of theMahāyāna; seeking the mind of Buddha by means of Mahāyāna.

大乘戒  The commands or prohibitions forbodhisattvas and monks, also styled  菩薩; 三聚淨戒; 圓頓戒 and other titles according to the school. The 梵網經 gives ten weighty prohibitions and forty-eight lighter ones; v.also 大乘戒經.

大乘教  v. 大乘; for 大乘教九部 v. 九部.

大乘方等經典  The sutra and scriptures of theMahāyāna, their doctrines being 方正 square and correct and 平等 for all equally, or universal.

大乘楞伽經唯識論 Viṃśatikā-vijñaptimātratā-siddhi-śāstra.A title of one of three treatises by Vasubandhu, tr. A.D. 508-535, 大乘唯識論 tr. 557-569, and 唯識二十論 tr. by Xuanzang in 661 beingthe other two.

大乘法師  a title for 窺基 v. 大乘基.

大乘法相教  and 大乘破相教 v. 法相教.

大乘無上法  The supreme Mahāyāna truth,according to the 楞伽經, is that of ultimate reality incontrast with the temporary and apparent; also reliance on the power of the vowof the bodhisattva.

大乘無作大戒  The Mahāyāna great morallaw involving no external action; a Tiantai expression for the inner changewhich occurs in the recipient of ordination; it is the activity within; also 大乘無作圓頓戒; 無表大戒.

大乘純界  The lands wholly devoted toMahāyāna, i.e. China and Japan, where in practice there is no Hīnayāna.

大乘經  Mahāyāna sutras, the sūtra-piṭaka.Discourses ascribed to the Buddha, presumed to be written in India andtranslated into Chinese. These are divided into five  classes corresponding tothe Mahāyāna theory of the Buddha's life: (1) Avataṃsaka, 華嚴 the sermons first preached by Śākyamuni after enlightenment; (2)Vaipulya, 方等; (3) Prajñā Pāramitā, 般若; (4) Saddharma Puṇḍarīka, 法華; and last (5) Mahāparinirvāṇa, 涅槃. Another listof Mahāyāna sutras is 般若; 寶積; 大集; 華嚴 and 涅槃. The sutras of Hīnayāna are givenas the Agamas 阿含, etc.

大乘莊嚴經論  Mahāyānasūtra-laṃkāra-ṭīkā. Anexposition of the teachings of the Vijñāna-vāda School, by Asaṅga, tr. A.D.630-3 by Prabhākaramitra. 13 chuan.

大乘論  Abhidharma of the Mahāyāna, thecollection of discourses on metaphysics and doctrines.

大乘起信論  Mahāyāna- śraddhotpāda-śāstra,attributed to Aśvaghoṣa 馬鳴 (without sufficient evidence),tr. by Paramārtha A.D. 553 and Śikṣānanda between 695-700; there are nineteencommentaries on it. It is described as the foundation work of the Mahāyāna. Tr.into English by Timothy Richard and more correctly by T. Suzuki as The Awakeningof Faith.

大乘頂王經  Vimalakīrti-nirdeśa-sūtra, (維摩經) is the Sanskrit title of a work of which there exist sixtranslations, one made by Upaśūnya A.D. 502-557.

大事(因緣)  For the sake of a great cause, orbecause of a great matter―the Buddha appeared, i.e. for changing illusion into enlightenment.The Lotus interprets it as enlightenment; the Nirvana as the Buddha-nature; the無量壽經as the joy of Paradise.

大人相印  Sealed with the sign of manhood,i.e. of the religious life.

大仙  Maharsi. Great sages, applied toBuddhist saints as superior to ordinary "immortals"; also tosravakas, and especially to Buddha; 大仙戒 are the Buddha's laws orcommands. Vasistha 婆私瑟侘 was one of the seven rsis 大仙 of Brahmanic mythology.

大休歇底  Ended, finished; dead to theworld; also 大死底.

大佛頂  A title of the esoteric sect fortheir form of Buddha, or Buddhas, especially of Vairocana of the Vajradhātu andŚākyamuni of the Garbhadhātu groups. Also, an abbreviation of a dhāraṇī as is 大佛頂經 of a sutra, and there are other 大佛頂 scriptures.

大信心  Great or firm faith in, or surrenderto Buddha, especially to Amitabha.

大信心海  A heart of faith great as theocean.

大僧  A fully ordained monk, i.e. a bhikṣu (भिक्षु) as contrasted with the śramaņa (श्रमņअ).

大僧正  The Director or Pope of monks; anoffice under Wudi, A.D. 502‐550, of the Liang dynasty, for the control of the monks. Wendi,560-7, of the Ch'en dynasty appointed a 大僧統 or Directorover the monks in his capital.

大元帥明王  The great commander, one of thesixteen 明王 q.v., named Atavika 阿吒薄迦 (or 俱 or 皆). There are four sutras, chieflyspells connected with his cult.

大光明王  The Great-Light Ming-wang,Śākyamuni in a previous existence, when king of Jambudvīpa, at Benares. Therehis white elephant, stirred by the sight of a female elephant, ran away withhim into the forest, where he rebuked his mahout, who replied, "I can onlycontrol the body not the mind, only a Buddha can control the mind."Thereupon the royal rider made his resolve to attain bodhi and become a Buddha.Later, he gave to all that asked, finally even his own head to a Brahman whodemanded it, at the instigation of an enemy king.

大光普照  The great light shiningeverywhere, especially the ray of light that streamed from between the Buddha'seyebrows, referred to in the Lotus Sutra.

大光普照觀音  One of the six forms of Guanyin.

大光音天  ābhāsvara. The third of the celestialregions in the second dhyāna heaven of the form realm; v. 四禪天.

大准提  Mahā-cundī, a form of Guanyin.There are dhāraṇī (धारणी)s beginning with the name Cundī.

大力王  King Powerful, noted for hisunstinted generosity. Indra to test him appeared as a Brahman and asked for hisflesh; the king ungrudgingly cut of and gave him his arm. Indra was thenDevadatta, King Powerful was Śākyamuni; v. 菩薩藏經 (下).

大力金剛  The mighty "diamond" orVajra-mahārāja in the Garbhadhātu group, a fierce guardian and servant ofBuddhism, see below.

大劫  mahākalpa. The great kalpa, fromthe beginning of a universe till it is destroyed and another begins in itsplace. It has four kalpas or periods known as vivarta(विवर्त) 成劫 the creation period; vivarta‐siddha (विवर्त‐सिद्ध) 住劫 the appearance of sun and moon, i.e. light, and the period of life,human and general; saṃvarta (सṃवर्त) 壞劫 or 滅劫 destruction first by fire, thenwater, then fire, then deluge, then a great wind, i.e. water during seven smallkalpas, fire during 56 and wind one, in all 64; saṃvartatthāhi(सṃवर्तत्थाहि) 増滅劫 total destruction gradually reaching the void. A great kalpa iscalculated as eighty small kalpas and to last 1,347,000,000 years.

大劫賓寧  Kapphiṇa or  Mahakapphiṇa  v. 劫賓那.

大勇  Āryaśūra. Also 聖勇 The great brave, or ārya the brave. An Indian Buddhist author ofseveral works.

大勇猛菩薩  A guardian ruler in theGarbhadhātu group called Mahānīla, the Great Blue Pearl, or perhaps sapphire,which in some way is associated with him.

大勝金剛  Another name for 金輪佛頂, one of the incarnations of Vairocana represented with twelve arms,each hand holding one of his symbols. Also 大轉輪王; 金剛手 .

大勢  See 大勢至菩薩.

大勢佛  The Buddha of mighty power (toheal and save), a Buddha's title.

大勢至菩薩  Mahāsthāma or Mahāsthāmaprāpta 摩訶那缽. A Bodhisattva representing the Buddha-wisdom of Amitābha; he is onAmitābha's right, with Avalokiteśvara on the left. They are called the three holy ones of the westernregion. He has been doubtfully identified with Maudgalyāyana. Also 勢至.

大勤勇  Greatly zealous and bold― a titleof Vairocana.

大化  The transforming teaching andwork of a Buddha in one lifetime.

大千  (世界) A major chiliocosm, or universe, of 3,000 great chiliocosms, v. 三千大千.

大千世界  A major chiliocosm, or universe,of 3,000 great chiliocosms, v. 三千大千.

大印達羅  mahendra(महेन्द्र); ten times the amount ofan indra (इन्द्र) 印達羅.

大叫喚地獄  mahāraurava. The hell of greatwailing, the fifth of the eight hot hells. Also 大叫 ; 大號叫 ; 大呼.

大召  A temple and its great bell inLhasa Tibet, styled 老木郎, built when the T'ang princessbecame the wife of the Tibetan king Ts'ah-po and converted Tibet to Buddhism.

大吉大明菩薩  The fifth bodhisattva in thesecond row of the Garbhadhātu Guanyin group..

大吉祥天  The good-fortune devī (देवी)s, and also deva (देव)s, also called 功德天, concerning whom there areseveral sutras.

大吉祥明菩薩  The sixth bodhisattva in thesecond row of the Garbhadhātu Guanyin group.

大吉祥金剛  idem 金剛手.

大吉變菩薩  The sixth bodhisattva in thethird row of the Garbhadhātu Guanyin group.

大周刊定眾經目錄  The catalogue in 14 juan of the Buddhist scripture made under theEmpress Wu of the Tang dynasty, the name of which she changed to Zhou.

大命  The great order, command,destiny, or fate, i.e. life-and-death, mortality, reincarnation.

大和尚  Great monk, senior monk, abbot ;a monk of great virtue and old age. Buddhoṣingha, (Fotu cheng 佛圖澄), who came to China A.D. 310, was so styled by his Chinese disciple石子龍 Shizi long.

大和竭羅  Dīpaṃkara. The Buddha of burninglight, the twenty-fourth predecessor of Śākyamuni, a disciple of Varaprabha ;v. 燃 and 提. In the Lotus Sutra heappears from his nirvana on the Vulture Peak with Śākyamuni, manifesting thatthe nirvana state is one of continued existence.

大品  The larger, or fuller edition ofa canonical work, work, especially of the next. 大品般若經 ; 摩訶般若波羅蜜經 The Mahaprajnaparamitasutra as tr. by Kumarajiva in 27 chuan, in contrast with the 10 chuan edition.

大品經  The larger, or fuller edition ofa canonical work, work, especially of the 大品般若經.

大品般若經  摩訶般若波羅蜜經 The Mahāprajñāpāramitā-sūtra as tr. byKumārajīva in 27 chuan, in contrast with the 10 chuan edition.

大哉解脫服  Great! the robe of deliverance―verses      in praise of the cassock, from the 善見論, sung on initiation into theorder.

大唐內典錄  A catalogue of the Buddhistlibrary in the Tang dynasty A.D. 664.

大唐西域記  The Record of Western Countriesby Xuanzang of the Tang dynasty ; v. 西域記.

大善利  The great benefit that resultsfrom goodness, also expressed as 大善大利  implying the better one is thegreater the resulting benefit.

大善地法  The ten mental conditions forcultivation of goodness, being a part of the forty-six methods mentioned in the俱舍論 4 ; faith, zeal, renunciation, shame (for one's own sin), shame(for another's sin), no desire, no dislike, no harm, calmness, self-control. v.大地法.

大善知識  Well acquainted with the good ;great friends.

大嚫  dakṣiṇā, v. 達嚫.

大因陀羅壇  Indra-altar of square shape. Heis worshipped as the mind-king of the universe, all things depending on him.

大因陀羅座  The throne of Indra, whose throneis four-square to the universe ; also 金剛輪座.

大圓覺  Great and perfect enlightenment,Buddha-wisdom.

大圓鏡智  Great perfect mirror wisdom, i.e.perfect all-reflecting Buddha-wisdom.

大圓鏡智觀  A meditation on the reflection ofthe perfect Buddha-wisdom in every being, that as an image may enter into anynumber of reflectors, so the Buddha can enter into me and I into him 入我我入.

大地  Great earth, the whole earth,everywhere, all the land, etc.

大地法  Ten bodhisattva bhūmi, or stagesabove that of 見道 in the 俱舍論 4, and the mental conditions connected with them. 大地 is also defined as good and evil, the association of mind with thembeing by the ten methods of 受, 想, 思, 觸, 欲, 慧, 念, 作意, 勝解, 三摩地.

大域龍  Dignāga, or Mahā-Dignāga, also knownas 陳那 Jina, founder of the medieval school of Buddhist logic about thefifth century A.D. His works are known only in Tibetan translations.[Winternitz.]

大堅固婆羅門  The great reliable Brāhmaṇa,i.e., Śākyamuni in a previous life when minister of a country; there is sutraof this name.

大壇  A great altar, the chief altar.

大士  Mahasattva. 開士 A great being, noble, a leader of men, a bodhisattva; also   a śrāvaka (श्रावक), a Buddha; especially one who 自利利他 benefitshimself to help others.

大士籤  Bamboo slips used before Kuan-yinwhen the latter is consulted as an oracle. '

大夜  The great night, i.e. that beforethe funeral pyre of a monk is lighted; also 迨夜; 宿夜.

大夢  The great dream, "the dreamof life," this life, the world.

大天  Mahādeva. 摩訶提婆. (1) A former incarnation of Śākyamuni as a Cakravartī. (2) A titleof Maheśvara. (3) An able supporter of the Mahāsāṃghikaḥ, whose date is givenas about a hundred years after the Buddha's death, but he is also described asa favorite of Aśoka, with whom he is associated as persecutor of the Sthavirāḥ,the head of which escaped into Kashmir. If from the latter school sprang theMahāyāna, it may account for the detestation in which Mahādeva is held by theMahāyānists. An account of his wickedness and heresies is given in 西域記 3 and in 婆沙論 99.

大姊  Elder sister, a courtesy titlefor a lay female devotee, or a nun.

大威德  Mahātejas. Of awe-inspiringpower, or virtue, able to suppress evildoers and protect the good. A king of garuḍa (गरुड)s, v. 迦. Title of a 明王 protector of Buddhism styled 大威德者; 大威德尊; 大威德明王; 百光遍照王; there are symbols, spells, esoteric words, sutras, etc., connectedwith this title.

大婆羅門  The great brāhmaṇa (ब्राह्मण), applied to the Buddha, who though not of Brahman caste was theembodiment of Brahman virtues.

大婆羅門經  A sutra dealing with 大婆羅門.

大孔雀王  The mayūra, or"peacock" 明王 ,v. 孔雀王There are seven sets of spells connected with him.

大安慰  The great comforter, orpacifier―a Buddha's title.

大安達羅  Mahendra, or Mahendrī, or Rājamahendrī. A city near the mouth of the Godavery, the present Rājamundry.

大定智悲  Great insight, great wisdom,great pity, the three virtues 三德for Buddha by which he achievesenlightenment and wisdom and saves all beings.

大寂定  The samādhi which the Tathāgataenters, of perfect tranquility and concentration with total absence of anyperturbing element; also parinirvāṇa. Also 大寂三昧; 大寂靜摩地.

大寂滅  Parinirvāṇa; the great nirvana.

大寂王  The great tranquil or nirvanadharma‐king, i.e. Vairocana.

大寒林  The grove of great cold,sitavana, i.e., burial stūpas, the graveyard.

大寶  Great Jewel, most precious thing,i.e. the Dharma or Buddha-law; the bodhisattva; the fire-altar of the esotericcult.

大寶坊  The place between thedesire-world and the form-world where Buddha expounded the 大集經.

大寶坊  The "great preciousregion" described in the 大集 sutra as situated between theworld of desire and the world of form.

大寶摩尼  The great precious maṇi, or purepearl, the Buddha-truth.

大寶法王  Mahāratna-dharma-rāja. Title ofthe reformer of the Tibetan church, founder of the Yellow sect, b. A.D. 1417,worshipped as an incarnation of Amitābha, now incarnate in every Bogdo gegenHutuktu reigning in Mongolia. He received this title in A. D. 1426. See 宗客巴 Tsong-kha-Pa.

大寶海  The "great preciousocean," (of the merit of Amitabha).

大寶積經  Mahāratnakūṭa-sūtra. Collectionof forty-nine sutras, of which thirty-six were translated by Bodhiruci andcollated by him with various previous translations.

大寶積經  大寶積經 The sūtraof this name (Mahāratnakūṭa) tr. by Bodhiruci (in abridged form) and others.

大寶華  The great precious flower, alotus made of pearls.

大寶華王  King of jewel-lotuses, i.e., thefinest of the gem-flowers 大寶華.

大寶華王座  A throne for the 大寶華王.

大寶藏  The great precious treasury,containing the gems of the Buddha-truth.

大寺  Mahāvihāra. The Great Monastery,especially that in Ceylon visited by Faxian about A.D. 400 when it had 3,000inmates; v. 毘訶羅.

大導師  The great guide, i.e. Buddha, ora Bodhisattva.

大小二乘  The two vehicles, Mahāyāna andHinayana; v. 大乘 and 小乘.

大師  Great teacher, or leader, one ofthe ten titles of a Buddha.

大幻師  Great magician, a title given toa Buddha.

大度師  Great leader across mortality tonirvana, i.e. Buddha, or Bodhisattva.

大廣智三藏  He of great, wide wisdom in theTripiṭaka, a title of Amogha 阿目佉.

大弟子  sthavira, a chief disciple, theFathers of the Buddhist church; an elder; an abbot; a priest licensed to preachand become an abbot; also 上坐.

大德  bhadanta. 婆檀陀 Most virtuous, a title of honor of a Buddha; in the Vinaya appliedto monks.

大心力  The great mind and power, orwisdom and activity of Buddha.

大心海  Great mind ocean, i.e.omniscience.

大忍法界  The great realm for learningpatience, i.e. the present world.

大志焚身  The monk Ta-chin who sacrificedhimself on the pyre, and thus caused Yang Ti of the Sui dynasty to withdraw hisorder for dispersing the monks.

大念  (大念佛) Invoking Buddha with a loud voice; meditating on Buddha withcontinuous concentration.

大念佛  Invoking Buddha with a loudvoice; meditating on Buddha with continuous concentration.

大恩教主  The Lord of great grace andteacher of men, Buddha.

大悲  mahākaruṇā, "greatpity"; i.e. greatly pitiful, a heart that seeks to save the suffering;applied to all Buddhas and bodhisattvas; especially to Guanyin.

大悲三昧  The samādhi of great pity, inwhich Buddhas and bodhisattvas develop their great pity.

大悲代受苦  Vicarious suffering (inpurgatory) for all beings, the work of bodhisattvas. The same idea in regard toGuanyin is conveyed in大悲千手獄.

大悲咒  Another name of the 千手經 or 千手陀羅尼 containing a spell againstlust.

大悲四八之應  The thirty-two or thirty-threemanifestations of the All-pitiful Guanyin responding to every need.

大悲壇  The altar of pity, a term for thegarbhadhātu maṇḍala (गर्भधातु मण्डल) , or for the Sakyamumi group.

大悲弓  The bow of great pity. Pity, abow in the left hand; wisdom 智, an arrow in the right hand.

大悲普現  Great pity universallymanifested, i.e. Guanyin, who in thirty-three manifestations meets every need.

大悲生心三昧耶  The samadhi of Maitreya.

大悲經  Mahākaruṇā-puṇḍarīka-sūtra, tr.by Narendrayaśas and Dharmaprajñā A.D. 552, five books.

大悲者  The great pitiful one, Kuan-yin.

大悲胎藏  The womb―store of great pity, thefundamental heart of bodhi in all: this womb is likened to a heart opening asan eight-leaved lotus, in the center being Vairocana, the source of pity.

大悲胎藏三昧  The samādhi(समाधि)  in which Vairocana evolvesthe group, and it is described as the "mother of all Buddha-sons".

大悲胎藏曼荼羅  The maṇḍala(मण्डल) of the 大悲胎藏.

大悲菩薩  Guanyin, the Bodhisattva of greatpity.

大悲觀世  Guanyin, the greatly pitifulregarder of (earth's) cries.

大悲鎧冑門  A degree of samādhi (समाधि) in which Vairocana produced the Bodhisattva Vajrapāla 金剛護菩薩 who protects men like a helmet and surrounds them like mail by hisgreat pity.

大悲闡提  The greatly pitiful icchantikah (इच्छन्तिकह्), who cannot become a Buddha till his saving work is done, i.e.Guanyin, Dizang.

大惡象  The great wild elephant, i.e. theuntamed heart.

大意  The general meaning or summary ofa sutra or śāstra (शास्त्र). Also, the name of a youth, a former incarnation of the Buddha : tosave his nation from their poverty, he plunged into the sea to obtain avaluable pearl from the sea-god who, alarmed by the aid rendered by Indra, gaveup the pearl ; v. 大意經.

大意經  tr. by Gunabhadra of the Liu Sungdynasty, 1 chuan.

大愚  The "greatly ignorant",name of a monastery and title of its patriarch, of the Ch'an (Zen) or intuitiveschool.

大愛道  Mahā prajāpatī, 摩訶波闍波提 Gautama's aunt and foster-mother, also styled Gotami or Gautami,the first woman received into the order. There are sutras known by her name. 大愛 is also a name for the sea-god.

大慈  Great mercy,or compassion.

大慈大悲  Great mercy and great pity, characteristicsof Buddhas and bodhisattvas, i.e.  kindness in giving joy and compassion insaving from suffering. It is especially applied to Guanyin.

大慈尊  The honored one of greatkindness, Maitreya.

大慈恩三藏  Tripitaka of the Ta Cien T'zu EnSi is one of Xuanzang's 玄奘 titles.

大慈恩寺 The monastery of "GreatKindness and Grace", built in Changan by the crown prince of Taizong C.E.648, where Xuanzang lived and worked and to which in 652 he added its pagoda,said to be 200 feet high, for storing the scriptures and relics he had broughtfrom India.

大慈生菩薩  The director or fosterer of pityamong all the living, i.e. the fifth in the 除蓋障 court of theGarbhadhātu group. Also 大慈起; 慈發生; 慈愍慧; 慈念金剛. His Sanskrit name is translit. 昧怛利也毘廋拏糵多.

大慧  Mahāmati 摩訶摩底 (1) Great wisdom, the      leading bodhisattva of the Laṅkāvatāra-sūtra.(2) Name      of a Hangchow master of the Chan school, Zonggao 宗杲 of the Song      dynasty, whose works are the 大慧書. (3) Posthumous title of 一行Yixing, a master of the Chanschool in the Tang dynasty.

大慧刀印  The sign of the great wisdomsword, the same esoteric sign as the 寶瓶印 and 塔印 There are two books, the abbreviated titles of which are 大慧語錄 and its supplement the 大慧武庫.

大應供  The great worshipful―one of theten titles of a Buddha.

大成  Mahāsaṃmbhava. Great completion.The imaginary realm in which (in turn) appeared 20,000 koṭīs of Buddhas all ofthe same title, Bhīṣmagarjita-ghoṣasvararāja.

大我  The greater self, or the truepersonality 真我. Hīnayāna is accused of only knowing and denying the common idea of a self,or soul, whereas there is a greater self, which is a nirvana self. Itespecially refers to the Great Ego, the Buddha, but also to any Buddha ;v.大日經1, etc., and 涅槃經 23.

大戒  The complete commandments ofHīnayāna and Mahayana, especially of the latter.

大拏  sudana, 須達拏, 須大拏, 蘇達拏 ; i.e. Sakyamuni as a prince in a former life, when he forfeitedthe throne by his generosity.

大拘絺那  Mahākauṣṭhila, 摩訶俱絺羅, 摩訶俱祉羅 an eminent disciple of Śākyamuni, maternal uncle of Śāriputra,reputed author of the Saṃgītiparyāya-śāstra.

大攝受  The great all-embracingreceiver―a title of a Buddha, especially Amitābha.

大教  The great teaching. (1) That ofthe Buddha. (2) Tantrayāna. The mahātantra, yoga, yogacarya, or tantra schoolwhich claims Samantabhadra as its founder. It aims at ecstatic union of theindividual soul with the world soul, Iśvara. From this result the eight greatpowers of Siddhi (aṣṭa-mahāsiddhi (अष्ट-महासिद्धि)), namely, ability to (1) make one's body lighter (laghiman); (2)heavier (gaiman); (3) smaller (aṇiman); (4) larger (mahiman) than anything inthe world ; (5) reach any place (prāpti) ; (6) assume any shape (prākāmya) ; (7) control all natural laws (īśitva) ; (8) make everythingdepend upon oneself; all at will (v.如意身 and 神足). By means of mystic formulas  (Tantras or dhāraṇīs), or spells(mantras), accompanied by music and manipulation of the hands (mūdra), a stateof mental fixity characterized neither by thought nor the annihilation ofthought, can be reached. This consists of six-fold bodily and mental happiness(yoga), and from this results power to work miracles. Asaṅga compiled hismystic doctrines circa A.D. 500. The system was introduced into China A.D. 647by Xuanzang's translation of the Yogācārya-bhūmi-śāstra 瑜伽師地論 ; v. 瑜. On the basis of this, Amoghavajraestablished the Chinese branch of the school A.D. 720 ; v. 阿目. This was popularized by the labours of Vajrabodhi A.D. 732 ; v. 金剛智.

大教經  idem 大金剛頂經.

大教網  The net of the great teaching,which saves men from the sea of mortal life.

大方便  mahopāya; the greatappropriate means, or expedient method of teaching by buddhas and bodhisattvas; v. 方便 .

大方廣  mahāvaipulya ; cf. 大方等 The great Vaipulyas, or sutras of Mahāyāna. 方廣 and 方等 are similar in meaning. Vaipulyais extension, spaciousness, widespread, and this is the idea expressed both in 廣 broad, widespread, as opposed to narrow, restricted, and in 等 levelled up, equal everywhere, universal. These terms suggest thebroadening of the basis of Buddhism, as is found in Mahāyāna. The Vaipulyaworks are styled sutras, for the broad doctrine of universalism, very differentfrom the traditional account of his discourses, is put into the mouth of the Buddhain wider, or universal aspect. These sutras are those of universalism, of whichthe Lotus 法華 is an outstanding example. The form Vaitulya instead of Vaipulya isfound in some Kashgar MSS. of the Lotus, suggesting that in the Vetulla sectlies the origin of the Vaipulyas, and with them of Mahāyāna, but the evidenceis inadequate.

大方廣佛  The 本尊 fundamental honoured one of the 華嚴經, describedas the Buddha who has realized the universal law.

大方廣佛華嚴經  Buddhāvataṃsaka-mahāvaipulya-sūtra; the Avataṃsaka, Hua-yen, or Kegon sutra ; tr. by Buddhabhadra and others A.D.418-420. The various translations are in 60, 80, and 40 chuan, v. 華嚴經.

大方廣如來祕密藏經  Tathāgatagarbha-sūtra, tr.A.D.350-431, idem 大方等如來藏經, tr. by Buddhabhadra A.D.417-420, 1 chuan.

大方等  Mahāvaipulya or vaipulya 大方廣; 毘佛略. They are called 無量義經 sutras of infinite meaning, orof the infinite; first introduced into China by Dharmarakṣa (A.D.266―317). Thename is common to Hīnayāna and Mahayana, but chiefly claimed by the latter forits special sutras as extending and universalizing the Buddha's earlierpreliminary teaching. v. 大方廣 and 方等.

大方等大集經  Mahāvaipulya-mahāsaṃnipāta-sūtra,tr. A.D. 397―439, said to have been preached by the Buddha "from the ageof 45 to 49 ...to Buddhas and bodhisattvas assembled from every region, by agreat staircase made between the world of desire and that of form". B.N.Another version was made by Jñānagupta and others in A.D. 594 called 大方等大集賢護經.

大方等頂王說經  Vimalakīrti-nirdeśa-sūtra, tr. byDharmarakṣa A.D.265―316.

大施太子  (or 善薩). The great princely almsgiver, i.e. Śākyamuni in a previous life; also能施太子 (or 太子).

大施會  無遮大會 mokṣa-mahā-pariṣad;a great gathering for almsgiving to all, rich and poor, nominally quinquennial.

大族王  Mihirakula 摩醯羅矩羅, an ancient Huna king in the Punjab circa A.D. 520 who persecutedBuddhism; v. 西域記 4.

大日  Vairocana, or Mahāvairocana 大日如來; 遍照如來; 摩訶毘盧遮那； 毘盧遮那; 大日覺王 The sun, "shining everywhere" The chief object of worshipof the Shingon sect in Japan, "represented by the gigantic image in thetemple at Nara." (Eliot.) There he is known as Dai-nichi-nyorai. He iscounted as the first, and according to some, the origin of the five celestialBuddhas (dhyāni-buddhas, or jinas). He dwells quiescent in Arūpa-dhātu, the Heavenbeyond form, and is the essence of wisdom (bodhi) and of absolute purity.Samantabhadra 普賢 is his dhyāni-bodhisattva.The 大日經 "teaches that Vairocana is the whole world, which is dividedinto Garbhadhātu (material) and Vajradhātu (indestructible), the two together forming Dharmadhātu. Themanifestations of Vairocana's body to himself―that is, Buddhas and Bodhisattvas―are represented symbolically by diagrams of several circles ". Eliot. Inthe 金剛界 or vajradhātu maṇḍala (वज्रधातु मण्डल)  he is the center of the five groups. In the 胎藏界 or Garbhadhātu he is the center of the eight-leaf (lotus) court.His appearance, symbols, esoteric word, differ according to the two abovedistinctions. Generally he is considered as an embodiment of the Truth 法, both in the sense of dharmakāya (धर्मकाय) 法身 and dharmaratna (धर्मरत्न) 法寶. Some hold Vairocana to be the dharmakāya(धर्मकाय) of Śākyamuni 大日與釋迦同一佛 but the esoteric school denies this identity. Also known as 最高顯廣眼藏如來, the Tathagata who, in the highest, reveals the far-reachingtreasure of his eye, i.e. the sun.  大日大聖不動明王 is described as one of histransformations. Also, a śramaņa (श्रमņअ) of Kashmir(contemporary of Padma-saṃbhava); he is credited with introducing Buddhism intoKhotan and being an incarnation of Mañjuśrī; the king Vijaya Saṃbhava built a monastery for him.

大日供  A meeting for the worship ofVairocana.

大日宗  The cult of Vairocana especiallyassociated with the 胎藏界 Garbhakośadhātu, orphenomenal world. The cult has its chief vogue in Japan.

大日經  The Vairocana sutra, styled infull 毘盧遮那成佛神變加持經, tr. in the Tang dynasty by Śubhākarasiṃha 善無畏 in 7 chuan, of which the first six are the text and the seventhinstructions for worship. It is one of the three sutras of the esoteric school.Its teaching pairs with that of the 金剛頂經. There are two versions ofnotes and comments on the text, the 大日經疏 20 chuan, and 大日經義疏 14 chuan; and other works, e.g. 大日經義釋; 大日經不思議疏;  大日經義軌 in four versions withdifferent titles.

大日覺王  Vairocana, the king of bodhi.

大明三藏聖教目錄  The"Great Ming"dynastycatalogue of the Tripitaka, made during the reign of the emperor Yung Lo; it isthe catalogue of the northern collection.

大明王  The angels or messengers ofVairocana, v. 明王.

大明白身菩薩  The great bright white-bodied bodhisattva,sixth in the first row of the Garbhadhātu Guanyin group.

大明續入藏諸集  Supplementary miscellaneouscollection of Buddhist books, made under the Ming dynasty A.D. 1368-1644.

大智  Mahāmati; cf. 大慧; Great Wisdom, Buddha-wisdom, omniscience; a title of Mañjuśrī, as theapotheosis of transcendental wisdom.

大智度論  A śāstra ascribed to Nāgārjuna onthe greater Prajna-paramita sutra; the sastra was tr. by Kumārajīva, A.D.397―415, in 100 chuan.

大智慧門  The Buddha-door of great wisdom,as contrasted with that of his 大悲 great compassion.

大智灌頂地  The stage of the Great Wisdomchrism, or anointing of a Buddha, as having attained to the Great Wisdom, oromniscience; it is the eleventh stage.

大智藏  The Buddha-wisdom store.

大曼荼羅  (大曼) The great maṇḍala (मण्डल); one of four groups of Buddhas and bodhisattvas of the esotericschool. The esoteric word 阿 "a " is styled the greatmaṇḍala (मण्डल)-king.

大會  A general assembly.

大會眾  The general assembly (of thesaints).

大本  The great, chief, or fundamentalbook or text. Tiantai takes the 無量壽經 as the major of the three PureLand sutras, and the 阿彌陀經 as the 小本 minor.

大林寺  Mānavana-saṃghārāma 摩訶伐那伽藍摩 "The monastery of the great forest", S. of Mongali.

大林精舍  The Veṇuvana monastery, called 竹林精舍 or 寺 , and 竹苑, Venuvana vihāra, in the Karanda veṇuvana, near Rājagṛha, afavourite resort of Sakyamuni.

大染法  The great taint, or dharma ofdefilement, sex-attraction, associated with  愛染明王 Eros, thegod of love.

大梵  Mahābrāhmaṇas; the thirdBrahmaloka, the third region of the first dhyāna. Mahābrahman; the great Brahma,大梵天; it is also a title of one of the six Guanyin of the Tiantai sect.

大梵天  Mahābrahman; Brahma; 跋羅吸摩; 波羅賀磨; 梵覽摩; 梵天王; 梵王; 梵. Eitel says: "The first person of the Brahminical Trimūrti, adoptedby Buddhism, but placed in an inferior position, being looked upon not asCreator, but as a transitory devatā whom every Buddhistic saint surpasses on obtaining bodhi.Notwithstanding this, the Saddharma-puṇḍarīka calls Brahma 'the father of allliving beings'" 一切眾生之父. Mahābrahman is the unborn oruncreated ruler over all, especially according to Buddhism over all the heavensof form, i.e. of mortality. He rules over these heavens, which are of threefoldform: (a) Brahma (lord), (b) Brahma-purohitas (ministers), and (c) Brahma-pāriṣadyāh(people). His heavens are also known as the middle dhyāna heavens, i.e. betweenthe first and second dhyānas. He is often represented on the right of theBuddha. According to Chinese accounts the Hindus speak of him (1) as born ofNārāyaṇa, from Brahma's mouth sprang the brahmans, from his arms the kṣatriyas,from his thighs the vaiśyas, and from his feet the śūdras; (2) as born from Viṣṇu;(3) as a trimūrti, evidently that of Brahma, Viṣṇu, and Śiva, but Buddhistsdefine Mahābrahma's dharmakāya as Maheśvara (Śiva), his saṃbhogakāya as Nārāyaṇa,and his nirmāṇakāya as Brahmā. He is depicted as riding on a swan, or drawn byswans.

大梵天王  Mahābrahma deva rāja, king of theeighteen Brahmalokas.

大梵如意天  idem 大梵天 The term is incorrectly said by Chinese interpreters to meanfreedom from sexual desire. He is associated with Vairocana, and with fire. v.also 尸棄.

大樂不空 大樂金剛 (薩埵) "Unceasing great joy ", a Shingon name for the second ofits eight patriarchs, Puxian, v. 金剛薩埵. There are works under thistitle.

大樂說  Mahāpratibhāna. A bodhisattva inthe Lotus Sutra, noted for pleasant discourse.

大樓炭經  A sutra, also called 起世 by 法立 Fali and others; 樓炭 is a Sanskrit term meaning 成敗 creation and destruction.

大樹  Great trees, i.e. bodhisattvas,cf. 三草.

大樹仙人  Mahāvṛkṣa  ṛṣi, the ascetic Vāyu,who meditated so long that a big tree grew out of his shoulders. Seeing ahundred beautiful princesses he desired them; being spurned, he was filled withhatred, and with a spell turned them into hunchbacks; hence Kanyākubja, v. 羯 or 罽 the city of hump-backed maidens;its king was ? Brahmadatta. v. 西域記 5.

大樹緊那羅  The King of the mahādrumaKinnaras, Indra's musicians, who lives on Gandha-mādana. Hissutra is 大樹緊那羅王所問經, 4 chuan, tr. by Kumārajīva.

大機  The great opportunity, orMahāyāna method of becoming a bodhisattva.

大權  The great potentiality; or thegreat power of Buddhas and bodhisattvas to transform themselves into others, bywhich e.g. Māyā becomes the mother of 1,000 Buddhas, Rāhula the son of 1,000Buddhas, and all beings are within the potency of the dharmakāya.

大權修利菩薩  A bodhisattva―protector ofmonasteries, depicted as shading his eyes with his hand and looking afar, saidto have been a Warden of the Coast under the emperor Aśoka.

大權善經  An abbreviation of 慧上菩薩問大權善經.

大死底人  One who has swept away completelyall illusions, or all consciousness; also 大休歇底.

大比丘  Great bhikṣu, i.e. one of virtueand old age; similar to 大和尚.

大毘盧遮那  Mahāvairocana, v. 大日.

大水火  (大水災) mahāpralaya; the final and utter destruction of a universe by (wind),flood, and fire.

大沙門  mahāśramaņa. The great shaman,i.e. Buddha; also any bhikṣu in full orders.

大沙門統  A director of the order appointedby Wendi of the Sui dynasty, A.D. 581-618.

大法  The great Dharma, or Law (ofMahāyāna salvation).

大法慢  Intellectual pride, arrogancethrough possession of the Truth.

大法王  Sudharmarāja, King of the SudharmaKinnaras, the horse-headed human-bodied musicians of Kuvera.

大法螺  The Great Law conch, or Mahāyānabugle.

大法雨  The raining, i.e. preaching, ofthe Mahāyāna.

大法鼓  The Great Law drum; v. 大法鼓經 Mahābherīhāraka-parivarta; tr. by Gunabhadra A.D. 420‐479.

大波羅密  The great pāramitās, orperfections, of bodhisattvas, i.e. the ten pāramitās above the 八地.

大洲  A great continent; one of thefour great continents of a world; v. 四洲.

大海  mahāsamudra-sāgara 摩訶三母捺羅娑誐羅 The Ocean.

大海八不思議  The eight marvellous characteristicsof the ocean―its gradually increasing depth, its unfathomableness, itsuniversal saltness, its punctual tides, its stores of precious things, itsenormous creatures, its objection to corpses, its unvarying level despite allthat pours into it.

大海十相  The ten aspects of the ocean, theHuayan sutra adds two more to the eight 大海八不思議, i.e. allother waters lose their names in it; its vastness of expanse.

大海印  The ocean symbol, i.e. as theface of the sea reflects all forms, so the samādhi of a bodhisattva reflects tohim all truths; it is also termed 海印三昧.

大海眾  The great ocean congregation; asall waters flowing into the sea become salty, so all ranks flowing into thesangha become of one flavour and lose old differentiations.

大滅諦金剛智  The first two of the 三德 three Buddha-powers; they are (a) his principle of nirvana, i.e.the extinotion of suffering, and (b) his supreme or vajra wisdom.

大滿  Great, full, or complete; tr. ofmahā-pūrṇa, king of monster birds or garuḍas who are enemies of the nāgas orserpents; he is the vehicle of Viṣṇu in Brahmanism.

大滿願義  One of the sixteen bodhisattvasof the southern quarter, born by the will of Vairocana.

大灌頂  The greater baptism, used onspecial occasions by the Shingon sect, for washing way sin and evil andentering into virtue; v. 灌頂經.

大炎熱  Pratāpana or Mahātāpana; the hellof great heat, the seventh of the eight hot hells.

大無量壽經  idem 大經 q.v.

大煩惱地法  The six things or mentalconditions producing passion and delusion: stupidity, excess, laziness,unbelief, confusion, discontent (or ambition); v. 俱舍論 4.

大熾盛光  The great blazing perfect light,a title of 金輪佛頂尊.

大燒炙獄  v. 大炎熱 Pratāpana.

大牛車  The great ox cart in the LotusSutra 法華經 parable of the burning house, i.e. Mahāyāna.

大牛音  krośa; the distance of the lowing ofa great ox, the "eighth" (more correctly fourth.) part of a yojana;v. 拘盧.

大王  mahārāja 摩賀羅惹.  Applied to the four guardians of the universe, 四大天王.

大生主  Mahāprajāpatī 摩訶波闍婆提, great"lady of the living", the older translation being 大愛道 the great way (or exemplar) of love; also 眾主 head of the community (of nuns), i.e. Gautami the aunt and nurse ofŚākyamuni, the first nun. She is to be reborn as a Buddha namedSarvasattvapriyadarśanā.

大界  The area of a vihāra (विहार) or monastic establishment.

大界外相  Four characters often placed onthe boundary stones of monasterial grounds.

大白傘蓋佛母  The "mother of Buddhas"with her great snow-white (radiant) umbrella, emblem of her protection of allbeings; there are two dhāraṇī (धारणी)-sūtras that bear this name and give her description, the 佛頂傘蓋佛母 and 佛說傘蓋佛母總持陀羅尼經.

大白光神  鬱多羅迦神 ?Uttaraka. The deva of the Himālayas, one of the retinue of the 十二神.

大白牛車  The great white-bullock cart ofthe Lotus Sutra, the Mahāyāna, as contrasted with the deer-cart andgoat-cart of śrāvaka (श्रावक)s and pratyekabuddha (प्रत्येकबुद्ध)s, i.e. of Hīnayāna.

大白華  The great mandāra 曼陀羅 flower, also called 大白團華 .

大白衣  Pāṇḍaravāsinī, the greatwhite-robed one, a form of Guanyin all in white, with white lotus, throne,etc., also called 白衣 or 白處觀音.

大目乾連  Mahāmaudgalyāyana; v. 摩訶目犍連.

大相  mahārūpa; great form. The kalpaof Mahābhijñā-jñānabhibhu, who is to appear as Buddha in a realm called Saṃbhava.

大相國寺  The great aid-the-dynastymonastery at Kaifeng, Henan, founded in A.D. 555, first named 建國, changed circa 700 to the above; rebuilt 996, repaired by the Jin, theYuan, and Ming emperors, swept away in a Yellow River flood, rebuilt under ShunZhi, restored under Qian Long.

大相看  The reception by an abbot of allhis monks on the first day of the tenth moon.

大眾  mahāsaṅgha. The great assembly,any assembly, all present, everybody.

大眾印  The seal of a monastery.

大眾威德畏  Stage-struck, awed by anassembly, one of the five 怖畏.

大眾部  摩訶僧祇部 Mahāsāṅghikāḥ,the school of the community, or majority; one of the chief early divisions, cf.上坐部 Mahāsthavirāḥ or Sthavirāḥ, i.e. the elders. There are two usagesof the term, first, when the sthavira, or older disciples assembled in the caveafter the Buddha's death, and the others, the 大眾, assembledoutside. As sects, the principal division was that which took place later. TheChinese attribute this division to the influence of 大天 Mahādeva, a century after the Nirvāṇa, and its subsequent fivesubdivisions are also associated with his name: they are Pūrvasailāḥ,Avaraśailāḥ, Haimavatāḥ, Lokottara-vādinaḥ, and Prajñapti-vādinaḥ; v. 小乘.

大神力  Supernatural or magical powers.

大神咒  dhāraṇī(धारणी) spells or magical formulaeconnected with supernatural powers 大神力.

大神王  The great deva king, Mahākāla,the great black one, (1) title of Maheśvara, i.e. Śiva; (2) a guardian ofmonasteries, with black face, in the dining hall; he is said to have been adisciple of Mahādeva, a former incarnation of Śākyamuni.

大祥忌  The great propitious anniversary,i.e. a sacrifice every third year.

大秦  Syria, the Eastern Roman Empire.

大秦寺  (1) A monastery of  the Manichaean sect, erected in Changan during the Tang dynasty by order of theemperor Taizong C.E. 627-650; also 波斯寺  (2) A Nestorian monasterymentioned in the Christian monument at Sianfu.

大種  The four great seeds, or elements(四大) which enter into all things, i.e. earth, water, fire, and wind,from which, as from seed, all things spring.

大空  The great void, or the Mahāyānaparinirvāṇa, as being more complete and final than the nirvāṇa of Hīnayāna. Itis used in the Shingon sect for the great immaterial or spiritual wisdom, withits esoteric symbols; its weapons, such as the vajra; its samādhi (समाधि)s; its sacred circles, or maṇḍala (मण्डल)s, etc. It is used also for space, in which there is neither east,west, north, nor south.

大笑明王  ? Vajrahāsa 跋折羅吒訶婆 The great laughing Mingwang, v. 明王.

大精進菩薩  Śūra, a hero bodhisattva, one ofthe sixteen in the southern external part of the 金剛界 group.

大紅蓮  Great red lotuses―name of a coldhell where the skin is covered with chaps like lotuses.

大統  The head of the order, an officeinstituted by Wen Di of the Sui dynasty; cf. 大僧正.

大經  The great sūtra, i.e. the2 juan 佛說無量壽經, so-called by the Pure-land sect and by Tiantai, the Amida sūtra being the小本 smaller sūtra; cf. 大本 and大日經 .

大經卷  A term for the heart.

大綱  The main principles of Buddhism,likened to the great ropes of a net.

大總法門  The bhūtatathatā as thetotality of things, and Mind 心真如 as the Absolute, 起信論.

大義王  (or 大義城) The king, or city, of all ideas, or aims, i.e. the heart as mind.

大聖  The great sage or saint, a titleof a Buddha or a bodhisattva of high rank; as also are 大聖世尊 and 大聖主 the great holy honored one, orlord.

大聖天  idem 大聖歡喜天 v. 歡喜天, on whom there are three works.

大聖妙吉祥  see Mañjuśrī 文殊; there aretwo works under the first of these titles, one under the second, and one under 大聖文殊.

大聖曼殊室利  see Mañjuśrī 文殊; there aretwo works under the first of these titles, one under the second, and one under 大聖文殊.

大聖金剛夜叉  one of the five 大明王.

大自在  Īśvara, self-existent, sovereign,independent, absolute, used of Buddhas and bodhisattvas.

大自在天  Maheśvara, 摩醯首濕伐羅 or Śiva, lord of the present chiliocosm, or universe; he is describedunder two forms, one as the prince of demons, the other as divine, i.e. 毘舍闍 Piśācamaheśvara and 淨居 Śuddhāvāsa- or Śuddhodanamaheśvara. As Piśāca, head of the demons, he is represented with three eyes and eightarms, and riding on a white bull; a bull or a linga being his symbol. Theesoteric school takes him for the transformation body of Vairocana, and asappearing in many forms, e.g. Viṣṇu, Nārāyana (i.e. Brahmā), etc. His wife(śakti) is Bhīmā, or 大自在天婦. As Śuddhāvāsa, or Puredwelling, he is described as a bodhisattva of the tenth or highest degree, onthe point of entering Buddhahood. There is dispute as to whether both are thesame being, or entirely different. The term also means the sixth or highest ofthe six desire heavens.

大自在宮  The abode of Maheśvara at theapex of the form realm. Also, the condition or place from which the highesttype of bodhisattva proceeds to Buddhahood, whence it is also styled 淨居天 the pure abode heaven.

大興善寺  The great goodness-promotingmonastery, one of the ten great Tang monasteries at Changan, commenced in theSui dynasty.

大般涅槃  mahāparinirvāṇa, explained by 大入滅息 the great, or final entrance into extinction and cessation; or 大圓寂入 great entrance into perfect rest; 大滅度 greatextinction and passing over (from mortality). It is interpreted in Mahāyāna as meaningthe cessation or extinction of passion and delusion, of mortality, and of allactivities, and deliverance into a state beyond these concepts. In Mahāyāna it is notunderstood as the annihilation, or cessation of existence; the reappearance ofDīpaṃkara 然燈 (who had long entered nirvāṇa) along with Śākyamuni on the VulturePeak supports this view. It is a state above all terms of human expression. Seethe Lotus Sutra and the Nirvāṇa sūtra.

大般涅槃經  The Mahā-parinirvāṇa sūtras,commonly called the 涅槃經 Nirvāṇa sūtras, said to havebeen delivered by Śākyamuni just before his death. The two Hīnayāna versionsare found in the 長阿含遊行經. The Mahāyāna has twoChinese versions, the northern in 40 juan, and the southern, a revision of thenorthern version in 36 juan. Faxian's version is styled 大般泥洹經 6 juan. Treatises on the sūtra are  大般涅槃經後分 2 juan tr. by Jñānabhadra; 大般涅槃經疏 33 juan; 大般涅槃經論 1 juan by Vasubandhu, tr. byBodhidharma.

大般若供養  The worship of a new copy of thesūtra when finished, an act first attributed to Xuanzang.

大般若波羅蜜多經  Mahā-prajñāpāramitā sūtra, saidto have been delivered by Śākyamuni in four places at sixteen assemblies, i.e.Gṛidhrakūṭa near Rājagṛha (Vulture Peak); Śrāvastī; Paranirmitavaśavartin, andVeluvana near Rājagṛha (Bamboo Garden). It consists of 600 juan as translatedby Xuanzang. Parts of it were translated by others under various titles andconsiderable differences are found in them. It is the fundamental philosophicalwork of the Mahāyāna school, the formulation of wisdom, which is the sixthpāramitā.

大般若經  The Mahā-prajñāpāramitā-sūtra.

大船  The great ship of salvation --Mahāyāna.

大船師  The captain of the great ship ofsalvation, Buddha.

大苦海  The great bitter sea, or greatsea of suffering i.e. of mortality in the six gati(गति), or ways of incarnateexistence.

大莊嚴  Mahāvyūha; great fabric; greatlyadorned, the kalpa or Buddha-aeon of Mahākāśyapa.

大莊嚴世界  The great ornate world; i.e. theuniverse of Akāśagarbha Bodhisattva 虛空藏菩薩; it is placed in the west bythe sūtra of that name, in the east by the 大隻經 12.

大莊嚴經  Vaipulya-mahāvyūha-sūtra, tr. byDivākara, Tang dynasty, 12 juan; in which the Buddha describes his life in theTuṣita heaven and his descent to save the world.

大莊嚴經論  or 大莊嚴論經 Sūtrālaṃkāra-śāstra. A work by Aśvaghoṣa, tr. by Kumārajīva A.D.405, 15 juan.

大菩提幢  The banner of great bodhi, anesoteric symbol of Buddha-enlightenment.

大菩提心  The great bodhi, i.e. Mahāyāna orBuddha-enlightenment, as contrasted with the inferior bodhi of the śrāvaka (श्रावक) and pratyekabuddha (प्रत्येकबुद्ध).

大菩薩  bodhisattva-mahāsattva, a greatBodhisattva.

大蓮華  puṇḍarīka, 分陀利; 芬利; 奔茶 the great white lotus; the last of the eight cold hells is socalled.

大蓮華智慧三摩地智  The wisdom of the great lotus, samādhi (समाधि)-wisdom, the penetrating wisdom of Amitābha.

大蓮華法藏界  The great Lotus heaven in theParadise of the West.

大薩遮尼犍子  Mahāsatya-nirgrantha. An asceticwho is said to have become a disciple of the Buddha.

大藏一覽  The Tripitaka at a Glance in 10juan by 陳實 Chen Shi of the Ming dynasty.

大藏目錄  A catalogue of the Korean canonin 3 juan.

大藏經  The Tripiṭaka; the Buddhistcanon.

大號叫  Mahāraurava 大叫; 大呼 The hell of great wailing, the fifth of the eight hot hells.

大衣  The monk's patch-robe, made invarying grades from nine to twenty-five patches.

大覺  The supreme bodhi, orenlightenment, and the enlightening power of a Buddha.

大覺世尊  The World-honored One of thegreat enlightenment, an appellation of the Buddha.

大覺母  The mother of the greatenlightenment, an appellation of Mañjuśrī.

大覺金仙  The great enlightened golden ṛṣi (ड़्षि), a name givento Buddha in the Song dynasty.

大論  idem 大智度論.

大論師  Mahāvādin, Doctor of the Śāstras,a title given to eminent teachers, especially of the Sāṅkhya and Vaiseṣikaschools.

大護印  The great protective sign, amanual sign, accompanied with a transliterated repetition of 'Namaḥsarva-tathāgatebhyaḥ; Sarvathā Haṃ Khaṃ Rākṣasī mahābali; Sarva-Tathāgata-puṇyonirjāti; Hūṃ Hūṃ Trāta Trāta apratihati svāhā'.

大象藏  Great elephant (or nāga)treasure, an incense supposed to be produced by nāgas or dragons fighting.

大賢  Daxian (Jap. Daiken), a Koreanmonk who lived in China during the Tang dynasty, of the 法相 Dharmalakṣaṇa school, noted for his annotations on the sūtras andstyled 古跡記 the archaeologist.

大赤華  mahāmañjūṣaka 摩訶曼珠沙 or rubia cordifolia, from which madder is made.

大路邊生  Born by the highway side, v. 周那 Cunda; also 純陀.

大身  The great body, i.e. the nirmāṇakāya (निर्माणकाय), or transformable body 化身 of a Buddha. Also, Mahākāya, aking of garuḍas.

大車  The great bullock-cart in theparable of the burning house, i.e. Mahāyāna, v. Lotus Sutra.

大輪金剛  One of the thirty-threebodhisattvas in the 金剛手 court of the Garbhadhātu (गर्भधातु) group, destroyer of delusion. Also 大輪明王.

大轉輪佛頂  idem 佛頂尊.

大轉輪王  v. 大勝金剛.

大辯天  Sarasvatī 大辯才天 (大辯才女); 大辯功德天 (大辯才功德天); 娑羅室伐底; 薩羅酸底 A river, 'the modern Sursooty'; the goddess of it, who 'waspersuaded to descend from heaven and confer her invention of language andletters on the human race by the sage Bhārata, whence one of her names is Bharatī'; sometimes assumes theform of a swan; eloquence, or literary elegance is associated with her. Cf. M.W. Known as the mother of speech, eloquence, letters, and music. Chinese textsdescribe this deity sometimes as male, but generally as female, and underseveral forms. As 'goddess of music and poetry' she is styled 妙 (or 美 ) 音天; 妙音樂天; 妙音佛母. She is represented in two forms, one with two arms and a lute,another with eight arms. Sister of Yama. 'A consort of both Brahmā and Mañjuśrī,' Getty. InJapan, when with a lute, Benten is a form of Saravastī, colour white, and ridinga peacock. Tib. sbyaṅs-can-ma, or ṅag-gi-lha-mo; M. kele-yin iikin tegri; J.ben-zai-ten, or benten.

大迦多衍那  Mahākātyāyana or Kātyāyana 摩訶迦旃延; 迦延, v. 摩 and 迦. (1) A disciple of Śākyamuni. (2) Name of many persons.

大迦葉  Mahākāśyapa, v. 摩訶迦葉.

大通  大通智勝 Mahābhijñā Jñānābhibhu. Thegreat Buddha of supreme penetraton and wisdom. "A fabulous Buddha whoserealm was Sambhava, his kalpa Mahārūpa. Having spent ten middling kalpas in ecstatic meditation hebecame a Buddha, and retired again in meditation for 84,000 kalpas, duringwhich his sixteen sons continued (as Buddhas) his preaching. Incarnations ofhis sons are," Akṣobhya, Merukūṭa, Siṃhaghoṣa, Siṃhadhvaja, Ākāśapratiṣṭhita,Nityapaṛvrtta, Indradhvaja, Brahmadhvaja, Amitābha, Sarvalokadhātū-padravodvegapratyuttīrna, Tamāla-patra-candanagandha, Merukalpa, Meghasvara,Meghasvararāja, Sarvaloka-bhayastambhitatva- vidhvaṃsanakāra, and Śākyamuni; v.Eitel. He is said to have lived in a kalpa earlier than the present by kalpasas numerous as the atoms of a chiliocosm. Amitābha is his ninth son. Śākyamuni hissixteenth, and the present 大眾 or assembly of believers are saidto be the reincarnation of those who were his disciples in that former aeon; v.Lotus Sutra, chapter 7.

大通和尚  Title of 神秀 Shenxiu, a disciple of the fifth patriarch.

大通結緣  The basis or condition laid84,000 kalpa (कल्प)s ago (by Mahābhijña-jñānābhibhū 大通智勝佛 in histeaching of the Lotus scriptures to 16 disciples who became incarnate as 16Buddhas) for the subsequent teaching of the Lotus scriptures by Śākyamuni, thelast of the 16 incarnations, to his disciples.

大道心  One who has the mind of or forsupreme enlightenment, e.g. a bodhisattva-mahāsattva.

大醫王  Great Lord of healing, an epithetof Buddhas and bodhisattvas.

大鐘  The great bell in the bell towerof a large monastery.

大鐵圍山  (大鐵圍) Mahācakravāla. The great circular 'iron' enclosure; the higher of the doublecircle of mountains forming the outer periphery of every world, concentric tothe seven circles around Sumeru.

大鑑禪師  The great mirror, posthumoustitle of the sixth 禪 Chan (Zen) patriarch, 慧能 Huineng, imperially bestowed in A.D. 815.

大陰界入  Four fundamentals, i.e. the 四大, 五陰, 十八界, and 十二入 q. v.

大雄  The great hero-- a Buddha'stitle, indicating his power over demons.

大雄峰  Great cock peak, any outstandingpeak.

大集經  Mahāsaṃghata-sūtra 大方等大集經 The sūtra of the great assembly of Bodhisattvas from 十方 every direction, and of the apocalpytic sermons delivered to themby the Buddha; 60 juan, tr. in parts at various times by various translators.There are several works connected with it and others independent, e.g. 大集須彌藏經, 大集日藏經 (and 大集月藏經) , 大集經賢護,  大集會正法經, 大集譬喻王經, etc.

大集部  Mahāsaṃnipāta. A division of thesūtrapiṭaka containing avadānas, i.e. comparisons, metaphors, parables, andstories illustrating the doctrines.

大雲光明寺  A monastery for UigurManichaeans, ordered to be built by 代宗 A.D. 765.

大青珠  mahānīla. 摩訶尼羅 A precious stone, large and blue, perhaps identical with Indra-nīla-muktā, i.e. theIndra of precious stones, a 'sapphire' (M. W.).

大願  The great vow, of a Buddha, or bodhisattva,to save all the living and bring them to Buddhahood.

大願業力  The forty-eight vows and thegreat meritorious power of Amitābha, or the efficacy of his vows.

大願清淨報土  The Pure Reward-Land of Amitābha,the reward resulting from his vows.

大願船  The great vow boat, i.e. that ofAmitābha, which ferries the believer over the sea of mortality to the PureLand.

大顛  Da Dian, the appellation of afamous monk and writer, named 寶通 Baotong, whom tigers followed; hedied at 93 years of age in A. D. 824; author of 般若波羅蜜多心經 and 金剛經釋義.

大風災  Great Storms, the third of thethree destructive calamities to end the world.

大飲光  Mahākāśyapa q. v., he who"drank in light" (with his mother's milk), she having become radiantwith golden-colored pearl, a relic of Vipaśyin, the first of the seven formerBuddhas; it is a false etymology.

大高王  Abhyudgata-rāja. Greataugust monarch, name of the kalpa in which Śubha-vyūha 妙莊嚴王, who is not known in the older literature, is to be reborn as aBuddha.

大魚  makara 摩竭羅 a monster fish.

大黑天  Mahākāla 摩訶迦羅; 莫訶哥羅 the great black deva (देव) 大黑神. Two interpretations are given. The esoteric cult describes the deva (देव) as the masculine form of Kālī, i.e. Durgā, the wife of Śiva; withone face and eight arms, or three faces and six arms, a necklace of skulls, etc.He is worshipped as giving warlike power, and fierceness; said also to be anincarnation of Vairocana for the purpose of destroying the demons; and isdescribed as 大時 the "great time" (-keeper) which seems to indicateVairocana, the sun. The exoteric cult interprets him as a beneficent deva (देव), a Pluto, or god of wealth.  Consequently he is represented in twoforms, by the one school as a fierce deva (देव), by the other as a kindly happy deva(देव). He is shown as one of theeight fierce guardians with trident, generally blue-black but sometimes white;he may have two elephants underfoot. Six arms and hands hold jewel, skull cup,chopper, drum, trident, elephant-goad. He is the tutelary god of MongolianBuddhism. Six forms of Mahākāla are noted: (1) 比丘大黑 A black-faced disciple of theBuddha, said to be the Buddha as Mahādeva in a previous incarnation, now guardian of the refectory. (2) 摩訶迦羅大黑女 Kālī, the wife of Śiva. (3) 王子迦羅大黑 The son of Śiva. (4) 真陀大黑 Cintāmaṇi, with the talismanic pearl, symbol of bestowing fortune.(5) 夜叉大黑 Subduer of demons. (6) 摩迦羅大黑 Mahākāla, who carries a bag onhis back and holds a hammer in his right hand. J., Daikoku; M., Yeke-gara; T.,Nag-po c'en-po.

大黑飛礫法  The black deva (देव)'s flying shard magic: take the twig of a 榎 jia tree (Catalpa Bungei), the twig pointing north-west; twist itto the shape of a buckwheat grain, write the Sanskrit letter भ on eachof its three faces, place it before the deva (देव), recite his spell a thousand times then cast the charm into thehouse of a prosperous person, saying may his wealth come to me.

大齋  (大齋會) A feast given to monks.

大龍權現  The Bodhisattva who, havingattained the 大地 stage, by the power of his vow transformed himself into adragon-king, 西域記 1.

天  Heaven; the sky; a day; cf. dyo (द्यो), dyaus (द्यौस्) also as 提婆 a deva(देव), or divine being, deity; and as素羅sura (सुर), shining, bright.

天上  The heavens above, i. e. the sixdevalokas 六欲天 of the region of desire and the rupalokas andarupalokas, i. e. 色 and 無色界.

天上天下唯我獨尊  The first words attributed toŚākyamuni after his first seven steps when born from his mother's right side:'In the heavens above and (earth) beneath I alone am the honoured one. 'Thisannouncement is ascribed to every Buddha, as are also the same special characteristicsattributed to every Buddha, hence he is the 如來 come in themanner of all Buddhas. In Mahayanism he is the type of countless other Buddhasin countless realms and periods.

天中天  devaatideva(देवअतिदेव): deva (देव) of deva (देव)s. The name given to Siddhartha (i. e. Śākyamuni) when, on hispresentation in the temple of 天王 Maheśvara (Siva),the statues of all the gods prostrated themselves before him.

天主  Devapati. The Lord of deva (देव)s, a title of Indra.

天主教法  Devendra-samaya. Doctrinal methodof the lord of deva (देव)s. A work on royalty in the possession of a son ofRaajabalendraketu.

天乘  devayāna(देवयान). The deva (देव) vehicle-- one of the 五乘 five vehicles; it transportsobservers of the ten good qualities 十喜 to one of the six deva (देव) realms of desire, and those who observe dhyāna(ध्यान) meditation to the higherheavens of form and non-form.

天人  deva(देव)s and men; also a name for deva (देव)s.

天人導師  idem 天人師.

天人師  `saastaa devamam.syaanaam 舍多提婆摩菟舍喃, teacher of deva (देव)s and men, one of the ten epithets of a Buddha, because he revealsgoodness and morality, and is able to save.

天人散花身上  The story of the man who saw adisembodied ghost beating a corpse which he said was his body that had led himinto all sin, and further on an angel stroking and scattering: lowers on acorpse, which he said was the body he had just left, always his friend.

天仙  deva-ṛṣi(देव-ड़्षि), or devas and rsis, orimmortals. Nāgārjuna gives ten classes of ṛṣi (ड़्षि)s whose lifetime is 100, 000 years, then they are reincarnated.Another category is fivefold: 天仙 deva-ṛṣi(ड़्षि)s in the mountains roundSumeru: 神仙 spirit-ṛṣi (ड़्षि)s who roam the air: 人仙 humans who have attained thepowers of immortals; 地仙 earth ṛṣi(ड़्षि)s, subterranean; 鬼仙 preta (प्रेत)s, or malevolent ṛṣi (ड़्षि)s.

天使  Divine messengers, especiallythose of Yama; also his 三天使 three messengers, or lictors--old age, sickness, death; and his 五天使 or 五大使, i. e. the last three together with rebirth and prisons orpunishments on earth.

天冠  A deva-crown, surpassing humanthought.

天口  The mouth of Brahma, or the gods,a synonym for fire, as that element devours the offerings; to this the 護摩 homa, or fire altar cult is attributed, fire becoming the object ofworship for good fortune. Fire is also said to speak for or tell the will ofthe gods.

天台三教  The three modes of Śākyamuni'steaching as explained by the Tiantai sect: (1) the sudden, or immediateteaching, by which the learner is taught the whole truth at once 頓教; (2) the gradual teaching 漸教; (3) the undetermined or variablemethod-whereby he is taught what he is capable of receiving 不定. Another category is 漸 gradual, 頓 direct, and 圓 perfect, the last being found inthe final or complete doctrine of the 法華經 Lotus Sutra. Another is: (1) 三藏教 the Tripiṭaka doctrine, i. e.the orthodox Hīnayāna; (2) 通教 intermediate, or interrelateddoctrine, i. e. Hīnayāna-cum-Mahāyāna; (3) 別教differentiated or separated doctrine, i. e. the early Mahāyāna as a cultor development, as distinct from Hīnayāna.

天台九祖  The nine patriarchs of theTiantai sect: 龍樹 Nāgārjuna; 慧文 Hui-wen of the 北齊 Northern Qi dynasty; 慧思 Huici of 南嶽 Nanyue; 智者 (or 智顗) Zhizhe, or Zhiyi; 灌頂 Guanding of 章安 Changan; 法華 Fahua; 天宮 Tiangung;  左溪 Zuoxi; and 湛然 Zhanran of 荊溪. The ten patriarchs 十祖 are the above nine with 道邃 Daosui considered a patriarch in Japan, because he was the teacherof Dengyo Daishi who brought the Tendai system to that country in the ninthcentury. Some name Huiwen and Huici as the first and second patriarchs of theschool of thought developed by Zhiyi at Tiantai; v. 天台宗.

天台八教  八教 The 化法四教 or four periods of teaching, i. e. 藏, 通, 別, and 圓 Hīnayāna, Interrelated, Differentiated,and Complete or Final; the 化儀四教 q, v. are the four modes ofteaching, direct, gradual, esoteric, and indefinite.

天台四教  The four types each of method anddoctrine, as defined by Tiantai; see 天台八教.

天台大師 The actual founder of the Tiantai'school' 智顗 Zhiyi; his 字 was 德安 De-an, and his surname 陳 Chen, A. D. 538-597. Studyingunder 慧思 Huici of Hunan, he was greatly influenced by his teaching; andfound in the Lotus Sutra the real interpretation of Mahayanism. In 575 hefirst came to Tiantai and established his school, which in turn was thefoundation of important Buddhist schools in Korea and Japan.

天台宗  The Tiantai, or Tendai, sectfounded by 智顗 Zhiyi. It bases its tenets on the Lotus Sutra 法華經 with the 智度論, 涅槃經, and 大品經; it maintains the identity ofthe Absolute and the world of phenomena, and attempts to unlock the secrets ofall phenomena by means of meditation. It flourished during the Tang dynasty.Under the Sung, when the school was decadent, arose 四明 Ciming, under whom there came the division of 山家 Hill or Tiantai School and 山外 the School outside, the latterfollowing 悟恩 Wuen and in time dying out; the former, a more profound school,adhered to Ciming; it was from this school that the Tiantai doctrine spread toJapan. The three principal works of the Tiantai founder are called 天台三部, i. e. 玄義 exposition of the deeper meaningof the Lotus; 文句 exposition of its text; and 止觀 meditation; the last was directive and practical; it was in theline of Bodhidharma, stressing the 'inner light'.

天台山  The Tiantai or Heavenly Terracemountain, the location of the Tiantai sect; its name is attributed to the 三台 six stars at the foot of Ursa Major, under which it is supposed tobe, but more likely because of its height and appearance. It gives its name toa xian 縣  in the Zhejiang taizhou 浙江台州 prefecture, south-west ofNingbo. The monastery, or group of monasteries, was founded there by 智顗 Zhiyi, who is known as 天台大師.

天台律  The laws of the Tiantai sect asgiven in the Lotus, and the ten primary commandments and forty-eight secondarycommandments of 梵網經 the Sutra of Brahma's Net 梵網經 (Brahmajāla); they are ascribed as the 大乘圓頓戒 the Mahāyāna perfect andimmediate moral precepts, immediate in the sense of the possibility of allinstantly becoming Buddha.

天台韶國師  Tiantai Shao guoshi, a Chekiangpriest who revived the Tiantai sect by journeying to Korea, where the only copyof Zhiyi's works existed, copied them, and returned to revive the Tiantaischool. 錢俶 Qianshu (A. D. 960 -997), ruler of 吳越 Wuyue, whose capital was at Hangchow, entitled him ImperialTeacher.

天后  Queen of Heaven, v. 摩利支.

天地鏡  The mirror of heaven and earth,i. e. the Prajñāpāramitā-sūtra, see 般若經.

天堂  The mansions of the deva (देव)s, located between the earth and the Brahmalokas; the heavenlyhalls; heaven. The Ganges is spoken of as 天堂來者 coming fromthe heavenly mansions.

天堂地獄  The heavens and the hells, placesof reward or punishment for moral conduct.

天女  devakanyā(देवकन्या); apsaras (अप्सरस्); goddesses in general; attendants on the regents of the sun and moon;wives of Gandharvas, the division of the sexes is maintained throughout the devaloka (देवलोक)s 六天.

天子  A son of Heaven. TheEmperor-Princes, i. e. those who in previous incarnations have kept the middleand lower grades of the ten good qualities 十善 and, inconsequence, are born here as princes. It is the title of one of the four mara,who is 天主 or lord of the sixth heaven of desire; he is also known as 天子魔 (天子業魔)  and with his following opposes the Buddha-truth.

天宮  devapura; devaloka; the palace ofdeva (देव)s, the abode of the gods, i. e. the six celestial worlds situatedabove the Meru, between the earth and the Brahmalokas. v. 六天.

天宮寶藏  A library of the sutras. Thetreasury of all the sutras in the Tuṣita Heaven in Maitreya's palace. Anothercollection is said to be in the 龍宮 or Dragon's palace, but isassociated with Nāgārjuna.

天尊  The most honoured among deva (देव)s, a title of a Buddha, i. e. the highest of divine beings; alsoused for certain maharāja protectors of Buddhism and others in the sense ofhonoured deva (देव)s. Title applied by the Daoists to their divinities as a counterpartto the Buddhist 世尊.

天帝  King, or emperor of Heaven, i. e.因陀羅 Indra, i. e. 釋 (釋迦); 釋迦婆; 帝 (帝釋); Śakra, king of the devaloka (देवलोक) 忉利天, one of the ancient gods of India, the god of the sky who fightsthe demons with his vajra, or thunderbolt. He is inferior to the trimūrti (त्रिमूर्ति), Brahma, Viṣṇu, and Śiva, having taken the place of Varuṇa, or sky.Buddhism adopted him as its defender, though, like all the gods, he isconsidered inferior to a Buddha or any who have attained bodhi. His wife isIndrāṇī.

天帝生驢胎  Lord of devas, born in the wombof an ass, a Buddhist fable, that Indra knowing he was to be reborn from thewomb of an ass, in sorrow sought to escape his fate, and was told that trust inBuddha was the only way. Before he reached Buddha his life came to an end andhe found himself in the ass. His resolve, however, had proved effective, forthe master of the ass beat her so hard that she dropped her foal dead. ThusIndra returned to his former existence and began his ascent to Buddha.

天帝釋城  The city of Śakra, the Lord of deva (देव)s, called 善見城 Sudarśana city good to behold,or 喜見城 city a joy to behold.

天師  Preceptor of the emperor, a titleof the monk 一行 Yixsing, and of the so-called Daoist Pope.

天弓  The deva(देव)-bow, the rainbow.

天德瓶  The vase of deva (देव) virtue, i. e. the bodhi heart, because all that one desires comesfrom it, e. g. the 如意珠 the talismanic pearl. Cf. 天意樹.

天德瓶  The vase of divine virtue, i.e. bodhi (बोधि); also a sort of cornucopia.

天意樹  The tree in each devaloka (देवलोक) which produces whatever the deva (देव)s desire.

天愛  devānāṃpriya(देवानाṃप्रिय). 'Beloved of the gods, 'i. e. natural fools, simpletons, or theignorant.

天授  Heaven-bestowed, a name ofDevadatta, v. 提.

天有  Existence and joy as a deva (देव), derived from previous devotion, the fourth of the seven forms ofexistence.

天根  The phallic emblem of Śiva, whichXuanzang found in the temples of India; he says the Hindus 'worship it withoutbeing ashamed'.

天梯山  The ladder-to-heaven hill ormonastery, i. e. 天台 Tiantai mountain in Chekiang.

天樂  Heavenly music, the music of theinhabitants of the heavens. Also one of the three 'joys'-- that of those in theheavens.

天樹王  The pārijāta tree 波利質多 which grows in front of Indra's palace-- the king among theheavenly trees.

天機  Natural capacity; the naturebestowed by Heaven.

天狗  ulkā, 憂流迦 the 'heavenly dog' i. e. a meteor. Also 'a star in Argo' accordingto Williams.

天獄  The heavens and hells; devaloka (देवलोक)s and purgatories.

天王  Maharāja-devas; 四天王 Caturmahārāja. The four deva (देव) kings in the first or lowest devaloka, on its four sides. E. 持國天王 Dhṛtarāṣṭra. S. 增長天王 Virūḍhaka. W. 廣目天王 Virūpākṣa. N. 多聞天王 Dhanada, or Vaiśravaṇa. Thefour are said to have appeared to 不空 Amogha in a temple in Xianfu,some time between 742-6, and in consequence he introduced their worship toChina as guardians of the monasteries, where their images are seen in the hallat the entrance, which is sometimes called the 天王堂 hall of the deva-kings. 天王 is also a designation of Siva the大自在, i. e. Maheśvara 摩醯首羅, the great sovereign ruler.

天王如來  Devarāja-tathāgata, the nameby which Devadatta, the enemy of Śākyamuni, will be known on his future appearance as a Buddha in theuniverse called 天道 Devasopāna; hispresent residence in hell being temporary for his karmaic expurgation.

天界  idem天道.

天界力士  (天力士)  idem 那羅延 Narayana.

天畫  deva(देव) lines or pictures.

天皇  Deva-king; the Tang monk 道悟 Daowu of the 天皇 Tianhuang monastery at 荊州 Jingzhou.

天真  bhūtatathatā(भूततथता), permanent realityunderlying all phenomena, pure and unchanging e. g. the sea in contrast withthe waves; nature, the natural, 天然之真理, 非人之造作者 natural reality, not of human creation.

天真佛  The real or ultimate Buddha; the bhūtatathatā (भूततथता); another name for the Dharmakāya, the source of all life.

天真獨朗  The fundamental reality or bhūtatathatā (भूततथता), is the only illumination. It is a dictum of 道邃 Daosui of the Tang to the famous Japanese monk 傳教 Dengyō. The apprehension of this fundamental reality makes all thingsclear, including the universality of Buddha- hood. It also interprets thephrase 一心三觀 that 空中假 the void, the 'mean ', theseeming, are all aspects of the one mind.

天眼  divyacakṣṣus. The deva (देव)-eye; the first abhijñā (अभिज्ञा), v. 六通; one of the five classes of eyes;divine sight, unlimited vision; all things are open to it, large and small,near and distant, the destiny of all beings in future rebirths. It may beobtained among men by their human eyes through the practice of meditation 修得: and as a reward or natural possession by those born in the deva (देव) heavens 報得. Cf 天耳, etc.

天眼力  The power of the celestial or deva (देव) eye, one of the ten powers of a Buddha.

天眼明  One of the three enlightenments 三明, or clear visions of the saint, which enables him to know thefuture rebirths of himself and all beings.

天眼智  The wisdom obtained by the deva (देव) eye.

天眼智證通  (天眼智通)  The complete universal knowledge and assurance of the deva (देव) eye.

天眼智通願  The sixth of Amitābha'sforty-eight vows, that he would not enter the final stage until all beings hadobtained this divine vision.

天眼通  idem 天眼; also a term used by those who practise hypnotism.

天眾  The host of heaven, Brahma,Indra, and all their host.

天眾五相  The five signs of approachingdemise among the deva (देव)s, cf. 五衰.

天督  Tiandu, an erroneous form of 天竺, or 印度 Yindu, India.

天神  deva 提婆 or devatā 泥縛多. (1) Brahma and the gods ingeneral, including the inhabitants of the devaloka(देवलोक)s, all subject tometem-psychosis. (2) The fifteenth patriarch, a native of South India, orCeylon and disciple of Nāgārjuna; he is also styled Devabodhisattva 提婆菩薩, Āryadeva 聖天, and Nilanetra 青目 blue-eyed, or 分別明 clear discriminator. He was theauthor of nine works and a famous antagonist of Brahmanism.

天神地祇  The spirits 天神 are Indra and his retinue; deva (देव)s in general; the 地祇 are the earth spirits, nāga (नाग)s, demons, ghosts, etc.

天祠  devālaya, devatāgāra, or devatāgṛha.Brahminical temples.

天童  Divine youths, i. e. deva (देव) guardians of the Buddha-law who appear as Mercuries, or youthfulmessengers of the Buddhas and bodhisattvas.

天童山  天潼山 A famousgroup of monasteries in the mountains near Ningpo, also called 太白山 Venus planet mountain; this is one of the five famous mountains ofChina.

天竺  (天竺國) India; 竹 zhu is said to have the same sound as 篤 tu, suggesting a connection withthe 度tu in 印度 Indu; other forms are 身毒 Sindhu, Scinde; 賢豆 Hindu; and 印持伽羅. The term is explained by 月 moon, which is the meaning of Indu, but it is said to be so calledbecause the sages of India illumine the rest of the world: or because of thehalf-moon shape of the land, which was supposed to be 90, 000 li in circumference, and placed among otherkingdoms like the moon among the stars. Another name is 因陀羅婆他那 ? Indravadana, or Indrabhavana, the region where Indra dwells. Ahill and monastery near Hangchow.

天竺三時  (or 天竺三際). The three seasons of an Indian year: Grīṣma, the hot season, fromfirst month, sixteenth day, to fifth month, fifteenth; Varṣākāla, the rainyseason, fifth month, sixteenth, the to ninth month, fifteenth; Hemanta, thecold season, ninth month, sixteenth, to first month, fifteenth. These three areeach divided into two, making six seasons, or six periods: Vasanta and grīṣma,varṣākāla and śarad, hemanta and śiśira. The twelve months are Caitra,Vaiśākha, Jyaiṣṭha, Āṣāḍha, Śrāvaṇa, Bhādrapada, Āśvavuja, Kārttika, Mārgaśīrṣa,Pauṣa, Māgha, and Phālguna.

天竺九儀  The nine forms of etiquette ofIndia: speaking softly, bowing the head, raising the hands high, placing handstogether, bending knees, kneeling long, hands and knees touching the ground,bowing the head, lowering arms and bending knees, bringing head, arms, andknees to the ground.

天竺五山  The five mountains of India onwhich the Buddha assembled his disciples: Vaibhara, Saptaparnaguha,Indrasailaguha, Sarpiskundika-pragbhara, Grdhrakuta.

天羅國  The kingdom of the king withkalmā-ṣapāda, i. e. spotted, or striped feet 斑定王; cf. 仁王經.

天耳  (天耳通) divyaśrotra, deva (देव)-ear, celestial ear.

天耳智  (天耳智通); 天耳智證通 The second of the six abhijñā (अभिज्ञा)s 六通 by which deva (देव)s in the form-world, certain arhats through the fourth dhyāna, andothers can hear all sounds and understand all languages in the realms of form,with resulting wisdom. For its equivalent interpretation and its 修得 and 報得 v. 天眼.

天耳智通願  The seventh of the forty-eightvows of Amitābha, not to become Buddha until all obtain the divine ear.

天臂城  Devadarśita or Devadiṣṭa,Deva-arm city, but the Sanskrit means deva (देव) (or divinely) indicated. The residence of Suprabuddha, 善覺長者 father of Māyā, mother of the Buddha.

天華  Deva, or divine, flowers, statedin the Lotus Sutra as of four kinds, mandāras, mahāmandāras, mañjūṣakas,and mahāmañjūṣakas, the first two white, the last two red.

天蓋  A Buddha's canopy, or umbrella; animbus of rays of light, a halo.

天行  A bodhisattva's natural orspontaneous correspondence with fundamental law: one of the 五行 of the 涅槃經 Nirvana Sutra.

天衣  Deva garments, of extremelightness.

天衣拂千歲  An illustration of the length ofa small kalpa: if a great rock, let it be one, two, or even 40 li square, bedusted with a deva-garment once in a hundred years till the rock be worn away,the kalpa would still be unfinished.

天親  Vasubandhu, 伐蘇畔度; 婆藪槃豆 (or 婆修槃豆)  (or 婆修槃陀) 'akin to the gods ', or 世親 'akin to the world'. Vasubandhuis described as a native of Puruṣapura, or Peshawar, by Eitel as of Rājagriha,born '900 years after the nirvana', or about A. D. 400; Takakusu suggests420-500, Peri puts his death not later than 350. In Eitel's day the date of hisdeath was put definitely at A. D. 117. Vasubandhu's great work, theAbhidharmakośa, is only one of his thirty-six works. He is said to be theyounger brother of Asaṅga of the Yogācāra school, by whom he was converted fromthe Sarvāstivāda school of thought to that of Mahāyāna and of Nāgārjuna. On hisconversion he would have 'cut out his tongue' for its past heresy, but wasdissuaded by his brother, who bade him use the same tongue to correct hiserrors, whereupon he wrote the 唯識論 and other Mahayanist works. Heis called the twenty-first patriarch and died in Ayodhya.

天語  The deva language, i. e. that ofthe Brahman, Sanskrit.

天識  Natural perception, or wisdom; theprimal endowment in man: the 真如 or bhūtatathatā(भूततथता).

天趣  idem 天道.

天迦  devanāgarī, 神字 the usual form of Sanskrit writing, introduced into Tibet, v. 梵字.

天道  deva-gati, or devasopāna, 天趣. (1) The highest of the six paths 六道, the realm ofdevas, i. e. the eighteen heavens of form and four of formlessness. A place ofenjoyment, where the meritorious enjoy the fruits of good karma, but not aplace of progress toward bodhisattva perfection. (2) The Dao of Heaven, naturallaw, cosmic energy; according to the Daoists, the origin and law of all things.

天部  The classes of deva (देव)s; the host of deva (देव)s; the host of heaven.

天部善神  Brahma, Indra, the four devaloka (देवलोक)-rāja (राज)s, and the other spirit guardians of Buddhism.

天須菩提  Deva Subhūti, one of threeSubhūtis, disciples of the Buddha; said to have been so called because of hislove of fine clothing and purity of life.

天食  sudhā, food of the gods sweetdew, ambrosia, nectar; blue, yellow, red, and white in colour, white for thehigher ranks, the other colours for the lower.

天香  Deva incense, divine or excellentincense.

天鬼  Gods and demons; gati (गति), or reincarnation, among deva (देव)s and demons.

天魔  deva-māra(देव-मार), 魔羅 one of the four Māras, who dwells in the sixth heaven.Paranirmita-vaśa-vartin, at the top of the Kāmadhātu, with his innumerablehost, whence he constantly obstructs the Buddha-truth and its followers. He isalso styled 殺者 the slayer; also 波旬 explained by 惡愛 sinful love or desire, as he sends his daughters to seduce thesaints; also 波卑 (波卑夜) Papiyan, the evil one. He is the special Māra of the Śākyamuniperiod; other Buddhas suffer from other Māras; v. 魔.

天魔外道  Māras and heretics-- both enemiesof Buddha-truth.

天鼓  The deva(देव) drum-- in the 善法 Good Law Hall of the Trayas-triṃśas heavens, which sounds ofitself, warning the inhabitants of the thirty-three heavens that even theirlife is impermanent and subject to karma: at the sound of the drum Indrapreaches against excess. Hence it is a title of Buddha as the great law-drum,who warns, exhorts, and encourages the good and frightens the evil and thedemons.

天鼓雷音佛  鼓音如來Divyadundubhimeghanirghosa. One of the five Buddhas in the Garbhadhātu maṇḍala,on the north of the central group; said to be one of the dharmakāya ofSakyamuai, his 等流身 or universal emanation body; andis known as 不動尊 corresponding with Akṣobhya, cf. 五智如來 and 大日經疏 4.

天鼓音  雲自在燈王Dundubhisvara-rāja. Lord of the sound of celestial drums, i. e. the thunder. Name ofeach of 2, 000 kotis of Buddhas who attained Buddhahood.

天龍  Devas, including Brahma, Indra,and the deva (देव)s, together with the nāga (नाग)s.

天龍八部  deva(देव)s, nāga(नाग)s, and others of the eightclasses: deva (देव)s, nāga (नाग)s, yakṣa (यक्ष)s, gandharva (गन्धर्व)s, asura (असुर)s, garuḍa (गरुड)s, kinnara (किन्नर)s, mahoraga (महोरग)s. 天; 龍; 夜叉; 乾闥婆; 阿修羅; 迦樓羅; 緊那羅; 摩睺羅迦.

天龍夜叉  deva(देव)s, nāga(नाग)s, yakṣa(यक्ष)s.

太  very, great.

太子  Kumaararāja. Crownprince. Anepithet of Buddhas, and of Mañjuśrī.

太子和休經  太子刷護經 There areseveral 太子, etc. 經. One named theSubaahu-parip.rcchaa was translated under the first title between 265-316 A. D.,four leaves; under the second title by Dharmarakṣa during the same period.

太孤危生  Life perilous as the (unscaleable)top of the loneliest peak.

太虛空  Space, where nothing exists; also頑空; 偏空.

太麤生  A ruffian, a rough fellow.

夫  A man; a sage, officer, hero; ahusband, mate; a fellow; a particle, i. e. for, so, etc.

夫人  A wife; the wife of a king, i. e.a queen, devi.

央  The middle, medial: to solicit;ample, vast.

央掘摩羅  (央掘); 央仇魔羅; 央崛鬘; 盎崛利摩羅 (or 鴦崛利摩羅)  (or 鴦窶利摩羅) Aṇgulimālya, Śivaitic fanatics who ' made assassination areligious act', and wore finger-bones as a chaplet. One who had assassinated999, and was about to assassinate his mother for the thousandth, is said tohave been then converted by the Buddha.

失  To lose, opp. of 得; to err.

失守摩羅  (or 失收摩羅)  śiśumāra (शिशुमार), 'child-killing, the Gangetic porpoise, delphinus gangeticus, ' M.W. Tr. by 鰐 a crocodile, which is the kumbhīra (कुम्भीर) 金毘羅.

失念  To lose the train of thought, ormeditation; a wandering mind; loss of memory.

失望  To lose hope.

失羅婆  śravaṇā, a constellationidentified with the Ox, or 9th Chinese constellation, in Aries and Sagittarius.

夾  Squeeze, clip, nip; lined.

夾山  Name of a monastery and monk in 澧州 Lizhou under the Tang dynasty.

奇  āścarya(आश्चर्य), adbhuta (अद्भुत); wonderful, rare,extraordinary; odd.

奇妙  Beautiful, or wonderful beyondcompare.

奇特  Wonderful, rare, special, thethree incomparable kinds of 神通奇特 power to convert all beings, 慧心奇特 Buddha-wisdom, and 攝受奇特Buddha-power to attract and saveall beings.

奇異  Extraordinary, uncommon, rare.

奈  Remedy, alternative, how ? what ?a yellow plum.

奈利  idem 泥梨 niraya (निरय), hell.

奈取羅訶羅  Rudhirāhāra, name of a yakṣa (यक्ष).

奈河  The inevitable river in purgatoryto be crossed by all.

奈河橋  The bridge in one of the hells,from which certain sinners always fall.

奉  To receive respectfully; honouredby, have the honour to, be favoured by, serve, offer.

奉事  To carry out orders.

奉加  奉納 To makeofferings.

奉行  To obey and do (the Buddha'steaching).

契  A tally, covenant, bond; to agreewith; devoted to; adopted (by).

契吒  Kakṣa; Kacha; Kach; ancientkingdom of Mālava, now the peninsula Cutch.

契會  To meet, rally to, or unite inthe right or middle path and not in either extreme.

契範  The covenants and rules, orstandard contracts, i.e. the sutras.

契線  契經 The sutras,because they tally with the mind of man and the laws of nature.

奔  To run; translit. pun (पुन्) and p (प्).

奔攘舍羅  puṇyaśālā(पुण्यशाला), almshouse or asylum forsick and poor.

奔荼  (奔荼利迦) puṇḍarīka (पुण्डरीक), the white lotus, v. 分 or 芬; also the last of the eight great cold hells, v. 地獄.

奔那伐戰那  Puṇḍra-vardhana, an ancientkingdom and city in Bengal.

奔那伽  puṣpanāga(पुष्पनाग), the flowering dragon-treeunder which Maitreya is said to have attained enlightenment.

奠  To settle, offer, condole.

奠茶  To make an offering of tea to aBuddha, a spirit, etc.

奢  To spread out; profuse;extravagant.

奢利  奢利弗多羅(or 奢利富多羅); 奢利補怛羅 v. 舍 Śāriputra.

奢彌  奢弭 śamī (शमी), a leguminoustree associated with Śiva.

奢摩他  (or 奢摩陀); 舍摩他 śamatha(शमथ), 'quiet, tranquility, calmness of mind, absence of passion.' M. W.Rest, peace, power to end (passion, etc.), one of the seven names for dhyāna (ध्यान).

奢羯羅  Śākala, the ancient capital ofTakka and (under Mihirakula) of the whole Punjab; the Sagala of Ptolemy; Eitelgives it as the present village of Sanga a few miles south-west of Amritsar,but this is doubtful.

奢薩怛羅  舍薩怛羅; 設娑怛羅 śāstra (शास्त्र), intp. by 論 treatise, q.v.

奢陀  śāṭhya(शाठ्य), knavery, fawning, crooked.

奧  [奧] South-west corner where were the lares; retired, quiet; abstruse,mysterious; blended; warm; translit. au (औ).

奧疏  Esoteric commentary 奧疏.

奧疏  Esoteric commentary orexplanation of two kinds, one general, the other only imparted to theinitiated.

奧箄迦  aupayika(औपयिक), proper, fit, suitable.

奪  Snatch, carry off, take by force;decide.

奪精鬼  One that carries off the vitalbreath of the dying.

奪魂鬼  A demon that carries off the soul.

奮  To rouse, excite, exert;impetuous, energetic.

奮迅  Speedy, immediate (samādhi (समाधि)), cf. 師.

女  Women, female; u. f. 汝 thou, you.

女人  Woman, described in the Nirvāṇasūtra 涅槃經 9 as the "abode of all evil", 一切女人皆是眾惡之所住處. The 智度論 14 says: 大火燒人是猶可近, 清風無形是亦可捉, 蚖蛇含毒猶亦可觸, 女人之心不可得實 "Fierce fire that would burn men may yet be approached, clearbreezes without form may yet be grasped, cobras that harbour poison may yet betouched, but a woman's heart is never to be relied upon." The Buddhaordered Ānanda: "Do not Look at a woman; if you must, then do not talkwith her; if you must, then call on the Buddha with all your mind"-- anevidently apocryphal statement of 文句 8.

女人六欲  The six feminine attractions;eight are given, but the sixth and eighth are considered to be included in theothers: color, looks, style, carriage, talk, voice, refinement, and appearance.

女人定  v. 女子出定.

女人往生願  The thirty-fifth vow of Amitābhathat he will refuse to enter into his final joy until every woman who calls onhis name rejoices in enlightenment and who, hating her woman's body, has ceasedto be reborn as a woman; also 女人成佛願.

女人拜  A woman's salutation, greeting,or obeisance, performed by standing and bending the knees, or putting handstogether before the breast and bending the body.

女人眷屬論師  One of the twenty hereticalsects, who held that Maheśvara created the first woman, who begot allcreatures.

女人禁制   Women forbidden to approach, asign placed on certain altars.

女僧  A nun, or 此丘尼 bhikṣuṇī (भिक्षुणी), which is abbreviated to 尼. The first nunnery in China issaid to have been established in the Han dynasty.

女國  The woman-kingdom, wherematriarchal government is said to have prevailed, e.g. Brahmapura, v. 婆, and Suvarṇagotra, v. 蘇.

女天  Female devas in the desire-realm.In and above the Brahmalokas 色界 they do not exist.

女子出定  The story of a woman named Liyi 離意 who was so deeply in samādhi (समाधि) before the Buddha that Mañjuśrī 文殊 could notarouse her; she could only be aroused by a bodhisattva who has sloughed off theskandhas and attained enlightenment.

女居士  A lay woman who devotes herselfto Buddhism.

女德  A woman of virtue, i.e. a nun, orbhikṣuṇī (भिक्षुणी). The emperor Hui Zong of the Song dynasty (A.D. 1101-1126) changedthe term 尼 to 女德.

女情  Sexual desire.

女根  Yoni. The female sex-organ.

女犯  The woman offence, i.e. sexualimmorality on the part of a monk.

女病  Woman as a disease; femininedisease.

女色  Female beauty-- is a chain, aserious delusion, a grievous calamity. The 智度論 14 says itis better to burn out the eyes with a red-hot iron than behold woman withunsteady heart.

女賊  Woman the robber, as the cause ofsexual passion, stealing away the riches of religion, v. 智度論 14.

女鎖  Woman as chain, or lock, thebinding power of sex. 智度論 14.

奴  A slave 奴僕; 奴隸.

奴婢  Male and female slaves.

奸詐  Fraudulent, crafty, to cheat.

好  Good, well; to like, be fond of,love.

好照  Good at shining, a mirror.

好生  Love of life; love of the living.

好相  A good appearance, omen, or sign.

好聲鳥  (or 好音鳥) A bird with a beautiful note, the kokila(कोकिल), or kalaviṅka (कलविङ्क), some say Karanda(ka).

如  tathā 多陀; 但他 (or 怛他), so, thus, in such manner, like,as. It is used in the sense of the absolute, the 空 śūnya (शून्य), which is 諸佛之實相 the reality of all Buddhas;hence 如ru is 實相 the undifferentiated whole of things, the ultimate reality; it is 諸法之性 the nature of all things, hence it connotes 法性 faxing which is 真實之際極 the ultimate of reality, or the absolute, and therefore connotes 實際 ultimate reality. The ultimate nature of all things being 如 ru, the oneundivided same, it also connotes 理 li, the principle or theory behind all things, and this 理 li universal law,being the 真實 truth or ultimate reality; 如 ru is termed 真如 bhūtatathatā(भूततथता), the real so, or suchness, or reality, the ultimate or the all, i.e. the 一如yiru. Inregard to 如 ju as 理 li the Prajñā-pāramitā puṇḍarīka makes it the 中 zhong, neithermatter nor nothingness. It is also used in the ordinary sense of so, like, as(cf yathā (यथा)).

如來  tathāgata(तथागत), 多陀阿伽陀 q. v.; 怛他揭多 defined as he who comes as doall other Buddhas; or as he who took the 真如 zhenru or absolute way ofcause and effect, and attained to perfect wisdom; or as the absolute come; oneof the highest titles of a Buddha. It is the Buddha in his nirmāṇakāya (निर्माणकाय), i. e. his 'transformation' or corporeal manifestation descended onearth. The two kinds of Tathāgata are (1) 在纏 the Tathāgatain bonds, i. e. limited and subject to the delusions and sufferings of life,and (2) 出纏 unlimited and free from them. There are numerous sutras and śāstras bearingthis title of 如來 rulai.

如來乘  tathāgata-yāna, the Tathāgatavehicle, or means of salvation.

如來使  tathāgata-dūta(तथागत-दूत), or tathāgata-preṣya (तथागत-प्रेष्य); a Tathāgata apostle sent to do his work.

如來光明出已還入  According to the Nirvana Sutra,at the Tathāgata's nirvana he sent forth his glory in a wonderful light whichfinally returned into his mouth.

如來地  The state or condition of aTathāgata.

如來室  The abode of the Tathāgata, i. e. 慈悲 mercy, or pity.

如來常住  The Tathāgata is eternal, alwaysabiding.

如來愍菩薩  怛他蘗多母隸底多 Theseventh Bodhisattva to the right of Śākyamuni in the Garbhadhātu group, in charge of the pity or sympathy of the Tathāgata. Thereare other bodhisattvas in charge of other Tathāgata forms or qualities in thesame group.

如來應供正偏智  Tathāgata, Worshipful, Omniscient-threetitles of a Buddha.

如來日  寶相日 The Tathāgata day,which is without beginning or end and has no limit of past, present, or future.

如來神力品  如來壽量品 Chaptersin the Lotus Sutra on Tathāgata powers and eternity.

如來舞  The play of the Tathāgata, i. e.the exercise of his manifold powers.

如來藏  tathāgata-garbha,the Tathāgata womb or store, defined as (1) the 真如 zhenru, q. v. inthe midst of 煩惱 the delusion of passions and desires; (2) sutras of the Buddha'suttering. The first especially refers to the zhenruas the source of all things: whether compatibles or incompatibles, whetherforces of purity or impurity, good or bad, all created things are in theTathāgatagarbha, which is the womb that gives birth to them all. The second isthe storehouse of the Buddha's teaching.

如來藏心  idem 真如心.

如來藏性  The natures of all the living arethe nature of the Tathāgata; for which v. the 如來藏經, 如來藏論, etc.

如來身  tathāgata-kāya(तथागत-काय), Buddha-body.

如來部  The court of Vairocana Tathāgatain the Garbhadhātu group.

如化  as if transformed.

如去  'so-gone', i. e. into Nirvana; v.如來 and 多陀.

如夢  like a dream.

如夢  like a dream.

如如  The 真如 zhenru orabsolute; also the absolute in differentiation, or in the relative. The 如如境 and 如如智 are the realm, or 'substance',and the wisdom or law of the absolute.

如實  Real, reality, according toreality ( yathābhūtam ( यथाभूतम्)); true; the 真如 zhenru, or bhūtatathatā (भूततथता), for which it is also used; the universal undifferentiated, i. e. 平等不二, or the primary essence out of which the phenomenal arises; 如實空 is this essence in its purity; 如實不空 is thisessence in its differentiation.

如實智  Knowledge of reality, i. e. ofall things whether whole or divided, universal or particular, as distinguishedfrom their seeming; Buddha-omniscience.

如實知者  The knower of reality, a Buddha.

如實知自心  To know one's heart in reality.

如實知見  To know and see the reality ofall things as does the Buddha.

如幻  as an illusion, or illusory.

如影  like a shadow.

如意  At will; according to desire; aceremonial emblem, originally a short sword; tr. of Manoratha 末笯曷剌他 successor of Vasubandhu as 22nd patriarch and of Mahāṛddhiprāpta, aking of garuḍa (गरुड)s.

如意珠  cintāmaṇi(चिन्तामणि), a fabulous gem, thephilosopher's stone, the talisman-pearl capable of responding to every wish,said to be obtained from the dragon-king of the sea, or the head of the greatfish, Makara, or the relics of a Buddha. It is also called 如意寶 (如意寶珠); 如意摩尼.

如意瓶  The talismanic vase.

如意足  ṛddhipāda(ड़्द्धिपाद), magical psychic power ofubiquity, idem 神足.

如意身  ṛddhi(ड़्द्धि), magic power exempting thebody from physical limitations, v. 大教 and 神足.

如意輪  The talismanic wheel, as in thecase of 如意輪觀音 Guanyin with the wheel, holding the pearl in her hand symbolizing aresponse to every prayer, also styled 持寶金剛 the Vajra-bodhisattva with sixhands, one holding the pearl, or gem, another the wheel, etc. There are severalsūtras, etc., under these titles, associated with Guanyin.

如是  evam(एवम्); thus, so; so it is; so let itbe; such and such; (as)... so. Most of the sūtras open with the phrase如是我聞 or 聞如是 Thus have I heard, i. e. fromthe Buddha.

如法  According to the Law, accordingto rule.

如法治  Punished according to law, i. e. 突吉羅 duṣkṛita (दुष्क्ड़ित), the punishments due to law-breaking monks or nuns.

如泡  like a bubble.

如焰  like smoke.

如理師  A title of the Buddha, the Masterwho taught according to the truth, or fundamental law.

如蛾趣燈火  Like a moth flying into the lamp-- is man after his pleasures.

如語  True words, right discourse.

如雲  like a cloud.

如電  like lightning.

如響  like an echo.

妃  An imperial concubine; asimplying production, or giving birth, it is used by the esoteric cult forsamaya and dhāraṇī (धारणी).

妄  mithyā(मिथ्या); false, untrue, erroneous,wild.

妄執  False tenets, holding on to falseviews.

妄塵  the unreal and unclean world.

妄境界  False environment; the unrealworld.

妄心  A wrong, false, or misleadingmind.

妄念  False or misleading thoughts.

妄想  Erroneous thinking.

妄染  妄風 The spread oflies, or false ideas.

妄法  bhrānti, going astray, error.

妄緣  The unreality of one'senvironment; also, the causes of erroneous ideas.

妄見  False views (of reality), takingthe seeming as real.

妄言  妄說 False words,or talk; lies.

妄語  The commandment against lying.either as slander, or false boasting, or deception; for this the 智度論 gives ten evil results on reincarnation: (1) stinking breath; (2)good spirits avoid him, as also do men; (3) none believes him even when tellingthe truth; (4) wise men never admit him to their deliberations: etc.

妄雲  Clouds of falsity, i. e.delusion.

妓  A singing-girl, courtesan.

妓樂  Female musicians and performers.

妖  An imp; to bewitch; magical.

妖通  The power to change miraculouslyinto trees and animals; v. 五種通.

妙 su(सु), sat(सत्), mañju(मञ्जु), sūkṣma(सूक्ष्म). Wonderful, beautiful,mystic, supernatural, profound, subtle, mysterious. su(सु) means good, excellent,surpassing, beautiful, fine, easy. sat (सत्) means existing, real, good. mañju (मञ्जु) means beautiful, lovely, charming. Intp. in Chinese as 不可思議 beyond thought or discussion; 絕待 special,outstanding; 無比 incomparable; 精微深遠 subtle and profound.

妙中  The profound medium (madhya (मध्य)); the universal life essence, the absolute, the bhūtatathatā (भूततथता) which expresses the unity of all things, i.e. the doctrine held byTiantai as distinguished from the 別教 which holds the madhya (मध्य) doctrine but emphasizes the dichotomy of the 空 transcendental and 假 phenomenal.

妙假  The profound meaning of phenomenaof Tiantai, that they are the bhūtatathatā (भूततथता) (e.g. water and wave) as distinguished from the 別教 view; cf. 妙中.

妙光  Varaprabha, Wonderful Light, anancient incarnation of Mañjuśrī.

妙光佛  Sūryaraśmi, the 930th Buddha ofthe present kalpa (कल्प).

妙典  The classics of the wonderful dharma (धर्म), i.e. Mahāyāna.

妙吉祥  Wonderful and auspicious, themeaning of Mañjuśrī, 妙 for mañju(मञ्जु) and 吉祥 for śrī (श्री); v. 文殊.

妙善公主  The princess of wonderfulgoodness, name of Guanyin as third daughter of King 莊嚴 Zhuangyan.

妙喜世界  The realm of profound joy, thecountry of Vimalakīrti 維摩居士, who is stated to have been acontemporary of Śākyamuni; v. 維摩詰經 12.

妙喜足天  The heaven full of wonderful joy,idem Tuṣita, v. 兜率天.

妙因  The profound cause, thediscipline of the bodhisattva, i.e. chastity, and the six pāramitā (पारमिता)s, etc., as producing the Buddha-fruit.

妙土  The wonderful land; a Buddha'sreward-land; especially the Western Paradise of Amitābha.

妙宗  Profound principles; the Lotusschool.

妙幢  Ruciraketu. Name of a Bodhisattva.

妙幢相三昧  dhvajāgrakeyūra(ध्वजाग्रकेयूर), "the ring onthe top of a standard," a degree of ecstatic meditation mentioned in the LotusSutra.

妙德  Wonderful virtue, title of Mañjuśrī; also anintp. of the meaning of Kapilavastu, v. 劫比, etc.

妙心  The mind or heart wonderful andprofound beyond human thought. According to Tiantai the 別教 limited this to the mind 真心 of the Buddha, while the 圓教 universalized it to include the unenlightened heart 妄心 of all men.

妙意菩薩  Mānavaka, i.e. Śākyamuni in aprevious incarnation as disciple of Dīpaṅkara 然燈佛.

妙應  The miraculous response, orself-manifestation of Buddhas and Bodhisattvas.

妙教  Admirable, profound teaching;i.e. that of the Lotus Sutra.

妙明  Profoundly enlightened heart ormind, i.e. the knowledge of the finality of the stream of reincarnation.

妙智  The wonderful Buddha-wisdom.

妙有  The absolute reality, theincomprehensible entity, as contrasted with the superficial reality ofphenomena; supernatural existence.

妙果  Wonderful fruit, i.e. bodhi (बोधि) or enlightenment and nirvana.

妙樂  Wonderful music (in the PureLand). Miao-yo, the sixth Tiantai patriarch.

妙法  saddharma(सद्धर्म), 薩達摩 (薩達剌摩) The wonderful law or truth (of the Lotus Sutra).

妙法一乘  The One Vehicle of the wonderful dharma (धर्म), or perfect Mahāyāna.

妙法堂  善法堂 The hall ofwonderful dharma (धर्म), situated in the south-west corner of the Trāyastriṃśas heaven, v. 忉, where the thirty-three deva (देव)s discuss whether affairs are according to law or truth or thecontrary.

妙法宮  The palace of the wonderful Law,in which the Buddha ever dwells.

妙法燈  The lamp of the wonderful Lawshining into the darkness of ignorance.

妙法船  The bark or boat of wonderful dharma (धर्म), capable of transporting men over the sea of life into nirvana.

妙法華  idem妙法蓮華.

妙法蓮華  法華 The wonderfultruth as found in the Lotus Sutra. the One Vehicle Sutra; which is saidto contain 實法 Buddha's complete truth as compared with his previous 權法 or 方便法, i.e. partial, or expedientteaching, but both are included in this perfect truth. The sutra is theSaddhamapuṇḍarīka 正法華經 or (添品妙法蓮華經) 妙法蓮華經, also known as 薩曇芥陀利經, of which severaltranslations in whole or part were made from Sanskrit into Chinese, the mostpopular being by Kumārajīva. It was the special classic of the Tiantai school, which issometimes known as the 蓮宗 Lotus school, and it profoundlyinfluenced Buddhist doctrine in China, Japan, and Tibet. The commentaries andtreatises on it are very numerous; two by Chih-i 智顗 of the Tiantai school being the妙法蓮華經文句 and the 玄義.

妙法藏  The treasury of the wonderful dharma (धर्म).

妙法輪  The wheel of the wonderful Law,Buddha's doctrine regarded as great cakra (चक्र) or wheel.

妙無  asat(असत्), the mystery of non-existence.

妙玄  Wonderful and profound; anabbreviation for妙法蓮華經玄義 the Tiantai commentary onthe Lotus Sutra.

妙真如性  The profound nature of the bhūtatathatā (भूततथता), the totality, or fundamental nature, of all things.

妙臂菩薩  Subāhu-kumāra, the Bodhisattva ofthe wonderful arm; there is a sutra of this name.

妙色  surūpa(सुरूप), 蘇樓波. The wonderful form or body, i.e. of a Buddha's saṃbhogakāya (सṃभोगकाय) and his Buddha-land.

妙色身如來  Surūpakāya Tathāgata (Akṣobhya,the Buddha of the East), who is thus addressed when offerings are made to thehungry spirits.

妙莊王  (妙莊嚴王) Śubhavyūha, the king who is the subject and title of the twenty-seventhchapter of the Lotus Sutra. He is also reputed to be the father ofGuanyin.

妙蓮華  The wonderful lotus, symbol ofthe pure wisdom of Buddha, unsullied in the midst of the impurity of the world.

妙行  The profound act by which a goodkarma is produced, e.g. faith; v. 一行一切行.

妙見  The beautiful sight, i.e. UrsaMajor, or the Bodhisattva who rules there, styled 妙見大士 (or 妙見菩薩), though some say Śākyamuni,others Guanyin, others 藥師 Bhaiṣajya, others the sevenBuddhas. His image is that of a youth in golden armour.

妙覺  The wonderful enlightenment ofMahāyāna, or self-enlightenment to enlighten others.

妙覺地  The stage of wonderfulenlightenment, Buddhahood.

妙覺性  The profound, enlightened nature,that of Buddha, one of the 六性.

妙觀  The wonderful system of the threeTiantai meditations; v. 三諦, 三觀.

妙語藏  The storehouse of miraculous words, mantra (मन्त्र)s, dhāraṇī (धारणी), or magic spells of Shingon.

妙賢  Subhadra, 善賢 A monk referred to in the 西域記 Records of Western Lands.

妙趣  The wonderful destiny ormetempsychosis, i.e. that of Mahāyāna.

妙車  The wonderful vehicles (mentionedin the Lotus Sutra).

妙門  The wonderful door of dharma (धर्म); nirvana; the six Tiantai methods leading through meditation toenlightenment and the state of nirvana.

妙音  Wonderful sound. (1)Gadgadasvara, 妙音菩薩 (or 妙音大士) a Bodhisattva, master of seventeen degrees of samādhi (समाधि), residing in Vairocanaraśmi-pratimaṇḍita, whose name heads chap. 24of the Lotus Sutra. (2) Sughoṣa, a sister of Guanyin; also a Buddha likeVaruṇa controlling the waters 水天德佛, the 743rd Buddha of thepresent kalpa (कल्प). (3) Ghoṣa, 瞿沙 an arhat(अर्हत्), famous for exegesis, who"restored the eyesight of Dharmavivardhana by washing his eyes with thetears of people who were moved by his eloquence." Eitel.

妙音天  (妙音樂天) Sarasvatī, the wife or female energy of Brahmā. Also called 辨才天 (辨才天女) Jap. Benzaiten, or Benten; goddess of eloquence, learning, andmusic, bestower of the Sanskrit language and letters, and the bestower of 財 riches; also the river goddess. Sometimes considered as masculine.Honoured among the seven gods of luck, and often represented as mounted on adragon or a serpent.

妙音遍滿  Universal wonderful sound,Manojña-śabdābhigarjita, the kalpa (कल्प) of Ānanda as Buddha.

妙音鳥  The wonderful-voice bird, the kalaviṅka (कलविङ्क).

妙顯山  The mountain of marvelousappearance, i.e. Sumeru.

妙高山  (妙高山王) The wonderful high mountain, Sumeru; the king of mountains.

妬  Jealous, envious.

妬不男  irṣyāpaṇḍaka(इर्ष्यापण्डक). Impotent except whenaroused by jealousy, one of the five classes of 'eunuchs'.

始  Beginning, first, initial;thereupon.

始士  An initiator; a Bodhisattva whostimulates beings to enlightenment.

始教  According to Tiantai, thepreliminary teaching of the Mahāyāna, made by the Avataṃsaka (Kegon) School;also called 相始教; it discussed the nature of all phenomena as in the 唯識論, 空始教; and held to the immateriality of all things, but did not teachthat all beings have the Buddha-nature.

始終  Beginning and end, first andlast.

始行人  A beginner.

始覺  The initial functioning of mindor intelligence as a process of 'becoming', arising from 本覺 which is Mind or Intelligence, self-contained, unsullied, andconsidered as universal, the source of all enlightenment. The 'initialintelligence' or enlightenment arises from the inner influence 薰 of the Mind and from external teaching. In the 'originalintelligence' are the four values adopted and made transcendent by the Nirvāṇa-sūtra,viz. 常, 樂, 我, 淨 Perpetuity, joy, personality, and purity; these are acquiredthrough the 始覺 process of enlightenment. Cf. 起信論 Awakeningof Faith.

姑  Paternal aunt, husband's sister,a nun; to tolerate; however; leave.

姑尸草  矩奢 kuśa (कुश) grass, grassof good omen for divination.

姑臧  Ku-tsang, formerly a city inLiangchow, Kansu, and an important centre for communication with Tibet.

委  To throw down, depute; really;crooked; the end.

委順  To die, said of a monk.

姞  Chi, name of the concubine ofHuang Ti; translit. g  (ग् ).

姞栗陀羅矩吒  (姞栗陀) gṛdhra (ग्ड़्ध्र), a vulture; Gṛdhrakūṭa, the Vulture Peak, v. 耆.

姟  Ten millions, tr. of ayuta (अयुत) 阿由他, nayuta (नयुत), 那由他; but another account says 100 millions.

姥  Matron, dame.

姥達羅  mudrā(मुद्रा) (mudrā-bala(मुद्रा-बल)), 100,000 sexillions, 大姥達羅 a septillion; v. 洛.

威  prabhāva(प्रभाव). Awe-inspiring majesty; also威力 and 威神力.

威儀  Respect-inspiring deportment;dignity, i.e. in walking, standing, sitting, lying. There are said to be 3,000and also 8,000 forms of such deportment.

威儀法師  (威儀師); 威儀僧 A master of ceremonies.

威德  Of respect-inspiring virtue;dignified.

威怒  Awe-inspiring; wrathful majesty.

威怒王  The wrathful maharāja (महराज). guardians of Buddhism.

威神  The awe-inspiring gods, orspirits.

威音王  Bhīṣma-garjita-ghoṣa-svara-rāja,the king with the awe-inspiring voice, the name of countless Buddhassuccessively appearing during the 離衰 kalpa (कल्प); cf. Lotus Sutra.

娑  To play, careless, idle, easygoing; translit. s (स्), ś (श्), chiefly sa (स), sā (सा).

娑也地提嚩多  ? satyadevatā(सत्यदेवता), intp. as 本尊 the fundamental, or original, or principal honoured one.

娑伽羅  Sāgara. 娑竭羅 The ocean. The nāga (नाग) king of the ocean palace north of Mt. Meru, possessed of pricelesspearls; the dragon king of rain; his eight-year-old daughter instantly attainedBuddhahood, v. the Lotus Sutra.

娑呵  sahā(सहा), a herb in the Himālayasimparting immortality to the finder, v. 娑婆.

娑多吉哩  ? Śatakri, name of one of the yakṣa (यक्ष) generals.

娑多婆那  (娑多婆漢那) Sadvāhana, Śātavāhana, name of a royal patron of Nāgārjuna.

娑婆  sahā(सहा); that which bears, the earth,v. 地; intp. as bearing, enduring; the place of good and evil; auniverse, or great chiliocosm, Where all are subject to transmigration andwhich a Buddha transforms; it is divided into three regions 三界 and Mahābrahmā Sahāmpati is its lord. Other forms: 娑婆世界; 娑界; 娑媻; 娑訶; 沙訶; 索訶.

娑婆訶  娑縛賀 svāhā (स्वाहा), anoblation by fire, also Hail! a brahminical salutation at the end of asacrifice.

娑底也  satya(सत्य), true; satyatā (सत्यता), truth, a truth.

娑度  sādhu(साधु), good, virtuous, perfect, asage, saint, tr. 善 good.

娑毘迦羅  劫毘羅 Kapila,possibly Sāṇkhya Kapila, the founder of the Sāṇkhya philosophy.

娑磨  Sama Veda, the third ofthe Vedas, containing the hymns.

娑羅  沙羅 śāla (शाल), sāla (साल); the Sāl tree, 娑羅樹 Shorea robusta, the teak tree.

娑羅娑  sārasa(सारस), the Indian crane.

娑羅林  Śālavana, the grove of sāl (साल्) trees nearKuśinagara, the reputed place of the Buddha's death.

娑羅梨弗  ? 'Salaribhu, an ancient kingdomor province in India. Exact position unknown.' Eitel.

娑羅王  (娑羅樹王) Śālendra-rāja, a title of a Buddha; also of Śubhavyūha, father ofGuanyin.

娑訶樓陀  sahā-lokadhātu(सहा-लोकधातु), the world.

娑路多羅  戍縷多 śrotra (श्रोत्र), the ear.

娑麼囉  smara(स्मर), recollection, remembrance.

娘  Lady, wife, mother, aunt.

娜  Translit. da (द) and na (न).

娜伽  naga(नग), mountain, hill.

娜多  danta(दन्त), tooth, tusk, fang.

娜耶  naya(नय), conduct, course, leading.

婆  A dame, mother, wife, granny,crone ; translit. pa (प), ba (ब), va (व), pha (फ), bha (भ), and similar labial sounds.

婆伽  bhāga(भाग), a portion  division, fraction.

婆伽婆  (帝) bhagavat, or 婆伽梵; 婆伽伴 ; 婆誐鑁; 薄伽梵 bhagavān, "fortunate," "excellent," "revered,sacred," "the holy one" (M.W.); generally intp. by 世尊 world-honoured, but there are other intps.; an epithet of a Buddha.

婆利  vaḍiśa(वडिश), valiśa(वलिश), or vakrī (वक्री), a hook, bent.

婆利師  varṣā(वर्षा)s, v. 雨, the rainy season of retreat.

婆利師迦  婆利史迦羅 v. 婆師迦.

婆利耶  bhāryā(भार्या), a wife.

婆利質羅  (婆利質多羅) ? Pārijāta, v. 波, a tree in Indra's heaven.

婆利闍多迦  pārijātaka(पारिजातक), a deva (देव) flower.

婆叉  Vākṣu; Vaṅkṣu; the Oxus ; Vaṅkṣuis also a small branch of the Ganges, idem 縛芻.

婆哩野  bhāryā(भार्या), a dependent, a wife; also 婆利耶 (or 婆梨耶) ;  婆利廋.

婆喝那  vāhana(वाहन), 10 quadrillions. 大婆喝那 100 quadrillions.

婆嚩誐帝  bhagavat(भगवत्), v. 婆伽.

婆城  A gandharva(गन्धर्व) city, a mirage, an illusioncity,  v. 乾沓婆.

婆婆伽利  Pāpakārin; evil-doer, name of aprince.

婆差優婆差  upāsaka-upāsikā(उपासक-उपासिका) , male and femaledisciples dwelling at home; lay disciples.

婆師  (婆師迦) vārṣika (वार्षिक), the flower that blooms in the rains, the aloe, agallochum; also 婆利師 (婆利師迦) q.v.; 婆利史迦羅; 婆使迦; 婆師波利varṣākāla (वर्षाकाल), varṣipālī (वर्षिपाली).

婆師波  Vāṣpa, Bāṣpa; one of the firstfive disciples, Daśabala-Kāśyapa, identified with Mahākāśyapa; also 婆師婆 (or 婆濕婆) 婆沙波.

婆捺囉婆捺麼洗  Bhādrapadamāsa, the sixth month,middle of August to middle of September; the third and fourth nakṣatra (नक्षत्र)s or lunar mansions, pūrva (पूर्व) and uttara (उत्तर); also 跋婆捺囉娜; 跋陀娜婆娜; 婆達羅缽陀.

婆提  Bhadrika, one of the firstdisciples; cf. 跋. Also vana(वन), a grove; or vanī (वनी).

婆斯仙  One of the fire deva (देव)s and his 后 wife in the Garbhadhātu group;perhaps Vasu.

婆梨  vāri(वारि); water; fluidity; also 婆利; 波利.

婆樓那  Varuṇa, v. 水天.

婆檀陀  bhadanta(भदन्त), 大德, laudable, praiseworthy, blessed, of great virtue-a term of respectfor a buddha, or for monks, especially of the Hīnayāna school.

婆毘吠伽  Bhāvaviveka, a disciple ofNāgārjuna, who 'retired to a rock cavern to await the coming of Maitreya'.Eitel.

婆毘吠伽  Bhāvaviveka, a learned monk whoretired from the world to await the coming of Maitreya, v. 西域記 10.

婆沙  v. 毘 Vibhāṣā.

婆沙波  婆敷 Bāṣpa, v. 婆師波.

婆珊婆演底  vasanta-vayantī(वसन्त-वयन्ती), spring-weaving, butthe description is of a guardian of the night or of sleep.

婆瘦  vāyu(वायु), wind, god of the wind. Also 婆牖; 縛叟.

婆盧枳底濕伐羅  Avalokiteśvara, see 觀音.

婆私吒  (婆私) Vasiṣṭha, a brahman who is said to have denied the eternity ofnirvana, and maintained that plants had lives and intelligence; NirvanaSutra 39. One of the seven ancient ṛṣi (ड़्षि)s of Brahmanic mythology, one of the champions in the Ṛg Vedaof the priesthood. Name of a brahman whose mother lost her six sons, she becamemad, wandered naked, met the Buddha, was restored and became a disciple. Also 婆吒; 私婆吒; 婆私瑟搋 or 婆私瑟柁.

婆稚  bandhi(बन्धि), or bali (बलि), the origin and meaning are obscure, defined as 'bound' and also asround, full-orbed, complete. Bandhiasura, an asura(असुर) -king. Also, 婆梨; 跋稚; 跋塀; 跋移; 末利.

婆羅  pāla(पाल); keeper, guardian, warden; vihārapāla (विहारपाल), warden of a monastery. bala (बल); power, strength, especially the 五力 five powers, pañca bālani (पञ्च बालनि), i.e. 五根; also the 十力 daśabala (दशबल), ten powers. Name of the sister of Ānanda who offered milk toŚākyamuni. bāla (बाल); 'young,' 'immature,'  'simpleton, fool,' 'hair' (M.W.); ignorant,unenlightened, see bālapṛthagjana (बालप्ड़्थग्जन), below.

婆羅吸摩補羅  Brahmapura. "An ancientkingdom of Northern India, the dynastic title of which was entailed upon thefemale line exclusively"; hence styled 女國. Said to beGarhwal.

婆羅奢  phalasa(फलस), the breadfruit tree; intp. asa tree with red flowers.

婆羅必栗託仡那 婆羅必哩他仡那; 婆羅必利他伽闍那 bālapṛthagjana (बालप्ड़्थग्जन), low, foolish people; natural-minded, as children, of commonintelligence and ideas, a man in his natural state, unilluminated,unenlightened.

婆羅捨佉  缽羅奢佉 praśākha (प्रशाख), a fetus offive to seven days.

婆羅捺寫  Vārāṇasī, an ancient kingdom andcity, noted (A.D. 640) as the headquarters of Śivaism; Bemares; cf. 波.

婆羅提木叉  pratimokṣa(प्रतिमोक्ष), v. 波.

婆羅訶  (婆羅) Balāhaka, a king of horses, or possessing horses.

婆羅賀磨  or 婆羅賀摩 Brahmā; 婆羅賀磨拏; 婆羅欱末拏 Brāhmaṇa; see below.

婆羅那馱  Varanāda, a bellowing yakṣa (यक्ष).

婆羅門  跋濫摩; 沒囉憾摩 Brāhmaṇa; Brāhmanical; Brāhman; 淨行; 婆志 of pure life or mind; the highest of the four castes, those whoserve Brahma, his offspring, the keepers of the Vedas.

婆羅門國  Brāhmaṇarāṣtra, the realm of thebrahmans, India.

婆羅門城  A city of brahmans, from whichthe Buddha returned with his begging bowl empty.

婆羅門書  brahman writing; the alphabet.

婆羅門邑  Brāhmaṇapura, "a citynortheast of the capital of Mālava." Eitel.

婆耶  payas(पयस्); liquid, fluid, juice, water.

婆致迦  sphātika(स्फातिक), v. 水玉.

婆舍斯多  Basiasita (Sk. Vāsi-Asita) orNaśaśata, the twenty-fifth Patriarch who laboured in Central India; the date ofhis death is given as A.D. 325.

婆舍跋提  Vaśavartin, the sixthdesire-heaven, the abode of Māra, the god of lust, sin, and death; itsoccupants avail themselves of the merits of others for their own pleasure; itis also called the abode of Śikhin (Brahma) as lord of fire; also 他化自在天 and 婆羅尼蜜婆舍跋提 Paranirmitavaśavartin.

婆藪  vasu(वसु) 婆萸; good; rich;sweet; dry; according to Monier-Williams, eight personifications of naturalphenomena; eight; the sun, etc.; father of Kṛṣṇa; intp. as the first to offerslain sacrifices to Heaven, to have been cast into hell, but after countless kalpa (कल्प)s to have become a disciple of Buddha. Also called Vasudeva. Alsoname of certain deva (देव)s, e.g. Viṣṇu; and other beings whom men serve, e.g. a father.

婆藪槃豆  婆藪槃陀; 婆藪盤豆; 婆修盤頭; 伐蘇畔徒; 筏蘇畔徒 or筏蘇盤豆 Vasubandhu, known as 天親 q.v., and 世親 kinsman of deva (देव)s, or of the world.

婆訶  vāha(वाह); it means bearing, carrying, abeast of burden, but is used in the sense of a large grain-container of twentybushels 斛; supernatural life, or adbhuta (अद्भुत), is compared to a vāha (वाह) full of hemp seed, from which one seed is withdrawn every century.Also婆訶摩.

婆誐  bhaṅga(भङ्ग), breaking, fracture, fragment,broken. Also 婆伽; 薄伽.

婆蹉  vatsa(वत्स), a calf, offspring, a term ofendearment for a child. The founder of the Vātsīputrīyāḥ school.

婆蹉婆  A term for śakra (शक्र).

婆蹉富羅  (婆蹉富多羅) The above school, a branch of the Sarvāstivādins, v. 犢.

婆蹉那婆  vatsanābha(वत्सनाभ), a strong poison,"from the root of a kind of aconite." M.W.

婆那  vana(वन), a wood, grove; also 飯那; 嚩泥.

婆里旱  balin(बलिन्), intp. 力士 a strong man, hero.

婆闍羅波尼婆里旱  Vajrapāṇibalin, the powerful onewith the thunderbolt, one of the two gate-guardians.

婆陀  baddha(बद्ध), bound, tied, fettered, fixed;also 縛馱; also an abbrev. for 阿波陀那 avadāna(अवदान).

婆雌子部  Vātsīputra, also 婆麤富羅, v. 婆蹉 and 犢子.

婆須蜜  (婆須蜜多) Vasumitra, v. 筏蘇密呾羅.

婆頗裟  prabhāsa(प्रभास), light, bright.

婦  A woman; a wife.

婦人  Nothing is so dangerous tomonastic chastity as woman; she is the root of all misery, hindrance,destruction, bondage, sorrow, hatred, blindness, etc.

婬  Licentious, lewd ; adultery,fornication: similar to 淫 q.v.

婬怒癡  The three poisons of sexualdesire, anger, and ignorance (or heedlessness).

婬戒  The commandment against adultery.

婬欲  Sexual desire.

婬火  The fire of sexual passion. 婬羅網 Its net.

媲  To pair. Small.

媲摩  Bhīmā, terrible, fearful; name of Śiva' s wife.'A city west of Khoten noted for a Buddha-statue, which had transported itselfthither from Udjyana.' Eitel. Xuanzang's Pimo. v. 毗.

媻  To and fro, to roll: translit. bha (भ), va (व).

媻毗吠伽  Bhāvaviveka, a disciple ofNāgārjuna, who retired to a rock cavern to await the coming of Maitreya.

媻羅犀那  Varasena (the Aparasvin of theZend-Avesta); a pass on the Paropamisus, now called Khawak, south of Indarab.

媻藪天  Vasudeva, in Brahmanic mythologythe father of Kṛṣṇa.

媻達羅缽陀  Bhādrapada, the last month ofsummer.

媽  Nurse, mother.

媽哈薩督呀  mahāsattva(महासत्त्व), a great or noble being;the perfect bodhisattva (बोधिसत्त्व), greater (mahā (महा)) than any other being (sattva (सत्त्व)) except a Buddha; v. 摩訶薩埵.

嫉  īrṣyā(ईर्ष्या); envy of other'spossessions, jealousy.

嬉  Play, pleasure.

嬉戲  To play, perform.

嬰  Infant, baby.

嬰童  A child.

子  kumāra; son; seed; sir; 11-1midnight.

子合國  Kukyar, Kokyar, or Kukejar, acountry west of Khotan, 1,000 li from Kashgar, perhaps Yarkand.

子斷  The seed 種子 cut off, i.e. the seed which produces the miseries oftransmigration.

子果  Seed and fruit; seed-producedfruit is 子果, fruit-produced seed is 果子. The fruit produced by illusionin former incarnation is 子果, which the Hīnayāna arhat has notyet finally cut off. It is necessary to enter Nirvāṇa without remnant ofmortality to be free from its "fruit", or karma.

子滿果  The fruit full of seeds, thepomegranate.

子璿  A famous learned monk Zixuan, ofthe Song dynasty whose style was 長水 Changshui, the name of hisdistrict; he had a large following; at first he specialized on the Śūraṃgama 楞嚴經; later he adopted the teaching of 賢首 Xianshou ofthe 華嚴宗 Huayan school.

子縛  The seed bond, or delusion of themind, which keeps men in bondage.

子院  Small courts and buildingsattached to central monastery.

孔  A hole: surname of Confucius;great, very; a peacock.

孔雀  mayūra, 摩裕羅 a peacock; the latter form is also given by Eitel for Mauriya as'an ancient city on the north-east frontier of Matipura, the residence of theancient Maurya (Morya) princes. The present Amrouah near Hurdwar'.

孔雀城  Mathurā, or Kṛṣṇapura; modernMuttra; 摩度羅 (or 摩偷羅, 摩突羅, or 摩頭羅); 秣兔羅 an ancient city and kingdom of Central India, famous for itsstupas, reputed birthplace of Krisna.

孔雀明王  'Peacock king, ' a formerincarnation of Śākyamuni, when as a peacock he sucked from a rock water ofmiraculous healing power; now one of the mahārāja bodhisattvas, with four arms,who rides on a peacock; his full title is 佛母大金曜孔雀明王. Thereis another 孔雀王 with two arms.

字  akṣara, 阿乞史囉; 阿剎羅; a letter, character; akṣara (अक्षर) is also used for a vowel, especially the vowed 'a' as distinguishedfrom the other vowels; a word, words.

字母  The Sanskrit alphabet of 42, 47,or 50 letters, the 'Siddham' 悉曇 consisting of 35 體文 consonants and 12 摩多 vowels. The 字母表 deals with the alphabet in 1 juan.The 字母品 is an abbreviation of 文殊問經字母品.

字相字義  Word-form and word-meaning,differentiated by the esoteric sect for its own ends, 阿 being considered the alpha and root of all sounds and words; the 字 among esoteric Buddhists is the 種子 bīja (बीज), or seed-wordpossessing power through the object with which it is associated.

字緣  母音 The 12 or 14Sanskrit vowels, as contrasted with the 35 or 36 consonants, which are 根本 radical or 字界 limited or fixed letters.

字輪  The wheel, rotation, orinterchange of words for esoteric purposes, especially the five Sanskrit signsadopted for the five elements, earth, water, fire, air, space.

存  To keep, maintain, preserve.

存生  (存生命); 存命 To preserve one's life, topreserve alive.

存見  To keep to (wrong) views.

孛  Po; plants shooting; a comet.

孛伽夷  Bhagai. A city south of Khotan,formerly famous for a statue exhibiting all the thirty-two lakṣana (लक्षन)s or marks on the body of Buddha.

孝  Filial, obedient.

孝子  A filial son.

孝服  Mourning clothes for parents.

孝順  Obedient.

孟  Eldest, first; Mencius; rude.

孟八郎  The eight violent fellows, ageneral term for plotters, ruffians, and those who write books opposed to thetruth.

孟婆神 The Meng family dame, said to havebeen born under the Han dynasty, and to have become a Buddhist; later deifiedas the bestower of 孟婆湯 the drug of forgetfulness, oroblivion of the past, on the spirits of the dead.

孤  Orphan, solitary.

孤園  (孤獨園); 給園; 祗洹; 逝多林 Jetavana, the seven-story abode and park presented to Śākyamuni byAnāthapiṇḍaka, who bought it from the prince Jeta. It was a favourite resort ofthe Buddha, and 'most of the sūtras (authentic and suppositious) date from thisspot'. Eitel.

孤地獄  (孤獨地獄) Lokāntarika, solitary hells situated in space, or the wilds, etc.

孤山  An isolated hill; a monastery inKiangsu and name of one of its monks.

孤獨園  is also a term for an orphanage,asylum, etc.

孤落迦  A fruit syrup.

孤調  Self-arranging, the Hīnayānamethod of salvation by individual effort.

孫  Grandchild; grandson; translit. sun (सुन्).

孫陀利  Sundharī, wife of Sundarananda;Sundari, name of an arhat (अर्हत्); also a courtesan who defamed the Buddha.

孫陀羅難陀  Sundarananda, or Sunanda, said tobe younger brother of Śākyamuni, his wife being the above Sundarī; thus calledto distinguish him from Ānanda.

學  śikṣ(शिक्ष्); to study, learn, theprocess of acquiring knowledge; learning.

學侶  Fellow-students, the company ofmonks who are studying.

學悔  Studying to repent, as when amonk having committed sin seeks to repent.

學教成迷  To study the Buddha's teachingyet interpret it misleadingly, or falsely.

學法女  v. 式 śikṣamāṇa (शिक्षमाण).

學無學  One who is still learning, andone who has attained; 學 is to study religion order to getrid of illusion; 無學 begins when illusion is cast off.In Hīnayāna the first three stages, v. 四果, belong tothe period of 學; the arhat(अर्हत्) to the 無學. In the Mahāyāna, the ten stages of the bodhisattva(बोधिसत्त्व) belong to 學; the stage of Buddha to 無學.

學生  學人; 學匠; 學徒 A student, a neophyte.

學者  śaikṣa(शैक्ष); one still under instruction,who has not yet reached to the arhat (अर्हत्) position; a student.

孽  Retribution; an illicit son; sonof a concubine.

宅  Residential part of a palace, ormansion; a residence.

守  Keep, guard, observe.

守寺  The guardian, or caretaker, of amonastery.

守法  To keep the law.

守護  To guard, protect.

守門天  or 守門尊 The deva (देव) gate-guardian of a temple.

安  Peace, tranquil, quiet, pacify;to put, place; where ? how?

安下  To put down.

安下處  A place for putting things down,e. g. baggage; a resting place, a place to stay at.

安名  To give a religious name to abeginner.

安呾羅縛  Andarab, a country through which Xuanzang passed, north of Kapiśā, v. 迦.

安土地  To tranquillize the land, or aplot of land, by freeing it from harmful influences.

安居  Tranquil dwelling. varṣā (वर्षा), varṣās (वर्षास्), or varṣāvasāna (वर्षावसान). A retreat during the three months of the Indian rainy season, andalso, say some, in the depth of winter. During the rains it was 'difficult tomove without injuring insect life'. But the object was for study andmeditation. In Tokhara the retreat is said to have been in winter, from themiddle of the 12th to the middle of the 3rd moon; in India from the middle ofthe 5th to the 8th, or the 6th to the 9th moons; usually from Śrāvaṇa, Chinese5th moon, to Aśvayuja, Chinese 8th moon; but the 16th of the 4th to the 15th ofthe 7th moon has been the common period in China and Japan. The two annualperiods are sometimes called 坐 夏 and 坐 臘 sitting or resting for the summer and for the end of the year. Theperiod is divided into three sections, former, middle, and latter, each of amonth.

安底羅  Aṇḍīra, one of the twelveattendants of 藥師 Bhaiṣajya.

安廩  Anlin, a noted monk circaA. D. 500.

安心  To quiet the heart, or mind; beat rest.

安息  To rest.

安息 (安息國) Parthia, 波斯 modern Persia, from which several monks came to China in the laterHan dynasty, such as 安世高 An Shigao, 安玄 Anxuan, 曇無諦 Tan Wudi, 安法欽 An Faqin, 安清 Anqing.

安息香  Persian incense, or benzoin.

安慧  Settled or firm resolve onwisdom; established wisdom; tr. of 悉耻羅末底 Sthiramati, or Sthitamati, oneof the ten great exponents of the 唯識論 Vijñaptimātratāsiddhi śāstra, a native of southern India.

安明山  (安明由山) Sumeru, v, 須.

安樂  Happy; ease (of body) and joy (ofheart) 身安心樂.

安樂國  or安樂淨土 Amitābha's Happy Land in the western region, which is his domain; it isalso called 安養淨土 or 淨剎, Pure Land of Tranquil Nourishment.

安禪  To enter into dhyāna (ध्यान) meditation.

安穩  安隱 Body and mindat rest.

安立  To set up, establish, stand firm.

安立行  Supratiṣṭhita-cāritra; aBodhisattva in the Lotus Sutra who rose up out of the earth to greetŚākyamuni.

安膳那  (or 安繕那or 安禪那or 安闍那) An Indian eye medicine, said to be Añjana.

安遠  Two noted monks of the 晉 Chin dynasty, i. e. 道安 Dao-an and 慧遠 Huiyuan.

安那般那  安般; 阿那波那 (阿那阿波那) ānāpāna (आनापान), expiration and inspiration, a method of breathing and counting thebreaths for purposes of concentration; the 大安般守意經 is atreatise on the subject.

安陁會  安怛婆沙 (or 安多婆沙) (or 安怛婆參, 安多婆參); 安多跋薩 (or 安陀跋薩) antarvāsaka (अन्तर्वासक), antarvāsas (अन्तर्वासस्); a monk's inner garment described as a sort of waistcoat. It isalso explained by 裙 qun which means a skirt. This inner garment is said to be worn againstdesire, the middle one against hate, and the outer one against ignorance anddelusion. It is described as the present-day 絡子 a jacket orvest.

宋  The Sung dynasty, A.D. 960-1280.

宋元入藏諸大小乘經  Sutras of the Hīnayāna and Mahāyānaadmitted into the canon during the Northern and Southern Sung (A.D. 960-1127and 1127-1280) and Yuan (A.D. 1280-1368) dynasties.  B.N., 782-1081.

宋帝王  The third of the ten rulers ofHades, who presides over the Kālasūtra, the hell of black ropes.

宏  Vast, spacious.

宏智  Hung-chih, posthumous name of amonk of 天童 Tiant'ung monastery, Ningpo, early in the twelfth century.

宗  Ancestors, ancestral; clan;class, category. kind; school, sect; siddhānta (सिद्धान्त), summary, main doctrine, syllogism, proposition, conclusion,realization. Sects are of two kinds: (1) those founded on principles havinghistoric continuity, as the twenty sects of the Hīnayāna, the thirteen sects ofChina, and the fourteen sects of Japan: (2) those arising from an individualinterpretation of the general teaching of Buddhism, as the sub-sects founded byYongming 永明 (d. 975), 法相宗, 法性宗, 破相宗, or those based on a peculiar interpretation of one of therecognized sects, as the Jōdo-shinshū淨土真宗 found by Shinran-shōnin. There are also divisions of five, six, and ten, which havereference to specific doctrinal differences. Cf. 宗派.

宗乘  The vehicle of a sect, i. e. itsessential tenets.

宗依  That on which a sect depends, v. 宗法.

宗儀  The rules or ritual of a sect.

宗元  The basic principles of a sect;its origin or cause of existence.

宗匠  The master workman of a sect whofounded its doctrines.

宗因喻  Proposition, reason, example, thethree parts of a syllogism.

宗學  The study or teaching of a sect.

宗客巴  Sumatikīrti (Tib. Tsoṅ-kha-pa),the reformer of the Tibetan church, founder of the Yellow Sect (黃帽教); according to the 西藏新志 b. A. D. 1417 at Hsining,Kansu. His sect was founded on strict discipline, as opposed to the laxpractices of the Red sect, which permitted marriage of monks, sorcery, etc. Heis considered to be an incarnation of Mañjuśrī; others say of Amitābha.

宗家  A name for Shandao 善導 (d. 681), a writer of commentaries on the sutras of the Pure Landsect, and one of its principal literary men; cf. 念佛宗.

宗密  Zongmi, one of the fivepatriarchs of the Huayan (Avataṃsaka) sect, d. 841.

宗旨  The main thesis, or ideas, e. g.of a text.

宗極  Ultimate or fundamentalprinciples.

宗法  宗體 The thesis ofa syllogism consisting of two terms, each of which has five different names: 自性 subject; 差別 its differentiation; 有法 that which acts; 法 the action; 所別 that which is differentiated; 能別 that whichdifferentiates; 前陳 first statement; 後陳 following statement; 宗依 that on which the syllogismdepends, both for subject and predicate.

宗派  Sects (of Buddhism). In India,according toChinese accounts, the two schools of Hīnayāna became divided intotwentysects. Mahāyāna had two main schools, the Mādhyamika, ascribed toNāgārjunaand Āryadeva about the second century A. D., and the Yogācārya,ascribed toAsaṅga and Vasubandhu in the fourth century A. D. In China thirteensectswere founded: (1) 俱舍宗 Abhidharma or Kośa sect,representing Hīnayāna,based upon the Abhidharma-kosa-śāstra or 俱舍論. (2) 成實宗Satyasiddhi sect, based on the 成實論 Satyasiddhi-śāstra,tr. by Kumārajīva; no sectcorresponds to it in India; in China and Japan itbecame incorporated in the 三論宗. (3) 律宗 Vinaya or Discipline sect,basedon 十誦律, 四分律, 僧祗律, etc. (4) 三論宗 The three śāstra (शास्त्र) sect, based on theMādhyamika-śāstra 中觀論 of Nāgārjuna, theSata-śāstra 百論 of Āryadeva, and theDvādasa-nikāya-śāstra 十二門論 of Nāgārjuna; this schooldates back to the translation of the threeśāstra (शास्त्र)s by Kumārajīva in A. D. 409. (5) 涅槃宗 Nirvāṇasect,based upon the Mahāparinirvāṇa-sūtra 涅槃經 tr.byDharmaraksa in 423; later incorporated in Tiantai, with which it had muchincommon. (6) 地論宗 Daśabhūmikā sect, based onVasubandhu's work on the tenstages of the bodhisattva's path to Buddhahood, tr.by Bodhiruci 508,absorbed by the Avataṃsaka school, infra. (7) 淨土宗 Pure-land or Sukhāvatīsect, founded in China by Bodhiruci; itsdoctrine was salvation throughfaith in Amitābha into the Western Paradise. (8) 禪宗 dhyāna (ध्यान), meditative or intuitional sect, attributed toBodhidharma about A.D. 527, but it existed before he came to China. (9) 攝論宗, based upon the 攝大乘論 Mahāyāna-saṃparigraha-śāstra byAsaṅga, tr. by Paramārtha in 563, subsequently absorbed by theAvataṃsakasect. (10) 天台宗 Tiantai, based on the 法華經 SaddharmapuṇḍarīkaSūtra, or the Lotusof the Good Law; it is aconsummation of the Mādhyamika tradition. (11) 華嚴宗 Avataṃsaka sect, basedon the Buddhāvataṃsaka-sūtra, or Gandha-vyūha華嚴經 tr. in 418. (12) 法相宗 Dharmalakṣaṇa sect, establishedafter thereturn of Xuanzang from India and his trans. of the important Yogācāryaworks. (13)真言宗 Mantra sect, A. D. 716. In Japan twelve sects are named:Sanron,Hossō, Kegon, Kusha, Jōjitsu, Ritsu, Tendai, Shingon; these areknown as the ancient sects,the two last being styled mediaeval; therefollow the Zen and Jōdo; theremaining two are Shin and Nichiren; at presentthere are the Hossō, Kegon,Tendai, Shingon, Zen, Jōdo, Shin, and Nichirensects.

宗用  Principles and their practice, orapplication.

宗祖  The founder of a sect or school.

宗義  The tenets of a sect.

宗致  The ultimate or fundamentaltenets of a sect.

宗要  The fundamental tenets of a sect;the important elements, or main principle.

宗說俱通  In doctrine and expression boththorough, a term applied to a great teacher.

宗門  Originally the general name forsects. Later appropriated to itself by the 禪 Chan (Zen) orIntuitional school, which refers to the other schools as 教門 teaching sects, i. e. those who rely on the written word ratherthan on the 'inner light'.

宗風  The customs or traditions of asect. In the Chan sect it means the regulations of the founder.

宗骨  The 'bones' or essential tenetsof a sect.

宗體  The body of doctrine of a sect.The thesis of a syllogism, v. 宗法.

官  Official, public.

官難  In danger from the law; officialoppression.

定  To fix, settle. samādhi (समाधि). 'Composing the mind'; 'intent contemplation'; 'perfect absorptionof thought into the one object of meditation.' M. W.  Abstract meditation, themind fixed in one direction, or field. (1) 散定 scattered orgeneral meditation (in the world of desire). (2) 禪定 abstract meditation (in the realms of form and beyond form). It isalso one of the five attributes of the dharmakāya(धर्मकाय) 法身, i. e. an internal state of imperturbability or tranquility, exemptfrom all external sensations, 超受陰; cf. 三摩提.

定侶  Fellow-meditators; fellow-monks.

定光  (1) Dīpaṃkara 提洹羯; 然燈佛, to whom Śākyamuni offered five lotuses when the latter was 儒童 Rutong Bodhisattva, and was thereupon designated as a comingBuddha. He is called the twenty-fourth predecessor of Śākyamuni. He appearswhenever a Buddha preaches the Lotus Sutra. (2) Crystal, or some otherbright stone.

定判  To determine, adjudge, settle.

定力  samādhibala(समाधिबल). The power of abstract orecstatic meditation, ability to overcome all disturbing thoughts, the fourth ofthe five bāla (बाल) 五力; described also as 攝心 powers of mind-control.

定命  Determined period of life; fate.

定妃  The female figures representingmeditation in the maṇḍala (मण्डल)s; male is wisdom, female is meditation.

定學  Learning through meditation, oneof the three forms of learning 三學.

定心  定意 A mind fixedin meditation.

定心三昧  A fixed mind samādhi (समाधि), i. e. fixed on the Pure Land and its glories.

定忍  Patience and perseverance inmeditation.

定性  Fixed nature; settled mind. Aclassification of 'five kinds of nature' 五種性 is made bythe 法相宗, the first two being the 定性二乘, i. e. śrāvaka (श्रावक)s and pratyekabuddha (प्रत्येकबुद्ध)s, whose mind is fixed on arhat (अर्हत्)ship, and not on Buddhahood. The 定性喜樂地 is thesecond dhyāna (ध्यान) heaven of form, in which the occupants abide in surpassingmeditation or trance, which produces mental joy.

定慧  Meditation and wisdom, two of thesix pāramitā (पारमिता)s; likened to the two hands, the left meditation, the right wisdom.

定散  A settled, or a wandering mind;the mind organized by meditation, or disorganized by distraction. The first ischaracteristic of the saint and sage, the second of the common untutored man.The fixed heart may or may not belong to the realm of transmigration; thedistracted heart has the distinctions of good, bad, or indifferent.

定散二善  Both a definite subject formeditation and an undefined field are considered as valuable.

定智  Meditation and wisdom.

定根  samādhīndriya(समाधीन्द्रिय). Meditation as theroot of all virtue, being the fourth of the five indriya(इन्द्रिय) 五根.

定業  Fixed karma, rebirth determinedby the good or bad actions of the past. Also, the work of meditation with itsresult.

定業亦能轉  Even the determined fate can bechanged (by the power of Buddhas and bodhisattvas).

定水  Calm waters; quieting the watersof the heart (and so beholding the Buddha, as the moon is reflected in stillwater).

定相  Fixity, determined,determination, settled, unchanging, nirvāṇa. The appearance of meditation.

定聚  One of the 三聚 q. v.

定覺支  The enlightenment of meditation,the sixth of the sapta bodhyaṅga (सप्त बोध्यङ्ग) 七菩提分 q. v.

定身  The dharmakāya(धर्मकाय) of meditation, one of the 五分法身 five forms of the Buddha-dharmakāya (धर्मकाय).

客  A guest, visitor, traveller,outsider, merchant.

客司  Guest room; reception of guests.

客塵  āgantu-kleśa(आगन्तु-क्लेश), the foreign atom, orintruding element, which enters the mind and causes distress and delusion; themind is naturally pure or innocent till the evil element enters; v. 煩惱.

客山  The guest hill, or branchmonastery, in contrast with the 主山 chief one.

宣  Proclaim; spread abroad;widespread. 宣流; 宣說.

室  House, household, abode;translit. ś (श्), s (स्), śr (श्र्), śl (श्ल्). Cf. 尸; 舍; 音; for 室摩 v. 沙門.

室利  śrī(श्री), fortunate, lucky, prosperous;wealth; beauty; name applied to Lakṣmī and Śarasvatī, also used as a prefix tonames of various deities and men; an abbrev. for Mañjuśrī.

室利嚩塞迦  śrīvāsas(श्रीवासस्), turpentine.

室利差呾羅  Śrīkṣetra, 'an ancient kingdomnear the mouth of the Brahmaputtra;' capital probably 'modern Silhet(Śrihatta).' Eitel.

室利提婆  Śrīdeva, name of 道希 Tao-hsi, a noted monk.

室利揭婆  Śrīgarbha, fortune's womb, epithetof Viṣṇu. M. W. also tr. it 'a sword,' but it is intp. as a precious stone.

室利毱  Śrīgupta, an enemy of Śākyamuni,whom he tried to destroy with a pitfall of fire and a poisoned drink.

室利羅  śarīra(शरीर), relics, v. 舍.

室利羅多  (or 室利邏多)  Śrīlabdha, a celebrated commentator, to whom is attributed, inter alia,the chief commentary on the 起信論 Awakening of Faith; he was called the enlightener of northern India.

室利蜜多羅  Śrīmitra, a prince of India, whobecame a monk and tr. three works in Nanking A. D. 317-322.

室利訖栗多底  Śrīkrītati, ancient name ofKashgar; Eitel.

室利靺蹉  śrīvatsa(श्रीवत्स), the mark of Viṣṇu and Kṛṣṇa,a curl of hair on their breasts, resembling a cruciform flower (M. W. ), intp.as resembling the svastika (स्वस्तिक).

室星  The Revatī constellation inIndia. that of the 'house' or the thirteenth constellation in China.

室灑  śiṣya(शिष्य), a pupil, disciple.

室獸摩羅  śiśumāra(शिशुमार), a crocodile; see 失收摩羅.

室羅末尼羅  śrāmaṇera(श्रामणेर), v. 沙彌; also for 室羅摩拏洛迦(or 摩拏理迦).

室羅筏悉底  Śrāvastī or Śarāvatī, also 室羅伐. 舍衛國.

室羅筏拏  (or 室羅縛拏) (室羅筏拏磨洗,室羅縛拏磨洗) śrāvaṇa (or śrāvaṇa-māsa). The hottest month of summer,July-August (from 16th of 5th moon to 15th of 6th moon).

宮  A palace, mansion; a eunuch.

宮毘羅  kumbhīra(कुम्भीर), v. 金毘羅 a crocodile.

宮胎  The palace-womb, where those whocall on Amitābha but are in doubt of him are confined for 500 years, devoid ofthe riches of Buddha-truth, till born into the Pure Land; idem 疑城胎宮.

害  hiṃsā(हिṃसा); vihiṃsā (विहिṃसा); hurt, harm,injure.

害想  害覺 The wish, orthought, to injure another.

宴  A banquet; to repose; at ease.

宴坐  To sit in meditation.

宴寂  To enter into rest, to die.

宴默  Peaceful and silent.

家  Family; home; school, sect;genus.

家世國  v. 呾 Takṣaśīlā, Taxila.

家主  kulapati(कुलपति), the head of a family.

家狗  A domestic dog, i.e. trouble,which ever dogs oneś steps.

容  Contain; bear; allow; bearing,face, looks; easy.

容有釋  (or 容有說) An admissible though indirect interpretation; containing thatmeaning.

宿  A halting-place; to pass thenight, sojourn, stay; early, former; left over; nakṣatra(नक्षत्र), the constellations.

宿世  A former existence.

宿住  pūrva-nivāsa(पूर्व-निवास), former abidings, orhabitations, hence宿住通 (宿住隨念智證通), i.e. Buddha-knowledge of the former incarnations of himself andothers.

宿作  The deeds of a former life.

宿作外道  One of the ascetic sects whosought release from penalties for the deeds of a former life by severeausterities now.

宿債  The unrepaid debts from, or sinsof, former incarnations.

宿命  Previous life, or lives; v. 宿住.

宿命力  Buddha-power to know all previoustransmigrations.

宿命明  The knowledge of the arhat (अर्हत्) of his own and other previous transmigrations.

宿命智  buddha-knowledge of thetransmigratory forms of all beings.

宿命通  (宿命智通) pūrvanivāsānusmṛti-(jñāna) (पूर्वनिवासानुस्म्ड़्ति-(ज्ञान)); buddha-knowledge of all forms of previous existence of self andothers; one of the 六通 (六神通).

宿哈  idem 婆訶 svāhā (स्वाहा).

宿善  Good deeds done in previousexistence.

宿因  Good or evil cause in previousexistence.

宿執  The character acquired in aprevious existence and maintained.

宿執開發  The present fruition of themeritorious character developed in previous existence.

宿報  The consequence of deeds done informer existence.

宿夜  To stay the night; the previousnight, e.g. the night before any special service.

宿忌  The night before a fast-day.

宿意  A former intention, or vow.

宿曜  The twenty-eight constellations andseven luminaries.

宿根  宿植 The root ofone's present lot planted in previous existence.

宿業  Former karma, the karma ofprevious existence.

宿王戲  nakṣatra-rāja-vikrīḍita(नक्षत्र-राज-विक्रीडित), the play ofthe star-king, or king of the constellations, one of the samādhi (समाधि) in the Lotus Sutra.

宿王華  Nakṣatra-rāja-saṅkusumitābhijña,king of the star-flowers, a bodhisattva in the Lotus Sutra.

宿福  Happy karma from previousexistence.

宿緣  Causation or inheritance fromprevious existence.

宿習  The practices, habits, or deedsof or inherited from former existence.

宿願  The vow made in a formerexistence.

宿願力  The power of an ancient vow.

寂  praśama(प्रशम); vivikta(विविक्त); śānti (शान्ति). Still, silent, quiet,solitary, calm, tranquil, nirvāṇa.

寂光  Calm and illuminating as areTruth and Knowledge; the hidden truth illuminating.

寂光土  (寂光) The land (of buddhas) where is calm illumination.

寂定  Tranquil concentration;contemplation in which disturbing illusion is eliminated.

寂岸  The shore of peace, nirvāṇa.

寂常  Peace eternal, eternal nirvāṇa.

寂忍  Calmness and endurance, quietpatience.

寂念  Calm thoughts; to calm the mind;contemplation.

寂業師子  The lion of nirvāṇa, Śākyamuni.

寂滅  Calmness and extinction, nirvāṇa.

寂滅忍  nirvāṇa-patience; the patience ofthe nirvāṇa (the suppression of all passion).

寂滅法  The nirvāṇa-method.

寂滅無二  Nirvāṇa as absolute withoutdisunity or phenomena.

寂滅相  Nirvāṇa considered independentlyof the phenomenal.

寂滅道場  (寂場) The placewhere a buddha attains the truth of nirvāṇa, especially where Śākyamuniattained it.

寂災  To quell calamities (by spells,or ceremonies).

寂然  In calmness, quietude, silence;undisturbed.

寂然界  The Hīnayāna nirvāṇa-realm orborder.

寂照  nirvāṇa-illumination; ultimatereality shining forth.

寂照慧  Buddha-wisdom which comprehendsnirvāṇa reality and its functioning.

寂用湛然  Character (nirvāṇa-like) andfunction concomitant in the absolute and relative, in being and becoming, etc.

寂種  The nirvāṇa class, i.e. theHinayanists who are said to seek only their own salvation.

寂靜  Calm and quiet; free fromtemptation and distress; nirvāṇa.

寂靜法  Ceremonies for restoring peacefrom calamity.

寂靜行  Hīnayāna discipline to ensurenirvāṇa.

寂靜門  Nirvāṇa, or the absolute 一切諸法, as the door of release from trouble and suffering.

寂默外道  Ascetics vowed to silence whodwell among tombs or in solitude.

寄  To go or put under cover, lodge,confide to, deliver, convey, transfer; to enter, put in a list.

寄庫  To convey to the treasury, i.e.as paper money or goods are transferred to credit in the next world not only ofthe dead, but also by the living in store for themselves.

密  Closed in; close together;intimate; quiet, still; secret, occult, esoteric; fine, small; contrasted with 顯 open, exoteric. Cf. 祕.

密付  To pass down esoterically, or byword of mouth.

密印  The esoteric digital sign of abuddha or bodhisattva indicative of his vow.

密咒  A dhāraṇī(धारणी), or esoteric incantation.

密嚴國  密嚴淨土 The PureLand of Vairocana; also in the Huayan Sutra called the 華藏 world; the doctrine is found in this sutra.

密因  The esoteric, occult, reconditecause.

密字  The esoteric letter of Vairocana,or of a buddha or bodhisattva.

密宗  The esoteric, mantra, Shingon, or'True word' sect, especially prevalent in Japan, where its two chief texts are 毘盧遮那成佛經 and 金剛頂經 founded by Kōbō Daishi, itdeveloped the two maṇḍala (मण्डल)s of the Garbhadhātu and Vajradhātu, q.v.

密家  idem the last.

密教 idem, also esoteric teaching ingeneral; the two classes are divided into the密教 esoteric orYoga school, and 顯教 the open schools or teaching,comprising all the sects of Buddhism, except the esoteric sect. The密教三藏 Tripiṭaka of the esoteic sect are, as its sutra, the 大毘盧舍那金剛頂經; as its vinaya (विनय), the 蘇婆呼經根本部; as its śāstra (शास्त्र)s, the 莊嚴菩提心經, etc., q.v.

密機  The motive power, or fundamentalelement, in the esoteric; the opportunity of learning a mantra.

密法  Esoteric methods.

密灌  The baptism of the esoteric sect.

密眾  The followers of the esotericschool.

密經  The foundation texts of theesoteric school, i.e. the 大日經 and 金剛頂經 and various sutras, especially but not exclusively those withmantras; another group is the first two and the 蘇悉地經.

密義  Esoteric meaning, or doctrine.

密藏  The esoteric canon.

密號  The esoteric name of Vairocana;also any 'true word' (Shingon) or esoteric spell.

密行  Esoteric practice, or discipline,the origin of which is attributed to Rāhula.

密語  Occult, or esoteric expressions.

密跡  密跡 Secret orinvisible tracks.

密跡金剛力士  Vajrapāṇi, guardian of buddhas,driving away all yakṣa (यक्ष) disturbers, a form of Indra; his dhāraṇī(धारणी)s have been twice translatedinto Chinese, v. B.N. The 密奢兜 esoteric 'Cintya' is a mantrasaid to have been used by all the seven buddhas down to and including Śākyamuni.

富  Rich, wealthy, affluent, wellsupplied; translit. pu (पु) and ve (वे) sounds; cf. 不, 布, 補, 婆.

富伽羅  (富特伽羅) pudgala (पुद्गल), that which has (handsome) form; body; soul; beings subject tometempsychosis. Cf. 弗, 補.

富單那  (or 富陀那) pūtana (पूतन). A class of preta (प्रेत)s in charge of fevers, v. 布.

富婁沙富羅  (or 富留沙富羅) Puruṣapura, the ancient capital of Gandhara, the modern Peshawar,stated to be the native country of Vasubandhu.

富樓沙  puruṣa(पुरुष), v. 布; a man, mankind. Man personified as Nārāyaṇa; the soul and sourceof the universe; soul. Explained by 神我 the spiritual self; the ātman (आत्मन्) whose characteristic is thought, and which produces, throughsuccessive modifications, all forms of existence.

富樓那  Pūrṇa; also富樓那彌多羅尼子 and other similar phonetic forms; Pūrṇamaitrāyaṇīputra, or Maitrāyaṇīputra,a disciple of Śākyamuni, son of Bhava by a slave girl, often confounded withMaitreya. The chief preacher among the ten principal disciples of Śākyamuni;ill-treated by his brother, engaged in business, saved his brothers fromshipwreck by conquering Indra through samādhi (समाधि); built a vihāra (विहार) for Śākyamuni; expected to reappear as 法明如來 Dharmaprabhāsa Buddha.

富沙  Puṣya. An ancient ṛṣi (ड़्षि). Aconstellation, v. 弗.

富羅  A translit. for a short-legged,or ornamented boot, as 富維跋陀羅 is boot or shoe ornamentation.富羅 is also intp. as land, country; perhaps pura(पुर), a city.

富蘭那  Purāṇas. A class of Brahmanicmythological literature; also 布剌拏 (or 補剌拏).

富蘭那迦葉  布剌拏 (or布剌那, 晡剌拏, 晡剌那, 棓剌拏, 棓剌那); 不蘭; 補剌那, etc. Purāṇa Kāśyapa; one of the six heretics opposed by Śākyamuni;he taught the non-existence of all things, that all was illusion, and thatthere was neither birth nor death; ergo, neither prince nor subject, parent norchild, nor their duties.

富蘭陀羅  Purandara; stronghold-breaker,fortress-destroyer, a name for Indra as thunder-god.

富那  Puṇya; Punar; Pūrṇa.

富那奇  Name of a preta (प्रेत), or hungry ghost; and of a monk named Pūrṇeccha .

富那婆蘇  Punarvasu; an asterism, i. e. the弗宿; name of a monk.

富那耶舍  Puṇyayaśas; 富那奢 (富那夜奢) the tenth (or eleventh) patriarch; a descendant of the Gautamafamily; born in Pāṭaliputra, laboured in Vārāṇasī and converted Aśvaghoṣa.

富那跋陀  Pūrṇabhadra, name of aspirit-general.

寒  śīta(शीत). Cold; in poverty; plain.

寒暑  Cold and heat.

寒林  The cold forest, where the deadwere exposed (to be devoured by vultures, etc.); a cemetery; v. 尸 for śītavana (शीतवन) and śmaśāna (श्मशान).

寒獄  The cold hells, v. 地獄.

寓  To dwell, lodge; appertain,belong to, resemble.

寓宗  A branch sect; one schoolappertaining to another.

寓錢  Semblance money, i.e. papermoney.

寢  To sleep, rest; stop; a retiringroom, resting place.

寢堂  A dormitory.

實  Real, true, honest, sincere;solid; fixed; full; to fill; fruit, kernel, effects; verily, in fact; it isused for 真, as in 一實 the supreme fact, or ultimatereality; also for bhūta (भूत).

實利  śarīra(शरीर), relics, see 舍.

實化  The real or noumenal Buddha ascontrasted with 權化 the temporal or phenomenalBuddha; the 實化二身 are his 報身 saṃbhogakāya(सṃभोगकाय) and his 化身 nirmāṇakāya (निर्माणकाय).

實叉難陀  Śikṣānanda. A śramaṇa (श्रमण) of Kustana (Khotan) who in A.D. 695 introduced a new alphabet intoChina and translated nineteen works; the Empress Wu invited him to bring acomplete copy of the Huayan sūtra to Luoyang; sixteen works in thepresent collection are assigned to him. Also 施乞叉難陀.

實唱  Reality-proclamation, i.e. topreach the Tathāgata's law of Reality.

實報土  The land of Buddha-reward inReality free from all barriers, that of the bodhisattva(बोधिसत्त्व), the third of the four'lands' of Tiantai. A Buddha-kṣetra (क्षेत्र).

實大乘教  The real Mahāyāna, freed fromtemporal, relative, or expedient ideas; the Tiantai, Huayan, Intuitional, andShingon schools claim to be such.

實性  Real nature, or essence, i.e. the真如bhūtatathatā (भूततथता).

實我  The true ego, in contrast with the假我 phenomenal ego.

實教  The teaching of Reality; also,the real or reliable teaching.

實智  The knowledge or wisdom ofReality, in contrast with knowledge of the 權 relative.

實本  Fundamental reality, applied tothe teaching of the Lotus Sūtra, as opposed to the previous Buddhistteaching.

實相  Reality, in contrast with 虛妄; absolute fundamental reality, the ultimate, the absolute; the 法身, i.e. dharmakāya (धर्मकाय), or 真如 bhūtatathatā(भूततथता). Other terms are 一實; 一如; 一相; 無相; 法證; 法位; 涅槃; 無為; 真諦; 真性; 真空; 實性; 實諦; 實際, q.v.

實相三昧  The samādhi(समाधि) of reality, in which theunreality of the phenomenal is realized.

實相印  The seal or witness of reality,which is passed on from Buddha to Buddha.

實相慧  Wisdom in regard to reality.

實相智身  The body of absolute knowledge,or of complete knowledge of Reality, i.e. that of Vairocana.

實相法界  The first half is a LotusSūtra term for Reality, the latter half a Huayan term for the same.

實相為物二身  The dharmakāya(धर्मकाय) or spiritual Buddha, andthe nirmāṇakāya (निर्माणकाय), i.e. manifested or phenomenal Buddha.

實相無相  Reality is Nullity, i.e. isdevoid of phenomenal characteristics, unconditioned.

實相花  實相風 The flower,or breeze, of Reality, i.e. the truth, or glory, of Buddhist teaching.

實相觀  Insight into, or meditation onReality.

實眼  An eye able to discern reality,i.e. the Buddha-eye.

實空  Absolute śūnya (शून्य), or vacuity; all things being produced by cause and environment areunreal.

實經  The true sūtra (सूत्र)s as contrasted to the relative or temporary sūtra (सूत्र)s, a term of the Lotus school.

實色身  The real Buddha-body, or his saṃbhogakāya (सṃभोगकाय) in contrast with his nirmāṇakāya (निर्माणकाय).

實語  True, or reliable words; wordscorresponding to reality; discussions of Reality.

實諦  A truth; the true statement of afundamental principle.

實道  The true way, the true religion,absolute Buddha-truth.

實際  The region of Reality.

實際理地  The noumenal universe, the bhūtatathatā (भूततथता).

寧  Repose; settle; better than;rather; how?

寧安  Reposeful at ease.

審  To try, judge, examine.

審慮思  Discriminating thought.

寫  To write.

寫經  To copy the scriptures.

寮  A hut, study, monastery;fellow-student.

寮主  寮元; 寮長 The head, or manager of a monastery.

寶  ratna(रत्न), precious, a treasure, gem,pearl, anything valuable; for saptaratna (सप्तरत्न) v. 七寶. Also maṇi(मणि), a pearl, gem.

寶  v. 寶 20.

寶乘  The precious vehicle of the LotusSutra; the Mahāyāna.

寶光天子  Precious light deva (देव), Sūrya-deva, the sun-prince, a manifestation of Guanyin.

寶光明池  A lake in Magadha, where theBuddha is said to have preached.

寶典  The precious records, orscriptures.

寶剎  The precious kṣetra (क्षेत्र), or Buddha-realm; a monastery.

寶勝  Ratnaketu, one of the seven tathāgata (तथागत)s; also said to be a name for 寶生 q.v.

寶印  Precious seal, or symbol. (1) Thesecond of the triratna (त्रिरत्न), i.e. 法寶. (2) The three evidences of thegenuineness of a sutra, v. 三法印. (3) The symbols of buddhas, orbodhisattvas. (4) Their magical 種子, i.e. germ-letters, or sounds.

寶印三昧  The ratnamudrā(रत्नमुद्रा)                  samādhi (समाधि), in which are realized the unreality of the ego, the impermanenceof all things, and nirvana.

寶吉祥天  deva(देव) of the precious omen, i.e.Candradeva, deva (देव) of the moon, a manifestation of Mahāsthāmaprāpta.

寶國  Precious country, the Pure Land.

寶坊  Precious place, or the abode ofthe triratna (त्रिरत्न), a monastery.

寶城  The city full of precious things,in the Nirvana Sutra, i.e. the teaching of the Buddha.

寶塔  A stupa, or fane for preciousthings, or relics; a pagoda adorned with gems; the shrine of 多寶 Prabhūtaratna in the Lotus Sutra.

寶女 kanyā-ratna(कन्या-रत्न); precious maidens, oneof the seven treasures of the cakravartin (चक्रवर्तिन्); also 玉女.

寶幢  ratnadhvaja(रत्नध्वज); a banner decorated withgems. A deva (देव) in the Tuṣita heaven who presides over music.

寶性  The precious nature, or tathāgatagarbha (तथागतगर्भ), underlying all phenomena, always pure despite phenomenalconditions.

寶悉底迦  The precious svastika (स्वस्तिक), or sign on Buddha's breast.

寶所  The place of precious things,i.e. the perfect nirvana.

寶手  Precious hand, the hand whichgives alms and precious things.

寶林  The groves, or avenues ofprecious trees (in the Pure Land). The monastery of Huineng, sixth patriarch ofthe Chan sect, in 韶州典江縣 Dianjiang Xian, Shaozhou,Guangdong, cf. 慧 15. The 寶林傳 and supplement contain the teachings of this school.

寶樹  The jewel-trees (of the PureLand).

寶池  The precious lake of the eightvirtuous characteristics in the Pure Land.

寶沙麼洗  pauṣamāsa(पौषमास), the tenth Indian month,"beginning on the 16th day of the 12th Chinese month." Eitel.

寶洲  The precious continent, orwonderful land of a Buddha.

寶渚  ratnadvīpa(रत्नद्वीप); precious islet, islandof pearls or gems; synonym for perfect nirvana; also an old name for Ceylon.(Eitel.)

寶王  The Precious King, or King ofTreasures, a title of Buddha; the ruler of the continent west of Sumeru, alsocalled 寶主 Jewel-lord, or Lord of jewels.

寶王三昧  The King of Treasures samādhi (समाधि), achieved by fixing the mind on Buddha.

寶珠  maṇi(मणि), a precious pearl, or gem; atalisman; a symbol of Śāriputra.

寶瓶  kuṇḍikā(कुण्डिका), a precious vase, vesselsused in worship; a baptismal vase used by the esoteric sects for pouring wateron the head.

寶生  Ratnasaṃbhava, one of the five dhyāni (ध्यानि)-buddhas, the central figure in the southern 'diamond' maṇḍala (मण्डल), The realm of Subhūti on his becoming Buddha.

寶界  The saptaratna(सप्तरत्न) realm of every buddha, hisPure Land.

寶相  The precious likeness, or image(of Buddha). ratnaketu (रत्नकेतु), one of the seven tathāgata (तथागत)s; a name of Ānanda as a future buddha; the name under which 2,000of Śākyamuni's disciples are to be reborn as buddhas.

寶積  ratna-rāśi(रत्न-राशि), or ratna-kūṭa (रत्न-कूट). Gem-heap; collection of gems; accumulated treasures.

寶積三昧  The samādhi(समाधि) by which the origin and endof an things are seen.

寶積佛  Buddha adorned with heaps oftreasures, i.e. powers, truths, etc.

寶積經  v. 大寶積經.

寶積長者子  The sons of the elders ofVaiśālī, who are said to have offered canopies of the seven precious things toŚākyamuni in praise of his teaching.

寶筏  The precious raft ofbuddha-truth, which ferries over the sea of mortality to nirvana.

寶篋  ratna-piṭaka(रत्न-पिटक), or ratna-karaṇḍaka (रत्न-करण्डक); a precious box, or box of precious things.

寶網  Indra's net of gems; also 帝網; 因陀羅網.

寶聚  Jewel-collection; a collection ofprecious things, e.g. the Buddhist religion.

寶華  Precious flowers, deva (देव)-flowers.

寶蓋  A canopy above an image or dais,decorated with gems.

寶藏  The treasury of precious things,the wonderful religion of Buddha.

寶藏如來  Ratnagarha; a Buddha to whomŚākyamuni and Amitābha are said to have owed their awakening.

寶處三昧  The samādhi(समाधि) of the precious place, theecstatic trance of Śākyamuni by which he dispensed powers and riches to allbeings.

寶號  Precious name or title,especially that of buddhas and bodhisattvas.

寶車  The precious cart (in the LotusSutra), i.e. the one vehicle, the Mahāyāna.

寶鐸  Bells hung on pagodas, etc.; also風鐸; 簷鐸.

寶陀巖  Potalaka, the abode of Guanyin,v. 補.

寶雲  Baoyun, a monk of 涼州 Liangzhou, who travelled to India, circa A.D. 397, returned toChang'an, and died 449 aged 74.

寸  An inch.

寸絲不掛  Questioned as to what he did withhis day, 陸亙日 Lu Xuanri replied "one does not hang things on an inch ofthread".

寺  vihāra(विहार), 毘訶羅 or 鼻訶羅; saṅghārāma(सङ्घाराम) 僧伽藍; an official hall, a temple, adopted by Buddhists for a monastery,many other names are given to it, e. g. 淨住; 法同舍; 出世舍; 精舍; 清淨園; 金剛剎; 寂滅道場; 遠離處; 親近處 'A model vihāra (विहार) ought to be built of red sandalwood, with 32 chambers, 8 tāla (ताल) trees in height, with a garden, park and bathing tank attached; itought to have promenades for peripatetic meditation and to be richly furnishedwith stores of clothes, food, bedsteads, mattresses, medicines and all creaturecomforts.' Eitel.

寺院  Monastery grounds and buildings,a monastery.

封  To seal, close (a letter);classifier, or numerative of letters, etc.; to appoint (imperially).

封體  To seal up a god or Buddha in abody by secret methods.

專  Single; special; solely.

專心  With single mind;whole-heartedly.

專念  To fix the mind, or attention,upon; solely to invoke (a certain buddha).

專想  To think wholly, or only, of orupon.

專精  Solely and purely (to advance inthe Way).

尊  To honour. ārya (आर्य); honoured, honourable.

尊勝  Honoured and victorious, thehonoured victorious one, one of the five 佛頂, also knownas 除障佛頂, one of the divinities of the Yoga school.

尊宿  A monk honoured and advanced inyears.

尊敕  The honourable commands, Buddha'steaching.

尊者  ārya(आर्य), honourable one, a sage, asaint, an arhat (अर्हत्).

尊記  The prediction of Buddhahood tohis disciples by the Honoured One; the honourable prediction.

尊貴  尊重 Honoured,honourable; to honour.

尋  To seek; investigate; tocontinue; usually; a fathom, 8 Chinese feet.

尋伺  vitarka(वितर्क) and vicāra (विचार), two conditions in dhyāna (ध्यान) discovery and analysis of principles; vitarka(वितर्क) 毘怛迦 a dharma which tends to increase, and vicāra(विचार) 毘遮羅one which tends to diminish, definiteness and clearness in thestream of consciousness; cf. 中間定.

尋常念佛  Normal or ordinary worship ofBuddha, in contrast with special occasions.

對  To respond, reply, face,opposite, pair, compare; the opposite of; agreeing with.

對告眾  The intermediary for the Buddha's address to the assembly, especially Ānanda.

對揚  One who drew out remarks orsermons from the Buddha.

對機  To respond to the opportunity, orthe capacity of hearers.

對治  To respond or face up to andcontrol.

對法  The corresponding law, thephilosophy in the Buddha's teaching, the Abhidharma; comparison of cause andeffect.

對法宗  The Abhidharma sect.

對法藏  The third section of the tripiṭaka (त्रिपिटक), the śāstra (शास्त्र)s, or Abhidharma.

對觸禮  To worship, or pay respects, faceto face.

對首  Face to face (confession).

導  To lead, indicate, educe, induce.

導化  To lead and convert, ortransform.

導師  nāyaka(नायक); a leader, guide, one whoguides men to Buddha's teaching; applied also to Buddhas and bodhisattva (बोधिसत्त्व)s, and to the leaders of the ritual in Buddhist services; v. 天人道師.

導引  To lead.

小  Small, little; mean, petty;inferior.

小乘  Hīnayāna 希那衍. The small, or inferior wain, or vehicle; the form of Buddhismwhich developed after Śākyamuni's death to about the beginning of the Christian era, whenMahāyāna doctrines were introduced. It is the orthodox school and more indirect line with the Buddhist succession than Mahāyānism which developed onlines fundamentally different. The Buddha was a spiritual doctor, lessinterested in philosophy than in the remedy for human misery and perpetualtransmigration. He "turned aside from idle metaphysical speculations; ifhe held views on such topics, he deemed them valueless for the purposes ofsalvation, which was his goal" (Keith). Metaphysical speculations aroseafter his death, and naturally developed into a variety of Hīnayāna schoolsbefore and after the separation of a distinct school of Mahāyāna. Hīnayānaremains the form in Ceylon, Burma, and Siam, hence is known as SouthernBuddhism in contrast with Northern Buddhism or Mahāyāna, the form chieflyprevalent from Nepal to Japan. Another rough division is that of Pali andSanskrit, Pali being the general literary language of the surviving form ofHīnayāna, Sanskrit of Mahāyāna. The term Hīnayāna is of Mahāyānist originationto emphasize the universalism and altruism of Mahāyāna over the narrowerpersonal salvation of its rival. According to Mahāyāna teaching its own aim isuniversal Buddhahood, which means the utmost development of wisdom and theperfect transformation of all the living in the future state; it declares thatHīnayāna, aiming at arhatship and pratyekabuddhahood, seeks the destruction ofbody and mind and extinction in nirvāṇa. For arhatship the 四諦Four Noble Truths are the foundation teaching, forpratyekabuddhahood the 十二因緣 twelve-nidānas, and these twoare therefore sometimes styled the two vehicles 二乘. Tiantai sometimes calls them the (Hīnayāna) Tripiṭaka school.Three of the eighteen Hīnayāna schools were transported to China: 俱舍 (Abhidharma) Kośa; 成實 Satya-siddhi; and the school ofHarivarman, the律 Vinaya school. These are describedby Mahāyānists as the Buddha's adaptable way of meeting the questions andcapacity of his hearers, though his own mind is spoken of as always being inthe absolute Mahāyāna all-embracing realm. Such is the Mahāyāna view of Hīnayāna, andif the Vaipulya sūtras and special scriptures of their school, which arerepudiated by Hīnayāna, are apocryphal, of which there seems no doubt, thenMahāyāna in condemning Hīnayāna must find other support for its claim toorthodoxy. The sūtras on which it chiefly relies, as regards the Buddha, haveno authenticity; while those of Hīnayāna cannot be accepted as his veritableteaching in the absence of fundamental research. Hīnayāna is said to have firstbeen divided into minority and majority sections immediately after the death ofŚākyamuni, when the sthāvira, or older disciples, remained in what is spoken ofas "the cave", some place at Rājagṛha, to settle the future of theorder, and the general body of disciples remained outside; these two are thefirst 上坐部 and 大眾部 q. v. The first doctrinaldivision is reported to have taken place under the leadership of the monk 大天 Mahādeva (q.v.) a hundred years after the Buddha's nirvāṇa andduring the reign of Aśoka; his reign, however, has been placed later than thisby historians. Mahādeva's sect became the Mahāsāṅghikā, the other the Sthāvira.In time the two are said to have divided into eighteen, which with the twooriginals are the so-called "twenty sects" of Hīnayāna. Anotherdivision of four sects, referred to by Yijing, is that of the 大眾部 (Arya) Mahāsaṅghanikāya, 上座部 Āryasthavirāḥ, 根本說一切有部 Mūlasarvāstivādaḥ, and 正量部 Saṃmatīyāḥ. There is stillanother division of five sects, 五部律. For the eighteen Hīnayāna sects see 小乘十八部.

小乘三印  The three characteristic marks ofall Hīnayāna sūtras: the impermanence of phenomena, the unreality of the ego,and nirvāṇa.

小乘九部  The nine classes of worksbelonging to the Hīnayāna, i.e. the whole of the twelve discourses; theVaipulya, or broader teaching; and the Vyākaraṇa, or prophesies.

小乘二部  The 上座部 Sthaviravādin, School of Presbyters, and 大眾部 Sarvāstivādin, q.v.

小乘偏漸戒  The Hīnayāna partial and gradualmethod of obeying laws and commandments, as compared with the full andimmediate salvation of Mahāyāna.

小乘十八部  A Chinese list of the"eighteen" sects of the Hīnayāna, omitting Mahāsāṅghikāḥ, Sthavira,and Sarvāstivādah as generic schools: I. 大眾部 The Mahāsāṅghikāḥis divided into eight schools as follows: (1) 一說部Ekavyavahārikāḥ; (2) 說出世部 Lokottaravādinaḥ; (3) 雞胤部 Kaukkuṭikāḥ (Gokulikā); (4) 多聞部 Bahuśrutīyāḥ; (5) 說假部 Prajñāptivadinaḥ; (6) 制多山部 Jetavaniyāḥ, or Caityaśailāḥ;(7) 西山住部 Aparaśailāḥ; (8) 北山住部 Uttaraśailāḥ. II. 上坐部 Āryasthavirāḥ, or Sthāviravādin, divided into eight schools: (1) 雪山部 Haimavatāḥ. The 說一切有部 Sarvāstivādaḥ gave rise to (2)犢子部 Vātsīputrīyāḥ, which gave rise to (3) 法上部 Dharmottarīyāḥ; (4) 賢冑部 Bhadrayānīyāḥ; (5) 正量部 Saṃmatīyāḥ; and (6) 密林山 Saṇṇagarikāḥ; (7) 化地部 Mahīśāsakāḥ produced (8) 法藏部 Dharmaguptāḥ. From theSarvāstivādins arose also (9) 飲光部 Kāśyaḥpīyā and (10) 經量部 Sautrāntikāḥ. v. 宗輪論. Cf Keith, 149-150. The divisionof the two schools is ascribed to Mahādeva a century after the Nirvāṇa. Under Ithe first five are stated as arising two centuries after the Nirvāṇa, and theremaining three a century later, dates which are unreliable. Under II, theHaimavatāḥ and the Sarvāstivādaḥ are dated some 200 years after the Nirvāṇa;from the Sarvāstivādins soon arose the Vātsīputrīyas, from whom soon sprang thethird, fourth, fifth, and sixth; then from the Sarvāstivādins there arose theseventh which gave rise to the eighth, and again, nearing the 400th year, theSarvāstivādins gave rise to the ninth and soon after the tenth. In the list ofeighteen the Sarvāstivādah is not counted, as it split into all the rest.

小乘四門  Tiantai's division of Hīnayāna into fourschools or doctrines: (1) 有門 Of reality, the existence of allphenomena, the doctrine of being (cf. 發智六足論, etc.); (2) 空門 of unreality, or non-existence (cf. 成實論); (3) 亦有亦空門 of both, or relativity ofexistence and non-existence (cf. 毘勒論); (4) 非有非空 of neither, or transcending existence and non-existence (cf. 迦旃延經).

小乘外道  Hīnayāna and the heretical sects;also, Hīnayāna is a heretical sect.

小乘戒  The commandments of the Hīnayāna,also recognized by the Mahāyāna: the five, eight, and ten commandments, the 250for the monks, and the 348 for the nuns.

小乘經  The Hīnayāna sūtras, the foursections of the Āgamas 阿含經 v. 小乘九部.

小乘論  The Hīnayāna śāstras orAbhidharma.

小乘阿毗達磨  The philosophical canon of theHīnayāna, now supposed to consist of some thirty-seven works, the earliest ofwhich is said to be the Guṇanirdeśa śāstra (शास्त्र), tr. as 分別功德論 before A.D. 220. "Thedate of the Abhidharma" is "unknown to us" (Keith).

小五條  The robe of five patches worn bysome monks in China and by the 淨土宗 Jōdo sect of Japan; v. 掛.

小使  To urinate; also 小行. Buddhist monks are enjoined to urinate only in one fixed spot.

小劫  antarā-kalpa, orintermediate kalpa; according to the 俱舍論 it is the period in which humanlife increases by one year a century till it reaches 84,000 with men 8,400 feethigh; then it is reduced at the same rate till the life-period reaches tenyears with men a foot high; these two are each a small kalpa; the 智度論 reckons the two together as one kalpa; and there are otherdefinitions.

小千世界  (小千) A small chiliocosm, consisting of a thousand worlds each with itsMt. Sumeru, continents, seas, and ring of iron mountains; v. 三千大千世界.

小參  Small group, a class forinstruction outside the regular morning or evening services; also a class in ahousehold.

小參  a special meeting; a discussionfollowing an address.

小參頭  The leader of a small group.

小品  A summarized version.

小品般若波羅蜜經  (小品經)  Kumārajīva's abbreviated version, in ten juan, of the Mahā-prajñā (प्रज्ञा)-pāramitā-sūtra.

小宗  The sects of Hīnayāna.

小師  A junior monk of less than tenyears full ordination, also a courtesy title for a disciple; and aself-depreciatory title of any monk; v. 鐸 dahara.

小律儀  The rules and regulations formonks and nuns in Hīnayāna.

小念  To repeat Buddha's name in aquiet voice, opposite of 大念.

小本  A small volume; Tiantai's termfor the (小) 阿彌陀經; the large sūtra being the 無量壽經.

小根  小機 Having a mindfit only for Hīnayāna doctrine.

小樹  Small trees, bodhisattvas in thelower stages, v. 三草二木.

小機  小根; Having amind fit only for Hīnayāna doctrine.

小水穿石  A little water or "drippingwater penetrates stone"; the reward of the religious life, thoughdifficult to attain, yields to persistent effort.

小法  The laws or methods of Hīnayāna.

小煩惱地法  upakleśabhūmikāh. The tenlesser evils or illusions, or temptations, one of the five groups of mentalconditions of the seventy-five Hīnayāna elements. They are the minor moral defects arising from 無明 unenlightenment; i.e. 忿 anger, 覆 hidden sin, 慳 stinginess, 嫉 envy, 惱 vexation, 害 ill-will, 恨 hate, 謟 adulation, 誑 deceit, 憍 pride.

小王  The small rājās, called 粟散王 millet scattering kings.

小界  A small assembly of monks forceremonial purposes.

小白華  One of the four divine flowers,the mandāra-flower, v. 曼.

小目連  The small Maudgalyāyana, one ofsix of that name, v. 目.

小祥忌  An anniversary (sacrifice).

小空  The Hīnayāna doctrine of thevoid, as contrasted with that of Mahāyāna.

小經  v. 小本; also styled 小彌經.

小聖  The Hīnayāna saint, or arhat. Theinferior saint, or bodhisattva, as compared with the Buddha.

小草  Smaller herbs, those who keep thefive commandments and do the ten good deeds, thereby attaining to rebirth asmen or devas, v. 三草二木.

小行  The practice, or discipline ofHīnayāna; also, urination.

小赤華  Mañjūṣaka. 曼殊沙華; 曼殊顏 Explained by 柔軟 pliable. Rubia cordifolia,yielding the madder (munjeeth) of Bengal.

小遠  The monk 慧遠 Huiyuan of the Sui dynasty. There was a 晉 Chin dynasty monk of the same name.

小阿師  A junior monk ordained less thanten years.

小院  A junior teacher.

小食  The small meal, breakfast, alsocalled 點心.

少  Few: also used as atransliteration of ṣat, six.

少光天  (少光); 廅天 parīttābhās; the fourth Brahmaloka,i. e. the first region of the second dhyāna (ध्यान) heavens, also called 有光壽.

少室  Shaoshi, a hill on the 嵩山 Sungshan where Bodhidharma set up his 少林寺 infra.

少室六門集  Six brief treatises attributed toBodhidharma, but their authenticity is denied.

少康  Shaokang, a famous monk of theTang dynasty, known as the later 善導 Shandao, his master.

少林寺  The monastery at 少室 in 登封 Dengfeng xian, Henanfu, whereBodhidharma sat with his face to a wall for nine years.

少林武藝  Wu-i, a cook of the Shao-linmonastery, who is said single-handed to have driven off the Yellow Turbanrebels with a three-foot staff, and who was posthumously rewarded with the rankof 'general '; a school of adepts of the quarter-staff, etc., was called afterhim, of whom thirteen were far-famed.

少欲知足  Content with few desires.

少淨天  (少淨) Parīttaśubhas. The first and smallest heaven (brahmaloka) in thethird dhyāna (ध्यान) region of form.

少財鬼  Hungry ghosts who pilfer becausethey are poor and get but little food.

尸  A corpse: to manage: u. f. 尸羅.

尸利  Sri. 師利; 室利; 室離; 室哩; 修利; 昔哩; 悉利 (1) Fortune, prosperity; high rank, success, good fortune, virtues,these four are named as its connotation. (2) The wife of Viṣṇu. (3) An honorifcprefix or affix to names of gods, great men, and books. (4) An exclamation atthe head of liturgies. (5) An abbreviation for Mañjuśrī.

尸利佛逝  Śrībhuja, i. e. Mālaya.

尸利夜  Śrīyaśas , a god who bestows goodluck.

尸利毱多  尸利崛多; 室利毱多 Śrīgupta, an elder in Rājagṛha, who tried to kill the Buddha withfire and poison; v. 尸利毱多長者經.

尸利沙  尸利灑; 舍利沙; 夜合樹 śirīṣa. acacia sirissa. The marriage tree 合婚樹. The 尸利沙 is described as with largeleaves and fruit; another kind the  尸利駛 with small leaves and fruit.Also called 沙羅樹.

尸利沙迦  Śirīṣaka. Name of a monk.

尸利蜜多羅  屍黎密 Śrīmitra, an Indian prince whoresigned his throne to his younger brother, became a monk, came to China,translated the 灌頂 and other books.

尸半尸 To kill a person by the 毘陀羅 vetala method of obtaining magic power by incantations on a deadbody; when a headless corpse, or some part of the body, is used it is 半尸; when the whole corpse it is 尸.

尸城  Kuśinagara or Kuśigramaka. 拘尸那城; 拘尸那揭羅; 拘夷那竭; 拘尸城 Explained by 九士生地 the birthplace of ninescholars. An ancient kingdom and city, near Kasiah, 180 miles north of Patna;the place where Śākyamuni died.

尸多婆那  Śītavana, see 尸陀林.

尸摩舍那  (or 尸摩賒那) śmaśāna, aśmaśāyma, a cemetery, idem 尸陀林.

尸梨伽那  Śrīguṇa, 厚德 abundantly virtuous, a title of a Buddha.

尸棄  Śikhin, 式棄; 式詰; 尸棄那 (or 尸棄佛); 罽那尸棄; crested, or a fame; explained by 火 fire; 剌那尸棄 Ratnaśikhin occurs in the Abhidharma. In the 本行經 it is 螺髻 a shell like tuft of hair. (1)The 999th Buddha of the last kalpa, whom Śākyamuni is said to have met. (2) Thesecond of the seven Buddhas of antiquity, born in Prabhadvaja 光相城 as a Kṣatriya. (3) A Maha-brahma, whose name Śikhin isdefined as 頂髻 or 火災頂 having a flaming tuft on hishead; connected with the world-destruction by fire. The Fanyimingyi 翻譯名義 describes Śikhin as 火 or 火首 fame, or a flaming head and as the god of fire, styled also 樹提 Suddha, pure; he observed the 火定 Fire Dhyāna, broke thelures of the realm of desire, and followed virtue.

尸棄尼  Also 識 (or 瑟 or 式) 匿. Chavames accepts the identification with Chighnan, a region of thePamirs (Documents sur les Tou-kiue Occidentaux, p. 162).

尸棄毘  A deva of music located in theEast.

尸毘迦  Śivi, 尸毘伽; 尸毘略; also wrongly 濕鞞; one of Śākyamuni'sformer incarnations, when to save the life of a dove he cut off and gave hisown flesh to an eagle which pursued it, which eagle was Śivatransformed in order to test him. 智度論 35.

尸羅  Sila, 尸; 尸怛羅 intp. by 清凉 pure and cool, i.e. chaste; alsoby 戒 restraint, or keeping the commandments; also by 性善 of good disposition. It is the second pāramitā, moralpurity, i. e. of thought, word, and deed. The four conditions of śīla arechaste, calm, quiet, extinguished, i. e. no longer perturbed by the passions.Also, perhaps śīla, a stone, i. e. a precious stone, pearl, or coral. For the ten śīlas orcommandments v. 十戒, the first five, or pañca-śīla 五戒, are for all Buddhists.

尸羅不清淨  If the śīla (शील), or moral state, is not pure,none can enter samādhi (समाधि).

尸羅婆羅蜜  śīla(शील)-pāramitā(पारमिता). Morality, the second ofthe pāramitā (पारमिता)s.

尸羅幢  A curtain made of chaste preciousstones.

尸羅拔陀提  戒賢 Śīlabhadra, a prince mentioned in 賢 愚 經 6.

尸羅清淨  Moral purity, essential to enterinto samadhi.

尸羅缽頗  Śīlaprabha. the Sanskrit name of alearned monk.

尸羅跋提  Sravasti, idem 舍衛.

尸羅跋陀羅  Śīlabhadra. A learned monk ofNalanda, teacher of Hsumzang, A. D. 625.

尸羅達磨  Śīladharma, a śramaṇa (श्रमण) of Khotan.

尸羅阿迭多  Śīladitya, son of Pratapaditya andbrother of Rajyavardhana. Under thc spiritual auspices of Avalokiteśvara, hebecame king of Kanyakubja A. D. 606 and conquered India and the Punjab. He wasmerciful to all creatures, strained drinking water for horses and elephants,was a most liberal patron of Buddhism, re-established the great quinquennialassembly, built many stūpa (स्तूप)s, showed special favour to Śīlabhadra and Xuanzang, and composedthe 八大靈塔梵讚Aṣṭama-hāśrī -caitya-saṃskṛta-stotra. He reigned about forty years.

尸賴底  Hiranyavati, [口*尸]離剌拏伐底; 阿利羅伐底; the gold river, a river of Nepal, now called the Gandaki, nearwhich Śākyamuni is said to have entered nirvāṇa. The river is identifed withthe Ajitavati.

尸迦羅越  Said to be Sujāta, son of anelder of Rājagṛha and the same as 須闍陀.

尸陀(林)  Śītavana, 尸林; 尸陀婆; 尸多婆那; 屍陀 cold grove 寒林, i. e. a place for exposingcorpses, a cemetery. It is also styled 恐毘林, 安陀林, 晝暗林; also v. 尸摩賒那 or 深摩舍那 śmaśāna.

尼  To stop; a nun; near; translit. ni (नि). When used fora nun it is an abbrev. for 比丘尼 bhikṣuṇī(भिक्षुणी).

尼剌部陀  (or 尼剌浮陀) nirarbuda (निरर्बुद), 尼羅浮陀 ' bursting tumours ', the second naraka(नरक) of the eight cold hells.

尼壇  The nun's altar; a convent ornunnery.

尼夜摩  niyama(नियम), restraint, vow;determination, resolve; a degree of Bodhisattva progress, i. e. never turningback.

尼大師  An abbess.

尼姑  A nun.

尼寺  A nunnery, or convent.

尼師壇  (or 尼師但那) niṣīdana; [寧*頁]史娜曩 A thing to sit or lie on, a mat 坐具.

尼延底  ? niyati, or niyantṛ 尼近底 tr. as 執取 to restrain, hold, also as 深入 deeply enter, and said to be another term for 貪 to desire, covet.

尼建他迦  niṣkaṇṭhaka, 尼延他柯 a kind of yakṣa (यक्ष), 無咽 throatless.

尼彌留陀  nirodha(निरोध), tr. as 滅 extinction, annihilation, cessation, the third of the four nobletruths, cf. 尼樓陀.

尼思佛  Sugatacetana, a disciple whoslighted Śākyamuni in his former incarnation of 常不輕 Never despise, but who afterwards attained through him toBuddhahood.

尼戒  The rules for nuns, numbering341, to which seven more were added making 348, commonly called the 五百戒 500 rules.

尼抵  nidhi (praṇidhāna); also 尼低; 尼提 The Sanskrit is doubtful. The intp. is 願 vow, or 願志求滿足 seeking the fulfilment ofresolves, or aims.

尼拘陀  nyag-rodha, the down-growingtree, Ficus Indica, or banyan; high and wide-spreading, leaves likepersimmon-leaves, fruit called 多勒 to-lo used as a cough-medicine;also intp. 楊柳 the willow, probably from its drooping characteristic; the 榕樹 'bastard banyan', ficus pyrifolia, takes its place as ficusreligiosa in China. Also written尼拘律; 尼拘尼陀; 尼拘盧陀 (or 尼拘類陀, 尼拘婁陀, or 尼拘屢陀) ; 尼瞿陀; 尼俱陀 (or 尼俱類); 諾瞿陀.

尼提  尼陀 A scavenger.

尼摩羅  nirmāṇarati, 須密陀天 deva (देव)s who 'delight in transformations', i. e. 化樂天 or 樂變化天; of the six devaloka (देवलोक)s of desire they occupy the fifth, where life lasts for 8, 000years.

尼樓陀  nirodha(निरोध), restraint, suppression,cessation, annihilation, tr. by 滅 extinction, the third of the fourdogmas 四諦; with the breaking of the chain of karma there is left no furtherbond to reincarnation. Used in Anupūrva-nirodha(निरोध), or 'successive terminaīons',i. e. nine successive stages of dhyāna (ध्यान). Cf. 尼彌留陀.

尼比丘  A female bhikṣu (भिक्षु), i. e. a nun.

尼民陀羅  Nimindhara, or Nemiṃdhara 尼民達羅 maintaining the circle, i. e. the outermost ring of the sevenconcentric ranges of a world, the 地持山 the mountains that hold theland. Also the name of a sea fish whose head is supposed to resemble thismountain.

尼沙陀  Upaniṣad, v. 鄔.

尼法師  A nun teacher; effeminate.

尼波羅  Nepala, Nepal, ancientlycorresponding to that part of Nepal which lies east of the Kathmandu. Eitel.

尼犍  nirgrantha, 尼健; 尼乾 (尼乾陀); 尼虔, freed from all ties, a nakedmendicant, tr. by 離繋, 不繋, 無結 devotees who are free from all ties, wander naked, and coverthemselves with ashes. Mahāvīra, one of this sect, called 若提 Jñāti after hisfamily, and also 尼乾陀若提子 Nirgrantha-jñātiputra, wasan opponent of Śākyamuni. His doctrines were determinist, everything being fated, andno religious practices could change one's lot.

尼犍度  bhikṣuṇī-khaṇḍa(भिक्षुणी-खण्ड), a division of theVinaya, containing the rules for nuns.

尼犍陀弗咀羅  Nirgrantha-putra, idem Jñāti.

尼眾主  The Mistress of the nuns,Gautami, i. e. Mahāprājapatī, the foster-mother of Śākyamuni.

尼羅  nila, dark blue or green.

尼羅優曇缽羅  nila-udumbara, v. 優.

尼羅婆陀羅  尼藍婆 nīlavajra, theblue vajra, or thunderbolt.

尼羅浮陀  idem 尼剌部陀.

尼羅烏缽羅  (or 尼羅漚缽羅)  nīlotpala, the blue lotus.

尼羅蔽荼  Nīlapiṭa, 'the blue collection'of annals and royal edicts, mentioned in 西域記.

尼薩曇  Defined as an atom, the smallestpossible particle; but its extended form of 優波尼薩曇分 suggestsupaniṣad, esoteric doctrine, the secret sense of the sutras.

尼薩耆波逸提  Naiḥsargika-prāyaścittika, intp.by 捨 and 墮, the sin in the former case beingforgiven on confession and restoration being made, in the latter being notforgiven because of refusal to confess and restore. Cf. 二百五十戒.

尼衛  nivāsana, an inner garment.

尼近底  v. 尼延底.

尼迦羅  ? niṣkala, the name of a tree,but niṣkala (निष्कल) means inter alia seedless, barren.

尼連禪  (尼連禪那) Nairaṅjanā, 尼連河; 希連禪 (or 希連河) The Nīlājan that flows pastGaya, 'an eastern tributary of the Phalgu. ' Eitel.

尼陀那  nidāna(निदान), a band, bond, link, primarycause. I. The 十二因緣 twelve causes or links in thechain of existence: (1)  jarā-maraṇa ( जरा-मरण) 老死 old age and death. (2) jāti (जाति) 生 (re) birth. (3) bhava (भव) 有 existence. (4) upādāna (उपादान) 取 laying hold of, grasping. (5) tṛṣṇā(त्ड़्ष्णा) 愛 love, thirst, desire. (6) vedana (वेदन) 受 receiving, perceiving, sensation. (7) sparśa(स्पर्श) 觸 touch, contact, feeling. (8) ṣaḍ-āyatana(षड्-आयतन), 六入 the six senses. (9) nāma-rūpa (नाम-रूप) 名色 name and form, individuality (of things). (10) vijñāna (विज्ञान) 六識 the six forms of perception, awareness or discernment. (11) saṃskāra (सṃस्कार) 行 action, moral conduct. (12) avidyā (अविद्या)  無明 unenlightenment, 'ignorance which mistakes the illusory phenomenaof this world for realities. ' Eitel. These twelve links are stated also inHīnayāna in reverse order, beginning with avidyā(अविद्या) and ending with jarā-maraṇa.The Fanyimingyi says the whole series arises from 無明 ignorance, and if this can be got rid of the whole process of 生死 births and deaths (or reincarnations) comes to an end. II. Appliedto the purpose and occasion of writing sutras, nidāna(निदान) means (1) those writtenbecause of a request or query; (2) because certain precepts were violated; (3)because of certain events.

尼陀那目得迦  nidāna-mātṛkā, two of the twelvedivisions of the sutras, one dealing with the nidāna(निदान)s, the other with 本事 previous incarnations.

尾  Tail: end.

尾儞也  vibhā(विभा), to shine, illuminate, tr, by 明, a name for the Shingon sect 真言 because ofits power to dispel the darkness of delusion.

尾嚕愽乞叉  virūpākṣa(विरूपाक्ष), epithet for thethree-eyed deva (देव), Śiva. See also 毘流波叉.

尾嚕茶迦  Virūḍhaka idem 毘琉璃, one of the four maharāja-deva (महराज-देव)s.

尿  Urine, urinate.

尿床鬼子  A urinating ghost; a term ofabuse.

尿闥  A urinal.

居  Dwell, reside; be.

居倫  居鄰 (or 俱鄰); 拘輪 idem Ājñāta-kauṇḍinya, v. 憍.

居士  俱欏缽底; 迦羅越 kulapati (कुलपति). A chief, head of a family; squire, landlord. A householder whopractises Buddhism at home without becoming a monk. The female counterpart is 女居士. The 居士傳 is a compilation giving thebiography of many devout Buddhists.

屈  To bend; oppression, wrong.

屈屈吒播陀  (or屈屈吒波陀) Kukkuṭapādagiri; Cock's foot, a mountain said to be 100 li east of the bodhi tree, and, by Eitel, 7miles south-east of Gayā, where Kāśyapa entered into nirvāṇa; also known as 窶盧播陀山 tr. by 尊足 'honoured foot'. The legend isthat these three sharply rising peaks, on Kāśyapa entering, closed togetherover him. Later, when Mañjuśrī ascended, he snapped his fingers, the peaks opened, Kāśyapa gave himhis robe and entered nirvāṇa by fire. 屈叱阿濫摩 Kukkuṭa-ārāma, a monasterybuilt on the above mountain by Aśoka, cf. 西域記 8.

屈摩羅  the budding phase of the whitelotus (puṇḍarīka (पुण्डरीक)).

屈摩羅  屈滿囉 A lotus bud.

屈支  屈茨; 庫車; 龜茲; 丘玆 Kutche (Kucha). An ancient kingdom and city in Turkestan,north-east of Kashgar.

屈浪那   (or 屈浪拏) Kūrān, anciently a kingdom Tokhara, 'the modern Garana, with mines oflapis lazuli (Lat. 36°28 N., Long. 71° 2 E. ).' Eitel.

屈眴  A cottony material of finetexture.

屈陀迦阿含  The Pali Khuddakāgama, thefifth of the Āgamas, containing fifteen (or fourteen), works, including such asthe Dharmapāda ,Itivṛttaka, Jātaka, Buddhavaṃsa,etc.

屈霜儞迦  Kashanian, a region near Kermina,Lat. 39°50 N., Long. 65°25 E. Eitel.

屈露多  Kulūta. An ancient Kingdom innorth India famous for its rock temples; Kulu, north of Kangra.

屋  A house, a room.

屋裏人  The master of the house; the mindwithin; also a wife.

屍  corpse (of a murdered person). v.尸 and 毘陀羅.

屍陀林  śītavana(शीतवन), a cemetery.

屍鬼  A corpse-ghost (called up to killan enemy).

屍黎密  Śrīmitra, cf. 室.

屎  Excrement.

屎擔子  A load of night-soil, i.e. thehuman body that has to be carried about.

屎糞地獄  The excrement hell.

屏  Screen: to exclude, expel, turnaway.

屏莎  Bimbisāra, v. 苹.

展  To extend, expand, stretch.

展轉力  Powers of extension or expansion.

屠人  To butcher, kill; a butcher.

屠沽  Butcher and huckster; caṇḍāla (चण्डाल) is 'the generic name for a man of the lowest and most despised ofthe mixed tribes'. M. W.

屯  Collect, mass; to quarter, camp.To sprout; very; stingy.

屯崙摩  Druma, the king of the kinhara,male and female spirits whose music awakened mystics from their trance: v. 智度論 17.

山  A hill, mountain; a monastery.

山世  'Mountain world' i. e.monasteries.

山僧  (1) 'Hill monk', self-deprecatoryterm used by monks. (2) A monk dwelling apart from monasteries.

山外  A branch of the Tiantai Schoolfounded by 晤恩 Wu En (d. A. D. 986) giving the 'shallower' interpretation of theteaching of this sect; called Shan-wai because it was developed in temples awayfrom the Tiantai mountain. The 'Profounder' sect was developed at Tien-tai andis known as 山家宗 'the sect of the mountain family ' or home sect.

山家  The 'mountain school', the 'profounder ' interpretation of Tiantai doctrines developed by 四明 Ssu-ming; v. last entry.

山斤  The weight of a mountain, or ofSumeru-- may be more readily ascertained than the eternity of the Buddha.

山毫  Writing brushes as numerous asmountains, or as the trees on the mountains (and ink as vast as the ocean).

山水衲  ' Mountain and water robe, ' thename of a monastic garment during the Sung dynasty; later this was the namegiven to a richly embroidered dress.

山海如來  Sāgara-varadhara-buddhi-vikiditā-bhijñā.山海慧 (or 惠) 自在通王如來. The nameunder which Ānanda is to reappear as Buddha, in Anavanamita-vaijayanta, duringthe kalpa Manojna-sabdabhigarjita, v. 法華經.

山海空市  'Mountains, seas, the sky, the(busy) market place' cannot conceal one from the eye of 無常 Impermanence, the messenger of death, a phrase summing up a storyof four brothers who tried to use their miraculous power to escape death byhiding in the mountains, seas, sky, and market places. The one in the marketplace was the first to be reported as dead, 法句經 2.

山王  The king of the mountains, i. e.the highest peak.

山門  The gate of a monastery; amonastery.

岸  kūla(कूल). Shore, bank.

岸樹  A tree on a river's brink, life'suncertainty.

岸頭  The shore of the ocean ofsuffering.

峨  High, commanding.

峨眉山  (or 峩眉山) Emei Shan or Mt. Omi in Sichuan. Two of its peaks are said to belike 峨眉 a moth's eyebrows, also pronounced O-mei; the monastery at the topis the 光相寺 where Puxian (Samantabhadra) is supreme.

崇  Lofty, eminent, honourable; toreverence, adore.

崇信  Reverence and faith, to revereand trust.

崇敬  To reverence and respect.

崑崙  Kunlun, or Pulo Condore Island,or islands generally in the southern seas, hence崑崙子 or崑崙奴 is a native of those islands ofblack colour, and崑崙國 is described as Java, Sumatra,etc.

崑崙山  The Kunlun range north of Tibet,the 香山dhamādana (धमादन).

崛  Lofty, distinguished.

崛多  Abbrev. for Upagupta, cf. 優.

崛山  Vulture peak, abbrev. for 耆闍崛山.

嵐  Mountain mist; vapour.

嵐毘尼  Lumbinī, the park inwhich Māyā gave birth to Śākyamuni, 15 miles east of Kapilavastu; also Limbinī, Lambinī, Lavinī. 嵐鞞尼; 藍毘尼 (or 留毘尼, 流毘尼, 林毘尼, 樓毘尼); 流彌尼; 林微尼; 臘伐尼; 龍彌你; 論民尼; 藍軬尼.

嵯  Irregular, uneven; translit. jha (झ).

巖  A crag, cliff.

巖谷  Cliffs and gullies.

川  A stream, a mountain stream;Ssu-ch'uan province.

川施餓鬼  Making offerings at the streamsto the ghosts of the drowned.

巡  Wander about, patrol, inspect.

巡堂  To patrol, or circumambulate thehall.

巡寮  To inspect all the buildings of amonastery.

巡更  To patrol as night-watchman.

巡案  To patrol and receive anycomplaints.

巡火  Guarding against fire.

巡錫  To walk about with a metal staff,i. e. to teach.

工  Work, a period of work, a job.

工伎兒  Nata, a dancer; the skilful orwily one, i. e. the heart or mind.

工夫  Time, work, a term for meditation;also 功夫.

工巧明  Śilpasthana-vidyā. 巧業明 One of the five departments of knowledge dealing with the arts, e.g. the various crafts, mechanics, natural science (yin-yang), calculations(especially for the calendar and astrology), etc.

左  The left hand.

左溪  Zuoxi, the eighth Tiantaipatriarch, named Xuanlang 玄朗.

巧  Skilful, clever.

巧妙智  巧智慧 is 一切智智 q. v.

巧明  v. 功巧論.

巨  Great; translit. ko (को), hau (हौ), go (गो).

巨益  Great benefit.

巨磨  gomaya, cow-dung.

巨賞彌  Kauśāmbī, (Pali) Kosambi, Vatsa-pattana.Also written 俱睒彌 (or 俱賞彌, or 俱舍彌); 拘睒彌 (or 拘剡彌) ; 拘鹽; 拘深; 拘羅瞿; 拘翼; 憍賞 (or 憍閃) 彌. The country of King Udayana in 'Central India', described as 6,000 li in circuit, soil rich, with a famous capital, in which the 西域記 5 says there was a great image of the Buddha. Eitel says: It was'one of the most ancient cities of India, identified by some with Kasia nearKurrah (Lat. 25 ° 41 N., Long. 81 ° 27 E. ), by others with the village of Kosam on the Jumna 30 milesabove Aulahabad'. It is identified with Kosam.

差  To send; to differ, err;translit. ks (क्स्).

差別  pariccheda(परिच्छेद). Difference, different,discrimination; opposite of 平等 on a level, equal, identical.

差利尼迦  kṣīriṇikā(क्षीरिणिका), sap-bearing, a tree ofthat kind.

差多羅  kṣetra(क्षेत्र), land, region, country.

差羅波尼  kṣārapānīya(क्षारपानीय), alkaline water, causticliquid; also said to be a kind of garment.

己  Self, personal, own.

己利  Personal advantage, or profit.

己心  One's own heart.

己心法門  己心中所行法門 Themethod of the self-realization of truth, the intuitive method of meditation, 止觀 1.

己界  The buddha-kāya, or realm ofBuddha in contrast with the realm of ordinary beings.

己證  自證 Self-attainedassurance of the truth, such as that of the Buddha.

己身彌陀唯心淨土  Myself (is) Amitābha, my mind(is) the Pure Land. All things are but the one Mind, so that outside existingbeings there is no Buddha and no Pure Land. Thus Amitābha is the Amitābhawithin and the Pure Land is the Pure Land of the mind. It is an expression ofBuddhist pantheism-- that all is Buddha and Buddha is all.

已  Already, past; end, cease.

已今當  Past, present, future, 過去, 現在, 未來.

已今當往生  Those born into the 'future life,' (of the Pure Land) in the past, in the present, and to be born in the future.

已生  部多 bhūta. Become,the moment just come into existence, the present moment; being, existing; abeing, ghost, demon; a fact; an element, of which the Hindus have five-- earth,water, fire, air, ether; the past.

已知根  ājñendriya. The second of the 三無漏根 q. v. One who already knows the indriya or roots that arise fromthe practical stage associated with the Four Dogmas, i. e. purpose, joy,pleasure, renunciation, faith, zeal, memory, abstract meditation, wisdom.

已過大德  A monk far advanced in religion;an arhat.

已還  Already returned, or, begunagain, e. g. the recommencement of a cycle, or course.

已離欲者  Those who have abandoned thedesire-realm; divided into two classes, 異生 ordinarypeople who have left desire, but will be born into the six gati; 聖者 the saints, who will not be reborn into the desire-realm; e. g.non-Buddhists and Buddhists.

巴  The open hand, palm; to lay holdof; to flatter.

巴利  Pali, considered by ' Southern 'Buddhists to be the language of Magadha, i. e. Māgadhī Prākrit, spoken byŚākyamuni: their Tripiṭaka is written in it. It is closely allied to Sanskrit,but phonetically decayed and grammatically degenerate.

巴思巴  v. 八思巴.

巴連弗  Pataliputra, v. 波吒釐.

巴陵三轉語  The three cryptic sayings of Hàojiàn 顥鑑 styled Baling, name of his place in Yuèzhōu 嶽州. He was the successor of Yunmen 雲門. 'What is theway ? The seeing fall into wells. What is the feather-cutting sword (of Truth)?Coral branches (i. e. moonbeams) prop up the moon. What is the divine (or deva (देव)) throng ? A silver bowl full of snow. '

巴鼻  (or 把鼻) ; 巴臂 Something to lay hold of, e. g. anose or an arm; evidence.

市  A market, a fair, an open placefor public assembly.

市演得迦  Jetaka, or 娑多婆漢那 Sadvahana. A king of southern Kosala, patron of Nāgārjuna.

布  Cloth, to spread; translit. pu (पु), po (पो), pau (पौ).

布儞阿偈  pūti-agada, purgatives.

布利迦  pūrikā, a kind of cake.

布剌拏  Pūraṇa-Kāśyapa, v. 富. Also Purna of the 釋毘婆沙論 v. 毘.

布史  pausa, the 10th month in India.

布咀洛迦  Potala, v. 補 and 普.

布嚕婆毗提訶  Pūrva-videha, or Videha. 弗婆提 (弗婆毗提訶); 弗于毗婆提訶; 逋利婆鼻提賀 One of the four great continents east of Sumeru.

布嚕那跋陀羅  Pūrṇabhadra, one of the eight yakṣa (यक्ष) generals.

布如鳥伐耶  Puṇyopāya, or 那提 Nadī. A monk of Central India, said to have brought over 1, 500texts of the Mahāyāna and Hīnayāna schools to China A. D. 655. In 656 he wassent to 崑崙山 Pulo Condore Island in the China Sea for some strange medicine. Tr.three works, one lost by A. D. 730.

布字觀  A Shingon meditation on theSanskrit letter 'a' and others, written on the devotee's own body.

布怛那  pūtanā(पूतना), 布單那; 富多那 (or 富單那 or 富陀那)  a female demon poisoning or the cause of wasting in a child;interpreted as a stinking hungry demon, and the most successful of demons.

布教  To publish, or spread abroad thedoctrine.

布施  dāna(दान) 檀那; the sixth pāramitā (पारमिता), almsgiving, i. e. of goods, or the doctrine, with resultantbenefits now and also hereafter in the forms of reincarnation, as neglect orrefusal will produce the opposite consequences. The 二種布施 two kinds of dāna (दान) are the pure, or unsullied charity, which looks for no reward herebut only hereafter; and the sullied almsgiving whose object is personalbenefit. The three kinds of dāna (दान) are goods, the doctrine, and courage, or fearlessness. The fourkinds are pens to write the sutras, ink, the sutras themselves, and preaching.The five kinds are giving to those who have come from a distance, those who aregoing to a distance, the sick, the hungry, those wise in the doctrine. The sevenkinds are giving to visitors, travellers, the sick, their nurses, monasteries,endowments for the sustenance of monks or nuns, and clothing and food accordingto season. The eight kinds are giving to those who come for aid, giving forfear (of evil), return for kindness received, anticipating gifts in return,continuing the parental example of giving, giving in hope of rebirth in aparticular heaven, in hope of an honoured name, for the adornment of the heartand life. 俱舍論 18.

布瑟波  puṣpa(पुष्प), 補澀波 a flower 華.

布薩  poṣadha, upavasatha, upoṣana; 布沙他 (or 布灑他); 褒沙陀 Pali: uposatha; fasting, a fast, the nurturing or renewal of vows,intp. by 淨住 or 善宿 or 長養, meaning abiding in retreat for spiritual refreshment. There areother similar terms, e. g. 布薩陀婆; 優補陀婆; also 布薩犍度 which the Vinaya uses for themeeting place; 缽囉帝提舍耶寐 pratideśanīya(प्रतिदेशनीय), is self-examination and public confession during the fast. It isalso an old Indian fast. Buddha's monks should meet at the new and fall moonsand read the Prātimokṣa sutra for their moral edification, also disciples athome should observe the six fast days and the eight commands. The 布薩日 fast days are the 15th and 29th or 30th of the moon.

布薩護  is a term for the lay observanceof the first eight commandments on fast days, and it is used as a name forthose commands.

布袋和尚  Pu-tai Ho-shang (J.: Hotei Osho)Cloth-bag monk, an erratic monk 長汀子 Changtingzi early in the tenthcentury, noted, inter alia, for his shoulder bag. Often depicted, especially inJapanese art, as a jovial, corpulent monk, scantily clad and surrounded bychildren.

布路沙  puruṣa, 布嚕沙; 補盧沙 man, mankind, a man, Man as Nārayāṇa the soul and origin of theuniverse, the soul, the Soul, Supreme Being, God, see M. W.; intp. as 人 and 丈夫 man, and an adult man, also by 士夫 master or educated man, 'explained by 神我, literally the spiritual self. A metaphysical term; the spiritwhich together with nature (自性 svabhāva(स्वभाव)), through the successive modifications (轉變) of guṇa (गुण) (求那 attributes or qualities), or the active principles (作者), produces all forms of existence (作一切物). ' Eitel.

布路沙布羅  佛樓沙 Puruṣapura;the ancient capital of Gandhara, the modern Peshawar.

布達拉  Potala, 普陀羅 the monastery of the Dalai Lama in Lhasa; v. 普.

希  Rare, seldom, few; to hope for.

希天施  希求施 Giving inhope of heaven, or bliss; one of the 八種布施.

希奇  Rare and extraordinary.

希有  Rare, extraordinary, uncommon,few.

希有人  There are few, a sad exclamation,indicating that those who accept Buddha's teaching are few, or that those whodo evil and repent, or give favours and remember favours, etc., are few.

希法  adbhutadharma(अद्भुतधर्म); supernatural things,prodigies, miracles, a section of the twelve classical books.

希祀鬼  Ghosts that hope for sacrificialofferings (from their descendants).

希連河  希連禪 The river Nairañjanā, v. 尼.

希麟音義  The dictionary compiled byHsi-lin of the Tang dynasty, supplementing the 慧琳音義 Hui-lin-yin-i. Sound and meaning accord with Hui-lin, and termsused in translations made subsequent to that work are added.

帕  Kerchief, veil.

帕克斯巴  Bashpa, v. 八 and 巴.

帝  Ruler, sovereign; translit. t (त्).

帝利耶瞿榆泥伽  傍行 tiryagyoni-gati (तिर्यग्योनि-गति); the animal path of reincarnation.

帝失羅叉  Tiṣya-rakṣitā; 'a concubine ofAśoka, the rejected lover and enemy of Kuṇāla' ( Eitel). M. W. says Aśoka'ssecond wife.

帝居  The abode of Indra.

帝心  Title given to 杜順 Tu Shun, founder of the Huayan school, by Tang Tai Tsung.

帝沙  Tiṣya; an ancient Buddha; alsothe father of Śāriputra.

帝相  Indra-dhvaja, a Buddha 'said tohave been a contemporary of Śākyamuni, living south-west of our universe, anincarnation of the seventh son of Mahābhijñajñānabhibhū.' Eitel.

帝網  (帝釋網) ? Indra-jala. The net of Indra, hanging in Indra's 宮 hall, out of which all things can be produced; also the name of anincantation considered all-powerful.

帝釋  Sovereign Śakra; Indra; 能天帝 mighty lord of deva (देव)s; Lord of the Trayastriṃśas, i.e. the thirty-three heavens 三十三天 q. v.; he is also styled 釋迦提桓因陀羅 (or 釋迦提婆因陀羅) (or 釋迦提桓因達羅 or 釋迦提婆因達羅); 釋帝桓因 Śakra-devānām Indra.

帝釋巖  帝釋窟 Indraśīlāguhā, Indra's caveat Nālandā in Magadha, where Indra is supposed to have sought relief for hisdoubts from the Buddha.

帝釋弓  (帝弓); 天弓 indradhanus(इन्द्रधनुस्), the rainbow.

帝釋瓶  The vase of Indra, from whichcame all things he needed; called also 德祥瓶(or 賢祥瓶or 吉祥瓶) vase of virtue, or of worth, orof good fortune.

帝隸路迦也吠闍耶  Trailokya-vijaya, victor or lordover the 三世 three realms.帝青 Indranila, an emerald.

師  A host, army; a leader,preceptor, teacher, model; tr. of upādhyāya (उपाध्याय), an 'under-teacher', generally intp. as a Buddhist monk.

師姑  A nun; also 尼姑.

師娘  A nun.

師子  siṃha(सिṃह), a lion; also 枲伽; idem獅子 Buddha, likened to the lion, the king of animals, in respect of hisfearlessness.

師子乳  Lion's milk, like bodhi (बोधि) -enlightenment, which is able to annihilate countless ages of thekarma of affliction, just as one drop of lion's milk can disintegrate an oceanof ordinary milk.

師子光  Siṃharaśmi. 'A learned opponentof the Yogācāra school who lived about A. D. 630.' Eitel.

師子冑  or 師子鎧 Harivarman, to whom the 成實論 Satyasiddhi-śāstra is ascribed.

師子吼  siṃhanāda(सिṃहनाद). The lion's roar, a term designating authoritative or powerfulpreaching. As the lion's roar makes all animals tremble, subdues elephants,arrests birds in their light and fishes in the water, so Buddha's preachingoverthrows all other religions, subdues devils, conquers heretics, and arreststhe misery of life.

師子國  Siṃhala, Ceylon, the kingdomreputed to be founded by Siṃha, first an Indian merchant, later king of thecountry, who overcame the 'demons' of Ceylon and conquered the island.

師子奮迅  The lion aroused to anger, i.e.the Buddha's power of arousing awe.

師子尊者  師子比丘 Āryasiṃha,or Siṃha-bhikṣu (भिक्षु). The 23rd or 24th patriarch, brahman by birth; a native of CentralIndia; laboured in Kashmir, where he died a martyr A.D. 259.

師子座  (or 師子床) siṃhāsana (सिṃहासन). A lionthrone, or couch. A Buddha throne, or seat; wherever the Buddha sits, even thebare ground; a royal throne.

師子王  The lion king, Buddha.

師子相  Siṃdhadhvaja; 'lion-flag,' aBuddha south-east of our universe, fourth son of Mahābhijña.

師子身中蟲  Just as no animal eats a deadlion, but it is destroyed by worms produced within itself, so no outside forcecan destroy Buddhism, only evil monks within it can destroy it.

師子遊戲三昧  The joyous samādhi (समाधि) which is likened to the play of the lion with his prey. When aBuddha enters this degree of samādhi (समाधि) he causes the earth to tremble, and the purgatories to give uptheir inmates.

師子音  Siṃhaghoṣa; 'lion's voice,' aBuddha south-east of our universe, third son of Mahābhijña.

師子頰玉  Siṃhahanu. The paternalgrandfather of Śākyamuni, a king of Kapilavastu, father of Śuddhodana,Śuklodana, Droṇodana, and Amṛtodana.

師孫  Disciple of a disciple.

師檀  Teacher and donor, or monk andpatron.

師祖  The teacher of one's teacher.

師絃  or 師筋 A tiger's tendons as lute-strings, i.e. bodhi(बोधि) music silences all minorstrings.

帶  A girdle, belt, bandage, tape,appendage; connect; implicate; take along.

帶刀臥  帶刀睡 To takeone's sword to bed, which being worn on the left side compels the wearer tosleep on the right, or proper side.

帶塔尊  帶塔德菩薩 Maitreya,bearer of the pagoda.

常  nitya(नित्य); śāśvata(शाश्वत). Prolonged, constant,always, unceasing, permanent, perpetual, ever, eternal; normal, ordinary,regular.

常不輕  Sadāparibhūta, the monk who neverslighted others, but assured all of buddhahood, a former incarnation ofŚākyamuni; Lotus Sutra 20.

常住  Permanent, always abiding,eternal.

常住一相  The eternal unity or realitybehind all things.

常光  The unceasing radiance of theBuddha's body, represented as a halo.

常力  Unfailing powers.

常啼菩薩  v. 薩陀.

常境  The eternal realm.

常寂  Eternal peace, nirvāṇa.

常寂光土  The realm (of spirit) where allare in perpetual peace and glory; Tiantai's fourth Buddhakṣetra.

常念  Always remembering; alwaysrepeating.

常恒  Constantly.

常智  Knowledge sub specieaeternitatis, not conditioned by phenomena, abstract.

常樂我淨  The four pāramitā (पारमिता)s of knowledge: eternity, bliss, personality, purity, the fourtranscendental realities in nirvāṇa, v. Nirvāṇa Sutra.

常沒  Ever drowning in the sea ofmortality.

常波羅蜜  The first of the four pāramitā (पारमिता)s, eternity.

常眼  The ordinary physical eye.

常立勝幡  An-avanāmita-vaijayanta. Withever erect victorious banner; name of Ānanda's future buddha-realm.

常行  Constantly doing, or practicing;ordinary procedure.

常見  The view that (personality) ispermanent.

常身  The eternal Buddha-body, the dharmakāya (धर्मकाय).

常途  Regular ways, or methods.

常道  Eternal Tao; the way of eternity;regular ways, the regulation path.

幡  patākā(पताका), a flag, banner.

幢  dhvaja(ध्वज); ketu(केतु). A pennant, streamer, flag,sign.

幢幡  A flag, banner.

幢相  A sign, symbol, i.e. the monk'srobe.

干  A shield; a stem, or pole; tooffend; to concern; to seek.

干栗馱  干栗太; 乾栗馱; 訖利多 hṛd, hṛdaya, the physical heart.

干遮那摩羅  Kāñcana-mālā, a hair circlet orornament of pure gold; name of the wife of Kuṇālā, noted for fidelity to herhusband when he had been disgraced.

干闍那  建折那 kāñcana, golden;i. e. a tree, a shrub of the same type, with golden hue, described as of theleguminous order; perhaps the Kunjara. Wrongly written 于 (or 那) 于闍羅 and 千闍那.

平  Even, level, tranquil; ordinary.

平常  Ordinary, usual, common.

平生  Throughout life; all one's life.

平等  sama; samatā. Level, even,everywhere the same, universal, without partiality; it especially refers to theBuddha in his universal; impartial, and equal attitude towards all beings.

平等力  Universal power, or omnipotence,i. e. to save all beings, a title of a Buddha.

平等大慧  'Universal great wisdom', thedeclaration by the ancient Buddha in the Lotus Sutra, that all wouldobtain the Buddha-wisdom.

平等心  An impartial mind, 'no respecterof persons, ' not loving one and hating another.

平等性  The universal nature, i. e. the 真如 bhūtatathatā (भूततथता) q. v.

平等性智  samatājñāna. The wisdomof rising above such distinctions as I and Thou, meum and tūm, thus beingrid of the ego idea, and wisdom in regard to all things equally anduniversally, cf. 五智. The esoteric school also call itthe 灌頂智 and Ratnasaṃbhava wisdom.

平等教  One of two schools founded by 印法師 Yin Fashi early in the Tang dynasty.

平等智  samatajñāna(समतज्ञान), wisdom of universality orsameness, v. supra.

平等法  The universal or impartial truththat all become Buddha, 一切眾生平等成佛.

平等法身  Universalized dharmakāya (धर्मकाय), a stage in Bodhisattva development above the eighth, i. e. abovethe 八地.

平等王  Yama, the impartial or just judgeand awarder. But the name is also applied to one of the Ten Rulers of theUnderworld, distinct from Yama. Also, name of the founder of the kṣatriya (क्षत्रिय) caste, to which the Śākyas belonged.

平等義  The meaning of universal, i. e.that the 真如 q. v. is equally and everywhere in all things.

平等覺  A Buddha's universal and impartialperception, his absolute intuition above the laws of differentiation.

平等觀  One of the three Tiantaimeditations, the 假觀 phenomenal being blended with thenoumenal or universal. The term is also used for 空觀 meditation on the universal, or absolute.

平袈裟  A one-coloured robe of sevenpieces.

年  A year, years.

年少淨行  A young Brahman.

年忌  Anniversary of a death, and theceremonies associated with it.

年戒  The (number of) years sincereceiving the commandments.

年星  The year-star of an individual.

年滿受具  To receive the full commandments,i. e. be fully ordained at the regulation age of 20.

年臘  The end of a year, also a year.

幻  māyā. Illusion, hallucination, aconjurer's trick, jugglery, i. e. one of the ten illustrations of unreality.

幻人  or幻士 An illusionist, a conjurer.

幻力  The powers of a conjurer.

幻化  Illusion and transformation, orillusory transformation.

幻垢  Illusory and defiled, i. e. bodyand mind are alike illusion and unclean.

幻師  An illusionist, a conjurer.

幻心  The illusion mind, or mind isunreal.

幻惑  Illusory; to delude.

幻日王  Bālāditya, 婆羅阿迭多 the morning sun (lit. mock-sun) king, circa A. D. 191. 幻 probably should be 幼; a king of Magadha, who fought andcaptured Mihirakula, the king of 磔迦 Ceka, or the Hūnas, who wasan opponent of Buddhism.

幻有  Illusory existence.

幻法  Conjuring tricks, illusion,methods of Bodhisattva transformation.

幻相  Illusion, illusory appearance.

幻者  The illusory; anything that is anillusion; all things, for they are illusion.

幻身  The illusion-body, i. e. thisbody is not real but an illusion.

幻野  The wilderness of illusion, i. e.mortal life.

幻門  The ways or methods of illusion,or of bodhisattva transformation.

幽  Hidden, dark, mysterious. 幽儀 The mysterious form, the spirit of the dead. 幽冥 Mysterious, beyond comprehension; the shades. 幽途 The dark paths, i. e. of rebirth in purgatory or as hungry ghostsor animals. 幽靈 Invisible spirits, the spirits in the shades, the souls of thedeparted.

序  Seriatim; preface, introduction;the opening phrase of a sutra, "Thus have I heard;" an opening phraseleading up to a subject.

序王  The introduction by Chih-i to theLotus Sutra. Introductions are divided into 序, 正, and 流通, the first relating to the reasonfor the book; the second to its method; and the third to its subsequenthistory.

底  Bottom, basis; translit. t (त्), d (द्), dh (ध्).

底下  At the bottom, below, the lowestclass (of men).

底哩  tri(त्रि), three, in trisamaya (त्रिसमय), etc.

底彦多  丁岸哆 tiṅanta (तिङन्त), tryanta (त्र्यन्त), described as the singular, dual, and plural endings in verbs.

底栗車  tiryagyoni(तिर्यग्योनि), the animal species,animals, especially the six domestic animals.

底沙  Tiṣya. (1) The twenty-third ofthe twenty-eight constellations 鬼宿 γδηθ in Cancer; it has connectionwith Śiva. (2) Name of a Buddha who taught Śākyamuni and Maitreya in a formerincarnation.

底理  The fundamental principle or law.

庚  Age; change; west; to reward; theseventh of the ten celestial stems.

庚申會  An assembly for offerings on thenight of Keng-shen to an image in the form of a monkey, which is the shen symbolical animal; a Taoist rite adoptedby Buddhism.

度  pāramitā, 波羅蜜; intp. by 渡 to ferry over; to save. The mortallife of reincarnations is the sea; nirvana is the other shore; v. pāramitā, 波. Also, to leave the world as a monk or nun, such is a 度得 or 度者.

度一切世間苦惱  Sarvalōkadhātupadravodvega-pratyuttīrṇa.' One who redeems men from the misery of all worlds. A fictitious Buddha whodwelled west of our universe, an incarnation of the tenth son ofMahābhijñājñāna bhibhū.' Eite1.

度世  To get through life; to passsafely through this life. Also, to save the world.

度沃焦  An epithet of Buddha who rescuesall the living from being consumed by their desires, which resemble the burningrock in the ocean above purgatory.

度洛叉  Daśalakṣa , 10 lakhs, a million.

度無極  To ferry across, or save, withoutlimit.

度生  To save, rescue all beings; alsoidem 度世.

度科  The portion of the sutrassupposed to be learned by religious novices as preparation for leaving theworld as monks.

度脫  To give release from the wheel oftransmigration; enlightenment.

座  āsana(आसन). A seat; throne; classifier ofbuildings, etc.

座主  上座; 首座; 座元 A chairman, president; the head of the monks; an abbot.

座光  光座 The halobehind the throne of an image; a halo throne.

座臘  The end of the summer retreat;the monastic end of the year.

庫  Treasury; storehouse.

庫倫  K'urun, Urga, the Lamaisticcenter in Mongolia, the sacred city.

庫車  Kuche, or Karashahr, v. 屈.

庭  Court, hall, family; forehead.

庭儀  The ceremony on entering the hallfor service.

庵  A thatched hut, shelter, place ofretirement from the world; a small temple; especially a nunnery, hence庵室; 庵寺 generally applies to such, and庵主 is theabbess.

庶  A multitude; all; the; aconcubine; so that; nearly so.

庶迦羅  (庶迦) cakra (चक्र), a wheel, hence Cakravartī or wheel-king.

庶類  The common people.

康  At ease, in repose; undisturbed;well, hale.

康僧鎧  or 康僧會 Saṅghavarman, also said to be Saṅghapāla; an Indian monk supposedto be of Tibetan descent; but Saṅghapāla is described as the eldest son of theprime minister of Soghdiana, and is probably a different person. Saṅghavarmantr. at the White Horse Temple, Luoyang, in A.D. 252; inter alia the 無量壽經 is accredited to him, but a more reliable tradition of the Canonascribes the tr. to Dharmarakṣa A.D. 308.

康居  Samarkand, or Soghdiana, cf. 西域記 1.

廁  A privy, cesspool; also called 西淨; 東淨; 東司; 雪隱; 後架; 起止處, etc. Ucchuṣma, v. 烏, is the guardian spirit of thecesspool.

廅  A cave.

廅天  Parīttābha, the fourth brahmaloka (ब्रह्मलोक), the first region of the second dhyāna(ध्यान).

廅樓亘  An early attempt to translate thename of Guanyin. 廅樓亙.

廅波摩那  (廅波) Apramāṇābha, the heaven of infinite light, the second region ofthe second dhyāna (ध्यान).

廓  Wide, spacious, open, vacant.

廓然大悟  Widely to have a greatapprehension of the truth.

廚  A kitchen; also a cabinet for animage.

廝  Attendant, an attendant, servant;to serve.

廟  A fane, temple, palace; an intp.of caitya (चैत्य), cf. 支.

廢  To fall in ruins; come to nought;cast aside, do away with, discard; spoil, waste.

廢前教  The discarding of previous rulesin the Nirvāṇa Sūtra, e.g. previously monks were allowed the three kindsof clean meat; in this sūtra (सूत्र) all are forbidden.

廢惡修善  To cast aside evil and performthe good.

廢權立實  To set aside the temporary andestablish the real and permanent.

廢跡顯本  To set aside the temporal life(of the Buddha) and reveal the fundamental eternal life.

廣  vipula(विपुल). Broad, wide, extensive,spacious; extended, enlarged, expanded; for vaipulya(वैपुल्य) v. 方廣, for which 廣 is also used alone to indicate vaipulya sūtra (वैपुल्य सूत्र)s, etc.

廣博  Wide and spacious, extensivelyread, very learned.

廣博身  The one whose body fills space,Vairocana.

廣嚴城  Vaiśālī, broad ornate city, cf. 毘.

廣大  Broad and great.

廣大智  The vast wisdom of Buddha beyondmeasure.

廣大會  The centre where vast virtuesmeet, a term for Amitābha.

廣慧  vipulaprajñā(विपुलप्रज्ञा), or vipulamati (विपुलमति), vast wisdom, an epithet of a Buddha, one able to transform all beings.

廣教  Full or detailed teaching by theBuddha about the duties of the order, in contrast with 略教 general or summarized teaching; the detailed teaching resultingfrom errors which had crept in among his disciples.

廣果天  Bṛhatphala, the twelfth brahmaloka (ब्रह्मलोक), the third of the eight heavens of the fourth dhyāna (ध्यान) realm of form.

廣狹  Broad and narrow.

廣目天  The wide-eyed deva (देव), Virūpākṣa, diversely-eyed, having deformed eyes, an epithet ofŚiva, as represented with three eyes; name of one of the four Mahārājas, he whoguards the west.

廣長舌  A broad and long tongue, one ofthe thirty-two marks of a Buddha, big enough to cover his face; it is also oneof the 'marvels' in the Lotus Sūtra.

廨  An official building; a monasticgranary; 廨院主 the head of it.

廬  A hut, shelter, hovel.

廬舍那  locana(लोचन); illuminating; one of theforms of the trikāya (त्रिकाय), similar to the saṃbhogakayā (सṃभोगकया). Also usedfor Vairocana, v. 毘.

延  Prolong, prolonged, delay;invite.

延促劫智  Buddha-wisdom, which surmounts allextending or shrinking kalpa (कल्प)s, v. 劫波.

延命法  Methods of worship of the 延命菩薩 life-prolonging bodhisattvas to increase length of life; thesebodhisattvas are 普賢; 金剛薩埵; 地藏; 觀音, and others.

延壽  Prolonged life, the name ofYanshou, a noted Hangzhou monk of the Song dynasty.

延壽堂  The hall or room into which adying person is taken to enter upon his 'long life'.

延年  延壽; 延命; Prolonged life.

延年轉壽  Prolonged years and returninganniversaries.

延慶寺  Yanqing si, the monastery inwhich is the ancient lecture hall of Tiantai at 四明山 Siming Shan in Zhejiang.

建  To found, set up, establish,build.

建佗歌  Kaṇṭhaka, the horse on whichŚākyamuni rode when he left home.

建志補羅  建志城 Kāñcīpura,capital of Drāviḍa, the modern Conjevaram, about 48 miles south-west of Madras.

建立  To found (a school of thought orpractice); to set up; e. g. samāropa, assertion, Postulation, theory, opp. of 誹謗 apavāda, refutation.

弊  Worn out, reduced to extremities,corrupt, deceptive; my, mine.

弊欲  Corrupt, or base desires.

式  Style, shape, fashion, kind.

式叉  śikṣā(शिक्षा); learning, study.

式叉尼  (式叉摩那尼) śikṣamāṇā (शिक्षमाणा), a female neophyte who from 18 to 20 years of age studies the sixrules, in regard to adultery, stealing, killing, lying, alcoholic liquor, noteating at unregulated hours.

式叉迦羅尼  śikṣākāraṇī(शिक्षाकारणी), intp. as study, orshould study or be studied, also as duṣkṛtam (दुष्क्ड़्तम्), bad deed, breach of the law. The form meaning is suggestive of afemale preceptor.

式棄  式葉, v. 尸棄.

弓  Dhanus. A bow; a bow's length, i.e. the 4, 000th part of a yojana. Seven grains of wheat 麥 make 1 finger-joint 指節; 24 finger-joints make 1 elbow orcubit 肘; 4 cubits make 1 bow; or 1 foot 5 inches make 1 elbow or cubit: 4cubits make 1 bow; 300 bows make 1 li; but the measures are variously given.

弓槃茶  Kumbhāṇḍa demons, v. 鳩.

引  To stretch, draw, lead, bring inor on.

引入  To introduce, initiate.

引出佛性  One of the 三佛性 q. v. the Buddha-nature in all the living to be developed by properprocesses.

引化  Initiate and instruct.

引導  To lead men into Buddha-truth);also a phrase used at funerals implying the leading of the dead soul to theother world, possibly arising from setting alight the funeral pyre.

引座  A phrase used by one who ushers apreacher into the 'pulpit' to expound the Law.

引接  引攝 To accept,receive, welcome-- as a Buddha does all who call on him, as stated in thenineteenth vow 第十九願 of Amitābha.

引果  The stage of fruition, i. e.reward or punishment in the genus, as contrasted with 滿引 the differentiated species or stages, e. g. for each organ, orvariety of condition. 唯識論 2.

引業  引因; 牽引業; 總報業 The principal or integral direction of karma, in contrast with 滿引 its more detailed stages; see last entry.

引正太子  Sātavāhana, 沙多婆漢那 a prince of Kosala, whose father the king was the patron of Nāgārjuna; theprince, attributing his father's unduly prolonged life to Nāgārjuna's magic,is said to have compelled the latter to commit suicide, on hearing of which theking died and the prince ascended the throne. 西域記 10.

引發因  One of the 十因 the force or cause that releases other forces or causes.

引磬  手磬 A hand-bellto direct the attention in services.

引請闍梨  A term for the instructor ofbeginners.

引飯大師  The great leader who introducesthe meal, i. e. the club which beats the call to meals.

引駕大師  One of the 四大師 of the Tang dynasty; it was his duty to welcome back the emperor onhis return to the palace, a duty at times apparently devolving on Buddhistmonks.

弗  Not; no; do not.

弗于逮  弗于毘婆提訶 idem 布嚕波 Pūrva-Videha.

弗伽羅  福伽羅 (or 富伽羅) ; 補特伽羅 pudgala; Pali, puggala M. W.says 'handsome', 'having form or property', 'the soul, personal identity' Keithuses 'person'; 'personality'. Eitel. 'a general term for all human beings assubject to metempsychosis. A philosophical term denoting personality. ' It istr. by 人 man and 眾生 all the living; later by 數取趣 those who go on to repeated reincarnations, but whether this meansthe individual soul in its rebirths is not clear.

弗如檀  Puṇyadarśa, auspicious mirror,interpreted as 法鏡 mirror of the law; name of a man.

弗婆勢羅  Pūrvaśaila, 'the eastern mountainbehind which the sun is supposed to rise. ' M. W. The eastern mountain, name ofa monastery east of Dhānyakataka (Amaravati), the 弗婆勢羅僧伽藍 (or 佛婆勢羅僧伽藍)  (or 弗媻勢羅僧伽藍)  Pūrvaśaila-saṅghārāma. Oneof the subdivisions of the Mahāsāṅghika school.

弗婆呵羅  puṣpāhara(पुष्पाहर) flower-plucker 食花 flower-eater, name of a yakṣa (यक्ष).

弗婆提  弗婆鞞陀提 idem 弗毘提訶.

弗栗特  Vṛji, or 三伐特 Saṃvaji. An ancient kingdom north of the Ganges, S. E. of Nepal,the inhabitants, called Saṃvaji, were noted for their heretical proclivities.Eitel.

弗毘提訶  Pūrva-Videha, or Videha, thecontinent east of Sumeru, idem 布嚕波.

弗沙  勃沙 or 富沙 or 逋沙 or 補沙; puṣya (पुष्य); 'the sixth (or in later times the eighth) Nakshatra or lunarmansion, also called Tishya. ' M. W. 底沙. It is the 鬼 group Cancer γδηθ, the 23rd of the Chinese twenty-eight stellar mansions. Name of anancient Buddha.

弗沙佛  idem 底沙佛.

弗沙王  Vatsarāja. KingVatsa, idem Udayana, v. 優填.  The 弗沙迦王經 is another name for the 萍沙王五願經.

弗沙蜜多  Puṣyamitra, descendant of Asokaand enemy of Buddhism; possibly a mistake for 弗沙蜜羅.

弗沙蜜羅  Puṣyamitra, the fourth successorof King Aśoka; asking what he should do to perpetuate his name, he was toldthat Aśoka had erected 84, 000 shrines and he might become famous by destroyingthem, which he is said to have done, v. 雜阿含經 25. Alsosee 弗沙蜜多.

弗波提  弗把提 Either devapuṣpa (देवपुष्प), or bhūpadī (भूपदी), the latter being jasmiunm zambae; both are interpreted by 天華 deva (देव)-flowers.

弗若多羅  功德華 Puṇyatara, aśramaṇa (श्रमण) of Kubha 罽賓國 (Kabul), who came to China andin 404 tr. with Kumārajīva the 十誦律 Sarvāstivāda-vinaya. 'One of the twenty-four deva-ārya (देव-आर्य) (天尊) worshipped in China. '  Eitel.

弘  Vast, great; to enlarge, spreadabroad; e. g. 弘宣; 弘教; 弘法; 弘通 widely to proclaim the Buddhist truth.

弘忍  Hung-jen noted monk.

弘法  Hung-fa, noted monk.

弘誓  弘誓願 vast oruniversal vows of a Buddha, or Bodhisattva, especially Amitābha'sforty-eight vows.

弟  Younger brother.

弟子  Disciple, disciples.

弩  Crossbow, bow.

弩蘖帝  anvāgati(अन्वागति), approaching, arriving.

弩達囉灑  Durdharṣa, hard to hold  難執持, or hard      to overcome難降伏, or hard to behold 無能見, guardian of the inner gate in Vairocana's maṇḍala (मण्डल).

弭  Stop, put down.

弭曼差  The Mīmāṃsa system of Indianphilosophy founded by Jaimini, especially the Pūrva-mīmāṃsa. It was 'one of thethree great divisions of orthodox Hindu Philosophy ,'  M. W. Cf, the Nyāya andSaṃkhyā.

弭秣賀  Mimaha, an ancient kingdom aboutseventy miles east of Samarkand, the present Moughian or Maghīn in Turkestan. 'Eitel.

強  Strong, forceful, violent; toforce; to strengthen.

強伽  The Ganges, v. 恒.

彈  A bullet, shot; to strum, snap;repress, impeach; translit. dan (दन्).

彈多  danta(दन्त), a tooth.

彈多抳瑟搋  dantakāṣṭa(दन्तकाष्ट), a tooth stick, v. 憚.

彈多落迦  Dantalokagiri, a mountain (themontes Daedali of Justinian) near Varuṣa with its cavern (now calledKashmiri-Ghār), where Sudāna lived.

彈宅迦  Daṇḍaka, name of a king.

彈宅迦林  The forest of Daṇḍaka, destroyedby a ṛṣi (ड़्षि) because the king had carried off the ṛṣi(ड़्षि)'s wife, saying a ṛṣi (ड़्षि) had no needfor one.

彈指  To snap the fingers--in assent,in joy, in warning; a measure of time equal to twenty winks.

彊  Strong, violent; to force; idem 強.

彌  To shoot, reach everywhere,pervade; complete, universal; prevent, stop; more; long.

彌伽  Megha, a cloud; name of one ofthe bodhisattva (बोधिसत्त्व)s renowned as a healer, or as a cloud-controller for producing rain.

彌勒  Maitreya, friendly, benevolent.The Buddhist Messiah, or next Buddha, now in the Tuṣita heaven, who is to come5,000 years after the nirvāṇa (निर्वाण) of Śākyamuni, or according to other reckoning after 4,000 heavenlyyears, i.e. 5,670,000,000 human years. According to tradition he was born inSouthern India of a Brahman family. His two epithets are 慈氏 Benevolent, and Ajita 阿逸多 'Invincible'. He presides overthe spread of the church, protects its members and will usher in ultimatevictory for Buddhism. His image is usually in the hall of the four guardiansfacing outward, where he is represented as the fat laughing Buddha, but in someplaces his image is tall, e.g. in Peking in the Yung Ho Kung. Other forms are彌帝隷; 迷諦隸; 梅低梨; 梅怛麗 (梅怛藥 or 梅怛邪); 每怛哩; 昧怛 [口*履]曳; 彌羅. There are numerous Maitreya sūtra (सूत्र)s.

彌底  miti(मिति), measure, accurate knowledge,evidential.

彌戾車  mleccha(म्लेच्छ), barbarian, foreigner,wicked; defined as 'ill-looking', a term for a non-Buddhist tribe or people.Also 彌離車; cf. 蜜.

彌樓  Meru, 'the Olympus of Hindumythology.' M.W. Sumeru, cf. 須; but there is dispute as to theidentity of the two. Meru also refers to the mountains represented by the Himālayas, in thisnot differing from Sumeru. It also has the general meaning of 'lofty'.

彌沙塞  (彌沙塞部) Mahāśāsakāḥ . One of the divisions of the Sarvāstivādāḥ school;cf. 磨. Also name of the 五分律 tr. by Buddhajīva A.D. 423-4.Also 彌喜捨娑阿.

彌蘭  King Milinda, v. 那先.

彌迦  Mekā, said to be the name of thegirl who gave milk congee to Śākyamuni immediately after his enlightenment;seemingly the same as Sujātā, Senā, or Nandā.

彌迦羅  (or 彌呵羅) Mekhalā, a girdle, name of an elder.

彌遮迦  Miccaka or Mikkaka. "Anative of Central India, the sixth patriarch, who having laboured in NorthernIndia transported himself to Ferghana where he chose Vasumitra as hissuccessor. He died 'by the fire of samādhi (समाधि)'." Eitel.

彌陀  Amitābha, v. 阿.

彌陀三尊  (or 彌陀三聖) The three Amitābha honoured ones; Amitābha, whose mercy and wisdom are perfect; Guanyin, Avalokiteśvara, on hisleft, who is the embodiment of mercy; Dashizhi, Mahāsthāmaprāpta, on hisright, the embodiment of wisdom.

彌陀山  Mitraśānta, a monk from Tukhara.

形  Form, figure, appearance, thebody.

形像  pratimā(प्रतिमा), an image or likeness (ofBuddha).

形山  The body, comparable to amountain.

形色  saṃsthānarūpa(सṃस्थानरूप), the characteristics of form-- long, short, square, round, high,low, straight, crooked. It is also associated with rūpāvacara(रूपावचर) as personal appearance, andas a class of gods in the realm of form.

形貌  Form, appearance.

形貌欲  The desire awakened on seeing abeautiful form, one of the 六欲 six desires.

彥  Accomplished, refined.

彥悰  Yancong, Tang monk, translatorand writer, date unknown.

彥琮  Yancong, a famous monk, translatorand writer, A. D. 557-610.

彥達縛  Gandharva v. 乾.

彰  Variegated, adorned; to display,show, make manifest.

影  Shadow, picture, image,reflection, hint; one of the twelve 'colours'.

影事  Shadow things, i.e. all thingsare mere shadows.

影供  Image worship.

影像  pratibimba(प्रतिबिम्ब). Shadows, reflections,with no real existence or nature of their own.

影向  The coming of a deity,responding, responsive.

影堂  A hall where are the images, orpictures, of objects of worship.

影現  The epiphany of the shadow, i.e.the temporal Buddha.

影護  Like a shadow-guardian, alwaysfollowing like a shadow the substance.

影響  Shadow and echo.

影響眾 影向眾 Theresponsive group in the Lotus Sūtra, who came in response to a call,e.g. Mañjuśrī, Guanyin, etc.

彼  That, the other, in contrast with此 this.

彼岸  The other shore; nirvāṇa.

彼岸  波羅 parā (परा), yonder shorei. e. nirvāṇa. The saṃsāra (सṃसार) life ofreincarnation is 此岸 this shore; the stream of karmais 中流 the stream between the one shore and the other. Metaphor for an endto any affair. pāramitā (पारमिता) (an incorrect etymology, no doubt old) is the way to reach theother shore.

彼茶  peta(पेत), or piṭaka(पिटक), a basket.

往  To go; gone, past; to be goingto, future.

往生  The future life, the life towhich anyone is going; to go to be born in the Pure Land of Amitābha. (1) 往相回向 To transfer one's merits to all beings that they may attain thePure Land of Amitābha. (2) 還相回向 Having been born in the PureLand to return to mortality and by one's merits to bring mortals to the PureLand.

待  To wait, treat, behave to.

待對  Relationship, in relation with,one thing associated with another.

律  vinaya(विनय), from vi-ni, to lead, train:discipline: v. 毘奈耶; other names are Prātimokṣa,śīla, and upalakṣa. The discipline, or monastic rules; one of the threedivisions of the Canon, or Tripiṭaka, and said to have been compiled by Upāli.

律乘  The Vinaya-vehicle, the teachingwhich emphasizes the discipline.

律儀  Rules and ceremonies, an intuitiveapprehension of which, both written and unwritten, enables the individual toact properly under all circumstances.

律儀戒  The first of the three 眾戒, i. e. to avoid evil by keeping to the discipline.

律宗  The Vinaya school, emphasizingthe monastic discipline, founded in China by 道宣 Daoxuan ofthe Tang dynasty.

律師  Master and teacher of the rulesof the discipline.

律懺  Repentance and penance accordingto the rules.

律法  The laws or methods of thediscipline; rules and laws.

律派  The discipline branch, or school.

律相  The discipline, or itscharacteristics.

律禪  The two schools of Discipline andIntuition.

律藏  The Vinaya-piṭaka.

律行  The discipline in practice, toact according to the rules.

後  After, behind, later, posterior.

後世  The life after this; later generationsor ages.

後五百年  (後五 or 後五百歲) The Pratirūpaka 象法 (or 像法)  symbol, formal, or imageperiod, to begin 500 years after the Nirvana; also the last of the periods of500 years when strife would prevail.

後光  The halo behind an image.

後唄  The third of the three chants inpraise of Buddha.

後報  The retribution received infurther incarnation (for the deeds' done in this life).

後夜  The third division of the night.

後得智  分別智 Detailed, orspecific, knowledge or wisdom succeeding upon or arising from 根本智 fundamental knowledge.

後有  Future karma; the person in thesubsequent incarnation; also, the final incarnation of the arhat, orbodhisattva.

後法  像法 The latter,or symbol, age of Buddhism; see above.

後生  The after condition of rebirth;later born; youth.

後說  Spoken later, or after; thepredicate of the major premise of a syllogism.

後身  The body or person in the nextstage of transmigration.

徑  A short cut, a diameter.

徑山  A monastery at Linan Xian,Zhejiang.

徒  On foot; a follower, disciple; invain; banishment.

徒弟  A disciple, neophyte, apprentice.

徒眾  The company of disciples.

得  prāp(प्राप्); prāpta(प्राप्त). To get, obtain, attain to;got, obtained, etc.

得入  To attain entry, e.g. tobuddha-truth.

得勝  To obtain the victory.

得大勢  勢至 (大勢至) Mahāsthāmaprāpta, he who has obtained great power, or stability, who sits on theright of Amitābha, controlling all wisdom.

得度  To obtain transport across the riverof transmigration, to obtain salvation; to enter the monastic life.

得意  To obtain one's desires, or aims;to obtain the meaning (of a sutra).

得戒  To obtain the commandments; toattain to the understanding and performance of the moral law.

得戒沙彌  A monk who is restored, or notunfrocked, on confession of his sin.

得果  To obtain the fruit of deeds orlife.

得眼林  Āptanetravana, the forest ofrecovered eyes.

得繩  The cord, or bond, of attaining;the bondage of possessing.

得羅盧迦  trailokya(त्रैलोक्य), 三界 q.v.

得脫  To attain to deliverance (fromthe miseries of reincarnation).

得藏  Śrīgarbha, idem 淨眼 Vimalanetra.

得道  To obtain the way, or thereligion; by obedience to the commandments, practice of meditation, andknowledge, to attain enlightenment.

得髓  To obtain the marrow, the secret,the essence.

得魚忘筌  Having caught the fish, the trap maybe forgotten, i.e. it is of secondary importance; also ingratitude.

徙  Remove, flit.

徙多  v. 私 Śītā.

從  To follow, agree with, obey;from; followers, secondary.

從僧  A 'half-monk', a neophyte.

從地踊出  Springing out of the earth,chapter 15 in the Lotus Sutra.

從容  Of calm demeanour, easy andnatural, unperturbed.

復  Again, return, revert, reply.

復活  To live again, return to life.

復飾  To return to ordinary garments,i.e. to doff the robe for lay life.

循  To follow accord with, accordingto.

循環  pradakṣina(प्रदक्षिन); moving round so that theright shoulder is towards the object of reverence.

循身觀  The meditation which observes thebody in detail and considers its filthiness.

微  sūkṣma(सूक्ष्म). Minute, small, slight;abstruse, subtle; disguised; not; used in the sense of a molecule seven timeslarger than 極微 an atom; translit. vi (वि), bi (बि).

微塵  A molecule, v. above.

微塵數  Numerous as molecules, or atoms;numberless.

微妙  Abstruse, recondite, mysterious.

微密  Mysterious, secret, occult.

微戍陀  viśuddha(विशुद्ध), purified, pure.

微沙落起多  Vibhārakṣita ? , a form of Tiṣyarakṣita,Aśoka's queen.

微瑟紐  Viṣṇu, also 毘瑟紐 (or 毘瑟笯 or 毘瑟怒); 毘紐; 毘搜紐 (or 毘瘦紐); 韋紐; the second in the Trimūrti, Brahmā, Viṣṇu, Śiva; the 'preserver',and all-pervading, or encompassing; identified with Nārāyaṇa-deva.

微細  Minute, fine, refined, subtle.

微細身  A refined, subtle body.

微聚  A molecule, the smallestaggregation of atoms.

微若布雷迦  bījapūraka(बीजपूरक); a citron, citron medicus.M. W.

微行  Minute, refined, or subtleaction.

微誓耶  Vijayā, also 微惹耶; 毘社耶 the overcomer, Durgā, intp. as the wife, or female manifestation, of Vairocana.

德  Virtue, moral excellence, moralpower, power; also translates guṇa (गुण); translit. ta (त).

德叉迦  Takṣaka, one of the fourdragon-kings.

德士  Virtuous scholar, a term for amonk in the Tang dynasty.

德字  The svastika(स्वस्तिक).

德尸羅  (德叉尸羅) Taksaśīla, an ancient kingdom and city, the Taxila of the Greeks. Lat. 35°8' N., Long.72° 44' E.

德本  The root of the moral life, or ofreligious power; also a name for Amitābha as the root of all virtue.

德母  The mother of virtue. i.e. faithwhich is the root of the religious life.

德海  The ocean-like character andinfluence of virtue.

德瓶  The vase or talisman of power,cf. 賢德.

德田  Field of virtue, or of religiouspower, i.e. the cult of arhat (अर्हत्)s and Buddhas.

德行  Moral conduct and religiousexercises, or discipline; moral conduct.

德風  The wind of virtue, or ofreligious power.

德香  The fragrance of virtue.

徹  Penetrate, pervious,perspicacious; throughout; communal.

徹心  To penetrate or reach the heartor mind.

心  hṛd, hṛdaya 汗栗太 (or 汗栗馱); 紀哩馱 the heart, mind, soul; citta (चित्त) 質多 the heart as the seat of thought or intelligence. In both sensesthe heart is likened to a lotus. There are various definitions, of which thefollowing are six instances: (1) 肉團心 hṛd, the physical heart ofsentient or nonsentient living beings, e. g. men, trees, etc. (2) 集起心 citta (चित्त), the ālayavijñāna (आलयविज्ञान), or totality of mind, and the source of all mental activity. (3) 思量心 manas (मनस्), the thinking and calculating mind; (4) 緣慮心; 了別心; 慮知心; citta (चित्त); the discriminating mind; (5) 堅實心 the bhūtatathatā (भूततथता) mind, or the permanent mind; (6) 積聚精要心 the mindessence of the sutras.

心一境性  one of the seven dhyāna (ध्यान) 定, the mind fixed in one condition.

心不相應行  ( or 心不相應行法) The functioning of the mind not corresponding with the first threeof the 五法 five laws, of which this is the fourth.

心乘  The mind vehicle, i. e. 心觀 meditation, insight.

心亭  The pavilion of the mind, i. e.the body; cf.心城.

心佛  The Buddha within the heart: frommind is Buddha hood: the Buddha revealed in or to the mind; the mind is Buddha.心佛及眾生, 是三無差別 The mind, Buddha, and all the living -- there is no differencebetween the three. i. e. all are of the same order. This is an importantdoctrine of the 華嚴經 Huayan sutra, cf. its 夜摩天宮品; by Tiantai it is called 三法妙 the mystery of the three things.

心作  The karmic activity of the mind,the 意業 of the three agents, body, mouth, and mind.

心光  The light from (a Buddha's) mind,or merciful heart, especially that of Amitābha.

心冰  The heart chaste as ice; the mindcongealed as ice, i. e. unable to solve a difficulty.

心印  Mental impression, intuitivecertainty; the mind is the Buddha-mind in all, which can seal or assure thetruth; the term indicates the intuitive method of the 禪 Ch' an (Zen) school, which was independent of the spoken or writtenword.

心命  Mind life, i. e. the life,longevity, or eternity of the dharmakāya (धर्मकाय) or spiritual body, that of mind; also 慧命. v. 智度論 78.

心咒  One of the three classes ofspells, idem 一字咒.

心器  Mind as the receptacle of allphenomena.

心地  Mind, from which all things spīng; the mentalground, or condition; also used for 意 the third of the threeagents-body, mouth, mind.

心垢  The impurities of the mind, i. e.煩惱 passion and delusion; the two phrases are used as synonyms.

心城  The citadel of the mind, i. e. asguardian over action; others intp. it as the body, cf. 心亭.

心塵  Mind dust or dirt, i. e. 煩惱 the passions, greed, anger, etc.

心宗  The intuitive sect, i. e. theCh'an (Zen) school; also 佛心宗; 禪宗.

心師  The mind as master, not (like theheretics) mastering (or subduing) the mind 師心.

心心  Every mind; also citta-caitta (चित्त-चैत्त), mind and mental conditions, i. e. 心 and 心所.

心心數  The mind and its conditions oremotions; 心數 is an older form of 心所.

心念不空  Pondering on (Buddha) and not passing(the time) in vain.

心性  Immutable mind-corpus, ormind-nature, the self-existing fundamental pure mind, the all, the Tathāgata-garbha,or 如來藏心; 自性清淨心; also described in the 起信論 Awakening of Faith as immortal 不生不滅. Another definition identifies 心 with 性 saying 性即是心, 心即是佛 the nature is the mind, and mind is Buddha; another, that mind andnature are the same when 悟 awake and understanding, butdiffer when 迷 in illusion; and further, in reply to the statement that theBuddha-nature is eternal but the mind not eternal, it is said, the nature islike water, the mind like ice, illusion turns nature to mental ice form,awakening melts it back to its proper nature.

心性三千  The universe in a thought; themind as a microcosm.

心想  Thought; the thoughts of themind.

心意識  Mind, thought, and perception (ordiscernment).

心慧  wisdom, i. e. mind or heartwisdom, e. g. 身戒心慧 controlled in body and wise inmind.

心懷戀慕  Heart-yearning (for the Buddha).

心所  (心所法) Mental conditions, the attributes of the mind, especially themoral qualities, or emotions, love, hate, etc.; also 心所有法, v. 心心.

心數  An older term for 心所q. v. the several qualities of the mind. The esoterics makeVairocana the 心王, i. e. Mind or Will, and 心數 the moral qualities, or mental attributes, are personified as hisretinue.

心智  Mind and knowledge, or the wisdomof the mind, mind being the organ, knowing the function.

心月  Mind (as the) moon, the naturalmind or heart pure and bright as the full moon.

心月輪  The mind' s or heart' smoon-revolutions, i. e. the moon' s varying stages, typifying the grades ofenlightenment from beginner to saint.

心根  Manas, or the mind-organ, one ofthe twenty-five tattva 諦 or postulates of a universe.

心極  The pole or extreme of the mind,the mental reach; the Buddha.

心機  The motive power of the mind, themind the motor.

心水  The mind as a reflectingwater-surface; also the mind as water, clear or turbids.

心法  Mental dharmas, idea-- all'things' are divided into two classes 色 and 心 physical and mental; that which has 質礙 substance and resistance is physical, that which is devoid of theseis mental; or the root of all phenomena is mind 緣起諸法之根本者為心法. The exoteric and esoteric schools differ in their interpretation:the exoterics hold that mental ideas or 'things' are 無色無形 unsubstantial and invisible, the esoterics that they 有色有形 have both substance and form.

心法身  心是法身 The mind isdharmakāya (धर्मकाय), 'tathāgata in bonds,' 在纏如來.

心波  Mind waves, i. e. mentalactivity.

心海  Mind as a sea or ocean, externalphenomena being the wind, and the 八識 eight forms of cognition beingthe waves.

心源  The fountain of the mind; thethought-welling fountain; mind as the fons et origo of all things.

心無所住  The mind without resting-place,i. e. detached from time and space, e. g. the past being past may be consideredas a 'non-past' or non-existent, so with present and future, thus realizingtheir unreality. The result is detachment, or the liberated mind, which is theBuddha-mind, the bodhi-mind, 無生心 the mind free from ideas ofcreation and extinction, of beginning and end, recognizing that all forms andnatures are of the Void, or Absolute.

心燈  The lamp of the mind; innerlight, intelligence.

心猿  The mind as a restless monkey.

心王  The mind, the will the directiveor controlling mind, the functioning mind as a whole, distinct from its 心所 or qualities.

心王如來  Vairocana as the ultimate mind,the attributes being personified as his retinue. Applied also to the 五佛 and the 九尊.

心王心所  The mind and its qualities, orconditions.

心珠  The mind stuff of all the living,being of the pure Buddha-nature, is likened to a translucent gem.

心生滅門  The two gates of mind, creationand destruction, or beginning and end.

心田  The field of the mind, or heart,in which spring up good and evil.

心目  Mind and eye, the chief causes ofthe emotions.

心相  Heart-shape (of the physicalheart); manifestation of mind in action; (the folly of assuming that) mind hasshape.

心相應行  Actions corresponding with mind,or mind productive of all action.

心真  Our mind is by nature that of thebhūtatathatā (भूततथता).

心真如門  The mind as bhūtatathatā (भूततथता), one of the 二門 of the 起信論 Awakening of Faith.

心眼  The eye of the mind, mentalvision.

心神  The spirit of the mind, mentalintelligence: mind.

心空  Mind-space, or mind spaciousness,mind holding all things, hence like space; also, the emptied mind, kenosis.

心經  Hṛdaya or 'Heart' Sutra, idem 般若心經; 般若波羅蜜多心經; styled 神分心經 'divinely distributed', whenpublicly recited to get rid of evil spirits.

心緣  Mental cognition of theenvironment; to lay hold of external things by means of the mind.

心縛  The mind in bondage-- taking theseeming for the real.

心自在者  He whose mind is free, orsovereign, an arhat who has got rid of all hindrances to abstraction.

心華  Heart-flower, the heart in itsoriginal innocence resembling a fower.

心蓮  The lotus of the mind or heart; theexoteric school interprets it by original purity; the esoteric by the physicalheart, which resembles a closed lotus with eight petals.

心藥  Medicine for the mind, or spirit.

心行  The activities of the mind, orheart; also working on the mind for its control; also mind and action.

心行不離  Mind and act not separated,thought and deed in accord, especially in relation to Amitābha.

心要  The very core, or essence.

心觀  Contemplation of the mind and itsthoughts, v. 一心三觀.

心證  The inner witness, or assurance,mind and Buddha witnessing together.

心識  The mind and cognition; mind andits contents; the two are considered as identical in the Abhidharma-kośa,but different in Mahāyāna.

心趣  The bent or direction of themind, or moral nature.

心跡  Footprints, or indications ofmind, i. e. the mind revealed by deeds.

心路  The mind-road, i. e. the road toBuddhahood.

心量  Mind-measure; the ordinary man'scalculating mind; also, capacity of mind.

心鏡  The heart-mirror, or mirror ofthe mind, which must be kept clean if it is to reflect the Truth.

心靈  The mind spirit, or genius;intelligence; cf. 心燈.

心願  The will of the mind, resolve,vow.

心香  The incense of the mind, orheart, i. e. sincere devotion.

心馬  The mind like a horse, that needsbreaking in, or stimulating with a whip, cf. 心猿.

心鬼  A perverse mind, whose karma willbe that of a wandering ghost.

心魔  (心魔賊) The māra-robbers of the mind, i. e. the passions.

必  Certainly, necessary, must.

必定  Certainly, assuredly; tr. of 阿鞞跋致 avaivartika (अवैवर्तिक), intp. as 不退轉 never receding, or turning back,always progressing, and certainly reaching nirvana.

必栗託仡那  pṛthagjana, interpreted as 獨生, 異生, and 凡夫; pṛthak is separately,individually; with Buddhists the whole term means born an ordinary man; thecommon people.

必棏家  比摘迦 piṭaka, abasket, receptacle, thesaurus, hence the Tripiṭaka 三藏.

必至  Certainly will, certainly arriveat.

忉  Grieved, distressed.

忉利天 trāyastriṃśas(त्रायस्त्रिṃशस्), 怛唎耶怛唎奢; 多羅夜登陵舍; the heavens of the thirty-three deva(देव)s, 三十三天, the second of the desire-heavens, the heaven of Indra; it is theSvarga of Hindu mythology, situated on Meru with thirty-two deva (देव)-cities, eight on each side; a central city is 善見城 Sudarśana, or Amarāvatī, where Indra, with 1, 000 heads and eyes and four arms, lives inhis palace called 禪延; 毘闍延 (or 毘禪延)  ? Vaijayanta, and 'revels innumberless sensual pleasures together with his wife' Śacī and with 119,000 concubines. 'There he receives the monthly reports of the' four Mahārājas as to thegood and evil in the world. 'The whole myth may have an astronomical' ormeteorological background, e. g. the number thirty-three indicating the 'eightVasus, eleven Rudras, twelve Ādityas, and two Aśvins of Vedic mythology. ' Eitel. Cf. 因陀羅.

忌  Avoid, tabu, dread; hate,jealous.

忌日  諱日 The tabu day,i.e. the anniversary of the death of a parent or prince, when all thoughts aredirected to him, and other things avoided.

忍  kṣānti(क्षान्ति), 羼提 (or 羼底); patience, endurance, (a) inadverse circumstances, (b) in the religious state. There are groups of two, three,four, five, six, ten, and fourteen, indicating various forms of patience,equanimity, repression, forbearance, endurance, constancy, or"perseverance of the saints," both in mundane and spiritual things.

忍不墮惡趣  The stage of patience ensuresthat there will be no falling into the lower paths of transmigration.

忍仙  The patient ṛṣi (ड़्षि), or immortalof patience, i.e. the Buddha.

忍位  The stage of patience.

忍加行  The discipline of patience, inthe 四加行 four Hīnayāna disciplines; also in the Mahāyāna.

忍善  The patient and good; or patientin doing good.

忍土  The place of patience orendurance, this world.

忍地  The stage of patience, i.e. ofenlightenment separating from the chain of transmigration.

忍智  Patience and wisdom. In theHīnayāna, patience is cause, wisdom effect; in Mahāyāna, the two are merged,though patience precedes wisdom.

忍水  Patience in its depth and expansecompared to water.

忍法  (忍法位) The method or stage of patience, the sixth of the seven stages ofthe Hīnayāna in the attainment of arhat (अर्हत्)ship, or sainthood: also the third of the four roots of goodness.

忍波羅蜜  The patience pāramitā (पारमिता), v. 忍辱.

忍界  sahā, or sahāloka, orsahālokadhātu.  The universe of persons subject to transmigration, the universeof endurance.

忍調  Patiently to harmonize, i.e. thepatient heart tempers and subdues anger and hatred.

忍辱  羼提波羅蜜多 (or 羼底波羅蜜多) kṣānti pāramitā (क्षान्ति पारमिता); patience, especially bearing insult and distress withoutresentment, the third of the six pāramitā (पारमिता)s 六度. Its guardian Bodhisattva is the third on the left in the hall ofspace in the Garbhadhātu.

忍辱仙  kṣāntyṛṣi(क्षान्त्य्ड़्षि); the ṛṣi (ड़्षि) who patientlysuffered insult, i.e. Śākyamuni, in a former life, suffering mutilation toconvert Kalirāja.

忍辱地 The stage of patience. Two kindsare distinguished, patience which endures (1) insults originating in men, suchas hatred, or abuse, (2) distresses arising from natural causes such as heat,cold, age, sickness, etc.

忍辱太子  The patient prince, of Vārāṇaśī(Benares), who gave a piece of his flesh to heal his sick parents, which wasefficacious because he had never given way to anger.

忍辱衣  The robe of patience, a patientheart which, like a garment, wards off all outward sin. A general name for the kaṣāya (कषाय), monk's robe.

忍鎧  (忍辱鎧) Patience as armour, protecting against evils; also the kaṣāya (कषाय), monk's robe.

志  Will, resolve, 志意; 心志; also data, records.

忙  Busy, bustling.

忙忙六道  Bustling about and absorbed inthe six paths of transmigration.

忙忙雞  忙莽雞金剛 (or 忙莽計金剛); 麼麼雞; 麼莫枳 Māmakī, or Māmukhī, tr. as 金剛母 the mother of all the vajra (वज्र) group, whose wisdom is derived from her; she is represented in theGarbhadhātu maṇḍala (मण्डल).

忠  Loyal.

忠心  Loyal, faithful, honest.

快  Glad, joyful; quick, sharp.

快樂  Joyful.

快目王  The quick-eyed king, Sudhīra, or highlyintelligent, who could see through a wall 40 liaway, yet who took out his eyes to give as alms; v. 賢愚經 6.

念  smṛti(स्म्ड़्ति). Recollection, memory; tothink on, reflect; repeat, intone; a thought; a moment.

念佛  To repeat the name of a Buddha,audibly or inaudibly.

念佛三昧  The samādhi(समाधि) in which the individualwhole-heartedly thinks of the appearance of the Buddha, or of the dharmakāya (धर्मकाय), or repeats the Buddha's name. The one who enters into this samādhi (समाधि), or merely repeats the name of Amitābha, however evil his life mayhave been, will acquire the merits of Amitābha and be received into Paradise,hence the term.

念佛宗  or 念佛門. The sect which repeats only the name of Amitābha, foundedin the Tang dynasty by 道綽 Daochuo, 善道 Shandao, and others.

念佛往生  This is the basis or primarycause of such salvation (念佛三昧).

念佛往生願  The eighteenth of Amitābha'sforty-eight vows.

念佛為本  or 念佛為先. Amitābha's merits by this means revert to the one who repeats his name 念佛迴向.

念佛者  One who repeats the name of aBuddha, especially of Amitābha, with the hope of entering the Pure Land.

念力   smṛtibala( स्म्ड़्तिबल), one of the five bāla (बाल) or powers, that of memory. Also one of the seven bodhyaṅga (बोध्यङ्ग) 七菩提分.

念天  One of the six devaloka (देवलोक)s, that of recollection and desire.

念定  Correct memory and correct samādhi (समाधि).

念念  kṣaṇa(क्षण) of a kṣaṇa (क्षण), a kṣaṇa (क्षण) is the ninetieth part of the duration of a thought; an instant;thought after thought.

念念無常  Instant after instant, nopermanence, i. e. the impermanence of all phenomena; unceasing change.

念念相續  Unbroken continuity; continuinginstant in unbroken thought or meditation on a subject; also unceasinginvocation of a Buddha's name.

念持  To apprehend and hold in memory.

念根  smṛtīndriya(स्म्ड़्तीन्द्रिय). The root or organof memory, one of the five indriya (इन्द्रिय) 五根.

念漏  The leakages; or stream ofdelusive memory.

念珠  To tell beads.

念經  To repeat the sutras, or otherbooks; to intone them.

念著  Through perverted memory to clingto illusion.

念處  smṛtyupasthāna(स्म्ड़्त्युपस्थान). The presence inthe mind of all memories, or the region which is contemplated by memory.

念覺支  Holding in memory continually,one of the sapta bodhyaṅga (सप्त बोध्यङ्ग) 七覺支.

念言  (As) the mind remembers, (so) themouth speaks; also the words of memory.

念誦  To recite, repeat, intone, e. g.the name of a Buddha; to recite a dhāraṇī (धारणी), or spell.

忻  Delight, joy.

忽  Suddenly; hastily; a millionth.

忽懍  Khulm, an ancient kingdom andcity between Balkh and Kunduz.

忽露摩  Shadumān, 'a district of ancientTukhāra, north of the Wakhan.' Eitel.

忿  Anger.

忿怒  Anger, angry, fierce, over-awing:a term for the 忿王 or 忿怒王 (忿怒明王) the fierce mahārāja (महाराज)s as opponents of evil and guardians of Buddhism; one of the twobodhisattva forms, resisting evil, in contrast with the other form, manifestinggoodness. There are three forms of this fierceness in the Garbhadhātu group andfive in the Diamond group.

忿怒鉤  A form of Guanyin with a hook.

忿結  The bond of anger.

怎  How? What? Why? Anything.

怎生  How born? How did it arise?

怖  uttras-(उत्त्रस्-); santras- (सन्त्रस्-); fear, afraid.

怖捍  霍罕 Ferghana, inRussian Turkestan.

怖畏施  Almsgiving to remove one's fears.

怖魔  Scare-demon, a supposed tr. ofthe term bhikṣu (भिक्षु).

怛  Distressed; pity. Translit. for t (त्), ta (त), tan (तन्), etc.

怛他  tadyathā(तद्यथा), 所謂 whereas, as here follows.

怛他揭多  (or 怛他蘖多); 怛陀竭多; 怛佗議多; 怛薩阿竭 (or 怛闥阿竭) tathāgata(तथागत), v. 多.

怛利耶怛喇舍  (or 怛利耶怛喇奢) Trayastriṃśa, the thirty-three heavens of lndra, cf. 多羅夜登陵舍.

怛剎那  ? tṛṇa(त्ड़्ण), a length of time consistingof 120 kṣaṇa (क्षण), or moments; or 'a wink', the time for twenty thoughts.

怛哩支伐離迦  tricīvaraka(त्रिचीवरक), the three garments of amonk.

怛囉麼洗  Caitra-māsa, tr. as the正月 or first month; M. W. gives March-April.

怛索迦  Takṣaka, name of a dragon-king.

怛縛  tvam(त्वम्), thou, you.

怛缽那  tapana(तपन), an ego, or self, personal,permanent existence, both 人我 and 法我 q. v.

怛羅夜耶  traya(त्रय), three, with special referenceto the triratna  (त्रिरत्न ).

怛荼  daṇḍa(दण्ड), cf. 檀拏 a staff.

怛那  idem 檀那 dāna (दान), alms, giving, charity.

思  cint-(चिन्त्-) 指底. Think, thought; turn the attention to; intp. by 心所法 mental action or contents, mentality, intellection.

思假  Thought or its content asillusion.

思惑  The illusion of thought.

思惟  To consider or reflect on anobject with discrimination; thought, reflection.

思慧  The wisdom attained by meditating(on the principles and doctrines of Buddhism).

思擇力  Power in thought and selection(of correct principles).

思量  Thinking and measuring, orcomparing; reasoning.

思量識  (思量能變識) The seventh vijñāna (विज्ञान), intellection, reasoning. See also 三能變.

思食  Thought-food, mental food; todesire food.

[怡-台+追]惕鬼  A demon of the nerves whotroubles those who sit in meditation. Also 堆惕鬼; 埠惕鬼.

急  Haste, urgency; promptly.

急施  Alms made under stress ofurgency.

急施如律令  'Swiftly as Lu-ling runs,' usedby sorcerers in their incantations.

性  svabhāva(स्वभाव), prakṛti(प्रक्ड़्ति), pradhāna (प्रधान). The nature intp. as embodied, causative, unchanging; also asindependent or self-dependent; fundamental nature behind the manifestation orexpression. Also, the Buddha-nature immanent in all beings, the Buddha heart ormind.

性佛  The dharmakāya(धर्मकाय) 法性佛, v. 法身.

性具  The Tiantai doctrine that theBuddha-nature includes both good and evil; v. 觀音玄義記 2. Cf. 體具; 理具 of similar meaning.

性分  The nature of anything; thevarious nature of various things.

性命  The life of conscious beings;nature and life.

性善  Good by nature (rather than byeffort); naturally good; in contrast with 性惡 evil bynature. Cf. 性具.

性土  The sphere of the dharma-nature,i. e. the bhūtatathatā (भूततथता), idem 法性土.

性地  Spiritual nature, the second ofthe ten stages as defined by the 通教 Intermediate School, in which theillusion produced by 見思 seeing and thinking is subduedand the mind obtains a glimmer of the immateriality of things. Cf. 十地.

性宗  v. 法性宗.

性得  Natural attainment, i. e. notacquired by effort; also 生得.

性德  Natural capacity for good (orevil), in contrast with 修性 powers (of goodness) attained bypractice.

性心  The perfectly clear and unsulliedmind, i. e. the Buddha mind or heart. The Chan (Zen) school use 性心 or 心性 indifferently.

性念處  citta-smṛtyupasthāna(चित्त-स्म्ड़्त्युपस्थान), one of thefour objects of thought, i. e. that the original nature is the same as theBuddha-nature, v. 四念處.

性我  The Buddha-nature ego, which isapperceived when the illusory ego is banished.

性戒  The natural moral law, e. g. notto kill, steal, etc, not requiring the law of Buddha.

性橫修縱  A division of the triratna (त्रिरत्न) in its three aspects into the categories of 橫 and 縱, i. e. cause and effect, or effectand cause; a 別教division, not that of the 圓教.

性欲  Desires that have become secondnature; desires of the nature.

性海  The ocean of the bhūtatathatā (भूततथता), the all-containing, immaterial nature of the dharmakāya (धर्मकाय).

性火  Fire as one of the five elements,contrasted with 事火 phenomenal fire.

性相  The nature (of anything) and itsphenomenal expression xing being 無為 non-functional, or noumenal and xiang有為 functional, or phenomenal.

性相學  The philosophy of the above (性相), i. e. of the noumenal and phenomenal. There are ten points ofdifference between the 性相二宗, i. e. between the 性 and 相 schools, v. 二宗.

性種性  Nature-seed nature, i. e.original or primary nature, in contrast with 習性性 active orfunctioning nature; it is also the bodhisattva 十行 stage.

性種戒  idem 性戒.

性空  The nature void, i. e. theimmateriality of the nature of all things.

性空教  One of the three 南山 Nanshan sects which regarded the nature of things as unreal orimmaterial, but held that the things were temporally entities.

性空觀  The meditation of the 性空教 sect on the unreality, or immateriality, of the nature of things.

性罪  Sins that are such according tonatural law, apart from Buddha's teaching, e. g. murder, etc.

性色  Transcendent rūpa (रूप) or form within or of the tathāgatagarbha(तथागतगर्भ); also 真色.

性覺  Inherent intelligence, orknowledge, i. e. that of the bhūtatathatā (भूततथता).

性識  Natural powers of perception, orthe knowledge acquired through the sense organs; mental knowledge.

性起  Arising from the primal nature,or bhūtatathatā (भूततथता), in contrast with 緣起 arising from secondary causes.

性遮  Natural and conventional sins, i.e. sins against natural law, e. g. murder, and sins against conventional orreligious law, e. g. for a monk to drink wine, cut down trees, etc.

怨  Resentment, grievance, hatred.

怨家  怨敵 An enemy.

怨憎會苦  One of the eight sufferings, tohave to meet the hateful.

怨結  The knot of hatred.

怨親  Hate and affection.

怨賊  The robber hatred, hurtful tolife and goods.

怨靈  An avenging spirit or ghost.

恒  Constant; perseverance,persistence; translit. ga (ग), ha (ह).

恒伽提婆  Gaṅgādevī, name of a femaledisciple of the Buddha.

恒伽沙  more commonly 恒沙 gaṅgā-nadī-vālukā (गङ्गा-नदी-वालुका); as the sands of Ganges, numberless.

恒伽河  The Ganges, v. 恒河.

恒伽達  Gaṅgādatta, son of a wealthylandowner and disciple of the Buddha.

恒婆  (or恒亙婆), haṃsa (हṃस), a goose.

恒常  Constant, regular.

恒河  恒水; 恒伽 (竸伽, 殑伽, or 強伽) Gaṅgā, the river Ganges, 'saidto drop from the centre of Śiva's ear into the Anavatapta lake' (Eitel),passing through an orifice called variously ox's mouth, lion's mouth, goldenelephant's mouth, then round the lake and out to the ocean on the south-east.

恚  Hate, anger, rage.

恚怒  Hate and anger.

恚結  The fetter of hatred binding totransmigration.

恨  Hate, annoyed, vexed. 恨心; 怨恨; 恨怒.

恩  Grace, favour.

恩度  One who graciously saves-a termfor a monk.

恩惠  Grace, kindness.

恩愛  Grace and love; human affection,which is one of the causes of rebirth.

恩愛獄  The prison of affection, whichholds men in bondage.

恩憐  Loving-kindness and pity.

恩河  The river of grace.

恩海  The sea of grace.

恩田  The field of grace, i.e. parents,teachers, elders, monks, in return for the benefits they have conferred; one ofthe 三福田.

恭  Respect, reverence.

恭建那補羅  Koṅkaṇapura, 'An ancient kingdomon the West Coast of India,' including Konkan, Goa, and 'North Canara, betweenLat. 14°37 N. and Lat. 18°N.' Eitel.

恭御陀  Konyodha, a kingdom mentioned byXuanzang as a stronghold of unbelievers; it is said to be in south, eastOrissa, possibly Ganjam as suggested in Eitel; there is a Konnāda furthersouth.

恭敬  Reverence, worship.

恭敬施  Worship as an offering, one ofthe three forms of giving.

恭畔茶  Kumbhāṇḍa, a demon, v. 鳩.

息  To breathe; breath; rest, stop,settle, cease; produce, interest.

息化  To cease the transforming work(and enter nirvana as did the Buddha).

息心  To set the heart at rest; adisciple.

息忌伽彌  息忌陀伽迷 sakṛdāgāmin (सक्ड़्दागामिन्), he who is to be reborn only once before entering nirvana.

息慈  At rest and kind, an oldtranslation of śramaṇa (श्रमण), one who has entered into the life of rest and shows loving-kindnessto all.

息災  To cause calamities to cease, forwhich the esoteric sect uses magical formulae, especially for illness, orpersonal misfortune.

息苦  To put an end to suffering.

悅  To please, pleased.

悅眾  Please all, name for the managerof affairs in a monastery, also called 知事 karmadāna(कर्मदान).

悉  Investigate thoroughly; fully,minutely; all; translit. si (सि), sa (स), s (स्), sr (स्र्).

悉他薜攞  悉替耶 sthavira (स्थविर), an elder,a term applied to a monk of 20-50 years of age and of ten years' standing; theSthaviranikāya悉他陛攞尼迦耶 or 上坐部 q.v., one of the four branches of the Vaibhāṣika school.

悉伽羅  śṛgāla(श्ड़्गाल), 野干 a jackal.

悉利  idem 室利 q.v. 悉地 siddhi (सिद्धि), accomplishment, complete attainment, perfection, proof, truth,final emancipation, supreme felicity, magical or supernatural powers; cf. M.W.As supernatural power it is used to end calamities, subdue demons, etc.

悉多頞他  Siddhārtha, see below.

悉底  siddhi(सिद्धि), see above.

悉怛多般怛羅  sitātapatra(सितातपत्र), a white umbrella, orcanopy.

悉曇  悉檀; 悉談 siddha(m) (सिद्ध(म्)), accomplished, finished, v. siddhi (सिद्धि) above; and next.

悉曇章  siddhavastu(सिद्धवस्तु), the first of twelvechapters of a syllabary attributed to Brahmā, originating the thirty-sixletters of the alphabet, later said to be expanded to as many as fifty-two.

悉檀  悉談 siddhānta (सिद्धान्त), anestablished conclusion, proved fact, axiom, dogma, at text or authoritativework, cf. M.W.; intp. as 成就 complete, and incorrectly as theBuddha's unstinted gift of the 四法 q.v.

悉耻羅末底  Sthiramati, one of the 唯識 writers.

悉達多  (悉達) Siddhārtha, Sarvāthasiddha, also悉多 (悉多頞他); 悉陀 the realization of all aims, prosperous;personal name of Śākyamuni.

悉阤  idem 私多.

悔  Regret, repent.

悔懺法  The rules for repentance andconfession.

悔過  To repent of error.

悟  Awaken to, apprehend, perceive,become aware; similar to 覺, hence 覺悟.

悟入  To apprehend or perceive and enterinto (the idea of reality). Name of a Kashmir monk, Sugandhara.

悟剎  The kṣetra(क्षेत्र) or land of perception orenlightenment.

悟忍  The patience of enlightenment, obtainedby Vaidehī, wife of Bimbisāra, 'on her vision of Amitābha,' also known asJoy-perseverance, or Faith-perseverance; one of the ten stages of faith.

悟道  To awaken to the truth.

悲  karuṇā(करुणा); kṛpā(क्ड़्पा). Sympathy, pity for anotherin distress and the desire to help him, sad.

悲心  A heart of pity, of sympathy, orsadness.

悲手  A pitying hand.

悲智  Pity and wisdom; the twocharacteristics of a bodhisattva seeking to attain perfect enlightenment andthe salvation of all beings. In the esoteric sects pity is represented by theGarbadhātu or the womb treasury, while wisdom is represented by the Vajradhātu,the diamond treasury. Pity is typified by Guanyin, wisdom by Mahāsthāmaprāpta,the two associates of Amitābha.

悲無量心  Infinite pity for all.

悲田  The field of pity, cultivated byhelping those in trouble, one of the three fields of blessing.

悲觀慈觀  The pitying contemplation forsaving beings from suffering, and the merciful contemplation for giving joy toall beings.

悲願  The great pitying vow of Buddhasand bodhisattvas to save all beings.

悲願船  The boat of this vow for ferryingbeings to salvation.

悶  Depressed, oppressed, sad,melancholy; to cover, shut down, or in.

情  The feelings, passions, desires,affections, sensations; sentient; affinities; affairs, facts. Particularaffections, duties, or affairs.

情塵  The six guṇa (गुण)s or objects of sensation of the six organs of sense; sensation andits data; sensation-data; passion-defilement.

情有  The realm of feeling, i.e. anyworld of sentience or feeling, especially this world as empirically considered;有情 is to have consciousness, the conscious, or sentient.

情有理無  Empirically or sentientlyexisting, in essence or reality non-existent.

情欲  The passions, desires.

情猿  The passions like an ape, neverstill.

情見  The perverted views produced bypassion or affection.

惑  moha(मोह). Illusion, delusion, doubt,unbelief; it is also used for kleśa (क्लेश), passion, temptation, distress, care, trouble.

惑人  A deluded person, to deludeothers.

惑染  The taint of delusion, the contaminationof illusion.

惑業苦  Illusion, accordant action, andsuffering; the pains arising from a life of illusion.

惑著  The bond of illusion, thedelusive bondage of desire to its environment.

惑趣  The way or direction of illusion,delusive objective, intp. as deluded in fundamental principles.

惑障  The hindrance, or obstruction ofthe delusive passions to entry into truth.

惛  Confused, stupefied.

惛沈  Sunk in stupor.

惜  To care for, regard,compassionate, pity; spare.

惜囊  To be as careful of (the monasticlaw as of) the skin-floats when swimming a river.

惟  To reflect on; but, only; verbalparticle; of. 唯.

惟予頗羅  or惟于頗羅 Bṛhatphala 廣果, 'great fruit,' or abundantmerits; the twelfth brahmaloka (ब्रह्मलोक), or second region of the fourth dhyāna(ध्यान).

惠  Kind, gracious, forbearing,accordant.

惠利  To show kindness to and benefitothers.

惡  agha(अघ). Bad, evil, wicked, hateful; tohate, dislike; translit. a (अ), cf. 阿.

惡世界  An evil world.

惡作  Evil doings; also to hate thatwhich one has done, to repent.

惡叉  akṣa(अक्ष), 'a seed of which rosaries aremade (in compound words, like Indrāksha, Rudrāksha); a shrub producing thatseed (Eleocarpus ganitrus).' M. W. It is called the 惡叉聚 because its seeds are said to be formed in triplets, and illustratethe simultaneous character of 惑行苦 illusion, action, and suffering;another version is that the seeds fall in clusters, and illustrate numbers, ornumerous; they are also known as 金剛子.

惡取空  To have evil ideas of thedoctrine of voidness, to deny the doctrine of cause and effect.

惡口  Evil mouth, evil speech; aslanderous, evil-speaking person.

惡因  A cause of evil, or of a badfate; an evil cause.

惡報  Recompense for ill, punishment.

惡察那  (or 惡察羅) akṣara (अक्षर); imperishable, unalterable; a syllable; words; intp. as unchangingword, a root word, or word-root. Also 惡剎羅; 阿乞史羅.

惡師  An evil teacher who teachesharmful doctrines.

惡律儀  Bad, or evil rules and customs.

惡揭嚕  aguru(अगुरु), lignum aloes, v. 沉水香.

惡果  Evil fruit from evil deeds.

惡業  Evil conduct in thought, word, ordeed, which leads to evil recompense; evil karma.

惡無過  That it is not wrong to do evil;that there are no consequences at attached to an evil life.

惡癩野干心  A scabby pariah, a phrasedescribing the evil of the mind.

惡知識  A bad intimate, or friend, orteacher.

惡祁尼  Agni; intp. by 火神 the god of fire, cf. 阿.

惡緣  External conditions orcircumstances which stir or tempt one do evil.

惡見  Evil or heterodox views.

惡見處  The place in Hades whence thesinner beholds the evil done in life, one of the sixteen special hells.

惡覺  Contemplation or thought contraryto Buddhist principles.

惡觸  Evil touch; contaminated as isfood by being handled or touched.

惡趣  The evil directions, orincarnations, i. e. those of animals, preta (प्रेत)s, and beings in purgatory; to which some add asura (असुर)s.

惡道  Evil ways; also the three evilpaths or destinies-- animals, preta (प्रेत)s, and purgatory.

惡露  Foul discharges from the body;also evil revealed.

惡鬼神  Evil demons and evil spirits, yakṣa (यक्ष)s, rākṣasa (राक्षस)s, etc.

惡魔  Evil māra(मार)s, demon enemies of Buddhism.

惱  Vexation, irritation, annoyance,e. g. 懊惱 and especially 煩惱 kleśa (क्लेश), q.v.

想  To think, meditate, reflect,expect; a function of mind.

想地獄  Sañjīva, idem 等地獄 the resurrecting hell.

想念  To think and reflect.

想愛  Thought of and desire for,thought leading to desire.

想蘊  sañjñā(सञ्ज्ञा), one of the five skandha (स्कन्ध)s, perception.

想顛倒  Inverted thoughts or perceptions,i.e. the illusion of regarding the seeming as real.

惹  Incite, provoke, irritate;translit. j (ज्), ja (ज), jña (ज्ञ); cf. 社; 闍.

惹那  jñāna(ज्ञान), v. 智 knowledge, wisdom.

愍  idem 憫. Grieve for, mourn, sympathize.

愍忌  A day of remembrance for avirtuous elder on the anniversary of his birthday.

意  Manas, the sixth of the ṣaḍāyatana (षडायतन)s or six means of perception, i.e. sight, hearing, smell, taste,touch, and mind. Manas means "mind (in its widest sense as applied to allthe mental powers), intellect, intelligence, understanding, perception, sense,conscience, will". M.W. It is "the intellectual function of consciousness",Keith. In Chinese it connotes thought, idea, intention, meaning, will; but inBuddhist terminology its distinctive meaning is mind, or the faculty ofthought.

意三  The three evils which belong tointellect -- lobha, dveṣa, moha, i.e. desire, dislike, delusion.

意力  Mental power or intention; thepurpose to attain bodhi or enlightenment.

意地  The stage of intellectualconsciousness, being the sixth vijñāna (विज्ञान), the source of all concepts.

意學  Mental learning, learning bymeditation rather than from books, the special cult of the Chan or Intuitionalschool, which is also called the School of the Buddha-mind.

意安樂行  The calmly joyful life of themind -- one of the four in the Lotus Sutra 14; v. 四安樂行.

意念往生  By thought and remembrance orinvocation of Amitābha to enter into his Pure Land.

意憤天  A deva(देव) who sinned and was sent down tobe born among men.

意成  Mentally evolved, or evolved atwill.

意成天  Devas independent of thenourishment of the realms of form and formlessness, who live only in the realmof mind.

意成身  idem 意生身 q.v.

意根  The mind-sense, or indriya, thesixth of the senses; v. 六處.

意業  The function of mind or thought,one of the 三業 thought, word, deed.

意樂  Joy of the mind, the mindsatisfied and joyful. Manobhirāma, the realm foretold for Maudgalyāyana as aBuddha.

意水  The mind or will to become calmas still water, on entering samādhi (समाधि).

意猿  The mind as intractable as amonkey.

意生身  A body mentally produced, orproduced at will, a tr. of manomaya. Bodhisattvas from the first stage 地 upwards are able to take any form at will to save the living ; also意生化身 ; 意成身.

意界  Manodhātu, the realm of mind.

意處  The, mind-sense, the mind, thesixth of the six senses, v. 六處.

意見  Thoughts, ideas, concepts, views.

意解  Intellectual explanation;liberation of the mind, or thought.

意言  Mental words, words within theintellectual consciousness; thought and words.

意識  manovijñāna; the faculty of mind,one of the six vijñānas.

意趣  The direction of the mind, orwill.

意車  The mind vehicle, the vehicle ofintellectual consciousness, the imagination.

意馬  The mind as a horse, ever runningfrom one thing to another.

意馬心猿  The mind like a horse and theheart like a monkey -- restless and intractable.

愚  Monkey-witted, silly, stupid,ignorant.

愚僧  Ignorant monk.

愚夫  bāla(बाल); ignorant, immature, asimpleton, the unenlightened.

愚惑  Deluded by ignorance, thedelusion of ignorance.

愚法  Ignorant, or immature law, ormethod, i.e. that of śrāvaka (श्रावक)s and pratyekabuddha (प्रत्येकबुद्ध)s, Hīnayāna.

愚痴  muḍha(मुढ); ignorant and unenlightened, v.痴.

愚鈍  Ignorant and dull-witted.

愛 kāma; rāga. Love, affection,desire; also used for tṛṣṇā, thirst, avidity, desire, one of the twelvenidānas. It is intp. as 貪 coveting, and 染著 defiling attachment; also defined as defiling love like that towardwife and children, and undefiling love like that toward one's teachers andelders.

愛別離苦  The suffering of being separatedfrom those whom one loves. v. 八苦.

愛刺  The thorn of love; the sufferingof attachment which pierces like a thorn.

愛執  The grip of love and desire.

愛心  A loving heart; a mind full ofdesire; a mind dominated by desire.

愛恚  Love and hate, desire and hate.

愛恨  The falseness or unreality ofdesire.

愛惑  The illusion of love, or desire.

愛惜  Love and care for; to beunwilling to giving up; sparing.

愛憎  Love and hate, desire anddislike.

愛果  The fruit of desire andattachment, i.e. suffering.

愛染  The taint of desire.

愛染王  Rāga, one of the 明王 with angry appearance, three faces and six arms.

愛根  The root of desire, whichproduces the passions.

愛業  The karma which follows desire.

愛樂  The joy of right love, i.e. thelove of the good.

愛欲  Love and desire; love of family.

愛欲海  The ocean of desire.

愛毒  The poison of desire, or love,which harms devotion to Buddha.

愛水  Semen; also the passion of desirewhich fertilizes evil fruit.

愛河  The river of desire in which menare drowned.

愛法  Love for Buddha-truth; the methodof love.

愛流  The food of desire whichoverwhelms.

愛海  The ocean of desire.

愛涎  The mouth watering with desire.

愛渴  The thirst of desire, also 渴愛 thirstily to desire.

愛潤  The fertilizing of desire; i.e.when dying the illusion of attachment fertilizes the seed of future karma,producing the fruit of further suffering.

愛火  Love as fire that burns.

愛獄  The prison of desire.

愛界  The realm of desire, or love ;those who dwell in it.

愛眼  The eye of love, that of Buddha.

愛種  The seed of desire, with itsharvest of pain.

愛結  The tie of love or desire.

愛緣  Love or desire as a contributorycause, or attachment.

愛繫  The bond of love, or desire.

愛繭  The cocoon of desire spun aboutbeings as a silkworm spins a cocoon about itself.

愛羂  The noose, or net, of desire.

愛羅剎女  The rākṣasī, or female demon, ofdesire.

愛著  The strong attachment of love;the bondage of desire. From this bond of love also arises pity 慈悲 which is fundamental to Buddhism.

愛著生死  bondage to rebirth and mortalityby love of life, and to be rid of this love is essential to deliverance.

愛著迷  The delusion of love for andattachment to the transient and perishing.

愛行  Emotional behavior, or theemotions of desire, as contrasted with 見行 rational behavior.

愛見  Attachment or love growing fromthinking of others. Also, attachment to things 愛 and attachment to false views 見; alsoemotional and rational.

愛語  Loving speech; the words of abodhisattva.

愛論  Talk of love or desire, whichgives rise to improper conversation.

愛身天  The heaven of lovely form in thedesire-realm, but said to be above the devalokas; cf. sudṛśa 善現.

愛輪  The wheel of desire which turnsmen into the six paths of transmigration.

愛鬼  The demon of desire.

感  To influence, move.

感應  Response to appeal or need;Buddha moved to respond.

感果  The result that is sought.

感進  To move to zeal, or inspire toprogress.

愧  Ashamed, intp. as ashamed for themisdeeds of others. v. 慚.

慇  Anxious.

慇懃  Zealous, careful.

慈  Affection (as that of a mother),mercy, compassion, tenderness; mother.

慈光  Merciful light, that of theBuddhas.

慈力王  Maitrībala-rāja, king of mercifulvirtue, or power, a former incarnation of the Buddha when, as all his people hadembraced the vegetarian life, and yakṣa (यक्ष)s had no animal food and were suffering, the king fed five of themwith his own blood.

慈嚴  Compassion and strictness, thematernal-cum-paternal spirit.

慈子  Sons of compassion, i.e. thedisciples of Maitreya.

慈尊  The compassionate honoured one,Maitreya.

慈心  A compassionate heart.

慈忍  Compassion and patience,compassionate tolerance.

慈恩  Compassion and grace, mercifulfavour; name of a temple in Luoyang, under the Tang dynasty, which gave itsname to Kuiji 窺基 q.v., founder of the 法相 school, known also as the 慈恩 or 唯識 school; he was a disciple of and collaborator with Xuanzang, anddied A.D. 682.

慈悲  Compassion and pity, merciful,compassionate.

慈悲室  The abode of compassion, thedwelling of Buddha, v. Lotus Sūtra.

慈悲萬行  Tender compassion in all things,or with compassion all things succeed.

慈悲衣  Compassionate garment, the monk'srobe.

慈悲觀  The compassion-contemplation, inwhich pity destroys resentment.

慈意  The mind or spirit of compassionand kindness.

慈敬  Loving reverence.

慈明  Ciming, a noted monk of the Songdynasty.

慈氏  The compassionate one, Maitreya.

慈水  Mercy as water fertilizing thelife.

慈眼  The compassionate eye (ofBuddha).

慈航  The bark of mercy.

慈辯  To discuss compassionately.

慈門  The gate of mercy, Buddhism.

慈雲  The over-spreading, fructifyingcloud of compassion, the Buddha-heart; also Ciyun, the name of a noted Sungmonk.

慈霪  To rain down compassion on men.

慎  Careful, cautious, attentive,heedful.

慎謹  translit. ji (जि).

慎那弗怛羅  Jinaputra, author of the Yogācāryabhūmi-śāstra-kārikā,tr. by Xuanzang A.D. 654.

慕  To long for, hanker after, love;translit. mo (मो), mu (मु).

慕何  moha(मोह), v. 謨 Unenlightened, stupid.

慕捺囉  mudrā(मुद्रा), a seal, sign, token, handor finger signs.

慕攞  慕羅 mūla (मूल), root,fundamental, hence mūlagrantha (मूलग्रन्थ), fundamental works, original texts; Mūla-sarvāstivādaḥ, theHīnayāna school of that name.

慚  Shame, ashamed; i.e. for one'sown faults, cf. 愧.

慢  māna(मान). Pride, arrogance,self-conceit, looking down on others, supercilious, etc.; there are categoriesof seven and nine kinds of pride.

慢使  The messenger, or lictor, ofpride, cf. 五使.

慢坑  The pit, or pitfall of pride.

慢山  Pride as high as a mountain.

慢幢  Pride as a banner rearing itselfaloft.

慢惑  One of the ten great delusions,that of pride.

慢想  Proud, arrogant thoughts.

慢結  The bondage of pride.

慢舉  To hold oneself arrogantly.

慢見  Pride, regarding oneself assuperior, one of the ten wrong views.

慢過慢  Regarding oneself as superior, tosuperiors.

慧  prajñā(प्रज्ञा) ; sometimes jñāna (ज्ञान). Wisdom, discernment, understanding; the power to discern thingsand their underlying principles and to decide the doubtful. It is ofteninterchanged with 智, though not correctly, for zhi means knowledge, the science of thephenomenal, while hui refers moregenerally to principles or morals. It is part of the name of many monks, e.g. 慧可 Huike; 慧思Huisi.

慧劍  The sword of wisdom which cutsaway illusion.

慧力  prajñābala(प्रज्ञाबल), one of the five powers,that of wisdom.

慧印  Wisdom-sign, or seal; also 智印.

慧可  Huike, the successor ofBodhidharma, v. 達; he previously cut off his arm inappeal to be received as disciple, and finally inherited his mantle andalms-bowl.

慧命  Wisdom-life, or wisdom as life,wisdom being the basis of spiritual character. A term of address to a monk,also 慧壽, and to a monk by a superior.

慧學  The study of wisdom, e.g. theAbhidharma.

慧幻  Wisdom-illusion,wisdom-conjuring; the kaleidoscope of wisdom.

慧忍  Wisdom-patience, one of the 十忍.

慧思  Huisi, the second patriarch ofthe Tiantai school 南嶽大師.

慧愷  Huikai, a monk and author, alsoknown as 智愷 Zhikai of the sixth century A.D.

慧數  Mental conditions in contrast tomind itself.

慧日  Wisdom-sun, Buddha-wisdom. Huiri,a celebrated Tang monk and author (disciple of Yijing) who also went onpilgrimage to India and spent thirteen years there, died A.D. 748; entitled 慈愍三藏.

慧月  Jñānacandra, author of thenon-Buddhist 勝宗十句義論, Vaiśeṣika-nikāya-daśapadārtha-śāstra, tr. by Xuanzang;perhaps the same as 智月.

慧根  The root, i.e. the organ, ofwisdom.

慧業  Undertaking and doing; practicalgoodness resulting from wisdom.

慧流  The living stream of wisdom ableto cleanse all impurity.

慧淨  Huijing, a noted Tang monk,translator and author, who was commanded to assist Xuanzang in his translationsbut was unable through failing health.

慧炬  The torch of wisdom.

慧燈  The lamp of wisdom.

慧燈王  A king who gave his flesh andblood to save the lives of others.

慧琳  Huilin, a disciple of the Indianmonk Amogha 不空; he made the 慧琳音義 dictionary of sounds and meaningsof Buddhist words and phrases, based upon the works of 玄應 Xuanying, 慧苑 Huiyuan, 窺基 Kueji, and 雲公 Yungong, in 100 juan, beginning the work in A. D. 788 andending it in 810. He is also called 大藏音義; died 820.

慧目  The eye of wisdom.

慧眼  The wisdom-eye that sees allthings as unreal.

慧縛  The bond of ignorance andstupidity which fetters wisdom.

慧義  The apprehension of the meaningof reality through wisdom.

慧能  The power of wisdom. Huineng,name of a noted monk, sixth patriarch of the Intuitional or Meditation sect;died 713.

慧苑  Huiyuan, a noted Tang monk andlexicographer, author of the 慧苑音義 dictionary of sounds andmeanings, cf. 慧苑琳.

慧藏  Wisdom-store, the Abhidharma Piṭaka,which embodies the science of ascertaining the meaning of the sūtra (सूत्र)s. Also, the whole of the Tripiṭaka.

慧見  Wise views, or insight intowisdom, the views of wisdom.

慧觀  Huiguan, one of Kumārajīva'schief assistants in translation, died 424.

慧解  The function of wisdom--toexplain all things.

慧解脫  The escape by, or into wisdom,i.e. of the arhat (अर्हत्) who overcomes the hindrances to wisdom, or insight, but not thepractical side of abstraction, etc.; better able to understand than to do.

慧超  Huichao, a monk who travelled inIndia.

慧足  The leg of wisdom, the otherbeing 福足 q.v.

慧身  Wisdom body, one of the fivedivision of the dharmakāya (धर्मकाय), which is the embodiment inter alia of inherent wisdom.

慧鏡  The mirror of wisdom.

慧雲  The clouds of wisdom with whichthe Tathāgata covers all beings.

慳  matsara(मत्सर); lobha(लोभ); grudging, sparing, stingy,avaricious.

慳心  慳惜 A grudging,mean heart.

慳法  Mean and grudging of the Truth toothers, unwillingness to part with it.

慳貪  Grudging and greed.

慶  Felicity, felicitous, felicitate.

慶懺  慶讚 A service offelicitation, e.g. on the dedication of an image, temple, etc.

慾  Passion, inordinate desire, lust,v. 欲.

慾愛  To hanker after, desire.

憂  Sorrow, grief, melancholy,anxiety; to mourn, grieve; translit. u (उ), yu (यु); cf. 優, 烏.

憂世  The world of trouble and sorrow.

憂受  Sorrow, one of the five emotions.

憂婆提舍  Upatiṣya, perhaps a name ofŚāriputra.

憂悶  愁悶 Distress,grief, sadness.

憂火  The fires of sorrow or distress.

憂畢叉  upekṣā(उपेक्षा), cf. 優 indifference attained in abstraction, i.e. 'indifference to pain orpleasure, equanimity, resignation, stoicism'. Childers. 'Looking on, hedonicneutrality or indifference, zero point between joy and sorrow,disinterestedness, neutral feeling, equanimity.' Pali Text Society'sDictionary.

憂陀伽  udaka(उदक), water.

憂陀那  udāna(उदान), cf. 優, 烏, etc. Breathing upwards from the throat into the head; gutturalsounds; the navel, umbilical; the middle; volunteered remarks or addresses bythe Buddha, sermons that came from within him without external request;voluntarily to testify.

憍  Boastful, bragging; self-indulgent;indulgent; translit. ko (को), kau (कौ), go (गो), gau (गौ); cf. 瞿, 俱, 拘, 巨.

憍坑  The pit of pride and arrogance.

憍奢耶  kauśeya(कौशेय), also 憍舍耶; 高世耶 cloth made of wild silk.

憍尸迦  Idem. 憍尸 (or 憍支迦) Kauśika, of thefamily of Kuśika, family name of Indra; one account says Amitābha was of thesame family name.

憍慢  Arrogance and pride.

憍曇彌  憍答彌; 俱答彌 Gautamī, feminine of the patronymic Gautama, the family name of Śākyamuni.Gautamī is a name for Mahāprājapatī, his aunt and nurse, who in the Lotus Sūtra is predicted tobecome Buddha.

憍梵  (憍梵波提) Gavāṃpati, also 憍梵缽提; 迦梵波提; 笈房缽底 intp. as chewing the cud; lord of cattle, etc. A man who became amonk, born with a mouth always ruminating like a cow because of former oralsin.

憍薩羅  Kosala, Kośala; also 居薩羅 (or 拘薩羅); 拘娑羅, i.e. Northern Kosala, or Uttarakosala, an ancient kingdom, themodern Oude; also Southern Kosala, or Dakṣiṇa-kosala, an ancient kingdom, partof the present Central Provinces.

憍賞彌  Kauśāmbī, also 憍閃彌 (or 憍睒彌); 俱睒彌; 'an ancient city on the Ganges in the lower part of the Doab.'M.W. It has been identified by some with Kusia near Kurrah; but is the villageof Koṣam on the Jumna, 30 miles above Allahabad. Cf. 巨.

憍陳如  (or 憍陳那) Kauṇḍinya; also 阿若拘鄰; 阿若憍陳那 Ājñātakauṇḍinya. (1) A prince of Magadha, uncle and first discipleof Śākyamuni. (2) A grammarian mentioned in the Prātiśākhya sūtras. (3) Vyākaraṇa-Kauṇḍinya,who was told by the Buddha that a Buddha is too spiritual to leave any relicsbehind. Eitel.

憎  Hate, dislike.

憎愛  Hate and love.

憐  Commiserate, pity, sympathize,charitable.

憐念  Sympathetic thoughts.

憐愍  To pity, commiserate.

憐愛  To pity, love, care for.

憚  Dread; dislike; translit. dan (दन्).

憚哆  danta(दन्त) tooth, teeth; cf. 彈 and 娜.

憚哆家瑟多  dantakāṣṭha(दन्तकाष्ठ), tooth stick, said to bechewed as a dentifrice; also, to be the name of a tree grown from a toothpickof the Buddha.

憶  To recall, reflect on.

憶念  To keep in mind.

憶持  To keep in mind, to remember andmaintain.

憺  Tranquil, content.

憺怕  Tranquil and inactive, retired.

懈  Idle, lazy, negligent.

懈怠  kausīdya(कौसीद्य), indolent, lazy or remiss(in discipline).

懈怠賊  The robber indolence, robber ofreligious progress.

懈慢國  懈慢界 A countrythat lies between this world and the Western Paradise, in which those who arereborn become slothful and proud, and have no desire to be reborn in Paradise.

應  Respond, correspond, answer,reply; ought, should, proper, deserving, worthy of.

應人  arhat(अर्हत्), arhan(अर्हन्); deserving (worship), an oldtr. of arhat (अर्हत्).

應伽  aṅga(अङ्ग), a limb, member, body.

應佛  idem 應身 q.v.

應作  Responsive appearance,revelation, idem 應現.

應供  Worth, of worship, a tr. of theterm arhat (अर्हत्); one of the ten titles of a Tathāgata.

應儀  Deserving of respect, orcorresponding to the correct, an old tr. of arhat(अर्हत्).

應化  nirmāṇa(निर्माण) means formation, withBuddhists transformation, or incarnation. Responsive incarnation, ormanifestation, in accordance with the nature or needs of different beings.

應化利生  Revelation or incarnation for thebenefit of the living.

應化法身  Responsive manifestation of the dharmakāya (धर्मकाय), or Absolute Buddha, in infinite forms.

應化聲聞  Buddhas or bodhisattva (बोधिसत्त्व)s incarnate as śrāvaka (श्रावक)s, or disciples.

應化身  應身; 化身 nirmāṇakāya (निर्माणकाय), the Buddha incarnate, the transformation body, capable of assumingany form (for the propagation of Buddha-truth).

應器  The pātra(पात्र), or begging-bowl, the utensilcorresponding to the dharma; the utensil which responds to the respectful giftsof others; the vessel which corresponds with one's needs; also 應量器.

應土  Any land or realm suited to theneeds of its occupants; also called 化土.

應報  Corresponding retribution;rewards and punishments in accordance with previous moral action.

應形  The form of manifestation, the nirmāṇakāya (निर्माणकाय), idem 應身.

應感  The response of Buddhas andspirits (to the needs of men).

應應  nirmāṇakāya(निर्माणकाय) response, its responseto the needs of all; that of the dharmakāya (धर्मकाय) is called 法應.

應文  Yingwen; the grandson of thefounder of the Ming dynasty, Taizu, to whom he succeeded, but was dethroned byYung Lo and escaped disguised as a monk; he remained hidden as a monk till his64th year, afterwards he was provided for by the reigning ruler. His name isalso given as 應能 Yingneng; 應賢 Yingxian; and posthumously as 允炆 Yunwen.

應果  arhat(अर्हत्)-fruit, the reward of arhat (अर्हत्)ship.

應正遍知  The arhat(अर्हत्) of perfect knowledge, atitle of a Buddha.

應法  In harmony with dharma or law.

應法妙服  The mystic (or beautiful) garmentof accordance with Buddha-truth, i.e, the monk's robe.

應法沙彌  A novice, preparing for themonkhood, between 14 and 19 years of age.

應現  Responsive manifestation,revelation through a suitable medium.

應理宗  (應理圓實宗) A name of the Dharmalakṣana school, 法相宗 q.v.

應用無邊  Omnipresent response to need;universal ability to aid.

應病與藥  To give medicine suited to thedisease, the Buddha's mode of teaching.

應真  A worthy true one, an old tr. ofthe term arhat (अर्हत्). Also, one who is in harmony with truth.

應護  The response and protection ofBuddhas and bodhisattva (बोधिसत्त्व)s according to the desires of all beings.

應跡  Evidential nirmāṇakāya (निर्माणकाय), manifestations or indications of incarnation.

應身  nirmāṇakāya(निर्माणकाय), one of the 三身 q.v. Any incarnation of Buddha. The Buddha-incarnation of the 真如q.v. Also occasionally used for the saṃbhogakāya(सṃभोगकाय). There are various interpretation (a) The 同性經 says the Buddha as revealed supernaturally in glory to bodhisattva (बोधिसत्त्व)s is應身, in contrast with 化身, which latter is the revelation on earth to his disciples. (b) The 起信論 makes no difference between the two, the 應身 being the Buddha of the thirty-two marks who revealed himself tothe earthly disciples. The 金光明經 makes all revelations of Buddhaas Buddha to be 應身; while all incarnations not asBuddha, but in the form of any of the five paths of existence, are Buddha's 化身. Tiantai has the distinction of 勝應身 and 劣應身, i.e. superior and inferior nirmāṇakāya(निर्माणकाय), or supernatural andnatural.

應身土  Any realm in which a Buddha isincarnate.

應頌  geya(गेय), corresponding verses, i.e. aprose address repeated in verse, idem 重頌; the verse section of the canon.

懊  Vexed, distressed; regret.

懊惱  Harassed, uneasy, distressed.

懶  Lazy, negligent, disinclined. 懶惰.

懷  To carry in the bosom, mind, orheart; to embrace, cherish; the bosom.

懷兔  śaśa-dhara(शश-धर), i.e. the hare-bearer, or inChinese the hare-embracer, moon.

懷靈  Spirit-enfolders, i.e. allconscious beings.

懸  Suspend, hang.

懸曠  Hanging and widespread, e.g. sunand sky, the mystery and extensiveness (or all-embracing character ofbuddha-truth).

懸記  Prophecy; to prophecy.

懸談  A foreword, or introduction, tobe a discourse on a scripture, outlining the main ideas; also 玄懸.

懺  kṣamayati(क्षमयति), "to ask pardon";to seek forgiveness, patience or indulgence, kṣamā(क्षमा) meaning patience,forbearance, tr. as 悔過 repentance, or regret or error;also as confession. It especially refers to the regular confessional servicefor monks and for nuns.

懺儀  The rules for confession andpardon.

懺悔   chanis the translit. of kṣamā (क्षमा), 悔 its translation, i.e. repentance; but also the first is intp. asconfession, cf. 提 deśanā (देशना), the second as repentance and reform.

懺摩  叉磨 kṣama (क्षम), kṣamayati (क्षमयति), see above; to forbear, have patience with; ask for consideration,or pardon.

懺摩衣  Clothing made of kṣauma (क्षौम), i.e. wild flax.

懺法  The mode of action, or ritual, atthe confessional; also the various types of confessional, e.g. that of Guanyin,Amitābha, etc.

懺除  Confession and forgiveness.

懼  Fear, dread; translit. gu (गु).

懼曩  guṇa(गुण), a power, quality, v. 求.

戀  To be fond of, hanker after,cleave to; 戀慕.

戈  A spear.

戈追  idem 俱胝 q. v. Koti.

戊  wu, mou; nourishing; the fifth ofthe ten 'stems'.

戊地  The Fanyimingyi 翻譯名義 describes this as 西安國, perhaps 安西國 Parthia is meant.

戊達羅  A misprint for 戍達羅; 首陁śūdra (शूद्र), the caste of farmers and slaves.

戌  The hour from 7-9 p. m.;translit. śū (शू), śu (शु).

戌婆揭羅僧訶  Śubhakarasiṃha. Propitious lion,i. e. auspicious and heroic; fearless.

戌縷多  v. 述.

戌羯羅  Śukra; 金星 the planet Venus.

戌輪聿提  śudhyantī(शुध्यन्ती); clean or pure. It may bean epithet of vāk (वाक्) 'voice' in the musical sense of 'natural diatonic melody'.

戌迦  śuka(शुक), a parrot; an epithet of theBuddha.

戌迦羅博乞史  śuklapakṣa(शुक्लपक्ष), the waxing period of themoon, 1st to 15th.

戌陀  戌達; 戌陀羅 (or 戌捺羅 or戌怛羅) śūdra (शूद्र), the fourth or servile caste, whose duty is to serve the threehigher castes.

戌陀戰達羅  Śuddhacandra, 淨月 pure moon, name of one of the ten authorities on 唯識 q. v.

成  Complete, finish, perfect,become.

成  See under seven strokes.

成佛  To become Buddha, as aBodhisattva does on reaching supreme perfect bodhi(बोधि).

成佛得脫  To become Buddha and obtaindeliverance (from the round of mortality).

成劫  vivartakalpa (विवर्त कल्प), one of the four kalpa (कल्प)s, consisting of twenty small kalpa (कल्प)s during which worlds and the beings on them are formed. The othersare: 住劫vivarta-siddha kalpa (विवर्त-सिद्ध कल्प), kalpa (कल्प) of abiding, or existence, sun and moon rise, sexes aredifferentiated, heroes arise, four castes are formed, social life evolves. 壞劫saṃvarta kalpa (सṃवर्त कल्प), that of destruction,consisting of sixty-four small kalpa (कल्प)s when fire, water, and wind destroy everything except the fourth dhyāna (ध्यान). 空劫saṃvarta-siddha kalpa (सṃवर्त-सिद्ध कल्प),i.e. of annihilation. v. 劫波.

成唯識論  Vidya-matrāṣiddhi śāstra,in 10 juan, being Vasubandhu's 唯識 in 30 juan reduced byXuanzang, also by others, to 10. There are works on it by various authors.

成實  Completely true, or reliable,perfect truth, an abbreviation for成實宗, 成實論, 成實師.

成實宗  Satyasiddhi sect (Jap. Jōjitsu-shū), based uponthe Satyasiddhi śāstra of Harivarman, v. 訶. tr. by Kumārajīva. In China it was a branch of the 三論 San Lun sect. It was a Hīnayāna variation of the śūnya (शून्य) 空 doctrine. The term is defined as perfectly establishing the realmeaning of the sutras.

成實論  tr. as above is in 16 juan; there are other works on it.

成就  siddhi(सिद्धि): accomplishment,fulfillment, completion, to bring to perfection.

成就眾生  To transform all beings bydeveloping their Buddha-nature and causing them to obtain enlightenment.

成熟者  The ripe; those who attain; thosein whom the good nature, immanent in all the living, completes their salvation.

成等正覺  To attain to perfectenlightenment, become Buddha.

成自然覺  To attain to naturalenlightenment as all may do by beholding eternal truth 實相 within their own hearts.

成身會  根本會; 羯磨會 The first group in the nine Vajradhātu groups.

成道  To attain the Way, or becomeenlightened, e.g. the Buddha under the bodhi (बोधि) tree.

成道會  臘八 The annual commemorationof the Buddha's enlightenment on the 8th day of the 12th month.

我  I, my, mine; the ego, the masterof the body, compared to the ruler of a country. Composed of the five skandha (स्कन्ध)s and hence not a permanent entity.  It is used for ātman (आत्मन्), the self, personality. Buddhism takes as a fundamental dogma 無我, i.e. no 常我, no permanent ego, onlyrecognizing a temporal or functional ego. The erroneous idea of a permanentself continued in reincarnation is the source of all illusion. But the NirvanaSutra definitely asserts a permanent ego in the transcendental world, abovethe range of reincarnation; and the trend of Mahāyāna supports such permanence; v. 常我樂淨.

我事  My body; myself; my affair.

我人四相  The four ejects of the ego in theDiamond Sutra: (1) 我相 the illusion that in the five skandha (स्कन्ध)s there is a real ego; (2) 人相 that this ego is a man, anddifferent from beings of the other paths; (3) 眾生相 that allbeings have an ego born of the five skandha (स्कन्ध)s; (4) 壽相 that the ego has age, i.e. adetermined or fated period of existence.

我倒  The illusion of an ego, one ofthe four inverted or upside-down ideas.

我劣慢  ūnamāna(ऊनमान); the pride of thinking myselfnot much inferior to those who far surpass me. One of the 九慢 q.v.

我勝慢  adhimāna(अधिमान); the pride of thinkingoneself superior to equals. One of the 九慢.

我執  ātma-grāha(आत्म-ग्राह); holding to the conceptof the ego; also 人執.

我室  The ego as the abode (of allsuffering).

我德  Power or virtue of the ego, theego being defined as 自在 sovereign, master, free; v. 我波羅蜜.

我想  The thought that the ego hasreality.

我愚  Ego ignorance, holding to theillusion of the reality of the ego.

我愛  Self-love; the love of orattachment to the ego, arising with the eighth vijñāna(विज्ञान).

我慢  abhimāna(अभिमान), ātma-mada(आत्म-मद). Egoism exalting self anddepreciating others; self-intoxication, pride.

我我所  I and mine: the self and itspossessions.

我所  我所有; 我所事 Mine, personal, subjective; personal conditions, possessions, oranything related to the self.

我所心  The mind that thinks it is ownerof things.

我所見  The incorrect view that anythingis really mine, for all things are but temporal combinations.

我有  The illusion that the ego hasreal existence.

我法  Self (or the ego), and things.

我法俱有宗  The school that regards the egoand things as real; the 犢子部 Vātsīputrīya school.

我波羅蜜  The ego pāramitā (पारमिता) in the four based on the Nirvana Sutra in which thetranscendental ego is 自在, i.e. has a real and permanentnature; the four are 常 permanency, 樂 joy, 我 personality, 淨 purity.

我痴  Ego-infatuation, confused by thebelief in the reality of the ego.

我相  Egoism, the concept of the ego asreal.  Anyone who believes in我相, 人我, 眾生我, 壽我 is not a true Bodhisattva, v. 我人四相.

我空  生空 (眾生空); 人空 Illusion of the concept of thereality of the ego, man being composed of elements and disintegrated when theseare dissolved.

我空真如  The Hīnayāna doctrine ofimpersonality in the absolute, that in truth there is no ego; this positionabrogates moral responsibility, cf. 原人論.

我等慢  mānātimāna(मानातिमान); the pride of thinkingoneself equal to those who surpass us. One of the 九慢.

我見  身見 The erroneousdoctrine that the ego, or self, composed of the temporary five skandha (स्कन्ध)s, is a reality and permanent.

我語取  The attachment to doctrines orstatements about the ego. One of the 四取.

我顛倒  The illusion that the ego isreal; also the incorrect view that the nirvana-ego is non-ego. One of the 四顛倒.

戒 śīla(शील), 尸羅. Precept, command, prohibition, discipline, rule; morality. It isapplied to the five, eight, ten, 250, and other commandments. The five are: (1)not to kill; (2 ) not to steal; (3) not to commit adultery; (4) not to speakfalsely; (5) not to drink wine. These are the commands for lay disciples; thosewho observe them will be reborn in the human realm. The Sarvāstivādins did notsanction the observance of a limited selection from them as did the 成實宗 Satyasiddhi school. Each of the five precepts has five guardianspirits, in all twenty-five, 五戒二十五神. The eight for lay disciplesare the above five together with Nos. 7, 8, and 9 of the following; the tencommands for the ordained, monks and nuns, are the above five with thefollowing: (6) not to use adornments of flowers, nor perfumes; (7) not toperform as an actor, juggler, acrobat, or go to watch and hear them; (8) not tosit on elevated, broad, and large divans (or beds); (9) not to eat except inregulation hours; (10) not to possess money, gold or silver, or preciousthings. The 具足戒full commands for a monk number 250, those for a nun are 348,commonly called 500. Śīla (शील) is also the first of the 五分法身, i.e. a condition above allmoral error. The Sutra of Brahma's Net has the following after the firstfive: (6) not to speak of the sins of those in orders; (7) not to vaunt selfand depreciate others; (8) not to be avaricious; (9) not to be angry; (10) notto slander the triratna (त्रिरत्न).

戒力  The power derived from observingthe commandments, enabling one who observes the five commandments to be rebornamong men, and one who observes the ten positive commands 十善 to be born among deva (देव)s, or as a king.

戒取  Clinging to the commandments ofheterodox teachers, e.g. those of ultra-asceticism, one of the fourattachments, 四取catuḥ-parāmarśa (चतुः-परामर्श).

戒取使  The delusion resulting fromclinging to heterodox commandments.

戒取見  戒禁取見 Clinging toheterodox ascetic views; one of the five darśana(दर्शन) 五見.

戒品  The different groupings orsubjects of the commandments, or discipline; i.e. the 5, 10, 250. etc.

戒善  The good root of keeping thecommandments, from which springs the power for one who keeps the five to bereborn as a man; or for one who keeps the ten to be reborn in the heavens, oras a king.

戒器  A utensil fit to receive therules, i.e. one who is not debarred from entering the order, as is a eunuch, slave,minor, etc.

戒垢  The source of defiling thecommandments, i.e. woman.

戒場  The place where monks are giventhe commandments.

戒壇  The altar at which thecommandments are received by the novice; the 方等戒壇 is the Mahāyāna altar.

戒學  The study of the rules ordiscipline; one of the three departments 三學, the othertwo being meditation and philosophy.

戒定慧  Discipline, meditation, wisdom;discipline wards off bodily evil, meditation calms mental disturbance, wisdomgets rid of delusion and proves truth.

戒師  The teacher of the discipline, orof the commandments (to the novice); also 戒和尚.

戒師五德  The five virtues of the teacherof the discipline: obedience to the rules, twenty years as monk, ability toexplain the vinaya (विनय), meditation, ability to explain the abhidharma(अभिधर्म).

戒律  śīla(शील) and vinaya(विनय). The rules.

戒律藏  The Vinaya Piṭaka, thesecond main division of the Buddhist canon.

戒德  The power of the discipline.

戒忍  Patience acquired by theobservance of the discipline; the first of the ten kṣānti(क्षान्ति).

戒急乘緩  Zealous for the discipline ratherthan for knowledge, e.g. Hīnayāna.

戒本  The Prātimokṣa 波羅提木叉 q.v.

戒本經  is the latter half of the 梵網經.

戒波羅密  Moral precepts, the second of thesix pāramitā (पारमिता)s.

戒波離  Upāli, a śūdra (शूद्र), disciple of Śākyamuni, famous for his knowledge of the Vinaya;v. 優波離.

戒海  The rules are pure and purifylike the waters of the ocean.

戒牒  A monk' s certificate, useful toa wandering or travelling monk.

戒牒  戒驗; 度牒 Certificate of ordination of a monk.

戒珠  The commandments, or rules, arelike pure white pearls, adorning the wearer.

戒相  The commandments or rules intheir various forms; also the commandments as expressions for restraining evil,etc.

戒禁  Prohibitions arising out of thefundamental rules; by-laws.

戒禁取見  v. 戒取.

戒膝  The "commandments'knee," i.e. the right knee bent as when receiving the commandments.

戒臘  The number of years a monk hasbeen ordained. 臘 is the name of an offering made atthe end of the year in ancient times. Also戒蠟; 戒臈; 僧臘.

戒藏  The Vinaya Piṭaka; the collectionof rules.

戒賢  Śīlabhadra, see 尸.

戒躅  The rut or way of thecommandments; the rules.

戒門  The way or method of thecommandments or rules: obedience to the commandments as a way of salvation.

戒香  The perfume of the commandments,or rules, i.e. their pervading influence.

戒體  The embodiment of thecommandments in the heart of the recipient. v. 無表; also the basis, or body, of the commandments.

截  To cut off, intercept.

截雨咒  Incantations for the cessation ofrain.

戰  War, hostilities, battle; alarm,anxiety, terrified; translit. can (चन्).

戰勝林  The grove of victory, v. 逝 Jetavana, Jetṛvana.

戰達羅  (or 戰捺羅) candra (चन्द्र), shining; the moon, especially as the moon-deity.

戰達羅缽喇婆  Candraprabha, moonlight, name ofŚākyamuni when a king in a former incarnation, who cut off his head as a giftto others.

戲  khelā(खेला), krīḍā(क्रीडा). Play, sport, take one'spleasure; theatricals, which are forbidden to a monk or nun.

戲忘天  (戲忘念天) One of the six devaloka (देवलोक)s of the desire-heavens, where amusement and laughter causeforgetfulness of the true and right.

戲論  prapañca(प्रपञ्च). Sophistry; meaninglessargument; frivolous or unreal discourse.

戴  To wear (on the head); to bear,sustain.

戴塔  To have a pagoda represented onthe head, as in certain images; a form of Maitreya, āryastūpa-mahāśrī(आर्यस्तूप-महाश्री), 戴塔吉祥; also applied to Guanyin, etc.

房  House, room. The rooms for monksand nuns in a monastery or nunnery.

房宿  Scorpio, idem 劫賓那.

所  A place; where, what, that which,he (etc. ) who.

所作  That which is done, or to bedone, or made, or set up, etc.

所依  āśraya(आश्रय), that on which anythingdepends, the basis of the vijñāna (विज्ञान)s.

所別  The subject of the thesis of asyllogism in contrast with 能別 the predicate; that which isdifferentiated.

所化  The one who is transformed orinstructed.

所引  That which is brought forward orout; a quotation.

所有  What one has, what there is,whatever exists.

所知依  That on which all knowledgedepends, i. e. the ālayavijñāna (आलयविज्ञान), the other vijñāna (विज्ञान)s being derived from it; cf. 八識.

所知障  The barrier of the known, arisingfrom regarding the seeming as real.

所立  A thesis; that which is set up.

所緣  ālambana(आलम्बन); that uponwhich somethingrests or depends, hence object of perception; that which isthe environmental orcontributory cause; attendantcircumstances.

所緣緣  adhipatipratyaya(अधिपतिप्रत्यय). The influence of onefactor in causing others; one of the 四緣.

所詮  That which is expounded,explained, or commented on.

所遍計  That by which the mind iscircumscribed, i. e. impregnated with the false view that the ego and thingspossess reality.

所量  That which is estimated; thecontent of reasoning, or judgment.

扇  Fan; door-leaf; translit. ś (श्), ṣ (ष्).

扇底迦  śāntika(शान्तिक), propitiatory, producingease or quiet; a ceremony for causing calamities to cease.

扇搋  扇搋半擇迦 (or 扇搋般荼迦) saṇḍhaka (सण्ढक), a eunuch, sexually impotent; v. 般; 半.

手  pāṇī; hasta; kara; hand, arm.

手印  mūdra, mystic positions of thehand; signet-rings, seals; finger-prints.

手口意相應  In yoga practices it means correspondenceof hand, mouth, and mind, i. e. manual signs, esoteric words or spells, andthought or mental projection.

手執金剛杵  Vajrapāṇi, or Vajradhara, whoholds the thunderbolt.

手爐  A portable censer (with handle).

手磬  A hand-chime (or bell) struckwith a stick.

手輪  The lines on the palm andfingers-- especially the 'thousand' lines on a Buddha's hand.

打  To beat, strike, make, do; usedfor many kinds of such action.

打供  To make offerings.

打包  To wrap up or carry a bundle, i.e. a wandering monk.

打坐  To squat, sit down cross-legged.

打成一片  To knock all into one, bringthings together, or into order.

打板  To beat the board, or woodenblock, e.g. as an announcement, or intimation.

打眠衣  A monk's sleeping garment.

打聽  To make inquiries.

打靜  To beat the silencer, or beat forsilence.

打飯  To eat rice, or a meal.

托  To carry on the palm, entrust to.

托塔天王  The deva(देव)-king who bears a pagoda on hispalm, one of the four mahārāja (महाराज)s, i. e. 毘沙門 Vaiśravaṇa.

托生  That to which birth is entrusted,as a womb, or a lotus in Paradise.

托缽  An almsbowl; to carry it.

托胎  A womb; conception.

扶  Aid, support, uphold.

扶塵根  The external organs, i.e. ofsight, etc., which aid the senses; 扶塵根 is also written 浮塵根 meaning fleeting, vacuous, these external things having an illusoryexistence; the real organs, or indriya (इन्द्रिय), are the 正根 or 勝義根 which evolve the ideas.

扶律談常  (扶律談常教) The teaching which supports the rules and speaks of the eternal,i. e. the 涅槃經Nirvāṇa Sūtra.

扶疏  'Supporting commentary', anothername for the 涅槃經Nirvāṇa Sūtra, becauseaccording to Tiantai it is an amplification of the Lotus Sutra.

扶薩  Bodhisattva, idem 菩薩.

批  An order of a court, rescript; acontract, lease; to comment, criticize.

批那  vīṇā(वीणा); the Indian lute.

承  Receive, succeed to, undertake,serve.

承事  Entrusted with duties, serve,obey, and minister.

承露盤  or 承露槃 The 'dew-receivers', or metal circles at the top of a pagoda.

技人  A magician, trickster, conjurer.

抑  Curb, repress; or.

抑揚教  The third of the five periods ofBuddha's teaching, as held by the Nirvana sect of China 涅槃宗, during which the 維摩思益 is attributed to him.

抑止  To suppress, e. g. 抑止惡事 suppress evil deeds.

抑止攝取  The suppression or universalreception of evil beings; pity demands the latter course.

投  To cast, throw into, surrender,tender.

投子  T'ou-tzu, name of a hill andmonastery at 舒州 Shu-chou and of 義青 I-ch'ing its noted monk.

投機  To avail oneself of anopportunity; to surrender oneself to the principles of the Buddha in the searchfor perfect enlightenment.

投淵  To cast oneself into an abyss(hoping for eternal life).

投華  To cast, or offer flowers inworship.

投身  To cast away, or surrender, one'sbody, or oneself.

抖  To shake.

抖擻  斗藪 dhūta (धूत); stirring upto duty; discipline. v. 頭陀.

折  Tear open, break down.

折  To snap, break; decide; compound;fold.

折伏攝受  To subdue the evil and receivethe good; cf. 抑.

折利怛羅  (or 折利但羅) Caritra, 發行城 "A port on the south-eastfrontier of Uḍa (Orissa) whence a considerable trade was carried on withCeylon." Eitel.

折句迦  斫折句 (or 所折句) Cakoka, i.e. Karghalik in Turkestan.

折摩馱那  Calmadana or 涅末 Nimat, 'An ancient kingdom and city at the south-east borders ofthe desert of Gobi.' Eitel.

折石  A broken stone, i.e. irreparable.

折蘆  The snapped-off reed on whichBodhidharma is said to have crossed the Yangtsze from Nanking.

披  To spread open, unroll, thrown on(as a cloak). 披 is to wear the garment over bothshoulders; 袒 is to throw it over one shoulder.

披剃  The first donning of the robe andshaving of the head (by a novice).

抱  Embrace, enfold, cherish.

抱佛腳  (Only when old or in trouble) toembrace the Buddha's feet.

抵  Knock; arrive; resist, bear;substitute.

抵彌  timi(तिमि), timiṅgila(तिमिङ्गिल), a huge fish, perhaps awhale.

抹  Rub out or on, efface.

抹香  Powdered incense to scatter overimages.

抽  Draw, withdraw, pull out.

抽籤  To draw lots, seek divineindications, etc.

抽脫  To go to the latrine.

拂  To rub, wipe, dust.

拂子  A duster, fly brush.

拂石  盤石劫 A kalpa (कल्प) as measured by the time it would take to wear away an immense rockby rubbing it with a deva (देव)-garment; cf. 芥 and 劫波.

拂跡入玄  To rub out the traces of pastimpurity and enter into the profundity of Buddha.

拄  A prop, a post.

拄杖  (拄杖子) A crutch, staff.

拈  To take in the fingers, pluck,pinch.

拈古  拈提 To refer toancient examples.

拈花微笑  'Buddha held up a flower andKāśyapa smiled'. This incident does not appear till about A. D. 800, but isregarded as the beginning of the tradition on which the Chan (Zen) orIntuitional sect based its existence.

拈衣  To gather up the garment.

拈語  To take up and pass on a verbaltradition, a Chan (Zen) term.

拈香  To take and offer incense.

拍掌  拍手 Clapping ofhands at the beginning and end of worship, a Shingon custom.

拏  Take, lay hold of; translit. for d (द्), n (न्); e. g. dāmara (दामर), to affright (demons); v. 荼.

拓  Carry (on the palm), entrust to,pretext, extend.

拓林羅  One of the twelve generals in theYaoshi (Bhaiṣajya) sutra.

拔  Pull up, or out; raise.

拔婆  拔波 vatsa (वत्स), calf, youngchild.

拔底耶  upādhyāya(उपाध्याय), a spiritual teacher, ormonk 和尚 v. 烏.

拔思發  拔合思巴; 八思巴 Baschpa (Phags-pa), Tibetan Buddhist and adviser of Kublai Khan, v.八發 (八發思).

拔提  -vatī(-वती), a terminal of names of certainrivers, e. g. Niraṇyavatī.

拔提達多  Bhadradatta, name of a king.

拔濟  To rescue, save from trouble.

拔羅魔囉  bhramara(भ्रमर), a kind of black bee.

拔舌地獄  The hell where the tongue ispulled out, as punishment for oral sins.

拔苦與樂  To save from suffering and givejoy.

拖  Tow, tug; delay; implicate.

拖泥帶水  和泥合水 Mud andwater hauler, or made of mud and water, a Chan (Zen) school censure of facileremarks.

拘  Seize, take, arrest; translit. k (क्) sounds, cf. 巨, 矩, 俱, 憍.

拘利  拘胝 koṭī (कोटी). A million.Also explained by 億 100, 000; or 100 lakṣa (लक्ष), i. e. ten millions. Also 俱利 or 俱胝.

拘利太子  Kolita, the eldest son of Droṇodana,uncle of Śākyamuni; said to be Mahānāma, but others say Mahāmaudgalyāyana. Also拘栗; 拘肄多.

拘吒賒摩利  Kūṭaśālmali. Also 居吒奢摩利 (or 居吒奢摩離) A fabulous tree on which garuḍa (गरुड)s find nāga (नाग)s to eat: M. W. describes it as 'a fabulous cotton tree with sharpthorns with which the wicked are tortured in the world of Yama'.

拘吒迦  kuṭaṅgaka(कुटङ्गक), thatched; a hut.

拘尸那  Kuśinagara; 拘尸那竭 or拘尸那揚羅; 拘夷那竭 (or 俱夷那竭); 俱尸那; 究施 a city identified by Professor Vogel with Kasiah, 180 milesnorth-west of Patna, 'capital city of the Mallas' (M. W.); the place where Śākyamuni died;'so called after the sacred Kuśa grass.' Eitel. Not the same as Kuśāgārapura, v. 矩.

拘摩羅  kumāra(कुमार); also 矩摩羅 (or 鳩摩羅); a child, youth, prince, tr. by童子 a youth, 拘摩羅天; 鳩摩羅伽天 Kumārakadeva, Indra of the first dhyāna(ध्यान) heaven whose face is likethat of a youth, sitting on a peacock, holding a cock, a bell, and a flag.

拘摩羅尊  Kumārata, v. 鳩.

拘沙  A branch of the Yüeh-chihpeople, v. 月.

拘流沙  Kuru, the country where Buddha issaid to have delivered the sutra 長阿含大緣方便經.

拘物頭  kumuda(कुमुद); also 拘物陀; 拘物度; 拘勿頭 (or 拘勿投); 拘牟頭 ( or拘貿頭or 拘某頭or 拘那頭); 拘母陀; 句文羅; 俱勿頭; 屈摩羅; 究牟陀 a lotus; an opening lotus; but kumuda(कुमुद) refers especially to theesculent white lotus. M. W.

拘理迦  Kulika. 'A city 9 li south-west of Nālanda in Magadha.' Eitel.

拘瑟耻羅  Kauṣṭhila, also 俱瑟祉羅; an arhat (अर्हत्), maternal uncle of Śāriputra, who became an eminent disciple ofŚākyamuni.

拘留孫佛  Krakucchanda; also 拘留秦佛; 拘樓秦; 俱留孫; 鳩樓孫; 迦羅鳩餐陀 (or 迦羅鳩村馱); 羯洛迦孫馱; 羯羅迦寸地; 羯句忖那, etc. The first of the Buddhas of the present Bhadrakalpa, the fourthof the seven ancient Buddhas.

拘盧舍  (拘盧) krośa (क्रोश); also 拘樓賒; 拘屢; 俱盧舍; the distance a bull's bellow can be heard, the eighth part of a yojana (योजन), or 5 li; another lessprobable definition is 2 li. For 拘盧 Uttarakuru, see 俱.

拘睒彌  Kauśāmbī, or Vatsapattana 拘邊; 憍賞彌; a country in Central India; also called 拘羅瞿 v. 巨.

拘羯羅  cakra(चक्र), v. 斫.

拘耆  (拘耆那羅) Kokila, also 拘翅羅, the cuckoo, M. W.

拘蘇摩  kusuma(कुसुम), 'the white China aster.'Eitel.

拘蘇摩補羅  Kusumapura, city offlower-palaces; two are named, Pāṭaliputra, ancient capital of Magadha, themodern Patna; and Kanyākubja, Kanauj (classical Canogyza), a noted city innorthern Hindustan; v. 羯.

拘謎陀  Kumidha, 'An ancient kingdom onthe Beloortagh to the north of Badakhshan. The vallis Comedorum of Ptolemy.'Eitel.

拘那牟尼  (拘含牟尼) Kanakamuni, 拘那含; 迦諾迦牟尼 q. v., lit. 金寂 the golden recluse, or 金仙 golden ṛṣi (ड़्षि); Brahman of the Kāśyapa family, native of Śobhanavatī, second ofthe five Buddhas of the present Bhadra-kalpa fifth of the seven ancientBuddhas; possibly a sage who preceded Śākyamuni in India.

拘那羅  Kuṇāla; also 拘拏羅, 拘浪拏; 鳩那羅 a bird with beautiful eyes; name of Dharmavivardhana (son ofAśoka), whose son Sampadi 'became the successor of Aśoka'. Eitel. Kuṇāla isalso tr. as an evil man, possibly of the evil eye.

拘那羅陀  (or拘那羅他); 拘那蘭難陀 ? Guṇarata, name ofParamārtha, who was known as 真諦三藏, also as Kulanātha, came toChina A. D. 546 from Ujjain in Western India, tr. many books, especially thetreatises of Vasubandhu.

拘鄰  Kauṇḍinya; also 拘輪 (or 俱輪); 俱鄰;鄰 (or 居倫). v. 憍.

拘鞞陀羅  Kovidāra, bauhinia variegata,fragrant trees in the great pleasure ground (of the child Śākyamuni).

拙  Stupid, clumsy.

拙具羅  (or 窶具羅); 求求羅 kukura(कुकुर), kukkura (कुक्कुर); a plant and its perfume.

拙度  A stupid, powerless salvation,that of Hīnayāna.

招  Call, beckon, notify, cause;confess.

招提  拓鬪提舍 caturdiśaḥ (चतुर्दिशः), thefour directions of space; cāturdiśa (चातुर्दिश), belonging to the four quarters, i. e. the saṃgha (सṃघ) or Church; name for a monastery.

招魂  To call back the spirit (of thedead).

拜  Pay respect (with the hands),worship: the forms of bowing and heeling are meticulously regulated.

拜佛  To worship the Buddhas, etc.

拾  To gather, pick up, arrange; ten.

拾得  To gather; gathered up, pickedup, a foundling.

持  dhṛ(ध्ड़्); dhara(धर). Lay hold of, grasp, hold,maintain, keep; control.

持句  One who holds to or retains thewords (of the dhāraṇī (धारणी)).

持名  To hold to, i. e. rely on thename (of Amitābha).

持國天  (or 治國天) Dhṛtarāṣṭra, one of the four deva (देव)-guardians or maharājas, controlling the east, of white colour.

持國者  A sovereign, ruler of a kingdom.

持地  Dharaṇimdhara, holder, or rulerof the earth, or land; name of a Bodhisattva, who predicted the future ofAvalokiteśvara.

持律  A keeper or observer of thediscipline.

持念  To hold in memory.

持息念  The contemplation in which thebreathing is controlled, v. ānāpāna (आनापान) 阿那.

持戒  To keep the commandments, orrules.

持戒波羅蜜  One of the six pāramitā (पारमिता)s, morality, keeping the moral law.

持明  The dhāraṇī(धारणी) illuminant, i. e. theeffective 'true word' or magical term.

持明仙  The magician who possesses thisterm.

持明藏  The canon of the dhāraṇī (धारणी)s; vidyādhara-piṭaka (विद्याधर-पिटक).

持本  Holding to the root, orfundamental; ruler of the earth, which is the root and source of all things.

持水  Jātiṃdhara, a physician whoadjusted prescriptions and diet to the seasons; reborn as Śuddhodana.

持油缽  As careful as carrying a bowl ofoil.

持法者  A keeper or protector of theBuddha-law.

持牛戒  Keepers of the law of oxen, anascetic sect who ate and acted like oxen.

持犯  'maintaining and transgressing',i. e. keeping the commandments by 止持 ceasing to do wrong and 作持 doing what is right, e. g. worship, the monastic life, etc.;transgression is also of two kinds, i. e. 作犯 positive indoing evil and 止犯 negative in not doing good.

持瓔珞  Mālādharī, wearing a chaplet,name of a rākṣasī (राक्षसी), or demoness.

持軸山  Īṣādhara, the second of the sevenconcentric mountains round Mt. Meru. rounded like a hub.

持邊山  Nemiṃdhara, the outermost of theseven mountain circles around Mt. Meru.

持金剛  執金剛 Vajradhara'or Vajrapāṇi, a Bodhisattva who holds a vajra or thunderbolt, of these thereare several; a name for Indra.

持雙山  Yugaṃdhara: the first of theseven concentric mountains.

持齋  To keep the fast, i. e. not eatafter noon.

指  Finger, toe; to point, indicate.

指兔  idem 指月 To indicate the hare (in the moon).

指印  To sign by a thumb-mark; a sign.

指多  質多 citta (चित्त), the mind.

指方立相 To point to the west, the locationof the Pure Land, and to set up in the mind the presence of Amitābha; to holdthis idea, and to trust in Amitābha, and thus attain salvation. The mysticsregard this as a mental experience, while the ordinary believer regards it asan objective reality.

指月  To point a finger at the moon: thefinger represents the sūtras, the moon represents their doctrines.

指環  草指; 指釧 (or 草釧) Finger-ring; sometimes of grass,used by the esoteric sect.

指節  aṅgulī-parvan(अङ्गुली-पर्वन्); finger-joint; ameasure, the 24th part of a forearm (hasta (हस्त)).

指腹親  Related by the betrothal of sonand daughter still in the womb.

指難  idem 支那 China.

指鬘  Aṅgulīmālya, name of a convert ofŚākyamuni, who had belonged to a Śivaitic sect which wore chaplets offinger-bones, and 'made assassination a religious act'.

按  To place, lay down, lay the handon; examine; accord with.

按指  To make a finger-mark, or sign.

振  To shake, rouse, restore.

振地  To shake the earth.

振鈴  To shake or ring a bell.

挾  To clasp under the arm; tocherish; to presume on.

挾侍  脇士 The twoassistants of a buddha, etc., right and left.

捃  v. 君.

捕  Arrest, catch.

捕喝  捕哺; 捕揭 Bukhara. The present Bokhara, 39° 47 N., 64° 25 E.

捧  To hold in both hands, offer,receive: a double handful.

捧物  To bear or offer gifts in bothhands.

捨  upekṣā(उपेक्षा), neglect, indifference,abandoning, M.W. To relinquish, renounce, abandon, reject, give. One of thechief Buddhist virtues, that of renunciation, leading to a state of"indifference without pleasure or pain" (Keith), or independence ofboth. v. 舍. It is defined as the mind 平等 in equilibrium, i.e. above the distinctionof things or persons, of self or others; indifferent, having abandoned theworld and all things and having no affections or desires. One of the seven bodhyaṅga (बोध्यङ्ग)s. Translit. sa (स), śa (श), s(r) (स्(र्)).

捨受  The state of renunciation, orindifference to sensation.

捨囉梵  śarāva(शराव), a shard, an earthenwarevessel.

捨家棄欲  To leave home and cast offdesire, i.e. to become a monk.

捨心  The mind of renunciation.

捨念清淨地  The pure land or heaven free fromthinking, the fifth of the nine brahmaloka (ब्रह्मलोक)s in the fourth dhyāna (ध्यान) region.

捨攞馱  śraddhā(श्रद्धा), faith, confidence, trust,belief.

捨無量心  upekṣā(उपेक्षा), one of the four forms ofthe unsparing or unlimited mind, complete abandonment, absolute indifference,renunciation of the mental faculties.

捨身  Bodily sacrifice, e.g. byburning, or cutting off a limb, etc.

捫打勒  maṇḍala(मण्डल), v. 曼.

捺  To press down; a pen-stroke tothe right; translit. na (न).

捺地迦葉波  Nadī-Kāśyapa, also 那提 a brother of Mahā-Kāśyapa, to be reborn as Buddha Samanta-prabhāsa.

捺落迦  or 那落迦 naraka, hell, the hells, v. 地獄; 捺落迦 sometimes refers to the place of torment, and 那落迦 nāraka (नारक) to the sufferer there.

捺謨  捺麻 namaḥ (नमः), v. 南.

掃  To sweep.

掃地  To sweep the floor, or ground, anact to which the Buddha is said to have attributed five kinds of merit; v. 毘奈耶雜事.

授  To give, confer, deliver,communicate to, hand down.

授事  karmadāna(कर्मदान), the director of duties,the one who gives out the work.

授手  To proffer the hand, to come inperson to welcome the dying, as e.g. does Guanyin in certain cases.

授決  To give decisions, idem授記.

授衣  To give out winter garments inthe ninth month.

授記  和伽羅 vyākaraṇa (व्याकरण), vyākarā (व्याकरा); the giving of a record, prediction; foretelling; the propheticbooks of the Canon predicting the future glory of individuals and groups ofdisciples, both final and temporary, and the various stages of progress. Thereare several classifications, v. 二 and 八記. Cf. 憍.

掉  To shake, change, arrange; tofall.

掉悔  Discontent and regret, ambitionand repining.

掉散  Unsteady in act, word, andthought; unreliable.

掉舉  Ambitious, unsettled.

掌  A palm, a paw; to grasp, control,administer.

掌果  (As easy to see) as a mango inthe hand.

掘  To dig.

掘倫  ? Kulun, i.e. Pulo Condore, alsocalled 崑崙.

掘具羅  A kind of western incense.

掛  To hang, suspend.

掛子  A peg for a garment.

掛搭  掛褡; 掛單 One who hangs up all his possessions, i.e. a wandering monk whostays for the night in a monastery.

掛真  To hang up a picture (of aBuddha, etc.).

掛絡  掛落; 掛羅 A short garment, or cover; a waistcoat.

掛錫  To hang up one's staff, similarto掛搭; to dwell in a place.

採  To pick, gather, choose.

採花  採華 To pickflowers.

採菽氏  Bean-picker, a tr. of the name ofMaudgalyāyana, from mudga (मुद्ग), kidney-beans.

探  To feel for, explore,investigate, search; to spy, inquire into.

探水  To sound the depth of water, thelower part of a staff, i.e. for sounding depth.

接  To receive, take; join on; graft.

接引  To receive and lead, to welcome.

接待  To receive and treat, or waitupon.

接生  To receive the living; also toreceive at birth as a midwife does.

接足作禮  To embrace the (Buddha's) feet inreverence or pleading, or to extend the arms in that posture.

推  To push away, recede from,decline, resign, push, put, put of; investigate.

推功歸本  To put off minor merit for thesake of fundamentals.

推卻  To decline.

推究  To search out, investigate.

掩  To cover (with the hand), screen,shut up.

掩土  To bury, inter.

掩室  To shut (oneself) in a room, asdid the Buddha for meditation.

掩色  To cover the form, or face, i.e.the death of the Buddha, or a noted monk, referring to the covering, of theface.

揀  To pick, choose, select.

揀師  One chosen to be a teacher, butnot yet fit for a full appointment.

揀擇  To choose, select.

揄  To draw out, extol.

揄旬  yojana(योजन), v. 由.

提  To raise, mention, bring forward,summon, lead.

提和  deva(देव).

提和竭羅  Dīpaṃkara, v. 然燈.

提唱  To mention, to deliver oralinstruction, or the gist of a subject, as done in the Intuitional School. Also 提綱; 提要.

提多羅吒 Dhṛtarāṣṭra, one of the four mahārāja (महाराज)s, the yellow guardian eastward of Sumeru; also 頭賴吒; 第黎多曷羅殺吒羅.

提多迦  Dhṛtaka; the fifth patriarch'unknown to Southern Buddhists, born in Magadha, a disciple of Upagupta, hewent to Madhyadeśa where he converted the heretic Micchaka and his 8,000followers'. Eitel.

提婆  deva(देव). Explained by 天 celestial; also by 梵天人 inhabitants of the brahmaloka (ब्रह्मलोक)s, or by 天神 celestial spirits. Generaldesignation of the gods of Brahmanism, and of all the inhabitants of devaloka (देवलोक)s who are subject to metempsychosis. Also 提波; 提和; 提桓. Used also for Devadatta, infra.

提婆地提婆  Devātideva, the god of gods, Viṣṇu;also name of the Buddha before he left home.

提婆宗  The school of Nāgārjuna, socalled after Āryadeva, infra.

提婆犀那  Devasena, celestial host, name ofan arhat (अर्हत्).

提婆菩薩  Devabodhisattva, or Āryadeva, orKāṇadeva, the one-eyed deva (देव), disciple of Nāgārjuna, and one of the 'four sons' of Buddhism;fourteenth patriarch; a monk of Pāṭaliputra; along with Nāgārjuna he is countedas founder of the 三論宗 q.v.

提婆設摩  Devakṣema, or Devaśarman, an arhat (अर्हत्) who wrote the 阿毘達磨識身足論 tr. by Xuanzang, A. D. 649,in which he denied the ego.

提婆達多  提婆; 提婆達; 提婆達兜; 達兜; 地婆達多 (or 地婆達兜); 禘婆達多; 調婆達多 Devadatta, son of Droṇodana rāja 斛飯王, and cousinof Śākyamuni, of whom he was enemy and rival, cultivating magical powers. Forhis wicked designs on the Buddha he is said to have been swallowed up alive inhell; nevertheless, he is predicted to become a Buddha as Devarāja; he wasworshipped as a Buddha by a sect 'up to A. D. 400'. Eitel.

提婆魔囉播稗  Deva-māra-pāpīyān, Māra, the evilone, king of demons.

提撕  To arouse or stimulate a student.

提桓  deva(देव), v. 提婆.

提樹  The bodhidruma(बोधिद्रुम) tree, v. 菩.

提波  deva(देव), v. 提婆.

提洹竭  Dīpaṃkara, cf. 然燈.

提羅  One with abnormal sexual organs;abbreviation of ṣaṇḍhilā (षण्ढिला), cf. 般, 半.

提舍  Intp. as preaching to andferrying people over the stream of transmigration; also 底沙.

提舍尼  pratideśanīya(प्रतिदेशनीय), v. 波.

提舍那  deśanīya(देशनीय), confession.

提訶  deha(देह); the body. Also v. 八中洲.

提調  To arrange, or manage, as deputy;a deputy manager or director.

提謂波利  Trapusa and Bhallika, the twomerchants who offered Śākyamuni barley and honey after his enlightenment.

提那婆  'Dinabha,' or Dineśvara, thesun-god, worshipped by 'heretics in Persia'. Eitel.

提雲般若  Devaprajñā, a śramaṇa (श्रमण) of Kustana (Khotan) who tr. six works A. D. 689-691; in B. N. eightworks are ascribed to him. Also 提曇陀若那.

提鞞  devī(देवी). Female deva (देव)s; apsara (अप्सर)s.

提鞞沙  dveṣa(द्वेष), hatred, dislike, enmity, oneof the 三毒 three poisons.

提鞞波  dvīpa(द्वीप), an island, or continent;four dvīpa (द्वीप) compose a world, v. 四洲.

插  To insert, stick in.

插單  To insert one's slip, orcredentials.

揣  To estimate, conjecture, guess;said also to mean 摶 to roll into a ball, rolltogether.

揣食  The Indian way of eating by firstrolling the food into a ball in the hand; also 團食.

揭  To lift up, or off, uncover; makeknown, stick up, publish; translit. g (ग्), ga (ग), kha (ख).

揭利呵跋底  grḥapati(ग्रअपति), an elder, householder,proprietor, landlord.

揭底  gati(गति), 'a particular high number' (M.W.), 10 sexillions; 大揭底 100 sexillions, v. 洛叉 lakṣa (लक्ष).

揭盤陀  Khavandha, an ancient kingdom andcity, 'modern Kartchou' south-east of the Sirikol Lake. Eitel.

揭職  Gachi, an ancient kingdom betweenBalkh and Bamian, about Rui. Eitel.

揭路茶  garuḍa(गरुड), the mythical bird on which Viṣṇurides, v. 迦樓羅.

揵達婆  gandharva(गन्धर्व), v. 乾.

損  To spoil, hurt, damage.

損伏斷  To spoil, subject and destroy(the passions).

摩  To feel, handle, rub; translit. m (म्), ma (म), mu (मु), ba (ब); cf. 末, 磨.

摩休勒  mahoraga(महोरग), cf. 摩睺羅.

摩伽  Maghā, an asterism'containing five stars figured like a house, apparently α, γ, ζ, η, ν Leonis'(M.W.); intp. as governing the eleventh month; for which 摩佉; 摩袪 are also used.

摩伽羅  makara(मकर), cf. 摩竭 a sea monster.

摩伽陀  Magadha, cf. 摩竭陀 also used for Māgha, the month January-February.

摩偷  madhu(मधु), sweet, an intoxicating liquor.

摩偷羅  Mathurā; Madhurā. Ancient kingdomand city, the modern Muttra on the bank of the Jumna; the reputed birthplace ofKṛṣṇa, one of the seven sacred cities, called Peacock City 孔雀城 Kṛṣṇapura, famous for its stūpa (स्तूप)s. The ancient name Madhu is given in 摩度. Other forms are摩突羅 (or摩度羅, or 摩頭羅); 秼菟羅.

摩利  mallikā(मल्लिका), a fragrant flowervariously described as jasmine, aloes, musk, etc. Name of the wife of kingPrasenajit, also called 摩利室羅 Mālyaśrī .

摩利伽羅耶  Malaya in Malabar, cf. 摩羅.

摩利支  (or 摩梨支, or 摩里支); 末利支 Marīci. Rays of light, the sun's rays, said to go before the sun;mirage; also intp. as a wreath. A goddess, independent and sovereign,protectress against all violence and peril. 'In Brahmanic mythology, thepersonification of light, offspring of Brahmā, parent of Sūrya.' 'Among ChineseBuddhists Maritchi is represented as a female with eight arms, two of which areholding aloft emblems of sun and moon, and worshipped as goddess of light andas the guardian of all nations, whom she protects from the fury of war. She isaddressed as 天后 queen of heaven, or as 斗姥 lit. mother of the Southernmeasure (μλρστζ Sagittarī), and identified with Tchundi' and 'with Mahēśvarī, the wife ofMaheśvara, and has therefore the attribute Mātrikā', mother ofBuddhas. Eitel. Taoists address her as Queen of Heaven.

摩呼洛迦  mahoraga(महोरग), described as large-bellied;a class of demons shaped like the boa; a spirit in the retinue of Śākyamuni; aform taken by Vairocana; also 莫呼洛迦 (摩); 摩睺羅伽; 摩護囉誐.

摩咥哩迦  咥哩迦 Mātṛkā, aname for the Abhidharmapiṭaka.

摩哂陀  Mahendra, younger brother ofAśoka, reputed as founder of Buddhism in Ceylon.

摩多  mātṛ(मात्ड़्), a measurer, maker, former,mother.

摩多羅迦  mātṛkā(मात्ड़्का), cf. 摩怛.

摩夷  mātṛkā(मात्ड़्का), cf. 摩怛.

摩奴是若  manojña(मनोज्ञ), agreeable to the mind,attractive, at will.

摩奴末耶  (or 摩?末耶) manomaya (मनोमय), 'consisting of spirit or mind, spiritual, mental.' M.W. Intp. asmind-produced body, or form, any appearance produced at will.

摩奴沙  (or 摩奴闍), v. 末奴沙 manuṣya(मनुष्य), mānuṣa (मानुष), man, any rational being.

摩娑  māṃsa(माṃस), flesh.

摩娑羅  musāra-galva(मुसार-गल्व), agate, cf. 牟.

摩[少/兔]沙  manuṣya(मनुष्य),摩[少/兔]奢; 摩[少/兔]賒 man, any rational being, v. 末[少/兔]沙, 摩奴沙.

摩尼 maṇi(मणि); 'a jewel, gem, precious stone(especially a pearl, bead, or other globular ornament).' M.W. A bright luminouspearl, symbol of Buddha and his doctrines. Tr. 'as wished', or at wish, whoeverpossesses the pearl receives whatever he desires. One of the seven treasures.With Shivaites a symbol of the Liṅga. Also 末尼.

摩尼犍大龍王  Maṇiskandhanāga. The nāga (नाग) king in whose hand is the talismanic pearl.

摩尼跋陀  (摩尼跋陀羅) Maṇibhadra, one of the eight generals; 'a king of the yakṣa (यक्ष)s (the tutelary deity of travellers and merchants, probably anothername for Kuvera).' M. W.

摩度羅  Mathurā, modernMutra, v. 摩偷.

摩怛里  mātṛ(मात्ड़्), a mother.

摩怛里迦  mātṛkā(मात्ड़्का), also 摩呾里迦; 摩怛履迦; 摩得勒伽 (or 摩德勒伽); 摩多羅迦; 摩侄梨迦; 摩室里迦; 摩夷; the Abhidharma-piṭaka, as the mother of Buddhist philosophy.

摩愉羅伽藍  Masūra Saṅghārāma. An ancient vihāra (विहार) about 200 li south-eastof Mongali. Eitel. Cf. 豆.

摩拏  v. 摩奴沙.

摩拏羅  Manorhita, or Manorhata, anIndian prince who became disciple and successor to Vasubandhu as 22ndPatriarch. Author of the Vibhāṣā śāstra. 'He laboured in Western Indiaand in Ferghana where he died in A.D. 165.' Eitel. Also摩奴羅; 未笯曷利他.

摩提  mati(मति), understanding; v. 末底.

摩揭  v. 摩竭.

摩沓媻  Mathāva; Mādhava; Madhu. 'TheMathai of Megasthenes, a tribe of Indian aborigines who lived north of Kośalain Rohilcund and along the southern frontier of Nepaul. They gave the name toMathurā and Matipura.' Eitel. The last statement at least is doubtful.

摩沙羅  musāra-galva(मुसार-गल्व), v. 牟.

摩由羅  mayūra(मयूर), 孔雀 a peacock; also 摩裕羅; 摩廋囉.

摩登伽經  A sūtra on Mātaṅgī, and on thestars. cf. 摩鄧.

摩登伽阿蘭若  mātaṅga-āraṇyakāḥ(मातङ्ग-आरण्यकाः). The second classof hermits (probably called after the lowest caste), living in cemeteries, at adistance of 500 bow-lengths (circa 3,000 feet) from a village.

摩睺羅  muhūrta(मुहूर्त), a moment. mahoraga (महोरग), also 摩睺勒 v. 摩呼.

摩祇 A medicine that can eradicatepoison, and so overpowering that serpents avoid it; also 摩蛇; 摩蚳; 摩醯; 莫耆.

摩祭阿蘭若迦  mātaṅga-āraṇyaka(मातङ्ग-आरण्यक), those who dwellamong the dead, away from human voices; see 阿蘭若.

摩竭  (摩竭羅) makara (मकर). A sea monster, either in the form of a great fish, e.g. a whale,or a great turtle. Also 摩伽羅 (or 摩迦羅).

摩竭陀  Magadha, also 摩竭提; 摩揭陀; 摩伽陀; 摩訶陀 'A kingdom in Central India, the headquarters of ancient Buddhismup to A.D. 400; the holy land of all Buddhists, covered with vihāra (विहार)s and therefore called Bahar, the southern portion of whichcorresponds to ancient Magadha.' Eitel. A ṛṣi (ड़्षि) after whom the country of Southern Behar is said to be called. Nameof a previous incarnation of Indra; and of the asterism Maghā 摩伽.

摩納  (摩納婆迦) Māṇavaka, a Brahman youth, a youth, a man; also 摩納縛 (摩納縛迦); 摩那槃; 那羅摩那 (naramana (नरमन)).

摩納仙  Śākyamuni in a previousincarnation.

摩羅  māla(माल), a wreath, garland, chaplet,headdress; also tr. as Māra, a huge fish, cf. 摩竭羅 makara (मकर).

摩羅伽陀  (or摩羅迦陀) marakata (मरकत), the emerald.

摩羅提  摩羅耶提數 (or 摩羅耶底數); 摩離 Malayadeśa, Malayacountry.

摩羅耶  Malaya, the Malabar hills, noted fortheir sandalwood, cf. 末; also 摩羅延; 摩梨; 摩利伽羅耶; 摩賴耶.

摩耶  Māyā, v. Mahāmāya, infra.

摩臘婆  Mālava, or Lāra (Lāṭa). Anancient state in Central India, in the present Gujarat.

摩裕羅  v. 摩由羅.

摩訶  mahā(महा), great, large, very; also摩醯; 莫訶.

摩訶僧祇律  The great canon of monasticrules, tr. by Buddhabhadra and Faxian in 40 juan.

摩訶僧祇部  Mahāsāṅghikāḥ, or Mahāsaṅghanikāya;大眾部 one of the four branches of the Vaibhāṣika, said to have beenformed after the second synod in opposition to the Sthavirās, marking the firstdivision in the Buddhist church. Followers of Mahākāśyapa. After the third synodthis school split into five sects: Pūrvaśāila, Avaraśāila, Haimavatā,Lokottaravādinas, Prajñāptivādinas.

摩訶剌佗  Mahārāṣṭra. 'The Mahrattacountry, an ancient kingdom in the north-west corner of the Deccan, near theupper course of the Godavery.' Eitel.

摩訶因陀羅  Mahendra, v. 摩哂.

摩訶婆羅  (or 摩訶娑羅) Mahāsāra. 'An ancient city in Central India, the present Masar, about 30miles west of Patna.' Eitel.

摩訶尼羅  (or 摩訶泥羅) mahānīla (महानील), dark-blue, a sapphire; described as the large blue pearl of Indra,perhaps the Indranīla.

摩訶慮瑟拏  Mahāroṣaṇa, the angry deva (देव).

摩訶憍曇彌  Mahāgautamī, aunt andnurse of Śākyamuni. Cf. 憍.

摩訶拘絺羅  Mahākauṣṭhila, a disciple of theBuddha; also 摩訶俱瑟耻羅; v. 拘.

摩訶提婆  Mahādeva, the great deva (देव), Maheśvara, i.e. Śiva; also a former incarnation of Śākyamuni; andname of an arhat (अर्हत्).

摩訶摩耶  mahāmāyā(महामाया), intp. by M.W. as 'greatdeceit or illusion worldly illusion, the divine power of illusion (which makesthe material universe appear as if really existing and renders it cognizable bythe senses), the Great Illusion (the illusory nature of worldly objectspersonified and identified with Durgā)'. Mahāmāyā was the wife of Śuddhodana,and mother of Śākyamuni. He, Siddhārtha, was born 'from her right side', andshe died seven days later, her sister Mahāprajāpati becoming his foster mother. Also called 摩訶第脾 Mahādevī; 摩訶夫人 Lady Māyā, etc.

摩訶曼殊沙華  mahāmañjūṣaka(महामञ्जूषक), a red flower yieldingthe madder (munjeeth of Bengal).

摩訶曼陀羅華  mahāmandārava(महामन्दारव), a large white lotus;cf. 曼.

摩訶毘盧遮那  v. 毘. Mahāvairocana.

摩訶毘訶羅  Mahāvihāra. A monastery nearAnurādhāpura, Ceylon, where Faxian (A.D. 400) found 3,000 inmates.

摩訶毘訶羅住部  Mahā-vihāravāsināḥ. 'Asubdivision of the Mahāsthavirāḥ school, which combated the Mahāyāna system.'Eitel.

摩訶波闍波提  Mahāprajāpatī, title ofaunt and nurse of Śākyamuni; reputed as the first abbess; according to the Lotusshe is to become a Buddha, under the title of Sarvasattva-priya-darśana. Also摩訶缽剌闍缽底; cf. 憍 Gautamī.

摩訶目犍連  Mahāmaudgalyāyana, v. 目, one of the chief disciples of Śākyamuni, at whose left his imageis placed, Śāriputra being on the right. Mahāsthāmaprāpta is said to be a form of Maudgalyāyana.

摩訶目脂鄰陀  (or 摩訶目真鄰陀) Mahāmucilinda, name of a nāga (नाग)-king, etc., v. 目.

摩訶缽特摩  mahāpadma(महापद्म), defined by M.W. as a great'white' lotus; but intp. in China as the great red lotus, after which theeighth cold hell is named. As the great white lotus it is a Buddha-throne, ofpurity and fragrance.

摩訶羅  mahallakas(महल्लकस्), old, stupid, ignorant;also 摩迦羅; 莫訶洛迦 (or 莫喝洛迦).

摩訶羅闍  mahārāja(महाराज), a great or superior king; aking.

摩訶耶那提婆  Mahāyānadeva, a title given to Xuanzangin India; cf. 玄.

摩訶般涅槃那  mahāparinirvāṇa(महापरिनिर्वाण), v. 涅, the great complete nirvāṇa (निर्वाण), final release, perfect rest.

摩訶般若  mahāprajñā(महाप्रज्ञा), v. 般, great wisdom, great insight into all truth.

摩訶般若波羅蜜  mahāprajñāpāramitā(महाप्रज्ञापारमिता), v. 般, the great wisdom method of crossing the stream to nirvāṇa (निर्वाण), i.e. Buddha-truth.

摩訶菩提寺  Mahābodhi-saṅghārāma. Themonastery of the great enlightenment, a vihāra (विहार) near the Bodhidruma at Gayā; cf. 西域記 8 andFaxian.

摩訶薩埵  (摩訶薩) Mahāsattva, 'great being,' one with great compassion and energy, whobrings salvation to all living beings; a Bodhisattva; also 摩訶剎頭.

摩訶薩埵王子  Mahāsattva-kumāra-rāja, the nobleand royal prince, Śākyamuni.

摩訶衍  (摩訶衍那) Mahāyāna, 大乘 q.v. the real Vehicle, incontrast with Hīnayāna 小乘. Also 摩訶夜那 (or 摩訶夜泥).

摩訶袒特  Mahātantra (dhāraṇī (धारणी)), great spell power for overcoming the evil and cleaving to thegood.

摩訶諾伽那  mahānagna(महानग्न), 'quite naked' (M.W.);great naked powerful spirits, cf. 諾.

摩訶質帝薩埵  mahācittasattva(महाचित्तसत्त्व). A great-mind being,a bodhisattva (बोधिसत्त्व). Also 摩訶菩堤質帝薩埵.

摩訶迦旃延  Mahākātyāyana, one of the principaldisciples of Śākyamuni; v. 大 and 迦.

摩訶迦羅  Mahākāla, the great black deva (देव), v. 大黑.

摩訶迦葉  (摩訶迦葉波) Mahākāśyapa, or Kāśyapadhātu 迦葉 (迦葉頭陀), a Brahman of Magadha, disciple of Śākyamuni; accredited withpresiding over the first synod, hence known as 上座; also with supervising the first compilation of the Buddha'ssermons; is reckoned as the first Patriarch, v. 二十八祖 and 迦.

摩訶那伽  Mahānāga, the great nāga (नाग), 'one of the elephants that support the world.' M.W. A title of aBuddha, or of an arhat (अर्हत्).

摩訶那摩  摩訶男 Mahānāman, one ofthe first five of Śākyamuni's converts.

摩訶那缽  Mahāsthāmaprāpta, the bodhisattva (बोधिसत्त्व) 大勢至 q. v.

摩賴耶  v. 摩羅耶.

摩迦吒  markata(मर्कत), a monkey; also 摩斯吒.

摩那埵   mānatta,joy to the penitent and his fellow monks caused by confession and absolution;also a term for penance, or punishment; and for offences involving reprimand(Pali).

摩那婆  v. 摩納 māṇava (माणव).

摩那斯  摩那蘇婆帝 Mānasa; Manasvatī. A lake inthe Himālayas, one of the four lakes formed when the ocean fell from heavenupon Mount Meru. The dragon who is the tutelary deity of this lake.

摩鄧伽  Mātaṇga, also 摩登伽 (or 摩燈伽) Elephant, greatest, utmost, lowestcaste, outcast, barbarian. 摩鄧祇 Mātaṅgī. Both words bear a lowmeaning in Chinese, e.g. low caste. Mātaṅgī is the name of the low-caste womanwho inveigled Ānanda. The 摩鄧祇咒 spell is performed with blood,etc.

摩醯因陀羅  (or 摩訶因陀羅) Mahendra, younger brother of Aśoka, who, on repenting of hisdissolute life, became an arhat (अर्हत्) and is said to have founded Buddhism in Ceylon.

摩醯奢娑迦  Mahīśāsakāḥ, cf. 彌, one of the subdivisions of the Sarvāstivādāḥ school.

摩醯徑伐羅  魔醯首羅; 魔醯 Maheśvara. Explained by 大自在天 great sovereign deva (देव), 天王 king of deva (देव)s. Śiva, lord of one great chiliocosm, a deity with eight arms,three eyes, riding on a white bull. Xuanzang says specially worshipped in thePanjab. It is a term also for certain bodhisattva(बोधिसत्त्व)s and certain heavens.

摩頂  To lay the hand on the top of thehead, a custom of Buddha in teaching his disciples, from which the burning ofthe spots on the head of a monk is said to have originated.

摩騰  Kāśyapa Mātaṇga who, according totradition, accompanied the first envoys back to China. A. D. 64; cf. 迦.

摸  To feel, grope, e.g. as a blindman.

摸象  The blind man who tried todescribe an elephant by feeling it, v. Nirvāṇa Sūtra 32.

撒  To scatter, set loose, sow.

撒馬兒罕  Samakan, Samarkand, v. 颯.

撥  To spread, open out, scatter,disseminate, detach, uproot.

撥無因果  To dispense with, or deny the lawof karma, one of the five heresies.

撥草瞻風  (or 撥草參玄) To uproot the weeds (of ignorance) and look for the mysticBuddha-breeze.

播  To sow, publish: reject; towinnow; to stir up, cheat; translit. pa (प), pā (पा).

播尼  pāṇi(पाणि), the palm of the hand.

播捨  pāśa(पाश), a noose, snare.

播磨  upama(उपम), a resemblance, simile.

播輸缽多  pāśupata(पाशुपत), followers of the lord ofcattle, Śiva, who smeared themselves with ashes, also 波輸缽多.

撰  To compose, compile.

撰號  Compiler's name, author's title.

撿  To check, revise, gather.

撿挍  To check, tally.

擁  To crowd, press; embrace, hug.

擁護  To hug in the bosom and guard.

擇  To select, pick, choose; used forpravicāra (प्रविचार), the second of the seven bodhyaṅga (बोध्यङ्ग), cf. 覺分; dharmapravicaya(धर्मप्रविचय), discrimination, thefaculty of discerning the true from the false.

擇乳眼  The power to choose and drink themilk out of watered milk, leaving the water, as Hansarāja, the 'king of geese',is said to do.

擇力  The power of discrimination.

擇地  To select a site.

擇法眼  擇法覺支 The bodhyaṅga (बोध्यङ्ग) of discrimination, v. 擇.

擇滅  pratisaṃkhyānirodha(प्रतिसṃख्यानिरोध). nirvāṇa (निर्वाण) as a result of 擇 discrimination, the elimination ofdesire by means of mind and will.

擔  To carry, undertake; a load; also担.

擔步羅  耽餔羅 tāmbūla (ताम्बूल), betel,Piper Betel. Eitel says Djambalā, citrus acida.

據  To lay hold of, tangible,evidential, according to.

據事  According to fact.

擦  To rub, wipe.

擦汗  To wipe off sweat.

擬  To compare, estimate, guess,adjudge, decide, intend.

擬罪  To judge a case.

擯  To expel.

擯治  The punishment of expulsion,which is of three orders: (1) 擯出 expulsion from a particularmonastery or nunnery, to which there may be a return on repentance; (2) 默擯 prohibition of any intercourse; (3) 滅擯 entire expulsion and deletion from the order.

擲  To throw, throw away, reject.

擲惡人  To cast away, or reject, wickedmen.

擲枳多  Chikdha, the modern Chitor, orChittore, in Central India. Eitel.

攀  To grasp, drag, pull, detain;climb, clamber.

攀緣  Something to lay hold of, areality, cause, basis; used for 緣 q.v.

攀覺  Seizing and perceiving, like amonkey jumping from branch to branch, i.e. attracted by externals, unstable.

攝  To collect, gather together,combine, include; lay hold of; assist, act for or with; control, direct, attendto; translit. ś (श्), śa (श).

攝取  攝受 To gather,gather up, receive.

攝哩藍  śarīra(शरीर), v. 舍 relics.

攝嚩  śava(शव), a corpse (not yet decayed).

攝大乘論  Mahāyāna-saṃparigraha-śāstra,a collection of Mahāyāna śāstra (शास्त्र)s, ascribed to Asaṅga, of which three tr. were made into Chinese.

攝心  To collect the mind, concentratethe attention.

攝念山林  The hill-grove for concentratingthe thoughts, a monastery.

攝意音樂  Music that calms the mind, orhelps to concentration.

攝拖苾馱  Śabda-vidyā(शब्द-विद्या), (a śāstra (शास्त्र) on) grammar, logic.

攝摩騰  Kāśyapa-Mātaṇga, v. 迦 according to tradition the first official Indian monk (along withGobharana) to arrive in China, circa A.D. 67; tr. the Sūtra of the Forty-twoSections.

攝眾生戒  接生戒 The commandswhich include or confer blessing on all the living.

攝論  The collected śāstra (शास्त्र)s, v. supra.

攝論宗  The school of the collected śāstra (शास्त्र)s.

攞  To split; wipe; choose; translit.la (ल).

攞乞尖拏  v. 相 lakṣaṇa (लक्षण).

攞都迦  laḍḍuka(लड्डुक), a cake, or sweet meat,identified with the 歡喜丸 joybuns, q.v.

攬  To seize, hold in the arms,embrace; monopolize.

支  A branch; to branch, put off,pay, advance.

支伐羅  至縛羅 cīvara. Amendicant' s garment.

支佛,  辟支佛 A pratyekabuddha (प्रत्येकबुद्ध), who understands the twelve nidāna (निदान)s, or chain of causation, and so attains to complete wisdom. Hisstage of attainment is the 支佛地.

支具  支度 The variousarticles required for worship.

支提  支帝; 支徵; 支陀; 脂帝. Newer forms are 制多; 制底 (制底耶); 制地, i. e. 剎, 塔, 廟 caitya. A tumulus, a mausoleum; a place where the relics of Buddhawere collected, hence a place where his sutras or images are placed. Eightfamous Caityas formerly existed: Lumbinī, Buddha-gayā, Vārāṇasī, Jetavana,Kanyākubja, Rājagṛha 王舍城, Vaiśālī, and the Śāla grove inKuśinagara. Considerable difference of opinion exists as to the exactconnotation of the terms given, some being referred to graves or stūpa (स्तूप)s, others to shrines or temples, but in general the meaning is stūpa (स्तूप)s, shrines, and any collection of objects of worship.

支提山部  支提加部; 制多山部; 只底舸部 ?Caityaśaila; described as one of the twenty sects of the Hīnayāna, and asascetic dwellers among tombs or in caves.

支樓迦讖  支讖Chih-lou-chia-ch'an, a śramaṇa (श्रमण) who came to China from Yueh-chih A. D. 147 or A. D. 164 and workedat translations till A. D. 186 at Loyang.

支用  To divide, distribute for use, i.e. 分用.

支謙  Chih-ch'ien; name of a Yueh-chihmonk said to have come to Loyang at the end of the Han dynasty and under theWei; tall, dark, emaciated, with light brown eyes; very learned and wise.

支那  指那, 真丹, 至那, 斯那, 振旦, 震旦, 真那, 振丹, 脂難, 旃丹; 摩訶至那 Cina; Maha-cina. The name by which China is referred to in the lawsof Manu (which assert that the Chinese were degenerate Kṣatriya), in the Mahābharata,and in Buddhist works. This name may have been derived from families ruling inwestern China under such titles as 晉 Chin at Fen-chou in Shansi1106-376 B. C., 陳 Ch'en in Honan 1122-479 B. C., 秦 Ch'in in Shensi as early as the ninth century B. C., and to thislatter dynasty the designation is generally attributed.

支那提婆瞿恒羅  漢天種 Cīnadeva gotra.The 'solar deva' of Han descent, first king of Khavandha, born to a princess ofthe Han dynasty (206 B. C. -A. D. 220) on her way as a bride-elect to Persia,the parentage being attributed to the solar deva. 西域記 12.

支郎  Chih-lang, formerly a polite termfor a monk, said to have arisen from the fame of the three 支 Chih of the Wei dynasty 支謙 Chih-ch'ien, 支讖 Chih-ch'an, and 支亮 Chih-liang.

支鄰陀  Mucilinda, v. 目 or 摩訶 Maha-m.

收  To receive; collect, gather;withdraw.

收缽  To collect paper money, i. e.receive contributions.

收骨  To collect the bones, or relics,after cremation.

改  To change, correct.

改宗  To change one's cult, school ofthought, or religion.

改悔  To repent and reform.

放  To let go, release, send out;put, place.

放下  To put down, let down, lay down.

放光  Light-emitting; to send out anilluminating ray.

放光三昧  A samādhi(समाधि) in which all kinds andcolours of light are emitted.

放光瑞  The auspicious ray emitted frombetween the eyebrows of the Buddha before pronouncing the Lotus Sutra.

放燈  Lighting strings of lanterns, onthe fifteenth of the first month, a custom wrongly attributed to Han Ming Ti,to celebrate the victory of Buddhism in the debate with Taoists; later extendedto the seventh and fifteenth full moons.

放生  To release living creatures as awork of merit.

放逸  Loose, unrestrained.

政  Government, administration,policy, politics.

政教  Political teaching, governmentaleducation; politics and the church (or religion).

故  Old, of old; from of old; cause;purposely; to die; tr. pūrva.

故二  pūrva-dvitīya, the former mate orwife of a monk.

故思業  (or 故作業)  The karma produced by former intention.

故意  Intentionally.

故意方行位  The third to the seventh of the 十地 ten bodhisattva stages of development.

故紙  Old (or waste ) paper.

故苦  Old suffering; also the sufferingresulting from prolongation, e. g. too much lying, standing, walking, at firsta joy, becomes wearying.

故骨  Old bones, bones of a formerincarnation or generation.

敏  Clever, active, ingenious, witty.

敏俱理  ? Hingulā, an Indian namedoubtfully intp. as Korea.

救  To save, rescue, prevent fromill.

救世  To save the world; a saviour ofthe world, i.e. 救世者 or 救世尊; 救世菩薩 Buddhas and bodhisattvas as world-saviours, especially 救世觀世音 Guanyin, also called 救世圓滿 complete saviour of the world.

救世輪  The wheel of salvation.

救世闡提  The world-saving icchanti (इच्छन्ति), q. v., the bodhisattva who defers entry into Buddhahood to fulfilhis vow of saving all beings.

救拔  To save and drag out of suffering,e.g. hell.

救脫  To save and set free; to be savedand freed.

救苦  To save from suffering, to savethe suffering.

救護  To save and protect.

敕  Imperial commands.

敕命  The sovereign commands of theBuddha.

敗  Subvert, defeat, ruin, spoil,destroy.

敗壞菩薩  Bodhisattvas who defeat theirproper end of becoming buddha, and who are reborn in lower positions, e.g. askings or princes, of as dragon-kings, etc.

敗根  敗種 Spoiledroots, or seed, i.e. Hīnayānists who do not seek buddhahood, but are content with the rewardsof asceticism.

教  pravacana(प्रवचन), to teach, instruct,inculcate; śāśana (शाशन), teaching, precept, doctrine; āgama(आगम), sect, school, church.

教主  The founder of a religion, e.g.the Buddha.

教令  To instruct, command; thecommands of a sect or school.

教內  Within instruction; in the sector church; especially those who receive normal instruction from the writtencanon, opposite of 教外.

教典  The sacred books of a religion,or sect.

教判  The various divisions of teachingor doctrine, such as the Tiantai theory of the five periods of Śākyamuni'slife, the four classes of doctrine, the four styles of teaching, etc.

教化  To transform by instruction;teach and convert; to cause another to give alms.

教外  Outside the sect, or school, orchurch; also not undergoing normal instruction i.e. the intuitive school whichdoes not rely on texts or writings, but on personal communication of itstenets, either oral or otherwise, including direct contact with the Buddha orobject of worship, e.g. 'guidance'.

教導  To instruct and lead.

教授  To instruct, give instruction.

教授師  教授阿闍梨 An ācārya (आचार्य), or instructor, preceptor.

教敕  The commands of a master orfather.

教會  An assembly, for instruction; acongregation; a church.

教理  The fundamental principles of areligion; its doctrines, or dogmas, e.g. the four truths, the tweIve nidāna (निदान)s, the eightfold noble path.

教理行果  The fruit or results arising fromthe practice of a religion.

教相  The particular teaching of asect.

教網  The teaching (of Buddha) viewedas a net to catch and save mortals.

教義  The meaning of a teaching, ordoctrine.

教行  Instruction and conduct; teachingand practice; also the progress of the teaching, or doctrine.

教行證  Teaching, practice and itsrealization, its evidential results.

教觀  Teaching and meditation; theBuddha's doctrine and meditation on it; also教觀二門.

教訓  訓誨 To teach,instruct.

教語  The words of Buddhism; words ofinstruction.

教證  The two ways of learning, byteaching or experience.

教證  Teaching and evidence, doctrineand its evidential results, or realization.

教跡  The vestiges, or evidences of areligion; e.g, the doctrines, institutions, and example of the teachings ofBuddha and the saints.

教道  To teach a way, or religion; ataught way contrasted with an intuitional way; the way of teaching.

教門  A religion, a sect, differentreligious teachings.

教體  The body, or corpus of doctrine;the whole teaching.

敢  To dare, venture.

敢曼  kambala(कम्बल), a woollen or hair mantle; aloin cloth.

散  viprakrī(विप्रक्री). Scatter, disperse,dismiss; scattered; broken, powder; translit. saṃ(सṃ), san (सन्).

散亂  Scattered, dispersed, unsettled,disturbed, restless.

散供  To scatter paper money, etc., asofferings.

散善  Goodness cultivated during normallife, not as 定善, i.e. by meditation.

散地  The stage of distraction, i.e.the world of desire.

散心  A distracted or unsettled mind;inattentive.

散拓羅  saṃsāra(सṃसार), course, passage, transmigration.

散支  散脂 (散脂迦); 半只迦 (or半支迦) Pañcika, one of the eight generals of Vaiśravaṇa, cf. 毘.

散日  The dispersing day, the last ofan assembly.

散業  The good karma acquired in a lifeof activity.

散業念佛  To repeat the name of Buddhagenerally and habitually.

散生齋  Almsgiving in petition forrestoration from illness.

散疑三昧  A samādhi(समाधि) free from all doubt.

散花  散華 To scatterflowers in honour of a Buddha, etc.

散錢  To scatter paper money asofferings.

散陀那  sandānikā(सन्दानिका), a kind of flower.

敦  Staunch, honest, substantial; toconsolidate; urge, etc.

敦煌  (or 燉煌) The city in Kansu near which are the 千佛洞 Cave-temples of the thousand Buddhas; where a monk in A. D. 1900,sweeping away the collected sand, broke through a partition and found a roomfull of MSS. ranging in date from the beginning of the 5th to the end of the10th century, together with block prints and paintings, first brought to lightby Sir Aurel Stein.

敬  Reverence, respect.

敬愛  Reverence and love; reverentlove.

敬田  The field of reverence, i.e.worship and support of the Buddha, dharma, and saṃgha as a means to obtainblessing.

敬禮  vandanī, paying reverence,worship.

敲  To knock, beat, pound, e.g. adrum, gong, or gate.

敵  To oppose, compete; an enemy.

敵證  Opposition and affirmation,negative and positive.

敷  Diffuse, spread, promulgate,announce.

敷具  The displayed, or promulgatingarticle, i.e. the monk's robe.

敷曼荼羅  To spread a magic cloth, or maṇḍala (मण्डल), on the ground.

數  To number, count, enumerate,figure out, calculate, reason, reprimand; numbers, an account, fate, destiny;flurried. It is also used for 智 knowledge, and for mental contentor conditions as in 心數.

數人  數法人 Those of theSarvāstivādāḥ school, cf. 薩, who held that all things arereal.

數取趣  A definition of pudgala (पुद्गल), i.e. all beings subject to transmigration.

數息  To count the breathing in orderto calm mind and body for meditation, e.g. 數息觀; 數門 (數息門); cf. 阿 ānāpāna (आनापान).

數珠  A rosary; to tell beads, whichconsist of various numbers, generally 108.

數緣盡  數滅無為 idem 擇滅.

數行煩惱  The common passions and theirconsequences.

數論  The śāstra(शास्त्र)s of the Sarvāstivādins;also Kaplila, called數論外道; 數論師 founder of the Sāṅkhyā philosophy; v. 僧伽, 劫, and 迦. It is an attempt to place allconcepts in twenty-five categories, with puruṣa(पुरुष) at the head and the others inordered progress. Inter alia it also teaches 'the eternity and multiplicity ofsouls' (Eitel). Vasubandhu wrote in criticism of the system.

文  Letters, literature, writing;refined; culture; civil; a despatch; veined; a cash; to gloss.

文來  A portfolio, or satchel forBuddhist books.

文句  Textual explanation or criticism,also termed 章; 疏; 述義; 記, etc.; the term applies to works on canonical texts in general, buthas particular reference to the Lotus Sutra, i. e. the 妙法蓮華經文句.

文字  The letter; letters; literal; thewritten word is described as the breath and life of the dharmakāya (धर्मकाय); cf. 嚕 ruta.

文字人  A literalist, pedant; narrow.

文字法師  A teacher of the letter of theLaw, who knows not its spirit.

文尼  muni, idem 牟尼 and 茂尼, e. g. Śākyamuni.

文殊  (文殊師利) Mañjuśrī 滿殊尸利 -later 曼殊室利. 文殊 is also used for Mañjunātha, Mañjudeva, Mañjughoṣa, Mañjuṣvara, et al. T., hjamdpal; J.,Monju. Origin unknown; presumably, like most Buddhas and bodhisattvas, anidealization of a particular quality, in his case of Wisdom. Mañju isbeautiful, Śrī; good fortune, virtue, majesty, lord, an epithet of a god. Sixdefinitions are obtained from various scriptures: 妙首 (or 頭 ) wonderful or beautiful) head; 普首 universal head; 濡首 glossy head (probably atransliteration); 敬首 revered head; 妙德 wonderful virtue (or power); 妙吉祥 wonderfullyauspicious; the last is a later translation in the 西域記. As guardian of wisdom 智慧 he is often placed on Śākyamuni'sleft, with 普顯 on the right as guardian of law 理, the latterholding the Law, the former the wisdom or exposition of it; formerly they heldthe reverse positions. He is often represented with five curls or waves to hishair indicating the 五智 q. v. or the five peaks; his handholds the sword of wisdom and he sits on a lion emblematic of its sternmajesty: but he has other forms. He is represented as a youth, i. e. eternalyouth. His present abode is given as east of the universe, known as 清涼山 clear and cool mountain, or a region 寶住 precious abode, or Abode of Treasures, or 寶氏 from which he derives one of his titles, 寶相如來. One of his dhāraṇī (धारणी)s prophesies China as his post-nirvāṇa realm. In past incarnationshe is described as being the parent of many Buddhas and as having assisted theBuddha into existence; his title was 龍種上佛 the supreme Buddha of the nāga (नाग)s, also 大身佛 or 神仙佛; now his title is 歡喜藏摩尼寶精佛 The spiritual Buddha whojoyfully cares for the jewel: and his future title is to be 普現佛 Buddha universally revealed. In the 序品 Introductory Chapter of the Lotus Sutra he is also describedas the ninth predecessor or Buddha-ancestor of Śākyamuni. He is looked on as thechief of the Bodhisattvas and represents them, as the chief disciple of theBuddha, or as his son 法王子. Hīnayāna counts Śāriputra asthe wisest of the disciples, Mahāyāna gives Mañjuśrī the chief place, hence he is also styled 覺母 mother, or begetter of understanding. He is shown riding on eithera lion or a peacock, or sitting on a white lotus; often he holds a book, emblemof wisdom, or a blue lotus; in certain rooms of a monastery he is shown as amonk; and he appears in military array as defender of the faith. His signs,magic words, and so on, are found in various sutras. His most famous centre inChina is Wu-tai shan in Shansi. where he is the object of pilgrimages,especially of Mongols. The legends about him are many. He takes the place inBuddhism of Viśvakarman as Vulcan, or architect, of the universe. He is one ofthe eight Dhyāni-bodhisattvas, and sometimes has the image of Akṣobhya in hiscrown. He was mentioned in China as early as the fourth century and in the LotusSutra he frequently appears, especially as the converter of the daughter ofthe Dragon-king of the Ocean. He has five messengers 五使者 and eight youths 八童子 attending on him. His hall inthe Garbhadhātu maṇḍala is the seventh, in which his group numbers twenty-five.His position is northeast. There are numerous sutras and other works with hisname as title, e. g. 文殊師利問菩提經 Gayaśīrṣa sūtra, tr. byKumārajīva 384-417: and its 論 or .Tīkā of Vasubandhu, tr. byBodhiruci 535. see list in B. N.

文殊三昧  The samādhi of Mañjuśrī styled the 無相妙慧 formless wonderful wisdom, or wonderful wisdom in the realm of thatwhich is beyond form.

文殊五使者  The five messengers of Mañjuśrī, each bearingone of his 五智 five expressions of wisdom; they are 髻設尼; 優波髻設尼; 質多羅; 地慧, and 請召.

文殊八大童子  The eight 'pages' of Mañjuśrī are 光網; 地慧; 無垢光; 不思慧; 召請; 髻設尼; 救護慧, and 鄥波髻設尼.

文殊悔過  The repentance of Mañjuśrī, i. e.of his former doubting mind, cf. St. Thomas.

文殊院  The seventh great court of thethirteen in the Garbhadhātu group; it shows Mañjuśrī in the centre of a groupof twenty-five.

文池  The dragon pool by the side of thethrone of Vajrapāṇi, called 目真鄰陀 Mucilinda q. v.

文理  The written word and the truthexpressed; written principles, or reasonings; a treatise; literary style.

文證  The evidence of the written word,or scripture.

文陀竭  Mūrdhajāta, Māndhātṛ, i. e. 頂生王 born from his mother's head, a reputed previous incarnation of theBuddha, who still ambitious, despite his universal earthly sway, his thousandsons, etc., few to Indra's heaven, saw the 天上玉女 celestial devī (देवी), but on the desire arising to rule there on Indra's death, he washurled to earth; v. 文陀竭王經.

斑  Spotted, striped, streaked,variegated.

斑足王  The king with the marks on hisfeet, Kalmāṣapāda, said to be the name of a previous incarnation of the Buddha.

斗  A bushel, i. e. ten Chinesepints.

斗姥  Dame of the Bushel; queen ofheaven 天后 or Marīci, 摩利支.

斗帳  A bushel-shaped curtain, e. g. astate umbrella.

斗父天尊  The husband of the Dame of theBushel 斗姥, a Daoist attribution.

料  To measure (grain), calculate;control, direct; materials; glassware.

料簡  To expound, explain, commentupon; Tiantai uses the term for question and answer, catechism.

斛  droṇa(द्रोण), a tub, or wooden vessel; ameasure of capacity. A square wooden vessel, a bushel, a picul.

斛飯  droṇodana, cf. 途.

斡  A handle for turning a wheel, awheel, to revolve, circulate.

斡資羅  vajra(वज्र), v. 跋 and 金剛.

斤  An adze; to chop; a catty, 1 and1/3 lb.: penetrating, minute.

斤斗  筋斗; 巾斗 A somersault.

斫  To chop; translit. ca, cha.

斫句迦  (or 拆句迦 or 所句迦) Chakoka, or Cugopa. 'An ancientkingdom and city in Little Bukharia, probably the modern Yerkiang (葉爾羌 ) in Lat. 38° 13 N., Long. 78° 49 E. ' Eitel. Or perhaps Karghalikin the Khotan region.

斫芻  (斫乞芻)  cakṣu (s), the eye, one of the six organs of sense. Cakṣurdhātuis the 眼界 eye-realm, or sight-faculty. There are definitions such as the eyeof body, mind, wisdom, Buddha-truth, Buddha; or human, deva, bodhisattva,dharma, and Buddha vision.

斫託羅  idem 斫迦羅 (or 柘迦羅); 遮伽羅 (or 遮迦羅); 賒羯羅 Cakra, a wheel, disc, cycle; the wheel of the sun's chariot, oftime, etc.; like the vajra it is a symbol of sovereignty, of advancing or doingat will; to revolve the wheel is to manifest power or wisdom.  Eitel. The cakrais one of the thirty-two signs on a Buddha's soles. It is a symbol of a 斫迦羅伐辣底 Cakravartī-rāja.

斫迦羅伐辣底  遮迦越羅; 轉輪王 Cakravartī-rāja, sovereign ruler, whose chariot wheels roll everywhere withouthindrance: the extent of his realm and power are indicated by the quality ofthe metal, iron, copper, silver, or, for universality, gold. The highestcakravartī uses the wheel or thunder-bolt as a weapon and 'hurls his Tchakrainto the midst of his enemies', but the Buddha 'meekly turns the wheel ofdoctrine and conquers every universe by his teaching'.

斫迦羅婆  (斫迦羅婆迦) Cakravāka, Cakrāhva, 'the ruddy goose', ' the Brāhmany duck '. M. W. The mandarinduck.

斫迦羅山  Cakravāla, Cakravāḍa, the circleof iron mountains' forming the periphery of a universe '.

斯  This, these; to rive; forthwith;translit. s (स्).

斯哩牙  Sūrya, the sun, the sun-deva (देव).

斯陀含  sakṛdāgāmin(सक्ड़्दागामिन्), once more to arrive,or be born; the second grade of arhat (अर्हत्)ship involving only one rebirth. Cf. 四向 and 四果.

新  New, newly, just, opposite of 奮 old.

新戒  One who has newly been admitted;a novice.

新歲  The new year of the monks,beginning on the day after the summer retreat.

新發意  One who has newly resolved onbecoming a Buddhist, or on any new line of conduct.

新舊兩譯  Old and new methods of or termsin translation, the old before the new with Xuanzang.

新舊醫  Old and new methods of healing,e.g. Hīnayāna and Mahāyāna, v. Nirvāṇa Sūtra 2.

斷  uccheda(उच्छेद); to cut off, end, get ridof, cause to cease; decide, decidedly.

斷七  The final seventh, i.e. theforty-ninth day of obsequies for the dead.

斷伏  To cut off and overcome.

斷和  To decide a dispute and causeharmony.

斷善根  To cut off, or destroy, roots ofgoodness.

斷善闡提  The icchanti(इच्छन्ति), or outcast, who cannotattain buddhahood, i.e. a man of great wickedness; or, a bodhisattva whoseparates himself from buddhahood to save all beings.

斷屠  To prohibit the butchering ofanimals--on special occasions.

斷常  End or continuance, annihilationor permanence, death or immortality.

斷德  The power or virtue of bringingto an end all passion and illusion--one of the three powers of a buddha.

斷惑  To bring delusion to an end.

斷惡  To cut off evil, or wickedness.

斷末摩  marmacchid(मर्मच्छिद्), to cut through, wound,or reach vital parts; cause to die.

斷滅  The heterodox teaching whichdenies the law of cause and effect, i.e. of karma.

斷結  To snap the bonds, i.e. ofpassion, etc.

斷肉  To forbid flesh; meat waspermitted by the Buddha under the Hīnayāna cult, but forbidden in Mahāyānaunder the bodhisattva cult, and also by Hīnayāna.

斷見  ucchedadarśana(उच्छेददर्शन); the view that deathends life, in contrast with 常見 that body and soul areeternal--both views being heterodox; also world-extinction and the end ofcausation.

斷道  The stage in development whenillusion is cut off.

斷頭罪  The "lop off the head"sins, i.e. adultery, stealing, killing, lying, sins which entail immediateexclusion from the order.

斷食  To fast; voluntarily to starveoneself.

方  Square; place; correct; a means,plan, prescription; then, now, just.

方丈  An abbot, 寺主 head of a monastery; the term is said to arise from the ten-footcubic dwelling in which 維摩 Vimalakirti lived, but here seemsto be no Sanskrit equivalent.

方便  upāya. Convenient to the place, orsituation, suited to the condition, opportune, appropriate; but 方 is interpreted as 方法 method, mode, plan, and 便 as 便用 convenient for use, i. e. aconvenient or expedient method; also 方 as 方正 and 便 as 巧妙, which implies strategically correct. It is also intp. as 權道智 partial, temporary, or relative (teaching of) knowledge of reality,in contrast with 般若智 prajñā, and 真實 absolute truth, or reality instead of the seeming. The term is a translationof 傴和 upāya, a mode of approach, an expedient, stratagem, device. The meaningis-- teaching according to the capacity of the hearer, by any suitable method,including that of device or stratagem, but expedience beneficial to therecipient is understood. Mahāyāna claims that the Buddha used this expedient orpartial method in his teaching until near the end of his days, when he enlargedit to the revelation of reality, or the preaching of his final and completetruth; Hīnayāna with reason denies this, and it is evident that the Mahāyāna claim hasno foundation, for the whole of its 方等 or 方廣 scriptures are of later invention. Tiantai speaks of the 三乘 q. v. or Three Vehicles as 方便 expedient or partial revelations,and of its 一乘 or One Vehicle as the complete revelation of universal Buddhahood.This is the teaching of the Lotus Sutra, which itself contains 方便 teaching to lead up to the full revelation; hence the terms 體內 (or 同體 ) 方便, i. e. expedient or partial truths within the full revelation,meaning the expedient part of the Lotus, and   體外方便 the expedient or partial truths of the teaching which preceded theLotus; see the 方便品 of that work, also the secondchapter of the 維摩經. 方便 is also the seventh of the ten pāramitās.

方便假門  Expedient gates or ways of usingthe seeming for the real.

方便化身土  An intermediate 'land 'of theJapanese monk 見真 Kenshin, below the Pure-land,where Amitābha appears in his transformation-body.

方便土  Abbreviation for the last andnext but one.

方便智  upāya-jñāna(उपाय-ज्ञान); the wisdom or knowledgeof using skilful means (for saving others).

方便有餘土  One of the Tiantai 四土 Four Lands, which is temporary, as its occupants still have remainsto be purged away.

方便殺生  The right of great Bodhisattvas,knowing every one's karma, to kill without sinning, e. g. in order to prevent aperson from committing sin involving unintermitted suffering, or to aid him inreaching one of the higher reincarnations.

方便波羅蜜  upāya(उपाय), the seventh pāramitā (पारमिता).

方便波羅蜜菩薩  A bodhisattva in the Garbhadhātugroup, the second on the right in the hall of Space.

方便現涅槃  Though the Buddha is eternal, heshowed himself as temporarily extinct, as necessary to arouse a longing forBuddha, cf. Lotus, 16.

方便門  The gates of upāya (उपाय), i. e. convenient or expedient gates leading into Truth.

方典  A term covering the whole of theMahāyāna sutras, idem 方等經典.

方口食  Opportunism in obtaining aliving, i. e. a monk who makes a living by fawning or by bullying, one of the 四邪命 four illicit ways of livelihood.

方外  Out of the world; the life of amonk.

方廣  vaipulya, 毘佛略 expansion, enlargement, broad, spacious. 方 is intp. by 方正 correct in doctrine and 廣 by 廣博 broad or wide; some interpret itby elaboration, or fuller explanation of the doctrine; in general it may betaken as the broad school, or wider teaching, in contrast with the narrowschool, or Hīnayāna. The term covers the whole of the specifically Mahāyāna sutras. Thesutras are also known as 無量義經 scriptures of measurelessmeaning, i. e. universalistic, or the infinite. Cf. 方等.

方廣大莊嚴經  A vaipulya(वैपुल्य) sutra, the Lalita-vistara,in 12 chuan, giving an account of the Buddha in the Tuṣita heaven and hisdescent to earth as Śākyamuni: tr. by Divākara under the Tang dynasty; anothertr. is the 普曜經.

方廣道人  Heretical followers of Mahāyāna, who hold afalse doctrine of 空 the Void, teaching it as totalnon-existence, or nihilism.

方服  A monk's robe 袈裟 said to be so called because of its square appearance; also 方袍.

方相  Square, four square, one of thefive shapes.

方等  vaipulya(वैपुल्य); cf. 方廣. 方 is interpreted as referring to the doctrine, 等 as equal, or universal, i. e. everynwhere equally. An attempt ismade to distinguish between the two above terms, 方廣 being now used for vaipulya (वैपुल्य), but they are interchangeable. Eitel says the vaipulya (वैपुल्य) sutras 'are distinguished by an expansion of doctrine and style(Sūtras developées, Burnouf). They are apparently of later date, showing theinfluence of different schools; their style is diffuse and prolix, repeatingthe same idea over and over again in prose and in verse; they are alsofrequently interlarded with prophecies and dhāraṇī(धारणी)s'; but the two terms seem torefer rather to the content than the form. The content is that of universalism.Chinese Buddhists assert that all the sutras from the 華嚴 Huayan onwards are of this class and therefore are Mahāyāna.Consequently all 方等 or 方廣 sutras are claimed by that school. Cf. 方便.

方等三昧  One of Tiantai's methods ofinducing samādhi (समाधि), partly by walking, partly by sitting, based on the 大方等陀羅尼經; Zhiyi delivered the 方等三昧行法 to his disciple 灌頂 Guanding who wrote it in one juan.

方等懺悔  (方等懺) One of the subjects of meditation in the 方等三昧  on the hindrances caused by the six organs of sense.

方等戒壇  (方等壇)  An open altar at which instruction in the commandments waspreached to the people, founded on the Mahāyāna-vaipulya sutras; the system began in 765 in the capital under 代宗 Daizong of the Tang dynasty and continued, with an interim under 武宗 Wuzong, till the 宣宗 Xuanzong period.

方等時  The third of the five periods ofTiantai 五時教, the eight years from the twelfth to the twentieth years of theBuddha's teaching, i. e. the period of the 維摩經, the 金光明經, and other vaipulya (वैपुल्य) sutras.

方等部  The sutras taught during the 方等時 expedient period.

方規  Square-shaped, properly,according to scale.

方詣  Direction.

於  At, in, on, to, from, by, than.

於諦  All Buddha's teaching is 'basedupon the dogmas' that all things are unreal, and that the world is illusion; a 三論 phrase.

於麾  A name for Ladakh. 'The upperIndus valley under Cashmerian rule but inhabited by Tibetans.' Eitel.

施  dāna 檀那 Alms; charity. To give, bestow. See also 實.

施主  dānapati; an almsgiver, a patronof Buddhism.

施僧  To give alms to monks.

施化  To bestow the transforming truth.

施惠  To bestow kindness, or charity.

施林  To give to the forest, i. e.burial by casting the corpse into the forest.

施無厭  (無厭寺), i. e. 那爛陀 Nālanda-saṃghārāma, a monasteryseven miles north of Rājagṛha, where Xuanzang studied; built by Śakrāditya; now'Baragong (i. e. vihāragrāma) '. Eitel.

施無畏  abhayandada; abhayadāna; thebestower of fearlessness, a title of Guanyin; a bodhisattva in the Garbhadhātu.

施行  The practice of charity.

施設  To set up, establish, start.

施設論部  Kārmikāḥ, the school of Karma,which taught the superiority of morality over knowledge.

施護  Dānapāla, a native of Udyāna whotranslated into Chinese some 111 works and in A. D. 982 received the title ofGreat Master and brilliant expositor of the faith.

施開廢  A Tiantai term indicating thethree periods of the Buddha's teaching: (1) bestowing the truth in Hīnayāna andother partial forms; (2) opening of the perfect truth like the lotus, as in theLotus Sutra; (3) abrogating the earlier imperfect forms.

施食  To bestow food (on monks), and onhungry ghosts.

旁  A side, beside, adjoining, near.

旁生  傍生 Rebirth as ananimal. In some parts of China 旁生 means the next life.

旃  A flag on a bent pole; to warn;translit. generally can (चन्), rarely śan (शन्), ṣan (षन्), cin (चिन्), kim (किम्).

旃丹  v. 震 China.

旃廷  v. 迦 abbrev. for Kātyāyana.

旃提羅  śaṇḍha(शण्ढ) or ṣaṇḍhaka(षण्ढक), a eunuch.

旃檀娜  (旃檀) candana (चन्दन), from cand (चन्द्), to brighten, gladden; sandal-wood, either the tree, wood, orincense-powder, from southern India; there are various kinds, e.g. 牛頭旃檀 q.v.

旃檀耳  A fungus or fruit of the sandaltree, a broth or decoction of which is said to have been given to the Buddha athis last meal, by Cunda 純陀 q.v.; v. 長河含經 3. Also written 檀耳, 檀茸, and 檀樹耳.

旃簛迦  This term as listed in Soothillis most certainly incorrect regarding the second character, obvious because of itspronunciation, as well as the presence of the term 旃簸迦 in other lexicons.

旃簸迦  campaka(चम्पक), also 瞻蔔 (or 瞻博 or 瞻波). A tree with yellow fragrant flowers, Michelia champaka; a kind ofperfume; a kind of bread-fruit tree; a district in the upper Punjab.

旃荼羅  caṇḍāla(चण्डाल), v. 旃陀羅 below.

旃達羅  旃達提婆 Candradeva,the moon, the moon-deva (देव), the male ruler of the moon.

旃達羅婆伽  月分 Candrabhāgā. 'The largestPundjab stream, the Acesines of Alexander, now called Chenab.' Eitel.

旃遮  Ciñca-Māṇavikā, or Sundarī, also 旃闍, 戰遮 name of a brahmin woman who falsely accused the Buddha of adulterywith her, 興起行經下 q.v.

旃陀利  caṇḍāla(चण्डाल), 'an outcast,' 'a man of thelowest and most despised of the mixed tribes, born from a Śūdra father andBrāhman mother.' M.W. He bore a flag and sounded a bell to warn of hispresence. Converts from this class were admitted to ordination in Buddhism.

旃陀羅  caṇḍāla(चण्डाल), derived from violent, andintp. as a butcher, bad man 惡人.

旃陀阿輸柯  Cāṇḍāśoka, Cruel Aśoka, a namegiven to Aśoka before his conversion.

旋  Revolve, turn round, whirl.

旋嵐  A whirlwind, cyclone.

旋火輪  A whirling wheel of fire, acircle yet not a circle, a simile of the seeming but unreal, i.e. the unrealityof phenomena.

旋陀羅尼  A spell which endows withextensive powers of evolution; also varied involutions of magical terms.

旛  patākā(पताका), a flag, streamer. 旗旛Banners and flags, flags.

日  sūrya; the sun; a day. 蘇利耶.

日光  (日光菩薩); 蘇利也波羅皮遮那 Sūrya-prabhāsana.Sunlight, and 月光 (月光菩薩) Moonlight, name of two Bodhisattva assistants of 藥師 the Master of Healing; Sunlight is the ninth in the Dizang Court ofthe Garbhadhātu group.

日出論者  The sunrise exponents, a title ofthe founders of the 經部宗 before the Christian era.

日域  Japan.

日天  (日天子) sūrya, 蘇利耶; 修利; 修野天子 (or 修意天子) 天子; also 寶光天子. The sun-ruler; one of themetamorphoses of Guanyin, dwelling in the sun as palace, driving a quadriga.

日天眾  The retinue of Indra in hispalace of the sun.

日宮  The sun-palace, the abode of 日天子 supra.

日幢華眼鼓  Five characters taken from thenames of, and representing five Buddhas in the Vajradhātu 大日, 寶幢, 華開敷, 蓮華眼, and 天鼓雷音.

日想觀  Meditation on, and observing of thesetting sun, the first of the sixteen meditations in the 觀無量壽經.

日旋三昧  sūryāvarta-samādhi, one of thesixteen samādhi (समाधि) mentioned in the 法華經, 妙音品; 日輪三昧 is an older name for it.

日星宿  Nakṣatratārā-rāja-ditya; a degreeof meditation, i. e. the sun, stars and constellations samādhi (समाधि).

日曜  The sun, one of the nine 曜 luminaries; one of the retinue of 日天 shown in theeastern part of the Garbhadhātu group driving three horses.

日月淨明德  Candra-vimala-sūrya-prabhāsa-śrī.A Buddha whose realm resembles Sukhāvatī.

日月燈明佛  Candra-sūrya-pradīpa, orCandrārkadīpa. The titleof 20, 000 Buddhas who succeeded each other preaching the Lotus Sutra,v. 法華經, 序品.

日本  Japan. Buddhism was introducedthere from Korea in the sixth century, and in the seventh from China.

日禺中  10 a. m. styled by Tiantai thehour of 般若 wisdom.

日種  Sūrya-vaṃśa, one of the fivesurnames of Śākyamuni, sun-seed or lineage, his first ancestors having beenproduced by the sun from. 'two stalks of sugar-cane'; v. Ikṣvāku.

日精摩尼  A maṇi(मणि) 摩尼, or pearl,crystal-clear as the sun, which gives sight to the blind.

日蓮  Nichiren, the Japanese founder,in A. D. 1252, of the 日蓮宗 Nichiren sect, which is alsoknown as the 法華宗 or Lotus sect. Its chief tenets are the three great mysteries 三大祕法, representing the trikāya (त्रिकाय): (1) 本尊 or chief object of worship, beingthe great maṇḍala of the worlds of the ten directions, or universe, i. e. thebody or nirmāṇakāya (निर्माणकाय) of Buddha; (2) 題目 the title of the Lotus Sutra妙法蓮華經 Myo-ho-ren-gwe-kyo, preceded by Namo, or, 'Adoration to thescripture of the lotus of the wonderful law, ' for it is Buddha's spiritualbody; (3) 戒壇 the altar of the law, which is also the title of the Lotus as above;the believer, wherever he is, dwells in the Pure-land of calm light 寂光淨土, the saṃbhogakāya (सṃभोगकाय).

日輪  The sun's disc, which is theexterior of the sun palace of 日天子; it is said to consist of sphaṭika (स्फटिक), or fiery crystal.

旦  Dawn.

旦望  The new moon and full moon, orfirst, and fifteenth of the moon.

旦過僧  A wandering monk, who stays for anight.

旦過寮  A monastery at which a wanderingmonk 旦過僧 stays.

旨  Purport, will; good.

旨歸  The purport, aim, or objective.

早  Early; morning.

早參  Morning assembly.

早參  The early morning assembly.

早帝梨  Name of a 鬼 demon.

旬  A decade, a period of ten days.

旬單  The ten days, account in amonastery.

昆勒  piṭaka(पिटक), also 蜫勒 defined as the śāstra (शास्त्र)s; a misprint for 毘.

明  vidyā(विद्या), knowledge. ming means bright, clear, enlightenment, intp.by 智慧 or 聰明 wisdom, wise; to understand. Itrepresents Buddha-wisdom and its revelation; also the manifestation of aBuddha's light or effulgence; it is a term for 真言 because the 'true word' can destroy the obscurity of illusion; the'manifestation' of the power of the object of worship; it means also dhāraṇī (धारणी)s or mantra (मन्त्र)s of mystic wisdom. Also, the Ming dynasty A. D. 1368-1644.

明了  To understand thoroughly;complete enlightenment.

明信佛智  To believe clearly in Buddha'swisdom (as leading to rebirth in the Pure Land).

明冥  The (powers of) light anddarkness, the deva (देव)s and Yama, gods and demons, also the visible and invisible.

明利  Clear and keen (to penetrate allmystery).

明地  The stage of illumination, or 發光地 the third of the ten stages, v. 十地.

明妃  Another name for dhāraṇī (धारणी) as the queen of mystic knowledge and able to overcome all evil.Also the female consorts shown in the maṇḍala (मण्डल)s.

明度無極  An old intp. of prajñā (प्रज्ञा) 明pāramitā (पारमिता) 度, the wisdom that ferries to the other shore without limit; forwhich 明炬 a shining torch is also used.

明得  (明定) A samādhi (समाधि) in the Bodhisattva's 四加行 in which there are the brightbeginnings of release from illusion.

明德菩薩  The Bodhisattva who has reachedthe stage of 明得, i. e. the 暖位.

明心  The enlightened heart.

明慧  The three enlightenments 三明, and the three wisdoms 三慧.

明敏  Śīghrabodhi. 'A famous priest ofthe Nālanda monastery.' Eitel.

明星  Venus; 太白 and the 天子 deva (देव)-prince who dwells in that planet; but it is also said to be Aruṇa,which indicates the Dawn.

明月  The bright moon.

明月天子  The moon-deva (देव), in Indra's retinue.

明月珠  明珠; 摩尼 The bright-moon maṇi (मणि) or pearl, emblem of Buddha, Buddhism, the Buddhist Scriptures,purity, etc.

明法  The law or method of mantra (मन्त्र)s, or magic formulæ.

明王  The rāja(राज)s, ming-wang,or fence sprits who are the messengers and manifestation of Vairocana's wrathagainst evil spirits.

明相  Early dawn, the proper time forthe monk's breakfast; brightness.

明神  The bright spirits, i. e. deva (देव)s, gods, demons.

明脫  Enlightenment (from ignorance)and release (from desire).

明薰  The inner light, enlightenmentcensing and overcoming ignorance, like incense, perfuming and interpenetrating.

明藏  The Buddhist canon of the Mingdynasty; there were two editions, one the Southern at Nanjing made by T'ai Tsu,the northern at Beijing by Tai Tsung. A later edition was produced in the reignof Shen Tsung (Wan Li), which became the standard in Japan.

明處  The regions or realms of studywhich produce wisdom, five in number, v. 五明 (五明處).

明行足  vidyā-caraṇa-saṃpañña(विद्या-चरण-सṃपञ्ञ); knowledge-conduct-perfect 婢侈遮羅那三般那. (1) The unexcelleduniversal enlightenment of the Buddha based upon the discipline, meditation,and wisdom regarded as feet; one of the ten epithets of Buddha. NirvāṇaSūtra 18. (2) The 智度論 2 interprets 明 by the 三明 q. v., the 行 by the 三業 q. v., and the 足 by complete, or perfect.

明道  The bright or clear way; the wayof the mantra (मन्त्र)s and dhāraṇī (धारणी)s.

明達  Enlightenment 明in the case of the saint includes knowledge of future incarnationsof self others, of the past incarnation of self and others, and that thepresent incarnation will end illusion. In the case of the Buddha such knowledgeis called 達 thorough or perfect enlightenment.

昏  Dusk, dull, confused.

昏城  The dim city, the abode of thecommon, unenlightened man.

昏晦  Obscure, dark.

昏識  Dull, or confused, knowledge.

昏醉  matta(मत्त), drunk, intoxicated.

昏鐘  昏鼓 The bell, ordrum, at dusk.

昏默多  Kandat, the capital ofTamasthiti, perhaps the modern Kunduz, but Eitel says 'Kundoot about 40 milesabove Jshtrakh, Lat. 36° 42N., Long. 71° 39E.''

易  Change; easy.

易行  Easy progress, easy to do.

昔  Of old, formerly.

昔哩  śrī(श्री), fortunate, idem 室利 (or 尸利).

星  Tara, a star; the 25thconstellation consisting of stars in Hydra; a spark.

星占法  astrology.

星宿  The twenty-eight Chineseconstellations 二十八宿; also the twenty-eight nakṣatras;the 十二宮 twelve rāṣi, or zodiacal mansions; and the 七曜 seven mobile stars: sun, moon, and five graha or planets; all whichare used as auguries in 星占法 astrology. A list givingSanskrit and Chinese names, etc･, is given in 佛學大辭典, pp. 1579-1 580.

星宿劫  A future kalpa of theconstellations in which a thousand Buddhas will appear.

星曆  jyotiṣa(ज्योतिष), relating to astronomy, orthe calendar.

星祭  星供 To sacrifice,or pay homage to a star, especially one's natal star.

昭  Bright, illustrious.

昭玄寺  The bureau for nuns in the fifthcentury A. D.

是  The verb to be, is, are, etc.;right; this, these.

是心是佛  This mind is Buddha; the mind isBuddha, cf. 即.

是處非處力  The power to distinguish rightfrom wrong, one of the ten Buddha powers.

時  Time, hour, period; constantly;as kāla (काल), time in general, e.g. year, month, season, period; as samaya (समय), it means kṣaṇa (क्षण), momentary, passing; translit. ji (जि).

時乞縛  jihvā(जिह्वा), the tongue.

時分   Time-division of the day, variouslymade in Buddhist works: (1) Three periods each of day and night. (2) Eightperiods of day and night, each divided into four parts. (3) Twelve periods,each under its animal, as in China. (4) Thirty hours, sixty hours, of varyingdefinition.

時外道  (時散外道) The non-Buddhist sect which regarded Time, or Chronos, as creatorof all things.

時婆時婆迦  jīvajīvaka, v. 耆.

時媚鬼  (or 精媚鬼) One of the three classes of demons; capable of changing at the 子 zi hour (midnight)into the form of a rat, boy, girl, or old, sick person.

時宗  六時往生宗 A Japanesesect, whose members by dividing day and night into six periods of worship seekimmortality.

時成就  The third of the six initialstatements in a sutra, i.e. 一時 'at one time' or 'once', cf. 六成就.

時毘多迦羅  jīvitākāra, name of a spiritdescribed as a devourer of life or length of days.

時眾  The present company, i.e. ofmonks and laity; the community in general.

時縛迦  jīvaka(जीवक), one of the eight principaldrugs; living, making or seeking a living, causing to live, etc.; an'illegitimate son of king Bimbisāra by Āmradārikā', who resigned his claim tothe throne to Ajātaśātru and practised medicine; a physician.

時處諸緣  The conditions or causes of timeand place into which one is born.

時衣  Garments suited to the time oroccasion.

時食 Seasonable or timely food,especially roots used as food in sickness, part of the 五藥, i.e. turnip, onion, arrowroot, radish (or carrot), and a rootcuring poison.

晚  Sunset, evening, twilight; late.

晚參  The evening service.

晚參  evening assembly.

晚粥  The evening gruel, which beingagainst the rule of not eating after midday is styled medicine.

晝  Day, daytime, daylight.

晝暗林  The grove of daylight darkness, acemetery.

晤  Clear; to meet; to explain.

晤恩  Wusi, founder of the 山外 external school of the Tiantai, died A.D. 986.

晦  The last day of the moon; night;dark, obscure; unlucky.

晨  Dawn, morning.

晨朝  The morning period, the first ofthe three divisions of the day.

普  viśva(विश्व); universal, all; pervasive,ubiquitous; translit. po (पो), pa (प), pu (पु).

普光  Universal light, to shineeverywhere.

普化  Universal change, ortransformation.

普明  Samantaprabhāsa, pervading-light,name of 500 arhat (अर्हत्)s on their attaining Buddhahood.

普法  Universal dharmas, or things; allthings.

普渡  Universally to ferry across.

普王  Universal king, title of Yamawhen he has expiated all his sins.

普現  Universal manifestation, especiallythe manifestation of a Buddha or bodhisattva in any shape at will.

普知  Omniscience, hence 普知者 the Omniscient, i.e. Buddha.

普禮  To worship all the Buddhas.

普等  Everywhere alike, universalequality, all equally.

普莎  Puṣya, the asterism Tiṣya, and themonth Pauṣa; blossom, form, scum; but intp. as 吉祥 auspicious.

普賢  Samantabhadra, Viśvabhadra; cf. 三曼 Universal sagacity, or favour; lord of the 理 or fundamental law, the dhyāna (ध्यान), and the practice of all Buddhas. He and Mañjuśrī are theright- and left-hand assistants of Buddha, representing 理 and 智 respectively. He rides on a whiteelephant, is the patron of the Lotus Sūtra and its devotees, and hasclose connection with the Huayan Sūtra. His region is in the east. Theesoteric school has its own special representation of him, with emphasis on thesword indicative of 理 as the basis of 智. He has ten vows.

普通  Universal, reaching everywhere,common to all.

普遍  普徧 Universal,everywhere, on all sides.

普門  Universal door, the opening intoall things, or universality; the universe in anything; the unlimited doors opento a Buddha, or bodhisattva, and the forms in which he can reveal himself.

普陀  Potala, cf. 補, 布; it is also Pattala, an ancient port near the mouth of the Indus;the Potala in Lhasa, etc., but in this form especially the sacred island ofPootoo, off Ningpo; also called普陀洛伽山 Potaraka monastery.

景  Prospect, view, circumstances.

景命日  The day of the king's accession,when services were conducted monthly on that day for his welfare.

景教  The Luminous Religion, i.e.Nestorian Christianity.

智  jñāna(ज्ञान) 若那; 闍那 Knowledge; wisdom; defined as 於事理決斷也 decisionor judgment as to phenomena or affairs and their principles, of things andtheir fundamental laws. There are numerous categories, up to 20, 48, and 77, v.一智; 二智 and others. It is also used as a tr. of prajñā(प्रज्ञा), cf. 智度.

智儼  Fourth patriarch of the 華嚴 Huayan school, also called 雲華 Yunhua, A. D. 600-668.

智光  Jñānaprabha. Having the light ofknowledge; name of a disciple of Śīlabhadra.

智刃  The sword of knowledge; knowledgelike a sword.

智力  Knowledge and supernatural power;power of knowledge; the efficient use of mystic knowledge.

智城  The city of mystic wisdom,Buddhahood.

智境  The objects of wisdom, or itsstate, or conditions.

智妙  Mystic knowledge (which revealsspiritual realities).

智山  The mountain of knowledge;knowledge exalted as a mountain.

智度  prajñā-pāramitā(प्रज्ञा-पारमिता), the sixth of thesix pāramitā (पारमिता)s, wisdom which brings men to nirvāṇa(निर्वाण).

智度論  (大智度論) The śāstra (शास्त्र) or commentary on the Prajñā-pāramitā-sūtra; cf. 般若. It is a famous philosophical Mahāyāna work.

智心  The mind of knowledge; a wisemind.

智悲  All-knowing and all-pitying;these two with 定 'contemplative' make up the 三德 three virtues or qualities of a Buddha.

智惑  Wisdom and delusion.

智慧  jñāna(ज्ञान) as 智 knowledge and prajñā (प्रज्ञा) as 慧 discernment, i.e. knowledge ofthings and realization of truth; in general knowledge and wisdom; but sometimesimplying mental and moral wisdom.

智慧光佛  Wisdom light Buddha, i.e.Amitābha.

智慧劍  (智劍) The sword of wisdom which cuts away passion and severs the link oftransmigration.

智慧力  Wisdom, insight.

智慧水  The water of wisdom which washesaway the filth of passion.

智慧海  Buddha-wisdom deep and wide asthe ocean.

智慧觀  One of the meditations ofGuanyin, insight into reality.

智慧門  The gate of Buddha-wisdom whichleads into all truth.

智手  The knowing hand, the right hand.

智斷  Mystic wisdom which attainsabsolute truth, and cuts off misery.

智智  Wisdom of wisdom;Buddha-omniscience.

智月  Jñānacandra. Knowledge bright asthe moon; name of a prince of Karashahr who became a monk A. D. 625.

智杵  The wisdom hammer, the vajra (वज्र) or 'diamond club'.

智果  The fruit of knowledge,enlightenment.

智楫  Oar of wisdom, that rows acrossto nirvāṇa (निर्वाण).

智母  The mother of knowledge;wisdom-mother; v. mātṛkā (मात्ड़्का) 摩.

智波羅蜜  prajñā-pāramitā(प्रज्ञा-पारमिता), see 智度.

智淨相  Pure-wisdom-aspect; pure wisdom;wisdom and purity.

智火  Te fire of knowledge which burnsup misery.

智炬  The torch of wisdom.

智界  The realm of knowledge incontrast with 理界 that of fundamental principles orlaw.

智相  Wise mien or appearance, thewisdom-light shining from the Buddha's face; also human intelligence.

智眼  The eye of wisdom; wisdom as aneye.

智礙  Obstacles to attainingBuddha-wisdom, especially original ignorance.

智積 Jñānākara. Accumulation ofknowledge. Eldest son of Mahābhijñā; also said to be Akṣobhya. Prajñākūṭa. ABodhisattva in the retinue of Prabhūtratna, v. Lotus Sūtra.

智者  The knower, or wise man; a namefor 智顗 q.v.

智藏  The treasury of Buddha-wisdom;posthumous title of Amogha.

智證  Wisdom assurance, the witness ofknowledge, the wisdom which realizes nirvāṇa (निर्वाण).

智象  prajñā(प्रज्ञा), or Wisdom, likened to anelephant, a title of Buddha, famous monks, the Nirvāṇa-sūtra, the Prajñā-pāramitāsūtra, etc.

智身  jñānakāya(ज्ञानकाय), wisdom-body, theTathāgata.

智辯  Wisdom and dialectic power; wisediscrimination; argument from knowledge.

智鏡  The mirror of wisdom.

智門  Wisdom gate; Buddha-wisdom andBuddha-pity are the two gates or ways through which Buddhism expresses itself:the way of enlightenment directed to the self, and the way of pity directed toothers.

智顗  Zhiyi, founder of the Tiantaischool, also known as 智者 and 天台 (天台大師); his surname was 陳 Chen; his 字 was 德安, De-an; born about A. D. 538, hedied in 597 at 60 years of age. He was a native of 頴川 Ying-chuan in Anhui, became a neophyte at 7, was fully ordained at20. At first a follower of 慧思, Huisi, in 575 he went to theTiantai mountain in Chekiang, where he founded his famous school on the LotusSūtra as containing the complete gospel of the Buddha.

暖  Warm; to warm.

暖  Warm, idem 暖.

暖寮  暖寺; 暖洞; 暖席 Presents of tea, fruit, etc., brought to a monastery, or offered toa new arrival.

暖法  The first of the 四加行位; the stage in which dialectic processes are left behind and themind dwells only on the four dogmas and the sixteen disciplines.

暗  Dark, dim, gloom, dull; secret,hidden.

暗蔽  Dark, ignorant.

暗證禪師  暗證; 暗禪, etc. A charlatan who teaches intuitional meditation differentlyfrom the methods of that school; an ignorant preceptor.

暫  Temporarily, briefly, meanwhile,suddenly.

暫暇  A brief relief, or leave ofabsence.

曇  Clouds covering the sun,spreading clouds; translit. dh (ध्) in dharma (धर्म) 曇摩, 曇磨, 曇無; v. 達 and 法. Dharma is also the initial character for a number of names ofnoted Indian monks, e.g. 曇磨毱多; 達摩瞿諦; 曇無德 Dharmagupta, founder of a school, the 曇無德部 which flourished in Ceylon A.D 400. Also Dharmajātayaśas,Dharmakāla, Dharmākara, Dharmamitra, Dharmanandi, Dharmapriya, Dharmarakṣa,Dharmaruci, Dharmasatva, Dharmayaśas, etc.

曇花  The udumbara(उदुम्बर) tree, v. 優.

曉  Dawn, shining, clear; to know, tomake known.

曉了  To make clear.

曉公  i.e. 元曉 Yuanxiao, the author-monk.

曉鼓  The reveille drum at dawn.

曜  Brilliant, shining. 七曜 The sun, moon, and five planets. 曜宿 These sevenand the constellations, the celestial orbs.

曠  Spacious, extensive; waste;wilderness; far, long, wide.

曠劫  A past kalpa (कल्प); the part of a kalpa (कल्प) that is past.

曠野  A wilderness, wild, prairie.

曩  Of old, ancient; translit. na (न).

曩莫  nāmaḥ(नामः), v. 南.

曬  To dry in the sun.

曬罽  sukha(सुख), delight, joy.

曲  Bent, crooked, humpbacked; tooppress; ballads.

曲女城  The city of hunchback women, saidto be Kanyākubja, an ancient kingdom and capital of Central India, 'Canouge Lat.27° 3 N., Long. 79° 50 E.' Eitel. The legend in the 西域記 Record ofWestern Lands is that ninety-nine of KingBrahmadatta's daughters were thus deformed by the ṛṣi(ड़्षि) Mahāvṛkṣa whom they refused tomarry.

曲彔  曲錄; 曲祿; 曲[彔*頁] A bent chair used in monasteries.

曲齒  矩吒檀底 Kūṭadantī,or Mālākūṭadantī, name of a rākṣasī (राक्षसी).

曳  To trail, drag.

曳瑟知林  Yaṣṭivana, v. 杖林.

更  To change; a night watch; again;the more.

更藥  Medicines that should be takenbetween dawn and the first watch, of which eight are named, v. 百一羯磨 5.

曷  How ? What ? Why ? Translit. a (अ), ha (ह), ra (र), ro (रो).

曷利拏  hariṇa(हरिण), deer of several kinds.

曷利沙伐彈那  Harṣavardhana, king ofKanyākubja, protector of Buddhism about A. D. 625.

曷剌怛那揭婆  ratnagarbha(रत्नगर्भ), jewel treasury, orthrone.

曷剌[羊*兒]  āraṇya(आरण्य), v. 阿.

曷羅怙羅  Rāhula, v. 羅.

曷羅胡  Rohu, 'an ancient city andprovince of Tukhāra, south of the Oxus.' Eitel.

曷羅闍姞利呬  羅閲城 Rājagṛha, v.王舍城.

曷羅闍補羅  Rājapura, a province and city,now Rajaori in south-west Kashmir.

曷部多  adbhuta(अद्भुत), remarkable, miraculous,supernatural.

書  likh(लिख्); to write; pustaka (पुस्तक), a writing, book; lekha (लेख), a letter, document.

書寫  To write, record; a recorder.

書記  A record.

曹  Company, class; used as theplural of pronouns, etc.

曹山  Caoshan in Jiangsu, where the Caodongsect曹洞宗, a branch of the Chan school, was founded by Dongshan 洞山; Caoshan was the name of the second patriarch of this sect.

曹溪  Caoqi, a stream, south-east ofShaozhou, Guangdong, which gave its name to 慧能 Huineng.

曼  Long, prolonged, extended, widespread.

曼供  Offerings of mandārava (मन्दारव) flowers, cf. below.

曼勝尊  A title of a buddha.

曼怛羅  or 曼特羅 v. below and 滿怛羅 are also used for mantra, anincantation, spell, magical formula, or muttered sound.

曼殊室利  or 曼殊尸利 Mañjuśrī, v. 文殊, and the 曼殊室利經.

曼殊沙  曼殊顏 mañjūṣaka (मञ्जूषक), the"Rubia cordifolia, the roots of which yield the madder of Bengal calledMunjeeth", Eitel.

曼荼羅  曼怛羅; 曼特羅; 曼陀羅; 曼拏羅; 蔓陀囉; 滿荼邏maṇḍala (मण्डल), a circle, globe, wheel ring; "any circular figure ordiagram" (M.W.); a magic circle; a plot or place of enlightenment; a roundor square altar on which buddhas and bodhisattvas are placed; a group of such,especially the garbhadhātu (गर्भधातु) and vajradhātu (वज्रधातु) groups of the Shingon sect; these were arranged by Kōbō Daishi toexpress the mystic doctrine of the two dhātu (धातु) by way of illustration, the garbhadhātu(गर्भधातु) representing the 理 and the 因 principle and cause, the vajradhātu (वज्रधातु) the 智 and the 果 intelligence (or reason) and the effect, i.e. the fundamental realmof being, and mind as inherent in it; v. 胎 and 金剛. The two realms are fundamentally one, as are the absolute and phenomenal,e.g. water and wave. There are many kinds of maṇḍala(मण्डल)s, e.g. the group of the LotusSutra; of the 觀經; of the nine luminaries; of theBuddha's entering into nirvana, etc. The real purpose of a maṇḍala (मण्डल) is to gather the spiritual powers together, in order to promote theoperation of the dharma (धर्म) or law. The term is commonly applied to a magic circle, subdividedinto circles or squares in which are painted Buddhist divinities and symbols. Maṇḍala (मण्डल)s also reveal the direct retribution of each of the ten worlds ofbeings (purgatory, preta (प्रेत)s, animals, asura (असुर)s, men, deva (देव)s, the heavens of form, formless heavens, bodhisattvas, andbuddhas). Each world has its maṇḍala (मण्डल) which represents the originating principle that brings it tocompletion. The maṇḍala (मण्डल) of the tenth world indicates the fulfilment and completion of thenine worlds.

曼荼羅教  maṇḍala(मण्डल) doctrine, mantra teaching,magic, yoga, the True word or Shingon sect.

曼陀羅  or 曼阤羅; 漫陀羅mandāra(va) (मन्दार(व)), the coral-tree; the erythrina indica, or this tree regarded as oneof the five trees of Paradise, i.e, Indra's heaven; a white variety ofCalotropis gigantea. Name of a noted monk, and of one called Mandra.

曼首  idem 文殊.

替  Substitute, deputy, on behalf of,for, exchange.

替僧  A youth who becomes a monk asdeputy for a new-born prince.

最  Most, very, superlative.

最上  Supreme, superlative.

最上乘  The supreme vehicle, or teaching.

最上大悉地  The stage of supreme siddhi (सिद्धि) or wisdom, Buddhahood.

最勝  jina(जिन); vijaya(विजय); conquering, all-conquering,pre-eminent, peerless, supreme.

最勝乘  The supreme vehicle, Mahāyāna.

最勝尊  The most honoured one, Buddha.

最後  (最末後) The last of all, ultimate; final, finally, at death.

最後十念  To call on Amitābha ten timeswhen dying.

最後心  最後念 The finalmind, or ultimate thought, on entering final nirvāṇa(निर्वाण).

最後身  最後生 The finalbody, or rebirth, that of an arhat (अर्हत्), or a bodhisattva in the last stage.

最正覺  Supreme perfect enlightenment,i.e. Buddhahood.

會  Meet, assemble, collect,associate, unite; assembly, company; communicate; comprehend, skilled in, can,will; a time, moment.

會三歸一  To unite the three vehicles inone, as in the Lotus Sutra.

會下  The lower, or junior members ofan assembly, or company.

會式  The manners customs, or rules ofan assembly, or community.

會得  To comprehend, understand; tomeet with.

會眾  To assemble the community, orcompany; to meet all.

會繹  To assemble and explain themeaning; to comprehend and explain.

會通  To compare and adjust; compound;bring into agreement; solve and unify conflicting ideas.

朅  To and fro; translit. kha (ख); cf. 竭; 軻.

朅伽  朅誐 khaḍga (खड्ग), a sword,rhinoceros' horn, rhinoceros.

朅伽毘沙拏  朅伽毘沙 khaḍga-viṣāṇa (खड्ग-विषाण), a rhinoceros' horn.

朅地洛迦  Khadiraka, the Acacia, or Acaciamountain; i.e. 朅達羅 one of the seven concentricmountains around Sumeru.

月  candra, 旅達 (旅達羅); 旂陀羅; 戰達羅; 戰捺羅 the moon, called also 蘇摩 soma, from the fermented juice ofasclepias acida used in worship, and later personified in association with themoon. It has many other epithets, e. g. 印度 Indu,incorrectly intp. as marked like a hare; 創夜神 Niśākara,maker of the night; 星宿王 Nakṣatranātha, lord of constellations;喜懷之頭飾 the crest of Siva; 蓮華王 Kumuda-pati, lotus lord; 白馬主 Śvetavājin, drawn by(or lord of) white horses; 大白光神 Śītāṃśu, the spirit with whiterays; 冷光神 Sitamarici, the spirit with cool rays; 鹿形神 Mṛgāṅka, the spirit with marks m form like a deer; 野兔形神 Śaśi, ditto likea hare.

月上女經  Candrottarā-dārikā-vyākaraṇa-sūtraof the maid in the moon.

月光  Candraprabha, 戰達羅缽刺婆 Moonlight. One of the three honoured ones in the Vajradhātu, and in theMañjuśrī court of the Garbhadhātu, known also as 清涼金剛.

月光太子  Moonlight prince, name of Śākyamuni in aprevious incarnation as a prince, when he split one of his bones to anoint aleper with its marrow and gave him of his blood to drink. 智度論 12.

月光王  Moonlight king, the same as 月光太子, the name of Śākyamuni in a previous incarnation when he gave his head to abrahman.

月光童子  月光兒 The son ofan elder of the capital of Magadha, who listening to heretics and against hisson's pleadings, endeavoured to destroy the Buddha in a pitfall of fire, but,on the Buddha's approach, the fire turned to a pool and the father wasconverted; the son was then predicted by the Buddha to be king of China in afuture incarnation, when all China and the Mongolian and other tribes would beconverted, v. 月光童子經.

月光菩薩  The bodhisattva Moonlight whoattends on 藥師the Master of Healing; also in the Mañjuśrī court of theGarbhadhātu; used for 月光王; v. 月光菩薩經.

月兔  The hare in the moon.

[月*冊]  v. 僧.

月冑  Candravarma, 旃達羅伐摩 a learned monk of the Nāgavadana monastery.

月分  Moon and division, a tr. ofcandrabhaga, 旃達羅婆伽 The two rivers Candra and Bhaga joined. The Chenab river, Punjab,the Acesines of Alexander.

月壇  An external altar in temples inthe open, i. e. under the moon.

月天  Candradeva, or Somadeva. 旃達提婆 (or 蘇摩提婆) The ruler of the moon, to whomthe terms under 月 supra are also applied.

月天子  The male regent of the moon,named 寶吉祥, one of the metamorphoses of the Bodhisattva 勢至 Mahāsthāmaprāpta; the male regent has also his queen 月天妃.

月婆首那  Upaśūnya, 高 空 an Indian monk, son of the king of 優禪尼 Udyāna, who tr. 僧伽叱經.

月宮  The moon-palace of the 月天子 made of silver and crystal; it is described as forty-nine yojana (योजन)s square, but there are other accounts.

月忌  The return of the day in eachmonth when a person died.

月愛三昧  A Buddha's 'moon-love samādhi (समाधि)' in which he rids men of the distresses of love and hate.

月愛珠  Candrakānta, the moon-love pearlor moonstone, which bestows abundance of water or rain.

月支  (月支國) The Yuezhi, or 'Indo-Scythians', 月氏 (國) and a country they at one time occupied, i. e. 都貨羅 Tukhara, Tokharestan, or Badakshan. Driven out from the northerncurve of the Yellow River by the Huns, circa 165 B. C., they conqueredBactria 大夏, the Punjab, Kashmir, 'and the greater part of India. ' Theirexpulsion from the north of Shansi was the cause of the famous journey ofZhangqian of the Han dynasty and the beginning of Chinese expansion to thenorth-west. Kanishka, king of the Yuezhi towards the end of the first centuryA. D., became the great protector and propagator of Buddhism.

月明菩薩  idem 月光菩薩; there is a 月明菩薩經.  Also 月明童子 (or 月明男).

月曜  Moon-shining, or Moon-effulgence;a group shown outside the Garbhadhātu group in the Diamond Court.

月燈三昧  candra-dīpa-samādhi(चन्द्र-दीप-समाधि), the samādhi (समाधि) said to have been given to 月光童子 by Buddha, the sutra of whichis in two translations.

月王  Moon-king, 設賞迦 Śaśāṇka, a ruler of Karṇasuvarṇa, who tried to destroy the bodhidruma (बोधिद्रुम), Buddha's tree; dethroned by Śīlāditya.

月眉  New moon eyebrows, i. e. archedlike the Buddha's.

月種  Candravaṃśa, descendants of themoon, 'the lunar race of kings or the second great line of Kṣatriya or royaldynasties in India. ' M. W.

月精摩尼  （月精)The pearl or jewel in the fortieth hand of the 'thousand hand'Guanyin, towards which worship is paid in case of fevers; the hand is called 月精手.

月蓋  An elder of Vaiśālī, who at theBuddha's bidding sought the aid of Amitābha, 勢至 (Mahāsthamaprāpta) andGuanyin, especially the last, to rid his people of a pestilence. See Vimalakīrti Sutra.

月輦  The chariot of 月天子.

月輪  The moon's disc, the moon.

月輪觀  (or 月輪三昧) The moon contemplation ( or samādhi(समाधि)) in regard to its sixteennights of waxing to the full, and the application of this contemplation to thedevelopment of bodhi (बोधि) within, especially of the sixteen kinds of bodhisattva mind of thelotus and of the human heart.

月面佛  The 'moon-face Buddha', whoselife is only a day and a night, in contrast with the sun-face Buddha whose lifeis 1, 800 years.

月黶尊  One of the names of a 明王 Ming Wang, i. e. 'moon-black' or 'moon-spots', 降三世明王 the maharāja who subdues all resisters, past, present, and future, representedwith black face, three eyes, four protruding teeth, and fierce laugh.

月鼠  The moon rat, one of the tworats, black and white, that gnaw the cord of life, i. e. night and day.

有  bhāva(भाव): that which exists, the existing,existence; to have, possess, be. It is defined as (1) the opposite of 無 wu and 空 kong thenon-existent; (2) one of the twelve nidāna (निदान)s, existence; the condition which, considered as cause, produceseffect; (3) effect, the consequence of cause; (4) anything that can be reliedupon in the visible or invisible realm. It means any state which lies betweenbirth and death, or beginning and end. There are numerous categories-- 3, 4, 7,9, 18, 25, and 29. The 三有 are the 三界 trailokya (त्रैलोक्य), i. e. 欲, 色 and 無色界 the realms of desire, of form, and of non-form, all of them realmsof mortality; another three are 本有 the present body and mind, orexistence, 當有 the future ditto, 中有 the intermediate ditto. Otherdefinitions give the different forms or modes of existence.

有上士  A bodhisattva who has reached thestage of 等覺 and is above the state of being, or the existing, i. e. asconceivable by human minds.

有主物  Things that have an owner.

有事  To have affairs, functioning,phenomenal, idem 有為法.

有作  有為 Functioning,effective; phenomenal, the processes resulting from the law of karma; later 安立 came into use.

有分別  The sixth sense of mentaldiscrimination manas (मनस्), as contrasted with the other five senses, sight, hearing, etc.,each of which deals only with its own perceptions, and is 無分別.

有分識  Discrimination, another name forthe ālaya-vijñāna (आलय-विज्ञान).

有善多  Ujjayanta, a mountain andmonastery in Surāṣṭra on the peninsula of Gujerat. Eitel.

有執受  The perceived, perceptive,perception.

有學  śaikṣa(शैक्ष); in Hīnayāna those in thefirst three stages of training as arhat (अर्हत्)s, the fourth and last stage being 無學 those beyondthe need of further teaching or study. There are eighteen grades of śaikṣa (शैक्ष).

有對  pratigha(प्रतिघ), sapratigha(सप्रतिघ); resistance, opposition,whatever is capable of offering resistance, an object; material; opposing,opposite.

有待  That which is dependent onmaterial things. i. e. the body.

有德女  A woman of Brahman family inBenares, who became a convert and is the questioner of the Buddha in the Śrīmatī-brāhmaṇī-paripṛcchā有德女所問大乘經.

有性  'To have the nature, 'i. e. to bea Buddhist, have the bodhi (बोधि)-mind, in contrast with the 無性 absence of this mind, i. e. the闡提 icchanti (इच्छन्ति), or unconverted.

有情  sattva(सत्त्व), 薩埵 in the sense of any sentient being; the term was formerly tr. 眾生 all the living, which includes the vegetable kingdom, while 有情 limits the meaning to those endowed with consciousness.

有情居  The nine abodes, or states ofconscious beings, v. 九有情居.

有情數  Among the number, or in thecategory, of conscious beings.

有情緣慈  Sentience gives rise to pity, orto have feeling causes pity.

有想  To have thoughts, or desires,opp. 無想.

有意  mati(मति); matimant(मतिमन्त्); possessing mind,intelligent; a tr. of manuṣya (मनुष्य), man, a rational being. The name of the eldest son ofCandra-sūrya-pradīpa.

有所緣  Mental activity, the mind beingable to climb, or reach anywhere, in contrast with the non-mental activities,which are 無所緣.

有手  To have a hand, or hands. hastin (हस्तिन्), possessing a hand. i. e. a trunk; an elephant.

有支  To have a branch; also thecategory of bhāva (भाव), one of the twelve nidāna (निदान)s, v. 有.

有教  The realistic school as opposedto the 空教 teaching of unreality; especially (1) the Hīnayāna teaching ofthe 俱舍宗 Abhidharmakośa school of Vasubandhu, opposed to the 成實宗 Satya-siddhi school of Harivarman; (2) the Mahāyāna 法相宗 Dharma-lakṣana school, also called the 唯識宗, founded in China by Xuanzang, opposed to the 三論宗 Mādhyamika school of Nāgārjuna.

有智慧  manuṣya(मनुष्य), an intelligent being,possessing wisdom, cf. 有意.

有根身  The body with its five senses.

有法  A thing that exists, not like'the horns of a hare', which are 無法 non-existent things. Also inlogic the subject in contrast with the predicate. e. g. 'sound' is the 有法 or thing, 'is eternal' the 法 or law stated.

有波第耶夜  Upādhyāya, 烏波陀耶 in India a teacher especially of the Vedāṅgas, a term adopted bythe Buddhists and gradually applied to all monks. The Chinese form is 和尚, q. v.

有流  The mortal stream of existencewith its karma and delusion. Cf. 見流.

有海  The sea of existence, i. e. ofmortality, or births-and-deaths.

有漏  āsrava(आस्रव), means 'outflow, discharge';'distress, pain, affliction'; it is intp. by 煩惱 kleśa (क्लेश), thepassions, distress, trouble, which in turn is intp. as 惑 delusion. Whatever has kleśa (क्लेश), i. e. distress or trouble, is 有漏; all thingsare of this nature, hence it means whatever is in the stream ofbirths-and-deaths, and also means mortal life or births-and-deaths, i. e.mortality as contrasted with 無漏, which is nirvāṇa (निर्वाण).

有漏世界  (or 三界) The world, or worlds, of distress and illusion.

有漏善法  (or有漏惡法) Good (or evil) done in a mortal body is rewarded accordingly inthe character of another mortal body.

有漏淨土  A purifying stage which, forcertain types, precedes entry into the Pure Land.

有漏道  (or 有漏路) The way of mortal saṃsāra (सṃसार), in contrastwith 無漏道 that of nirvāṇa (निर्वाण).

有為  Active, creative, productive,functioning, causative, phenomenal, the processes resulting from the laws ofkarma, v. 有作; opposite of 無為 passive, inert, inactive,non-causative, laisser-faire. It is defined by 造作 to make, and associated with saṃskṛta(सṃस्क्ड़्त). The three active things 三有為法 are 色 material, or things which have form, 心 mental and 非色非心 neither the one nor the other.The four forms of activity 四有為相 are 生住異滅 coming into existence, abiding, change, and extinction; they arealso spoken of as three, the two middle terms being treated as having likemeaning.

有為果  The result or effect of action.

有為無常  Activity implies impermanency.

有為無為  Action and inaction; active andpassive; dynamic and static; things and phenomena in general are 有為; nirvāṇa (निर्वाण) quiescence, the void, etc., are 無為.

有為生死  The mortal saṃsāra (सṃसार) life of births and deaths,contrasted with 無為生死 effortless mortality, e. g.transformation such as that of the Bodhisattva.

有為空  The unreality of the phenomenal.

有為轉變  The permutations of activity, orphenomena, in arising, abiding, change, and extinction.

有無二見  bhāvābhāva(भावाभाव). Existence or nonexistence,being or non-being; these two opposite views, opinions, or theories are thebasis of all erroneous views, etc.

有無二邊  The two extremes of being ornon-being.

有無邪見  Both views are erroneous in theopinion of upholders of the 中道, the Mādhyamikaschool. See 有無二邊 and 有無二見.

有界  The realm of existence.

有相  To have form, whatever has form,whether ideal or real.

有相宗  v. 法相宗 and 有部 Sarvāstivāda.

有相教  The first twelve years of theBuddha's teaching, when he treated the phenomenal as real; v. 有空中.

有相業  Action through faith in the idea,e. g. of the Pure Land; the acts which produce such results.

有空  Phenomenal and noumenal; themanifold forms of things exist, but things, being constructed of elements, haveno per se reality.

有空不二  The phenomenal and the noumenalare identical, the phenomenal expresses the noumenal and the noumenon containsthe phenomenon.

有空中  The three terms, phenomenal,noumenal, and the link or mean, v. 中 and 空.

有空中三時  The 法相宗 Dharmalakṣaṇa school divides the Buddha's teaching into threeperiods, in which he taught (1) the unreality of the ego, as shown in the 阿含 Āgamas, etc.; (2) the unreality of thedharmas, as in the 船若 Prajñāpāramitā, etc.; and (3) the middle or uniting way, as in the 解深密經 Sandhinimocana-sūtra, etc., the lastbeing the foundation text of this school.

有結  The bond of existence, or mortallife.

有緣  Those who have the cause, link, orconnection, i. e. are influenced by and responsive to the Buddha.

有耶無耶  Existence ? non-existence ?Material ? immaterial ? i. e. uncertainty, a wavering mind.

有腳經笥  A walking bookcase, a learnedmonk.

有表業  (or 有表色) The manifested activities of the 身 口 意 body, mouth,and mind (or will) in contrast with their 無表業 unmanifestedactivities.

有見  The visible, but it is used alsoin the sense of the erroneous view that things really exist. Another meaning isthe 色果 realm of form, as contrasted with the 無見 invisible, or with the formless realms.

有解  The intp. of things as real, ormaterial, opposite of 無解 the intp. of them as unreal, orimmaterial.

有識  Perceptive beings, similar to 有情 sentient beings.

有貪  bhavarāga(भवराग), the desire for existence,which is the cause of existence; 俱舍論 19.

有輪  The wheel of existence, the roundof mortality, of births-and-deaths.

有邊  The one extreme of 'existence',the opposite extreme being 無邊'non-existence'.

有部  一切有部; 薩婆多 Sarvāstivāda; the school of the reality of all phenomena, one ofthe early Hīnayāna sects, said to have been formed, about 300 years after theNirvāṇa, out of the Sthavira; later it subdivided into five, Dharmaguptāḥ,Mūlasarvāstivādāḥ, Kaśyapīyāḥ, Mahīśāsakāḥ, and the influential Vātsīputrīyāḥ.v. 一切有部. Its scriptures are known as the 有部律; 律書; 十誦律; 根本說一切有部毘那耶; (根本說一切有部尼陀那) 有部尼陀那; (根本說一切有部目得迦) 有部目得迦; 根本薩婆多部律攝 or 有部律攝, etc.

有量  Limited, finite; opposite of 無量 measureless, boundless, infinite. 有相有量That whichhas form and measurement is called 麤 coarse, i. e. palpable, that whichis without form and measurement 無相無量 is called 細 fine, i. e. impalpable.

有間  Interrupted, not continuous, notintermingled, opposite of 無間.

有靈  Having souls, sentient beings,similar to 有情; possessing magical or spiritual powers.

有頂  (有頂天) Akaniṣṭha, 色究竟天 the highest heaven of form, theninth and last of the fourth dhyāna (ध्यान) heavens.

有頂惑  In the region of 有頂 (akaniṣṭha (अकनिष्ठ)) there still exist the possibilities of delusion both in theory (orviews) and practice, arising from the taking of the seeming for the real.

有餘  Something more; those who haveremainder to fulfil, e. g. of karma incomplete; extra, additional.

有餘土  One of the four lands, or realms,the 方便有餘土 to which, according to Mahāyāna, arhat(अर्हत्)s go at their decease; cf. 有餘涅槃.

有餘師  Masters, or exponents, inaddition to the chief or recognized authorities; also spoken of as 有餘; 餘師; 有諸師; 有人; hence 有餘師說 refers to other than therecognized, or orthodox, explanations.

有餘涅槃  有餘依 (有餘依涅槃) Incomplete nirvāṇa (निर्वाण). Hīnayāna holds that the arhat (अर्हत्) after his last term of mortal existence enters into nirvāṇa (निर्वाण), while alive here he is in the state of sopādhiśeṣa-nirvāṇa(सोपाधिशेष-निर्वाण), limited, ormodified, nirvāṇa (निर्वाण), as contrasted with 無餘涅槃 nirupadhiśeṣa-nirvāṇa(निरुपधिशेष-निर्वाण). Mahāyāna holds that when the cause 因 of reincarnation is ended the state is that of 有餘涅槃 incomplete nirvāṇa (निर्वाण); when the effect 果 is ended, and 得佛之常身 the eternal Buddha-body has been obtained, then there is 無餘涅槃 complete nirvāṇa (निर्वाण). Mahāyāna writers say that in the Hīnayāna 無餘涅槃 'remainderless' nirvāṇa (निर्वाण) for the arhat (अर्हत्) there are still remains of illusion, karma, and suffering, and itis therefore 有餘涅槃; in Mahāyāna 無餘涅槃 these remains of illusion,etc., are ended.

有餘說  Something further to say,incomplete explanation.

有體  A thing, form, dharma, anythingof ideal or real form; embodied things, bodies; varying list of 75, 84, and 100are given.

服  Submit, serve; clothing, to wear;mourning; to swallow; a dose.

服水論師  The sect of non-Buddhistphilosophers who considered water the beginning and end of all things.

望  To look at, or for; expect, hope;towards; the full moon.

朝  Morning. Court, dynasty; towards.

朝夕  朝暮 Morning andevening.

朝山  To worship (towards) the hills,pay court to a noted monastery, especially to pay court to the Dalai Lama.

朝座  The morning service.

朝露  Morning dew, e.g. man's life astransient.

朝鮮  Korea, Chosen.

期  A set time; a limit of time;times, seasons; to expect.

期望  To look for, expect, hope.

木  Wood; a tree; kāṣṭha (काष्ठ), a piece of wood, wood, timber.

木上座  The elder with the tree, or thewooden elder; the elder's staff.

木佉褒折娜  mukhaproṅchana(मुखप्रोङ्छन), or face-wiper, towelhandkerchief, one of the thirteen articles of a monk.

木佛  A Buddha of wood, i. e. an imageof wood.

木叉  木蛇; 波羅提木叉 mokṣa (मोक्ष), prātimokṣa (प्रातिमोक्ष) 波羅提木叉; mokṣa (मोक्ष) is deliverance, emancipation; prati(प्रति), 'towards, 'implies thegetting rid of evils one by one; the 250 rules of the Vinaya for monks fortheir deliverance from the round of mortality.

木叉提婆  Mokṣa-deva, a title given to 玄奘 Xuanzang.

木叉提婆  Mokṣadeva. A title given by theHinayanists in India to Mahāyānadeva, i. e. 玄奘 Xuanzang.

木叉毱多  Mokṣagupta. A monk of Karashahr,protagonist of the Madhyamayāna school, 'whose ignorance Xuanzang publiclyexposed. ' Eitel.

木底  mukti(मुक्ति), 解脫 deliverance, liberation, emancipation; the same meaning is given to目帝羅mucira (मुचिर), which has more the sense of being free with (gifts), generosity.

木律僧  A wooden pettifogging monk; arigid formalist.

木得羅  Mudra, a seal; mystic signs withthe hands.

木星  勿哩訶婆跋底 Bṛhaspati;'Lord of increase,' the planet Jupiter.

木曜  Jupiter, one of the 九曜 nine luminaries, q. v.; on the south of the diamond hall outsidethe Garbhadhātu maṇḍala.

木槵子  無患子 A tree whosewood can exorcise evil spirits, or whose seeds are used as rosary-beads. It issaid to be the ariṣṭa (अरिष्ट) 阿梨瑟迦紫, which means unharmed, secure; it is the name of the soap-berry andother shrubs.

木樂子  Seeds used for rosary-beads.

木瓜林  苦行林 Papayaforest, i. e. Uruvilva, 優樓頻螺 the place near Gayā where Kāśyapa, Śākyamuni, andothers practised their austerities before the latter's enlightenment; hence theformer is styled Uruvilva Kāśyapa.

木蘭色  Brownish colour made from bark,probably cinnamon.

木頭  Blockhead, a stupid person, onewho breaks the commandments.

木食  Living on wild fruits nuts, etc.

木香  根香; 薰陸香; 多伽羅tagara (तगर). An incense-yielding tree, putchuk; vangueria spinosa or tabernae montana coronaria (तबेर्नए मोन्तन चोरोनरिअ); Eitel.

木馬  Wooden horse, a symbol ofemancipation.

木魚  The wooden fish; there are twokinds, one round for use to keep time in chanting, the other long for callingto meals. The origin of the use of a fish is unknown: one version is that as afish always has its eyes open day and night, so it is an example to monks to bewatchful: there is no evidence of connection with the Christian ίχθύς (ichthys).

未  Not yet; the future; 1-3 p. m.

未了因  The karma of past life not yetfulfilled.

未來  當來 anāgata; thatwhich has not come, or will come; the future, e. g. 未來世 a future life, or lives; also the future tense, one of the 三世, i. e. 過, 現, 未 past, present, future.

未受具人  A monk who has not yet formallypledged himself to all the commandments.

未敷蓮華  A half-opened lotus, such as oneof the forms of Guanyin holds in the hand.

未曾有  希有; 阿浮陀 adbhuta; never yet been, non-such, rare, marvellous.

未曾有正法經  A Sung translation of the 阿闍世王經 Ajātaśatru-kaukṛīyavinodana.

未曾有經  Adbhutadharma-paryāya, one of thetwelve divisions of the sutras 十二部經.

未生怨  Having no enemy, tr. of the nameof Ajātaśatru 阿闍世王. There is a sutra of this namedescribing his murder of his father Bimbisāra.

未至  未到 Not yetarrived, or reached.

未陀  ? arbuda, 100 (or 10) millions.

未顯真實  未開顯 Theunrevealed truth, the Truth only revealed by the Buddha in his final Mahāyāna doctrine.

末  Branch, twig; end; dust; not;translit, ma (म), va (व), ba (ब); cf. 摩.

末上  On the last, at last, finally.

末世  The third and last period of aBuddha-kalpa; the first is the first 500 years of correct doctrine, the secondis the 1, 000 years of semblance law, or approximation to the doctrine, and thethird a myriad years of its decline and end. Also 末代.

末伽  mārga; track, path, way, the way;the fourth of the four dogmas 四諦, i. e. 道, known as the 八聖道, 八正道 (or 八正門), the eight holy or correctways, or gates out of suffering into nirvana. Mārga is described as the 因 cause of liberation, bodhi (बोधि) as its 果 result.

末伽始羅  mārgaśiras, M. W. saysNovember-December; the Chinese say from he 16th of the 9th moon to the 15th ofthe 10th.

末伽梨  (or 末伽黎) 拘賒梨 (or 拘賒黎); 末佉梨劬奢離 Maskari Gośālīputra, one of the six Tīrthikas 外道六師. He denied that present lot wasdue to deeds done in previous lives, and the Laṅkāvatāra Sutra says hetaught total annihilation at the end of this life.

末利  mallikā, 摩利; 末羅 (1) jasminum zambac, M. W., which suggests the 茉莉花, i. e. the Chinese jasmine; according to Eitel it is thenarrowleaved nyctanthes (with globular berries 柰); the flower, now called kastūrī (कस्तूरी) (musk) because of its odour. By the Fanyimingyi 翻譯名義 it is styled the 鬘花 chaplet flower, as its flowersmay be formed into a chaplet. (2) A concoction of various fruits mixed withwater offered in worship.

末利夫人  The wife of Prasenajit, king ofKośala, so called because she wove or wore jasmine chaplets, or came from ajasmine garden, etc.

末利室羅  Mālyaśrī, said to be a daughterof the last and queen in Ayodhyā, capital of Kośala.

末剌諵  maraṇa(मरण), 死 dying, mortal, death.

末化  Buddha transformed into (palm-)branches or leaves; the transformation of the Buddha in the shape of thesutras.

末嗟羅  matsara, 慳 grudging, stingy, greedy.

末多利  One of the divisions of theSarvāstivādāḥ school, said to be the 北山部 q. v.

末奴是若颯縛羅  manojñasvara 如意音, 樂音 lovely sounds, music; a king of the gandharva(गन्धर्व)s, Indra's musicians.

末奴沙  mānuṣa, manuṣya; 摩奴娑 (or 摩努娑); 摩奴闍 (or 摩奴曬); 摩努史; 摩[少/兔]沙 (or 摩[少/兔]賒, or 摩[少/兔]奢, or 摩舍喃); 摩[少/兔]; 摩拏赦 man, human, intp. by 人 and man and mind or intelligence.

末寺  Subsidiary buildings of amonastery.

末尼  maṇi  摩尼; a jewel, a crystal, a pearl, symbol of purity, therefore of Buddhaand of his doctrine. It is used in oṃ-maṇi-padmi-hūṃ (ओṃ-मणि -पद्मि-हूṃ).

末尼教  The Manichean religion, firstmentioned in Chinese literature by Xuanzang in his Memoirs, between A. D. 630and 640. The first Manichean missionary from 大秦 Daqin reachedChina in 694. In 732, an imperial edict declared the religion of Mani aperverse doctrine, falsely taking the name of Buddhism. It continued, however,to flourish in parts of China, especially Fukien, even to the end of the Mingdynasty. Chinese writers have often confused it with Mazdeism 火祆教.

末底  mati 摩提; devotion, discernment, understanding, tr. by 慧 wisdom.

末底僧訶  Matisiṃha, the lion ofintelligence, an honorific title.

末度迦  madhūka 末杜迦; 摩頭; M. W. bassia lavtifolia, tr. as 美果 a fine orpleasant fruit.

末捺南  vandana(वन्दन), 禮 worship, reverence.

末摩  marman; a vital part, or mortalspot.

末栗者  marica, pepper.

末梨  Bali, an asura (असुर) king.

末法  The last of the three periods 正, 像, and 末; that of degeneration andextinction of the Buddha-law.

末田  Madhyāntika, 末田地 (末田地那); 末田底加, 末田提; 末田鐸迦; 末彈地; 末闡地 or 提摩 is also used for 末. It is tr. by 中; 日中, 水中河中, and 金地. One of the two chief disciplesof Ānanda, to whom he handed down the Buddha's doctrine. He is reputed to havebeen sent to convert 罽賓 Kashmir, the other, 商那和修 Śāṇakavāsa, to convert 中國 which is probably Central India,though it is understood as China. Another account makes the latter a discipleof the former. Eitel says that by his magic power he transported a sculptor tothe Tuṣita heavens to obtain a correct image of Maitreya.

末睇提舍  Madhyadeśa, 中國 the central kingdom, i. e. Central India.

末笯曷剌他  Manorhita, or Manoratha, tr. by 如意, an Indian prince who became the disciple and successor ofVasubandhu, reputed author of the 毘婆沙論 Vibhāṣā śāstra and thetwenty-second patriarch.

末羅  malla 魔羅; a term for inhabitants of Kuśinagara and Pāvā.

末羅王經  The sutra of the king of thisname, whose road was blocked by a rock, which his people were unable to remove,but which the Buddha removed easily by his miraculous powers.

末羅遊  Malaya, 'the western Ghats in theDeccan (these mountains abound in sandal trees); the country that lies to theeast of the Malaya range, Malabar. ' M, W. Eitel gives 秣羅矩吒 Malakūṭa, i. e. Malaya, as 'an ancient kingdom of Southern India,the coast of Malabar, about A. D. 600 a noted haunt of the Nirgrantha sect'. Itis also identified with 尸利佛逝 Śrībhoja, which is given as 馬來半嶋 the Malay peninsula; but v. 摩羅耶 Malaya.

末羅鋼多  marakata, 摩羅迦陀 the emerald.

末迦吒賀邏馱  Markaṭa-hrada; the Apes' Pool,near Vaiśālī.

末達那  madana; 摩陀那 (or 摩達那); 摩陀羅 a fruit called the intoxicating fruit 醉果.

末那  manāḥ(मनाः); manas(मनस्); intp. by 意 mind, the (active) mind. Eitel says: 'The sixth of the chadâyatana (छद्âयतन), the mental faculty whichconstitutes man as an intelligent and moral being. ' The 末那識 is defined by the 唯識論 4 as the seventh of the 八識, namely 意, which means 思量 thinking and measuring, or calculating. It is the active mind, oractivity of mind, but is also used for the mind itself.

末陀  madya, intoxicating liquor,intoxicating. The two characters are also given as a translation of ? madhya (मध्य), and mean 100, 000.

末陀摩  This is intp. as not. in the meanor middle way.

末麗曩  Balin 麼攞; strong, strengthening.

本  Radical, fundamental, original,principal, one's own; the Buddha himself, contrasted with 蹟 chi, traces left by him among men to educate them; also a volume ofa book.

本三昧耶印  The first samaya-sign to be madein worship, the forming of the hands after the manner of a lotus.

本不生際  The original status of norebirth, i. e. every man has a naturally pure heart, which 不生不滅 is independent of the bonds of mortality.

本事經  itivṛttaka; ityukta; one of thetwelve classes of sutras, in which the Buddha tells of the deeds of hisdisciples and others in previous lives, cf. 本生經.

本二  His original second (in thehouse), the wife of a monk, before he retired from the world.

本佛  The Buddha-nature within oneself;the original Buddha.

本來  Coming from the root, originally,fundamentally, 無始以來 from, or before, the verybeginning.

本來成佛  All things being of Buddha becomeBuddha.

本來法爾  So from the beginning,interpreted as 自始自然.

本來無一物  Originally not a thing existing,or before anything existed-- a subject of meditation.

本來空  That all things come from theVoid, or Absolute, the 真如.

本初  In the beginning; originally.

本命星  The life-star of an individual,i. e. the particular star of the seven stars of Ursa Major which is dominant inthe year of birth; 本命宿 is the constellation, orstar-group, under which he is born; 本命元辰 is the year of birth, i. e. theyear of his birth-star.

本命道場  Temple for worship of theemperor's birth-star, for the protection of the imperial family and the state.

本囊伽吒  pūrṇaghaṭa, full pitcher, 'one ofthe sixty-five mystic figures said to be traceable on every footprint (śrīpada)of Buddha. ' Eitel.

本地  Native place, natural position,original body; also the 本身; 本法身; or 本地身 fundamental person or embodimentof a Buddha or bodhisattva, as distinct from his temporal manifestation.

本地門  The uncreated dharmakāya (धर्मकाय) of Vairocana is eternal and the source of all things and allvirtue.

本尊  ? satyadevatā, 裟也地提嚩多. The original honoured one; the most honoured of all Buddhas; alsothe chief object of worship in a group; the specific Buddha, etc., beingserved.

本山  Native hill; a monk's original orproper monastery; this (or that) monastery; also 本寺.

本師  The original Master or Teacher.Śākyamuni.

本師和尚  upādhyāya 烏波陀耶 an original teacher, or founder; a title of Amitābha. 本形 Original form, or figure; the substantive form.

本心  The original heart, or mind;one's own heart.

本性  The spirit one possesses bynature; hence, the Buddha-nature; the Buddha-nature within; one's own nature.

本惑  The root or origin of delusion;also 根本惑; 根本煩惱.

本拏哩迦  idem puṇḍarīka, v. 奔.

本據  mūlagrantha; the original text,or a quotation from it.

本教  The fundamental doctrine, i. e.of the One Vehicle as declared in the Lotus Sutra, also 根本之教.

本明  The original light, or potentialenlightenment, that is in all beings; also 元明; cf. 本覺.

本時  The original time, the periodwhen Sakyamumi obtained enlightenment; at that time.

本書  The foundation books of anyschool; a book.

本有  Originally or fundamentallyexisting; primal existence; the source and substance of all phenomena; also thepresent life; also the eighth 八識, i. e. ālaya-vijñāna (आलय-विज्ञान).

本有修生  The 本有 means that original dharma is complete in each individual, the 真如法性之德 the virtue of the bhūtatathatā (भूततथता) dharma-nature, being 具足無缺 complete without lack; the 修生 means the development of this original mind in the individual,whether saint or common man, to the realization of Buddha-virtue; 由觀行之力, 開發其本有之德, 漸漸修習而次第開顯佛德也.

本有家  A division of the Dharmalakṣanaschool 法相宗.

本末  Root and twigs, root and branch,first and last, beginning and end, etc.

本母  upadeśa: mātṛkā: the original'mother' or matrix; the original sutra, or work.

本淨  (本淨無漏) Primal purity.

本生經  Jātaka sutras 闍陀伽; stories of the Buddha's previous incarnations, one of the twelveclasses of sutras.

本生說  The stories told in the Jātaka tales. v.本事經.

本緣  The origin or cause of anyphenomenon.

本行  The root of action: the method ormotive of attainment; (his) own deeds, e. g. the doings of a Buddha orbodhisattva.

本行經  (本行集經) A sutra of this title.

本覺  Original bodhi (बोधि), i. e. 'enlightenment', awareness, knowledge, or wisdom, ascontrasted with 始覺 initial knowledge, that is'enlightenment a priori is contrasted with enlightenment a posteriori'. Suzuki,Awakening of Faith, P. 62. The reference is to universal mind 眾生之心體, which is conceived as pure and intelligent, with 始覺 as active intelligence. It is considered as the Buddha-dharmakāya (बुद्ध-धर्मकाय), or as it might perhaps be termed, the fundamental mind.Nevertheless in action from the first it was influenced by its antithesis 無明 ignorance, the opposite of awareness, or true knowledge. See 起信論 and 仁王經,中. There are two kinds of 本覺, one which is unconditioned, andnever sullied by ignorance and delusion, the other which is conditioned andsubject to ignorance. In original enlightenment is implied potentialenlightenment in each being.

本覺真如  The 真如, i. e. bhūtatathatā (भूततथता), is the 體 corpus, or embodiment; the 本覺 is the 相 or form of primal intelligence;the former is the 理 or fundamental truth, the latteris the 智, i. e. the knowledge or wisdom of it; together they form the wholeembodiment of the buddha-dharmakāya (बुद्ध-धर्मकाय).

本誓  samaya; the original covenant orvow made by every Buddha and Bodhisattva.

本識  The fundamental vijñāna (विज्ञान), one of the eighteen names of the ālaya-vijñāna(आलय-विज्ञान), the root of allthings.

本質  Original substance, the substanceitself; any real object of the senses.

本跡  The original 本 Buddha or Bodhisattva and his 跡 variedmanifestations for saving all beings, e. g. Guanyin with thirty-three forms.Also 本地垂跡.

本跡二門  A division of the Lotus Sutrainto two parts, the 跡門 being the first fourteenchapters, the 本門 the following fourteen chapters;the first half is related to the Buddha's earthly life and previous teaching;the second half to the final revelation of the Buddha as eternal and theBodhisattva doctrines.

本身  oneself; it also means 本心 the inner self.

本門  v. 本跡.

本門本尊  The especial honoured one of theNichiren sect, Svādi-devatā, the Supreme Being, whose maṇḍala (मण्डल) is considered as the symbol of the Buddha as infinite, eternal,universal. The Nichiren sect has a meditation 本門事觀 on theuniversality of the Buddha and the unity in the diversity of all his phenomena,the whole truth being embodied in the Lotus Sutra, and in its title offive words, 妙法蓮華經 Wonderful-Law Lotus-Flower Sutra, which are considered to be theembodiment of the eternal, universal Buddha. Their repetition preceded by 南無 Namah ! is equivalent to the 歸命 of otherBuddhists.

本願  pūrvapraṇidhāna. The originalvow, or vows, of a Buddha or bodhisattva, e. g. the forty-eight of Amitābha,the twelve of 藥師, etc.

本願一實大道  The great way of the one realityof Amitābha's vows, i. e. that of calling on his name and trusting to hisstrength and not one's own.

本高跡下  The higher (Buddha) manifestinghimself in lower form, e. g. as a bodhisattva.

朱  Red, vermilion.

朱利  caura, a thief, robber.

朱利草  caurī(चौरी), robber-grass or herb, name ofa plant.

朱羅波梨迦羅  Defined as 雜碑衣, i. e. cīvara (चीवर), or ragged clothes.

李  Plum.

李園  āmravana(आम्रवन), the wild-plum (or mango)grove, see 菴.

杖林  Yaṣṭivana, 洩瑟知林; the forest in which a Brahman tried to measure Buddha's heightwith a 16 ft. bamboo pole, but the more he measured the higher the body became;another part of the legend is that the forest grew from the bamboo which heleft behind in chagrin.

杜  Stop, prevent; azalea.

杜口  To shut the mouth, renderspeechless.

杜嚕  turuṣkaolibanum (तुरुष्क ओलिबनुम्), Indian incense,resin, gum used for incense. It is said to resemble peach resin and to grow inAṭali. Its leaves resemble the pear's and produce pepper; it is said toflourish in the sands of Central Asia and its gum to flow out on to the sands.

杜多  杜茶; 頭陀 q. v. dhūta (धूत), discipline (to shake off sin, etc. ).

杜底  dūta(दूत), a messenger; dūtī (दूती), a female messenger.

杜魯婆跋吒  Dhruvpaṭu, a king of Valabhī,son-in-law of Śīladitya.

束蘆  To tie reeds together in order tomake them stand up, illustration of the interdependence of things andprinciples.

杯  A cup.

杯度  Beidu, a fifth-century Buddhistmonk said to be able to cross a river in a cup or bowl, hence his name.

東  pūrva(पूर्व), east.

東勝身洲  (佛婆毘提訶) 毘提訶; 佛婆提; 佛于逮; 逋利婆; 鼻提賀; 布嚕婆, etc. Pūrvavideha. The eastern of the four great continents of a world, eastof Mt. Meru, semicircular in shape.

東司  東淨; 東廁 The privy in a monastery.

東土  The eastern land, i. e. China.

東密  The eastern esoteric or Shingonsect of Japan, in contrast with the Tiantai esoteric sect.

東山  An eastern hill, or monastery,general and specific, especially the 黃梅東山 Huangmei eastern monastery ofthe fourth and fifth patriarchs of the Chan (Zen) school.

東山寺  Pūrvaśailā-saṃghārāma, amonastery east of Dhanakaṭaka.

東山部  佛媻勢羅部 Pūrvaśailāḥ;one of the five divisions of the Mahāsāṃghikaḥ school.

東嶽  The Eastern Peak, Tai Shan inShandong, one of the five sacred peaks; the god or spirit of this peak, whoseprotection is claimed all over China.

東庵  The eastern hall of monastery.

東方  The east, or eastern region.

東曼陀羅  The eastern maṇḍala (मण्डल), that of the Garbhadhātu.

板  A board; a board struck forcalling e. g. to meals.

枉  Oppression, wrong; crooked; invain.

枉死  Wrongly done to death.

析  To divide, separate,differentiate, explain.

析小  To traverse or expose the fallacyof Hīnayāna arguments.

析微塵  To subdivide molecules tillnothing is reached.

析智  Analytical wisdom, which analysesHīnayāna dharmas and attains to the truth that neither the ego nor things havea basis in reality.

析水  To rinse (the alms-bowl).

林  A grove, or wood; a band.

林微尼  (or 林毘尼); 嵐毘尼; 龍彌你 (or流彌你); 臘伐尼; 論民; 林毘, etc. Lumbinī, the park in which Śākyamuni was born, '15 miles east of Kapilavastu.' Eitel.

林葬  Forest burial, to cast the corpseinto a forest to be eaten by animals.

林藤  Vegetable food, used by men atthe beginning of a kalpa (कल्प).

林變  The trees of the wood turnedwhite when the Buddha died.

果  phala(फल), 頗羅 fruit; offspring; result, consequence, effect; reward, retribution;it contrasts with cause, i. e. 因果 cause and effect. The effect bycausing a further effect becomes also a cause.

果上  In the stage when the individualreceives the consequences of deeds done.

果人  Those who have obtained thefruit, i. e. escaped the chain of transmigration, e. g. buddha, pratyekabuddha (प्रत्येकबुद्ध), arhat (अर्हत्).

果位  The stage of attainment, orreward as contrasted with the cause-stage, i. e. the deed.

果佛性  Fruition of theBuddha-enlightenment, its perfection, one of the five forms of theBuddha-nature.

果分  The reward, e. g. of ineffablenirvāṇa, or dharmakāya (धर्मकाय).

果名  果號Attamentment-name, or reward-name or title, i. e. of every Buddha, indicatinghis enlightenment.

果唯識  The wisdom attained frominvestigating and thinking philosophy, or Buddha-truth, i. e. of the sūtras andabhidharma (अभिधर्म)s; this includes the first four under 五種唯識.

果圓  Fruit complete, i. e. perfectenlightenment, one of the eight Tiantai perfections.

果地  The stage of attainment of thegoal of any disciplinary course.

果報  異熟 Retributionfor good or evil deeds, implying that different conditions in this (or any)life are the variant ripenings, or fruit, of seed sown in previous life orlives.

果報四相  The four forms of retribution --birth, age, sickness, death.

果報土  The realm of reward, wherebodhisattvas attain the full reward of their deeds, also called 實報無障礙土, one of the 四土 of Tiantai.

果德  The merits nirvāṇa, i. e. 常樂我淨 q. v., eternal, blissful, personal (or autonomous), and pure, alltranscendental.

果斷  To cut off the fruit, or results,of former karma. The arhat (अर्हत्) who has a 'remnant of karma', though he has cut off the seed ofmisery, has not yet cut off its fruits.

果果  The fruit of fruit, i. e. nirvāṇa,the fruition of bodhi (बोधि).

果果佛性  The fruit of the fruit ofBuddhahood, i. e. parinirvāṇa (परिनिर्वाण), one of the 五佛性.

果極  Fruition perfect, the perfectvirtue or merit of Buddha-enlightenment.

果極法身  The dharmakāya(धर्मकाय) of complete enlightenment.

果海  The ocean of bodhi (बोधि) or enightenment.

果滿  The full or complete fruition ofmerit; perfect reward.

果熟識  The ālaya-vijñāna(आलय-विज्ञान), i. e. storehouse orsource of consciousness, from which both subject and object are derived.

果界圓現  In the Buddha-realm, i. e. ofcomplete bodhi (बोधि)-enlightenment, all things are perfectly manifest.

果相  Reward, retribution, or effect;especially as one of the three forms of the ālaya-vijñāna(आलय-विज्ञान).

果縛  Retribution-bond; the bitterfruit of transmigration binds the individual so that he cannot attain release.This fruit produces 子縛 or further seeds of bondage.

果縛斷  Cutting off the ties ofretribution, i. e. entering nirvāṇa, e. g. entering salvation.

果脣  Fruit lips, Buddha's were 'redlike the fruit of the Bimba tree'.

果遂  The fruit follows.

果遂願  The assurance of universalsalvation, the twentieth of Amitābha's forty-eight vows.

果頭  The condition of retribution,especially the reward of bodhi (बोधि) or enlightenment, idem 果上, hence 果頭佛 is he who has attained the Buddha-condition, a Tiantai term.

枝  A branch.

枝末惑  or枝末無明 Branch and twig illusion, or ignorance in detail, contrasted with 根本無明root, or radical ignorance, i. e. original ignorance out of whicharises karma, false views, and realms of illusion which are the 'branch andtwig' condition or unenlightenment in detail or result. Also, the first four ofthe 五住地 five causal relationships, the fifth being 根本無明.

枝香  Incense made of branches oftrees, one of the three kinds of incense, the other two being from roots andflowers.

枯  Wither, decay.

枯木  Withered timber, decayed,dried-up trees; applied to a class of ascetic Buddhists, who sat in meditation,never lying down, like 石霜枯木 petrified rocks and witheredstumps.

枯木堂  The hall in which枯木 sat.

枯筏羅闍  1,000 sextillions, cf. 洛.

枳  Thorn, thorns; translit. ke (के), ki (कि).

枳吒  枳擔 (枳擔那) An island which rises out of the sea.

枳哩枳哩  Kelikila, one of the rāja (राज)s who subdues demons.

枳羅蘇  (or 枳羅婆 枳羅娑) kilasa (किलस), white leprosy, tr. as 'white' and a 'hill'.

枸  A spinous shrub; translit. k (क्).

枸盧舍  krośa(क्रोश), cf. 拘, 俱; the distance the lowing of an ox can be heard, the eighth part ofa yojana (योजन).

枸蘇摩  kusuma(कुसुम), a flower; especially thewhite China-aster.

枸蘇摩補羅  Kusumapura, the city of flowers,Pāṭaliputra, i. e. Patna.

柄  A handle; authority, power.

柄語  Authoritative or pivotal words.

柏  Cypress, cedar, Arbor vitae.

染  To dye, infect, contaminate,pollute; lust.

染垢  染污 Soiled,contaminated, impure, especially by holding on to the illusory ideas and thingsof life; deluded. The kleśa (क्लेश)s or contaminations of attachment to the pleasures of the senses, tofalse views, to moral and ascetic practices regarded as adequate for salvation,to the belief in a self which causes suffering, etc.

染心  A mind contaminated (with desire,or sexual passion).

染恚痴  Lust, anger, stupidity (orignorance); also 婬怒痴; 貪瞋痴.

染愛  Polluting desire.

染污  idem 染垢.

染污意  A name for the seventh vijñāna (विज्ञान), the mind of contamination, i. e. in egoism, or wrong notions ofthe self.

染法  Polluted thing, i. e. allphenomena; mode of contamination.

染淨  Impurity and purity; the thoughtsand things of desire are impure, the thoughts and methods of salvation arepure.

染淨不二門  Impurity and purity as aspects ofthe total reality and not fundamentally ideas apart, one of the 十不二門 q. v.

染淨真如  The bhūtatathatā(भूततथता) as contaminated inphenomena and as pure being.

染界  The sphere of pollution, i. e.the inhabited part of every universe, as subject to reincarnation.

染緣  The nidāna(निदान) or link of pollution, whichconnects illusion with the karmaic miseries of reincarnation. From the 'water'of the bhūtatathatā (भूततथता), affected by the 'waves' of this nidāna(निदान)-pollution, arise the waves ofreincarnation.

染習  Contaminated by bad customs, orhabit.

染著  Pollution-bond; a heart pollutedby the things to which it cleaves.

染衣  (染色衣) Dyed garments, i. e. the kaṣāya (कषाय) of the early Indian monks, dyed to distinguish them from the whitegarments of the laity.

柔  Pliant, yielding, soft.

柔和  Gentle, forbearing, tolerant.

柔軟  (A heart) mild and pliable(responsive to the truth).

柔軟語  Gentle, persuasive words.

柔順忍  The patience of meekness, i. e.in meekness to accord with the truth.

柯  Axe-handle; agent; translit. k (क्), v. 呵, 迦, 哥, etc.

柯尸悲與  The Kāśyapīya school.

柰  Berries of the nyctanthes ormusk. āmra (आम्र), a mango.

柰女  (or 柰氏) Āmradārikā, Āmrapālī, a woman who is said to have been born on amango-tree, and to have given the Plum-garden 柰苑 (or 柰園) to the Buddha, cf. 菴羅.

柱  Pillar, post, support.

柱塔  A pagoda.

柳  A willow.

柳枝  Willow branches put in cleanwater to keep away evil spirits.

柴  See under Ten Strokes.

柴  Fuel, firewood, brushwood.

柴頭  The one who looks after it in amonastery.

柵  Palisades, rails.

柵門那  idem 訕若 Saṅjaya.

栗  Chestnut; translit. l (ल्), hṛ (ह्ड़्).

栗呫毘  (栗呫婆毘) Licchavi, v. 梨.

栗馱  hṛd(ह्ड़्द्), hṛdaya(ह्ड़्दय), the heart, v. 汙.

校  Compare, collate, compared with,similar to 較.

校量  To compare, or collate, andmeasure; comparative.

校飾  To adorn, ornament.

根  mūla(मूल), a root, basis, origin; butwhen meaning an organ of sense, indriyam (इन्द्रियम्), a 'power', 'faculty of sense, sense, organ of sense'. M.W. A root,or source; that which is capable of producing or growing, as the eye is able toproduce knowledge, as faith is able to bring forth good works, as human natureis able to produce good or evil karma. v. 五根 and 二十二根.

根上下智力  One of a buddha's ten powers, toknow the capacities of all beings, their nature and karma.

根利  Of penetrative powers,intelligent, in contrast with 根鈍 dull powers.

根力  Organs and their powers, the fiveorgans of sense and their five powers.

根器  Natural capacity, capacity of anyorgan, or being.

根塵  The object or sensation of anyorgan of sense.

根境  The field of any organ, its fieldof operation.

根性  Nature and character; the natureof the powers of any sense.

根敗  Decay of the powers, or senses.

根本  Fundamental, basal, radical,original, elemental; when referring to a fundamental text, 根本經 mūlagrantha (मूलग्रन्थ), it indicates a sutra supposed to contain the original words of theBuddha.

根本定  根本禪; 根本等至 The stages of dhyāna (ध्यान) in the formless or immaterial realm.

根本心  Root or fundamental mind.

根本惑  根本煩惱 Thefundamental illusions, passions, or afflictions-desire, hate, delusion (moha (मोह)), pride, doubt, bad views (or false opinions); the first five arethe 五鈍使; the last represents 五利使 q.v.

根本智  Fundamental, original, or primalwisdom, source of all truth and virtue; knowledge of fundamental principles; intuitiveknowledge or wisdom, in contrast with acquired wisdom.

根本無明  無始無明 (or 元始無明) Primal ignorance, the condition before discernment anddifferentiation.

根本說一切有部  The Sarvāstivādins, v. 一切有.

根本識  Original or fundamental mind orintelligence, a name for the ālayavijñāna (आलयविज्ञान).

根機  Motive power, fundamentalability, opportunity.

根淨  The purity of the six organs ofsense.

根緣  Nature and environment; naturalpowers and conditioning environment.

根門  The senses as doors (throughwhich illusion enters).

根闕  根缺 Defective inany organ of sense, e.g. blind or deaf.

根香  Putchuk, idem 木香.

格  A rule, line, pattern; reach,research, science.

格外  Extraordinary.

案  A judge's desk; a case at law.

案達羅 Andhra, a kingdom in southernIndia, between the Krishnā and Godāvarī rivers, whose capital was Veṅgī; thecountry south-east of this was known as 大案達羅.

桑  Mulberry.

桑渴耶  v. 僧 saṅgha (सङ्घ).

桑門  v. 沙門 śramaṇa (श्रमण).

桓  A tree whose hard, black seedsare used for beads; a pillar, post, tablet.

桓因  Indra, abbrev. for 釋提桓因.

桶  A tub, bucket, barrel.

桶頭  The monk who looks after thesethings in a large establishment.

梁皇懺  The litany of Liang Wudi for hiswife, who became a large snake, or dragon, after her death, and troubled theemperor's dreams. After the litany was performed, she became a devi (देवि), thanked the emperor, and departed.

梅  The plum.

梅呾利耶  (梅呾利); 梅呾利曳那; 梅呾囉曳尼; 梅呾黎; 梅呾麗藥; 昧怛履曳 v. 彌勒 Maitreya, friendly, benevolent;the expected Buddhist Messiah.

梖  pattra(पत्त्र); 梖多葉 the palm-leaves used for writing; the梖多樹 is erroneously said to be the borassus flabelliformis, described as60 or 70 feet high, not deciduous, the bark used for writing.

條  A length (of anything); a law,order.

條支  The Tajiks anciently settled'near the Sirikol lake'. Eitel.

條衣  The monk's patch-robe.

梨  The pear.

梨耶  v. 阿 ārya (आर्य).

梨車  黎車; 離車; 栗呫媻 Licchavi, the ancient republic of Vaiśālī, whose people were among theearliest followers of Śākyamuni.

梯  A ladder, stairs.

梯隥  Ladder rungs, or steps, used forthe 漸教 school of gradual revelation in contrast with the 頓教 full and immediate revelation.

梵  Brahman (from roots bṛh (ब्ड़्ह्), vṛh (व्ड़्ह्), connectedwith bṛṃh (ब्ड़्ṃह्)), "religiousdevotion," "prayer," "a sacred text," or mantra,"the mystic syllable om (ओम्)"; "sacred learning," "the religious life,""the Supreme Being regarded as impersonal," "the Absolute,""the priestly or sacerdotal class," etc. M.W. Translit.

梵世界  The brahmaloka(ब्रह्मलोक) of the realm of form;also 梵世天.

梵乘  The brahmayāna(ब्रह्मयान), i.e. the noblest of thevehicles, that of the bodhisattva.

梵僧  A monk from India. Also a monkwho maintains his purity.

梵典  Buddhist sutras, or books.

梵剎  brahmakṣetra, Buddha-land; a namefor a Buddhist: monastery, i.e. a place of purity.

梵唄 Buddhist hymns, cf. 唄. They are sung to repress externals and calm the mind within forreligious service; also in praise of Buddha.

梵土  brahman(ब्रह्मन्)-land, India.

梵壇  or 梵怛 brahmadaṇda (ब्रह्मदण्द), brahma (ब्रह्म)-staff 梵杖, the brahma(ब्रह्म) (i.e. religious) punishment(stick), but the derivation is uncertain; the explanation is "to send toCoventry" a recalcitrant monk, the forbidding of any conversation withhim, called also 默擯 exclusion to silence.

梵天  Brahmadeva. Brahmā, the ruler ofthis world. India. brahmaloka (ब्रह्मलोक), the eighteen heavens of the realm of form, divided into four dhyāna (ध्यान) regions (sixteen heavens in Southern Buddhism). The first threecontain the 梵眾天 assembly of brahmadeva (ब्रह्मदेव)s, i.e. the brahmakāyika (ब्रह्मकायिक); the 梵輔天 brahmspurohita(ब्रह्म्स्पुरोहित)s, retinue of Brahmā; and 大梵天 Mahābrahman, Brahman himself.

梵天后  The queen, or wife of Brahmā.

梵天外道  brahmadeva(ब्रह्मदेव) heretics; the brahmansconsider Brahmā to be the Creator of all things and the Supreme Being, which isheresy with Buddhism.

梵天女  A devi(देवि) in the garbhadhātu (गर्भधातु) group.

梵天王  Brahmā v. above, andcf. 梵王.  梵天界 His realm.

梵夾  Palm-leaf scriptures; also 梵筴; 梵篋; 梵挾; 經夾.

梵女  A noble woman, a woman of highcharacter.

梵字  Brahma letters; saṃskṛtam (सṃस्क्ड़्तम्); Sanskrit: also梵書 The classical Aryan language of India, systematized by scholars, incontradistinction to prākrit (प्राक्रित्), representing the languages as ordinarily spoken. With theexception of a few ancient translations probably from Pali versions, most ofthe original texts used in China were Sanskrit. Various alphabets have beenintroduced into China for transliterating Indian texts, the devanāgarī (देवनागरी) alphabet, which was introduced via Tibet, is still used on charmsand in sorcery. Pali is considered by some Chinese writers to be more ancientthan Sanskrit both as a written and spoken language.

梵學  The study of Buddhism; the studyof Brahmanism.

梵宇  A sacred house, i.e. a Buddhistmonastery, or temple.

梵室  A dwelling where celibatediscipline is practised, a monastery, temple.

梵宮  The realm of Brahmā; the first dhyāna (ध्यान) heaven of the realm of form.

梵宮  Brahmā's palace; a Buddhisttemple.

梵富樓  brahmapurohita(ब्रह्मपुरोहित), the ministers, orassistants of Brahmā; the second brahmaloka (ब्रह्मलोक); the second region of the first dhyāna(ध्यान) heaven of form.  Also梵輔.

梵延  Brahmā and Nārāyaṇa.

梵德  The power, or bliss, of Brahmā.

梵心  The noble or pure mind (whichpractises the discipline that ensures rebirth in the realm without form).

梵志  brahmacārin(ब्रह्मचारिन्). 'studying sacredlearning; practising continence or chastity.' M.W.  A brahmacārī (ब्रह्मचारी) is a 'young Brahman in the first āśrama(आश्रम) or period of his life' (M.W.); there are four such periods. A Buddhist ascetic with his will set on 梵 purity, also intp. as nirvana.

梵摩  梵覽摩 or 梵覽磨; 勃[口*藍]摩; 婆羅賀摩; 沒羅憾摩; intp. as Brahmā, see 梵天; and brahman(ब्रह्मन्), or priest; it is usedboth in a noble and ignoble sense, ignoble when disparaging brahman (ब्रह्मन्) opposition; it is intp. by 淨 pure, also by 離欲清淨 celibate and pure.

梵摩  Brahmā; brahman (ब्रह्मन्), etc., v. 梵; 梵天, etc.

梵摩三缽  Brahmāsahāṃpati, orMahābrahmāsahāṃpati; Brahmā, lord of the world.

梵摩尼  Brahma-maṇi, pure pearl, or themagic pearl of Brahmā.

梵摩羅  Brahman, i.e. Brahmā; or Brahmāand Māra; or both as one.

梵摩達  Brahmadatta, a king ofKanyākubja. A king of Vārāṇaśi, father of Kāśyapa.

梵服  The kaṣāya(कषाय) or monk's robe; the garment ofcelibacy.

梵本  Sutras in the Indian language.

梵王  Brahmā, cf. 梵天. The father of all living beings; the first person of theBrahminical trimūrti (त्रिमूर्ति), Brahmā, Viṣṇu, and Śiva, recognized by Buddhism as deva (देव)s but as inferior to a Buddha, or enlightened man.

梵王宮  The palace of Brahmā.

梵皇  The Indian Emperor, Buddha.

梵相  Brahmadhvaja, one of the sons ofMahābhijña; his Buddha domain is south-west of our universe.

梵眾  Monks, so called because of theirreligious practices.

梵眾天  brahmapāriṣadya(ब्रह्मपारिषद्य) (or brahmapārṣadya (ब्रह्मपार्षद्य)), belonging to the retinue of Brahmā; the first brahmaloka (ब्रह्मलोक); the first region of the first dhyāna(ध्यान) heaven of form.

梵章  Brahmavastu, a Sanskrit syllabaryin twelve parts.

梵網  Brahmajāla; Brahma-net.

梵網宗  The sect of Ritsu 律宗, brought into Japan by the Chinese monk 鑑真 Chien-chen in A.D. 754.

梵網戒品  A name for the above, or thenext.

梵網戒本  菩薩戒經 The latterpart of the above sutra.

梵網經  Brahmajāla Sutra, tr. byKumārajīva A.D. 406, the infinitude of worlds being as the eyes or holes inIndra's net, which is all-embracing, like the Buddha's teaching. There are manytreatises on it.

梵聲  The voice of Buddha.

梵苑  A monastery or any place wherecelibate discipline is practised.

梵行  Pure living; noble action; thediscipline of celibacy which ensures rebirth in the brahmaloka(ब्रह्मलोक), or in the realms beyondform.

梵衍那  Bayana, 'an ancient kingdom andcity in Bokhara famous for a colossal statue of Buddha (entering nirvana)believed to be 1,000 feet long. ' Eitel. The modern Bamian.

梵語  Brahma language, Sanskrit, theSanskrit alphabet; 'the language of India'; supposed to come from Brahmā.

梵身  The pure spiritual body, or dharmakāya (धर्मकाय), of the Buddha, v. 法身.

梵身天  The brahmakāyika(ब्रह्मकायिक), or retinue of Brahma.

梵輪  The brahma(ब्रह्म)-wheel, the wheel of the law,or pure preaching of the Buddha; his four梵行 v. 四無量心; the first sermon at the request of Brahma; the doctrine orpreaching of the Brahmans.

梵迦夷  brahmakāyika(ब्रह्मकायिक)s; the Brahma-deva (देव)s; v. 梵天.

梵道  The way of purity, or celibacy;the brahman (ब्रह्मन्)way.

梵釋  Brahmā, the lord of the form-realm,and Śakra of the desire-realm.

梵釋四天  Brahmā, Śakra, and the fourMahārājas.

梵鐘  A temple or monastery bell.

梵難  The difficulty of maintainingcelibacy, or purity.

梵面佛  A Buddha with Brahma's face, saidto be 23,000 years old.

梵音  (1) Brahma voice, clear, melodious,pure, deep, far-reaching, one of the thirty-two marks of a Buddha. (2) Singingin praise of Buddha.

梵響  The sound of Buddha's voice; hispreaching.

梵魔  Brahmā and Māra, the former lordof the realm of form, the latter of desire or passion.

棄  To cast aside, reject, abandon.

棄世  To leave the world; to die.

棒  A stick, cudgel.

棒喝  To bang and bawl, in rebuke of astudent.

棓  A flail.

棓剌拏  Pūraṇa, v. 富.

森  Dense, forest-like.

森羅萬象  The myriad forms dense and close,i.e. the universe.

森羅萬象即法身  The universe in its vast varietyis the dharmakāya (धर्मकाय), or Buddha-body; in the esoteric school it is the Vairocana-body.

棱  A corner, a shaped edge, trimmedtimber, corner-like; intractable, uncertain.

棱嚴經  The Laṅkāvatāra Sūtra, v. 楞.

棲  Roost, rest.

棲光  To bring his light to rest, theBuddha's nirvāṇa (निर्वाण).

棲神  To rest the spirit, or mind, beunperturbed.

棲身  To take one's rest, retire fromthe world.

棺  A coffin 棺材.

植  To plant, set up.

植眾德本  To plant all virtuous roots,cultivate all capacities and powers.

椎  A hammer, especially for a gong,etc.; idem 槌.

椽  Rafters.

楊  Willow; aspen, poplar, arbutus;syphilis.

楊枝  Willow branches, or twigs, usedas dantakāṣṭha, i.e. for cleansing the teeth by chewing or rubbing.

楊柳觀音  Guanyin with the willow-branch.

楊葉  Wi11ow leaves, e.g. yellow willowleaves given to a child as golden leaves to stop its crying, a parallel to theBuddha's opportune methods of teaching.

楚  Brambles, spinous; painful,grievous; to flog; clear up; the Chu state.

楚江王  King of the grievous river, thesecond of the ten rulers of Hades.

楞伽  Laṅkā, a mountain in thesouth-east part of Ceylon, now called Adam's Peak; the island of Ceylon 錫蘭.

楞伽經  The Laṅkāvatāra sūtra, aphilosophical discourse attributed to Śākyamuni as delivered on the Laṅka mountainin Ceylon. It may have been composed in the fourth or fifth century A.D.; it"represents a mature phase of speculation and not only criticizes the Sāṅkhya,Pāśupata and other Hindu schools, but is conscious of the growing resemblanceof Mahāyānism to Brahmanic philosophy and tries to explain it". Eliot.There have been four translations into Chinese, the first by Dharmarakṣabetween 412-433, which no longer exists; the second was by Guṇabhadra in 443,ca11ed 楞伽阿跋多羅寶經 4 juan; the third by Bodhiruci in 513, called 入楞伽經 10 juan; the fourth by Śikṣānanda in 700-704, called 大乘入楞伽經 7 juan. There are many treatises and commentaries on it, by Faxianand others. See Studies in the Laṅkāvatāra Sūtra by Suzuki and histranslation of it. This was the sūtra allowed by Bodhidharma, and is therecognized text of the Chan (Zen) School. There are numerous treatises on it.

楞嚴經  Śūraṅgama-sūtra, a Tantric worktr. by Pāramiti in 705; v. 首楞嚴經; there are many treatises underboth titles.

業  karman, karma, "action,work, deed"; "moral duty"; "product, result, effect."M.W. The doctrine of the act; deeds and their effects on the character,especially in their relation to succeeding forms of transmigration. The 三業 are thought, word, and deed, each as good, bad, or indifferent.Karma from former lives is 宿業, from present conduct 現業. Karma is moral action that causes future retribution, and eithergood or evil transmigration. It is also that moral kernel in which each beingsurvives death for further rebirth or metempsychosis. There are categories of2, 3, 4, 6, and 10; the 六業 are rebirth in the hells, or asanimals, hungry ghosts, men, devas, or asuras: v. 六趣.

業力  The power of karma to producegood and evil fruit.

業厄  The constraints of karma; i.e.restricted conditions now as resulting from previous lives.

業受  That which is received as theresult of former karmic conduct, e.g. long or short life, etc.

業因  The deed as cause; the cause ofgood or bad karma.

業垢  Karma defilement.

業報  Karma-reward; the retribution ofkarma, good or evil.

業報身  The body of karmic retribution,especially that assumed by a bodhisattva to accord with the conditions of thosehe seeks to save.

業塵  Karma-dirt, the defilement orremains of evil karma.

業壽  Life, long or short, asdetermined by previous karma.

業天  The karma of heaven, i.e. thenatural inevitable law of cause and effect.

業影  Karma-shadow, karma dogging one'ssteps like a shadow.

業性  The nature of karma, itsessential being; idem 業體.

業惱  Karmic distress; karma anddistress.

業感  The influence of karma; caused bykarma.

業有  Reality of karma, idem 行有.

業果  The fruit of karma, conditions ofrebirth depending on previous karmic conduct.

業海  The vast, deep ocean of (evil)karma.

業火  The fires of evil karma; thefires of the hells.

業田  The field of karma; the life inwhich the seeds of future harvest are sown.

業病  Illness as the result of previouskarma.

業相  Action, activity, the karmic, thecondition of karmic action. The first of the three 相 of the Awakening of Faith, when mental activity is stirredto action by unenlightenment.

業秤  The scales of karma, in whichgood and evil are weighed by the rulers of Hades.

業種  karmabīja; karma-seed whichsprings up in happy or in suffering rebirth.

業簿  The record, or account book, kept bythe rulers of Hades, recording the deeds of all sentient beings.

業結  The bond of karma; karma and thebond (of the passions).

業網  The net of karma which entanglesbeings in the sufferings of rebirth.

業緣  Karma-cause, karma-circumstance,condition resulting from karma.

業縛  Karma-bonds; the binding power ofkarma.

業繩  Karma-cords, the bonds of karma.

業繫  Karma-bonds; karma-fetters.

業繫苦相  The suffering state ofkarma-bondage.

業羂  The noose of karma whichentangles in transmigration.

業苦  Karmaic suffering.

業處  karmasthāna; a place for working,of business, etc.; the place, or condition, in which the mind is maintained inmeditation; by inference, the Pure Land, etc.

業行  Deeds, actions; karma deeds,moral action which influences future rebirth.

業識  Activity-consciousness in thesense that through the agency of ignorance an unenlightened mind begins to bedisturbed (or awakened). Suzuki's Awakening of Faith, 76.

業賊  Robber-karma; evil karma harms asdoes a robber.

業輪  The wheel of karma which turnsmen into the six paths of transmigration.

業通  Supernatural powers obtained fromformer karma; idem 報通.

業道  The way of karma.

業道神  The gods who watch over men'sdeeds.

業鏡  Karma-mirror, that kept in Hadesreveals all karma.

業障  karmāvaraṇa; the screen, orhindrance, of past karma, hindering the attainment of bodhi.

業障除  A symbol indicating the cuttingaway of all karmic hindrances by the sword of wisdom.

業風  Karma-wind: (1) the fierce windof evil karma and the wind from the hells, at the end of the age; (2) karma aswind blowing a person into good or evil rebirth.

業食  Karma as nutritive basis forsucceeding existence.

業餘  A remnant of karma after the sixpaths of existence. v. 三餘.

業體  idem 業性.

業魔  Karma-māras, the demons who orthe karma which hinders and harms goodness.

極  Highest point, apex; utmost, ultimate,extreme, the limit, finality; reaching to.

極位  The highest stage ofenlightenment, that of Buddha.

極光淨天  Pure heaven of utmost light, thehighest of the second dhyāna heavens of the form world; the first to bere-formed after a universal destruction and in it Brahma and devas come intoexistence; also極光音天 Ābhāsvara.

極喜地  The stage of utmost joy, thefirst of the ten stages 十地 of the bodhisattva.

極地  Reaching the ground; utmost;fundamental principle; the highest of all, i.e. Buddha.

極妙  Of utmost beauty, wonder, ormystery.

極尊  The highest revered one, Buddha.

極微  An atom, especially as a mentalconcept, in contrast with 色聚之微, i.e. a material atom which hasa center and the six directions, an actual but imperceptible atom; seven atomsmake a 微塵 molecule, the smallest perceptible aggregation, called an aṇu 阿莬 or 阿拏; the perceptibility is ascribedto the deva-eye rather than to the human eye. There is much disputation as towhether the ultimate atom has real existence or not, whether it is eternal andimmutable and so on.

極果  The highest fruit, perfectBuddha-enlightenment.

極樂  Sukhāvatī, highest joy,name of the Pure Land of Amitābha in the West, also called 極樂世界 the worldof utmost joy.

極熱地獄  Pratāpana; Mahātāpana; thehottest hell, the seventh of the eight hells.

極略色  The smallest perceptible particleinto which matter can be divided, an atom.

極聖  The highest saint, Buddha.

極臈  The oldest monk in orders.

極致  Utmost, ultimate, final point;reaching to.

極覺  Profound enlightenment, utmostawareness.

極難勝地  The stage in which thebodhisattva has overcome his worst difficulties, the fifth stage.

極靜  Utmost quiescence, or mentalrepose; meditation, trance.

榜  A placard, list; model, example.

榤  vitasti(वितस्ति), a span; the 32,000th partof a yojana (योजन).

榮  Glory, splendour.

榮華  Glory, the glory of life, viewedas transient.

槃  A tray; a hut; to turn; translit.pan (पन्), van (वन्), va (व).

槃淡  cf. 和 vandana (वन्दन), obeisance, worship.

槃特  槃陀 cf. 半 paṇḍaka (पण्डक), eunuch.

槃遮  vāc(वाच्), speech, talk.

槃頭  Pāṇḍu, father of Vipaśyin, the998th Buddha of the last kalpa (कल्प) .

槌  Hammer, mallet.

槌砧  槌墩 Hammer andblock, or anvil.

槵  A species of Sapindus, orsoap-berry tree, whose seeds 槵子 are used for rosaries.

槽  A trough, manger, channel.

槽廠  A stable.

樂  Music, that which causes joy,hence joy, joyful, glad, rejoice; also to find joy in, enjoy.

樂乾闥婆  The gandharva(गन्धर्व)s, Indra's musicians.

樂受  The sensation, or perception ofpleasure.

樂土  A happy land.

樂天  deva(देव) musicians, see above.

樂施  Joyful giver, tr. of Sudatta,i.e. Anāthapindika, v. 阿.

樂果  Joyful fruit, i.e. nirvāṇa (निर्वाण).

樂根  The organs of pleasure--eyes,ears, nose, tongue, and body.

樂欲  Desire for the pleasant, orpleasure.

樂法  Delight in Buddha-truth, or thereligion.

樂波羅蜜  The pāramitā(पारमिता) of joy, one of the 四德波羅蜜 four transcendent pāramitā (पारमिता)s q.v., i.e. 常, 樂, 我 and 淨.

樂神  deva(देव) musicians, v. 樂乾闥婆, 樂天.

樂著  The bond of pleasure binding tothe phenomenal life.

樂說  Joy in preaching, or telling theway of salvation; joy in that which is preached. It is also called pratibhāna (प्रतिभान), bold and illuminating discourse, or freedom in expounding thetruth with correct meaning and appropriate words, one of the 無礙智 four pratisaṃvid (प्रतिसṃविद्)s.

樂說辯才  similar to樂說.

樂變化天  Sunirmita, the fifth of the sixdesire-heavens, where every form of joy is attainable at will; also 化樂天 (化自樂天); 妙樂化天.

樂邦  The joyful country, the paradiseof the West.

樂音  The sound of music.

樂音樹  The trees in Amitābha's paradisewhich give forth music to the breeze.

樊  A cage, fence.

樊籠  A cage, the cage of karma, or theworld with its suffering, etc.

樓  An upper storey, stored building,tower; one of the eighteen hells.

樓夷亙羅  Lokeśvararāja, an ancientBuddha, successor to 定光 Buddha.

樓毘  cf. 嵐Lumbini.

樓由  樓至 Rucika, also 廬至 (or 廬遮), the last of the 1,000 Buddhasof the present kalpa (कल्प).

樓眾  A tower or pile of charcoal, e.g.the world for conflagration.

樓陀羅  (樓陀) Rudra, the howler, or god of tempests.

樓黎  vaiḍūrya(वैडूर्य), lapis lazuli, cf. 琉.

標  A streamer, pennant 標幟.

標  Signal, flag, banner; the troopsunder a particular banner; a notice, list, signboard, ticket; to publish.

標幟  Signals, symbols, especiallythose used by the Yoga sect.

標月  To indicate the moon.

標領  The leader, chief.

樞  A pivot, axis.

樞要  The pivot; principles.

樹  vṛkṣa(व्ड़्क्ष), a tree; to stand, erect,establish.

樹提  (樹提伽); 殊底色迦 jyotiṣka(ज्योतिष्क), 'a luminary, a heavenly body' (M.W.); tr. asterisms, shining,fire, or fate. A wealthy man of Rājagṛha, who gave all his goods to the poor;there is a sūtra (सूत्र) called after him.

樹林  A grove, a forest.

樹經  Scriptures written on tree-leavesor bark, chiefly on palm-leaves.

橋  A bridge; cross-beam; curved;lofty.

橋梁  A bridge, trampled on by all butpatiently bearing them, a synonym for patience, endurance.

機  The spring, or motive principle,machine, contrivance, artifice, occasion, opportunity; basis, root or germ;natural bent, fundamental quality.

機宜  Opportune and suitable; naturalqualification (for receiving the truth).

機性  機根 Natural orfundamental quality, original endowment and nature, suitability, capacity.

機感  Potentiality and response, thepotentiality of all to respond to the Buddha; the response of the Buddha to thegood in all the living.

機應  Potentiality and response, similarto 機感.

機教  Potentiality and teaching,opportune teaching, suited to the occasion.

機緣  Potentiality and condition;favourable circumstances; opportunity.

機要  Opportunity, strategicalpossibility, or point.

機見  Vision according to naturalcapacity, seeing the Buddha according to natural endowment.

機語  Opportune words; fundamentalwords.

機關  Spring, motive force, cause,opportunity, etc.

橫  A crossbar, crosswise, athwart,across, perverse, arrogant; unexpected, i.e. lucky or unlucky.

橫出  By discipline to attain totemporary nirvāṇa (निर्वाण) in contrast with 橫超 happy salvation to Amitābha'sparadise through trust in him.

橫截  To thwart, intercept, cut off,e.g. to end reincarnation and enter Paradise.

橫縱  Across and direct, crosswise andlengthwise.

橫豎  Crosswise and upright, to layacross or to stand upright.

檀  A hard wood, translit. da (द), dan (दन्). dāna (दान), a giver; donation, charity, almsgiving, bestowing.

檀中  Among the patrons.

檀主  dānapati(दानपति), lord of charity, a patron.

檀信  The faith of an almsgiver;almsgiving and faith.

檀嚫  Dakṣiṇā, cf. 達, the Deccan.

檀家  A patron, patrons.

檀度  cf. 六度. The pāramitā (पारमिता) of charity, or almsgiving.

檀拏  檀陀 daṇḍa (दण्ड), also 但荼 a staff, club.

檀捨  檀施 Almsgiving,bestowing, charity.

檀林  旃檀之林 Forest ofsandal-wood, or incense, a monastery.

檀波羅蜜  v. 六度 dānapāramitā (दानपारमिता) .

檀特  檀陀; 彈多落迦 Dantaloka, a mountain 'near Varucha', with a cavern (now calledKashmiri-Ghār) where Sudāna (cf. 須) lived, or as some say the placewhere Śākyamuni, when Siddhārtha, underwent his ascetic sufferings.

檀耳  v. 旃檀耳 Candana.

檀越  dānapati(दानपति), an almsgiver, patron;various definitions are given, e.g. one who escapes the karma of poverty bygiving.

檀那  陀那 dāna (दान) to give,donate, bestow, charity, alms.

檀那缽底  dānapati(दानपति)pati, v. 檀主; 檀越.

檀陀阿蘭若迦  daṇḍaka-āraṇyaka(दण्डक-आरण्यक), those who dwell insandy deserts and among rocks (as in the ancient Deccan); see 阿蘭若.

檀陁迦阿蘭若  ? daṇḍaka-āranyaka(दण्डक-आरन्यक), daṇḍaka (दण्डक) forest hermits, one of the three classes of hermits, intp. as thosewho live on rocks by the seashore.

檐  Eaves, v. 贍 20.

檢  A case; rule; to collate;compose; pick up.

檢校  To check, compare.

檳  The areca or betel-nut, i.e. 檳榔 pūga (पूग), the areca catechu (अरेच चतेछु), or betel-nut tree.

櫃  A counter, cupboard, bureau.

櫃頭  Bursar, storekeeper.

櫈  A stool, bench, footstool, etc.

欄  A rail, handrail; pen, fold.

欄楯  Barrier, railing.

權  The weight (on a steelyard),weight, authority, power; to balance, adjudge; bias, expediency, partial,provisional, temporary, positional; in Buddhist scriptures it is used like 方便 expediency, or temporary; it is the adversative of 實 q.v.

權化  The power of Buddhas and bodhisattva (बोधिसत्त्व)s to transform themselves into any kind of temporary body.

權大乘  The temporary, or partial,schools of Mahāyāna, the 通 and 別, in contrast with the 實大乘 schools which taught universalBuddhahood, e.g. the Huayan and Tiantai schools.

權實  Temporal and real; 權 referring to the conditional, functional, differential, ortemporary, 實 to the fundamental, absolute, or real.

權實不二門  The two divisions, theprovisional and the perfect, are not two but complementary, v. 權教 and 十不ニ門.

權悲  Pity in regard to beings in timeand sense, arising from the Buddhas 權智 infra.

權教  Temporary, expedient, orfunctional teaching, preparatory to the perfect teaching, a distinguishing termof the Tiantai and Huayan sects, i.e. the teachings of the three previousperiods 藏, 通 and 別 which were regarded as preparatoryto their own, cf. 圓教.

權方便  Expedients of Buddhas and bodhisattva (बोधिसत्त्व)s for saving all beings.

權智  Buddha-wisdom of the phenomenal, incontrast with 實智 knowledge of the fundamental orabsolute.

權現  Temporary, or ad hocmanifestations, similar to 權化.

權理  Partial, or incomplete truth.

權者  A Buddha or bodhisattva (बोधिसत्त्व) who has assumed a temporary form in order to aid beings; also 化者; 權化; 大權, etc.

權謀  Temporary plans, methods suitedto immediate needs, similar to 方便.

權跡  Temporal traces, evidences of theincarnation of a Buddha in human form.

權門  The sects which emphasize 方便, i.e. expediency, or expedients; the undeveloped school, supra.

欠  To owe: debt; deficient; to bend,bow, yawn, etc.; the Sanskrit sign अ said to imply 大空不可得 space, great and unattainable or immeasurable.

次  Second, secondary; a turn, next.

次第  In turn, one after another.

次第緣  無間緣 Connected orconsequent causes; continuous conditional or accessory cause.

欣  Joyful, elated, elevated.

欣求  To seek gladly.

欣界  The joyful realm (of saints andsages).

欲  rājas(राजस्), passion. Also kāma (काम), desire, love.  The Chinese word means to breathe after, aspire to,desire, and is also used as 慾 for lust, passion; it is interalia intp. as 染愛塵 tainted with the dust (or dirt)of love, or lust. The three desires are for beauty, demeanour, and softness;the five are those of the five physical senses.

欲刺  The sharp point of desire.

欲塵  The dust, or dirt, or infectionof the passions; the guṇa (गुण)s, or qualities, or material factors of desire regarded as forces.Also the six desires and the five guṇa (गुण)s 六欲五塵.

欲天  The six heavens of desire orpassion, the kāmadhātu (कामधातु).

欲天五婬  The five methods of sexualintercourse in the heavens of desire; in the heaven of the Four Great Kings andin Trayastriṃśas the method is the same as on earth; in the Yamadevaloka a mereembrace is sufficient; in the Tuṣita heaven, holding hands; in the Nirmāṇaratiheaven, mutual smiles; in the other heavens of Transformation, regarding eachother.

欲心  A desirous, covetous, passionate,or lustful heart.

欲性  Desire-nature, the lusts.

欲愛  Passion-love; love inspired bydesire, through any of the five senses; love in the passion realm as contrastedto 法愛 the love inspired by the dharma.

欲愛住地  One of the five fundamentalconditions of the passions, v. 五住 (五住地).

欲有  The realm of desire, one of the 三有.

欲有見無明  The unenlightened condition ofdesire; kāma-bhava-dṛṣṭi-avidyā (काम-भव-द्ड़्ष्टि-अविद्या) are the four constituents which produce 漏 q.v.

欲染  The tainting, or contaminatinginfluence of desire.

欲樂  The joys of the five desires.

欲氣  Desire-breath, passion-influence,the spirit or influence of desire, lust.

欲河  The river of desire, or lust(which drowns).

欲泥  The mire of desire, or lust.

欲流  The stream of the passions, i.e.the illusions of cupidity, anger, etc., which keep the individual in the realmof desire; the stream of transmigration, which results from desire.

欲海  The ocean of desire, so calledbecause of its extent and depth.

欲漏 The stream or flow of existence,evoked by desire interpenetrated by unenlightened views and thoughts; these stimulatingdesires produce karma which in turn produces reincarnation; v. 三漏.

欲火  The fire of desire.

欲界  kāmadhātu(कामधातु). The realm, or realms, ofin purgatory, hungry spirits, animals, asura (असुर)s, men, and the six heavens of desire. so called because the beingsin these states are dominated by desire.  The kāmadhātu(कामधातु) realms are given as: 地居 Bhauma. 虛空天 Antarikṣa. 四天王天 Caturmaharājakayika [i.e. the realms of 持國天 Dhṛtarāṣtra, east; 增長天 Virūḍhaka, south; 廣目天 Virūpakṣa, west; 多聞天 Vai śramaṇa (Dhanada), north]. 忉利天 Trayastriṃśa. 兜率天 Tuṣita. 化樂天 Nirmāṇarati. 他化自在天 Paranirmitavaśavarin.

欲箭  The arrows of desire, or lust.Also the darts of the bodhisattva 欲金剛, who hooks and draws all beingsto Buddha.

欲色  The two realms of desire andform, or the passions and the sensuous.

欲苦  The sufferings of desire, or indesire-realms.

欲覺  Passion-consciousness; theconsciousness of desire.

欲貪  Desire and coveting, or covetingas the result of passion; craving.

欲邪行  Adulterous conduct, prohibited inthe five commandments.

欲鉤  The hook of desire; thebodhisattva attracts men through desire, and then draws them to theenlightenment of Buddha.

欲魔  The evil demon of lust.

欽  Imperial; to respect, reverence.

欽婆羅  kambala(कम्बल), a woollen or hair mantle, v.敢 12.

歌  To sing; a song; translit. ka (क); cf. 迦, 羯.

歌偈  Verses for singing; to singverses.

歌利  Kali, the present evil age.

歌利王  v. 羯 Kalirāja.

歌唄  歌嘆; 歌咏; 歌頌 To sing, chant.

歌憂底迦  Kārttika, the monthOctober-November.

歌羅  (歌羅分) v. 迦 kalā (कला), a fraction.

歌羅邏  kalala(कलल), an embryo, the womb.

歌羅頻迦  v. 迦, kalaviṅka (कलविङ्क).

歌聲  The sound of singing, the singingof kinnara (किन्नर)s, cf. 緊.

歌舞  To sing and dance.

歎  To praise; to sigh.

歎波那  Broken rice, v. 麨.

歡  nanda(नन्द). Pleased, glad.

歡喜  Pleased, glad; pleasure,gladness.

歡喜丸  (or 歡喜團, 喜團) Joy-buns, a name for a kind of honey-cake.

歡喜光佛  Buddha of joyful light, Amitābha.

歡喜國  妙喜國 Abhirati,the happy land, or paradise of Akṣobhya, east of our universe.

歡喜地  pramuditā(प्रमुदिता). The bodhisattva (बोधिसत्त्व)'s stage of joy, the first of his ten stages (bhūmi (भूमि)).

歡喜天  大聖歡喜天; 聖天; (大聖天)  The joyful deva (देव)s, or deva (देव)s of pleasure, represented as two figures embracing each other, withelephants' heads and human bodies; the two embracing figures are interpreted asGaṇeśa (the eldest son of Śiva) and an incarnation of Guanyin; theelephant-head represents Gaṇeśa; the origin is older than the Guanyin idea andseems to be a derivation from the Śivaitic linga-worship.

歡喜日   The happy day of the Buddha, and ofthe order, i.e. that ending the 'retreat', 15th day of the 7th (or 8th) moon;also every 15th day of the month.

歡喜會  The festival of All Souls, v. 盂.

歡喜苑  歡樂園; 喜林苑 Nandana-vana. Garden of joy; one of the four gardens of Indra'sparadise, north of his central city.

止  To stop, halt, cease; one of theseven definitions of 禪定 dhyāna (ध्यान) described as 奢摩他 śamatha(शमथ) or 三摩地 samādhi(समाधि); it is defined as 靜息動心 silencing, or putting to restthe active mind, or auto-hypnosis; also 心定止於一處 the mindcentred, lit. the mind steadily fixed on one place, or in one position. Itdiffers from 觀 which observes, examines, sifts evidence; 止 has to do with 拂妄 getting rid of distraction formoral ends; it is abstraction, rather than contemplation; see 止觀 In practice there are three methods of attaining such abstraction:(a) by fixing the mind on the nose, navel, etc.; (b) by stopping every thoughtas it arises; (c) by dwelling on the thought that nothing exists of itself, butfrom a preceding cause.

止息  To stop, cease; to stop breathingby self-control; to bring the mind to rest; used for 止觀.

止持  Self-control in keeping thecommandments or prohibitions relating to deeds and words, which are styled 止持戒, 止持門, 止惡門. 止犯; 止持作犯 Stopping offences; ceasing to do evil, preventing others from doingwrong.

止觀  奢摩他毗婆舍那 (or 奢摩他毗缽舍那) śamatha-vipaśyanā (शमथ-विपश्यना), which Sanskrit words are intp. by 止觀; 定慧; 寂照; and 明靜; for their respective meaningssee 止 and 觀. When the physical organism is atrest it is called 止 zhi, when the mind is seeing clearly it is called 觀 guan. The term andform of meditation is specially connected with its chief exponent, the founderof the Tiantai school, which school is styled 止觀宗 ZhiguanZong, its chief object being concentration of the mind by special methods forthe purpose of clear insight into truth, and to be rid of illusion. The Tiantaiwork gives ten fields of mediation, or concentration: (1) the 五陰, 十八界, and 十二入; (2) passion and delusion; (3)sickness; (4) karma forms; (5) māra-deeds; (6) dhyāna(ध्यान); (7) (wrong) theories; (8)arrogance; (9) the two Vehicles; (10) bodhisattvahood.

止觀和尚  A name for the Tang monk Daosui 道邃.

止觀宗  Another name for the Tiantaischool.

止觀捨  The upekṣā(उपेक्षा), indifference to orabandonment of both 止 and 觀, i. e. to rise above both into the universal.

止觀玄文  Another name for the止觀論.

止觀論  摩訶止觀論 Thefoundation work on Tiantai's modified form of samādhi(समाधि), rest of body for clearnessof vision. It is one of the three foundation works of the Tiantai School: wasdelivered by 智顗 Zhiyi to his disciple 章安 Chāgan who committed it to writing.The treatises on it are numerous.

正  Right, correct; just, exactchief, principal; the first month.

正中  Exactly middle; midday.

正依經  The sutras on which any sectspecially relies.

正像末  The three periods of correct law,semblance law, and decadence, or finality; cf. 正法.

正命  samyagājīva(सम्यगाजीव), the fifth of the 八正道, right livelihood, right life; 'abstaining from any of theforbidden modes of living. ' 正因 The true or direct cause, ascompared with 緣因 a contributory cause.

正地部  v. 磨 Mahīśāsakāḥ.

正報  The direct retribution of theindividual's previous existence, such as being born as a man, etc. Also 正果.

正士  Correct scholar, bodhisattva.

正定  samyak-samādhi, rightabstraction or concentration, so that the mind becomes vacant and receptive,the eighth of the 八正道; 'right concentration, in theshape of the Four Meditations.' Keith.

正定業  Concentration upon the eighteenthvow of Amitābha and the Western Paradise, in repeating the name of Amitābha.

正忌  The day of decease.

正念  samyak-smṛti, right remembrance,the seventh of the 八正道; 'right mindfullness, thelooking on the body and the spirit in such a way as to remain ardent,self-possessed and mindful, having overcome both hankering and dejection. 'Keith.

正思惟  samyak-saṃkalpa(सम्यक्-सṃकल्प), right thought and intent, the second of the 八正道, 'right aspiration towards renunciation, benevolence and kindness.' Keith.

正日  Correct day, the day of afuneral.

正智  samyag-jñāna; correctknowledge; 聖智 sage-like, or saint-like knowledge.

正業  samyakkarmānta, rightaction, purity of body, avoiding all wrong, the fourth of the 八正道; 'right action, abstaining from taking life, or what is not given,or from carnal indulgence. ' Keith.

正法  The correct doctrine of theBuddha, whose period was to last 500, some say 1, 000 years, be followed by the像法時 semblance period of 1, 000 years, and then by the 末法時 period of decay and termination, lasting 10, 000 years. The 正法時 is also known as 正法壽.

正法依  He on whom the Truth depends, aterm for a Buddha.

正法明如來  The Tathāgata who clearlyunderstands the true law, i. e. Guanyin, who attained Buddhahood in the past.

正法炬  The torch of truth, i. e.Buddhism.

正法華經  The earliest translation of the LotusSutra in 10 juan by Dharmarakṣa,A. D. 286, still in existence.

正當恁麼時  Just at such and such an hour.

正盡覺  idem 正等覺.

正直  Correct and straight; it is alsoreferred to the One Vehicle teaching of Tiantai.

正直捨方便  The straight way which has castaside expediency.

正等  idem 正遍智.

正等覺  samyagbuddhi, or -bodhi; theperfect universal wisdom of a Buddha.

正精進  samyagvyāyāma, righteffort, zeal, or progress, unintermitting perseverance, the sixth of the 八正道; 'right effort, to suppress the rising of evil states, to eradicatethose which have arisen, to stimulate good states, and to perfect those whichhave come into being. ' Keith.

正行  Right deeds, or action, oppositeof 邪行.

正行經  is an abbreviation of 佛說阿含正行經.

正見  samyag-dṛṣṭi, right views,understanding the four noble truths; the first of the 八正道; 'knowledge of the four noble truths. ' Keith.

正覺  Sambodhi. the wisdom oromniscience of Buddha.

正語  samyag-vāk, rightspeech; the third of the 八正道; 'abstaining from lying,slander, abuse, and idle talk. ' Keith.

正遍智  samyak-saṃbuddha 三藐三佛陀; omniscience, completely enlightened, the universal knowledge of aBuddha, hence he is the 正遍智海 ocean of omniscience. Also 正遍覺; 正等正覺.

正量部  Saṃmatīya, Saṃmitīya (三彌底); the school of correct measures, or correct evaluation. Threehundred years after the Nirvana it is said that from the Vātsīputrīyāḥ schoolfour divisions were formed, of which this was the third.

此  This, here.

此世  此生 This world,or life.

此土耳根利  Clearness of hearing in thisworld, i. e. the organ of sound fitted to hear the Buddha-gospel and thetranscendental.

此土著述  Narratives in regard to thepresent life, part of the 雜藏 miscellaneous piṭaka (पिटक).

此岸  This shore, the present life.

步  (步) pada; step, pace.

步他  v. 佛 Buddha.

步擲金剛  or 步擲明王; 播般曩結使波 A form of 普賢 Samantabhadra as a vajra (वज्र)-king.

歲  Vatsara, a year; cf. 臘 19 strokes.

歷  To pass through, over or to;successive; separated; calendar, astronomical calculations.

歷劫  To pass through a kalpa (कल्प); in the course of a kalpa (कल्प).

歷然  Separate(ly).

歷緣對境  Passing circumstances and theobjects of the senses.

歸  Return to, give oneself up to;commit oneself to, surrender; cf. 三歸 śaraṇa-gamana(शरण-गमन).

歸仰  To turn to in expectancy oradoration, put trust in.

歸依  To turn to and rely on.

歸依佛 歸依法; 歸依僧 To commit oneself to the triratna (त्रिरत्न), i.e. Buddha, Dharma (धर्म), Saṅgha (सङ्घ); Buddha, his Truth and his Church.

歸俗  To return to lay life.

歸元  To return to one's origin, enternirvana, i.e. to die; also 歸化; 歸寂; 歸本; 歸真, etc.

歸入  To turn to and enter, e.g. areligion, church, society, etc.

歸命  南無 namas (नमस्), namah (नमह्), namo (नमो); to devote one's life (to the Buddha, etc.); to entrust one's life;to obey Buddha's teaching.

歸性  To turn from the world ofphenomena to that of eternal reality, to devote oneself tot he spiritual ratherthan the material.

歸敬  To turn to in reverence, putone's trust in and worship.

死  maraṇa(मरण); 末剌諵; mṛta (म्ड़्त) 母陀; to die, death; dead; also cyuti (च्युति).

死亡  Dead and gone (or lost).

死刀  The (sharp) sword of death.

死屍  'Dead corpse, 'e. g. a wickedmonk.

死山  The hill of death.

死海  The sea of mortality.

死王  Yama, 焰魔 as lord of death and hell.

死生  Death and life, mortality,transmigration; v. 生死.

死相  The appearance of death; signs atdeath indicating the person's good or evil karma.

死禪和子  Die! monk; dead monk! a term ofabuse to, or in regard to, a monk.

死苦  The misery, or pain, of death,one of the Four Sufferings.

死賊  The robber death.

死門  死關 The gate, orborder of death, leading from one incarnation to another.

死靈  The spirit of one who is dead, aghost.

死風  The destroying wind in the finaldestruction of the world.

殊  To kill, exterminate; different;very.

殊勝  Rare, extraordinary, surpassing,as the 殊勝殿 and 池 surpassing palace and lake ofIndra.

殊妙身  Surpassingly wonderful body, i.e.Padtmottara, the 729th Buddha of the present kalpa(कल्प).

殊底色迦  Jyotiṣka; a native of Rājagṛhawho gave all his goods to the poor.

殊底迦  (殊底色迦) Jyotiṣka, 殊底穡殊底; 聚底色迦; 樹提迦 'a luminary, a heavenly body.' M.W. Name of a wealthy elder ofRājagṛha, who gave all his goods to the poor.

殊微伽  One of the four kinds of asceticswho dressed in rags and ate garbage.

殊致阿羅婆  Jyotīrasa, tr. as光味 flavor of light, said to be the proper name of Kharoṣṭha, v. 佉.

殑伽  Gaṅgā, the Ganges; also殑河 v. 恒.

殑耆  Gaṅgā, the goddess of the Ganges.

殘  To spoil, injure; cruel.

殘果  Spoiled fruit, i.e. a corpse.

殞  To perish, die; fall; becomeextinct.

段  A piece; a section, paragraph. piṇda (पिण्द), a ball, lump, especially of palatable food, sustenance.

殺  To kill, cut down, cut off.

殺三摩娑  Shaṭsamāsa, cf. 三.

殺業  The karma resulting from killing.

殺生  To take life, kill the living, orany conscious being; the taking of human life offends against the majorcommands, of animal life against the less stringent commands. Suicide alsoleads to severe penalties.

殺者  The murderer, a name for Māra.

殺賊  Kṣīṇāsrava, thief-destroyer, i.e.conqueror of the passions, an arhat (अर्हत्).

殺鬼  To slay demons; a ghost of theslain; a murderous demon; a metaphor for impermanence.

殼  Husk, shell.

殼漏子  (or可漏子) A leaking husk or shell, i.e. the body of a man.

殿  A temple, hall, palace;rearguard.

殿主  殿司 The warden ofa temple.

毀  To break down, destroy, abolish,defame.

毀訾  To defame, vilify.

毀釋  To slander the Buddha orBuddhism.

母  mātṛ, a mother.

母主  The 'mother-lord', or mother, ascontrasted with 主 and 母, lord and mother, king and queen, in the maṇḍala (मण्डल) of Vajradhātu andGarbhadhātu; Vairocana, being the source of all things, has no 'mnother'asprogenitor, and is the 部主 or lord of the maṇḍala (मण्डल); the other four dhyāni (ध्यानि)-buddhas have 'mothers' called 部母, who aresupposed to arise from the paramitas; thus, Akṣobhya has 金剛波羅蜜 for mother; Ratnasaṃbhava has 寶波羅蜜 for mother;Amitābha has 法波羅蜜 for mother; Amoghasiddhi has 羯磨波羅蜜 for mother.

母經  摩怛理迦 mātṛkā; atext, as distinguished from its commentary; an original text; the Abhidharma.

母邑  摩咀理伽羅摩 matṛgrāma,the community of mothers, womankind.

母陀摩奴沙  (or 母那摩奴沙)  mṛta-manuṣya; a human corpse.

母陀羅  母捺羅 (or 慕捺羅) ; 目陀羅; 末得羅 mudrā, 印 a seal, stamp, sign, manual sign.

母陀羅手  A manual sign of assurance, hencefelicitous.

母馱  毋馱 idem 佛陀, i. e. 佛 Buddha.

每  Each, every.

每怛里  v. 彌勒 Maitreya.

每怛里末那  maitrīmanas(मैत्रीमनस्), of kindly mind, tr. by 慈悲 merciful.

毒  Poison.

毒器  The poison vessel, the body.

毒天二鼓  The two kinds of drum:poison-drum, harsh or stern words for repressing evil, and deva (देव)drum, gentle words for producing good; also, misleading contrastedwith correct teaching. The毒鼓 is likened also to theBuddha-nature which can slay all evil.

毒樹  Poison tree, an evil monk.

毒氣  Poison vapour, emitted by the threepoisons, 貪瞋痴, desire, hate (or anger), stupor (or ignorance).

毒箭  Poison arrow, i. e. illusion.

毒藥  Poison, cf. the sons who dranktheir father's poisons in the 善門 chapter of The Lotus Sutra.

毒蛇  A poisonous snake.

毒蛇  Poisonous snakes, the fourelements of the body-- earth, water, fire, wind (or air)-- which harm a man bytheir variation, i. e. increase and decrease. Also, gold.

毒龍  The poisonous dragon, whoaccepted the commandments and thus escaped from his dragon form, i. e. Śākyamuni in aformer incarnation. 智度論 14.

比  To compare; than; to assemble,arrive; partisan; each; translit. pi, bhi, vi, v. also 毘, 毗.

比丘  比呼; 苾芻; 煏芻bhikṣu (भिक्षु), a religious mendicant, an almsman, one who has left home, beenfully ordained, and depends on alms for a living. Some are styled 乞士 mendicant scholars, all are 釋種 Śākya-seed, offspring of Buddha. The Chinese characters are clearlyused as a phonetic equivalent, but many attempts have been made to givemeanings to the two words, e. g. 比 as 破 and 丘 as 煩惱, hence one who destroys the passions and delusions, also 悕能 able to overawe Māra and his minions; also 除饉 to get rid of dearth, moral andspiritual. Two kinds 內乞 and 外乞; both indicate self-control, the first by internal mental orspiritual methods, the second by externals such as strict diet. 苾芻 is a fragrant plant, emblem of the monastic life.

比丘尼  苾芻尼; 尼姑 bhikṣuṇī (भिक्षुणी). A nun, or almswoman. The first woman to be ordained was theBuddha's aunt Mahāprajāpatī, who had nursed him. In the fourteenth year afterhis enlightenment the Buddha yielded to persuasion and admitted his aunt andwomen to his order of religious mendicants, but said that the admission ofwomen would shorten the period of Buddhism by 500 years. The nun, however old,must acknowledge the superiority of every monk; must never scold him or tellhis faults; must never accuse him, though he may accuse her; and must in allrespects obey the rules as commanded by him. She accepts all the rules for themonks with additional rules for her own order. Such is the theory rather thanthe practice. The title by which Mahāprajāpatī was addressed was applied tonuns, i. e. ārya (आर्य), or noble, 阿姨, though some consider the Chineseterm entirely native.

比丘尼戒  The nun's '500 rules' and theeight commanding respect for monks, cf. 五百戒 and 八敬戒; also 比丘尼戒本 and other works; the 比丘尼僧祇律波羅提木叉戒經 Bhikṣuṇī-sāṃghika-vinaya-prātimokṣa-sūtra was tr. by Faxian and also by Buddhabhadra.

比丘會  An authoritative assembly of atleast four monks; idem 僧伽.

比吒迦俱舍  piṭaka-kośa. i. e. 藏 a thesaurus, treasury, store.

比摩寺  A monastery five li west of Khotan where Laozi is said to haveconverted the Huns to Buddhism.

比智  idem. 類智 q. v.

比羅娑落  (比羅娑落山) Pīlusāragiri, 象堅山 Hill firm as an elephant, amountain southwest of the capital of Kapiśā, 'the tutelary deity of which was converted by Sakvamuni.' Eitel. Aśoka built a  stūpa ( स्तूप) on its summit. 婆 is found in error for 娑 and 洛 for 落.

比耆陀羨那  毗戌陀僧訶 Viśuddhasiṃha; the second form is defined by Eitel as 淨師子 pure lion, a Mahayanist, circa A. D. 640; the first is named in the賢愚經 6, but they may be two different persons.

比那  (比那多); 毗那 vinata (विनत), 不高 A low hill.

比量  Comparison and inference; it isdefined as 比 comparison of the known, and 量 inference ofthe unknown. It is the second form in logic of the three kinds of example, 現, 比 and 聖教量, e. g. the inference of firefrom smoke.

比量相違  viruddha. A contradicting exampleor analogy in logic, e. g. the vase is permanent (or eternal), because of itsnature; one of the nine, in the proposition, of the thirty-three possiblefallacies in a syllogism.

毘  Contiguous; surrounded; hemmedin; liberal; to aid; manifest; translit. v (व्), vi (वि), vai (वै), vya (व्य), ve (वे), pi (पि), bh (भ्), bhi (भि). Cf. 鞞, 鼻, 吠.

毘伽羅  vyākaraṇa(व्याकरण), grammatical analysis,grammar; 'formal prophecy,' Keith; tr. 聲明記論 which may be intp. as a recordand discussion to make clear the sounds; in other words, a grammar, or sūtrasto reveal right forms of speech; said to have been first given by Brahmā in amillion stanzas, abridged by Indra to 100,000, by Pāṇini to 8,000, and laterreduced by him to 300. Also 毘耶羯剌諵; 毘何羯唎拏; in the form of 和伽羅 Vyākaraṇas q. v. it isprediction.

毘佉羅  (or 毘低羅) Vikāra, an old housekeeper with many keys round her waist who had chargeof the Śākya household, and who loved her things so much that she did notwish to be enlightened.

毘佛略  vaipulya(वैपुल्य), large, spacious, intp. 方廣 q. v., expanded, enlarged. The term is applied to sūtras of anexpanded nature, especially expansion of the doctrine; in Hīnayāna the Āgamas,in Mahāyāna the sutras of Huayan and Lotus type; they are found in the tenth ofthe 十二部經 twelve sections of the classics. Other forms are 鞞佛略 or 裴佛略; 毘富羅.

毘俱胝  (or 毘俱知) Bhrūkuti, knitted brow; one of the forms of Guanyin.

毘利差  vṛkṣa(व्ड़्क्ष) means a tree, but as theintp. is 'a hungry ghost,' vṛka (व्ड़्क), wolf, seems more correct.

毘勒  piṭaka(पिटक) 螕勒. A Tiantaiterm for the 藏教 or Hīnayāna.

毘吠伽  viveka(विवेक), 'discrimination, 'intp. 清辯 clear distinction or discrimination.

毘囉拏羯車婆  vīranakacchapa(वीरनकच्छप), a tortoise, turtle.

毘多輸  Vītaśoka, younger brother of Aśoka, v. 阿.

毘奢蜜多羅  Viśvāmitra, name of Śākyamuni'sschool-teacher.

毘婆尸  Vipaśyin, 弗沙; 底沙 the first of the seven Buddhas of antiquity, Śākyamuni beingthe seventh. Also 毘婆沙; 毘頗沙; 毘缽沙 (or 微缽沙); 鞞婆沙 (or 鼻婆沙); 維衛.

毘婆沙  vibhāṣā(विभाषा), option, alternative, tr. 廣解 wider interpretation, or 異說 different explanation. (1) The Vibhāṣā-śāstra,a philosophical treatise by Kātyāyanīputra, tr. by Saṅghabhūti A. D. 383. TheVaibhāṣikas 毘婆沙論師 were the followers of this realistic school, 'in Chinese textsmostly quoted under the name of Sarvāstivādaḥ.' Eitel. (2) A figure stated atseveral tens of thousands of millions. (3) Vipaśyin, v. 毘婆尸.

毘婆舍那  (or 毘缽舍那) vipaśyanā (विपश्यना), discernment, intp. as 觀 insight, 正見 correct perception, or views, etc. vipaśyanā-vipaśyanā(विपश्यना-विपश्यना), thorough insightand perception.

毘婆闍婆提  Vibhajyavādins, answerers indetail, intp. as 分別說, discriminating explanation, orparticularizing; a school of logicians. 'It is reasonable to accept the viewthat the Abhidhamma Piṭaka, as we have it in the Pali Canon, is the definitework of this school.' Keith.

毘富羅  vipula, 毘布羅 broad, large, spacious. A mountain near Kuśāgārapura, inMagadha; v. 毘佛略.

毘尸沙  viśeṣa(विशेष), the doctrine of'particularity or individual essence', i. e. the sui generis nature of the ninefundamental substances; it is the doctrine of the Vaiśeṣika school ofphilosophy founded by Kaṇāda.

毘嵐風  vairambha(वैरम्भ). The great wind whichfinally scatters the universe; the circle of wind under the circle of water onwhich the world rests. Also 毘藍 (毘藍婆) (鞞藍 or 鞞藍婆) (吠藍 or 吠藍婆); 鞞嵐; 吠嵐婆 (or 吠嵐僧伽); 毘樓那; and 毘藍婆 which is also Pralambā, one of the rākṣasī (राक्षसी)s.

毘怛迦  vitarka(वितर्क), 'initial attention,'cognition in initial application,' 'judgment,' Keith; intp. as 尋 search or inquiry, and contrasted with 伺 spying out, careful examination; also as 計度 conjecture, supposition. Cf. 毘遮羅 vicāra (विचार).

毘指多婆多  vijitavat(विजितवत्), one who has conquered,conqueror, intp. as the sun.

毘提訶  Videha, 佛提媻; 弗於逮. (1) Abbrev. for Pūrvavideha, 佛婆毘提訶 the continent east of Meru.(2) 'Another name for Vaiśālī and the region near Māthava.' Eitel.

毘摩  Bhīmā. (1) Śiva, also aform of Durgā, his wife (the terrible). (2) A city west of Khotan, possessing astatue of Buddha said to have transported itself thither from Udyāna. Eitel.Also used for 毘摩羅 vimalā(विमला), unsullied, pure; name of a river, and especially of Śiva's wife.

毘摩羅詰  鼻磨羅雞利帝; 維磨詰; Vimalakīrti, name of a disciple at Vaiśālī, whom Śākyamuni is said to have instructed, see the sūtra of thisname.

毘摩質多  吠摩質呾利Vimalacitra, a king of asura (असुर)s, residing at the bottom of the ocean, father of Indra's wife.

毘播奢  Vipāśā, a river in the Punjab,'the Hyphasis of the Greeks,' now called the Beas.

毘播迦  vipāka(विपाक), ripeness, maturity, changeof state; another name for the eighth 識.

毘曇  v. 阿毘達磨 Abhidharma.

毘木叉  v. 毘目叉.

毘柰耶  Vinaya, 毘那耶; 毘尼 (毘泥迦) (or 鞞尼, 鞞泥迦); 鼻那夜 Moral training; the disciplinaryrules; the precepts and commands of moral asceticism and monastic discipline(said to have been given by Buddha); explained by 律 q. v ordinances; 滅 destroying sin; 調伏 subjugation of deed, word, and thought; 離行 separation from action, e. g. evil.

毘柰耶藏  The Vinayapiṭaka, the secondportion of the Tripiṭaka, said to have been compiled by Upāli; cf. 律.

毘梨耶  vīrya(वीर्य), virility, strength, energy;'well-doing,' Keith; intp. 精進 zeal, pure progress, the fourthof the ten pāramitā (पारमिता)s; it is also intp. as enduring shame. Also 毘利耶 (or 毘黎耶or 毘離耶); 尾唎也.

毘沙拏  viśāṇa(विशाण), a horn. It is used for thesingle horn of the rhinoceros, as an epithet for a pratyekabuddha(प्रत्येकबुद्ध), v. 緣覺, whose aim is his own salvation.

毘沙拏五童子  The five messengers of Vaiśravaṇa.Other forms are 毗捨明; 鞞舍羅婆拏; 鞞室羅懣嚢.

毘沙門  (毘沙門天王) Vaiśravaṇa. Cf. 財 and 俱. One of the four mahārāja (महाराज)s, guardian of the North, king of the yakṣa(यक्ष)s. Has the title 多聞; 普聞; universal or much hearing or learning, said to be so calledbecause he heard the Buddha's preaching; but Vaiśravaṇa was son of Viśravas,which is from viśru (विश्रु), to be heard of far and wide, celebrated, and should be understoodin this sense. Vaiśravaṇa is Kuvera, or Kubera, the Indian Pluto; originally achief of evil spirits, afterwards the god of riches, and ruler of the northernquarter. Xuanzong built a temple to him in A. D. 753, since which he has beenthe god of wealth in China, and guardian at the entrance of Buddhist temples.In his right hand he often holds a banner or a lance, in his left a pearl orshrine, or a mongoose out of whose mouth jewels are pouring; under his feet aretwo demons. Colour, yellow.

毘流波叉  Virūpākṣa, 'irregular-eyed,''three-eyed like Śiva,' translated wide-eyed, or evil-eyed; one of the four mahārāja (महाराज)s, guardian of the West, lord of nāga(नाग)s, colour red. Also 毘流博叉 (or 毘樓博叉); 鼻溜波阿叉; 鞞路波阿迄.

毘濕婆  (or 毘濕波). A wind, said to be a transliteration of viśva (विश्व), universal, cf. 毘嵐.

毘灑迦  ? Viśākhā, one of the retinue ofVaiśravaṇa.

毘琉璃  Virūḍhaka. Known as Crystal king,and as 惡生王 Ill-born king. (1) A king of Kośala (son of Prasenajit), destroyerof Kapilavastu. (2) Ikṣvāku, father of the four founders of Kapilavastu. (3)One of the four mahārāja (महाराज)s, guardian of the south, king of kumbhāṇḍa(कुम्भाण्ड)s, worshipped in China asone of the twenty-four deva ārya (देव आर्य)s; colour blue. Also, 琉璃王; 流離王; 婁勒王 (毘婁勒王); 樓黎王 (維樓黎王); 毘盧釋迦王 (or 毘盧宅迦王); 鼻溜茶迦, etc.

毘盧舍那  Vairocana, 'belonging to orcoming from the sun' (M. W.), i. e. light. The 真身 q. v. true or real Buddha-body, e. g. godhead. There are differentdefinitions. Tiantai says Vairocana represents the 法身 dharmakāya (धर्मकाय), Rocana or Locana the 報身 saṃbhogakāya(सṃभोगकाय), Śākyamunithe 應身nirmāṇakāya (निर्माणकाय). Vairocana is generally recognized as the spiritual or essentialbody of Buddha-truth, and like light 遍一切處 pervading everywhere. Theesoteric school intp. it by the sun, or its light, and take the sun as symbol.It has also been intp. by 淨滿 purity and fullness, or fullnessof purity. Vairocana is the chief of the Five dhyāni(ध्यानि) Buddhas, occupying thecentral position; and is the 大日如來 Great Sun Tathāgata. There arenumerous treatises on the subject. Other forms are 毘盧; 毘盧遮那 (or 毘盧折那); 吠嚧遮那; 鞞嚧杜那.

毘目叉  vimokṣa(विमोक्ष), vimukti (विमुक्ति), 毘木叉; 毘木底 liberation, emancipation, deliverance, salvation, tr. 解脫 q. v.

毘目瞿沙  vimuktaghosa(विमुक्तघोस), the Buddha's voice ofliberation (from all fear); also 毘目多羅.

毘睇  vidyā(विद्या), 毘底牙 knowledge, learning, philosophy, science; incantation; intp. 明咒 an incantation to get rid of all delusion. The Vidyādharapiṭaka isa section of incantations, etc., added to the Tripiṭaka.

毘羅刪拏  Vīrasana. 'An ancient kingdom andcity in the Doab between the Ganges and the Yamuna. The modern Karsanah.'Eitel.

毘耶裟  Vyāsa, arranger, compiler; todistribute, diffuse, arrange; a sage reputed to be the compiler of the Vedasand founder of the Vedānta philosophy.

毘舍  veśa(वेश), entrance, house, adornment,prostitute; but it is probably vaiśya (वैश्य), the third caste of farmers and traders, explained by 居士 burghers, or 商賈 merchants; cf. 吠.

毘舍佉  Vaiśākha, viśākhā 吠舍佉; 鼻奢佉; one of the constellations similar to Di 底, the third of the Chinese constellations, in Libra; M. W. says thefirst month in the year, the Chinese interpret it as from the middle of theirsecond to the middle of their third month.

毘舍佉母  鹿母 A wealthymatron who with her husband gave a vihāra (विहार) to Śākyamuni, wife of Anāthapindika; v. 阿那.

毘舍支  (or 毘舍遮) ? Piśācī, female sprites, or demons, said to inhabit privies.

毘舍浮  Viśvabhū, the second Buddha ofthe 31st kalpa (कल्प). Eitel says: 'The last (1,000th) Buddha of the preceding kalpa (कल्प), the third of the Sapta Buddha 七佛 q. v., whoconverted on two occasions 130,000 persons.' Also 毘舍婆 (or 毘舍符); 毘濕婆部; 毘恕沙付; 毘攝羅; 鞞恕婆附; 鞞舍; 隨葉; 浮舍.

毘舍羅  Viśāla, a deity who is said tohave protected the image of Buddha brought to Ming Di of the Han dynasty.

毘舍闍 Piśācāḥ. Imps, goblins, demons inthe retinue of 持國天 Dhṛtarāṣtra. Also 毘舍遮 (or 畢舍遮) (or 毘舍支, 畢舍支); 辟舍柘 (or 臂舍柘).

毘舍離  吠舍離 (or 吠舍釐). Vaiśālī, an ancient kingdom and city of the Licchavis, where the secondsynod was held, near Basarh, or 'Bassahar, north of Patna'. Eitel. Also 毘耶 (毘耶離);毘城; 鞞舍離; 鞞隸夜; 維耶 (維耶離).

毘若底  vijñapti(विज्ञप्ति), information, report,representation; intp. as 識 knowledge, understanding, hencethe 毘若底摩呾剌多 Vijñaptimātratā, or 唯識. Reality is nothing butrepresentations or ideas. For 毘若南 v. 毘闍那.

毘苦媻補羅  Vichavapura. 'The ancient capitalof Sindh.' Eitel.

毘茶  Bhiḍa, or Pañca-nada, an ancientkingdom called after its capital of Bhiḍa; the present Punjab. Eilel.

毘訖羅摩阿迭多  Vikramāditya,Valour-sun, intp. as surpassing the sun, a celebrated king who drove out theSakas, or Scythians, and ruled over northern India from 57 B. C., patron ofliterature and famous benefactor of Buddhism. Also 馝柯羅摩阿迭多.

毘訶羅  vihāra(विहार), a pleasure garden,monastery, temple, intp. as 遊行處 place for walking about, and 寺 monastery, or temple. Also 鼻訶羅; 鞞訶羅; 尾賀羅.

毘訶羅波羅  vihārapāla(विहारपाल), the guardian of amonastery.

毘訶羅莎弭  vihārasvāmin(विहारस्वामिन्), the patron orbestower of the monastery.

毘跋耶斯  The smṛti-upasthāna(स्म्ड़्ति-उपस्थान) 四念處, or four departments of memory; possibly connected with Vipaśyanā,v. 毘婆.

毘遮羅  vicāra(विचार), 'applied attention,' Keith,cf. 毘怛迦 intp. as pondering, investigating; the state of the mind in theearly stage of dhyāna (ध्यान) meditation.

毘那夜加  vināyaka, a hinderer, theelephant god, Ganeśa; a demon with a man's body and elephant's head, whichplaces obstacles in the way.

毘那怛迦  毘泥吒迦 vinataka,bowed, stooping, is used with the same meaning as 毘那夜加, and also [Vinataka] for the sixth of the seven concentric circlesaround Mt. Meru; any mountain resembling an elephant. Also 毘那耶加; 頻那也迦; 毘那耶怛迦; 吠那野怛迦. For 毘那耶 v. 毘柰耶.

毘闍那  vijñāna(विज्ञान), 毘若南 'consciousness or intellect', knowledge, perception, understanding,v. 識.

毘陀  The Vedas; also 皮陀; 圍陀; 韋陀.

毘陀羅  vetāla(वेताल), an incantation for raising acorpse to kill another person.

毘離耶犀那  Viryasena, an instructor ofXuanzang at the Bhadravihāra, v. 跋.

毘頭利  vaiḍūrya(वैडूर्य), lapis lazuli, one of theseven precious things. [ Vaiḍūrya] A mountain near Vārāṇasī. Also 毘琉璃 or 吠琉璃; 鞞稠利夜.

毘首羯磨  (毘首) Viśvakarman, all-doer, or maker, the Indian Vulcan, architect of theuniverse and patron of artisans; intp. as minister of Indra, and his directorof works. Also 毘守羯磨; 毘濕縛羯磨.

毛  Hair; feathers.

毛孔  Hair-hole, pore, the pores.

毛病  flaw, ailment.

毛繩  A hair rope, i. e. tied up by thepassions, as with an unbreakable hair rope.

毛道  毛頭 A name for 凡夫 ordinary people, i. e. non-Buddhists, the unenlightened; the 毛 is said to be a translation of vāla(वाल), hair or down, which in turn isconsidered an error for bāla (बाल), ignorant, foolish, i. e. simple people who are easily beguiled. Itis also said to be a form of bala-pṛthag-jana (बल-प्ड़्थग्-जन), v. 婆, which is intp. as born inignorance; the ignorant and untutored in general.

毛道凡夫  An ignorant, gullible person.

毛道生  The ignorant people.

毛頭  idem 毛道; also, a barber-monk who shaves the fraternity.

毛馱伽羅子  Mudgalaputra, idem Mahāmaudgalyāyana, v. 目連.

毫  Down, soft hair; minute,trifling, tiny.

毫眉  The white hair between Buddha'seyebrows, the毫相, i.e. one of the thirty-two signs of a Buddha.

毳  Down, feathered.

毳衣  A garment wadded with down.

水  water; liquid.

水上泡  A bubble on the water, emblem ofall things being transient.

水中月  v. 水月.

水乳  Water and milk-- an illustrationof the intermingling of things; but their essential separateness is recognizedin that the rāja-haṃsa (a kind of goose) is said to be able to drink up themilk leaving behind the water.

水冠  A monk's hat shaped like thecharacter 'water' in front.

水器  water vessel; a filter used bythe esoterics in baptismal and other rites.

水囊  A water-bag, or filter.

水圓  water-globule, a tabu term forthe more dangerous term 火珠 fire-pearl or ruby, also alteredto 珠圓 pearl ball; it is the ball on top of a pagoda.

水塵  An atom of dust wandering freelyin water-- one of the smallest of things.

水壇  The water, or round, altar in thehoma (होम), or Fire ceremonial of the esoterics; also an altar in a house,which is cleansed with filtered water in times of peril.

水大  The element water, one of thefour elements 四大 q. v.

水天  Varuṇa, 縛嚕拏; 婆樓那 ούϕανός, the heavens, or the sky, where are clouds and dragons; the水神 water-deva, or dragon-king, who rules the clouds, rains, and watergenerally. One of the 大神 in the esoteric maṇḍalas; herules the west; his consort is the 水天妃 represented on his left, and hischief retainer 水天眷屬 is placed on his right.

水天供  or 水天法 is the method of worshipping Varuṇa for rain.

水天德佛  The 743 rd Buddha of the presentuniverse.

水定  The water dhyāna (ध्यान), in which one becomes identified with water, for during the periodof trance one may become water; stories are told of devotees who, having turnedto water, on awaking found stones in their bodies which had been thrown intotheir liquid bodies, and which were only removed during a succeeding similartrance.

水曜  The planet Mercury, one of thenine luminaries; it is shown south of the west door of the diamond court in theGarbhadhātu.

水月  udakacandra; jalacandra; the moonreflected in the water, i. e. all is illusory and unreal.

水月觀音  Guanyin gazing at the moon in thewater, i. e. the unreality of all phenomena.

水梭花  Water shuttle flowers, i. e.fish.

水沫泡焰  Spume, bubbles, and flame, e. g.that all is unreal and transient.

水波  Waves of water; the wave and thewater are two yet one-- an illustration of the identity of differences.

水淨  Cleansed by water; ediblesrecovered from fowing water are 'clean'food to a monk.

水滿  Jalāmbara (third son of 流水 Jalavāhana) reborn as Śākyamuni's son Rāhula.

水災  The calamity of water, or food;one of the three final world catastrophes of fire, wind, and water, v. 三災.

水燈  The water-lantern festival in theseventh month.

水玉  sphaṭika, 塞頗胝迦; 婆致迦 water crystal, rock crystal.

水田衣  A monk's robe, because itspatches resemble rice-fields; also 稻田衣.

水界  The realm of water, one of the 四大 four elements.

水精  sphaṭika, crystal, idem 水玉.

水羅  A gauze filter.

水老鶴  A bird, very rarely seen,possibly a snow-goose; also 水白鶴 (or 鷺 ): 水涸.

水葬  Water-burial, casting a corpseinto the water, one of the four forms of burial.

水藏  Water-store, or treasury; secondson of Jalavāhana, born as 瞿波 Gopā, see 水滿.

水觀  also 水相觀; 水想 similar to 水定 q. v.

水輪  The third of the four 'wheel' onwhich the earth rests-- space, wind (or air), water, and metal.

水輪三昧  The samādhi(समाधि) of the water 'wheel' 水輪, one of the 五輪三昧; water is fertilizing and soft,in like manner the effect of this samādhi (समाधि) is the fertilizing of good roots, and the softening or reduction ofambition and pride.

水陸會  or (水陸齋) The festival of water and land, attributed to Wudi of the Liangdynasty consequent on a dream; it began with placing food in the water forwater sprites, and on land for 鬼 ghosts; see 釋門正統 4.

水頭  The waterman in a monastery.

水風火災  The three final catastrophes, see三災.

永  Perpetual, eternal, everlasting(like the unceasing flow of water).

永劫  Eternity; the everlasting aeon.

永生  Eternal life; immortality;nirvana is defined as 不生 not being born, i. e. not reborn,and therefore 不滅 not dying; 永生 is also perpetual life; the Amitābha cult says in the Pure Land.

求  To seek, beseech, pray.

求  v. Seven Strokes.

求不得苦  The pain which results from notreceiving what one seeks, from disappointed hope, or unrewarded effort. One ofthe eight sorrows.

求名菩薩  The Qiuming (fame-seeking)bodhisattva, v. Lotus Sutra, a name of Maitreya in a previous life.Also, Yaśaskāma, 'A disciple of Varaprabhā noted for his boundless ambition andutter want of memory.' Eitel.

求寂  Seeking nirvāṇa, i. e. thedisciple who accepts the ten commandments.

求那  guṇa(गुण), a quality, characteristic, orvirtue, e. g. sound, taste, etc.

求那毘地  Guṇavṛddhi, 德進, an Indian monk who came to China 492-5, tr. three works, d. 502.

求那跋摩  Guṇavarman, tr. 功德鐙, a prince of Kubhā (Cashmere), who refused the throne, wanderedalone, reached China, tr. ten works, two of which were lost by A. D. 730. Bornin 367, he died in Nanjing in A. D. 431. He taught that truth is within, notwithout, and that the truth (dharma (धर्म)) is of oneself, not of another. The centre of his work is placed in揚州 Yangzhou. It is said that he started the order of nuns in China, v.翻譯名義Fan-yi-ming-yi.

求那跋陀羅  Guṇabhadra, tr. 德賢. (1) A follower of the Mahīśāsakā in Kapiśā. (2) A Brāhmaṇa ofCentral India, tr. into Chinese some seventy-eight works A. D. 435-443; b. 394,d. 468.

汗  Sweat; vast.

汗栗馱  (or 于栗駄 or 乾栗駄); 紇哩陀耶 hṛd (ह्ड़्द्), hṛdaya (ह्ड़्दय), the heart, core, mind, soul; probably an error for 汙.

汙  Stagnant water, impure; but it isexplained as a torrent, impermanent; translit. o(ओ) and u(उ), and h(ह्).

江  A river; the River, the Yangtsze.

江天寺  The River and Sky monastery onGolden Island, Chinkiang, Kiangsu.

江湖  Kiangsi and Hunan, where andwhence the 禪 Chan (Zen) or Intuitive movement had its early spread, the titlebeing applied to followers of this cult.

江西  A title of 馬祖 Mazu, who was a noted monk in Kiangsi, died 788.

江迦葉  River- or Nadī-kāśyapa, one ofthe three Kāśyapa brothers: v. 三迦棄.

污  Impure; to defile.

污  Filthy, impure. kleśa (क्लेश); contamination of attachment to the pleasures of sense, toheretical views, to moral and ascetic practices regarded as adequate tosalvation, to the belief in the self, all which cause misery.

污家  To defile a household, i. e. bydeeming it ungrateful or being dissatisfied with its gifts.

污染  To taint; taint.

污道沙門  A shameless monk who defiles hisreligion.

汲  Draw water; emulate, eager.

汲井輪  The round of reincarnations islike the waterwheel at the well ever revolving up and down.

決  To divide, decide; decidedly; cutoff, execute.

決了  Decided, defined, and made clear.

決定  Fixed and settled, determined.

決擇  Deciding and choosing; that whichdecides and gives reason, i. e. the truth of the saints, or Buddhism.

決疑  To resolve doubts, doubts solved:definite.

沃  Wet, wash, enrich.

沃焦石  (or 沃焦山) The rock, or mountain, Pātāla, on the bottom of the ocean, just above the hot purgatory, whichabsorbs the water and thus keeps the sea from increasing and overflowing. 沃焦海 is the ocean which contains this rock, or mountain.

沈  沉 To sink;heavy.

沈冥  Sunk in the gloom ofreincarnations and ignorance.

沈檀  agaru(अगरु), or aguru (अगुरु), sandal incense.

沈空  To sink into emptiness, oruselessness.

沈香  (沈水香) aguru (अगुरु), the tree and incense of that name.

沐  To bathe; translit. mu (मु), mo (मो).

沐魄太子  is 慕魄 one of the former incarnations of Śākyamuni.

沒  Sunk, gone; not; translit. m (म्), mu (मु), mo (मो), mau (मौ), ma (म), bu (बु), v (व्), etc.

沒交涉  No inter-relation.

沒劫   moha( मोह), delusion, bewilderment,infatuation, tr. by 愚 foolishness; cf. 謨.

沒哩底野吠  Derived from mṛtyu (म्ड़्त्यु), death; one of Yama's 明王 or rāja(राज)s.

沒巴鼻  No nose to lay hold of; no lead,no bases.

沒度  Buddha, v. 佛.

沒曳達利瑟致  māyādṛḍṭi(मायाद्ड़्ड्टि), illusion-views, intp.by 我見 egoism, the false doctrine that there is a real ego.

沒栗多  vrata(व्रत), temporary chastity, orobservance.

沒栗度  mṛdu(म्ड़्दु), soft, pliant, weak.

沒滋味  Tasteless, valueless, useless, e.g. the discussion of the colour of milk by blind people.

沒特伽羅子  (or 沒刀伽羅子) v. 目連 (目犍連) Maudgalaputra, or Maudgalyāyana.

沒馱  buddha, v. 佛.

沓  Ripple, babble; join. Translit. t (त्), d (द्), etc.

沓婆  沓婆摩羅 DravyaMallaputra, an arhat (अर्हत्) who was converted to the Mahāyāna faith.

沙  bālukā(बालुका). Sand; sands, e. g. ofGanges 恒河, implying countless; translit. s (स्), ś (श्), ṣ (ष्). Cf. 莎.

沙劫  Kalpas countless as the sands ofGanges.

沙婆婆瑟  saḍ-varṣa(सड्-वर्ष); the sexennial assembly.

沙彌  śrāmaṇera(श्रामणेर), 室羅摩拏洛迦; 室末那伊洛迦; 室羅摩尼羅The male religious novice, who has taken vows to obey the tencommandments. The term is explained by 息惡行慈 one who ceases from evil anddoes works of mercy, or lives altruistically; 勤策男 a zealousman; 求寂 one who seeks rest; 求涅槃寂 one who seeks the peace of nirvāṇa.Three kinds are recognized according to age, i. e. 7 to 13 years old, oldenough to 驅鳥 'drive away crows'; 14 to 19, called 應法 able to respond to or follow the doctrine; 20 to 70.

沙彌尼  (沙尼) śrāmaṇerikā (श्रामणेरिका) 室羅摩拏理迦. A female religious novice who has taken a vow to obey the tencommandments, i. e. 勤策女 a zealous woman, devoted.

沙彌尼戒  The ten commandments taken by theśrāmaṇerikā (श्रामणेरिका): not to kill living beings, not to steal, not to lie or speak evil,not to have sexual intercourse, not to use perfumes or decorate oneself withflowers, not to occupy high beds, not to sing or dance, not to possess wealth,not to eat out of regulation hours, not to drink wine.

沙彌戒  The ten commandments of the śrāmaṇera (श्रामणेर); v. 十戒.

沙心  Mind like sand in its countlessfunctionings.

沙摩帝  Saṃmatīya, 正量部 one of the eighteen Hīnayāna sects.

沙波訶  svāhā(स्वाहा), hail! 裟訶 v. 蘇.

沙界  Worlds as numerous as the sandsof Ganges.

沙羅  sāla(साल), or śāla(शाल), 裟羅 the Sāl or Śal tree; the teak tree; the Shorea (or Valeria)Robusta; a tree in general.

沙羅樹  The Sala-tree.

沙羅王  sālarāja(सालराज), a title of the Buddha.

沙羅那  (or 沙羅拏); 娑剌拏王 ? Śāraṇa (said to be a son ofKing Udayana) who became a monk.

沙羅雙樹  The twin trees in the grove 娑羅林 in which Śākyamuni entered nirvāṇa.

沙落迦  'Charaka, a monastery in Kapiśa.'Eitel.

沙訶  sahā(सहा), 娑訶; 索訶 the world around us, the present world. Also svāhā (स्वाहा), see above.

沙那利迦  ṣāṇṇagarika, one of the eighteenHīnayāna sects.

沙門  śramaṇa(श्रमण). 桑門; 娑門; 喪門; 沙門那; 舍羅磨拏; 沙迦懣曩; 室摩那拏 (1) Ascetics of all kinds; 'the Sarmanai, or Samanaioi, or Germanaiof the Greeks, perhaps identical also with the Tungusian Saman or Shaman.'Eitel. (2) Buddhist monks 'who 'have left their families and quitted thepassions', the Semnoi of the Greeks'. Eitel. Explained by 功勞 toilful achievement, 勤息 diligent quieting (of the mindand the passions), 淨志 purity of mind, 貧道 poverty. 'He must keep well the Truth, guard well every uprising(of desire), be uncontaminated by outward attractions, be merciful to all andimpure to none, be not elated to joy nor harrowed by distress, and able to bearwhatever may come.' The Sanskrit root is śram (श्रम्), to make effort; exert oneself, do austerities.

沙門果  The fruit, or rebirth, resultingfrom the practices of the śramaṇa (श्रमण).

沙門統  The national superintendent orarchbishop over the Order appointed under the Wei dynasty.

沙髻  A crown of grass put on the headof 不動尊 q.v. as a servant of the Buddhas.

河  River (in north), canal (insouth), especially the Yellow River in China and the Ganges 恒河in India.

河沙  The sands of Ganges, vast innumber.

河鼻旨  Avīci, the hell of uninterruptedsuffering, where the sufferers die and are reborn to torture withoutintermission.

油  Oil.

油缽  A bowl of oil.

治  Rule, govern; prepare; treat,cure; repress, punish.

治國天  (or 持國天) One of the four deva (देव)s or maharāja (महराज)s, guarding the eastern quarter.

治地住  One of the 十住 q. v.

治生  A living, that by which onemaintains life.

法  Dharma, 達磨; 曇無 (or 曇摩); 達摩 (or 達謨) Law, truth, religion, thing,anything Buddhist. Dharma is 'that which is held fast or kept, ordinance,statute, law, usage, practice, custom'; 'duty'; 'right'; 'proper'; 'morality';'character'. M. W. It is used in the sense of 一切 all things,or anything small or great, visible or invisible, real or unreal, affairs,truth, principle, method, concrete things, abstract ideas, etc. Dharma isdescribed as that which has entity and bears its own attributes. It connotesBuddhism as the perfect religion; it also has the second place in the triratna (त्रिरत्न) 佛法僧, and in the sense of 法身 dharmakāya(धर्मकाय) it approaches the Western idea of 'spiritual'. It is also one ofthe six media of sensation, i. e. the thing or object in relation to mind, v. 六塵.

法主  Dharma-lord, Buddha.

法乳  The milk of the dharma which nourishesthe spiritual nature.

法事  佛事 Religiousaffairs, e. g. assemblies and services; discipline and ritual.

法位  (1) Dharma-state, the bhūtatathatā (भूततथता). (2) The grade or position of a monk.

法住  Dharma abode, i. e. theomnipresent bhūtatathatā (भूततथता) in all things. dharmasthititā (धर्मस्थितिता), continuity of dharma.

法佛  idem 法身佛, or 法性佛.

法供養  dharmapūjā(धर्मपूजा). Serving the Dharma, i. e.believing, explaining, keeping, obeying it, cultivating the spiritual nature,protecting and assisting Buddhism. Also, offerings of or to the Dharma.

法侶  A companion of the Dharma, adisciple.

法光定  samādhi(समाधि) of the light of Truth, thatof the bodhisattva in the first stage.

法入  法處 Thesense-data of direct mental perception, one of the 十二入 or 處.

法公  Signior of the Law, a courtesytitle of any monk.

法典  The scriptures of Buddhism.

法利  The blessing, or benefits, ofBuddhism.

法劍  The sword of Buddha-truth, ableto cut off the functioning of illusion.

法力  The power of Buddha-truth to doaway with calamity and subdue evil.

法化  Transformation by Buddha-truth;teaching in or by it.

法化生身  The nirmāṇakāya(निर्माणकाय), or corporealmanifestation of the spiritual Buddha.

法匠  Dharma workman, a teacher able tomould his pupils.

法印  The seal of Buddha-truth,expressing its reality and immutability, also its universality and itsauthentic transmission from one Buddha or patriarch to another.

法句經  Dharmapāda, 曇缽經 a work by Dharmatrāta, of which there are four Chinese translations, A. D. 224,290-306, 399, 980-1001.

法同舍  A communal religious abode, i. e.a monastery or convent where religion and food are provided for spiritual andtemporal needs.

法名  A monk's name, given to him onordination, a term chiefly used by the 真 Shin sect, 戒名 being the usual term.

法味  The taste or flavour of thedharma.

法命  The wisdom-life of the dharmakāya (धर्मकाय), intp. as 法身慧命. The age or lifetime of a monk.

法喜  Joy in the Law, the joy ofhearing or tasting dharma. Name of Dharmanandi, v. 曇.

法喜食  The food of joy in the Law.

法器  Implements used in worship; onewho obeys the Buddha; a vessel of the Law.

法四依  The four trusts of dharma: trustin the Law, not in men; trust in sūtras containing ultimate truth; trust intruth, not in words; trust in wisdom growing out of eternal truth and not inillusory knowledge.

法城  Dharma as a citadel against thefalse; the secure nirvāṇa abode; the sūtras as the guardians of truth.

法域  The realm of dharma, nirvāṇa;also 法性土.

法執  Holding to things as realities,i. e the false tenet that things are real.

法堂  The chief temple, so called bythe Chan (Zen) sect; amongst others it is 講堂 preachinghall.

法堅那羅王  Druma, king of the Kinnaras.

法報化三身  The trikāya(त्रिकाय): 法 dharmakāya (धर्मकाय), the absolute or spiritual body; 報 saṃbhogakāya (सṃभोगकाय), the body of bliss; 化 nirmāṇakāya (निर्माणकाय), the body of incarnation. In Hīnayāna 法身 is described as the commandments, meditations, wisdom, nirvāṇa, andnirvāṇa-enlightenment; 報身 is the reward-body of bliss; 化 or 應 (化) is the bodyin its various incarnations. In Mahāyāna, the three bodies are regarded as distinct, but also as aspectsof one body which pervades all beings. Cf. 三身.

法場  Any place set aside for religiouspractices, or purposes; also 道場.

法塵  A mental object, any directmental perception, not dependent on the sense organs. Cf. 六塵.

法夏  Dharma summers, the years or ageof a monk; v. 法臘.

法天  Dharmadeva, a monk from theNālandāsaṃghārāma who tr. under this name forty-six works, 973-981, and underthe name of Dharmabhadra seventy-two works, 982-1001.

法子  Child of the Dharma, one who makeshis living by following Buddhism.

法宇  Dharma roof, or canopy, amonastery.

法定  One of the twelve names for theDharma-nature, implying that it is the basis of all phenomena.

法家  Buddhism; cf. 法門.

法密  Dharmagupta, founder of theschool of this name in Ceylon, one of the seven divisions of the Sarvāstivādaḥ.

法寶  Dharmaratna. (1) Dharma-treasure,i. e. the Law or Buddha-truth, the second personification in the triratna (त्रिरत्न) 三寶. (2) The personal articles of a monk or nun-- robe, almsbowl, etc.

法寶藏  The storehouse of all law andtruth, i. e. the sūtras.

法將  Dharma-generals, i.e. monks ofhigh character and leadership.

法尼  A nun.

法山  Buddha-truth mountain, i. e. theexalted dharma.

法帝  Dharma emperor, i. e. the Buddha.

法師 A Buddhist teacher, master of the Law;five kinds are given-- a custodian (of the sūtras), reader, intoner, expounder,and copier.

法幢  The standard of Buddha-truth asan emblem of power over the hosts of Māra.

法平等  dharmasamatā(धर्मसमता); the sameness of truth astaught by all Buddhas.

法度  Rules, or disciplines andmethods.

法弟  A Buddhist disciple.

法律  Laws or rules (of the Order).

法忍  Patience attained through dharma,to the overcoming of illusion; also ability to bear patiently externalhardships.

法念處  The position of insight into thetruth that nothing has reality in itself; v. 四念處.

法性  dharmatā(धर्मता). Dharma-nature, the natureunderlying all thing, the bhūtatathatā (भूततथता), a Mahāyāna philosophical concept unknown in Hīnayāna, v. 真如 and its various definitions in the 法相, 三論 (or法性), 華嚴, and 天台 Schools. It is discussed both inits absolute and relative senses, or static and dynamic. In the Mahāparinirvāṇasūtra and various śāstras the term has numerous alternative forms, whichmay be taken as definitions, i. e. 法定 inherent dharma, or Buddha-nature;法住 abiding dharma-nature; 法界 dharmakṣetra(धर्मक्षेत्र), realm of dharma; 法身 dharmakāya(धर्मकाय), embodiment of dharma; 實際 region of reality; 實相 reality; 空性 nature of the Void, i. e.immaterial nature; 佛性 Buddha-nature; 無相 appearance of nothingness, or immateriality; 真如 bhūtatathatā (भूततथता); 如來藏tathāgatagarbha (तथागतगर्भ); 平等性 universal nature; 離生性 immortal nature; 無我性 impersonal nature; 虛定界: realm of abstraction; 不虛妄性 nature of no illusion; 不變異性 immutable nature; 不思議界 realm beyond thought; 自性清淨心 mind of absolute purity, orunsulliedness, etc. Of these the terms 真如, 法性, and 實際 are most used by the Prajñāpāramitāsūtras.

法性土  The kṣetra(क्षेत्र) or region of thedharma-nature, i. e. the bhūtatathatā (भूततथता), or 真如, in its dynamic relations.

法性宗  The sects, e. g. 華嚴宗, 天台宗, 真言宗 Huayan, Tiantai, Shingon, which hold that all things proceed fromthe bhūtatathatā (भूततथता), i. e. the dharmakāya (धर्मकाय), and that all phenomena are of the same essence as the noumenon.

法性山  The dharma-nature as a mountain,i. e. fixed, immovable.

法性常樂  The eternity and bliss of thedharma-nature, v. 常樂我淨.

法性水  The water of the dharma-nature,i. e. pure.

法性海  The ocean of the dharma-nature,vast, unfathomable, v. 法水.

法性真如  Dharma-nature and bhūtatathatā (भूततथता), different terms but of the same meaning.

法性身  idem 法身.

法性隨妄  The dharma-nature in the sphereof delusion; i. e. 法性隨緣; 真如隨緣 the dharma-nature, or bhūtatathatā (भूततथता), in its phenomenal character; the dharma-nature may be static ordynamic; when dynamic it may by environment either become sullied, producingthe world of illusion, or remain unsullied, resulting in nirvāṇa. Static, it islikened to a smooth sea; dynamic, to its waves.

法恩  Dharma-grace, i. e. the grace ofthe triratna (त्रिरत्न).

法悅  Joy from hearing end meditatingon the Law.

法愛  Religious love in contrast with 欲愛 ordinary love; Dharma-love may be Hīnayāna desire for nirvāṇa; orbodhisattva attachment to illusory things, both of which are to be eradicated;or Tathāgata-love, which goes out to all beings for salvation.

法慳  Meanness in offeringBuddha-truth, avariciously holding on to it for oneself.

法成就  siddhi(सिद्धि) 悉地 ceremony successful, a term of the esoteric sect when prayer isanswered.

法我  A thing per se, i. e. the falsenotion of anything being a thing in itself, individual, independent, and notmerely composed of elements to be disintegrated. 法我見 The false view as above, cf. 我見.

法教  Buddhism.

法數  The categories of Buddhism suchas the three realms, five skandha (स्कन्ध)s, five regions, four dogmas, six paths, twelve nidāna (निदान)s, etc.

法文  The literature of Buddhism.

法施  The almsgiving of theBuddha-truth, i. e. its preaching or explanation; also 法布施.

法明  Dharmaprabhāsa, brightnessof the law, a Buddha who will appear in our universe in the Ratnāvabhāsa-kalpa in arealm called Suviśuddha 善淨, when there will be no sexualdifference, birth taking place by transformation.

法明道  The wisdom of the pure heartwhich illumines the Way of all Buddhas.

法明門  The teaching which sheds light oneverything, differentiating and explaining them.

法智  Dharma-wisdom, which enables oneto understand the four dogmas 四諦; also, the understanding of thelaw, or of things.

法會  An assembly for worship orpreaching.

法會社  A monastery.

法有  The false view of Hīnayāna thatthings, or the elements of which they are made, are real.

法有我無宗  The Sarvāstivādins who while:disclaiming the reality of personality claimed the reality of things.

法服  法衣 Dharmagarment, the robe.

法本  The root or essence of allthings, the bhūtatathatā (भूततथता).

法樂  Religious joy, in contrast withthe joy of common desire; that of hearing the dharma, worshipping Buddha,laying up merit, making offerings, repeating sūtras, etc.

法樹  The dharma-tree which bears nirvāṇa-fruit.

法橋  The bridge of Buddha-truth, whichis able to carry all across to nirvāṇa.

法殿  The temple, or hall, of the Law,the main hall of a monastery; also the Guanyin hall.

法比量  Inferring one thing from another,as from birth deducing death, etc.

法水  Buddha-truth likened to waterable to wash away the stains of illusion; 法河 to a deepriver; 法海 to a vast deep ocean.

法沙  Kashgar, "or (after the nameof the capital) 疏勒. An ancient Buddhistic kingdom inCentral Asia. The casia regis of the ancients." Eitel.

法波羅蜜  One of the four pāramitā (पारमिता) bodhisattavas in the Diamond realm.

法滅  The extinction of the Law, orBuddhism, after the third of the three stages 正像末.

法炬  The torch of Buddhism.

法無我  dharmanairātmya(धर्मनैरात्म्य). Things are withoutindependent individuality, i.e. the tenet that things have no independentreality, no reality in themselves. 法無我智 The knowledge or wisdom of theabove.

法無礙  (法無礙解 or法無礙智) Wisdom or power of explanationin unembarrassed accord with the Law, or Buddha-truth.

法然  According to rule, naturally;also 法爾; 自然.

法照  Dharma-shining; name of thefourth patriarch of the 蓮宗 Lotus sect.

法燈  The lamp of dharma, which dispelsthe darkness of ignorance.

法爾  idem 法然.

法王  Dharmarāja, King of the Law,Buddha.

法王子  Son of the Dharma-king, abodhisattva.

法界  dharmadhātu(धर्मधातु), 法性; 實相; 達磨馱都 Dharma-element, -factor, or-realm. (1) A name for"things" in general, noumenal or phenomenal; for the physicaluniverse, or any portion or phase of it. (2) The unifying underlying spiritualreality regarded as the ground or cause of all things, the absolute from whichall proceeds. It is one of the eighteen dhātu (धातु)s. These are categories of three, four, five, and ten dharmadhātu (धर्मधातु)s; the first three are combinations of 事 and 理 or active and passive, dynamic andstatic; the ten are: Buddha-realm, Bodhisattva-realm, pratyekabuddha (प्रत्येकबुद्ध)-realm, śrāvaka (श्रावक), deva (देव), Human, asura (असुर), Demon, Animal, and Hades realms-a Huayan category. Tiantai has tenfor meditaton, i.e. the realms of the eighteen media of perception (the sixorgans, six objects, and six sense-data or sensations), of illusion, sickness,karma, māra (मार), samādhi (समाधि), (false) views, pride, the two lower Vehicles, and the BodhisattvaVehicle.

法界一相  The essential unity of thephenomenal realm.

法界佛  The dharmadhātu(धर्मधातु) Buddha, i.e. the dharmakāya (धर्मकाय); the universal Buddha; the Buddha of a Buddha-realm.

法界加持  Mutual dependence and aid of allbeings in a universe.

法界唯心  The universe is mind only; cf. HuayanSutra, Laṅkāvatāra Sutra, etc.

法界圓融  The perfect intercommunion orblending of all things in the dharmadhātu (धर्मधातु); the 無礙 of Huayan and the 性具 of Tiantai.

法界定  In dharmadhātu(धर्मधातु) meditation, a term forVairocana in both maṇḍala (मण्डल)s.

法界宮  The dharmadhātu(धर्मधातु)-palace, i.e. the shrine ofVairocana in the garbhadhātu (गर्भधातु).

法界實相 dharmadhātu(धर्मधातु)-reality, or dharmadhātu (धर्मधातु) is Reality, different names but one idea, i.e. 實相 is used for 理 or noumenon by the 別教 and 法界 by the 圓教.

法界性  idem 法界 and 法性.

法界無礙智  法界佛邊智 Theunimpeded or unlimited knowledge or omniscience of a Buddha in regard to allbeings and things in his realm.

法界等流  The universal outflow of thespiritual body of the Buddha, i.e. his teaching.

法界緣起  The dharmadhātu(धर्मधातु) as the environmental causeof all phenomena, everything being dependent on everything else, therefore oneis in all and all in one.

法界藏  The treasury or storehouse orsource of all phenomena, or truth.

法界身  The dharmakāya(धर्मकाय) (manifesting itself in allbeings); the dharmadhātu (धर्मधातु) as the buddhakāya (बुद्धकाय), all things being Buddha.

法界體性智  Intelligence as the fundamentalnature of the universe; Vairocana as cosmic energy and wisdom interpenetratingall elements of the universe, a term used by the esoteric sects.

法相  The aspects of characteristics ofthings-all things are of monad nature but differ in form. A name of the 法相宗 Faxiang or Dharmalakṣaṇa sect (Jap. Hossō), called also 慈恩宗 Cien sect from the Tang temple, in which lived 窺基 Kuiji, known also as 慈恩. It "aims at discovering theultimate entity of cosmic existence n contemplation, through investigation intothe specific characteristics (the marks or criteria) of all existence, andthrough the realization of the fundamental nature of the soul in mysticillumination". "An inexhaustible number" of "seeds"are "stored up in the Ālaya-soul; they manifest themselves in innumerablevarieties of existence, both physical and mental". "Though there areinfinite varieties. . . they all participate in the prime nature of the ālaya (आलय)." Anesaki. The Faxiang School is one of the "eightschools", and was established in China on the return of Xuanzang,consequent on his translation of the Yogācārya works. Its aim is to understand the principle underlying the 萬法性相 or nature and characteristics of all things. Its foundation worksare the 解深密經, the 唯識論, and the 瑜伽論. It is one of the Mahāyāna realistic schools, opposed by the idealistic schools, e.g. the 三論 school; yet it was a "combination of realism and idealism, andits religion a profoundly mystic one". Anesaki.

法相教  (大乘法相教) The thirdof the five periods of doctrinal development as distinguished by 圭峰 Guifeng.

法眼  The (bodhisattva) dharma-eye ableto penetrate all things. Name of the founder of the法眼宗 Fayan sect, one of the five Chan (Zen) schools.

法眼淨  To see clearly or purely thetruth: in Hīnayāna, to see the truth of the four dogmas; in Mahāyāna, to seethe truth which releases from reincarnation.

法眾  The Buddhist monkhood; anassembly of monks or nuns.

法空  The emptiness or unreality ofthings, everything being dependent on something else and having no individualexistence apart from other things; hence the illusory nature of all things asbeing composed of elements and not possessing reality.

法空真如  The bhūtatathatā(भूततथता) as understood when thenon-individuality or unreality of "things" is perceived.

法空觀  Meditative insight into theunreality of all things.

法緣  Dharma-caused, i.e. the sense ofuniversal altruism giving rise to pity and mercy.

法縛  idem 法執.

法臘  The end of the monk's year afterthe summer retreat; a Buddhist year; the number of 夏 or 戒臘 summer or discipline yearsindicating the years since a monk's ordination.

法臣  Ministers of the Law, i.e.bodhisattvas; the Buddha is King of the Law, these are his ministers.

法自在  A bodhisattva's completedialectical freedom and power, so that he can expound all things unimpeded.

法自相相違因  One of the four fallaciesconnected with the reason (因), in which the reason is contraryto the truth of the premiss.

法舍利  (法身舍利); 法身偈 The śarīra(शरीर), or spiritual relics of theBuddha, his sutras, or verses, his doctrine and immutable law.

法舟  法船 The barque ofBuddha-truth which ferries men out from the sea of mortality and reincarnationto nirvana.

法芽  The sprout or bud of Buddhism.

法苑  The garden of Dharma, Buddhism.

法華  The Dharma-flower, i.e. the LotusSutra, the法華經 or 妙法蓮華經 q.v. Saddharmapuṇḍarīka Sutra; also the法華宗 Lotus sect, i.e. that of Tiantai, which had this sutra for itsbasis. There are many treatises with this as part of the title. 法華法, 法華會, 法華講 ceremonials, meetings, or explications connected with this sutra.

法華一實  The one perfect Vehicle of theLotus gospel.

法華三昧  The samādhi(समाधि) which sees into the three 諦 dogmas of 空假中 unreality, dependent reality andtranscendence, or the noumenal, phenomenal, and the absolute which unites them;it is derived from the "sixteen" samādhi(समाधि)s in chapter 24 of the LotusSutra. There is a法華三昧經 independent of this samādhi (समाधि).

法華八年  The last eight years of theBuddha's life, when, according to Tiantai, from 72 to 80 years of age he preachedthe Lotus gospel.

法藏  Dharma-store; also 佛法藏; 如來藏 (1) The absolute, unitary storehouse of the universe, the primalsource of all things. (2) The Treasury of Buddha's teaching the sutras, etc.(3) Any Buddhist library. (4) Dharmākara, mine of the Law; one of the incarnations of Amitābha. (5) Titleof the founder of the Huayan School 賢首法藏Xianshou Fazang.

法藥  The medicine of the Law, capableof healing all misery.

法蘊  The Buddha's detailed teaching,and in this respect similar to 法藏.

法蘭  Gobharana, 竺法蘭, companion of Mātaṅga, these two being the first Indian monks saidto have come to China, in the middle of the first century A.D.

法號  The name received by a monk onordination, i. e. his 戒名; also his posthumous title.

法螺  Conch of the Law, a symbol of theuniversality, power, or command of the Buddha's teaching. Cf. 商佉 śaṅkha (शङ्ख).

法衣  The religious dress, general nameof monastic garments.

法要  The essentials of the Truth; v. 法會.

法見  Maintaining one tenet andconsidering others wrong; narrow-minded, bigoted.

法誓  A religious vow.

法語  Dharma-words, religiousdiscourses.

法譬  Similes or illustrations of theDharma.

法財  The riches of the Law, or the Lawas wealth.

法身  dharmakāya(धर्मकाय), embodiment of Truth andLaw, the "spiritual" or true body; essential Buddhahood; the essenceof being; the absolute, the norm of the universe; the first of the trikāya (त्रिकाय), v.三身. The dharmakāya(धर्मकाय) is divided into 總 unity and 別 diversity; as in the noumenalabsolute and phenomenal activities, or potential and dynamic; but there aredifferences of interpretation, e.g. as between the 法相 and 法性 schools. Cf. 法身體性. There are many categories of the dharmakāya(धर्मकाय). In the 2 group 二法身 are five kinds: (1) 理 "substance" and 智 wisdom or expression; (2) 法性法身 essential nature and 應化法身 manifestation; the other three couples are similar. In the 3 group 三法身 are (1) the manifested Buddha, i.e. Śākyamuni; (2) the power of histeaching, etc.; (3) the absolute or ultimate reality. There are othercategories.

法身佛  The dharmakāya(धर्मकाय) Buddha.

法身塔  The pagoda where abides aspiritual relic of Buddha: the esoteric sect uses the letter पं as suchan abode of the dharmakāya (धर्मकाय).

法身如來  The dharmakāya(धर्मकाय)                  tathāgata (तथागत), the Buddha who reveals the spiritual body.

法身流轉  dharmakāya(धर्मकाय) in its phenomenalcharacter, conceived as becoming, as expressing itself in the stream of being.

法身菩薩  法身大士 dharmakāya (धर्मकाय)                 mahāsattva (महासत्त्व), one who has freed himself from illusion and attained the sixspiritual powers 六神通; he is above the 初地, or, according to Tiantai, above the 初住.

法身藏  The storehouse of the dharmakāya (धर्मकाय), the essence of Buddhahood, by contemplating which the holy manattains to it.

法身觀  Meditation on, or insight into, the dharmakāya (धर्मकाय), varying in definition in the various schools.

法身體性  The embodiment, totality, ornature of the dharmakāya (धर्मकाय). In Hīnayāna the Buddha-nature in its 理 or absolute side is described as not discussed, being synonymous withthe 五分 five divisions of the commandments, meditation, wisdom, release,and doctrine, 戒, 定, 慧, 解脫, and 知見. In the Mahāyāna the 三論宗 defines the absolute or ultimate reality as the formless whichcontains all forms, the essence of being, the noumenon of the other two manifestationsof the triratna (त्रिरत्न). The 法相宗 defines it as (a) the nature oressence of the whole triratna (त्रिरत्न); (b) the particular form of the Dharma in that trinity. TheOne-Vehicle schools represented by the 華嚴宗, 天台, etc., consider it to be the bhūtatathatā(भूततथता), 理 and 智 being one and undivided. TheShingon sect takes the six elements-earth, water, fire, air, space, mind-as the理 or fundamental dharmakāya (धर्मकाय) and the sixth, mind, intelligence, or knowledge, as the 智 Wisdom dharmakāya (धर्मकाय).

法輪  dharmacakra(धर्मचक्र), the Wheel of the Law,Buddha-truth which is able to crush all evil and all opposition, like Indra'swheel, and which rolls on from man to man, place to place, age to age. 轉法輪To turn, or roll along the Law-wheel, i.e. to preach Buddha-truth.

法鈴  The dharma-bell; the pleasingsound of intoning the sutras.

法鏡  The Dharma mirror, reflecting theBuddha-wisdom.

法門  dharmaparyāya(धर्मपर्याय). The doctrines, orwisdom of Buddha regarded as the door to enlightenment. A method. Any sect. Asthe living have 84,000 delusions, so the Buddha provides 84,000 methods法門of dealing with them. Hence the法門海 ocean ofBuddha's methods.

法門身  A Tiantai definition of the dharmakāya (धर्मकाय) of the Trinity, i.e. the qualities, powers, and methods of theBuddha. The various representations of the respective characteristics ofbuddhas and bodhisattvas in the maṇḍala (मण्डल)s.

法阿育  Dharmāśoka; namegiven to Aśoka on his conversion; cf. 阿育.

法陀羅尼  One of the four kinds of dhāraṇī (धारणी): holding firmly to the truth one has heard, also called 聞法陀羅.

法集  idem 佛會.

法雨  The rain of Buddha-truth whichfertilizes all beings.

法雲  dharmamegha(धर्ममेघ). Buddhism as a fertilizingcloud.

法雲地  The tenth bodhisattva stage, whenthe dharma-clouds everywhere drop their sweet dew.

法雲等覺  The stage after the last, that ofuniversal knowledge, or enlightenment.

法雷  The thunder of dharma, awakeningman from stupor and stimulating the growth of virtue, the awful voice ofBuddha-truth. 法電 The lightning of the Truth.

法非法  dharmādharma(धर्माधर्म); real and unreal; thingand nothing; being and non-being, etc.

法音  The sound of the Truth, or ofpreaching.

法顯  Faxian, the famous pilgrim whowith fellow-monks left Chang'an A.D. 399 overland for India, finally reachedit, remained alone for six years, and spent three years on the return journey,arriving by sea in 414. His 佛國記 Records of the BuddhisticKingdoms were made, for his information, byBuddhabhadra, an Indian monk in China. His own chief translation is the 僧祗律, a work on monastic discipline.

法食  dharmāhāra(धर्माहार). Diet in harmony with therules of Buddhism; truth as food. 法食時 The regulation time for meals,at or before noon, and not after.

法體  Embodiment of the Law, or ofthings. (1) Elements into which the Buddhists divided the universe; the Abhidharmakośa has 75, the 成實論 Satyasiddhi Sāstra 84, the Yogācārya 100. (2) A monk.

法魔  Bemused by things; the illusionthat things are real and not merely seeming.

法鼓  The drum of the Law, stirring allto advance in virtue.

法齋日  The day of abstinence observed atthe end of each half month, also the six abstinence days, in all making theeight days for keeping the eight commandments.

泡  A bubble, a blister; to infuse.

泡影  Bubble and shadow, such iseverything.

波  taraṅga(तरङ्ग). A wave, waves; to involve;translit. p (प्), b (ब्), v (व्); cf. 婆; 般; 缽 etc.

波儞尼  or (波你尼) Pāṇini, the great Indian grammarian and writer of the fourthcentury B. C., also known as Śālāturīya.

波利  pari(परि) round, round about; complete,all.

波利伽羅,  波伽羅 parikara (परिकर), anauxiliary garment, loincloth, towel, etc.

波利婆沙  parivāsa(परिवास), sent to a separate abode,isolation for improper conduct.

波利涅縛南  波利暱縛[口*男] parinirvāṇa (परिनिर्वाण), v, 般.

波利質羅  (波利質多羅), 波疑質姤; 波利樹 paricitra, a tree in the trāyastriṃśas(त्रायस्त्रिṃशस्) heavens which fills the heavens with fragrance; also Pārijāta, atree in Indra's heaven, one of the five trees of paradise, the coral-tree,erythina indica.

波卑  idem 波旬.

波叉  Virūpākṣa, 毘留愽叉, 鼻溜波阿叉 irregular-eyed, a syn. of Śiva; the guardian king of the West.

波吒羅  Pāṭalī, 缽怛羅 a tree with scented lossoms, the trumpet-flower, BignoniaSuaveolens. A kingdom i. e. 波吒釐 (波吒釐子); 波吒利弗; 波吒梨耶; 波羅利弗多羅; 巴蓮弗 Pāṭaliputra, originally Kusumapura, the modern Patna; capital ofAśoka, where the third synod was held.

波哆迦  patākā(पताका), a flag.

波夷羅  Vajra, one of the generals ofYaoshi, Bhaiṣajya, the Buddha of Healing.

波奴  ? Vidhu, a syn. for the moon.

波婆利  (or 波和利) Pravarī, or perhaps Pravara, woollen or hairy cloth, name of a monastery,the 波婆梨奄婆. Also 波婆利or 波婆離 name of a maternal aunt of Maitreya.

波尼  波抳 pāna (पान), drink,beverage; tr. as water (to drink); 波尼藍 tr. as 'water', but may be pānila (पानिल), a drinking vessel.

波崙  v. 薩陀.

波帝  pati(पति), 缽底 master, lord, proprietor, husband.

波戌  paśu(पशु), any animal.

波斯  Pārasī, Persian, Persia. 波嘶; 波剌斯 or 波剌私; 波羅悉. In its capital of Surasthāna the Buddha's almsbowl was said to be in A. D. 600. Eitel.

波斯匿  缽邏犀那特多 (or 缽邏斯那特多) (or 缽邏犀那時多); 波剌斯 Prasenajit, king of Śrāvastī, contemporary of the Buddha, and known inter alia as (勝光王) 光王; father of Virūḍhaka, who supplanted him.

波旬  (波旬踰); 波鞞 Pāpīyān. Pāpīmān. Pāpīmā. Pāpīyān is verywicked. Pāpīyān is a Buddhist term for 惡者 the Evil One; 殺者 the Murderer; Māra; because he strives to kill all goodness; v. 魔. Also 波卑面 or 波卑椽 or 波卑緣.

波樓沙迦  Paruṣaka, a park in the trāyastriṃśas (त्रायस्त्रिṃशस्) heaven.

波樓那  A fierce wind, hurricane, perhapsVātyā.

波波  Running hither and thither. Also,Pāvā, a place near Rājagṛha.

波波劫劫  Running about for ever.

波波羅  Pippala, ficus religiosa.

波浪  taraṅga(तरङ्ग), a wave, waves.

波演那  (or 波衍那) ? paryayaṇa (पर्ययण), suggesting an ambulatory; intp. as a courtyard.

波濕縛  (波栗濕縛); 波奢 pārśva, the ribs. Pārśva, thetenth patriarch, previously a Brahman of Gandhāra, who took a vow not to liedown until he had mastered the meaning of the Tripiṭaka, cut off all desire inthe realms of sense, form and non-form, and obtained the six supernaturalpowers and eight pāramitā (पारमिता)s. This he accomplished after three years. His death is put at 36 B.C. His name is tr. as 脇尊者 his Worship of the Ribs.

波羅伽  pāraka(पारक), carrying over, saving; the pāramitā (पारमिता) boat.

波羅伽羅  缽囉迦羅 prākāra (प्राकार), acounting wall, fence.

波羅夷  pārājika(पाराजिक). The first section of theVinaya piṭaka containing rules of expulsion from the order, for unpardonable sin.Also 波羅闍已迦; 波羅市迦. Cf. 四波羅夷. There are in Hīnayāna eight sinsfor expulsion of nuns, and in Mahāyāna ten. The esoteric sects have their own rules.

波羅夷四喻  The four metaphors addressed bythe Buddha to monks are: he who breaks the vow of chastity is as a needlewithout an eye, a dead man, a broken stone which cannot be united, a tree cutin two which cannot live.

波羅奈  (波羅奈斯) Vārāṇasī. Ancient kingdom and city on the Ganges, now Benares,where was the Mṛgadāva park. Also 波羅捺 (波羅捺寫); 波羅痆斯; 波剌那斯.

波羅奢華  palāśa(पलाश); a leaf, petal, foliage; theblossom of the Butea frondosa, a tree with red flowers, whose sap is used fordye; said to be black before sunrise, red during the day, and yellow aftersunset.

波羅尼密婆舍跋提天  Paranirmita-vaśavartin,'obedient to the will of those who are transformed by others,' M. W.; v. 他化自在天.

波羅提木叉  prātimokṣa; emancipation,deliverance, absolution. Prātimokṣa; the 250 commandments for monks in theVinaya, v. 木叉, also 婆; the rules in the Vinaya from thefour major to the seventy-five minor offences; they should be read in assemblytwice a month and each monk invited to confess his sins for absolution.

波羅提毘  (or波羅梯毘) pṛthivī (प्ड़्थिवी), the earth. Also 缽里體尾. See 地.

波羅提舍尼  (波羅提提舍尼) pratideśanīya (प्रतिदेशनीय). A section of the Vinaya concerning public confession of sins.Explained by 向彼悔罪 confession of sins before another or others. Also 波羅舍尼; 提舍尼; 波胝提舍尼; 缽剌底提舍尼.

波羅末陀  paramārtha(परमार्थ), the highest truth,ultimate truth, reality, fundamental meaning, 真諦. Paramārtha,name of a famous monk from Western India, Guṇarata, v. 拘, whose title was 真諦三藏; reached China 547 or 548, butthe country was so disturbed that he set of to return by sea; his ship wasdriven back to Canton, where he translated some fifty works.

波羅蜜多  pāramitā(पारमिता), 播囉弭多, derived from parama (परम), highest, acme, is intp. as to cross over from this shore of birthsand deaths to the other shore, or nirvāṇa. The six pāramitā(पारमिता)s or means of so doing are:(1) dāna (दान), charity; (2) śīla (शील), moral conduct; (3) kṣānti (क्षान्ति), patience; (4) vīrya (वीर्य), energy, or devotion; (5) dhyāna (ध्यान), contemplation, or abstraction; (6) prajñā(प्रज्ञा), knowledge. The 十度 ten are the above with (7) upāya (उपाय), use of expedient or proper means; (8) praṇidhāna(प्रणिधान), vows, for bodhi (बोधि) and helpfulness; (9) bāla (बाल), strength purpose; (10) wisdom. Childers gives the list of ten asthe perfect exercise of almsgiving, morality, abnegation of the world and ofself, wisdom, energy, patience, truth, resolution, kindness, and resignation.Each of the ten is divisible into ordinary, superior, and unlimited perfection,or thirty in all. pāramitā (पारमिता) is tr. by 度; 度無極; 到彼岸; 究竟.

波羅赴  Prabhu, 缽唎部 surpassing, powerful; a title of Viṣṇu 'as personification of thesun', of Brahmā, Śiva, Indra, etc. prabhū (प्रभू), come into being, originate, original.

波羅越  Pārāvata, a dove; the fifth rowof a rock-cut temple in the Deccan, said to resemble a dove, described byFaxian.

波羅迦  Pāraga, a title of the Buddha whohas reached the other shore.

波羅門  Brahmin, v. 婆.

波羅頗婆底  Prabhāvatī, younger sister ofAśoka.

波羅頗迦羅密多羅  Prabhākaramitra,enlightener, v. 波頗.

波耶  payas(पयस्), water; in Sanskrit it alsomeans milk, juice, vital force.

波謎羅  Pamira, the Pamirs, 'the centreof the Tsung-ling mountains with the Sirikol lake (v. Anavatapta) in Lat. 38°20 N., Long. 74° E.' Eitel.

波輸缽多  Pāśupata; a particular sect ofSivaites who smeared their bodies with ashes.

波逸提  波藥致 pātaka (पातक). A sincausing one to fall into purgatory. Also 波逸底迦; 波夜迦; 波羅逸尼柯; 波質胝迦 (波羅夜質胝迦); but there seems to be a connection with prāyaścitta (प्रायश्चित्त), meaning expiation, atonement, restitution.

波那姿  panasa(पनस), 半那娑 the bread-fruit tree, jaka or jack-fruit.

波里衣多羅  Pāriyātra, 'an ancient kingdom800 li south-west of Śatadru, acentre of heretical sects. The present city of Birat, west of Mathurā.' Eitel.

波闍波提  Prajāpatī, 波闍缽提 (波邏闍缽提) aunt and nurse of the Buddha, v. 摩訶.

波闍羅  vajra(वज्र), the diamond sceptre, v. 金剛杵.

波陀  pada(पद); a step, footprint, position; acomplete word; u. f. 阿波陀那 avadāna(अवदान).

波陀劫  跋達羅劫 Bhadra-kalpa,v. 賢劫 and 颰.

波離  Upāli, v. 優.

波鞞  v. 波旬.

波頗  Prabhāmitra, (Prabhākaramitra),an Indian monk, who came to China in A. D. 626.

波頭摩  padma(पद्म); 波曇摩; 波暮; etc., the red lotus; v. 缽; tr. 華 or 蓮.

波頭摩巴尼  Padmapāṇi, one of the forms ofGuanyin, holding a lotus.

泥  Mud; paste; clogged; bigoted;translit. n (न्); v. 尼.

泥人  A sufferer in niraya (निरय), or hell, or doomed to it.

泥哩底  Nirṛti, one of the rakṣa (रक्ष)-kings.

泥塑木雕  Modeled clay and carved wood,images.

泥塔  Paste pagoda; a mediaeval Indiancustom was to make a small pagoda five or six inches high of incense, placescriptures in and make offerings to it. The esoterics adopted custom, andworshipped for the purpose of prolonging life and ridding themselves of sins,or sufferings.

泥洹  Nirvāṇa; also泥丸; 泥曰; 泥垣; 泥畔; v. 涅槃.

泥犁  niraya(निरय), intp. as joyless, i. e. hell;also 泥梨 (泥梨耶); 泥梨迦; 泥黎; 泥囉耶; 泥底 v. 捺趣迦 naraka(नरक).

泥盧缽羅  nīla-utpala(नील-उत्पल); the blue lotus,portrayed in the hand of Mañjuśrī.

泥盧都  One of the sixteen hells.

泥縛些那  nivāsana(निवासन), a garment, a skirt. Also 泥婆娑; 泥伐散娜; 涅般僧.

注  Fix, record; flow.

注荼半托迦  Cūḍapanthaka, the sixteenth ofthe sixteen arhat (अर्हत्)s.

泯  Vast; to flow off; ruin,confusion.

泯權歸實  To depart from the temporary andfind a home in the real, i. e. forget Hīnayāna, partial salvation, and turn toMahāyāna for full and complete salvation.

泰  Prosperous, exalted; many.

泰山  Tai Shan in Shandong, the easternsacred mountain of China.

洗  To wash, cleanse.

洗淨  Cleansing, especially afterstool.

洛  Luoyang 洛陽, the ancient capital of China.

洛叉  or 洛沙 lakṣa (लक्ष), a lakh, 100,000. The series of higher numbers is as follows:\n度洛叉 a million,\n兆俱胝 10 millions,\n京末陀 100 millions,\n秭阿多 1,000 millions,\n垓大秭阿廋多 10,000 millions,\n壤那廋多 100,000 millions,\n溝大壤那廋多 1 billion,\n澗缽羅廋多 10 billions,\n正大澗缽羅廋多 100 billions,\n戴矜羯羅; 甄迦羅 1,000 billions,\n大戴矜羯羅; 大甄迦羅 10,000 billions,\n頻婆羅 (or 頻跋羅) 100,000 billions,\n大頻婆羅 (or 大頻跋羅) 1 trillion,\n阿閦婆 (or 阿芻婆) 10 trillions,\n大阿閦婆 (or 大阿芻婆) 100 trillions,\n毘婆訶1,000 trillions,\n大毘婆訶 10,000 trillions,\n嗢蹭伽 100,000 trillions,\n大嗢蹭伽 1 quadrillion,\n婆喝那 10 quadrillions,\n大婆喝那 100 quadrillions,\n地致婆 1,000 quadrillions,\n大地致婆 10,000 quadrillions,\n醯都 100,000 quadrillions,\n大醯都 1 quintillion,\n羯縛 10 quintillions,\n大羯縛 100 quintillions,\n印達羅 1,000 quintillions,\n大印達羅 10,000 quintillions,\n三磨缽耽 100,000 quintillions,\n大三磨缽耽 1 sextillion,\n揭底 10 sextillions,\n大揭底 100 sextillions,\n枯筏羅闍 1,000 sextillions,\n大枯筏羅闍 10,000 sextillions,\n姥達羅 100,000 sextillions,\n大姥達羅 1 septillion,\n跋藍 10 septillions,\n大跋藍 100 septillions,\n珊若 1,000 septillions,\n大珊若 10,000 septillions,\n毘步多 100,000 septillions,\n大毘步多 1 octillion,\n跋羅攙 10 octillions,\n大跋羅攙 100 octillions,\n阿僧企耶 asaṃkhyeya(असṃख्येय),innumerable.

洞  A hole, cave; to see through,know.

洞家  洞上; 洞下 refer to the 曹洞 school of 慧能 Huineng.

洞山  Cave hill or monastery in Yün-chou, modernJui-chou, Kiangsi, noted for its T'ang teacher悟本 Wu-pen.

津  Ford, ferry, place of crossing astream.

津梁  A bridge or ferry across astream; i. e. religion.

津送  To escort to the ferry, eitherthe living to deliverance or more generally the dead; to bid goodbye (to aguest).

洩  To leak, diminish.

洩瑟知林  Yaṣṭivana, forest of the bamboostaff which took root when thrown away by the Brahman who did not believe theBuddha was 16 feet in height; but he more he measured the taller grew theBuddha, hence his chagrin. Name of a forest near Rājagṛha.

洲  An islet; a continent.

洲渚  An island, i. e. cut off,separated a synonym for nirvāṇa.

洴舍  Bimbisāra, v. 頻.

活  jīva(जीव), jīvaka(जीवक); alive, living, lively,revive, movable.

活佛  A living Buddha, i. e. areincarnation Buddha e. g. Hutuktu, Dalai Lama, etc.

活兒子  A name for the bodhi (बोधि)-tree.

活命  Life, living; to revive.

活國  ? Ghūr, or Ghori, name of anancient country in Turkestan, which Eitel gives as Lat. 35°41N., Long. 68°59E.,mentioned in Xuanzang's Records of Western Countries, 12.

流  Flow; float; spread; wander.

流來  Flowed or floated down: thatwhich has come down from the past.

流來生死  Transmigration which has comedown from the state of primal ignorance.

流支  An abbreviation for Bodhiruci, v.菩.

流毘尼  流彌尼 Lumbinī, cf. 嵐.

流水  Flowing water, name of a formerincarnation of Śākyamuni.

流沙  Floating or shifting sands.

流注  Continuous flow, ceaseless.

流漿  Liquid broth of molten copper, orgrains of red-hot iron, in one of the hells.

流舍那  locana(लोचन). Cf. 毘. Often regarded as the body of bliss of Vairocana.

流轉  saṃsāra(सṃसार), transmigration, flowing and returning, flowing back again.

流轉真如  The bhūtatathatā(भूततथता), or absolute, intransmigratory forms.

流轉門  The way of transmigration, ascontrasted with 滅門 that of nirvāṇa.

流通  Spread abroad; permeate; flowingthrough, or everywhere, without effective hindrance.

浩  Vast, great.

浩妙  Vast and mysterious.

浮  Floating, drifting, unsettled.

浮囊  A floating bag, a swimming float,a lifebuoy.

浮圖  浮陀; 浮頭; 浮屠 Buddha; also a stūpa (स्तूप), v. 佛 and 塔.

浮塵  Floating dust or atoms, unstablematter, i.e. phenomena, which hide reality.

浮孔  A hole in a floating log, throughwhich a one-eyed turtle accidentally obtains a glimpse of the moon, the rarestof chances, e.g. the rareness of meeting a buddha.

浮想  Passing thoughts, unreal fancies.

浮木  A floating log, v. 浮孔.

浮根  (浮塵根); 扶根 (扶塵根) indriya (इन्द्रिय), the organs of sensation, eye, ear, etc., in contrast with 勝義根 the function or faculty of sensation.

浮雲  A drifting cloud, e.g. this life,the body, etc.

浴  To bathe, wash.

浴主  知浴; 浴頭 Bath-controller.

浴佛  浴像 To wash theimage of the Buddha; this is a ceremony on his birthday, 8th of the 4th month.

浴室  A bath-house.

浴鼓  The bathing-drum, announcing thetime for washing in the Chan monasteries.

海  sāgara(सागर), the ocean, the sea.

海印  The ocean symbol, indicating thevastness of the meditation of the Buddha, the vision of all things.

海德  The eight virtues, or powers ofthe ocean, i.e. vastness, tidal regularity, throwing out of the dead,containing the seven kinds of pearls, absorption of all rivers, of all rainwithout increase, holding the most mighty fish, universal unvarying saltness.

海會  The assembly of the saints; alsoa cemetery.

海潮音  The ocean-tide voice, i.e. of theBuddha.

海珠  Ocean pearls, things hard toobtain.

海眾  Ocean assembly, i.e. a greatassembly of monks, the whole body of monks.

海龍王  The Ocean-nāga (नाग), or Dragon King of the Ocean; hence the 海龍王經 sutra of this name.

涅  湼 Black mud atthe bottom of a pool; muddy; to blacken, defile; the first form is morecorrect, but the second is more common.

涅  Black mud at the bottom of pools;to defile, black.

涅哩底  nirṛti, destruction, the goddessof death and corruption regent of the south-west.

涅哩底方  The south-west quarter.

涅末  Nimat, or Calmadana, 'an ancientkingdom and city at the south-east borders of the desert of Gobi.' Eitel.

涅槃  nirvāṇa, 'blown out, gone out,put out, extinguished'; 'liberated-from existence'; 'dead, deceased, defunct.''Liberation, eternal bliss'; '(with Buddhists and Jainas) absolute extinctionor annihilation, complete extinction of individual existence.' M.W. Other formsare 涅槃那; 泥日; 泥洹; 泥畔 Originally translated 滅 to extinguish, extinction, put out(as a lamp or fire), it was also described as 解脫 release, 寂滅 tranquil extinction; 無為 inaction, without effort,passiveness; 不生 no (re)birth; 安樂 calm joy; 滅度transmigration to 'extinction'. The meaning given to 'extinction'varies, e.g. individual extinction; cessation of rebirth; annihilation ofpassion; extinction of all misery and entry into bliss. While the meaning ofindividual extinction is not without advocates, the general acceptation is theextinction or end of all return to reincarnation with its concomitant suffering,and the entry into bliss. Nirvāṇa may be enjoyed in the present life as anattainable state, with entry into parinirvāṇa (परिनिर्वाण), or perfect bliss to follow. It may be (a) with a 'remainder', i.e.the cause but not all the effect (karma), of reincarnation having beendestroyed; (b) without 'remainder', both cause and effect having beenextinguished. The answer of the Buddha as to the continued personal existenceof the Tathāgata in nirvāṇa is, in the Hīnayāna canon, relegated 'to the sphereof the indeterminates' (Keith), as one of the questions which are not essentialto salvation. One argument is that flame when blown out does not perish butreturns to the totality of Fire. The Nirvāṇa Sutra claims for nirvāṇathe ancient ideas of 常樂我淨 permanence, bliss, personalitypurity in the transcendental realm. Mahāyāna declares that Hīnayāna by denyingpersonality in the transcendental realm denies the existence of the Buddha. InMahāyāna final nirvāṇa is transcendental, and is also used as a term for theabsolute. The place where the Buddha entered his earthly nirvāṇa is given as Kuśinagara, cf. 拘.

涅槃  nirvāṇa(निर्वाण), v. 涅槃.

涅槃佛  The nirvāṇa-form of Buddha; also 涅槃像 the 'sleeping Buddha', i.e. the Buddha entering nirvāṇa.

涅槃僧  nivāsana(निवासन), an inner garment, cf. 泥.

涅槃八味  The eight rasa (रस), i.e. flavours, or characteristics of nirvāṇa-permanence, peace, nogrowing old, no death, purity, transcendence, unperturbedness, joy.

涅槃分  The part, or lot, of nirvāṇa.

涅槃印  (涅槃寂靜印) The seal or teaching of nirvāṇa, one of the three proof that asutra was uttered by the Buddha, i.e. its teaching of impermanence, non-ego,nirvāṇa; also the witness within to the attainment of nirvāṇa.

涅槃城  The nirvāṇa city, the abode ofthe saints.

涅槃堂  The nirvāṇa hall, or dying placeof a monk in a monastery.

涅槃宗  The School based on the 大般涅槃經 Mahaparinirvāṇa Sutra, first tr. byDharmarakṣa A.D. 423. Under the 陳 Chen dynasty this Nirvāṇa schoolbecame merged in the Tiantai sect.

涅槃宮  The nirvāṇa palace of the saints.

涅槃山  The steadfast mountain of nirvāṇain contrast with the changing stream of mortality.

涅槃忌  涅槃會The Nirvāṇaassembly, 2nd moon 15th day, on the anniversary of the Buddha's death.

涅槃月日  The date of the Buddha's death,variously stated as 2nd moon 15th or 8th day; 8th moon 8th; 3rd moon 15th; and9th moon 8th.

涅槃樂  Nirvāṇa-joy or bliss.

涅槃洲  Nirvāṇa-island, i.e. in thestream of mortality, from which stream the Buddha saves men with his eight-oarboat of truth, v. 八聖道.

涅槃界  nirvāṇa-dhātu(निर्वाण-धातु); the realm of nirvāṇa,or bliss, where all virtues are stored and whence all good comes; one of the 三無為法.

涅槃疊那  ? nidhāpana(निधापन), nirdahana(निर्दहन), cremation.

涅槃相  The 8th sign of the Buddha, hisentry into nirvāṇa, i.e. his death, after delivering 'in one day and night' the大般涅槃經Mahaparinirvāṇa Sūtra.

涅槃經  Nirvāṇa Sūtra. There aretwo versions, one the Hīnayāna, the other the Mahāyāna, both of which aretranslated into Chinese, in several versions, and there are numerous treatiseson them. Hīnayāna: 佛般泥洹經 Mahaparinirvāṇa Sūtra, tr. by Po Fazu A.D. 290-306 of the Western Chin dynasty, B.N. 552.大般涅槃經 tr. by Faxian, B.N. 118. 般泥洹經 translator unknown. These aredifferent translations of the same work. In the Āgamas 阿含there is also a Hīnayāna Nirvāṇa Sūtra. Mahāyāna: 佛說方等般泥洹經 Caturdāraka-samādhi Sūtra, tr. byDharmarakṣa of the Western Chin A.D. 265-316, B. N. 116. 大般泥洹經 Mahaparinirvāṇa Sūtra, tr. by Faxian,together with Buddhabhadra of the Eastern Chin, A.D. 317-420, B. N. 120, beinga similar and incomplete translation of B. N. 113, 114. 四童子三昧經 Caturdāraka-samādhi Sūtra, tr. by Jñānagupta of theSui dynasty, A. D. 589-618, B.N. 121. The above three differ, though they arethe first part of the Nirvāṇa Sūtra of the Mahāyāna. The completetranslation is 大般涅槃經 tr. by Dharmarakṣa A.D. 423,B.N. 113; v. a partial translation of fasc. 12 and 39 by Beal, in his Catenaof Buddhist Scriptures, pp. 160-188. It is sometimes called 北本 or Northern Book, when compared with its revision, the SouthernBook, i.e. 南方大般涅槃經Mahaparinirvāṇa Sūtra, producedin Jianye, the modem Nanjing, by two Chinese monks, Huiyan and Huiguan, and aliterary man, Xie Lingyun. B.N. 114. 大般涅槃經後分 The latter part of the MahaparinirvāṇaSūtra tr. by Jñānabhadra together with Huining and others of the Tangdynasty, B.N. 115, a continuation of the last chapter of B.N. 113 and 114.

涅槃縛 The fetter of nirvāṇa, i.e. thedesire for it, which hinders entry upon the bodhisattva life of saving others;it is the fetter of Hīnayāna, resulting in imperfect nirvāṇa.

涅槃聖  Nickname of 道生 Daosheng, pupil of Kumārajīva, tr. part of the Nirvāṇa Sūtra,asserted the eternity of Buddha, for which he was much abused, hence thenickname.

涅槃色  Nirvāṇa-colour, i.e. black,representing the north.

涅槃門  The gate or door into nirvāṇa;also the northern gate of a cemetery.

涅槃際  The region of nirvāṇa in contrastwith that of mortality.

涅槃風  The nirvāṇa-wind which wafts thebeliever into bodhi (बोधि).

涅槃食  Nirvāṇa food; the passions arefaggots, wisdom is fire, the two prepare nirvāṇa as food.

涅疊般那  niṣṭapana(निष्टपन), burning, cremation.

涅迦羅  niṣkala(निष्कल), without parts; seedless;indivisible; or perhaps niṣkāla (निष्काल), but a short time to live, intp. as 暫時 a shot time, temporary.

消  Melt, disperse, expend, digest,dispose of.

消滅  To put an end to, cause to cease.

消災  To disperse, or put an end tocalamity.

消瘦服  The monk's robe as putting an endto illusion.

消釋  To solve and explain.

消除  To eradicate.

涌  To well, spring up.

涌出  To spring forth.

涌泉  The springing fountain, i.e. thesutras.

淋  To drip, sprinkle, soak.

淋汗  Dripping sweat; to sprinkle orpour water on the body to cleanse it.

淘  To scour, swill, wash, cleanse;tricky, playful.

淘汰  The fourth of the five periods ofBuddha's teaching, according to Tiantai, i.e. the sweeping away of false ideas,produced by appearance, with the doctrine of the void, or the reality behindthe seeming.

淚  Tears.

淚墮  Falling tears.

淨  vimala(विमल). Clean, pure; to cleanse,purify; chastity. In Buddhism it also has reference to the place of cleansing,the latrine, etc. Also 浄 and 净.

淨主  The donor, of chastity, i.e. ofan abode for monks or nuns.

淨住  A pure rest, or abode of purity,a term for a Buddhist monastery.

淨佛  Pure Buddha, perfect Buddhahood,of the dharmakāya (धर्मकाय) nature.

淨侶  The company of pure ones, i.e.monks or nuns.

淨信  Pure faith.

淨剎  The pure kṣetra (क्षेत्र), i.e. Buddha-land.

淨命  Pure livelihood, 正命, i.e. that of the monk. Also the life of a pure or unperturbedmind.

淨國  The pure land, i.e. Buddha-land.

淨圓覺心  Pure and perfect enlightenedmind: the complete enlightenment of the Buddha.

淨土  Sukhāvatī. The Pure Land, orParadise of the West, presided over by Amitābha. Other Buddhas have their PureLands; seventeen other kinds of pure land are also described, all of them ofmoral or spiritual conditions of development, e.g. the pure land of patience,zeal, wisdom, etc.

淨土宗  The Pure-land sect, whose chieftenet is salvation by faith in Amitābha; it is the popular cult in China, also in Japan, where it is theJōdosect; it is also called 蓮宗(蓮花宗) the Lotussect. Established by Hui-yuan 慧遠 of the Chin dynasty (317-- 419),it claims P'u-hsien 普賢 Samantabhadra as founder. Itsseven chief textbooks are 無量清淨平等覺經; 大阿彌陀經; 無量壽經; 觀無量壽經; 阿彌陀經; 稱讚淨土佛攝受經; and 鼓音聲三陀羅尼經. The淨土真宗 is the Jōdo-Shin, or Shin sect of Japan.

淨地  Pure locality, i.e. where achaste monk dwells.

淨域  The Pure Lands of all Buddhas.

淨天  Pure heaven, or pure deva (देव)s; śrotāpanna (श्रोतापन्न)s to pratyekabuddha (प्रत्येकबुद्ध)s are so called.

淨天眼  The pure deva (देव) eye, which can see all things small and great, near and far, andthe forms of all beings before their transmigration.

淨宗  idem淨土宗.

淨家  The Pure-land sect.

淨居天  The five heavens of purity, inthe fourth dhyāna (ध्यान) heaven, where the saints dwell who will not return to anotherrebirth. Also Śuddhāvāsadeva, 'a deva (देव) who served as guardian angel to Śākyamuni and brought about hisconversion. ' Eitel.

淨屋  House of chastity, i.e. amonastery or convent.

淨心  The pure heart or mind, which isthe original Buddha-nature in every man.

淨心住  The pure heart stage, the thirdof the six resting-places of a bodhisattva, in which all illusory views areabandoned.

淨戒  The pure commandments, or to keepthe in purity.

淨方  The Pure Land of Amitābha, v. 淨土.

淨施  Pure charity, which does not seekfame or blessing in this world, but only desires to sow nirvana-seed.

淨梵王  Brahmā, as the puredivine ruler.  Also淨飯王 q.v.

淨業  Good karma; also the deeds whichlead to birth in the Pure Land.

淨法界  The realm of pure dharma, theunsullied realm, i.e. the bhūtatathatā (भूततथता).

淨波羅蜜  The fourth pāramitā (पारमिता) of the Nirvana Sutra, 常樂我淨 v. 常.

淨潔五欲  The five pure desires, or senses,i.e. of the higher worlds in contrast with the coarse senses of the lowerworlds.

淨琉璃世界  The pure crystal realm in theeastern region, the paradise of Yao Shih 藥師 Buddha; it isthe Bhaiṣajyaguruvaiḍūrya-prabhāsa.

淨眼  The clear or pure eyes thatbehold, with enlightened vision, things not only as they seem but in theirreality. Also Vimalanetra, second son of Śubhavyūha in the Lotus Sutra.

淨眾  Pure assembly, the company of thechaste, the body of monks.

淨聖  Pure saint, the superior class ofsaints.

淨肉  Pure flesh, the kind which may beeaten by a monk without sin, three, five, and nine classes being given.

淨菩提心  Pure bhūtatathatābodhi (भूततथता बोधि) mind, or mind of pureenlightenment, the first stage of the practitioner in the esoteric sect.

淨華眾  The pure flower multitude, i.e.those who are born into the Pure Land by means of a lotus flower.

淨藏  Vimalagarbha, eldest son ofŚubhavyūha in the Lotus Sutra.

淨行者  One who observes asceticpractices; one of pure or celibate conduct; a Brahman; also 梵志.

淨裔  Of pure descent, or line; a youngBrahman; an ascetic in general.

淨覺  Pure enlightenment.

淨觀  Pure contemplation, such as thesixteen mentioned in the 無量壽經.

淨語  Pure words; words that expressreality.

淨諸根  Undefiled senses; i.e. undefiledeye, ear, mouth, nose, body.

淨道  The pure enlightenment of Buddha.

淨邦  idem淨土.

淨門  Gate of purity to nirvana, one ofthe 六妙.

淨頭  The monk who controls thelatrines.

淨飯王  Pure rice king, Śuddhodana, thefather of Śākyamuni; v. 首.

淨髮  To cleanse the hair, i.e. shavethe head as do the monks.

淫  Excess, excessive; licentious,lewd; adultery, fornication.

淫欲  Sexual passion.

淫欲火  Its fire, or burning.

淫欲病  The (spiritual) disease itcauses.

淫湯  A kind of rice soup, or gruel.

淫羅  The net of passion. Also 婬羅.

深  Deep, profound, abstruse.

深信  Deep faith.

深入  Deep entering, or the deep sense.i.e. 貪desire, covetousness, cupidity.

深坑  A deep or fathomless pit.

深奧  深妙; 深密; 深秘 Deep, profound, abstruse.

深心  A mind profoundly engrossed (inBuddha-truth, or thought, or illusion, etc. ).

深摩舍那  śmaśāna(श्मशान), v. 尸, place for disposing of the dead.

深智  Profound knowledge or wisdom.

深法  (深法門) Profound truth, or method.

深法忍  Patience, or perseverance, infaith and practice.

深淨  Profoundly pure.

深玄  Deep, abstruse, dark, deep black.

深理  Profound principle, law, ortruth.

深經  深藏 The profoundsutras, or texts, those of Mahāyāna.

深行  Deep or deepening progress, thatabove the initial bodhisattva stage.

混  Turbid, intermingled, confused,chaotic.

混沌  Mixed, confused, in disorder.

淺  Shallow; superficial; light incolour; simple, easy.

淺略  Superficial, simple, notprofound.

淺臘  Of few years, i.e. youthful inmonastic years.

添  Add, additional, increase.

添品  Additional chapter, or chapters.

清  amala. Pure, clear.

清信士  or清信男 and清信女 upāsaka(उपासक) and upāsikā (उपासिका), male and female lay devotees.

清揚  Clear and resonant.

清明  Clear and bright; the Chinesespring festival on the 19th of the 2nd moon, when honour is paid to departedspirits.

清梵  Pure Sanskrit; Buddha's resonantvoice, or pure enunciation.

清涼  清凉 Clear andcool; clear, pure.

清涼國師  Pure-minded preceptor of theState, title of the fourth patriarch of the Huayan school.

清涼寺  A monastery at Wu-tai shan.

清涼山  A name for Wu-tai in northShansi; also the abode of Mañjuśrī north-east of our universe.

清涼月  The pure moon, i.e. the Buddha.

清涼池  The pure lake, or pool i.e.nirvana.

清淨  pariśuddhi(परिशुद्धि); viśuddhi (विशुद्धि). Pure and clean, free from evil and defilement, perfectly clean.

清淨人  The pure and clean man,especially the Buddha.

清淨光明身  The pure, shining body orappearance (of the Buddha).

清淨園  Pure garden, or garden of purity,i.e. a monastery or convent.

清淨心  A pure mind free from doubt ordefilement.

清淨智  Undefiled knowledge.

清淨本然  Purely and naturally so,spontaneous.

清淨業處  The state which one who has apure karma reaches.

清淨法  dharmavirāja(धर्मविराज), pure truth.

清淨法界  The pure Buddha truth (realm).

清淨法眼  The pure dharma-eye, with whichthe Hīnayāna disciple first discerns the four noble truths, and the: Mahāyānadisciple discerns the unreality of self and things.

清淨真如  One of the seven Chan-ju, q. v.

清淨覺海  The pure ocean of enlightenment,which underlies the disturbed life of all.

清淨解脫三昧  A samadhi(समधि) free from all impurity and inwhich complete freedom is obtained.

清淨識  amalavijñāna(अमलविज्ञान), pure, uncontaminatedknowledge; earlier regarded as the ninth, later as the eighth or ālayavijñāna (आलयविज्ञान).

清白  Pure and white, pure white, asBuddha-truth, or as pure goodness.

清辯  Bhāvaviveka, a noted Buddhistphilosopher circa A.D. 600, a follower of Nāgārjuna.

清齋  Pure observance of monastic rulesfor food; to eat purely, i.e. vegetarian food; fasting.

減  减 Diminish,decrease, abate, reduce, abbreviate; opp. 增.

減  v. 减.

減劫  The decreasing kalpa (कल्प)s in which the period of life is gradually reduced, as the 增減 are the kalpa (कल्प)s of increase; together they form twenty kalpa(कल्प)s, ten diminishing and tenincreasing; but there are other definitions.

減費  To cut down one's personalexpenditure (for the sake of charity).

渴  tṛṣṇā(त्ड़्ष्णा). Thirst, thirsty;translit. kha (ख).

渴仰  To long for as one thirsts forwater.

渴伽  khaḍga(खड्ग), a rhinoceros.

渴地獄  The thirst-hell, where red-hotiron pills are administered.

渴愛  Thirsty desire or longing; thewill to live.

渴樹羅  kharjūra(खर्जूर), a date, the wild date, thePersian date.

渴法  To thirst for the truth, or forthe Buddha-way.

渴鹿  The thirsty deer which mistakes amirage for water, i.e. human illusion.

游  bhrāmyati(भ्राम्यति); to ramble, travel; swim.

游藍  Ambrosia, nectar.

湖  A lake.

湖南  The province of Hunan.

湛  Deep, clear, placid, to soak.

湛然  Zhanran, the sixth Tiantaipatriarch, also known as 荊溪 Jingqi; died A. D. 784; author ofmany books.

湯  Hot liquid, hot water, soup, etc.

湯頭  The monk in charge of thekettles, etc.

溈  Name of several streams, etc.

溈山  Guishan, a noted mountain,monastery, and Tang monk in Fujian, by whom the 溈仰 Guiyang branch of the Chan school was founded.

源  Spring, source, origin, fons etorigo.

源底  The very beginning, source, orbasis.

準  correct, exact, a rule.

準提  Candī, or Cundi;also 准胝; 尊提. (1) In Brahmanic mythology a vindictive form of Durgā, or Pārvatī, wife of Śiva. (2) InChina identified with Marīci 摩里支 or 天后 Queen of Heaven. She is represented with three eyes and eighteenarms; also as a form of Guanyin, or in Guanyin's retinue.

準陀  純陀 Cunda, anative of Kuśinagara from whom Śākyamuni accepted his last meal.

溥  Universal.

溥首  A name of Mañjuśrī, v. 文.

溫  Warm, mild, bland, gentle;acquainted with; to warm.

溫室  Bath-house; bathroom.

溫宿  Wensu, a district in Sinkiang, onthe river Aksu.

溫陀羅  uttara, cf. 嗢.

溼  The class of beings produced bymoisture, such as fish, etc. v. 四生.

滅  Extinguish, exterminate, destroy;a tr. of nirodha (निरोध), suppression, annihilation; of nirvāṇa(निर्वाण), blown out, extinguished,dead, perfect rest, highest felicity, etc.; and of nivṛtti(निव्ड़्त्ति), cessation,disappearance. nirodha (निरोध) is the third of the four axioms: 苦, 集, 滅, 道 pain, its focussing, its cessation (or cure), the way of such cure.Various ideas are expressed as to the meaning of 滅, i.e. annihilation or extinction of existence; or of rebirth andmortal existence; or of the passions as the cause of pain; and it is the twolatter views which generally prevail; cf. 涅 10 strokes.

滅劫  The saṃvarta-kalpa(सṃवर्त-कल्प) of world-destruction, cf; 壞劫.

滅受想定  A samādhi(समाधि) in which there is completeextinction of sensation and thought; one of the highest forms of kenosis,resulting from concentration.

滅場  The plot or arena where theextinction (of the passions) is attained; the place of perfect repose, or nirvāṇa (निर्वाण).

滅定  idem 滅盡定.

滅定智通  The freedom or supernatural power ofthe wisdom attained in nirvāṇa (निर्वाण), or perfect passivity.

滅度  nirvāṇa(निर्वाण): extinction ofreincarnation and escape from suffering.

滅後  After the nirvāṇa (निर्वाण), after the Buddha's death.

滅擯  Blotting out the name and theexpulsion of a monk who has committed a grievous sin without repentance.

滅智  The knowledge, or wisdom, of thethird axiom, nirodha (निरोध) or the extinction of suffering.

滅果  nirvāṇa(निर्वाण) as the fruit of extinction(of desire).

滅業  The work or karma of nirodha (निरोध), the karma resulting from the extinction of suffering, i.e. nirvāṇa (निर्वाण).

滅法  The unconditioned dharma, theultimate inertia from which all forms come, the noumenal source of allphenomena.

滅法智  The knowledge or wisdom of thedogma of extinction (of passion and reincarnation); one of the 八智 q. v.

滅法智忍  One of the 八忍, the endurance and patience associated with the last.

滅法界  The realm of the absolute, ofperfect quiescence.

滅理  The principle or law ofextinction, i.e. nirvāṇa (निर्वाण).

滅病  One of the 四病 four sick or faulty ways of seeking perfection, the Hīnayāna method ofendeavouring to extinguish all perturbing passions so that nothing of themremains.

滅盡定  idem 滅受想定, also called 滅定 and 滅盡三昧.

滅相  Extinction, as when the presentpasses into the past. Also, the absolute, unconditioned aspect of bhūtatathatā (भूततथता).

滅種  To destroy one's seed ofBuddhahood.

滅羯磨  The extinguishing karma, or theblotting out of the name of a monk and his expulsion.

滅觀  The contemplation of extinction:the destruction of ignorance is followed by the annihilation of karma, ofbirth, old age, and death.

滅諦  nirodha-āryasatya(निरोध-आर्यसत्य), the third of thefour dogmas, the extinction of suffering, which is rooted in reincarnation, v. 四諦.

滅道  Extinction of suffering and theway of extinction, nirodha (निरोध) and mārga (मार्ग); v. supra.

滿  pūrṇa(पूर्ण). Full, whole, complete.

滿分戒  The whole of the commandments,i.e. of the monk.

滿字  The complete word, i.e. Mahāyāna, ascompared with the 半字 half word, or incomplete word ofHīnayāna.

滿座  A complete, or full assembly;also the last day of a general assembly.

滿怛羅  滿荼邏 v. 曼 maṇḍala (मण्डल).

滿慈子  滿祝子; 滿見子; 滿願子 see 富 pūrṇa (पूर्ण).

滿成  Fully complete, perfect.

滿月尊  The full-moon honoured one,Buddha.

滿期  The time fulfilled.

滿果  滿業 The fruit, orkarma, which fills out the details of any incarnation, as distinguished from 引業 which determines the type, e.g. man, animal, etc., of thatincarnation.

滿殊尸利  v. 文 Mañjuśrī.

滿泥  漫提 vande (वन्दे), 'Iworship.'

滿濡  曼殊 or 曼乳 mañju (मञ्जु), beautiful, lovely.

滿荼  maṇḍa(मण्ड), solid, the diamond throne.

滿足  Full, complete.

漆  Varnish, lacquer.

漆桶  Varnish tub, a stupid, unseeingfellow.

漉  To strain, filter.

漉水袋  or 漉水囊 A monk's filtering-bag to strain off living creatures.

漏  āsrava(आस्रव), 'flowing, running,discharge; distress, pain, affliction.' M.W. It is defined as another term for 煩惱 q.v.; also as the discharge, or outflow, from the organs of sense,wherever those exist, hence it is applied to the passions and their filth;impure efflux from the mind, v. 欲有; also to the leakage or lossthereby of the 正道 truth; also to the stream oftransmigration.

漏戒  To make a leak in thecommandments, i.e. break them.

漏業  The deeds of the sinner in thestream of transmigration, which produce his karma.

漏永盡無所畏  Absolute confidence (of Buddha)that transmigration would cease for ever.

漏無漏  Transmigration and nirvāṇa (निर्वाण).

漏盡  āsravakṣaya(आस्रवक्षय). The end of the passions,or the exhaustion of the stream of transmigration.

漏盡意解  The passions ended and the mindfreed, the state of the arhat (अर्हत्).

漏盡明  The realization that the streamof transmigration is ended.

漏盡智  The wisdom of the arhat (अर्हत्).

漏盡比丘  The monk who has ended the streamof transmigration, the arhat (अर्हत्).

漏盡證明  The assurance or realization thatthe stream of transmigration is ended and nirvāṇa(निर्वाण) attained.

漏盡通  The supernatural insight into theending of the stream of transmigration; one of the six abhijñā (अभिज्ञा)s.

演  To extend, expound, practise,perform.

演暢  To expound and make clear.

演若達多  Yajñadatta  (演若) , 'obtained from sacrifice,' a crazy man who saw his eyebrows andeyes in a mirror but not seeing them in his own head thought himselfbedevilled; the eyes and head are a symbol of 正性 reality,those in the mirror of 妄相 unreality.

演說  To expound, dilate upon,discourse.

漕  A channel, canal; transport,especially by the 漕河 Grand Canal.

漕矩吒  Tsaukūta, an 'ancient (Arachotos)kingdom in N. W. India (near Ghuznee)'. Eitel.

漚  To steep, macerate, rot; bubble;translit. u (उ), o (ओ), etc.

漚和俱舍羅  (or 傴和俱舍羅) (or 漚和拘舍羅) (or 傴和拘舍羅) upāyakauśalya (उपायकौशल्य), intp. by 方便善巧 expediency and skill,adaptable, suited to conditions, opportunist, the adaptation of teaching to thecapacity of the hearer.

漚多羅僧  v. 鬱 uttarāsaṅga (उत्तरासङ्ग), a toga worn over the left shoulder.

漚波耶波羅蜜  upāya-pāramitā(उपाय-पारमिता), saving by the methodof expedient teaching, v. 漚和俱舍羅.

漚缽羅  utpala(उत्पल), also 嗢缽羅; 優缽羅; 烏缽羅 the blue lotus; also a lord of nāga(नाग)s and his blue lotus lake.

漢  The River Han: the Han dynasty; afine fellow; China.

漫  Overflowing, boundless; translit.man (मन्), van (वन्); cf. 曼, 滿.

漫提  vande(वन्दे), 'I worship.'

漫荼羅  (or 漫怛羅 or漫陀羅) v. 曼 maṇḍala (मण्डल).

漫荼迦  maṇḍaka(मण्डक), a cake, pastry.

漸  Gradual, by degrees, to flowlittle by little.

漸教  The gradual method of teaching bybeginning with the Hīnayāna and proceeding to the Mahāyāna, in contrast with 頓教 q.v. the immediate teaching ofthe Mahāyāna doctrine, or of any truth directly; e.g. the Huayan schoolconsiders the Huayan sūtra as the immediate or direct teaching, and the LotusSūtra as both gradual and direct; Tiantai considers the Lotus direct andcomplete; but there are other definitions.

漸斷  Gradually to cut off, ascontrasted with 頓斷 sudden or instantaneous excision.

漸次  step by step, by degrees,gradually.

漸熱  Increasing heat; grīṣma (ग्रीष्म), the two months from middle of May to middle of July.

潔  Clean, pure.

潔齋  To purify a monastery, cleanseaway all immorality and impropriety; a pure establishment.

潤  Moisten, soak, enrich, fertilize,sleek, smooth, profit.

潤業  Fertilized karma, the originalkarma fertilized by the passions and distresses of life.

潤生  The fertilization of the naturalconditions which produce rebirth, especially those of the three kinds ofattachment in the hour of death, love of body, of home, and of life.

潭  A deep, a pool.

潭恩  Profound grace, or favour.

潮  The tide; tidal; damp.

澀  Acrid, astringent, rough.

澀觸  One of the eight sensations oftouch.

澄  Clear, limpid.

澄觀  Chengguan, a famous monk andauthor, a follower of 賢首 Xianshou and supporter of theHuayan school, died A.D. 806.

澆  To sprinkle, to water:perfidious, infamous.

澆季  The evil period of the world'sexistence leading to its end.

澡  To bathe, wash, cleanse.

澡瓶  澡罐 kuṇḍikā (कुण्डिका), awater-pot.

澡瓶天子  Śuddhāvasadeva, 作瓶天子 who appeared to Śākyamuni when a prince, leading him to leave home.

澳  The south-west corner of a hallwhere the lares were kept; secluded, deep, profound, mysterious.

澳那  Kustana, Khotan, v. 于.

濁  Turbid, muddy, impure, oppositeof 清. An intp. of kaṣāya (कषाय), especially in reference to the 五濁 five stagesof a world's existence.

濁世  An impure world in its fivestages, v. 五濁.

濁亂  Impure and lawless, the reign ofevil.

濁劫  An impure kalpa (कल्प), the kalpa (कल्प) of impurity, degenerate, corrupt; an age of disease, famine, andwar.

濁惡世  A world of impurity ordegeneration, i.e. of the 五濁 and 十惡.

濁惡處  The present contaminated evilworld.

濁業  Contaminated karma, that producedby 貪 desire.

濕  Wet, humid, moist.

濕生  Moisture-born; born in damp orwet places spawn, etc., one of the four forms of birth, v. 四生.

濟  To cross a stream; aid; cause,bring about.

濟家  濟下 The school,or disciples of 臨濟 Linji.

濟度  To ferry the living across thesea of reincarnation to the shore of nirvāṇa (निर्वाण).

濡  To dip, wet, soak; damp; glossy;forbearing.

濡佛  An image of Vairocana in theopen.

濡首  A faulty tr. of Mañjuśrī, cf. 文.

濫  Overflowing, excess.

濫波  Lampā (Lampāka); the district ofLamghan.

濾  To strain, filter.

濾水囊  濾羅 A filteringbag, or cloth; cf. 漉.

瀉  To purge, drain.

瀉藥  Purgatives.

瀑  A torrent, cataract, cascade.

瀑流  A torrent, the stream of passion,or illusion.

灌  To water, sprinkle, pour; to flowtogether, or into, accumulate.

灌佛  浴佛 To wash aBuddha's image with scented water, which is a work of great merit and done withmuch ceremony.

灌室  The building in which theesoterics practise the rite of baptism.

灌洗  To wash a Buddha's image.

灌臘  The washing of a Buddha's imageat the end of the monastic year, the end of summer.

灌頂  abhiṣecana(अभिषेचन); mūrdhābhiṣikta (मूर्धाभिषिक्त);inauguration or consecration by sprinkling, or pouring water on the head; anIndian custom on the investiture of a king, whose head was baptized with waterfrom the four seas and from the rivers in his domain; in China it isadministered as a Buddhist rite chiefly to high personages, and for ordinationpurposes. Amongst the esoterics it is a rite especially administered to theirdisciples; and they have several categories of baptism, e.g. that of ordinarydisciples, of teacher, or preacher, of leader, of office-bearer; also forspecial causes such as relief from calamity, preparation for the next life,etc.

灌頂住  The tenth stage of a bodhisattva (बोधिसत्त्व) when he is anointed by the Buddhas as a Buddha.

灑  To sprinkle, translit. sa (स).

灑水  To sprinkle water.

灑淨  To purify by sprinkling.

火  Fire, flame. Śikhin 尸棄; 式棄, which means fire in the sense of flame, is the name of the 999thBuddha of the kalpa preceding this.

火  ? Fire-tongs, made of wood,themselves burnt up before all brushwood is used up, a simile of a bodhisattvawho so far forgot his vow to save all the living as to enter nirvana beforecompleting his work.

火一切處  Universal conflagration-- one ofthe ten universals, and one of the meditations on the final destruction of allthings by fire.

火伴  The fire-tender in a monastickitchen.

火光  Fire-light, flame.

火光三昧  The flame samādhi (समाधि), also styled the fourth dhyāna (ध्यान).

火光定  The flame dhyāna (ध्यान) by which the body is self-immolated.

火光尊  idem 火天.

火印  The fire sign, for which atriangle pointing upwards is used; a triangular arrangement of fingers of theright hand with the left.

火坑  The fiery pit (of the fivedesires 五欲); also that of the three ill destinies-- the hells, animals, hungryghosts.

火塗  (or 火道) The fiery way, i. e. the destiny of the hot hells, one of thethree evil destinies.

火壇  Fire altar, connected with homa (होम) or fire worship; also 爐壇.

火夜  hāva(हाव); to call, invoke; also 訶婆.

火大  The element fire, one of the 四大 four elements.

火天  The fire deva (देव)s shown as the 12th group in the diamond court of the Garbhadhātu;v. 火神.

火宅  The parable of the burning house;one of the 'seven parables' in the Lotus Sutra 譬喻品, that of the burning house from which the owner tempts his heedlesschildren by the device of the three kinds of carts-- goat, deer, and bullock,especially a white-bullock cart i. e. Mahāyāna.

火宅僧  Monks in a, burning house, i. e.married monks.

火定  The fire dhyāna (ध्यान) v. 火生.

火客  The monk who attends to the fire;also 火伴; 火佃.

火尊  i. e. 火神 q. v.

火帳  The kitchen account of the ricecooked and persons served.

火德星君  The ruler over the fire-star,Mars, whose tablet hangs in the south side of a temple and whose days ofworship, to prevent conflagrations, are the fourth and eighteenth of each moon;he is identified with the ancient emperor 炎帝 Yen Ti.

火星  Aṇgāraka, 鴦哦囉迦 the planet Mars.

火曜  Mars, one of the nine luminaries,shown south of the Diamond hall in the Garbhadhātu.

火法  The homa(होम) or fire service of theesoterics.

火浣布袈裟  An asbestos cassock; also anon-inflammable robe said to be made of the hair of the 火鼠 fire-rat.

火淨  Purified, food made 'clean' byfire, or cooking.

火湯  The hell of liquid fire.

火災  The conflagration catastrophe,for world destruction, v. 三災.

火焚地獄  The scorching hell, where sinnersare burnt up.

火燄三昧  A samādhi(समाधि) entered into by the Buddha,in which he emitted flames to overcome a poisonous dragon. Also 火光 (or 火生) 三昧 q. v.

火爐  火鑪 The homa (होम) or fire altar of the esoterics.

火版  The 'fire-board' or woodenplaque, hung in the kitchen, the striking of which warns the monks that themeal is ready.

火狗  The fiery dogs-- which vomit fireon sinners in hell.

火珠  Fire-pearl, or ruby; the ball ontop of a pagoda, see 水圓.

火生三昧  A flame-emitting samādhi (समाधि), the power to emit flames from the body for auto-holocaust, orother purposes. It is especially associated with 不動尊 q. v. and Shingon practice of the yoga which unites the devotee tohim and his powers.

火界  The realm of fire, one of therealms of the four elements 四大, i. e. earth, water, fire, andwind. Cf. 火院.

火界咒  A dharai of 不動尊 q. v.

火界定  agni-dhātu-samādhi; themeditation on the final destruction of the world by fire.

火神  The gods of fire, stated asnumbering forty-four in the Vedic pantheon, with Mahābrahmā as the first;of these the Vairocana sutra takes twelve, i. e. 大因陀羅; 行滿; 摩嚕多; 盧醯多; 沒口栗拏; 忿怒; 闍吒羅; 吃灑耶; 意生; 羯攞微; (11th unknown); 謨賀那. Cf. 火尊; 火天.

火祠法  The directions for the firesacrifices in the Atharva-veda, the fourth Veda; the esoteric sect has also its火法 for magical purposes.

火種居士  Brahmans, servers of the sacredfire.

火羅  hora(होर), hour, hours, time;astrologically a horoscope; said to be the country where 一行 Yixing studied astronomy.

火聚  Accumulated fires (of hell);accumulating one's own hell-fires; the body as a heap of fire, i. e. to befeared; the fires of angry passions.

火聚仙  This genius and his wife areshown above Vaisramana in the Garbhadhātu.

火聚佛頂  光聚佛頂; 放光 or 放光佛頂 One of the five 佛預, i. e. one of the incarnations of Śākyamuni, whose Indian name isgiven as 帝聚羅斫羯羅縛哩底 Tejorāśi-cakravarttī, called by Shingon 神通金剛; this incarnation is placedfourth on Śākyamuni's left in the Garbhadhātu.

火舍  A kind of censer, made in twosuperimposed circles with a cover.

火葬  jhāpita, 荼毘; 闍維 cremation, the relics 舍利 being buried.

火蛇  Fire-vomiting serpents in thehells.

火血刀  The hells, animals, and hungryghosts, i. e. the fiery, bloody, and knife-sharp destinies, the 三惡道.

火車  The fiery chariot (belonging tothe hells); there is also the 火車地獄 hell of the fire-chariot, andthe fire-pit with its fiery wheels; the sufferer first freezes, then is temptedinto the chariot which bursts into flames and he perishes in the fire pit, aprocess each sufferer repeats daily 90 koṭī (कोटी)s of times.

火輪  Whirling fire, e. g. fire whirledin a circle, the whole circle seeming to be on fire, emblem of illusion; a firewheel.

火輪  alātacakra(अलातचक्र), a wheel of fire, producedby rapidly whirling a fire-brand, a symbol of the unreality of the visible,since such a wheel does not exist.

火輪印  A sign made by putting thedoubled fists together and opening the index fingers to form the fire-sign, atriangle.

火辨  Citrabhānu, 質呾羅婆拏 described as one of the ten great writers of the Indian 法相宗 Dharmalakṣana school, a contemporary and colleague of Vasubandhu;but the description is doubtful.

火鈴  Fire-bell-in warning to becareful of fire.

火院  The 'fire-court', a kind ofcontemplation, in which the devotee sees himself encircled by fire aftercircumambulating three times to the right while making the fire-sign. Also 火界; 金剛炎.

火頂山  A peak near Tiantai, where thefounder of that school overcame Māra.

火頭  A monastery cook.

火頭金剛  One of the Ming Wang 明王 v. 烏芻瑟摩.

火食  Burnt offerings, as in the homa (होम) worship.

灰  Ash; lime; hot or fiery as ashes.

灰人  An image of ashes or lime madeand worshipped seven times a day by a woman whose marriage is hindered byunpropitious circumstances.

灰山住部  Sect of the Limestone hilldwellers, one of the twenty Hīnayāna schools; ? the Gokulikas, v. 雞.

灰沙  Ascetics who cover themselveswith ashes, or burn their flesh.

灰河  A river of lava or fire, reducingall to ashes.

灰身滅智  Destruction of the body andannihilation of the mind-- for the attainment of nirvāṇa(निर्वाण).

灰頭土面  To put ashes on the head and duston the face.

炎  Blazing, burning.

炎熱地獄  Tapana, the hell of burning orroasting, the sixth of the eight hot hells, where 24 hours equal 2,600 years onearth, life lasting 16,000 years.

炎經  A name for the Nirvana Sutra,referring to the Buddha's cremation; also to its glorious teaching.

炎點  Nirvana, which burns upmetempsychosis.

炙  Broil, burn, roast, dry;intimate.

炙茄會  A Chan (Zen) School winterfestival at which roasted lily roots were eaten.

炭  Charcoal, coal.

炭頭  The fire-tender in a monastery.

為  To do; to make; to effect; to be;because of; for.

為利  For gain, or profit.

為善  To do good, be good, because ofthe good, etc.

為己  For self.

烈  Burning, fierce; virtuous,heroic.

烈士池  Tyāgihrada, Jīvakahrada, the lakeof the renouncer, or of the hero, near to the Mrgadāva.

烏  The crow; black, not; ah! alas!translit. chiefly u (उ)u; cf. 優; 盂; 鬱; 鄔; 塢.

烏仗那 udyāna(उद्यान), a park or garden; the park(of Aśoka); an 'ancient kingdom in the north-west of India, the country alongthe Śubhavastu; the Suastene of the Greeks, noted for its forests, flowers, andfruits'. Eitel. Also 烏杖那; 烏場; 烏萇; 烏孫; 烏儞也曩; 烏耆延那said to be the present Yūsufzai.

烏俱婆誐  Ugra-bhaga, formidable or fiercelord, one of the eight servants of 不動明王 q.v.

烏剌尸  Urāśi, or Uraśā; anciently inKashmir 'the region south-west of Serinagur, Lat. 33° 23 N., Long. 74° 47 E.'Eitel. The Hazāra district.

烏地多  'The king of an unknown countryin Northern India who patronized Xuanzang (A.D. 640).' Eitel.

烏摩  Unmada, 優摩陀 a demon or god of craziness or intoxication.

烏摩妃  Umā, 'flax,' 'wife of Rudra and Śiva' (M.W.),intp. as wife of Śiva, and as a symbol of 貧 covetousness, desire, Umā beingdescribed as trampling Śiva under her left foot.

烏枕南  udāna(उदान), breathing upwards a solemnutterance, or song of joy, intp. as unsolicited or voluntary statements, i.e.by the Buddha, in contrast with replies to questions; it is a section of Buddhistliterature.

烏沙斯  Uṣas. The dawn, but intp. as theplanet Venus.

烏波  upādāna(उपादान), laying hold of, grasp;hence material, things; it transliterates bhāva(भाव) and is intp. as 有 to have, be, exist, things, the resultant or karma of all previousand the cause of all future lives. v. 取 and 優.

烏波提  upādhi(उपाधि); a condition; peculiar,limited, special; the upādhi (उपाधि)-nirvana is the 苦or wretched condition of heretics.

烏波斯迦  優波夷 (or 優賜迦) upāsikā (उपासिका), female disciples who remain at home.

烏波毱多  Upagupta, also 鄔 and優, a śūdra(शूद्र) by birth, who became thefourth patriarch.

烏波第鑠  鄔烏提波; 優烏提舍 upadeśa (उपदेश), a section of Buddhist literature, general treatises; a synonym forthe Abhidharma-piṭaka, and for the Tantras of the Yogācāra school.

烏波索迦  (or 烏波婆迦); 優婆塞; 優波婆迦 upāsaka (उपासक), lay male disciples who remain at home and observe the moralcommandments.

烏波陀耶  有波弟 耶夜; 和尚 (or 和闍 or 和闇) upādhyāya (उपाध्याय), originally a subsidiary teacher of the vedāṅga(वेदाङ्ग)s; later, through CentralAsia, it became a term for a teacher of Buddhism, in distinction from 律師disciplinists and 禪師 intuitionalists, but as heshang it attained universal application toall masters.

烏波難陀  Upananda (or 塢波難陀), a disciple of Śākyamuni; also one of the eight naga (नग)-kings in the Garbhadhātu.

烏波髻使者  烏婆計設尼 Upakeśinī, one of themessengers of Mañjuśrī.

烏洛迦  烏羅伽 uraga (उरग), going on thebelly, a serpent.

烏洛迦旃檀  uraga(sāra)-candana(उरग(सार)-चन्दन), serpent-sandal, akind of sandal wood, used as a febrifuge.

烏瑟膩沙  (烏瑟) uṣṇīṣa (उष्णीष), a turban, diadem, distinguishing mark; intp. as 佛頂 the crown of the Buddha's head; and 肉髻 fleshy tuft or coif, one of the thirty-two lakṣaṇāni (लक्षणानि) of a Buddha, generally represented as a protuberance on the frontalcrown. Also 塢瑟膩沙; 烏失尼沙; 鬱瑟膩沙 (or 嗢瑟膩沙).

烏耆  Agni, or Akni, an ancient kingdomnorth of Lop Nor, identified with Karashahr. Also 阿耆尼; [仁-二+烏]夷.

烏芻瑟摩  ? Ucchuṣma. One of the 明王ming wang; hepresides over the cesspool and is described both as 'unclean' and as'fire-head'; he is credited with purifying the unclean. Also 烏芻沙摩; 烏芻澀摩; 烏樞瑟摩 (or 烏樞瑟沙摩); 烏素沙摩.

烏荼  Uḍa, Uḍradeśa, Oḍra, Oḍivisa; anancient country of eastern India with a busy port called 折利呾羅 Charitrapura (Xuanzang), probably the province of Orissa.

烏菴  om(ओम्) or aum(औम्); cf. 唵.

烏落   ulak;ulag; a Uigur term meaning horse,indicating relays of post-horses.

烏逋沙他  Upavasaṭha (Pali, Uposatha). Afast-day, originally in preparation for the brahminical soma (सोम) sacrifice; in Buddhism there are six fast-days in the month.

烏鐸迦漢荼  ? Uṭabhāṇḍa, or Uḍakhāṇḍa, anancient city of Gandhāra, on the northern bank of the Indus, identified withOhind; Eitel gives it as 'the modern Attok'.

烏闍衍那  Ujjayinī, Ujjain,Oujein, 優禪那 the Greek Ozēnē, in Avanti (Mālava), one of the seven sacred cities of the Hindus, and the first meridianof their geographers, from which they calculate longitude; the modern Ujjain isabout a mile south of the ancient city. M.W.

烏陀愆那  Udayana, a king of Vatsa, orKauśāmbī, 'contemporary of Śākyamuni,' of whom he is said to have had the firststatue made.

烝  To steam; advance; all.

烝砂作飯  Like cooking sand for food.

焚  To burn, consume by fire.

焚香  To burn incense.

無  Sanskrit a (अ), or before avowel an (अन्), similar to English un-, in- in a negative sense; not no, none,non-existent, v. 不, 非, 否; opposite of 有.

無一  Not one.

無上  anuttara(अनुत्तर). Unsurpassed, unexcelled,supreme, peerless.

無上上  Above the supreme, the supreme ofthe supreme, i.e. Buddha.

無上乘  (無上上乘) The most supreme Vehicle, the Mahāyāna.

無上士  The peerless nobleman, theBuddha.

無上妙覺  The supreme mystic enlightenment.

無上尊  (無上兩足尊) The peerless (two-legged) honoured one.

無上忍  The highest patient equanimity inreceiving the truth; also, to believe the truth of impermanence without doubt,v. 十忍.

無上慚愧衣  The supreme garment ofsensitiveness to the shameful, the monk's robe.

無上慧  Supreme wisdom, that of Buddha.

無上正遍智,  or 無上正遍道 or 無上正遍覺, the last being the later tr.,anuttara-samyak-saṃbodhi (अनुत्तर-सम्यक्-सṃबोधि), supremeperfect enlightenment, or wisdom.

無上法  The supreme dharma, nirvāṇa (निर्वाण).

無上法王  Lord of the supreme dharma,Buddha.

無上法輪  Preaching, or propagation, of thesupreme dharma.

無上涅槃  The supreme nirvāṇa (निर्वाण), that of Mahāyāna in contrast with the inferior nirvāṇa (निर्वाण) of Hīnayāna.

無上燈  The supreme lamp, that of nirvāṇa (निर्वाण), as dispersing the gloom of passion-illusion.

無上眼  The supreme eye, able to discernthe inward significance of all things.

無上福田衣  The supreme garment of the fieldof blessedness, i.e. good works.

無上菩提  The supreme bodhi (बोधि) or enlightenment, that of Buddha.

無上覺  see無上菩提.

無上道  The supreme way, or truth, thatof Buddha.

無不  A double negative, making apositive; also 無非; 無沒.

無二無三  Neither two nor three, but only 一乘 one Vehicle.

無住  Not abiding; impermanence; thingshaving no independent nature of their own, they have no real existence asseparate entities.

無住三昧  The samādhi(समाधि) which contemplates all thingsas temporal and evanescent.

無作  Not creating; uncreated; notdoing; inactive, physically or mentally; independent of action, word, or willi.e. natural, intuitive.

無作戒  無表戒 Theintangible, invisible moral law that influences the ordinand when he receivesvisible ordination; i.e. the internal spiritual moral law and its influence;the invisible grace of which the visible ordination is a sign; v. 無表 avijñapti (अविज्ञप्ति).

無依  Nothing on which to rely;unreliable.

無依涅槃  Final nirvāṇa(निर्वाण), v. 無餘, nothing for reincarnation to lay hold of.

無倒  Not upside-down, seeing thingsright-side up, or correctly, i.e. correct views of truth and things, e.g. notregarding the seeming as real, the temporal as eternal, etc.

無光佛  An unilluminating Buddha, auseless Buddha who gives out no light.

無刀大賊  A bandit without a sword, e.g. avirtueless monk robbing others of their virtue.

無分別  nirvikalpa(निर्विकल्प). Non-discriminating.

無分別心  The mind free fromparticularization, especially from affection and feelings; passionless;translates avikalpa (अविकल्प); (a) unconditioned or absolute, as in the 真如; (b) conditioned, as in dhyāna (ध्यान). Particularization includes memory, reason, self-consciousness; themind free from particularization is free from these.

無分別智  The unconditioned or passionlessmind, see 無分別心.

無分別法  The absolute dharma underlyingall particular dharmas, the absolute as contrasted with the relative.

無功德  Without merit, or virtue.

無功用  Without effort.

無動  akṣobha(अक्षोभ); imperturbable, calm,serene, unagitated.

無動佛  Akṣobhya, cf. 阿閦婆 and 不動佛 The unperturbed Buddha,sometimes tr. as motionless, but the reference is to his calmness, serenity,and absence of passion; he is one of the Five Dhyāni-Buddhas, and generallyreigns over the east, his kingdom being Abhirati; realm of mystic pleasure. Inthe Lotus Sūtra he is named as the first of the sixteen sons ofMahābhijñābhibhu. One of his principal characteristics is that of subduing thepassions.

無動尊  idem 不動明王.

無勝  ajita(अजित); invincible, unsurpassed.

無勝國  The unexcelled land, the PureLand located west of this universe.

無厭足  Insatiable, name of a rākṣasī (राक्षसी), v. 十羅剎女.

無去無來  Neither going nor coming, eternallike the dharmakāya (धर्मकाय).

無叉羅  Mokṣala, also 無羅叉 'A native of Kustana who laboured in China as a translator andintroduced there a new alphabet (A. D. 291) for the transliteration ofSanskit.' Eitel.

無問  Unasked; not to ask; volunteered.

無問自說  udāna(उदान), that part of the canon spokenvoluntarily and not in reply to questions or appeals; but Kern defines udāna (उदान) as 'enthusiastic utterances in prose and verse'.

無垢  vimala(विमल); amala(अमल). Undefiled, stainless; similarto 無漏.

無垢地  The stage of undefilement, thesecond stage of a bodhisattva; also applied to the final stage before attainingBuddhahood.

無垢忍  The stage of undefiled endurance,the final stage of a bodhisattva, see無垢地.

無垢衣  The stainless garment, themonastic robe of purity.

無垢識  amala(अमल), undefiled or pure knowing orknowledge, formerly considered as the ninth, later as the eighth vijñāna (विज्ञान).

無塵  Dustless, without an atom of thematerial or unclean, immaterial, pure.

無塵法界  The immaterial realm out of whichall things come.

無央數劫  asaṅkhyeyakalpa (असङ्ख्येय कल्प), a period ofnumberless kalpa (कल्प)s.

無始  Without beginning, as is thechain of transmigration.

無始曠劫  Transmigration which has existedwithout beginning through vast kalpa (कल्प)s.

無始無明 元品無明 (or 根本無明) The period of unenlightenment or ignorance without beginning, primalignorance, also called 無始間隔, the period of transmigrationwhich has no beginning; since under the law of causality everything has acause, therefore no beginning is possible; for if there were a beginning itwould be without cause, which is impossible. Also primal ignorance is withoutbeginning; and the 真如 is without beginning, the twoterms connoting the same idea. 生死 Birth and death, ortransmigration are 無始無終 also without beginning or end,but about the 'end' there is difference of interpretation.

無始無邊  The Buddha-truth is withoutbeginning and infinite.

無始空  Without beginning and unreal, voidwithout beginning, the abstract idea of 無始 i.e. withoutbeginning.

無學  aśaikṣa(अशैक्ष). No longer learning, beyondstudy, the state of arhat (अर्हत्)ship, the fourth of the śrāvaka (श्रावक) stages; the preceding three stages requiring study; there are ninegrades of arhat (अर्हत्)s who have completed their course of learning.

無學道  The way of the arhat (अर्हत्), especially his attainment to complete truth and freedom from allillusion, with nothing more to learn.

無師智  Self-attained enlightenment,wisdom attained without a teacher, that of Buddha.

無常 anitya(अनित्य). Impermanent; the first ofthe 三明trividyā (त्रिविद्या); that all things are impermanent, their birth, existence, change,and death never resting for a moment.

無常依  The reliance of the impermanent,i.e. Buddha, upon whom mortals can rely.

無常堂  無常院; 延壽堂; 涅槃堂 The room where a dying monk was placed, in the direction of thesunset at the north-west corner.

無常磬  無常鐘 The passingbell, or gong, for the dying.

無常鵑  The bird which cries ofimpermanence, messenger of the shades, the goat-sucker.

無影像  nirābhāsa(निराभास), without image or shadow,without semblance or appearance.

無後生死  No more birth-and-death, thebodhisattva who will not again be subject to the wheel of transmigration.

無心  Mindless, without thought, will,or purpose; the real immaterial mind free from illusion; unconsciousness, oreffortless action.

無心三昧  無心定 The samādhi (समाधि) in which active thought has ceased.

無心道人  The hermit or saint in ecstaticcontemplation, as with emptied mind he becomes the receptacle of mysticinfluences.

無念  Without a thought; withoutrecollection; absence of false ideas or thoughts, i.e. correct ideas orthoughts; apart from thought (nothing exists).

無性  Without a nature, nothing has anindependent nature of its own; cf. 三無性.

無性有情  Men and deva (देव)s with passions and devoid of natures for enlightenment, hencedestined to remain in the six paths of transmigration; a doctrine of the 法相宗 Dharmalakṣana school.

無想  Without thought, absence ofthinking.

無想天  無想界; 無想處 avṛha, the thirteenth brahmaloka (ब्रह्मलोक), the fourth in the fourth dhyāna (ध्यान), where thinking, or the necessity for thought, ceases.

無想定  The concentration in which all thinkingceases, in the desire to enter Avṛha, v. 無想天; such entryis into 無想果.

無想門  parinirvāṇa(परिनिर्वाण).

無意  Absence of objective thought, ofwill or intention; absence of idea, the highest stage of dhyāna (ध्यान).

無愛  Without love, or craving, orattachment.

無慚  ahrīka(अह्रीक), without shame, shameless.

無憂  aśoka(अशोक), 'without sorrow, not feelingor not causing sorrow.' M. W.

無憂伽藍  Aśokārāma, a vihāra (विहार) in Pāṭaliputra in which the 'third synod was held'. Eitel.

無憂樹  jonesia aśoka Roxb., the tree underwhich Śākyamuni is said to have been born.

無憂王  v. 阿 King Aśoka.

無我  anātman(अनात्मन्); nairātmya (नैरात्म्य); no ego, no soul (of an independent and self-contained character),impersonal, no individual independent existence (of conscious or unconsciousbeings, anātmaka (अनात्मक)). The empirical ego is merely an aggregation of various elements,and with their disintegration it ceases to exist; therefore it has nm ultimatereality of its own, but the Nirvāṇa Sūtra asserts the reality of the egoin the transcendental realm. The non-Buddhist definition of ego is that it haspermanent individuality 常一之體 and is independent or sovereign有主宰之用. When applied to men it is 人我, when to things it is 法我. Cf. 常 11.

無所  Nothing, nowhere.

無所不能  Nothing (he) cannot do, omnipotent.

無所不至  Nowhere (it) does not reach.

無所住  apratiṣṭhita(अप्रतिष्ठित). No means of staying,non-abiding.

無所得  Nowhere, or nothing obtainable,the immaterial universal reality behind all phenomena.

無所有  avidyamāna(अविद्यमान), non-existing; nothingexisting, the immaterial.

無所有處  The third region in the realm offormlessness.

無所有處定  akiñcanāyatana(अकिञ्चनायतन). The contemplation ofthe state of nothingness, or the immaterial, in which ecstasy gives place toserenity.

無所著  Not bound by any tie, i.e. freefrom all influence of the passion-nature, an epithet of Buddha.

無所觀  The contemplation of theimmaterial reality behind all phenomena.

無擇地獄  idem 無間地獄 q.v.

無數  asaṃkhyeya(असṃख्येय), numberless.

無方  No place, nowhere; unlimited toplace or method, i.e. Buddha's power.

無明  Commonly tr. 'ignorance', meansan unenlightened condition, non-perception, before the stirrings ofintelligence, belief that the phenomenal is real, etc.

無明  avidyā(अविद्या), ignorance, and in somesenses Māyā, illusion; it is darkness without illumination, the ignorance whichmistakes seeming for being, or illusory phenomena for realities; it is alsointp. as 痴 ignorant, stupid, fatuous; but it means generally, unenlightened,unillumined. The 起信論 distinguishes two kinds as 根本: the radical, fundamental, original darkness or ignoranceconsidered as a 無始無明 primal condition, and 枝末 'branch and twig' conditions, considered as phenomenal. There isalso a list of fifteen distinctions in the Vibhāṣā-śāstra 2. avidyā (अविद्या) is also the first, or last of the twelve nidāna (निदान)s.

無明住地  The fifth of the five 住地, i.e. the fundamental, unenlightened condition; the source ornucleus of ignorance; also ignorance as to the nature of things, i.e. of theirfundamental unreality.

無明使  One of the ten lictors, messengersor misleaders, i.e. of ignorance, who drives beings into the chain oftransmigration.

無明惑  The illusion arising from primalignorance which covers and hinders the truth of the via media; one of the 三惑 of Tiantai; in the 別教 it is overcome by the bodhisattvafrom the first 地 stage, in the 圓教 in the first 住 resting-place.

無明業愛  ajñānakarmatṛṣṇā(अज्ञानकर्मत्ड़्ष्णा). Ignorance,karma, desire-- the three forces that cause reincarnation.

無明法性一體  avidyā(अविद्या) and the bhūtatathatā (भूततथता) are of the same nature, as are ice and water; the ice of avidyā (अविद्या) is the water of all things, the source out of which allenlightenment has come.

無明流  Unenlightenment, or ignorance,the cause of the stream of transmigration.

無明漏  The stream of unenlightenmentwhich carries one along into reincarnation.

無明熏習  v. 四熏習.

無明父  Ignorance as father and desire asmother produce the ego.

無明結  The bond of ignorance which bindsto transmigration.

無明網  The snare of ignorance.

無明藏  The storehouse of ignorance, fromwhich issues all illusion and misery.

無明見  Views produced by ignorance,ignorant perception of phenomena producing all sorts of illusion.

無有  Non-existent and existent; also,nonexistent, have not, there is none, etc.

無根  Without root; without organs;without the organs of sex.

無根信  Faith produced not of oneself butby Buddha in the heart.

無極  Limitless, infinite.

無極之體  The limitless bodies of those inthe Pure Land; the state of one who has attained nirvāṇa(निर्वाण).

無比  Without comparison, no comparing,incomparable.

無比法  Incomparable truth or law, anincorrect tr. of abhidharma (अभिधर्म).

無比身  The incomparable body (of theBuddha).

無減  The undiminished powers of abodhisattva after attaining Buddhahood; i.e. undiminished power and zeal tosave all beings, power of memory, wisdom, nirvāṇa(निर्वाण), and insight attainedthrough nirvāṇa (निर्वाण); cf. 智度論 26; also for a list oftwenty-two cf. 唯識論 10.

無漏  anāsrava(अनास्रव). No drip, leak, or flow;outside the passion-stream; passionless; outside the stream (of transmigratorysuffering); away from the downflow into lower forms of rebirth.

無漏因  Passionless purity as a cause forattaining nirvāṇa (निर्वाण).

無漏實相  Reality as passionless or pure.

無漏後身  (無漏最後身) The final pure or passionless body.

無漏慧  無漏智 Passionless,or pure, wisdom, knowledge, or enlightenment.

無漏果  The result of following the wayof 戒, 定, and 慧, i.e. purity, meditation, andwisdom, with liberation from the passions and from lower incarnation.

無漏根  The three roots which producepure knowledge, 三無漏根 q.v.

無漏法  The way of purity, or escape fromthe passions and lower transmigration.

無漏法性  The pure, passionlessdharma-nature.

無漏道  The way of purity, or deliverancefrom the passions, i.e. 戒定慧 supra; the fourth of the fourdogmas 滅 cessation, or annihilation of suffering.

無漏門  āsravakṣaya-jñāna(आस्रवक्षय-ज्ञान), entry intospiritual knowledge free from all faults, the last of the 六通 q.v.

無為  Non-active, passive; laisser-faire; spontaneous, natural; uncaused,not subject to cause, condition, or dependence; transcendental, not in time,unchanging, eternal, inactive, and free from the passions or senses;non-phenomenal, noumenal; also intp. as nirvāṇa(निर्वाण), dharma-nature, reality,and dharmadhātu (धर्मधातु).

無為法  asaṃskṛtadharma (असṃस्क्ड़्त धर्म)s, anything not subject to cause, condition, or dependence; out oftime, eternal, inactive, supra-mundane. Sarvāstivādins enumerate three: ākāśa (आकाश), space or ether; pratisaṃhyā-nirodha(प्रतिसṃह्या-निरोध), conscious cessation of the contamination of the passions; apratisaṃhyā-nirodha (अप्रतिसṃह्या-निरोध),unconscious or effortless cessation.

無為法身  asaṃskṛtadharmakāya (असṃस्क्ड़्त धर्मकाय), the eternal body of Buddha not conditioned by cause and effect.

無為涅槃  (無為涅槃界) The realm of the eternal, unconditioned nirvāṇa (निर्वाण), the Pure Land.

無為生死  The birth-and-death of saints,i.e. without my action; transformation.

無為空  asaṃskṛtaśūnyatā (असṃस्क्ड़्त शून्यता), the immaterial character of the transcendent.

無為自然  Causeless and spontaneous, a tr.of nivṛtti (निव्ड़्त्ति).

無為舍  The nirvāṇa(निर्वाण) home.

無煩  Free from trouble, the thirteenthbrahmaloka (ब्रह्मलोक), the fifth region of the fourth dhyāna(ध्यान).

無熱  anavatapta(अनवतप्त), heatless.

無熱天  The Anavatapta, or Atapta heaven,without heat or affliction 熱惱; the second of the 五淨天 in the fourth dhyāna (ध्यान) heaven.

無熱池  The lake without heat, or coldlake, called Mānasarovara, or Mānasa-saro-vara, 'excellent mānasa (मानस) lake,' or modern Manasarovar, 31° N., 81° 3 E., 'which overflows atcertain seasons and forms one lake with' Rakas-tal, which is the source of theSutlej. It is under the protection of the nāga (नाग)-king Anavatapta and is also known by his name. It is said to liesouth of the Gandha-mādana mountains, and is erroneously reputed as the sourceof the four rivers Ganges, Indus, Śītā (Tārīm River), and Oxus.

無生  Not born, without being born orproduced; uncreated; no rebirth; immoral; nirvāṇa(निर्वाण) as not subject to birth anddeath, or reincarnation, and which negates them; the condition of the absolute.

無生之生  A life that is without birth, animmortal life, a nirmāṇakāya (निर्माणकाय), or transformation appearance of a Buddha in the world.

無生寶國  The precious country beyondbirth-and-death, the immortal paradise of Amitābha.

無生忍  The patient rest in belief inimmortality, or no rebirth.

無生智  The final knowledge attained bythe arhat (अर्हत्), his release from the chain of transmigration; cf. 十智. Also, the knowledge of the bodhisattva of the assurance ofimmortality, or no rebirth.

無生法  The law of no-birth, orimmorality, as the fundamental law of the 真如 and the embodimentof nirvāṇa (निर्वाण).

無生法忍  idem 無生忍.

無生藏  The scriptures which deal withthe absolute, e.g. the 中論 Mādhyamikaśāstra.

無生身  The immortal one, i.e. the dharmakāya (धर्मकाय).

無生門  The doctrine of reality as beyondbirth, or creation, i.e. that of the bhūtatathatā(भूततथता); the gate or school ofimmortality.

無生際  The uncreate, or absolute; theregion of the eternal.

無畏  abhaya(अभय). Fearless, dauntless, secure,nothing and nobody to fear; also vīra (वीर), courageous, bold.

無畏山  Abhayagiri, Mount Fearless inCeylon, with an ancient monastery where Faxian found 5,000 monks.

無畏授  勤授 Vīradatta,'hero-giver,' a prominent layman, contemporary with Śākyamuni.

無畏施  abhayapradāna(अभयप्रदान). The bestowing ofconfidence by every true Buddhist, i.e. that none may fear him.

無畏藏  Storehouse of fearlessness, saidof members of the esoteric sect.

無疑  Undoubted, without doubt.

無盡  Inexhaustible, without limit. Itis a term applied by the 權教 to the noumenal or absolute; bythe 實教 to the phenomenal, both being considered as infinite. The Huayansūtra 十地品 has ten limitless things, the infinitude of living beings, ofworlds, of space, of the dharmadhātu (धर्मधातु), of nirvāṇa (निर्वाण), etc.

無盡意  Inexhaustible intention, ormeaning, name of Akṣayamati, a bodhisattva to whom Śākyamuni is supposed tohave addressed the Avalokiteśvara chapter in the Lotus Sūtra.

無盡海  The Buddha-truth as inexhaustibleas the ocean.

無盡燈  The one lamp which is yetlimitless in the lighting of other lamps; the influence of one disciple may belimitless and inexhaustible; also limitless mirrored reflections; also an altarlight always burning.

無盡緣起  法界緣起 Unlimitedcausation, or the unlimited influence of everything on all things and allthings on everything; one of the Huayan 四種緣起.

無盡藏  The inexhaustible treasury.

無相  animitta(अनिमित्त); nirābhāsa (निराभास). Without form, or sign; no marks, or characteristics; nothingness;absolute truth as having no differentiated ideas; nirvāṇa(निर्वाण).

無相佛  nirlakṣana-buddha(निर्लक्षन-बुद्ध); alakṣanabuddha (अलक्षनबुद्ध); the Buddha without the thirty-two or eighty marks, i.e. Nāgārjuna.

無相好佛  See無相佛, Upagupta, the fourth patriarch.

無相宗  無相大乘; 無相教; 無相空教 The San-lun or Mādhyamika school because of its 'nihilism'.

無相福田衣  The garment of nothingness forcultivating the field of blessing, i.e. the robe, which separates the monk fromearthly contamination.

無相菩提  The enlightenment of seclusion,obtained by oneself, or of nirvāṇa (निर्वाण), or nothingness, or immateriality.

無相解脫門  The nirvāṇa(निर्वाण) type of liberation, cf. 三三昧.

無知  Ignorant; ignorance; absence ofperception. Also, ultimate wisdom considered as static, and independent ofdifferentiation.

無礙  apratihata(अप्रतिहत). Unhindered, withoutobstacle, resistless, without resistance, permeating everywhere, all pervasive,dynamic omnipresence which enters everywhere without hindrance like the lightof a candle.

無礙人  The unhindered one, the Buddha,who unbarred the way to nirvāṇa (निर्वाण), which releases from all limitations; the omnipresent one; the onewho realizes nirvāṇa (निर्वाण)-truth.

無礙光  The all-pervasive light or glory,that of Amitābha.

無礙大會  cf. 無蓋大會.

無礙智  The omniscience of Buddha.

無種性  The nature without the seed ofgoodness and so unable to escape from the stream of transmigration.

無種闡提  An icchanti(इच्छन्ति), or evil person withoutthe Buddha-seed of goodness.

無等  asama(असम); unequal, unequalled; the onewithout equal Buddha.

無等等  asamasama(असमसम); of rank unequalled, or equalwith the unequalled, Buddha and Buddhism.

無等等乘  The unequalled vehicle, Mahāyāna.

無等覺  The unequalled enlightenmentpossessed by Buddhas.

無緣  Causeless, without immediatecausal connection, uncaused, underived, independent.

無緣三昧  anilambha(अनिलम्भ) or 'unpropped samādhi (समाधि)', in which all mental functions cease to connect with environmentand cease to function.

無緣乘  The vehicle, or method, of thesubjective mind, by which all existence is seen as mental and not external.

無緣乘心  the sixth of the ten 住 stages.

無緣塔  無緣塚 A stūpa (स्तूप), or funeral monument not connected with any one person, a generalcemetery.

無聞比丘  A monk who refuses instruction,untutored, self-confident.

無聲漏  The silent clepsydra, incense inthe shape of ancient characters used to indicate the time.

無能  Unable, without power.

無能勝  ajita(अजित). Invincible, unsurpassable,unconquerable; especially applied to Maitreya, cf. 阿逸多; also to various others.

無自性  asvabhāva(अस्वभाव); without self-nature,without a nature of its own, no individual nature; all things are without 自然性 individual nature or independent existence, being composed ofelements which disintegrate.

無色  arūpa(अरूप), formless, shapeless,immaterial.

無色有  Existence in the formless orimmaterial realm.

無色界  Arūpaloka, or Arūpadhātu, theheavens without form, immaterial, consisting only of mind in contemplation,being four in number, which are defined as the 四空天 Catūrūpabrahmaloka, and given as: 空無邊處 Ākāśānantyāyatana, 識無邊處 Vijñānānantyāyatana, 無所有處 Akiñcanyāyatana, 非想非非想處 Naivasaṃjñānāsaṃjñāyatana.

無色貪  The desire in the world withoutform of holding on to the illusion of contemplation.

無著  Unattached, not in bondage toanything. Name of Asaṅga, brother of Vasubandhu, and others.

無著天親宗  The school of Asaṅga andVasubandhu, i.e. the 法相宗 q.v.

無著行  Unfettered action, power toovercome all obstacles.

無蓋  That which cannot be covered orcontained, universal; also that which includes all, a characteristic of thepity of Buddha, hence無蓋大悲, uncontainable, or superlative,pity.

無表  avijñapti(अविज्ञप्ति). Unconscious, latent,not expressed, subjective, e.g. 'the taking of a religious vow impresses on aman's character a peculiar bent,' Keith. This is internal and not visible toothers. It has a 'quasi-material' basis styled 無表色 or 無作色 which has power to resist evil.It is the Sarvāstivādin view, though certain other schools repudiated the material basisand defined it as mental. This invisible power may be both for good and evil,and may perhaps be compared to 'animal magnetism' or hypnotic powers. It meansoccult: power whether for higher spiritual ends or for base purposes.

無表戒  The inward invisible powerreceived with the commandments during ordination.

無表業  The invisible power conferred atordination, cf. 無作表 supra.

無見頂相  The uṣṇīṣa(उष्णीष), or lump, on Buddha's head,called 'the invisible mark on the head', because it was supposed to contain aninvisible sign; perhaps because it was covered.

無言  Without words, silent,speechless.

無言說道  The way, or teaching, withoutspeech; the school which teaches that speaking of things is speaking ofnothing, or the non-existent; the acquisition of truth through contemplationwithout the aid of words.

無記  ? avyākṛta(अव्याक्ड़्त), or avyākhyāta (अव्याख्यात). UnrecordabIe (either as good or bad); neutral, neither good norbad; things that are innocent or cannot be classified under moral categories.Cf. 三性.

無諍  Without strife, debate, orcontradiction; passionless; abiding in the 'empty' or spiritual life withoutdebate, or without striving with others.

無諍三昧  The samādhi(समाधि) in which there is absence ofdebate or disputation, or distinction of self and other.

無遮  Unconcealing, unconfined;illimitable. Buddha-grace, -mercy, or -love; cf. 無蓋.

無遮會  (無遮大會) pañca(vārṣika)pariṣad (पञ्च(वार्षिक)परिषद्); the 五年大會 quinquennial assembly, forhaving all things in common, and for confession, penance, and remission.

無邊  ananta(अनन्त); endless, boundless,limitless, infinite, e.g. like space.

無邊世界  The infinite world, i.e. space;also infinite worlds; the numberless worlds in infinite space.

無邊法界  The infinite world of things; therealm of things infinite in number; the infinite universe behind all phenomena.

無邊身  The immeasurable body of theBuddha: the more the Brahman measured it the higher it grew, so he threw awayhis measuring rod, which struck root and became a forest.

無量  apramāṇa(अप्रमाण); amita (अमित); ananta(अनन्त); immeasurable, unlimited,e.g. the 'four infinite' characteristics of a bodhisattva are 慈悲喜捨 kindness, pity, joy, and self-sacrifice.

無量光  apramāṇābha(अप्रमाणाभ). Immeasurable, orinfinite light or splendour.

無量光佛  Amitābha, v. 阿.

無量光天  The heaven of boundless light,the fifth of the brahmaloka  (ब्रह्मलोक )s.

無量光明  Amitābha.

無量光明土  Amitābha's land of infinitelight.

無量壽  Boundless, infinite life, a namefor Amitābha, as in無量壽佛; 無量壽如來; 無量壽王.

無量壽經 The Sukhāvatīvyūha-sūtra is tr. as the Amitāyus sūtra, and there are other treatises withsimilar titles, cf. 觀無量壽經, etc.

無量尊  The infinite honoured one,Amitābha.

無量意  anantamati(अनन्तमति), boundless mind,intention, will, or meaning.

無量慧  Infinite wisdom, a term appliedto a Buddha.

無量淨  (無量淨天) Apramāṇaśubha, boundless purity, the second of the heavens in thethird dhyāna (ध्यान) heavens of form.

無量清淨佛  The Buddha of boundless purity,Amitābha.

無量義  Infinite meaning, or the meaningof infinity; the meaning of the all, or all things.

無量義處三昧  The anantanirdeśapratiṣṭhānasamādhi (अनन्तनिर्देशप्रतिष्ठान समाधि), intowhich the Buddha is represented as entering before preaching the doctrine ofinfinity as given in the Lotus Sūtra.

無量覺  Infinite enlightenment, name ofAmitābha.

無門宗  The unsectarian, Chan ormeditative sect, so called because it claimed to derive its authority directlyfrom the mind of Buddha.

無間  avīci(अवीचि), uninterrupted, unseparated,without intermission.

無間地獄  The avīci(अवीचि) hell, the last of the eighthot hells, in which punishment, pain, form birth, death continue withoutintermission.

無間業  The unintermitted karma, orunintermitted punishment for any of the five unpardonable sins; the place ofsuch punishment, the avīci (अवीचि) hell; also styled ānantarya (आनन्तर्य).

無際  Unlimited, boundless.

無際  Unlimited.

無餘  aśesa(अशेस). Without remainder, no remnant,final; applied to the section of the Vinaya regarding expulsion forunpardonable sin from the monkhood; also to final nirvāṇa(निर्वाण) without remainder ofreincarnation.

無餘涅槃  (無餘依涅槃) anupadhiśeṣa (अनुपधिशेष), the nirvāṇa (निर्वाण) state in which exists no remainder of the karma of suffering; it isalso the nirvāṇa (निर्वाण) of arhat (अर्हत्) extinction of body and mind, described as 無餘灰斷.

無餘記  Complete or final prediction,e.g. to Buddhahood, as contrasted with partial prediction.

無齒大蟲  A toothless great creature, i.e.a toothless tiger.

焦  Scorch, harass.

焦熱地獄  Tapana, the sixth of the eighthot hells; the 焦熱大焦熱 is the seventh, i.e. Pratāpana.

焰  Flame, blaze; nirvāṇa (निर्वाण); translit. ya (य). Cf. 炎; 閻; 夜.

焰慧地  The stage of flaming wisdom, thefourth of the ten Bodhisattva-stages.

焰摩大火仙  Jamadagni, one of the sevenancient sage-ṛṣi (ड़्षि)s.

焰摩天  Yamadevaloka, the third of thedesire-heavens, above the trāyastriṃśas (त्रायस्त्रिṃशस्); also deva (देव) Yama, v. 夜, whose wife is 焰摩天妃 in the Yama-maṇḍala.

焰王光佛  The fifth of the twelve shiningBuddhas.

焰網  The flaming, or shining net ofBuddha, the glory of Buddha, which encloses everything like the net of Indra.

焰胎  The flaming womb, the Garbhadhātuwhich surrounds with light.

然  To burn, simmer; so, yes; but,however.

然燈佛  Dīpaṃkara Buddha, thetwenty-fourth predecessor of Śākyamuni, who always appears when a Buddhapreaches the gospel found in the Lotus Sūtra, in which sūtra (सूत्र) he is an important hearer; also 錠光; 提洹竭 (or 提和竭); 大和竭羅.

煅  To forge metal, work upon,calcine.

煅髮  To burn up the hair of a novice,male or female.

煎  To simmer, fry.

煎點  To fry cakes.

煏  To dry by the fire.

煏芻  bhikṣu(भिक्षु), v. 比.

煙  Smoke; also tobacco, opium.

煙  Smoke, tobacco, opium.

煙蓋  Smoke (of incense) like a canopy.

煙蓋  A smoke cover, i.e. a cloud ofincense.

照  To shine, illumine; tosuperintend; a dispatch, pass; as, according to.

照寂  The shining mystic purity ofBuddha, or the bhūtatathatā (भूततथता).

照拂  The manager of affairs in amonastery.

照牌  A notice board, especiallyallotting seats.

照覽  To shine upon and behold; tosurvey; to enlighten.

照鏡  To look at oneself in a mirror,forbidden to monks except for specified reasons.

煩  Trouble, annoyance, perplexity.

煩惱  kleśa(क्लेश), 'pain, affliction,distress,' 'care, trouble' (M.W.). The Chinese tr. is similar, distress, worry,trouble, and whatever causes them. Keith interprets kleśa(क्लेश) by 'infection','contamination', 'defilement'. The Chinese intp. is the delusions, trials, ortemptations of the passions and of ignorance which disturb and distress themind; also in brief as the three poisons 貪瞋痴 desire,detestation, and delusion. There is a division into the six fundamental 煩惱, or afflictions, v. below, and the twenty which result or followthem and there are other dual divisions. The six are: 貪瞋痴慢疑 and 惡見 desire, detestation, delusion,pride, doubt, and evil views, which last are the false views of a permanentego, etc. The ten 煩惱 are the first five, and the sixthsubdivided into five. 煩惱, like kleśa(क्लेश), implies moral affliction ordistress, trial, temptation, tempting, sin. Cf. 使.

煩惱冰  The ice of moral affliction, i.e.its congealing, chilling influence on bodhi (बोधि).

煩惱即菩提  The passions, or moralafflictions, are bodhi (बोधि), i.e. the one is included in the other; it is a Tiantai term, andsaid to be the highest expression of Mahāyāna thought; cf. 即.

煩惱林  The forest of moral affliction.

煩惱業苦  The suffering arising out of theworking of the passions, which produce good or evil karma, which in turnresults in a happy or suffering lot in one of the three realms, and again fromthe lot of suffering (or mortality) arises the karma of the passions; alsoknown as 惑業苦, 三輪, and 三道.

煩惱河  The river of moral afflictionwhich overwhelms all beings.

煩惱泥  The soil or mud of moralaffliction, out of which grows the lotus of enlightenment.

煩惱海  The ocean of moral afflictionwhich engulfs all beings.

煩惱濁  The impurity, or defiling natureof the passions, one of the five 濁.

煩惱病  The disease of moral affliction.

煩惱礙  The obstruction of temptation, ordefilement, to entrance into nirvāṇa (निर्वाण) peace by perturbing the mind.

煩惱習  The habit or influence of thepassions after they have been cut off.

煩惱薪  The faggots of passion, which areburnt up by the fire of wisdom.

煩惱藏  The store of moral affliction, ordefilement, contained in the five 住地 q.v.

煩惱賊  Temptation, or passion, as athief injuring the spiritual nature.

煩惱道  The way of temptation, orpassion, in producing bad karma.

煩惱陣  The army of temptations,tempters, or allurements.

煩惱障  The barrier of temptation,passion, or defilement, which obstructs the attainment of the nirvāṇa (निर्वाण)-mind.

煩惱餘  The remnants of illusion after ithas been cut off in the realms of desire, form, and formlessness--a Hīnayānaterm.

煩惱魔  The Māra of thepassions who troubles mind and body; the tempter; cf. 使.

煩籠  The basket of the troublers, i.e.the passions.

煩談  vandana(वन्दन), obeisance, worship, v. 和.

煮  To boil, cook.

煮沙  Like boiling sand for food.

煲  To heat; a pot.

煲牒薩督呀  bodhisattva(बोधिसत्त्व), v. 菩.

熊  A bear.

熊耳山  Bear's ear mount, the place,where Bodhidharma was buried.

熏  To smoke, fumigate, cense,perfume, exhale; fog, becloud.

熏習  To fumigate, perfume, i.e. theinfluence of unenlightenment, ignorance, or blind fate, on the unconditionedproducing the conditioned, v. 薰 18.

熒  Glitter, twinkle.

熒惑心  (or熒惑天) Aṅgāraka, the planet Mars; also 火曜日; it is alsodescribed as a nakṣatra (नक्षत्र), or asterism, and as such is represented in feminine form in theVajradhātu group.

熙  Light, bright, splendid, prosperous.

熙連  The river Hiraṇyavatī, see 尸.

熟  Ripe.

熟酥經  The sūtra(सूत्र)s of ripe curds or cheese, theprajñā (प्रज्ञा) group.

熱  tap(तप्), tapana(तपन), tapas(तपस्). Hot; to heat.

熱惱  Perturbed, feverish, troubled,distressed.

熱時炎  Mirage, idem 陽炎.

熱病  Fever.

熱鐵地獄  The hell of red-hot iron (pills).

熾  Blaze, flame, burn, effulgent.

熾盛光佛  Name of a Buddha noted foreffulgence, light streaming from every pore.

燃  To set fire to, light, burn; idem然 12 q.v.

燄  Flame, blaze; idem 焰; 爓 q.v.

燄口  UIkā-mukha. Flaming mouth, ahungry ghost or preta (प्रेत), that is represented as appearing to Ānanda in the 救拔燄ロ餓鬼陀羅尼經 (B.N. 984).

燈  dīpa(दीप), a lamp, lantern; cf. 然燈 12.

燈光  The light of a lamp; lanternlight.

燈明  The lamp hung before a Buddha,etc., as symbol of his wisdom.

燈明佛  日月燈明佛 A Buddhamentioned in the Lotus Sūtra.

燈滅  The extinction of a lamp.

燈火  dīpapradīpa(दीपप्रदीप), lamp-light.

燈籠  燈爐 A lantern.

燒  To burn.

燒灸地獄  The burning, blistering hell.

燒香  To burn incense.

爍  Bright, glistening, flashing, shining;translit. c (च्), ś (श्).

爍羯囉  Śakra, cf. 賒; 釋 name of Indra.

爍覩嚧  cf. 說 śatru (शत्रु), enemy, a demon.

爍迦羅  cakra(चक्र), a wheel, cf. 斫.

爐  A stove, fireplace, censer.

爐壇  A fire-altar.

爐身  To offer up one's body as asacrifice.

爛  Glittering, as iridescent fish.

爛魚  Rotten, soft; pulp.

爪  Claws, talons; servants.

爪土  (爪上土)  The quantity of earth one can put on a toe-nail, i. e. inproportion to the whole earth in the world, such is the rareness of beingreborn as a human being; or, according to the Nirvana Sutra 33, ofattaining nirvana.

爪塔  A stūpa(स्तूप), or reliquary, for preservingand honouring the nails and hair of the Buddha, said to be the first Buddhist  stūpa ( स्तूप) raised.

爪淨  Nail 'cleaned', i. e. fruit,etc., that can be peeled with the nails, one of the five kinds of 'clean' food.

爪犢  The long-nailed asceticBrahmacārī (of the) Vātsīputrīyaḥ; it is said that his nails were a treatiseand his hair a discourse 爪章髮論.

父  pitṛ, 比多 Father.

父城  The paternal or native city,especially Śākyamuni's, Kapilavastu.

父母  pitṛ-mātṛ(पित्ड़्-मात्ड़्), father and mother,parents; 無明 ignorance is referred to as father, and 貪愛 desire, or concupiscence, as mother, the two-- ignorance andconcupiscence-- being the parents of all delusion and karma. Samādhi is alsoreferred to as father, and praj na (wisdom) as mother, the parents of allknowledge and virtue. In the vast interchanges of rebirth all have been or aremy parents, therefore all males are my father and all females my mother: 一切男女我父母 see 心地觀經 2.

父親  母親 Father;mother.

爾  You, thou; so, thus; usedadverbially.

爾前  Before this, formerly used byTiantai to denote the time preceding the Lotus Sūtra.

爾燄  爾炎 jñeya (ज्ञेय), cognizable,the region or basis of knowledge.

片  A slice, slip, card; brief, few.

片禪  A brief samādhi (समाधि), or meditation.

牒  Tablets, records.

牙  Tooth, teeth; toothed; a broker.

牙菩薩  The bodhisattva fiercely showinghis teeth in defence of the Buddha, also styled 金剛藥叉; he is east of the Buddha in the Vajradhātu.

牛  go, gaus; ox, bull, bullock, etc.A term applied to the Buddha Gautama as in 牛王 king ofbulls, possibly because of the derivation of his name; the phrase 騎牛來牛 (or 騎牛覔牛) to ride an ox, to seek an ox,means to use the Buddha to find the Buddha.

牛戒  To live as a cow, eating grasswith bent head, etc. -- as certain Indian heretics are said to have done, inthe belief that a cow's next reincarnation would be in the heavens.

牛毛塵  go-rājas, the amount of dust thatcan rest on the top of a cow's hair, i. e. seven times that on a sheep's.

牛狗外道  go-vrauka, or kukkura-vratika.Heretics who lived as oxen or dogs.

牛王  The king of bulls, i. e. aBuddha, or bodhisattva; it is applied to Gautama Buddha, possibly derived fromhis name.

牛王尊者  牛呞; 牛相; 牛跡  Gavāṃpati, v. 憍梵波提 and 牛跡比丘.

牛皮  ox hide-- mortal happinessinjures the wisdom-life of gods and men, just as ox hide shrinks and crushes aman who is wrapped in it and placed under the hot sun.

牛糞  gomaya, cow-dung, considered inIndia as clean and cleansing; used by the esoterics for 'cleansing' altars.

牛糞種  The first Gotama ancestor ofŚākyamuni, who is reputed to have sprung from cow-dung in the Sugar-canegarden, probably a mere tradition that the family sprang from herdsmen.

牛羊眼  (牛羊心眼) Only the eyes (i. e. vision, or insight) of oxen and sheep.

牛角  Ox-horns, a synonym for thingsthat are even, or on a level.

牛角一觸  The ox that by merely touching amonk's robe with its horn was transformed into a deva(देव).

牛角娑羅林  Ox-horns śāla grove, said to be acouple of śāla or teak trees shaped like ox-horns, which grew near Kuśinagara,under which the Buddha preached the Nirvana Sutra. He is reported tohave entered nirvana in a grove of eight śāla trees standing in pairs.

牛角山  v. 牛頭山.

牛貨洲  Godānīya, 瞿伽尼 (or 瞿耶尼, or 瞿陀尼) ; 俱助尼; 遇嚩柅; Aparagodāna, 阿缽唎瞿陀尼, the western of the fourcontinents into which every world is divided, where oxen are the principalproduct and medium of exchange.

牛跡  Ox-tracks, i. e. the teaching ofa Buddha the 牛王 royal bull.

牛跡比丘  the bhikṣu(भिक्षु) Gavāṃpati, 憍梵波提 q. v., also styled 牛王 (尊者), said to have been a disciple of Śākyamuni; also styled 牛呞 ruminating like a cow, and 牛相 cow-faced: so born because of hisprevious herdsman's misdeeds.

牛車  Bullock cart, the 自牛車 white bullock cart as the one universal vehicle of salvation, v. 火宅.

牛頭  The ox-head lictors in the hells.

牛頭大王  The guardian deity of theJetavana monastery, and an incarnation of 藥師 q. v.

牛頭山  Gośṛṇga 瞿室[飢-几+夌]伽  a mountain 13 li from Khotan. One of the same name exists inKiangning in Kiangsu, which gave its name to a school, the followers of 法融 Fa-jung, called 牛頭山法 Niu-t'ou shan fa, or 牛頭禪 (or 牛頭宗); its fundamental teaching wasthe unreality of all things, that all is dream, or illusion.

牛頭栴檀  牛檀栴檀; 牛檀香 gośīrṣa-candana, ox-head sandal-wood, also styled 赤栴檀 red sandal-wood; said to come from the Ox-head mountains, and ifrubbed on the body to make one impervious to fire, also generally protectiveagainst fire, curative of wounds and generally medicinal. 'The first image of Śākyamuni wasmade of this wood. ' Eitel. 西域記 10.

牛驢二乳  The milk of cow and ass, the oneturns to 'curd', the other to 'dung ', i. e. alike in appearance, butfundamentally different, as is the case with the Buddha's teaching and that ofoutsiders.

牛黃加持  (or 牛王加持)  Cow-bezoar aid, a charm used for childless women to obtainchildren-- the four words should be written with cow bezoar on birch-bark andcarried on the person.

牟  To low (as an ox); overpass;barley; a grain vessel; weevil; eye-pupil; translit. mu (मु), ma(म).

牟呼栗多  muhūrta(मुहूर्त), the thirtieth part of an ahorātra (अहोरात्र), a day-and-night, i. e. forty-eight minutes; a brief space of time,moment; also (wrongly) a firm mind.

牟呼洛  mahoraga(महोरग), boa-demons, v. 摩睺.

牟娑  (or 摩娑 or 目娑 ) (牟娑羅); 牟娑洛 (牟娑洛揭婆); 摩沙羅; 謨薩羅 or 牟薩羅 musāragalva(मुसारगल्व), a kind of coral, white coral, M. W.; defined as 瑪瑙 cornelian, agate; and 硨磲 mother of pearl; it is one of the七寶sapta ratna (सप्त रत्न) q. v.

牟尼  (牟尼仙), 文尼; 茂泥; (馬曷摩尼) 摩尼 muni (मुनि); mahāmuni (महामुनि); 月摩尼vimuni (विमुनि). A sage, saint, ascetic, monk, especially Śākyamuni; interpreted as寂 retired, secluded, silent, solitary, i. e. withdrawn from theworld. See also 百八摩尼.

牟尼室利  Muniśrī, name of a monk fromnorthern India in the Liu Song period (5th cent. ).

牟尼王  The monk-king, a title of theBuddha.

牟真鄰陀  mucilinda(मुचिलिन्द), v. 摩 and 目.

牟陀羅  mardala(मर्दल), or mṛdaṅga (म्ड़्दङ्ग), a kind of drum described as having three faces.

牢  A gaol, fold, pen; secure, firm.

牢籠  Pen, pit, or fold (for animals)and cage (for birds).

牢關  A firm barrier, a place shuttight, type of the deluded mind.

牧  To herd, pastor.

牧牛  Cowherd.

物  Thing, things in general, beings,living beings, matters; "substance," cf. 陀羅驃 dravya (द्रव्य).

物施  One of the three kinds ofalmsgiving, that of things.

物機  That on which anything depends,or turns; the motive or vital principle.

特  A bull, stallion; outstanding,special, alone.

特勝  Special, extraordinary.

特尊  The outstanding honoured one.

特欹拏伽陀  dakṣiṇāgāthā(दक्षिणागाथा), a song offering, orexpression of gratitude by a monk for food or gifts.

牽  To haul, drag, influence,implicate.

牽引因  sarvatraga-hetu(सर्वत्रग-हेतु), 'omnipresent causes,like false views which affect every act. ' Keith.

牽道八道行城  To advance on the city from allsides as in chess 波羅塞 prāsaka(प्रासक), i.e. to employ the omnipresent dharmas (sarvatraga (सर्वत्रग)) forsalvation.

犍  A gelded bull, an ox; a creaturehalf man, half leopard.

犍不男  A eunuch by castration, cf. paṇḍaka (पण्डक).

犍地  v. 犍稚 infra.

犍度  khaṇda(खण्द), a piece, fragment, portion,section, chapter; a collection; the rules, monastic rules; also used for skandha (स्कन्ध), v. 塞. There are categories of eight,and twenty subjective divisions for the eight, v. the Abhidharma 八犍度論 B. N. 1273.

犍德  犍陟 (犍陟馬) Kaṇṭhaka, name of the steed on which Śākyamuni rode away fromhome.

犍沓  gandharva(गन्धर्व), v. 乾.

犍稚  ghaṇṭā(घण्टा), also 犍地; 犍椎; 犍槌; 犍遲; a bell, gong, or any similar resonant article.

犍陀  skandha(स्कन्ध), v. 塞.

犍陀羅  犍陀衙; 犍陀訶;  犍馱邏 Gandhāra; v. 乾.

犍黃門  Palace eunuchs.

犛  A yak 犛牛.

犢  vatsa(वत्स); a calf, young animal, offspring,child.

犢子  Vatsa, the founder of the犢子部, Vātsīputrīyas (Pali Vajjiputtakas), one of the main divisions ofthe Sarvāstivāda (Vaibhāṣika) school; they were considered schismatics throughtheir insistence on the reality of the ego; "their failure in points ofdiscipline," etc.; the vinaya (विनय) as taught by this school "has never reached China".Eitel. For other forms of Vātsīputrīya, v. 跋私; also 婆 and 佛.

犯  To offend against, break (as alaw).

犯戒  To offend against or break themoral or ceremonial laws (of Buddhism).

犯重  To break the weightier laws.

狂  Deranged, mad, wild.

狂亂往生  Saved out of terror into the nextlife; however distressed by thoughts of hell as the result of past evil life,ten repetitions, or even one, of the name of Amitābha ensures entry into hisParadise.

狂慧  Foolish wisdom; clever butwithout calm meditation.

狂狗  A mad dog.

狂華  muscæ volitantes, dancing flowersbefore the eyes.

狂象  A mad elephant, such is thedeluded mind.

狐  A fox; seems to be used also fora jackal.

狗  A dog.

狗心  A dog's heart, satisfied withtrifles, unreceptive of Buddha's teaching.

狗戒  Dog-rule, dog-morals, i.e.heretics who sought salvation by living like dogs, eating garbage, etc.

狗法  Dog-law, fighting and hating,characteristics of the monks in the last days of the world.

狗臨井吠  Like the dog barking at its ownreflection in the well.

狗著獅子皮  The dog in the lion's skin-allthe dogs fear him till he barks.

狼  A wolf; fierce.

狼跡山  Wolf track hill, another name for雞足山q.v.

狼跡山  Wolf-track, or 尊足山 Buddha's foot mountain, Gurupada.

猊  A fabulous beast like a lion, ofextraordinary powers.

猊下  A kind of lion-throne forBuddhas, etc.; a term of respect like 足下.

猊座  A lion-throne.

猛  Fierce, violent; determined;sudden.

猛利  Fierce, sudden.

猛火  Fierce fire, conflagration.

猴  The monkey; 3-5 p. m.

猶  A monkey; doubtful; if, so; like,as; yet, still; to scheme.

猶未定  Still unsettled, uncertain.

猶若  As if.

獄  Litigation, law-case; a prison; 地獄 q.v. Earth-prison, the hells.

獅  A lion; cf. 師子.

獨  Only, alone, solitary.

獨一法界  The one and only universaldharma-realm, or reality, behind all phenomena.

獨園  v. 給 and 阿 Anāthapiṇḍika.

獨孤洛加  dukūla(दुकूल) is a fine cloth, and may bethe origin of this Chinese term, which is intp. as 紵 a kind of linen.

獨尊  The alone honoured one, Buddha.

獨居  Dwelling alone, e.g. as a hermit.

獨影境  Imaginary or illusory conditions,ideal and unsubstantial.

獨柯多  v. 突 duṣkṛta (दुष्क्ड़्त), offence.

獨生獨死獨去獨來  Alone we are born and die, go andcome.

獨空  The one immaterial reality behindall phenomena.

獨股杵  獨鈷 (獨鈷杵) The single-arm vajra (वज्र).

獨覺  pratyekabuddha(प्रत्येकबुद्ध), v. 緣 one who seeks his own enlightenment.

獨角仙人  Ekaśṛṅga, or Unicorn ṛṣi (ड़्षि), cf. 一角, the ascetic who fell through the wiles of a woman.

獨頭無明  idem 不共無明 q.v.

獮  markaṭa(मर्कट), 獮猴 a monkey, typical of the mind of illusion, pictured as trying topluck the moon out of the water; also of the five desires; of foolishness; ofrestlessness.

獮猴地  獮猴江 The place inVaiśālī where Buddha preached.

獲  To catch, seize, obtain, recover.獲得.

獵  To hunt.

獵師  A hunter, e.g. a disguisedperson, a monk who wears the robe but breaks the commandments.

獸  An animal, a brute.

獸主  Paśupati, lord of the animals, orherds; Śiva; also name of a non-Buddhist sect. Cf. 畜生 10.

獻  To offer up, present.

獼猴  The larger monkey, mischievous,restless, like the passions.

玄  Dark, sombre, black; abstruse,obscure, deep, profound; hence it is used to indicate Daoism, and wasafterwards adopted by the Buddhists.

玄一  Xuanyi, a commentator of the 法相 Dharmalakṣana school during the Tang dynasty.

玄奘  Xuanzang, whose name is writtenvariously e. g. Hsüan Chuang, Hiüen-tsang, Hiouen Tsang, Yüan Tsang, Yüen Chwang; the famous pilgrim to India, whose surname was 陳 Chen and personal name 禕 Wei; a native of Henan, A. D.600-664 (Giles). It is said that he entered a monastery at 13 years of age andin 618 with his elder brother, who had preceded him in becoming a monk, went toChang-an 長安, the capital, where in 622 he was fully ordained. Finding thatChina possessed only half of the Buddhist classics, he took his staff, boundhis feet, and on foot braved the perils of the deserts and mountains of CentralAsia. The date of his setting out is uncertain (629 or 627), but the year ofhis arrival in India is given as 633: after visiting and studying in many partsof India, he returned home, reaching the capital in 645, was received withhonour and presented his collection of 657 works, 'besides many images andpictures, and one hundred and fifty relics, 'to the Court. Taizong, theemperor, gave him the 弘福寺 Hongfu monastery in which towork. He presented the manuscript of his famous 大唐西域記 Record of Western Countries in 646 and completed it as it nowstands by 648. The emperor Gaozong called him to Court in 653 and gave him the 慈恩寺 Cien monastery in which to work, a monastery which ever after wasassociated with him; in 657 he removed him to the 玉華宮 Yuhua Gong and made that palace a monastery. He translatedseventy-five works in 1335 juan. InIndia he received the titles of 摩訶耶那提婆 Mahāyānadeva and 木叉提婆 Mokṣadeva; he was also known as 三藏法師 Tripiṭakateacher of Dharma. He died in 664, in his 65th year.

玄宗  The profound principles, orpropositions, i. e. Buddhism.

玄應  Deep, or abstruse response; alsoXuanying, the author in the Tang dynasty of the 玄應音義, i. e. 一切經音義 a Buddhist dictionary in 25 juan, not considered very reliable.

玄景  Xuanjing, a monk, d. 606, notedfor his preaching, and for his many changes of garments, as 衡岳 Hengyue was noted for wearing one garment all his days.

玄暢  Xuanchang, a famous Shensi monk,who was invited to be tutor of the heir-apparent, A. D. 445, but refused, died484.

玄朗  Xuanlang, a Chekiang monk of theTang dynasty, died 854, at 83 years of age, noted for his influence on hisdisciples and for having remained in one room for over thirty years: alsocalled 慧明 Huiming and 左溪 Zuoqi.

玄沙  Xuansha, a famous Fukien monk whohad over 800 disciples, died A. D. 908; his chief subjects were the fundamentalailments of men-- blindness, deafness, and dumbness.

玄流  The black-robed sect of monks.

玄琬  Xuanyuan, an influential Shensimonk who lived through the persecution of Buddhism in the 北周 Northern Zhou dynasty into the Sui and Tang dynasties.

玄疏  The 玄義, a Tiantai commentary an the contents and meaning of the LotusSutra, and 疏 the critical commentary on thetext.

玄範  Xuanfan, a Tang monk and editor,said to be a contemporary of Xuanzang, some say his disciple.

玄義  The deep meaning; the meaning ofthe      profound; it refers chiefly to the Tiantai method of teachingwhich      was to proceed from a general explanation of the content andmeaning      of the various great sutras to a discussion of the deeper meaning.the method was: (1) 釋名 explanation of the terms; (2) 辨體 defintion of the substance; (3) 明宗 making clearthe principles; (4) 論用 discussing their application; (5)判教 discriminating the doctrine. v. also 玄疏.

玄覺  Hsüan-chio, a Wenchow monk, alsonamed 明道 Ming-tao, who had a large following; he is said to have attained toenlightenment in one night, hence is known as 一宿覺.

玄贊  An abbreviation of 法華經玄贊.

玄道  The profound doctrine, Buddhism.

玄鏡  An abbreviation of 華嚴法界玄鏡.

玄鑑居士  An Indian, the patron of anIndian monk Dharmapāla, author of the 唯識釋論. After his death the patrongave the MS. to Xuanzang.

玄門  The profound school, i. e.Buddhism. Also that of the 華嚴 Huayan (Kegon) which has adivision of 十玄門 or 十玄緣起, indicating the tenmetaphysical propositions, or lines of thought; of these there are two or moreversions.

玄高  Hsüan-kao, a famous Shensi monk,influential politically, later killed by order of the emperor Wu Ti, circa 400.

率  A net with handle; to pursue,follow after; lead on; suddenly; generally.

率祿勤那  Srughna. 'An ancient kingdom andcity near the upper course of the Yamunā, probably the region between'Saharanpur and Srinagar. Eitel.

率都婆  stūpa(स्तूप), a mound, v. 塔.

玉  Jade, a gem; jade-like, precious;you, your.

玉佛  A famous jade Buddha recoveredwhile digging a well in Khotan, 3 to 4 feet high.

玉柔  Pliable jade, i. e. 牛肉 beef.

玉泉玉花兩宗  The two schools of theJade-fountain and Jade-flower. i. e. 天台 Tiantai and 法相 Dharmalakṣana, the latter with Hsüan-tsang as founder in China. 玉泉 Yü-ch'üan was the name of the monastery in Tang-yang 當陽 Hsien, An-lu Fu, Hupeh, where Chih-i, the founder of the T'ien-t'aiSchool, lived; 玉花 Yü-hua, where Hsüan-tsang lived.

玉環  The Jade ring in one of the righthands of the 'thousand-hand' Guanyin.

玉耶  The name of the woman to whom thesutra 玉耶女經 is addressed.

玉花  The palace 玉花宮 'Yuhuagong', transformed into a temple for Xuanzang to work in,where he tr. the 大般若經 Mahāprajñāpāramitā-sūtra, 600 juan, etc. Cf. 玉泉.

玉豪  玉毫 The ūrṇā orwhite curl between the Buddha's eyebrows, from which he sent forth his ray oflight illuminating all worlds.

王  rāja, king, prince, royal; torule.

王三昧  三昧王三昧; 三昧王 The king of samādhi (समाधि)s, the highest degree of samādhi (समाधि), the 首楞嚴定 q. v. The first is also appliedto invoking Buddha, or sitting in meditation or trance.

王仙  A royal ṛṣi (ड़्षि), i. e. asovereign who retires from the world and attains to the five transcendentpowers.

王古  Wanggu, name of a President ofthe Board of Rites during the Sung dynasty, who was also a devout Buddhist, endof eleventh century.

王日  idem 八王日.

王日休  Wang Rixiu, a 進士 doctor who became a devout and learned follower of Amida andGuanyin; he was of 龍舒 Longshu, was also known as 虛中 Xuzhong, and compiled the 大阿彌陀經 1160-2.

王曷邏闍伐彈那  Rājyavardhana, tr. by 王增 Wang Tseng. A brother of Harshavardhana, king of Kanyākubja.

王法  Royal law, the law by which aking should rule his country.

王法經  A sutra on royal law, tr. byYijing; there are other treatises on it.

王膳  A royal feast referred to in the LotusSutra, where the hungry people feared to accept the King's feast till hecame himself and called them; i. e. the feast of Buddhahood and the Buddha'scall.

王舍城  Rājagṛha. King Bimbisāra is saidto have removed his capital here from Kuśāgrapura, v. 矩 and 吉, a little further eastward,because of fire and other calamities. Rājagṛha was surrounded by five hills, ofwhich Gṛdhrakūṭa (Vulture Peak) became the most famous. It was the royal cityfrom the time of Bimbisara 'until the time of Aśoka'. Its ruins are stillextant at the village of Rājgir, some sixteen miles S. S. W. of Bihār; they'form an object of pilgrimages for the Jains'. Eitel. The first synod is saidto have assembled here.

玻璃  sphaṭika(स्फटिक). Rock crystal, one of theseven precious things. Also 頗梨 or 頗黎; 塞頗致迦, etc.

珂  White jade shell; translit. k (क्), khr (ख्र्).

珂但尼  佉陀 (or 佉闍尼) khādanīya (खादनीय), food that can be masticated, or eaten.

珂咄羅  Kotlan, 'an ancient kingdom westof the Tsung-ling, south of the Karakal lake, in Lat. 39°N., Long. 72°E.'Eitel.

珂月  The jade-like or pearly moon.

珂貝  Jade (or white quartz) and shells(cowries), used as money in ancient times.

珂雪  Snow-white as jade (or whitequartz).

珊  Coral; translit. for san (सन्), saṃ (सṃ).

珊尼羅闍  Sanirājā, a river of Udyāna.

珊瑚  pravāḍa(प्रवाड), or prabāla (प्रबाल), coral, one of the seven treasures.

珊若  sañjñā(सञ्ज्ञा), 'a particularly highnumber,' M. W. 1,000 septillions, a 大珊若 is 10,000 septillions.

珊若婆  A wasting disease.

珊闍邪毘羅胝  (or 珊闍夜毘羅胝) Sañjaya-vairāṭi, a king of yakṣa (यक्ष)s; also the teacher of Maudgalyāyana and Śāriputra before theirconversion.

珍  Precious; rare.

珍域  The precious region, or Pure Landof a Buddha.

珍寶  A pearl; jewel; precious thing.

珍重  To esteem and treat as precious.

珠  mani(मनि). A pearl; a bead; synonym forbuddha-truth.

珠利耶  Culya, Caula, Cola. 'An ancientkingdom in the north-east corner of the present Madras presidency, describedA.D. 640 as a scarcely cultivated country with semi-savage and anti-Buddhisticinhabitants.' Eitel.

班  A class, rank, band; translit. pan (पन्).

班禪喇嘛  班禪頞爾德尼TheTibetan Panchen-lama.

現  Appear, apparent; manifest,visible; now; present; ready.

現世  The present world.

現前  Now present, manifest before one.

現前地  The sixth of the ten stages ofthe bodhisattva, in which the bhūtatathatā (भूततथता) is manifested to him.

現喻  A comparison consisting ofimmediate facts, or circumstances.

現圖曼陀羅  The two revealed or revealing maṇḍala (मण्डल)s, the garbhadhātu (गर्भधातु) and vajradhātu (वज्रधातु).

現在  Now, at present, the present.

現在世  The present world.

現在賢劫  The present bhadrakalpa (भद्रकल्प).

現在過去未來  Present, past, and future.

現報  Present-life recompense for goodor evil done in the present life.

現成  Manifest, existing, evident,ready-made, self-evident or self-existing.

現生  The present life.

現生利益  Benefits in the present life(from serving Buddha).

現當  Present and future (i.e. 當來).

現益  Benefit in the present life.

現相  Manifest forms, i.e. the externalor phenomenal world, the 境界相, one of the三細 q.v. of the 起信論 Awakening of Faith.

現行  Now going, or proceeding; presentor manifest activities.

現行法  Things in present or manifestedaction, phenomena in general.

現觀  Insight into, or meditation on,immediate presentations; present insight into the deep truth of Buddhism.

現證  The immediate realization ofenlightenment, or nirvana; abhisamaya (अभिसमय), inner realization; pratyakṣa (प्रत्यक्ष), immediate perception, evidence of the eye or other organ.

現識  Direct knowledge, manifestingwisdom, another name of the ālayavijñāna (आलयविज्ञान), on which all things depend for realization, for it completes theknowledge of the other vijñāna (विज्ञान)s. Also the'representation-consciousness' or perception of an external world, one of the 五識 q.v. of the 起信論.

現起光  The phenomenal radiance of Buddhawhich shines out when circumstances require it, as contrasted to his noumenalradiance which is constant.

現身  The present body. Also thevarious bodies or manifestations in which the Buddhas and bodhisattvas revealthemselves.

現過未  (or 現過當) Present, past, and future.

現量  Reasoning, from the manifest, pratyakṣa (प्रत्यक्ष). (1) Immediate, or direct reasoning, whereby the eye apprehends anddistinguishes colour and form, the ear sound, etc. (2) Immediate insight into,or direct inference in a trance (定) of all the conditions of the ālayavijñāna (आलयविज्ञान).

現量相違  A fallacy of the major premise inwhich the premise contradicts experience, e.g. sound is something not heard,this being one of the nine fallacies of the major premise.

理  siddhānta(सिद्धान्त);  hetu (हेतु). Ruling principle, fundamental law, intrinsicality, universalbasis, essential element; nidāna (निदान), reason; pramāṇa (प्रमाण), to arrange, regulate, rule, rectify.

理事  Noumena and phenomena, principle andpractice, absolute and relative, real and empirical, cause and effect,fundamental essence and external activity, potential and actual; e.g. store anddistribution, ocean and wave, static and kinetic.

理事無礙  Unimpeded interaction of noumenonand phenomenon, principle and practice, etc.; no barrier in either of the two.Cf. 十門.

理佛  The fundamental or intrinsicBuddha, i.e. the dharmakāya (धर्मकाय); also the Tiantai doctrine of Buddha as immanent in all beings,even those of the three lowest orders; which doctrine is also called 素法身 the plain, or undeveloped dharmakāya(धर्मकाय).

理佛性  The fundamental Buddha-nature incontrast with 行佛性the Buddha-nature in action ordevelopment.

理入  Entry by the truth, or by meansof the doctrine, or reason, as 行入 is entry by conduct or practice,the two depending one on the other, cf. 二入.

理具  Wholly noumenal or all things asaspects of the absolute, a doctrine of the Tiantai 'profounder' school, incontrast with the 事造 of the 'shallower' school, whichconsidered all things to be phenomenally produced.

理具三千  The things of a 三千大千世界 great chiliocosm considered as noumenal throughout, or all dharmakāya (धर्मकाय).

理即  (理即佛) The underlying truth of all things is Buddha; immanent reason;Buddhahood; the Tiantai doctrine of essential universal Buddhahood, or theundeveloped Buddha in all beings.

理在絕言  Truth is in eliminating words; itis independent of words; it does not require words to express it.

理性  Absolute nature, immutablereality, fundamental principle or character.

理惑  Illusion in regard to fundamentaltruth, e.g. the reality of the ego and things; as 事惑 is illusion in regard to things themselves. Also, fundamentalillusion; reality and illusion.

理智  Principle and gnosis (or reason);the noumenal in essence and in knowledge; the truth in itself and in knowledge;li is also the fundamental principleof the phenomenon under observation, chihthe observing wisdom; one is reality, the other the knower or knowing; one isthe known object, the other the knower, the knowing, or what is known; each isdependent on the other, chih dependson li                  li is revealed by chih.Also knowledge or enlightenment in its essence or purity, free fromincarnational influences.

理智五法  v. 五法.

理曼陀羅  The noumenal maṇḍala (मण्डल), i.e. the garbhadhātu (गर्भधातु) in contrast with the 智 or vajradhātu(वज्रधातु)                  maṇḍala (मण्डल).

理法界  One of the 四界, that of the common essence or dharmakāya(धर्मकाय) of all beings.

理法身  The dharmakāya(धर्मकाय) as absolute being, incontrast with 智法身 the dharmakāya(धर्मकाय) as wisdom, both accordingto the older school being 無為 noumenal; later writers treat 理法身 as noumenal and 智法身 as kinetic or active.

理界  The realm of li in contrast with 智界; cf. 理智.

理禪  The dhyāna(ध्यान) of or concentration onabsolute truth free from phenomenal contamination.

理觀  The concept of absolute truth;the concentration of the mind upon reality.

理論  Reasoning on, or discussion of,principles, or fundamental truth.

理身理土  The dharmakāya(धर्मकाय) in the dharmakṣetra (धर्मक्षेत्र), e.g. the spiritual Vairocana in the eternal light.

理障  The hindrance caused by incorrectviews of truth.

理體  The fundamental substance or bodyof all things.

琉璃  vaiḍūrya(वैडूर्य), described as a greenindestructible gem, one of the seven precious things. A mountain near Vārāṇaśī.Also 吠琉璃 (吠琉璃耶); 毘頭梨.

琉璃王  Virūḍhaka, cf. 毘.

琥珀  Amber; intp. of aśmagarbha (अश्मगर्भ), v. 阿, one of the saptaratna (सप्तरत्न); cf. 七寶.

琰母那  閻牟那Yamunā, the RiverJumna.

琰魔  Yama, the lord of Hades; v. 夜.

琰魔使  Yama's messengers.

琰魔卒  Yama's lictors.

琰魔王廳  Yama's judgment hall.

琰魔界  Yamaloka, the hells under theearth.

琵琶  The pipa,a Chinese stringed musical instrument somewhat resembling a guitar.

瑚  Coral.

瑚璉  A sacrificial grain-vessel;described as a precious stone.

瑜  Lustre of gems; a beautifulstone; excellences, virtues; translit. yu (यु), yo (यो)yo.

瑜乾馱羅  Yugaṃdhara, v. 踰, the first of the seven concentric circles around Meru.

瑜伽  yoga(योग); also 瑜誐; 遊迦; a yoke, yoking, union, especially an ecstatic union of theindividual soul with a divine being, or spirit, also of the individual soulwith the universal soul. The method requires the mutual response or relation of境, 行, 理, 果 and 機; i.e. (1) state, or environment,referred to mind; (2) action, or mode of practice; (3) right principle; (4) resultsin enlightenment; (5) motivity, i.e. practical application in saving others.Also the mutual relation of hand, mouth, and mind referring to manifestation,incantation, and mental operation; these are known as 瑜伽三密, the three esoteric (means) of Yoga. The older practice ofmeditation as a means of obtaining spiritual or magical power was distorted inTantrism to exorcism, sorcery, and juggling in general.

瑜伽宗  The Yogacara, Vijñānavāda,Tantric, or esoteric sect. The principles of Yoga are accredited to Patañjaliin the second century B.C., later founded as a school in Buddhism by Asaṅga,fourth century A.D. Cf. 大教. Xuanzang became a disciple andadvocate of this school.

瑜伽師  瑜伽阿闍梨 yogācāra (योगाचार), ateacher, or master of magic, or of this school.

瑜伽師地論  Yogācāryabhūmi-śāstra, thework of Asaṅga, said to have been dictated to him in or from the Tuṣita heavenby Maitreya, tr. by Xuanzang, is the foundation text of this school, on whichthere are numerous treatises, the 瑜伽師地論釋 being a commentary on it by Jinaputra,tr. by Xuanzang.

瑜伽祇  瑜岐; 瑜祁 yogin (योगिन्), one who practises yoga.

瑞  Auspicious: a jade token.

瑞像  Auspicious image, especially thefirst image of Śākyamuni made of sandalwood and attributed to Udayana, king of Kauśāmbī, acontemporary of Śākyamuni. Cf. 西域記 5.

瑞應  Auspicious response, the name ofthe udumbara (उदुम्बर) flower, v. 優.

瑞相  Auspicious, auspicious sign, oraspect.

瑟  A lute; massive.

瑟瑟  瑟石 The stone ofwhich the throne of 不動明王 q.v. consists.

瑤  Jasper (green), green crystal.

瑤花宮  cf. 玉.

瑪  Agate瑪瑙.

瓔  A gem, a necklace.

瓔珞  A necklace of precious stones;things strung together.

瓜  Gourd, melon, etc.

瓜皮  Melon rind.

瓣  A section, or division (of amelon).

瓣香  Incense with sections resemblinga melon.

瓦  Tiles, pottery.

瓦器金器  An earthen vessel, i. e. the śrāvaka (श्रावक) method, and a golden vessel, the bodhisattva method.

瓦師  The Buddha in a previousincarnation as a potter.

瓦缽  An earthenware begging bowl.

瓶  A bottle, vase, jar, pitcher,etc.

瓶沙王  Bimbisāra, v. 頻.

瓶窣都渡  droṇastūpa, a stupa said tocontain a jar of relics of Śākyamuni's body, surreptitiously collected afterhis cremation by a Brahman.

瓶耆羅  Eitel gives this as Viṅgila, Viṅkila,Varaṅgala; the ancient capital of Andhra, cf. 案; but it isdoubtful.

甄  Mould, influence, discern;translit. kiṃ (किṃ), kin (किन्).

甄叔迦  kiṃśuka(किṃशुक), the tree Butea frondosa, with beautiful red blossoms; a red stoneperhaps a ruby.

甄迦羅  kiṃkara(किṃकर), 10,000,000,000.

甄陀  kinnara(किन्नर), v. 緊.

甕  kumbha(कुम्भ), a pitcher, jar, pot.

甕  kumbha(कुम्भ), a pitcher, jar, pot.

甕形  Jar-shaped, pot-shaped; kumbhāṇḍaka (कुम्भाण्डक), v. 鳩.

甕形  Jar-shaped, kumbhāṇḍaka (कुम्भाण्डक), v. 鳩.

甘  Sweet, agreeable, willing; kansu.

甘丹  Dgahldan, the monastery of theyellow sect 30 miles north-east of Lhasa 拉薩, built by Tsoṅ-kha-pa.

甘珠爾  Kanjur, one of the two divisionsof the Tibetan canon, consisting of 180 juan,each juan of 1, 000 leaves; a loadfor ten yaks.

甘菩  (甘菩遮, 甘菩國); 紺蒲; 劍蒲 Kamboja, one of the 'sixteen great countries of India', noted forits beautiful women.

甘蔗  Sugar-cane, symbol of manythings. A tr. of Ikṣvāku, one of the surnames of Śākyamuni, from a legend thatone of his ancestors was born from a sugar-cane.

甘蔗王  懿師摩; 一叉鳩王 King of the sugar-cane; Ikṣvāku Virūḍhaka, said to be one of theancestors of Śākyamuni, but the name is claimed by others.

甘露  阿密哩多 (or 啞密哩多)  (or 啞密哩達) amṛta, sweet dew, ambrosia,the nectar of immortality; tr. by 天酒 deva (देव)-wine, the nectar of the gods. Four kinds of ambrosia arementioned-- green, yellow, red, and white, all coming from 'edible trees' andknown as 蘇陀 sudhā, or 蘇摩 soma.

甘露法  or 甘露雨 The ambrosial truth, or rain, i. e. the Buddha truth.

甘露法門  The method of the ambrosialtruth.

甘露滅  The nectar of nirvana, theentrance is the 甘露門, and nirvana is the 甘露城 or 甘露界 nectar city, or region.

甘露王  amṛta, intp. in its implicationof immortality is a name of Amitābha, and connected with him are the 甘露咒, 甘露陀羅尼咒, 十甘露咒 (or 十甘露明), 甘露經, etc.

甘露軍荼利明王  甘露王尊 amṛtakuṇḍalin,one of the five 明王 Ming Wang, who has three forms, vajra (वज्र), lotus, and nectar.

甘露飯  阿彌都檀那 amṛtodana.The king whose name was 'ambrosia-rice ', a prince of Magadha, father ofAnuruddha and Bhadrika, and paternal uncle of Śākyamuni.

甘露鼓  The ambrosial drum, theBuddha-truth.

甚  What? any; very, extreme.

甚深  The profundity (of Buddha-truth).

生  jāti 惹多; life; utpāda means coming forth, birth, production; 生 means beget, bear, birth, rebirth, born, begin, produce, life, theliving. One of the twelve nidāna (निदान)s, 十二因緣; birth takes place in fourforms, catur yoni (चतुर्योनि), v. 四生, in each case causing: a sentientbeing to enter one of the 六道 six gati(गति), or paths of transmigration.

生住滅  birth, existence, death.

生住異滅  Birth, stay, change (or decay),death.

生佛  Buddha alive; a living Buddha;also 生, i. e. 眾生 all the living, and 佛, i. e. Buddha.

生佛一如  生佛一體; 生佛不二; 凡聖一如 The living and the Buddha are one, i. e. all are the one undividedwhole, or absolute; they are all of the same substance: all are Buddha, and ofthe same 法身dharmakāya (धर्मकाय), or spiritual nature; all are of the same 空 infinity.

生佛不增不滅  The indestructibility of theliving and the Buddha; they neither increase nor decrease, being the absolute.

生佛假名  The living and the Buddha are buttemporary names, borrowed or derived for temporal indication.

生像  生似 Natural andsimilar, i. e. gold and silver, gold being the natural and perfect metal andcolour; silver being next, though it will tarnish; the two are also called 生色 and 可染, i. e. the proper natural(unchanging) colour, and the tarnishable.

生化  化生 aupapāduka;one of the four forms of birth, i. e. by transformation, without parentage, andin full maturity; thus do bodhisattvas come from the Tuṣita heaven; the dhyāni (ध्यानि)-buddhas and bodhisattvas are also of such miraculous origin.

生化二身  The physical body of Buddha andhis transformation body capable of any form; the nirmāṇakāya(निर्माणकाय) in its two forms of 應 and 化.

生即無生無生即生  To be born is not to be born, notto be born is to be born-- an instance of the identity of contraries. It is anaccepted doctrine of the 般若 prajñā (प्रज्ञा) teaching and the ultimate doctrine of the 三論 Mādhyamika school. Birth, creation, life, each is but a 假 temporary term, in common statement 俗諦 it is called birth, in truth 真諦 it is notbirth; in the relative it is birth, in the absolute non-birth.

生報  Life's retribution, i. e. thedeeds done in this life produce their results in the next reincarnation.

生天  The heavens where those living inthis world can be reborn, i. e. from that of the 四天王 to the 非想天; v. 福生天.

生忍  common or ordinary patience, i.e. of 眾生 the masses.

生念處菩薩  The second Bodhisattva on theright of the Bodhisattva of Space 虛空藏 in the Garbhadhātu.

生支  liṅga; aṅga-jāta; the male organ,penis.

生有  One of the four forms ofexistence, cf. 有.

生死  saṃsāra(सṃसार): birth and death: rebirth and redeath; life and death; 生死, 死生; 生生死死 ever-recurring saṃsāra (सṃसार) ortransmigrations; the round of mortality. There are two, three, four, seven, andtwelve kinds of 生死; the two are 分斷生死 the various karmaic transmigrations, and 不思義變易生死 (or simply 變易生死) the inconceivabletransformation life in the Pure Land. Among the twelve are final separationfrom mortality of the arhat (अर्हत्), with 無餘 no remains of it causing return;one final death and no rebirth of the anāgāmin (अनागामिन्); the seven advancing rebirths of the srota-āpanna(स्रोत-आपन्न); down to thebirths-cum-deaths of hungry ghosts.

生死之際  Between life and death.

生死二身  The physical body and thespiritual body of the Buddha: the nirmāṇakāya (निर्माणकाय) and dharmakāya (धर्मकाय).

生死即涅槃  Mortality is nirvana, but thereare varying definitions of 即 q. v.

生死園  The garden of life-and-death.This mortal world in which the unenlightened find their satisfaction.

生死大海  The ocean of mortality, mortallife, 輪迴saṃsāra (सṃसार), or transmigrations.

生死岸  The shore of mortal life; as生死流 is its flow; 生死泥 its quagmire; 生死淵 its abyss; 生死野 its wilderness; 生死雲 its envelopment in cloud.

生死解脫  Release from the bonds ofbirths-and-deaths, nirvana.

生死輪  The wheel of births-and-deaths,the round of mortality.

生死長夜  The long night of births-and-deaths.

生死際  The region of births-and-deaths,as compared with that of nirvana.

生法  The living and things, i. e. 人法, 我法 men and things, the self and things; the 有情 sentient, or those with emotions, i. e. the living; and 非情 those without, i. e. insentient things.

生津  The ford of life, or mortality.

生滅 utpādanirodha. Birth and death,production and annihilation; all life, all phenomena, have birth and death,beginning and end; the 三論 Mādhyamika school deny this in the 實 absolute, but recognize it in the 假 relative.

生滅去來  Coming into existence and ceasingto exist, past and future, are merely relative terms and not true in reality;they are the first two antitheses in the 中論 Mādhyamika-śāstra, the other two antitheses being 一異斷常 unity anddifference, impermanence and permanence.

生生  Birth and rebirth (without end).

生田  The three regions 三界 of the constant round of rebirth.

生盤  The bowl in which offerings arecontained.

生盲  Born blind.

生空  Empty at birth, i. e. 我空, 人空 void of a permanent ego.

生經  Stories of the previousincarnations of the Buddha and his disciples, tr. by Dharmapāla, 5 juan, third century A. D.

生老病死  Birth, age, sickness, death, the 四苦 four afflictions that are the lot of every man. The five are theabove four and 苦 misery, or suffering.

生肇融叡  Four great disciples of Kumārajīva, the IndianBuddhajīva or 道生 Tao-sheng and the three Chinese 僧肇 Seng-chao, 道融 Tao-jung, and 僧叡 Seng-jui.

生臺  A board on which the offeringsare placed.

生色  jāta-rūpa; gold, v. 生像.

生起  Birth and what arises from it;cause of an act; the beginning and rise.

生趣  The 四生 four forms of birth and the 六趣 six forms oftransmigration.

生身  The physical body; also that of aBuddha in contrast with his 法身 dharmakāya(धर्मकाय); also a bodhisattva's body when born into any mortal form.

生身供  The worship paid toBuddha-relics, 生身舍利.

生途  The way or lot of those born, i.e. of mortality.

生靈  The mind or intelligence of theliving; a living intelligent being; a living soul.

生飯  出飯 Offeringsmade before a meal of a small portion of food hosts and all the living; cf. NirvanaSutra 16, and Vinaya 雜事 31.

用  To use, to employ; use, function.

用大  Great in function, the universalactivity of the 真如 bhūtatathatā(भूततथता); v. 起信論; and cf. 性相用 inner nature, form and function.

用滅  Function or activity ceasing; i.e. matter (or the body 體) does not cease to exist, but onlyits varying functions or activities.

田  A field, fields; a place, orstate, for the cultivation of meritorious or other deeds; cf. 福田.

田衣  (田相衣) A patch-robe, its patches resembling the rectangular divisions offields.

由  From; by: a cause, motive; toallow, let; translit. yo (यो), yu (यु); e. g. 由乾; 由乾陀羅 由乾陁羅, Yugaṃdhara, idem 踰健達羅.

由旬  由延; 兪旬 (or 揄旬) ; 踰繕那 (or 踰闍那 or 踰延那)  Yojana; described as anciently a royal day's march for the army;also 40, 30, or 16 li; 8 krośa (क्रोश)s 拘羅舍, one being the distance at which a bull's bellow can be heard; M.W. says 4 krośa (क्रोश)s or about 9 English miles, or nearly 30 Chinese li.

甲  Scale, mail; the first of the ten'celestial stems '.

甲冑印  A digital or manual sign,indicating mail and helmet.

甲馬  A picture, formerly shaped like ahorse, of a god or a Buddha, now a picture of a horse.

申  To draw out, stretch, extend,expand; notify, report: quote.

申日  candra, the moon; also the nameof an elder.

申毒  身毒; 賢頭 Sindhu, Indus, Sindh, v. 印度.

申河  The river Hiraṇyavatī, v. 尸賴; otherwise said to be the Nairañjanā 尼連禪河.

申瑟知林  申怒林 (申怒波林) ; 杖林 yaṣṭi-vana, grove of staves, saidto have grown from the staff with which a heretic measured the Buddha and whichhe threw away because the more he measured the higher the Buddha grew.

申頭羅  ? sindūra(सिन्दूर), the trick of theillusionist who disappears in the air and reappears.

男  Male.

男女  Male and female.

男根  The male organ.

界  dhātu(धातु). 馱都 Whatever is differentiated; a boundary, limit, region; that whichis contained or limited, e. g. the nature of a thing; provenance; a species,class, variety; the underlying principle; the root or underlying principles ofa discourse.

界內  Within the region, limited,within the confines of the 三界, i. e. the three regions ofdesire, form, and formlessness, and not reaching out to the infinite.

界內事教  Tiantai's term for the Tripiṭakaschool, i. e. Hīnayāna, which deals rather with immediate practice, confiningitself to the five skandha (स्कन्ध)s, twelve stages, and eighteen regions, and having but imperfect ideasof 空 the illimitable.

界內惑  Illusion of the two schools of 界內事教 and 界內理教; illusion of, or in, the abovethree realms which gives rise to rebirths.

界內教  The two schools of 界內事教 and 界內理教.

界內理教  Tiantai's 通教, which is considered to be an advance in doctrine on the 界內事教, partially dealing with the 空 and advancingbeyond the merely relative. Cf. 界外.

界分  Any region or division,especially the regions of desire, form, and formlessness.

界外  The pure realms, or illimitable'spiritual' regions of the Buddhas outside the three limitations of desire,form, and formlessness.

界外事教  Tiantai's term for the 別教, which concerned itself with the practice of the bodhisattva life,a life not limited to three regions of reincarnation, but which had notattained to its fundamental principles.

界外教  The two schools of 界外事教 and 界外理教.

界外理教  Tiantai's 圓教 the school of the complete Buddha-teaching, i. e. that of Tiantai,which concerns itself with the śūnya (शून्य) doctrines of the infinite, beyond the realms of reincarnation, andthe development of the bodhisattva in those realms.

界如  The 十界 and 十如 q. v.

界繫  The karma which binds to thefinite, i. e. to any one of the three regions.

界趣  The three regions (desire, form,and formlessness) and the six paths (gati (गति)), i. e. the spheres of transmigration.

畔  A path between fields, orboundary; to trespass; translit. ban (बन्), van (वन्), par (पर्), pra (प्र). v. 般, 班, etc.

畔喋婆  ? vātyā(वात्या). A great calamitous wind 畔彈南.

畔睇  vandana(वन्दन), v. 和.

留  Keep, detain; hand down.

留拏  ruṇṇa-paṇḍaka(रुण्ण-पण्डक)s, castrated males.

留難  The difficulty of one's gooddeeds being hindered by evil spirits.

畜  To rear, feed, domesticate;restrain: cattle.

畜生  tiryagyoni(तिर्यग्योनि), 底栗車; 傍生 'Born of or as an animal, ' rebirth as an animal; animals ingeneral; especially domestic animals.

畜生因  The cause, or karma, of rebirthas an animal.

畜生界  The animal kingdom.

畜生道  畜生趣 The way,destiny, or gati (गति) of rebirth as animals, cf. 六道; 六趣.

畢  To end, final, complete, all;translit. p (प्), v (व्).

畢利叉  畢洛叉; 畢剌叉 vṛkṣa is a tree; here it is described as the tree i.e. theJonesia aśoka, a tree under which the Buddha is said to have been born.

畢利多  preta(प्रेत), hungry ghost.

畢力迦  (or 畢栗迦) pṛkkā (प्ड़्क्का), spṛkkā (स्प्ड़्क्का), a fragrant plant, said to be the trigonella corniculata.

畢勒支底迦  (畢勒支底迦佛); 畢支佛; 辟支佛; 缽攞底迦佛pratyeka(-buddha)  (प्रत्येक(-बुद्ध) ). Cf. 辟. Singly, individually, one 'wholives in seclusion and obtains emancipation for himself only'. M. W. It isintp. as 獨覺 lonely (or alone) enlightenment, i.e. for self alone; also 緣覺 enlightened in the 十二因緣 twelve nidāna (निदान)s; or 圓覺 completely enlightened. i.e. forself.

畢境  atyanta(अत्यन्त). At bottom, finally, atlast, fundamental, final, ultimate. [Note: Here, and in the following entries, 境 seems to be mistakenly used for 竟.]

畢境依  A final trust, ultimate reliance,i.e. Buddha.

畢境智  Ultimate, or final wisdom, orknowledge of the ultimate.

畢境無  Never, fundamentally not, ornone.

畢境空  Fundamentally unreal, immaterial,or void, see 空.

畢境覺  The ultimate enlightenment, or bodhi (बोधि), that of a Buddha.

畢缽  (畢缽羅) pippala (पिप्पल), one of the names of the Ficus religiosa; also the name ofMahā-Kāśyapa.

畢舍遮  毘舍遮; 毘舍闍; 臂奢柘piśāca (पिशाच), demons that eat flesh, malignant sprites or demons.

畢陵  (畢陵伽婆蹉) Pilindavatsa, who for 500 generations had been a Brahman, cursedthe god of the Ganges, became a disciple, but still has to do penance, for hisill-temper.

略  To mark off, define; abridge,outline, sketch; summarize in general; rather, somewhat.

略戒  The first period of general morallaw, before the detailed commandments became necessary; i.e. the first twelveyears of the Buddha's ministry.

番  Barbarian, foreign; a time, aturn.

番僧  Foreign monk, especially fromIndia or the west; also a temple warden or watchman.

畫  Draw, paint, picture, sketch;devise, fix.

畫像  Portraits, paintings of images, maṇḍala (मण्डल)s.

畫水  Liked drawing a line acrosswater, which leaves no trace, unlike畫石 sculpture in stone, which remains.

畫石  A painting of a rock: though thewater of the water-color rapidly disappears, the painting remains.

畫餅  Pictured biscuits, a term of theIntuitive School for the scriptures, i.e. useless as food.

異  pṛthak(प्ड़्थक्). Different, separate, unlike,not the same; diverse, diversity; strange; heterodox; extraordinary.

異人  Different person, another.

異口同音  Different or many mouths, but thesame response, unanimous.

異品  Of different order, or class.

異因  A different cause, or origin.

異執  A different tenet; to hold toheterodoxy.

異學  Different studies; heterodoxy.

異心  Different mind; heterodox mind;amazed.

異慧  Heterodox wisdom.

異方便  Extraordinary, or unusualadaptations, devices, or means.

異熟  vipāka(विपाक), different when cooked, ormatured, i.e. the effect differing from the cause, e. g. pleasure differingfrom goodness its cause, and pain from evil. Also, maturing or producing itseffects in another life.

異熟因  vipāka-hetu(विपाक-हेतु) heterogeneous cause,i.e. a cause producing a different effect, known as 無記 neutral, or not ethical, e.g. goodness resulting in pleasure, evilin pain.

異熟果  Fruit ripening differently, i.e.in another incarnation, or life, e.g. the condition of the eye and other organsnow resulting from specific sins or otherwise in previous existence.

異熟生  A difference is made in Mahāyānabetween 異熟 (異熟識) which is considered as ālaya-vijñāna(आलय-विज्ञान), and 異熟生 the six senses, which are produced from the ālaya-vijñāna (आलय-विज्ञान).

異熟等五果  The five fruits of karma; pañcaphalāni (पञ्चफलानि), or effects produced by one or more of the six hetu (हेतु)s or causes. They are as follows: (1) 異熟果 vipāka-phala (विपाक-फल), heterogeneous effect produced by heterogeneous cause. (2) 等流果 niṣyanda-phala (निष्यन्द-फल), uniformly continuous effect. (3) 士用果 puruṣakāra-phala (पुरुषकार-फल), simultaneous effect produced by the sahabhū-hetu(सहभू-हेतु) and the saṃprayukta-hetu (सṃप्रयुक्त-हेतु); v. 六因. (4) 增上果 adhipati-phala(अधिपति-फल), aggregate effect produced by the karma-hetu(कर्म-हेतु). (5) 離繫果 visaṃyoga-phala (विसṃयोग-फल), emancipated effect producedby, the six causes.

異生  pṛthagjana(प्ड़्थग्जन); bālapṛthagjana (बालप्ड़्थग्जन), v. 婆; an ordinary person unenlightenedby Buddhism; an unbeliever, sinner; childish, ignorant, foolish; the lowerorders.

異生羝羊心  Common 'butting goat', or animal,propensities for food and lust.

異相  Difference, differentiation.

異端  Heterodoxy.

異緣  ālambana-pratyaya(आलम्बन-प्रत्यय), things distractingthe attention, distracting thoughts; the action of external objectsconditioning consciousness.

異見  A different view, heterodoxy.

異解  A different, or heterodox,interpretation.

異說  A different, or heterodox,explanation.

異部  Of a different class, or sect;heterodox schools, etc.

當  Suitable, adequate, equal to; tobear, undertake; ought; proper; to regard as, as; to pawn, put in place of; at,in the future.

當位即妙  According to its place, orapplication, wonderful or effective; e.g. poison as poison, medicine asmedicine.

當來  That which is to come, thefuture, the future life, etc.

當分  According to condition, position,duty, etc.

當機  To suit the capacity or ability,i.e. of hearers, as did the Buddha; to avail oneself of an opportunity.

當機眾  Those hearers of the Lotuswho were adaptable to its teaching, and received it; one of the 四眾 q.v.

當陽  In the sun, in the light.

當體  The present body, or person; thebody before you, or in question; in body, or person.

當體即空  idem 體空 Corporeal entities are unreal, for they disintegrate.

疏  疎 Open, wideapart; distant, coarse; estrange; lax, careless; to state report; commentary;also used for 蔬 vegetarian food.

疏勒  Shule, a xian or district in Western Kashgaria and aHan name for Kashgar.

疏所緣緣  A distant circumstance, or remotecause, one of the four conditional causes in the 唯識 school.

疏頭  Written incantations, spells, orprayers burnt before the spirits.

疑  vicikitsā(विचिकित्सा); doubt, suspect;hesitate, be uncertain, fear, surmise.

疑使  The messenger, tempter, orlictor, of doubt.

疑刺  The thorn of doubt.

疑域胎宮  The palace for doubters outsideAmitābha's heaven, where all doubters of him are confined for 500 years untilfit to enjoy his paradise.

疑執  The holding to doubt.

疑心  A doubting heart, dubious,suspicious.

疑悔  To repent of doubt.

疑惑  Doubt and delusion, doubt,uncertainty.

疑結  The bondage of doubt.

疑蓋  The overhanging cover of doubt.

疑見  Doubtfully to view, doubtfulviews, doubt.

疥  Itch, the itch, scabby.

疥癩野干  A scabby dog, or jackal.

疾  Sickness, an attack of illness:haste, speedy: angry.

疾書  Hasty writing; a hurried note;write speedily, or at once.

病  Illness, disease; to hurt.

病子  Just as a mother loves the sickchild most, so Buddha loves the most wicked sinner. Nirvana Sutra 30.

痴  moha(मोह), 'unconsciousness,' 'delusion,''perplexity,' 'ignorance, folly,' 'infatuation,' etc. M.W. Also, mūḍha (मूढ). In Chinese it is silly, foolish, daft, stupid. It is intp. by 無明 unenlightened, i.e. misled by appearances, taking the seeming forreal; from this unenlightened condition arises every kind of kleśa (क्लेश), i.e. affliction or defilement by the passions, etc. It is one ofthe three poisons, desire, dislike, delusion.

痴使  The messenger, lictor, oraffliction of unenlightenment.

痴凡  痴子 The common,unenlightened people.

痴取  The kleśa(क्लेश) of moha (मोह), held in unenlightenment.

痴定  The samādhi(समाधि) of ignorance, i.e. withoutmystic insight.

痴心  An unenlightened mind, ignorancedeluded, ignorant of the right way of seeing life and phenomena.

痴愛  Ignorance and desire, orunenlightened desire, ignorance being father, desire mother, which produce allaffliction and evil karma.

痴慢  Ignorance and pride, or ignorantpride.

痴毒  The poison of ignorance, ordelusion, one of the three poisons.

痴水  The turbid waters of ignorance;also to drink the water of delusion.

痴燈  The lamp of delusion, attractingthe unenlightened as a lamp does the moth.

痴狗  Deluded dogs, i.e. the Hīnayāna śrāvaka (श्रावक)s and pratyekabuddha (प्रत्येकबुद्ध)s.

痴猴  The deluded monkey seizing thereflection of the moon in the water, e.g. unenlightened men who take theseeming for the real.

痴網  The net of delusion, orignorance.

痴縛  The bond of unenlightenment.

痴迷  Unenlightened and led astray.

痴闇  The darkness of the unenlightenedcondition.

痺  Numb.

痺缽羅  pippala(पिप्पल), the peepul tree, Ficusreligiosa, v. 畢.

痾  Sickness, pain; diarrhoea.

痾[口*路]祗  ārogya(आरोग्य), freedom from sickness,healthy; a greeting from a superior monk, Are you well ? or Be you well!

瘞  To bury, offer in sacrifice.

瘞錢  Offerings of paper money at thegrave.

瘡  A sore, ulcer.

瘡門  Ulcerating orifices, i.e. thenine orifices in the body which discharge.

瘧  Fever, ague.

瘧加持  瘧病法 Treatment offeverish ailments by tantric measures.

瘧鬼  Apasmāra, a demonsupposed to cause 瘧 fever, ague.

療  To heal, cure, 療病.

癡  v. 痴 13.

癢  To itch.

癢和子  A back-scratcher; a term for 如意, a ceremonial sceptre, a talisman.

癰  A tumour, abscess.

癰瘡  A tumour of pus, a running sore.

登  Ascend, advance, start; attain,ripen; to note, fix.

登住  The advance of the bodhisattva tothe 十住 q.v.

登地  idem 十地 q.v.

登座  To ascend the throne, or pulpit,etc.

登時  At once.

發  To shoot forth, send, issue;start, initiate; expound; prosper.

發光  To send forth light, radiate.

發心  Mental initiation or initiative,resolve, make up the mind to; to start out for bodhi(बोधि), or perfect enlightenment; toshow kindness of heart, give alms.

發心供養  To make an offering with piousintent.

發思八  v. 八 Bāṣpa.

發意  To resolve on, have a mind to;similar to 發心.

發戒  To issue to, or bestow thecommandments on a disciple.

發生  To produce, grow, initiate,prosper.

發真  To exhibit the truth, tell the truth;to manifest the 真如 or innate Buddha.

發講  To commence expounding, toexpound.

發起  To spring up, begin, develop,stimulate.

發露  To reveal, manifest, confess.

發願  To vow, resolve.

白  White, pure, clear; make clear,inform.

白一羯磨  (or 白二羯磨)  jñaptidvitīyā karma-vācanā; to discuss with and explain to the body of monks the proposals orwork to be undertaken; 白四羯磨 is to consult with them onmatters of grave moment and obtain their complete assent.

白佛  To tell the Buddha.

白傘佛頂  (or 白蓋佛頂)  The white umbrella or canopy over the head of Buddha, indicatinghim as a cakravarti (चक्रवर्ति), or wheel-king.

白報  Pure reward, or the reward of agood life.

白心  A clear heart or conscience.

白拈賊  (白拈) Robbing with bare hands and without leaving a trace, as 白戰 is fighting without weapons, and 白折 is killingwith bare hands.

白月  śuklapakṣa 白分; the bright, i. e. first half of the month, as contrasted with the 黑分 kṛṣṇapakṣa, dark or latter half.

白槌  自椎 The informingbaton or hammer, calling attention to a plaint, or for silence to giveinformation.

白檀  White candana(चन्दन), or white sandal-wood.

白毫  The curl between Śākyamuni'seyebrows; from it, in the Mahāyāna sutras, he sends out a ray of light which reveals all worlds; itis used as a synonym of the Buddha, e. g. 白毫之賜 (all that amonk has is) a gift from the White-curled One.

白水城  White-river town, Isfijab, 'inTurkestan, situated on a small tributary of the Jaxartes in Lat. 38° 30′ N., Long 65° E. ' Eitel.

白牛  A white ox.

白牛無角  a hornless white ox: a horse.

白真  To lay a true information.

白蓮  (白蓮華); 分陀利 puṇḍarīka, the white lotus.

白蓮教  The White Lily Society, set upnear the end of the Yuan dynasty, announcing the coming of Maitreya, theopening of his white lily, and the day of salvation at hand. It developed intoa revolution which influenced the expulsion of the Mongols and establishment ofthe Ming dynasty. Under the Qing dynasty it was resurrected under a variety ofnames, and caused various uprisings.

白蓮社  (白蓮華社) ; 白蓮之交; 蓮社 A society formed early in the fourth century A. D. by 慧遠 Huiyuan, who with 123 notable literati, swore to a life of puritybefore the image of Amitābha, and planted white lotuses in symbol. An account of seven of itssucceeding patriarchs is given in the 佛祖統紀 26; as also of eighteen of itsworthies.

白蓮菜  The Sung vegetarian school of 茅子元 Mao Tzu-yuan.

白蓮華座  The lotus throne in the firstcourt of the Garbhadhātu.

白衣  White clothing, said to be thatof Brahmans and other people, hence it and 白俗 are terms forthe common people. It is a name also for Guanyin.

白衣觀音  (or 白處觀音) ; 白衣大士; 半拏囉嚩悉寧 Pāṇḍaravāsinī, the white-robed form of Guanyin on a white lotus.

白象  The six-tusked white elephantwhich bore the Buddha on his descent from the Tuṣita heaven into Maya's womb,through her side. Every Buddha descends in similar fashion. The immaculatepath, i. e. the immaculate conception (of Buddha).

白贊  To speak praises to the Buddha.

白足  (白足和尚); 白足阿練 The white-foot monk, a discipleof Kumārajīva.

白雲宗  (白雲) Buddhist school formed in the White Cloud monastery during theSung dynasty; its followers were known as the 白雲菜 White Cloudvegetarians.

白飯王  Śuklodana-rāja, a prince ofKapilavastu, second son of Siṃhahanu, father of Tiṣya 帝沙, deva (देव)datta 調達, and Nandika 難提迦. Eitel.

白馬寺  The White Horse Temple recordedas given to the Indian monks, Mātaṇga and Gobharaṇa, who are reputed to havebeen fetched from India to China in A. D. 64. The temple was in Honan, inLo-yang thc capital; it was west of the ancient city, cast of the later city.According to tradition, originating at the end of the second century A. D., theWhite Horse Temple was so called because of the white horse which carried thesutras they brought.

白鷺池  The White Heron Lake in Rājagṛha,the scene of Śākyamuni's reputed delivery of part of the Mahāprajñāpāramitā-sūtra大般若經juan 593-600,the last of the '16 assemblies' of this sutra, which is also called the 白鷺池經.

白黑  white and dark, e. g. 白黑業 good and evil deeds, or karma.

白黑布薩  light and dark uposatha, theobservances of the waxing and waning moon, cf. 白月.

百  sata(सत); a hundred, all.

百一  One out of a hundred; or everyone of a hundred, i. e. all.

百不知  (or 百不會) To know or perceive nothing, insensible (to surroundings).

百二十八根本煩惱  The 128 delusions of 見 views and 思 thoughts; also called 百二十八使 v. 使.

百俱胝  100 koṭī(कोटी)s.

百光遍照王  The king of all light universallyshining, i. e. Vairocana.

百八  108

百八丸  百八數珠; 百八牟尼 108 beads on a rosary.

百八尊  The 108 honourable ones in theVajradhātu.

百八煩惱  The 108 passions and delusions,also called 百八結業 the 108 karmaic bonds.

百八鐘  The 108 tolls of the monasterybell at dawn and dusk.

百八鐘  The 108 strokes of the templebell struck at dawn and dusk.

百即百生  Of 100 who call on the Buddha 100will be saved, all will live.

百味  All the (good) tastes, orflavours.

百喻經  The sūtra(सूत्र) of the 100 parables, tr. byGuṇavṛddhi, late fifth century; also 百譬經.

百四十不共法 The 140 special, or uncommon,characteristics of a Buddha i. e. 三十二相; 八十種好; 四淨; 十力; 四無畏; 三念處; 三不護; 大悲; 常不忘失; 斷煩惱習; 一切智.

百會  Where all things meet, i. e. thehead, the place of centralization; it is applied also to the Buddha as thecentre of all wisdom.

百本疏主  Lord of the hundred commentaries,title of Kuiji 窺基 of the 慈恩寺 Ci-en monastery, because of his work as a commentator; also 百本論師.

百杖  A hundred fathoms of 10 feeteach, 1, 0O0 feet; the name of a noted Tang abbot of百杖山 Baizhangshan, the monastery of this name in 洪州 Hongzhou.

百法  The hundred divisions of allmental qualities and their agents, of the 唯識 School; alsoknown as the 五位百法five groups of the 100 modes or 'things': (1) 心法 the eight 識 perceptions, or forms ofconsciousness; (2) 心所有法 the fifty-one mental ideas; (3)色法 the five physical organs and their six modes of sense, e. g. earand sound; (4) 不相應行 twenty-four indefinites, orunconditioned elements; (5) 無為 six inactive or metaphysical concepts.

百法明門  The door to the knowledge ofuniversal phenomena, one of the first stages of Bodhisattva progress.

百法界  The realm of the hundredqualities, i. e. the phenomenal realm; the ten stages from Hades to Buddha,each has ten 如是 or qualities which make up the hundred; cf. 百界.

百法論  (百法明門論) was tr. by Xuanzang in 1 juan.

百界  The ten realms each of tendivisions, so called by the Tiantai school, i. e. of hells, ghosts, animals, asura (असुर)s, men, deva (देव)s, śrāvaka (श्रावक)s, pratyekabuddha (प्रत्येकबुद्ध)s, bodhisattvas, and Buddhas. Each of the hundred has ten qualities,making in all 百界千如 the thousand qualities of thehundred realms; this 1, 000 being multiplied by the three of past, present,future, there are 3, 000; to behold these 3, 000 in an instant is called 一念三千 (一念三千之觀法) and the sphere envisaged is the 百界千如.

百目  An earthenware lantern, i. e.with many eyes or holes.

百眾學  śikṣākaraṇīya(शिक्षाकरणीय), what all monks andnuns learn, the offence against which is duṣkṛta(दुष्क्ड़्त), v. 突.

百福  The hundred blessings, every kindof happiness.

百萬遍  To repeat Amitābha's name amillion times (ensures rebirth in his Paradise; for a seven days' unbrokenrepetition Paradise may be gained).

百衲衣  A monk's robe made of patches.

百論  Śataśāstra. One of the 三論 'three śāstra (शास्त्र)s' of the Mādhyamika school, so called because of its 100 verses,each of 32 words; attributed to Deva Bodhisattva, it was written in Sanskrit byVasubandhu and tr. by Kumārajīva, but the versions differ. There is also the 廣百論本 Catuḥśataka [Catuḥśatakaśāstrakarika],an expansion of the above.

皆  All.

皆空  All is empty and void.

皈  idem 歸.

皈依  To turn to and rely on the triratna (त्रिरत्न).

皋  A marsh, pool, bank; high; thefifth month.

皋諦  Kuntī, name of one of the rākṣasī (राक्षसी), a female demon.

皤  Grey, white.

皤利  bali(बलि), the offering of a portion of ameal to all creatures; also royal revenue, a sacrifice, etc.

皤雌子部  v. 犢.

皮  皮革 Leather,skin, hide.

皮殼漏子  (or 皮可漏子)  The body, lit. 'skin and shell leaking'.

皮衣  Clothing of hides or skins; aname for a monk's garments, implying their roughness and simplicity.

皮袋  Skin bag, i. e. the body.

盂蘭盆  (盂蘭); 烏藍婆 (烏藍婆拏) ullambana (उल्लम्बन) 盂蘭 may be another form of lambana (लम्बन) or avalamba (अवलम्ब), "hanging down," "depending,""support"; it is intp. "to hang upside down", or "to bein suspense", referring to extreme suffering in purgatory; but there is asuggestion of the dependence of the dead on the living. By some 盆 is regarded as a Chinese word, not part of the transliteration,meaning a vessel filled with offerings of food. The term is applied to thefestival of All Souls, held about the 15th of the 7th moon, when masses areread by Buddhist and Taoist priests and elaborate offerings made to theBuddhist Trinity for the purpose of releasing from purgatory the souls of thosewho have died on land or sea. The Ullambanapātra Sutra is attributed toŚākyamuni, of course incorrectly; it was first tr. into Chinese byDharmaraksha, A.D. 266-313 or 317; the first masses are not reported until thetime of Liang Wudi, A.D. 538; and were popularized by Amogha (A.D. 732) underthe influence of the Yogācārya School. They are generally observed in China,but are unknown to Southern Buddhism. The "idea of intercession on thepart of the priesthood for the benefit of" souls in hell "is utterlyantagonistic to the explicit teaching of primitive Buddhism'" The originof the custom is unknown, but it is foisted on to Śākyamuni, whose discipleMaudgalyāyana is represented as having been to purgatory to relieve hismother's sufferings. Śākyamuni told him that only the united efforts of the wholepriesthood 十方眾會 could alleviate the pains of the suffering. The mere suggestion ofan All Souls Day with a great national day for the monks is sufficient toaccount for the spread of the festival. Eitel says: "Engrafted upon thenarrative ancestral worship, this ceremonial for feeding the ghost of deceasedancestors of seven generations obtained immense popularity and is now practisedby everybody in China, by Taoists even and by Confucianists." All kinds offood offerings are made and paper garments, etc., burnt. The occasion, 7thmoon, 15th day, is known as the盂蘭會 (or 盂蘭盆會 or 盂蘭齋 or 盂蘭盆齋) and the sutra as 盂蘭經 (or 盂蘭盆經).

盆  Bowl, basin, tub.

盆會  The All-Souls anniversary, v. 盂.

盎  A bowl; abundant; translit. ang (अन्ग्).

盎哦囉迦  Aṅgāraka, the planet Mars.

盎窶利魔羅  aṅgulimālīya(अङ्गुलिमालीय); 指鬘 A wreath, or chaplet, of fingerbones; a Śivaitic sect whichpractised assassination as a religious act.

盜  To rob; a robber, bandit, pirate,e.g. 盜賊, 強盜, 海盜, etc.

盡  An emptied vessel, all used up;end, finish, complete, nothing left; all, utmost, entirely. At the end of sevendays, seven days being completed.

盡十方  The entire ten directions, theuniverse, everywhere.

盡未來際  To the end of all time, eternal.

盡淨虛融  The identity of the absolute andthe empirical, a doctrine of the Prajñāpāramitā.

監  To survey, examine; apalace-eunuch; the Academy; to superintend, oversee; warden of a jail, warder,jail.

監寺  監院; 監收 The warden, or superintendent of a monastery, especially the onewho controls its internal affairs.

盤  A dish, plate; round, to coil,wind up; to go about, travel, convey; to inquire about, interrogate. Translit. pa (प), ba (ब), bha (भ), va (व); cf. 般, 半, etc.

盤坐  To sit with folded legs.

盤荼昧  vandanī(वन्दनी), praise, adore, v. 和.

盧  A rice-vessel; a fire-pan;dram-shop; black; translit. lo (लो), ro (रो), ru (रु); cf. 樓; 路; 流.

盧俱多婆拖部  Lokottaravādinaḥ, superior to theworld, an important sect of the Mahāsāṅghikāḥ.

盧[口*尸]胝訶目多  lohitamuktā(लोहितमुक्ता) or rohitamuktā (रोहितमुक्ता) (rohitakamuktā (रोहितकमुक्ता)), rubies or red pearls, one of the seven treasures.

盧脂那  Rocana, illuminating, bright;name of a flower; perhaps also spots before the eyes; identified with 盧遮那 v. 毘 Vairocana.

盧至佛  盧遮佛 v. 樓 Rucika.

盧舍  v. 俱 krośa (क्रोश).

盧舍那  Rocana, illuminating, also v. 毘 Vairocana.

盧行者  Surname and title of 慧能 Huineng.

盧迦委斯諦  Lokeśvara-rāja, lord of theworld, an epithet of Guanyin and others.

盧醯呾迦  (or 盧醯多迦) rohita (रोहित), rohitaka (रोहितक); lohita (लोहित), lohitaka (लोहितक); red.

盧陀羅耶  Rudrā, roaring, terrible, a nameof Śiva, the Rudras or Maruts, storm-gods, etc.

目  cakṣṣuḥ, the eye; the organ ofvision; the head or chief; translit. ma (म), mu (मु).

目佉  mukha, mouth, opening.

目多  mukta, release, free, released;mukta, a pearl, jewels in general.

目多伽  Abbrev. for 伊提目多伽 Itivṛttaka, biographical stories.

目帝羅  木得羅 Intp. asmukti, release, emancipation 解脫, or as the knowledge orexperience of liberation.

目支鄰陀  (or 目脂鄰陀 or 目真鄰陀) ; 目支鄰; 牟真鄰陀; 母真鄰那 (or 母止鄰那) ; 文真鄰陀; 摩訶目支鄰陀. Mucilinda, or Mahāmucilinda. A nāga(नाग) or dragonking who dwelt in a lake near a hill and cave of this name, near Gayā, whereŚākyamuni sat absorbed for seven days after his enlightenment, protected bythis nāga (नाग)-king.

目機銖兩  The power of the eye to discerntrifling differences; quick discernment.

目犍連   目連; 摩訶目犍連 (or 摩訶羅夜那); 大目犍連 (or 大目乾連) ; 沒特伽羅子 (or 沒力伽羅子); 目伽略 (Mahā-) Maudgalyāyana, or Maudgalaputra; explained by Mudga 胡豆 lentil, kidney-bean. One of the ten chief disciples of Śākyamuni,specially noted for miraculous powers; formerly an ascetic, he agreed withŚāriputra that whichever first found the truth would reveal it to the other.Śāriputra found the Buddha and brought Maudgalyāyana to him; the former is placedon the Buddha's right, the latter on his left. He is also known as 拘栗 Kolita, and when reborn as Buddha his title is to be Tamāla-patra-candana-gandha.In China Mahāsthāmaprapta is accounted a canonization of Maudgalyāyana. Severalcenturies afterwards there were two other great leaders of the Buddhist churchbearing the same name, v. Eitel.

目竭嵐  mudgara; a hammer, mallet, mace.

目足  Eye and foot, knowledge andpractice; eyes in the feet.

目足仙  Akṣapāda, founder of the Nyaya,or logical school of philosophers. M. W.

盲  Blind.

盲冥  Blind and in darkness, ignorantof the truth.

盲跛  Blind and lame, an ignorantteacher.

盲龍  The blind dragon who appealed tothe Buddha and was told that his blindness was due to his having been formerlya sinning monk.

盲龜  It is as easy for a blind turtleto find a floating long as it is for a man to be reborn as a man, or to meetwith a buddha and his teaching.

直  Straight, upright, direct; toarrange.

直傳  Direct information ortransmission (by word of mouth).

直堂  The servant who attends in thehall; an announcer.

直心  Straightforward, sincere, blunt.

直掇  直裰 A monk'sgarment, upper and lower in one.

直歲  A straight year, a year's (plans,or duties).

直說  Straight, or direct, speech; thesutras.

直道  The direct way (to nirvana andBuddha-land).

相  lakṣana(लक्षन) 攞乞尖拏. Also, nimitta (निमित्त). A 'distinctive mark, sign', 'indication, characteristic','designation'. M. W. External appearance; the appearance of things; form; aphenomenon 有為法 in the sense of appearance; mutual; to regard. The four forms takenby every phenomenon are 生住異滅 rise, stay, change, cease, i.e. birth, life, old age, death. The Huayan school has a sixfold division ofform, namely, whole and parts, together and separate, integrate anddisintegrate. A Buddha or Cakravartī is recognized by his thirty-two lakṣana (लक्षन) , i. e. his thirty-two characteristic physiological marks.

相似  Alike, like, similar, identical.

相似佛  Approximation or identity of theindividual and Buddha, a doctrine of Tiantai; the stage of 十信.

相似即  (相似即佛) One of the six of the 相似佛 identities, similarity in form.

相似覺  The approximate enlightenmentwhich in the stages of 十住, 十行and 十迴向 approximates to perfectenlightenment by the subjection of all illusion; the second of the four degreesof bodhi (बोधि) in the Awakening of Faith 起信論.

相入  Mutual entry; the blending ofthings, e. g. the common light from many lamps.

相分  An idea, a mental eject; a form.

相即  Phenomenal identity, e. g. thewave is water and water the wave.

相名五法  v. 五法.

相大  The greatness of the potentialities,or attributes of the Tathāgata; v. the Awakening of Faith 起信論.

相好  lakṣana-vyañjana(लक्षन-व्यञ्जन); the thirty-two 相 or marks and the eighty 好 or signs on the physical body ofBuddha. The marks a Buddha's saṃbhogakāya (सṃभोगकाय) number84,000. 相 is intp. as larger signs, 好 as smaller; but as they are alsointp. as marks that please, 好 may be a euphemism for 號.

相宗  idem 法相宗.

相對  Opposite, opposed; in comparison.

相待  The doctrine of mutual dependenceor relativity of all things for their existence, e. g. the triangle depends onits three lines, the eye on things having colour and form, long on short.

相性  Form and nature; phenomenon andnoumenon.

相想俱絕宗  One of the ten schools, asclassified by Hsien-shou of Huayan, which sought to eliminate phenomena andthought about them, in favour of intuition.

相應  Response, correspond, tally, agreement,yukta (युक्त), or yoga (योग), interpreted by 契合 union of the tallies, oneagreeing or uniting with the other.

相應因  Corresponding, or mutualcausation, e. g. mind, or mental conditions causing mentation, and vice versa.

相應宗  Yoga, the sect of mutual responsebetween the man and his object of worship, resulting in correspondence in body,mouth, and mind, i. e. deed, word, and thought; it is a term for the Shingon or真言 school.

相應法  The correspondence of mind withmental data dependent on five correspondences common to both, i. e. the senses,reasoning, process, time, and object.

相應縛  The bond (of illusion) whichhinders the response of mind to the higher data.

相應阿笈摩  The Saṃyuktāgamas, or'miscellaneous' āgama (आगम)s; v. 阿.

相承  Mutually receiving, handing onand receiving, mutually connected.

相智  Knowledge derived from phenomena.

相無生  Unreal in phenomena, e. g.turtle-hair or rabbit's horns; the unreality of phenomena, one of the 三無生.

相空  The unreality of form; thedoctrine that phenomena have no reality in themselves, in contrast with that ofHīnayāna which only held that the ego had no reality.

相縛  To be bound by externals, by thesix guṇa (गुण)s, or objects of sensation. Cf. 相應縛.

相續  santati(सन्तति). Continuity, especially ofcause and effect.

相續假  Illusory ideas continuouslysucceed one another producing other illusory ideas, one of the three hypothesesof the 成實論 Satyasiddhi-śāstra.

相續常  Nodal or successive continuity incontrast with 不斷常 uninterrupted continuity.

相續心  A continuous mind, unceasingthought.

相續相  Continuity of memory, orsensation, in regard to agreeables or disagreeables, remaining through othersucceeding sensations, cf. 起信論 Awakening of Faith.

相續識  Continuity-consciousness whichnever loses any past karma or fails to mature it.

相輪  The sign or form of wheels, also 輪相, i. e. the nine wheels or circles at the top of a pagoda.

相違因  Mutually opposing causes; one ofthe 十因.

盼望  To hope for.

省  Look into minutely, inspect,examine; arouse; spare, save; an inspectorate, hence a province.

省行堂  another name for 延壽堂.

眉  Eyebrow, the eyebrows.

眉間光  The ray of light which issuedfrom the 眉間白毫相 lighting up all worlds, v. Lotus Sutra.

眉間白毫相  ūrṇā(ऊर्णा). The curl of white hairs,between the eyebrows of the Buddha, one of the thirty-two signs of Buddhahood.

看  Look, see; watch over.

看方便  To fix the mind or attention, aChan (Zen) term.

看病  To nurse the sick; also to attenda patient medically.

真  True, real; verisimilitude, e.g.a portrait.

真丹  震旦; 神丹 An ancient Indian term for China; v. 支那.

真乘  The true vehicle, i.e. the trueteaching or doctrine.

真人  One who embodies the Truth, an arhat (अर्हत्); a Buddha.

真佛  The real Buddha, i.e. the saṃbhogakāya (सṃभोगकाय), or reward body, in contrastto the nirmāṇakāya (निर्माणकाय), or manifested body. Also the dharmakāya(धर्मकाय) 法身 q.v.

真佛子  A true Buddha son, i.e. one whohas attained the first stage of bodhisattvahood according to the 別教 definition, i.e. the unreality of the ego and phenomena.

真俗  Truth and convention; the trueview and the ordinary; reality and appearance. 真 is 空, and 俗 is 假.

真化  The teaching of the 真宗 True (or Shin) sect.

真化二身  The 真 is the dharmakāya (धर्मकाय) and saṃbhogakāya (सṃभोगकाय)  and the 化 the nirmāṇakāya (निर्माणकाय); v. 三身.

真因  The true cause; reality as cause.

真境  The region of truth or reality.

真如  bhūtatathatā(भूततथता), 部多多他多. The真 is intp. as 真實 the real, 如 as 如常 thus always or eternally so; i.e. reality as contrasted with 虛妄 unreality, or appearance, and 不變不改 unchangingor immutable as contrasted with form and phenomena.  It resembles the ocean incontrast with the waves.  It is the eternal, impersonal, unchangeable realitybehind all phenomena. bhūta (भूत) is substance, that which exists; tathatā(तथता) is suchness, thusness, i.e.such is its nature. The word is fundamental to Mahāyāna philosophy, implyingthe absolute, the ultimate source and character of all phenomena, it is theAll. It is also called 自性清淨心 self-existent pure Mind; 佛性 Buddha-nature; 法身 dharmakāya (धर्मकाय); 如來藏 tathāgata-garbha (तथागत-गर्भ), or Buddha-treasury; 實相 reality; 法界 Dharma-realm; 法性Dharma-nature; 圓成實性 The complete and perfect real nature, or reality. There arecategories of 1, 2, 3, 7, 10, and 12 in number: (1) The undifferentiated whole.(2) There are several antithetical classes, e.g. the unconditioned and the conditioned;the 空 void, static, abstract, noumenal, and the 不 空 not-void, dynamic, phenomenal; pure, and affected (or infected);undefiled (or innocent), i.e. that of Buddhas, defiled, that of all beings; inbonds and free; inexpressible, and expressible in words. (3) 無相 Formless; 無生 uncreated; 無性 without nature, i.e. without characteristics or qualities, absolutein itself. Also, as relative, i.e. good, bad, and indeterminate. (7, 10, 12)The 7 are given in the 唯識論 8; the 10 are in two classes,one of the 別教 cf. 唯識論 8; the other of the 圓教, cf. 菩提心義 4; the 12 are given in the NirvanaSutra.

真如一實  bhūtatathatā(भूततथता) the only reality, the one bhūtatathatā (भूततथता) reality.

真如三昧  The meditation in which allphenomena are eliminated and the bhūtatathatā (भूततथता) or absolute is realized.

真如內熏  The internal perfuming orinfluence of the bhūtatathatā (भूततथता), or Buddha-spirituality.

真如實相  The essential characteristic ormark (lakṣaṇa (लक्षण)) of the bhūtatathatā (भूततथता) i.e. reality.  真如 is bhūtatathatā(भूततथता) from the point of view ofthe void, attributeless absolute; 實相 is bhūtatathatā(भूततथता) from the point of view ofphenomena.

真如法身  The absolute as dharmakāya (धर्मकाय), or spiritual body, all embracing.

真如海  The ocean of the bhūtatathatā (भूततथता), limitless.

真如緣起  The absolute in its causative orrelative condition; the bhūtatathatā (भूततथता) influenced by environment, or pure and impure conditions, producesall things, v. 緣起.

真如隨緣  The conditioned bhūtatathatā (भूततथता), i.e. as becoming; it accords with the 無明染緣 unconscious and tainting environment to produce all phenomena.

真妄  True and false, real and unreal.(1) That which has its rise in Buddha-truth, meditation, and wisdom is true;that which arises from the influences of unenlightenment is untrue. (2) Theessential bhūtatathatā (भूततथता) as the real, phenomena as the unreal.

真妄二心  The true and false minds i.e. (1)The true bhūtatathatā (भूततथता) mind, defined as the ninth or amalavijñāna(अमलविज्ञान). (2) The false orillusion mind as represented by the eight vijñāna(विज्ञान)s, 八識.

真妙  The mysterious reality; realityin its profundity.

真子  A son of the True One, i.e. theTathāgata; a Buddha-son, one who embodies Buddha's teaching.

真宗  The true sect or teaching, a termapplied by each sect to its own teaching; the teaching which makes clear thetruth of the bhūtatathatā (भूततथता). The True Sect, or Shin Sect of Japan, founded by Shinran in A. D.1224, known also as the Hongwanji sect; celibacy of priests is not required;Amida is the especial object of trust, and his Pure Land of hope.

真寂  The true Buddha-nirvana ascontrasted with that of the Hīnayāna.

真實  tattva(तत्त्व). Truth, reality; true, real.

真實明  The Truth-wisdom, orBuddha-illumination, i.e. prajñā (प्रज्ञा).

真實智  tattvajñāna(तत्त्वज्ञान), knowledge of absolutetruth.

真實際  The region of reality, the bhūtatathatā (भूततथता).

真常  True and eternal; the eternalreality of Buddha-truth.

真影  A reflection of the true, i.e. aportrait, photograph, image, etc.

真性  The true nature; the fundamentalnature of each individual, i.e. the Buddha-nature.

真應二身  The dharmakāya(धर्मकाय) and nirmāṇakāya (निर्माणकाय); v. 三身.

真我  (1) The real or nirvana ego, thetranscendental ego, as contrasted with the illusory or temporal ego. (2) Theego as considered real by non-Buddhists.

真文  The writings of Truth, thosegiving the words of the Buddha or bodhisattvas.

真明  True knowledge or enlightenment(in regard to reality in contrast with appearance).

真普賢  A true P'u-hsien orSamantabhadra, a living incarnation of him.

真智  Wisdom or knowledge of ultimatetruth, or the absolute, also called 無智 knowledge of the no-thing, i.e.of the immaterial or absolute; also 聖智 sage wisdom, or wisdom of thesage.

真法  The real or absolute dharmawithout attributes, in contrast to phenomena which are regarded as momentaryconstructs.

真法界  The region of reality apart fromthe temporal and unreal.

真淨  The true and pure teaching of theMahāyāna, in contrast to the Hīnayāna.

真無漏智  The true knowledge of theMahāyāna in its concept of mental reality, in contrast with Hīnayāna conceptsof material reality.

真理  Truth, the true principle, theprinciple of truth; the absolute apart from phenomena.

真發明性  The spirit of true enlightenment,i.e. the discipline of the mind for the development of the fundamentalspiritual or Buddha-nature.

真空  (1) The absolute void, completevacuity, said to be the nirvana of the Hīnayāna. (2) The essence of the bhūtatathatā (भूततथता), as the 空真如 of the 起信論, 唯識, and 華嚴. (3) The void or immaterial asreality, as essential or substantial, the 非空之空 not-voidvoid, the ultimate reality, the highest Mahāyāna concept of true voidness, orof ultimate reality.

真空妙有  The true void is the mysteriouslyexisting; truly void, or immaterial, yet transcendentally existing.

真色  The mystic or subtle form of the bhūtatathatā (भूततथता), or absolute, the form of the void, or immaterial, dharmakāya (धर्मकाय).

真見道  The realization of reality in theabsolute as whole and undivided, one of the 見道位.

真覺  The true and completeenlightenment, i.e. the perfect nirvana of the Buddha; the perception ofultimate truth.

真解脫  Release from all the hindrancesof passion and attainment of the Buddha's nirvana, which is not a permanentstate of absence from the needs of the living, but is spiritual, omniscient,and liberating.

真言  True words, words of Truth, thewords of the Tathāgata, Buddha-truth. The term is used for mantra (मन्त्र),  and dhāraṇī (धारणी), indicating magical formulae, spells, charms, esoteric words.Buddhas and Bodhisattvas have each an esoteric sound represented by a Sanskritletter, the primary Vairocana letter, the alpha of all sounds being 'a' 阿, which is also styled 真言救世者 the True World that saves theworld.

真言乘  The True Word, or Mantra Vehicle,called also the supernatural vehicle, because of immediate attainment of theBuddha-land through tantric methods.

真言宗  The True-word or Shingon sect,founded on the mystical teaching 'of all Buddhas,' the 'very words ' of theBuddhas; the especial authority being Vairocana; cf. the 大日 sutra, 金剛頂經; 蘇悉地經, etc. The founding of the esoteric sect is attributed to Vairocana,through the imaginary Bodhisattva Vajrasattva, then through Nāgārjuna toVajramati and to Amoghavajra, circa A.D. 733; the latter became the effectivepropagator of the Yogācāra school in China; he is counted as the sixthpatriarch of the school and the second in China. The three esoteric duties ofbody, mouth, and mind are to hold the symbol in the hand, recite the dhāraṇī (धारणी)s, and ponder over the word 'a' 阿 as theprinciple of the ungenerated, i.e. the eternal.

真言智  The mantra wisdom, whichsurpasses all other wisdom.

真言祕密  The mystic nature of the mantrasand dhāraṇī (धारणी)s; the esoteric things of Shingon.

真詮  Commentaries or treatises onreality.

真語  True words, especially asexpressing the truth of the bhūtatathatā (भूततथता); the words of the Tathāgata as true and consistent.

真說  True speech or teaching; thewords of the Buddha.

真諦  The asseverations or categoriesof reality, in contrast with 俗諦 ordinary categories; they arethose of the sage, or man of insight, in contrast with those of the common man,who knows only appearance and not reality.

真諦三藏  Paramārtha 波羅末陀, also called ? Guṇarata 拘那羅陀 or Kulanātha, from Ujjain inwestern India, who came to China A.D. 546, and is famous as translator oreditor, e.g. of the 起信論.

真證  Real evidence, proof, orassurance, or realization of truth. The knowledge, concept, or idea whichcorresponds to reality.

真識  Buddha-wisdom; the originalunadulterated, or innocent mind in all, which is independent of birth anddeath; cf. 楞伽經 and 起信論.  Real knowledge free fromillusion, the sixth vijñāna (विज्ञान).

真身  The true body, corpus of truth, dharmakāya (धर्मकाय), Buddha as absolute.

真道  The Truth; the true way; reality.

真金  Pure gold.

真金像  An image of pure gold; the bodyof the Buddha.

真金山  A mountain of pure gold, i.e.Buddha's body.

真門  The gateway of truth, or reality;the Truth; the school of perfect truth, in contrast with partial truth adaptedto the condition of the disciple.

真際  The region of reality, ultimatetruth, idem 真實際.

眠  To close the eyes, to sleep.

眠藏  A monastic sleeping-room.

眷  Regard, love; wife; family;relatives; retainers.

眷屬  Retinue, retainers, suite,especially the retinue of a god, Buddha, etc.

眼  cakṣuh(चक्षुह्), the eye.

眼入  The eye entrance one of the twelveentrances i.e. the basis of sight consciousness.

眼智  Knowledge obtained from seeing.

眼根  The organ of sight.

眼界  The element or realm of sight.

眼目  The eye, eyes.

眼識  Sight-perception, the first vijñāna (विज्ञान).

眼識界  cakṣur-vijñāna-dhātu(चक्षुर्-विज्ञान-धातु), the elementor realm of sight-perception.

眾  All, the many; a company of atleast three.

眾僧  saṃgha(सṃघ), all the monks, an assembly of at least three monks.

眾合  (眾合地獄); 眾磕 The third of the eight hot hells,Saṃghāta, where two ranges of mountains meet to crush the sinners.

眾園  眾寮 saṃghārāma (सṃघाराम), a monastery, a nunnery; originally only the surrounding park.

眾徒  The whole body of followers; alsothe monks, all the monks.

眾會  An assembly (of all the monks).

眾生  sattva(सत्त्व); all the living, livingbeings, older tr. 有情 sentient, or conscious beings;also many lives, i.e. many transmigrations.

眾生世間  The world of beings from Hades toBuddha-land; also all beings subject to transformation by Buddha.

眾生垢  The common defilement of allbeings by the false view that the ego has real existence.

眾生忍  Patience towards all livingbeings under all circumstances.

眾生想  The false notion that all beingshave reality.

眾生本性  The original nature of all theliving, i.e. the bhūtatathatā (भूततथता) in its phenomenal aspect.

眾生根  The nature, or root, of allbeings, cf. 眾生本性.

眾生濁  The fourth of the five periods ofdecay, sattvākaṣāya (सत्त्वाकषाय), when all creatures are stupid and unclean.

眾生無始無終  As all beings are par of the 法身 dharmakāya (धर्मकाय) they have neither beginning nor end.

眾生界  The realm of all the living incontrast with the Buddha-realm.

眾生相  眾生見 The conceptthat all beings have reality.

眾祐  Protector or Benefactor of all,an old intp. of Bhagavat.

眾聖  All saints, all who have realizedthe Buddha-truth.

眾苦  All the miseries of existence,the sufferings of all.

眾道  The way of all; all the three yāna (यान), or vehicles of salvation.

眾香國土  The country of all fragrance, i.e. the Pure Land, also the sūtras.

睒  Glance; lustrous; translit. śa (श).

睒彌  śamī(शमी), a kind of acacia.

睒摩  Śāmaka, a bodhisattva (बोधिसत्त्व) born to a blind couple, clad in deerskin, slain by the king inhunting, restored to life and to his blind parents by the gods.

睡  śaya(शय), asleep; sleep; śay (शय्), to sleep.

睡眠  idem; also middha (मिद्ध), drowsiness, torpor, sloth.

睡眠欲  The lust for sleep, physical andspiritual, hence 睡眠蓋 sleep, drowsiness, or sloth as ahindrance to progress.

睦  Amicable, friendly.

瞋  krodha(क्रोध); pratigha(प्रतिघ); dveṣa(द्वेष); one of the six fundamental kleśa (क्लेश)s, anger, ire, wrath, resentment, one of the three poisons; alsocalled 瞋恚.

瞋心  瞋恚心 A heart ofanger.

瞋恚使  The messenger, or lictor ofanger.

瞋火  The fire of anger.

瞋煩惱  The passion or defilement ofanger.

瞎  Blind.

瞎屢生  A blind, stupid man.

瞎驢  A blind or blind-folded donkey,stupid.

瞖  timira(तिमिर), an affection of the eye,eye-film, cataract, dim sight, blindness.

瞥  A glance.

瞥地  Instant, quickly.

瞻  To look up to, or for; revere,adore, expect, i.e. 瞻仰; translit. ca (च), ja (ज).

瞻旬  (瞻旬迦) campa (चम्प), campaka (चम्पक), a yellow fragrant flower, Michelia champaka; also 瞻波; 瞻婆; 瞻博 (瞻博迦); 睒婆; 占婆; 旃波迦, etc.

瞻波國  瞻婆城The countryand city of Campā, given by M.W. as "the modern Bhāgalpur or a place in itsvicinity, founded by Campa"; by Eitel as "a district in the upperPundjab".

瞻病  To examine a sick personmedically.

瞻部  v. 閻 Jambudvīpa.

瞻風  To hope for the wind (of Buddhatruth or aid).

瞿  The wary look of a bird, anxious;translit. ga (ग), kau (कौ), gau (गौ), ko (को), go (गो), gho (घो), ku (कु), gu (गु); cf. 鳩, 俱, 仇, 拘, etc.

瞿伽尼  Godāna; Godāniya;Godhanya, also 瞿陀尼; 瞿耶尼; 劬伽尼; v. 牛 The continent west of Sumeru; alsoAparagodāna.

瞿伽離  Gokālī; Kokālī; Kokāliya; Kokālika; 瞿迦離; 仇伽離; 俱伽離; 俱迦利, etc. The 智度論 1 says a follower of Devadattawho was sent to hell for accusing Śariputra and Maudgalyāyana of fornication. Eitel says "the parent of Devadatta".

瞿修羅  kuśūla(कुशूल) is a place for grain, but isintp. as a nun's skirt, cf. 俱.

瞿夷  Gopā; Gopikā, a name of Yaśodharā, wife ofGautama and mother of Rāhula, cf. 憍 Gautamī; also 瞿毘耶; 瞿比迦; 瞿波; 瞿婆.

瞿室[飢-几+夌]伽  Gośṛṅga, cow's horn, a mountainnear Khotan.

瞿師羅  Ghoṣira; 瞿私羅; 俱史羅; 劬史羅 name of the donor of the park of this name to Śākyamuni,"identified by Beal as Gopsahasa, a village near Kosam." Eitel.

瞿折羅  Gurjara, an ancient tribe andkingdom in Rajputana, which moved south and gave its name to Gujerat. Eitel.

瞿拏缽剌婆  Guṇaprabha, of Parvata, whodeserted the Mahāyāna for the Hīnayāna; author of many treatises. A fancifulaccount is given of his seeking Maitreya in his heavenly palace to solve hisdoubts, but Maitreya declined because of the inquirer's self-sufficiency.

瞿摩  (瞿摩夷) gomaya (गोमय), cow-dung.

瞿摩帝  gomatī(गोमती); abounding in herds ofcattle. The river Gumti which "flows into the Ganges below Benares".Eitel. A monastery A.D. 400 in Khotan.

瞿摸怛羅  gomūtra(गोमूत्र), cow's urine.

瞿曇  Gautama, the surname of Buddha'sfamily; hence a name of Śākyamuni. Also 俱譚 or 具譚 later 喬答摩 q.v.

瞿曇仙  An ancient ṛṣi (ड़्षि), said to beone of the founders of the clan.

瞿曇僧伽提婆  Gautama-saṅghadeva, a native ofKabul, tr. of some seven works, A.D. 383-398.

瞿曇彌  Gautamī, the feminineof Gautama, especially applied to the aunt and nurse of Śākyamuni, whois also known as Mahāprājapatī, v. 摩.

瞿曇留支  Gautama-prajñāruci, (瞿曇般若留支) or 瞿曇流支 (瞿曇般若流支) from Benares, tr. some eighteen works, A.D. 538-543.

瞿曇達磨闍那  瞿曇法智Gautama-dharmajñāna, son of the last; tr. 582 a work on karma.

瞿枳羅  The kokila(कोकिल), or kalaviṅka (कलविङ्क) bird, cf. 鳩.

瞿沙  ghoṣa(घोष), murmur; sound of voices, etc.,noise, roar; tr. sound of speaking, and 妙音; 美音 beautiful voice or speech; name of a famous dialectician andpreacher who is accredited with restoration of sight to Dharmavivardhana, i.e.Kuṇāla, son of Aśoka, "by washing his eyes with the tears of people whowere moved by his eloquence." Eitel. Also author of the Abhidharmāmṛtaśāstra, which is called瞿沙經.

瞿波  idem 瞿夷.

瞿波羅  Gopalā, name of a nāga (नाग)-king, of a yakṣa (यक्ष), and an arhat (अर्हत्).

瞿盧折那  gorocanā(गोरोचना), 瞿嚧者那, a bright yellow pigment prepared from the urine or bile of a cow.

瞿盧薩謗  said to be Grosapam, or Karsana,or Bhagārāma, the ārāma (आराम) (garden or grove) of the god Bhaga, i. e. the capital of Kapiśā,cf. 迦.

瞿薩怛那  Kustana, i.e. Khotan, v. 于.

瞿那末底  Guṇamati, a native of Parvata,who lived at Valabhī, a noted antagonist of Brahmanism; his 隨相論 was tr. by Paramārtha A.D. 557-669.

瞿陀尼  v. 瞿伽尼.

矜  To pity; boast; attend to;vigorous.

矜哀  To pity.

矜羯羅  金伽羅 Kiṃkara, aservant, slave; the seventh of the eight messengers of 不重明王.

矢  An arrow; to take as oath; amarshal; ordure.

矢石  Arrow and rock are twoincompatibles, for an arrow cannot pierce a rock.

矣  A particle of finality,pronounced yi, used in 矣栗馱 hṛd (ह्ड़्द्), the heart; the essence of a thing.

知  To know. Sanskrit root vid (विद्), hence vidyā (विद्या), knowledge; the Vedas, etc. 知 vijñā (विज्ञा) is to know,智 is vijñāna (विज्ञान), wisdom arising from perception or knowing.

知一切法智  The Buddha-wisdom of knowingevery thing or method (of salvation).

知一切眾生智  The Buddha-wisdom which knows(the karma of) all beings.

知世間  lokavid. He who knows the world,one of the ten characteristics of a Buddha.

知事  To know affairs. The karmadāna (कर्मदान), or director of affairs in a monastery, next below the abbot.

知客  The director of guests, i.e. thehost.

知寮  Warden of the monasterial abodes.

知庫  The bursar (of a monastery).

知根  The organs of perception. To knowthe roots, or capacities (of all beings, as does a bodhisattva; hence he has nofears).

知殿  The warden of a temple.

知法  To know the Buddha-law, or therules; to know things; in the exoteric sects, to know the deep meaning of thesutras; in the esoteric sects, to know the mysteries.

知無邊諸佛智  To have the infiniteBuddha-wisdom (of knowing all the Buddha-worlds and how to save the beings inthem).

知禮  Knowing the right modes ofrespect, or ceremonial; courteous, reverential; Zhili, name of the famoustenth-century monk of the Song dynasty, Siming 四明, so called after the name of his monastery, a follower of the Tiantaischool, sought out by a Japanese deputation in 1017.

知者  The knower, the cognizer, theperson within who perceives.

知苦斷集  To know (the dogma of) sufferingand be able to cut off its accumulation; cf. 四諦.

知見  To know, to know by seeing, becomingaware, intellection; the function of knowing; views, doctrines.

知見波羅蜜  The prajñāpāramitā(प्रज्ञापारमिता), v. 般若.

知論  A name for the prajñāpāramitā (प्रज्ञापारमिता), v. 般若.

知識  (1) To know and perceive,perception, knowledge. (2) A friend, an intimate. (3) The false ideas producedin the mind by common, or unenlightened knowledge; one of the 五識 in 起信論.

知識眾  A body of friends, all youfriends.

知足  Complete knowledge; satisfaction.

知足天  (知足) Tuṣita, the fourth devaloka (देवलोक), Maitreya's heaven of full knowledge, where all bodhisattvas arereborn before rebirth as buddhas; the inner court is知足院.

知道者  The one who knows the path tosalvation, an epithet of the Buddha.

矩  A carpenter's square, a rule;translit. ku (कु), cf. 姑, 拘, 鳩.

矩奢揭羅補羅  Kuśāgrapura, v. 吉祥 and cf. 拘尸那.

矩拉婆  Kurava or Uttarakuru, v. 鬱 the northern of the four great continents.

矩矩吒  kukkuṭa(कुक्कुट), a cock, fowl.

矩矩吒翳說羅  Kukkuṭeśvara, Korea.

石  Stone, rock.

石壁經  Sutras cut in stone in A. D. 829in the 重玄寺 Ch'ung-hsüan temple, Soochow, where Po Chü-i put up a tablet. They consist of 69, 550 words of the 法華, 27, 092 of the 維摩, 5,287 of the 金剛, 3,020 of the 尊勝陀羅尼, 1,800 of the 阿彌陀, 6,990 of the 普顯行法, 3, 150 of the 實相法密, and 258 of the 般若心經.

石女  A barren woman; a womanincompetent for sexual intercourse.

石女兒  Son of a barren woman, animpossibility.

石榴  The pomegranate, symbol of manychildren because of its seeds; a symbol held in the hand of 鬼子母神 Hariti, the deva (देव)-mother of demons, converted by the Buddha.

石火  Tinder; lighted tinder, i. e. ofbut momentary existence.

石經山  The hill with the stone sutras,which are said to have been carved in the Sui dynasty in grottoes on 白帶山 Pai Tai Shan, west of 涿州 Cho-chou in Shun-t'ienfu, Chihli.

石缽  The four heavy stone beggingbowls handed by the four deva (देव)s to the Buddha on his enlightenment, which he miraculously receivedone piled on the other.

石蜜  Stone honey; a toffee, made ofsugar, or sugar and cream (or butter).

砂  Gravel, sand.

破  To break, disrupt, destroy, causeschism; solve, disprove, refute, negate.

破僧  To disrupt a monk's meditation orpreaching, also to disrupt the harmony of the community of monks 破和合僧.

破和合僧  sanghabheda(सन्घभेद), disrupt the harmony of thecommunity of monks, to cause schism e.g. by heretical opinions.

破地獄  To break open the gates of hell,by chants and incantations, for the release of a departed spirit.

破執  To refute (false) tenets, e.g. thebelief in the reality of the ego and things.

破壞  To destroy.

破壞善  Destroyer of good, a name forMāra.

破夏  To neglect the summer retreat.

破戒  To break the commandments.

破有  To refute the belief in the realityof things; to break the power of transmigration as does the Buddha.

破正  That which denies the truth, e.g.heresy.

破正命  An incorrect or wrong form oflivelihood.

破法  To break the (Buddha-) law e.g.by the adoption of heresy.

破相宗  The sects established by Yungming永明, Ching-ying 淨影, and Hui-yuan 慧遠, which held the unreality of all things.

破立  also called 遮照 Refuting and establishing; by refuting to probe, or to establish,i.e. in refuting the particular to prove the universal, and vice versa.

破薩堤  upasanti(उपसन्ति), tranquility, calm.

破門  To break a door, leave a sect.

破闇滿願  To destroy darkness or ignoranceand fulfill the Buddha-vow. i.e. that of Amitābha.

破顏微笑  To break into a smile, the markof Kāśyapa's enlightenment when Buddha announced on Vulture Peak that he had ateaching which was propagated from mind to mind, a speech taken asauthoritative by the Institutional School.

破顯  (破邪顯正) To break, or disprove the false and make manifest the right.

破魔  To overcome the māra (मार)s, exorcise demons.

破齋  To break the monastic rule of theregulation food, or time for meals, for which the punishment is hell, or tobecome a hungry ghost like the kind with throats small as needles and distendedbellies, or to become an animal.

硨磲  musāragalva(मुसारगल्व); musālagarbha (मुसालगर्भ). One of the saptaratna (सप्तरत्न) 七寶; M. W. says coral; others cornelian, or agate.

硬  Hard, obstinate.

硬軟  Hard and soft.

碎  Broken, fragments.

碎身舍利  Relics of a cremated body.

碑  A stone tablet, or monument.

碧  Jade-green, or blue.

碧眼胡  The blue-eyed barbarian,Bodhidharma.

磁  Porcelain crockery, chinaware.

磁石  A lodestone, magnet.

磋  To polish; translit. cha (छ); cf. 車, etc.

磐  A rock.

磐石劫  The rock kalpa (कल्प). Let a rock 40 li inextent be brushed once in a hundred years by a deva(देव) garment; when brushed away the kalpa (कल्प) is ended.

磨  To grind, rub, polish; a mill forgrinding; translit. ma (म); cf. 摩.

磨下  磨司; 磨院 The place in a monastery for grinding corn.

磨多  mātā(माता), matṛ(मत्ड़्), a mother.

磨灑  摩沙 māṣa (माष), a bean, alsoa weight of gold valued at 80 Chinese cash; the stealing of goods to the valueof 5 māṣa (माष) involved expulsion from the monkhood, as also in India it is saidto have involved exile.

磨牛  The ox turning the millstone, aformalist, i.e. a disciple who performs the bodily motions, but without heartin his religion.

磨磚  To grind a brick to make amirror, useless labour.

磨磨迦羅  mamakāra(ममकार), feeling of 'mine', ofinterest to oneself.

磨納  A monk's robe, a Korean term.

磨訶  mahā(महा), 磨醯 mahi (महि); v. 摩訶.

磨頭  The monk who looks after themill.

磬  A piece of flat stone or metal,used as a gong, or for musical percussion.

礙  A stumbling-block; hindrance; cf.障.

示  To indicate, notify, proclaim.

示寂  to indicate the way of nirvana.

示教  To point out and instruct.

社  Gods of the land; a village,clan, society.

社伽  jagat(जगत्), all the living.

社得迦  jātaka(जातक), previous births orincarnations (especially of buddhas or bodhisattvas).

社得迦摩羅  Jātakamālā, a garland ofincarnation stories in verse.

祆  Xian, commonly but incorrectlywritten 祅 a Western Asian name for Heaven, or the 天神 God of Heaven, adopted by the Zoroastrians and borrowed later bythe Manicheans; also intp. as Maheśvara.

祆寺  A Manichean monastery.

祆教  (or 末尼教) The Manichean religion.

祇  The Earth-Spirit; repose; vast;translit. j (ज्), g (ग्).

祇  To revere, venerate; only;translit. j (ज्) in 祇園精舍; 祇樹給孤獨園 The vihāra (विहार) and garden Jetavana, bought by Anāthapiṇḍaka from prince Jeta andgiven to Śākyamuni.

祇哆槃那  (or 祇哆槃林); 祇園 (祇園精舍); 祇樹園; 祇樹給孤獨園; 祇樹花林窟; 祇桓林 (or 祇洹林); 祇陀林 (or 祇陀園); also 逝 or 誓多, etc. Jetavana, a park nearŚrāvastī, said to have been obtained from Prince Jeta by the elder Anāthapiṇḍika,in which monasterial buildings were erected, the favourite resort of Śākyamuni.Two hundred years later it is said to have been destroyed by fire, rebuilt smaller500 years after, and again a century later burnt down; thirteen yearsafterwards it was rebuilt on the earlier scale but a century later entirelydestroyed. This is the account given in 法苑珠林 39.

祇多蜜  Gītamitra, tr. 謌友 'friend of song', who in the fourth century tr. some twenty-fiveworks into Chinese.

祇夜   geya( गेय), singing; geyam (गेयम्), a song; preceding prose repeated inverse; odes in honour of thesaints; cf. 伽陀gāthā (गाथा).

祇支  v. 僧祇支.

祇陀  Jetṛ; Jetā; victor, a prince ofŚrāvastī, son of king Prasenajit, and previous owner of the Jetavana.

祈  yācñā(याच्ञा). Pray; prayer is spoken ofas absent from Hīnayāna, and only known in Mahāyāna, especially in the esotericsect.

祈禱  祈念; 祈請 To pray, beg, implore, invite.

祈雨  To pray for rain.

祈願  To vow.

祕  Secret, occult, esoteric;opposite of 顯.

祕印  Esoteric signs, or seals.

祕奧  Secret, mysterious.

祕宗  密教 The esotericMantra or Yogācāra sect, developed especially in真言Shingon, withVairocana 大日如來 as the chief object of worship, and the maṇḍala(मण्डल)s of the Garbhadhātu andVajra- dhātu.

祕密  Secret, occult, esoteric,mysterious, profound.

祕密主  Vajrasattva, cf. 金剛薩埵, who is king of Yakṣas and guardian of the secret of Buddhas.

祕密乘  (祕密上乘) The esoteric (superior) vehicle, i.e. the above sect.

祕密咒  The mantra(मन्त्र)s, or incantations of theabove sect.

祕密壇  Its altars.

祕密宗  The (above) esoteric sect.

祕密戒  Its commandments.

祕密瑜伽  The yoga(योग) rules of the esoteric sect;also a name for the sect.

祕密結集  The collection of mantra (मन्त्र)s, dhāraṇī (धारणी)s, etc., and of the Vajradhātu and Garbhadhātu literature,attributed to Ānanda, or Vajrasattva, or both.

祕密號  Its dhāraṇī(धारणी)s.

祕教  (祕密教) Its teaching; the sect itself; one of the four modes of teachingdefined by the Tiantai; a name for the 圓教.

祕決  or 祕訣 Secret, magical incantations.

祕法  The mysteries of the esotericsect.

祕經  (祕密經) Its sutras.

祕藏  (祕密藏) The treasury of the profound wisdom. or mysteries, variouslyinterpreted.

祕要  The essence, the profoundlyimportant.

祖  Grandfather; ancestor; patriarch;founder; origin. See 二十八祖.

祖師  A first teacher, or leader,founder of a school or sect; it has particular reference to Bodhidharma.

祝  To invoke, either to bless orcurse.

祝聖  To invoke blessings on theemperor's birthday.

神  Inscrutable spiritual powers, or power;a spirit; a deva (देव), god, or divinity; the human spirit; divine, spiritual,supernatural.

神人  Gods, or spirits, and men.

神仙 神僊 The genī,immortals, ṛṣi (ड़्षि), of whom the five kinds are 天, 神, 人, 地, and 鬼仙, i.e. deva(देव), spirit, human, earth (orcave), and preta (प्रेत) immortals.

神供  Offerings placed before the godsor spirits.

神光  deva(देव)-light, the light of the gods.

神力  v. 神通.

神咒  ṛddhi-mantra(ड़्द्धि-मन्त्र), or dhāraṇī (धारणी); divine or magic incantations.

神坐  deva(देव) or spirit thrones.

神域  The realm of spirit, of reality,surpassing thought, supra-natural.

神女  A devī(देवी), a female spirit; a sorceress.

神妙  Mysterious, mystic, occult,recondite, marvellous.

神我  puruṣa(पुरुष), or ātman (आत्मन्). The soul, the spiritual ego, or permanent person, which bynon-Buddhists was said to migrate on the death of the body. puruṣa is also theSupreme Soul, or Spirit, which produces all forms of existence.

神明  The spirits of heaven and earth,the gods; also the intelligent or spiritual nature.

神智  Spiritual wisdom, divine wisdomwhich comprehends all things, material and immaterial.

神根  The vital spirit as the basis ofbodily life.

神識  The intelligent spirit, alsocalled 靈魂 the soul; incomprehensible or divine wisdom.

神變  Supernatural influences causingthe changes in natural events; miracles; miraculous transformations, e.g. thetransforming powers of a Buddha, both in regard to himself and others; also hismiraculous acts, e.g. unharmed by poisonous snakes, unburnt by dragon fire,etc. Tantra, or Yogācāra.

神足  (神足通) deva (देव)-foot ubiquity. ṛddhipāda (ड़्द्धिपाद)                  ṛddhi-sākṣātkriyā (ड़्द्धि-साक्षात्क्रिया). Also 神境智通; 如意通 Supernatural power to appear at will in any place, to fly or gowithout hindrance, to have absolute freedom; cf. 大教.

神足月  The first, fifth, and ninthmonths, when the deva (देव)s go on circuit throughout the earth.

神通  (神通力) Ubiquitous supernatural power, especially of a Buddha, his tenpowers including power to shake the earth, to issue light from his pores, extendhis tongue to the Brahma-heavens effulgent with light, cause divine flowers,etc., to rain from the sky, be omnipresent, and other powers.  Supernaturalpowers of eye, ear, body, mind, etc.

神通乘  The supernatural or magic vehiclei.e. the esoteric sect of 真言 Shingon.

神通月  idem 神足月.

神道  The spirit world of deva (देव)s, asura (असुर)s, and preta (प्रेत)s. Psychology, or the doctrines concerning the soul. The teaching ofBuddha. Shinto, the Way of the Gods, a Japanese national religion.

神闇  The darkened mind without faith.

祠  The spring ancestral sacrifice;the spring; ancestral temple, tablet, etc.

祠堂  An ancestral temple or hall.

祠堂銀  An endowment for masses to besaid for the departed, also 長生銀; 無盡財.

祥  Felicitous.

祥月  Felicitous month, an anniversary.

祥瑞  Auspicious.

祥草  The felicitous herb, or grass,that on which the Buddha sat when he attained enlightenment.

祭  Sacrifice, sacrificial.

祭文  齋文. The prayeror statement read and burnt at a funeral.

祭祠論  The Yajurveda, v. 韋.

禁  Prohibitions, to forbid, prohibit.

禁咒藏  The Vidyādharapiṭaka, or Dhāraṇīpiṭaka,the canon of dhāraṇī (धारणी)s, a later addition to-the Tripiṭaka.

禁戒  Prohibitions, commandments,especially the Vinaya as containing the laws and regulations of Buddhism.

禍  Woe, calamity, misfortune.

福  Blessing, happiness, felicity,good fortune.

福因  That which causes or gives riseto blessing, i.e. all good deeds.

福地  A place of blessedness, amonastery.

福報  A blessed reward, e.g. to bereborn as a man or a deva (देव).

福庭  A court, or hall, of blessedness,a monastery.

福德  puṇya(पुण्य). Blessed virtues, all gooddeeds; the blessing arising from good deeds.

福德莊嚴  The adornment of blessedness andvirtue. i.e. of good deeds.

福德資糧  The nutriment of blessedness i.e.deeds of charity.

福德身  The buddhakāya(बुद्धकाय), or body of Buddha, in theenjoyment of the highest samādhi (समाधि) bliss.

福德門  The gates of blessedness andvirtue, the first five of the six pāramitā (पारमिता)s.

福慧  Blessedness and wisdom; or virtueand wisdom.

福慶  Blessedness and felicity, blessedfelicity; to congratulate on good fortune.

福智  Blessedness and wisdom, the twovirtues which adorn.

福果  The reward of blessedness.

福業  The karma of blessedness, a happykarma.

福生  Born of or to happiness.

福生天  Puṇyaprasavās, the tenth brahmaloka (ब्रह्मलोक), the first region of the fourth dhyāna(ध्यान).

福田  The field of blessedness, i.e.any sphere of kindness, charity, or virtue; there are categories of 2, 3, 4,and 8, e.g. that of study and that of charity; parents, teachers, etc.; thefield of poverty as a monk, etc.

福田衣  The garment of the field ofblessing, the monk's robe.

福相法身  The Buddha-dharmakāya (धर्मकाय) as blessedness, in contrast with it as wisdom.

福祿  Happiness and emolument, goodfortune here or hereafter.

福蓋  The cover, or canopy, ofblessing.

福行  The life or conduct which resultsin blessing e.g. being reborn as a man or a deva(देव).

福觀  Blessedness and insight, similarto福慧; 福智.

福足  The feet of blessedness, oneconsisting of the first five pāramitā (पारमिता)s, the other being the sixth pāramitā(पारमिता), i.e. wisdom; happinessreplete.

禪  To level a place for an altar, tosacrifice to the hills and fountains; to abdicate. Adopted by Buddhists for dhyāna (ध्यान), 禪 or 禪那, i.e. meditation, abstraction,trance. dhyāna (ध्यान) is 'meditation, thought, reflection, especially profound andabstract religious contemplation'. M.W. It was intp. as 'getting rid of evil',etc., later as 靜慮 quiet meditation. It is a form of定, but that word is more closely allied with samādhi (समाधि), cf. 禪定. The term also connotes Buddhismand Buddhist things in general, but has special application to the 禪宗 q.v. It is one of the six pāramitā (पारमिता)s, cf. 波. There are numerous methods andsubjects of meditation. The eighteen brahmaloka(ब्रह्मलोक)s are divided into four dhyāna (ध्यान) regions 'corresponding to certain frames of mind where individualsmight be reborn in strict accordance with their spiritual state'. The firstthree are the first dhyāna (ध्यान), the second three the second dhyāna(ध्यान), the third three the third dhyāna (ध्यान), and the remaining nine the fourth dhyāna(ध्यान). See Eitel. According toChilders' Pali Dictionary, 'The four jhānasare four stages of mystic meditation, whereby the believer's mind is purgedfrom all earthly emotions, and detached as it were from his body, which remainsplunged in a profound trance.' Seated cross-legged, the practiser 'concentrateshis mind upon a single thought. Gradually his soul becomes filled with asupernatural ecstasy and serenity', his mind still reasoning: this is the firstjhāna. Concentrating his mind on thesame subject, he frees it from reasoning, the ecstasy and serenity remaining,which is the second jhāna. Then hedivests himself of ecstasy, reaching the third stage of serenity. Lastly, inthe fourth stage the mind becomes indifferent to all emotions, being exaltedabove them and purified. There are differences in the Mahāyāna methods, butsimilarity of aim.

禪三昧  dhyāna(ध्यान) and samādhi (समाधि), dhyāna (ध्यान) considered as 思惟 meditating, samādhi (समाधि) as 定 abstraction; or meditation in therealms of 色 the visible, or known, and concentration on 無色 the invisible, or supramundane; v. 禪定.

禪人  A member of the Chan (Jap. Zen),i.e. the Intuitional or Meditative sect.

禪侶  Fellow-meditators; fellow-monks.

禪僧  A monk of the Chan sect; a monkin meditation.

禪化  The transforming character ofChan.

禪卷  The meditation fist (muṣti (मुष्ति)), the sign of meditation shown by the left fist, the rightindicating wisdom.

禪味  Meditation-flavour the mysterioustaste or sensation experienced by one who enters abstract meditation.

禪和  Meditation-associates,fellow-monks; also 禪和子; 禪和者.

禪坐  To sit cross-legged inmeditation.

禪堂  Meditation-hall of the Chan sect.A common name for the monastic hall.

禪天  dhyāna(ध्यान) heavens, four in number,where those who practise meditation may be reborn, v. 禪.

禪宗  The Chan, meditative orintuitional, sect usually said to have been established in China byBodhidharma, v. 達, the twenty-eighth patriarch, whobrought the tradition of the Buddha-mind from India. Cf. 楞 13 Laṅkāvatāra sūtra. This sect, believing in directenlightenment, disregarded ritual and sūtra (सूत्र)s and depended upon the inner light and personal influence for thepropagation of its tenets, founding itself on the esoteric tradition supposedto have been imparted to Kāśyapa by the Buddha, who indicated his meaning byplucking a flower without further explanation. Kāśyapa smiled in apprehension andis supposed to have passed on this mystic method to the patriarchs. The successorof Bodhidharma was 慧可 Huike, and he was succeeded by 僧璨 Sengcan; 道信 Daoxin; 弘忍 Hongren; 慧能 Huineng, and 神秀 Shenxiu, the sect dividing under the two latter into the southernand northern schools: the southern school became prominent, producing 南嶽 Nanyue and 青原 Qingyuan, the former succeeded by馬祖 Mazu, the latter by 石頭 Shitou. From Mazu's school arosethe five later schools, v. 禪門.

禪定  chanis dhyāna (ध्यान), probably a transliteration; dingis an interpretation of samādhi (समाधि). chan is an element in ding, or samādhi(समाधि), which covers the wholeground of meditation, concentration, abstraction, reaching to the ultimatebeyond emotion or thinking; cf. 禪, for which the two words chan-dingare loosely used.

禪室  Meditation hall or room; othersimilar terms are 禪屋; 禪房; 禪院; 禪堂; 禪居.

禪家  The Chan sect, v. 禪宗; 禪門.

禪尼  A nun.

禪居  A meditation abode; to dwell inmeditation; a hermitage; a hermit monk.

禪師  A master, or teacher, ofmeditation, or of the Chan school.

禪律  The Chan and Lu (Vinaya) sects:i.e. the Meditative and Disciplinary schools.

禪思  Meditation thoughts; the mystictrance.

禪悅  Joy of the mystic trance. 禪悅食 Its mystic nourishing powers.

禪慧  The mystic trance and wisdom.

禪房  Meditation abode, a room formeditation, a cell, a hermitage, general name for a monastery.

禪教  The teaching of the Chan sect.Also, 禪 the esoteric tradition and 教 the teaching of the scriptures.

禪智  Meditation and wisdom, of. 禪卷.

禪杖  A staff or pole for touchingthose who fall asleep while assembled in meditation.

禪林  Grove of meditation, i.e. amonastery. Monasteries as numerous as trees in a forest. Also 禪苑.

禪梵天  The three brahmaloka (ब्रह्मलोक) heavens of the first dhyāna (ध्यान); cf. 禪.

禪樂  The joy of abstract meditation.

禪毬  A ball of hair used to throw atand awaken those who fell asleep during meditation.

禪河  The dhyāna(ध्यान) river, i.e. the mystic trancelike a river extinguishes the fires of the mind. The 尼連禪 river Nairaṅjanā (Niladyan), which flows past Gayā.

禪法  Methods of mysticism as found in(1) the dhyāna (ध्यान)s recorded in the sūtra (सूत्र)s, called 如來禪 tathāgata-dhyāna(तथागत-ध्यान)s; (2) traditional dhyāna (ध्यान), or the intuitional method brought to China by Bodhidharma, called 祖師禪, which also includes dhyāna (ध्यान) ideas represented by some external act having an occult indication.

禪波  Disturbing waves, or thoughts,during meditation.

禪波羅密  The sixth or dhyāna (ध्यान)                  pāramitā (पारमिता), the attainment of perfection in the mystic trance.

禪病  The ills of meditation, i.e.wandering thoughts, illusions. The illusions and nervous troubles of themystic.

禪窟  A cell, or cave, for meditation,or retirement from the world.

禪習  The practice of religion throughthe mystic trance.

禪行  The methods employed inmeditation; the practices, or discipline, of the Chan school.

禪觀  dhyāna(ध्यान)-contemplation.

禪那  dhyāna(ध्यान), abstract contemplation.There are four degrees through which the mind frees itself from all subjectiveand objective hindrances and reaches a state of absolute indifference andannihilation of thought, perception, and will; v. 禪. The River Jumna.

禪錄  The records of the Chan sect.

禪鎮  The meditation-warden, a piece ofwood so hung as to strike the monk's head when he nodded in sleep.

禪門  The meditative method in general.The dhyāna pāramitā (ध्यान पारमिता), v. 六度. The intuitional schoolestablished in China according to tradition by Bodhidharma, personallypropagated from mind to mind as an esoteric school.

禪門五宗  Five Chan schools, viz. 臨濟宗; 溈仰宗; 雲門宗; 法眼宗, and 曹洞宗; the fourth was removed to Korea;the second disappeared; the other three remained, the first being mostsuccessful; in the Sung it divided into the two sects of 楊岐 and 黃龍. Cf. 楞 13 Laṅkāvatāra Sutra.

禪靜  dhyāna(ध्यान) and its Chinese translation,quieting of thought, or its control, or suppression, silent meditation.

禪髓  The marrow of meditation-a termfor the Laṅkāvatāra Sutra.

禪齋  idem 禪室.

禮  Worship, offerings, rites;ritual, ceremonial, decorum, courtesy, etiquette.

禮懺  Worship and repentance,penitential offering.

禮拜  vandana(वन्दन); or, when invoking the nameof the object of worship, namas-kāra (नमस्-कार); to worship, pay reverence.

禮敬  To worship, reverence, payrespect.

禳  To pray to avert.

禳日蝕  禳月蝕 to avert thecalamity threatened by an eclipse of sun or moon.

禳災  Ceremonies to avert calamity,indicating also the Atharva-veda, and other incantations.

禺  A monkey; begin; the 巳 hour, 9-11 a. m.

禺中  the middle of the 巳 hour, 10 a. m. Tiantai called the fourth period of Buddha'steaching the 禺中.

禾  Growing grain.

禾山  Ho-Shan, a monastery in 吉州 Chi-chou, and its abbot who died A. D. 960.

禿  Bald.

禿人  禿居士; 禿奴 A monk; a nun, sometimes used as a term of abuse.

秀能  The two patriarchs 神秀 Shenxiu and 慧能 Huineng, q. v.

私  Private, secret, selfish,illicit.

私印  A monk's private seal, whichshould resemble a skull as reminder of the brevity of life.

私多  私陀; 悉陀; 徒多; 枲多 Sītā. Described as the 'cold' river; one of the four great riversflowing from the Anavatpta or Anavadata Lake 阿耨達池 in Tibet.One account makes it 'an eastern outflux' which subsequently becomes the YellowRiver. It is also said to issue from the west. Again, 'the Ganges flows eastward,the Indus south, Vatsch (Oxus) west, Sītā north.' Vatsch = Vākṣu. 'According toXuanzang, however, it is the northern outflux of the Sirikol [Sarikkol] Lake(Lat. 38°20′N., Long. 74°E.) now called Yarkand daria, which flows into LakeLop, thence underneath the desert of Gobi, and reappears as the source of theHuanghe.' Eitel. According to Richard, the Huanghe 'rises a little above twoneighbouring lakes of Khchara (Charingnor) and Khnora (Oring-nor). Both areconnected by a channel and are situated at an elevation of 14,000 feet. It mayperhaps be at first confounded with Djaghing-gol, a river 110 miles long, whichflows from the south and empties into the channel joining the two lakes'.

私婆吒  Vasiṣtha, v. 婆.

私婆婆  svabhāva(स्वभाव), 'own state, essential orinherent property, innate or peculiar disposition, natural state orconstitution nature' (M. W.), intp. as 自體體 or 自性性.

秉  To lay hold of, grasp.

秉拂  To hold the fly-brush, or whisk,the head of an assembly, the five heads of a monastery have this privilege.

秉持  To hold firmly (to thediscipline, or rules).

秉炬  To carry the torch (forcremation).

科  A class, lesson, examination.

科儀  The rule of the lesson.

科文  A set portion of a book, alesson.

秣  To feed a horse; translit. ma (म).

秣兔羅  Mathurā, v. 摩.

秣奴若瞿沙  Manojñaghoṣa, an ancient bhikṣu (भिक्षु).

秣底補羅  Matipura, an 'ancient kingdom(and city) the kings of which in A.D. 600 belonged to the Śūdra caste, the homeof many famous priests. The present Rohilcund (Rohilkhand) between the Gangesand Rāmagaṅgā.'

秣羅娑  Malasa. 'A mountain valley in theupper Pundjab.'

秣羅矩吒  Malakūṭa. 'An ancient kingdom ofSouthern India, the coast of Malabar, about A.D. 600 a noted haunt of theNirgrantha sect.' Eitel.

秦  The Ch'in state and dynasty255-205 B. C.

秦廣王  Ch'in-kuang, the first of the tenkings of Hades.

移  To transplant, transpose,transmit, convey, remove.

移山  To remove mountains.

移龕  To remove the coffin to the hallfor the masses for the dead on the third day after the enconffinment.

稗  Tares, weeds.

稗沙門  Lazy monks, cumberers of theground.

稗稊  Tares, weeds, only fit to beploughed up.

稟  To petition, report, request,beg; to receive (from above); endowment.

稟具  To be fully ordained, i.e.receive all the commandments.

稟教  To receive the Buddha's teaching.

稠  Thick-set as growing grain,dense.

稠林  A dense forest, e.g. thepassions, etc.

種  vīja(वीज); bīja(बीज). Seed, germ; sort, species;also to sow, plant.

種子  Seed, germ; the content of the ālayavijñāna (आलयविज्ञान) as the seed of all phenomena; the esoterics also have certainSanskrit letters, especially the first letter ā(आ), as a seed or germ containingsupernatural powers.

種子識  ālayavijñāna(आलयविज्ञान), the abode or seed-storeof consciousness from which all phenomena spring, producing and reproducingmomentarily.

種性  Seed nature, germ nature;derivative or inherited nature.

種智  Omniscience, knowledge of theseed or cause of all phenomena.

種根器  The three categories of the ālayavijñāna (आलयविज्ञान): (1) the seed, or cause, of all phenomena; (2) the five organs ofsensation; (3) the material environment on which they depend.

種熟脫  The seed of Buddha-truthimplanted, its ripening, and its liberation or harvest.

種種色世界  A world of every kind of thing.

種覺  The insight into all seeds orcauses, Buddha-knowledge, omniscience.

種識  The ālayavijñāna(आलयविज्ञान).

稱  To call, style, invoke; to weigh;a steelyard, scale; to suit, tally with.

稱佛  To invoke a Buddha.

稱名  To invoke the (Buddha's) name,especially that of Amitābha.

稱名雜行  To worship a variety of Buddhas,etc., instead of cleaving to Amitābha alone.

稱意華  The soma plant, suggested by SirAurel Stein as possibly wild rhubarb.

稱讚  To praise.

稻  Growing rice.

稻稈  Rice straw.

稽  Investigate; delay; to prostrateoneself.

稽薑那  Kikana. 'A people in Afghanistan(east of Kandahar, south of Ghazna) ruled A.D. 630 by independent chieftains,perhaps identical with the Kykānān of Arabic chroniclers.' Eitel.

稽首  vandana(वन्दन); vandi(वन्दि). To make obeisance byprostration.

穀  Grain; rice unhulled.

穀頭  The monk in charge of the grain.

積  Accumulate, pile up; many, long.

積功累德  積累 To accumulateor lay up merit.

積石山  Aśmakūṭa, stone-heap mountains,the eastern border of the Gobi desert.

穢  Foul, filthy, unclear, impure.

穢佉阿悉底迦  v. 塞 svastika (स्वस्तिक).

穢土  穢剎; 穢國 This impure world, in contrast with the Pure Land.

穢業  Impure karma, one oft he 三業 q.v.

穢跡金剛  The vajra(वज्र)-ruler who controls uncleanplaces.

穢身  The impure or sinful body.

穢食  Unclean, or contaminated food,e.g. left over, or used by the sick.

究  To go to the bottom of; inquireinto; end, fundamental, supreme. v. 鳩 for究槃荼 Kumbhāṇḍa and究磨羅 Kumāra; v. 拘尸那 for究施 Kuśināgra.

究究吒  kukkuṭa(कुक्कुट), a cock, or fowl.

究竟  Examine exhaustively; utmost,final, at the end, a tr. of uttarā (उत्तरा), upper, superior, hence 至極 ultimate, supreme.

究竟位  The supreme class or stage, i. e.that of Buddhahood. The Mahāyāna groups the various stages in the attainment ofBuddhahood into five, of which this is the highest.

究竟佛  The fundamental, ultimate, orsupreme Buddha, who has complete comprehension of truth; Buddha in his supremereality.

究竟即  The stage of completecomprehension of truth, being the sixth stage of the Tiantai School, v. 六即.

究竟樂  The supreme joy, i. e. nirvāṇa.

究竟法身  The supreme dharmakāya (धर्मकाय), the highest conception of Buddha as the absolute.

究竟覺  Supreme enlightenment, that ofBuddha; one of the four kinds of enlightenment in the 起信論 Awakening of Faith.

空  śūnya(शून्य), empty, void, hollow, vacant,nonexistent. śūnyatā (शून्यता), 舜若多, vacuity, voidness, emptiness, non-existence, immateriality,perhaps spirituality, unreality, the false or illusory nature of all existence,the seeming 假 being unreal. The doctrine that all phenomena and the ego have noreality, but are composed of a certain number of skandha(स्कन्ध)s or elements, whichdisintegrate. The void, the sky, space. The universal, the absolute, completeabstraction without relativity. There are classifications into 2, 3, 4, 6, 7,11, 13, 16, and 18 categories. The doctrine is that all things are compounds,or unstable organisms, possessing no self-essence, i.e. are dependent, orcaused, come into existence only to perish. The underlying reality, theprinciple of eternal relativity, or non-infinity, i.e. śūnya (शून्य), permeates all phenomena making possible their evolution. From thisdoctrine the Yogācārya school developed the idea of the permanent reality,which is Essence of Mind, the unknowable noumenon behind all phenomena, theentity void of ideas and phenomena, neither matter nor mind, but the root ofboth.

空一切處  Universal emptiness, or space;the samādhi (समाधि) which removes all limitations of space; also 空遍處.

空三昧  The samādhi(समाधि) which regards the ego andthings as unreal; one of the 三三昧.

空假中  Unreality, reality, and themiddle or mean doctrine; noumenon, phenomenon, and the principle or absolutewhich unifies both. 空Unreality, that things do not existin reality; 假 reality, that things exist though in "derived" or "borrowed"form, consisting of elements which are permanent; 中 the "middle" doctrine of the Madhyamaka School, whichdenies both positions in the interests of the transcendental, or absolute. 空以破一切法, 假以立一切法, 中以妙一切法  other 即空即假即中. śūnya(शून्य) (universality) annihilatesall relativities, particularity establishes all relativities, the middle pathtranscends and unites all relativities. Tiantai asserts that there is nocontradiction in them and calls them a unity, the one including the other 即空即假即中.

空劫  The empty kalpa (कल्प), v. 劫.

空即是色  The immaterial is the material, śūnya (शून्य) is rūpa (रूप), and vice versa, 色不異空.

空執  v. 空有二執.

空塵  śūnya(शून्य) as sub-material, ghostly, orspiritual, as having diaphanous form, a non-Buddhist view of the immaterial asan entity, hence the false view of a soul or ego that is real.

空大  Space, one of the five elements(earth, water, fire, wind, space); v. 五大.

空如來藏  The bhūtatathatā(भूततथता) in its purity, orabsoluteness.

空始教  The initial teaching of theundeveloped Mahāyāna doctrines is the second of the five periods of Śākyamuni'steaching as defined by the Huayan School. This consists of two parts: 空始教 the initial doctrine of śūnya (शून्य), the texts for which are the 般若, 三論, etc.; and 相始教, the initial doctrine of theessential nature as held by the esoterics; intp. in the 深密 and 瑜伽 texts.

空宗  The śūnya(शून्य) sects, i.e. those which makethe unreality of the ego and things their fundamental tenet.

空定  The meditation which dwells onthe Void or the Immaterial; it is divided into 內道, i.e. the 三三昧, and 外道, the latter limited to the four dhyāna(ध्यान)s 四空定 q.v., except the illusion that things have a reality in themselves,as individuals 法我 q.v.

空寂  Immaterial; a condition beyonddisturbance, the condition of nirvana.

空居天  deva(देव)s dwelling in space, or theheavenly regions, i.e. the devaloka (देवलोक)s and rūpaloka (रूपलोक)s.

空心  An empty mind, or heart; a mindmeditating on the void, or infinite; a mind not entangled in cause and effect,i.e. detached from the phenomenal.

空忍  Patience attained by regardingsuffering as unreal; one of the 十忍.

空性  śūnyata(शून्यत), v. 空, the nature of the Void, or immaterial, the bhūtatathatā (भूततथता), the universal substance, which is not 我法 ego and things, but while not Void is of the Void-nature.

空想  Thinking of immateriality. Also,vainly thinking, or desiring.

空慧  The wisdom which beholdsspiritual truth.

空拳  riktamuṣṭi(रिक्तमुष्टि); empty fist, i.e.deceiving a child by pretending to have something for it in the closed hand;not the Buddha's method.

空教  The teaching that all is unreal.The 法相宗 Dharmalakṣaṇa School divided Buddha's teaching into three periods:(1) the Hīnayāna period, teaching that 法有 things are real; (2) the 般若 prajñā (प्रज्ञा) period, that 法 空things are unreal; (3) the Huayanand Lotus period of the middle or transcendental doctrine 中道教.

空有  Unreal and real, non-existent andexistent, abstract and concrete, negative and positive.

空有二執  (or 空有二見). The two (false) tenets, or views, that karma and nirvana are notreal, and that the ego and phenomena are real; these wrong views are overcomeby the 空有二觀 meditating on the unreality of the ego and phenomena, and thereality of karma and nirvana.

空有二宗  The two schools 空and 有 in Hīnayāna are given as 俱舍 Kośa for 有 in 成實 Satyasiddhi for 空, in Mahāyāna 法相 for 有 and 三論 for 空.

空果  Empty fruit; also fruit offreedom from the illusion that things and the ego are real.

空法  (1) To regard everything asunreal, i.e. the ego, things, the dynamic, the static. (2) The nirvana ofHīnayāna.

空海  Like sky and sea: like space andthe ocean for magnitude.

空無  Unreality, or immateriality, ofthings, which is defined as nothing existing of independent or self-containednature.

空無我  Unreal and without ego. 空無邊處. v. 空處.

空王  The king of immateriality, orspirituality, Buddha, who is lord of all things.

空王佛  Dharmagahanābhyudgata-rāja. ABuddha who is said to have taught absolute intelligence, or knowledge of theabsolute, cf. Lotus Sutra 9.

空理  The śūnya(शून्य) principle, or law, i.e. theunreality of the ego and phenomena.

空生  The one who expounded vacuity orimmateriality, i.e. Subhūti, one of the ten great pupils of the Buddha.

空界  The realm of space, one of thesix realms, earth, water, fire, wind, space, knowledge. The空界色 is the visible realm of space, the sky, beyond which is real space.

空相  Voidness, emptiness, space, theimmaterial, that which cannot be expressed in terms of the material. Thecharacteristic of all things is unreality, i.e. they are composed of elementswhich disintegrate. v. 空.

空空  Unreality of unreality. When allhas been regarded as illusion, or unreal, the abstract idea of unreality itselfmust be destroyed.

空空寂寂  Void and silent, i.e. everythingin the universe, with form or without form, is unreal and not to be consideredas real.

空經  The sutras of unreality orimmateriality, e.g. the Prajñāpāramitā.

空聖  A saint who bears the namewithout possessing the character.

空聚  (1) An empty abode or place. (2)The body as composed of the six skandha (स्कन्ध)s, which is a temporary assemblage without underlying reality.

空色  Formless and with form; noumenaand phenomena.

空華  空花 khapuṣpa (खपुष्प), flowers inthe sky, spots before the eyes, Muscœ volitantes; illusion. The IndianHīnayānists style Mahāyānists空華外道 śūnyapuṣpa(शून्यपुष्प), sky-flower heretics, or followers of illusion.

空處  空無邊處Ākāśānantyāyatana; the abode of infinite space, the formless, or immaterialworld 無色界 the first of the arūpaloka (अरूपलोक) heavens, one of the four brahmaloka(ब्रह्मलोक)s.

空處定  (or 空無邊處定) The dhyāna (ध्यान), or meditation connected with the above, in which all thought ofform is suppressed.

空行  The discipline or practice of theimmaterial, or infinite, thus overcoming the illusion that the ego and allphenomena are realities.

空見  The heterodox view that karma andnirvana are not real, v. 空有.

空觀  v. 空有二觀.

空解  The interpretation (or doctrine)of ultimate reality.

空解脫門  The gate of salvation ordeliverance by the realization of the immaterial, i.e. that the ego and thingsare formed of elements and have no reality in themselves; one of the threedeliverances.

空諦  The doctrine of immateriality,one of the three dogmas of Tiantai, that all things animate and inanimate,seeing that they result from previous causes and are without reality inthemselves, are therefore 空or not material, but"spiritual".

空輪  The wheel of space below thewater and wind wheels of a world. The element space is called the wheel ofspace.

空遍處  idem 空一切處.

空門  (1) The teaching which regardseverything as unreal, or immaterial. (2) The school of unreality, one of thefour divisions made by Tiantai (3) The teaching of immateriality, the door tonirvana, a general name for Buddhism; hence空門子 are Buddhistmonks.

空閑處  A tr. of 阿蘭若 araṇya (अरण्य), i.e. "forest". A retired place, 300 to 600 steps awayfrom human habitation, suitable for the religious practices of monks.

空際  The region of immateriality, ornirvana. Also called 實際, the region of reality.

空魔  The demons who arouse in theheart the false belief that karma is not real.

空鳥  The bird that cries 空空, the cuckoo, i.e. one who, while not knowing the wonderful law oftrue immateriality (or spirituality), yet prates about it.

空點  The dot over the ṃ (ṃ) or ṅ (ङ्) in Sanskrit, symbolizing that all things are empty or unreal; usedby the Shingon sect with various meanings.

穿  To bore, pierce; to thread; todon, put on. To bore a well and gradually discover water, likened to thegradual discovery of the Buddha-nature.

穿耳僧  Pierced-ear monks, many of theIndian monks wore ear-rings; Bodhidharma was called 穿耳客 the ear-pierced guest.

突  Rush out; protrude; rude;suddenly.

突吉羅  突膝吉栗多 (or 突悉吉栗多); 突瑟儿 理多 duṣkṛta(दुष्क्ड़्त) (Pali  dukkaṭa),wrong-doing, evil action, misdeed, sin; external sins of body and mouth, i. e.deed and word. Cf. 吉羅.

突婆  dhūpa(धूप), incense, frankincense, fragrantgum; intp. as 茅香 lemon-grass, perhaps Andropogennardus.

突路拏  Droṇa, a Brahman who is said tohave divided the cremation remains of the Buddha to prevent strife for themamong contending princes.

突迦  Durgā, Bhīmā, or Marīci, 'thewife of Maheśvara, to whom human flesh was offered once a year in autumn.'Eitel.

窟  gūha(गूह). A cave.

窟內  'Within the cave,' the assemblyof the elder disciples, after Śākyamuni's death, in the cave near Magadha,when, according to tradition, Kāśyapa presided over the compiling of the Tripiṭaka;while at the same time the 窟外 disciples 'without the cave'compiled another canon known as the 五藏 Pañcapiṭaka. To this separationis ascribed, without evidence, the formation of the two schools of the 上座部 Mahāsthavirāḥ and 大眾部 Mahāsāṅghikaḥ.

窣  Rustle, move, rush; translit. s (स्).

窣利  ? Suri, 'an ancient kingdom tothe west of Kachgar, peopled by Turks (A.D. 600).' Eitel.

窣唎  窣羅 surī (सुरी), or surā (सुरा) distilled liquor.

窣堵波  stūpa(स्तूप), a tumulus, or building overrelics, v. 率.

窣[少/兔]黎濕伐羅  ? Sūnurīśvara, ancient capital ofLaṅgala, in the Punjab.

窣莎揭哆  susvāgata(सुस्वागत), most welcome (agreeting).

窣路多阿半那  srota-āpanna(स्रोत-आपन्न), one who has enteredthe stream of the holy life, cf. 半 and 入流.

窣都利慧那  Sutriṣṇa, Satruṣṇa, Osrushna,Ura-tepe, 'an ancient city in Turkestan between Kojend and Samarcand.' Eitel.

窮  Poor, impoverished, exhausted; toexhaust, investigate thoroughly.

窮子  The poor son, or prodigal son, ofthe Lotus Sūtra.

窮生死蘊  To exhaust the concomitants ofreincarnation, be free from transmigration.

窶  Rustic, poor; translit. ku (कु), gu (गु); v. 求, 瞿, 屈.

窺  To peep, spy; furtive.

竈  A kitchen-stove.

竈神  The kitchen-stove god, orkitchen-god who at the end of each year is supposed to report above on theconduct of members of the family.

立  Set up, establish, stand, standup.

立僧首座  The learned monk who occupies thechief seat to edify the body of monks.

立播  repa, or repha, a 'low' garment,a loin-cloth.

立教  To establish a 'school', sect, orchurch.

立教開宗  To set up a school and start asect.

立法  To set up, or state aproposition; to make a law, or rule.

立破  To state-- and confute-- aproposition.

立量  To state a syllogism with its 宗 proposition, 因 reason, and 喻 example.

章  A section, chapter; finished,elegant; essay, document; rule, according to pattern.

章服  Regulation dress.

童  A youth, boy, girl, virgin.

童子  kumāra(कुमार), a boy, youth, son; a prince;a neophyte; a bodhisattva as son of the Tathāgata.

童真  A term for a monk, who shouldhave the child-nature of simplicity.

童真住  The stage of youth in Buddhahood,the eighth of the 十住.

童籠磨  Druma, a tree in general; a kingof the kinnara (किन्नर)s, or gandharva (गन्धर्व)s, the celestial musicians.

竭  Exhaust, used up, finish; utmost.

竭叉  A place said to be in theKarakoram mountains, where according to Faxian formerly great assemblies wereheld under royal patronage and with royal treatment. Eitel gives it as Khaśa,and says 'an ancient tribe on the Paropamisus, the Kasioi of Ptolemy'; othersgive different places, e.g. Kashmir, Iskardu, Krtchou.

竭支  v. 僧祇支.

竭誐  khaḍga(खड्ग) (sometimes in error khaṅga (खङ्ग)), a sword, a rhinoceros' horn, a rhinoceros.

竭陀羅  khadira(खदिर), the Acacia catechu; khadīra (खदीर), the Mimosa pudica. M.W. A hard wood, also karavīra (करवीर).

端  Beginning, coming forth,elementary principles; a point either beginning or end; straight, proper.

端嚴  In strict propriety.

端坐  To sit straight and proper.

端心正意  With a proper mind and regulatedwill, doing no evil.

端正  Proper, properly ordered,rectitude, integrity.

競  To wrangle, emulate.

競伽  v. 恒河. Gaṅgā, the Ganges.

競伽河門  Gaṅgādvāra, the gate of theGanges. "A famous devālaya (देवालय), the object of pilgrimages, the present Hurdwar," or Haridwar.Eitel.

竹  veṇu(वेणु), bamboo.

竹林  (竹林精舍 or竹林寺); 竹林園; 竹林苑 Veṇuvana, 'bamboo-grove,' a park called Karaṇḍaveṇuvana, near Rājagṛha,made by Bimbisāra for a group of ascetics, later given by him to Śākyamuni(Eitel), but another version says by the elder Karaṇḍa, who built there a vihāra (विहार) for him.

竺  Indian. 竺土; 天竺; 竺India.

竺剎尸羅  Taksaśīla, v. 呾叉始羅.

竺曇摩羅察  竺法護 Dharmarakṣa,or Indu-dharmarakṣa, a native of Tukhāra, who knew thirty-six languages and tr.(A.D. 266-317) some 175 works.

竺法力  Dharmabala, translator A.D. 419of the larger Sukhāvatī-vyūha, now lost.

竺法蘭  Dharmarakṣa, or Indu-dharmāraṇya,to whom with Kāśyapa Mātaṅga the translation of the sutra of 42 sections iswrongly attributed; he tr. five works in A.D. 68-70.

竺經  Indian, i.e. Buddhist, sutras.Several Indians are known by this term.

竺葉摩騰  Kāśyapa Mātaṅga, v. 迦葉摩騰.

笈  A satchel, book-box; translit. g (ग्).

笈多  Upagupta, v. 優婆毱多.

笈房缽底  憍梵波堤 Gavāṃpati,a monk with the feet and cud-chewing characteristic of an ox, because he hadspilled some grains from an ear of corn he plucked in a former life.

第  Number, degree, sign of the ordinals;only.

第一  The first, chief, prime, supreme.

第一乘  The supreme vehicle, Mahāyāna.

第一句  The first and supreme letter, a (अ), the alpha ofall wisdom.

第一寂滅  The supreme reality, nirvāṇa (निर्वाण).

第一義  The supreme, or fundamentalmeaning, the supreme reality, i. e. enlightenment.

第一義悉檀  The highest siddhānta (सिद्धान्त), or Truth, the highest universal gift of Buddha, his teaching whichawakens the highest capacity in all beings to attain salvation.

第一義智  The highest knowledge, or wisdom.

第一義樂  The highest bliss, i.e. nirvāṇa (निर्वाण).

第一義空  The highest Void, or reality, theMahāyāna nirvāṇa (निर्वाण), though it is also applied to Hīnayāna nirvāṇa(निर्वाण).

第一義觀  The highest meditation ofTiantai, that on 中 the Mean.

第一義諦  The supreme truth, or reality incontrast with the seeming; also called Veritable truth, sage-truth, surpassingtruth, nirvāṇa (निर्वाण), bhūtatathatā (भूततथता), madhya (मध्य), śūnyatā (शून्यता), etc.

第七仙  The seventh 'immortal', the lastof the seven Buddhas, Śākyamuni.

第七情  A seventh sense; non-existent,like a 十三入 thirteenth base of perception, or a 十九界 19th dhātu (धातु).

第三禪  The third dhyāna (ध्यान), a degree of contemplation in which ecstasy gives way to serenity;also a state, or heaven, corresponding to this degree of contemplation,including the third three of the rūpa (रूप) heavens.

第三能變  The third power of change, i. e.the six senses, or vijñāna (विज्ञान)s, 能變 means 識.

第二月  A double or second moon, which isan optical illusion, unreal.

第二禪  The second dhyāna (ध्यान), a degree of contemplation where reasoning gives way to intuition.The second three rūpa (रूप) heavens.

第二能變  The second power of change, the kliṣṭamano-vijñāna (क्लिष्टमनो-विज्ञान), disturbed-mind, consciousness, or self-consciousness which givesform to the universe. The first power of change is the ālaya-vijñāna (आलय-विज्ञान).

第五大  A fifth element, the nonexistent.

第八識  The eighth, or ālaya-vijñāna (आलय-विज्ञान), mind-essence, the root and essence of all things.

第六陰  A sixth skandha (स्कन्ध): as there are only five skandha (स्कन्ध)s it means the non-existent.

第十八願  The eighteenth of Amitābha'sforty-eight vows, the one vowing salvation to all believers.

第四禪  The fourth dhyāna (ध्यान), a degree of contemplation when the mind becomes indifferent topleasure and pain; also the last eight rūpa (रूप) heavens.

第耶那  v. 禪 dhyāna (ध्यान).

第黎多曷羅殺吒羅  Dhṛtarāṣṭra, one of the four mahārāja (महाराज)s, the white guardian of the east, one of the lokapāla (लोकपाल)s, a king of gandharva (गन्धर्व)s and piśaca (पिशच)s; cf. 提.

笯赤建  Nujkend, or Nujketh in Turkestan,between Taras and Khojend.

筆  A pen.

筆受  To receive in writing; to record,write down from dictation.

等  To pair; parallel, equal, of likeorder; a class, grade, rank; common; to wait; sign of plural. In Buddhistwritings it is also used for 'equal everywhere', 'equally everywhere','universal'.

等一切諸佛  The third of the 十迴向 q.v.

等一大車  The highest class great cart,i.e. universal salvation; cf. Lotus Sūtra 3.

等供  Synchronous offering, also 等得, i.e. the simultaneous beginning of a meal when the master ofceremonies cries that the meal is served.

等侶  Of the same class, or company;fellows, equals.

等味  Of equal flavour, of the samecharacter.

等妙  The two supreme forms ofBuddha-enlightenment 等覺 and 妙覺, being the 51st and 52nd stages of the Mahāyāna 階位. A Buddha is known as等妙覺王, king of these two forms ofuniversal and supernatural illumination.

等引  samāhita(समाहित), body and mind both fixed orconcentrated in samādhi (समाधि).

等心  Equal mind; of the same mentalcharacteristics; the universal mind common to all.

等慈  Universal or equal mercy towardall beings without distinction.

等持  Holding oneself in equanimity, atr. of samādhi (समाधि), as also is 三等持, i.e. samādhi (समाधि)-equilibrium; also of samāpatti (समापत्ति), v. 三摩缽底 and 等至.

等智  Common knowledge, which onlyknows phenomena.

等正覺  samyak-saṃbodhi(सम्यक्-सṃबोधि); complete perfect knowledge; Buddha-knowledge; omniscience; the bodhi (बोधि) of all Buddhas; cf. 等覺; 三藐.

等活  saṃjīv(सṃजीव्). Revive, re-animate; resurrection.

等活地獄  The first of the eight hot hells,in which the denizens are chopped, stabbed, ground, and pounded, but by a coolwind are brought back to life, to undergo renewed torment. Also 更活.

等流  niṣyanda(निष्यन्द), outflow, regular flow,equal current; like producing like; the equality of cause and effect; like causesproduce like effects; of the same order.

等流果  Like effects arise like causes,e.g. good from good, evil from evil; present condition in life from conduct inprevious existence; hearing from sound, etc.

等流相續  Of the same nature, or character;connected as cause and effect.

等無間緣  Uninterrupted continuity,especially of thought, or time.

等眾生界  The universal realm of livingbeings.

等空  Equal with space, universal.

等至  A name for fixation of the mind,or concentration in dhyāna (ध्यान); an equivalent of samāpatti (समापत्ति).

等覺  samyak-saṃbodhi(सम्यक्-सṃबोधि); absolute universal enlightenment, omniscience, a quality of andterm for a Buddha; also the 51st stage in the enlightenment of a bodhisattva,the attainment of the Buddha, enlightenment which precedes 妙覺.

等觀  The beholding of all things asequal, e.g. as 空 unreal, or immaterial; or of allbeings without distinction, as one beholds one's child i.e. without respect ofpersons.

等諦  Ordinary rules of life; commonmorality.

等身  A life-size image or portrait.

等願  The universal vows common toBuddhas.

筌  A bamboo fishing-trap.

筌魚  Trap and fish, a difficultpassage in a book and its interpretation.

筏  A raft.

筏喻  Raft parable. Buddha's teachingis like a raft, a means of crossing the river, the raft being left when thecrossing has been made.

筏蘇枳  Vāsuki, or 和須吉; lord of snakes, or nāga (नाग)s.

筏蘇盤豆  v. 婆 Vasubandhu.

筏蘇蜜呾羅  (or 伐蘇蜜呾羅 or 婆蘇蜜呾羅) (or 筏蘇蜜呾多羅); 婆須蜜; 和須蜜多; 世友 Vasumitra, described as a native of northern India, converted fromriotous living by Micchaka, 'was a follower of the Sarvāstivādaḥ school,'became president of the last synod for the revision of the Canon under Kaniṣka,q.v., was seventh patriarch, and 'wrote the Abhidharma-prakaraṇa-pāda-śāstra'(Eitel).

筏蹉子  Vātsīputra, founder of the 犢子部 v. 跋.

答  A bamboo hawser, to draw out, torespond, reply, return thanks.

答哩磨  idem 達磨 dharma (धर्म).

答摩  tamas(तमस्), darkness, gloom, grief,anger, suffering.

答秣蘇伐那  Tāmasavana, a monastery 'Darkforest', possibly that of Jālandhara where the 'fourth synod' under Kaniṣka heldits sessions; 'at the junction of the Vipāṣā and Śatadru,' i.e. Beas andSutlej. Eitel.

答香  To stick in incense sticks, as amonk does in acknowledgement of those of worshippers.

策  A treatise, book, memo, tablet,card; a plan, scheme; question; whip; etc.

策修  To stimulate to cultivation ofthe good; to keep oneself up to the mark.

箇  Each, every.

箇箇圓常道  Every single thing is thecomplete eternal Dao.

箋  A tablet, slip.

箋書  sūtra(सूत्र)s.

算  Reckon, count, calculate.

算數  To count numbers, to count, number.

管  A pipe, tube; to rule, control.

管絃講  Pipes, stings, and preaching, an'accompanied' service -- in India.

箭  An arrow, dart.

箭道  An arrow-shot, or bow-shot, indistance.

範  Pattern, rule, method.

範衛  Rule and restraint; to guard byproper means.

篅  A round grain bin.

篅衣  A nun's skirt.

篇  A slip of bamboo, a slip, leaf,page, books.

篇目  A subject or text exposed on aslip; the publication, e.g., of the name of a wrong-doer.

篇聚  Two divisions of wrong-doing, onecalled the 五篇 five pian, the other thesix and seven ju. The five pian are: (1) pārājika(पाराजिक), v. 波, sins demanding expulsion from the order; (2) saṅghāvaśeṣa (सङ्घावशेष), v. 僧, sins verging on expulsion, whichdemand confession before and absolution by the assembly; (3) ? prāyaścitta (प्रायश्चित्त), v. 波逸, sins deserving hell which may beforgiven; (4) pratideśanīya (प्रतिदेशनीय), v. 波羅 and 提舍, sins which must be confessed; (5) duṣkṛta(दुष्क्ड़्त), v. 突, light sins, errors, or faults. The six juare the five above with sthūlātyaya (स्थूलात्यय), v. 偷, associated with the third,implying thought not developed in action. The seven juare the above with the division of the fifth into two, action and speech. Thereare further divisions of eight and nine.

篤  Sincere; serious; consolidate.

篤進  Toksun, 'a city in Mongolia.'Eitel.

簡  A tablet, memorandum; to abridge;appoint; examine; abrupt, concise, direct.

簡別  To select, or differentiate.

簸  A winnowing fan; to winnow.

簸利婆羅闍迦  Parivrājaka, a Śivaitic sect;v. 般.

簸臈復多  prabhūta(प्रभूत), abundant, numerous; a yakṣa (यक्ष).

簿  Notebook, register, etc.

簿句羅  or簿拘羅 Vakula, an intelligent disciple of Śākyamuni. A demon.

籌  To calculate, devise, plan; atally.

籌量  Reckoning, to reckon and measure.

籠  A cage, crate; to ensnare.

籠頭  Blinkers for a horse's head.

米   śāli( शालि), rice, i. e. hulled rice. Theword śāli (शालि)has been wrongly used for śarīra (शरीर), relics, and for both words 舍利 has beenused.

米頭  Keeper of the stores.

米麗耶  maireya(मैरेय), 'a kind of intoxicatingdrink (extracted from the blossoms of Lythrum fructicosum with sugar, etc. ).'M. W.

粉  Flour, meal, powder.

粉骨碎身  Bones ground to powder and bodyin fragments.

粟  Maize, millet.

粟散  Like scattered millet.

粟散王  Scattered kings, or rulers whoown allegiance to a supreme sovereign, as 粟散國 means theirterritories.

粥  Congee, gruel.

粥飯僧  A rice-gruel monk, or gruel andrice monk, i.e. useless.

精  Cleaned rice, freed from thehusk, pure; essential, essence, germinating principle, spirit; fine, best,finest.

精室  精廬; 精舍 A place for pure, or spiritual, cultivation, a pure abode, theabode of the celibate, a monastery or nunnery.

精氣  Vitality, virility.

精真  Pure truth, apprehension ofultimate reality.

精神  Vitality; also the pure andspiritual, the subtle, or recondite.

精進  vīrya(वीर्य), zeal, unchecked progress.

精進  vīrya(वीर्य), one of the seven bodhyaṅga (बोध्यङ्ग); 'vigour,' 'valour, fortitude,' 'virility' (M.W.); 'welldoing'(Keith). The Chinese interpretation may be defined, as pure or unadulteratedprogress, i.e. 勤 zeal, zealous, courageouslyprogressing in the good and eliminating the evil.

精進力  vīryabala(वीर्यबल). The power of unfailingprogress, one of the five moral powers.

精進弓智慧箭  Zeal as the bow, wisdom thearrow.

精進波羅蜜  Zeal, energy, or progress as thefourth of the six pāramitā (पारमिता)s.

精靈棚  The booth, or canopy, where thefeast of all souls is provided.

糞  Ordure, sweepings, garbage.

糞掃  Sweepings, garbage.

糞掃衣  衲衣 The monk'sgarment of cast-off rags.

糞果  The āmraka(आम्रक) fruit in the midden, or apearl in the mud, cf. Nirvana Sutra 12.

糞除  To get rid of garbage, scavenge;cf. Lotus Sutra 4.

糟糠  Dregs and chaff, said of a proudmonk, or of inferior teaching.

紀  To record; regulate; a year, aperiod (of twelve years).

紀綱寮  The office of the director ofduties.

約  Bind, restrain; agree, covenant;about.

約教  約部 According totheir doctrine or according to their school.

約機  To avail oneself of opportunity,or suitable conditions.

約法  According to the doctrine, ormethod.

紅  aruṇa(अरुण), rakta(रक्त); red.

紅教  紅衣派 The redsect, i. e. the Zva-dmar, or Shamar, the older Lamaistic sect of Tibet, whowear red clothes and hats.

紅蓮地獄  The red lotus hell, the seventhof the eight cold hells, where the flesh of the sufferers bursts open like redlotuses.

紅蓮花  padma(पद्म), the red lotus.

紇  Tassels; the Uigur tribe; a knot.

紇利陀耶  紇利俱; 紇哩陀耶 (or紇哩乃耶or 紇哩娜耶); 訖利馱耶; 釳陀陀; 汗栗馱; 肝栗大hṛdaya (ह्ड़्दय), the heart, the mind; some forms are applied to the physical heart,others somewhat indiscriminately to the Tathāgata-heart, or the true, natural,innocent heart.

紇哩  or 紇利 (紇利俱); 纈利 hrīḥ (ह्रीः) is a germ-word of Amitābha and Guanyin.

紇差怛羅  kṣetra(क्षेत्र), a land, country,especially a Buddha-realm, cf. 剎.

紇露悉泥  Hrosminkan or Semenghān, anancient kingdom near Khulm and Kunduz. 'Lat. 35°40 N., Long. 68°22 E. ' Eitel.

納  Offer: pay, give; receive, take;translit. na (न); cf. 衲.

納具  To accept all the commandments,or rules.

納加梨  v. 衲.

納受  納得 To receive,accept.

納帽  A cap made of bits of givenmaterial.

納幕  納莫; 納謨 v. 南無 Namaḥ.

納戒  To receive or accept thecommandments.

納播  A stole worn during teaching.

納縛僧伽藍  Navasaṅghārāma.  'An ancientmonastery near Baktra, famous for three relics of Śākyamuni (a tooth, basin,and staff).' Eitel.

納縛提媻矩羅  Navadevakula. 'An ancient city, afew miles south-east of Kanyākūbdja, on the eastern bank of the Ganges. Thepresent Nobatgang.' Eitel.

納縛波  Na-fu-po, Hsuanzang's name for acity on the ancient site of I-hsun 伊循, capital of Shan-shan 鄯善 in the Former Han dynasty, afterwards known as Nob or Lop (in MarcoPolo). It corresponds to the modern Charkhlik.

納蛇於筒  To put a snake into a tube i.e.meditation able to confine unruly thoughts.

納衣  Garments made of castaway rags,the patch-robe of a monk.

納骨  To bury bones, or a skeleton.

純  One-coloured, unadulterated,pure, sincere.

純一  Pure, unmixed, solely, simply,entirely.

純真  Sincere, true; name of a man whoasked the Buddha questions which are replied to in a sutra.

純陀  Cunda, who is believed to havesupplied Śākyamuni with his last meal; it is said to have been of 旃檀耳 q.v. but there are other accounts including a stew of flesh food;also 准純, 淳純, 周那.

紙  Paper.

紙葉  Palm-leaves.

紙衣  紙冠, 紙錢 Paper clothing, hats, money, etc., burnt as offerings to the dead.

素  To keep to vegetarian diet;vegetarian.

素  Original colour or state; plain,white; heretofore, usual; translit. su (सु).

素具  Already prepared.

素嚩哩拏  蘇伐羅; 修跋拏 Suvarṇa; v. 金 gold.

素怛纜  v. 修 sutra.

素意  素懷 Ordinarythoughts, or hopes; the common purposes of the mind.

素法身  Possessing the fundamental dharmakāya (धर्मकाय) nature though still in sin, i.e. the beings in the three lowestorders of transmigration.

素絹  Plain silk lustring, thin silk.

素豪  The ūrṇā(ऊर्णा), or white curl between theBuddha's eyebrows.

素食  素饌 Vegetarianfood.

索  Cord; to extort, express; thecord or noose of Guanyin by which she binds the good; the cord of thevajra-king by which he binds the evil; translit. sa(स).

索哆  v. 薩 sattva (सत्त्व).

索訶  阿 v. 娑 sahā (सहा), the world.

索語  索話 Express,expression (in words); forced statements, a demand or request(e.g. forinformation).

紫  Purple, dark red.

紫姑  The goddess of the cesspool.

紫磨  Pure gold, hence 紫磨金; also 紫磨忍辱 the Buddha's image in attitudeof calmness and indifference to pleasure or pain.

紫衣  紫袈; 紫服 The purple robe, said to have been bestowed on certain monks duringthe Tang dynasty.

累  To tie; accumulate; repeatedly;to implicate, involve.

累七齋  The sevenfold repetition ofmasses for the dead.

累劫  Repeated, or many kalpa (कल्प)s.

累形  The body as involved in thedistresses of life.

累障  The hindrances of many vexations,responsibilities or affairs.

細  Fine, small, minute, in detail:careful.

細四相  The four states of 生住異滅 birth, abiding, change, extinction, e.g. birth, life, decay, death.

細心  Carefully, in detail, similar to 細意議 the vijñāna (विज्ञान) of detailed, unintermitting attention.

細滑欲  Sexual attraction throughsoftness and smoothness.

細色  Refined appearance. Cf. 徵.

紹  To continue, hand down.

紹隆  To continue (or perpetuate) andprosper Buddhist truth, or the triratna (त्रिरत्न).

紺  A violet or purplish colour, ablend of blue and red; also called紺青 and紺琉璃, the colour of the roots紺髮 or 紺頂 of the Buddha's hair.

紺宇  紺園; 紺坊; 紺殿 Names for a Buddhist monastery.

紺睫  The Buddha's violet or red-blueeyebrows.

紺蒲  kamboja(कम्बोज), described as a round,reddish fruit, the Buddha having something resembling it on his neck, one ofhis characteristic marks.

紺蒲國  The country of Kamboja.

終  End, termination, final, utmost,death, the whole; opposite of 始.

終南山  Zhongnan Shan, a mountain inShanxi; a posthumous name for Du Shun 杜順, founder of the Huayan or AvataṃsakaSchool in China.

終教  The 'final teaching', i.e. thethird in the category of the Huayan School, cf. 五教 the final metaphysical concepts of Mahāyāna, as presented in the Laṅkāvatārasūtra, Awakening of Faith, etc.

終歸於空  All things in the end return tothe Void.

絍  To lay a warp, wind, weave [紝].

絍婆  任婆 nimba (निम्ब), the Neembtree, which has a small bitter fruit like the 苦棟; its leavesin India are 'chewed at funeral ceremonies'. M. W.

結  Knot, tie, bond; bound; settle,wind up; to form. The bond of transmigration. There are categories of three,five, and nine bonds; e.g. false views, the passions, etc.

結使  The bondage and instigators ofthe passions.

結冑  To make the sign of the vajra (वज्र) armour and helmet, i.e. of Vairocana, in order to control thespirits-- a method of the esoteric sects.

結印  A binding agreement sealed as acontract, employed by the esoteric sects.

結嘆  A sigh of praise at the close ofa passage of a sūtra (सूत्र).

結夏  The end of the summer retreat.

結戒  Bound by the commandments.

結業  The karma resulting from thebondage to passion, or delusion.

結河  The river of bondage, i.e. ofsuffering or illusion.

結漏  Bondage and reincarnation becauseof the passions.

結生  The bond of rebirth.

結界  A fixed place, or territory; adefinite area; to fix a place for a monastery, or an altar; a determinednumber, e.g. for an assembly of monks; a limit. It is a term specially used bythe esoteric sects for an altar and its area, altars being of five differentshapes.

結病  The disease of bondage to thepassions and reincarnation.

結經  The end of a sūtra (सूत्र); also its continuation.

結緣  To form a cause or basis, to forma connection, e.g. for future salvation.

結緣眾  The company or multitude of thosewho now become Buddhists in the hope of improved karma in the future.

結縛  To tie and knot, i.e. in thebondage of the passions, or delusion.

結解  Bondage and release; release frombondage.

結講  Concluding an address, or theaddresses, i. e. the final day of an assembly.

結賊  Binders and robbers, the passions,or delusion.

結跏趺坐  (結跏) The Buddha's sitting posture with legs crossed and soles upward,left over right being the attitude for subduing demons, right over left forblessing, the hands being placed one above the other in similar order. Also,said to be paryaṅkabandha (पर्यङ्कबन्ध), or utkuṭukāsana (उत्कुटुकासन), sitting on the hams like ascetics in meditation.

結集  The collection and fixing of theBuddhist canon; especially the first assembly which gathered to recite thescriptures, Saṅgīti. Six assemblies for creation or revision of the canon arenamed, the first at the Pippala cave at Rājagṛha under Ajātaśatru, the secondat Vaiśālī, the third at Pāṭaliputra under Aśoka, the fourth in Kashmir underKaniṣka, the fifth at the Vulture Peak for the Mahāyāna, and the sixth for theesoteric canon. The first is sometimes divided into two, that of those within'the cave', and that of those without, i.e. the intimate disciples, and thegreater assembly without; the accounts are conflicting and unreliable. The notablethree disciples to whom the first reciting is attributed are Kāśyapa, aspresiding elder, Ānanda for the Sūtras and the Abhidharma, and Upāli for theVinaya; others attribute the Abhidharma to Pūrṇa, or Kāśyapa; but, granted thepremises, whatever form their work may have taken, it cannot have been that ofthe existing Tripiṭaka. The fifth and sixth assemblies are certainly imaginary.

結願  Concluding the vows, the last dayof an assembly.

絕  To cut off, sunder, terminate,end; decidedly, superlatively.

絕大  Superlatively great.

絕學  To cease study, beyond the needof study, a hint being enough.

絕對  Beyond compare, supreme.

絕待  Final, supreme, special.

絕待真如  bhūtatathatā(भूततथता) as absolute, apart from allphenomena and limiting terms; or as being, in contrast to the bhūtatathatā (भूततथता) as becoming.

絕食  To cut of food, cease to eat.

絞  Intertwine, twist, intermingle.

絞飾  Adorned or robed in grey, amixture of black and yellow.

絡  Continuous; fibres, veins.

給  dā(दा). To give.

給孤  (給孤獨) To give to orphans and widows; a benefactor; almsgiver; e.g.Anāthapiṇḍika, v. 阿那.

經  A warp, that which runslengthwise; to pass through or by, past; to manage, regulate; laws, canons,classics. Skt. sūtra (सूत्र)s; threads, threaded together, classical works. Also called 契經 and 經本. The sūtra(सूत्र)s in the Tripiṭaka are thesermons attributed to the Buddha; the other two divisions are 律 the Vinaya, and 論 the śāstras, or Abhidharma; cf. 三藏. Every sūtra (सूत्र) begins with the words 如是我聞 'Thus did I hear', indicatingthat it contains the words of Śākyamuni.

經典  The discourses of Buddha, the sūtrapiṭaka (सूत्रपिटक).

經唄  Intoning the sūtra (सूत्र)s.

經塔  A pagoda containing thescriptures as relics of the Buddha, or having verses on or in the buildingmaterial.

經宗  The sūtra(सूत्र) school, any school whichbases its doctrines on the sūtra (सूत्र)s, e. g. the Tiantai, or Huayan, in contrast to schools based on theśāstra (शास्त्र)s, or philosophical discourses.

經家  One who collected or collects thesūtra (सूत्र)s, especially Ānanda, who according to tradition recorded the firstBuddhist sūtra (सूत्र)s.

經師  A teacher of the sūtra (सूत्र)s, or canon in general.

經律論  Sūtras, Vinaya, Abhidharma śāstras (शास्त्रस्), the three divisions of the Buddhist canon.

經戒  sūtra(सूत्र)s and commandments; the sūtra (सूत्र)s and morality, or discipline. The commandments found in the sūtra (सूत्र)s. The commandments regarded as permanent and fundamental.

經手  A copier of classical works; alsocalled 經生.

經教  The teaching of the sūtra (सूत्र)s, cf. 經量部.

經法  The doctrines of the sūtra (सूत्र)s as spoken by the Buddha.

經生  To pass through life; also acopier of classical works.

經笥  A case for the scriptures,bookcase or box, also 經箱 et al.

經者  One who expounds the sūtra (सूत्र)s and śāstra (शास्त्र)s; one who keeps the teaching of the Lotus Sūtra.

經藏  The sūtra-piṭaka(सूत्र-पिटक).

經行  To walk about when meditating toprevent sleepiness; also as exercise to keep in health; the caṅkramana (चङ्क्रमन) was a place for such exercise, e.g. a cloister, a corridor.

經衣  The garment with sūtra (सूत्र) in which the dead were dressed, so called because it had quotationsfrom the sūtra (सूत्र)s written on it: also 經帷子.

經論  The sūtra(सूत्र)s and śāstra (शास्त्र)s.

經軌  sūtra(सूत्र)s and regulations (of theesoteric sects).

經道  The doctrines of the sūtra (सूत्र)s.

經部  (經量部) Sautrantika, an important Hīnayāna school, which based itsdoctrine on the sūtra (सूत्र)s alone, cf. Keith, 151 et al.

綖  The threads of beads or gemswhich hang, front and back, from the ceremonial square cap.

綖經  or 線經 A sūtra (सूत्र), or sūtra (सूत्र)s.

維  A carriage-curtain; a net; acorner, cardinal point; to tie or hold together, connect; a copula, also, but,whereas, now.

維口食  Improper means of existence byspells, fortune-telling, etc., one of the four cardinal improper ways ofearning a livelihood.

維摩  Vimalakīrti, 維摩詰 (維摩羅詰); 毘摩羅詰 undefiled or spotlessreputation, 'a native of Vaiśālī, said to have been a contemporary of Śākyamuni, and to have visitedChina.' Eitel. The Vimalakīrti-nirdeśa sūtra 維摩詰所說經 is anapocryphal account of 'conversations between Śākyamuni and some residents ofVaiśālī', tr. by Kumārajīva; an earlier tr. was the 維摩詰經, a later was by Xuanzang, andthere are numerous treatises.

維耶離  cf. 毘 Vaiśālī.

維衛  (維衛佛) cf. 毘 Vipaśyin, one of the seven ancientBuddhas.

維越  avaivartika(अवैवर्तिक), cf. 阿, one who never reverts to a lower condition.

維那  羯磨陀那 karmadāna (कर्मदान), theduty-distributor, deacon, arranger of duties, second in command of a monastery.

綱  A net rope, bond, social nexus,constant obligation, the restraints of society.

綱維  The controller of a monastery.

網  jāla(जाल). A net, a web.

網目  The 'eyes', or meshes of a net.For the Brahmajāla sūtra v. 梵網經.

綺  A kind of open-work variegatedsilk.

綺語  Sexual talk; improper remarks.

緇  Black garments; at one time blackwas used for monastic robes.

緇徒  緇流 Monks.

緇林  A monastery.

緇衣  Black robes, monks.

緇門  The black-robe order, monks.

緊  Tight; to bind tight; presstight; pressing, urgent; translit. kin (किन्).

緊祝迦  kiṃśuka(किṃशुक), v. 甄 ruby-colour.

緊要  Important.

緊那羅  緊捺羅 (or緊陀羅); 甄陀羅 (or 真陀羅 ) kinnara (किन्नर); the musicians of Kuvera, with men's bodies and horses' heads; theyare described as 人非人 men yet not men, and 疑神 mythical beings; one of the eight classes of heavenly musicians;they are also described as horned, as having crystal lutes, the females singingand dancing, and as ranking below gandharva (गन्धर्व)s.

線  Thread: a clue, continuation. Anintp. of sūtra (सूत्र).

線  A thread, wire, clue, spy, lead,connection.

線香  Thread or string incense,slow-burning and prolonged.

緣  pratyaya(प्रत्यय) means conviction, reliance,but with Buddhists especially it means 'a co-operating cause, the concurrentoccasion of an event as distinguished from its proximate cause'. M.W. It is thecircumstantial, conditioning, or secondary cause, in contrast with 因 hetu (हेतु), the direct or fundamental cause. hetu(हेतु) is as the seed, pratyaya (प्रत्यय) the soil, rain, sunshine, etc. To reason, conclude. To climb, layhold of. The mind 能緣can reason, the objective is 所緣, the two in contact constitute the reasoning process. The fourkinds of causes are 因緣; 次第緣; 緣緣, and 增上緣 q.v.

緣中  The place or idea on which themind is centralized.

緣事  To lay hold of, or study thingsor phenomena, in contrast to principles or noumena, cf. 緣理; meditation on the Buddha's nirmāṇakāya(निर्माणकाय) and saṃbhogakāya (सṃभोगकाय), in contrast with the dharmakāya (धर्मकाय).

緣佛  A deceased relative or friend,i.e. a Buddha connected with me.

緣力  pratyaya-bala(प्रत्यय-बल); the power of theconditioning cause, circumstance, or contributing environment, in contrast withthe 因力 direct cause.

緣化  To convert or instruct thoseunder influence.

緣因  Developing cause, i.e.development of the fundamental Buddha-nature, cf. 緣正.

緣塵  The guṇa(गुण)s, qualities, or sense-datawhich cause the six sensations of form, sound, odour, taste, touch, andthought.

緣心  The conditioned mind, the mindheld by the phenomenal.

緣念  緣想 Thoughtsarising from environment, similar to the last entry.

緣慮心  The rational cogitating mind;also 慮知心 the cogitating perceiving mind.

緣成  The phenomenal, whatever is bycausal conditions.

緣日  The day of the month on which aparticular Buddha or bodhisattva is worshipped, he being in special charge ofmundane affairs on that day, e.g. the 5th is Maitreya, 15th Amitābha, 25thMañjuśrī, 30th Śākyamuni.

緣機  Conditions opportune; favourablecircumstances; cause and conditions co-operating for achieving Buddhahood.

緣正  Conditioned and fundamental; 正 refers to the Buddha-nature, the bhūtatathatā(भूततथता) 正因佛性; 緣 to the Buddha-nature in all undergoing development 緣因佛性.

緣理  To study, or reason onfundamental principles; to contemplate ultimate reality, cf. 緣事.

緣理斷九  By the consideration of the tenthrealm only, i.e. the Buddha-realm, to cut off the illusion of the nine otherrealms of time and sense.

緣生  Produced by causal conditions.The twelve nidāna (निदान)s are also called 十二緣生. Cf. 緣起.

緣相  Reasoning, mentality, the mind.

緣緣  The reasoning mind, or the mindreasoning, intelligence in contact with its object; later termed 所緣緣, i.e. 所緣 being the object and 緣 the mind; the relationship being like that of form or colour to theeye.

緣覺  pratyekabuddha(प्रत्येकबुद्ध) 辟支佛; 辟支迦佛; 缽剌翳伽陀 (缽剌翳伽佛陀) In the early translations it was rendered 緣覺, i.e. enlightened through reasoning on the riddle of life,especially as defined in the twelve nidāna (निदान)s. Later it was rendered 獨覺 or individual enlightenment, i.e.one who lives apart from others and attains enlightenment alone, or forhimself, in contrast with the altruism of the bodhisattva(बोधिसत्त्व) principle. The term pratyekabuddha (प्रत्येकबुद्ध) is not limited to Buddhists, but is also general for reclusespondering alone over the meaning of life, an illustration being the rhinoceros,which lives in isolation. The non-Buddhist enlightenment is illusion, e.g. fromobserving the 'flying flowers and falling leaves'; the Buddhist enlightenmentarises from pondering over the twelve nidāna (निदान)s. As a degree of saintship it is undefined by early Buddhism,receiving its definition at a later period.

緣覺乘  The 'middle conveyance' period,characterized as that of the pratyekabuddha (प्रत्येकबुद्ध), who is enlightened by the twelve nidāna(निदान)s; it is considered as anadvance on the Hīnayāna, cf. śrāvaka (श्रावक), but not yet the standard of the altruistic bodhisattva (बोधिसत्त्व)-vehicle, the Mahāyāna.

緣覺法界  The pratyekabuddha(प्रत्येकबुद्ध) realm, one of the tenTiantai categories of intelligent beings.

緣覺菩提  The pratyekabuddha(प्रत्येकबुद्ध) form ofenlightenment, for self.

緣覺身  The pratyekabuddha(प्रत्येकबुद्ध) or personal appearingof the Buddha.

緣觀  The phenomenal and noumenal, i.e.the observed and the observing, the object and subject.

緣起  Arising from conditionalcausation; everything arises from conditions, and not being spontaneous andself-contained has no separate and independent nature; cf. 緣生. It is a fundamental doctrine of the Huayan school, which definesfour principal uses of the term: (1) 業感緣起 that of the Hīnayāna, i.e. underthe influence of karma the conditions of reincarnation arise; (2) 賴耶緣起 that of the primitive Mahāyāna school, i.e. that all things arisefrom the ālaya (आलय), or 藏 fundamental store; (3) 如來藏緣起 that of the advancing Mahāyāna, that all things arise from the tathāgatagarbha (तथागतगर्भ), or bhūtatathatā (भूततथता); (4) 法界緣起 that of complete Mahāyāna, inwhich one is all and all are one, each being a universal cause.

緣起法  pratītya-samutpāda(प्रतीत्य-समुत्पाद); idem 十二緣起, i.e. the twelve nidāna (निदान)s, cf. 十二因緣, 緣起偈; 緣起頌 (緣起法頌) The gāthā (गाथा) of three of the four fundamental dogmas of Buddhism; than all issuffering, that suffering is intensified by desire, and that extinction ofdesire is practicable. This is found in 智度論. It is alsocalled 緣起法頌. It is placed in the foundations of pagodas and inside of images ofBuddha and so is called 法身偈 dharmakāya(धर्मकाय)                  gāthā (गाथा).

編  To plait; enroll; compile.

編髮  To plait the hair, or roll itinto conch-shape.

練  To train, practise, drill, exercise.

練磨  To drill and grind, three bodhisattava (बोधिसत्तव) conditions for maintaining progress: the fixing of attention onthose who have attained enlightenment; the examination of one's purpose; andthe realization of the power at work in others; v. 三退屈.

練若  araṇya(अरण्य), hermitage, etc., cf. 阿.

練行  Religious training or discipline.

縛  bandha(बन्ध). Tie, attachment, bind, bond,another name for kleśa (क्लेश)-afflictions, the passions, etc., which bind men; the 'three bonds'are 貪瞋痴 desire, resentment, stupidity; translit. pa (प), ba(ब), va(व); cf. 跋, 婆, 飯.

縛伽浪  Baghelān, 'the country west ofthe Bunghee river between Koondooz and Ghoree (about Lat. 36°N., Long. 78°E.).' Eitel.

縛利沙鍵拏  v. 伐里 Vārṣagaṇya.

縛喝  (縛喝羅) Baktra, the present Balkh, once a nursery of Buddhism and in A.D.600 still famous for relics and monuments. Eitel.

縛尼  vana(वन), v. 飯 a grove.

縛底  patnī(पत्नी), a mistress, wife, female.

縛摩  vāma(वाम), the left, contrary, crooked.

縛斯仙  Vasiṣṭha, 'a very celebratedVedic ṛishi or inspired sage,' owner of the cow of plenty and able therefore togrant all desires. M.W. One of the six fire-deva(देव)s in the maṇḍala (मण्डल).

縛日羅  vajra(वज्र), 嚩日囉 (or 嚩馹囉); 跋日囉 (or 跋折囉, or 跋闍囉); 跋折囉; 波闍羅; 伐折羅 (or 伐闍羅); intp. as 金剛 (金剛杵), a diamond (club). Adamantine, hard. The sceptre of Indra as godof thunder and lightning with which he slays the enemies of Buddhism. Used bymonks to indicate spiritual authority, and the all-subduing power of Buddha.

縛脫  Bonds and freedom, escape fromentanglement.

縛臾  Vāyu, air, wind, the god of thewind; he controls the 縛臾方 or north-west.

縛芻  Vakṣu; Vaṅkṣu; 婆芻 (or 婆槎 or婆輸); 薄叉; 博叉; the Oxus 青河 or Blue River, one of the 'fourgreat rivers of Jambudvīpa', rising in the west of the Anavatapta lake (Tibet) and flowinginto the north-west sea, the Caspian; cf. 西城記 1.

縛薩怛羅  vastra(वस्त्र), cloth, clothes.

縛迦  vākya(वाक्य), speech, saying, sentence,word.

縛野吠  Vāyavī, the deva (देव) of the north-west, v. Vāyu 縛臾.

縛馬答  An argument or reply in a'vicious circle', like a horse tethered to a pig.

總  sādhāraṇa(साधारण). Altogether, all, whole,general; certainly.

總供  A general offering to all spiritsin contrast with specific worship.

總別  General and particular.

總報業  General karma determining thespecies, race, and country into which one is born; 別報 is the particular karma relating to one's condition in thatspecies, e.g. rich, poor, well, ill, etc.

總持  dhāraṇī(धारणी), cf. 陀, entire control, a tr. of the Sanskrit word, and associated withthe Yogācārya school; absolute control over good and evil passions andinfluences.

總持門  The esoteric or Tantric sects andmethods.

總明論  A name for the Abhidharma-kośa.

總相  Universal characteristics of allphenomena, in contrast with 別相 specific characteristics.

總相戒  The general commandments for alldisciples, in contrast with the 別相戒, e.g. the 250 monastic rules.

總願  Universal vows common to allbuddhas, in contrast with 別願 specific vows, e.g. theforty-eight of Amitābha.

繕  To repair, put in order, whiteout, copy.

繕摩末剌諵  janma-maraṇa(जन्म-मरण), 生死 birth and death.

繕都  jantu(जन्तु), 眾生 all living being; also 禪豆; 繕頭; 繕兜.

繞  To wind round, go round.

繞佛  To go three times around theBuddha to his right in worship.

繡  To embroider, embellish.

繡佛  Embroidered pictures of theBuddha, etc.

繡利密多  ? Sūryamitra, the sun-god.

繩  String, cord.

繩床  A string-bed.

繪  Silk pongee; an arrow, dart.

繪蓋  A large embroider canopy of silk.

繫  To fasten, attach to, connect;think of, be attached to, fix the thoughts on.

繫念  To fix the mind, attention, orthought on.

繫珠  A pearl fastened in a man'sgarment, yet he, in ignorance of it, is a beggar.

繫縛  To fasten, tie; tied to, e.g.things, or the passions; 繫緣 and 繫著 are similar.

繼  To continue, inherit, adopt, 相繼; 繼嗣.

續  To join on; continue, add,supplementary, a supplement.

續命  (Prayers for) continued life, forwhich the 續命神幡 flag of five colours is displayed.

纏  To bind with cords; bonds;another name for 煩惱 the passions and delusions, etc.

纏報  The retribution oftransmigrational-bondage.

纏無明  The bondage of unenlightenment.

纏縛  Bondage; to bind; also the 十纏 and 四縛 q.v.

缺  Broken; deficient, lacking; avacancy, a post.

缺漏  A breach and leakage, a breach ofthe discipline.

缽  patra(पत्र), a bowl, vessel, receptacle,an almsbowl; translit. p (प्), pa (प), ba (ब).

缽伐多  parvata(पर्वत), crags, mountain range. Anancient city and province of Takka, 700 linorth-east of Mūlasthānapura, perhaps the modern Futtihpoor between Multan andLahore. Also 缽羅伐多.

缽位  Bowl seat, the place each monkoccupies at table.

缽健提  pākhanda(पाखन्द), i.e. pāṣaṇḍa (पाषण्ड), pāṣaṇḍin (पाषण्डिन्), heresy, a heretic, intp. 堅固 firm, stubborn; name of a deva (देव).

缽剌底羯爛多  pratikrānta(प्रतिक्रान्त), following in order,or by degrees.

缽剌翳迦佛陀  v. 辟, pratyekabuddha (प्रत्येकबुद्ध).

缽剌迦羅  prakaraṇa(प्रकरण), intp. as a section, chapter,etc.

缽吉帝  prakṛti(प्रक्ड़्ति), natural; woman; etc.Name of the woman at the well who supplied water to Ānanda, seduced him, butbecame a nun.

缽吒  paṭa(पट), woven cloth or silk.

缽吒補怛囉  Pātaliputra, the present Patna.

缽和羅  pravāraṇa(प्रवारण). A freewill offering made,or the rejoicings on the last day of the summer retreat. Also described as theday of mutual confession; also 缽和蘭; 缽剌婆剌拏; 盋和羅.

缽哩體吠  pṛthivī(प्ड़्थिवी), the earth, world, ground,soil, etc.

缽唎部  prabhu(प्रभु), mighty, intp. by 自在 sovereign, a title of Viṣṇu, Brahmā, and others.

缽喇底提舍尼  (or 缽喇底提舍那) pratideśanā (प्रतिदेशना), public confession; pratideśanīya (प्रतिदेशनीय), offences to be confessed; a section of the Vinaya, v. 波.

缽喇底木叉  prātimokṣa(प्रातिमोक्ष), idem mokṣa (मोक्ष), v. 木, 波, 解. prātimokṣa (प्रातिमोक्ष), a portion of the Vinaya, called the sūtra(सूत्र) of emancipation.

缽喇特崎拏  pradakṣiṇa(प्रदक्षिण), circumambulation withthe right shoulder towards the object of homage.

缽囉惹  (缽囉惹缽多曳) Prājapati, 'lord of creatures,' 'bestower of progeny,' 'creator'; tr.as 生主 lord of life, or production, and intp. as Brahmā. Also, v. Mahāprajāpatī, name of theBuddha's aunt and nurse.

缽塞莫  pāśakamāla(पाशकमाल), dice-chain i.e. a rosary.

缽多  (缽多羅) pātra (पात्र), a bowl, vessel, receptacle, an almsbowl; also 缽呾羅; 缽和羅 (or 缽和蘭); 波怛囉 (or 播怛囉); in brief 缽. The almsbowl of the Buddha is said to have been brought byBodhidharma to China in A. D. 520.

缽摩羅伽  padmarāga(पद्मराग), lotus-hued, a ruby; also 缽曇摩羅伽.

缽曇  pada(पद), v. 缽陀.

缽特摩  (缽特) padma (पद्म), or raktapadma (रक्तपद्म), the red lotus; one of the signs on the foot of a Buddha; theseventh hell; also 缽特忙; 缽頭摩 (or 缽弩摩 or 缽曇摩); 缽納摩; 缽頭摩 (or 缽曇摩).

缽羅  pala(पल), a particular measure or weight,intp. as 4 ounces; also 波羅; 波賴他; but pala (पल) also means flesh, meat, and palāda (पलाद) a flesh-eater, a rākṣasa (राक्षस); translit. pra (प्र), para (पर).

缽羅吠奢  praveśa(प्रवेश), entrance, 入 q.v.

缽羅奢佉  (or 缽羅賒佉) praśākha (प्रशाख);  praśaka ( प्रशक); the fifth stage of the fœtus, the limbs being formed.

缽羅底也  pratyaya(प्रत्यय), a concurrent orenvironmental cause.

缽羅弭  parama(परम); highest, supreme, first.

缽羅摩菩提  parama-bodhi(परम-बोधि), supreme enlightenment.

缽羅斯那特多  (or 缽羅犀那特多); 波斯匿 Prasenajit, a king of Kośala, patron ofŚākyamuni,who is reputed as the first to make an image of the Buddha.

缽羅枳孃  缽羅賢禳 v. 般 prajñā (प्रज्ञा).

缽羅步多囉怛曩野  (or 缽羅部多囉怛曩野), i.e. 多寶 q.v. Prabhūtaratna.

缽羅由他  (or 缽羅廋他); also 波羅由他; ? Prayuta; ten billions; 大缽羅由他 100 billions,  v. 洛.

缽羅笈菩提  Prāgbodhi. A mountain in Magadha,which Śākyamuni ascended 'before entering upon bodhi(बोधि)'; wrongly explained by 前正覺 anterior to supreme enligtenment.

缽羅耶伽  Prayāga, now Allahabad.

缽羅若  v. 般 prajñā (प्रज्ञा).

缽羅薩他  prastha(प्रस्थ), a weight tr. as a 斤 Chinese pound; a measure.

缽里薩囉伐拏  parisrāvaṇa(परिस्रावण), a filtering bag, orcloth, for straining water (to save the lives of insects), part of theequipment of a monk.

缽鐸創那  Badakshan, 'A mountainousdistrict of Tukhara' (M.W.); also 巴達克山.

缽陀  pada(पद), footstep, pace, stride,position; also 缽曇; 波陀; 播陀; also tr. as foot; and stop.

缽露兒  Bolor, a kingdom north of theIndus, south-east of the Pamir, rich in minerals, i.e. Hunza-Nagar; it is to bedistinguished from Bolor in Tukhāra.

缽露羅  Polulo, perhaps Baltistan.

缽頭摩  padma(पद्म), v. 缽特.

罣  See under Eleven Strokes.

罣  A snare; impediment; cause ofanxiety, anxious.

罣念  To be anxious about.

罣礙  A hindrance, impediment.

罪  That which is blameworthy andbrings about bad karma; entangled in the net of wrong-doing; sin, crime.

罪垢  The filth of sin, moraldefilement.

罪報  The retribution of sin, itspunishment in suffering.

罪孽  Sins, crimes.

罪性  A sinful nature; the nature ofsin.

罪惡  Sin and evil.

罪根  The root of sin, i.e.unenlightenment or ignorance.

罪業  That which sin does, its karma,producing subsequent suffering.

罪福  Sinfulness and blessedness.

罪福無主  Sinfulness and blessedness haveno lord, or governor, i.e. we induce them ourselves.

罪行  Sinful acts, or conduct.

罪障  The veil, or barrier of sin,which hinders the obtaining of good karma, and the obedient hearing of thetruth.

置  To set up, place, arrange; setaside, buy.

置答  To reply by ignoring a question.

罵  To curse, scold.

罷  Cease, stop; mark of finality.

罷參  To dismiss the assembly.

罽  A fishing net (of hair) translit.k (क्), c (च्), r (र्).

罽利沙盤  cf. 迦 kārṣāpaṇa (कार्षापण).

罽羅多  Kirāta. A tribe north-west of theHimalayas, which invaded Kashmir during the Han dynasty.

罽膩吒王 Caṇḍa-Kaniṣka, 吒王; the Scythian king, conqueror of northern India and Central Asia,noted for violence, the seizure of Aśvaghoṣa, and, later, patronage ofBuddhism.

罽賓  Kubhā, Kubhāna; the Kōphēn of theGreeks; also a Han name for Kashmir; modern Kabul; cf. Hupian 護苾那.

罽那尸棄佛  v. 尸棄 Ratnaśikhin.

罽鐃夷  Kanyākubja, Kanauj,in Central India, cf. 羯.

羂  pāśa(पाश). A noose, bird-net; to hang, orbind.

羂索  A noose, or net for catchingbirds; a symbol of Buddha-love in catching and saving the living.

羅  A net (for catching birds),gauze, open work; sieve; to arrange in order; translit. la (ल) and ra (र) sounds, e.g. 南羅 S. Lāra; Lāḍa; Lāṭa, in Gujarāt; 北羅 N. Lāra,Valabhī, on the western coast of Gujarāt.

羅剎  (羅剎娑) rākṣasa (राक्षस), also羅叉娑; from rakṣas (रक्षस्), harm, injuring. Malignantspirits, demons; sometimes considered inferior to yakṣa(यक्ष)s, sometimes similar. Theirplace of abode was Laṅkā in Ceylon, where they are described as the originalinhabitants, anthropophagi, once the terror of shipwrecked mariners; alsodescribed as the barbarian races of ancient India. As demons they are describedas terrifying, with black bodies, red hair, green eyes, devourers of men.

羅剎國  An island in the Indian Ocean,supposed to be Ceylon.

羅剎天  The deva(देव) controlling these demons, whohas his abode in the southwest corner of the heavens.

羅剎私  rākṣasī(राक्षसी), also羅叉私; 羅剎斯; 羅剎女 Female demons, of whom the names of eight, ten, and twelve aregiven, and 500 are also mentioned.

羅剎羅  akṣara(अक्षर), a syllable, word, letter.

羅十  Kumārajīva, also 羅什; v. 鳩.

羅婆  lava(लव), also 羅預 A division of time, an instant.

羅婆那  Rāvana, king of Ceylon and rulerof the rākṣasa (राक्षस)s, overcome by Rāmacandra, v. the Rāmāyaṇa.

羅惹  rājan(राजन्), rāja(राज); king, sovereign, ruler.

羅摩  rāma(राम), delightful, joyful; also thename of a grove, perhaps ārāma (आराम), a pleasaunce, garden.

羅摩伽  is tr. as 入法界 entering the realm of the law.

羅摩印度  Helmend a river rising inAfghanistan.

羅漢  arhan(अर्हन्), arhat(अर्हत्); worthy, worshipful, an arhat (अर्हत्), the saint, or perfect man of Hīnayāna; the sixteen, eighteen, or500 famous disciples appointed to witness to buddha-truth and save the world;v. 阿.

羅睺  Rāhu, also羅護; 羅虎; "the demon who is supposed to seize the sun and moon and thuscause eclipses." M.W.

羅睺羅  Rāhula, the eldest son of Śākyamuni andYaśodharā; also羅睺; 羅吼; 羅云; 羅雲; 曷怙羅 or 何怙羅 or 羅怙羅. He is supposed to have been in the womb for six years and bornwhen his father attained buddhahood; also said to have been born during aneclipse, and thus acquired his name, though it is defined in other ways; hisfather did not see him till he was six years old. He became a disciple of theHīnayāna, but is said to have become a Mahāyānist when his father preached thisfinal perfect doctrine, a statement gainsaid by his being recognized as founderof the Vaibhāṣika school. He is to be reborn as the eldest son of every buddha,hence is sometimes called the son of Ānanda.

羅睺羅多  Rāhulatta, of Kapila, the sixteenthPatriarch, "who miraculously transported himself to the kingdom ofŚrāvastī, where he saw on the Hiraṇyavatī the shadow of five Buddhas"; asage, Saṅghanandi, was there in meditation and him he appointed as hissuccessor.

羅睺阿修羅  Rāhu-asura(असुर), the asura (असुर) who in fighting with Indra can seize sun and moon, i.e. causeeclipses.

羅縠  A gauze-like ethereal garment.

羅被那  ravaṇa(रवण), clamorous, demanding.

羅誐  rāga(राग), desire, covetousness.

羅越  Rājagṛha, v. 羅閱.

羅門  brāhmaṇa(ब्राह्मण), v. 婆羅門.

羅閱  Rājagṛha, also 羅閱祇 (羅閱祇迦羅); 羅閱耆; 羅閱揭黎醯; 羅越; 囉惹訖哩呬 The capital of Magadha, at the foot of the Gṛdhrakūṭa mountain,first metropolis of Buddhism and seat of the first synod; v. 王舍.

羅陀  (羅陀那) ratna (रत्न), anything precious, a gem, etc.; also 羅怛那 or 羅怛曩 or 羅怛囊. Cf. 寶 and 七寶.

羅齋  To collect contributions of food;an almsbowl.

羆  A bear.

羆菩薩  The bodhisattva who appeared as abear and saved a dying man by providing him with food; he told hunters of itslair; they killed it, gave him of its flesh, and he died.

羊  avi(अवि), a sheep, goat, ram.

羊毛塵  The minute speck of dust that canrest on the tip of a sheep's hair.

羊石  An abbreviation for 羯磨 karma (कर्म), from the radicals of the two words.

羊角  A ram's horn is used for 煩惱 the passions and delusions of life.

羊車  羊乘 The inferior,or śrāvaka (श्रावक), form of Buddhism, v. Lotus Sūtra, in the parable of theburning house.

美  Fine, handsome, beautiful,admirable. madhura (मधुर), sweet, pleasant.

美音  Beautiful sound, a king of theGandharvas (乾闥婆), Indra's musicians. Also, the name of a son of Sudhīra and Sumitraconverted by Ānanda.

美音天女  (美音); 妙音天 Sarasvatī, 薩囉薩筏底 the Muse of India, goddess of speech and learning, hence called 大辯才天, goddess of rhetoric; she is the female energy or wife of Brahmā, and alsogoddess of the river Sarasvatī.

群  A flock of sheep, herd,multitude, the flock, crowd, all.

群有  All that exists.

群生  All the living, especially allliving, conscious beings.

群萌  All the shoots, sprouts, orimmature things, i.e. all the living as ignorant and undeveloped.

群迷  All the deluded; all delusions.

群類  All classes of living beings,especially the sentient.

羨  To desire; praise; surplus.

羨那  senā(सेना), an army.

義  The right, proper, righteous;loyal; public-spirited, public; meaning, significance. It is used for the Skt. artha (अर्थ), object, purpose, meaning, etc.; also for abhidheya (अभिधेय).

義例  Meaning and rules, or method,abbrev. for 止觀義例 q.v.

義意  Meaning and aim.

義淨  Yijing, A.D. 635-713, the famousmonk who in 671 set out by the sea-route for India, where he remained for overtwenty years, spending half this period in the Nālandā monastery. He returnedto China in 695, was received with much honour, brought back some four hundredworks, tr. with Śikṣānanda the Avataṃsaka-sūtra, later tr. many other worksand left a valuable account of his travels and life in India, died aged 79.

義無礙  Unobstructed knowledge of themeaning, or the truth; complete knowledge.

義疏  Meaning and comments on orexplanations.

義相  Truth, meaning; meaning and form,truth and its aspect.

義趣  The path of truth, the rightdirection, or objective.

義辯  One of the seven powers ofreasoning, or discourse of a bodhisattva (बोधिसत्त्व), that on the things that are profitable to the attainment of nirvāṇa (निर्वाण).

義門  The gate of righteousness; theschools, or sects of the meaning or truth of Buddhism.

義陀羅尼  Truth dhāraṇī(धारणी), the power of the bodhisattva (बोधिसत्त्व) to retain all truth he hears.

羯  To castrate; deer-skin; translit.ka (क), gha (घ). Cf. 迦, 拘, 軻, 朅, 竭, etc.

羯利沙缽  kārṣāpana(कार्षापन), a coin weighing ca. 176grains.

羯利王  Kalirāja, a former incarnation ofKauṇḍinya, when as king he cut off the hands and feet of Kṣānti-ṛṣi because hisconcubines had strayed to the hermit's hut. Converted by the hermit'sindifference, it was predicted that he would become a disciple of Buddha.

羯吒布怛那  Kaṭapūtana, a kind ofill-smelling demon, a preta (प्रेत) in the lower regions. M.W.'

羯地洛迦  Khadiraka, the third of the sevencircles around Meru. Cf. 佉.

羯尼  (羯尼迦) kanaka (कनक), gold; name of several yellow plants, e.g. thorn apple; Buteafrondosa; a species of sandalwood, etc.

羯布羅  karpūra(कर्पूर), dragon-brain scent,camphor.

羯拏僕  Kaṇabhuj; Kaṇāda 蹇尼陀, founder of the Vaiśeṣika school of Indian philosophy.

羯摩  Karma, v. 業 and cf. 羯磨.

羯毘  (羯毘迦羅) kalaviṅka (कलविङ्क), v. 迦.

羯洛迦孫馱  Krakucchanda, v. 迦.

羯磨  karma(कर्म); action, work, deed,performance, service, 'duty'; religious action, moral duty; especially ameeting of the monks for the purpose of ordination, or for the confession ofsins and absolution, or for expulsion of the unrepentant. There are numerouskinds of karma, or assemblies for such business, ordinarily requiring thepresence of four monks, but others five, ten, or twenty. Cf. 業 for definition of karma, deeds or character as the cause of futureconditions; also 五蘊 for karma as the fourth skandha (स्कन्ध).

羯磨僧  A monastic assembly; also a monkon duty, e.g. in meditation.

羯磨印  An image showing the symbol of a bodhisattva (बोधिसत्त्व)'s activity.

羯磨會  An assembly for monastic duty;also the central group of the Vajradhātu maṇḍala(मण्डल).

羯磨身  An image, a term used by theesoterics.

羯磨陀那  karmadāna(कर्मदान), i.e. the 維那 or director of duties.

羯羅拏蘇伐剌那  Karṇasuvarṇa. 'An ancient kingdomin Gundwana, the region about Gangpoor, Lat. 21°54 N., Long. 84°30 E.' Eitel.

羯羅舍  kalaṣa(कलष), a water-pot, pitcher, jar,dish, also 迦羅舍; 羯攞賒.

羯羅頻迦  cf. 羯陵. For Krakucchanda, v. 迦.

羯耻那  khaṭṭika(खट्टिक). Lictors in hades; possiblyfrom the root khād (खाद्), to devour; also 羯耻羅; 伽絺那; it is also defined as 'dog-cookers', butchers, hunters, those wholive by killing and selling animals, persons of very low caste.

羯臘婆  or 羯臘縛 karaphu (करफु), or kalahu (कलहु), 'a particularly high number' (M.W.), 10 quintillions; 大羯臘婆 100 quintillions; cf. 洛叉.

羯若鞠闍  Kanyakubja, 'hump-backedmaidens.' An ancient city and kingdom of Central India. In antiquity this cityranks next to Ayodhyā in Oudh. It is known to classical geography as Canogyza.The etymology refers to the legend of the hundred daughters of Kuśanābha itsking, who refused the licentious desires of Vāyu (Mahāvṛkṣa 大樹仙) and were turned by him into hunchbacks. M.W. Eitel says 'the modemCanouge'.

羯蘭鐸迦  kalandaka(कलन्दक), 'a species of bird' (M.W.);cf. 迦.

羯蠅揭羅  Kajiṅghara, Kajangala, orKajūghira; a kingdom whose ruling family was extinct in A.D. 400. 'The ruins ofthe capital are situated at the village of Kadjéri near Farakhabad (Lat. 27°24N., Long. 79°27 E.) in the province of Agra.' Eitel. Also 羯殊温祗羅.

羯達羅  Khadrira 羯陀羅; v. 竭.

羯邏藍  kalala(कलल), the human embryo during thefirst seven days; the womb; also 羯羅藍, 歌羅邏, etc.

羯陵伽  Kaliṅga, also 羯[飢-几+夌]伽. An ancient kingdom south-east of Kośala, a nursery of hereticalsects, the present Kalingapatnam. Eitel. Also with 羯羅頻迦 used for kalaviṅka (कलविङ्क), v. 迦.

羯霜那  Kaśanna. 'An ancient kingdom 300 li south-west of Kharismiga on the Oxus, thepresent Koorshee' Karshi. Eitel.

羼  Crowding sheep, confusion;translit. kṣan (क्षन्), ṣan (षन्).

羼底  (or羼提) kṣānti (क्षान्ति), patience, forbearance, enduring shame, one of the six pāramitā (पारमिता)s.

羼提仙人  Kṣāntiṛṣi, name of Śākyamuni in aprevious incarnation, the patient or enduring ṛṣi(ड़्षि).

羼提羅  śaṇḍila(शण्डिल), a sterile woman, cf. 扇.

翅  A wing, fin; translit. ke (के).

翅夷羅  Feather robes.

翅由邏  枳翅羅; 吉翅攞 keyūra (केयूर), an armlet, necklace.

翅舍欽婆羅  keśakambala(केशकम्बल), a hair garment orcovering; name of one of the ten heretical Indian schools.

習  Repetition, practice, habit,skilled; u.f. 習氣 intp. vāsanā(वासना).

習因習果  The continuity of cause andeffect, as the cause so the effect.

習氣  Habit, the force of habit; theuprising or recurrence of thoughts, passions, or delusions after the passion ordelusion has itself been overcome, the remainder or remaining influence ofillusion.

習滅  To practise (the good) anddestroy (the evil).

翳  A film; screen; fan; hide,invisible; translit. e (ए), a (अ).

翳羅缽呾羅  Elāpattra, a nāga (नाग) who is said to have consulted Śākyamuni about rebirth in a highersphere; also, a palm-tree formerly destroyed by that nāga (नाग).

翳身藥  A drug for making the bodyinvisible.

翳迦  eka(एक), one, once, single, unique.

翻  繙 To translate,interpret.

翻梵  To translate from Sanskrit.

翻經  To translate the scriptures.

翻譯  To translate, interpret.

翻譯名義集  Fan yi ming yi ji, adictionary of Buddhist technical terms compiled by 法雲 Fayun circa A.D. 1150.

老  jarā(जरा); old, old age.

老古錐  An old awl, an experienced andincisive teacher.

老婆  An old woman; my 'old woman', i.e. my wife.

老子  Laozi, or Laocius, the acceptedfounder of the Daoists. The theory that his soul went to India and was rebornas the Buddha is found in the 齊書 History of the Qi dynasty 顧歡傳.

老宿  sthavira, an old man, virtuouselder.

老榴槌  An old pestle, or drumstick, abaldheaded old man, or monk.

老死  jarāmaraṇa(जरामरण), decrepitude and death; oneof the twelve nidāna (निदान)s, a primary dogma of Buddhism that decrepitude and death are thenatural products of the maturity of the five skandha(स्कन्ध)s.

老胡  Old Hun was also a nickname forthe Buddha.

老苦  One of the four sufferings, thatof old age.

耆  Old, 60 years of age,experienced; translit. ji (जि), g (ग्).

耆婆  耆域; 時縛迦 Jīva, Jīvaka. Son of Bimbisāra by the concubine Āmrapālī. On hisbirth he is said to have seized the acupuncture needle and bag. He became famedfor his medical skill.

耆婆天  Jīva, the deva (देव) of long life.

耆婆鳥  idem 命命鳥, also 耆婆耆婆 (耆婆耆婆迦); 闍婆耆婆 (闍婆耆婆迦) A bird of the partridge family; there is a fable about such a birdhaving two heads, called 迦嘍嗏 garuḍa(गरुड), and 憂波迦嘍嗏 upagaruḍa(उपगरुड); one ate a delicious flower while the other was asleep; when thelatter awoke, it was so annoyed at not sharing it that it ate a poisonousflower and the bird died; thus there is a Jekyll and Hyde in every one.

耆那  Jina, victor, he who overcomes, atitle of every Buddha; also the name of various persons; the Jaina religion,the Jains.

耆闍  gṛdhra(ग्ड़्ध्र), a vulture, also an abbrev.for 耆闍崛; 伊沙堀; 揭梨馱羅鳩胝; 姞栗陀羅矩叱 Gṛdhrakūṭa; a mountain near Rājagṛha said to be shaped like avulture's head, or to be famous for its vultures and its caverns inhabited byascetics, where Piśuna(Māra), in the shape of a vulture, hindered themeditations of Ānanda. It has numerous other names.

耐  To endure, bear.

耐怨害忍  The patience which endures enmityand injury.

耐秣陀  Narmadā, the modern Nerbuddariver.

耳  śrotra(श्रोत्र), the ear, one of the 六根 six organs of sense, hence 耳入 is one of the twelve 入, as 耳處 is one of the twelve 處.

耳根  śrotrendriya(श्रोत्रेन्द्रिय), the organ ofhearing.

耳語戒  Secret rules whispered in theear, an esoteric practice.

耳識  śrotravijñāna(श्रोत्रविज्ञान). Ear-perception,ear-discernment.

耳輪  An ear-ring.

耶  An interrogative particle;translit. for jha (झ), ya (य).

耶婆  yava(यव), barely; a barleycorn, the2,688,000th part of yojana (योजन); also a measure in general of varying weight and length.

耶婆提  Yavana, Yavadvīpa, i. e. Java.

耶婆盧吉帝  Avalokiteśvara cf. 觀音.

耶旬  耶維 cf 荼毘 jhāpita (झापित), cremation.

耶舍  Yaśas, or 耶舍陀 Yaśojā. There were two persons of this name: (1) a disciple ofĀnanda; (2) another who is said to have 'played an important part in connectionwith the second synod'.

耶輸陀羅  (耶輸陀); 耶輸多羅. 耶戍達羅 Yaśodharā; the wife of Śākyamuni, mother of Rāhula, who became a nun five years after her husband's enlightenment.She is to become the Buddha Raśmi-śata-sahasra-paripūrṇa-dhvaja; v. LotusSutra. Her name was also Gopā, 瞿波; 劬毘那 is perhaps Gopī.

耻  恥 Shame;ashamed.

耻小慕大  Ashamed of the small (Hīnayāna)and in love with the great (Mahāyāna).

耽摩栗底  Tamluk, v. 多.

耽摩栗底  Tāmralipti, Tamlook, v. 多摩.

聖  ārya(आर्य); sādhu(साधु); a sage; wise and good;upright, or correct in all his character; sacred, holy, saintly.

聖主天中天  The holy lord, deva (देव) of deva (देव)s, i.e. Buddha; also 聖主師子 the holy lion-lord.

聖人  is the opposite of the 凡人 common, or unenlightened man.

聖仙  The holy ṛṣi (ड़्षि), Buddha.

聖位  The holy position, the holy lifeof Buddhism.

聖供  Holy offerings, or those made tothe saints, especially to the triratna (त्रिरत्न).

聖僧  The holy monk, the image in themonks' assembly room; in Mahāyāna that of Mañjuśrī, in Hīnayāna that ofKāśyapa, or Subhūti, etc.

聖儀  The saintly appearance, i.e. animage of Buddha.

聖典  The sacred canon, or holyclassics, the Tripiṭaka.

聖寶藏神  The deva(देव), or deva(देव)s, of the sacred treasury ofprecious things (who bestows them on the living).

聖尊  The holy honoured one, Buddha.

聖師子  The holy lion, Buddha.

聖心  The holy mind, that of Buddha.

聖性  The holy nature, according to theAbhidharma-kośa 俱舍論, of thepassionless life; according to the Vijñānamātrasiddhi 唯識論, of enlightenment and wisdom.

聖性離生  The life of holiness apart ordistinguished from the life of common unenlightened people.

聖應  The influence of Buddha; theresponse of the Buddhas, or saints.

聖提婆  Āryadeva, or Devabodhisattva, anative of Ceylon and disciple of Nāgārjuna, famous for his writings anddiscussions.

聖教  The teaching of the sage, or holyone; holy teaching.

聖教量  The argument or evidence ofauthority in logic, i.e. that of the sacred books.

聖方  Āryadeśa, the holy land, India;the land of the sage, Buddha.

聖明  Holy enlightenment; or theenlightenment of saints.

聖智  ārya-jñāna(आर्य-ज्ञान); the wisdom of Buddha,or the saints, or sages; the wisdom which is above all particularization, i.e.that of transcendental truth.

聖果  The holy fruit, or fruit of thesaintly life, i.e. bodhi (बोधि), nirvāṇa (निर्वाण).

聖法  The holy law of Buddha; the lawor teaching of the saints, or sages.

聖淨  The schools of Buddhism and thePure-land School, cf. 聖道.

聖眾  The holy multitude, all thesaints.

聖眾來迎  Amitābha's saintly host come towelcome at death those who call upon him.

聖福  Holy happiness, that of Buddhism,in contrast with 梵福 that of Brahma and Brahmanism.

聖種  (1) The holy seed, i.e. thecommunity of monks; (2) that which produces the discipline of the saints, ormonastic community.

聖網  The holy jāla (जाल), or net, of Buddha's teaching which gathers all into the truth.

聖緣  Holy conditions of, or aids tothe holy life.

聖者  ārya(आर्य), holy or saintly one; one whohas started on the path to nirvāṇa (निर्वाण); holiness.

聖胎  The womb of holiness whichenfolds and develops the bodhisattva (बोधिसत्त्व), i.e. the 三賢位 three excellent positionsattained in the 十住, 十行 and 十迴向.

聖行  The holy bodhisattva (बोधिसत्त्व) life of 戒定慧 the (monastic) commandments,meditation and wisdom.

聖言  Holy words; the words of a saint,or sage; the correct words of Buddhism.

聖語  āryabhāṣā(आर्यभाषा). Sacred speech, language,words, or sayings; Sanskrit.

聖諦  The sacred principles or dogmas,or those of the saints, or sages; especially the four noble truths, cf. 四聖諦.

聖道  The holy way, Buddhism; the wayof the saints, or sages; also the noble eightfold path.

聖道門  The ordinary schools of the wayof holiness by the processes of devotion, in contrast with immediate salvationby faith in Amitābha.

聖靈  The saintly spirits (of thedead).

聚  samāsa(समास); assemble, collect; anassemblage.

聚沫  The phenomenal world likened toassembled scum, or bubbles.

聚諦  samudaya(समुदय), the second of the fourdogmas, that of 'accumulation', i.e. that suffering is caused by the passions.

聚集  To assemble, flock together.

聞  To hear; to make known to; tosmell.

聞光力  To hear of the power of the lightof Amitābha.

聞名  To hear the name of; fame,famous; to hear the name of Buddha, or a Buddha.

聞慧  Hearing the word and becomingwise in it; wisdom obtained from hearing.

聞持  To hear and keep; hearing andkeeping in mind; hearing and obeying.

聞法  To hear the doctrine.

聞陀羅尼  (聞持陀羅尼) To hear and keep, hear and remember the teaching, dhāraṇī (धारणी) 陀羅尼 meaning to hold to, maintain.

聯絡  Connected, linked.

聰  Quick at hearing, sharp, clever,astute, wise, 聰明.

聰敏  Wise, clever.

聲  śabda(शब्द). Sound, tone, voice, repute;one of the five physical senses or sensations, i.e. sound, the聲入, 聲根, or聲塵, cf. 六 and 十二入.

聲念誦  Vocal intonation.

聲教  Vocal teaching.

聲明  śabdavidyā(शब्दविद्या), one of the 五明 five sciences, the聲明論 Śabdavidyā śāstra being a treatise on words and their meanings.

聲杖  The sounding or rattling staff,said to have been ordained by the Buddha to drive away crawling poisonousinsects.

聲獨  聲緣 śrāvaka (श्रावक)s and pratyeka-buddha (प्रत्येक-बुद्ध)s, cf. next entry and 緣覺.

聲聞  śrāvaka(श्रावक), a hearer, a term applied tothe personal disciples of the Buddha, distinguished as mahā-śrāvaka (महा-श्रावक); it is also applied to hearers, or disciples in general; but itsgeneral connotation relates it to Hīnayāna disciples who understand the four dogmas, rid themselves of theunreality of the phenomenal, and enter nirvana; it is the initial stage; cf. 舍.

聲聞乘  śrāvakayāna(श्रावकयान); the śrāvaka (श्रावक) vehicle or sect, the initial stage, Hīnayāna, the second stagebeing that of pratyeka-buddha (प्रत्येक-बुद्ध), v. above.

聲聞僧  A Hīnayāna monk.

聲聞藏  The Hīnayāna canon.

聲論  cf. 聲明, also vyākaraṇam (व्याकरणम्), a treatise on sounds and the structure of Sanskrit.

職  To record, oversee, direct;office, official duty.

職分  Duty, responsibility.

聽  To hear, listen, hearken; listento, obey.

聽教  Those who hear the Buddha'sdoctrine; those who obey.

聽聞  To hear; to hear and obey.

肇  To begin, initiate.

肇法師  or 僧肇 Sengzhao, name of a monk in the fourth century whose treatise iscalled by this name.

肉  māṃsa(माṃस). Flesh.

肉心  肉團心; 紇利陀耶 hṛdaya (ह्ड़्दय); the physical heart.

肉燈  肉香 To cremateoneself alive as a lamp or as incense for Buddha.

肉眼  māṃsacakṣus(माṃसचक्षुस्). Eye of flesh, the physical eye.

肉色  Flesh-coloured, red.

肉菩薩  One who becomes a bodhisattva inthe physical body, in the present life.

肉身  The physical body.

肉食  māṃsabhakṣaṇa(माṃसभक्षण), meat-eating.

肉髻  烏失尼沙; 鬱失尼沙; 烏瑟尼沙; 鬱瑟尼沙; 烏瑟膩沙uṣṇīṣa (उष्णीष). One of the thirty-two marks (lakṣaṇa(लक्षण)) of a Buddha; originally aconical or flame-shaped tuft of hair on the crown of a Buddha, in later agesrepresented as a fleshly excrescence on the skull itself; interpreted ascoiffure of flesh. In China it is low and large at the base, sometimes with atonsure on top of the protuberance.

肘  hasta(हस्त), forearm, the 16,000th part ofa yojana (योजन); it varies from 1ft. 4in. to 1ft. 8in. in length.

肥  Fat.

肥者耶  ? Vajradhātrī, the wife or femaleenergy of Vairocana.

肥膩  A grass or herb said to enrichthe milk of cattle.

肩  Shoulder.

肩次  肩下; 下肩 shoulder by shoulder, one next to another.

育  To rear, nurture.

育坻  育抵 yukti (युक्ति), yoking,joining, combination, plan.

育坻華  yuktā(युक्ता), a kind of celestial flower.

育多婆提  ?      yukta-bodhi (युक्त-बोधि), stepsin Yoga wisdom.

背  Back, behind; turn the back on,go contrary on the back.

背念  To turn one's back to; carry onthe transmigration life and abide quietly in the nirvāṇa-mind.

背捨  To turn the back on and leave the(the world).

背正  To turn the back on Buddha-truth.

背鱠經屏  To mince fish on the back of animage, and paste up the scriptures as a screen from the wind-- a man withoutconscience.

胎  garbha(गर्भ), the womb, uterus.

胎內五位  The five periods of the child inthe uterus.

胎卵濕化  The four yoni (योनि) or modes of birth-- womb-born, egg-born, spawn-born, and born bytransformation (e. g. moths, certain deities, etc. ).

胎外五位  The five periods of the childafter birth, i. e. infancy, childhood, youth, middle age, old age.

胎大日  Vairocana in the Garbhadhātu.

胎獄  胎宮 The wombprison, the womb regarded as a prison; see胎生.

胎生  Uterine birth, womb-born. Beforethe differentiation of the sexes birth is supposed to have been bytransformation. The term is also applied to beings enclosed in unopened lotusesin paradise, who have not had faith in Amitābha but trusted to their own strengthto attain salvation; there they remain for proportionate periods, happy, butwithout the presence of the Buddha, or Bodhisattvas, or the sacred host, and donot hear their teaching. The condition is known as 胎宮, the womb-palace.

胎藏界  Garbhadhātu, orGarbhakośa-(dhātu), the womb treasury, the universal source from which allthings are produced; the matrix; the embryo; likened to a womb in which all ofa child is conceived-- its body, mind, etc. It is container and content; itcovers and nourishes; and is the source of all supply. It represents the 理性 fundamental nature, both material elements and pure bodhi (बोधि), or wisdom in essence or purity; 理 being the garbhadhātu (गर्भधातु) as fundamental wisdom, and 智 acquired wisdom or knowledge, the vajradhātu (वज्रधातु). It also represents the human heart in its innocence or pristinepurity, which is considered as the source of all Buddha-pity and moralknowledge. And it indicates that from the central being in the maṇḍala (मण्डल), viz. the Sun as symbol of Vairocana, there issue all the othermanifestations of wisdom and power, Buddhas, bodhisattvas, demons, etc. It is 本覺 original intellect, or the static intellectuality, in contrast with始覺 intellection, the initial or dynamic intellectuality represented inthe vajradhātu (वज्रधातु); hence it is the 因 cause and vajradhātu (वज्रधातु) the 果 effect; though as both are aunity, the reverse may be the rule, the effect being also the cause; it is alsolikened to 利他 enriching others, as vajradhātu (वज्रधातु) is to 自利 enriching self. Kōbō Daishi,founder of the Yoga or Shingon 真言 School in Japan, adopted therepresentation of the ideas in maṇḍala (मण्डल)s, or diagrams, as the best way of revealing the mystic doctrine tothe ignorant. The garbhadhātu (गर्भधातु) is the womb or treasury of all things, the universe; the 理 fundamental principle, the source; its symbols are a triangle onits base, and an open lotus as representing the sun and Vairocana. In Japanthis maṇḍala (मण्डल) is placed on the east, typifying the rising sun as source, or 理. The vajradhātu (वज्रधातु) is placed west and represents 智 wisdom orknowledge as derived from 理 the underlying principle, but thetwo are essential one to the other, neither existing apart. The material andspiritual; wisdom-source and intelligence; essence and substance; and similarcomplementary ideas are thus portrayed; the garbhadhātu(गर्भधातु) may be generallyconsidered as the static and the vajradhātu (वज्रधातु) as the dynamic categories, which are nevertheless a unity. The garbhadhātu (गर्भधातु) is divided into 三部 three sections representing samādhi (समाधि) or quiescence, wisdom-store, and pity-store, or thought, knowledge,pity; one is called the Buddha-section, the others the Vajra and Lotus sectionsrespectively; the three also typify vimokṣa (विमोक्ष), prajñā (प्रज्ञा), and dharmakāya (धर्मकाय), or freedom, understanding, and spirituality. There are three headsof these sections, i. e. Vairocana, Vajrapāṇi, and Avalokiteśvara; each has amother or source, e. g. Vairocana from Buddha's-eye; and each has a 明王 or emanation of protection against evil; also a śakti (शक्ति) or female energy; a germ-letter, etc. The diagram of five Buddhascontains also four bodhisattvas, making nine in all, and there are altogetherthirteen 大院 or great courts of various types of ideas, of varying numbers,generally spoken of as 414. Cf. 金剛界; 大日; 兩部.

胎金  The Garbhadhātu and theVajradhātu.

胞  Placenta, womb; bladder.

胞胎  Womb, uterine, v. 胎生.

胡  How? Why? Hun; Turk; random;hemp; long-lived; pepper, etc.; translit. go (गो), hu (हु).

胡亂  Disorderly, without order.

胡嚧遮那  gorocanā(गोरोचना), 'a bright yellow pigmentprepared from the urine or bile of a cow.' M. W.

胡子  Hun, or Turk, a term applied tothe people west and north of China; a nickname for Bodhidharma.

胡實健  Hujikan, 'an ancient kingdom south-westof Balkh... in Lat. 35°20′N., Long. 65°E.' Eitel.

胡種族  Of West Asian race, a termapplied to the Buddha, as the sūtra (सूत्र)s were also styled 胡經 Hun classics and 老胡 Old Hun was also a nickname for the Buddha.

胡蘇多  A charm, or incantation againstevil vapours, etc.

胡跪  The Hun way of kneeling, rightknee on the ground, left knee up.

胡道人  Monks from Central Asia or India.

胸  The breast.

胸字  The svastika(स्वस्तिक) on Buddha's breast, one ofthe thirty-two marks.

胸行  Creatures that crawl on their bellies,like snakes.

能  śak(शक्). Able to, can; capability,power.

能人  An able man, i.e. Buddha as theall-powerful man able to transform the world.

能仁  Mighty in lovingkindness, anincorrect interpretation of Śākyamuni, but probably indicating his character.

能依  Dependent on, that which relieson something else, e.g. vegetation on land; 所依 is that onwhich it relies.

能信  Can believe, or can be believed,contrasted with 所信 that which is believed.

能大師  能行者 The sixthpatriarch 慧能 Hui-neng of the Ch'an (Zen) School.

能所  These two terms indicate activeand passive ideas, e.g. ability to transform, or transformable and the objectthat is transformed.

能持  Ability to maintain, e.g. to keepthe commandments.

能斷金剛經  Vajracchedikā Sutra, the'Diamond Sutra', translated by Xuanzang, an extract from the PrajñāpāramitāSutra.

能施太子  Prince 'Giver', a formerincarnation of Śākyamuni, when he obtained the magic dragon, pearl and by itspower relieved the needs of all the poor.

能立  A proposition in logic that canbe established, or postulated.

能緣  The conditioning power incontrast with the conditioned, e.g. the power of seeing and hearing in contrastwith that which is seen and heard.

脂  Fat, lard; soapstone; wealth;translit. ci (चि), cai (चै); see 支.

脂帝浮圖  caitya(चैत्य), a stupa (स्तुप), a mausoleum, a place orobject of worship.

脂那  China; intp. as the country ofculture, with a people clothed and capped; also as a frontier (of India), aplace of banishment.

脇  The ribs, flanks, sides;forceful, to coerce.

脇侍  脅侍; 挾侍; 脇士脅士 Bodhisattvas, or other images on either side of a Buddha.

脇尊  v. 波 Pārśva. 脅.

脫  To take the flesh from the bones;to strip, undress, doff; to escape, avoid; let go, relinquish.

脫珍著弊  To doff jewels and don rags, asdid the Buddha, on leaving home, but it is intp. as a kenosis, the putting offof his celestial body for an incarnate, earthly body.

脫闍  dhvaja(ध्वज), a banner, flag.

脫體  To strip the body, naked; to getrid of the body.

腐  Rotten, corrupt, putrid,sloughing.

腐爛藥  Purgatives, diuretics.

腰  The waist, middle.

腰白  A white, or undyed, sash worn inmourning.

腰衣  A skirt, 'shorts,' etc.

腳  Foot, leg.

腳布  A bath towel, foot-towel.

腹  The belly.

腹中  Within the belly, the heart,womb, unborn child, etc.

膏  Fat, oil, unguent.

膏明  Oil and light, oil being rightconduct, with the resultant shining before men.

膜  A membrane.

膜拜  To raise the hands to the head inmaking obeisance.

膠  Glue, gum.

膠盆子  A glue-pot, referring to runninghandwriting.

膠香  Incense of the liquid-ambar tree.

膿  Pus.

膿血地獄  The hell of pus and blood.

臂  The arm; forearm; translit. pi (पि), cf. 畢, 毘.

臂卑履也  pipīla(ka)(पिपील(क)), an ant.

臂多勢羅  Pitāśīlā, "an ancientkingdom and city in the province of Sindh, 700 li(लि) north of Adhyavakīla, 300 li (लि) south-west ofAvaṇḍa. Exact position unknown." Eitel.

臂奢柘  piśāca(पिशाच), a class of demons.

臈  The end of a Buddhist year; aBuddhist year; v. 臘.

臊  Rancid, rank; shame; translit. su (सु), in臊陀 intp. as śuka (शुक), parrot; more correctly 叔迦.

臘  Dried flesh; to sacrifice to thegods three days after the winter solstice; the end of the year; a year; amonastic year, i.e. the end of the annual summer retreat, also called 戒臘; 夏臘; 法臘.

臘伐尼  v. 嵐. Lumbinī.

臘佛  The offerings to Buddha after thesummer retreat, maintained on the 15th day of the 7th month; also All Souls'Day, v. 盂 8; the臘餠 annual cakes are then offered andeaten.

臘八  The 8th day of the last month ofthe year, the 8th of the 12th month, the day of the Buddha's enlightenment.

臘次  In order of years, i.e. ofordination.

臘縛  lava(लव), a brief time; the 900th part ofa day and night, or 1 minute 36 seconds.

臛臛婆  The third of the cold hells,where the sinner's tongue is so cold that he can only utter the word hehepo or apapa(अपप). Also 嚯嚯婆, 阿波波.

臥  śayana(शयन), lying down, sleeping.

臥佛寺  A shrine of the "sleepingBuddha", i.e. of the dying Buddha.

臥具  A couch, bed, mat, bedding,sleeping garments, etc.

臨  To regard with kindness:approach, on the brink of, about to; whilst.

臨濟  A monastery during the Tangdynasty in 真定府 Zhending Fu, Zhili, from which the founder of the臨濟school derived his title; his name was 義玄 Yixuan; cf. 禪門.

臨終  Approach the end, dying.

臨齋  Approaching the midday meal; nearnoon.

自  sva(स्व), svayam(स्वयम्); the self, one' s own,personal; of itself, naturally, of course; also, from (i. e. from the self ascentral). 自 is used as the opposite of 他 another, other's, etc., e. g. 自力 (in) one's own strength as contrasted with 他力 the strength of another, especially in the power to save of aBuddha or Bodhisattva. It is also used in the sense of ātman (आत्मन्) 阿怛摩 the self, or the soul.

自作自受  As one does one receives, everyman receives the reward of his deeds, creating his own karma, 自業自得.

自內證  Inner witness.

自利  ātmahitam(आत्महितम्), self-profit; beneficialto oneself.

自利利他  'Self-profit profit others', i.e. the essential nature and work of a bodhisattva, to benefit himself andbenefit others, or himself press forward in the Buddhist life in order to carryothers forward. Hīnayāna is considered to be self-advancement, self-salvation byworks or discipline; Bodhisattva Buddhism as saving oneself in order to saveothers, or making progress and helping others to progress, bodhisattvism beingessentially altruistic.

自受法樂  The dharma-delights a Buddhaenjoys in the自受用身 state.

自受用土  The third of the four buddhakṣetra (बुद्धक्षेत्र) or Buddha-domains, that in which there is complete response to histeaching and powers; v. 佛土.

自受用身  One of the two kinds of saṃbhogakāya (सṃभोगकाय), for his own enjoyment; cf. 四身.

自在  Īśvara , 伊濕伐邏; can, king, master, sovereign, independent, royal; intp. as freefrom resistance; also, the mind free from delusion; in the Avataṃsaka Sūtrait translates vasitā (वसिता). There are several groups of this independence, or sovereignty-- 2,4, 5, 8, and 10, e. g. the 2 are that a bodhisattva has sovereign knowledge andsovereign power; the others are categories of a bodhisattva's sovereign powers.For the eight powers v. 八大自在我.

自在天 (or自在王) Īśvaradeva, a title of Śiva, king of the deva (देव)s, also known as 大自在天 Maheśvara, q. v. It is a titlealso applied to Guanyin and others.

自在天外道  Śivaites, who ascribed creationand destruction to Śiva, and that all things form his body, space his head, sunand moon his eyes, earth his body, rivers and seas his urine, mountains hisfæces, wind his life, fire his heat, and all living things the vermin on hisbody. This sect is also known as the 自在等因宗. Śiva isrepresented with eight arms, three eyes, sitting on a bull.

自在王  is also a title of Vairocana;and, as Sureśvara, is the name of a mythical king, contemporary of the mythicalŚikhin Buddha.

自心  svacitta(स्वचित्त), self-mind, one's ownmind.

自性  Own nature; of (its) own nature.As an intp. of pradhāna (प्रधान) (and resembling 冥性) in the Sāṅkhya philosophy it is'prakṛti (प्रक्ड़्ति), the Originant, primary or original matter or rather the primarygerm out of which all material appearances are evolved, the first evolver orsource of the material world (hence in a general acceptation 'nature' or rather'matter' as opposed to purusha (पुरुस्ह), or 'spirit')'. M. W. As 莎發斡 svabhāva(स्वभाव), it is 'own state, essential or inherent property, innate orpeculiar disposition, natural state or constitution, nature'. M. W. Theself-substance, self-nature, or unchanging character of anything.

自性三寶 The triratna(त्रिरत्न), each with its owncharacteristic, Buddha being wisdom 覺; the Law correctness 正; and the Order purity 淨.

自性戒  The ten natural moral laws, i. e.which are natural to man, apart from the Buddha's commands; also 自性善.

自恣  pravārana(प्रवारन), to follow one's own bent,the modern term being 隨意; it means the end of restraint,i. e. following the period of retreat.

自恣日  The last day of the annualretreat.

自愛  Self-love, cause of all pursuitor seeking, which in turn causes all suffering. All Buddhas put away self-loveand all pursuit, or seeking, such elimination being nirvāṇa.

自損損他  To harm oneself and harm others,to harm oneself is to harm others, etc.; opposite of 自利利他.

自棄  To throw oneself away.

自殺  To commit suicide; for a monk tocommit suicide is said to be against the rules.

自然  svayaṃbhū(स्वयṃभू), also 自爾; 法爾 self-existing, the self-existent; Brahmā, Viṣṇu, and others; inChinese it is 'self-so', so of itself, natural, of course, spontaneous. It alsomeans uncaused existence, certain sects of heretics 自然外道 denying Buddhist cause and effect and holding that things happenspontaneously.

自然悟道  Enlightenment by the inner light,independent of external teaching; to become Buddha by one's own power, e. g. Śākyamuni whois called 自然釋迦.

自然慈  Intuitive mercy possessed by abodhisattva, untaught and without causal nexus.

自然成佛道  svayaṃbhuvaḥ(स्वयṃभुवः). Similar to 自然悟道, independent attainment ofBuddhahood.

自然智  The intuitive or inborn wisdom ofa Buddha, untaught to him and outside the causal nexus.

自然虛無身  A Buddha's spiritual or absolutebody, his dharmakāya (धर्मकाय); also, those who are born in Paradise, i. e. who are spontaneouslyand independently produced there.

自生  Self-produced, or naturallyexisting; also an intp. of bhūta (भूत) 部多 produced; existing, real; also demons born by transformation 化生 in contrast to the 夜叉 yakṣa (यक्ष) who are born from parents.

自相  svalakṣaṇa(स्वलक्षण); individuality,particular, personal, as contrasted with 共相 general orcommon.

自行化他  To discipline, or perform,oneself and (or in order to) convert or transform others. v. 自利利他.

自覺悟心  A mind independent of externals,pure thought, capable of enlightenment from within.

自覺聖智  The uncaused omniscience ofVairocana; it is also called 法界智 (法界體性智) and 金剛智.

自誓受戒  To make the vows and undertakethe commandments oneself (before the image of a Buddha), i. e. self-ordinationwhen unable to obtain ordination from the ordained.

自語相違  A manifest contradiction, one ofthe nine fallacies of a proposition, svārtha-viruddha(स्वार्थ-विरुद्ध), e. g. 'my motheris barren.'

自調自淨自度  The śrāvaka(श्रावक) method of salvation bypersonal discipline, or 'works'; 自調 self-progress by keeping thecommandments; 自淨 self-purification by emptying themind; 自度 self-release by the attainment of gnosis, or wisdom.

自證  The witness within, innerassurance.

自證壇  or自證會 The 成身會 assembly of all the Buddha andbodhisattva embodiments in the Vajradhātu maṇḍala(मण्डल).

自證聖智  pratyātmāryajñāna(प्रत्यात्मार्यज्ञान), personalapprehension of Buddha-truth.

自證身  A title of Vairocana, his dharmakāya (धर्मकाय) of self-assurance, or realization, from which issues his retinue ofproclaimers of the truth.

自身自佛  One's own body is Buddha.

自類因果  Cause and effect of the sameorder.

自黑二鼠  The two mice in the parable, onewhite the other black, gnawing at the rope of life, i.e. day and night, or sunand moon.

臭  Stink, stinking; smell.

臭口鬼  (or臭毛鬼) Demons with stinking breath, or hair.

至  Reach, arrive at; utmost,perfect.

至人  The perfect man, i. e. Śākyamuni.

至心  With the utmost mind, or aperfect mind.

至教  Complete or perfect teaching.

至沙  帝沙 Tiṣya, anancient Buddha. The father of Śāriputra. A son of Śuklodana.

至理  The utmost principle, thefundamental law.

至相尊者  The second patriarch of theHuayan (Kegon) school 智儼 Zhiyan.

至真  Perfect truth.

至言  Perfect words, words of completeexplanation.

至那  Cīna, China.

至那[仁-二+業]底  Cīnapati, Lord (from) China, saidin the Record of Western Lands 西域記 to have been appointed by theHan rulers; a country so-called because the son of 蕃維質 Fan Weizhi of 河西 Hexi dwelt (and reigned) there.Eitel says, 'A small kingdom in the north-west of India (near Lahore) theinhabitants of which asserted (A. D. 640) that their first kings had come fromChina.'

至那儞  cīnānī(चीनानी), the peach-tree, said tohave been imported into India from China.

至那羅闍弗呾羅  Cīnarājaputra, 'son of the China king,'intp. by 漢王子 Prince of Han, which was also an Indian name for a pear-tree, saidto have been imported from China in the Han dynasty; v. 西域記 4.

臺  A terrace, platform, stage,look-out; also written 台.

臺座  A platform, or stage, for animage.

與  Give, grant; with, associate;present at, share in; mark of interrogation or exclamation.

與力  To give strength.

與戲  To play, perform plays.

與願  To be willing (or vow) to grant.

興  abhyudaya(अभ्युदय). Rise, begin; prosper;elated.

興世  The raising, or beginning of thesalvation, of the world, i.e. the birth of Buddha.

興渠  興舊; 興宜; 刑具hiṅgu (हिङ्गु). asafoetida, 阿魏; there are other interpretations.

興盛  Prosper, successful.

興行  Prospering and progressing.

舉  To raise (a thing, matter,subject, etc.); conduct; the whole, all.

舉一蔽諸  To raise, or refer to, one pointand include all others.

舉人  One who has taken his seconddegree, an M.A.

舉動  Conduct, movements.

舉家  The whole family.

舊  Old, ancient.

舊住  Formerly lived there, dwelt ofold.

舊經  Old writings, or versions.

舊言  The vernacular language ofMagadha, the country of South Behar, called Māgadhī Prākrit, cf. 巴利 Pali, which is the language of the Ceylon canon. The CeylonBuddhists speak of it as Māgadhī, but that was quite a different dialect from Pali.

舊譯  The older translations i.e.before the Tang dynasty; those of Xuanzang and afterwards are called the new.

舌  jihvā(जिह्वा), 時乞縛; the tongue.

舌不爛  Tongue-unconsumed, a term forKumārajīva; on his cremation his tongue is said to have remained unconsumed.

舌根  the organ of taste.

舌相  The broad, long tongue of aBuddha, one of the thirty-two physical signs.

舌識  tongue-perception; v. 六根; 六識.

舍  A shelter, cottage; used as aterm of humility for "my"; to lodge; let go, relinquish.

舍利  (1) śārī(शारी), śārikā(शारिका); a bird able to talk, intp.variously, but, M. W. says the mynah. Śārikā was the name of Śāriputra'smother, because her eyes were bright and clever like those of a mynah; thereare other interpretation (2) śarīra(m). 設利羅 (or 室利羅); 實利; 攝[口*悉]藍 Relics or ashes left after the cremation of a buddha or saint;placed in stupas and worhipped. The white represent bones; the black, hair; andthe red, flesh. Also called dhātu-śarīra (धातु-शरीर) or dharma-śarīra (धर्म-शरीर). The body, a dead body. The body looked upon as dead by reason ofobedience to the discipline, meditation, and wisdom. The Lotus Sutra andother sutras are counted as relics, Śākyamuni's relics are said to have amounted to 八斛四斗 84 pecks, for which Aśoka is reputed to have built in one day84,000 stupas; but other figures are also given. śarīra(शरीर) is also intp. by grains ofrice, etc., and by rice as food.

舍利塔  śarīra-stūpa(शरीर-स्तूप), a reliquary, or pagodafor a relic (of Buddha).

舍利娑婆  sarṣapa(सर्षप), a mustard seed, 芥子 q.v., the 10,816,000th part of a yojana(योजन) 由旬 q.v.

舍利弗  奢利弗羅 (or 奢利弗多羅 or 奢利富羅or 奢利富多羅); 奢利補担羅; 舍利子Śāriputra. One of the principal disciples of Śākyamuni, born atNālandāgrāṃa, the son of Śārikā and Tiṣya, hence known as Upatiṣya; noted forhis wisdom and learning; he is the "right-hand attendant onŚākyamuni". The followers of the Abhidharma count him as their founder andother works are attributed, without evidence, to him. He figures prominently incertain sutras. He is said to have died before his master; he is represented asstanding with Maudgalyāyana by the Buddha when entering nirvana. He is toreappear as Padmaprabha Buddha 華光佛.

舍勒  śāṭaka(शाटक), 舍吒迦; 舍那 (or 奢那) An inner garment, a skirt.

舍囉摩拏  śramaṇa(श्रमण). 室拏; 沙迦滿囊; 沙門; 桑門; v. 沙門.

舍多提婆魔[少/兔]舍諵  śāstādevamanuṣyāṇām(शास्तादेवमनुष्याणाम्), intp. as 天人師 teacher of gods and men, one of the ten titles of a buddha.

舍多毘沙  Śatabhiṣā, a constellationidentified with 危 in Aquarius.

舍夷  ? Śākya, one of the five surnamesof the Buddha.

舍婆提  v. 舍衛.

舍摩  śama(शम), calm, quiet, a name for thebodhi tree. For舍摩陀 v. 奢.

舍支  śaśa(शश), 設施 a hare; śaśī (शशी), or śaśin (शशिन्), the moon; śakti (शक्ति), energy. (1) The hare (which threw itself into the fire to savestarving people), transferred by Indra to the centre of the moon. (2) śakti (शक्ति) is the wife or female energy of a deity, cf. 舍脂. (3) The female organ.

舍樓伽  śāluka(शालुक), esculent lotus roots; intp.as a kind of cooked liquid food.

舍磨奢那  śmaśāna(श्मशान), a cemetery or crematorium;a low mound of stone under which the remains of monks are buried in countrieswest of China. Also 奢舍磨奢.

舍羅  śārikā(शारिका), śārī(शारी), v.舍利. śālakā (शालका), bamboo or wooden tallies used in numbering monks.

舍羅婆迦  śrāvaka(श्रावक); a hearer, disciple, 聲聞 q. v. (1) He who has heard ( the voice of Buddha). All the personaldisciples of Śākyamuni, the chief disciples being called mahāśrāvaka (महाश्रावक). (2) The lowest degree of saintship, the others being pratyekabuddha (प्रत्येकबुद्ध), bodhisattva, buddha.

舍脂  śācī(शाची), 舍支; 設施 power of speech and action. Name of Indra's chief consort. Indra isknown as舍脂缽低Śacīpati.

舍舍迦  śaśaka(शशक), a hare, rabbit, v. 舍支.

舍衛  Śrāvastī, 舍婆提; 室羅伐 (室羅伐悉底); 尸羅跋提; 捨羅婆悉帝耶; intp as 聞物 the city of famous things, ormen, or the famous city; it was a city and ancient kingdom 500 li (लि) northwest ofKapilavastu, now Rapetmapet south of Rapti River (M. W. says Sāhet-Māhet). It issaid to have been in 北憍薩羅 norhern Kośala, distinctfrom the southern kingdom of that name. It was a favourite resort of Śākyamuni, the 祗園 Jetavana being there.

舍那身  The body or person of Vairocana; 舍那尊特 is defined as Locana; the 舍那 in both cases seems to be"cana", an abbreviation of Vairocana, or Locana.

舍頭諫  Śārdūla-karṇa. The original nameof Ānanda, intp. 虎耳 tiger's ears.

舜  The legendary Emperor Shun,2255-2205 B.C.

舜若  śūnya(शून्य), empty, unreal, incorporeal,immaterial, 空 q.v.

舜若多  śūnyatā(शून्यता); emptiness, unreality, i.e.空性 of the nature of the void.

舞  To posture, brandish, play; urge.

般  A sort, a kind: translit. par (पर्), pra (प्र), pan (पन्), pa (प), etc.

般利伐羅句迦  Parivrājaka, orWanderer. 'A Śivaitic sect, worshippers of Mahēs`vara, who wear clothes of thecolour of red soil and leave a little hair about the crown of the head, shavingoff the rest.' Eitel. Also 波利呾羅拘迦; 簸利婆闍迦.

般剌蜜帝  Pramiti, Paramiti, a monk fromCentral India, tr. the Śūrangama Sutra 首楞嚴經 A.D. 705.

般泥洹  parinirvāṇa(परिनिर्वाण); v.般涅槃.

般涅槃  (般涅槃那) parinirvāṇa (परिनिर्वाण); 'quite extinguished, quite brought to an end; the final extinctionof the individual.' M. W. The death of the Buddha.  Nirvana may be attained inthis life, parinirvāṇa (परिनिर्वाण) after it; for the meaning of 'extinction' v. 涅槃. It may also correspond to the suppression of all mental activity.It is also the second of the three grades of nirvana, parinirvāṇa (परिनिर्वाण), and mahānirvāṇa (महानिर्वाण), which are later developments and have association with the ideasof Hīnayāna, Madhyamayāna, and Mahāyāna, or the small, middle, and greatvehicles; also with the three grades of bodhi (बोधि) which these three vehicles represent; and the three classes of śrāvaka (श्रावक)s, pratyekabuddha (प्रत्येकबुद्ध)s, and bodhisattvas. Other forms are:般利涅槃那; 波利涅槃那; 般尼洹.

般羅颯迷  parasmaipada(परस्मैपद). 'The transitive or activeverb and its terminations.' M. W.

般舟  pratyutpanna(प्रत्युत्पन्न), present; multiplied.

般舟三昧  (般舟) pratyutpannasamādhi (प्रत्युत्पन्नसमाधि), the samadhi (समधि) in which the Buddhas of the ten directions are seen as clearly asthe stars at night. Also called 常行道 or 常行三昧 the prolonged samadhi (समधि), because of the length of time required, either seven or ninetydays. Its sutra is the般舟三昧經.

般若  prajñā(प्रज्ञा), 'to know, understand';'Wisdom. ' M. W. Intp. 慧 wisdom; 智慧 understanding, or wisdom; 明 clear, intelligent, the sixth pāramitā (पारमिता). The Prajñā-pāramitā Sutra describes it as supreme, highest,incomparable, unequalled, unsurpassed. It is spoken of as the principal means,by its enlightenment, of attaining to nirvana, through its revelation of theunreality of all things. Other forms 般羅若; 般賴若; 缽若; 缽剌若; 缽羅枳孃; 缽腎禳; 波若, 波賴若; 波羅孃; 班若.

般若  (般賴若) Prajñā is also the name of a monk from Kabul, A.D. 810, styled 三藏法師; tr. four works and author of an alphabet.

般若佛母  Wisdom, or salvation throughwisdom (prajñā-pāramitā (प्रज्ञा-पारमिता)), is the mother or source of all Buddhas. 智度論 34.

般若多羅  Prajñātāra. The 27th patriarch,native of eastern India, who laboured in southern India and consumed himself'by the fire of transformation,' A.D. 457, teacher of Bodhidharma.

般若心經  The sutra of the heart of prajñā (प्रज्ञा); there have been several translations, under various titles, thegenerally accepted version being by Kumārajīva, which gives the essence of theWisdom Sutras. There are many treatises on the心經.

般若時  The prajñā(प्रज्ञा) period, the fourth of the(Tiantai) five periods of the Buddha's teaching.

般若毱多  Prajñāgupta. A Hīnayāna monk ofsouthern India, who wrote against the Mahāyāna.

般若波羅蜜  (般若波羅蜜多) prajñā-pāramitā (प्रज्ञा-पारमिता), The acme of wisdom, enabling one to reach the other shore, i.e.wisdom for salvation; the highest of the six paramita(परमित)s, the virtue of wisdom as thenotes a knowledge of the illusory character of everything earthly, and destroyserror, ignorance, prejudice, and heresy. For the sutra of this name see below.

般若湯  The soup of wisdom, a name forwine.

般若經  The wisdom sutras, especially the大般若波羅密多經 tr. by Hsuanzang in 600 juan.A compendium of five wisdom sutras is 摩訶般若; 金剛般若; 天王問般若; 光讚般若 and 仁王般若; cf. the last. Anothercompendium contains eight books.

般若船  The boat of wisdom, the means ofattaining nirvana.

般若菩薩  Prajñā-bodhisattva; wisdom as afemale bodhisattva in the garbhadhātu (गर्भधातु) group; also known as 智慧金剛.

般若鋒  The spear of wisdom (which isable to cut off illusion and evil.).

般若頭  The monk in charge of the prajñā (प्रज्ञा) sutras.

般茶[荼]慮伽法  The Pāṇḍaka and Lohitaka rule isthat derived from the conduct of these two disciples in the Vinaya, and isagainst quarrelling and fighting.

般茶迦  [Note: The middle character iserroneous; it should be 荼. Same with the next entry.] paṇḍaka (पण्डक). The general name for eunuchs. The five classes with variousdegrees of sexual impotence: (1) 扇搋 ṣaṇḍha (षण्ढ) (ṣaṇḍha paṇḍaka (षण्ढ पण्डक)); by birth impotent. (2) 留拏 rugṇa (रुग्ण) or ruṇḍa paṇḍaka (रुण्ड पण्डक); 'maimed, ' i.e. emasculated males. (3) 砂梨沙掌拏 īrṣyā (ईर्ष्या) (īrṣyā paṇḍaka (ईर्ष्या पण्डक)); those whose sexual desires are only aroused by jealousy. (4) 半擇迦 paṇḍaka (पण्डक) are eunuchs in general, but in this category are described ashermaphrodites. (5) 博叉 pakṣa (पक्ष) (pakṣa pāṇḍaka (पक्ष पाण्डक)); impotent during one-half of the month.  A newer classificationdistinguishes those with incomplete from those with complete organs; theincomplete being (1) ṣaṇḍha (षण्ढ), or jātipaṇḍaka (जातिपण्डक) as above; and (2) emasculated males; the complete are the others;the fifth being stimulated when bathing or evacuating. Other forms: 般吒; 半托; 半擇迦 tr. 黃門.

般遮  pañca(पञ्च), five; also 半者.

般遮于瑟  pañca-vārṣika(पञ्च-वार्षिक); pañca-pariṣad (पञ्च-परिषद्); mokṣa-mahāpariṣad (मोक्ष-महापरिषद्), the great quinquennial assembly instituted by Aśoka for theconfession of sins, the inculcation of morality and discipline, and thedistribution of charty; also 般遮婆瑟; 般遮跋瑟迦; 般遮越師; 般遮婆栗迦史; 般遮跋利沙; 般闍于瑟.

般遮子旬  pāñcika(पाञ्चिक). Described as the gods ofmusic, i.e. the gandharva (गन्धर्व)s, also as 般遮旬 pañcābhijñāna(पञ्चाभिज्ञान), the five supernatural powers.

般那  prāṇa(प्राण), exhalation, breathing out,cf. 阿那.

般那摩  padma(पद्म), lotus, cf. 缽.

船  A boat, ship.

船師  Captain, i.e. the Buddha ascaptain of salvation, ferrying across to the nirvāṇa(निर्वाण) shore.

船筏  A boat, or raft, i.e. Buddhism.

良  Good, virtuous, beneficial.

良忍  Ryōnin, founder of the Japanese 融通念佛 school.

良日  吉日 A good, orauspicious, day.

良福田  The field of blessedness,cultivated by offerings to Buddha, the Law, and the Order.

良賁  Liangben, the Tang monk whoassisted Amogha in the translation of the 仁王經 Ren WangJing.

色  rūpa(रूप), outward appearance, form,colour, matter, thing; the desirable, especially feminine attraction. It isdefined as that which has resistance; or which changes and disappears, i. e.the phenomenal; also as 顯, 形 and 表色 colour and quality, form or the measurable, and mode or action.There are divisions of two, i. e. inner and outer, as the organs and objects ofsense; also colour and form; of three, i. e. the visible object, e. g. colour,the invisible object, e. g. sound, the invisible and immaterial; of eleven, i.e. the five organs and five objects of sense and the immaterial object; offourteen, the five organs and five objects of sense and the four elements,earth, water, fire, air. rūpa (रूप) is one of the six bāhya-āyatana (बाह्य-आयतन), the 六塵; also one of the five skandha (स्कन्ध)s, 五蘊, i. e. the 色身. Keith refers to rūpa (रूप) as 'material form or matter which is underived (no-utpādā (नो-उत्पादा)) and which is derived (utpādā (उत्पादा))', the underived or independent being the tangible; the derived ordependent being the senses, e. g. of hearing; most of their objects, e. g.sound; the qualities or faculties of feminity, masculinity, vitality;intimation by act and speech, space; qualities of matter, e. g. buoyancy andphysical nutriment.

色光  Physical light, as contrastedwith 心光 light of the mind; every Buddha has both, e. g. his halo.

色入 色處 Theentrances, or places, where the organs and objects of physical sense meet, tenin all; cf. 五入. Also, one of the twelve nidāna (निदान)s.

色具  Material objects.

色味  The flavour of sexual attraction,love of women.

色塵  The quality of form, colour, orsexual attraction, one of the 六塵.

色境  Visible objects, the realm ofvision, or form.

色微  Atoms of things, of form, orcolour.

色心  Matter and mind, the material andimmaterial.

色有  Material existence.

色欲  Sexual desire, or passion.

色泡  色焰 The materialas a bubble, or a flame; impermanent.

色界  rūpadhātu(रूपधातु), or rūpāvacara (रूपावचर), or rūpaloka (रूपलोक), any material world, or world of form; it especially refers to thesecond of the Trailokya 三界, the brahmaloka(ब्रह्मलोक)s above the devaloka (देवलोक)s, comprising sixteen or seventeen or eighteen 'Heavens of Form',divided into four dhyāna (ध्यान)s, in which life lasts from one-fourth of a mahākalpa (महाकल्प) to 16,000 mahākalpa (महाकल्प)s, and the average stature is from one-half a yojana (योजन) to 16,000 yojana (योजन)s. The inhabitants are above the desire for sex or food. The rūpadhātu (रूपधातु), with variants, are given as-- 初禪天 The first dhyāna (ध्यान) heavens: 梵眾天 Brahmapāriṣadya, 梵輔天 Brahmapurohita or Brahmakāyika, 大梵天 Mahābrahmā. 二禪天 The second dhyāna (ध्यान) heavens: 少光天 Parīttābha, 無量光天 Apramāṇābha, 光音天 Ābhāsvara. 三禪天 The third dhyāna (ध्यान) heavens: 少淨天 Parīttaśubha, 無量淨天 Apramāṇaśubha, 遍淨天 Śubhakṛtsna. 四禪天 The fourth dhyāna (ध्यान) heavens: 無雲天 Anabhraka, 福生天 Puṇyaprasava, 廣果天 Bṛhatphala, 無想天 Asañjñisattva, 無煩天 Avṛha, 無熱天 Atapa, 善現天 Sudṛśa, 善見天 Sudarśana, 色究竟天 Akaniṣṭha, 和音天 ? Aghaniṣṭha, 大自在天 Mahāmaheśvara.

色相  The material, materialappearance, or external manifestation, the visible.

色相土  A Buddha's material or visibleworld.

色眾  idem 色蘊, 色陰.

色究竟天  色頂 Akaniṣṭha,the highest of the material heavens.

色空外道  Heretics who denied materialexistence (and consequently sought self-control, or nirvana).

色聲  The visible and audible.

色蓋  The concealing, or misleading,character of the visible or material, the seeming concealing reality.

色蘊  The skandha(स्कन्ध) of rūpa (रूप), or that which has form, v. 五蘊.

色處  idem 色入.

色諦  idem 假諦.

色身  rūpakāya(रूपकाय). The physical body, ascontrasted with the 法身 dharmakāya(धर्मकाय), the immaterial, spiritual, or immortal body.

芝  A felicitous plant; sesamum.

芝苑  Name for 元照 Yuanzhao of 靈芝 Lingzhi monastery, Hangzhou.

芥子  sarṣapa(सर्षप), 薩利剎跛; 舍利沙婆 Mustard seed. (1) A measure of length, 10,816,000th part of a yojana (योजन), v. 由旬. (2) A weight, the 32nd part of a賴提 or 草子 raktikā(रक्तिका), 2 3/16 grains. (3) A trifle. (4) On account of its hardness andbitter taste it is used as a symbol for overcoming illusions and demons by theesoteric sects. (5) The appearance of a buddha is as rare as the hitting of aneedle's point with a mustard seed thrown from afar.

芥子劫  A mustard-seed kalpa (कल्प), i.e. as long as the time it would take to empty a city 100 yojana (योजन)s square, by extracting a seed once every century.

芥石  Mustard-seed kalpa (कल्प) and rock kalpa (कल्प), the former as above, the latter the time required to rub away a rock40 li (लि) square by passing a soft cloth over it once every century.

芬  Fragrant; confused; translit. puṇ (पुण्) in芬陀利 (or芬陁利) puṇḍarīka(पुण्डरीक). The white lotus, v. 分陀利.

花  華 puṣpa (पुष्प), a flower,flowers; especially the lotus, and celestial flowers. 花座 The lotus throne on which buddhas and bodhisattvas sit.

花筥  花籠; 花皿 Flower baskets for scattering lotus flowers, or leaves and flowersin general.

芻  Hay, straw; translit. kṣ (क्ष्).

芻摩  蒭摩; 須摩 (須摩迦) kṣaumā (क्षौमा), kṣaumaka (क्षौमक), flax, linen, linen garment.

苑  A park, imperial park, acollection: v. Jetavana 祇.

苑公四教  v. 四教.

若  If; as, like; the said; translit.j (ज्) or jñ (ज्ञ्) sounds.

若提子  Jñātīputra, v. 尼 Nirgranthajñāti.

若那  (or 若南); 惹那那 jñāna (ज्ञान), tr. by 智knowledge, understanding, intellectualjudgments, as compared with 慧 wisdom, moral judgments; prajñā (प्रज्ञा) is supposed to cover both meanings.

苦  duḥkha(दुःख), 豆佉 bitterness; unhappiness, suffering, pain, distress, misery;difficulty. There are lists of two, three, four, five, eight, and tencategories; the two are internal, i. e. physical and mental, and external, i.e. attacks from without. The four are birth, growing old, illness, and death.The eight are these four along with the pain of parting from the loved, ofmeeting with the hated, of failure in one's aims, and that caused by the five skandha (स्कन्ध)s; cf. 四諦.

苦厄  The obstruction caused by pain,or suffering.

苦因  The cause of pain.

苦域  The region of misery, i. e. everyrealm of reincarnation.

苦性  The nature of misery; a sorrowfulspirit.

苦惱  Misery and trouble; distress.

苦智  The knowledge or understanding ofthe axiom of suffering.

苦本  The root of misery, i. e. desire.

苦果  The physical and mental sufferingresulting from evil conduct (chiefly in previous existences).

苦業  The karma of suffering.

苦河  Misery deep as a river.

苦法智  The knowledge of the law ofsuffering and the way of release, one of the 八智. 苦法智忍 q. v.

苦津  The deep ford or flood of miserywhich must be crossed in order to reach enlightenment.

苦海  The ocean of misery, itslimitlessness.

苦空  Misery and unreality, pain andemptiness.

苦網  The net of suffering.

苦縛  The bond of suffering.

苦苦  duḥkha-duḥkhatā(दुःख-दुःखता). The pain orpainfulness of pain; pain produced by misery or pain; suffering arising fromexternal circumstances, e. g. famine, storm, sickness, torture, etc.

苦蘊  The bundle of suffering, i. e.the body as composed of the five skandha (स्कन्ध)s.

苦行 duṣkara-caryā(दुष्कर-चर्या), undergoingdifficulties, hardships, or sufferings; also tapas(तपस्), burning, torment; henceasceticism, religious austerity, mortification.

苦行林 木瓜林 Uruvilvā-kāśyapa, theforest near Gayā where Śākyamuni underwent rigorous ascetic discipline; v. 優.

苦言  Bitter words, words of rebuke.

苦諦  (苦聖諦) duḥkaha-ārya-satyam (दुःकह-आर्य-सत्यम्). The first of the four dogmas, that of suffering; v. 苦集.

苦輪  The wheel of suffering, i. e.reincarnation.

苦道  The path of suffering; fromillusion arises karma, from karma suffering, from suffering illusion, in avicious circle.

苦陰  The body with its five skandha (स्कन्ध)s 五陰 enmeshed in suffering.

苦際  The limit of suffering, i. e.entrance to nirvāṇa (निर्वाण).

苦集  samudaya(समुदय), arising, coming together,collection, multitude. The second of the four axioms, that of 'accumulation',that misery is intensified by craving or desire and the passions, which are thecause of reincarnation.

苦集滅道  The four axioms or truths: i. e. duḥkha (दुःख), pain; samudaya (समुदय), as above; nirodha (निरोध), the extinguishing of pain and reincarnation; mārga (मार्ग), the way to such extinction; cf. 四諦.

苦類忍  (苦類智忍) One of the eight forms of endurance arising out of 苦類智, v. 八忍.

苦類智  The wisdom which releases fromsuffering in all worlds.

苦餘  Remains of suffering awaiting theHīnayāna disciple who escapes suffering in this world, but still meets it insucceeding worlds.

苫  Thatch; mat; mourning.

苫婆羅  擔步羅 jambhala (जम्भल), jambhīra (जम्भीर), the citron tree, Blyxa octandra.

苫末羅  camara(चमर), name of several plants, āmra (आम्र), betel-nut, etc.; the resort of 'golden-winged birds'.

苾  Fragrant.

苾芻  煏芻; 比丘 q. v. bhikṣu (भिक्षु), a beggar, religious mendicant; a Buddhist monk.

苾芻尼  bhikṣuṇī(भिक्षुणी), a nun.

苾芻律儀  The 250 rules for monks.

茂  Flourishing.

茂泥  文尼; 牟尼 muni (मुनि), a solitary, a recluse, e. g. Śākyamuni, the recluse of the Śākyafamily; genī; intp. as one who seeks solitude, and one who is able to be kind.

茂羅三部盧  Mūlasthānapura, the modernMultan.

茂遮  moca(मोच), the plantain tree, musasapientum, associated with the idea of liberation from the passions.

茅  Thatch.

茅蓋頭  A handful of thatch to coverone's head, a hut, or simple monastery.

茶  Tea; tea-leaves; translit. ja (ज), jha (झ).

茶湯  Tea and hot water, used asofferings to the spirits. 茶毘 v. 荼.

茶矩磨  Fragrant flowers, i.e. 鬱金 from Western or Central Asia for scenting wine, and for callingdown the spirits.

茶闍他  jadata(जदत), coldness, apathy, stupidity.

荅  To undertake; translit. ta (त), da (द). Tathāgata (तथागत), v. 多.

荅攝蒲密卜羅牒瑟吒諦  daśabhūmi-prastiṣṭhite(दशभूमि-प्रस्तिष्ठिते), 'Thou who artestablished in the ten stages. ' -- said to the Tathāgatas in invocations.

荅秣蘇伐那  tāmasavana(तामसवन), 闇林 the dark forest. 'A monastery situated at the junction of theVipāśā and Śatadru, 50 li south-eastof Tchīnapati. It is probably identical with the so-called Djālandharamonastery in which the IV Synod under Kanichka held its sessions. ' Eitel.

草  Grass, herbs, plants; rough;female (of animals, birds, etc. ).

草創  Newly or roughly built,unfinished.

草堂  The building in the 草堂寺 monastery at Ch'ang-an where Kumarājīva translated.

草座  Mats or cushions to sit on.

草庵  A thatched hut as a monastery orretreat.

草木  Herbs and trees-- equallyrecipients of rain, as all humanity is of the Buddha's truth.

草木成佛  Even inanimate things, e.g. grassand tree, are Buddha, all being of the 一如 q.v., a T'ien-tai and Chen-yen(Shingon) doctrine.

草環  (or 草芽環) A grass finder-ring used by the esoteric sect.

草鞋  Straw shoes.

草飯  A coarse or rough meal.

荊  Thorns.

荊溪  Ching-ch'i throne-stream, name ofthe ninth Tiantai patriarch 湛然 Chan-jan.

荒  Wild, waste; wilds; empty;famine; reckless; to nullify; an angry appearance.

荒空  Empty, deserted.

荒野  荒郊 A wilderness,uncultivated.

荷  A small-leaved water-lily, amarshmallow; to carry bear.

荷力皮陀  v. 吠 The Ṛigveda.

荷擔  To carry, bear on the back orshoulder.

荼  A bitter herb; weeds; toencroach; translit. da (द), dha (ध), dhya (ध्य), dhu (धु).

荼吉尼  ḍākinī(डाकिनी), also荼枳尼; 吒吉尼; 拏吉儞yakṣa (यक्ष)s or demons in general, but especially those which eat a man'svitals; they are invoked in witchcraft to obtain power.

荼毘  闍毘 (or 闍維, or 闍鼻多); also 耶維; 耶旬jhāpita (झापित); cremation.

荼矩磨  kuṅkuma(कुङ्कुम), saffron, or turmeric, orthe musk-root.

莊  Sedate, serious, proper, stern.

莊嚴  alaṃkāraka(अलṃकारक). Adorn, adornment, glory, honour, ornament, ornate; e.g. theadornments of morality, meditation, wisdom, and the control of good and evilforces. In Amitābha's paradise twenty-nine forms of adornment are described, v.淨土論.

莊嚴劫  The glorious kalpa (कल्प) to which the thousand Buddhas, one succeeding another, bring theircontribution of adornment.

莊嚴王  Vyūharāja, a bodhisattva in theretinue of Śākyamuni.

莊嚴王經  Vyūharāja sūtra, anexposition of the principal doctrines of the Tantra school.

莊嚴門  The gate or school of theadornment of the spirit, in contrast with external practices, ceremonies, asceticism,etc.

莊王  v. 妙 Śubhavyūha, reputedfather of Guanyin.

莎  A species of grass, or sedge; cf.娑.

莎揭哆  svāgata(स्वागत) 善來 'well come', a term of salutation; also 善逝 'well departed'. It is a title of every Buddha; also 莎迦陀 (or 莎伽陀); 沙伽陀 (or 沙竭陀); 裟婆羯多; 蘇揭多.

莫  Not; none; no; do not; translit. ma (म), mu (मु); cf. 摩.

莫伽 magha(मघ), donation, wealth; maghā (मघा), seven stars; M. W. says a constellation of five stars α, γ, ζ, η,ν Leonis.

莫訶  mahā(महा), cf. 摩; Mahī, or Mahānada, a small river in Magadha, and one flowing intothe gulf of Cambay.

莫訶僧祇尼迦耶  Mahāsāṅghika-nikāya, cf. 摩.

莫訶婆伽  The musk deer.

莫訶衍磧  The great Shamo (Gobi) desert.

莫賀延  The great Shamo (Gobi) desert;also called 'Makhai'. Eitel.

莫醯  v. 摩 Maheśvara, i. e. Śiva.

莽  Jungle; wild; rude; translit. ma (म), cf. 摩; intp. as 無 and 空.

菊  Chrysanthemum; aster.

菊燈  A chrysanthemum-shaped lamp usedin temples.

菜  Vegetables.

菜蔬  Vegetarian food.

菜頭  The monk who has charge of the 菜蔬 vegetarian food department.

菩  A kind of fragrant grass.

菩提  bodhi(बोधि); from budh (बुध्); knowledge, understanding; perfect wisdom; the illuminated orenlightened mind; anciently intp. by 道, later by 覺 to be aware, perceive; for saṃbodhi(सṃबोधि) v. 三.

菩提分 bodhyaṅga(बोध्यङ्ग), a general term for thethirty-seven 道品, more strictly applied to the 七覺支 q.v., theseven branches of bodhi (बोधि)-illumination. Also 菩提分法.

菩提場  A place, plot, or site ofenlightenment, especially Śākyamuni's under the bodhi(बोधि)-tree.

菩提子  bodhi(बोधि)-seeds, or beads, the hardseeds of a kind of Himalayan grass, also of a tree at Tiantai, used forrosaries.

菩提寺  bodhi-vihāra(बोधि-विहार), temple of or forenlightenment, a name used for many monasteries; also 菩提所.

菩提心  The mind for or of bodhi (बोधि); the awakened, or enlightened mind; the mind that perceives thereal behind the seeming, believes in moral consequences, and that all have theBuddha-nature, and aims at Buddhahood.

菩提樹  bodhidruma(बोधिद्रुम), bodhitaru (बोधितरु), bodhivṛkṣa (बोधिव्ड़्क्ष); the wisdom-tree, i.e. that under which Śākyamuni attained hisenlightenment, and became Buddha. The Ficus religiosa is the pippala (पिप्पल), or aśvattha (अश्वत्थ), wrongly identified by Faxian as the palm-tree; it is described asan evergreen, to have been 400 feet high, been cut down several times, but in theTang dynasty still to be 40 or 50 feet high. A branch of it is said to havebeen sent by Aśoka to Ceylon, from which sprang the celebrated Bo-tree stillflourishing there.

菩提樹神  The goddess-guardian of theBo-tree.

菩提流志  Bodhiruci, intp. as 覺愛, a monk from southern India whose original name 達磨流支 Dharmaruci was changed as above by order of the Empress Wu; he tr.53 works in A.D. 693--713.

菩提流支  Bodhiruci, intp. as 道希, a monk from northern India who arrived at Loyang in A.D. 508 andtr. some 30 works; also 菩提留支, 菩提鶻露支.

菩提薩埵  bodhisattva(बोधिसत्त्व), a being ofenlightenment: 'one whose essence is wisdom': 'one who has bodhi (बोधि) or perfect wisdom as his essence,' M. W. Also 菩提索多 v. 菩薩.

菩提道場  bodhimaṇḍa(बोधिमण्ड), the bodhi (बोधि)-site, or plot or seat which raised itself where Śākyamuni attainedBuddhahood. It is said to be diamond-like, the navel or centre of the earth;every bodhisattva (बोधिसत्त्व) sits down on such a seat before becoming Buddha.

菩提達磨  Bodhidharma, commonly known asDamo, v. 達; reputed as the founder of the Chan (Zen) or Intuitional or MysticSchool. His original name is given as 菩提多羅 Bodhitara.

菩提門  The gate of enlightenment; namefor a cemetery.

菩薩  bodhisattva(बोधिसत्त्व), cf. 菩提薩埵. While the idea is not foreign to Hīnayāna, its extension of meaningis one of the chief marks of Mahāyāna. 'The Bodhisattva is indeed thecharacteristic feature of the Mahāyāna.' Keith. According to Mahāyāna theHinayanists, i.e. the śrāvaka (श्रावक) and pratyekabuddha (प्रत्येकबुद्ध), seek their own salvation, while the bodhisattva(बोधिसत्त्व)'s aim is the salvationof others and of all. The earlier intp. of bodhisattva(बोधिसत्त्व) was 大道心眾生 all beings with mind for the truth; later it became 大覺有情 conscious beings of or for the great intelligence, or enlightenment.It is also intp. in terms of leadership, heroism, etc. In general it is aMahayanist seeking Buddhahood, but seeking it altruistically; whether monk orlayman, he seeks enlightenment to enlighten others, and he will sacrificehimself to save others; he is devoid of egoism and devoted to helping others.All conscious beings having the Buddha-nature are natural bodhisattva (बोधिसत्त्व)s, but require to undergo development. The mahāsattva (महासत्त्व) is sufficiently advanced to become a Buddha and enter nirvāṇa (निर्वाण), but according to his vow he remains in the realm of incarnation tosave all conscious beings. A monk should enter on the arduous course ofdiscipline which leads to Bodhisattvahood and Buddhahood.

菩薩乘  One of the 'five vehicles', whichteaches the observance of the six pāramitā (पारमिता)s, the perfecting of the two 利, i.e. 自利利他 the perfecting of self for perfecting others, and the attaining ofBuddhahood.

菩薩五智  The fivefold knowledge of the bodhisattva (बोधिसत्त्व): that of all things by intuition, of past events, of establishingmen in sound religious life, of the elements in or details of all things, ofattaining everything at will.

菩薩僧  The bodhisattvasaṅgha(बोधिसत्त्वसङ्घ), or monks, i.e.Mahāyāna, though there has been dispute whether Hīnayāna monks may be included.

菩薩十住  菩薩十地 Ten stagesin a bodhisattva (बोधिसत्त्व)'s progress; v. 十.

菩薩大士 bodhisattva-mahāsattva(बोधिसत्त्व-महासत्त्व), a great bodhisattva (बोधिसत्त्व), e.g. Mañjuśrī. Guanyin, etc. v. infra.

菩薩性  bodhisattva(बोधिसत्त्व) nature, or character.

菩薩戒  The rules are found in the sūtra (सूत्र) of this name, taken from the 梵網經.

菩薩摩訶薩  bodhisattva-mahāsattva(बोधिसत्त्व-महासत्त्व). mahāsattva (महासत्त्व) is the perfected bodhisattva (बोधिसत्त्व), greater than any other being except a Buddha.

菩薩聖眾  The bodhisattva(बोधिसत्त्व) saints who have overcomeillusion, from the first stage upwards, as contrasted with ordinary bodhisattva (बोधिसत्त्व)s.

菩薩藏  The Mahāyāna scriptures, i.e.those of the bodhisattva (बोधिसत्त्व) school.

菩薩行  The way or discipline of the bodhisattva (बोधिसत्त्व), 自利利他, i.e. to benefit self and benefit others, leading to Buddhahood.

菩薩道  see 菩薩行.

華  kusuma(कुसुम); puṣpa(पुष्प); padma(पद्म); a flower, blossom; flowery;especially the lotus; also 花, which also means pleasure, vice;to spend, waste, profligate. 華 also means splendour, glory,ornate; to decorate; China.

華光  Padmaprabha, Lotus-radiance, thename by which Śāriputra is to be known as a Buddha.

華光大帝  The Chinese god of fire, Aśvakarṇa,see 阿, 'mentioned in a list of 1,000 Buddhas' and who 'is reported tohave lived here in his first incarnation'. Eitel.

華嚴  avataṃsa(अवतṃस), a garland, a ring-shaped ornament, M. W.; the flower-adorned, or agarland; the name of the Huayan sūtra, and the Huayan (Jap. Kegon)school; cf. 健.

華嚴一乘  The one Huayan yāna (यान), or vehicle, for bringing all to Buddhahood.

華嚴三昧  The Buddha-samādhi (समाधि) of an eternal spiritual realm from which all Buddha-activities areevolved.

華嚴三王  The three Huayan kings, Vairocanain the centre with Samantabhadra and Mañjuśrī left and right.

華嚴宗  The Huayan (Kegon) school, whosefoundation work is the Avataṃsaka-sūtra; founded in China by 帝心杜順 Dixin Dushun; he died A.D. 640 and was followed by 雲華智嚴 Yunhua Zhiyan; 賢首法藏 Xianshou Fazang; 清涼澄觀 Qingliang Chengguan; 圭峰宗密 Guifeng Zongmi, and other notedpatriarchs of the sect; its chief patron is Mañjuśrī. The school was imported intoJapan early in the Tang dynasty and flourished there. It held the doctrine ofthe 法性 Dharma-nature, by which name it was also called.

華嚴時  The first of the 'five periods'as defined by Tiantai, according to which school this sūtra (सूत्र) was delivered by Śākyamuni immediately after his enlightenment; butaccounts vary as to whether it was on the second or third seventh day; allthese claims are, however, devoid of evidence, the sūtra(सूत्र) being a Mahāyāna creation.

華嚴經  Avataṃsaka-sūtra, also 大方廣佛華嚴經. Three tr. have been made: (1) by Buddhabhadra, who arrived inChina A.D. 406, in 60 juan, knownalso as the 晉經 Jin sūtra (सूत्र) and 舊經 the old sūtra (सूत्र); (2) by Śikṣānanda, about A.D. 700, in 80 juan, known also as the 唐經 Tang sūtra (सूत्र) and 新經 the new sūtra (सूत्र); (3) by Prajñā  about A.D. 800, in 40 juan.The treatises on this sūtra (सूत्र) are very numerous, and the whole are known as the 華嚴部; they include the 華嚴音義 dictionary of the Classic by 慧苑 Huiyuan, about A.D. 700.

華報  Flower recompense, i.e. flowersto him who cultivates them, and fruit corresponding to the seed sown, i.e.retribution for good or evil living.

華天  The Huayan and Tiantai Schools.

華山  Mt. Hua in Shensi, one of theFive Sacred Mountains of China; v. also 九華山.

華座  The lotus throne.

華德菩薩  Padmaśrī,Lotus-brilliance Bodhisattva, tr. as Lotus-virtue, name of Śubhavyūha, v. 妙, when incarnated as a member of Śākyamuni's retinue.

華手  The hands folded lotus-fashion.

華方  The flowery region, the south.

華梵  China and India.

華氏城  Kusumapura, Puṣpapura; the cityof flowers, or of the palace of flowers, also known as Pāṭaliputra, the modernPatna. It was the residence of Aśoka, to whom the title of 華氏 is applied. He there convoked the third synod.

華王世界  The world of the lotus-king, thatof Vairocana.

華目  Eyes like the blue lotus, i.e.pure.

華翳  Flowery films, motes, specks,muscæ volitantes.

華胎  The lotus womb in which doubtersand those of little virtue are detained in semi-bliss for 500 years before theycan be born into the Pure Land by the opening of the lotus.

華臺  The lotus dais, seat, or throne.

華蓋  A flowery umbrella, a canopy offlowers.

華藏  Lotus-treasury.

華藏八葉  The maṇḍala(मण्डल) of the Garbhadhātu.

華藏界  (華藏世界) The lotus-store, or lotus-world, the Pure Land of Vairocana, alsothe Pure Land of all Buddhas in their saṃbhogakāya(सṃभोगकाय), or enjoyment bodies. Above the wind or air circle is a sea offragrant water, in which is the thousand-petal lotus with its infinite varietyof worlds, hence the meaning is the Lotus which contains a store of myriads ofworlds; cf. the Tang Huayan sūtra 8, 9, and 10; the 梵網經 ch. 1, etc.

華藏與極樂  The Lotus-world and that ofPerfect Joy (of Amitābha and others); they are the same.

華鬘  kusuma-māla(कुसुम-माल), a wreath, or chaplet offlowers.

華齒  puṣpadantī. Flowery or ornateteeth, name of a rākṣasī (राक्षसी).

菴  Hut, thatched cottage, smalltemple, nunnery; translit. aṃ (अṃ), āṃ (आṃ).

菴乜呢必滅堪  oṃ-maṇi-padme-hūṃ(ओṃ-मणि-पद्मे-हूṃ), cf. 唵.

菴園  The Āmravana garden.

菴婆利沙  Ambarīṣa, name of a king.

菴婆女  (菴婆羅女) Āmradārika, Āmrapālī, Ambapālī; the guardian of the āmra (आम्र) tree; a female who presented to Śākyamuni the Āmravana garden;another legend says she was born of an āmra (आम्र) tree; mother of Jīvaka, son of Bimbisāra.

菴婆羅多迦  āmrātaka(आम्रातक), a celestial fruit; similarto 菴羅.

菴弭羅  āmla(आम्ल); amlikā(अम्लिका), the tamarisk indica.

菴摩勒  amalā(अमला), emblica officinalis, like thebetel nut, used as a cure for colds.

菴摩羅  (or 菴沒羅) amala (अमल), spotless, stainless, pure, white. āmra(आम्र), cf. 阿末羅 and infra; the term is variously used, sometimes for pure, atothers for the amalā (अमला), at others for the āmra (आम्र), or mango.

菴摩羅識  Pure knowledge, 真如 knowledge, v. 阿末羅識.

菴沒羅  v. supra.

菴羅  āmra(आम्र), the mango, though itsdefinition in Chinese is uncertain; v. supra 菴摩羅.

菴羅園  (菴羅樹園or 菴羅衛園) Āmravana, Āmrapālī, Āmrāvatī,v. supra.

菴羅女  Ditto.

菴華  The āmra(आम्र) flower.

萍  Duckweed; floating.

萍沙  Bimbisāra, see 頻.

萬  Myriad, 10,000; all.

萬八千世界  The 18,000 easterly worldslighted by the ray from the Buddha's brows, v. Lotus Sūtra.

萬善  All goodness, all good works.

萬境  All realms, all regions.

萬字  The sauvastika(सौवस्तिक) 卍, also styled śrīvatsa-lakṣana (श्रीवत्स-लक्षन), the mark on the breast of Viṣṇu, 'a particular curl of hair on thebreast'; the lightning; a sun symbol; a sign of all power over evil and allfavour to the good; a sign shown on the Buddha' s breast. One of the marks on aBuddha' s feet.

萬法  All things, everything that hasnoumenal or phenomenal existence.

萬法一如  The absolute in everything; theultimate reality behind everything.

萬法一心  Myriad things but one mind; allthings as noumenal.

萬物  All things.

萬行  All procedures, all actions, alldisciplines, or modes of salvation.

落  Falling leaves: to fall, drop,descend, settle; translit. la (ल), na (न).

落叉  A lakh(लख्), 100,000, v. 洛.

落吃澀弭  Lakṣmī, the goddess of fortune,of good auspices, etc.

落賺  A humbug, trickster, impostor,deceiver.

落迦  Naraka, hell, v. 那.

落髮  To cut off the hair of the head,shave, become a monk.

落髮染衣  落染 To shave thehead and dye the clothing, i.e. to dye grey the normal white Indian garment; tobecome a monk.

葉  pattra(पत्त्र); parṇa(पर्ण); leaf, leaves.

葉蓋  A leaf-hat, or cover made ofleaves.

葉衣觀音  A form of Guanyin clad in leavesto represent the 84,000 merits.

著  To cover, put on; cause; place;complete; ought, must.

著  To manifest, display, publish,fix; interchanged with 着. In a Buddhist sense it is usedfor attachment to anything, e.g. the attachment of love, desire, greed, etc.

著心  The mind of attachment, orattached.

著想  The attachment of thought, ordesire.

著我  Attachment, to the ego, or ideaof a permanent self.

著樂  Attachment to bliss, or pleasureregarded as real and permanent.

著法  Attachment to things; attachmentand its object.

著衣  To don clothes.

著衣喫飯  To wear clothes and eat food,i.e. the common things of life.

著鐙  Put on (the Buddha-)armour.

葛  The rambling, or creeping bean.

葛哩麻  karma(कर्म), v. 業.

葛耶  kāya(काय), body, v. 身.

葛藤  Creepers, trailers, clingingvines, etc., i.e. the afflicting passions; troublesome people: talk, words (soused by the Intuitional School).

葬  Inter, bury.

葬送  送葬 To escort thedeceased to the grave.

葷  Strongly smelling vegetables,e.g. onions, garlic, leeks, etc., forbidden to Buddhist vegetarians; anynon-vegetarian food.

葷辛  Strong or peppery vegetables, orfoods.

葷酒  Non-vegetarian foods and wine.

蒙  To cover; stupid, ignorant;receive (from above); Mongol.

蒙古  Mongolia, Mongol.

蒙惑  Stupid and deluded.

蒭  Hay, straw, fodder.

蒭摩  kṣumā(क्षुमा), kṣauma(क्षौम), linen, flax, linen garments;also 蒭芻迦; 菆蒭; 須蒭; 蘇蒭; 讖蒭.

蒲  Rushes, flags, grass.

蒲團  A rush cushion, or hassock.

蒲塞  upāsaka(उपासक), 伊蒲塞 cf. 優.

蒲闍尼  蒲膳尼 bhojanīya (भोजनीय), to beeaten, edible; what is suitable as the fare of monks and nuns, proper food; onelist gives wheat, rice (boiled), parched rice, fish, and flesh; another givescakes (or loaves), porridge, parched grain, flesh, and boiled rice.

蒸  Twigs; to steam, vapour.

蒸沙  Steaming or cooking sand forfood: an impossibility, like Ānanda trying to meditate without cutting off evilconduct.

蒺  Thorny bushes, furze.

蒺藜  The calthrop, Tribulusterrestris.

蒼  Azure; the heavens; grey, old.

蒼龍窟  The cave of the azure or greendragon, where it lies curled over the talismanic pearl, which only a hero canobtain.

蓋  A cover, anything that screens,hides, or hinders; to build; then, for. The passions which delude the real mindso that it does not develop. A hat, or umbrella, or any cover. The canopy overa Buddha.

蓋纏  Cover and bonds i.e. the passionswhich stunt growth and hold in bondage.

蓮  puṇḍarīka(पुण्डरीक), the lotus, especially thewhite lotus, Numphoea alba; padma (पद्म), especially the Nelumbium speciosum; utpala(उत्पल), the Nymphoea coerulea, theblue lotus; kumuda (कुमुद), Nymphoea esculenta, white lotus, or N. rubra, red lotus; nīlotpala (नीलोत्पल), N. cyanea, a blue lotus. The first four are called white, red,blue, and yellow lotuses; but the white lotus is generally meant unless otherwisespecified.

蓮剎  Lotus-kṣetra(क्षेत्र), or Lotus-land, theparadise of Amitābha.

蓮子  Lotus seeds.

蓮宗  The Lotus sect founded by 慧遠 Huiyuan circa A.D. 390 at his monastery, in which was a 自蓮池 white lotus pond. It has no connection with the White Lily SecretSociety which arose during the Mongol or Yuan dynasty. The Lotus sect is tracedto the awakening of Huiyuan by the reading of the Prajñāpāramitā sūtra.He then turned his attention to calling on the name of Buddha to obtainsalvation direct to his Pure Land. The school became that of the Amitābha orPure-land sect, which in later years developed into the principal Buddhist cultin the Far East.

蓮宮  padmavimāna(पद्मविमान). Lotus-palace, the PureLand of the saṃbhogakāya (सṃभोगकाय); also theeight-leaved lotus of the heart.

蓮座  The lotus throne on which areseated the images; Buddha-throne.

蓮理  The mystic doctrine of the Lotusfaith.

蓮眼  The eye of the blue lotus, i.e.the wonderful eye of Buddha.

蓮社  The White Lotus sect, idem 蓮宗.

蓮祐  Mutual protectors, or helpers ofthe Lotus sect, i.e. members.

蓮經  The Lotus Sūtra; v. 法華.

蓮胎  The Lotus-womb in which thebelievers of Amitābha are born into his paradise; it is also described as thebeliever's heart in embryo.

蓮華  or 蓮花 The lotus flower.

蓮華國  The pure land of every Buddha,the land of his enjoyment.

蓮華坐  padmāsana(पद्मासन); to sit with crossed legs;also a lotus throne.

蓮華子  Disciples, or followers, shown inthe 蓮華部 of the maṇḍala (मण्डल)s.

蓮華手菩薩  Padmapāṇi , Guanyin holding alotus flower.

蓮華智  The lotus or mystic wisdom ofAmitābha, one of the five 智.

蓮華眼  The blue-lotus eyes of Guanyin.

蓮華臺  Lotus throne for images ofBuddhas and bodhisattva (बोधिसत्त्व)s.

蓮華藏世界  The lotus world or universe ofeach Buddha for his saṃbhogakāya (सṃभोगकाय).

蓮華衣  or 蓮華服 The lotus-garment, or robe of purity, the robe of the monk or nun.

蓮邦  The Lotus land, the Pure Land, ofAmitābha.

蓮門  The Lotus sect, idem 蓮宗.

蓱沙王  Bimbisāra, v. 頻.

蔑  Bamboo splints, or strips.

蔑  Without, not; minute, small.

蔑戾車  mleccha(म्लेच्छ), barbarians, non-Aryan,heathen, frontier tribes. Also 篾, 彌, 畢.

蔑隸車  mleccha(म्लेच्छ)s, v. 蔑 15.

蔡  chāyā(छाया), a shadow, reflection; gnomon,dial.

蔡華  A lotus.

蔽尸  peśī(पेशी), the embryo in the third ofits five stages, a thirty-seven days' foetus, lit. a lump of flesh. 閉尸; 箄尸, 蜱羅尸.

蕭寺  A name for monasteries in theLiang dynasty, A.D. 502-557, because Liang Wu Di built so many that they werecalled after his surname 蕭 Xiao.

薄  Thin, poor, shabby: to slight,despise; to reach to; the herb mint.

薄佉羅  Bactria (or Bukhāra), the countryof the Yuezhi, described as north-west of the Himālayas.

薄健  v. 濕 Wakhan.

薄地  Poor land, i.e. the world, asfull of trouble.

薄拘羅  also 薄矩羅; 薄俱羅; 薄羅婆拘羅; 縛矩羅; 波鳩蠡Vakula, a disciple who, during his eighty years of life, never had amoment's illness or pain.

薄福  Unfortunate; poor condition dueto poor karma; ill luck.

薄證  Shallow insight, weak in mysticexperience.

薄迦  (薄迦梵);  薄伽 (薄伽梵) bhagavan (भगवन्), bhagavat (भगवत्), 世尊 world-honoured, cf. 婆.

薊  A thistle.

薊利耶  Sūrya, the sun, the sun god, v. 蘇.

薑  Ginger.

薑羯羅  kaṅkara(कङ्कर), "a high number, 100 niyuta (नियुत)s." M.W.

薜  Wild hemp; translit. p (प्), ve (वे), vai (वै); cf. 毘, 吠, 閉, etc.

薜室羅末拏  v. 毘 Vaiśravaṇa.

薜攞斫羯羅  velācakra(वेलाचक्र), a kind of clock.

薜服  Hemp garments, the coarsemonastic dress.

薜舍  (薜舍離) v. 毘, Vaiśālī.

薜茘  (薜茘多) cf. 閉 preta (प्रेत), intp. as an ancestral spirit, but chiefly as a hungry ghost who isalso harmful.

薜陀  Veda, cf. 吠.

薩  A character introduced by theBuddhists, used as a translit. of sa (स) sounds.

薩不荅  sapta(सप्त), seven.

薩不荅羅的捺  saptaratna(सप्तरत्न), the seven preciousthings, 七寶.

薩他泥濕伐羅  Sthāṇvīśvara, "a kingdom andcity in Central India. The scene of the battle between the Pandus, anclKurus." The modern Thanesar.

薩利殺跛  sarṣapa(सर्षप), mustard-seed.

薩埵  sattva(सत्त्व), being, existence, essence,nature, life, sense, consciousness, substance, any living or sentient being,etc. M.W. Tr. by 情 sentient, 有情 possessing sentience, feeling, or consciousness; and by 眾生 all the living. Abbrev. for bodhisattva. Also 薩多婆; 薩怛嚩; 索埵, etc.

薩多琦梨  Name of a demon king, intp. as a deva (देव) of great strength or power.

薩婆  sarva(सर्व), "all, every; wholeentire, universal, complete." M.W.

薩婆吃隸奢  sarvakleśa(सर्वक्लेश), all the passions orafflictions.

薩婆多  (薩婆多部) sarvāstivāda (सर्वास्तिवाद), the doctrine that all things are real, the school of this name, v.有 and 一切有.

薩婆悉多  薩婆悉達多; 薩婆曷剌他悉陀 sarvāthasiddha (सर्वाथसिद्ध), sarvasiddhārtha (सर्वसिद्धार्थ), every object (or desire) attained, personal birthname of Śākyamuni; also薩婆頞他悉陀; 薩縛頞他悉地; abbrev. to 悉達.

薩婆慎若提婆  sarvajñadeva(सर्वज्ञदेव), the omniscient deva (देव), a title of a Buddha.

薩婆若  sarvajña(सर्वज्ञ), having complete knowledge,omniscience, the perfect knowledge attained by Śākyamuni on attainingbuddhahood; also 薩婆若囊 or 薩婆若那 or 薩婆若多; 薩云若 or 薩云然; 薩藝然; 薩雲若; 薩伐若 or 薩栰若, etc.

薩婆迦摩  sarvakāma(सर्वकाम), all kinds of desires;fulfilling all wishes M.W.

薩婆阿私底婆拖  sarvāstivāda(सर्वास्तिवाद), v. above.

薩怛多般怛羅  A dhāraṇī(धारणी), intp. as a large whitecanopy indicating the purity of the tathāgata-garbha(तथागत-गर्भ).

薩縛達  Sarvada the all-giving, orall-abandoning, a name for the Buddha in a former incarnation.

薩羅  Sālva, Śālva, a country, a tribe"inhabiting Bhāratavarsha". M.W.

薩羅薩伐底  薩羅婆縛底; 薩羅酸底 Sarasvatī, "the goddess of speech and learning," interpretation ofmusic and of rhetoric.

薩裒煞地  sarpauṣadhi(सर्पौषधि), serpent-medicine, said tohave been provided by (the Buddha when he was) Indra, as a python, in givinghis flesh to feed the starving. A monastery in Udyāna built on the reputedspot. Also 薩裒施殺.

薩跢也  satya(सत्य), true, genuine, virtuous,etc., tr. 諦 a proved, or accepted, truth. Also 薩底也.

薩迦耶見  satkāya-darśana(सत्काय-दर्शन), the view of thereality of personality.

薩達喇摩  saddharma(सद्धर्म), the good, true, beautiful,or excellent law, tr. by 正法, the right, or correct law, ormethod; or by 妙法the wonderful law, or method, i.e.the 薩達磨芬陀利 (薩達磨芬陀利迦); 薩達磨奔荼利迦; 薩曇分陀利 saddharma-puṇḍarīka (सद्धर्म-पुण्डरीक), the Lotus Sutra, v. 法華經 and 妙.

薩遮尼乾  (薩遮尼乾連陀), ? Jñāti Nirgrantha, v. 尼.

薩闍羅娑  sarjarasa(सर्जरस); 薩折羅娑; resin of the Sal-tree, resin used as scent or incense.

薩陀波崙  sadāpralāpa(सदाप्रलाप); ever chattering, orbewailing, name of a bodhisattva, some say who wept while searching for truth.Also the常啼佛 ever-wailing buddha, name of the final buddha of the present kalpa (कल्प).

薪  Fuel, firewood; wages.

薪盡  (薪盡火滅) Fuel consumed fire extinguished, a term for nirvana, especiallythe Buddha's death or nirvana.

薰  A fragrant plant which expelsnoxious influences; vāsanā (वासना), perfume, fumigate, becloud.

薰習  Fumigation, influence, "perfuming";defiling, the inter-perfuming of bhūtatathatā (भूततथता), v. 真如, of ignorance (avidyā (अविद्या)), of the empirical mind, and of the empirical world.

薰陸香  kunduruka(कुन्दुरुक), "the resin of theplant Boswellia thurifera." M.W.

藁  Straw.

藁幹  The farmer farms for grain, notfor straw, but also gets the latter, a parable.

藉  To rely on, avail oneself of.

藉通開導  (The two other schools 別 and 圓) depended on the Tong orIntermediate school for their evolution.

藍  Blue, indigo; translit. ram (रम्), lam (लम्).

藍勃羅  Lambura; Lambhara, a mountainnorth of Kabul.

藍婆  Lambā, name of a rākṣasī (राक्षसी).

藍宇  A saṅghārāma(सङ्घाराम), monastery,monastery-buildings.

藍摩  藍莫 Rāma; Rāmagrāma, an ancientkingdom and city of Northern India between Kapilavastu and Kuśinagara.

藍風  vairambhavāta(वैरम्भवात), a hostile or fiercestorm, v. 毘嵐.

藏  Treasury, thesaurus, store, tohide; the Canon. An intp. of piṭaka (पिटक), a basket, box, granary, collection of writings. The 二藏 twofold canon may be the sutras and the vinaya(विनय); or the Hīnayāna and Mahāyānascriptures. The 三藏 or tripiṭaka(त्रिपिटक) consists of the sutras, vinaya (विनय), and śāstra (शास्त्र)s (abhidharma (अभिधर्म)). The 四藏 fourfold canon adds amiscellaneous collection. The 五藏 fivefold collection is sutras, vinaya (विनय), abhidharma (अभिधर्म), miscellaneous, and spells, or, instead of the spells, abodhisattva collection. There is also an esoteric fivefold canon, the firstthree being the above, the last two being the prājñāpāramitā(प्राज्ञापारमिता) and the dhāraṇī (धारणी)s.

藏主  Librarian.

藏司  Library; librarian.

藏塵  The store of dust, i.e. theearthly body of Buddha, his nirmāṇakāya (निर्माणकाय).

藏教  The Piṭaka, i.e. Tripiṭakaschool, one of the four divisions 藏通別圓 as classified by Tiantai; it isthe Hīnayāna school of the śrāvaka (श्रावक) and pratyeka-buddha (प्रत्येक-बुद्ध) type, based on the tripiṭaka (त्रिपिटक) and its four dogmas, with the bodhisattva doctrine as anunimportant side issue. It is also subdivided into four others, 有 the reality of things, 空 their unreality, both and neither.The bodhisattva of the Piṭaka school is defined as undergoing seven stages,beginning with the four dogmas and ending with complete enlightenment under thebodhi (बोधि)-tree.

藏殿  A library of the scriptures.

藏理  The tathāgatagarbha(तथागतगर्भ), or universal storehousewhence all truth comes.

藏經  The Canon, of which there arecatalogues varying in number of contents, the first by Liang Wudi of 5,400 juan; the Kai Yuan Catalogue contained 5,048 juan. The oldest existing canon is believed tobe the Korean with 6,467 juan; theSong canon has 5,714; the Yuan, 5,397; the Japanese, 665 covers; the Ming,6,771 juan, reprinted in the Chingdynasty with supplement; and a new and much enlarged edition has recently beenpublished in Shanghai, and one in Tokyo; cf. 三藏 and 一切經.

藏識  The ālayavijñāna(आलयविज्ञान), the storehouse of allknowledge, the eighth of the vijñāna (विज्ञान)s, cf. 阿 and 八.

藏通  The Zang and Tong schools asclassified by Tiantai, v. above.

藕  The water-lily root, arrowroot.

藕絲  Lily-root fibres.

藤  Creepers, canes.

藤蛇  Seeing a cane and thinking it asnake.

藥  Medicine, chemicals.

藥上菩薩  Bhaiṣajyasamudgata, bodhisattvaof healing, he whose office, together with his brother, is to heal the sick. Heis described as the younger of two brothers, the elder of whom is the 藥王 below.

藥叉  yakṣa(यक्ष); also 藥乞叉 v. 夜.

藥師  Bhaiṣajya-guru-vaiḍūrya-prabhāṣa;藥師琉璃光如來; 大醫王佛; 醫王善逝, etc. The Buddha of Medicine, who heals all diseases, including thedisease of ignorance. His image is often at the left of ŚākyamuniBuddha's, and he is associated with the east. The history of thispersonification is not yet known, but cf. the chapter on the 藥王 in the Lotus Sutra. There are several sutras relating tohim, the藥王琉璃光, etc., tr. by Xuanzang circa A.D. 650, and others. There areshrines of the 藥王三尊 the three honoured doctors,with Yaoshi in the middle and as assistants 日光邊照 theBodhisattva Sunlight everywhere shining on his right and 月光邊照 the Bodhisattva Moonlight, etc., on his left. The 藥王七佛 seven healing Buddhas are also all in the east. There are also the 藥王十二神將 twelve spiritual generals or protectors of Yaoshi, for guarding hisworshippers.

藥樹王身  The body or form which is takenby this bodhisattva at any time for healing the sick.

藥王十二誓願  The twelve vows of the Buddha ofMedicine are: (1) To shine upon all beings with his light; (2) to reveal hisgreat power to all beings; (3) to fulfil the desires of all beings; (4) tocause all beings to enter the Great Vehicle; (5) to enable all beings toobserve all the moral laws; (6) to heal all those whose senses are imperfect;(7) to remove all diseases and give perfect health of body and mind and bringall to perfect enlightenment; (8) to transform women into men (in the nextrebirth); (9) to enable all beings to escape false doctrines and bonds andattain to truth; (10) to enable all beings to escape evil kalpa (कल्प)s, etc.; (11) to give superior food to the hungry; (12) andwonderful garments to the naked.

藥王樹  藥樹王 The king ofhealing herbs and trees.

藥王菩薩  Bhaiṣajya-rāja Bodhisattva, theelder of the two brothers, who was the first to decide on his career asbodhisattva of healing, and led his younger brother to adopt the same course;see above. They are also styled Pure-eyed and Pure-treasury, which may indicatediagnosis and treatment. He is referred to in the Lotus Sutra asoffering his arms as a brunt sacrifice to his Buddha.

藥草  Medicine, herbs.

藪  A marsh, reserve, retreat,refuge, lair: translit. s (स्), su (सु).

藪斗婆  v. 塔 13 stūpa (स्तूप).

藪達梨舍菟  Sudarśana, thefourth circle round Meru, cf. 蘇 20.

藹  Luxuriant, graceful; translit. ai (ऐ).

藹吉  (藹吉支) v. 毘; idem vetāla(वेताल).

藹羅筏拏  Airāvaṇa, a king of the nāga (नाग)s; Indra's elephant; also Elāpattra, v. 伊.

藿  Greens, bean-stalks, etc.;bishopwort, a kind of mint; the tamāla (तमाल), 多摩羅 (多摩羅跋) Xanthochymus pictorius, Lauras cassia, and other odoriferousshrubs.

藿香  A scent from the above.

蘆  Reeds, rushes.

蘆葉達磨  Bodhidharma and his rush-leafboat in which he is said to have crossed the Yangze.

蘇  Refreshing thyme; revive, cheer;Suzhou; translit. su (सु), so (सो), sa (स), s (स्). Most frequently it translit. the Sanskait su (सु), which meansgood, well excellent, very. Cf. 須, 修.

蘇伐剌  suvarṇa(सुवर्ण), gold, v. 金; also 蘇伐羅; 蘇嚩囉 and v. 素.

蘇伐剌拏瞿怛羅  Suvarṇuagotra, a matriarchalkingdom, somewhere in the Himalayas, described as the Golden Clan.

蘇偷婆  Stupa, v. 率.

蘇利耶  sūrya(सूर्य), the sun, also 蘇哩耶; 須梨耶.

蘇囉多  surata(सुरत), enjoyment, amorous pleasures.

蘇怛羅  sūtra(सूत्र); thread; a classical work 經 especially the sermons or sayings of the Buddha, v. 素 and 修.

蘇悉地  susiddhi(सुसिद्धि), a mystic word of theTantra School, meaning "may it be excellently accomplished", v. the蘇悉地經 Susiddhi Sutra and 蘇悉地羯羅經 Susiddhikāra Sutra.

蘇揭多 sugata(सुगत); svāgata(स्वागत); well come, or well departed,title of a Buddha; also 蘇伽多 or 蘇伽陁; v. 修, 沙, 莎, 索.

蘇摩  soma(सोम), to distil, extract, generate;the moon-plant, hence the moon; probably wild rhubarb (Stein). The alcoholicdrink made from the plant and formerly offered to the Brahminical gods; tr. 神酒, wine of the gods. Also rendered 香油 asweet-smelling oil.

蘇摩提婆  Soma-deva, i.e. Candra-deva (देव), the moon-deva (देव).

蘇摩蛇  ? Sūmasarpa, a former incarnatonof Śākyamuni when he gave his body as a great snake to feed the starvingpeople.

蘇末那  sumanā(सुमना). A yellow sweet-smellingflower growing on a bush 3 or 4 feet high, perhaps the 'great-lowered jasmine';associated by some with the soma (सोम) plant, saumanā (सौमना), a blossom; also 蘇摩那; 蘇蔓那; 須摩那.

蘇槃伐窣多  蘇婆薩都 Śubhavastu, the river Swat.

蘇槃多  subanta(सुबन्त), also 蘇漫多, the case of a noun.

蘇樓波  surūpa(सुरूप), of beautiful form, handsome.

蘇油  ghṛta(घ्ड़्त), ghee(घेए), or clarified butter; scentedoil extracted from the sumanā (सुमना) plant.

蘇波訶  svāhā(स्वाहा), Hail! A kind of Amen; amystic word indicating completion, good luck, nirvana, may evil disappear andgood be increased; in India it also indicates an oblation especially a burntoffering; the oblation as a female deity. Also 蘇和訶; 蘇婆訶; 蘇呵, also with 沙, 娑, 莎, 薩, 率, 馺 as initial syllable.

蘇燈  A lamp using butter and fragrantoil; also 酥燈.

蘇盧多波那  srota-āpanna(स्रोत-आपन्न) 入流 v. 須 and 窣.

蘇跋陀羅  Subhadra, a learned brahmin, 120years old, the last convert made by Śākyamuni.

蘇迷  (蘇迷盧) Sumeru, "the Olympus of Hindu mythology," M.W. It is thecentral mountain of every world. Also 蘇彌樓 v. 須.

蘇達多  Sudatta, v. 須 name of Anāthapiṇḍaka.

蘇達拏  Sudāna, name of Śākyamuni as agreat almsgiver in a previous incarnation.

蘇達梨舍那  sudarśana(सुदर्शन), the fourth of the sevenconcentric circles around Sumeru; also 蘇跌里舍那; v. 修 and 須.

蘇部底  Subhūtti, also 蘇補底; v. 須 and the 般若 sutra.

蘊  skandha(स्कन्ध), v. 塞; older tr. 陰, intp. as that which covers orconceals, implying that physical and mental forms obstruct realization of thetruth; while the tr. 蘊, implying an accumulation or heap,is a nearer connotation to skandha (स्कन्ध), which, originally meaning the shoulder, becomes stem, branch,combination, the objects of sense, the elements of being or mundaneconsciousness. The term is intp. as the five physical and mental constituents,which combine to form the intelligent 性 or nature; rūpa (रूप), the first of the five, is considered as physical, the remainingfour as mental; v. 五蘊. The skandha(स्कन्ध)s refer only to thephenomenal, not to the 無為 non-phenomenal.

蘊落  Any unit, or body, consisting of skandha (स्कन्ध)s.

蘊處界  The five skandha (स्कन्ध)s, twelve āyatana (आयतन) or bases, and eighteen 界  dhātu ( धातु) or elements.

蘊識  The skandha(स्कन्ध) of intelligence, orintellectuation; also intp. as 有情 consciousness, or emotion.

蘊馱南  udāna(उदान), v. 優, an expression of joy, or praise; voluntary addresses (by theBuddha).

蘊魔  The evil spirit (or spirits) thatworks (or work) through the five skandha (स्कन्ध)s.

蘖  A shrub, tree stump, etc.,translit. g (ग्), ga (ग), gan (गन्).

蘖哩訶  蘖羅訶 Gṛha; Grāha;the seizer, name of a demon.

蘖喇婆  garbha(गर्भ), tr. 中心; the womb, interior part.

蘖嚕拏  v. 迦 garuḍa (गरुड).

蘖馱矩吒  Gandhakutī, a temple for offeringincense in the Jetavana monastery and elsewhere).

蘭  The epidendrum, orchid; scented,refined; pledged, sworn; translit. ra (र), ram (रम्), ran (रन्); abbrev. for 偷蘭遮 q.v.

蘭室  蘭若 araṇya (अरण्य), lit.forest, hence hermitage, v. 阿; a monastery.

蘭盆  (蘭會) Ullambana, Lambana, Avalamba, v. 盂. The festivalof masses for destitute ghosts on the 15th of the 7th month.

蘭菊  Orchid and chrysanthemum, springand autumn, emblems of beauty.

蘭闍  蘭奢 (蘭奢待) A Mongol or Turkish word implying praise.

蘭香  Orchid fragrance, spring.

蘿  Creeping or climbing plants.

蘿衣  Coarse garments worn by ascetics.

虎  vyāghra(व्याघ्र), 弭也竭羅 a tiger.

虎丘山  Huqiu Shan, a monastery atSuzhou, which gave rise to a branch of the Chan (Zen) school, founded by 紹隆 Shaolong.

虎虎婆  Hahava, the fifth hell. For 虎耳 v. 舍頭.

處  To dwell, abide; fix, decide,punish; a place, state. āyatana (आयतन), 阿耶怛那, also tr. 入, place or entrance of the sense,both the organ and the sensation, or sense datum; hence the 十二處 twelve āyatana (आयतन), i. e. six organs, and six sense data that enter fordiscrimination.

處不退  Not to fall away from the statusattained.

處中  To abide in the via media, whichtranscends ideas both of existence and non-existence.

虛  śūnya(शून्य). Empty, vacant; unreal,unsubstantial, untrue; space; humble; in vain.

虛假  Baseless, false.

虛偽  Unreal, deceptive.

虛堂  Xutang, name of a noted monk ofthe Song dynasty.

虛妄  vitatha(वितथ). Unreal and false, baseless; abhūta (अभूत), non-existent.

虛妄法  Unreal things or sensations, suchas those perceived by the senses.

虛妄輪  The unreal wheel of life, ortransmigration.

虛心  With humble mind, or heart.

虛無  Empty, non-existent, unreal, incorporeal,immaterial.

虛無身  The immaterial Buddha-body, thespirit free from all limitations.

虛空 śūnya(शून्य); empty, void, space; ākāśa (आकाश), in the sense of space, or the ether; gagana(गगन), the sky, atmosphere, heaven; kha (ख), space, sky,ether, 虛 is defined as that which is without shape or substantiality, 空 as that which has no resistance. The immaterial universe behind allphenomena.

虛空住  Ākāśapratiṣṭhita, abiding inspace, the fifth son of Mahābhijña, a bodhisattva(बोधिसत्त्व) to the south of ouruniverse.

虛空天  The four heavens of desire aboveMeru in space, from the Yama heaven upwards.

虛空孕  The womb of space, ākāśagarbha (आकाशगर्भ), idem虛空藏 infra.

虛空法身  The dharmakāya(धर्मकाय) as being like space whichenfolds all things, omniscient and pure.

虛空無為  ākāśa(आकाश), one of the asaṃskṛta dharma (असṃस्क्ड़्त धर्म)s, passive void orspace; two kinds of space, or the immaterial, are named, the active andpassive, or phenomenal and non-phenomenal (i.e. noumenal). The phenomenal isdifferentiated and limited, and apprehended by sight; the noumenal is withoutbounds or limitations, and belongs entirely to mental conception.

虛空界  The visible vault of space.

虛空眼  The eye of space, or of theimmaterial; name of the mother of Buddhas in the garbhadhātu(गर्भधातु) group.

虛空神  Śūnyatā, the god of space.

虛空華  Spots before the eyes, Muscœvolitantes.

虛空藏  Ākāśagarbha, or Gaganagarbha, thecentral bodhisattva (बोधिसत्त्व) in the court of space in the garbhadhātu(गर्भधातु) group; guardian of thetreasury of all wisdom and achievement; his powers extend to the fivedirections of space; five forms of him are portrayed under different names; heis also identified with the dawn, Aruṇa, and the 明星 or Venus.

虛空身  The body which fills space,Vairocana.

虛言  Empty words, baseless talk.

虛誑語  Untrue or misleading talk, whichis against the fourth commandment.

號  To roar, call, cry, scream; sign,mark, designation.

號叫地獄  Raurava; the hell of wailing.

虫  Insect, reptile; any creepingthing; animal, man as of the animal kingdom.

虬宮  The dragon palace in which Nāgārjuna recitedthe 華嚴經Huayan jing.

蛇  sarpa(सर्प), a serpent, snake.

蛇繩麻  The seeming snake, which is onlya rope, and in reality hemp.

蛇藥  Snake-medicine, name of theSarpāuṣadhi monastery in Udyāna, where Śākyamuni in a former incarnationappeared as an immense snake, and by giving his flesh saved the starving peoplefrom death.

蛇行  To crawl, go on the belly.

蛇足  Snake's legs, i.e. thenonexistent.

蛤  Bivalves, clams.

蛤唎觀音  One of the thirty-three forms ofGuanyin, seated on a shell.

蛭  A leech.

蛭數  idem 底沙 Tiṣya.

蛾  A moth.

蜃  Mirage; sea-serpent; frog.

蜃樓臺  A mirage palace, cf. 乾.

蜜  Honey; translit. m (म्).

蜜利伽羅  mṛga(म्ड़्ग); a deer; mṛga-rāja (म्ड़्ग-राज), royal stag, Buddha.

蜜利車  mleccha(म्लेच्छ), cf. 彌 heathen, non-Buddhist nations, the barbarians.

蜜栗伽悉他缽娜  Mṛga-sthāpana, Mṛgadāva, famouspark north-east of Vārāṇaśī, a favourite resort of Śākyamuni. The modernSārnath, near Benares. Eitel.

蜫  Insects, creeping things.

蜫蟲作佛  Even insects may attainBuddhahood; v. 智度論 93.

蝙  The bat.

蝙蝠僧  A bat monk, v. 鳥.

蝦  A shrimp, prawn; a frog.

蝦蟆禪  Frog samādhi(समाधि), which causes one to leapwith joy at half-truths.

融  Blending, combining; melting,thawing; clear intelligent.

融識  Perspicacity, insight into boththe phenomenal and noumenal.

融通  To blend, combine, mix, unite,assemble.

螺  A conch, snail, spiral, screw.

螺髮  The curly hair of the Buddha.

螺髻  Tuft of hair on Brahmā's headresembling a conch, hence a name for Brahmā.

螺髻仙人  A former incarnation of theBuddha, when a bird built its nest in his hair during his prolonged meditation.

螺髻梵  (螺髻梵志) A name for Brahmā, and for the Buddha.

蟒  A boa, python; a class of demonsresembling such, a mahoraga (महोरग).

蟣  likṣā(लिक्षा), a nit; young louse, the eggof a louse; a minute measure of weight.

蟲  The animal kingdom including man,but generally applied to worms, snails, insects, etc.; also 蟲 6 q. v.

蟲食  To eat as do grubs, moth-eat,etc.

蟻  Ant.

蟻術  The duty and mode of saving thelives of ants.

蠕  Wrigglers, crawlers, e.g. worms.

蠕動  To wriggle, etc.

蠟  Wax.

蠟印  To seal with wax, a wax seal.

蠶  The silkworm.

蠶繭  A silkworm's cocoon, simile ofthe self-binding effects of the passions, etc.

血  Blood. 以血洗血 To wash out blood with blood, from one sin to fall into another.

血書  Written with (one's own) blood.

血污池  The pool, or lake, of blood inone of the hells.

血海  The sea of blood, i.e. the hellsand lower incarnations.

血盆經  The sutra describing the bloodbath for women in Hades; it is a Chinese invention and is called by Eitel"the placenta tank, which consists of an immense pool of blood, and fromthis hell, it is said, no release is possible"; but there are ceremoniesfor release from it.

血脈  The arteries and veins, linked,closely connected.

血途  The gati(गति) or destiny of rebirth as ananimal.

行  Go; act; do; perform; action;conduct; functioning; the deed; whatever is done by mind, mouth, or body, i.e.in thought, word, or deed. It is used for ayana(अयन), going, road, course; a march,a division of time equal to six months; also for saṁskāra(संस्कार), form, operation,perfecting, as one of the twelve nidāna (निदान)s, similar to karma, action, work, deed, especially moral action,cf. 業.

行乞  To go begging, or asking foralms; also 行缽; 托缽.

行人  A traveller, wayfarer; a followerof Buddha; a disciple.

行住坐臥  Walking, standing, sitting,lying-in every state.

行供養  The making of offerings, to go tomake offerings.

行信  Act and faith, doing andbelieving, acting out one's belief.

行像  To take an image (of Buddha) inprocession; it was a custom observed on Buddha's birthday according to the 佛國記.

行儀  To perform the proper duties,especially of monks and nuns.

行化  To go and convert; also 行教化.

行善  To do good; deeds that are good;to offer up deeds of goodness.

行履  The common acts of dailylife-sitting, eating, thinking, etc.

行廁  To go to the privy; the privy towhich one goes, metaphor of the human body as filthy.

行德  The virtue of performance, ordiscipline; to perform virtuous deeds.

行教  To carry out the vinaya (विनय) discipline; the vinaya (विनय).

行果  Deed and result; the inevitablesequence of act and its effect.

行業  That which is done, theactivities of thought, word, or deed; moral action; karma.

行樹  Trees in rows, avenues of trees.

行母  mātṛkā(मात्ड़्का), 摩德理迦; the "mother of karma", i.e. the Abhidharma-piṭaka, whichshows that karma produces karma, one act producing another.

行滿  Xingman, a monk of the 佛龍寺 Folung monastery, about whom little is known, but who is accreditedwith supplying Dengyō of Japan with Tiantai scriptures in the latter part of the eighthcentury.

行犍度  The saṃskāra(सṃस्कार)                  skandha (स्कन्ध), the fourth of the five skandha (स्कन्ध)s. v. 行蘊.

行相  Activity; performance; mentalactivity.

行籌  To cast lots, divine (length oflife).

行者  An abbot's attendant; also ācārin (आचारिन्), performing the duties of a disciple.

行腳  (行僧) A wandering monk.

行苦  The suffering inevitablyconsequent on action.

行華  To offer flowers.

行蘊  The fourth of the five skandha (स्कन्ध)s, saṁskāra (संस्कार), action which inevitably passes on its effects.

行要  The requirements for action; todo that which is most important.

行證  Action and proof; knowledge orassurance derived from doing; practice of religious discipline and theresulting enlightenment.

行足  As works are the feet (so wisdomis the eye).

行道  To walk in the way, follow theBuddha-truth; to make procession round an image, especially of the Buddha, withthe right shoulder towards it.

行雨  To rain, or produce rain; Varṣākāra,name of a minister of king Bimbisāra.

行願  Action and vow; act and vow,resolve or intention; to act out one's vows; to vow.

行香  To offer incense.

衍  Overflow, inundate; abundant;ample; superfluous; fertile; used in 摩訶衍 Mahāyāna.

衍門  The ample door, school, or way,the Mahāyāna.

術  Way or method; art; trick, plan.

術婆迦  Śubhakara, a fisherman who wasburnt up by his own sexual love.

街  A street (especially with shops),a market.

街方  The busy mart of life.

衛  Guard, defend, restrain, anoutpost, garrison; to escort.

衛世師  Vaiśeṣika; derived from viśeṣa (विशेष), characteristic, individuality, particularity or individualessence. M.W. Also 鞞世師 (or 鞞思迦); 吠世史迦; 勝論宗 An atomistic school founded by Kaṇāda. Like the Saṅkhya philosophyit taught a dualism and an endless number of souls, also by its doctrine ofparticularity or individual essence maintained 'the eternally distinct or suigeneris nature of the nine substances' (see below), 'of which the first fiveincluding mind are held to be atomic.' M.W. The interaction of these with thesix mentioned below produces cosmic evolution. It chiefly occupied itself, likethe orthodox Nyāya philosophy, with the theory of knowledge, but it differed bydistinguishing only six categories of cognition 六諦, viz. substance, quality, activity, species, distinction, andcorrelation, also a seventh of non-existence, and nine substances possessed ofqualities, these 九陰 being: the five elements, air,fire, water, earth, ether, together with time, space, spirit (manas (मनस्)), and soul (ātman (आत्मन्)). Cf. Keith, Indian Logic and Atomism, and Dasgupta, Historyof Indian Philosophy.

衡  A cross-bar, crosswise; abalance; to weigh, balance, compare adjust, adjudge, judgment.

衡山  The Heng mountains in Hunan,where was the 南嶽 Southern Peak monastery, fromwhich came 慧思 Huisi, second patriarch of Tiantai.

衡量  Balancing and measuring, judging.

衢  A thoroughfare, a way, cf. 瞿 18.

衣  Clothes, especially a monk'srobes which are of two kinds, the compulsory three garments of five, seven, ornine pieces; and the permissive clothing for the manual work of the monastery,etc. The 三衣 or three garments are (1) 安陀會衣 antarvāsas(अन्तर्वासस्), an inner garment; the five-piece 袈裟 cassock; (2) 鬱多羅僧衣 uttarāsaṇga (उत्तरासण्ग), outer garment, the seven-piece cassock; (3) 僧伽梨衣 saṁghāti (संघाति), assembly cassock of from nine to twenty-five pieces. Thepermissive clothing is of ten kinds.

衣座室  The robe, throne, and abode ofthe Tathāgata, see Lotus Sutra 法師品.

衣服天  The Vajradeva in the Vajradhātugroup who guards the placenta and the unborn child; his colour is black and heholds a bow and arrow.

衣法  The robe and the Buddha-truth.

衣珠  衣寶 The pearl inthe garment, i.e. a man starving yet possessed of a priceless pearl in hisgarment, of which he was unaware; v. Lotus Sutra 五百授記品.

衣缽  Cassock and almsbowl.

衣衣隨念願  The vow of Amitābha that all the deva (देव)s and men in his realm shall instantly have whatever beautifulclothing they wish.

衣裓  A towel, cloth, wrapper, ormantle.

衣那  The umbilical cord.

表  Indicate, manifest, express,expose; external.

表剎  The flagpole on a pagoda.

表德  To manifest virtue, in contrastwith 遮情 to repress the passions; the positive in deed and thought, asexpounded by the 華嚴宗 Huayan school.

表無表戒  The expressed and unexpressedmoral law, the letter and the spirit.

表白  To explain, expound, clear up.

表示  To indicate, explain.

表色  Active expression, as walking,sitting, taking, refusing, bending, stretching, etc.; one of the three 色 forms, the other two being 顯 the colours, red, blue, etc., and 形 shape, long, short, etc.

表銓  Positive or open exposition,contrasted with 遮銓 negative or hidden exposition; aterm of the 法相宗 Dharmalakṣaṇa school.

衰  Decay, fade, decline; frayed,i.e. mourning clothes.

衰患  The calamities of decadence,famine, epidemics, etc.

衰相  The (five) indications ofapproaching death, v. 五衰.

衲  To patch, line, pad; a monk'sgarment, supposed to be made of rags.

衲伽梨  The saṅghātī(सङ्घाती), or coat of patches varyingfrom 9 to 25.

衲子  A monk, especially a peripateticmonk.

衲眾  Monks who wear these robes.

衲衣  (or 納衣) A monk's robe.

衲袈裟  A monk's robe of seven pieces andupwards.

袈裟  kaṣāya(कषाय), the monk's robe, or cassock.The word is intp. as decayed, impure (in colour), dyed, not of primary colour,so as to distinguish it from the normal white dress of the people. Thepatch-robe, v. 二十五條. A dyed robe 'of a colour composedof red and yellow' (M. W. ); it has a number of poetic names, e. g. robe ofpatience, or endurance. Also 迦沙曳 (迦邏沙曳).

袍  a robe.

袍休羅蘭  Bahularatna, Prabhūtaratna,abundance of precious things, the 多寶 Buddha of the Lotus Sūtra.

袍裳  袍服 Upper andlower garments.

被  A quilt, coverlet; to cover; tosuffer; sign of the passive.

被位  Covered seats for meditation.

被葉衣觀音  Guanyin clad in leaves.

裂  To rip, split, crack.

裂裳  The torn robe (of Buddhism), i.e.split into eighteen pieces, like the Hīnayāna sects.

裙  A skirt. nivāsana (निवासन), cf. 泥, a kind of garment, especially anunder garment.

補  To patch, repair, restore; tonic;translit. pu (पु), po (पो), cf. 富, 弗, 佛, 布.

補伽羅  pudgala(पुद्गल), infra.

補剌拏  v. 富; intp. by 滿 pūrṇa (पूर्ण).

補囉嚩  Pūrva, in Pūrva-videha, theeastern continent.

補怛洛迦  Potaraka, Potala, infra.

補沙  Puṣya, the 鬼 asterism, v. 富.

補澀波  puṣpa(पुष्प), a flower, a bloom, v. 布.

補特伽羅  pudgala(पुद्गल), 'the body, matter; thesoul, personal identity' (M.W.); intp. by man, men, human being, and 眾生 all the living; also by 趣向 direction, or transmigration; and有情 the sentient, v. 弗.

補瑟置  (or 補瑟迦) pauṣṭika (पौष्टिक), promoting advancement, invigorating, protective.

補盧沙  puruṣa(पुरुष) 'man collectively orindividually'; 'Man personified'; 'the Soul of the universe' (M.W.); intp. by 丈夫 and 人; v. 布; also the first form of the masculine gender; (2) puruṣam (पुरुषम्) 補盧衫; (3) puruṣeṇa (पुरुषेण) 補盧沙拏; (4) puruṣāya (पुरुषाय) 補盧沙耶; (5) puruṣaṭ (पुरुषट्) 補盧沙[多*頁]; (6) puruṣasya (पुरुषस्य) 補盧殺沙; (7) puruṣe (पुरुषे) 補盧 [金*煞].

補羯娑 paulkasa(पौल्कस), an aboriginal, or the son'of a śūdra (शूद्र) father and of a kshatryā mother' (M.W.); intp. as low caste,scavenger, also an unbeliever (in the Buddhist doctrine of 因果 or retribution).

補羯婆  [Note: 婆 should probably be 娑] paulkasa(पौल्कस), an aboriginal, or the son'of a śūdra (शूद्र) father and of a kshatryā mother' (M.W.); intp. as low caste,scavenger, also an unbeliever (in the Buddhist doctrine of 因果 or retribution).

補處  One who repairs, or occupies avacated place, a Buddha who succeeds a Buddha, as Maitreya is to succeedŚākyamuni.

補陀  補陁; 補陀落 (補陀落迦) Potala; Potalaka. (1) A sea-port on the Indus, the παταλα of the ancients, identified by some with Thaṭtha, said to be theancient home of Śākyamuni's ancestors. (2) A mountain south-east of Malakūṭa,reputed as the home of Avalokiteśvara. (3) The island of Pootoo, east ofNingpo, the Guanyin centre. (4) The Lhasa Potala in Tibet; the seat of theDalai Lama, an incarnation of Avalokiteśvara; cf. 普; also written補怛落迦 (or 補但落迦); 逋多 (逋多羅); 布呾洛加.

裝  To dress, make up, pretend, pack,load, store; a fashion.

裝像  To dress an image.

裝香  To put incense into a censer.

裴  Beautifully robed.

裴弗略  vaipulya(वैपुल्य), enlarged, v. 方.

裸  Naked.

裸形外道  nirgrantha(निर्ग्रन्थ)s, naked ascetics.

複  Double garments, wadded, lined;double; repeated.

褐  Coarse serge, hence poverty.

褐剌縭  (or褐賴縭, 褐剌褵, 褐賴褵) harali (हरलि), cloth woven of fine hair.

褐麗  (褐麗伐多) Revata, name of several persons, v. 利, 離.

褒  To praise; salutation. poṣadha (पोषध), v. 布.

襪  Stockings, socks; also 韈.

西  paścima(पश्चिम), 跛室制麼; west; it is largely used in the limited sense of Kashmir in suchterms as 西方 the west, or western regions; but it is also much used for thewestern heavens of Amitābha; 西天 is India, the western 天竺國.

西主  The Lord of the West, Amitābha, who isalso the西天教主 lord of the cult, or sovereign teacher, of the western paradise.

西乾  A name for India, cf. 西天.

西儞迦  先尼 sainika (सैनिक), military.

西光  The light of the westernparadise.

西剎  kṣetra(क्षेत्र), land, region, country.

西域求法高僧傳  Biographies of famous pilgrims,fifty-six in number, with four added; it is by Yijing 義淨.

西域記  大唐西域記; 西域傳 Records of Western countries, by the Tang dynasty pilgrim 玄奘 Xuanzang, in 12 juan A.D.646-8. There was a previous 西域傳 by 彦琮 Yancong of the Sui dynasty.

西山住部  Avaraśailā 阿伐羅塾羅 the second subdivision of the Mahāsaṅghika school. A monastery ofthis name was in Dhana-kaṭaka, said to have been built 600 B.C., deserted A.D.600.

西序  西班 The westerngroup, i.e. teaching monks stood on the west of the abbot, while those engagedin practical affairs stood on the east; this was in imitation of the Courtpractice in regard to civil and military officials.

西方  The west, especially Amitābha's WesternPure Land. 西方淨土, Sukhāvāti or Paradise西方極樂世界, to which Amitābha is theguide and welcomer 西方接引.

西明  Ximing, name of 道宣 Daoxuan of the Tang who founded the Southern Hill school, and alsoof 圓測 Yuance, both of whom were from the 西明寺 monastery of Western Enlightenment established by Gaozong (650-684)at Chang'an, the capital.

西曼陀羅  The "western" maṇḍala (मण्डल) is that of the Vajradhātu, as the "eastern" is of theGarbhadhātu.

西河  Xihe, a name for 道綽 Daochuo of the Tang dynasty.

西淨  The western cleanser, the privy,situated on the west of a monastery.

西牛貨洲  西瞿陀尼 (or 西瞿耶尼) The western continent of a world, Godānīya, v. 瞿, or Aparagodānīya, or Aparagodāna, "western-cattle-giving," where cattle are the mediumof exchange, possibly referring to the "pecuniary" barter of thenorth-west.

西藏  Tibet.

西藏佛教  Tibetan Buddhism.

西藏喇嘛教  Tibetan Lamaism.

西行  Going west; practices of theAmitābha cult, leading to salvation in the Western Paradise.

要  Important, essential, necessary,strategic; want, need; about to; intercept; coerce; agree, etc.

要妙  The essential and mystic nature(of Buddha-truth).

要文  The important text or texts.

要旨  The important meaning or aim.

要津  The ford, or road.

要略  An outline of the importantpoints.

要行  The essential mode of action, orconduct.

要言  Important, or essential words.

要門  Essential or strategic way.

覆  To throw over, overthrow;prostrate; to and fro; repeated; to report; to cover.

覆器  Things for turning off, e.g.water, as tiles do; impermeable, resistant to teaching.

覆墓  To return to or visit a grave onthe third day after interment.

覆帛  To throw a coverlet (over animage).

覆缽  The inverted bowl at the top of apagoda below the nine circles.

覆肩  To throw a robe over theshoulder.

覆諦  (覆俗諦) The unenlightened inversion of reality, common views of things.

覆講  To repeat a lesson to a teacher.

覆面  A veil for the face; to cover theface.

見  darśana(दर्शन), 捺喇捨曩; also dṛṣṭi (द्ड़्ष्टि); seeing, discerning, judgment, views, opinions; it is thinking,reasoning, discriminating, selecting truth, including the whole process ofdeducing conclusions from premises. It is commonly used in the sense of wrongor heterodox views or theories, i. e. 邪見 or 有見, especially such as viewing the seeming as real and the ego asreal. There are groups of two, four, five, seven, ten and sixty-two kinds of 見.

見佛  Beholding Buddha; to see Buddha.Hīnayāna sees only the nirmāṇakāya (निर्माणकाय) or body of incarnation, Mahāyāna sees the spiritual body, or bodyin bliss, the saṃbhogakāya (सṃभोगकाय).

見修  Views and practice; heterodoxy;cf. 見思.

見取  Clinging to heterodox views, oneof the four 取; or as 見取見, one of the 五見 q. v.

見取使  The trials of delusion andsuffering from holding to heterodox doctrines; one of the ten sufferings ormessengers.

見取見 dṛṣṭiparāmarśa(द्ड़्ष्टिपरामर्श): to hold heterodoxdoctrines and be obsessed with the sense of the self, v. 五見.

見地  The stage of insight, ordiscernment of reality, the fourth of the ten stages of progress towardBuddhahood, agreeing with the 預流果 of Hīnayāna.

見大  Visibility (or perceptibility) asone of the seven elements of the universe.

見思  Views and thoughts, in general 見惑思惑 illusory or misleading views and thoughts; 見 refers partly to the visible world, but also to views derivedtherefrom, e. g. the ego, with the consequent illusion; 思 to the mental and moral world also with its illusion. The 三惑 three delusions which hinder the 三諦 three axiomsare 見思, 塵沙, and 無明 q. v. Hīnayāna numbers 88kinds and the Mahāyāna 112 of 見惑, of 思惑 10 and 16 respectively.

見性  To behold the Buddha-nature withinoneself, a common saying of the Chan (Zen) or Intuitive School.

見愛  views and desires, e. g. theillusion that the ego is a reality and the consequent desires and passions; thetwo are the root of all suffering.

見慧  The wisdom of right views,arising from dhyāna (ध्यान) meditation.

見正  Seeing correctly; said to be the nameof a disciple of the Buddha who doubted a future life, to whom the Buddha issaid to have delivered the contents of the 見正經.

見毒  The poison of wrong views.

見漏  The illusion of viewing theseeming as real, v. 四漏.

見濁  dṛṣṭi-kaṣāya(द्ड़्ष्टि-कषाय). Corruption ofdoctrinal views, one of the five final corruptions.

見王齋  The service on the third day whenthe deceased goes to see King Yama.

見相 The state or condition ofvisibility, which according to the 起信論 Awakening of Faith arises from motion, hence is also called 轉相.

見真  To behold truth, or ultimatereality.

見結  The bond of heterodox views,which fastens the individual to the chain of transmigration, one of the nineattachments; v. 見縛.

見網  The net of heterodox views, ordoctrines.

見縛  The bond of the illusion ofheterodox opinions, i. e. of mistaking the seeming for the real, which bindsmen and robs them of freedom: v. 見結.

見聞  Seeing and hearing, i. e.beholding Buddha with the eyes and hearing his truth with the ears.

見處  The state of wrong views, i. e.the state of transmigration, because wrong views give rise to it, or maintainit.

見諍  Wrangling on behalf of heterodoxviews; striving to prove them.

見諦  The realization of correct views,i. e. the Hīnayāna stage of one who has entered the stream of holy living; theMahāyāna stage after the first Bodhisattva stage.

見道  The way or stage of beholding thetruth (of no reincarnation), i. e. that of the śrāvaka(श्रावक) and the first stage of theBodhisattva. The second stage is 修道 cultivating the truth; the third 無學道 completely comprehending the truth without further study.

見障  The obstruction of heterodoxviews to enlightenment.

見非見  The visible and invisible;phenomenal and noumenal.

見顛倒  To see things upside down; toregard illusion as reality.

視  Look, see, behold.

視那  jina(जिन), victor, idem 耆那.

覩  To look at, see.

覩史多天  The Tuṣita heaven, v. 兜.

覩貨羅  Tukhāra, 'thepresent Badakchan which Arab geographers still call Tokharestan'; the countryof the Indo-Scythians, the Tocharoi of the Greeks, idem 月支.

親  Personally related, own,intimate; family; a wife, marriage.

親友  An intimate friend.

親愛  To love, beloved.

親戚  親眷 Relatives.

親教  (親教師) One's own teacher, a tr. of upādhyāya(उपाध्याय), v. 鄔.

覺  bodhi(बोधि), from bodha (बोध), 'knowing, understanding', means enlightenment, illumination; 覺 is to awake, apprehend, perceive, realize; awake, aware; (also, tosleep). It is illumination, enlightenment, or awakening in regard to the realin contrast to the seeming; also, enlightenment in regard to moral evil. Cf. 菩提 and 佛.

覺了  Completely and clearlyenlightened; clearly to apprehend.

覺人  An enlightened man who hasapprehended buddha-truth.

覺他  To awaken others; to enlightenothers.

覺位  The stage of perfectenlightenment, that of Buddha.

覺分  bodhyaṅga(बोध्यङ्ग), the seven 菩提分q.v.; also applied to the thirty-seven bodhipakṣika(बोधिपक्षिक), 三十七道品, q.v.

覺城  The walled city of enlightenment,into which illusion cannot enter. Gayā, where the Buddha attainedenlightenment.

覺堅  Firm, or secure, enlightenment.

覺如  idem 覺真如 v. 真如.

覺山  The mountain of enlightenment,i.e. buddha-truth.

覺岸  The shore of enlightenment, whichBuddha has reached after crossing the sea of illusion.

覺心  The mind of enlightenment, theilluminated mind, the original nature of man.

覺性  The enlightened mind free fromall illusion. The mind as the agent of knowledge, or enlightenment. Also usedfor dharmakāya (धर्मकाय), v. 三身; 三寶, etc.

覺悟  To awake, become enlightened,comprehend spiritual reality.

覺悟智  Enlightened wisdom; wisdom thatextends beyond the limitations of time and sense; omniscience.

覺支  The various branches or modes ofenlightenment; for the seven覺支 v. 七菩提分.

覺日  Timelessness, eternity,changelessness, the bodhi (बोधि)-day which has no change. Also 覺時.

覺樹  The tree of knowledge, orenlightenment, the pippala (पिप्पल) under which the Buddha attained enlightenment, also called bodhidruma (बोधिद्रुम) and ficus religiosa. To plant virtue in order to attainenlightenment.

覺母  Mother of enlightenment, a titleof Mañjuśrī as the eternal guardian of mystic wisdom, all buddhas, past,present, and future, deriving their enlightenment from him as its guardian;also 佛母.

覺海  The fathomless ocean ofenlightenment, or buddha-wisdom.

覺王  The king of enlightenment, theenlightened king, Buddha; also覺帝.

覺用  nirmāṇakāya(निर्माणकाय), v. 三身; 三寶, etc.

覺相  saṃbhogakāya(सṃभोगकाय), v. 三身; 三寶, etc..

覺策  To awaken and stimulate the mindagainst illusion and evil.

覺者  An enlightened one, especially abuddha, enlightening self and others, 自覺覺他.

覺苑  Garden of enlightenment, a Pure Land,or Paradise; also the mind.

覺華  The flower of enlightenment,which opens like a flower.

覺行  The procedure, or discipline, ofthe attainment of enlightenment for self and others.

覺觀  Awareness and pondering, acts ofintellectuation, later called 尋伺, both of them hindrances toabstraction, or dhyāna (ध्यान). They are described as 麤 and 細, general and particular, respectively.

覺道  The way of enlightenment, also 覺路.

覺道支  (覺道) The 七覺 and 八正道 q.v.

覺雄  The lord, or hero, ofenlightenment, Buddha; also 世雄.

覽  To look at, view; translit. raṃ (रṃ)-; associated with fire.

觀 vipaśyanā(विपश्यना); vidarśanā (विदर्शना). To look into, study, examine, contemplate; contemplation, insight;a study, a Taoist monastery; to consider illusion and discern illusion, ordiscern the seeming from the real; to contemplate and mentally enter intotruth. 覺 is defined as awakening, or awareness, 觀 as examination or study. It is also an old tr. of the word Yoga;and cf. 禪 17. Guan is especially a doctrine of the Tiantai school as shown inthe 止觀 q.v.

觀世音  Regarder of the world's sounds,or cries, the so-called Goddess of Mercy; also known as 觀音; 觀世音善薩; 觀自在 (觀世自在); 觀尹; 光世音 (the last being the older form). Avalokiteśvara, v. 阿 8. Originally represented as a male, the images are now generallythose of a female figure. The meaning of the term is in doubt; it is intp. asabove, but the term 觀自在 (觀世自在) accords with the idea of Sovereign Regarder and is not associatedwith sounds or cries. Guanyin is one of the triad of Amida, is represented onhis left, and is also represented as crowned with Amida; but there are as manyas thirty-three different forms of Guanyin, sometimes with a bird, a vase, awillow wand, a pearl, a 'thousand' eyes and hands, etc., and, when as bestowerof children, carrying a child. The island of Putuo (Potala) is the chief centreof Guanyin worship, where she is the protector of all in distress, especiallyof those who go to sea. There are many sūtra (सूत्र)s, etc., devoted to the cult, but its provenance and the date of itsintroduction to China are still in doubt. Chapter 25 of the Lotus Sūtrais devoted to Guanyin, and is the principal scripture of the cult; its date isuncertain. Guanyin is sometimes confounded with Amitābha andMaitreya. She is said to be the daughter of king Śubhavyūha 妙莊王, who had her killed by 'stifling because the sword of theexecutioner broke without hurting her. Her spirit went to hell; but hellchanged into paradise. Yama sent her back to life to save his hell, when shewas miraculously transported on a Lotus flower to the island of Poo-too'.Eitel.

觀世音母  Tara, the śakti (शक्ति), or female energy of the masculine Avalokiteśvara.

觀佛  To contemplate, or meditate upon,Buddha.

觀佛三昧  A samādhi(समाधि) on the characteristic marksof a Buddha.

觀像念佛  To contemplate the image of(Amitābha) Buddha and repeat his name.

觀在薩埵  Idem Guanyin Bodhisattva, v. 觀世音.

觀察  pravicaya(प्रविचय); investigation; meditationon and inquiry into; vibhāvana (विभावन), clear perception.

觀察門  Contemplation of the joys of Amitābha's PureLand, one of the 五念門.

觀心  Contemplation of the mind, mentalcontemplation, contemplation of all things as mind.

觀念  To look into and think over,contemplate and ponder.

觀想  To meditate and think.

觀想念佛  To contemplate Buddha (especiallyAmitābha) in the mind and repeat his name.

觀慧  The wisdom which penetrates toultimate reality.

觀智  Wisdom obtained fromcontemplation.

觀樹  Contemplating the tree (ofknowledge, as Śākyamuni is said to have done after his enlightenment).

觀法  Methods of contemplation, orobtaining of insight into truth, cf. 六觀法 and 止觀.

觀無量壽經  An important sūtra (सूत्र) relating to Amitayus' or Amitābha, and his Pure Land, known also as佛說觀無量壽佛經. There are numerous commentaries on it. The title is commonly abbreviatedto 觀經.

觀照  To be enlightened (or enlighten)as the result of insight, or intelligent contemplation.

觀照般若  The prajñā(प्रज्ञा) or wisdom of meditativeenlightenment on reality.

觀禪  Contemplation and meditation, tosit in abstract trance.

觀空  To regard all things as unreal,or as having no fundamental reality.

觀行  Contemplation and (accordant)action; method of contemplating.

觀行佛  觀行即 The third ofthe 六即, the bodhisattva (बोधिसत्त्व) or disciple who has attained to the 五品 stage of Buddhahood.

觀解  To contemplate ultimate realityand unravel or expound it.

觀象  Describing an elephant from sightrather than 摸觀, as would a blind man, from feeling it; i.e. immediate and correctknowledge.

觀道  Contemplation, meditation,insight.

觀達  To penetrate to reality throughcontemplation.

觀門  Contemplation or meditation asone of the two methods of entry into truth, i.e. instruction and meditation;also one of the 六妙門.

觀門十法界  cf. 十 and 法.

觀頂三昧  The samādhi(समाधि) of the summit ofcontemplation, i.e. the peak whence all the samādhi(समाधि)s may be surveyed.

角  viṣāna(विषान) ; a horn, a trumpet: also acorner, an angle; to contend.

角馱  Perverted doctrines and wrongthoughts, which weigh down a monk as a pack on an animal.

觝突  To butt against, gore, as anangry bull.

解  To unloose, let go, release,untie, disentangle, explain, expound; intp. by mokṣa(मोक्ष), mukti(मुक्ति), vimokṣa(विमोक्ष), vimukti (विमुक्ति), cf. 解脫.

解一切眾生言語  sarva-ruta-kauśalya(सर्व-रुत-कौशल्य), supernatural powerof interpreting all the language of all beings.

解境十佛  All existence discriminated as tenforms of Buddha. The Huayan school sees all things as pan-Buddha, butdiscriminates them into ten forms: all the living, countries (or places),karma, śrāvaka (श्रावक)s, pratyekabuddha (प्रत्येकबुद्ध)s, bodhisattvas (बोधिसत्त्वस्), tathāgata (तथागत)s, 智 jñānakāya(ज्ञानकाय), dharmakāya (धर्मकाय), and space; i.e. each is a 身 corpus of the Buddha.

解夏  The dismissing of the summerretreat; also 解制.

解悟  Release and awareness: theattaining of liberation through enlightenment.

解深蜜經  Sandhi-nirmocana-sūtra,tr. by Xuanzang, the chief text of the Dharmalakṣana school, 法相宗. Four tr. have been made, three preceding that of Xuanzang, thefirst in the fifth century A. D.

解界  To release or liberate the powerby magic words, in esoteric practice.

解知見  A Buddha's understanding, orintp. of release, or nirvāṇa (निर्वाण), the fifth of the 五分法身.

解空  To apprehend or interpret theimmateriality of all things.

解脫  mukti(मुक्ति), 'loosing, release,deliverance, liberation, setting free,... emancipation.' M.W. mokṣa (मोक्ष), 'emancipation, deliverance, freedom, liberation, escape, release.'M.W. Escape from bonds and the obtaining of freedom, freedom fromtransmigration, from karma, from illusion, from suffering; it denotes nirvāṇa (निर्वाण) and also the freedom obtained in dhyāna(ध्यान)-meditation; it is one of thefive characteristics of Buddha; v. 五分法身. It is also vimukti (विमुक्ति) and vimokṣa (विमोक्ष), especially in the sense of final emancipation. There are severalcategories of two kinds of emancipation, also categories of three and eight.Cf. 毘; and 八解脫.

解脫  v. 解.

解脫冠  The crown of release.

解脫味  The flavour of release, i.e. nirvāṇa (निर्वाण).

解脫天  Mokṣadeva, a name given toXuanzang in India.

解脫戒  The commandments accepted onleaving the world and becoming a disciple or a monk.

解脫海  The ocean of liberation.

解脫清淨法殿  The pure dharma-court of nirvāṇa (निर्वाण), the sphere of nirvāṇa (निर्वाण), the abode of the dharmakāya (धर्मकाय).

解脫相  Liberation; the mark, orcondition, of liberation, release from the idea of transmigration.

解脫知見  The knowledge and experience of nirvāṇa (निर्वाण), v. 解知見.

解脫耳  The ear of deliverance, the earfreed, hearing the truth is the entrance to nirvāṇa(निर्वाण).

解脫處  v. 八解脫.

解脫衣  The garment of liberation, therobe; also 解脫幢相衣; 解脫服.

解脫身  The body of liberation, the bodyof Buddha released from kleśa (क्लेश), i.e. passion-affliction.

解脫道  The way or doctrine ofliberation, Buddhism.

解脫門  The door of release, the stage ofmeditation characterized by vacuity and absence of perception or wishes.

解脫風  The wind of liberation from thefires of worldly suffering.

解行  Interpretation and conduct; tounderstand and do.

解行地  The stage of apprehending andfollowing the teaching.

觸 To butt, strike against; contact. sparśa (स्पर्श), touch, contact, collision, the quality of tangibility, feeling,sensation. M.W. Eleven kinds of sensation are given-- hot, cold, hard, soft,etc. sparśa (स्पर्श) is one of the twelve nidāna (निदान)s, cf. 十二因緣, and of the sadāyatana (सदायतन), cf. 六入. It is also used with the meaningof 濁 unclean.

觸因  Touch, or sensation cause, v. 二十五圓通.

觸塵  The medium or quality of touch.

觸指  The fourth and fifth fingers ofthe left hand which in India are used at stool, the unclean fingers.

觸桶  觸瓶 A commode,ordure tub, etc.

觸樂  The pleasure produced by touch.

觸欲  Desire awakened by touch.

觸毒  The poison of touch, a termapplied to woman.

觸禮  To prostrate one's hand to astool, footstool, in reverence.

觸穢  To touch anything unclean andbecome unclean.

觸鐘  To strike a bell.

觸食  Food made unclean by beingtouched, or handled; any food soiled, or unclean; the food of sensation, orimagination, mentally conceived.

言  Words, speech; to speak.

言亡慮絕之空  The 'void' that is beyond wordsor thought.

言依  Word-dependence, i. e. that whichcan be expressed in words.

言句  Sentences.

言教  The teaching of Buddha asembodied in words.

言行  Words and deeds.

言詮  Words as explaining meaning;explanation.

言語  言說 Words,speech, verbal expression.

言陳  Set out in words, i. e. asyllogism.

計  To reckon, count (on); scheme;add to, annex; translit. ke (के); cf. 髻, 雞.

計名字相  The stage of giving names (toseeming things, etc. ), v. 六麤. Cf. Awakening of Faith 起信論.

計度  tarka(तर्क); vitarka(वितर्क), conjecture, reckon,calculate, differentiate.

計我實有宗  The sect that reckons on, oradvocates, the reality of personality.

計捨羅  計薩羅 (or 雞薩羅) kesara (केसर), hair, filament, intp. as stamens and pistils.

計著  To maintain determinedly,bigotedly, on the basis of illusory thinking.

計都  計部; 雞都 or 兜 ketu (केतु), any bright appearance, comet, ensign, eminent, discernment, etc.;the name of two constellations to the left and right of Aquila.

訓  To teach.

訓若  Sañjana, 'entirely vanquishing'name of the founder of one of the ten heretical sects. Also, one of the sixTīrthyas, former teacher of Maudgālayayana and Śāriputra; also, a king of yakṣa (यक्ष)s; cf. 珊.

訕  Abuse, slander; translit. san (सन्), śan (शन्).

訕底  v. 扇 Śāntika.

訖  To finish, end, stop, to reach(an end); until; entirely; translit. k (क्).

訖利多  kṛta(क्ड़्त), kṛtya(क्ड़्त्य), v. 吉; a slave, serf, bought or hired worker.

訖利多王  King Kṛta of Kashmir, whosedescendants were opposed to Buddhism; they were dethroned by Kaniṣka, whorestored Buddhism; but later the royal line regained the throne and drove outthe Buddhist monks.

訖里瑟拏  kṛṣna(क्ड़्ष्न), black, dark. dark blue;Krishna, the hero-god of India, 'with Buddhists he is chief of the blackdemons, who are enemies of Buddha and the white demons.' M. W.

記  To remember, to record; to recordas foretelling, prophesy.

記別  記莂; 授別 To record and differentiate, the Buddha's foretelling of the futureof his disciples to Buddhahood, and to their respective Buddha-kalpa (कल्प)s Buddha-realms, titles, etc.; see the 記別經 and 和伽羅那 Vyākaraṇa, predictions, one ofthe twelve divisions of the Canon.

記室  書記 Secretary'soffice, secretary, writer.

記心  Memory.

記論  Vyākaraṇa, a treatise on Sanskritgrammar, cf. 毘伽羅論.

設  To set up, establish, institute;arrange, spread; suppose; translit. ś (श्).

設利  (設利羅) śarīra (शरीर), relics, remains, see 舍.

設利弗怛羅  Śāriputra, v. 舍.

設多圖盧  Satadru, 'an ancient kingdom ofnorthern India, noted for its mineral wealth. Exact position unknown.' Eitel.Also, the River Sutlej.

設施  Śacī, Śakti, v. 舍.

設覩嚕  Śatru, an enemy, a destroyer, theenemy, also 設咄嚕; 設都嚧; 捨覩嚧 (or 轢覩嚧); 窣覩喚; 婆訥嚕.

設賞迦  Śaśāṅka. 'A king of Karṇasuvarṇa,who tried to destroy the sacred Bodhidruma. He was dethroned by Śīladitya.'Eitel.

許  Grant, permit, admit, promise;very.

許可  Grant, permit, admit.

訶  To blame, reprove, scold;ridicule; translit. ha (ह), ka (क), kha (ख), ga (ग), and similar sounds.

訶佛罵祖  To scold a Buddha and abuse anelder.

訶利  訶梨; [口*歇]里hari (हरि), tawny, a lion.

訶利底  Hāritī; also 訶利帝 (or 訶哩帝); 呵利底; 呵利帝 (or 呵利陀); 阿利底 Ariti; intp. as captivating, charming; cruel; dark green, yellow,etc.; mother of demons, a rākṣasī (राक्षसी) who was under a vow to devour the children of Rājagṛha, but wasconverted by the Buddha, and became the guardian of nunneries, where her image,carrying a child and with children by her, is worshipped for children or inchildren's ailments.

訶利底母  or 南 idem.

訶利枳舍  [口*歇]里雞舍 Harikeśa, yellow-haired, lion's mane, name of a yakṣa (यक्ष).

訶悉多  hasta(हस्त), an arm, a hand.

訶梨勒  harītakī(हरीतकी), the yellow Myrobalan freeand fruit, used for medicine; also 訶梨怛雞 (or 訶梨得枳), 訶子, etc.

訶梨跋摩  Harivarman, tawny armour, and 師子鎧 lion armour; a Brahman who '900 years' after the Nirvāṇa, appearedin Central India and joined the Sarvāstivādin and Satyasiddhi school by thepublication of the Satyasiddhi śāstra (tr. as the 成實論 by Kumārajīva, 407-418).

訶羅訶羅  halahala(हलहल), etc., a deadly poison.

註  Explain, open up the meaning,define.

註疏  Notes and comments.

詐  Impose on, deceive, feign,pretend.

評  Criticize, discuss.

評註  Criticize, comment on.

評論  Discuss.

詞  An expression, phrase, word.

詞無礙智  pratimsaṃvid(प्रतिम्सṃविद्), v. 四.

試  To try, test, attempt; tempt.

試經  To test or prove the scriptures;to examine them.

試羅  śilā(शिला), a stone, flat stone, intp. as'probably a coral' (Eitel), also as 'mother'-of-pearl.

詮  Two kinds of statement, ordefinition: 遮 latent or negative and 表 patent or positive; e. g. 不生不滅 is a negative statement, 知見覺照 is a positive statement.

詮  Explain, expound, discourse upon.

詮旨  To explain the meaning, orimport.

詮辯  To explain, comment on.

話  Words, language, talk.

話則  Word-norm, the spoken words ofthe Buddha the norm of conduct.

該  To connect, belong to; proper;ought, owe; the said; the whole.

該羅  該攝 Containing,inclusive, undivided, whole; the one vehicle containing the three.

詵  Talking, inquiring, buzzing,swarming.

詵遮  abhiṣecana(अभिषेचन), to baptize, or sprinkleupon; also 毘詵遮.

誌  To remember, record.

認  To recognize.

認識  to acknowledge, e.g. sin 認罪.

誐  To intone, hum; translit. ga (ग).

誐嚕  garuḍa(गरुड), v. 迦.

誐囉娜  gardabha(गर्दभ), defined as an ass.

誐那缽氏  gaṇapati(गणपति), a leader, Gaṇeśa, the'elephant god'; it is, however, defined as 歡喜 pleased,joyful.

誑  Imposition, deception, lying.

誓  To swear, vow, engage to, enterinto a contract.

誓約  To swear and engage to.

誓願  To swear and vow, e.g. theforty-eight vows of Amitābha to save all beings.

誕  A birthday; to bear, produce;wide, boastful.

誕生會  An assembly to celebrate abirthday, e.g. the Buddha's on the 8th of the 4th month.

語  Words, discourse, conversation,speech, language; to say, speak with; cf. 嚕 ruta (रुत).

語業  The karma produced by speech.

語義  rutārtha(रुतार्थ) word-meaning; word andmeaning.

語言  abhidhāna(अभिधान). Words, talk, speech;naming.

誠  See under Fourteen Strokes.

誠  Truthful, true, truth; real;sincere, sincerity.

誠信  True and trustworthy, true,reliable.

誠諦  Truth, a truth, the true teachingof Buddhism.

誡  Commandment, precept,prohibition, warning, rule.

誡勸  Prohibitions from evil andexhortations to good. See 戒.

誡罰  To warn and punish; to punish forbreach of the commandments or rules.

誦  To murmur, recite, intone,memorize by repeating in a murmur, cf. 念.

誦經  To intone sūtra (सूत्र)s.

說  To speak, say, talk, discourse,expound; speech, etc. Used for 悅 pleased.

說一切有部  v. 一 and 有; the Sarvāstivādaḥ realisticschool.

說假部  The Prajñāptivādinaḥ school, abranch of the Mahāsāṅghikaḥ, which took the view of phenomenality and reality,? founded on the Prajñāpti-śāstra.

說出世部  The Lokottaravādinaḥ school, abranch of the Mahāsāṅghikaḥ, which held the view that all in the world ismerely phenomenal and that reality exists outside it.

說因部  Hetuvādinaḥ, idem Sarvāstivādaḥ.

說戒  The bi-monthly reading of theprohibitions for the order and of mutual confession.

說法  To tell or expound the law, ordoctrine; to preach.

說示  To tell and indicate.

說經  To expound the sūtra (सूत्र)s.

說罪  To confess sin, or wrong-doing.

說轉部  idem 經部 (經量部) Sautrāntika school.

說通  To expound thoroughly,penetrating exposition.

說默  Speech and silence.

誹  Slander.

誹謗  apavāda(अपवाद). Slander, refute, deny.

誹謗正法  To slander, or deny, the truth,i.e. Buddhism.

調  To harmonize, blend; regulate,control; to change about, exchange; a song, tune.

調伏  To discipline bring undercontrol, e.g. bring into submission the body, mouth, and will; control, orsubjugate evil spirits, etc.; it is one of the intp. of Vinaya.

調度  To arrange, calculate, manage,especially relating to provision for material needs.

調御  To tame and control as a masterdoes a wild elephant or horse, or as the Buddha brings the passions of menunder control, hence he is termed 調御丈夫 and 調御師 Puruṣa-damya-sārathi.

調意  To control the will, to subdueits evil.

調直定  To harmonize the discords of themind, to straighten its irregularities, and quiet its distractions, anexplanation of samādhi (समाधि) given by Tiantai.

調達  (調婆達) (調多, 調婆多) v. 提 Devadatta.

調頌  Hymns and chants, an intp. of gāthā (गाथा).

諂  To flatter, fawn, cajole,sycophancy.

諂曲  Flattery and fawning.

諄那  curna(चुर्न), powder, flower, dust, sand,etc.

談  To talk, chat, discuss.

談林  A monastic school room.

談空說有  To discuss non-existence and talkof existence; i.e. to discuss the meaning of reality; in discussingnon-existence to talk of the existing; it is a phrase expressing confusion ofideas or argument.

談義  To discuss the meaning.

談議  To discuss and consult, ordeliberate.

請  Request, ask, invite; please;engage; acknowledge, announce.

請佛  To invite a Buddha.

請假  暫假 To ask forleave of absence, or permission to go out.

請折  To ask for, or reject.

請益  To ask for an increase, for more,for advancement, etc.

請雨  To pray for rain.

諍  Remonstrate with; debate,dispute.

諍論  Debate, dispute, disputation.

論  To discourse upon, discuss,reason over; tr. for śāstra (शास्त्र), abhidharma (अभिधर्म), and upadeśa (उपदेश), i.e. discourses, discussions, or treatises on dogma, philosophy,discipline, etc.

論宗  The Madhyamaka school of the 三論 Sanlun (Sanron); also the Abhidharma, or Śāstra school;also the same as論家; 論師 śāstra (शास्त्र)-writers, or interpreters, or philosophers.

論民  v. 嵐 Lumbinī.

論疏  śāstra(शास्त्र)s with commentary.

論藏  Thesaurus of discussions ordiscourses, the Abhidharma Piṭaka, one of the three divisions of the Tripiṭaka.It comprises the philosophical works. The first compilation is accredited toMahā-Kāśyapa, disciple of Buddha, but the work is of a later period. TheChinese version is in three sections: 大乘論 the Mahāyāna philosophy;小乘論 the Hīnayāna philosophy; 宋元續入藏諸論 The Song and Yuan Addenda,A.D. 960-1368.

論議  upadeśa(उपदेश), dogmatic treatises, thetwelfth and last section of the Canon.

諦  To judge, examine into,investigate, used in Buddhism for satya (सत्य), a truth, a dogma, an axiom; applied to the āryasatyāni (आर्यसत्यानि), the four dogmas, or noble truths, of 苦, 集, 滅, and 道 suffering, (the cause of its)assembly, the ( possibility of its cure, or) extinction, and the way (toextinction), i.e. the eightfold noble path, v. 四諦 and 八聖道. There are other categories of 諦, e.g. (2) 真 and 俗 Reality in contrast with ordinary ideas of things; (3) 空, 假 and 中 q.v. (6) by the 勝論宗; and(8) by the 法相宗.

諦  Two forms of statement: (a) 俗諦 saṃvṛti-satya (सṃव्ड़्ति-सत्य), also called 世諦, 世俗諦, 覆俗諦, 覆諦, meaning common or ordinary statement, as if phenomena were real;(b) 真諦 paramartha-satya, also called 第一諦, 勝義諦, meaning the correct dogma or averment of the enlightened. Anotherdefinition is 王法 and 佛法, royal law and Buddha law.

諦婆達兜  v. 提 Devadatta.

諦殊羅施  Tejorāṣi, the flame-god, one ofthe five 佛頂 crowned Buddhas.

諫  To admonish.

諫王  To admonish a king.

諷  To intone; to satirize.

諷經  To intone a scripture, especiallyone suited to the occasion.

諷誦  To intone, sing.

諷頌  A gāthā(गाथा), or hymn, v. 伽.

諸  The diverse kinds, many, themany, all, every; on, at, in regard to; a final interrogative particle, also arhythmic ending; used for sarva (सर्व).

諸仙  All the hermits, mystics, ṛṣi (ड़्षि); a term alsoapplied to the Brahmans.

諸佛家  The home of all Buddhas, i.e. thePure Land.

諸佛母菩薩  v. 虛空眼 The mother of all Buddhas.

諸冥  All darkness, i.e. all ignorance.

諸塵  All the atoms, or activeprinciples of form, sound, smell, taste, touch.

諸天  All the deva (देव)s.

諸尊  All the honoured ones.

諸惡無作 'To do no evil, to do only good,to purify the will, is the doctrine of all Buddhas,' i.e. 諸惡無作, 諸善奉行, 自淨其意, 是諸佛教. These four sentences are said to include all the Buddha-teaching:cf. 阿含經 1.

諸數  All the variety of things, allphenomena.

諸有  All the exists; all beings.

諸根  All roots, powers, or organs,e.g. (1) faith, energy, memory, meditation, wisdom; (2) eyes, ears, nose,tongue, and body.

諸法  sarvadharma(सर्वधर्म); sarvabhāva (सर्वभाव); all things; every dharma, law, thing, method, etc.

諸法五位  v. 五位 The five orders of things.

諸法寂滅相  All things in their nirvāṇa (निर्वाण) aspect, inscrutable.

諸法實相  All things in their real aspect,i.e. the reality beneath all things, the bhūtatathatā(भूततथता), or dharmakāya (धर्मकाय), or Ultimate; the term also connotes 空 śūnya (शून्य), nirvāṇa (निर्वाण), Amitābha, the eight negations of the Mādhyamika school, etc.

諸法無我  Nothing has an ego, or isindependent of the law of causation.

諸法皆空  All things being produced bycauses and accessory conditions have no reality, a doctrine differently interpretedin different schools of Buddhism.

諸相  All the differentiatingcharacteristics of things.

諸緣  All the accessory conditions, orenvironmental causes which influence life.

諸色  All kinds of things.

諸著  All attachments: the ordinary manis attached to life, the arhat (अर्हत्) to nirvāṇa (निर्वाण), the bodhisattva (बोधिसत्त्व) to his saving work.

諸行  All phenomenal changes; allconduct or action.

諸行無常  Whatever is phenomenal isimpermanent.

諸見  All the diverse views; allheterodox opinions, sixty-two in number.

諸趣  All paths or destinies ofsentient existence, i.e. deva (देव)s, men, asura (असुर)s, beings in purgatory, preta (प्रेत)s, and animals.

諸通  All spiritual or magical powers.

諸釋法王  The dharma-king of all theŚākyas, a title of Buddha.

諸閑不閑  All in happy and unhappyconditions of metempsychosis.

諾  To answer; promise; yes;translit. na (न), nya (न्य).

諾健那  荼健那; 諾伽那 Nagna; naked, a naked mendicant; a name of Śiva; avajra-king.

諾瞿陀  nyagrodha(न्यग्रोध). The Indian fig-tree,ficus indica, cf. 尼.

諾詎羅  諾矩 Nakula, oneof the sixteen arhat (अर्हत्)s.

謌  To sing; song.

謌舞  To sing and dance.

謗  To slander. 誹謗 To slander, vilify, defame.

謗三寶戒  One of the commandments againstspeaking falsely of the Three Precious Ones.

謗法  To slander the Truth.

講  To talk, explain, preach,discourse.

講下  Descend the pulpit, end thediscourse.

講堂  The preaching hall, lecture hall.

講宗  The preaching sects, i.e. allexcept the Chan or intuitional, and the vinaya (विनय), or ritual sects.

講師  An expounder, or teacher.

講演  講說 To expound, discourse,preach.

講經  To expound the sutras.

謝  To thank; return (with thanks),decline; fall; apologize; accept with thanks.

謝戒  To give thanks for being giventhe commandments, i.e. being ordained.

謦  To speak softly; to clear thethroat. It is in contrast with 咳 to speak loudly, etc.; the twotogether indicate laughter.

謨  Plans, schemes; counterfeit,forge; translit. mo (मो), mu (मु).

謨薩羅  musalagarbha(मुसलगर्भ), v. 牟.

謨賀  moha(मोह), intp. as 痴 unconsciousness, delusion ignorance, foolishness, infatuation. M.W.It is used in the sense of unenlightenment, and is one of the three poisons 貪瞋痴, i.e. the ignorant, unenlightened state which is deceived byappearances, taking the seeming for real. Also 幕何.

證  To prove, witness to, testify,substantiate, attain to; evidence; experience; realize; assurance, conviction;v. 阿abhisaṃbuddha (अभिसṃबुद्ध).

證入  Experiential entry intobuddha-truth, (1) partial, as in Hīnayāna and the earlier Mahāyāna; (2)complete, as in the perfect school of Mahāyāna.

證大菩提  To experience, attain to,realize, or prove, perfect enlightenment.

證得  To realize, to attain truth bypersonal experience.

證德  Attainment of virtue, orspiritual power, through the four dogmas, twelve nidāna(निदान)s and six pāramitā (पारमिता)s, in the Hīnayāna and Madhyamayāna.

證悟  Mystic insight; conviction bythinking, realization, to prove and ponder.

證明  To prove clearly, have the clearwitness within.

證智  adhigamavābodha(अधिगमवाबोध). Experiential knowledge;realization; the attainment of truth by the bodhisattva in the first stage.

證果  The fruits or rewards of thevarious stages of attainment.

證覺  To prove and perceive, to know byexperience.

證道  The way of (mystic) experience;to witness to the truth.

譏  Ridicule, jeer at; inspect.

譏嫌  To hold in contempt; to satirize.

譏評  Censure, criticize.

識  vijñāna(विज्ञान), "the art ofdistinguishing, or perceiving, or recognizing, discerning, understanding,comprehending, distinction, intelligence, knowledge, science, learning . . .wisdom." M.W. parijñāna (परिज्ञान), "perception, thorough knowledge," etc. M.W. It is intp.by 心 the mind, mental discernment, perception, in contrast with theobject discerned; also by 了別 understanding and discrimination.There are classifications of 一識 that all things are the one mind,or are metaphysical; 二識 q. v. discriminating the ālaya-vijñāna (आलय-विज्ञान) or primal undivided condition from the mano-vijñāna(मनो-विज्ञान) or that ofdiscrimination; 三識 in the Laṅkāvatāra Sutra,fundamental, manifested and discriminate; 五識 q.v. in the 起信論, i.e. 業, 轉, 現, 知, and 相續識; 六識 the perceptions and discernings of the six organs of sense; also of8, 9, 10, and 11 識. The most important is the eightof the 起信論, i.e. the perceptions of the six organs of sense, eye, ear, nose,tongue, body (or touch), and mind, together with manas(मनस्), intp. as 意識 the consciousness of the previous moment, on which the other sixdepend; the eighth is the  ālaya-vijñāna ( आलय-विज्ञान), v. 阿賴耶, in which is contained the seedor stock of all phenomena and which 無沒 loses none, or nothing, isindestructible; a substitute for the seventh is ādāna(आदान) 'receiving' of the 唯識, which is intp. as 無解 undiscriminated, or indefiniteperception; there is a difference of view between the 相 and the 性 schools in regard to the seventhand eight 識; and the latter school add a ninth called the amala (अमल), or pure vijñāna (विज्ञान), i.e. the non-phenomenal 真如識. The esoterics add that allphenomena are mental and all things are the one mind, hence the one mind is 無量識 unlimited mind or knowledge, every kind of knowledge, oromniscience. vijñāna (विज्ञान) is one of the twelve nidāna (निदान)s.

識  Ālaya-vijñāna and mano-vijñāna;i. e. 阿梨耶識 and 分別事識; v. 識.

識主  The lord of the intellect, themind, the ālaya-vijñāna (आलय-विज्ञान) as discriminator.

識住  That on which perception, ormind, is dependent; the four 識住are phenomenon, receptivity,cognition, and reaction; a further category of seven 識住 is divided into phenomenal and supra-phenomenal.

識宿命通  pūrva-nivāsānusmṛti-jñāna(पूर्व-निवासानुस्म्ड़्ति-ज्ञान);knowledge of all forms of previous existence of oneself and others.

識幻  The illusion of perception, ormind.

識心  The perceptive mind.

識浪  The waves or nodes ofparticularized discernment, produced on the bhūtatathatā(भूततथता) considered as the sea ofmind.

識海  The ocean of mind, i.e. the bhūtatathatā (भूततथता) as the store of all mind.

識無處邊  The brahmaloka(ब्रह्मलोक) of limitless knowledge orperception, v. 四空天 or 四空處 and 識處天. 識無處邊定 The dhyāna (ध्यान) corresponding to it. 識無處邊解脫 The vimokṣa (विमोक्ष), or liberation from it to a higher stage.

識牛  Intellect the motive power of thebody, as the ox is of the cart.

識界  vijñāna-dhātu(विज्ञान-धातु), the elements ofconsciousness, the realm of mind, the sphere of mind, mind as a distinct realm.

識精  Pure or correct discernment orknowledge; the essence of mind.

識藏  The storehouse of mind, ordiscernment, the  ālaya-vijñāna ( आलय-विज्ञान) whence all intelligence or discrimination comes.

識蘊  vijñāna-skandha(विज्ञान-स्कन्ध), one of the fiveaggregates or attributes.

識處天  The heaven of (limitless)knowledge, the second of the catur (चतुर्)                  ārūpya (आरूप्य)                  brahmaloka (ब्रह्मलोक)s, or four formless heavens, also see below.

識處定  The dhyāna(ध्यान), or abstract state, whichcorresponds to the above.

識變  Mental changes, i.e. alltransformations, or phenomenal changes, are mental, a term of the 法相 school.

識食  Spiritual food, mental food, bywhich are kept alive the deva (देव)s of the formless realms and the dwellers in the hells.

譚  Gossip, talk; to boast.

譚婆  Translit. of a term defined aseaters of dog's flesh.

警  To warn.

警策  A switch to awaken sleepersduring an assembly for meditation.

警覺  To warn, arouse, stimulate.

譫  Incoherent talk.

譫浮洲  Jambudvīpa, v. 贍部洲.

譬  To compare, allegorize; like,resembling; parable, metaphor, simile.

譬喻  A parable, metaphor; the avadāna (अवदान) section of the canon, v. 阿波; there are numerous categories,e.g. the seven parables of the Lotus Sūtra, the ten of the Prajñāand Vimalakīrti sūtras, etc.

譬喻師  (譬喻論師) Reputed founder of the 經量部 Sautrāntika school,also known as 日出論者.

譬喻量  The example in Logic.

譯  To translate, 繙譯; 翻譯. An oral interpreter, 傳譯; 譯官.

護  The two protectors: the inner,oneself, by studying and following the Law; the outer, those who supply what isneedful for one's body and mind, e. g. supporters.

護  To protect, guard, succour.

護世者  The four lokapāla (लोकपाल)s, each protecting one of the four quarters of space, the guardiansof the world and of the Buddhist faith.

護命  Protection of life.

護國  The four lokapāla (लोकपाल)s, or rāṣṭrapāla (राष्ट्रपाल)s, who protect a country.

護寺  vihārapāla(विहारपाल), guardian deity of amonastery.

護念  To guard and care for, protectand keep in mind.

護戒神  The five guardian-spirits of eachof the five commandments, cf. 二十五神.

護摩  homa(होम), also 護磨; 呼麼 described as originally a burnt offering to Heaven; the esotericsadopted the idea of worshipping with fire, symbolizing wisdom as fire burningup the faggots of passion and illusion; and therewith preparing nirvāṇa (निर्वाण) as food, etc.; cf. 大日經; four kinds of braziers areused, round, semi-circular, square, and octagonal; four, five, or six purposesare recorded i.e. śāntika (शान्तिक), to end calamities; pauṣṭika (पौष्टिक) (or puṣṭikarman (पुष्टिकर्मन्)) for prosperity; vaśīkaraṇa (वशीकरण), 'dominating,' intp. as calling down the good by means ofenchantments; abhicaraka (अभिचरक), exorcising the evil; a fifth is to obtain the loving protection ofthe Buddhas and bodhisattvas; a sixth divides puṣṭikarman(पुष्टिकर्मन्) into two parts, thesecond part being length of life; each of these six has its controlling Buddhaand bodhisattva (बोधिसत्त्व)s, and different forms and accessories of worship.

護明大士  Prabhāpāla; guardian of light, orillumination, name of Śākyamuni when in the Tuṣita heaven before earthlyincarnation.

護法  To protect or maintain theBuddha-truth; also name of Dharmapāla q.v.

護法神  The four lokapāla (लोकपाल)s, seen at the entrance to Buddhist temples, v, supra.

護童子法  Method of protecting the youngagainst the fifteen evil spirits which seek to harm them.

護符  A charm used by the esoterics.

護苾那  Hupian, 'the capital ofVridjisthāna, probably in the neighbourhood of the present Charekoor... to thenorth of Cabool.' Eitel.

護身  Protection of the body, for whichthe charm 護符 is used, and also other methods.

讀  To read; a comma, full stop.

讀師  A reader to an assembly.

讀經  Ditto 讀師; also to read the scriptures.

讀誦  Reading and reciting.

變  To change, alter, transmute,transform.

變化  To transform, change, change into,become, especially the mutation of Buddhas and bodhisattva(बोधिसत्त्व)s, e.g. 變化人 becoming men; also 變化土 the land where they dwell,whether the Pure Land or any impure world where they live for itsenlightenment.

變化法身  The dharmakāya(धर्मकाय) in its power oftransmutation, or incarnation.

變化生  Birth by transformation, not bygestation.

變化身  The nirmāṇakāya(निर्माणकाय), i.e.transformation-body, or incarnation-body, one of the 三身 trikāya (त्रिकाय), q.v.

變壞  Destroyed, spoilt, turned bad.

變成  To become, turn into, betransformed into.

變成王  Bian-cheng Wang, one of thekings, or judges of Hades.

變成男子  To be transformed from a femaleto a male. Every Buddha is supposed to vow to change all women into men.

變易  To change.

變易  Change, to change, similar to 變化.

變易生死  Mortal changes, or a body that isbeing transformed from mortality, e.g. 變易身 bodies that are beingtransformed in a Pure Land, or transformed bodies.

讖  To prognosticate, prophesy;supplicate, fulfil, a password; translit. kṣa (क्ष).

讖羅半尼  kṣārapāṇīya(क्षारपाणीय), ash-water, also intp.as an ash-coloured garment, v. 差 10.

讚  stotra(स्तोत्र), hymn, praise.

讚佛  To praise Buddha.

讚唄  A hymn in praise (of Buddha).

讚嘆  讚歎 To praise(Buddha).

讚眾  The assembly of praise-singers,led by the 讚頭 precentor.

讚禮  To praise and worship.

讚誦  To praise and intone; to singpraises; a tr. of Rigveda.

谷  A gully.

谷呱呱   gu-wa-wa,the cry of a ghost, made in proof of its existence to one who had written atreatise on the non-existence of 鬼 ghosts.

豁  Open, clear; intelligent.

豁旦  Kustana; Khoten; v. 于, 瞿.

豆  māṣa(माष), 摩沙; 磨灑 Legumes, beans, peas, lentils, etc.

豆伽藍  Masūra Saṅghārāma, LentilMonastery, 'an ancient vihāra (विहार) about 200 li southeast ofMoñgali.' Eitel.

豆佉  duḥkha(दुःख), trouble, suffering, pain,defined by 逼惱 harassed, distressed. The first of the four dogmas, or 'NobleTruths' 四諦 is that all life is involved, through impermanence, in distress.There are many kinds of 苦 q. v.

豎  To stand, erect, upright.

豎底沙論  The Jyotiṣa śāstra.

豎敵  Protagonist and antagonist indebate.

豎義  立義 To propound athesis and defend it.

豎者  One who supplies answers todifficulties.

豐  Abundant.

豐財  Wealthy.

象  gaja(गज); hastin(हस्तिन्); also nāga (नाग); an elephant; v. 像 14.

象主  The southern division of India,v. 四主.

象堅山  Pīlusāragiri, a mountainsouthwest of Kapiśā, on the top of which Aśoka erected a stūpa (स्तूप), the Pīlusāra-stūpa (स्तूप).

象墮坑  hastigarta(हस्तिगर्त), 'elephant's hole,' i.e.the hollow formed by the elephant's fall, when Śākyamuni flung aside a deadelephant put in his path by Devadatta.

象尊國  The elephant-honouring country,India.

象教  The teaching by images or symbolsi.e. Buddhism, v. 像教.

象牙  Elephant's tusk, ivory.

象王  Gajapati, Lord of Elephants, aterm for Śākyamuni; also the fabulous ruler of the southern division of theJambudvīpa continent.

象軍  Hastikāya, the elephant corps ofan Indian army.

象頭山  Gayāśiras, tr. as elephant-headmountain, name of two mountains, one near Gayā, the other said to be near theriver Nairañjanā, 150 li away.

象駕  The elephant chariot, or ridingforward, i.e. the eastward progress of Buddhism.

象鼻  Elephant's trunk; a wrong way ofwearing a monk's robe.

豫  At ease; beforehand; prepared, v.預 13.

豬  A hog, pig.

豬頭和尚  Pig-head monk, because of hismeditative or dormant appearance.

豺狼  A wolf.

豺狼地獄  one of the sixteen hells, wheresinners are devoured by wolves.

貝  śaṅkha(शङ्ख) a shell, cowry, conch;valuables, riches; a large trumpet sounded to call the assembly together.

貝多  貝多羅 (貝多羅葉); 貝葉 pattra (पत्त्र); palm leaves from-the borassus flabelliformis, used for writingmaterial.

貝支迦  pratyeka(प्रत्येक), v. 辟支迦.

貝文  The scriptures written on palmleaves.

貝牒  pattra(पत्त्र) tablets, sūtras written onthem.

貝鐘  conch and bell.

貞  Chaste, lucky.

貞實  Pure and true.

負  To bear on the back; turn theback on; Iose.

負門  Positions that have beenwithdrawn from in argument; defeated.

財  vasu(वसु); artha(अर्थ). Wealth, riches.

財主  A wealthy man, rich.

財供養  財施 Offerings orgifts of material goods.

財慳  Meanness, stinginess.

財欲  The desire for wealth, one of thefive wrong desires.

財神  Kuvera, v. 俱 Vaiśravaṇa, v. 毘the god of wealth.

財色  Wealth and beauty (i.e. woman).

貢  Tribute; best.

貢高  Elevated, proud.

貧  The two kinds of poverty: ofgoods, and of the religion.

貧  Poor, in poverty.

貧女  A poor woman.

貧女寶藏  The poor woman in whose dwellingwas a treasure of gold of which she was unaware, v. Nirvāṇa sūtra 7.Another incident, of a poor woman's gift, is in the 智度論 8, and there are others.

貧窮  Poor, poverty.

貧道  The way of poverty, that of themonk and nun; also, a poor religion, i.e. without the Buddha-truth.

貨  Goods, wares.

貨利習彌迦  Khārsmiga, an 'ancient kingdom onthe upper Oxus, which formed part of Tukhāra, the Kharizm of Arabicgeographers.' Eitel.

貪  rāga(राग); colouring, dyeing, tint, red;affection, passion, vehement longing or desire; cf. M. W. In Chinese: cupidity,desire; intp. tainted by and in bondage to the five desires; it is the first inorder of the 五鈍使pañca-kleśa (पञ्च-क्लेश) q. v., and means hankering after, desire for, greed, which causesclinging to earthly life and things, therefore reincarnation.

貪使  (貪欲使) The messenger, or temptation of desire.

貪恚痴  v. 貪欲瞋恚愚痴, 貪瞋痴.

貪惜  To begrudge; be unwilling togive.

貪愛  Desire, cupidity.

貪染  The taint of desire, or greed.

貪欲  Desire for and love of (thethings of this life).

貪欲即是道  Desire is part of the universallaw, and may be used for leading into the truth, a tenet of Tiantai.

貪欲瞋恚愚痴  rāga(राग), dveṣa(द्वेष), moha(मोह); desire, anger, ignorance (orstupidity), the three poisons.

貪欲蓋  The cover of desire whichoverlays the mind and prevents the good from appearing.

貪毒  The poison of desire.

貪水  Desire is like water carryingthings along.

貪濁  The contamination of desire.

貪煩惱  The kleśa(क्लेश), temptation or passion ofdesire.

貪狼  Greedy wolf, wolfish desire orcupidity.

貪瞋痴  rāgadveṣamoha(रागद्वेषमोह), the three poisons.

貪結  The bond of desire, binding inthe chain of transmigration.

貪縛  The tie of desire.

貪習  The habit of desire, desirebecome habitual.

貪習因  Habitual cupidity leading topunishment in the cold hells, one of the 十因.

貪著  The attachment of desire.

貪見  The illusions or false viewscaused by desire.

貫  To string, thread, pass through.

貫花  A string of flowers, a term forthe gāthā (गाथा)s in sūtras, i. e. the prose recapitulated in verse.

貫首  貫頂 Asuperintendent, head.

貳  Two; translit. ni (नि).

貳吒  Akaniṣṭha, not the smallest, i.e.the highest of the brahmaloka (ब्रह्मलोक)s, v. 阿迦.

貴  Honourable, dear, precious.

貴賤  Dear and cheap; noble and base;your and my.

買  To buy, purchase.

買林  Vikrītavana, a 'monastery 200 li north-west of the capital of Cashmere'.Eitel.

費  To spend, lavish, waste,squander; expense: translit. vi (वि), ve (वे), in vidyā (विद्या), v. 明; viṇā(विणा), a lute, v. 批; Veda, the Vedas, v. 韋.

貼  To stick, attach to; make up,add.

貼嚫  dakṣiṇa(दक्षिण), right-hand, south,dexterity; donations, offerings, etc.

賀  To make offerings incongratulation; congratulate; translit. h (ह्), cf. 訶.

賀捺娑  haṃsa(हṃस), a goose.

賀羅馱  (or 賀邏馱) hrada (ह्रद), a lake, pool, ray of light.

賀野紇哩嚩  (or 賀演屹哩嚩) Hayagrīva, the horse-necked one, a form of Viṣṇu and of Guanyin.

資  Funds, basis, property, supplies;fees; to depend on: disposition: expenditure.

資生  Necessaries of life.

資糧  saṃbhāra(सṃभार); supplies for body or soul, e.g. food, almsgiving, wisdom, etc.

資緣  The material necessaries of amonk, clothing, food, and shelter.

資財帳  Schedule of property (of amonastery).

賊  A thief, robber, spoiler; to rob,steal, etc.

賊住  An unordained person who passeshimself off as a monk.

賒  To buy or sell on credit; toborrow; slow, remiss, shirk.

賒乃以室折羅  Śanaiścara 土星, Saturn, or its regent.

賒多  śānta(शान्त), pacified, at ease, ceased,dead, liberated; also 奢多.

賓  A guest; to entertain; to submit.

賓伽羅  Piṅgala, an Indian sage to whomis attributed 'the Chandas' (M.W.), i.e. a treatise on metre.

賓吒羅  ? Piṇḍāra, ? Piṇḍala, one of thepainless purgatories.

賓坻  Piṇḍada, abbrev. for Anāthapiṇḍada.v. 阿.

賓撥利力叉  pippala(पिप्पल), pippala-vṛkṣa(पिप्पल-व्ड़्क्ष), the bodhidruma (बोधिद्रुम), or tree under which Śākyamuni obtained insight.

賓波羅窟  Vaibhāra, the Vaibhāra cavern; 'arock-cut temple on a mountain near Rādjagṛha 王舍城, now calledBaibhargiri. Śākyamuni used to resort thither for meditation.' Eitel.

賓缽羅  pippala(पिप्पल), v. 賓撥利力叉.

賓頭  One of the purgatories, v. 賓吒羅.

賓頭盧頗羅墮  Piṇḍola-bhāradvāja, name of thefirst of the sixteen arhat (अर्हत्)s, who became the old man of the mountains, white hair and bead,bushy eyebrows, one of the genī.

賢  Wise and virtuous, sage, secondrank to a 聖 saint; good, excellent in character, virtuous.

賢人  A wise and virtuous man.

賢劫  Bhadrakalpa, the present period;the last was 莊嚴劫 the next is to be 星宿劫 A Bhadrakalpa has 1,000 Buddhas,hence its name 'the good kalpa (कल्प)', also called 善劫. There are varied statements inregard to the thousand Buddhas, and variety as to their names. Śākyamuni is thefourth of the present kalpa (कल्प), Maitreya is to follow and 995 to succeed him.' It is to last 236million years, but over 151 millions have already elapsed.' Eitel. Cf. 賢劫經; 現在賢劫千佛經 and 颰跋 bhadra (भद्र).

賢瓶  bhadra-kumbha(भद्र-कुम्भ); auspicious jar, magicbottle, from which all good things may be wished.

賢者  A good and wise man, not yet freefrom illusion or fully comprehending reality; also anyone occupying a superiorposition, or a good man in general.

賢聖  Those who are noted for goodness,and those who are also noted for wisdom, or insight; the xian are still of ordinary human standard, thesheng transcend them in wisdom andcharacter; the attainments from 見道 upwards are those of the sheng; the xianis on the moral plane, and has not eliminated illusion; the sheng has cut of illusion and has insight intoabsolute reality. The Mahāyāna has three stages for the xian and ten for the sheng; the Hīnayāna has seven for each.

賢護  Bhadrapāla, a disciple who keptthe faith at home at the time of the Buddha. Also, a bodhisattva (बोधिसत्त्व) whowith 500 others slighted Śākyamuni in a previous existence, was converted andbecame a Buddha. An image of Bhadrapāla is kept in the monastic bathroom; cf. 楞嚴經5.

賢豆  Hindu, India, cf. 印.

賢首  Sage head or loader, a term ofaddress to a monk. A bodhisattva (बोधिसत्त्व) in the Huayan sūtra. A queen mentioned in the same sūtra (सूत्र), and in the 賢首經. The third patriarch 法藏Fazang, of the Huayan sect, which is also known by his title 賢首宗 Xianshou-zong.

賣  To sell.

賣弄  To show off, boast.

質  Substance, matter; tosubstantiate, to confront; substantial honest, sound; translit. ci (चि), ce (चे).

質多  (質多耶); 質帝 citta (चित्त) (cittam (चित्तम्)), the heart considered as the seat of intellect; the thinking,reflecting mind.

質多羅  citra(चित्र), variegated, of mixedcolours, not of a primary colour. Citra, the name of a star, Spica in Virgo.

質底  ci(चि), to assemble, pile up; caitya (चैत्य), a funeral pile, or mound.

質直  Substantial and straight;honestly, firmly, straight without dissemblance. Cf. 火辨.

賴  To rely upon, depend on; throwthe burden on, repudiate.

賴吒  (賴吒啝羅) rāṣṭrapāla (राष्ट्रपाल), protector of a kingdom, king.

賴耶  ālaya(आलय), v. 阿.

賻  Pecuniary aid (for funerals), 賻儀.

賽  Money offerings.

賽錢  (to the buddhas or gods); tocompete.

贈  A present (at parting), asouvenir; posthumous honours; a title patent.

贈五重  A service of the Pure-land sect,consisting of five esoteric rituals, for admitting the deceased into thelineage of the Buddha to ensure his welfare in the next life.

贈別夜  The night (of ceremony) before afuneral.

贊  To assist.

贊寧  Zanning, a learned Sung monk ofthe tenth century, author of many works, e.g. 宋高僧傳 thebiographies of noted monks.

贊那曩  candana(चन्दन), sandal-wood incense.

贍  To supply; supplied, enough;translit. jam (जम्).

贍部  jambū(जम्बू), 'a fruit tree, the roseapple, Eugenia jambolana, or another species of Eugenia.' M.W. Also 贍部提; 閻浮; 剡浮; 譫浮; also applied to Jambudvīpa.

贍部捺陀金  jambūnadasuvarṇa(जम्बूनदसुवर्ण), the gold from theJambūnadī river.

贍部洲  Jambudvīpa. Name of the southernof the four great continents, said to be of triangular shape, and to be calledafter the shape of the leaf of an immense Jambu-tree on Mount Meru, or afterfine gold that is found below the tree. It is divided into four parts: south ofthe Himālayas by the lord of elephants, because of their number; north by thelord of horses; west by the lord of jewels; east by the lord of men. This seemsto imply a region larger than India, and Eitel includes in Jambudvīpa thefollowing countries around the Anavatapta lake and the Himālayas. North: Huns,Uigurs, Turks. East: China, Corea, Japan, and some islands. South: NorthernIndia with twenty-seven kingdoms, Eastern India ten kingdoms, Southern Indiafifteen kingdoms, Central India thirty kingdoms. West: Thirty-four kingdoms.

贍部金  (贍部) jambūnada (जम्बूनद), the produce of the river Jambūnadī, i.e. gold, hence 贍部光像is an image of golden glory, especially the image of Śākyamuniattributed to Anathapiṇḍaka.

贖  To redeem, ransom.

贖命  To redeem life; a redeemer oflife, said of the Nirvāṇa sūtra.

赤  kaṣāya(कषाय) 袈沙野, red, hot;south; naked.

赤梅檀  A tree used for incense.

赤白二渧  The 'drops' of red and white, i.e. female and male sperm which unite in conception.

赤眼  The red-eye, i. e. a turtle.

赤肉團  (赤肉) The red flesh (lump), the heart.

赤鄂衍那  Chagayana. 'An ancient provinceand city of Tukhāra, the present Chaganian in Lat. 38° 21 N' Long. 69°21 E.'Eitel.

赤髭毘婆沙  The red-moustached (or bearded)Vibhāṣā, a name for 佛陀耶舍 Buddhayaśas.

赤鬼  The red demons of purgatory, onewith the head of a bull, another with that of a horse, etc.

赦  To pardon.

赦儞娑  The son of Vaiśravaṇa, see 毘.

赭  Ochre, brown; translit. cha (छ).

赭時  'Tchadj or Tchāsch'; Kingdom ofstone or stones. An ancient place 'in Turkestan on the Sir; the modernTashkend'. Eitel.

赭羯  'Tchakas. A race of people nearSamarkand who furnished excellent soldiers.' Eitel.

走  To walk, go.

走海  To travel by sea.

赴  To go to, or into.

赴機  To go or to preach according tothe need or opportunity.

赴火外道  Ascetics who burn themselvesalive.

赴請  To go in response to aninvitation; go to invite.

起  To rise, raise, start, begin;uprising; tr. utpada.

起信  The uprise or awakening of faith.

起信二門  Two characteristics of mind inthe śāstra, as eternal and phenomenal.

起信論  Śraddhotpada Śāstra; it is one ofthe earliest remaining Mahāyāna texts and is attributed to Aśvaghoṣa; cf. 馬鳴; two tr. have been made, one by Paramārtha in A. D. 554, another byŚikṣānanda, circa 700; the first text is more generally accepted, as Chih-i,the founder of Tiantai, was Paramārtha's amanuensis, and 法藏 Fazang (643-712) made thestandard commentary on it, the 起信論義記, though he had assisted Śikṣānandain his translation.  It gives the fundamental principles of Mahāyāna, and wastr. into English by Teitaro Suzuki (1900), also by T. Richard. There areseveral commentaries and treatises on it.

起尸鬼  To resurrect a corpse bydemoniacal influence and cause it to kill another person; v. 毘 vetāla (वेताल); 起死人 is similar, i.e. to raise the newly dead to slay an enemy.

起止處  A latrine, cesspool.

起滅  Rise and extinction, birth anddeath, beginning and end.

起盡  Beginning and end, similar to thelast.

起者  One who begins, or starts; onewho thinks he creates his own welfare or otherwise.

起行  To start out (for the life tocome).

起請  To call on the gods or theBuddhas ( as witness to the truth of one's statement).

超  Two ways of passing over (tobliss): 豎 the lengthwise, or long way (of Hīnayāna); and 橫 the crosswise, or short way of Mahāyāna.

超  vikrama(विक्रम). Leap over, surpass; exemptfrom; to save.

超世  Surpassing the world, superior toanything in the world.

超八  Surpassing the eight otherschools, as does the teaching of the Lotus and Nirvāṇa Sūtras,according to Tiantai.

超日王  Vikramāditya, 'a celebrated Hinduking,' 57 B.C., who drove out the Śakas or Scythians, ruled all northern India,was one of the wisest of Hindu kings and a great patron of literature. M. W.

超越  Surpassing, supreme; to passover, be exempt from.

超過  samatikram(समतिक्रम्), to go beyond, crossover, transgress.

越  To step over, pass over, surpass,exceed; similar to 超, with which it is often connected.

越喜三昧  The samādhi(समाधि) of Yaśodharā, wife ofŚākyamuni and mother of Rāhula, which causes all kinds of joy to self andothers.

越罪  Exceeding sin, or transgressionof the law, particularly of esoteric law or monastic vows.

越闍  vajra(वज्र), cf. 金剛.

趙  To hasten to, return; a longtime.

趙州  A prefecture in south-westChihli, with a monastery, from which the Tang monk Zhaozhou got his pseudonym.

趣  Destination, destiny (especiallyon rebirth): v. 五趣, i.e. the hells, preta (प्रेत)s, animals, man, deva (देव)s.

趣寂  The destiny of nirvāṇa (निर्वाण), as understood by the Hīnayāna.

足  A man's two legs, compared togoodness and wisdom, 福 being counted as the first five ofthe pāramitās, 智 as the sixth; v. 六度. 二足尊 The honoured one among bipeds or men, i. e. a Buddha; cf. 兩足.

足  Foot, leg; enough, full.

足目  'Eyes in his feet,' name of AkṣapādaGotama, to whom is ascribed the beginning of logic; his work is seen 'in fivebooks of aphorisms on the Nyāya.' Keith.

趺  To sit cross-legged.

趺坐  cf. 跏.

跋  Trudge, tread on, travel; heel,base; a summary; translit. pa (प), ba (ब), bha (भ), va (व); cf. 波, 婆, 簸.

跋伽仙  (or 跋伽婆) Bhārgava, Bhagava, Bhaga, the ascetic under whom Śākyamunipracticed the austere life.

跋利沙  varṣās(वर्षास्), cf. 雨 the rains.

跋折羅  vajra(वज्र), v. 金剛 diamond; thunderbolt.

跋折羅吒訶沙  Vajrāṭṭahāsa, i.e. Śiva, one ofthe guardians, the laughing Mahārāja.

跋捺羅婆娜  Bhādrapada, the sixth Indianmonth.

跋提  Bhadra, or Bhadrika, v. 跋提梨迦; used also for Vatī, the river Hiraṇyavatī, or Gunduck.

跋提梨迦  (or 跋提唎迦) Bhadrika, also 婆提 or婆帝, one of the first five disciples, said to be a son of king Amṛtodana.

跋摩  Harivarman, and his school, v. 訶.

跋日羅  vajra(वज्र), v. 金剛.

跋渠  varga(वर्ग), a class, group, cf. 伐.

跋濫摩  婆羅門 Brāhmaṇa,Brahman, the caste, or character, i.e. pure.

跋盧沙  Varuṣa, now Attock, east ofPeshawar.

跋祿羯呫婆  Bharukaccha, an ancient state inGujarat, near Baruch, on the Narbudda.

跋祿迦  An ancient state in eastTurkestan, the present Aksu. Eitel.

跋私弗多羅  Vātsīputra, 犢子 founder of the sect of this name, one of the Vaibhāṣika schools.

跋窣堵  vastu(वस्तु), real, substance; intp. asthe Vinaya, or part of it; may be tr. by 事, 物, 本, 有.

跋羅娑馱  prāsāda(प्रासाद), a temple, palace, assemblyhall.

跋羅攙  Tallakṣana (Julien), 10octilllions; a 大跋羅攙 is 100 octillions, v. 洛叉.

跋羅縷支  Bhadraruci, a monk of west India,of great subtlety and reasoning power; he opposed an arrogant Brahman, who,defeated, sank alive into hell.

跋藍  Bala, or Mudrābala, 10septillions; 大跋藍 100 septillons, v. 洛.

跋路婆陀  (or 跋路娑陀) prāsāda (प्रासाद), v. 跋羅婆馱.

跋達羅  bhadra(भद्र), good, auspicious, gracious,excellent, virtuous; an epithet for every Buddha; the present 賢劫 Bhadrakalpa.

跋邏末羅耆釐  Bhramaragiri (Beal), a monasterybuilt by Sadvaha for Nāgārjuna on this mountain, 300 li south-west of Kośala.

跋那  Varaṇa, v. 伐, a province of Kapiśā, v. 障.

跋闍  Vṛji, the modern Vraja or Braj,west of Delhi and Agra; also given as Vaiśālī, cf. 毘, where the second assembly met and where the ten unlawful actspermitted by the Vṛjiputra monks were condemned.

跋闍羅  vajra(वज्र), v. 金剛.

跋闍羅波膩  Vajrapāṇi, 'thunderbolt handed'(M. W.), v. 金剛手.

跋陀  Bhadra, v. 跋提, 跋達羅.

跋陀婆  Bhadrapāla, v. 跋陂.

跋陀羅  Bhādrapadā, the 壁 constellation in Pegasus and Andromeda. Bhadrā, a female discipleof Śākyamuni. Guṇabhadra, v. 求, a nāga(नाग)-king; a tree.

跋陀羅樓支  Bhadraruci, v. 跋羅縷支.

跋陀羅耶尼  Bhadrayāniyāh, v. 小乘, one of the eighteen Hīnayāna sects.

跋陀羅迦卑梨耶  Bhadrakapilā, also 跋陀迦毘羅 a female disciple of Śākyamuni.

跋陂  Bhadrapāla, name of 賢護 a bodhisattva (बोधिसत्त्व).

跋難陀  Upananda, a disciple who rejoicedover the Buddha's death because it freed the disciples from restraint. A nāga (नाग) king.

跏  To sit cross-legged 跏趺坐, v. 結.

跡  Traces, footsteps; externalevidences or indications.

跡化  Teaching or lessons derived fromexternal events, i.e. of the Buddha's life and work, shown in the firstfourteen sections of the Lotus Sutra; the second fourteen sections ofthat work are called 本化 his direct teaching. The lessonsfrom the external indications are called 跡化十妙 the tenmarvellous indications, cf. 十妙.

跨  To straddle, bestride, pass over.

跨節  To interpret one sūtra (सूत्र) by another, a Tiantai term, e.g. interpreting all other sūtra (सूत्र)s in the light of the Lotus Sūtra.

跪  To kneel.

跪拜  To kneel and worship, or payrespect.

跪爐  To kneel and offer incense.

路  A road, way.

路伽  idem路迦.

路伽多  lohita(लोहित), red, copper-coloured.

路伽祇夜  lokageya(लोकगेय), intp. as repetition inverse, but also as singing after common fashion.

路賀  loha(लोह), copper, also gold, iron, etc.

路迦  loka(लोक), intp. by 世間, the world, a region or realm, a division of the universe.

路迦憊  (or 路伽憊) lokavit (लोकवित्), lokavid (लोकविद्), he who knows, or interprets the world, a title of a Buddha.

路迦耶底迦  路伽耶 (路伽耶陀); 路柯耶胝柯 lokāyatika(लोकायतिक). 'A materialist, follower of the Cārvāka system, atheist,unbeliever' (M.W.); intp. as 順世 worldly, epicurean, the soulperishes with the body, and the pleasures of the senses are the highest good.

路迦那他  intp. 世尊 lokajyeṣṭha (लोकज्येष्ठ); lokanātha (लोकनाथ), most excellent of the world, lord of the world, epithet of Brahmaand of a Buddha.

踏  Tread, trample.

踏床  A footstool.

踞  To squat.

踞地獅子  A crouching lion.

踢  To kick.

踢倒  To kick over.

踰  To pass over, or by; exceed;beyond; translit. yo (यो), yu (यु).

踰健達羅  踰乾陀羅; v. 瑜  Yugaṅdhara.

踰繕那  踰闍那 v. 由 yojana (योजन).

踰闍  v. 阿 Ayudhyā.

蹇  Halt, lame; unfortunate; proud;translit. ka (क), kha (ख), ska (स्क).

蹇尼陀  Kaṇāda, 蹇拏僕Kaṇābhuj, atom-eater, Kaṇāda's nickname, the reputed founder of theVaiśeṣika school.

蹇荼  khaṇḍa(खण्ड), candy, broken bits.

蹈  To trample, tread on.

蹈七寶華  Saptaratna-padmavikrāmin, thename of Rāhula as Buddha, he whose steps are on flowers of the seven preciousthings.

身  Two forms of body; there are numerouspairs, e. g. (1) (a) 分段身 The varied forms of the karmicor ordinary mortal body, or being; (b) 變易身 the transformable, or spiritualbody. (2) (a) 生身 The earthly body of the Buddha;(b) 化身 his nirmāṇakāya (निर्माणकाय), which may take any form at will. (3) (a) 生身 his earthly body; (b) 法身 his moral and mental nature—aHīnayāna definition, but Mahāyāna takes his earthly nirmāṇakāya(निर्माणकाय) as the 生身 and his dharmakāya (धर्मकाय) or that and his saṃbhogakāya (सṃभोगकाय) as 法身. (4) 真應二身 The dharmakāya(धर्मकाय) and nirmāṇakāya (निर्माणकाय). (5) (a) 實相身 The absolute truth, or light, ofthe Buddha, i. e. the dharmakāya (धर्मकाय); (b) 為物身 the functioning or temporalbody. (6) (a) 真身 the dharmakāya(धर्मकाय) and saṃbhogakāya (सṃभोगकाय); (b) 化身 the nirmāṇakāya (निर्माणकाय). (7) (a) 常身 his permanent or eternal body;(b) 無常身 his temporal body. (8) (a) 實身 and 化身 idem 二色身.

身  kāya(काय); tanu(तनु); deha(देह). The body; the self.

身三口四意三  The three commandments dealingwith the body, prohibiting taking of life, theft, unchastity; the four dealingwith the mouth, against lying, exaggeration, abuse, and ambiguous talk; thethree belonging to the mind, covetousness, malice, and unbelief.

身光  The glory shining from the personof a Buddha, or Bodhisattva; a halo.

身入  The sense of touch, one of the 六入 six senses.

身命  Body and life; bodily life.

身器  The body, as a utensil, i. e.containing all the twelve parts, skin. flesh, blood, hair, etc.

身土  Body, and environment. The bodyis the direct fruit of the previous life; the environment is the indirect fruitof the previous life.

身城  The body as the citadel of themind.

身如意通  ṛddhividhi-jñāna(ड़्द्धिविधि-ज्ञान). Also 身通, 身足通; the power to transfer oneself to various regions at will, also tochange the body at will.

身座  The body as the throne of Buddha.

身心  Body and mind, the direct fruitof the previous life. The body is rūpa (रूप), the first skandha (स्कन्ध); mind embraces the other four, consciousness, perception, action,and knowledge; v. 五蘊.

身根  kāyendriya(कायेन्द्रिय); the organ of touch,one of the six senses.

身業  The karma operating in the body;the body as representing the fruit of action in previous existence. One of thethree karmas, the other two referring to speech and thought.

身毒  Sindhu, Scinde, v. 印度.

身毛上靡相  The hairs on Buddha's body curledupwards, one of the thirty-two marks.

身燈  The body as a lamp, burnt inoffering to a Buddha, e. g. the Medicine King in the Lotus Sutra.

身田  The body regarded as a fieldwhich produces good and evil fruit in future existence.

身相  Bodily form; the body.

身蓮  The lotus in the body, i. e. theheart, or eight-leaved lotus in all beings; it represents also the Garbhadhātu,which is the matrix of the material world out of which all beings come.

身見  satkāyadṛṣṭi(सत्कायद्ड़्ष्टि); the illusion thatthe body, or self, is real and not simply a compound of the five skandha (स्कन्ध)s; one of the five wrong views 五見.

身識  kāya-vijñāna(काय-विज्ञान). Cognition of theobjects of touch, one of the five forms of cognition; v. 五根.

身車  The body as the vehicle which,according with previous karma, carries one into the paths of transmigration.

身通  The power to transfer the bodythrough space at will, one of the marks of the Buddha.

身雲  The numberless bodies of Buddhas,hovering like clouds over men; the numberless forms which the Buddhas take toprotect and save men, resembling clouds; the numberless saints compared toclouds.

車  A cart, wheeled conveyance.

車也  chāyā(छाया), 陰 shade, shadow.

車匿  闡鐸迦 Chandaka,the driver of Śākyamuni when he left his home.

車帝  The name of a cave, said to beŚataparṇa, or Saptaparṇaguhā.

車缽羅婆  Name of a spirit.

車軸  The hub of a cart; applied tolarge drops (of rain).

軌  A rut, rule; axle.

軌儀  Rule, form.

軌持  A rule and its observance, intp.as to know the rule or doctrine and hold it without confusion with other rulesor doctrines.

軌範  Rule, mode.

軌範師  A teacher of rules, discipline,morals; an ācārya (आचार्य).

軍  An army; military; martial;translit. kuṇ (कुण्), cf. 君.

軍持  Kuṇḍi, Guanyin with the vase,also 軍[金*持](or 鍕[金*持]); 運[打-丁+遲]; 君持; 君遲; also 君稚迦 (or 捃稚迦) for Kuṇḍikā, idem. 君持 and 君遲 are also used for kuḍikā (कुडिका), an ascetic's water-bottle.

軟  soft, yielding.

軟語  Soft or gentle words adapted tothe feelings of men.

軻地羅  khadira(खदिर), the acacia catechu; themimosa; also 軻梨羅; 珂梨羅; 朅梨羅; 佉陀羅 (or 佉達羅); 佉提迦; 朅達羅.

軻地羅山  The Khadira circle of mountains,the fifth of the seven concentric mountain chains of a world.

軻梨  朅地洛迦 (or 朅達洛迦) Khadiraka, idem 軻地羅山.

輕  Light; frivolous; to slight.

輕安  Not oppressed, at ease.

輕慢  To despise; the pride of thinkinglightly of others.

輕毛  As light as a hair, as unstableas a feather.

輕重  Light and heavy.

輪  The two wheels of a cart comparedby the Tiantai school to 定 (or to its Tiantai form 止觀) and 慧 meditation and wisdom; see 止觀 5. Also 食 food and 法 the doctrine, i. e. food physical and spiritual.

輪  cakra(चक्र); wheel, disc, rotation, torevolve; v. 研. The three wheels are 惑業苦illusion, karma, suffering, inconstant revolution. The five are earth, water, fire, wind, and space; theearth rests on revolving spheres of water, fire, wind, and space. The nine areseen on the tops of pagodas, cf. 九輪.

輪圍山  Cakravāla, the double concentriccircles of mountains forming the periphery of a world.

輪圓  (輪圓具足) A complete maṇḍala (मण्डल) showing the Buddhas and others, symbolizing their works; a magiccircle.

輪埵  Ears round and full, a mark of aBuddha.

輪寶  A cakravartin(चक्रवर्तिन्)'s wheel, i.e. eithergold, silver, copper, or iron, manifesting his rank and power.

輪差  輪番 To taketurns, used to indicate a rota or rotation of duties.

輪座  The throne of a cakravartin (चक्रवर्तिन्), or Buddha.

輪王  A cakravartin(चक्रवर्तिन्), 'a ruler the wheels ofwhose chariot roll everywhere without obstruction; an emperor, a sovereign ofthe world, a supreme ruler.' M.W. A Buddha, whose truth and realm areuniversal. There are four kinds of cakravartin (चक्रवर्तिन्), symbolized by wheels of gold, silver, copper, and iron; eachpossesses the seven precious things, 七寶 q.v.

輪相  The wheel sign, on the top of apagoda, or on the feet of a cakravartin (चक्रवर्तिन्), or Buddha.

輪臍  The navel, or hub of a wheel.

輪華  (輪多梨華) A precious pearl that purifies; also a specially fragrant flower.

輪藏  Revolving scriptures, a revolvingstand with eight faces, representing the eight directions, each containing aportion of the sacred canon; a praying-wheel, the revolving of which brings asmuch merit to the operator as if he had read the whole.

輪輞  輪緣 A felly, ortire.

輪輻  Wheel-spokes.

輪迴  輪轉 saṃsāra (सṃसार), the turning of the wheel, to revolve, i.e. transmigration in thesix ways, the wheel of transmigration; the round of existence.

輭  Soft, yielding, pliant, supple.

輭賊  Treacherous thieves, i.e. fameand gain, which injure the aspiration of the religious man.

輸  To pay one's dues, to lose, be beaten,ruined: translit. su (सु), śu (शु); cf. 首; 室; 蘇.

輸拘盧那  Śuklodana, a prince ofKapilavastu, younger brother of Śuddhodana, and father of Tiṣya, Devadatta, andNandika.

輸波迦羅  (or 輸婆迦羅) Subhakarāṣimha, name of 善無畏三藏 a famous Indian monk.

輸盧迦  (輸盧迦波) v. 首 śloka (श्लोक).

輸羅  輸那 śūla (शूल), a lance,dart, etc.; also Śūra, hero, heroic.

輸達羅  śūdra(शूद्र), the fourth caste, i.e. ofslaves, servants, labourers, farmers, etc.

轉  vartana(वर्तन); pravartana(प्रवर्तन); vṛtti (व्ड़्त्ति). Turn, transform, revolve, evolve, change, the process of birth andrebirth; again, re-.

轉世  To return to this life.

轉大般若經  To turn over the leaves of andscan (for acquiring merit) the 600 juanof the complete prajñā-pāramitā (प्रज्ञा-पारमिता); cf. 轉經.

轉女成男  To be transformed from, or transform,a female into a male.

轉教  To teach or preach through adeputy; to pass on the doctrine from one to another.

轉格欄  The circuit of the central Lhasatemple, made by prostrations every third step, to get rid of evils or obtainblessings.

轉梵輪  To turn the noble or pure wheel,idem 轉法.

轉法輪  To turn the dharma-cakra (चक्र), or wheel of dharma, to preach, to teach, to explain the religionof Buddha.

轉法輪日  The day when the Buddha firstpreached, in the Deer Park, i.e. the eighth day of the eighth month.

轉法輪相  The sign of preaching, one of theeight signs that Śākyamuni was a buddha.

轉法輪菩薩  The preaching Bodhisattva,especially the Pāramitā (i.e. Prajñā) Bodhisattva.

轉物  To transform things, especiallyby supernatural power.

轉經  To recite a scripture; to scan ascripture by reading the beginning, middle, and end of each chapter; cf. 轉大. To roll or unroll a scripture roll. To copy a scripture. 轉藏; 轉讀 are similar in meaning.

轉識  (1) pravṛtti-vijñāna(प्रव्ड़्त्ति-विज्ञान); knowledge ormind being stirred, the external world enters into consciousness, the second ofthe five processes of mental evolution in the 起信論. (2) Theseven stages of knowledge (vijñāna (विज्ञान)), other than the ālaya-vijñāna (आलय-विज्ञान), of the 唯識論. (3) Knowledge which transmutesthe common knowledge of this transmigration-world into buddha-knowledge.

轉變  pariṇāma(परिणाम); change, transform, evolve.

轉變無常  Change and impermanence.

轉輪  cakravartī(चक्रवर्ती), "a ruler the wheelsof whose chariot roll everywhere without hindrance." M.W. Revolvingwheels; to turn a wheel: also 轉輪王 (轉輪聖王); 輪王; 轉輪聖帝, cf. 斫. The symbol is the cakra (चक्र) or disc, which is of four kinds indicating the rank, i.e. gold,silver, copper, or iron, the iron cakravartī (चक्रवर्ती) ruling over one continent, the south; the copper, over two, eastand south: the silver, over three, east, west, and south; the golden beingsupreme over all the four continents. The term is also applied to the gods overa universe, and to a buddha as universal spiritual king, and as preacher of thesupreme doctrine. Only a cakravartī (चक्रवर्ती) possesses the 七寶 saptaratna(सप्तरत्न) and 1, 000 sons. The cakra (चक्र), or discus, is also a missile used by a cakravartī(चक्रवर्ती) for overthrowing hisenemies. Its origin is probably the sun with its myriad rays.

轉迴  To return, revolve, be reborn;idem 輪迴.

轉迷開悟  To reject the illusion of thetransmigrational worlds and enter into nirvana-enlightenment.

辛頭  The Indus; Sindh; idem 信度.

辛頭波羅香  sindhupāra (? sindhuvāra),incense or perfume, from a fragrant plant said to grow on the banks (pāra (पार)) of the Indus (Sindhu).

辟  A prince, sovereign, lord; split;punish, repress; perverse; toady; quiet.

辟支  (辟支迦) pratyeka (प्रत्येक), each one, individual, oneself only.

辟支佛  (辟支迦) (辟支佛陀) (辟支迦佛陀) pratyekabuddha (प्रत्येकबुद्ध), one who seeks enlightenment for himself, defined in the LotusSūtra as a believer who is diligent and zealous in seeking wisdom, lovesloneliness and seclusion, and understands deeply the nidāna (निदान)s. Also called 緣覺; 獨覺; 俱存. It is a stage above the śrāvaka (श्रावक) 聲聞 and is known as the 中乘 middle vehicle. Tiantaidistinguishes 獨覺 as an ascetic in a period withouta Buddha, 緣覺 as a pratyekabuddha (प्रत्येकबुद्ध). He attains his enlightenment alone, independently of a teacher,and with the object of attaining nirvāṇa (निर्वाण) and his own salvation rather than that of others, as is the objectof a bodhisattva (बोधिसत्त्व). Cf. 畢.

辟支佛乘  The middle vehicle, that of the pratyekabuddha (प्रत्येकबुद्ध), one of the three vehicles.

辟除  To suppress, get rid of.

辟雷  To rend as thunder, to thunder.

辟鬼  To suppress demons.

辦  To transact, carry out; prepare;punish.

辦事  To transact affairs, attend to,arrange.

辦道  To carry out religious duty ordiscipline.

辨  Discriminate, distinguish; v. 辯21.

辨才天  One of the deva (देव)s, of the gandharva (गन्धर्व) order.

辭  A phrase, words, language; todecline, resign.

辭典  A dictionary, phrase-book.

辭無礙智  Unhindered knowledge of alllanguages or terms.

辮  To plait, a plait, queue.

辮髮  To plait the hair.

辯  To discuss, argue, discourse.

辯才  Ability to discuss, debate,discourse; rhetoric.

辯才天  Sarasvatī, goddess ofspeech and learning, v. 大辯才天.

辯無礙  Power of unhindered discourse,perfect freedom of speech or debate, a bodhisattva(बोधिसत्त्व) power.

辰  Hour; time; the celestial bodies.

辰那  jina(जिन), victorious, applied to aBuddha, a saint, etc.; forms part of the names of 辰那呾邏多 Jinatrāta; 辰那弗多羅 Jinaputra; 辰那飯荼 Jinabandhu; three Indian monks in China, the first and last duringthe seventh century.

農  Farm, farming, agriculture; anintp. of the śūdra (शूद्र) caste.

迎  Go to meet, receive, welcome.

迎接  To receive, or be received, e.g.by Amitābha into Paradise.

近  Near, near to, approach,intimate, close.

近事  Those who attend on and serve thetriratna (त्रिरत्न), the近事男 upāsaka(उपासक), male servant or disciple, and近事女 upāsikā (उपासिका), femaleservant or disciple, i.e. laymen or women who undertake to obey the fivecommandments. 近住 Laymen or women who remain athome and observe the eight commandments, i.e. the近事律儀.

近圓  Nearing perfection, i.e. the tencommands, which are "near to" nirvana.

近童  A devotee, or disciple, idem upāsaka (उपासक).

迦  Translit. ka (क), kā (का); cf. 伽; 各; 嘎; 揭; 柯; 箇; 紺; 羯.

迦利  Kali, strife, striver; ill-born;also 迦梨; 迦棃; 迦藍浮; 迦羅富; 迦陵伽王; 哥利 (or 歌利); 羯利 Kalirāja, Kalingarāja, a king of Magadha noted for his violence; it is said that in aformer incarnation he cut off the ears, nose, and hands of the Buddha, who boreit all unmoved; cf. Nirvāṇa sūtra, 31.

迦利沙  (迦利沙那) karṣa (कर्ष), karṣana (कर्षन); dragging, pulling, ploughing; a weight, intp. as half a Chineseounce.

迦利沙波拏  kārṣāpaṇa(कार्षापण), tr. as 400 candareens,but the weights vary; also 迦利沙般拏 (or 迦利沙婆拏or 迦利沙缽拏); 羯迦利缽那 (or 羯迦利缽拏); 罽利沙盤.

迦吒富單那  Kaṭapūtana, 羯迦布怛那 preta (प्रेत)s, or demons, of remarkably evil odour.

迦奢 kāśa(काश), a species of grass, used formats, thatch, etc.; personified as one of Yama's attendants. M. W. Eitel says abroom made of it and used by Śākyamuni 'is still an object of worship'.

迦奢布羅  Kāśapura, a city which Eitellocates between Lucknow and Oudh.

迦尸  Kāśī 迦私, a place said to be so calledbecause its bamboos were good for arrows, north of Kosala; but it is also givenby M. W. as Benares.

迦尼迦  kanaka(कनक), or kanika(कनिक); a tree or plant, probably akind of sandal-wood.

迦布德迦  kapotaka(कपोतक), 迦逋唐 a dove, pigeon.

迦布德迦伽藍  鴿園 Kapotaka-saṃghārāma,a monastery of the Sarvāstivādaḥ school, so called because the Buddha in aprevious incarnation is said to have changed himself into a pigeon and to havethrown himself into the fire in order to provide food for a hunter who wasprevented from catching game because of Buddha's preaching. When the hunterlearned of Buddha's power, he repented and attained enlightenment.

迦師  ?      kṛsara (क्ड़्सर), 'rice and peas boiledtogether'; 'grain and sesamum.' M. W. It is intp. as a wheat porridge.

迦摩  kāma(काम), desire, love, wish. A hungryspirit.

迦摩浪迦  Kāmalaṅkā, an ancient country'probably part of the present Chittagong opposite the mouth of the Ganges'.Eitel.

迦摩縷波  Kāmarūpa, now Kamrup; 'an ancientkingdom formed by the western portion of Assam.' Eitel.

迦摩羅  the fading phase of the whitelotus (puṇḍarīka (पुण्डरीक)) .

迦摩羅  (or 迦末羅) kāmalā (कामला), jaundice.

迦摩馱都  Kāmadhātu; the realm of desire,of sensuous gratification; this world and the six devaloka(देवलोक)s; any world in which theelements of desire have not been suppressed.

迦旃  (迦旃延子) Kātyāyana; Mahākātyāyana; Mahākātyāyanīputra; one of the ten noted disciples of Śākyamuni. Thefoundation work of the Abhidharma philosophy; viz. the Abhidharma-jñāna-prasthāna-śāstra, has been attributed to him, but it is by an author of the samename 300 to 500 years later. Other forms are 迦多衍那; 迦多衍尼子(or 迦多演尼子); 迦底耶夜那; 迦氈延 (尼子). There are others of the same name; e. g. the seventh of the tennon-Buddhist philosophers, perhaps Kakuda Kātyāyana, associated withmathematics, but spoken of as 'a violent adversary of Śākyamuni.' M. W.

迦曇波  (or 迦曇婆) kadamba (कदम्ब), a tree or plant with fragrant lowers; the Nauclea cadamba; themustard plant.

迦柘  kāca(काच), glass, crystal; tr. as aprecious stone.

迦梨沙舍尼  karṣanīya(कर्षनीय); to be drawn, attracted,conciliated; intp. as forgiveness.

迦梨迦  (or 迦羅迦) Kālīyaka, a nāga (नाग) inhabiting the Yamunā (Jumna), slain by Kṛṣṇa; intp. as a blackdragon. Also Kālikā, a garment of diverse colours.

迦樓羅  garuḍa(गरुड); 'a mythical bird, the chiefof the feathered race, the enemy of the serpent race, the vehicle of Vishṇu.'M. W. Tr. as golden-winged, with an expanse of 3,360,000 li, carrying the ruyipearl or talisman on its neck; among other accounts one says it dwells in greattrees and feeds on snakes or dragons. Also 迦婁羅; 迦留羅; 迦嘍荼; 伽樓羅; 揭路荼; 誐嚕拏 (or 蘗嚕拏). The association of the garuḍa (गरुड), like the phoenix, with fire makes it also a symbol of flame 迦樓羅炎.

迦樓那  迦盧拏 karuṇā (करुणा), pitying,pity.

迦比羅  (or 迦毘羅) Kapila, author of the Sāṅkhya philosophy, v. 卻; also Kapilavastu, v. 卻.

迦毘摩羅  Kapimala, of Patna, secondcentury. A. D. converted by Aśvaghoṣa 馬鳴; he himself is said to haveconverted Nāgārjuna; he was the thirteenth Patriarch.

迦毘羅  Kapila; tawny, brown, red; intp. asred head, or yellow head; name of the founder of the Sāṅkhya philosophy; also 迦毘梨; 迦比羅; 劫毘羅; cf. 僧劫 and 數. Kapilavastu, v. 劫; also written in a dozenvarieties, e. g. 迦毘羅婆 (or 迦毘比, 迦毘比婆); 迦毘羅皤窣都; 迦維 (or 迦維羅閲, 迦維羅越).

迦沙曳  (or 迦沙野 or 迦沙異 or 迦羅沙曳 or 迦羅沙野 or 迦羅沙異) kaṣāya (कषाय), a monk's dyed robe, in contrast with white lay garb.

迦波釐  kāpālika(कापालिक)s, followers of Śiva whowore skulls.

迦濕彌羅  Kāśmīra, Kashmir, formerly knownin Chinese as 罽賓 Jibin ('the Kophen of the Greeks,the modern Kabul', Kubhā); under Kaniṣka the seat of the final synod fordetermining the Canon. Other forms are 迦葉彌羅; 羯濕弭羅.

迦留陀夷  Kālodāyin, also called 烏陀夷 Udayin or Black Udayin, but there are other interpretations; saidto have been schoolmaster to Śākyamuni when young and one of the early disciples; also to have beenmurdered.

迦畢試  Kapiśā, an ancient kingdom, southof the Hindu Kush, said to be 4, 000 li (लि) around, with a capital of the same name 10 li (लि) incircumference; formerly a summer resort of Kaniṣka.

迦絺那  kaṭhina(कठिन), 迦提; 羯絺那 hard, inflexible, unyielding; a robe of merit.

迦絺那月  Kārttika-māsa, the month inOctober-November, intp. as the month after the summer retreat, when monksreceived the 'kaṭhina  (कठिन )' robe of merit; the date of the month is variously given, but itfollows the summer retreat; also 迦提月; 迦栗底迦月 (or 羯栗底迦月); 迦利邸迦月; 迦哩底迦麼洗 (or 迦剌底迦麼洗).

迦羅  kalā(कला), 哥羅; 歌羅; a minute part, an atom; the hundredth part lengthwise of a humanhair; also a sixteenth part of anything. Also kāla(काल) (and 迦攞), a definite time, a division of time; the time of work, study,etc., as opposed to leisure time. kāla (काल), among other meanings, also means black, for which 迦羅迦 kālaka (कालक) is sometimes used, e.g. the black nāga(नाग).

迦羅毘囉  karavīra(करवीर), a fragrant oleander; tr. as 羊躑躅 a plant whose leaves on pressure exude juice.

迦羅毘迦  Probably an incorrect form ofKapilavastu, v. 迦毘羅國.

迦羅臂拏迦  Kālapināka, a 'city of Magadha,20 li (लि) south-east of Kulika, south of the present city of Behar'. Eitel.

迦羅越  kulapati(कुलपति), the head of a clan, orfamily.

迦羅迦吒  The crab in the zodiac.

迦羅邏  karāla(कराल), 'having projecting teeth,formidable,' 'epithet of the Rākshasas, of Śiva, of Kāla, of Vishṇu,' etc. M.W.

迦羅鎮頭  kālaka(कालक) and tinduka (तिन्दुक), the first a poisonousfruit, the second non-poisonous, similar in appearance; a simile for bad andgood monks.

迦羅鳩馱  Krakucchanda, v. 拘留孫; also Kakuda-Kātyāyana, v. 迦旃.

迦耶  kāya(काय), the body; an assemblage; cf. trikāya (त्रिकाय).

迦膩色伽  (迦膩伽) Kaniṣka, king of 月支 theYuezhi, i.e. of Tukhāra andthe Indo-Scythians, ruler of Gandhāra innorthern Punjab, who conquered northernIndia and as far as Bactria. Hebecame a patron of Buddhism, the greatest afterAśoka. His date is vaiouslygiven; Keith says 'probably at the close of thefirst century A.D. ' It isalso put at A.D. 125-165. He convoked 'the third (orfourth) synod' inKashmir, of 500 leading monks, under the presidency of 世友Vasumitra, whenthe canon was revised and settled; this he is said tohave had engraved onbrass and placed in a stūpa(स्तूप) .

迦葉  (迦葉波) kāśyapa (काश्यप), 迦攝 (迦攝波) inter alia 'a class of divine beings similar to or equal to prajāpati (प्रजापति)'; the father 'of gods, demons, men, fish, reptiles, and allanimals'; also 'a constellation'. M.W. It is intp. as 'drinking light', i.e.swallowing sun and moon, but without apparent justification. (1) One of theseven or ten ancient Indian sages. (2) Name of a tribe or race. (3) KāśyapaBuddha, the third of the five buddhas of the present kalpa (कल्प), the sixth of the sevenancient buddhas. (4) Mahākāśyapa, a brahman of Magadha, who became one of theprincipal disciples of Śākyamuni, and after his death became leader of thedisciples, 'convoked and directed the first synod, whence his title ĀryaSthavira (上坐, lit. chairman) is derived.' Eitel. He is accounted the chief ofthe ascetics before the enlightenment; the first compiler of the canon and thefirst patriarch. (5) There were five Kāśyapas, disciples of the Buddha, Mahā-Kāśyapa, Uruvilā-Kāśyapa,Gayā-Kāśyapa, Nadī-Kāśyapa, and Daśabala-Kāśyapa; the second, third, and fourthare said to have been brothers. (6) A bodhisattva, whose name heads a chapterin the Nirvana Sutra. (7) 迦葉摩騰 Kāśyapa-Mātaṅga, the monk whowith Gobharana, or Dharmarakṣa, i.e. Zhu Falan 竺法蘭, according to Buddhist statements, brought images and scriptures toChina with the commissioners sent by Mingdi, arriving in Luoyang A.D. 67.

迦葉遺  Kāśyapīya, a school formed on thedivision of the Mahāsaṅghikāḥ into five schools a century after the Nirvana.Keith gives the southern order, in the second century after the Nirvana, asTheravāda (Sthavira), Mahīśāsaka, Sarvāstivādin, Kāśyapīya. Other forms: 迦葉毘; 迦葉維; 迦葉波; 迦葉臂耶; 柯尸悲與.

迦蘭陀  ? karaṇḍa(करण्ड), ? karaṇḍaka (करण्डक). A bird which flies inflocks and has a pleasant note; also, a squirrel which awakened Bimbisāra towarn him against a snake. (2) The karaṇḍa-venuvana(करण्ड-वेनुवन), a garden belonging toan elder called Karaṇḍa, used by a Nirgrantha sect, then presented by KingBimbisāra to Śākyamuni. Other forms: 迦蘭夷; 迦蘭馱; 迦蘭多迦; 迦藍陀; 伽鄰; 羯蘭鐸迦 (or 羯蘭馱迦).

迦迦  kāka(काक), kākāla(काकाल); a crow, also 迦迦迦; 迦迦羅.

迦迦婁多  kākaruta(काकरुत). A crow's caw.

迦迦婆迦頻闍邏  Perhaps kapiñjala (कपिञ्जल), a francolin, partridge, or pheasant.

迦迦羅蟲  is said to be kākāla (काकाल), a black insect or worm.

迦迦那  gagana(गगन), the firmament, space.

迦逋唐  v. 迦布.

迦遮末尼  (or 迦柘末尼) kācamani (काचमनि), crystal, quartz.

迦遮鄰地  ?      kācalindikāka (काचलिन्दिकाक), or kācilindi (काचिलिन्दि), also 迦遮粦底迦 (or 迦真粦底迦); 迦旃粦提 (or 迦旃粦陀); 迦止栗那; 迦鄰提 (or 迦鄰陀). A sea bird, from whosefeathers robes are made.

迦邏迦  kāra(कार) (or kāraka(कारक)), one who does, or causes; anagent.

迦那伽牟尼  Kanakamuni, v. 拘那牟尼.

迦那提婆  Kāṇadeva, a disciple of Nāgārjunaand fifteenth patriarch, a native of South India, of the Vaiśya caste; said tohave only one eye, hence Kāṇa his name; known also as Deva Bodhisattva.

迦陵頻伽  (迦陵伽) kalaviṅka (कलविङ्क). A bird described as having a melodious voice, found in the valleysof the Himalayas. M.W. says 'a sparrow'. It may be the kalandaka (कलन्दक), or kokila (कोकिल), the cuckoo. It 'sings in the shell' before hatching out. Otherforms are 迦陵頻伽鳥, 迦蘭伽 (or 迦蘭頻伽 or 迦毘伽 or迦毘頻伽); 迦毘伽 (or 迦毘伽羅); 迦尾羅; 羯羅尾羅; 羯毘伽羅 (or 鶡鵯伽羅), etc.

迦頻闍羅  (or 迦賓闍羅); 鷓鴣 kapiñjala(कपिञ्जल), a francolin, partridge, or pheasant.

迦頻闍羅王  Kapiṅjalarāja, a previousincarnation of Śākyamuni as a pheasant.

述  Narrate, publish, narration.

述嚕怛羅  戍縷多 śrotra (श्रोत्र), the ear.

迴  Return, turn back, turn to, giveback; a turn.

迴  v. 迴.

迴  v. 回 6.

迴向  The goal or direction of anydiscipline such as that of bodhisattva, Buddha, etc.; to devote one's merits tothe salvation of others; works of supererogation.

迴大入一  To turn to and enter the OneVehicle of Mahāyāna.

迴心  To turn the mind or heart towards(Mahāyāna).

迴施  is similar; cf. 回向; 十迴向; 五悔; 三心; 九方便.

迷  māyā(माया); delude, deceive, confuse,mislead; delusion, illusion, etc.

迷事  Delusive phenomena, or affairs,deluded in regard to phenomena, cf. 迷理 infra.

迷人咒  Incantations to delude or confuseothers.

迷倒  Deluded, confused, to delude andupset.

迷妄  Deluded and misled; deluding andfalse.

迷子  The deluded son who held a goldcoin in his hand while starving in poverty; such is the man with Buddha-naturewho fails to use it. v. 金剛三昧經.

迷岸  The shore of delusion.

迷底履  v. 彌 Maitreya.

迷心  A deluded mind.

迷悟  Illusion and enlightenment.

迷悟一如  the two are aspects of the onereality, as water and ice are the same substance, 迷悟不二 and fundamentally are the same.

迷悟因果  In the four axioms, that of'accumulation' is caused by illusion, with suffering as effect; that of 'theway' is caused by enlightenment, with extinction (of suffering) as effect.

迷惑  Deluded and confused, deceived inregard to reality.

迷沒  Deluded and sunk (in thepassions).

迷津  The ford of delusion, i.e.mortality.

迷理  Deluded in regard to thefundamental principle, i.e. ignorant of reality; cf. 迷事.

迷生  All deluded beings.

迷界  Any world of illusion.

迷盧  v. 蘇迷盧 Sumeru.

迷隸耶  (or 迷麗耶) maireya (मैरेय), a kind of intoxicating drink.

迷黎麻羅  (and other forms) Confused sight;blurred.

追  To pursue, follow after; tofollow the dead with thoughts and services.

追修  To follow the departed withobservances.

追福  To pursue the departed with ritesfor their happiness. 追薦 and 追善 have similar meaning; also 追嚴 for a sovereign.

退  Retire, withdraw, backslide,recede, yield.

退大  To backslide from Mahāyāna (andrevert to Hīnayāna).

退屈  To yield or recede, as ispossible to a Bodhisattva facing the hardships of further progress.

退座  To withdraw from one's seat.

退沒  To be reborn in a lower stage ofexistence.

退轉  To withdraw and turn back, i.e.from any position attained.

送  To escort, send, give as apresent.

送亡  To escort or take the departed tothe grave.

送葬  To escort for burial.

逃  To flee, escape.

逃禪  To escape in or from meditationor thought.

逆  vāma(वाम). To go against, contrary,adverse, reverse, rebellious, oppose, resist.

逆修  豫修 To observe incontrary order; to observe before death the Buddhist rites in preparation forit.

逆化  (The ability of the Buddhas andbodhisattvas) to convert the heterodox or opponents.

逆喻  Argument by illustration fromeffect to cause, e.g. the source of the ocean is the river, of the river thestreams, of these the ponds.

逆流  To go against the current, i.e.the stream of transmigration, and enter the path of Nirvana, also called 預流, the srota-āpanna (स्रोत-आपन्न), or śrāvaka (श्रावक) first stage.

逆緣  Resisting accessory cause; asgoodness is the 順 or accordant cause so evil is theresisting cause of the Buddha way.

逆觀  The inverse method in meditation.

逆謗  To resist and abuse.

逆路伽耶陀  Vāma-lokāyata; the Lokāyata werematerialistic and 'worldly' followers of the Cārvāka school; the Vāma-lokāyatawere opposed to the conventions of the world. An earlier intp. of Lokāyata is,Ill response to questions, the sophistical method of Chuang Tzu being mentionedas comparison. Vāma-lokāyata is also described as Evil questioning, which isthe above method reversed.

逆順  The adversatives, resisting andcomplying, opposing and according with, reverse or direct, backward or forward.

逋  Abscond, default, owe; translit. po (पो), pu (पु), va (व).

逋利婆鼻提賀  Pūrvavideha, the eastern of the 四大洲 four continents.

逋多  (逋多羅) Potalaka, v. 補.

逋沙  puruṣa(पुरुष), v. 布.

逋沙他  upavasatha(उपवसथ), a fast day.

逋盧羯底攝伐羅  Avalokiteśvara, v. 觀音.

逍  To roam, saunter.

逍遙自在  To go anywhere at will, to roamwhere one will.

逐  To drive, urge; expel; exorcise.

逐機頓  Immediate accordance withopportunity; 逐is used as 遂; i.e. to avail oneself ofreceptivity to expound the whole truth at once instead of gradually.

途  A road, way, method.

途慮諾檀那  (途慮檀那) Droṇodana, a prince of Magadha, father of Devadatta and Mahānāma,and uncle of Śākyamuni.

逗  Delay, loiter; skulk; beguile.

逗會  逗機 Adaptation ofthe teaching to the taught.

這  This; these.

這箇  This.

這裏  This place here.

通  Permeate, pass through, pervade;perceive, know thoroughly; communicate; current; free, without hindrance,unimpeded universal; e.g. 神通 supernatural, ubiquitous powers.There are categories of 五通, 六通, and 十通, all referring to supernaturalpowers; the five are (1) knowledge of the supernatural world; (2) deva (देव) vision; (3) deva (देव) hearing; (4) knowledge of the minds of all others; (5) knowledge ofall the transmigrations of self and all others. The six are the above togetherwith perfect wisdom for ending moral hindrance and delusion. The ten areknowing all previous transmigrations, having deva(देव) hearing, knowing the minds ofothers, having deva (देव) vision, showing deva (देव) powers, manifesting many bodies or forms, being anywhere instantly,power of bringing glory to one's domain, manifesting a body of transformation,and power to end evil and transmigration.

通別二序  The general and specificintroductions to a sūtra (सूत्र); 如是我聞 being the 通序 general introduction in every sūtra (सूत्र).

通利  Intelligence keen as a blade,able to penetrate truth.

通力  The capacity to employsupernatural power without hindrance. Buddhas, bodhisattvas, etc., have 神力 spiritual or transcendent power; demons have 業力 power acquired through their karma.

通化  Perspicacious, or influentialteaching; universal powers of teaching.

通夜  The whole night, i.e. to reciteor intone throughout the night.

通念佛  To call on the Buddhas ingeneral, i.e. not limited to one Buddha.

通惑  The two all-pervading deluders見 and 思 seeing and thinking wrongly i.e.taking appearance for reality.

通慧  Supernatural powers and wisdom,the former being based on the latter.

通教  Tiantai classified Buddhistschools into four periods 藏, 通, 別, and 圓. The 藏 Piṭaka school was that of Hīnayāna. The 通Tong, interrelated or intermediate school, was the first stage ofMahāyāna, having in it elements of all the three vehicles, śrāvaka (श्रावक), pratyekabuddha (प्रत्येकबुद्ध), and bodhisattva. Its developing doctrine linked it with Hīnayānaon the one hand and on the other with the two further developments of the 別 'separate', or 'differentiated' Mahāyāna teaching, and the 圓 full-orbed, complete, or perfect Mahāyāna. The 通教 held the doctrine of the Void, but had not arrived at the doctrineof the Mean.

通明慧  The six 通, three 明, and three 慧 q.v.

通會  To harmonize differences ofteaching.

通行  The thoroughfare, or path whichleads to nirvāṇa (निर्वाण).

通途  Thoroughfare, an open way.

通達  To pervade, perceive, unimpeded,universal.

通達心  通達菩提心 To attainto the enlightened mind; the stage of one who has passed through the novitiateand understands the truth.

逝  Pass away, depart, die, evanescent.

逝多  jeta; jetṛ; v. 祇.

逝宮  The transient mansions of Brahmāand of men. Astronomical 'mansions'.

逝瑟吒  The month Jyaiṣṭha (May-June),when the full moon is in the constellation Jyeṣṭhā.

速  Haste, quick; speedily, urgent.

速得  Speedily obtain, or ensure.

速成  Speedily completed.

速疾鬼  Hurrying demons, rākṣasa (राक्षस).

速香  Quickly burnt inferior incense.

造  Create, make, build. Hurried,careless.

造像  To make an image; the first onemade of the Buddha is attributed to Udayana, king of Kauśāmbī, a contemporaryof Śākyamuni, who is said to have made an image of him, after his death, insandalwood, 5 feet high.

造化  To create; to make and transform.

造書天  The deva(देव)-creator of writing, Brahmā.

造花  To make flowers, especially paperflowers.

連  To connect, continue; contiguous;and, even.

連河  The Nairaṅjanā river v. 尼; 希.

逮  To reach, catch up, until, when,wait for.

逮夜  The night previous to a fast day,or to any special occasion.

進  Advance, progress, enter.

進具  To reach the age (20) and advanceto full ordination.

逸  To get away from; retire, be atease, indulgence, excess.

逸多  Ajita, Maitreya, v. 阿逸多.

逼  To press, constrain, urge,harass.

逼迫  To constrain, compel, bringstrong pressure to bear.

逾  To pass over, exceed.

逾健達羅  Yugaṃdhara, v. 踰.

逾時  To exceed the time.

逾越  To pass over.

遁  To retire, vanish.

遁世  To retire from the world andbecome a monk: also to withdraw from the community and become a hermit.

遊  bhrāmyati(भ्राम्यति). Ramble, wander, travel,go from place to place.

遊化  To go about preaching andconverting men.

遊增地獄  The sixteen subsidiary hells ofeach of the eight hot hells.

遊山  To go from monastery tomonastery; ramble about the hills.

遊心法界  A mind free to wander in therealm of all things; that realm as the realm of the liberated mind.

遊戲  vikrīḍita(विक्रीडित). To roam for pleasure;play, sport.

遊戲神通  The supernatural powers in whichBuddhas and bodhisattva (बोधिसत्त्व)s indulge, or take their pleasure.

遊方  To wander from place to place.

遊虛空天  To roam in space, as do the deva (देव)s of the sun, moon, stars, etc.; also the four upper devaloka (देवलोक)s.

遊行  To roam, wander, travel, etc.

運  Revolve; turn of the wheel, luck;carry, transport.

運心  Revolve in the mind; indecision;to have in mind; to carry the mind, or thought, towards.

遍  sarvatraga(सर्वत्रग). Everywhere, universe,whole; a time.

遍  sarvatraga(सर्वत्रग). On every side, ambit,everywhere, universal, pervade, all, the whole.

遍一切處  Pervading everywhere,omnipresent, an epithet for Vairocana.

遍依圓  The three points of view: 遍計 which regards the seeming as real; 依他 which sees things as derived; 圓成 which seesthem in their true nature; cf. 三性.

遍出外道  Ascetics who entirely separatethemselves from their fellowmen.

遍吉  Universally auspicious, a tr. of 普賢 Samantabhadra.

遍周  Universal, everywhere.

遍成  To complete wholly, fulfil inevery detail.

遍智  Universal knowledge, omniscience.

遍法界身  The universal dharmakāya (धर्मकाय), i.e. the universal body of Buddha, pan-Buddha.

遍淨  Universal purity.

遍淨天  The heaven of universal purity,the third of the third dhyāna (ध्यान) heavens.

遍照  Universally shining, everywhereilluminating.

遍照如來  The universally shiningTathāgata, i.e. Vairocana.

遍界  The whole universe.

遍至  Universally reaching, universal.

遍行  Universally operative;omnipresent.

遍行因  sarvatragahetu(सर्वत्रगहेतु), 'omnipresent causes,like false views which affect every act.' Keith.

遍覺  The omniscience, absoluteenlightenment, or universal awareness of a Buddha.

遍計  parakalpita(परकल्पित). Counting everything asreal, the way of the unenlightened.

遍計所執性  The nature of the unenlightened,holding to the tenet that everything is calculable or reliable, i.e. is what itappears to be.

遍計所執性  The nature that maintains theseeming to be real.

過  To pass; past; gone;transgression error.

過去  Passed, past.

過去七佛  The seven past Buddhas: Vipaśyin,Śikhin, Visvabhū (of the previous 莊嚴 kalpa (कल्प)), and Krakucchanda, Kanakamuni, Kāśyapa, and Śākyamuni (of the 賢 or present kalpa (कल्प)).

過去世  The past, past time, past worldor age.

過去聖靈  The spirit of the departed.

過夏  To pass the summer, or the summerretreat.

過度  To pass from mortal life.

過惡  dauṣṭhulya(दौष्ठुल्य). Surpassing evil;extremely evil.

過慢  The pride which among equalsregards self as superior and among superiors as equal; one of the sevenarrogances.

過期  Beyond the time.

過木橋  To cross over the single logbridge, i.e. only one string to the bow.

過現未  Past, present, future.

遏  Check, stop.

遏部多  adbhuta, the marvellous; name ofa stūpa (स्तूप) in Udyāna, north-west India.

道  The two Ways: (1) (a) 無礙道 or 無間道 The open or unhindered way, orthe way of removing all obstacles or intervention, i. e. all delusion; (b) 解脫道 the way of release, by realization of truth. (2) (a) 難行道 The hard way of "works", i. e. by the six pāramitā and thedisciplines. (b) 易行道 the easy way salvation, by theinvocation of Amitābha. (3) (a) 有漏道 The way of reincarnation ormortality; (b) 無漏 the enlightened way of escapefrom the miseries of transmigration. (4) (a) 教道 The way ofinstruction; (b) 證道 the way of realization. (5) Thetwo lower excretory organs.

道  mārga(मार्ग). A way, road; the right path;principle, Truth, Reason, Logos, Cosmic energy; to lead; to say. The way oftransmigration by which one arrives at a good or bad existence; any of the six gati (गति), or paths of destiny. The way of bodhi(बोधि), or enlightenment leading to nirvāṇa (निर्वाण) through spiritual stages. Essential nirvāṇa(निर्वाण), in which absolute freedomreigns. For the eightfold noble path v. 八聖道.

道交  Mutual interaction between theindividual seeking the truth and the Buddha who responds to his aspirations;mutual intercourse through religion.

道人  One who has entered the way, onewho seeks enlightenment, a general name for early Buddhists and also forTaoists.

道位  The stages in the attainment ofBuddha-truth.

道俗  Monks and laymen.

道元  The beginning of right doctrine,i.e. faith.

道光  The light of Buddha-truth.

道具  The implements of the faith, suchas garments, begging-bowl, and other accessories which aid one in the Way.

道力  The power which comes fromenlightenment, or the right doctrine.

道化  To transform others through thetruth of Buddhism; converted by the Truth.

道品  Religious or monastic grade, orgrades.

道器  A vessel of religion, thecapacity for Buddhism.

道場  Truth-plot. bodhimaṇḍala (बोधिमण्डल), circle, or place of enlightenment. The place where Buddha attainedenlightenment. A place, or method, for attaining to Buddha-truth. An object ofor place for religious offerings. A place for teaching, learning, or practisingreligion.

道場樹  The bodhidruma(बोधिद्रुम), or tree under which theBuddha attained enlightenment.

道場神  Tutelary deities of Buddhistreligious places, etc.

道士  A Taoist (hermit), also appliedto Buddhists, and to Śākyamuni.

道宣  A celebrated Tang monk, Daoxuan,who assisted Xuanzang in his translations.

道心  The mind which is bent on theright way, which seeks enlightenment. A mind not free from the five gati (गति), i.e. transmigration. Also 道意.

道教  Taoism. The teaching of the rightway, i.e. of Buddhism.

道智  Religious wisdom; the wisdomwhich understands the principles of mārga (मार्ग), the eightfold path.

道果  The result of the Buddha-way,i.e. nirvāṇa (निर्वाण).

道業  The karma of religion which leadsto Buddhahood.

道樂  The joy of religion.

道樹  The bodhi(बोधि)-tree, under which Buddhaattained enlightenment; also as a synonym of Buddhism with its powers of growthand fruitfulness.

道檢  The restraints, or control ofreligion.

道次  The stages of enlightenment, orattainment.

道氣  The breath, or vital energy, ofthe Way, i.e. of Buddhist religion.

道水  The water of Truth which washesaway defilement.

道法  The way or methods to obtain nirvāṇa (निर्वाण).

道法智  The wisdom attained by them; thewisdom which rids one of false views in regard to mārga(मार्ग), or the eightfold noble path.

道流  The stream of Truth; the flow, orprogress, of Buddha, truth; the spread of a particular movement, e.g. the Chanschool.

道理  Truth, doctrine, principle; theprinciples of Buddhism, Taoism, etc.

道眼  The eye attained through thecultivation of Buddha-truth; the eye which sees that truth.

道眾  Those who practise religion, thebody of monks.

道禁  Whatever is prohibited by thereligion, or the religious life; śīla (शील), the second pāramitā (पारमिता), moral purity.

道種性  The nature possessing the seed ofBuddhahood. The stage in which the 'middle' way is realized.

道種智  The wisdom which adopts all meansto save all the living: one of the 三智.

道者  One who practises Buddhism; theTruth, the religion.

道舊  An old monastic, or religious,friend.

道芽  The sprouts, or seedlings, ofBuddha-truth.

道號  The hao,or literary name of a monk.

道行  Conduct according toBuddha-truth; the discipline of religion.

道術  The methods, or arts, of theBuddhist religion.

道要  The fundamentals of Buddhism.

道觀  Religious practice (or externalinfluence) and internal vision.

道諦  mārga(मार्ग), the dogma of the pathleading to the extinction of passion, the fourth of the four axioms, i.e. theeightfold noble path, v. 八聖道.

道識  The knowledge of religion; thewisdom, or insight, attained through Buddhism.

道門  The gate of the Way, or of truth,religion, etc.; the various schools of Buddhism.

道類智  The wisdom obtained throughinsight into the way of release in the upper realms of form and formlessness;one of the 八智.

道風  The wind of Buddha-truth, as atransforming power; also as a prognosis of future events.

道體  The embodiment of truth, thefundament of religion, i.e. the natural heart or mind, the pure nature, theuniversal mind, the bhūtatathatā (भूततथता).

達  Permeate, penetrate, reach to,transfer, inform, promote, successful, reaching everywhere; translit. ta (त), da (द), dha (ध), etc.

達利瑟致  dṛṣṭi(द्ड़्ष्टि), 見 seeing, viewing, views, ideas, opinions; especially seeing theseeming as if real, therefore incorrect views, false opinions, e.g. 我見 the false idea of a permanent self; cf. darśana(दर्शन), infra.

達嚫  (達嚫拏) dakṣiṇā (दक्षिणा), a gift or fee; acknowledgment of a gift; the right hand (whichreceives the gift); the south. Eitel says it is an ancient name for Deccan,'situated south of Behar,' and that it is 'often confounded with 大秦國 the eastern Roman empire'. Also 達[貝*親] (or 達親 or 達櫬); 噠嚫; 大嚫; 檀嚫.

達多  Devadatta, v. 提.

達婆  gandharva(गन्धर्व), v. 乾.

達梨舍那  darśana(दर्शन), seeing, a view, views,viewing, showing; 見 v. above, dṛṣṭi (द्ड़्ष्टि).

達水  Also 達池, Anavatapta, v. 阿.

達磨  dharma(धर्म); also 達摩; 達麼; 達而麻耶; 曇摩; 馱摩 tr. by 法. dharma (धर्म ) is from dhara (धर), holding, bearing, possessing, etc.; and means 'that which is to beheld fast or kept, ordinance, statute, law, usage, practice'; 'anything right.'M.W. It may be variously intp. as (1) characteristic, attribute, predicate; (2)the bearer, the transcendent substratum of single elements of conscious life;(3) element, i.e. a part of conscious life; (4) nirvāṇa(निर्वाण), i.e. the Dharma parexcellence, the object of Buddhist teaching; (5) the absolute, the real; (6)the teaching or religion of Buddha; (7) thing, object, appearance. Also, Damo,or Bodhidharma, the twenty-eighth Indian and first Chinese patriarch, whoarrived in China A.D. 520, the reputed founder of the Chan or IntuitionalSchool in China. He is described as son of a king in southern India; originallycalled Bodhitara. He arrived at Guangdong, bringing it is said the sacredbegging-bowl, and settled in Luoyang, where he engaged in silent meditation fornine years, whence he received the title of wall-gazing Brahman 壁觀婆羅門, though he was a kṣatriya (क्षत्रिय). His doctrine and practice were those of the 'inner light',independent of the written word, but to 慧可 Huike, hissuccessor, he commended the Laṅkāvatāra-sūtra as nearest to his views.There are many names with Dharma as initial: Dharmapāla, Dharmagupta,Dharmayaśas, Dharmaruci, Dharmarakṣa, Dharmatrāta, Dharmavardhana, etc.

達磨宗  The Damo, or Dharma sect, i.e.the 禪宗 Meditation, or Intuitional School.

達磨忌  The anniversary of Bodhidharma'sdeath, fifth of the tenth month.

達磨阿蘭若迦  dharma-āraṇyaka(धर्म-आरण्यक), meditators on theprinciple of inactivity, or letting Nature have its course; see 阿蘭若.

達磨馱都  dharmadhātu(धर्मधातु), tr. 法界 'the element of law or of existence' (M.W.); all psychic andnon-psychic processes (64 dharma (धर्म)s), with the exception of  rūpa-skandha( रूप-स्कन्ध) and mano-ayatana (मनो-अयतन) (11), grouped as one dharma (धर्म) element; the storehouse or matrix of phenomena, all-embracingtotality of things; in the Tantric school, Vairocana divided into Garbhadhātu(material) and Vajradhātu (indestructible); a relic of the Buddha.

達羅毘荼  Draviḍa, a district on the eastcoast of the Deccan.

達賴喇嘛  Dalai Lama, the head of theYellow-robe sect of Tibetan Buddhism, and chief of the nation.

達須  dasyu(दस्यु), barbarians; demons; also 達首; 達架. Used for Sudarśana, v. 須.

違  To oppose, disregard, disobey;leave, avoid.

違他順自  To disregard or oppose others andfollow one's own way; the opposite of 違自順他.

違境  To oppose or disregardconditions; opposing or unfavourable circumstances.

違緣  Opposing or hostile conditions.

違陀  Veda, knowledge, the Vedas, cf. 章, 毘.

違順  To oppose, or accord with;hostile or favourable.

遜  To yield, accord; modest.

遠  Far, distant, far removed.

遠塵離垢  To be far removed from the dustand defilement of the world.

遠師  idem 慧遠 q.v.

遠行地  The seventh stage of the bodhisattva (बोधिसत्त्व), in which he leaves the world of phenomena and enjoys mysticcontemplation.

遠離  vivṛj(विव्ड़्ज्); vivarjana (विवर्जन); leave afar off, be far removed; absolute separation ofunconditioned reality from the realm of phenomena.

遠離樂  The joy of the first dhyāna (ध्यान) heaven, in which the defilement of desire is left far behind inmystic contemplation.

遣  To send; to drive away.

遣喚  To send, and to call.

適  To go to, reach; happen; follow,accord with; suddenly, now, then.

適化  To adapt teaching tocircumstances.

適莫  Pro and con, according orcontrary (to wishes).

遮  To cover, screen, veil, hide,hinder; translit. ca (च), cha (छ), tya (त्य).

遮制  遮戒 A secondarycommandment, deriving from the mandate of Buddha, e.g. against drinking wine,as opposed to 性戒 a commandment based on theprimary laws of human nature, e.g. against murder, etc.; cf 二戒.

遮吒迦  cāṭaka(चाटक), a sparrow; the bird Cuculusmelanoleucus, which is supposed only to drink falling rain.

遮性  The two kinds of commandment, 遮制.

遮惡  遮罪 The secondkind of sin as in 遮制, e.g. drinking.

遮文荼  ? cāmuṇḍā(चामुण्डा), a jealous woman; angryspirit; evil demon, one used to call up the dead to slay an enemy.

遮斷  To prevent, suppress, cut off.

遮末邏  遮摩羅 Cāmara, name ofone of the central parts of the southern continent, Jambudvīpa.

遮棃夜  遮唎耶 caryā (चर्या), actions,doings, proceedings, course.

遮照  To suppress or to reveal (orilluminate); destructive or constructive; to negate or to affirm.

遮遣  To negate, disprove, dispose of.

遮那  毘盧遮那 Vairocana,v. 毘.

遮難  Tests for applicants for fullorders; there are sixteen (or ten) 遮 and thirteen 難, the former relating to general character and fitness, the latterreferring to moral conduct.

遵  To comply with, accord with,obey; accordingly.

遵守  To obey and keep, e.g. the rules.

遶  To go round, revolve around,encompass; to pay respect by walking around the object of regard.

遶佛  遶塔 Tocircumambulate an image of the Buddha, or a pagoda.

遷  To move, remove, improve,promote, dismiss.

遷化  To be taken away, i.e. die.

選  To choose; a myriad.

選友  Śākyamuni's schoolmaster, usuallynamed Viśvāmitra, or Kauśika.

選擇  To choose, select.

遺  To leave behind, bequeath,bestow, residue.

遺弟  The disciples left behind by adeceased master.

遺形  Relics of the Buddha.

遺教  遺化; 遺法; 遺訓 Doctrine, or transforming teaching, handed down or bequeathed (by aBuddha).

遺跡  Traces, tracks, evidences,examples left behind.

避  Avoid, escape, flee.

避死  To avoid death.

避羅  vimbara(विम्बर), idem 頻婆羅.

還  To return; repay; still, yet.

還俗  To return to lay life, leave themonastic order.

還年藥  A drug to return the years andrestore one's youth.

還源  To return to the source. i.e.abandon illusion and turn to enlightenment.

還滅  To return to nirvana and escapefrom the backward flow to transmigration.

還生  To return to life; to be rebornin this world; to be reborn from the Hīnayāna nirvana in order to be able toattain to Mahāyāna buddhahood; also, restoration to the order, after repentancefor sin.

還相  To return to the world, from thePure Land, to save its people; i.e. one of the forms of 迴向 q.v.

還禮  還拜; 還香 Return of courtesy, of a salute, of incense offered, etc.

還門  One of the six 妙門, i.e. to realize by introspection that the thinker, orintrospecting agent, is unreal.

邊  The two sides, extremes, orantitheses.

邊  A side, edge, margin, border.

邊地  The countries bordering onJambudvīpa. The border land to Amitābha's Pure Land, where the lax and haughty, cf. 懈慢, are detained for 500 years, also called 胎宮 womb-palace and 邊界 border-realm.

邊州  The countries bordering on, oroutside of India.

邊獄  The side hells, or Lokāntarikahells.

邊罪  Sins of expulsion from the order,i.e. sexual intercourse, killing, stealing, lying.

邊見  邊執見 The twoextreme views of annihilation and personal immortality.

邊際  Utmost limit, ultimate, final.

邊際智  The perfect wisdom of abodhisattva who has attained complete enlightenment.

邏  Patrol; translit. la (ल), ra (र).

邏吃灑  邏乞洒 lakṣaṇa (लक्षण), v. 相, a distinguishing mark, sign, or characteristic.

邏求  laghu(लघु), light, nimble.

邏闍  rāja(राज), v. 羅.

邠  The ancient state of Bin,south-west Shanxi; translit. p (प्), e. g. in Pūrṇamaitrāyaṇīputra 邠祁文陀弗, Anāthapiṇḍada阿那邠抵, etc.

那  Where ? How ? What ? That.Translit. na (न), ne (ने), no (नो), nya (न्य); cf. 娜, 拏, 曩.

那他  nāda(नाद), a river.

那伽  nāga(नाग). Snake, dragon, elephant. It istr. by 龍 dragon and by 象 elephant. (1) As dragon itrepresents the chief of the scaly reptiles; it can disappear or be manifest,increase or decrease, lengthen or shrink; in spring it mounts in the sky and inwinter enters the earth. The dragon is of many kinds. Dragons are regarded asbeneficent, bringing the rains and guarding the heavens (again Draco); theycontrol rivers and lakes, and hibernate in the deep. nāga (नाग) and mahānāga(महानाग) are titles of a Buddha,(also of those freed from reincarnation) because of his powers, or because likethe dragon he soars above earthly desires and ties. One of his formerreincarnations was a powerful poisonous dragon which, out of pity, permitteditself to be skinned alive and its flesh eaten by worms. (2) A race ofserpent-worshippers.

那伽定  The nāga(नाग) meditation, which enables oneto become a dragon, hibernate in the deep, prolong one's life and meetMaitreya, the Messiah.

那伽閼剌樹那  (or 那伽閼曷樹那) Nāgārjuna, 龍樹 the dragon-arjuna (अर्जुन) tree, or nāgakrośana (नागक्रोशन), intp. probably wrongly as 龍猛 dragon-fierce. One of the 'foursuns' and reputed founder of Mahāyāna (but see 阿 for Aśvaghoṣa), native of South India, the fourteenth patriarch; heis said to have cut off his head as an offering. 'He probably flourished in thelatter half of the second century A. D.' Eliot, v. 龍樹. He founded the Mādhyamika or 中 School, generally considered asadvocating doctrines of negation or nihilism, but his aim seems to have been areality beyond the limitations of positive and negative, the identification ofcontraries in a higher synthesis, e. g. birth and death, existence andnon-existence, eternal and non-eternal; v. 中論.

那先  Nāgasena 那伽犀那. The instructor of the king in the Milindapaṅha, v. 那先經 (那先比丘經).

那利羅  (那利薊羅) nārikela (नारिकेल), nārikera (नारिकेर), 捺唎羅吉唎 The coco-nut. Nārikeladvīpa is described as 'an island severalthousand li south of Ceylon, inhabited by dwarfs 3 feet high, who have humanbodies with beaks like birds, and live upon coco-nuts'. Eitel.

那吒  Naṭa, said to be the eldest sonof Vaiśravaṇa, and represented with three faces, eight arms, a powerfuldemon-king.

那含  那金含 anāgāmin (अनागामिन्), v. 阿.

那婆  (那婆摩利) nava (नव); navamālikā (नवमालिका). Variegated or mixed flowers.

那律  Aniruddha, v. 阿那律.

那提  nadī(नदी), river, torrent; name ofPunyopāya, 布如那提, 布焉伐耶 a noted monk of Central India.

那提迦葉  捺地迦葉波 Nadīkāśyapa, brotherof Mahākāśyapa, to become Samantaprabhāsa Buddha.

那揭  (那揭羅喝羅) Nagara; Nagarahāra. 曩哦囉賀囉 'An ancient kingdom and cityon the southern bank of the Cabool River about 30 miles west of Jellalabad(Lat. 34°28 N., Long. 70°30 E. ). The Nagara of Ptolemy.' Eitel.

那摩  nāman(नामन्) 娜麼 (or曇麼). A name 名.

那爛陀  Nālandā, a famous monastery 7miles north of Rājagṛha, built by the king Śakrāditya. Nālandā is intp. as 施無厭 'Unwearying benefactor', a title attributed to the nāga (नाग) which dwelt in the lake Āmra there. The village is identified inEitel as Baragong, i. e. Vihāragrāma. For Nālandā excavations see ArchæologicalSurvey Reports, and cf. Xuanzang's account.

那由他  nayuta(नयुत), 那庾多 (or 那由多); 那術 (or 那述) a numeral, 100,000, or onemillion, or ten million.

那羅  Naṭa; cf. 那吒; a dancer or actor 伎戲; or perhaps narya (नर्य), manly, strong, one definition being 力.

那羅延  (那羅延那); 那羅野拏 Nārāyaṇa, 'son of Nara or theoriginal man, patronymic of the personified Purusha or first living being,author of the Purusha hymn,' M. W. He is also identified with Brahmā, Viṣṇu, orKṛṣṇa; intp. by 人生本 the originator of human life; 堅固 firm and stable; 力士 or 天界力士 hero of divine power; and 金剛 vajra (वज्र); the term is used adjectivally with the meaning of manly andstrong. Nārāyaṇa is represented with three faces, of greenish-yellow colour,right hand with a wheel, riding a garuḍa (गरुड)-bird.

那羅延天  Nārāyaṇa-deva, idem Nārāyaṇa. His那羅延天后śakti (शक्ति) or female energy is shown in the Garbhadhātu group.

那羅摩那  (or那羅摩納) Naramānava, a young Brahman, a descendant of Manu.

那羅那里  nara-nari(नर-नरि) union of the male and femalenatures.

那羅陀  ? narādhāra(नराधार), a flower, tr. 人持花 carried about for its scent.

那耶  naya(नय); leading, conduct, politic,prudent, method; intp. by 正理 right principle; 乘 conveyance, i. e. mode of progress; and 道 way, or method.

那耶修摩  Nāya is a name of Jñātṛ, v. 尼 Nīrgrantha.

那落迦  naraka(नरक), 'hell, the place oftorment,... the lower regions' (M. W. ), intp. by 地獄 q. v.

那謨  nāmaḥ(नामः), namo(नमो), idem 南無 q. v.

那辣遮  nārāca(नाराच), an arrow, intp. 錐 a pointed implement.

那連耶舍  (那連提黎耶舍) Narendrayaśas, a monk of Udyāna, north-west India; sixth century A. D.; tr. the Candra-garbha,Sūrya-garbha, and other sūtras.

那阿賴耶曼荼羅  nālaya-maṇḍala(नालय-मण्डल), the non-ālaya (आलय)                  maṇḍala (मण्डल), or the 道場 bodhi (बोधि)-site or seat, which is 無依處 without fixed place, independentof place, and entirely pure.

那鞞  nabhi(नभि); navel, nave of a wheel.

那麻  nāmaḥ(नामः), namo(नमो), idem 南無.

邪  Deflected, erroneous, heterodox,depraved; the opposite of 正; also erroneously used for 耶.

邪倒見  Heterodoxy; perverted views oropinions.

邪命  (邪命食) Heterodox or improper ways of obtaining a living on the part of amonk, e. g. by doing work with his hands, by astrology, his wits, flattery,magic, etc. Begging, or seeking alms, was the orthodox way of obtaining aliving.

邪命說法  The heterodox way of preaching orteaching, for the purpose of making a living.

邪執  Heterodox tenets and attachmentto them.

邪婬  Adultery.

邪山  A mountain of error or heterodoxideas; such ideas as great as a mountain.

邪性定  (邪性定聚) The accumulation (of suffering) to be endured in purgatory by oneof heterodox nature; one of the three accumulations 三聚.

邪慢  mithyāmāna (मिथ्यामान ); perverse or evil pride,doing evil for self-advancement; to hold to heterodox views and not to reverencethe triratna (त्रिरत्न).

邪扇  Heterodox fanning, i. e. toinfluence people by false doctrines.

邪旬  jhāpita(झापित), 旬 being erroneously used to represent the syllable pi (पि), v. 荼.

邪法  Heterodoxy, false doctrines ormethods.

邪私  Depraved and selfish desires,lust.

邪網  The net of heterodoxy, orfalsity.

邪聚  The accumulation of miseryproduced by false views, one of the 三聚.

邪行  Erroneous ways, the ninety-sixheretical ways; the disciplines of non-Buddhist sects.

邪行真如  The phenomenal bhūtatathatā (भूततथता), from which arises the accumulation of misery.

邪見  Heterodox views, not recognizingthe doctrine of moral karma, one of the five heterodox opinions and ten evils 五見十惡.

邪見乘  The Hīnayāna, the Vehicle ofperverted views.

邪見稠林  The thickets of heterodoxy.

邪道  Heterodox ways, or doctrines.

邪雲  Clouds of falsity or heterodoxy,which cover over the Buddha-nature in the heart.

邪魔  Evil demons and spirits, māra (मार)s.

邪魔外道  māra(मार)s and heretics.

邲輸跋陀  Viśvabhadra, name of 普顯 Puxian, Samanatabhadra.

郁  Elegant, refined, translit. y (य्) and u (उ).

郁伽  yoga(योग), cf. 瑜伽.

郁伽支羅  Ukkacela, is a place unknown.

郁多羅僧伽  (郁多) uttarāsaṅga (उत्तरासङ्ग), the cassock, the seven-patch robe; for this and uttarakuru (उत्तरकुरु) cf. 鬱.

郁迦  Ugra, an elder of Śrāvastī, whosename is given to a sutra.

部  A group, tribe, class, division,section; a board, office; school, sect; a work in volumes, a heading or sectionof a work.

部主  The founder of a sect, or school,or group.

部執  The tenets of a sect or school.

部多  bhūta(भूत), 'been, become, produced,formed, being, existing,' etc. (M. W. ); intp. as the consciously existing; thefour great elements, earth, fire, wind, water, as apprehended by touch; also akind of demon produced by metamorphosis. Also, the 真如 bhūtatathatā (भूततथता).

部引陀  or 部引陁 The planet Mercury, i.e. Buddha.

部教  The sūtras(सूत्रस्), or canon, and theirexposition.

都  Metropolis, imperial city ordomain; a district, ward, territory. All.

都史多  (or 都史天) the Tuṣita heaven, v. 兜.

都吒迦  Joyful sound, united voices;(derivation uncertain).

都市王  The ruler of the eighth hot hell.

都率天  Tuṣita, see 都史多.

都監寺  都總 The directoror second in command of a monastery.

都貨羅  Tukhāra, the 月支 Yuezhi country; '(1) A topographical term designating a country ofice and frost (tukhāra (तुखार)), and corresponding to the present Badakchan which Arab geographersstill call Tokharestan. (2) An ethnographical term used by the Greeks todesignate the Tocharoi or Indo-Scythians, and likewise by Chinese writersapplied to the Tochari Tartars who driven on by the Huns (180 B.C.) conqueredTrans-oxania, destroyed the Bactrian kingdom (大夏) 126 B.C.,and finally conquered the Pundjab, Cashmere, and the greater part of India.Their greatest king was Kanichka.' Eitel.

鄉  The country, rural, village.

鄉人  Country people, people of one'svillage.

鄔  Translit. u (उ), ū (ऊ), cf. 烏, 塢, 優.

鄔波尼殺曇  Upaniṣad, cf. 優; variously intp. but in general refers to drawing near (to ateacher to hear instruction); the Upanishads.

鄔闍衍那  Ujjayinī, Oujein; cf. 烏.

鄔陀延  鄔陀衍那 Udayana,king of Kauśāmbi, cf. 烏.

酒  surā(सुरा); maireya(मैरेय); madya(मद्य). Wine, alcoholic liquor;forbidden to monks and nuns by the fifth commandment.

酤  To deal in spirits, or alcoholicliquor.

酤酒戒  The commandment against dealingin alcoholic liquor.

酥  Curd, butter; crisp. It isdescribed as produced by churning milk or treating it with herbs. Milk produces酪, then 生酥, then 熟酥, then 醍醐.

酥燈  A lamp burning butter-oil.

酪  dadhi(दधि), a thick, sour milk which ishighly esteemed as a food and as a remedy or preventive.

酪味  Sour, one of the five tastes.Tiantai compared the second period of the Hīnayāna with this.

酪經  Tiantai term for the Hīnayāna sūtra (सूत्र)s.

酬  Pledge, toast, requite.

酬還  To pay a vow, repay.

醉  Drunk, intoxicated.

醉象  A mad elephant, like evil hard tosubdue.

醍  Oil of butter.

醍醐  A rich liquor skimmed from boiledbutter; clarified butter; ghee; used for the perfect Buddha-truth as found,according to Tiantai, in the Nirvāṇa and Lotus Sūtras.

醍鞞沙  dveṣa(द्वेष), hatred, dislike.

醜  Ugly, shameful, shame,disgraceful.

醜目  醜眼 Virūpākṣa;ugly-eyed, i.e. Śiva with his three eyes; also the name of the mahārāja (महाराज)-protector of the West, v. 毘.

醜陋  Ugly, vile.

醧  A potation, or drinking: a secretor private drinking; private.

醧忘臺  The terrace of the potation offorgetfulness, e.g. the waters of Lethe. Also the birds, animals, fish, andcreeping things about to be reincarnated as human beings are taken to thisterrace and given the drink which produces oblivion of the past.

醫  To heal.

醫子  The parable of the healing of hispoisoned sons by the doctor in the Lotus Sutra.

醫方  A prescription.

醫王  The Buddha as healer ofsufferings; also the Medicine King, v. 藥 19.

醫羅缽呾邏  Elāpattra, the nāga (नाग)- or dragon-king of this name: also a place in Taxila.

醮  Libations or offerings,especially to ancestors; the offerings of All Souls' Day v. 盂 8; emptied, finished.

醯  Pickle. Translit. hi (हि), he (हे), hai (है).

醯兜婆拖部  Hetuvādapūrva Sthavirāḥ, thefirst school of the sthavirā (स्थविरा)s treating of causality, or hetuvāda(हेतुवाद), the 因論 school; it was a subdivision of the Sarvastivādāḥ.

醯摩嚩多  醯摩跋陀 A ruler ofthe Himalayas, in the retinue of Vaiśravaṇa, v. 毘.

醯摩嚩多部  Haimavatāḥ, school of the snowmountains, "a schismatic philosophical school, one of the fivesubdivisions" of the Māhāsaṅghikāḥ. Eitel.

醯羅  Hiḍḍa, five miles south ofJellālabad. Eitel.

醯都  hetu(हेतु), a cause, logical reason.

醯都缽羅底也  hetupratyaya(हेतुप्रत्यय), primary and secondarycause.

醯都費陀  hetuvidyā(हेतुविद्या), 因明, logic.

釋  To separate out, set free, unloose,explain; Buddhism, Buddhist; translit. śa (श), śi (शि); also ḍ (ड्), ḍh (ढ्).

釋侶  Any follower or disciple of theBuddha; any Buddhist comrade; Buddhists.

釋典  The scriptures of Buddhism.

釋女  The women of the Śākya clan.

釋子  śākyaputriya(शाक्यपुत्रिय), sons of Śākyamuni,i.e. his disciples in general.

釋宮  The Śākya palace, from whichprince Siddhārtha went forth to become Buddha.

釋家  The Śākya family, i.e. theexpounders of Buddhist sūtra (सूत्र)s and scriptures.

釋帝  Śakra, Indra, lord of thethirty-three heavens; also 帝釋; 釋迦 (釋迦婆) q.v.

釋師  The Śākya teacher, Buddha.

釋師子  The lion of the Śākyas, Buddha.

釋提桓因  Śakro-devānāmindra, 釋 Śakra 提桓 devānām(देवानाम्) 因 Indra; Śakra the Indra of the deva (देव)s, the sky-god, the god of the nature-gods, ruler of the thirty-threeheavens, considered by Buddhists as inferior to the Buddhist saint, but as a deva (देव)-protector of Buddhism. Also 釋羅; 賒羯羅因陀羅; 帝釋; 釋帝; v. 釋迦. He has numerous otherappellations.

釋摩男  Śākya Mahānāma Kulika, one of thefirst five of the Buddha's disciples, i.e. prince Kulika.

釋教  Buddhism; the teaching or schoolof Śākyamuni.

釋梵  Indra and Brahma, both protectorsof Buddhism.

釋氏  The Śākya clan, or family name;Śākyamuni.

釋疑  Explanation of doubtful points,solution of doubts.

釋種  Śākya-seed; Śākya clan; thedisciples of Śākyamuni, especially monks and nuns.

釋翅  (釋翅搜) ? Śākyesu, defined as a name for Kapilavastu city; also 釋氏廋.

釋藏  The Śākya thesaurus, i.e. theTripiṭaka, the Buddhist scriptures, cf. 藏.

釋論  The Prajñā-pāramitā-sūtra;also explanatory discussions, or notes on foundation treatises.

釋輪  Śakra's wheel, the discus ofIndra, symbol of the earth.

釋迦  Śākya. the clan or family of theBuddha, said to be derived from śāka (शाक), vegetables, but intp. in Chinese as powerful, strong, and explainedby 能 powerful, also erroneously by 仁charitable,which belongs rather to association with Śākyamuni. The clan, which is said to have wandered hither from thedelta of the Indus, occupied a district of a few thousand square miles lying onthe slopes of the Nepalese hills and on the plains to the south. Its capitalwas Kapilavastu. At the time of Buddha the clan was under the suzerainty ofKośala, an adjoining kingdom Later Buddhists, in order to surpass Brahmans,invented a fabulous line of five kings of the Vivartakalpa headed byMahāsammata 大三末多; these were followed by five cakravartī(चक्रवर्ती), the first being Mūrdhaja頂生王; after these came nineteen kings, the first being Cetiya 捨帝, the last Mahādeva 大天; these were succeeded bydynasties of 5,000, 7,000, 8,000, 9,000, 10,000, 15,000 kings; after which longGautama opens a line of 1,100 kings, the last, Ikṣvāku, reigning at Potala.With Ikṣvāku the Śākyas are said to have begun. His four sons reigned atKapilavastu. 'Śākyamuni was one of his descendants in the seventh generation.'Later, after the destruction of Kapilavastu by Virūḍhaka, four survivors of thefamily founded the kingdoms of Udyana, Bamyam, Himatala, and Sāmbī. Eitel.

釋迦  (釋迦婆) Śakra.

釋迦尊  The honoured one of the Śākyas,i.e. Śākyamuni.

釋迦提婆因  (or 釋迦提桓) (釋迦提婆因陀羅) Śakra-devendra;Śakra-devānāminindra; v. 釋迦帝 i.e. Indra.

釋迦牟尼  釋迦文 (釋迦文尼); 釋伽文 Śākyamuni, the saint of theŚākya tribe. muni (मुनि) is saint, holy man, sage, ascetic monk; it is: intp. as 仁 benevolent, charitable, kind, also as 寂默 one who dwells in seclusion. After '500 or 550' previousincarnations, Śākyamuni finally attained to the state of Bodhisattva, was born inthe Tuṣita heaven, and descended as a white elephant, through her right side,into the womb of the immaculate Māyā, the purest woman on earth; this was onthe 8th day of the 4th month; next year on the 8th day of the 2nd month he wasborn from her right side painlessly as she stood under a tree in the Lumbinī garden. Forthe subsequent miraculous events v. Eitel. also the 神通遊戲經 (Lalitavistara), the 釋迦如來成道記, etc.Simpler statements say that he was born the son of Śuddhodana, of the kṣatriya (क्षत्रिय) caste, ruler of Kapilavastu, and Māyā his wife; that Māyā diedseven days later, leaving him to be brought up by her sister Prājapati; that indue course he was married to Yaśodharā who bore him a son, Rāhula; that insearch of truth he left home, became an ascetic, severely disciplined himself,and finally at 35 years of age, under a tree, realized that the way of releasefrom the chain of rebirth and death lay not in asceticism but in moral purity;this he explained first in his four dogmas, v. 四諦 and eightfold noble way 八正道, later amplified and developedin many sermons. He founded his community on the basis of poverty, chastity, andinsight or meditation, ad it became known as Buddhism, as he became known asBuddha, the enlightened. His death was probably in or near 487 B.C., a fewyears before that of Confucius in 479. The sacerdotal name of his family isGautama, said to be the original name of the whole clan, Śākya being that ofhis branch, v. 瞿, 喬.; his personalname was Siddhārtha, or Sarvārthasiddha, v. 悉.

釋迦獅子  Śākyasiṃha, the lion of theŚākyas, i.e. the Buddha.

釋迦菩薩  Śākya-bodhisattva, one of theprevious incarnations of the Buddha.

釋門  The school of Śākyamuni,Buddhism.

釋雄  The hero of the Śākyas, Buddha;also 世雄.

釋風  The custom of Buddhism; also its'breeze' or progress.

里  A village, neighbourhood, thirdof an English mile; translit. r (र्) and ṛ (ड़्); perhaps also for l (ल्) and lṛ (ल्ड़्).

重  Heavy, weighty, grave, serious;to lay stress upon, regard respectfully; again, double, repeated.

重如  v. 如如 the double ru.

重山  The heavy mountain (of delusion).

重火  To pay respect to the god offire.

重空  The double space, i.e. the spacebeyond space, the void beyond the void.

重重  Repeated, again and again,manifold, e.g. 重重帝網 The multi-meshed net of Indra.

重閣講堂  The double-storeyed hall atVaiśālī where the Buddha stayed.

重關  The grave barriers (to meditationand enlightenment).

重障  Serious hindrances (toenlightenment), e.g. delusion, sin, retribution (or the results of one'sprevious lives).

重頌  祇夜 geya (गेय), repetition inverse of a prose section.

野  The country, wilderness, wild,rustic, uncultivated, rude.

野寐尼  Yamani, Java.

野布施  To scatter offerings at the graveto satisfy hungry ghosts.

野干  śṛgāla(श्ड़्गाल); jackal, or an animalresembling a fox which cries in the night.

野狐  A wild fox, a fox sprite.

野狐禪  Wild-fox meditation, i.e.non-Buddhist ascetics, heterodoxy in general.

野盤僧  A roaming monk without fixedabode.

野葬  Burial by abandoning the corpsein the wilds.

量  pramāṇa(प्रमाण). Measure, capacity, length,ability; to measure, deliberate; a syllogism in logic, v. 比量. A syllogism, consisting of 宗 pratijñā (प्रतिज्ञा),proposition; 因hetu (हेतु), reason; 喻 udāharaṇa(उदाहरण), example; but the syllogism varies in the number of its avayava (अवयव), or members. There are other divisions from 2 to 6, e.g. 現量 and 比量 direct or sense inferences, andcomparative or logical inferences; to these are added 聖教量 arguments based on authority; 譬喻量 analogy; 義准 postulation, or general assent; and 無體 negation, or non-existence.

量果  Conditioned by various externalobjects, different types of consciousness arise (ālambana-pratyaya(आलम्बन-प्रत्यय)). The 法相宗 held that the percipient mind is conditioned by existing things,and when the two are in conjunction the ultimate consequence of any action maybe known.

量等身  The immanence of the Tathāgata inall things, phenomenal and noumenal, he being the all in all.

金  hiraṇya(हिरण्य), 伊爛拏 which means cold, any precious metal, semen, etc.; or 蘇伐剌 suvarṇa (सुवर्ण), which means "of a good or beautiful colour","golden", "yellow", "gold", "a goldcoin", etc. The Chinese means metal, gold, money.

金人  Buddha; an image of Buddha ofmetal or gold, also 金佛.

金仙  Golden ṛṣi (ड़्षि), or immortal, i.e. Buddha;also Taoist genī.

金光  (金光明) Golden light, an intp. of suvarṇa (सुवर्ण), prabhāsa (प्रभास), or uttama (उत्तम). It is variously applied, e. g. 金光明女 Wife of 金天童子; 金光明鼓 Golden-light drum. 金光明經 Golden-light Sutra, tr. in the sixth century and twice later, used by the founder ofTiantai; it is given in its fullest form in the 金光明最勝王經 Suvarṇa-prabhāsa-uttamarāja Sutra.

金光佛剎  The lowest of the Buddha-kṣetra (क्षेत्र), or lands.

金剎  A "golden" pagoda; thenine "golden" circles on top of a pagoda.

金剛  vajra(वज्र), 伐闍羅; 跋折羅 (or跋闍羅); 縛曰羅(or 縛日羅) The thunderbolt of Indra, oftencalled the diamond club; but recent research considers it a sun symbol. Thediamond, synonym of hardness, indestructibility, power, the least frangible ofminerals. It is one of the saptaratna (सप्तरत्न) 七寶.

金剛不壞  (金剛不壞身) The diamond indestructible (body), the Buddha.

金剛乘  vajrayāna(वज्रयान). The diamond vehicle,another name of the 真言 Shingon.

金剛佛  vajra-buddha(वज्र-बुद्ध). Vairocana, or 大日 the Sun-buddha; sometimes applied to Śākyamuni as embodiment of theTruth, of Wisdom, and of Purity.

金剛佛子  A son of the vajra-buddha (वज्र-बुद्ध), i.e. of Vairocana, a term applied to those newly baptized into theesoteric sect.

金剛剎  vajrakṣetra(वज्रक्षेत्र), a vajra (वज्र) or Buddhist monastery or building.

金剛力  vajra(वज्र)-power, irresistible strength; 金剛力 (or 金剛力士) is the 金剛神 q.v.

金剛口  Diamond mouth, that of a buddha.

金剛夜叉  (or 金剛藥叉) Vajrayakṣa. One of the five 大明王, fierceguardian of the north in the region of Amoghasiddhi, or Śākyamuni, also styledthe bodhisattva with the fangs.

金剛天  The vajradevas(वज्रदेवस्) twenty in number in the vajradhātu (वज्रधातु) group.

金剛子  rudrākṣa(रुद्राक्ष), a seed similar to apeach-stone used for beads, especially in invoking one of the 金剛. Also a vajra (वज्र) son.

金剛定  vajrasamādhi(वज्रसमाधि), 金剛喻定; 金剛三昧; 金剛滅定 diamond meditation, that of the last stage of the bodhisattva,characterized by firm, indestructible knowledge, penetrating all reality; attainedafter all remains of illusion have been cut off.

金剛密跡  The deva(देव)-guardians of the secrets ofVairocana, his inner or personal group of guardians in contrast with the outeror major group of Puxian, Mañjuśrī, etc. Similarly, Śāriputra, the śrāvaka (श्रावक)s, etc., are the 'inner' guardians of Śākyamuni, the bodhisattvasbeing the major group. Idem 金剛手; 金剛力士; 密跡力士, etc.

金剛寶戒  The Mahāyāna rulesaccording to the 梵網 Sutra.

金剛寶藏  The 'Diamond' treasury i.e.nirvana and the pure bodhi (बोधि)-mind, as the source of the mind of all sentient beings, v. NirvanaSutra.

金剛山  (or 金剛圍山 or金剛輪山) The concentric iron mountainsabout the world; also Sumeru; also the name of a fabulous mountain. Cf. 金山.

金剛幡  vajraketu(वज्रकेतु). A flag, hung to a polewith a dragon's head.

金剛幡菩薩  Vajraketu Bodhisattva, theflag-bearer, one of the sixteen in the vajradhātu(वज्रधातु) group.

金剛座  (or金剛座床) vajrāsana (वज्रासन), or bodhimaṇḍa (बोधिमण्ड), Buddha's seat on attaining enlightenment, the 'diamond' throne.Also a posture or manner of sitting. M.W.

金剛心  Diamond heart, that of thebodhisattva, i.e. infrangible, unmoved by 'illusion'.

金剛心殿  The vajradhātu(वज्रधातु) (maṇḍala (मण्डल)), in which Vairocana dwells, also called 不壞金剛光明心殿 the shrine of the indestructible diamond-brilliant heart.

金剛念誦  Silent repetition; also 金剛語言.

金剛慧  Diamond wisdom, which by itsreality overcomes all illusory knowledge.

金剛手  vajrapāṇi(वज्रपाणि), a holder of the vajra (वज्र), a protector, any image with this symbol; 金剛部 Groups of the same in the 金 and 胎 maṇḍala (मण्डल)s.

金剛手菩薩  (or 金剛手薩埵) Vajrapāṇi Bodhisattva, especially Puxian 普賢 Samantabhadra.

金剛拳  vajra(वज्र)-fist, the hands doubledtogether on the breast.

金剛拳菩薩  One of the bodhisattvas in theDiamond group.

金剛智  vajramati(वज्रमति). The indestructible andenriching diamond wisdom of the Buddha. Also the name of an Indian who came toChina A.D. 619; he is said to have introduced the Yogācāra system and foundedthe esoteric school, but this is attributed to Amoghavajra, v. 大教. 金剛智三藏 Vajrabodhi may be the same person, but there is doubt about thematter, cf. 大教.

金剛曼荼羅  v. 金剛界.

金剛杵  The vajra(वज्र), or thunderbolt; it isgenerally shaped as such, but has various other forms. Any one of the beingsrepresented with the vajra (वज्र) is a 金剛. The vajra(वज्र) is also intp. as a weapon ofIndian soldiers. It is employed by the esoteric sects, and others, as a symbolof wisdom and power over illusion and evil spirits. When straight as a sceptreit is 獨股 one limbed, when three-pronged it is 三股, and so on with five and nine limbs.

金剛杵  (or 金剛杖) v. 金剛.

金剛水  Diamond or vajra (वज्र) water, drunk by a prince on investiture, or by a person whoreceives the esoteric baptismal rite; also 誓水.

金剛法界宮  The palace or shrine of Vairocanain the Garbhadhātu.

金剛炎  Diamond-blaze, a circle of fireto forbid the entry of evil spirits, also called 金炎; 火院 (or 火院界印 or火院密縫印).

金剛王  The vajra(वज्र)-king, i.e. the strongest, orfinest, e.g. a powerful bull.

金剛王寶覺  The diamond royal-gemenlightenment, i.e. that of the Buddha.

金剛王菩薩  One of the sixteen bodhisattvasin the Diamond-realm, one of Akṣobhya's retinue; also known as 金剛鉤王 the vajra (वज्र) hook king.

金剛界  vajradhātu(वज्रधातु), 金界 The 'diamond', or vajra (वज्र), element of the universe; it is the 智 wisdom of Vairocana in its indestructibility and activity; itarises from the garbhadhātu (गर्भधातु) 胎藏界q.v., the womb or store of the Vairocana 理 reason or principles of such wisdom, v. 理智. The two, garbhadhātu (गर्भधातु) and vajradhātu (वज्रधातु), are shown by the esoteric school, especially in the JapaneseShingon, in two maṇḍala (मण्डल)s, i.e. groups or circles, representing in various portrayals theideas arising from the two, fundamental concepts. vajradhātu(वज्रधातु) is intp. as the 智 realm of intellection, and garbhadhātu(गर्भधातु) as the 理 substance underlying it, or the matrix; the latter is the womb orfundamental reason of all things, and occupies the eastern position as 'cause'of the vajradhātu (वज्रधातु), which is on the west as the resultant intellectual or spiritualexpression. But both are one as are Reason and Wisdom, and Vairocana (theilluminator, the 大日 great sun) presides over both, assource and supply. The vajradhātu (वज्रधातु) represents the spiritual world of complete enlightenment, theesoteric dharmakāya (धर्मकाय) doctrine as contrasted with the exoteric nirmāṇakāya (निर्माणकाय)doctrine. It is the sixth element 識 mind, and is symbolized by atriangle with the point downwards and by the full moon, which represents 智 wisdom or understanding; it corresponds to 果 fruit, or effect, garbhadhātu (गर्भधातु) being 因 or cause. The 金剛界五部 or five divisions of the vajradhātu(वज्रधातु) are represented by theFive dhyāni (ध्यानि)-buddhas, thus: centre 大日Vairocana; east 阿閦 Akṣobhya; south 寶生Ratnasambhava; west 阿彌陀 Amitābha; north 不空成就 Amoghasiddhi, or Śākyamuni.They are seated respectively on a lion, an elephant, a horse, a peacock, and a garuda (गरुद). v. 五佛; also 胎.

金剛眾  The retinue of the 金剛神 vajradevas (वज्रदेवस्).

金剛神  The guardian spirits of theBuddhist order; the large idols at the entrance of Buddhist monasteries; also 金剛手; 金剛力士.

金剛童子  vajrakumāra(वज्रकुमार), 金剛使者 a vajra (वज्र)-messenger of the buddhas or bodhisattvas; also an incarnation ofAmitābha in the form of a youth with fierce looks holding a vajra (वज्र).

金剛索  vajrapāśa(वज्रपाश), the diamond lasso, ornoose; in the hand of 不動明王 and others.

金剛經  The Diamond Sutra;Vajracchedikā-prājñāpāramitā Sutra 金剛能斷般若波羅蜜經 Acondensation of the Prājñāpāramitā Sutra; first tr. byKumārajīva, later by others under slightly varyingtitles.

金剛菩薩  Vajrapāśa Bodhisattva in the vajradhātu (वज्रधातु)                  maṇḍala (मण्डल), who carries the snare of compassion to bind the souls of theliving.

金剛菩薩  There are many of these vajra (वज्र)-bodhisattvas, e.g.: 金剛因菩薩 Vajrahetu, 金剛手菩薩 Vajrapāṇi, 金剛寶菩薩 Vajraratna, 金剛藏菩薩 Vajragarbha, 金剛針菩薩 Vajrasūci, 金剛將菩薩 Vajrasena, 金剛索菩薩 Vajrapāśa, 金剛鉤菩薩 Vajrāṅkuśa, 金剛香菩薩 Vajradhūpa, 金剛光菩薩 Vajratejaḥ, 金剛法菩薩 Vajradharma, 金剛利菩薩 Vajratīkṣṇa, and others.

金剛薩埵  Vajrasattva(-mahāsattva). 金薩 A form of Puxian (Samantabhadra), reckoned as the second of theeight patriarchs of the 真言宗 Shingon sect, also known as 金剛手 (金剛手祕密王 or金剛手菩薩) and other similar titles. Theterm is also applied to all vajra (वज्र)-beings, or vajra (वज्र)-bodhisattvas; especially those in the moon-circle in the east ofthe Diamond maṇḍala (मण्डल). Śākyamuni also takes the vajrasattva(वज्रसत्त्व) form. (1) All beings arevajrasattva (वज्रसत्त्व), because of their Buddha-nature. (2) So are all beginners in thefaith and practice. (3) So are the retinue of Akṣobhya. (4) So is Great Puxian.

金剛藏  Vajragarbha, the bodhisattva inthe Laṅkāvatāra Sutra.

金剛藏王  A form of the next entry; alsoŚākyamuni.

金剛觀  The diamond insight or visionwhich penetrates into reality.

金剛語言  idem 金剛念誦.

金剛身  The diamond body, theindestructible body of Buddha.

金剛輪  The diamond or vajra (वज्र) wheel, symbolical of the esoteric sects. The lowest of the circlesbeneath the earth.

金剛部  The various groups in the two maṇḍala (मण्डल)s, each having a 主 or head; in the Diamond maṇḍala (मण्डल) Akṣobhya, or Vajrasattva, is spoken of as such.

金剛部母  忙莽雞 māmakī (मामकी) is 'mother'in this group.

金剛鈴  The diamond or vajra (वज्र) bell for attracting the attention of the objects of worship, andstimulating all who hear it.

金剛鈴菩薩  Vajraghaṇṭā, a bodhisattva holding abell in the vajradhātu (वज्रधातु)                  maṇḍala (मण्डल).

金剛鏁  vajra-śṛṅkhalā(वज्र-श्ड़्ङ्खला). The vajra (वज्र) chain, or fetter.

金剛鏁菩薩  The chain-bearer in the Diamondgroup.

金剛門  The diamond door of the garbhadhātu (गर्भधातु)                  maṇḍala (मण्डल).

金剛頂  The diamond apex or crown, a generalname of the esoteric doctrines and sutras of Vairocana. The sutra金剛頂經 is the authority for the金剛頂宗 sect.

金剛體  The diamond body, that of Buddha,and his merits.

金口  The golden mouth of the Buddha, areference inter alia to 金剛口 the diamond-like firmness of hisdoctrine.

金口相承  金口祖承 Thedoctrines of the golden mouth transmitted in 'apostolic succession' throughgenerations (of patriarchs).

金地  A Buddhist monastery; v. also 逝 Jetavana.

金地國  Suvarṇabhūmi, said to be acountry south of Śrāvastī, to which Aśoka sent missionaries. Also 金出; 金田.

金大王  Protector of travellers, shown inthe train of the 1, 000-hand Guanyin.

金山  Metal or golden mountain, i.e.Buddha, or the Buddha's body.

金山王  Buddha, especially Amitābha. The 七金山 are the seven concentric ranges around Sumeru, v. 須; viz. Yugaṃdhara, Īśādhara, Khadiraka, Sudarśana, Aśvakarṇa,Vinataka, Nemiṃdhara, v. respectively 踰, 伊, 竭, 蘇, 頞, 毘, and 尼.

金星  Śukra, the planet Venus.

金杖  The golden staff broken intoeighteen pieces and the skirt similarly torn, seen in a dream by kingBimbisāra, prophetic of the eighteen divisions of Hīnayāna.

金毘羅  kumbhīra(कुम्भीर), 金毘囉; 金波羅; 禁毘羅 (or 宮毘羅); a crocodile, alligator,described as 蛟龍 a 'boa-dragon'; cf. 失. A yakṣa(यक्ष)-king who was converted andbecame a guardian of Buddhism, also known as 金毘羅陀 (金毘羅陀迦毘羅); 金毘羅神; 金毘羅大將. For 金毘羅比丘 Kampilla, v. 劫.

金毛獅子  The lion with golden hair onwhich Mañjuśrī (Wenshu) rides; also a previous incarnation of the Buddha.

金水  Golden water, i.e. wisdom.

金沙  Golden-sand (river), an imaginaryriver in the Nirvana Sutra 10. Also the Hiraṇyavatī, v. 尸.

金河  Hiraṇyavatī, v. 尸賴拏伐底;.

金粟如來  The golden grain tathāgata (तथागत), a title of Vimalakīrti 維摩 in a previous incarnation.

金翅鳥  (金翅鳥王) Garuda, 妙翅; 迦樓羅 the king of birds, with golden wings, companion of Viṣṇu; a syn. ofthe Buddha.

金胎  idem 金剛界 and 胎藏界.

金色  Golden coloured.

金色世界  The golden-hued heaven ofMañjuśrī (Wenshu).

金色女  The princess of Vārāṇaśī, who issaid to have been offered in marriage to Śākyamuni because he was of the samecolour as herself.

金色孔雀王  The golden-hued peacock king,protector of travellers, in the retinue of the 1,000-hands Guanyin.

金色王  A previous incarnation of theBuddha.

金色迦葉  金色尊者; 金色頭陀 Names for Mahākāśyapa, as he is said to have 飲光 swallowed light, hence his goldenhue.

金藏  Golden treasury, i.e. theBuddha-nature in all the living.

金藏雲  The first golden-treasury cloudwhen a new world is completed, arising in the 光音天 Ābhāsvaraheaven and bringing the first rain.

金襴衣  A kāṣāya(काषाय) or robe embroidered withgold; a golden robe; also 金襴袈裟; 金色衣.

金言  Golden words, i.e. those ofBuddha.

金蹄  Kaṇṭhaka aśvarāja, 金泥; 犍涉駒 name of the steed on which Śākyamuni left his home.

金身  金軀 The goldenbody or person, that of Buddha.

金輪  The metal circle on which theearth rests, above the water circle which is above the wind (or air) circlewhich rests on space. Also the cakra (चक्र), wheel or disc, emblem of sovereignty, one of the seven preciouspossessions of a king.

金輪王  A golden-wheel king, the highest incomparison with silver, copper, and iron cakravartin(चक्रवर्तिन्).

金針  (金剛針) The straight vajra (वज्र), or sceptre; also v. 金針菩薩.

金雞  The golden cock (or, fowl), witha grain of millet in its beak, a name for Bodhidharma.

金骨  Golden bones, i.e. Buddha'srelics.

金龜  The golden tortoise on which theworld rests, idem 金輪.

針  sūci(सूचि); a needle.

針口鬼  Needle-mouth ghosts, with mouthsso small that they cannot satisfy their hunger or thirst.

針孔  A needle's eye: it is asdifficult to be reborn as a man as it is to thread a needle on earth bythrowing the thread at it from the sky.

針毛鬼  Ghosts with needle hair,distressing to themselves and others.

針芥  Needle and mustard seed; theappearance of Buddha is as rare as hitting the point of a needle on earth by amustard seed thrown from the sky.

針鋒  A needle's point, similar to thelast.

釣  To angle, fish.

釣語  Angling words or questions, tofish out what a student knows.

鈍  Dull, blunt, stupid.

鈍使 The five envoys of stupidity, i.e.of the lower passions, in contrast with the higher 五利使; the 使 is intp. as 煩惱 kleśa (क्लेश), the afflicters, or passions; the five are 貪, 瞋, 痴, 慢, 疑 greed, hate, stupidity, arrogance, doubt.

鈍根  鈍機 Of dullcapacity, unable to receive Buddha-truth.

鈔  A voucher, banknote, paper-money,taxes; to pinch up, take up; to seize all, sequestrate; to copy, transcribe,extract.

鈴  A hand-bell with a tongue.

鈸  Cymbals.

鉤  Hook, barb; also 鉤.

鉤召法  vaśīkaraṇa(वशीकरण), the method in esotericpractice of summoning and influencing the beneficent powers.

鉤菩薩  The bodhisattva guardian with thetrident, one of the four with barb, noose, chain or bell.

鉤鈕  To knot, tie, e.g. a girdle; tobutton.

鉦  A small gong struck during theworship, or service.

鉦鼓  Cymbals, or small gongs anddrums.

銀  rūpya(रूप्य). Silver; money.

銀色  Silver-colour.

銅  tāmra(ताम्र). copper, brass.

銅錢  Copper money, cash.

銅鑼  A gong.

銖  A weight equal to thetwenty-fourth part of a tael; a small ancient coin; a scruple; trifles.

銖衣  The gossamer clothing of the deva (देव)s, or angels.

銘  To engrave, on metal, stone, orthe tablets of the heart.

銷  To melt metal, dissolve, dispel,dissipate, spend, cancel, end.

銷釋  To solve, explain.

鋒  The point of a sword, or weapon;points, bristling; a knife edge.

鋪多  Bhūtāḥ, a sect of ascetics whosmeared themselves with ashes.

錫  Pewter, tin; to bestow; a monk'sstaff.

錫丈  khakkara(खक्कर), a monk's staff partly ofmetal, especially with metal rings for shaking to make announcement of one'spresence, and also used for demon expulsion, etc.

錫崙  Ceylon.

鍋  A pan.

鍋頭  The one who attends to the cooking-stoves,etc., in a monastery.

鍱  A thin metal plate.

鍱腹  The Indian philosopher who issaid to have worn a rice-pan over his belly, the seat of wisdom, lest it shouldbe injured and his wisdom be lost.

鍵  The bolt of a lock; to lock;translit. gha (घ).

鍵南  ghana(घन), also 伽謌那, solid, compact, firm, viscid, mass; a fetus of forty-seven days.

鍵鎔  A bowl, small almsbowl; also 鍵鎡; 犍茨; 健支; 建鎡.

鎌  A sickle. 鎌子.

鎖  Lock, chain.

鎖匙  鎖錀 Lock and key;key.

鎧  Armour, mail. 鎧甲.

鎮  To guard, protect, repress; atown with a guard, a market town.

鎮守  To protect, watch over.

鎮頭迦  tinduka(तिन्दुक), the Diospyrosembryopteros, or glutinosa; tr. 柿 the persimmon; the 鎮頭迦羅 are two fruits, i.e. 鎮頭 and 迦羅, the former good, the latter poisonous.

鏡  ādarśa(आदर्श). A mirror.

鏡像  The image in a mirror, i.e. thetransient.

鏡谷  Mirror and gully, reflection andecho, i.e. the response of the buddhas to prayers.

鏧  A metal chime.

鐃  A hand-bell, cymbals.

鐘  ghaṇṭā(घण्टा), 犍稚 a bell, a chime.

鐘樓  Bell-tower.

鐵  Iron.

鐵圍山  Cakravāla, Cakravāda. The ironenclosing mountains supposed to encircle the earth, forming the periphery of aworld. Mount Meru is the centre and between it and the Iron mountains are theseven 金山 metal-mountains and the eight seas.

鐵城  The iron city, hell.

鐵札  Iron tablets in Hades, on whichare recorded each person's crimes and merits.

鐵缽  Cf. 四缽. Iron pātra (पात्र), or almsbowl.

鐵輪  The iron wheel; also 鐵圍山 Cakravāla, supra.

鐵輪王  Iron-wheel king, ruler of thesouth and of Jambudvīpa, one of the 四輪王.

鐵際  The boundary of the 鐵圍山 Cakravāla, v. supra.

鐶  A metal ring; a ring.

鐶釧  Finger-rings and armlets.

鐸  A bell with a clapper; translit. da (द).

鐸曷攞  dahara(दहर), small, young; a monk ordainedless than ten years.

鐼子   xun-zi,a bowl (or bowls) within an almsbowl. Buddha's bowl consisted of four heavy deva (देव)-bowls which he received miraculously one on the other; they are tobe recovered with the advent of Maitreya; v. 鍵[金*咨].

鑁  Translit. vaṃ (वṃ), associated with water and the ocean; also, the embodiment ofwisdom.

鑊  Caldron, rice pan.

鑊沙  烏鎩 Ōsh, or Ūsh,'an ancient kingdom north of the Śītā, probably the present Ingachar'; possiblyUch-Turfān or Yangishahr, 依耐 or 英吉沙爾.

鑊湯地獄  The purgatory of caldrons ofmolten iron.

鑑  A mirror 明鑑; to note, survey, 鑑察.

鑠  To melt; bright; translit. sa (स).

鑠枳底  鑠訖底 śakti (शक्ति), a halberdor lance; a tally or sign.

鑠迦羅阿逸多  Śakrāditya, also 帝日, a king of Magadha, sometime after Sakymuni's death, to whom hebuilt a temple.

鑠雞謨儞  Śākyamuni, v. 釋.

鑽  To bore, pierce; an awl.

鑽水求酥  To churn water to get curd.

長   chang,long; always; zhang, to grow, rising,senior.

長乞食  Always to ask food as alms, oneof the twelve duties of a monk.

長壽  Long life.

長壽天  deva(देव)s of long life, in the fourth dhyāna (ध्यान) heaven where life is 500 great kalpa(कल्प)s, and in the fourth arūpaloka (अरूपलोक) where life extends over 80, 000 kalpa(कल्प)s.

長夜  The whole night, the long nightof mortality or transmigration.

長日  The long day, or succeeding daysprolonged.

長生  Long or eternal life (in Paradise),長生不死, 長生不老 long life without death, or growing old, immortality.

長生符  The charm for immortality, i.e.Buddhism.

長老  Senior, venerable, title for agedand virtuous monks; also an abbot.

長者  揭利呵跋底; 疑叻賀缽底 gṛhapati (ग्ड़्हपति). A householder; one who is just, straightforward, truthful, honest,advanced in age, and wealthy; an elder.

長衣  長物; 長缽 Clothes, things, or almsbowls in excess of the permitted number.

長跪  Kneeling with knees and toestouching the ground and thighs and body erect; tall kneeling.

長阿含經  dīrghāgama(दीर्घागम), the long āgama (आगम)s, cf. 阿含.

長食  Ample supplies of food, i.e. fora long time.

門  A door; gate; a sect, school,teaching, especially one leading to salvation or nirvana.

門侶  Disciple, fellow-student. 門師Preceptor, the monk who is recognized as teacher by any family. 門徒 Disciple.

門派  門流; 門葉; 門跡 The followers, or development of any sect.

門狀  參狀 or 榜 A name paper, card, visiting-card.

門神  門丞 The gate-godsor guardians.

門答辣  maṇḍala(मण्डल), see 曼.

門經  The funeral service read at thehouse-door.

門首  門主 Thecontroller of a gate, or sect.

閃  Flash; get out of the way.

閃多  A demon; one of Yama's names.

閃電光  Lightning-flashing, thereforeawe-inspiring.

閉  To close, stop, block.

閉尸  peśī(पेशी) v. A 八位胎藏 A piece of flesh; a mass; a foetus.

閉爐  To cease lighting the stove (inspring).

閉關  To shut in; to isolate oneselffor meditation.

閉黎多  preta(प्रेत), hungry ghost, see 薜.

開  To open, begin, institute,unfold, disclose; dismiss; write out; unloose; to heat, boil.

開三顯一  To explain the three vehicles,and reveal the reality of the one method of salvation, as found in the LotusSūtra.

開元  The Kaiyuan period of the Tangemperor Xuanzong, A.D. 713-741; during which the monk 智昇 Zhisheng in 730 issued his 'complete list of all the translationsof Buddhist books into the Chinese language from the year A.D. 67 up to thedate of publication, embracing the labours of 176 individuals, the wholeamounting to 2,278 separate works, many of which, however, were at that timealready lost.' Wylie. Its title was開元釋教錄. He also issued the 開元釋教錄略出, an abbreviated version.

開光  Introducing the light, theceremony of 'opening the eyes' of an image, i.e. painting or touching in thepupil; also 開眼.

開具  To make an inventory.

開化  To transform the character byinstruction; to teach.

開士  The hero who is enlightened, orwho opens the way of enlightenment, an epithet of the bodhisattva (बोधिसत्त्व); also applied to monks.

開山  To establish a monastery; tofound a sect.

開廢  idem 開遮.

開心  To open the heat; to develop themind; to initiate into truth.

開悟  To awaken, arouse, open up theintelligence and bring enlightenment.

開本  To commence; the very beginning;at the beginning; to explain the beginning.

開枕  To display the pillows, i.e.retire to bed.

開法  To found a sect or teaching, e.g.as Buddha founded Buddhism; the method of opening, or beginning.

開演  To lecture, explain at length,expound.

開甘露門  To open the ambrosial door, i.e.provide for hungry ghosts.

開發  To star, begin, send forth.

開白  To start from the bare ground; tobegin a ceremony.

開示悟入  The four reasons for a Buddha'sappearing in the world: to open up the treasury of truth; to indicate itsmeaning; to cause men to apprehend it; and to lead them into it.

開祖  The founder of a sect, or clan.

開葷  開素 To abandonvegetarianism, as is permitted in case of sickness.

開覺  To arouse, awaken; to allow theoriginal Buddha-nature to open and enlighten the mind.

開解  To expound, explain.

開道者  The Way-opener, Buddha; anyonewho opens the way, or truth.

開遮  The adversatives, permit 開 or prohibit 遮; also 開廢.

開靜  To break the silence, i.e. rousefrom sleep.

開顯  To open up and reveal; to exposethe one and make manifest the other. It is a term used by Tiantai, i.e. 開權顯實, to expose and dispose of the temporary or partial teaching, andreveal the final and real truth as in the Lotus Sūtra.

開齋  To break the fast, breakfast.

閑  To bar, a barrier; to shut out;trained.

閑居十德  Ten advantages of a hermitagegiven in verse, i.e. absence of sex and passion; of temptation to say wrongthings; of enemies, and so of strife; of friends to praise or blame; of others'faults, and so of talk about them; of followers or servants, and so no longingfor companions; of society, and so no burden of politeness; of guests, and sono preparations; of social intercourse, and so no trouble about garments; ofhindrance from others in mystic practice.

閑文字  閑塵境 Words, orexpressions to be shut out; unnecessary words.

閑處  A shut-in place, a place ofpeace, a hermitage, a Buddhist monastery.

閑道人  One well-trained in the religion;a practitioner.

間  A crevice, interval, space, room;separate, intermission; between, during, in; to divide, interfere, intervene.

間斷  To interrupt interfere and stop.

間色  Intermediate colours, i.e. notprimary colours.

間隔  Interval, intermission, but it ischiefly used for during, while, the period of an event. Cf. 無間 avīci.

閣  A pavilion, temple building;chamber, council, cabinet.

閱  Examine, inspect, look over.

閱叉  yakṣa(यक्ष), v. 夜.

閱藏  To examine (and dust) thescriptures, or library.

閱頭檀  Śuddhodana, v. 首.

閻  A gate, border-gate, hamlet,lane; translit. ya (य), ja (ज); cf. 夜; 炎; 焰; 燄; 剡; 琰.

閻婆度  A bird in purgatory as large asan elephant, who picks up the wicked, flies with and drops them, when they arebroken to pieces.

閻摩  Yama; v. infra 閻王.

閻摩那洲國  Yavana, Yamana, the island nationof Java, visited by Faxian and Xuanzang.

閻曼德迦  Yamāntaka, the destroyer; Śiva, Yama'sdestroyer; one of the 明王 represented with six legs,guardian of the West.

閻浮  瞻部 Jambu (atpresent the rose-apple, the Eugenia Jambolana), described as a lofty treegiving its name to 閻浮提 Jambudvīpa, 'one ofthe seven continents or rather large islands surrounding the mountain Meru; itis so named either from the Jambu trees abounding in it, or from an enormousJambu tree on Mount Meru visible like a standard to the whole continent'; 'thecentral division of the world.' M.W. With Buddhists it is the southern of thefour continents, shaped like a triangle resembling the triangular leaves of theJambu tree, and called after a forest of such trees on Meru.

閻浮檀金  閻浮那提金 jambūnada-suvarṇa (जम्बूनद-सुवर्ण), Jambu-river gold, the golden sand of the Jambu.

閻牟那  Yamunā, the modern river Jamna.

閻魔  閻王 閻羅; (閻魔王); 閻摩羅; 閻老 Yama, also v. 夜; 閻羅王 Yama. (1) Inthe Vedas the god of the dead, with whom the spirits of the departed dwell. Hewas son of the Sun and had a twin sister Yamī or Yamuna. By some they were lookedupon as the first human pair. (2) In later Brahmanic mythology, one of theeight Lokapālas, guardian of the South and ruler of the Yamadevaloka and judgeof the dead. (3) In Buddhist mythology, the regent of the Nārakas, residingsouth of Jambudvīpa, outside of the Cakravālas, in a palace of copper and iron.Originally he is described as a king of Vaiśālī, who, when engaged in a bloodywar, wished he were master of hell, and was accordingly reborn as Yama in helltogether with his eighteen generals and his army of 80,000 men, who now servehim in purgatory. His sister Yamī deals with female culprits. Three times inevery twenty-four hours demon pours into Yama's mouth boiling copper (by way ofpunishment), his subordinates receiving the same dose at the same time, untiltheir sins are expiated, when he will be reborn as Samantarāja 普王. In China he rules the fifth court of purgatory. In some sources heis spoken of as ruling the eighteen judges of purgatory.

閼  To obstruct, stop; hoodwink.

閼伽  arghya(अर्घ्य), v. 阿伽 scented water, or flowers in water as an offering, the word arghya (अर्घ्य) meaning primarily something valuable, or presentable; hence 閼伽杯, a golden or metal vessel to hold such water; 閼伽花 the flower which float on its surface, etc.

闇  To shut; dark; retired; translit.am (अम्), cf. 暗, 菴.

闇室  A dark room, a place formeditation.

闇密里帝軍荼利  amṛtakuṇḍalī(अम्ड़्तकुण्डली), the vase ofambrosia.

闇心  A dark, ignorant, or doubtingmind.

闇林  Tāmasavana, see 答 10.

闇鈍  Ignorant and dull.

闇障  The hindrance of ignorance.

闊  Broad, wide, spacious; well-off,liberal.

闊悉多  Khusta, "a district ofancient Tukhara, probably the region south of Talikhan, Lat. 36°42 N., Long.69°25 E." Eitel. But it may be Khost in Afghanistan, south-west ofPeshawar.

闍  Translit. c (च्), j (ज्), k (क्), g (ग्), sounds.

闍世  cf. 阿 Ajātaśatru.

闍伊那  Jaina, the Jains, founded by Jñātṛputra,cf. 若, contemporary of Śākyamuni.

闍利  jala(जल), water.

闍嚩囉  jvala(ज्वल), shining; light.

闍多伽  jātaka(जातक), stories of previousincarnations of buddhas and bodhisattvas.

闍夜  jaya(जय), conquering, a manual sign ofovercoming.

闍夜多  Jayata, twentieth Indianpatriarch, teacher of Vasubandhu.

闍婆隸  jvālā(ज्वाला), flame(-mouth), a class ofhungry demons.

闍崛山  Gṛdhrakūṭa, cf. 耆 Vulture peak.

闍提  jāti(जाति), 生 birth, production; genus; name of several plants, e.g. marigold.

闍提闍羅  jātijarā(जातिजरा), birth and decrepitude.

闍提首那  Jātisena, an ancient sagementioned in the Nirvana Sutra.

闍梨  闍黎 ācārya (आचार्य), cf. 阿, a teacher, instructor, exemplar.

闍樓  jarāyu(जरायु), a placenta, an after-birth.

闍毘  idem 荼毘 jhapita (झपित).

闍演帝  (or 闍演底) jayanta (जयन्त), conqueror, name of Śiva and others.

闍爛達羅  Jālandhara, an ancient kingdomand city in the Punjab, the present Jalandar.

闍王  v. 阿 Ajātaśatru.

闍維  A monk's funeral pyre, perhaps jhāpita (झापित).

闍耶因陀羅  Jayendra, a monastery ofPravarasenapura, now Srinagar, Kashmir.

闍耶毱多  Jayagupta, a teacher of Xuanzangin Srughna.

闍耶犀那  or 闍耶宰那 Jayasena, a noted Buddhist scholar of the Vedas.

闍耶補羅  Jayapura, "an ancient cityin the Punjab, probably the present Hasaurah, 30 miles north-west ofLahore." Eitel.

闍那崛多  Jñānagupta, a native of Gandhāra,tr. forty-three works into Chinese A.D. 561-592.

闍那耶舍  Jñānayaśas, a native of Magadha,teacher of Yaśogupta and Jñānagupta, co-translator of six works, A.D. 564-572.

闍陀伽  idem 闍多伽 jātaka (जातक).

闍鼻多  jhāpita(झापित), idem 荼毘.

闕  A city gate; a blank, deficiency,wanting, waning; imperial reserve.

闕文  A hiatus in a text.

關  To shut, a closed place, barrier,frontier; to include, concern, involve.

關帝  Guandi, the god of War, a deifiedhero of the Three Kingdoms, a protector of Buddhism.

闡  To open, spread, enlarge, expand,expound; translit. chan (छन्).

闡提  v. 一闡提 icchantika (इच्छन्तिक), intp. as unable to become Buddha (a) because of unbelief, orabandoned character; (b) because of a bodhisattva(बोधिसत्त्व) vow.

闡陀  Chandaka, name of the Buddha'sdriver when he left home; he became a monk; also 闡那; 闡擇迦; 闡釋迦; 闡鐸迦; 車匿; also a form of metre; poetry; hymns; a style of poetic recitation.

闢  To open; translit. pi (पि), v. 毘.

闢妄  To explain, or set free from,illusion.

闢展  Pidjan, or Pizhan, near Turfan.

闥  An inner door (especially of thewomen's rooms); a recess, corner; translit. da (द), dha (ध), etc.

闥婆  gandharva(गन्धर्व)s, v. 乾.

防  Ward of, protect, beware; tocounter.

防羅  (idem 邏) Warders or patrols in Hades.

防那  vāna(वान), weaving, sewing: tr. as atailoress.

防難  To counter, or solvedifficulties, especially difficult questions.

阿  a(अ) or ā(आ), अ, आ. It isthe first letter of the Sanskrit Siddham alphabet, and is also translit. by 曷, 遏, 安, 頞, 韻, 噁, etc. From it are supposed to be born all the other letters, and itis the first sound uttered by the human mouth. It has therefore numerousmystical indications. Being also a negation it symbolizes the unproduced, theimpermanent, the immaterial; but it is employed in many ways indicative of thepositive. Amongst other uses it indicates Amitābha, from the first syllable inthat name. It is much in use for esoteric purposes.

阿世耶  āśaya(आशय), 阿奢也, disposition, mind; pleased to, desire to, pleasure.

阿他婆吠陀  Atharvaveda, also Ātharvaṇa,the fourth Veda, dealing with sorcery or magic; also 阿達婆鞞陀; 阿闥波陀.

阿伐羅勢羅  Avraśāilāḥ, the school of thedwellers in the Western mountains 西山寺 in Dhanakaṭaka; it was asubdivision of the Mahāsaṅghikāḥ.

阿伽  arghya(अर्घ्य), argha(अर्घ), 閼伽; 遏伽; 遏迦 tr. by water, but it specially indicates ceremonial water, e.g.offerings of scented water, or water containing fragrant flowers. 阿伽坏The vase or bowl so used.

阿伽嚧  阿伽樓; 惡揭嚕 agaru (अगरु), aguru (अगुरु), fragment aloe-wood, intp. 沉香the incense that sinks in water,the agallochum (अगल्लोछुम्); 'the Ahalim or Ahaloth of the Hebrews.' Eitel.

阿伽坏  The vase or bowl used forceremonial water 阿伽.

阿伽摩  v. 阿含 agama (अगम).

阿伽曇  aghana(अघन), not solid, not dense.

阿伽羅伽  Aṅgāraka, the planet Mars; a starof ill omen; a representation in the garbhadhātu(गर्भधातु).

阿伽陀  阿竭陀; 阿揭 (阿揭陀) agada (अगद), free from disease, an antidote, intp. as 普去 a medicine that entirely rids (of disease), elixir of life,universal remedy.

阿修羅  asura(असुर), 修羅 originally meaning a spirit, spirits, or even the gods, itgenerally indicates titanic demons, enemies of the gods, with whom, especiallyIndra, they wage constant war. They are defined as 'not deva (देव)s', and 'ugly', and 'without wine'. Other forms are 阿須羅 (or 阿蘇羅, or 阿素羅); 阿修倫 (or羅須倫 or 阿修輪 or 羅須輪); 阿素洛; 阿差. Four classes are named according to their manner of rebirth-egg,born, womb-born, transformation-born, and spawn- or water-born. Their abode isin the ocean, north of Sumeru, but certain of the weaker dwell in a westernmountain cave. They have realms, rulers, and palaces, as have the deva (देव)s. The 阿修羅道 is one of the six gati (गति)s, or ways of reincarnation. The 修羅場 or 修羅巷 is the battlefield of the asura (असुर)s against Indra. The 阿修羅琴 are their harps.

阿傍  阿防 The ox-headtorturers in Hades. Also 阿傍羅剎.

阿僧伽  (阿僧) asaṅga (असङ्ग), āryāsaṅga (आर्यासङ्ग), intp. as 無著 unattached, free; lived 'athousand years after the Nirvāṇa', probably the fourth century A.D., said to bethe eldest brother of 天親 Vasubandhu, whom he converted toMahāyāna. He was first a follower of the Mahīśāsaka school, but founded the Yogācārya or Tantricschool with his Yogācārabhūmi-śāstra 瑜伽師地論, which inthe 三藏傳 is said to have been dictated to him by Maitreya in the Tuṣitaheaven, along with the 莊嚴大乘論 and the 中邊分別論. He was a native of Gandhāra, but lived mostly in Ayodhyā (Oudh).

阿僧祇  asaṅkhya(असङ्ख्य), asaṅkhyeya (असङ्ख्येय), 阿僧企耶; 僧祇 intp. 無數 innumerable, countless, said tobe 一千萬萬萬萬萬萬萬萬兆kalpa (कल्प)s. There are four asaṅkhyā (असङ्ख्या)                  kalpa (कल्प)s in the rise, duration, and end of every universe, cf. 劫.

阿儞囉迦  ārdraka(आर्द्रक), raw ginger.

阿利尼  Alni or Arni; 'a kingdom whichformed part of ancient Tukhāra, situated near to the sources of the Oxus.'Eitel.

阿利沙  (or 阿黎沙)  ārṣa (आर्ष), connected with the ṛṣi (ड़्षि)s, or holy men; especially their religious utterances in verse 阿利沙偈; also a title of a buddha.

阿利沙住處  the highest position ofachievement, perfection; see 阿利沙.

阿利羅跋提  Ajitavatī, 阿特多伐底, see 尸 Hiraṇyavatī.

阿利耶  idem 阿賴耶 ālaya (आलय), and 阿梨耶.

阿制多  ajita(अजित), v. 阿逸多.

阿剡底詞羅  Name of a demon burnt up by thefire it eats.

阿卑羅吽欠  a-vi-ra-hūm-kham(अ-वि-र-हूम्-खम्), (or āḥ-vi-ra-hūm-kham (आः-वि-र-हूम्-खम्) the Shingon 'true word' or spell of Vairocana, for subduing all māra (मार)s, each sound representing one of the five elements, earth, water,fire, wind (or air), and space (or ether). Also, 阿毘羅吽欠 (or 阿尾羅吽欠 or阿尾羅吽劍 or阿毘羅吽劍); 阿味囉[合*牛]欠.

阿叉摩羅  akṣamālā(अक्षमाला), a rosary, especially ofthe seeds of the Eleocarpus. M.W. Also a symbol of the ten perfections.

阿吒利  Aṭāli, 阿吒釐 a province of the ancient kingdom of Malwa, or Malava; its peoplerejected Buddhism.

阿吒吒  Aṭaṭa; the third of the four coldhells.

阿吒婆拘  阿吒嚩迦; 阿吒薄俱 (or 遏吒薄俱)  Āṭavika, name of ademon-general.

阿吒筏底  Alakavatī, the city of Vaiśravaṇa.

阿含  āgama(आगम), 阿含暮; 阿鋡; 阿伽摩 (or 阿笈摩), the āgama (आगम)s, a collection of doctrines,general name for the Hīnayāna scriptures: tr. 法歸 the home orcollecting-place of the Law or Truth; 無比法 peerless Law; or 趣無 ne plus ultra, ultimate, absolute truth. The 四阿含經 or Four Āgamas (आगमस्) are (1) 長阿含 Dīrghāgama, 'Long' treatises on cosmogony. (2) Madhyamāgama, 中阿含, 'middle' treatises on metaphysics. (3) Saṃyuktāgama, 雜阿含 'miscellaneous' treatises on abstract contemplation. (4) Ekottarāgama增一阿含 'numerical' treatises, subjects treated numerically. There is alsoa division of five āgama (आगम)s.

阿含時  The period when the Buddha taughtHīnayāna doctrine in the Lumbini garden during the first twelve years of hisministry.

阿含部  Hīnayāna.

阿吽  ahūṃ(अहूṃ), the supposed foundation of all sounds and writing, 'a (अ)' being the openand 'hūṃ (हूṃ)' the closed sound. 'A (अ)' is the seed ofVairocana, 'hūṃ (हूṃ)' that ofVajrasattva, and both have other indications. 'A(अ)' represents the absolute, 'hūṃ (हूṃ)' the particular, or phenomenal.

阿周陀  The name of 目連 Mahāmaudgalyāyana as a ṛṣi (ड़्षि).

阿周陀那  Arjuna v. 阿順那.

阿呵呵  ahaha(अहह), sound of laughter.

阿呼  ahu(अहु)! aho(अहो)! an interjection, e.g. 奇哉 Wonderful ! Also arka (अर्क), a flash, ray, the sun; praise; name of a mountain; cf. 阿羅歌.

阿呼地獄  The hell of groaning.

阿唎多羅  (阿唎耶多羅) Ārya-tārā; one of the titles of Guanyin, Āryāvalokiteśvara 阿唎多婆盧羯帝爍缽囉耶.

阿地目得迦  ati-muktata(अति-मुक्तत), v. 阿提.

阿夜健多  ayaḥkāṇḍa(अयःकाण्ड), an iron arrow; also 阿夜塞健那.

阿失麗沙  Aśleṣā, the 柳 or 24th constellation, stars in Hydra; M.W. says the 9th nakṣatra (नक्षत्र) contraining five stars.

阿夷  arhan(अर्हन्), a worthy, noble, or saintlyman; especially 阿私陀 Asita, q.v.

阿夷恬  ? ādikarnika(आदिकर्निक), a beginner, neophyte.

阿夷羅和帝  (or阿夷羅婆帝 or 阿夷羅和底 or 阿夷羅婆底 or 阿夷羅和跋提 or 阿夷羅婆跋提), v. 阿特 the river Ajiravatī. v. 阿羅漢.

阿夷頭  idem 阿耆多 ajita (अजित).

阿奢也  v. 阿世耶.

阿奢理貳  or 阿奢理兒 āścarya (आश्चर्य), rare, extraordinary. Part of the name of an ancient monastery inKarashahr.

阿奴謨柁  anumoda(अनुमोद), concurrence, a term ofthanks from a monk to a donor on parting.

阿奴邏陀  Anurādhā, the seventeenth of thetwenty-eight nakṣatra (नक्षत्र)s, or lunar mansions. M.W. The 房 constellationin Scorpio.

阿娑嚩  a-sa-va(अ-स-व), a formula covering the threesections of the garbhadhātu (गर्भधातु)-'a (अ)' the tathāgata (तथागत) section, 'sa (स)' the Lotus section, and 'va (व)' the Diamond section.

阿娑弭  same as 阿裟磨娑摩.

阿娑摩補多  asamāpta(असमाप्त), incomplete, unended.

阿娑羅  asaru(असरु), a medicine; a plant,Blumea-lacera; or perhaps asāra (असार), the castor-oil plant, or the aloe.

阿娑頗那伽  āśvāsa-apānaka(आश्वास-अपानक), contemplation bycounting the breathings; c.f. 阿那波那.

阿婆  apa(अप), abha(अभ), ava(अव), etc.

阿婆孕迦羅  abhayaṃkara(अभयṃकर), giving security from fear, name of a tathāgata(तथागत).

阿婆摩羅  (or 阿婆娑摩羅) apasmāra (अपस्मार), epileptic, demons of epilepsy.

阿婆盧吉低舍婆羅  Avalokiteśvara, name of Guanyin.

阿婆磨  anupma(अनुप्म), applied to a buddha as無等等 of unequalled rank, cf. 阿娑磨.

阿密哩多  amṛta(अम्ड़्त), 阿密[口*栗]帝; 阿沒[口*栗]都 nectar, ambrosia. 阿密哩多軍荼利 One of the five 明王 q.v.

阿[少/兔]樓馱  v. 阿那律Aniruddha.

阿[少/兔]羅陀補羅 Anurādhapura, a northern city ofCeylon, at which tradition says Buddhism was introduced into the island; cf.Abhayagiri, 阿跋.

阿尸羅婆那  Śravaṇā, which M.W. gives as 'oneof the lunar asterisms... α, β, γ, Aquilae'. Śravaṇā is the month which fallsin July-August.

阿尾捨  avesa(अवेस), spiritualistic possession, ayouthful medium. Also 阿尾舍, 阿尾奢, 阿尾賒, 阿毘舍.

阿差末  akṣayamti(अक्षयम्ति), unceasing devotion, withan unfailing mind; name of a bodhisattva.

阿底哩  (or 阿跌哩) Atri (अत्रि), a devourer; one of the stars in Ursa Major; one of the assistantsof Agni shown in the Garbhadhātu; an ancient ṛṣi(ड़्षि).

阿庾多  idem 阿由多.

阿彌陀  (阿彌) amita (अमित), boundless, infinite; tr. by 無量 immeasurable.The Buddha of infinite qualities, known as 阿彌陀婆 (or 阿彌陀佛) Amitābha, tr. 無量光 boundless light; 阿彌陀廋斯Amitāyus, tr. 無量壽 boundless age, or life; andamong the esoteric sects Amṛta 甘露 (甘露王) sweet-dew (king). An imaginary being unknown to ancient Buddhism,possibly of Persian or Iranian origin, who has eclipsed the historical Buddhain becoming the most popular divinity in the Mahāyāna pantheon. His nameindicates an idealization rather than an historic personality, the idea ofeternal light and life. The origin and date of the concept are unknown, but hehas always been associated with the west, where in his Paradise, Suikhāvatī, the WesternPure Land, he receives to unbounded happiness all who call upon his name (cf.the Pure Lands 淨土 of Maitreya and Akṣobhya). Thisis consequent on his forty-eight vows, especially the eighteenth, in which hevows to refuse Buddhahood until he has saved all living beings to his Paradise,except those who had committed the five unpardonable sins, or were guilty ofblasphemy against the Faith. While his Paradise is theoretically only a stageon the way to rebirth in the final joys of nirvana, it is popularly consideredas the final resting-place of those who cry na-moa-mi-to-fo (न-मो अ-मि-तो-फ़ो), or blessed be, oradoration to, Amita Buddha. The 淨土 Pure-land (Jap. Jōdo) sect isespecially devoted to this cult, which arises chiefly out of the Sukhāvatīvyūha, but Amita is referred to in many other texts and recognized, withdiffering interpretations and emphasis, by the other sects. Eitel attributesthe first preaching of the dogma to 'a priest from Tokhara' in A. D.147, andsays that Faxian and Xuanzang make no mention of the cult. But the Chinesepilgrim 慧日Huiri says he found it prevalent in India 702-719. The firsttranslation of the Amitāyus Sutra, circa A.D. 223-253, haddisappeared when the Kaiyuan catalogue was compiled A.D. 730. The eighteenthvow occurs in the tr. by Dharmarakṣa A.D. 308. With Amita is closely associatedAvalokiteśvara, who is also considered as his incarnation, and appears crownedwith, or bearing the image of Amita. In the trinity of Amita, Avalokiteśvaraappears on his left and Mahāsthāmaprāpta on his right. Another group, of five,includes Kṣitigarbha and Nāgārjuna, the latter counted as the second patriarchof the Pure Land sect. One who calls on the name of Amitābha is styled 阿彌陀聖 a saint of Amitābha. Amitābha is one of the Five 'dhyāni (ध्यानि) buddhas' 五佛, q.v. He has many titles, amongstwhich are the following twelve relating to him as Buddha of light, also histitle of eternal life: 無量光佛Buddha of boundless light; 無邊光佛 Buddha of unlimited light; 無礙光佛 Buddha of irresistible light; 無對光佛 Buddha of incomparable light; 燄王光佛 Buddha of yama (यम) or flame-king light; 清淨光佛 Buddha of pure light; 歡喜光佛 Buddha of joyous light; 智慧光佛 Buddha of wisdom light; 不斷光佛 Buddha of unending light; 難思光佛 Buddha of inconceivable light; 無稱光佛Buddha of indescribable light; 超日月光佛 Buddha oflight surpassing that of sun and moon; 無量壽 Buddha of boundless age. Asbuddha he has, of course, all the attributes of a buddha, including the trikāya (त्रिकाय), or 法報化身, about which in re Amita thereare differences of opinion in the various schools. His esoteric germ-letter is hrīḥ (ह्रीः), and he has specific manual-signs. Cf. 阿彌陀經, of which with commentaries there are numerous editions.

阿彌陀檀那  Amṛtodana 甘露王. A king of Magadha, father of Anuruddha and Bhadrika, uncle ofŚākyamuni.

阿恃多伐底  Ajiravatī; v. 尸. The river Hiraṇyavatī, also 阿利羅跋提 (or阿夷羅跋提or 阿利羅拔提or 阿夷羅拔提); 阿夷羅婆底 (or 阿脂羅婆底or 阿寅羅婆底); 阿爾多嚩底. It is probable that 阿恃多, intp. 無勝 unconquered, is Ajita and an error. Cf. 阿誓.

阿折羅  Ācāra, an arhat (अर्हत्) of the kingdom of Andhra, founder of a monastery.

阿拏  aṇu(अणु), 阿莬; 阿耨 Minute, infinitesimal, the smallest aggregation of matter, amolecule consisting of 七微 seven atoms.

阿拘盧奢  ākrośa(आक्रोश); 罵 scolding, abusing.

阿提佛陀  Ādi-buddha, the primal buddha ofancient Lamaism (Tib.  chos-kyi-daṅ-poḥi-saṅs-rgyas); by the older school he isassociated with Puxian born of Vairocana i.e. Kuntu-bzan-po, orDharmakāya-Samantabhadha; by the later school with Vajradhara, or Vajrasattva,who are considered as identical, and spoken of as omniscient, omnipotent,omnipresent, eternal, infinite, uncaused, and causing all things.

阿提目多  (or 阿地目多 or 阿提目多伽 or 阿地目多伽) adhimukti (अधिमुक्ति) or atimukti (अतिमुक्ति), entire freedom of mind, confidence, intp. by 善思惟 'pious thoughtfulness', good propensity. atimuktaka (अतिमुक्तक), a plantlike the 'dragon-lick', suggestive of hemp, with red flowers and bluish-greenleaves; its seeds produce fragrant oil, sesame. Also, a kind of tree.

阿提阿耨波陀  ādyanutpāda(आद्यनुत्पाद), or ādyanutpanna (आद्यनुत्पन्न); 本初不生 the original uncreated letter ā (आ) or a (अ).

阿摩  ambā(अम्बा), or mother, a title ofrespect.

阿摩提  (or 阿麼提); 阿摩[爾*來] The 21st of the thirty-three forms of Guanyin, three eyes, four arms,two playing a lute with a phoenix-head, one foot on a lion, the other pendent.

阿摩洛迦  菴摩洛迦 (or 菴摩羅迦 or 菴摩勒迦) āmra(आम्र), mango, Mangifera indica; āmalaka (आमलक), Emblic myrobalan, or Phyllanthus ernhlica, whose nuts are valuedmedicinally; āmrāta (आम्रात), hog-plum, Spondias mangifera. Also used for discernment of mentalideas, the ninth of the nine kinds of 心識. 菴沒羅 (or 菴摩羅or 菴婆羅) should apply to āmra (आम्र) the mango, but the forms are used indiscriminately. Cf. 阿摩羅.

阿摩爹爹  Mother and father.

阿摩羅  amala(अमल); spotless, unstained, pure; thepermanent and unchanging in contrast with the changing; the pure and unsullied,e.g. saintliness; the true nirvana. Also 菴阿摩; 阿末摩 q.v.

阿擅  anātman(अनात्मन्), 阿檀; 阿捺摩, i.e. 無我 without an ego, impersonality,different from soul or spirit.

阿施  artha(अर्थ), 義 reason, sense, purpose. 施 is probably a misprint for 陁; the Huayan uses 曷攞多; also 他 is used for 施.

阿末羅  āmra(आम्र), āmalaka(आमलक), āmrāta(आम्रात).

阿梨吒  (阿梨瑟吒) ariṣṭa(ka) (अरिष्ट(क)), the soap-berry tree, Sapindus detergens, 木槵子, whose berries are used for rosaries. Name of a bhikṣu (भिक्षु).

阿梨呵  arhan(अर्हन्), 阿羅漢 q.v.

阿梨宜  āliṅg-(आलिङ्ग्-); to embrace; āliṅgī (आलिङ्गी), a small drum; a kind of ecstatic meditation.

阿梨斯那  (阿梨耶斯那) Āryasena, a monk of the Mahāsaṅghikāḥ.

阿梨樹  (or 阿棃樹) arjaka (अर्जक), ? Ocymum pilosum, a tree with white scented flowers, said to fallin seven parts, like an epidendrum, styled also 頞杜迦曼折利 (? 頞杜社迦曼折利).

阿梨耶  ārya(आर्य), 阿利宜; 阿棃宜; 阿黎宜; 阿犁宜; 阿離宜; 阿哩夜; 阿略 or 阿夷; 梨耶 loyal, honourable, noble, āryan (आर्यन्), 'a man who has thought on the four chief principles of Buddhismand lives according to them,' intp. by 尊 honourable, and 聖 sage, wise, saintly, sacred. Also, ulūka(उलूक), an owl.

阿梨耶伐摩  Āryavaman, of the Śarvāstivādinschool, author of a work on the vaibhāṣika (वैभाषिक) philosophy.

阿梨耶馱娑  Āryadāsa, a monk of the Mahāsaṅghikāḥ.

阿槃陀羅  avāntara(अवान्तर), intermediate, withinlimits, included.

阿歐  au(औ)! An exclamation, e.g. Ho! Oh! Ah!Also 阿傴; 阿嘔; 阿漚 or 阿優. The two letters a (अ) and u (उ) fell from thecomers of Brahmā's mouth when he gave the seventy-two letters of Kharoṣṭhī, andthey are said to be placed at the beginning of the Brahminical sacred books asdivine letters, the Buddhists adopting 如是 'Thus' (evam (एवम्)) instead.

阿毗  avīci(अवीचि), 阿毘 (阿毘至) cf. 阿鼻.

阿毗三佛  (阿毗三佛陀); 阿惟三佛 abhisaṃbuddha(अभिसṃबुद्ध), abhisaṃbodha (अभिसṃबोध); realizing or manifestinguniversal enlightenment; fully awake, complete realization.

阿毗目佉  (or 阿比目佉) abhimukham (अभिमुखम्), towards, approaching, in presence of, tr. 現前. abhimukhī (अभिमुखी), the sixth of the ten stages 十住.

阿毗目底  abhimukti(अभिमुक्ति), probably in error for adhimukti (अधिमुक्ति), implicit faith, conviction.

阿毗私度  Abhijit, 女宿 the tenth Chinese stellar mansion, stars in Aquarius.

阿毗跋致  阿鞞跋致; 阿惟越致 avivartin (अविवर्तिन्), 不退 No retrogression.

阿毗達磨  阿毗曇; 阿鼻達磨 abhidharma (अभिधर्म). The śāstra (शास्त्र)s, which discuss Buddhist philosophy or metaphysics; defined byBuddhaghōsa as the law or truth (dharma (धर्म)) which (abhi (अभि)) goes beyond or behind the law; explained by傳 tradition, 勝法 surpassing law, 無比法 incomparable law, 對法 comparing the law, 向法 directional law, showing cause and effect. The阿毗達磨藏 or 阿毗達磨論藏 is the abhidharma-piṭaka (अभिधर्म-पिटक), the third part of the tripiṭaka (त्रिपिटक). In the Chinese canon it consists of 大乘論 Mahāyāna treatises, 小乘論 Hīnayāna treatises, and 藏諸論 those brought in during the Song and Yuan dynasties. The阿毗達磨俱舍論 abhidharma-kośa-śāstra (अभिधर्म-कोश-शास्त्र), tr. By Xuanzang, is a philosophical work by Vasubandhu refuting doctrinesof the Vibhāṣā school. There are many works of which abhidharma (अभिधर्म) forms partof the title.

阿毗遮嚕迦  阿毗拓[口*留]迦 (or 阿毗左[口*留]迦); 阿毗左囉 abhicāraka(अभिचारक), exorcism; an exorciser, or controller (of demons).

阿毗遮羅  abhicāra(अभिचार). A hungry ghost.

阿沙陀  āṣāḍha(आषाढ), 阿沙荼; 頞沙荼 the fourth month, part of June and July. Name of a monk. Aṣāḍā, anIndian constellation comprising箕 and 斗, stars in Sagittarius. Cf. 阿薩多.

阿波摩羅  apasmāra(अपस्मार), malevolent demons,epilepsy, and the demons who cause it; also 阿婆摩羅; 阿跋摩羅; 阿跛娑摩囉.

阿波摩那婆  (阿波羅摩那阿婆); 阿婆摩那婆 (or 廅婆摩那婆 or阿缽摩那婆 or廅缽摩那婆); 阿波摩那; 波摩那 Apramāṇābha (अप्रमाणाभ), intp. as 無量光 immeasurable light, the fifth ofthe brahmaloka (ब्रह्मलोक)s.

阿波會  阿婆譮; 阿波羅 ābhāsvara(-vimāna) (आभास्वर(-विमान)), the sixth of the brahmaloka (ब्रह्मलोक)s 光音天 of light and sound (ābhāsvara (आभास्वर)) and its deva (देव)s, but it is better intp. as ābhās (आभास्), shining and vara (वर), ground, or splendid, the splendid deva(देव)s or heaven; shown in the garbhadhātu (गर्भधातु). Like other deva (देव)s they are subject to rebirth. Also 阿會亙修 (or 阿會亙差); 阿波嘬羅 (阿波嘬羅庶); 阿衛貨羅.

阿波末加  (or 阿婆末加); 阿波麼羅誐 apāmargā(अपामर्गा), 牛膝草 Achryanthes aspera.

阿波波  ababa(अबब), hahava(हहव), the only sound possible tothose in the fourth of the eight cold hells.

阿波羅囉  阿波邏羅; 阿波摩利; 阿波波; 阿缽摩; and ? 阿羅婆樓 apalāla(अपलाल), 'not fond of flesh' (M.W.), a destroyer by flood of the crops; thenāga (नाग) of the source of the river Śubhavăstu (Swat) of Udyāna, about whichthere are various legends; he, his wife 比壽尼, and hischildren were all converted to Buddhism.

阿波那伽低  aparagati(अपरगति), the three evil paths, i.e.animal, hungry ghost, hell, but some say only the path to the hells.

阿波陀那  阿波陁那; 阿波他那 avadāna (अवदान), parables, metaphors, stories, illustrations; one of the twelveclasses of sutras; the stories, etc., are divided into eight categories.

阿泥底耶  Āditya, the sons of Aditi, thegods; Varuṇa; the sun; the sky; son of the sun-deva(देव).

阿浮呵那  (or 阿浮訶那) āvāhana (आवाहन), or āpattivyutthāna (आपत्तिव्युत्थान), the calling of a monk or nun into the assembly for penance, or torid the delinquent of sin.

阿浮達摩  (阿浮陀達摩) adbhuta-dharma (अद्भुत-धर्म), miraculous or supernatural things, a section of the canonrecounting miracles and prodigies.

阿潘  Apan, name of the 'first' ChineseBuddhist nun, of Luoyang in Henan.

阿濕喝咃波力叉  aśvattha-vṛkṣa(अश्वत्थ-व्ड़्क्ष); v. 菩提樹 the ficus religiosa.

阿濕喝揭婆  aśmagarbha(अश्मगर्भ); emerald, tr. by 石藏, but also by 馬腦 agate, the idea apparently beingderived from another form 阿濕嚩揭波 aśvagarbha(अश्वगर्भ), horse matrix. Other forms are 阿濕喝碣婆 (or 阿輸喝碣婆 or 阿舍喝碣婆 or阿濕喝揭婆 or 阿輸喝揭婆 or 阿舍喝揭婆 or 阿濕喝竭婆 or 阿輸喝竭婆 or 阿舍喝竭婆 or 阿濕喝碣波 or 阿輸喝碣波 or 阿舍喝碣波 or 阿濕喝揭波 or 阿輸喝揭波 or 阿舍喝揭波 or 阿濕喝竭波 or 阿輸喝竭波 or 阿舍喝竭波); 遏濕喝揭婆.

阿濕喝迷陀  aśvamedha(अश्वमेध), the ancient royalhorse-sacrifice.

阿濕婆  aśva(अश्व), a horse.

阿濕摩  (or 阿濕麼or 阿濕魔) aśman(अश्मन्), a stone, rock.

阿濕毘儞  aśvinī(अश्विनी). M.W. says it is the firstof the twenty-eignt nakṣatras (नक्षत्रस्); the eleventh of the Chinese twenty-eight constellations, xu, βAquarī, α Eqūlei.

阿濕波  aśvin(अश्विन्), the twins of the Zodiac,Castor and Pollux, sons of the Sun and aśvinī (अश्विनी); they appear in the sky before dawn riding in a golden carriagedrawn by horses or birds.

阿濕縛伐多  阿濕婆恃; 阿濕婆 (阿濕婆氏多); 阿濕波持; 阿說示 (or阿說示旨); 阿輸實; 頞鞞 Aśvajit 馬勝 'Gaining horses by conquest.'M.W. Name of one of the first five disciples and a relative of Śākyamuni;teacher of Śāriputra.

阿濕縛庾闍  阿濕嚩喻若 aśvayuja (अश्वयुज). The monthin which the moon is in conjunction with aśvinī(अश्विनी), 16th of the 8th moon to15th of the 9th; it is the middle month of autumn.

阿濕縛窶沙  (or阿溼縛窶沙); 馬鳴 q.v. Aśvaghosa.

阿濕縛羯拏  阿輸割那 aśvakarṇa (अश्वकर्ण), 馬耳 the horse-ear mountains, fifth of the seven concentric mountainsaround Sumeru.

阿牟伽  v. 阿目佉 amogha (अमोघ).

阿牟伽皤賒  Amoghapāśa, Guanyin with thenoose.

阿犍多  (or 阿揵多) āgantuka (आगन्तुक), any visitant, or incident; a visiting monk; accidental.

阿由  āyurvēda(आयुर्व्ēद), one of the veda (वेद)s, the science of life or longevity.

阿由多  (or 阿庾多) ayuta (अयुत), variously stated as a million or a thousand millions; and a 大阿由多 as ten thousand millions.

阿盧那  aruṇa(अरुण), 阿留那 (or 阿樓那) ruddy, dawn-colour, dawn,south, fire, Mars, etc.

阿盧那花  aruṇakamala(अरुणकमल), the red lotus.

阿盧那跋底  A red-coloured incense.

阿目佉  (阿目佉跋折羅) Amogha, or Amoghavajra, 阿牟伽 (or 阿謨伽 or 阿穆伽) intp. 不空 (不空金剛) a monk from northern India, a follower of the mystic teachings ofSamantabhadra. Vajramati 金剛智 is reputed to have founded theYogācārya or Tantric school in China about A.D. 719-720. Amogha succeededhim in its leadership in 732. From a journey through India and Ceylon, 741-6,he brought to China more than 500 sutras and śāstra(शास्त्र)s; introduced a new form fortransliterating Sanskrit and published 108 works. He is credited with theintroduction of the Ullambana fesival of All Souls, 15th of 7th moon, v. 盂. He is the chief representative of Buddhist mysticism in China,spreading it widely through the patronage of three successive emperors,Xuanzong, Suzong, who gave him the title of 大廣智三藏 q.v., andDaizong, who gave him the posthumous rank and title of a Minister of State. Hedied 774.

阿祇儞  or 阿祇尼 Agni, 阿耆尼 (or 阿擬尼) Fire, the fire-deva (देव).

阿私仙  Asita-ṛṣi(ड़्षि). 阿私陀 (or 阿斯陀); 阿氏多; 阿夷. (1) A ṛṣi (ड़्षि) who spoke the Saddhamapuṇḍarīka Sutra to Śākyamuni in aformer incarnation. (2) The aged saint who pointed out the Buddha-signs onBuddha's body at his birth.

阿竭多  (or 阿揭多) Agastya, the star Canopus, also intp. as lightning.

阿竭多仙  One of the genī in the NirvanaSutra, who stopped the flow of the Ganges for twelve years by allowing itto run into one of his ears.

阿維羅提  (or 阿比羅提) Abhirati, the eastern Pure Land of Akṣobhya.

阿縛盧枳低濕伐邏  Avalokiteśvara, 阿縛盧枳帝濕伐邏 (or 阿縛盧枳多伊濕伐邏); 阿婆盧吉帝舍婆羅; 阿那婆婁吉低輸; 阿梨耶婆樓吉弓稅; also Āryā valokiteśvara. Intp. as 觀世音 or 光世音 'Regarder (or Observer) of theworld's sounds, or cries'; or ? 'Sounds that enlighten the world'. Also 觀自在 The Sovereign beholder, a tr. of īśvara(ईश्वर), lord, sovereign. There ismuch debate as to whether the latter part of the word is svara (स्वर), sound, or īśvara (ईश्वर), lord; Chinese interpretations vary. Cf. 觀音.

阿縛羅訶佉  a-va-ra-ha-kha(अ-व-र-ह-ख), a spell uniting thepowers respectively of earth, water, fire, air, and space.

阿缽唎市多  Aparājita, name of a yakṣa (यक्ष); also 阿跋唎爾多; 阿波羅實多; as a symbol of invincibility it is written 阿波羅質多.

阿缽唎瞿陀尼  Aparagodāna; apara (अपर), west; godana (गोदन), ox-exchange, where oxen are used as money; the western of the fourcontinents of every world, circular in shape and with circular-faced people.Also 啞咓囉孤答尼耶. Cf. 瞿.

阿缽底缽喇底提舍那  āpatti-pratideśanā(आपत्ति-प्रतिदेशना), confession, 懺悔.

阿缽羅[口*底]訶諦  apratihata(अप्रतिहत), irresistible, unaffectedby.

阿羅伽  rāga(राग), desire, emotion, feeling,greed, anger, wrath; and many other meanings; derived from to dye, colour, etc.

阿羅歌  阿迦 or 阿伽 arka (अर्क), or white flower, asclepias (M.W. says calotropis) gigantea. Cf. 阿呼.

阿羅波遮那  (or 阿羅婆遮那) arapacana (अरपचन), a mystical formula, v. Lévi's article on arapacana (अरपचन), Batavian Society Feestbundel, 1929, II, pp. 100 seq.

阿羅漢  arhan(अर्हन्), arhat(अर्हत्), lohan;worthy, venerable; an enlightened, saintly man; the highest type or ideal saintin Hīnayāna in contrast with the bodhisattva (बोधिसत्त्व) as the saint in Mahāyāna; intp. as 應供worthy of worship, or respect; intp. as 殺賊 arihat (अरिहत्), arihan (अरिहन्), slayer of the enemy, i.e. of mortality; for the arhat (अर्हत्) enters nirvana 不生 not to be reborn, havingdestroyed the karma of reincarnation; he is also in the stage of 不學 no longer learning, having attained. Also 羅漢; 阿盧漢; 阿羅訶 or 阿羅呵; 阿梨呵 (or 阿黎呵); 羅呵, etc.; cf. 阿夷; 阿畧.

阿羅漢向  The direction leading to arhat (अर्हत्)ship, by cutting off all illusion in the realms of form and beyondform.

阿羅漢果  The fruit of arhat (अर्हत्) discipline.

阿羅漢訶  One of the titles of Buddha, the arhan (अर्हन्) who has overcome mortality.

阿羅磨  ārāma(आराम), garden, grove, pleasaunce;hence saṅghārāma (सङ्घाराम), a monastery with its gardens. Also, 阿羅; 阿羅彌; 阿藍麼 or 阿藍摩; 藍.

阿羅邏  Ārāḍa Kālāma, v. next. Also theAtata or Hahava cold hells.

阿羅邏迦藍  Ālāra Kālāma or Ārāḍa Kālāma, theṛṣi (ड़्षि) to whom Śākyamuni went on leaving home; another was UdrakaRāmaputra; they had attained to the concept of nothingness, including thenon-existence of ideas. Other forms are 阿羅邏迦羅摩; 阿羅荼迦邏摩; 阿藍迦; 阿藍 (阿藍伽藍); 阿蘭迦蘭; 羅勒迦藍.

阿羅闍  rāja(राज), a king.

阿羅闍界  rāja-dhātu(राज-धातु), a dominion; kingdom.

阿羯羅  āgāra(आगार), a house, dwelling,receptacle; tr. 境 and used in the sense of an organ,e.g. the ear for sound, etc.

阿耆多  ajita(अजित), v. 阿逸多.

阿耆多翅舍欽婆羅  or 阿耆多頸舍欽婆羅 or阿耆多翅舍甘婆羅 or阿耆多頸舍甘婆羅; 阿末多 Ajita Keśa Kambalin, the unyielding one whose cloak is his hair. One of thesix tīrthyas (तीर्थ्यस्), or brahminical heretics, given to extravagant austerities; hisdoctrine was that the happiness of the next life is correlative to thesufferings of this life.

阿耆尼  agni(अग्नि), fire, v. 阿祇儞 'Agni or Akni, name of a kingdom... north of lake Lop'. Eitel.

阿耆毘伽  ājīvika(आजीविक), or ājīvaka (आजीवक), 邪命 One who lives on others, i.e. by improper means; an improperlivelihood (for one in orders).

阿耆達  (or 阿耆多達 or 阿耆陀 or 阿耆多陀) Agnidatta, name of a king.

阿耨  v. 阿拏 aṇu (अणु); and used for Anavatapta, infra.

阿耨樓陀  Anuruddha, son of Amṛtodana, and'cousin german' to Śākyamumi (Eitel); not Aniruddha; cf. 阿那.

阿耨窣都婆  anuṣṭubh(अनुष्टुभ्); v, 阿莬.

阿耨菩提  (阿耨多羅三藐三菩提) anuttara-samyak-saṃbodhi (अनुत्तर-सम्यक्-सṃबोधि); or anubodhi (अनुबोधि). Unexcelled complete enlightenment, an attribute of every buddha;tr. by 無上正遍知; 無上正等正覺, the highest correct and complete, or universal knowledge orawareness, the perfect wisdom of a buddha, omniscience.

阿耨觀音  Anu Guanyin, the twentieth of thethirty-three forms of the 'Goddess of Mercy', seated on a rook scanning the seato protect or save voyagers.

阿耨達  阿那婆答多 (or 阿那波達多) Anavatapta, a lake in Jambudvīpa, north of the Himālayas, south of 香山 Gandha-mādana, descrbedas about 800 li in circumference,bordered by gold, silver, precious stones, etc. It is said to be the source ofthe four great rivers: east, the Ganges out of a silver ox mouth; south, theIndus out of that of an elephant; west, the Oxus; and north, the Śītā, said tobe the Yellow River. Eitel has the Brahmaputra, Ganges, Śatadru (or Sutlej),and the Oxus; but there is confusion in the records. The Dragon-king of thislake became a Bodhisattva and is exempt from the distresses of the other sevendragon-kings. The阿耨達山 are the mountains north of thelake.

阿耶  āya(आय), approach, drawing near.

阿耶怛那  (or 阿也怛那) āyatana (आयतन), seat, abode, intp. by 入 or 處 entrance, or place i.e. the  sadāyatana(सदायतन)s, six entrances or places ofsense-data, or sensation; v. 六 入.

阿耶揭哩婆  (or 阿耶揭唎婆) Hayagrīva, the horse-head Guanyin.

阿耶穆佉  Ayamukha, Hayamukha, an ancientkingdom in Central India.

阿耶羅  āyanā(आयना) has the same meaning as 阿耶, but is intp. by 觀 to contemplate, look into.

阿育  Aśoka, 阿恕伽; 阿輸迦(or 阿舒迦, or 阿叔迦) Grandson of Candragupta (Sandrokottos), who united India andreached the summit of his career about 315 B.C. Aśoka reigned from about 274 to237 B.C. His name Aśoka, 'free from care,' may have been adopted on hisconversion.  He is accused of the assassination of his brother and relatives togain the throne, and of a fierce temperament in his earlier days.  Converted,he became the first famous patron of Buddhism, encouraging its development andpropaganda at home and abroad, to which existing pillars, etc., bear witness;his propaganda is said to have spread from the borders of China to Macedonia,Epirus, Egypt, and Cyrene.  His title is Dharmāśoka; he should be distinguishedfrom Kālāśoka, grandson of Ajātaśatru. Cf. 阿育伽經、 阿育伽傳, etc.

阿育伽樹  The name of a tree under whichthe mother of the Buddha was painlessly delivered of her son, for which Chinesetexts give eight different dates; the jonesia aśoka; it is also called 畢利叉 vṛkṣa (व्ड़्क्ष).

阿若多  (阿若) Ājñāta-kāuṇḍinya, 阿若憍陳如 one of the first fivedisciples of Śākyamuni, said to be the first to realize the Buddha-truth.  ājñāta (आज्ञात), his designation (i.e. recognized or confessed), is intp. as 已知 Having known and 無知 Not knowing, or knowledge ofnon-existence. Or perhaps for ājñātṛ (आज्ञात्ड़्), confessor. Kaundinya, his surname, is said to mean a 'fire holder'from 'the early fire worship of the Brahmins.'

阿菟  aṇu(अणु), v. 阿拏.

阿菟吒闡提  anustubhchandas(अनुस्तुभ्छन्दस्), a metre of twolines each in 8 十 8 syllables; also 阿耨窣都婆.

阿落剎婆  rākṣāsa(राक्षास), 阿落迦婆 demons, evil spirts; rākṣāsī are female demons, but are also saidto be protectresses, cf. 羅叉婆.

阿薄健  Avakan, Vakhan, Khavakan; Wakhan,an ancient kingdom on the borders of the present Afghanistan, described byXuanzang as 200 li south-east ofBadakshan. Also 濕薄健; 劫薄健.

阿薩多  aṣāḍhā(अषाढा), is a double nakṣatra (नक्षत्र) (two lunar mansions) associated with 箕, stars in Sagittarius; this form is said to be pūrvāṣāḍhā (पूर्वाषाढा) and is intp. as 軫, i.e. stars in Corvus, but thesestars are in the Indian constellation Hastā, the Hand, which may be the morecorrect transliteration; cf. 阿沙陀.

阿薩闍  asādhya(असाध्य), incurable.

阿蘭若  āraṇya(आरण्य); from araṇya (अरण्य), 'forest.'阿蘭若迦 āraṇyaka(आरण्यक), one who lives there. Intp. by 無諍聲 no sound ofdiscord; 閑靜 shut in and quiet; 遠離 far removed; 空 寂 uninhabited and still; a lonely abode 500 bow-lengths from anyvillage.  A hermitage, or place of retirement for meditation.  Three kinds ofoccupants are given: 達磨阿蘭若迦 dharma-āraṇyaka(धर्म-आरण्यक); 摩祭阿蘭若迦mātaṅga-āraṇyaka (मातङ्ग-आरण्यक), and 檀陀阿蘭若迦 daṇḍaka-āraṇyaka(दण्डक-आरण्यक). Other forms are: 阿蘭那 or 阿蘭攘; 阿蘭陀 or 陁; 阿練若 or 阿練茄; 曷剌[羊*兒].

阿術達  Āśu-cittā, daughter ofAjātaśatru, king of Magadha, noted for her wisdom at 12 years of age.

阿裟磨娑摩  (or 阿裟摩娑摩) asamasama (असमसम), one of the titles of a buddha; it is defined as 無等等 which has various interpretations, but generally means ofunequalled rank. 阿娑弭 has similar meaning.

阿詣羅  Aṅgiras, one of the seven deva-ṛṣi (देव-ड़्षि)s born from Brahma's mouth, shown in the Diamond Court of theGarbhadhātu, red coloured, holding a lotus on which is a vase; in Sanskrit theplanet Jupiter. A title of the Buddha. Also 與[央/瓦]伽羅和.

阿誓單闍那  (or 阿恃單闍那)  ajitaṃjaya (अजितṃजय), invincible, acharm for entering the meditation on invincibility.  Cf. 阿恃.

阿說他  aśvattha(अश्वत्थ), a tree, the ficusreligiosa, or bodhi-tree, called also the 無罪樹 no-sin tree,because whoever goes around it three times is rid of sin. Also 阿濕波他; 阿舍波陀; 阿輸他.

阿說羅部  aiśvarika(ऐश्वरिक)s, a theistic school ofNepal, which set up Ādi-Buddha as a supreme divinity.

阿賀羅  āhāra(आहार), v. 食 9.

阿賒迦  A kind of hungry ghost; ?connected with Aśanāyuka.

阿賴耶  ālaya(आलय), an abode, resting-place (henceHimālaya, the storehouse of snow), intp. as 無沒non-disappearing, perhaps non-melting, also as 藏 store. Other forms are 阿利耶 (or 阿梨耶, 阿黎耶, or 阿羅耶); also 賴 or 梨耶. Any of these terms is used inabbreviation for  Ālaya-vijñāna ( आलय-विज्ञान).

阿賴耶外道  The ālaya(आलय) heresy, one of the thirtyheretical sects named in the 大日經, 住心, chapter 1, that the ālaya (आलय) is a sort of eternal substance or matter, creative and containingall forms; when considered as a whole, it is non-existent, or contains nothing;when considered 'unrolled,' or phenomenal, it fills the universe. It seems tobe of the nature of materialism as opposed to the idealistic conception of the ālaya-vijñāna (आलय-विज्ञान).

阿賴耶識  ālaya-vijñāna(आलय-विज्ञान). 'The receptacleintellect or consciousness;' 'the orginating or receptacle intelligence;''basic consciousness' (Keith). It is the store or totality of consciousness,both absolute and relative, impersonal in the whole, temporally personal orindividual in its separated parts, always reproductive. It is described as 有情根本之心識 the fundamental mind-consciousness of conscious beings, which layshold of all the experiences of the individual life: and which as storehouseholds the germs 種子 of all affairs; it is at the rootof all experience, of the skandha (स्कन्ध)s, and of all things on which sentient beings depend for existence. Mind is another term for it, as it both stores and gives rise to all seeds ofphenomena and knowledge.  It is called 本識 original mind, because it is theroot of all things; 無沒識 inexhaustible mind, because noneof its seeds (or products) is lost; 現識 manifested mind, because allthings are revealed in or by it; 種子識 seeds mind, because from itspring all individualities, or particulars; 所知依識 because itis the basis of all knowledge; 異熟識 because it produces the roundsof morality, good and evil karma, etc.; 執持識 or 阿陀那 q.v., that which holds together, or is the seed of another rebirh,or phenomena, the causal nexus; 第一識 the prime or supreme mind orconsciousness; 宅識 abode (of) consciousness; 無垢識 unsullied consciousness when considered in the absolute, i.e. theTathāgata; and 第八識, as the last of the eight vijñāna (विज्ञान)s. There has been much discussion as to the meaning and implicationsof the ālaya-vijñāna (आलय-विज्ञान).  It may also be termed the unconscious, or unconscious absolute,out of whose ignorance or unconsciousness rises all consciousness.

阿跋多羅  avatāra(अवतार), descent or epiphany,especially of a deity; but intp. as 無上 peerless and 入 to enter, the former at least in mistake for anuttara (अनुत्तर).

阿跋耶祇釐  Abhayagiri, Mount Fearless, inCeylon at Anurādhapura; in its monastery a broad school of the Sthavirāḥ arose.

阿路巴  rūpya(रूप्य), silver.

阿路猱  Aruṇa, a mountain in the Punjabsaid formerly to fluctuate in height.

阿踰闍  Ayodhyā, 阿踰陀; 阿輸闍 capital of Kośala, headquarters of ancient Buddhdism, the present Oudh, Lat. 26° N., Long. 82° 4 E.

阿軫[帝*也]  acintya(अचिन्त्य), beyond conception, v. 不思議.

阿輸柯 Younger brother of Aśoka; he issaid to have reigned for seven days and then resigned to Aśoka, but cf.Mahendra under 摩.

阿轆轆地  The land where all goes smoothlyalong (a-lu-lu) at will; idem 轉轆轆地.

阿迦  Translit. aka (अक), agha (अघ), etc.

阿迦囊  阿迦; 阿揭多 A flash in the east, the lightning god; the term is defined as 無厚 not solid, liquid, Sanskrit aghana (अघन) (aghanam (अघनम्)).

阿迦奢  ākāśa(आकाश), the sky space, the air,ether, atmosphere.

阿迦尼吒  (阿迦瑟吒) akaniṣṭha (अकनिष्ठ), not the least, i.e. the highest, or eighteenth of the heavens ofform, or brahmaloka (ब्रह्मलोक)s; also阿迦尼沙吒(or 阿迦尼師吒) or 阿迦尼沙託 or 阿迦尼師託; 阿迦貳吒; 阿迦尼[打-丁+虎] (阿迦瑟[打-丁+虎]); 尼吒;尼師吒; 二吒.

阿迦曇  agadaṃ(अगदṃ); especially Bhaiṣajyarāia, the King of Medicine, or Healing.

阿迦色  agna(अग्न), but may be ākāśa (आकाश); it has two opposite interpretations, substantial andunsubstantial, the latter having special reference to the empyrean.

阿迦雲  A physician, a healer, probablyshould be 阿迦曇.

阿逸多  (阿逸) ajita (अजित), 無能勝 invincible, title of Maitreya; and of others. Also 阿氏多 (or 阿底多, 阿[口*制]多, or 阿嗜多); 阿私陀; 阿夷頭.

阿遮利耶  ācārya(आचार्य), 阿闍黎, 闍黎 or 阿闍梨, 闍梨; 阿舍梨; 阿祇利 or 阿祇梨 spiritual teacher, master,preceptor; one of 正行 correct conduct, and able toteach others. There are various categories, e.g. 出家阿遮利 one who has charge of novices; 教授阿遮利 a teacherof the discipline; 羯磨阿遮利 of duties; 授經阿遮利 of the scriptures; 依止阿遮利 the master of the community.

阿遮樓  Name of a mountain.

阿遮羅  (or 阿遮攞); 阿奢羅 Acala, Immovable, the name ofĀryācalanātha 不動明王, the one who executes theorders of Vairocana. Also, a stage in Bodhisattva development, the eighth inthe ten stages towards Buddhahood.

阿避陀羯剌拏  Avidhakarṇa, unpierced ears, nameof an ancient monastery near Benares; 'near Yodhapatipura'(Eitel).

阿那  āna(आन), 安那 inhalation, v. 阿那波那.

阿那他  anātha(अनाथ), protector-less.

阿那他賓低  Anāthapiṇḍada, a wealthy elder ofŚrāvastī, famous for liberality to the needy, and his gift of the Jetavana withits gardens and buildings to the Buddha, cf. 祇.  His originalname was 須達多 Sudatta and his wife's 毘舍佉 Viśākhā.

阿那含  (or 阿那鋡); 阿那伽迷 (or 阿那伽彌) anāgāmin (अनागामिन्), the 不來 non-coming, or 不還 non-returning arhat (अर्हत्) or saint, who will not be reborn in this world, but in the rūpa (रूप) and arūpa (अरूप) heavens, where he will attain to nirvana.

阿那含向  One who is aiming at the abovestage.

阿那含果  The third of the 四果 four fruits, i.e. the reward of the seeker after the above stage.

阿那婆婁吉低輸  Āryāvalokiteśvara, a title ofGuanyin v. 阿縛.

阿那律  阿那律徒(or 阿那律陀); 阿[少/兔]棲馱 ; 阿尼盧豆 (or 阿莬盧豆) (or 阿尼律陀) Aniruddha, 'unrestrained,' tr.by 無滅 unceasing, i.e. the benefits resulting from his charity; or 如意無貪 able to gratify every wish and without desire. One of the ten chiefdisciples of Buddha; to reappear as the Buddha Samantaprabhāsa; he was consideredsupreme in 天眼deva (देव) insight. Cf. 阿耨.

阿那波那  (阿那阿波那); 安般; 安那般那(or 阿那般那) ānāpāna(आनापान), breathing, especiallycontrolled breathing; āna (आन) is intp. as exhaling and apāna (अपान) as inhaling, which is the opposite of the correct meaning; theprocess is for calming body and mind for contemplation by counting thebreathing.

阿那耆智羅  A spell for healing sickness, orcharm for preventing it; others of similar title are for other saving purposes.

阿那藪囉嚩  (or 阿那籬攞嚩) anāsrava (अनास्रव), free from mortality and its delusions.

阿部曇  The Arbuda hell, cf. 頞.

阿鑁  avaṃ(अवṃ). 'a (अ)' is the Vairocana germ-word in the Garbhadhātu, 'Vaṃ (वṃ)' the same in the Vajradhātu, hence  avaṃ(अवṃ) includes both.

阿鑁覽唅缺  a-vam-ram-ham-kham(अ-वम्-रम्-हम्-खम्) is the highestformula of the 真言 Shingon sect; it represents allthe five elements, or composite parts of Vairocana in his corporeal nature, butalso represents him in his 法身 or spiritual nature; cf. 阿卑, etc., and 阿羅 Arapacana.

阿閦  Akṣobhya, 阿閦鞞; 阿閦婆; 阿芻閦耶 unmoved, imperturbable; tr. 不動; 無動 also 無怒; 無瞋恚 free from anger, according to his Buddha-vow. One of the FiveBuddhas, his realm Abhirata, Delightful, now being in the east, as Amitābha's is inthe west. He is represented in the Lotus as the eldest son of Mahābhijñābhibhū 大通智勝, and was the Bodhisattva ? jñānākara(ज्ञानाकर) 智積 before he became Buddha; he has other appearances. akṣobhya (अक्षोभ्य) is also said to mean 100 vivara (विवर) s, or 1 followed by 17 ciphers, and a 大通智勝 is ten times that figure.

阿闍世  Ajātaśatru, 阿闍貰; 阿闍多設咄路; 未生怨 'Enemy before birth'; a king of Magadha whose father, Bimbisāra, is said tohave sought to kill him as ill-omened. When grown up he killed his father andascended the throne. At first inimical to Śākyamuni, later he was converted andbecame noted for his liberality; died circa 519 B.C.  Also called 'Brokenfingers' and Kṣemadarśin. His son and successor was Udāyi; and a daughter was ?Aśu-dharā. According to a Tibetan legend an infant son of Ajātaśatru was kidnapped,or exposed, and finally became king of Tibet named ~Na-khri-btsan-po.

阿闍梨  ācārya(आचार्य), ācārin(आचारिन्), v. 阿遮.

阿闡底  (阿闡底遮) anicchantika (अनिच्छन्तिक), without desire, averse from, i.e. undesirous of nirvana.

阿闥婆那  (or 阿達婆那) (or 阿達波陀 or 阿達波陀) ātharvaṇa (आथर्वण), v, 阿他 the Atharva Veda.

阿陀  agada(अगद), v. 阿伽陀.

阿陀那  ādāna(आदान), intp. by 執持 holding on to, maintaining; holding together the karma, good orevil, maintaining the sentient organism, or the germ in the seed or plant. Itis another name for the ālaya-vijñāna (आलय-विज्ञान), and is known as the 阿陀那識 ādānavijñāna(आदानविज्ञान).

阿難陀  Ānanda, 阿難; intp. by 歡喜 Joy; son of Droṇodana-rāja, andyounger brother of Devadatta; he was noted as the most learned disciple ofBuddha and famed for hearing and remembering his teaching, hence is styled 多聞; after the Buddha's death he is said to have compiled the sutras inthe Vaibhāra cave, v. 畢, where the disciples wereassembled in Magadha. He is reckoned as the second patriarch. Ānandabhadra andĀnandasāgara are generally given as two other Ānandas, but this is uncertain.

阿難陀夜叉  A yakṣa(यक्ष), called White Teeth.

阿難陀補羅  Ānandapura, a place given byEitel as north-east of Gujarat; 'the present Bārnagar, near Kurree,' which was'one of the strongholds of the Jain sect.'

阿鞞跋致  avaivartika(अवैवर्तिक), avivartin (अविवर्तिन्), aparivartya (अपरिवर्त्य), 不退轉 One who never recedes; a Bodhisattva who, in his progress towardsBuddhahood, never retrogrades to a lower state than that to which he hasattained. Also 阿毘跋致; 阿惟越致.

阿順那  arjuna(अर्जुन), white, silvery; the treeterminalia arjuna; part of the name of 那伽閼剌樹那, Nāgārjuna. q.v. Also 阿闍那; 阿周陀那; 頞陀那; 夷離淳那.

阿顛底迦  ātyantika(आत्यन्तिक), final, endless, tr. by 畢竟 to or at the end, e.g. no mind for attaining Buddhahood; cf. 阿闡.

阿馱囉  ādara(आदर) 阿陀囉 to salutewith folded hands, palms together.

阿鳩羅加羅  ākulakara(आकुलकर), disturbing, upsetting; nameof a wind.

阿點婆翅羅國  Atyambakela, an ancient kingdomnear Karachi.

阿鼻  Avīci, 阿鼻旨; 阿鼻脂; 阿鼻至; the last and deepest of the eight hot hells, where the culpritssuffer, die, and are instantly reborn to suffering, without interruption 無間. It is the 阿鼻地獄 (阿鼻旨地獄) or the 阿鼻焦熱地獄hell of unintermittedscorching; or the阿鼻喚地獄 hell of unintermitted wailing;its wall, out of which there is no escape, is the 阿鼻大城.

陀  Steep bank, declivity; translit. t (त्), h (ह्), d (द्), dh (ध्), ty (त्य्), dy (द्य्), dhy (ध्य्); cf. 荼, 多, 檀.

陀呵  dāha(दाह), burning.

陀多竭多  tathāgata(तथागत), v. 多.

陀摩  dama(दम), tamed, domiciled, obedient,good.

陀歷  Darada, 'the country of theancient Dardae mentioned by Strabo and Pliny. The region near Dardu Lat. 35° 11N., Long. 73° 54 E.' Eitel.

陀毘羅  (or 陀毘荼); 達羅毘荼 (or達羅弭荼) Damila, Dravila, probably Drāviḍa, or Drāvira, anciently a kingdomin Southern India, 'bounded in the South by the Cauveri and reaching northwardas far as Arcot or Madras.' Eitel.

陀羅  tārā(तारा), star, shining, radiating, afemale deity, v. 多.

陀羅尼  (or 陀羅那); 陀鄰尼 dhāraṇī(धारणी). Able to lay hold of the good so that it cannot be lost, andlikewise of the evil so that it cannot arise. Magical formulas, or mystic formsof prayer, or spells of Tantric order, often in Sanskrit, found in China asearly as the third century A.D.; they form a potion of the dhāraṇīpiṭaka (धारणीपिटक); made popular chiefly through the Yogācārya 瑜伽 or 密教esoteric school. Four divisionsare given, i.e. 法陀羅尼, 義陀羅尼, 咒陀羅尼 and 忍陀羅尼; the 咒, i.e. mantra or spell, is emphasized by the 真言 Shingon sect. There are numerous treatises, e.g. 陀羅尼集經; 瑜伽師地論, attributed to Asaṅga, founder of the Buddhist Yoga school.

陀羅尼菩薩  Dhāraṇī-bodhisattva, one who hasgreat power to protect and save.

陀羅羅  Name of a ṛṣi (ड़्षि).

陀羅那  Name of a yakṣa (यक्ष).

陀羅驃  dravya(द्रव्य), the nine 'substances' inthe nyāya (न्याय) philosophy, earth, water, fire, air, ether 空, time, space 方, soul 神, and mind 意.

陀那  dāna(दान), bestow, alms; the marks on ascale; ādāna (आदान), another name for the ālaya-vijñāna(आलय-विज्ञान).

陀那伽他  dānagāthā(दानगाथा), or dakṣiṇāgāthā (दक्षिणागाथा), the verse or utterance of the almsgiver.

陀那婆  Dānavat, name of a god.

陀那缽底  or 陀那施主 dānapati (दानपति), almsgiver.

陁  idem 陀.

附  Adjoin, attached to, append,near.

附佛法外道  Heretics within Buddhism.

降  Descend, send down; degrade;subdue; submit.

降三世  To subdue the three worlds, asconqueror of them, e.g. 降三世明王 Trailokya-vijaya-rāja, rāja (राज) subduing the three realms above, here, below, one of the five great明王 q.v.; the one controlling the east; subduer of the three realms ofdesire, resentment, and stupidity; also of these three passions in past,present, future. There are other similar rāja (राज)s.

降世  To descend to earth from above,as recorded of the Buddha.

降伏  abhicāraka(अभिचारक), exorciser; magic;subjugator (of demons).

降焰魔尊  Yamāntaka, cf. 焰 the fierce mahārāja (महाराज) with six legs who controls the demons of the West.

降生  To descend into the world, as theBuddha is said to have done from the Tuṣita heaven.

降神  The descent of Buddha's spiritinto Māyā's womb; also to bring down spirits as does a spiritualistic medium.

降胎  The descent into Māyā's womb.

降臨  To descend, draw near from above,condescend, e.g. the Buddha, the spirits, etc.

降誕  The anniversary of the descent,i.e. the Buddha's birthday, not the conception.

降魔  To overcome demons, e.g. as theBuddha did at his enlightenment.

降龍  To subdue nāga (नाग)s, e.g. 降龍缽 to compel a nāga (नाग) to enter an almsbowl as did the Buddha; 降龍伏虎 to subdue nāga (नाग)s and subjugate tigers.

限  Limit, boundary, to fix.

限分  limited, e.g. limited culpabilityby reason of accident, unintentional error.

陞  To ascend: rise, raise.

陞座  To ascend the platform to expoundthe sutras.

院  ārāma(आराम), pleasaunce, garden, grove; amonastery, hall, court.

院主  The abbot of a monastery.

除  Get rid of.

除一切惡  To get rid of all evil.

除散  Get rid of and scatter away.

除斷  Get rid of completely, cut off.

除災  Get rid of calamity.

除疑  Eliminate doubt.

除蓋障  To dispose of hindrances.

除覺支  To get rid of mental effort andproduce mental and physical buoyancy.

除饉  He (or she) who puts away want(by receiving alms), an intp. of bhikṣu (भिक्षु) and bhikṣuṇī (भिक्षुणी).

陪  To accompany, associated with;add to, assist.

陪臚  陪囉嚩 Bhairava,the terrible, name of Śiva, also of Viṣṇu and other deva(देव)s, also of a 金剛神.

陪食  To keep one company at meals.

陰  Shade, dark, the shades, thenegative as opposed to the positive principle, female, the moon, back, secret.In Buddhism it is the phenomenal, as obscuring the true nature of things; alsothe aggregation of phenomenal things resulting in births and deaths, hence itis used as a translation like 蘊 q.v. for skandha (स्कन्ध), the 五陰 being the five skandha (स्कन्ध)s or aggregates.

陰入界  The five skandha (स्कन्ध)s, the twelve entrances, or bases through which consciousness enters(āyatana (आयतन)), and the eighteen dhātu (धातु) or elements, called the 三科.

陰境  The present world as the state ofthe five skandha (स्कन्ध)s.

陰妄  The skandha(स्कन्ध)-illusion, or the unrealityof the skandha (स्कन्ध)s.

陰妄一念  The illusion of the skandha (स्कन्ध)s like a passing thought.

陰幻  The five skandha (स्कन्ध)s like a passing illusion.

陰界  The five skandha (स्कन्ध)s and the eighteen dhātu (धातु).

陰藏  A retractable penis -- one of thethirty-two marks of a Buddha.

陰錢  Paper money for use in servicesto the dead.

陰魔  The five skandha (स्कन्ध)s considered as māra (मार)s or demons fighting against the Buddha, nature of men.

陳  Arrange, marshal, spread, state;old, stale.

陳棄藥  腐爛藥 Purgativemedicines.

陳那  Dignāga, Dinnāga; a nativeof southern India, the great Buddhist logician, circa A. D. 500 or 550, founderof the new logic, cf. 因明; he is known also as 童授 and 域龍. Also used for Jina, victorious,the overcomer, a title of a Buddha.

陵  A mound, tomb; cf. 畢陵.

陶  Pottery, kiln.

陶家輪  A potter's wheel.

陽  The side on which the sun shines,the sun, heat, this life, positive, masculine, dynamic, etc.

陽光  The sun's light, also idem陽燄 sun flames, or heat, i.e. the mirage causing the illusion of lakes.

隔  To divide of, separate, part.

隔宿  Separated by a night, i.e. theprevious day.

隔歷  Separate, distinct.

隔歷三諦  To differentiate and apprehendthe three distinctive principles 空假中 noumenon, phenomenon, and themean.

隔生  Divided by birth; on rebirth tobe parted from all knowledge of a previous life.

隙  A crack, crevice, rift; translit.kha (ख).

隙棄羅  khakkhara(खक्खर), a mendicant's staff; amonk's staff.

隙遊塵  Motes in a sunbeam; a minute particle.

際  A border, region, juncture,limit; between; to join on; then, since, now.

際史吒  Jyaiṣṭha, the month in May-June.

障  varaṇa(वरण); āvaraṇa(आवरण); a screen, barricade,partition, a term for the passions or any delusion which hinders enlightenment.

障盡解脫  Salvation through the completeremoval of the obstruction of illusion.

障礙  Screen and obstruction, i.e.anything that hinders.

隣  Neighbouring, adjacent, near.

隣單  One's neighbouring monks, i.e. inthe right and left seats.

隣圓  Near to perfect enlightenment,the stage before it.

隣智  Similar to 隣圓.

隣珍  A neighbour's pearls--no aid tome.

隣虛  Next to nothing, the minutestparticle, an atom.

隣近  Near to, approaching, adjoining,approximate.

隨  Follow, comply with; sequent,consequent, after, according to, as; often used for the prefix anu (अनु).

隨信行  The religious life which isevolved from faith in the teaching of others; it is that of the 鈍根 unintellectual type.

隨分  According to the part assigned orexpected; according to lot, or duty.

隨分覺  Partial enlightenment, the thirdof the 四覺 in the Awakening of Faith 起信論.

隨喜  To rejoice in the welfare ofothers. To do that which one enjoys, to follow one's inclination.

隨宜  As suitable, proper, or needed.

隨形好  Excellent in every detail; theindividual excellences of others united in the Buddha.

隨心  According to mind, or wish.

隨情  Compliant, yielding to otherpeople's wishes.

隨意  At will, following one's ownwishes.

隨方  According to place; suitable tothe place; in whatever place; wherever.

隨方毘尼  Vinaya, or rules, suitable tolocal conditions; or to conditions everywhere.

隨機  According to capacity,capability, or opportunity, e.g. the teaching of the Buddha according with thecapacity of everyone.

隨求  According to prayer. Name of a deva (देव) who was formerly a wicked monk who died and went to hell, but whendying repented, prayed, and was reborn the deva(देव) 隨求天子 or 隨求即得天子. Also, a bodhisattva (बोधिसत्त्व) in the Guanyin group of the Garbhadhātu, a metamorphosis ofGuanyin, who sees that all prayers are answered, 隨求菩薩.

隨法行  Those who follow the truth byreason of intellectual ability, in contrast with the non- intellectual, who puttheir trust in others. v. 隨信行.

隨煩惱  Sequent, or associated kleśa (क्लेश)-trials, or evils, either all of them as always dogging the footsteps;or, especially those which follow the six 隨眠 q.v. Alsocalled 隨惑.

隨相  The secondary states, i.e. ofbirth, stay, change, and death, in all phenomena.

隨相戒  To follow the forms anddiscipline of the Buddha, i.e. become a monk.

隨眠  Yielding to sleep, sleepiness,drowsiness, comatose, one of the kleśa (क्लेश), or temptations; also used by the Sarvāstivādins as an equivalentfor kleśa (क्लेश), the passions and delusions; by the 唯識 school as the seed of kleśa (क्लेश); there are categories of 6, 7, 10, 12, and 98 kinds of 隨眠.

隨經律  According to the discipline asdescribed in the sūtra (सूत्र)s, i.e. the various regulations for conduct in the Sūtra-piṭaka; thephrase 隨律經 means according to the wisdom and insight as described in theVinaya-piṭaka.

隨緣  According with, or resulting fromconditioning causes, or circumstances, as waves result from wind; also,according to circumstances.

隨緣不變  Ever changing in conditions yetimmutable in essence; i.e. the 真如, in its two aspects of隨緣真如 the absolute in its phenomenal relativity; and considered asimmutable, the 不變真如, which is likened to the wateras opposite to the waves.

隨緣化物  To convert or transform peopleaccording to their conditions, or to circumstances in general.

隨義  According to intention, tomeaning, or to the right.

隨自  At one's own will; voluntary.

隨自意語  Voluntary addresses, or remarksvolunteered by the Buddha.

隨舍利  ? Vaiśālī; theLicchavis were the people of 'the ancient republic of Vaiśālī who wereamong the earliest followers of Śākyamuni'. Also 隨邪利 and v. 梨.

隨色摩尼  A precious stone that takes onthe colour of its surroundings.

隨轉  (隨轉理門) The sects or teaching of adaptable philosophies not revealed bythe Buddhas and bodhisattva (बोधिसत्त्व)s, in contrast with the 真實 (真實隨轉) the truth as revealed by them.

隨逐  To attach oneself to and follow,e.g. Buddha.

隨順  To follow, accord with, obey; tobelieve and follow the teaching of another.

隨類  According to class, or type.

隨類應同  Buddhas and bodhisattva (बोधिसत्त्व)s reveal themselves in varying forms according to the need or natureof the beings whom they desire to save. 隨類生 They arealso born into the conditions of those they seek to save.

隱  To hide, conceal; obscure,esoteric; retired.

隱密  Esoteric meaning in contrast with顯了 exoteric, or plain meaning.

隱形  隱身To vanish,become invisible.

隱所  A privy.

隱覆  To hide, conceal; secret.

隸  To control; retainers.

隸車  v. 離.

雁  A hawk, also used for hamsa (हम्स), a wild goose.

雁塔  The Wild Goose pagoda, name of afamous monastery.

雁宇  A term for a monastery.

雁行  To pass in V-shaped formationlike wild geese.

集  samudāya(समुदाय). To assemble, collecttogether, aggregate, accumulate.

集會  To assemble, an assembly.

集會所  A place of assembly.

集眾  To assemble all, or everybody.

集諦  samudaya(समुदय), the second of the fourdogmas, that the cause of suffering lies in the passions and their resultantkarma. The Chinese 集 'accumulation' does not correctlytranslate samudaya (समुदय), which means 'origination'.

集起  A term for citta (चित्त), the mind, and for ālayavijñāna (आलयविज्ञान), as giving rise to the mass of things.

雉  A pheasant; a parapet.

雉救林火  The pheasant which busied itselfin putting out the forest on fire and was pitied and saved by the fire-god.

雙  A pair, couple, twin; mates,matched.

雙持  The Yugaṃdhara, v. 踰.

雙木  雙林; 雙樹 Twin trees, the śāla (शाल)-trees under which the Buddha entered nirvana.

雙流  The twin streams of teaching andmystic contemplation.

雙王  A term for Yama, v. 夜.

雙身  Twin-bodied, especially the twobodies of Vaiśramaṇa, v. 毘.

雛  A fledgling.

雛僧  A fledgling priest, neophyte.

雜  Mixed, variegated, heterogeneous,hybrid, confused, disordered.

雜含  The Saṃyuktāgama, tr. byGuṇabhadra.

雜染  The three kaṣāya (कषाय), i.e. "mixed dyes" or infections: the passions; theirkarma; reincarnation; or illusion, karma, and suffering.

雜染  All kinds of moral infection, thevarious causes of transmigration.

雜業  A world of varied karma.

雜生世界  A world of various beings, i.e.that of the five destinies, hells, demons, animals, men, and deva (देव)s.

雜生界  The world of mixed dwellers, i.e.the five species 五趣, v. below; this or any similarworld.

雜華  (雜華經) A name for the Huayan Sutra.

雜藏  saṃyuktapiṭaka(सṃयुक्तपिटक), the miscellaneous canon, at first said to relate to bodhisattvas,but it contains miscellaneous works of Indian and Chinese authors, collectionsmade under the Ming dynasty and supplements of the northern Chinese canon withtheir case marks from the southern canon.

雞  kukkuṭa(कुक्कुट), a cock, fowl, chicken,hen; translit. ku (कु), ke (के), go (गो).

雞  v. 雞 Eighteen Strokes.

雞園  Kukkuṭārāma, a monastery on the 雞足山 built by Aśoka; also called 雞頭摩寺 or 雞頭末寺; 雞雀寺.

雞毒  India, Hindu, idem 身毒.

雞狗戒  Cock or dog discipline, e.g.standing on one leg all day, or eating ordure, like certain ascetics.

雞胤部  The Gokulikas; Kukkulikas; Kukkuṭikas;Kaukkuṭikas; a branch of the Māhāsaṅghikas which early disappeared; also 窟居; 高拘梨訶; 憍矩胝.

雞薩羅  keśara(केशर), hair, mane (of a lion etc.),curly, name of a gem.

雞貴  Honouring, or reverencing thecock, said to be tr. of Kukkuteśvara, a name for Korea.

雞足山  Kukkuṭapāda, cock's footmountain, in Magadha, on which Kāśyapa entered into nirvana, but where he isstill supposed to be living; also雞峰; 雞嶺.

離  To leave, part from, apart from.abandon; translit. li (लि), le (ले), r (र्), re (रे), rai (रै).

離佉  likh(लिख्), to write; lekha (लेख), writings, documents.

離垢  To leave the impure, abandon thedefiling influence of the passions, or illusion.

離垢世界  The world free from impurity, thename of Śāriputra's buddha-realm.

離垢地  The second of the ten bodhisattvastages in which he overcomes all passion and impurity.

離垢眼  To abandon the eye of impurity, orcontamination, and attain the eye which beholds truth and reality.

離塵服  The monk's robe, or kaṣāya (कषाय), freed from the dusty world, i.e. freed from the contamination ofthe senses.

離婆多  離波多; 離越; 離曰; 梨婆多 Revata; one of the twenty-eight Indian constellations,corresponding with 室 the 'house', (a) Markab, (b)Scheat, Pegasus; name of a disciple of Śākyamuni; of the leader of the second synod; of a member of the thirdsynod; cf. 頡.

離微  Apart from all the phenomenal; li is intp. as spirit, wei as its subtle, mysterious functioning; li is also intp. as nirvana in character, wei as prajñā (प्रज्ञा) , or intelligence, knowledge, discrimination.

離性無別佛  Apart from mind, or the soul,there is no other Buddha, i.e. the 性 is Buddha.

離染服  The monk's robe which separateshim from contamination; also the nun's.

離欲  To leave, or be free from desire,or the passions.

離生  To leave the chain of rebirth.

離生喜樂地  The first dhyāna (ध्यान) heaven, where is experienced the joy of leaving the evils of life.

離生性  The true nature of the holy manwhich leaves the round of mortality.

離相  One of the 三相 q.v.

離相戒  無相戒 The innercommands, or observance in the heart, in contrast with external observance orritual.

離繫子  The Nirgrantha sect of nakeddevotees who abandoned all ties and forms.

離蓋  To abandon the 五蓋 q.v. five obscurers, or hindrances to truth.

離言  That which cannot be described inwords, e.g. the bhūtatathatā (भूततथता), which is beyond definition.

離言詮  beyond explanation.

離車  (離車毘); 離奢; 利車; 梨車毘; 隸車; 黎昌; 栗唱; 栗呫婆 or 栗呫毘. Licchavi, the kṣatriya (क्षत्रिय)s who formed the republic of Vaiśālī, and were "among theearliest followers of Śākyamuni". Eitel. The term is intp. as 皮薄 thin-skinned, or 豪 heroic, etc.

離間語  Talk which causes estrangementbetween friends; alienating words; one of the ten wicked things.

難  Difficult, hard; distress,adversity; opposite of 易 easy; translit. nan (नन्), nam (नम्).

難伏  Hard to subdue, or submit;unconquerable.

難入  Hard to enter, or attain.

難勝  Hard to overcome, or be overcome;unconquerable; the fifth of the ten bodhisattva 地 stages when all passion and illusion is overcome and understandingof all things attained.

難化  Difficult of conversion, ortransformation.

難度  Hard to cross over, to save or besaved.

難度海  The ocean hard to cross, the seaof life and death, or mortality.

難思  Hard to think of, hard torealize, incredible.

難拏  daṇḍa(दण्ड), 檀難; a club, mace, Yama's symbol.

難提  Nandi, "the happy one,"name of Viṣṇu, Śiva, and of a Buddhist monk; also said to be a term for stūpa (स्तूप).

難提迦  Nandika, brother of 調達 Devadatta.

難提迦物多  nandikāvarta(नन्दिकावर्त); nandyāvarta (नन्द्यावर्त); joyous, or auspicious turning; defined as turning to the right,i.e. curling as a Buddha's hair.

難有  Hard to have, similar to 希有, rare.

難石石裂  Even rock meeting hard treatmentwill split.

難陀 難陁 nanda (नन्द),"happiness, pleasure, joy, felicity." M.W. Name of disciples not easyto discriminate; one is called Cowherd Nanda, an arhat(अर्हत्); another Sundarananda, todistinguish him from Ānanda, and the above; also, of a milkman who gaveŚākyamuni milk; of a poor woman who could only offer a cash to buy oil for alamp to Buddha; of a nāga (नाग) king; etc.

難陀跋難陀  Nanda Upananda, two nāga (नाग) brothers, who protected Magadha.

雨  varṣa(वर्ष). Rain; to rain.

雨乞  To pray for rain.

雨安居  雨時; 雨期 varṣās (वर्षास्); varṣavasāna (वर्षवसान); the rains, the rainy season, when was the summer retreat, v. 安居.

雨眾  The disciples of 伐里沙 Vārṣya, i.e. Vārṣagaṇya, a leader of the Saṃkhyā school.

雨花  雨華 To rain down(celestial) flowers.

雪  Snow.

雪山  雪嶺 The snowmountains, the Himālayas.

雪山大士  雪山童子The greatman, or youth of the Himālayas, the Buddha in a former incarnation.

雪山部  Haimavatāḥ, the Himālaya school,one of the five divisions of the Mahāsāṅghikaḥ.

雲  megha(मेघ). Cloud, cloudy, abundant.

雲兄水弟  雲眾水眾 Brothers ormen of the clouds and waters, fellow-monks.

雲堂  The assembly hall of a monastery,because of the massed congregation.

雲宗  idem 白雲宗.

雲心  Clouded heart, depressed.

雲水  雲兄水弟; 雲衲; 雲納 Homeless or roaming monks.

雲海  Many as the clouds and the watersof the ocean.

雲版  A sort of cloud-shaped gong,struck to indicate the hour.

雲自在王  Meghasvara-rāja, ruler of thecloud drums, a son of Mahābhijñābhibhu.

雲門  The Cloud-gate monastery inGuangdong, from which 文偃 Wenyan derived his title; hisname was 張雪峰 Zhang Xuefeng; he lived early in the tenth century and founded the 雲門宗 (雲門禪宗), v. 三句.

雲集  Flocking like clouds, a greatassembly.

雲雷音王  Megha-dundubhi-svara-rāja, or 雲雷音宿王華智 Jaladhara-garjita-ghoṣa-susvara-nakṣatra-rāja-saṅkusumitā-bhijña. ABuddha 'having a voice musical as the sound of the thunder of the clouds andconversant with the appearance of the regents of the nakshatras'. M.W. A Buddhapossessing the wisdom of the Thunder-god and of the flowery stars.

雲鼓  A drum ornamented with clouds forcalling to midday meals.

雷  garjita(गर्जित), thunder, thundering.

電  Lightning, symbolizes theimpermanent and transient.

電光石火  Lightning and flint-fire,transient.

電影  Impermanence of all things likelightning and shadow.

震  To shake, thunder, tremble, awe,quicken; translit. cin (चिन्), ci (चि).

震動  To shake, agitate.

震多末尼  cintāmaṇi(चिन्तामणि), the philosopher's stone,granting all one's wishes.

震嶺  China.

震旦  Cīna, name of China in ancientIndia; also 振旦; 真旦; 神旦 intp. as the place where the sun rises, but a translit. of Cīnaṣṭhāna.

震越  civara(चिवर), a garment; an article forsleeping on, or in.

霍  Quickly, suddenly.

霍罕  怖捍 Ferghana, 'amountainous province and city in Turkestan on the upper Jaxartes.' Eitel.

露  Dew; symbol of transience; toexpose, disclose.

露命  Dew-like life; transient.

露地  Bare ground; like dew on theground, dewy ground.

露形  露身 Exposed form,naked, e.g. the Nirgrantha ascetics.

露牛  The great white ox and oxcartrevealed in the open, i.e. the Mahāyāna, v. Lotus Sūtra.

霹  Crash, rumble.

霹靂  A thunder-crash.

靈  Spirit, spiritual, energy,effective, clever.

靈供  Offerings to the spirits who areabout the dead during the forty-nine days of masses.

靈像  Spirit-image, that of a Buddha ora god.

靈妙  Abstruse, mysterious; clever.

靈山  靈嶽; 靈驚山 The Spirit Vulture Peak, Gṛdhrakūṭa, v. 耆 10 and 驚 23.

靈感  靈應Spirit-response, efficacious as in response to prayer.

靈瑞華  The udumbara(उदुम्बर) flower, which appears butonce in 3,000 years, a symbol of Buddha; v. 優曇 17.

靈界  The realm of departed spirits;the world of spirits.

靈神  The spirit, soul; an efficaciousspirit.

靈祠  Spirit-temple, a monastery.

靈芝  The auspicious plant, emblem ofgood luck, or long life; name of 元照 Yuanzhao, q.v.

靈骨  Spirit-bones, Buddha-relics.

靈魂  A spirit, soul.

靈龕  A coffin.

青  nīla(नील), blue, dark-coloured; alsogreen, black, or grey; clear.

青心  An unperturbed mind.

青提女  The mother of Maudgalyāyana in aformer incarnation, noted for her meanness.

青河  清河 The blue, orclear river, Vanksu, Vaksu, the Oxus.

青目  Blue-eyed.

青蓮  utpala(उत्पल), v. 優缽羅 Blue lotus.

青面金剛  The blue-faced rāja (राज), protector of Buddhism, king of the yaksa(यक्स)s, with open mouth, dog'sfangs, three eyes, four arms, wearing skulls on his head, serpents on his legs,etc.

青頭  青頸觀音 Theblue-head, or blue-neck Guanyin, the former seated on a cliff, the latter withthree faces, the front one of pity, the side ones of a tiger and a pig.

青鬼  Blue (or green) demons who abusethe sufferers in Hades.

青龍  Blue or Green dragon.

靜  Cessation of strife, peace, calm,quietness, stillness.

靜主  The elder presiding over acompany of monks in mediation.

靜力  The power of abstract meditation.

靜室  Abode of peace, the quiet heart.

靜思  Calm thought; meditation, ameditator, i.e. a monk.

靜息  A tr. of Yama, he who restrains,curbs, controls, keep in check.

靜慧  Calm wisdom, insight into thevoid, or immaterial, removed from the transient.

靜慮  A tr. of dhyāna (ध्यान), calm thought, unperturbed abstraction.

靜智  Calm wisdom, the wisdom derivedfrom quietness, or mystic trance.

非  Not: un-: without, apart from;wrong.

非三非一  Neither three nor one; a Tiantaiphrase, that the 空假中 or noumenon, phenomenon, and madhya (मध्य) or mean, are three aspects of absolute truth, but are not merelythree nor merely one; idem the 三德 three powers, i.e. dharmmkāya (धर्म्म्काय), wisdom, and nirvana.

非二聚  Apart from the two categories ofmatter and mind; v. 非色非心.

非人  Not-men, not of the human race,i.e. deva (देव)s, kinnara (किन्नर)s, nāga (नाग)s, māra (मार)s, rakṣa (रक्ष)s, and all beings of darkness; sometimes applied to monks who havesecluded themselves from the world and to beggars, i.e. not like ordinary men.

非六生  Not arising directly from themind, which is the sixth sense, but from the other senses.

非喻  An imaginary and not factualmetaphor, one of the eight forms of comparison 八喻.

非器  A vessel unfit for Buddha orBuddhism, e.g. a woman's body, which is unclean, v. Lotus Sutra 提襲 chapter 12.

非天  Not deva(देव)s, i.e. asura (असुर)s, v. 阿修羅.

非學者  Those who do not learn Buddha-truth,hence 非學世者 is a world of such.

非安立  The unestablished, orundetermined; that which is beyond terminology. 非安立諦 The doctrine of 非安立真如 the bhūtatathatā (भूततथता), theabsolute as it exists in itself, i.e. indefinable, contrasted with the absoluteas expressible in words and thought, a distinction made by the 唯識論.

非常  anitya(अनित्य), 無常 impermanent, transient, illusory, as evidenced by old age, disease,and death.

非常苦空非我  Impermanent, suffering, empty,non-ego-- such is life.

非心  Apart from mind, without mind,beyond mentation.

非心非佛  Apart from mind there is noBuddha; the positive statement is 是心是佛 this mind is Buddha.

非思量底  According to the orthodox orteaching sects, not to discriminate, or reason out; according to the Ch'ansect, to get rid of wrong thoughts (by freeing the mind from active operation).

非情  Non-sentient objects such asgrass, wood; earth, stone.

非情成佛  The insentient become (or are)Buddha, a tenet of the 圓教, i.e. the doctrine of pan-Buddha.

非想 Beyond the condition of thinkingor not-thinking, of active consciousness or unconsciousness; an abbrev. for 非想非非想天 or 非想非非想處.

非所斷  Not to be cut off, i.e. active orpassive nirvana (discipline); one of the 三所斷.

非時  Untimely; not the proper, orregulation time (for meals), which is: from dawn to noon; hence 非時食 to eat out of hours, i.e. after noon.

非時食  to eat out of hours, i.e. afternoon.

非有  abhāva(अभाव). Non-existent, not real.

非有想  The 定 or degree of meditation of this name leads to rebirth in the arūpa (अरूप) heaven; which is not entirely free from distress, of which it has 八苦 eight forms.

非有想非無想天  (or非有想非無想天處) Nāivasaṃjñānāsṃjñāyatana.  非想非非想天 Theheaven or place where there is neither thinking nor not-thinking; it is beyondthinking; the fourth of the 四 空 天 four immaterial heavens, knownalso as the 有頂天.

非有非空  Neither existing nor empty;neither material nor immaterial; the characterization of the bhūtatathatā (भूततथता)  (in the 唯識論), i.e. the ontological realityunderlying all phenomena. In the light of this, though the phenomenal has noreality in itself 非有, the noumenal is not void 非空.

非業  Death by accident said not to bedetermined by previous karma; a sudden, unnatural, accidental death.

非滅  The Buddha's 'extinction' ordeath not considered as real, v. 非生非滅.

非生非滅  The doctrine that the Buddha wasnot really born and did not really die, for he is eternal; resembling Docetism.

非色  arūpa(अरूप), formless, i.e. without rūpa (रूप), form, or shape, not composed of the four elements. Also the four skandha (स्कन्ध)s, 非色四薀 excluding rūpa (रूप) or form.

非色非心  Neither matter nor mind, neitherphenomenal nor noumenal; the triple division of all things is into 色, 心, and 非色非心phenomenal, noumenal, andneither.

非菩薩  Not Bodhisattvas, those who havenot yet inclined their hearts to Mahāyāna.

非道  Wrong ways, heterodox view, or doctrines.

非非想天  or 非非想處 v. 非有.

非食  Not to eat out of regulationhours, v. 非時食.

非黑非白業  Neither black nor white karma,karma which does not affect metempsychosis either for evil or good; negative orindifferent karma.

面  Face.

面壁  To sit in meditation with the faceto a wall, as did Bodhidharma for nine years, without uttering a word.

面授  Personal or face-to-faceinstruction.

面目  Face and eyes, face, looks.

面門  Forehead, or mouth, or the lineacross the upper lip.

革  Skins, hides, pelts; strip, cutoff.

革蔥  茗葱 latārka (लतार्क), 'greenonions' (M.W.), tr. as 蒜 garlic.

靺  Red socks.

靺師迦  靺[口*栗]沙迦vārṣika (वार्षिक); a flower that blooms during the rainy season, described as of awhite colour and very fragrant; the aloe.

鞞  A scabbard; translit. vi (वि), ve (वे), vai (वै), vya (व्य), bhi (भि), bhya (भ्य), be (बे); cf. 毘, 吠, 韋.

鞞世師  鞞崽迦 The Vaiśesika schoolof philosophy, cf. 衛.

鞞侈遮羅那  (鞞侈遮羅那三般那) or 毘侈遮羅那 (毘侈遮羅那三般那) or鞞多遮羅那 (鞞多遮羅那三般那) or毘多遮羅那 (毘多遮羅那三般那) vidyā-caraṇa-saṃpanna (विद्या-चरण-सṃपन्न), perfect inknowledge and conduct 明行足, one of the ten epithets of aBuddha.

鞞嚧杜那  v. 毘 Vairocana.

鞞奢隸夜  v. 毘 Vaiśālī.

鞞婆尸  or 鞞婆沙 v. 毘 vibhāṣā (विभाषा).

鞞婆訶羅  (Eka)vyavahārika, tr. 一說部, a branch of the Māhāsaṅghika.

鞞室羅懣囊  v. 毘 Vaiśravaṇa.

鞞尼  v. 毘 vinaya (विनय).

鞞恕婆附  v. 毘 Viśvabhū.

鞞殺社  v. 藥 bhaiṣajya (भैषज्य), healing, medical, remedial.

鞞沙門  v. 毘 Vaiśravaṇa.

鞞稠利夜  鞞頭梨 v. 毘, 吠 Vaiḍūrya.

鞞紐婆那  Veṇuvana, 竹林, a park near Rājagṛha, the Karaṇḍaveṇuvana, a favourite resort ofŚākyamuni.

鞞索迦  Vaiśākha, the second month ofspring, i.e. Chinese second month 16th to the 3rd month 15th day; name of awealthy patroness of Śākyamuni and his disciples.

鞞舍  (鞞舍隸夜 or 鞞舍隸離) v. 毘 Vaiśālī.

鞞舍羅婆拏  v. 毘 Vaiśravaṇa.

鞞跋致  vaivartika(वैवर्तिक); intp. by 退 to recede, fall back, backslide.

鞞陀  v. 韋 The Vedas.

鞞陀路婆  v. 毘 Vetāla.

鞠  To nourish, exhaust, address; aball; translit. ku (कु), gu (गु).

鞠利衍那  Kuryana; Kuvayana; also 鞫和衍那. "An ancient kingdom south-east of Ferghana, north of theupper Oxus, the present Kurrategeen." Eitel.

鞠多  Upagupta, v. 優.

韋  A thong; translit. for vi (वि), ve (वे), vai (वै) sounds.

韋堤希  (韋堤); 毘堤希 (or 吠堤希); 吠題呬弗多羅 Vaidehī, wife ofBimbisāra, and mother of Ajātaśatru; also called Śrībhadra.

韋將軍  (韋天將軍) One of the generals under the southern mahārāja(महाराज) guardian in a temple.

韋紐天  韋糅; 違紐; 毘紐; 毘瑟紐; 韋搜紐; 韋廋紐; 毘瑟怒 (or 毘瑟笯) Viṣṇu, all-pervading,encompassing; 'the preserver' in the trimūrti (त्रिमूर्ति), Brahmā, Viṣṇu, Śiva, creator, preserver, destroyer; the Vaiṣṇavas(Vishnuites) are devoted to him as the Śaivas are to Śiva. His wife is Lakṣmī,or Śrī. The Chinese describe him as born out of water at the beginning of aworld-kalpa (कल्प) with 1,000 heads and 2,000 hands; from his navel springs a lotus,from which is evolved Brahmā.

韋陀  圍陀; 毘陀; 皮陀; 吠陀 (or 吠馱); 薜陀; 鞞陀veda (वेद); knowledge, tr. 明智, or 明分 clear knowledge or discernment. The four Vedas are the Ṛg Veda,Yajur Veda, Sāma Veda, and Athara Veda; they were nevertranslated into Chinese, being accounted heretical.

韋陀羅  vetāla(वेताल), v. 毘陀羅.

韋陀輸  (or 韋馱輸) Vītāśoka, Vigatāśoka, younger brother of king Āśoka.

韋馱天  (韋馱) Weiduo, the guardian facing the main hall of a temple; the originof Weiduo is uncertain.

音  Sound, note, that which is heard.

音教  Vocal teaching, Buddha'spreaching.

音木  Sounding block, or board forkeeping time or rhythm.

音樂  Music, a musical accompaniment toa service.

音義  Sound and meaning, i.e. apronouncing dictionary.

音聲  Sound, note, preaching.

音聲佛事  Buddha's work in saving by hispreaching.

音響忍  Sound and echo perseverance, thepatience which realizes that all is as unreal as sound and echo.

響  pratiśrut(प्रतिश्रुत्). Echo, resonance.

頂  Top of the head, crown, summit,apex, zenith; highest; to rise; oppose; an official's 'button'.

頂光  The halo round the head of animage.

頂巢  Contemplation so profound that abird may build its nest on the individual's head.

頂珠  The gem in the head-dress, orcoiffure; the protuberance on the Buddha's brow.

頂生王  Mūrdhaja-rāja, the king born fromthe crown of the head, name of the first cakravartī(चक्रवर्ती) ancestors of the Śākyaclan; the name is also applied to a former incarnation of Śākyamuni.

頂相  The protuberance on the Buddha'sbrow, one of the thirty-two marks of a Buddha; also an image, or portrait ofthe upper half of the body.

頂石  Like a heavy stone on the head,to be got rid of with speed, e.g. transmigration.

頂禮  To prostrate oneself with thehead at the feet of the one reverenced.

頂輪  A wheel or disc at the top, or onthe head, idem 金輪佛頂 q.v.

頂門眼  The middle upstanding eye inMaheśvara's forehead.

順  Accord with, comply, yield, obey,agreeable; v. 逆 to resist.

順上分結  The five ties in the higher realmwhich hold the individual in the realms of form and formlessness: desire forform, desire for formlessness, restlessness, pride, and ignorance.

順下分結  The five ties in the lower realmwhich hold the individual in the realms of desire, i.e. desire, resentment,egoism, false tenets, and doubt.

順世  To accord with the world, itsways and customs; to die.

順分  To follow out one's duty; toaccord with one's calling; to carry out the line of bodhisattva(बोधिसत्त्व) progress according toplan.

順化  To accord with one's lessons; tofollow the custom; to die.

順忍  The third of the five bodhisattva (बोधिसत्त्व) stages of endurance, i.e. from the fourth to sixth stage.

順次  According to order or rank, oneafter another, the next life in Paradise to follow immediately after thiswithout intervening stages.

順流  Going with the stream, i.e. oftransmigration, custom, etc.

順牙  śūnya(शून्य), v. 空.

順逆  To go with, or resist, e.g. thestream to reincarnation, or to nirvāṇa (निर्वाण).

須  To expect, wait for, wait on;necessary, must; moment, small, translit. for su(सु); cf. 蘇.

須夜摩  Suyāma, also須炎摩 (or須燄摩), intp. as Yama, the ruler ofthe Yama heaven; and in other similar ways.

須大拏  Sudāna, see 須達拏.

須彌  Sumeru, also 須彌樓; 彌樓; 蘇彌樓; 修迷樓; later 蘇迷盧; the central mountain of everyworld, tr. as 妙高; 妙光, etc., wonderful height, wonderful brilliancy, etc.; at the top isIndra's heaven, or heavens, below them are the four devaloka(देवलोक)s; around are eight circlesof mountains and between them the eight seas, the whole forming nine mountainsand eight seas.

須彌座  須彌壇 A kind ofthrone for a Buddha.

須彌相  Merudhvaja, or Merukalpa, name ofthe universe of 須彌燈王佛, in the northwest, twelfth sonof Mahābhijñā.

須彌頂  Merukūṭa, second son ofMahābhijñā, whose name is 須蜜羅天 Abhirati.

須扇多  Suśānta, a Buddha of this name,'very placid,' M.W.; entirely pure; also 須延頭 ? Suyata.

須摩提  (or 須摩題) Sumati, of wonderful meaning, or wisdom, the abode of Amitābha, his PureLand.

須摩那  Sumanā, also 修摩那 (or 蘇摩那); 須曼那; a plant 4 or 5 feet high with light yellow flowers, the 'greatflowered jasmine'. M.W.

須梨耶  Sūrya, the sun.

須涅蜜陀  sunirmita(सुनिर्मित), but suggestive inmeaning of nirmāṇarati (निर्माणरति), heavens or deva (देव)s of joyful transformation.

須真  ? Sucinti; or Sucintā, or Sucitti,name of a deva (देव).

須臾  A kṣaṇa(क्षण), a moment.

須菩提  Subhuti, also 須扶提; 須浮帝; 蘇補底 (or 蘇部底); one of the ten chiefdisciples, said to have been the best exponent of śūnya(शून्य), or the void 解空第一; he is the principal interlocutor in the Prajñāpāramitā Sūtra.There are two later personages of this name.

須跋陀羅  (須跋陀) Subhadra; the last convert of the Buddha, 'a Brahman 120 yearsold.'

須達多  (須達); 蘇達多 Sudatta, well-given, intp. as agood giver, beneficent; known as 給獨 benefactor of orphans, etc. Hisname was Anāthapiṇḍaka, who bestowed the Jetavana vihāra(विहार) on the Buddha.

須達天  Sudṛśās, the 善現天; seventh brahmaloka (ब्रह्मलोक), eighth of the dhyāna (ध्यान) heavens.

須達拏  Sudāna, also須大拏; 須提梨拏; 蘇達拏, a previous incarnation of the Buddha, when he forfeited the throneby almsgiving; it is confused in meaning with 善牙 Sudanta, goodteeth.

須達梨舍那  Sudarśana, 須帶, the heaven of beautiful appearance, the sixteenth brahmaloka (ब्रह्मलोक), and seventh of the fourth dhyāna (ध्यान).

須陀  śūdra(शूद्र), the fourth caste, cultivators,etc., cf. 首; also sudhā (सुधा), nectar.

須陀摩  (須陀須摩) Sudhāman, a king mentioned in the 智度論4.

須陀洹  srota-āpanna(स्रोत-आपन्न); also 須陀般那; 窣路多阿半那(or 窣路陀阿半那) (or 窣路多阿缽囊); intp. by 入流, one who has entered the streamof holy living, also 逆流, one who goes against the streamof transmigration; the first stage of the arhat(अर्हत्), that of a śrāvaka (श्रावक), v. 聲聞.

頌  Extol, praise. gāthā (गाथा), hymns, songs, verses, stanzas, the metrical part of a sūtra (सूत्र); cf. 伽陀.

預  At ease, contented, pleased; arranged,provided for; beforehand; an autumn trip.

預彌國  Yāmī, the land or state of Yama,where is no Buddha.

預流  According with the stream of holyliving, the srota-āpanna (स्रोत-आपन्न) disciple of the śrāvaka (श्रावक) stage, who has overcome the illusion of the seeming, the firststage in Hīnayāna.

頑  Stupid, obstinate.

頑石點頭  (Moved by the reciting of the MahāparinirvāṇaSūtra,) even the stupid stones nodded their heads.

頓  To fall headlong, prostrate; atone time, at once; suddenly; immediate; a pause; to stamp; make ready; usedchiefly in contrast with 漸 gradually.

頓圓  The immediate and complete way ofenlightenment of the Tiantai Lotus school.

頓大  The immediate school and sūtra (सूत्र) of the Mahāyāna, i.e. the Huayan.

頓寫  頓經; 一日經 To copy the Lotus Sūtra at one sitting.

頓悟  Instantly to apprehend, or attainto Buddha-enlightenment, in contrast with Hīnayāna and other methods of gradualattainment.

頓悟菩薩  Abodhisattva (अ बोधिसत्त्व) who attainsimmediately without passing through the various stages.

頓成諸行  The immediate fulfilment of allacts, processes, or disciplines (by the fulfilment of one).

頓教  The doctrine that enlightenmentor Buddhahood may be attained at once; also immediate teaching of the highertruth without preliminary stages.

頓斷  To cut of at one stroke all thepassions, etc.

頓旨  The will, or aim, of immediateattainment.

頓機  The capacity, or opportunity, forimmediate enlightenment.

頓法  The method of immediacy.

頓漸  Immediate, or sudden, attainmentin contrast with gradualness.

頓覺  Immediate apprehension orenlightenment as opposed to gradual development.

頓頓圓  Instantaneous perfectenlightenment of the Huayan, a term used by 澄觀 Chengguan,who left the Lotus for the Huayan.

頗  Somewhat, quite, very; partial;translit. pha (फ), bha (भ). Cf. 叵.

頗勒具那  (or 頗勒窶拏) Phālguna, the twelfth month in India (February-March).

頗尼多  phāṇita(फाणित), the inspissated juice of thesugar cane, raw sugar.

頗羅  phala(फल), fruit, produce, progeny,profit, etc.

頗羅墮   (or 頗羅吒) Bhāradvāja, descendant of the ancient sage Bharadvāja, intp. asone of the six (or eighteen) Brahmin surnames, and as meaning 利根 of keen mind, clever.

頗胝迦  頗置迦; 頗黎; 頗棃sphāṭika (स्फाटिक), rock crystal.

領  Neck, collar; lead, direct;receive.

領納  To receive, accept.

領解  To receive and interpret.

頞  The root of the nose, the brow; asaddle; translit. a (अ), an (अन्), ar (अर्), cf. 阿.

頞哳吒  Ataṭa, one of the cold hells.

頞悉多  Asta, the western hill behindwhich the sun sets, sunset, death, home.

頞杜迦  Andūka, v. 阿梨.

頞沙荼  Āṣādha, the first month ofsummer, 16th of 4th Chinese moon to 15th of 5th.

頞浮陀  頞部陀 (or 頞部曇) Arbuda, cf. 阿, the first of the eight coldhells, where the cold raises tumours on the skin; also a foetus of twenty-sevendays.

頞濕縛庾闍  Aśvayuja (or 頞濕婆庾闍) , the first month of autumn (September-October).

頞濕縛羯拏  Aśvakarṇa, the fifth of the sevencircles round Meru.

頞瑟吒  aṣṭan(अष्टन्), eight, the eight divisionsof the 24-hours day.

頞那  Anna, food, but intp. as the nameof a mountain.

頞鞞  Upasena, v. 阿濕 one of the first five converts, idem Aśvajit.

頞順那  v. 阿 Arjuna.

頞飯底  v. 阿 Avantī.

頭  The head; chief, first.

頭光  A halo or nimbus round the head(of an image).

頭北面西  Head north face west, the proper,attitude in which to sleep, the position of the dying Buddha.

頭袖  Head-sleeve, name for a cap.

頭陀  dhūta(धूत), also 杜多; 杜荼 shaken, shaken off, cleansed. To get rid of the trials of life;discipline to remove them and attain nirvāṇa (निर्वाण). There are twelve relating to release from ties to clothing, food,and dwelling: (1) garments of cast-off rags; (2) only the three garments; (3)eat only food begged; (4) only breakfast and the noon meal; (5) no food betweenthem; (6) limited amount; (7) dwelling as a hermit; (8) among tombs; (9) undera tree; (10) under the open sky; (11) anywhere; (12) sitting and not lyingdown. There are other groups.

頭面作禮  To bow the head and face inworship or reverence, to fall prostrate in reverence.

頭首  The chief monks in a monastery,known as the western band, in contrast with the eastern band of subordinates.

頭鳩羅  dukūla(दुकूल), a species of plant, finecloth made of the inner bark of this plant, silken cloth.

頰  Cheeks, jaws.

頰車  The cheeks rounded--one of thecharacteristics of a Buddha.

頻  Urgent, pressing; repeated;translit. bim (बिम्), vi (वि), vim (विम्), vin (विन्).

頻伽  kalaviṅka(कलविङ्क), v. 迦.

頻伽缾  The kalaviṅka(कलविङ्क) pitcher, an illustration inthe 楞嚴sūtra (सूत्र) of emptiness or non-existence.

頻伽陀  毘笈摩 vigata (विगत); vigama (विगम); gone away, disappearance, a medicine which causes diseases todisappear.

頻來果  Once more to be reborn, v. 斯 sakṛdāgāmin (सक्ड़्दागामिन्).

頻婆  (頻婆羅) vimbara (विम्बर), differently stated as ten millions, and 100,000 billions, a 大頻婆羅 as a trillion; it is also intp, as a king of fragrance, or incense.

頻婆  vimba(विम्ब); bimba(बिम्ब); a bright red gourd,Momordica monadephia; a tree with red fruit; fruit of the Binba-tree.

頻婆娑羅  Bimbisāra, or Bimbasāra頻毘娑羅; 洴沙 (or 瓶沙 or 萍沙). A king of Magadha, residing at Rājagṛha, converted by Śākyamuni,to whom he gave the Veṇuvana park; imprisoned by his son Ajātaśatru, and died.

頻那夜迦  Vināyaka (Gaṇeśa), name of ademon or spirit, cf. 毘.

題  Heading, theme, thesis, subject,text; to state, mention, refer to.

題目  A heading, theme, etc. 立題To set a subject, state a proposition.

額  The forehead; a fixed (number);suddenly; translit. a (अ); v. 阿, 安, etc.

額上珠  The pearl on the forehead, e.g.the buddha-nature in every one.

願  praṇihita(प्रणिहित); praṇidhāna (प्रणिधान); resolve, will, desire, cf. 誓.

願主  The original resolve in aprevious existence which incites a man to build a pagoda, copy a sutra, etc.,leading him to become Buddha or reach the Pure Land.

願佛  A Buddha of the vow, who passesthrough the eight forms of an incarnate Buddha, v. 八相.

願作  Resolve to be or become, e.g. 願作佛 resolve to become Buddha.

願力  The power of the vow.

願土  The land of the vow, the PureLand of Amitābha.

願度  Salvation through trust in thevow e.g. of Amitābha.

願心  The heart of resolve (of Buddhato save all beings).

願智  Wisdom resulting from the vow.

願波羅蜜  The vow pāramitā (पारमिता)s, the eighth of the ten pāramitā (पारमिता)s, a bodhisattva's vow to attain bodhi(बोधि), and save all beings to theother shore.

願海  The bodhisattva vow is deep andwide like the ocean.

願船  The Amitābha's vow likened to aboat which ferries all beings to his Pure Land.

願行  To vow and perform the disciplinethe vow involves.

願身  The resolve of a Buddha to beborn in the Tuṣita heaven for the work of saving all beings, also idem願佛 above.

願輪  The vow-wheel, which overcomesall opposition; also the revolving of the bodhisattva's life around his vow.

願食  Vow-food; to nourish the life bythe vow, and thus have strength to fulfil its duties.

顛  Overturn, upset, upside down; theforehead, top.

顛倒  viparyaya(विपर्यय); error. Upside down,inverted; contrary to reality; to believe things to be as they seem to be, e.g.the impermanent to be permanent, the apparent ego to be real; cf. 七 and八顛倒.

顛倒忘想  Upside-down and delusive ideas.

類  Class, species; to classify.

類智  Knowledge which is of the sameorder, e.g. the four fundamental dogmas (四諦 or 法智) applicable on earth which are also extended to the higher realmsof form and non-form and are called 類智.

顩  Translit. kam (कम्) in 顩缽羅 kambala (कम्बल), a woollen garment, or blanket.

顯  Manifest, reveal, open, clear,plain, known, illustrious; exoteric.

顯典  顯經 The exotericor general scriptures, as distinguished from the 密 hidden, external or internal (illumination, or powers).

顯宗  顯家 The exotericsects, in contrast with the exoteric schools.

顯密  Exoteric and esoteric; the 真言 Shingon, or True-word sect, is the esoteric sect, which exercisesoccult rites of Yoga character, and considers all the other sects as exoteric.

顯明  Open, manifest; pure; to reveal.

顯本  The revelation of his fundamentalor eternal life by the Buddha in the Lotus Sūtra.

顯正  To show the truth, reveal thatwhich is correct.

顯示  To reveal, indicate.

顯色  The visible or light colours.

顯識  Manifest, revealing, or openknowledge, the store of knowledge where all is revealed both good and bad, aname for the ālaya-vijñāna (आलय-विज्ञान).

顯露  To reveal, disclose.

風  vāyu(वायु). Wind, air; rumour, repute;custom; temper, lust.

風三昧  風奮三昧 A samādhi (समाधि) in which the whole body is conceived of as scattered.

風刀  The wind knife, i.e. the approachof death and its agonies.

風大  Wind or air as one of the fourelements.

風天  The wind deva (देव).

風災  The calamity of destruction bywind at the end of the third period of destruction of a world.

風燈  (or風中燈 or 風前燈 or風燭 or 風中燭 or 風前燭) 'As a lamp (or candle) in the wind', such is the evanescence ofthe world and man.

風界  The realm of wind, or air, withmotion as its principle one of the 四大 q.v.

風色  Wind colour, i.e. nonexistent,like a rabbit's horns, tortoise-hair, or scent of salt.

風輪  The wheel, or circle, of windbelow the circle of water and metal on which the earth rests; the circle ofwind rests on space.

風際  (風輪際) The region of the wind-circle.

颯  In gusts, suddenly.

颯破[木*致]迦  sphaṭika(स्फटिक), see 頗.

颯秣建  Samakan, the modern Samarkand.Eitel.

颰  A gale; translit. pha (फ), bha (भ); cf. 跋 and 婆.

颰陀  颰陀和 (颰陀羅); 颰陀波羅 bhadra(भद्र), 颰陀羅波梨 Bhadrapāla, v. 跋.

颰陀劫  Bhadrakalpa, v. 跋.

飛  To fly.

飛仙  (飛行仙) Flying genī.

飛化  Flying and changing.

飛帝  (飛行皇帝) Flying ruler, synonym for a sovereign.

飛行  Flying anywhere (at will).

飛行夜叉  Flying yakṣa (यक्ष)s, or demons.

飛錫  Flying staff, synonym for atravelling monk.

食  āhāra(आहार), 阿賀羅 food; to eat, feed. The rules are numerous, and seem to havechanged; originally flesh food was not improper and vegetarianism was a laterdevelopment; the early three rules in regard to 'clean' foods are that 'I shallnot have seen the creature killed, nor heard it killed for me, nor have anydoubt that it was killed for me'. The five 'unclean' foods are the above three,with creatures that have died a natural death; and creatures that have beenkilled by other creatures. The nine classes add to the five, creatures notkilled for me; raw flesh, or creatures mauled by other creatures; things notseasonable or at the right time; things previously killed. The LaṅkavātāraSutra and certain other sutras forbid all killed food.

食前  Before food, i.e. before theprincipal meal at noon; but 食後 after food, especially afterbreakfast till noon.

食堂  (or 齋堂) The dining-hall of a monastery.

食時  The time of eating the principalmeal, i.e. noon; nothing might be eaten by members of the Order after noon.

食欲  The lust for food, one of thefour cravings.

食物五果  The five kinds of edible fruitsand grains: those with stones (or pips), rinds, shells, seeds (e.g. grains),pods.

食[菛@良][卄/碭]  To eat some kind of poisonousherb.

食蜜  To eat honey, i.e. to absorb theBuddha's teaching.

食頃  The time of a meal, i.e. but ashort time.

飯  Rice (cooked); food; to eat.

飯磬  The dinner-gong.

飯袋子  A rice-bag fellow, a monk onlydevoted to his food, useless.

飯那  vana(वन), a grove, a wood.

飯頭  A cook.

飲  To drink, swallow; to watercattle.

飲光  Drinking light, a tr. of the nameof Kāśyapa, v. 迦, or his patronymic, possiblybecause it is a title of Aruṇa, the charioteer of the sun, but said to bebecause of Kāśyapa's radiant body.

飲光部  Mahākāśyapīyāḥ, or school of theMahāsāṅghikaḥ.

飲血地獄  The hell where they have to drinkblood.

飲酒  To drink wine, or alcoholicliquor, forbidden by the fifth of the five commandments; 10, 35, and 36 reasonsfor abstinence from it are given.

飲食  Drink and food, two things onwhich sentient beings depend; desire for them is one of the three passions;offerings of them are one of the five forms of offerings.

飽  Replete, full.

飽學  Replete with learning; fed fullwith study.

飾  To adorn; gloss over; pretend. 裝飾.

餉  Rations, food; revenue.

餉供  Offerings of food.

養  poṣa(पोष). Nourish, rear, support.

餓  Hungry, famished, starving.

餓鬼  preta(प्रेत)s, hungry spirits, one of thethree lower destinies. They are of varied classes, numbering nine orthirty-six, and are in differing degrees and kinds of suffering, some wealthyand of light torment, others possessing nothing and in perpetual torment; someare jailers and executioners of Yama in the hells, others wander to and froamongst men, especially at night. Their city or region is called 餓鬼城; 餓鬼界. Their destination or path is the 餓鬼趣 or 餓鬼道.

餓鬼愛  Desire as eager as that of ahungry ghost.

餘  Remains, remainder, the rest, theother; surplus.

餘宗  餘乘 Otherschools; other vehicles, i.e. other than one's own.

餘念  Divided thoughts, inattentive.

餘甘子  āmraphala(आम्रफल), v. 菴.

餘習  The remnants of habit whichpersist after passion has been subdued; also called 餘氣; 習氣; 殘習.

饑  Hunger, famine.

饑餓地獄  The hell of hunger.

饑饉災  The calamity of famine.

饒  Spare; abundance, surplus; topardon.

饒王  (饒王佛) Lokeśvara, 'the lord or ruler of the world; N. of a Buddha'(M.W.); probably a development of the idea of Brahmā, Viṣṇu or Śiva as lokanātha (लोकनाथ), 'lord of worlds.' In Indo-China especially it refers to Avalokiteśvara, whoseimage or face, in masculine form, is frequently seen, e.g. at Angkor. Also 世饒王佛. It is to Lokeśvara that Amitābha announces his forty-eight vows.

饒益  To enrich.

饒舌  A fluent tongue; loquacious.

首  Head.

首圖馱那  輸頭檀 (or 閱頭檀) Śuddhodana, intp. 'pure food', king of Kapilavastu, husband of Mahāmāyā, and fatherof Śākyamuni.

首座  The chief seat, president, chief.

首悔  Voluntary confession andrepentance.

首楞嚴  首楞伽摩 śūraṃgama (शूरṃगम), intp. 健相 heroic, resolute; the virtue orpower which enables a buddha to overcome every obstacle, obtained in the 首楞嚴定 or 三昧 śūraṃgama(शूरṃगम)                 dhyāna (ध्यान) or samādhi (समाधि); 首楞嚴經 is the sutra on the subject, whose full title commences 大佛頂, etc.

首盧迦  (首盧 or首盧柯); 輸盧迦 (or 室盧迦 or輸盧迦波 or室盧迦波); 室路迦 śloka (श्लोक), a stanza of thirty-two syllables, either in four lines of eighteach, or two of sixteen.

首羅  (or 周羅 or首羅髮 or周羅髮) Cūlaka, Cūḍa; one of the eight yakṣa(यक्ष)s, or demons.

首訶既那  (or 首阿既那) Śubhakṛtsna, the ninth brahmaloka (ब्रह्मलोक), i.e. the third region of the third dhyāna(ध्यान) of form.

首陀  (首陀羅); 戍陀羅 (or 戍達羅 or 戍捺羅) śūdra(शूद्र), the fourth of the fourcastes, peasants.

首陀婆  (or 私陀婆 or首陀娑婆 or 私陀娑婆) Śuddhāvāsa, the five pure abodes, or heavens.

首題  Heading or title (of a sutra).

香  gandha(गन्ध). Fragrance; incense; the senseof smell, i.e. one of the ṣaḍāyātana (षडायातन), six senses. Incense is one of the 使 Buddha's messengers to stimulate faith and devotion.

香丸  Incense balls.

香入  The sense of smell and its organ,the nose.

香剎  An incense kṣetra (क्षेत्र), i.e. a monastery.

香嚴  (香光莊嚴) The one whose mind meditates on Buddha becomes interpenetrated andglorified by Buddha-fragrance (and light). There are several deva (देव)-sons and others called Xiangyan.

香塵  The atom or element of smell, oneof the six guṇa (गुण)s.

香室  gandhakuṭī(गन्धकुटी); house of incense, i.e.where Buddha dwells, a temple.

香山  the fragrant or incensemountains, so called because the Gandharvas do not drink wine or eat meat, butfeed on incense or fragrance and give off fragrant odours. As musicians ofIndra, or in the retinue of Dhṛtarāṣtra, they are said to be the same as, orsimilar to, the Kinnaras. They are, or according to M. W., Dhṛtarāṣtra isassociated with soma (सोम), the moon, and with medicine. They cause ecstasy, are erotic, andthe patrons of marriageable girls; the apsara (अप्सर)s are their wives, and both are patrons of dicers.

香山  Gandhamādana. Incense mountain,one of the ten fabulous mountains known to Chinese Buddhism, located in theregion of the Anavatapta lake in Tibet; also placed in the Kunlun range. Amongits great trees dwell the Kinnaras, Indra's musicians.

香廚  The fragrant kitchen, i.e. amonastery kitchen.

香染  Incense-coloured, yellowish-grey,the colour of a monk's robe; also 香色; 香衣 (香複衣).

香樓  The fragrant pyre on which thebody of Buddha was consumed.

香欲  The desire for fragrance, thelust of the nasal organ, one of the five desires.

香殿  The incense hall, especially thelarge hall of the triratna (त्रिरत्न).

香水  Liquid scent, or perfume.

香水錢  Money given to monks.

香海  (香水海) The scented ocean surrounding Sumeru.

香湯  A fragrant liquid made ofthirty-two ingredients, used by the secret sects in washing the body at thetime of initiation.

香火  Incense and candles (or lamps).

香炷  Thread incense (in coils); a lampor candle giving a fragrant odour; incense and candles.

香爐  A censer.

香王  Gandharāja, abodhisattva in whose image the finger tips are shown as dripping ambrosia.There is also a 香王 Guanyin.

香界  Incense region, a temple.

香神  香音神 The gods offragrance (and music), i.e. the Gandharvas who live on Gandhamādana; themusicians of Indra, with Dhṛtarāṣṭra as their ruler.

香積  Xiangji, the Buddha ofFragrance-land 香國, described in the 維摩經. The inhabitants live on the odour of incense, which surpasses thatof all other lands; cf. 香象; also the kitchen and food of amonastery.

香[竹/象]  Incense made in coils and burntto measure the time; also 香盤; 香印.

香華  Incense and flowers, offerings toBuddha.

香象  Gandhahastī. Fragrantelephant; one of the sixteen honoured ones of the Bhadra-kalpa; also abodhisattva in the north who lives on the 香聚山 or 香醉山 with Buddha 香積; cf. 香集.

香象之文  A narrative in the Abhidharma-kośa;also a title for the Buddhist canon.

香象大師  The third patriarch of the Huayanschool, Fazang 法藏.

香集  The name of the westernBuddha-land in which Ākāśa Bodhisattva lives, described in the 虛空藏菩薩經 Ākāśagarbha Sutra; cf. 香象.

香風山  The abode of the Bodhisattva offragrance and light.

香食  Fragrance for food; fragrantfood.

香龍腦  Scented dragon's brains, camphor;v. 羯布羅.

馝柯  Vikramāditya, a kingof Śrāvastī and famous benefactor of Buddhism, v. 毘.

馬  aśva(अश्व), a horse; a stallion; one ofthe seven treasures of a sovereign.

馬勝  馬師 Aśvajit. Horse-breaker or Horse-master. The name of several persons, including one ofthe first five disciples.

[馬*夌]  Laṇkā. [馬*夌]迦 Ceylon, v. 楞.

馬曷麻諦  Mahāmati, 大慧, the bodhisattva addressed in the Laṅkāvatāra Sutra; v. 摩訶摩底.

馬祀  aśvamedha(अश्वमेध), the horse sacrifice,either as an annual oblation to Heaven, or for specific purposes.

馬祖  Ma Tsu, founder of the SouthernPeak school of the Ch'an or Intuitional sect in Kiangsi, known as 江西道一.

馬耳山  Aśvakarṇa, v. 頞, one of the seven concentric rings around Meru.

馬苑  The horse park, i.e. 白馬寺 the White Horse Monastery at Loyang in the Later Han dynasty,where, according to tradition, the first missionaries dwelt.

馬陰藏  A retractable penis, e.g. that ofthe horse, one of the thirty-two signs of a Buddha.

馬頭  Horse-head.

馬頭羅剎  The horse-head rākṣasa (राक्षस) in Hades.

馬頭觀音  馬頭大士; 馬頭明王 Hayagrīva, the horse-neck or horse-head Guanyin, in awe-inspiring attitudetowards evil spirits.

馬鳴  阿濕縛窶沙Aśvaghoṣa,the famous writer, whose patron was the Indo-Scythian king Kaniṣka q. v., was aBrahmin converted to Buddhism; he finally settled at Benares, and became thetwelfth patriarch. His name is attached to ten works (v. Hōbōgirin 192, 201,726, 727, 846, 1643, 1666, 1667, 1669, 1687). The two which have exerted greatinfluence on Buddhism are 佛所行讚經 Buddhacarita-kāvya Sutra, tr.by Dharmarakṣa A. D. 414-421, tr. into English by Beal, S.B.E.; and 大乘起信論 Mahāyāna śraddhotpāda-śāstra, tr. by Paramārtha, A.D．554, and byŚikṣānanda, A. D. 695-700, tr. into English by Teitaro Suzuki 1900, and also byT. Richard, v. 起. He gave to Buddhism thephilosophical basis for its Mahāyāna development. There are at least six others who bear this name.Other forms: 馬鳴; 阿濕縛窶沙; 馬鳴比丘; 馬鳴大士; 馬鳴菩薩, etc.

馬麥  Horse-grain, Buddha's food whenhe spent three months with the Brahmin ruler Agnidatta with 500 monks, one ofhis ten sufferings.

馱  駄 Translit. dha (ध), dhya (ध्य).

馱南  dhyāna(ध्यान), also 馱演那; 馱衍那 tr. by 定 and 禪 q.v.

馱器尼  v. 達 The Deccan.

馱摩  v. 達 dharma (धर्म).

馱索迦  dāsaka(दासक), a slave, or dāsikā (दासिका), a female slave.

馱縛若  dhvaja(ध्वज), a flag.

馱那羯磔迦  Dhanakaṭaka, or Amarāvatī, anancient kingdom in the north-east of the modern Madras presidency.

馱都  dhātu(धातु), intp. by 界 field, area, sphere; 體 embodiment, body, corpus; 性nature, characteristic. It means that which is placed or laid; adeposit, foundation, constituent, ingredient, element; also a śarīra (शरीर), or relic of Buddha The two dhātu (धातु)s are the conditioned and unconditioned, phenomenal and noumenal;the three are the realms of desire, of form, and of the formless; the four areearth, water, fire, and air; the six add space and intelligence; the eighteenare the twelve āyatana (आयतन)s, with six sensations added.

馺  v. 蘇 svāhā (स्वाहा).

騎  To ride, sit astride.

騎驢覓驢  To search for your ass whileriding it, i.e. not to recognize the mind of Buddha in one's self.

騰  To mount, rise; translit. tang (तन्ग्).

騰蘭  Tang and Ran, i.e. Mātaṇga(Kāśyapa Mātaṇga) and Gobharaṇa, the two monks brought to China, according totradition, by Ming Di's emissaries, v. 摩, 迦, and 竺.

騷  Trouble, sad; poetic, learned;translit. su (सु), s (स्).

騷伽陁  騷揭多 Sugata, v. 修.

騷毗羅  ? parisrāvana(परिस्रावन), a filtering cloth orbag, v. 缽里.

驅  To drive out or away, expel,urge.

驅烏  Scarecrow, term for an acolyte offrom seven to thirteen years of age, he being old enough to drive away crows.

驅龍  Dragon-expeller, a term for an arhat (अर्हत्) of high character and powers, who can drive away evil nāga (नाग)s.

驗  To examine into, hold an inquest;to come true, verify.

驗生人中  An inquiry into the mode of aperson's death, to judge whether he will be reborn as a man, and so on with theother possible destinies, e.g. 驗生地獄 whether he will be reborn inthe hells.

驚  uttras-(उत्त्रस्-); santras- (सन्त्रस्-); alarm, startle, arouse.

驚覺  Arouse, stimulate.

驢  khara(खर), an ass, donkey.

驢年  Donkey-year, i.e. without date orperiod, because the ass does not appear in the list of cyclic animals.

驢脣  Kharostha, 'donkey lips, ' nameof a sage celebrated for his astronomical knowledge.

骨  Bone: bones, relics.

骨人  Skeleton.

骨佛  A bone-buddha, a corpse.

骨塔  A dagoba for the ashes of thedead.

骨目  The bones and eyes, theessentials.

骨身  The bones of the body, the śarīra (शरीर) or remains after cremation.

骨鏁天  The bone-chain deva (देव) 商羯羅 Śaṅkara, i.e. Śiva.

髀  The pelvic bones, the rump.

髀路波阿迄  Virūpākṣa, the western of thefour Mahārājas, v. 毘.

髏  kapāla(कपाल); a skull.

髏鬘  A chaplet or wreath of skulls,worn by the Kāpālikas, a Śivaitic sect; kapālī (कपाली) is an epithet of Śiva as the skull-wearer.

髑  A skull 髑髏.

體  Body, limbs; corpus, corporeal;the substance, the essentials; to show respect to, accord with.

體內方便  體外方便 A term ofthe Tiantai school indicating that the 'expedient' methods of the 方便 chapter of the Lotus Sūtraare within the ultimate reality of that sūtra (सूत्र), while those of other schools are without it.

體大 Great in substance, the 'greatnessof quintessence' or the fundamental immutable substance of all things; cf. Awakeningof Faith 起信論.

體性  ātmakatva(आत्मकत्व); dharmatā (धर्मता); the essential, or substantial nature of anything, self-substance.

體智  Fundamental wisdom whichpenetrates all reality.

體毘履  v. 他 Sthavira, elder, president.

體法  The universality of substance andthe unreality of dharma (धर्म)s or phenomena, the view of the 通教 as contrastedwith that of the 藏教.

體用  Substance, or body, and function;the fundamental and phenomenal; the function of any body.

體相  Substance and phenomena orcharacteristics, substance being unity and phenomena diversity.

體相用  The three great fundamentals inthe Awakening of Faith-- substance; characteristics, function.

體空 The emptiness, unreality, orimmateriality of substance, the 'mind-only' theory, that all is mind or mental,a Mahāyāna doctrine.

體達  The universal fundamentalprinciple all pervasive.

體露  Complete exposure ormanifestation.

高  High, lofty, eminent.

高世耶  憍奢耶; 憍尸; kauseya (कौसेय), thin silk, lustring; wild silk-worms.

高僧  Eminent monks.

高士  Eminent scholar; old tr. forBodhisattva.

高昌  高車Karakhojo, theancient town of Kao-ch'ang, which lay 30 lieast of Turfan in Turkestan, formerly an important Buddhist centre, whence camescriptures and monks to China.

高祖  A founder of a sect or school.

高薩羅  v. 憍 Kośala.

高足  Superior pupils or disciples.

高麗  Korea.

高麗  Korea.

高麗藏  The Korea canon of Buddhism, oneof the three collections which still exists in the 海印寺 in 639 cases, 1521 部 and 6589 卷.

髮  Hair (of the head), locks.

髮塔  A pagoda over a hair of Buddha'shead.

髮論  The śāstra(शास्त्र) of the non-Buddhist Kapila,the 勝論 q.v.

髻  Topknot, tuft, the hair coiled ontop.

髻利吉羅  計利 (or 計里) 枳 (or 計) 攞 (or 羅) Kelikila, the attendant of a deva (देव); one of the Vajrapāṇis.

髻珠  髻寶 The preciousstone worn in the 髻 topknot; a king's most prizedpossession in the Lotus Sūtra parable.

鬘  A head-dress, coiffure; achaplet, wreath, etc.; idem 末利.

鬥  To contest, fight.

鬥勝  To overcome in a contest of anykind.

鬥諍  Argument, debate, contention.

鬥諍王  The fractious king, Kalirāja, v. 羯 15.

鬮  A 1ot, tally, ballot, ticket,made of wood, bamboo, or paper; also ?. To cast lots for good or ill fortune.

鬱  Dense, oppressive, anxious;translit. u (उ) sounds; cf. 郁, 優, 嗢, 殟, 烏.

鬱多摩  uttama(उत्तम), highest, chief, greatest.

鬱多羅  uttara(उत्तर), upper, higher, superior;subsequent; result; excess; the north; also 鬱怛羅, etc.

鬱多羅僧伽  (鬱多羅僧) uttarāsaṅga (उत्तरासङ्ग), an upper or outer garment; the seven-patch robe of a monk; alsoused for the robe flung toga-like over the left shoulder.

鬱多羅究留  Uttarakuru, also 鬱多羅拘樓; 鬱多羅鳩婁; 郁多羅拘樓; 郁怛羅拘琉溈; 郁怛羅越; 郁軍越, etc. The northern of the four continents around Meru, square inshape, inhabited by square-faced people; explained by 高上作 superior to or higher than other continents, 勝 superior, 勝生 superior life, because human lifethere was supposed to last a thousand years and food was produced without humaneffort. Also, the dwelling of gods and saints in Brahmanic cosmology; one ofthe Indian 'nine divisions of the world, the country of the northern Kurus.situated in the north of India, and described as the countπy of eternalbeatitude.' M. W.

鬱持  uda; also 鬱持迦; 優陀伽; 烏娜迦 udaka; water.

鬱瑟尼沙  鬱失尼沙. 烏 uṣṇīṣa (उष्णीष).

鬱缽羅  v. 優缽羅 utpala (उत्पल), blue lotus.

鬱金  kuṅkuma, saffron; a plant fromwhich scent is made.

鬱陀  cf. 憂 15 and 鬱頭.

鬱陀那  v. 優陀那 udāna (उदान), voluntary addresses.

鬱鞞羅  Uruvilvā, the forestnear Gaya where Śākyamuni was an ascetic for six years; also defined as a stream inthat forest; cf. 優樓頻螺.

鬱頭藍  (鬱頭藍佛) Udraka Ramaputra; 鬱頭藍子;  鬱陀羅羅摩子 A Brahman ascetic, to whom miraculous powers are ascribed, for atime mentor of Śākyamuni after he left home.

鬼  preta(प्रेत) 薜荔多, departed, dead; a disembodied spirit, dead person, ghost; a demon,evil being; especially a 餓鬼 hungry ghost. They are of manykinds. The Fan-i ming i classifies them as poor, medium, and rich; each againthrice subdivided: (1) (a) with mouths like burning torches; (b) throats nobigger than needles; (c) vile breath, disgusting to themselves; (2) (a)needle-haired, self-piercing; (b) hair sharp and stinking; (c) having greatwens on whose pus they must feed. (3) (a) living on the remains of sacrifices;(b) on leavings in general; (c) powerful ones, yakṣa(यक्ष)s, rākṣasa(राक्षस)s, piśāca (पिशाच)s, etc. All belong to therealm of Yama, whence they are sent everywhere, consequently are ubiquitous inevery house, lane, market, mound, stream, tree, etc.

鬼城  The demon-city, that of the  gandharva ( गन्धर्व) s.

鬼子母  Hāritī, 訶梨帝 intp. as pleased, or pleasing. A 'woman who having vowed to devourall the babies at Rādjagriha was reborn as a rākshasī(राक्स्हसी), and gave birth to 500children, one of which she was to devour every day. Converted by Śākyamuni sheentered a convent. Her image is to be seen in all nunneries'. Eitel. Anotheraccount is that she is the mother of 500 demons, and that from being an evilgoddess or spirit she was converted to become a protectress of Buddhism.

鬼子母神  A rākṣasī(राक्षसी) who devours men.

鬼火  Spirit lights,  ignis fatūs.

鬼界  (鬼法界) The region or realm of demons; one of the ten regions.

鬼病  Sickness caused by demons, orghosts.

鬼神  Ghosts and spirits, a generalterm which includes the spirits of the dead, together with demons and the eightclasses of spirits, such as deva (देव)s, etc. 鬼 is intp. as 威 causing fear, 神 as 能 potent, powerful.

鬼神食時  The time when they feed, i.e.night.

鬼見  Demon views, i.e. heterodoxteaching.

鬼道  鬼趣 The way ordestiny of yakṣa (यक्ष)s, rākṣasa (राक्षस)s, and hungry ghosts; 鬼道 also means in league with demons,or following devilish ways.

鬼錄  The iron record, containing thesins of men, in Yama's office in Hades.

鬼門  The north-east corner of a house,or of a city-gate enceinte, through which the spirits can come and go.

鬼魅  Imps or demons who causesickness, especially malaria in certain regions.

魂  The mind, the soul, consciousmind, vijñāna (विज्ञान); also 魂神.

魂魄  Animus and anima; the spiritualnature or mind, and the animal soul; the two are defined as mind and body ormental and physical, the invisible soul inhabiting the visible body, the formerbeing celestial, the latter terrestrial.

魅  An ogre, evil spirit.

魅女  A young woman used as a mediumfor such a spirit to injure others.

魑  A mountain demon resembling atiger; 魅 is a demon of marshes having the head of a pig and body of a man.The two words are used together indicating evil spirits.

魔  魔羅 Māra,killing, destroying; 'the Destroyer, Evil One, Devil' (M.W.); explained bymurderer, hinderer, disturber, destroyer; he is a deva(देव) 'often represented with ahundred arms and riding on an elephant'. Eitel. He sends his daughters, orassumes monstrous forms, or inspires wicked men, to seduce or frighten thesaints. He 'resides with legions of subordinates in the heaven ParanirmitaVaśavartin situated on the top of the Kāmadhātu'. Eitel. Earlier form 磨; also v. 波 Pāpīyān. He is also called 他化自在天. There are various categoriesof māra (मार)s, e.g. the skandha-māra (स्कन्ध-मार), passion-māra (मार), etc.

魔事  Māra-deeds, especially inhindering Buddha-truth.

魔天  Māra-deva, the god of lust, sin,and death, cf. Māra.

魔女  The daughters of Māra, who temptmen to their ruin.

魔忍  Māra-servitude, the condition ofthose who obey Māra.

魔怨  Māra enmity; Māra, the enemy ofBuddha.

魔戒  Māra-laws, Māra-rules, i.e. thoseof monks who seek fame and luxury.

魔旬  (魔波旬) Māra-pāpīyān, cf. 波.

魔梵  Māra and Brahmā; i.e. Māra, lordof the sixth desire-heaven, and Brahmā, lord of the heavens of form.

魔檀  Māra-gifts, in contrast withthose of Buddha.

魔民  mārakāyikas(मारकायिकस्), also 魔子魔女 Māra's people, or subjects.

魔王  The king of māra (मार)s, the lord of the sixth heaven of the desire-realm.

魔界  The realm of the māra (मार)s; also 魔境; 魔道.

魔禪  māra-dhyāna(मार-ध्यान), evil thoughts, wrong andharmful meditation.

魔網  The net of Māra.

魔緣  Māra-circumstance, orenvironment, or conditioning cause, i.e. hindering the good.

魔縛  Māra-cords; Māra-bonds; also魔繫.

魔羅  Māra, v. 魔; also 麼羅; for 魔羅耶 v. 摩.

魔軍  The army of Māra.

魔道  The Māra path, or way, i.e. oneof the six destinies.

魔鄉  Māra-country, i.e. the world.

魔醯因陀羅  Mahendra, a younger brother ofAśoka.

魔醯濕羅補羅  Maheśvarapura, the presentMachery in Rajputana.

魔醯邏矩羅  Mihirakula, king of the Punjab,later of Kashmir, about A.D. 400, a persecutor of Buddhism, v. 摩.

魔醯首羅  Maheśvara, Śiva.

魔障  Māra-hindrances; also 障 is an interpretation of 魔.

魚  matsya(मत्स्य). Fish.

魚兔  Like a fish or a hare, whencaught the net may be ignored, i.e. the meaning or spirit of a sūtra (सूत्र) more valuable than the letter.

魚子  Spawn, vast in multitude comparedwith those that develop.

魚板  The wooden fish in monasteries,beaten to announce meals, and to beat time at the services.

魚母  The care of a mother-fish for itsmultitudinous young, e.g. Amitābha's care of all in leading them to his PureLand.

魚鼓  Similar to魚板.

魯  Stupid, vulgar, honest.

魯達羅  Rudra, roaring, awful, terrible,intp. terribly evil, a name for Śiva; also 澇達羅; 嚕捺羅.

鯨  A whale.

鯨音  A reverberating sound, like thatof a bell, or gong.

鯨魚  makara(मकर), sea-monster, whale.

鰐  A crocodile.

鰐魚  v. kumbhīra(कुम्भीर).

鱉  A turtle, tortoise.

鱉不慎ロ  The tortoise, clinging to a stickwith its mouth, being carried in fight, warned not to open its mouth to speak,yet did, fell and perished; moral, guard your lips.

鳥  A bird.

鳥跡  The tracks left in the air by aflying bird, unreal.

鳥道  The path of the birds, evasive,mysterious, difficult, as is the mystic life. Also a fabulous island onlyreached by flight.

鳥鼠僧  A 'bat monk', i. e. one whobreaks the commandments, with the elusiveness of a creature that is partly birdand partly mouse; also who chatters without meaning like the twittering ofbirds or the squeaking of rats.

鳩  A dove; to collect; translit. ku (कु), gu (गु), ko (को), ki (कि); cf. 瞿, 拘, 俱, 矩.

鳩垣  Kupana, 鳩洹; 仇桓; an asura (असुर) who swells with anger.

鳩夷羅  kokila(कोकिल), the cuckoo; or 鳩那羅 Kuṇāla, cf. 拘. There are other forms beginningwith 拘, 俱, 瞿.

鳩摩  (鳩摩羅) Kumāra, a child, youth, prince.

鳩摩羅  鳩摩羅什 (鳩摩羅什婆); 鳩摩羅時婆 (or 鳩摩羅耆婆); 羅什 Kumārajīva, one of the 'four suns' ofMahāyāna Buddhism, of which he was the early and most effective propagator inChina. He died in Chang-an about A.D. 412. His father was an Indian, his mothera princess of Karashahr. He is noted for the number of his translations andcommentaries, which he is said to have dictated to some 800 monastic scribes.After cremation his tongue remained 'unconsumed'.

鳩摩羅伽  Kumāraka, idem Kumāra.

鳩摩羅伽地  Kumāraka-stage, or鳩摩羅浮多 Kumāra-bhūta, youthful state, i.e. a bodhisattva(बोधिसत्त्व) state or condition, e.g.the position of a prince to the throne.

鳩摩羅炎  Kumārāyaṇa, father of Kumārajīva.

鳩摩邏多  (or 鳩摩邏陀) Kumāralabdha, also 矩 and 拘; two noted monks, one during the period of Aśoka, of theSautrantika sect; the other Kumāralabdha, or 'Kumārata' (Eitel), the nineteenth patriarch.

鳩槃荼  Kumbhāṇḍa, a demon shaped like agourd, or pot; or with a scrotum like one; it devours the vitality of men; alsowritten with initials 弓, 恭, 究, 拘, 俱, and 吉; also 鳩滿拏.

鳩鳩吒  kukkuta(कुक्कुत), a fowl.

鳳  The 'phœnix' the auspicious bird.

鳳剎  'Phœnix'-kṣetra (क्षेत्र), a term for a Buddhist temple.

鳴  Cry, sound, note of a bird, etc.

鳴錫  A rattling staff shaken to warnthe spirits.

鳴魚  To sound the wooden fish toannounce a meal time.

鴈  A wild goose.

鴈王  King or leader of the flight, orflock; Buddha, hence 鴈門 Buddhism.

鴛  Drake of mandarin duck; v. 鴛班.

鴛班  Paired bands, i.e. to standfacing each other when reciting sūtra (सूत्र)s.

鴦  Hen of mandarin duck, symbolizingconjugal fidelity; translit. aṅg (अङ्ग्).

鴦伽  鴦掘多羅 ? Aṅga,described as a country north of Magadha.

鴦伽社哆  aṅgajāta(अङ्गजात), 'produced from or on thebody,' a son, but intp. as the membrum virile.

鴦俱舍  aṅgūṣa(अङ्गूष), an arrow, a barbed weapon.

鴦哦囉迦  Aṅgāraka, charcoal; intp. firestar, the planet Mars.

鴦崛摩羅  (鴦崛利摩羅) Aṅgulimālya, chaplet of finger-bones; the Śivaitic sect that woresuch chaplets; also 鴦堀摩羅; 鴦掘摩羅; 鴦窶利摩羅 v. 央. One converted by the Buddha isknown by this name.

鴦輸伐摩  Aṃśuvarman, a king of ancientNepal, descendant of the Licchavis, author of the 聲明論.

鴿  pārāvata(पारावत); kapotaka(कपोतक); a dove, pigeon.

鴿園  A famous monastery said to be inKashmir, the Kapotakasaṃghārāma, v. 迦布德迦.

鵂  ulūka(उलूक), an owl.

鵂鶹  Ulūka, i.e. Kaṇāda, a celebratedphilosopher, said to have lived "800 years" before Śākyamuni.

鵝王  rāja-haṃsa(राज-हṃस), the king-goose, leader of the flight, i.e. Buddha, one of whosethirty-two marks is webbed hands and feet; also the walk of a buddha isdignified like that of the goose.

鵝王別乳  A king-goose is reputed to beable to absorb the milk from a mixture of milk and water, leaving the waterbehind, so with the bodhisattva and truth.

鵝眼  (鵝王眼) The eye of the king-goose, distinguishing milk from water, usedfor the eye of the truth-discerner.

鵲  A magpie; jay, daw.

鵲園  Magpie garden, applied to the Veṇuvana,v. 竹林.

鵲巢  A magpie's nest, sometimesapplied to a place of meditation.

鶖  A stork.

鶖子  (鶖鷺子) Śāriputra, also 秋露子 meaning son of Śārī, his mother;śārī (शारी) is a kind of bird 'commonly called the Maina'. M.W. It is tr. as astork. Cf. 舍.

鶴  The crane; the egret; translit. ha (ह), ho (हो).

鶴勒那夜奢  Haklenayaśas, or Padmaratna, thetwenty-third patriarch, born in the palace of the king of Tokhara.

鶴悉那  Hosna, or Ghazna, 'the capital ofTsaukūṭa, the present Ghuznee' (Ghazni) in Afghanistan. Eitel.

鶴林  鶴樹 Crane grove,a name for the place where Śākyamuni died, when the trees burst into white blossom resembling aflock of white cranes.

鶴秣  Homa, 'a city on the easternfrontier of Persia, perhaps the modern Humoon' Eitel.

鶴苑  Crane-garden, a term for amonastery.

鶴薩羅  Hasara, 'the second capital ofTsaukūṭa, perhaps the modern Assaia Hazaréh between Ghuznee and Kandahar inAfghanistan.' Eitel.

鷓  A partridge 鷓鴣.

鷓鴣斑  Spotted like a partridge, a kindof incense.

鷲  A vulture.

鷲山  Gṛdhrakūṭa, Vulture Peak nearRājagṛha, 'the modern Giddore, so called because Piśuna (Māra) once as assumedthere the guise of a vulture to interrupt the meditation of Ānanda' (Eitel);more probably because of its shape, or because of the vultures who fed there onthe dead; a place frequented by the Buddha; the imaginary scene of thepreaching of the Lotus Sūtra, and called 靈鷲山 Spiritual Vulture Peak, as the Lotus Sūtra is also known asthe 鷲峰偈 Vulture Peak gāthā (गाथा). The peak is also called 鷲峰; 鷲頭 (鷲頭山); 鷲臺; 鷲嶽; 鷲巖; 靈山; cf. 耆闍崛山.

鸚  śuka(शुक); a parrot 鸚鵡.

鸚鵡寶  v. 甄 14  kiṃsuka (किṃसुक), 'a tree withred flowers, said to be the butea frondosa. ' Eitel.

鹹  Salty, salted.

鹹水  Salt water.

鹽  Salt; translit. ya (य).

鹽天  Yama, v. 焰 12.

鹽牟那  (鹽牟尼那); 搖尤那 The river Yamunā, or Jamna, atributary of the Ganges.

鹽香  Salt-smell, i.e. non-existent.

鹿  mṛga(म्ड़्ग); a deer; as Śākyamuni firstpreached the four noble truths in the Deer-garden, the deer is a symbol of hispreaching.

鹿仙  Śākyamuni as royal stag: he andDevadatta had both been deer in a previous incarnation.

鹿戒  Deer morals i.e. to live, as someascetics, like deer.

鹿苑  鹿野園 Mṛgadāva,known also as 仙人園, etc., the park, abode, orretreat of wise men, whose resort it formed; 'a famous park north-east of Vārāṇasī,a favourite resort of Śākyamuni. The modern Sārnāth (Śāraṅganātha) nearBenares.' M. W. Here he is reputed to have preached his first sermon and convertedhis first five disciples. Tiantai also counts it as the scene of the secondperiod of his teaching, when during twelve years he delivered the Āgama sūtras.

鹿車  Deer carts, one of the three kindsof vehicle referred to in the Lotus Sūtra,the medium kind; v. 三車.

麈  A great deer, whose tail is usedas a fly-whip; the use of which is forbidden to monks.

麒麟  Male and female unicorns; the qilin in general.

麗  Elegant, beautiful; to display.

麗塔  An elegant pagoda.

麗[打-丁+制]  毘 Licchavi, v. 離, 梨.

麗藏  The Korean tripiṭaka (त्रिपिटक).

麟  The lin,or female unicorn.

麟角  The unicorn with its single hornis a simile for 獨覺 q.v. pratyekabuddha(प्रत्येकबुद्ध).

麤  sthūla(स्थूल). course, rough, crude,unrefined, immature.

麤人  麁人 The immatureman of Hīnayāna, who has a rough foundation, in contrast with the mature orrefined 細人 man of Mahayana. Tiantai applied 麤 to the 藏, 通, and 別 schools, reserving 細 for the 圓 school.

麤惡苑  (麁惡苑) The rough and evil park, one of Indra's four parks, that ofarmaments and war.

麤惡語  Coarse, evil, slanderouslanguage.

麤相  (麁相) The six grosser or cruder forms 六麤 ofunenlightenment or ignorance mentioned in the 起信論 in contrastwith its three finer forms 三細.

麤言  麁言 Coarse,crude, rough, immature words or talk; evil words. Rough, outline, preliminarywords, e. g. Hīnayāna in contrast with Mahāyāna. The rough-and-ready, or cruder ' words and method of 誡 prohibitions from evil, in contrast with the more refined method of勸 exhortation to good.

麥  yava(यव). 耶婆 corn, wheat, barley, etc. Corn, especially barley; a grain ofbarley is the 2,688,000th part of a yojana (योजन).

麨  Broken dry rice, grits, crumbledgrain.

麻  Hemp, flax, linen, translit. ma (म), cf. 牟, 麼, etc.

麻豆瞿羅  madhugola(मधुगोल), sweet balls, or biscuits.

麻蹉  matsya(मत्स्य), a fish.

麼  Interrogative particle; translit.ma (म), ba (ब); cf. 摩.

麼也  māyā(माया), illusion, hallucination; alsointp. as 體 body.

麼度羅  Mathurā, the modern Muttra.

麼攞  麼羅 mālā (माला), ahead-dress, wreath.

麼洗  Māsa, a month.

麼羅庾  malaya(मलय), a kind of incense from theMalaya mountains in Malabar.

麼麼  mama(मम), my, mine, genitive case of thefirst personal pronoun.

麼麼雞  Māmakī; 忙忙雞; 忙莽雞 (or 忙莽計); 摩莫枳; the Vajra mother, mother of the 金剛部 or of wisdomin all the vajra (वज्र) group.

黃  Yellow.

黃壚  A grave, idem黃沓.

黃幡  Yellow paper streamers hung on agrave.

黃教  黃帽教 The yellowsect of Lamaism, founded in 1417 by 宗喀巴 Tsoṅ-kha-pa, Sumatikīrti, whooverthrew the decadent sect, which wears red robes, and established the sectthat wears yellow, and which at first was: noted for the austere life of themonks; it is found chiefly in Tibet, Mongolia, and Ili.

黃昏  Evening.

黃楊木禪  The yellow poplar meditation. Theyellow poplar grows slowly, and in years with intercalary months is supposed torecede in growth; hence the term refers to the backwardness, or decline ofstupid disciples.

黃檗  Huangbo, Phallodendron amurense,a tree which gave its name to a monastery in Fujian, and to a sect founded by 希運 Xiyun, its noted abbot of the Tang dynasty.

黃泉  The yellow springs, the shades.

黃葉  Yellow willow leaves, resemblinggold, given to children to stop their crying; the evanescent joys of theheavens offered by Buddha to curb evil.

黃衣  Yellow robes (of the monks), butas yellow is a prime colour and therefore unlawful, the garments are dyed amixture, yellowish-grey.

黃金  The yellow metal, i.e. gold.

黃金宅  Golden abode, i.e. a monastery,so called after the Jetavana vihāra (विहार), for whose purchase the site was 'covered with gold'.

黃門  Eunuchs, paṇḍaka (पण्डक)s, v. 般 10.

黃面  The yellow-faced Laozi, i.e.Buddha, because his images are gold-colour.

黃龍寺  Huanglong, the Yellow Dragonmonastery in Kiangsi after which 慧南 Huinan was called.

黎  Black, black-haired; cf. 離, 利, 梨, etc.

黎耶  ālaya(आलय), v. 阿.

黑  kāla(काल); kṛṣṇa(क्ड़्ष्ण); black; dark.

黑分  黑月 kṛṣṇapakṣa (क्ड़्ष्णपक्ष), thedarkening, or latter half of the month, the period of the waning moon.

黑夜神  Kālarātri, also 黑夜天; 黑闇天; 闇夜天; one of the three queens of Yama, who controls midnight.

黑天  Mahākāla, the black deva (देव), a title of Śiva, the fierce Rudra, a black or dark-blue deity witheight arms and three eyes.

黑業  Black karma, or evil deeds, whichproduce like karmaic results.

黑漆桶  Black varnish tub, blankignorance.

黑白  Black and white, evil and good;also the two halves of the month, the waning and waxing moon.

黑繩  kālasūtra(कालसूत्र), the black-rope orblack-bonds hell.

黑蚖  The black adder, or venomoussnake, i.e. kleśa (क्लेश), passion, or illusion.

黑衣  黑袈 Black, ordark monastic garments.

黑闇  Black, dark, secluded, shut off;in darkness, ignorant.

黑風  Black wind, i.e. a dark storm.

黑齒  Maṭutacaṇḍī, black teeth, name ofone of the rākṣasī (राक्षसी).

默  Dark, secret, silent, profound.

默傳  Silent teaching or propagation,i.e. from mind to mind, without words or writing.

默擯  梵壇 brahmanaṇḍa (ब्रह्मनण्ड); to 'send to Coventry' an obnoxious monk, all intercourse with himbeing forbidden.

默然  Silent, without words.

默理  The principle of silence, thatthe absolute is indefinable, the doctrine of Vimalakīrti.

默置記  Answering a foolish or improperquestion by silence.

點  To dot, touch, punctuate, light,nod; the stroke of a clock; to check off; a speck, dot, drop, etc.

點化  Touched into activity, orconversion.

點心  A snack, slight repast, not aproper meal.

點燈  To light a lamp.

點石  The stones nodded in approval(when 道生 Daosheng read the Nirvana Sutra).

黠  Smart, clever, intelligent.

黠慧  Worldly wisdom, cleverness,intelligence.

鼓  A drum.

鼓天  The drum-deva (देव), thunder.

鼓樂絃歌  Drum-music and singing withstringed instruments.

鼓音  The rolling of drums.

鼠  muṣa(मुष); ākhu(आखु); a mouse, rat.

鼠唧鳥空  Vain discussions, likerat-squeakings and cuckoo-callings.

鼻  ghrāṇa(घ्राण). The nose; one of the five 根 indrya (इन्द्र्य)s; the organ of smell; one of the six vijñāna(विज्ञान)s (六識) or perceptions, the sense of smell; translit. vai (वै), vi (वि).

鼻入  Organ and sense of smell.

鼻奢佉  Vaiśākha, the second month ofspring.

鼻婆沙  see 毘, Vibhāṣā.

鼻息  The breath of the nostrils; alsothe perception of smell.

鼻根  The organ of smell.

鼻溜荼迦  v. 毘 Virūḍhaka.

鼻識  The sensation, or perception ofsmell.

鼻路波阿叉  Virūpākṣa. One of the lokapāla (लोकपाल), or guardians of the four cardinal points of Mount Sumeru. In Chinaknown as 廣目 wide-eyed, red in colour with a small pagoda in his right hand, anda serpent in his left; in China worshipped as one of the twenty-four Deva Ārya 天尊. Also, a name for Maheśvara or Rudra (Śiva). Cf. 毘 and 髀.

鼻那夜  cf. 毘 Vinaya.

鼻隔禪師  dhyāna(ध्यान) master with nose (and otherorgans) shutoff from sensation, i.e. a stupid mystic.

鼻鼓迦  (or鼻致迦) bījaka (बीजक), a seed, v. 種.

齊  Even, level, equal, uniform;complete, perfect; equalize; tranquillize; alike; all; at the same time,altogether.

齊業身  The final body which brings to anend all former karma.

齊說齊聞  Speaking and hearing together, orat the same time.

齋  To reverence: abstinence; topurify as by fasting, or abstaining, e.g. from flesh food; religious orabstinential duties, or times; upavasatha (उपवसथ) (uposatha (उपोसथ)), a fast; the ritual period for food, i.e. before noon; a room formeditation, a study, a building, etc., devoted to abstinence, chastity, or theBuddhist religion; mourning (for parents).

齋七  The seven periods of masses forthe dead, during the seven sevens or forty-nine days after death.

齋主  The donor of monastic food.

齋僧  To provide a meal for monks.

齋堂  Abstinence hall, i.e. monasticdining-hall.

齋場  Similarly a dining-place.

齋席  A table of food for monks, ornuns.

齋戒  Purification, or abstinentialrules, e. g. the eight prohibitions.

齋持  To observe the law of abstinence,i.e. food at the regulation times.

齋日  Days of offerings to the dead,ceremonial days.

齋時  The regulation hours for monasticmeals, especially the midday meal, after which no food should be eaten.

齋會  An assembly of monks forchanting, with food provided.

齋月  The three special months ofabstinence and care, the first, fifth, and ninth months.

齋法  The rule of not eating afternoon; also the discipline of the order, or the establishment.

齋筵  Offerings of food to the triratna (त्रिरत्न).

齋粥  The midday and morning meals,breakfast of rice or millet congee, dinner of vegetarian foods.

齋罷  齋退 Afternoon,i.e. after the midday meal.

齋鐘  齋鼓 The bell, ordrum, calling to the midday meal.

齋食  The midday meal; not eating afternoon; abstinential food, i.e. vegetarian food, excluding vegetables of strongodour, as garlic, or onions.

齒  The teeth, especially the frontand upper teeth; toothed, serrated; age, class.

齒印  A serrated seal, or serrations asevidence.

齒木  dantakāṣṭha(दन्तकाष्ठ). A stick for cleaning theteeth.

龍  A dragon, dragon-like, imperial;tr. for nāga (नाग), which means snake, serpent; also elephant, elephantine,serpent-like, etc., cf. 那.

龍天  Dragon kings and deva (देव)s; also Nāgārjuna and Vasubandhu.

龍天八部  nāga(नाग)s, deva(देव)s, rākṣasa(राक्षस)s, gandharva (गन्धर्व)s, asura (असुर)s, garuḍa (गरुड)s, kinnara (किन्नर)s, and mahoraga (महोरग)s.

龍奮迅三昧  A samādhi(समाधि) powerful like the dragon;abstract meditation which results in great spiritual power.

龍女  Nāgakanyā, a nāga (नाग) maiden. Daughter of Sāgara-nāgarāja, the dragon king at the bottomof the ocean; she is presented in the Lotus Sūtra, becoming a Buddha,under the tuition of Mañjuśrī.

龍宮  Dragon palace; palaces of thedragon kings; also 龍戶.

龍彌你  Lumbinī, v. 嵐.

龍方  The dragon-quarter, i.e. thenorth.

龍樹  Nāgārjuna, v. 那.

龍河  Another name for the river Nairaṅjanā,cf. 尼.

龍湯  Dragon soup, a purgativeconcocted of human and animal urine and excrement; also called 黃龍湯.

龍猛  Nāgārjuna, v. 那.

龍王  nāgarāja(नागराज), dragon king, a title forthe tutelary deity of a lake, river, sea, and other places; there are lists of5, 7, 8, 81, and 185 dragon kings.

龍珠  Dragon-pearl; pearl below thedragon's jaws; the sun or moon associated with the dragon and spring.

龍神  A dragon-god, or spirit.

龍種尊  (龍種上尊王佛) The Buddha of the race of honourable dragon kings, a title ofMañjuśrī.

龍章  Dragon books, i.e. the sūtra (सूत्र)s, so called because the Sanskrit writing seemed to the Chinese toresemble the forms of snakes and dragons.

龍缽  A begging-bowl formerly used by acertain monk for obtaining rain, the dragon descending into his bowl.

龍華會  Maitreya's assembly under the 龍華樹 dragon-flower tree for preaching the Buddha-truth. The eight of thefourth moon has been so called, an occasion when the images are washed withfragrant water, in connection with the expected Messiah.

龍華樹  nāga-puṣpa(नाग-पुष्प); 奔那伽 puṣpanāga (पुष्पनाग), the dragon-flower tree, which will be the bodhi (बोधि)-tree of Maitreya, the Buddhist Messiah, when he comes to earth.

龍藏  The Dragon Treasury or library,formerly in the 龍興 Longxing monastery at Chang-an.

龍象  Dragon elephant, or dragon andelephant, i.e. great saints, Buddhas, bodhisattva(बोधिसत्त्व)s. A large elephant iscalled a dragon elephant. The term is also one of respect applied to a monk.

龍軍  A tr. of Nāgasena, v. 那先; 那伽犀那; and the 那先比丘經 Milindapaṅha sūtra.

龍龕  Dragon coffins, i.e. those formonks.

龕  A shrine; a cabinet, box; acoffin (for a monk); to contain.

龕塔  A pagoda with shrines.

龜  Tortoise, turtle. The rareness ofmeeting a Buddha is compared with the difficulty of a blind sea-turtle findinga log to float on, or a one-eyed tortoise finding a log with a spy-hole throughit.

龜毛  The hair on a tortoise, i.e. thenon-existent.

龜玆  Kuchā, also 庫車; 屈支 (or屈茨); 丘玆; 俱支 An ancient kingdom and city in Eastern Turkestan, 41°45' N., 83°E.It is recorded as the native place of Kumārajīva.

龜藏六  The parable of the tortoise andthe jackal, the tortoise hiding its six vulnerable parts, symbolizing the sixsenses, the jackal wailing and starving to death.

﻿[口*企]吒  Kheṭa, name of apreta (प्रेत), or hungry ghost.
