M011078惕鬼
Từ Điển Thuật Ngữ Phật Học Hán Ngữ
A demon of the nerves who troubles those who sit in meditation. Also 堆惕鬼; 埠惕鬼.
A demon of the nerves who troubles those who sit in meditation. Also 堆惕鬼; 埠惕鬼.
To heat; a pot.
bodhisattva, v. 菩.
Disturb, perturb, confusion, disorder, rebellion.
To disturb the good, confound goodness; the confused goodness of those who worship, etc., with divided mind.
A perturbed or confused mind, to disturb or unsettle the mind.
To think confusedly, or improperly.
Disorderly conduct.
To transmit, pass on, hand down, promulgate, propagate; tradition; summon; interpret; record; the Abhidharma.
To pass from mind to mind, to pass by narration or tradition, to transmit the mind of Buddha as in the Intuitional school, mental transmission.
To transmit the commandments, to grant them as at ordination.
To maintain what has been transmitted; to transmit and maintain.
To spread the teaching, or doctrine; to transmit and instruct.
To transmit, or spread abroad the Buddha truth.
To transmit the light, pass on the lamp of truth.
To hand down the mantle, or garments.
Universal propagation; unhindered transmission.
To injure, wound, hurt, harm, distress, A tr. of yakṣa.
Injury to life.
To disturb the harmony.
To solicit, call upon, invite: enroll, enlist, subscribe.
募化 To raise subscriptions.
bala, sthāman. Power, influence, authority; aspect, circumstances.
A powerful demon.
śaila, craggy, mountainous, mountain.
He whose wisdom and power reach everywhere, Mahāsthāmaprāpta, i.e. 大勢至 q.v. Great power arrived (at maturity), the bodhisattva on the right of Amitābha, who is the guardian of Buddha-wisdom.
vīrya, energy, zeal, fortitude, virility; intp. also as 精進 one of the pāramitās.
A tr. of śramaṇa, one who diligently pursues the good, and ceases from evil.
To seek diligently (after the good).
Devoted and suffering, zealously suffering.
Diligently going forward, zealous conduct, devoted to service, worship, etc.
Concord, harmony.
Fond of, given up to, doting; translit. sh, j sounds.
Jinayaśas, a noted monk.
To sigh.
Alas ! translit. cha.
To clear the throat; translit. u, cf. 鬱, 烏, 溫, 優.
(or嗢怛羅) uttarā, tr. by 上 superior, predominant, above all.
Uttarasena, a king of Udyāna who obtained part of Śākyamuni’s relics.
Uttarakuru, one of the four continents, that north of Meru.
Uttarāṣāḍhā, the nakṣatra presiding over the second half of the 4th month, ‘the month in which Śākyamuni was conceived.’ Eitel.
uśīra, fragrant root of Andropogon muricatus.
嗢倶吒 utkuṭukāsana, v. 結跏 to squat on the heels.
uṣṇīṣa, the protuberance on the Buddha’s head, v. 烏.
utsaṅga, 100,000 trillions, a 大嗢蹭伽 being a quadrillion, v. 洛叉.
(嗢鉢羅) utpala, the blue lotus; the 6th cold hell.
To succeed to, continue, adopt, posterity, follow after.
To succeed to the dharma, or methods, of the master, a term used by the meditative school; 傳法 is used by the esoteric sect.
vihāra; place for walking about, pleasure-ground, garden, park.
A garden look-out, or terrace.
A gardener, or head of a monastery-garden, either for pleasure, or for vegetables.
Round, all-round, full-orbed, inclusive, all-embracing, whole, perfect, complete.
The all-complete vehicle, the final teaching of Buddha.
The perfect status, the position of the ‘perfect’ school, perfect unity which embraces all diversity.
The Buddha of the ‘perfect’ school, the perfect pan-Buddha embracing all things in every direction; the dharmakāya; Vairocana, identified with Śākyamuni.
Complete faith; the faith of the ‘perfect’ school. A Tiantai doctrine that a moment’s faith embraces the universe.
(1) TO observe the complete Tiantai 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.
The halo surrounding the head of a Buddha, etc.
whole and complete, i.e. the whole of the commandments, by the observance of which one is near to nirvāṇa.
Complete crystallization, or formation, i.e. perfect nirvāṇa.
All-embracing, all inclusive.
Round altar; a complete group of objects of worship, a maṇḍala.
The mystery of the ‘perfect’ school, i.e. the complete harmony of 空假中 noumenon, phenomenon, and the middle way.
The sect of the complete or final Buddha-truth, i.e. Tiantai; cf. 圓教.
Perfect rest, i.e. parinirvāṇa; the perfection of all virtue and the elimination of all evil, release from the miseries of transmigration and entrance into the fullest joy.
The complete teaching of Tiantai and the esoteric teaching. Also, the harmony of both as one.
Perfect reality; the Tiantai perfect doctrine which enables one to attain reality or Buddhahood at once.
The perfect mind, the mind that seeks perfection, i.e. nirvāṇa.
Completely to apprehend the truth. In Tiantai, the complete apprehension at the same time of noumenon, phenomenon, and the middle way.
Complete perfection.
The perfect true nature, absolute reality, the bhūtatathatā.
v. 圓頓戒.
The complete, perfect, or comprehensive doctrine; the school or sect of Mahāyāna which represents it. The term has had three references. The first was by 光統 Guangtong of the Later Wei, sixth century, who defined three schools, 漸 gradual, 頓 immediate, and 圓 inclusive or complete. The Tiantai called its fourth section the inclusive, complete, or perfect teaching 圓, the other three 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 is in 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 two may 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 Tiantai inclusive or ‘perfect’ doctrine. The Huayan ‘perfect’ doctrine also taught that unity and differentiation, or absolute and relative, were one, a similar doctrine to that of the identity of contraries. In Tiantai teaching the harmony is due to its underlying unity; its completeness to the permeation of this unity in all phenomena; these two are united in the medial 中 principle; to comprehend these three principles at one and the same time is the complete, all-containing, or ‘perfect’ doctrine of Tiantai. There are other definitions of the all-inclusive doctrine, e.g. the eight complete things, complete in teaching, principles, knowledge, etc. 圓教四門 v. 四門.
The Tiantai doctrine of the complete 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.
Perfect fruit, nirvāṇa.
Inclusive to the uttermost; absolute perfection.
The potentiality of becoming fully enlightened at once.
The all-embracing ocean, i.e. the perfection or power of the Tathāgata.
Completely full; wholly complete; the fulfilling of the whole, i.e. that the part contains the whole, the absolute in the relative.
The complete, or all-inclusive sūtra, a term applied to the Huayan jing.
Complete vacuity, i.e. 空空, from which even the idea of vacuity is absent.
Complete combination; the absolute in the relative and vice versa; the identity of apparent contraries; perfect harmony among all differences, as in water and waves, passion and enlightenment, transmigration and nirvāṇa, or life and death, etc.; all are of the same fundamental nature, all are bhūtatathatā, and bhūtatathatā is all; waves are one with waves, and water is one with water, and water and wave are one.
The three dogmas of 空假中 as combined, as one and the same, as a unity, according to the Tiantai inclusive or perfect school. The universal 空 apart from the particular 假 is an abstraction. The particular apart from the universal is unreal. The universal realizes its true nature in the particular, and the particular derives its meaning from the universal. The middle path 中 unites these two aspects of one reality.
The conduct or discipline of the Tiantai ‘perfect’ school.
Complete enlightenment potentially present in each being, for all have 本覺 primal awareness, or 眞心 the true heart (e. g. conscience), which has always remained pure and shining; considered as essence it is the 一心 one mind, considered causally it is the Tathāgata-garbha, considered it is|| perfect enlightenment, cf. 圓覺經.
Exposition of the perfect or all-embracing doctrine, as found in the Huayan and Lotus Sūtras.
Universally penetrating; supernatural powers of omnipresence; universality; by wisdom to penetrate the nature or truth of all things.
The various samādhi 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.
The perfect way (of the three principles of Tiantai, v. above).
Complete and immediate, i.e. to comprehend the three principles 空假中 at one and the same time, cf. 圓教.
The complete immediate vehicle, that of Tiantai.
圓頓教 See 圓頓一乘.
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).
(圓頓止觀) as given in the 摩訶止觀 is the concentration, or mental state, in which is perceived, at one and the same time, the unity in the diversity and the diversity in the unity, a method ascribed by Tiantai to the Lotus Sūtra; v. above.
To model in clay.
To model images.
stūpa; tope; a tumulus, or mound, for the bones, or remains of the dead, or for other sacred relics, especially of the Buddha, whether relics of the body or the mind, e.g. bones or scriptures. As the body is supposed to consist of 84,000 atoms, Aśoka is said to have built 84,000 stūpas to preserve relics of Śākyamuni. Pagodas, dagobas, or towers with an odd number of stories are used in China for the purpose of controlling the geomantic influences of a neighbourbood. Also 塔婆; 兜婆; 偸婆; 藪斗波; 窣堵波; 率都婆; 素覩波; 私鍮簸, etc. The stūpas erected over relics of the Buddha vary from the four at his birthplace, the scene of his enlightenment, of his first sermon, and of his death, to the 84,000 accredited to Aśoka.
stūpas and images.
Pagodas and temples.
To smear, rub on.
To anoint the hand, or cut it off, instances of love and hatred.
A drum smeared with poison to destroy those who hear it.
Pāṃśupatas, perhaps Pāsupatas, followers of Śiva, Śaiva ascetics; a class of heretics who smeared themselves with ashes.
Oil rubbed on the feet to avoid disease.
To rub the body with incense or scent to worship Buddha.
A tomb, mound, cemetery; śmaśāna, v. 舍.
To stop up, block, gag; dull; honest; a barrier, frontier; translit. s.
(塞建陀羅); 塞健陀 skandha, ‘the shoulder’; ‘the body’; ‘the trunk of a tree’; ‘a section,’ etc. M.W. ‘Five psychological constituents.’ ‘Five attributes of every human being.’ Eitel. Commonly known as the five aggregates, constituents, or groups; the pañcaskandha; under the Han dynasty 陰 was used, under the Jin 衆, under the Tang 蘊. The five are: 色 rūpa, form, or sensuous quality; 受 vedana, reception, feeling, sensation; 想 sañjñā , thought, consciousness, perception; 行 karman, or saṃskāra, action, mental activity; 識 vijñāna, cognition. The last four are mental constituents of the ego. Skandha is also the name of an arhat, and Skanda, also 塞建那, of a deva.
spṛkka, clover, lucern.
svastika, v. 萬.
sphāṭika, crystal, quartz, one of the saptaratna, seven treasures.
To fill up.
Udayana, v. 優塡 king of Kauśāmbi.
A raised mound, a stūpa.
A bank, wall, entrenchment, dock; translit. u, for which many other characters are used, e.g. 烏; 憂; 于, etc.
[奥] South-west corner where were the lares; retired, quiet; abstruse, mysterious; blended; warm; translit. au.
Esoteric commentary 奥疏.
aupayika, proper, fit, suitable.
Like a moth flying into the lamp — is man after his pleasures.
To and fro, to roll: translit. bha, va.
Bhāvaviveka, a disciple of Nāgārjuna, who retired to a rock cavern to await the coming of Maitreya.
Varasena (the Aparasvin of the Zend-Avesta); a pass on the Paropamisus, now called Khawak, south of Indarab.
Vasudeva, in Brahmanic mythology the father of Kṛṣṇa.
Bhādrapada, the last month of summer.
Nurse, mother.
mahāsattva, a great or noble being; the perfect bodhisattva, greater (mahā) than any other being (sattva) except a Buddha; v. 摩訶薩埵.
īrṣyā; envy of other’s possessions, jealousy.
Irregular, uneven; translit. jha.
A cave.
Parīttābha, the fourth brahmaloka, the first region of the second dhyāna.
An early attempt to translate the name of Guanyin. 廅樓亙.
(廅波) Apramāṇābha, the heaven of infinite light, the second region of the second dhyāna.
sūkṣma. Minute, small, slight; abstruse, subtle; disguised; not; used in the sense of a molecule seven times larger than 極微 an atom; translit. vi, bi.
A molecule, v. above.
Numerous as molecules, or atoms; numberless.
Abstruse, recondite, mysterious.
Mysterious, secret, occult.
viśuddha, purified, pure.
Vibhārakṣita ? , a form of Tiṣyarakṣita, Aśoka’s queen.
Viṣṇu, also 毘瑟紐 (or 毘瑟笯 or 毘瑟怒); 毘紐; 毘搜紐 (or 毘痩紐); 韋紐; the second in the Trimūrti, Brahmā, Viṣṇu, Śiva; the ‘preserver’, and all-pervading, or encompassing; identified with Nārāyaṇa-deva.
Minute, fine, refined, subtle.
A refined, subtle body.
A molecule, the smallest aggregation of atoms.
bījapūraka; a citron, citron medicus. M. W.
Minute, refined, or subtle action.
Vijayā, also 微惹耶; 毘社耶 the overcomer, Durgā, intp. as the wife, or female manifestation, of Vairocana.
To think, meditate, reflect, expect; a function of mind.
Sañjīva, idem 等地獄 the resurrecting hell.
To think and reflect.
Thought of and desire for, thought leading to desire.
sañjñā, one of the five skandhas, perception.
Inverted thoughts or perceptions, i.e. the illusion of regarding the seeming as real.
Incite, provoke, irritate; translit. j, ja, jña; cf. 社; 闍.
jñāna, v. 智 knowledge, wisdom.
idem 憫. Grieve for, mourn, sympathize.
A day of remembrance for a virtuous elder on the anniversary of his birthday.
Manas, the sixth of the ṣaḍāyatanas or six means of perception, i.e. sight, hearing, smell, taste, touch, and mind. Manas means “mind (in its widest sense as applied to all the 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 in Buddhist terminology its distinctive meaning is mind, or the faculty of thought.
The three evils which belong to intellect — lobha, dveṣa, moha, i.e. desire, dislike, delusion.
Mental power or intention; the purpose to attain bodhi or enlightenment.
The stage of intellectual consciousness, being the sixth vijñāna, the source of all concepts.
Mental learning, learning by meditation rather than from books, the special cult of the Chan or Intuitional school, which is also called the School of the Buddha-mind.
The calmly joyful life of the mind — one of the four in the Lotus Sutra 14; v. 四安樂行.
By thought and remembrance or invocation of Amitābha to enter into his Pure Land.
A deva who sinned and was sent down to be born among men.
Mentally evolved, or evolved at will.
Devas independent of the nourishment of the realms of form and formlessness, who live only in the realm of mind.
idem 意生身 q.v.
The mind-sense, or indriya, the sixth of the senses; v. 六處.
The function of mind or thought, one of the 三業 thought, word, deed.
Joy of the mind, the mind satisfied and joyful. Manobhirāma, the realm foretold for Maudgalyāyana as a Buddha.
The mind or will to become calm as still water, on entering samādhi.
The mind as intractable as a monkey.
A body mentally produced, or produced 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.
Manodhātu, the realm of mind.
The, mind-sense, the mind, the sixth of the six senses, v. 六處.
Thoughts, ideas, concepts, views.
Intellectual explanation; liberation of the mind, or thought.
Mental words, words within the intellectual consciousness; thought and words.
manovijñāna; the faculty of mind, one of the six vijñānas.
The direction of the mind, or will.
The mind vehicle, the vehicle of intellectual consciousness, the imagination.
The mind as a horse, ever running from one thing to another.
The mind like a horse and the heart like a monkey — restless and intractable.
Monkey-witted, silly, stupid, ignorant.
Ignorant monk.
bāla; ignorant, immature, a simpleton, the unenlightened.
Deluded by ignorance, the delusion of ignorance.
Ignorant, or immature law, or method, i.e. that of śrāvakas and pratyekabuddhas, Hīnayāna.
muḍha; ignorant and unenlightened, v. 痴.
Ignorant and dull-witted.
kāma; rāga. Love, affection, desire; also used for tṛṣṇā, thirst, avidity, desire, one of the twelve nidānas. It is intp. as 貪 coveting, and 染著 defiling attachment; also defined as defiling love like that toward wife and children, and undefiling love like that toward one’s teachers and elders.
The suffering of being separated from those whom one loves. v. 八苦.
The thorn of love; the suffering of attachment which pierces like a thorn.
The grip of love and desire.
A loving heart; a mind full of desire; a mind dominated by desire.
Love and hate, desire and hate.
The falseness or unreality of desire.
The illusion of love, or desire.
Love and care for; to be unwilling to giving up; sparing.
Love and hate, desire and dislike.
The fruit of desire and attachment, i.e. suffering.
The taint of desire.
Rāga, one of the 明王 with angry appearance, three faces and six arms.
The root of desire, which produces the passions.
The karma which follows desire.
The joy of right love, i.e. the love of the good.
Love and desire; love of family.
The ocean of desire.
The poison of desire, or love, which harms devotion to Buddha.
Semen; also the passion of desire which fertilizes evil fruit.
The river of desire in which men are drowned.
Love for Buddha-truth; the method of love.
The food of desire which overwhelms.
The ocean of desire.
The mouth watering with desire.
The thirst of desire, also 渴愛 thirstily to desire.
The fertilizing of desire; i.e. when dying the illusion of attachment fertilizes the seed of future karma, producing the fruit of further suffering.
Love as fire that burns.
The prison of desire.
The realm of desire, or love ; those who dwell in it.
The eye of love, that of Buddha.
The seed of desire, with its harvest of pain.
The tie of love or desire.
Love or desire as a contributory cause, or attachment.
The bond of love, or desire.
The cocoon of desire spun about beings as a silkworm spins a cocoon about itself.
The noose, or net, of desire.
The rākṣasī, or female demon, of desire.
The strong attachment of love; the bondage of desire. From this bond of love also arises pity 慈悲 which is fundamental to Buddhism.
bondage to rebirth and mortality by love of life, and to be rid of this love is essential to deliverance.
The delusion of love for and attachment to the transient and perishing.
Emotional behavior, or the emotions of desire, as contrasted with 見行 rational behavior.
Attachment or love growing from thinking of others. Also, attachment to things 愛 and attachment to false views 見; also emotional and rational.
Loving speech; the words of a bodhisattva.
Talk of love or desire, which gives rise to improper conversation.
The heaven of lovely form in the desire-realm, but said to be above the devalokas; cf. sudṛśa 善現.
The wheel of desire which turns men into the six paths of transmigration.
The demon of desire.
To influence, move.
Response to appeal or need; Buddha moved to respond.
The result that is sought.
To move to zeal, or inspire to progress.
Ashamed, intp. as ashamed for the misdeeds of others. v. 慚.
Careful, cautious, attentive, heedful.
translit. ji.
Jinaputra, author of the Yogācāryabhūmi-śāstra-kārikā, tr. by Xuanzang A.D. 654.
Affection (as that of a mother), mercy, compassion, tenderness; mother.
Merciful light, that of the Buddhas.
Maitrībala-rāja, king of merciful virtue, or power, a former incarnation of the Buddha when, as all his people had embraced the vegetarian life, and yakṣas had no animal food and were suffering, the king fed five of them with his own blood.
Compassion and strictness, the maternal-cum-paternal spirit.
Sons of compassion, i.e. the disciples of Maitreya.
The compassionate honoured one, Maitreya.
A compassionate heart.
Compassion and patience, compassionate tolerance.
Compassion and grace, merciful favour; name of a temple in Luoyang, under the Tang dynasty, which gave its name 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, and died A.D. 682.
Compassion and pity, merciful, compassionate.
The abode of compassion, the dwelling of Buddha, v. Lotus Sūtra.
Tender compassion in all things, or with compassion all things succeed.
Compassionate garment, the monk’s robe.
The compassion-contemplation, in which pity destroys resentment.
The mind or spirit of compassion and kindness.
Loving reverence.
Ciming, a noted monk of the Song dynasty.
The compassionate one, Maitreya.
Mercy as water fertilizing the life.
The compassionate eye (of Buddha).
The bark of mercy.
To discuss compassionately.
The gate of mercy, Buddhism.
The over-spreading, fructifying cloud of compassion, the Buddha-heart; also Ciyun, the name of a noted Sung monk.
To rain down compassion on men.
A monk’ s certificate, useful to a wandering or travelling monk.
To spoil, hurt, damage.
To spoil, subject and destroy (the passions).
Bhīmā, terrible, fearful; name of Śiva’ s wife. ‘A city west of Khoten noted for a Buddha-statue, which had transported itself thither from Udjyana.’ Eitel. Xuanzang’s Pimo. v. 毗.
Reverence, respect.
Reverence and love; reverent love.
The field of reverence, i.e. worship and support of the Buddha, dharma, and saṃgha as a means to obtain blessing.
vandanī, paying reverence, worship.
New, newly, just, opposite of 奮 old.
One who has newly been admitted; a novice.
The new year of the monks, beginning on the day after the summer retreat.
One who has newly resolved on becoming a Buddhist, or on any new line of conduct.
Old and new methods of or terms in translation, the old before the new with Xuanzang.
Old and new methods of healing, e.g. Hīnayāna and Mahāyāna, v. Nirvāṇa Sūtra 2.
Warm; to warm.
暖寺; 暖洞; 暖席 Presents of tea, fruit, etc., brought to a monastery, or offered to a new arrival.
Dark, dim, gloom, dull; secret, hidden.
Dark, ignorant.
暗證; 暗禪, etc. A charlatan who teaches intuitional meditation differently from the methods of that school; an ignorant preceptor.
Meet, assemble, collect, associate, unite; assembly, company; communicate; comprehend, skilled in, can, will; a time, moment.
To unite the three vehicles in one, as in the Lotus Sutra.
The lower, or junior members of an assembly, or company.
The manners customs, or rules of an assembly, or community.
To comprehend, understand; to meet with.
To assemble and explain the meaning; to comprehend and explain.
To assemble the community, or company; to meet all.
To compare and adjust; compound; bring into agreement; solve and unify conflicting ideas.
A walking bookcase, a learned monk.
Rafters.
Willow; aspen, poplar, arbutus; syphilis.
Willow branches, or twigs, used as dantakāṣṭha, i.e. for cleansing the teeth by chewing or rubbing.
Guanyin with the willow-branch.
Wi11ow leaves, e.g. yellow willow leaves given to a child as golden leaves to stop its crying, a parallel to the Buddha’s opportune methods of teaching.
Brambles, spinous; painful, grievous; to flog; clear up; the Chu state.
King of the grievous river, the second of the ten rulers of Hades.
Laṅkā, a mountain in the south-east part of Ceylon, now called Adam’s Peak; the island of Ceylon 錫蘭.
The Laṅkāvatāra sūtra, a philosophical discourse attributed to Śākyamuni as delivered on the Laṅka mountain in 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 resemblance of Mahāyānism to Brahmanic philosophy and tries to explain it”. Eliot. There have been four translations into Chinese, the first by Dharmarakṣa between 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 Faxian and others. See Studies in the Laṅkāvatāra Sūtra by Suzuki and his translation of it. This was the sūtra allowed by Bodhidharma, and is the recognized text of the Chan (Zen) School. There are numerous treatises on it.
Śūraṅgama-sūtra, a Tantric work tr. by Pāramiti in 705; v. 首楞嚴經; there are many treatises under both titles.
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 either good or evil transmigration. It is also that moral kernel in which each being survives death for further rebirth or metempsychosis. There are categories of 2, 3, 4, 6, and 10; the 六業 are rebirth in the hells, or as animals, hungry ghosts, men, devas, or asuras: v. 六趣.
The power of karma to produce good and evil fruit.
The constraints of karma; i.e. restricted conditions now as resulting from previous lives.
That which is received as the result of former karmic conduct, e.g. long or short life, etc.
The deed as cause; the cause of good or bad karma.
Karma defilement.
Karma-reward; the retribution of karma, good or evil.
The body of karmic retribution, especially that assumed by a bodhisattva to accord with the conditions of those he seeks to save.
Karma-dirt, the defilement or remains of evil karma.
Life, long or short, as determined by previous karma.
The karma of heaven, i.e. the natural inevitable law of cause and effect.
Karma-shadow, karma dogging one’s steps like a shadow.
The nature of karma, its essential being; idem 業體.
Karmic distress; karma and distress.
The influence of karma; caused by karma.
Reality of karma, idem 行有.
The fruit of karma, conditions of rebirth depending on previous karmic conduct.
The vast, deep ocean of (evil) karma.
The fires of evil karma; the fires of the hells.
The field of karma; the life in which the seeds of future harvest are sown.
Illness as the result of previous karma.
Action, activity, the karmic, the condition of karmic action. The first of the three 相 of the Awakening of Faith, when mental activity is stirred to action by unenlightenment.
The scales of karma, in which good and evil are weighed by the rulers of Hades.
karmabīja; karma-seed which springs up in happy or in suffering rebirth.
The record, or account book, kept by the rulers of Hades, recording the deeds of all sentient beings.
The bond of karma; karma and the bond (of the passions).
The net of karma which entangles beings in the sufferings of rebirth.
Karma-cause, karma-circumstance, condition resulting from karma.
Karma-bonds; the binding power of karma.
Karma-cords, the bonds of karma.
Karma-bonds; karma-fetters.
The suffering state of karma-bondage.
The noose of karma which entangles in transmigration.
Karmaic suffering.
karmasthāna; a place for working, of business, etc.; the place, or condition, in which the mind is maintained in meditation; by inference, the Pure Land, etc.
Deeds, actions; karma deeds, moral action which influences future rebirth.
“Activity-consciousness in the sense that through the agency of ignorance an unenlightened mind begins to be disturbed (or awakened).” Suzuki’s Awakening of Faith, 76.
Robber-karma; evil karma harms as does a robber.
The wheel of karma which turns men into the six paths of transmigration.
Supernatural powers obtained from former karma; idem 報通.
The way of karma.
The gods who watch over men’s deeds.
Karma-mirror, that kept in Hades reveals all karma.
karmāvaraṇa; the screen, or hindrance, of past karma, hindering the attainment of bodhi.
A symbol indicating the cutting away of all karmic hindrances by the sword of wisdom.
Karma-wind: (1) the fierce wind of evil karma and the wind from the hells, at the end of the age; (2) karma as wind blowing a person into good or evil rebirth.
Karma as nutritive basis for succeeding existence.
A remnant of karma after the six paths of existence. v. 三餘.
idem 業性.
Karma-māras, the demons who or the karma which hinders and harms goodness.
Highest point, apex; utmost, ultimate, extreme, the limit, finality; reaching to.
The highest stage of enlightenment, that of Buddha.
Pure heaven of utmost light, the highest of the second dhyāna heavens of the form world; the first to be re-formed after a universal destruction and in it Brahma and devas come into existence; also極光音天 Ābhāsvara.
The stage of utmost joy, the first of the ten stages 十地 of the bodhisattva.
Reaching the ground; utmost; fundamental principle; the highest of all, i.e. Buddha.
Of utmost beauty, wonder, or mystery.
The highest revered one, Buddha.
An atom, especially as a mental concept, in contrast with 色聚之微, i.e. a material atom which has a center and the six directions, an actual but imperceptible atom; seven atoms make a 微塵 molecule, the smallest perceptible aggregation, called an aṇu 阿莬 or 阿拏; the perceptibility is ascribed to the deva-eye rather than to the human eye. There is much disputation as to whether the ultimate atom has real existence or not, whether it is eternal and immutable and so on.
The highest fruit, perfect Buddha-enlightenment.
Sukhāvatī, highest joy, name of the Pure Land of Amitābha in the West, also called 極樂世界 the world of utmost joy.
Pratāpana; Mahātāpana; the hottest hell, the seventh of the eight hells.
The smallest perceptible particle into which matter can be divided, an atom.
The highest saint, Buddha.
The oldest monk in orders.
Utmost, ultimate, final point; reaching to.
Profound enlightenment, utmost awareness.
The stage in which the bodhisattva has overcome his worst difficulties, the fifth stage.
Utmost quiescence, or mental repose; meditation, trance.
Vatsara, a year; cf. 臘 19 strokes.
A temple, hall, palace; rearguard.
殿司 The warden of a temple.
To break down, destroy, abolish, defame.
To defame, vilify.
To slander the Buddha or Buddhism.
Modeled clay and carved wood, images.
Spring, source, origin, fons et origo.
The very beginning, source, or basis.
correct, exact, a rule.
Candī, or Cundi; also 准胝; 尊提. (1) In Brahmanic mythology a vindictive form of Durgā, or Pārvatī, wife of Śiva. (2) In China identified with Marīci 摩里支 or 天后 Queen of Heaven. She is represented with three eyes and eighteen arms; also as a form of Guanyin, or in Guanyin’s retinue.
純陀 Cunda, a native of Kuśinagara from whom Śākyamuni accepted his last meal.
Universal.
A name of Mañjuśrī, v. 文.
The class of beings produced by moisture, such as fish, etc. v. 四生.
Extinguish, exterminate, destroy; a tr. of nirodha, suppression, annihilation; of nirvāṇa, blown out, extinguished, dead, perfect rest, highest felicity, etc.; and of nivṛtti, cessation, disappearance. nirodha 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 and mortal existence; or of the passions as the cause of pain; and it is the two latter views which generally prevail; cf. M017574 10 strokes.
The saṃvarta-kalpa of world-destruction, cf; 壞劫.
A samādhi in which there is complete extinction of sensation and thought; one of the highest forms of kenosis, resulting from concentration.
The plot or arena where the extinction (of the passions) is attained; the place of perfect repose, or nirvāṇa.
idem 滅盡定.
The freedom or supernatural power of the wisdom attained in nirvāṇa, or perfect passivity.
nirvāṇa: extinction of reincarnation and escape from suffering.
After the nirvāṇa, after the Buddha’s death.
Blotting out the name and the expulsion of a monk who has committed a grievous sin without repentance.
The knowledge, or wisdom, of the third axiom, nirodha or the extinction of suffering.
nirvāṇa as the fruit of extinction (of desire).
The work or karma of nirodha, the karma resulting from the extinction of suffering, i.e. nirvāṇa.
The unconditioned dharma, the ultimate inertia from which all forms come, the noumenal source of all phenomena.
The knowledge or wisdom of the dogma of extinction (of passion and reincarnation); one of the 八智 q. v.
One of the 八忍, the endurance and patience associated with the last.
The realm of the absolute, of perfect quiescence.
The principle or law of extinction, i.e. nirvāṇa.
One of the 四病 four sick or faulty ways of seeking perfection, the Hīnayāna method of endeavouring to extinguish all perturbing passions so that nothing of them remains.
idem 滅受想定, also called 滅定 and 滅盡三昧.
Extinction, as when the present passes into the past. Also, the absolute, unconditioned aspect of bhūtatathatā.
To destroy one’s seed of Buddhahood.
The extinguishing karma, or the blotting out of the name of a monk and his expulsion.
The contemplation of extinction: the destruction of ignorance is followed by the annihilation of karma, of birth, old age, and death.
nirodha-āryasatya, the third of the four dogmas, the extinction of suffering, which is rooted in reincarnation, v. 四諦.
Extinction of suffering and the way of extinction, nirodha and mārga; v. supra.
To forge metal, work upon, calcine.
To burn up the hair of a novice, male or female.
To simmer, fry.
To fry cakes.
To dry by the fire.
bhikṣu, v. 比.
Light, bright, splendid, prosperous.
The river Hiraṇyavatī, see 尸.
Warm, idem 暖.
The first of the 四加行位; the stage in which dialectic processes are left behind and the mind dwells only on the four dogmas and the sixteen disciplines.
Smoke, tobacco, opium.
A smoke cover, i.e. a cloud of incense.
To shine, illumine; to superintend; a dispatch, pass; as, according to.
The shining mystic purity of Buddha, or the bhūtatathatā.
The manager of affairs in a monastery.
A notice board, especially allotting seats.
To shine upon and behold; to survey; to enlighten.
To look at oneself in a mirror, forbidden to monks except for specified reasons.
Trouble, annoyance, perplexity.
kleśa, ‘pain, affliction, distress,’ ‘care, trouble’ (M.W.). The Chinese tr. is similar, distress, worry, trouble, and whatever causes them. Keith interprets kleśa by ‘infection’, ‘contamination’, ‘defilement’. The Chinese intp. is the delusions, trials, or temptations of the passions and of ignorance which disturb and distress the mind; 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 follow them 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 permanent ego, etc. The ten 煩惱 are the first five, and the sixth subdivided into five. 煩惱, like kleśa, implies moral affliction or distress, trial, temptation, tempting, sin. Cf. 使.
The ice of moral affliction, i.e. its congealing, chilling influence on bodhi.
The passions, or moral afflictions, are bodhi, i.e. the one is included in the other; it is a Tiantai term, and said to be the highest expression of Mahāyāna thought; cf. 卽.
The forest of moral affliction.
The suffering arising out of the working of the passions, which produce good or evil karma, which in turn results in a happy or suffering lot in one of the three realms, and again from the lot of suffering (or mortality) arises the karma of the passions; also known as 惑業苦, 三輪, and 三道.
The river of moral affliction which overwhelms all beings.
The soil or mud of moral affliction, out of which grows the lotus of enlightenment.
The ocean of moral affliction which engulfs all beings.
The impurity, or defiling nature of the passions, one of the five 濁.
The disease of moral affliction.
The obstruction of temptation, or defilement, to entrance into nirvāṇa peace by perturbing the mind.
The habit or influence of the passions after they have been cut off.
The faggots of passion, which are burnt up by the fire of wisdom.
The store of moral affliction, or defilement, contained in the five 住地 q.v.
Temptation, or passion, as a thief injuring the spiritual nature.
The way of temptation, or passion, in producing bad karma.
The army of temptations, tempters, or allurements.
The barrier of temptation, passion, or defilement, which obstructs the attainment of the nirvāṇa-mind.
The remnants of illusion after it has been cut off in the realms of desire, form, and formlessness—a Hīnayāna term.
The Māra of the passions who troubles mind and body; the tempter; cf. 使.
The basket of the troublers, i.e. the passions.
vandana, obeisance, worship, v. 和.
To boil, cook.
Like boiling sand for food.
Tablets, records.
A gelded bull, an ox; a creature half man, half leopard.
A eunuch by castration, cf. paṇḍaka.
v. 犍稚 infra.
khaṇda, a piece, fragment, portion, section, chapter; a collection; the rules, monastic rules; also used for skandha, v. 塞. There are categories of eight, and twenty subjective divisions for the eight, v. the Abhidharma 八犍度論 B. N. 1273.
犍陟 (犍陟馬) Kaṇṭhaka, name of the steed on which Śākyamuni rode away from home.
gandharva, v. 乾.
ghaṇṭā, also 犍地; 犍椎; 犍槌; 犍遲; a bell, gong, or any similar resonant article.
skandha, v. 塞.
犍陀衙; 犍陀訶; 犍馱邏 Gandhāra; v. 乾.
Palace eunuchs.
A lion; cf. 師子.
Coral.
A sacrificial grain-vessel; described as a precious stone.
Lustre of gems; a beautiful stone; excellences, virtues; translit. yu, yoyo.
Yugaṃdhara, v. 踰, the first of the seven concentric circles around Meru.
yoga; also 瑜誐; 遊迦; a yoke, yoking, union, especially an ecstatic union of the individual soul with a divine being, or spirit, also of the individual soul with 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) results in 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 of meditation as a means of obtaining spiritual or magical power was distorted in Tantrism to exorcism, sorcery, and juggling in general.
The Yogacara, Vijñānavāda, Tantric, or esoteric sect. The principles of Yoga are accredited to Patañjali in 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 and advocate of this school.
瑜伽阿闍梨 yogācāra, a teacher, or master of magic, or of this school.
Yogācāryabhūmi-śāstra, the work of Asaṅga, said to have been dictated to him in or from the Tuṣita heaven by Maitreya, tr. by Xuanzang, is the foundation text of this school, on which there are numerous treatises, the 瑜伽師地論釋 being a commentary on it by Jinaputra, tr. by Xuanzang.
瑜岐; 瑜祁 yogin, one who practises yoga.
Auspicious: a jade token.
Auspicious image, especially the first image of Śākyamuni made of sandalwood and attributed to Udayana, king of Kauśāmbī, a contemporary of Śākyamuni. Cf. 西域記 5.
Auspicious response, the name of the udumbara flower, v. 優.
Auspicious, auspicious sign, or aspect.
A lute; massive.
瑟石 The stone of which the throne of 不動明王 q.v. consists.
Suitable, adequate, equal to; to bear, undertake; ought; proper; to regard as, as; to pawn, put in place of; at, in the future.
According to its place, or application, wonderful or effective; e.g. poison as poison, medicine as medicine.
That which is to come, the future, the future life, etc.
According to condition, position, duty, etc.
To suit the capacity or ability, i.e. of hearers, as did the Buddha; to avail oneself of an opportunity.
Those hearers of the Lotus who were adaptable to its teaching, and received it; one of the 四衆 q.v.
In the sun, in the light.
The present body, or person; the body before you, or in question; in body, or person.
idem 體空 Corporeal entities are unreal, for they disintegrate.
moha, ‘unconsciousness,’ ‘delusion,’ ‘perplexity,’ ‘ignorance, folly,’ ‘infatuation,’ etc. M.W. Also, mūḍha. In Chinese it is silly, foolish, daft, stupid. It is intp. by 無明 unenlightened, i.e. misled by appearances, taking the seeming for real; from this unenlightened condition arises every kind of kleśa, i.e. affliction or defilement by the passions, etc. It is one of the three poisons, desire, dislike, delusion.
The messenger, lictor, or affliction of unenlightenment.
痴子 The common, unenlightened people.
The kleśa of moha, held in unenlightenment.
The samādhi of ignorance, i.e. without mystic insight.
An unenlightened mind, ignorance deluded, ignorant of the right way of seeing life and phenomena.
Ignorance and desire, or unenlightened desire, ignorance being father, desire mother, which produce all affliction and evil karma.
Ignorance and pride, or ignorant pride.
The poison of ignorance, or delusion, one of the three poisons.
The turbid waters of ignorance; also to drink the water of delusion.
The lamp of delusion, attracting the unenlightened as a lamp does the moth.
Deluded dogs, i.e. the Hīnayāna śrāvakas and pratyekabuddhas.
The deluded monkey seizing the reflection of the moon in the water, e.g. unenlightened men who take the seeming for the real.
The net of delusion, or ignorance.
The bond of unenlightenment.
Unenlightened and led astray.
The darkness of the unenlightened condition.
Numb.
pippala, the peepul tree, Ficus religiosa, v. 畢.
Sickness, pain; diarrhoea.
ārogya, freedom from sickness, healthy; a greeting from a superior monk, Are you well ? or Be you well!
Glance; lustrous; translit. śa.
śamī, a kind of acacia.
Śāmaka, a bodhisattva born to a blind couple, clad in deerskin, slain by the king in hunting, restored to life and to his blind parents by the gods.
śaya, asleep; sleep; śay, to sleep.
idem; also middha, drowsiness, torpor, sloth.
The lust for sleep, physical and spiritual, hence 睡眠蓋 sleep, drowsiness, or sloth as a hindrance to progress.
Amicable, friendly.
Broken, fragments.
Relics of a cremated body.
A stone tablet, or monument.
To petition, report, request, beg; to receive (from above); endowment.
To be fully ordained, i.e. receive all the commandments.
To receive the Buddha’s teaching.
Prohibitions, to forbid, prohibit.
The Vidyādharapiṭaka, or Dhāraṇīpiṭaka, the canon of dhāraṇīs, a later addition to-the Tripiṭaka.
Prohibitions, commandments, especially the Vinaya as containing the laws and regulations of Buddhism.
Tares, weeds.
Lazy monks, cumberers of the ground.
Tares, weeds, only fit to be ploughed up.
Thick-set as growing grain, dense.
A dense forest, e.g. the passions, etc.
gūha. A cave.
‘Within the cave,’ the assembly of 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 separation is ascribed, without evidence, the formation of the two schools of the 上座部 Mahāsthavirāḥ and 大衆部 Mahāsāṅghikaḥ.
Rustle, move, rush; translit. s.
? Sūnurīśvara, ancient capital of Laṅgala, in the Punjab.
? Suri, ‘an ancient kingdom to the west of Kachgar, peopled by Turks (A.D. 600).’ Eitel.
窣羅 surī, or surā distilled liquor.
stūpa, a tumulus, or building over relics, v. 率.
susvāgata, most welcome (a greeting).
srota-āpanna, one who has entered the stream of the holy life, cf. 半 and 入流.
Sutriṣṇa, Satruṣṇa, Osrushna, Ura-tepe, ‘an ancient city in Turkestan between Kojend and Samarcand.’ Eitel.
To stand, erect, upright.
The Jyotiṣa śāstra.
Protagonist and antagonist in debate.
立義 To propound a thesis and defend it.
One who supplies answers to difficulties.
A warp, that which runs lengthwise; to pass through or by, past; to manage, regulate; laws, canons, classics. Skt. sūtras; threads, threaded together, classical works. Also called 契經 and 經本. The sūtras in the Tripiṭaka are the sermons attributed to the Buddha; the other two divisions are 律 the Vinaya, and 論 the śāstras, or Abhidharma; cf. 三藏. Every sūtra begins with the words 如是我聞 ‘Thus did I hear’, indicating that it contains the words of Śākyamuni.
The discourses of Buddha, the sūtrapiṭaka.
Intoning the sūtras.
A pagoda containing the scriptures as relics of the Buddha, or having verses on or in the building material.
The sūtra school, any school which bases its doctrines on the sūtras, e. g. the Tiantai, or Huayan, in contrast to schools based on the śāstras, or philosophical discourses.
One who collected or collects the sūtras, especially Ānanda, who according to tradition recorded the first Buddhist sūtras.
A teacher of the sūtras, or canon in general.
Sūtras, Vinaya, Abhidharma śāstras, the three divisions of the Buddhist canon.
sūtras and commandments; the sūtras and morality, or discipline. The commandments found in the sūtras. The commandments regarded as permanent and fundamental.
A copier of classical works; also called 經生.
The teaching of the sūtras, cf. 經量部.
The doctrines of the sūtras as spoken by the Buddha.
To pass through life; also a copier of classical works.
A case for the scriptures, bookcase or box, also 經箱 et al.
One who expounds the sūtras and śāstras; one who keeps the teaching of the Lotus Sūtra.
The sūtra-piṭaka.
To walk about when meditating to prevent sleepiness; also as exercise to keep in health; the caṅkramana was a place for such exercise, e.g. a cloister, a corridor.
The garment with sūtra in which the dead were dressed, so called because it had quotations from the sūtras written on it: also 經帷子.
The sūtras and śāstras.
sūtras and regulations (of the esoteric sects).
The doctrines of the sūtras.
(經量部) Sautrantika, an important Hīnayāna school, which based its doctrine on the sūtras alone, cf. Keith, 151 et al.
The threads of beads or gems which hang, front and back, from the ceremonial square cap.
or 線經 A sūtra, or sūtras.
That which is blameworthy and brings about bad karma; entangled in the net of wrong-doing; sin, crime.
The filth of sin, moral defilement.
The retribution of sin, its punishment in suffering.
A sinful nature; the nature of sin.
Sin and evil.
The root of sin, i.e. unenlightenment or ignorance.
That which sin does, its karma, producing subsequent suffering.
Sinfulness and blessedness.
Sinfulness and blessedness have no lord, or governor, i.e. we induce them ourselves.
Sinful acts, or conduct.
The veil, or barrier of sin, which hinders the obtaining of good karma, and the obedient hearing of the truth.
To set up, place, arrange; set aside, buy.
To reply by ignoring a question.
A flock of sheep, herd, multitude, the flock, crowd, all.
All that exists.
All the living, especially all living, conscious beings.
All the shoots, sprouts, or immature things, i.e. all the living as ignorant and undeveloped.
All the deluded; all delusions.
All classes of living beings, especially the sentient.
The right, proper, righteous; loyal; public-spirited, public; meaning, significance. It is used for the Skt. artha, object, purpose, meaning, etc.; also for abhidheya.
Meaning and rules, or method, abbrev. for 止觀義例 q.v.
Meaning and aim.
Yijing, A.D. 635-713, the famous monk who in 671 set out by the sea-route for India, where he remained for over twenty years, spending half this period in the Nālandā monastery. He returned to China in 695, was received with much honour, brought back some four hundred works, tr. with Śikṣānanda the Avataṃsaka-sūtra, later tr. many other works and left a valuable account of his travels and life in India, died aged 79.
Unobstructed knowledge of the meaning, or the truth; complete knowledge.
Meaning and comments on or explanations.
Truth, meaning; meaning and form, truth and its aspect.
The path of truth, the right direction, or objective.
One of the seven powers of reasoning, or discourse of a bodhisattva, that on the things that are profitable to the attainment of nirvāṇa.
The gate of righteousness; the schools, or sects of the meaning or truth of Buddhism.
Truth dhāraṇī, the power of the bodhisattva to retain all truth he hears.
ārya; sādhu; a sage; wise and good; upright, or correct in all his character; sacred, holy, saintly.
The holy lord, deva of devas, i.e. Buddha; also 聖主師子 the holy lion-lord.
is the opposite of the 凡人 common, or unenlightened man.
The holy ṛṣi, Buddha.
The holy position, the holy life of Buddhism.
Holy offerings, or those made to the saints, especially to the triratna.
The holy monk, the image in the monks’ assembly room; in Mahāyāna that of Mañjuśrī, in Hīnayāna that of Kāśyapa, or Subhūti, etc.
The saintly appearance, i.e. an image of Buddha.
The sacred canon, or holy classics, the Tripiṭaka.
The deva, or devas, of the sacred treasury of precious things (who bestows them on the living).
The holy honoured one, Buddha.
The holy lion, Buddha.
The holy mind, that of Buddha.
The holy nature, according to the Abhidharma-kośa 倶舍論, of the passionless life; according to the Vijñānamātrasiddhi 唯識論, of enlightenment and wisdom.
The life of holiness apart or distinguished from the life of common unenlightened people.
The influence of Buddha; the response of the Buddhas, or saints.
Āryadeva, or Devabodhisattva, a native of Ceylon and disciple of Nāgārjuna, famous for his writings and discussions.
The teaching of the sage, or holy one; holy teaching.
The argument or evidence of authority in logic, i.e. that of the sacred books.
Āryadeśa, the holy land, India; the land of the sage, Buddha.
Holy enlightenment; or the enlightenment of saints.
ārya-jñāna; the wisdom of Buddha, or the saints, or sages; the wisdom which is above all particularization, i.e. that of transcendental truth.
The holy fruit, or fruit of the saintly life, i.e. bodhi, nirvāṇa.
The holy law of Buddha; the law or teaching of the saints, or sages.
The schools of Buddhism and the Pure-land School, cf. 聖道.
Holy happiness, that of Buddhism, in contrast with 梵福 that of Brahma and Brahmanism.
(1) The holy seed, i.e. the community of monks; (2) that which produces the discipline of the saints, or monastic community.
The holy jāla, or net, of Buddha’s teaching which gathers all into the truth.
Holy conditions of, or aids to the holy life.
ārya, holy or saintly one; one who has started on the path to nirvāṇa; holiness.
The womb of holiness which enfolds and develops the bodhisattva, i.e. the 三賢位 three excellent positions attained in the 十住, 十行 and 十廻向.
The holy multitude, all the saints.
Amitābha’s saintly host come to welcome at death those who call upon him.
The holy bodhisattva life of 戒定慧 the (monastic) commandments, meditation and wisdom.
Holy words; the words of a saint, or sage; the correct words of Buddhism.
āryabhāṣā. Sacred speech, language, words, or sayings; Sanskrit.
The sacred principles or dogmas, or those of the saints, or sages; especially the four noble truths, cf. 四聖諦.
The holy way, Buddhism; the way of the saints, or sages; also the noble eightfold path.
The ordinary schools of the way of holiness by the processes of devotion, in contrast with immediate salvation by faith in Amitābha.
The saintly spirits (of the dead).
The waist, middle.
A white, or undyed, sash worn in mourning.
A skirt, ‘shorts,’ etc.
The belly.
Within the belly, the heart, womb, unborn child, etc.
The two mice in the parable, one white the other black, gnawing at the rope of life, i.e. day and night, or sun and moon.
Myriad, 10,000; all.
The 18,000 easterly worlds lighted by the ray from the Buddha’s brows, v. Lotus Sūtra.
All goodness, all good works.
All realms, all regions.
The sauvastika 卍, also styled śrīvatsa-lakṣana, the mark on the breast of Viṣṇu, ‘a particular curl of hair on the breast’; the lightning; a sun symbol; a sign of all power over evil and all favour to the good; a sign shown on the Buddha’ s breast. One of the marks on a Buddha’ s feet.
All things, everything that has noumenal or phenomenal existence.
The absolute in everything; the ultimate reality behind everything.
Myriad things but one mind; all things as noumenal.
All things.
All procedures, all actions, all disciplines, or modes of salvation.
Falling leaves: to fall, drop, descend, settle; translit. la, na.
A lakh, 100,000, v. 洛.
Lakṣmī, the goddess of fortune, of good auspices, etc.
A humbug, trickster, impostor, deceiver.
Naraka, hell, v. 那.
To cut off the hair of the head, shave, become a monk.
落染 To shave the head and dye the clothing, i.e. to dye grey the normal white Indian garment; to become a monk.
pattra; parṇa; leaf, leaves.
A leaf-hat, or cover made of leaves.
A form of Guanyin clad in leaves to represent the 84,000 merits.
To manifest, display, publish, fix; interchanged with 着. In a Buddhist sense it is used for attachment to anything, e.g. the attachment of love, desire, greed, etc.
The mind of attachment, or attached.
The attachment of thought, or desire.
Attachment, to the ego, or idea of a permanent self.
Attachment to bliss, or pleasure regarded as real and permanent.
Attachment to things; attachment and its object.
To wear clothes and eat food, i.e. the common things of life.
The rambling, or creeping bean.
karma, v. 業.
kāya, body, v. 身.
Creepers, trailers, clinging vines, etc., i.e. the afflicting passions; troublesome people: talk, words (so used by the Intuitional School).
Inter, bury.
送葬 To escort the deceased to the grave.
Strongly smelling vegetables, e.g. onions, garlic, leeks, etc., forbidden to Buddhist vegetarians; any non-vegetarian food.
Strong or peppery vegetables, or foods.
Non-vegetarian foods and wine.
To roar, call, cry, scream; sign, mark, designation.
Raurava; the hell of wailing.
A moth.
Mirage; sea-serpent; frog.
A mirage palace, cf. 乾.
A skirt. nivāsana, cf. 泥, a kind of garment, especially an under garment.
To patch, repair, restore; tonic; translit. pu, po, cf. 富, 弗, 佛, 布.
pudgala, infra.
v. 富; intp. by 滿 pūrṇa.
Pūrva, in Pūrva-videha, the eastern continent.
Potaraka, Potala, infra.
Puṣya, the 鬼 asterism, v. 富.
puṣpa, a flower, a bloom, v. 布.
pudgala, ‘the body, matter; the soul, personal identity’ (M.W.); intp. by man, men, human being, and 衆生 all the living; also by 趣向 direction, or transmigration; and 有情 the sentient, v. 弗.
(or 補瑟迦) pauṣṭika, promoting advancement, invigorating, protective.
puruṣa ‘man collectively or individually’; ‘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 補盧衫; (3) puruṣeṇa 補盧沙拏; (4) puruṣāya 補盧沙耶; (5) puruṣaṭ 補盧沙?; (6) puruṣasya 補盧殺沙; (7) puruṣe 補盧 M040949.
paulkasa, an aboriginal, or the son ‘of a śūdra 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).
[Note: 婆 should probably be 娑] paulkasa, an aboriginal, or the son ‘of a śūdra 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).
One who repairs, or occupies a vacated place, a Buddha who succeeds a Buddha, as Maitreya is to succeed Śākyamuni.
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 the ancient home of Śākyamuni’s ancestors. (2) A mountain south-east of Malakūṭa, reputed as the home of Avalokiteśvara. (3) The island of Pootoo, east of Ningpo, the Guanyin centre. (4) The Lhasa Potala in Tibet; the seat of the Dalai 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.
To dress, make up, pretend, pack, load, store; a fashion.
To dress an image.
To put incense into a censer.
To unloose, let go, release, untie, disentangle, explain, expound; intp. by mokṣa, mukti, vimokṣa, vimukti, cf. 解脫.
sarva-ruta-kauśalya, supernatural power of interpreting all the language of all beings.
All existence discriminated as ten forms of Buddha. The Huayan school sees all things as pan-Buddha, but discriminates them into ten forms: all the living, countries (or places), karma, śrāvakas, pratyekabuddhas, bodhisattvas, tathāgatas, 智 jñānakāya, dharmakāya, and space; i.e. each is a 身 corpus of the Buddha.
The dismissing of the summer retreat; also 解制.
Release and awareness: the attaining of liberation through enlightenment.
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, the first in the fifth century A. D.
To release or liberate the power by magic words, in esoteric practice.
A Buddha’s understanding, or intp. of release, or nirvāṇa, the fifth of the 五分法身.
apprehend or interpret the immateriality of all things.
mukti, ‘loosing, release, deliverance, liberation, setting free,… emancipation.’ M.W. mokṣa, ’emancipation, deliverance, freedom, liberation, escape, release.’ M.W. Escape from bonds and the obtaining of freedom, freedom from transmigration, from karma, from illusion, from suffering; it denotes nirvāṇa and also the freedom obtained in dhyāna-meditation; it is one of the five characteristics of Buddha; v. 五分法身. It is also vimukti and vimokṣa, especially in the sense of final emancipation. There are several categories of two kinds of emancipation, also categories of three and eight. Cf. 毘; and 八解脫.
The crown of release.
The flavour of release, i.e. nirvāṇa.
Mokṣadeva, a name given to Xuanzang in India.
The commandments accepted on leaving the world and becoming a disciple or a monk.
The ocean of liberation.
The pure dharma-court of nirvāṇa, the sphere of nirvāṇa, the abode of the dharmakāya.
Liberation; the mark, or condition, of liberation, release from the idea of transmigration.
The knowledge and experience of nirvāṇa, v. 解知見.
The ear of deliverance, the ear freed, hearing the truth is the entrance to nirvāṇa.
v. 八解脫.
The garment of liberation, the robe; also 解脫幢相衣; 解脫服.
The body of liberation, the body of Buddha released from kleśa, i.e. passion-affliction.
The way or doctrine of liberation, Buddhism.
The door of release, the stage of meditation characterized by vacuity and absence of perception or wishes.
The wind of liberation from the fires of worldly suffering.
Interpretation and conduct; to understand and do.
The stage of apprehending and following the teaching.
To try, test, attempt; tempt.
To test or prove the scriptures; to examine them.
śilā, a stone, flat stone, intp. as ‘probably a coral’ (Eitel), also as ‘mother’-of-pearl.
Explain, expound, discourse upon.
To explain the meaning, or import.
To explain, comment on.
Words, language, talk.
Word-norm, the spoken words of the Buddha the norm of conduct.
To connect, belong to; proper; ought, owe; the said; the whole.
該攝 Containing, inclusive, undivided, whole; the one vehicle containing the three.
Talking, inquiring, buzzing, swarming.
abhiṣecana, to baptize, or sprinkle upon; also 毘詵遮.
See under Fourteen Strokes.
Funds, basis, property, supplies; fees; to depend on: disposition: expenditure.
Necessaries of life.
saṃbhāra; supplies for body or soul, e.g. food, almsgiving, wisdom, etc.
The material necessaries of a monk, clothing, food, and shelter.
Schedule of property (of a monastery).
A thief, robber, spoiler; to rob, steal, etc.
An unordained person who passes himself off as a monk.
To straddle, bestride, pass over.
To interpret one sūtra by another, a Tiantai term, e.g. interpreting all other sūtras in the light of the Lotus Sūtra.
To kneel.
To kneel and worship, or pay respect.
To kneel and offer incense.
A road, way.
idem路迦.
lohita, red, copper-coloured.
lokageya, intp. as repetition in verse, but also as singing after common fashion.
loha, copper, also gold, iron, etc.
loka, intp. by 世間, the world, a region or realm, a division of the universe.
(or 路伽憊) lokavit, lokavid, he who knows, or interprets the world, a title of a Buddha.
路伽耶 (路伽耶陀); 路柯耶胝柯 lokāyatika. ‘A materialist, follower of the Cārvāka system, atheist, unbeliever’ (M.W.); intp. as 順世 worldly, epicurean, the soul perishes with the body, and the pleasures of the senses are the highest good.
intp. 世尊 lokajyeṣṭha; lokanātha, most excellent of the world, lord of the world, epithet of Brahma and of a Buddha.
A prince, sovereign, lord; split; punish, repress; perverse; toady; quiet.
(辟支迦) pratyeka, each one, individual, oneself only.
(辟支迦) (辟支佛陀) (辟支迦佛陀) pratyekabuddha, one who seeks enlightenment for himself, defined in the Lotus Sūtra as a believer who is diligent and zealous in seeking wisdom, loves loneliness and seclusion, and understands deeply the nidānas. Also called 緣覺; 獨覺; 倶存. It is a stage above the śrāvaka 聲聞 and is known as the 中乘 middle vehicle. Tiantai distinguishes 獨覺 as an ascetic in a period without a Buddha, 緣覺 as a pratyekabuddha. He attains his enlightenment alone, independently of a teacher, and with the object of attaining nirvāṇa and his own salvation rather than that of others, as is the object of a bodhisattva. Cf. 畢.
The middle vehicle, that of the pratyekabuddha, one of the three vehicles.
To suppress, get rid of.
To rend as thunder, to thunder.
To suppress demons.
Farm, farming, agriculture; an intp. of the śūdra caste.
To press, constrain, urge, harass.
To constrain, compel, bring strong pressure to bear.
To pass over, exceed.
Yugaṃdhara, v. 踰.
To exceed the time.
To pass over.
To retire, vanish.
To retire from the world and become a monk: also to withdraw from the community and become a hermit.
bhrāmyati. Ramble, wander, travel, go from place to place.
To go about preaching and converting men.
The sixteen subsidiary hells of each of the eight hot hells.
To go from monastery to monastery; ramble about the hills.
A mind free to wander in the realm of all things; that realm as the realm of the liberated mind.
vikrīḍita. To roam for pleasure; play, sport.
The supernatural powers in which Buddhas and bodhisattvas indulge, or take their pleasure.
To wander from place to place.
To roam in space, as do the devas of the sun, moon, stars, etc.; also the four upper devalokas.
To roam, wander, travel, etc.
Revolve; turn of the wheel, luck; carry, transport.
Revolve in the mind; indecision; to have in mind; to carry the mind, or thought, towards.
sarvatraga. Everywhere, universe, whole; a time.
The three points of view: 遍計 which regards the seeming as real; 依他 which sees things as derived; 圓成 which sees them in their true nature; cf. 三性.
Ascetics who entirely separate themselves from their fellowmen.
Universal, everywhere.
Universal knowledge, omniscience.
The universal dharmakāya, i.e. the universal body of Buddha, pan-Buddha.
The heaven of universal purity, the third of the third dhyāna heavens.
The universally shining Tathāgata, i.e. Vairocana.
Universally reaching, universal.
Universally operative; omnipresent.
The nature that maintains the seeming to be real.
To pass; past; gone; transgression error.
Passed, past.
The seven past Buddhas: Vipaśyin, Śikhin, Visvabhū (of the previous 莊嚴 kalpa), and Krakucchanda, Kanakamuni, Kāśyapa, and Śākyamuni (of the 賢 or present kalpa).
The past, past time, past world or age.
The spirit of the departed.
To pass the summer, or the summer retreat.
To pass from mortal life.
dauṣṭhulya. Surpassing evil; extremely evil.
The pride which among equals regards self as superior and among superiors as equal; one of the seven arrogances.
To cross over the single log bridge, i.e. only one string to the bow.
Past, present, future.
Check, stop.
adbhuta, the marvellous; name of a stūpa in Udyāna, north-west India.
mārga. A way, road; the right path; principle, Truth, Reason, Logos, Cosmic energy; to lead; to say. The way of transmigration by which one arrives at a good or bad existence; any of the six gati, or paths of destiny. The way of bodhi, or enlightenment leading to nirvāṇa through spiritual stages. Essential nirvāṇa, in which absolute freedom reigns. For the eightfold noble path v. 八聖道.
Mutual interaction between the individual seeking the truth and the Buddha who responds to his aspirations; mutual intercourse through religion.
One who has entered the way, one who seeks enlightenment, a general name for early Buddhists and also for Taoists.
The stages in the attainment of Buddha-truth.
Monks and laymen.
The beginning of right doctrine, i.e. faith.
The light of Buddha-truth.
The implements of the faith, such as garments, begging-bowl, and other accessories which aid one in the Way.
The power which comes from enlightenment, or the right doctrine.
To transform others through the truth of Buddhism; converted by the Truth.
Religious or monastic grade, or grades.
A vessel of religion, the capacity for Buddhism.
Truth-plot. bodhimaṇḍala, circle, or place of enlightenment. The place where Buddha attained enlightenment. A place, or method, for attaining to Buddha-truth. An object of or place for religious offerings. A place for teaching, learning, or practising religion.
The bodhidruma, or tree under which the Buddha attained enlightenment.
Tutelary deities of Buddhist religious places, etc.
A Taoist (hermit), also applied to Buddhists, and to Śākyamuni.
A celebrated Tang monk, Daoxuan, who assisted Xuanzang in his translations.
The mind which is bent on the right way, which seeks enlightenment. A mind not free from the five gati, i.e. transmigration. Also 道意.
Taoism. The teaching of the right way, i.e. of Buddhism.
Religious wisdom; the wisdom which understands the principles of mārga, the eightfold path.
The result of the Buddha-way, i.e. nirvāṇa.
The karma of religion which leads to Buddhahood.
The joy of religion.
The bodhi-tree, under which Buddha attained enlightenment; also as a synonym of Buddhism with its powers of growth and fruitfulness.
The restraints, or control of religion.
The stages of enlightenment, or attainment.
The breath, or vital energy, of the Way, i.e. of Buddhist religion.
The water of Truth which washes away defilement.
The way or methods to obtain nirvāṇa.
The wisdom attained by them; the wisdom which rids one of false views in regard to mārga, or the eightfold noble path.
The stream of Truth; the flow, or progress, of Buddha, truth; the spread of a particular movement, e.g. the Chan school.
Truth, doctrine, principle; the principles of Buddhism, Taoism, etc.
The eye attained through the cultivation of Buddha-truth; the eye which sees that truth.
Whatever is prohibited by the religion, or the religious life; śīla, the second pāramitā, moral purity.
The nature possessing the seed of Buddhahood. The stage in which the ‘middle’ way is realized.
The wisdom which adopts all means to save all the living: one of the 三智.
One who practises Buddhism; the Truth, the religion.
An old monastic, or religious, friend.
The sprouts, or seedlings, of Buddha-truth.
The hao, or literary name of a monk.
Those who practise religion, the body of monks.
Conduct according to Buddha-truth; the discipline of religion.
The methods, or arts, of the Buddhist religion.
The fundamentals of Buddhism.
Religious practice (or external influence) and internal vision.
mārga, the dogma of the path leading to the extinction of passion, the fourth of the four axioms, i.e. the eightfold noble path, v. 八聖道.
The knowledge of religion; the wisdom, or insight, attained through Buddhism.
The gate of the Way, or of truth, religion, etc.; the various schools of Buddhism.
The wisdom obtained through insight into the way of release in the upper realms of form and formlessness; one of the 八智.
The wind of Buddha-truth, as a transforming power; also as a prognosis of future events.
The embodiment of truth, the fundament of religion, i.e. the natural heart or mind, the pure nature, the universal mind, the bhūtatathatā.
Permeate, penetrate, reach to, transfer, inform, promote, successful, reaching everywhere; translit. ta, da, dha, etc.
dṛṣṭi, 見 seeing, viewing, views, ideas, opinions; especially seeing the seeming as if real, therefore incorrect views, false opinions, e.g. 我見 the false idea of a permanent self; cf. darśana, infra.
(達嚫拏) dakṣiṇā, a gift or fee; acknowledgment of a gift; the right hand (which receives 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 M036979 (or 達親 or 達櫬); 噠嚫; 大嚫; 檀嚫.
Devadatta, v. 提.
gandharva, v. 乾.
darśana, seeing, a view, views, viewing, showing; 見 v. above, dṛṣṭi.
Also 達池, Anavatapta, v. 阿.
dharma; also 達摩; 達麼; 達而麻耶; 曇摩; 馱摩 tr. by 法. dharma is from dhara, holding, bearing, possessing, etc.; and means ‘that which is to be held 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, i.e. the Dharma par excellence, 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, who arrived in China A.D. 520, the reputed founder of the Chan or Intuitional School in China. He is described as son of a king in southern India; originally called Bodhitara. He arrived at Guangdong, bringing it is said the sacred begging-bowl, and settled in Luoyang, where he engaged in silent meditation for nine years, whence he received the title of wall-gazing Brahman 壁觀婆羅門, though he was a kṣatriya. His doctrine and practice were those of the ‘inner light’, independent of the written word, but to 慧可 Huike, his successor, 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.
The Damo, or Dharma sect, i.e. the 禪宗 Meditation, or Intuitional School.
The anniversary of Bodhidharma’s death, fifth of the tenth month.
dharmadhātu, tr. 法界 ‘the element of law or of existence’ (M.W.); all psychic and non-psychic processes (64 dharmas), with the exception of rūpa-skandha and mano-ayatana (11), grouped as one dharma element; the storehouse or matrix of phenomena, all-embracing totality of things; in the Tantric school, Vairocana divided into Garbhadhātu (material) and Vajradhātu (indestructible); a relic of the Buddha.
Draviḍa, a district on the east coast of the Deccan.
Dalai Lama, the head of the Yellow-robe sect of Tibetan Buddhism, and chief of the nation.
dasyu, barbarians; demons; also 達首; 達架. Used for Sudarśana, v. 須.
To oppose, disregard, disobey; leave, avoid.
To disregard or oppose others and follow one’s own way; the opposite of 違自順他.
To oppose or disregard conditions; opposing or unfavourable circumstances.
Opposing or hostile conditions.
Veda, knowledge, the Vedas, cf. 章, 毘.
To oppose, or accord with; hostile or favourable.
The country, rural, village.
Country people, people of one’s village.
Translit. u, ū, cf. 烏, 塢, 優.
Upaniṣad, cf. 優; variously intp. but in general refers to drawing near (to a teacher to hear instruction); the Upanishads.
Ujjayinī, Oujein; cf. 烏.
鄔陀衍那 Udayana, king of Kauśāmbi, cf. 烏.
dadhi, a thick, sour milk which is highly esteemed as a food and as a remedy or preventive.
Sour, one of the five tastes. Tiantai compared the second period of the Hīnayāna with this.
Tiantai term for the Hīnayāna sūtras.
Pledge, toast, requite.
To pay a vow, repay.
A hand-bell with a tongue.
Cymbals.
patra, a bowl, vessel, receptacle, an almsbowl; translit. p, pa, ba.
parvata, crags, mountain range. An ancient city and province of Takka, 700 li north-east of Mūlasthānapura, perhaps the modern Futtihpoor between Multan and Lahore. Also 鉢羅伐多.
Bowl seat, the place each monk occupies at table.
pākhanda, i.e. pāṣaṇḍa, pāṣaṇḍin, heresy, a heretic, intp. 堅固 firm, stubborn; name of a deva.
pratikrānta, following in order, or by degrees.
v. 辟, pratyekabuddha.
prakaraṇa, intp. as a section, chapter, etc.
prakṛti, natural; woman; etc. Name of the woman at the well who supplied water to Ānanda, seduced him, but became a nun.
paṭa, woven cloth or silk.
Pātaliputra, the present Patna.
pravāraṇa. A freewill offering made, or the rejoicings on the last day of the summer retreat. Also described as the day of mutual confession; also 鉢和蘭; 鉢剌婆剌拏; 盋和羅.
pṛthivī, the earth, world, ground, soil, etc.
prabhu, mighty, intp. by 自在 sovereign, a title of Viṣṇu, Brahmā, and others.
(or 鉢喇底提舍那) pratideśanā, public confession; pratideśanīya, offences to be confessed; a section of the Vinaya, v. 波.
prātimokṣa, idem mokṣa, v. 木, 波, 解. prātimokṣa, a portion of the Vinaya, called the sūtra of emancipation.
pradakṣiṇa, circumambulation with the right shoulder towards the object of homage.
(鉢囉惹鉢多曳) 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 the Buddha’s aunt and nurse.
pāśakamāla, dice-chain i.e. a rosary.
(鉢多羅) pātra, a bowl, vessel, receptacle, an almsbowl; also 鉢呾羅; 鉢和羅 (or 鉢和蘭); 波怛囉 (or 播怛囉); in brief 鉢. The almsbowl of the Buddha is said to have been brought by Bodhidharma to China in A. D. 520.
padmarāga, lotus-hued, a ruby; also 鉢曇摩羅伽.
pada, v. 鉢陀.
(鉢特) padma, or raktapadma, the red lotus; one of the signs on the foot of a Buddha; the seventh hell; also 鉢特忙; 鉢頭摩 (or 鉢弩摩 or 鉢曇摩); 鉢納摩; 鉢頭摩 (or 鉢曇摩).
pala, a particular measure or weight, intp. as 4 ounces; also 波羅; 波賴他; but pala also means flesh, meat, and palāda a flesh-eater, a rākṣasa; translit. pra, para.
praveśa, entrance, 入 q.v.
(or 鉢羅賖佉) praśākha; praśaka; the fifth stage of the fœtus, the limbs being formed.
pratyaya, a concurrent or environmental cause.
parama; highest, supreme, first.
parama-bodhi, supreme enlightenment.
(or 鉢羅犀那特多); 波斯匿 Prasenajit, a king of Kośala, patron of Śākyamuni, who is reputed as the first to make an image of the Buddha.
鉢羅賢禳 v. 般 prajñā.
(or 鉢羅部多囉怛曩野), i.e. 多寳 q.v. Prabhūtaratna.
(or 鉢羅廋他); also 波羅由他; ? Prayuta; ten billions; 大鉢羅由他 100 billions, v. 洛.
Prāgbodhi. A mountain in Magadha, which Śākyamuni ascended ‘before entering upon bodhi‘; wrongly explained by 前正覺 anterior to supreme enligtenment.
Prayāga, now Allahabad.
v. 般 prajñā.
prastha, a weight tr. as a 斤 Chinese pound; a measure.
parisrāvaṇa, a filtering bag, or cloth, for straining water (to save the lives of insects), part of the equipment of a monk.
Badakshan, ‘A mountainous district of Tukhara’ (M.W.); also 巴達克山.
pada, footstep, pace, stride, position; also 鉢曇; 波陀; 播陀; also tr. as foot; and stop.
Bolor, a kingdom north of the Indus, south-east of the Pamir, rich in minerals, i.e. Hunza-Nagar; it is to be distinguished from Bolor in Tukhāra.
Polulo, perhaps Baltistan.
padma, v. 鉢特.
A small gong struck during the worship, or service.
Cymbals, or small gongs and drums.
To divide of, separate, part.
Separated by a night, i.e. the previous day.
Separate, distinct.
To differentiate and apprehend the three distinctive principles 空假中 noumenon, phenomenon, and the mean.
Divided by birth; on rebirth to be parted from all knowledge of a previous life.
A crack, crevice, rift; translit. kha.
khakkhara, a mendicant’s staff; a monk’s staff.
Motes in a sunbeam; a minute particle.
A pheasant; a parapet.
The pheasant which busied itself in putting out the forest on fire and was pitied and saved by the fire-god.
garjita, thunder, thundering.
Lightning, symbolizes the impermanent and transient.
Lightning and flint-fire, transient.
Impermanence of all things like lightning and shadow.
Extol, praise. gāthā, hymns, songs, verses, stanzas, the metrical part of a sūtra; cf. 伽陀.
At ease, contented, pleased; arranged, provided for; beforehand; an autumn trip.
Yāmī, the land or state of Yama, where is no Buddha.
According with the stream of holy living, the srota-āpanna disciple of the śrāvaka stage, who has overcome the illusion of the seeming, the first stage in Hīnayāna.
obstinate.
by the reciting of the Mahāparinirvāṇa Sūtra,) even the stupid stones nodded their heads.
To fall headlong, prostrate; at one time, at once; suddenly; immediate; a pause; to stamp; make ready; used chiefly in contrast with 漸 gradually.
The immediate and complete way of enlightenment of the Tiantai Lotus school.
The immediate school and sūtra of the Mahāyāna, i.e. the Huayan.
頓經; 一日經 To copy the Lotus Sūtra at one sitting.
Instantly to apprehend, or attain to Buddha-enlightenment, in contrast with Hīnayāna and other methods of gradual attainment.
bodhisattva who attains immediately without passing through the various stages.
The immediate fulfilment of all acts, processes, or disciplines (by the fulfilment of one).
The doctrine that enlightenment or Buddhahood may be attained at once; also immediate teaching of the higher truth without preliminary stages.
To cut of at one stroke all the passions, etc.
The will, or aim, of immediate attainment.
The capacity, or opportunity, for immediate enlightenment.
The method of immediacy.
Immediate, or sudden, attainment in contrast with gradualness.
Immediate apprehension or enlightenment as opposed to gradual development.
Instantaneous perfect enlightenment of the Huayan, a term used by 澄觀 Chengguan, who left the Lotus for the Huayan.
To drink, swallow; to water cattle.
Drinking light, a tr. of the name of Kāśyapa, v. 迦, or his patronymic, possibly because it is a title of Aruṇa, the charioteer of the sun, but said to be because of Kāśyapa’s radiant body.
Mahākāśyapīyāḥ, or school of the Mahāsāṅghikaḥ.
The hell where they have to drink blood.
To drink wine, or alcoholic liquor, forbidden by the fifth of the five commandments; 10, 35, and 36 reasons for abstinence from it are given.
Drink and food, two things on which sentient beings depend; desire for them is one of the three passions; offerings of them are one of the five forms of offerings.
Rice (cooked); food; to eat.
The dinner-gong.
A rice-bag fellow, a monk only devoted to his food, useless.
vana, a grove, a wood.
A cook.
A dove; to collect; translit. ku, gu, ko, ki; cf. 瞿, 拘, 倶, 矩.
Kupana, 鳩洹; 仇桓; an asura who swells with anger.
kokila, the cuckoo; or 鳩那羅 Kuṇāla, cf. 拘. There are other forms beginning with 拘, 倶, 瞿.
(鳩摩羅) Kumāra, a child, youth, prince.
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’ of Mahāyāna Buddhism, of which he was the early and most effective propagator in China. He died in Chang-an about A.D. 412. His father was an Indian, his mother a princess of Karashahr. He is noted for the number of his translations and commentaries, which he is said to have dictated to some 800 monastic scribes. After cremation his tongue remained ‘unconsumed’.
Kumāraka, idem Kumāra.
Kumāraka-stage, or鳩摩羅浮多 Kumāra-bhūta, youthful state, i.e. a bodhisattva state or condition, e.g. the position of a prince to the throne.
Kumārāyaṇa, father of Kumārajīva.
(or 鳩摩邏陀) Kumāralabdha, also 矩 and 拘; two noted monks, one during the period of Aśoka, of the Sautrantika sect; the other Kumāralabdha, or ‘Kumārata’ (Eitel), the nineteenth patriarch.
Kumbhāṇḍa, a demon shaped like a gourd, or pot; or with a scrotum like one; it devours the vitality of men; also written with initials 弓, 恭, 究, 拘, 倶, and 吉; also 鳩摩邏滿拏.
kukkuta, a fowl.
Oh ! alas ! to wail.
rudrakṣa, the Eiceocarpus ganitrus, whose berries are used for rosaries; hence, a rosary.
A drum.
The drum-deva, thunder.
Drum-music and singing with stringed instruments.
The rolling of drums.
muṣa; ākhu; a mouse, rat.
Vain discussions, like rat-squeakings and cuckoo-callings.
KÍNH MỪNG PHẬT ĐẢN SANH
Lần 2648 - Phật Lịch: 2568
Đản sinh Ngài con gửi trọn niềm tin
Thắp nén hương lòng cầu chúng sinh thoát khổ
Nguyện người người thuyền từ bi tế độ