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.
A disorderly monk.
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 take to be, consider as, etc.
Gigantic, monstrous, part man part devil; a puppet.
A puppet, marionette.
To superintend, teach; a tutor; to paint; a function; annex.
The instructions of a teacher: to instruct.
Near, adjoining, side, dependent.
tiryagyoni, ‘born of or as an animal’ (M. W.); born to walk on one side, i.e. belly downwards, because of sin in past existence.
The animal path, that of rebirth as an animal, one of the six gati.
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 cut, gash, sever.
To cut off.
jina, victorious, from ji, to overcome, surpass.
The victorious vehicle, i.e. Mahāyāna.
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.
Victor, one who keeps the commandments.
v. 祇. The Jeta grove, Jetavana.
v. 勝論宗.
Uttarakuru, v. 鬱 the continent north of Meru.
The victorious mind, which carries out the Buddhist discipline.
A Tiantai term for the superior incarnational Buddha-body, i.e. his compensation-body under the aspect of 他受用身 saving others.
v. 祇 The Jeta grove, Jetavana.
The surpassing fruit, i.e. that of the attainment of Buddhahood, in contrast with Hīnayāna lower aims; two of these fruits are transcendent nirvāṇa and complete bodhi.
Surpassing karma.
Pūrvavideha, Videha, the continent east of Meru.
Beyond description, that which surpasses mere earthly ideas; superlative, inscrutable.
The surpassing organ, i.e. intellectual perception, behind the ordinary organs of perception, e.g. eyes, ears, etc.
The superlative dharma, nirvāṇa.
nirvāṇa as surpassingly real or transcendental.
The superior truth, enlightened truth as contrasted with worldly truth.
Paramārtha-satya-śāstra, a philosophical work by Vasubandhu.
Pradhāna, pre-eminent, predominant.
v. 吠 Vaiśeṣika-śāstra.
The Vaiśeṣika school of Indian philosophy, whose foundation is ascribed to Kaṇāda (Ulūka); he and his successors are respectfully styled 論師 or slightingly 論外道; the school, when combined with the Nyāya, is also known as Nyāya-vaiśeṣika .
Prasenajit, conquering army, or conqueror of an army; king of Kośala and patron of Śākyamuni; also one of the Maharājas, v. 明王.
Mālyaśrī, daughter of Prasenajit, wife of the king of Kośala (Oudh), after whom the Śrīmālādevi-siṃhanāda 會 and 經 are named.
Toil, labour, trouble; to reward.
Troublesome companions, e.g. the passions.
The annoyance or hatred of labour, or trouble, or the passions, or demons.
The troublers, or passions, those which hold one in bondage.
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.
Wide, universal; widely read, versed in; to cause; gamble; barter.
Vaṅkṣu; Vakṣu; v. 縛 the Oxus.
博叉半擇迦 pakṣa-paṇḍakās; partial eunuchs, cf. 半.
pakṣa, half a lunar month; also used for Māra’s army.
Third personal pronoun; demonstrative pronoun; also used instead of 倶.
Its name is (so-and-so).
Concord, harmony.
To wail; crow.
To weep and wail; to weep.
The ever-wailing Buddha, the final Buddha of the present kalpa; cf. 薩陀.
su; sādhu; bhadra; kuśala. Good, virtuous, well; good at; skilful.
A good man, especially one who believes in Buddhist ideas of causality and lives a good life.
svāgata, susvāgata; ‘welcome’; well come, a title of a Buddha; v. 善逝.
A good kalpa, bhadrakalpa, especially that in which we now live.
kalyāṇamitra, ‘a friend of virtue, a religious counsellor,’ M. W.; a friend in the good life, or one who stimulates to goodness.
sādhu. Good! excellent!
Good causation, i.e. a good cause for a good effect.
Abiding in goodness, disciples who keep eight commandments, upavasatha, poṣadha.
Clever, skilful, adroit, apt.
A good heart, or mind.
Good nature, good in nature, or in fundamental quality.
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.
sādhumatī, v. 十地.
Good month, i.e. the first, fifth, and ninth; because they are the most important in which to do good works and thus obtain a good report in the spirit realm.
Good stock, or roots, planting good seed or roots; good in the root of enlightenment.
Good fruit from 善因 q.v.; good fortune in life resulting from previous goodness.
Well appearing, name of Subhūti, v. 蘇.
(or 善現色) Suḍṛśa, the seventh brahmaloka; the eighth region of the fourth dhyāna.
Sujāta, ‘well born, of high birth,’ M. W. Also tr. of Susaṃbhava, a former incarnation of Śākyamuni.
Good men and believing women.
Good sons, or sons of good families, one of the Buddha’s terms of address to his disciples, somewhat resembling ‘gentlemen’.
vibhāvana, clear perception.
A good friend or intimate, one well known and intimate.
The good devas, or spirits, who protect Buddhism, 8, 16, or 36 in number; the 8 are also called 善鬼神.
sudarśana, good to see, good for seeing, belle vue, etc., similar to 喜見 q.v.
Sudhana, a disciple mentioned in the 華嚴經 34 and elsewhere, one of the 四勝身 q.v.; the story is given in Divyāvadāna, ed. Cowell and Neil, pp. 441 seq.
sugata, well departed, gone as he should go; a title of a Buddha; cf. 善來.
Lama, the Lamaistic form of Buddhism found chiefly in Tibet, and Mongolia, and the smaller Himālayan States. In Tibet it is divided into two schools, the older one wearing red robes, 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.
To call, summon.
半鐘 (or飯鐘) The dinner bell or gong.
prīti; ānanda. Joy; glad; delighted, rejoice; to like.
The sensation, or receptivity, of joy; to receive with pleasure.
The ‘patience’ of joy, achieved on beholding by faith Amitābha and his Pure Land; one of the 三忍.
喜歡; 喜樂 Pleased, delighted.
Joyful giving.
Joy-grove garden, a name for Indra’s garden or paradise.
priyadarśana. Joyful to see, beautiful, name of a kalpa.
Sudarśana, the city, beautiful, the chief city or capital, of the thirty-three Indra-heavens; also 善見域.
The Trāyastriṃśas, or thirty-three devas or gods of Indra’s heaven, on the summit of Meru.
The Bodhisattva Beautiful, an incarnation of藥王.
The third bodhyaṅga, the stage of joy on attaining the truth.
To shout, bawl, call, scold; to drink.
Gahan, an ancient kingdom, also called 東安國, i.e. Eastern Parthia, west of Samarkand, now a district of Bukhara.
Illustrate, example; to know 宗因喩q.v. The example (dṛṣṭānta) in a syllogism.
The subject of the example, e.g. a vase, or bottle; as contrasted with 喩體 the predicate, e.g. (the vase) is not eternal.
Mourning. To lose; destroy.
Gifts to monks for masses for the dead.
To eat.
khakkhara, a beggar’s staff; an abbot’s staff.
To eat ordinary, or vegetarian food.
Lofty.
Gautami; v. 瞿.
Gautama.
Single, alone; only; the odd numbers; poor, deficient; a bill, cheque, etc.; cf. 但.
A single seat, or position; also a fixed, or listed position, or seat.
In front of one’s listed name, i.e. in one’s allotted place.
The single hempseed a day to which the Buddha reduced his food before his enlightenment.
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.
高車; 高昌. M067729彝 Uighurs, M067729胡; A branch of the Turks first heard of in the seventh century in the Orkhon district where they remained until A. D. 840, when they were defeated and driven out by the Kirghiz; one group went to Kansu, where they remained until about 1020; another group founded a kingdom in the Turfan country which survived until Mongol times. They had an alphabet which was copied from the Soghdian. Chingis Khan adopted it for writing Mongolian. A. D. 1294 the whole Buddhist canon was translated into Uighur.
Surround, enclose, encircle, go round.
To surround, go round; especially to make three complete turns to the right round an image of Buddha.
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.
Airāvana, a king of the elephants; Indra’s white elephant, cf. 伊. It is also confused with Airāvata in the above senses, and for certain trees, herbs, etc.; also with Elāpattra, name of a nāga.
To bear, sustain, be adequate to.
sahā; to bear, patiently endure.
The sahā world of endurance of suffering; any world of transmigration.
The stage of endurance, the first of the ten bodhisattva stages.
Ability to bear, or undertake.
Recompense, retribution, reward, punishment, tell.
To thank the Buddha; also idem報身.
The life of reward or punishment for former deeds.
The cause of retribution.
The land of reward, the Pure Land.
To acknowledge, or requite favours.
Almsgiving out of gratitude.
The field for requiting blessings received, e.g. parents, teachers, etc.
Recompense, reward, punishment; also the 報身 and 應身 q.v.
The reward-fruit, or consequences of past deeds.
Pauṣa, the first of the three Indian winter months, from the 16th of the 10th Chinese month.
A degree of bodhisattva samādhi in which transcendental powers are obtained.
The circumstantial cause of retribution.
To acknowledge and thank; also, retribution ended.
Reward body, the saṃbhoga-kāya of a Buddha, in which he enjoys the reward of his labours, v. 三身 trikāya.
The supernatural powers that have been acquired as karma by demons, spirits, nāgas, etc.
The veil of delusion which accompanies retribution.
Area, arena, field, especially the bodhi-plot, or place of enlightenment, etc.; cf. 道場; 菩提場.
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.
The basis or condition laid 84,000 kalpas ago (by Mahābhijña-jñānābhibhū 大通智勝佛 in his teaching of the Lotus scriptures to 16 disciples who became incarnate as 16 Buddhas) for the subsequent teaching of the Lotus scriptures by Śākyamuni, the last of the 16 incarnations, to his disciples.
To settle, offer, condole.
To make an offering of tea to a Buddha, a spirit, etc.
To spread out; profuse; extravagant.
奢利弗多羅(or 奢利富多羅); 奢利補擔羅 v. 舍 Śāriputra.
奢弭 śamī, a leguminous tree associated with Śiva.
(or 奢摩陀); 舍摩他 śamatha, ‘quiet, tranquility, calmness of mind, absence of passion.’ M. W. Rest, peace, power to end (passion, etc.), one of the seven names for dhyāna.
Śākala, the ancient capital of Takka and (under Mihirakula) of the whole Punjab; the Sagala of Ptolemy; Eitel gives it as the present village of Sanga a few miles south-west of Amritsar, but this is doubtful.
舍薩擔羅; 設娑擔羅 śāstra, intp. by 論 treatise, q.v.
śāṭhya, knavery, fawning, crooked.
[奥] South-west corner where were the lares; retired, quiet; abstruse, mysterious; blended; warm; translit. au.
Esoteric commentary 奥疏.
aupayika, proper, fit, suitable.
Fraudulent, crafty, to cheat.
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.
Rich, wealthy, affluent, well supplied; translit. pu and ve sounds; cf. 不, 布, 補, 婆.
(富特伽羅) pudgala, that which has (handsome) form; body; soul; beings subject to metempsychosis. Cf. 弗, 補.
(or 富陀那) pūtana. A class of pretas in charge of fevers, v. 布.
(or 富留沙富羅) Puruṣapura, the ancient capital of Gandhara, the modern Peshawar, stated to be the native country of Vasubandhu.
puruṣa, v. 布; a man, mankind. Man personified as Nārāyaṇa; the soul and source of the universe; soul. Explained by 神我 the spiritual self; the ātman whose characteristic is thought, and which produces, through successive modifications, all forms of existence.
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 with Maitreya. The chief preacher among the ten principal disciples of Śākyamuni; ill-treated by his brother, engaged in business, saved his brothers from shipwreck by conquering Indra through samādhi; built a vihāra for Śākyamuni; expected to reappear as 法明如來 Dharmaprabhāsa Buddha.
Puṣya. An ancient ṛṣi. A constellation, v. 弗.
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, a city.
Purāṇas. A class of Brahmanic mythological literature; also 布剌拏 (or 補剌拏).
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 that there was neither birth nor death; ergo, neither prince nor subject, parent nor child, nor their duties.
Purandara; stronghold-breaker, fortress-destroyer, a name for Indra as thunder-god.
Puṇya; Punar; Pūrṇa.
Name of a preta, or hungry ghost; and of a monk named Pūrṇeccha .
Punarvasu; an asterism, i. e. the 弗宿; name of a monk.
Puṇyayaśas; 富那奢 (富那夜奢) the tenth (or eleventh) patriarch; a descendant of the Gautama family; born in Pāṭaliputra, laboured in Vārāṇasī and converted Aśvaghoṣa.
Pūrṇabhadra, name of a spirit-general.
śīta. Cold; in poverty; plain.
Cold and heat.
The cold forest, where the dead were exposed (to be devoured by vultures, etc.); a cemetery; v. 尸 for śītavana and śmaśāna.
The cold hells, v. 地獄.
To dwell, lodge; appertain, belong to, resemble.
A branch sect; one school appertaining to another.
Semblance money, i.e. paper money.
To honour. ārya; honoured, honourable.
Honoured and victorious, the honoured victorious one, one of the five 佛頂, also known as 除障佛頂, one of the divinities of the Yoga school.
A monk honoured and advanced in years.
The honourable commands, Buddha’s teaching.
ārya, honourable one, a sage, a saint, an arhat.
The prediction of Buddhahood to his disciples by the Honoured One; the honourable prediction.
尊重 Honoured, honourable; to honour.
To seek; investigate; to continue; usually; a fathom, 8 Chinese feet.
vitarka and vicāra, two conditions in dhyāna discovery and analysis of principles; vitarka 毘擔迦 a dharma which tends to increase, and vicāra 毘遮羅one which tends to diminish, definiteness and clearness in the stream of consciousness; cf. 中間定.
Normal or ordinary worship of Buddha, in contrast with special occasions.
To butcher, kill; a butcher.
Butcher and huckster; caṇḍāla is ‘the generic name for a man of the lowest and most despised of the mixed tribes’. M. W.
Mountain mist; vapour.
Lumbinī, the park in which 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.
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.
Strong, forceful, violent; to force; to strengthen.
The Ganges, v. 恒.
Having caught the fish, the trap may be forgotten, i.e. it is of secondary importance; also ingratitude.
sarvatraga. On every side, ambit, everywhere, universal, pervade, all, the whole.
Pervading everywhere, omnipresent, an epithet for Vairocana.
Universally auspicious, a tr. of 普賢 Samantabhadra.
To complete wholly, fulfil in every detail.
Universal purity.
Universally shining, everywhere illuminating.
The whole universe.
sarvatragahetu, ‘omnipresent causes, like false views which affect every act.’ Keith.
The omniscience, absolute enlightenment, or universal awareness of a Buddha.
parakalpita. Counting everything as real, the way of the unenlightened.
The nature of the unenlightened, holding to the tenet that everything is calculable or reliable, i.e. is what it appears to be.
Again, return, revert, reply.
To live again, return to life.
To return to ordinary garments, i.e. to doff the robe for lay life.
To follow accord with, according to.
pradakṣina; moving round so that the right shoulder is towards the object of reverence.
The meditation which observes the body in detail and considers its filthiness.
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.
Grace, kindness.
karuṇā; kṛpā. Sympathy, pity for another in distress and the desire to help him, sad.
A heart of pity, of sympathy, or sadness.
A pitying hand.
Pity and wisdom; the two characteristics of a bodhisattva seeking to attain perfect enlightenment and the salvation of all beings. In the esoteric sects pity is represented by the Garbadhātu 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.
Infinite pity for all.
The field of pity, cultivated by helping those in trouble, one of the three fields of blessing.
The pitying contemplation for saving beings from suffering, and the merciful contemplation for giving joy to all beings.
The great pitying vow of Buddhas and bodhisattvas to save all beings.
The boat of this vow for ferrying beings to salvation.
Depressed, oppressed, sad, melancholy; to cover, shut down, or in.
moha. Illusion, delusion, doubt, unbelief; it is also used for kleśa, passion, temptation, distress, care, trouble.
A deluded person, to delude others.
The taint of delusion, the contamination of illusion.
Illusion, accordant action, and suffering; the pains arising from a life of illusion.
The bond of illusion, the delusive bondage of desire to its environment.
The way or direction of illusion, delusive objective, intp. as deluded in fundamental principles.
The hindrance, or obstruction of the delusive passions to entry into truth.
Kind, gracious, forbearing, accordant.
To show kindness to and benefit others.
agha. Bad, evil, wicked, hateful; to hate, dislike; translit. a, cf. 阿.
An evil world.
Evil doings; also to hate that which one has done, to repent.
akṣa, ‘a seed of which rosaries are made (in compound DICT_ENTRY_WORDs, like Indrāksha, Rudrāksha); a shrub producing that seed ( Eleocarpus ganitrus).’ M. W. It is called the 惡叉聚 because its seeds are said to be formed in triplets, and illustrate the simultaneous character of 惑行苦 illusion, action, and suffering; another version is that the seeds fall in clusters, and illustrate numbers, or numerous; they are also known as 金剛子.
To have evil ideas of the doctrine of voidness, to deny the doctrine of cause and effect.
Evil mouth, evil speech; a slanderous, evil-speaking person.
A cause of evil, or of a bad fate; an evil cause.
Recompense for ill, punishment.
(or 惡察羅) akṣara; imperishable, unalterable; a syllable; DICT_ENTRY_WORDs; intp. as unchanging DICT_ENTRY_WORD, a root DICT_ENTRY_WORD, or DICT_ENTRY_WORD-root. Also 惡刹羅; 阿乞史羅.
An evil teacher who teaches harmful doctrines.
Bad, or evil rules and customs.
aguru, lignum aloes, v. 沉水香.
Evil fruit from evil deeds.
Evil conduct in thought, DICT_ENTRY_WORD, or deed, which leads to evil recompense; evil karma.
That it is not wrong to do evil; that there are no consequences at attached to an evil life.
A scabby pariah, a phrase describing the evil of the mind.
A bad intimate, or friend, or teacher.
Agni; intp. by 火神 the god of fire, cf. 阿.
External conditions or circumstances which stir or tempt one do evil.
Evil or heterodox views.
The place in Hades whence the sinner beholds the evil done in life, one of the sixteen special hells.
Contemplation or thought contrary to Buddhist principles.
Evil touch; contaminated as is food by being handled or touched.
The evil directions, or incarnations, i. e. those of animals, pretas, and beings in purgatory; to which some add asuras.
Evil ways; also the three evil paths or destinies— animals, pretas, and purgatory.
Foul discharges from the body; also evil revealed.
Evil demons and evil spirits, yakṣas, rākṣasas, etc.
Evil māras, demon enemies of Buddhism.
Vexation, irritation, annoyance, e. g. 懊惱 and especially 煩惱 kleśa, q.v.
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, DICT_ENTRY_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 DICT_ENTRY_WORDs, DICT_ENTRY_WORDs within the intellectual consciousness; thought and DICT_ENTRY_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 DICT_ENTRY_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.
愁悶 Distress, grief, sadness.
A monk’ s certificate, useful to a wandering or travelling monk.
A palm, a paw; to grasp, control, administer.
(As easy to see) as a mango in the hand.
To pick, choose, select.
One chosen to be a teacher, but not yet fit for a full appointment.
To choose, select.
To draw out, extol.
yojana, v. 由.
To raise, mention, bring forward, summon, lead.
deva.
Dīpaṃkara, v. 然燈.
To mention, to deliver oral instruction, or the gist of a subject, as done in the Intuitional School. Also 提綱; 提要.
Dhṛtarāṣṭra, one of the four mahārājas, the yellow guardian eastward of Sumeru; also 頭賴吒; 第黎多曷羅殺吒羅.
Dhṛtaka; the fifth patriarch ‘unknown to Southern Buddhists, born in Magadha, a disciple of Upagupta, he went to Madhyadeśa where he converted the heretic Micchaka and his 8,000 followers’. Eitel.
deva. Explained by 天 celestial; also by 梵天人 inhabitants of the brahmalokas, or by 天神 celestial spirits. General designation of the gods of Brahmanism, and of all the inhabitants of devalokas who are subject to metempsychosis. Also 提波; 提和; 提桓. Used also for Devadatta, infra.
Devātideva, the god of gods, Viṣṇu; also name of the Buddha before he left home.
The school of Nāgārjuna, so called after Āryadeva, infra.
Devasena, celestial host, name of an arhat.
Devabodhisattva, or Āryadeva, or Kāṇadeva, the one-eyed deva, disciple of Nāgārjuna, and one of the ‘four sons’ of Buddhism; fourteenth patriarch; a monk of Pāṭaliputra; along with Nāgārjuna he is counted as founder of the 三論宗 q.v.
Devakṣema, or Devaśarman, an arhat 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; 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 cousin of Śākyamuni, of whom he was enemy and rival, cultivating magical powers. For his wicked designs on the Buddha he is said to have been swallowed up alive in hell; nevertheless, he is predicted to become a Buddha as Devarāja; he was worshipped as a Buddha by a sect ‘up to A. D. 400’. Eitel.
Deva-māra-pāpīyān, Māra, the evil one, king of demons.
To arouse or stimulate a student.
deva, v. 提婆.
The bodhidruma tree, v. 菩.
deva, v. 提婆.
Dīpaṃkara, cf. 然燈.
One with abnormal sexual organs; abbreviation of ṣaṇḍhilā, cf. 般, 半.
Intp. as preaching to and ferrying people over the stream of transmigration; also 底沙.
pratideśanīya, v. 波.
deśanīya, confession.
deha; the body. Also v. 八中洲.
To arrange, or manage, as deputy; a deputy manager or director.
Trapusa and Bhallika, the two merchants who offered Śākyamuni barley and honey after his enlightenment.
‘Dinabha,’ or Dineśvara, the sun-god, worshipped by ‘heretics in Persia’. Eitel.
Devaprajñā, a śramaṇa of Kustana (Khotan) who tr. six works A. D. 689-691; in B. N. eight works are ascribed to him. Also 提曇陀若那.
devī. Female devas; apsaras.
dveṣa, hatred, dislike, enmity, one of the 三毒 three poisons.
dvīpa, an island, or continent; four dvīpa compose a world, v. 四洲.
To insert, stick in.
To insert one’s slip, or credentials.
To estimate, conjecture, guess; said also to mean 摶 to roll into a ball, roll together.
The Indian way of eating by first rolling the food into a ball in the hand; also 團食.
To lift up, or off, uncover; make known, stick up, publish; translit. g, ga, kha.
grḥapati, an elder, householder, proprietor, landlord.
gati, ‘a particular high number’ (M. W.), 10 sexillions; 大揭底 100 sexillions, v. 洛叉 lakṣa.
Khavandha, an ancient kingdom and city, ‘modern Kartchou’ south-east of the Sirikol Lake. Eitel.
Gachi, an ancient kingdom between Balkh and Bamian, about Rui. Eitel.
garuḍa, the mythical bird on which Viṣṇu rides, v. 迦樓羅.
gandharva, v. 乾.
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.
To dare, venture.
kambala, a woollen or hair mantle; a loin cloth.
viprakrī. Scatter, disperse, dismiss; scattered; broken, powder; translit. saṃ, san.
Scattered, dispersed, unsettled, disturbed, restless.
To scatter paper money, etc., as offerings.
Goodness cultivated during normal life, not as 定善, i.e. by meditation.
The stage of distraction, i.e. the world of desire.
A distracted or unsettled mind; inattentive.
saṃsāra, course, passage, transmigration.
散脂 (散脂迦); 半只迦 (or半支迦) Pañcika, one of the eight generals of Vaiśravaṇa, cf. 毘.
The dispersing day, the last of an assembly.
The good karma acquired in a life of activity.
To repeat the name of Buddha generally and habitually.
Almsgiving in petition for restoration from illness.
A samādhi free from all doubt.
散華 To scatter flowers in honour of a Buddha, etc.
To scatter paper money as offerings.
sandānikā, a kind of flower.
Staunch, honest, substantial; to consolidate; urge, etc.
(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 room full of MSS. ranging in date from the beginning of the 5th to the end of the 10th century, together with block prints and paintings, first brought to light by Sir Aurel Stein.
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.
Spotted, striped, streaked, variegated.
The king with the marks on his feet, Kalmāṣapāda, said to be the name of a previous incarnation of the Buddha.
This, these; to rive; forthwith; translit. s.
Sūrya, the sun, the sun-deva.
sakṛdāgāmin, once more to arrive, or be born; the second grade of arhatship involving only one rebirth. Cf. 四向 and 四果.
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.
To bestow kindness, or charity.
viśva; universal, all; pervasive, ubiquitous; translit. po, pa, pu.
Universal light, to shine everywhere.
Universal change, or transformation.
Samantaprabhāsa, pervading-light, name of 500 arhats on their attaining Buddhahood.
Universal dharmas, or things; all things.
Universally to ferry across.
Universal king, title of Yama when he has expiated all his sins.
Universal manifestation, especially the manifestation of a Buddha or bodhisattva in any shape at will.
Omniscience, hence 普知者 the Omniscient, i.e. Buddha.
To worship all the Buddhas.
Everywhere alike, universal equality, all equally.
Puṣya, the asterism Tiṣya, and the month Pauṣa; blossom, form, scum; but intp. as 吉祥 auspicious.
Samantabhadra, Viśvabhadra; cf. 三曼 Universal sagacity, or favour; lord of the 理 or fundamental law, the dhyāna, and the practice of all Buddhas. He and Mañjuśrī are the right- and left-hand assistants of Buddha, representing 理 and 智 respectively. He rides on a white elephant, is the patron of the Lotus Sūtra and its devotees, and has close connection with the Huayan Sūtra. His region is in the east. The esoteric school has its own special representation of him, with emphasis on the sDICT_ENTRY_WORD indicative of 理 as the basis of 智. He has ten vows.
Universal, reaching everywhere, common to all.
普循 Universal, everywhere, on all sides.
Universal door, the opening into all things, or universality; the universe in anything; the unlimited doors open to a Buddha, or bodhisattva, and the forms in which he can reveal himself.
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 of Pootoo, off Ningpo; also called普陀洛伽山 Potaraka monastery.
Prospect, view, circumstances.
The day of the king’s accession, when services were conducted monthly on that day for his welfare.
The Luminous Religion, i.e. Nestorian Christianity.
jñāna 若那; 闍那 Knowledge; wisdom; defined as 於事理決斷也 decision or judgment as to phenomena or affairs and their principles, of things and their 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, cf. 智度.
Fourth patriarch of the 華嚴 Huayan school, also called 雲華 Yunhua, A. D. 600-668.
Jñānaprabha. Having the light of knowledge; name of a disciple of Śīlabhadra.
The sDICT_ENTRY_WORD of knowledge; knowledge like a sDICT_ENTRY_WORD.
Knowledge and supernatural power; power of knowledge; the efficient use of mystic knowledge.
The city of mystic wisdom, Buddhahood.
The objects of wisdom, or its state, or conditions.
Mystic knowledge (which reveals spiritual realities).
The mountain of knowledge; knowledge exalted as a mountain.
prajñā-pāramitā, the sixth of the six pāramitās, wisdom which brings men to nirvāṇa.
(大智度論) The śāstra or commentary on the Prajñā-pāramitā-sūtra; cf. 般若. It is a famous philosophical Mahāyāna work.
The mind of knowledge; a wise mind.
All-knowing and all-pitying; these two with 定 ‘contemplative’ make up the 三德 three virtues or qualities of a Buddha.
Wisdom and delusion.
jñāna as 智 knowledge and prajñā as 慧 discernment, i.e. knowledge of things and realization of truth; in general knowledge and wisdom; but sometimes implying mental and moral wisdom.
Wisdom light Buddha, i.e. Amitābha.
(智劍) The sDICT_ENTRY_WORD of wisdom which cuts away passion and severs the link of transmigration.
Wisdom, insight.
The water of wisdom which washes away the filth of passion.
Buddha-wisdom deep and wide as the ocean.
One of the meditations of Guanyin, insight into reality.
The gate of Buddha-wisdom which leads into all truth.
The knowing hand, the right hand.
Mystic wisdom which attains absolute truth, and cuts off misery.
Wisdom of wisdom; Buddha-omniscience.
Jñānacandra. Knowledge bright as the moon; name of a prince of Karashahr who became a monk A. D. 625.
The wisdom hammer, the vajra or ‘diamond club’.
The fruit of knowledge, enlightenment.
Oar of wisdom, that rows across to nirvāṇa.
The mother of knowledge; wisdom-mother; v. mātṛkā 摩.
prajñā-pāramitā, see 智度.
Pure-wisdom-aspect; pure wisdom; wisdom and purity.
Te fire of knowledge which burns up misery.
The torch of wisdom.
The realm of knowledge in contrast with 理界 that of fundamental principles or law.
Wise mien or appearance, the wisdom-light shining from the Buddha’s face; also human intelligence.
The eye of wisdom; wisdom as an eye.
Obstacles to attaining Buddha-wisdom, especially original ignorance.
Jñānākara. Accumulation of knowledge. Eldest son of Mahābhijñā; also said to be Akṣobhya. Prajñākūṭa. A Bodhisattva in the retinue of Prabhūtratna, v. Lotus Sūtra.
The knower, or wise man; a name for 智顗 q.v.
The treasury of Buddha-wisdom; posthumous title of Amogha.
Wisdom assurance, the witness of knowledge, the wisdom which realizes nirvāṇa.
prajñā, or Wisdom, likened to an elephant, a title of Buddha, famous monks, the Nirvāṇa-sūtra, the Prajñā-pāramitā sūtra, etc.
jñānakāya, wisdom-body, the Tathāgata.
Wisdom and dialectic power; wise discrimination; argument from knowledge.
The mirror of wisdom.
Wisdom gate; Buddha-wisdom and Buddha-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 to others.
Zhiyi, founder of the Tiantai school, 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, he died 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 at 20. At first a follower of 慧思, Huisi, in 575 he went to the Tiantai mountain in Chekiang, where he founded his famous school on the Lotus Sūtra as containing the complete gospel of the Buddha.
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.
Substitute, deputy, on behalf of, for, exchange.
A youth who becomes a monk as deputy for a new-born prince.
Most, very, superlative.
Supreme, superlative.
The supreme vehicle, or teaching.
The stage of supreme siddhi or wisdom, Buddhahood.
jina; vijaya; conquering, all-conquering, pre-eminent, peerless, supreme.
The supreme vehicle, Mahāyāna.
The most honoured one, Buddha.
(最末後) The last of all, ultimate; final, finally, at death.
To call on Amitābha ten times when dying.
最後念 The final mind, or ultimate thought, on entering final nirvāṇa.
最後生 The final body, or rebirth, that of an arhat, or a bodhisattva in the last stage.
Supreme perfect enlightenment, i.e. Buddhahood.
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.
Action and inaction; active and passive; dynamic and static; things and phenomena in general are 有爲; nirvāṇa quiescence, the void, etc., are 無爲.
A walking bookcase, a learned monk.
Morning. Court, dynasty; towards.
朝暮 Morning and evening.
To worship (towards) the hills, pay court to a noted monastery, especially to pay court to the Dalai Lama.
Morning dew, e.g. man’s life as transient.
Korea, Chosen.
A set time; a limit of time; times, seasons; to expect.
To look for, expect, hope.
To cast aside, reject, abandon.
To leave the world; to die.
A stick, cudgel.
To bang and bawl, in rebuke of a student.
A flail.
Pūraṇa, v. 富.
Dense, forest-like.
The myriad forms dense and close, i.e. the universe.
The universe in its vast variety is the dharmakāya, or Buddha-body; in the esoteric school it is the Vairocana-body.
A corner, a shaped edge, trimmed timber, corner-like; intractable, uncertain.
The Laṅkāvatāra Sūtra, v. 楞.
Roost, rest.
To bring his light to rest, the Buddha’s nirvāṇa.
To rest the spirit, or mind, be unperturbed.
To take one’s rest, retire from the world.
A coffin 棺材.
To plant, set up.
To plant all virtuous roots, cultivate all capacities and powers.
A hammer, especially for a gong, etc.; idem 槌.
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, DICT_ENTRY_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 sDICT_ENTRY_WORD 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.
Imperial; to respect, reverence.
kambala, a woollen or hair mantle, v. 敢 12.
Vatsara, a year; cf. 臘 19 strokes.
To spoil, injure; cruel.
Spoiled fruit, i.e. a corpse.
Husk, shell.
(or可漏子) A leaking husk or shell, i.e. the body of a man.
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.
Down, feathered.
A garment wadded with down.
Modeled clay and carved wood, images.
v. 减.
tṛṣṇā. Thirst, thirsty; translit. kha.
To long for as one thirsts for water.
khaḍga, a rhinoceros.
The thirst-hell, where red-hot iron pills are administered.
Thirsty desire or longing; the will to live.
kharjūra, a date, the wild date, the Persian date.
To thirst for the truth, or for the Buddha-way.
The thirsty deer which mistakes a mirage for water, i.e. human illusion.
bhrāmyati; to ramble, travel; swim.
Ambrosia, nectar.
A lake.
The province of Hunan.
Deep, clear, placid, to soak.
Zhanran, the sixth Tiantai patriarch, also known as 荆溪 Jingqi; died A. D. 784; author of many books.
Hot liquid, hot water, soup, etc.
The monk in charge of the kettles, etc.
Black mud at the bottom of pools; to defile, black.
Nimat, or Calmadana, ‘an ancient kingdom and city at the south-east borders of the desert of Gobi.’ Eitel.
nirvāṇa, v. 涅槃.
niṣṭapana, burning, cremation.
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.
Warm, mild, bland, gentle; acquainted with; to warm.
Bath-house; bathroom.
Wensu, a district in Sinkiang, on the river Aksu.
uttara, cf. 嗢.
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.
The time fulfilled.
To burn, consume by fire.
To burn incense.
Sanskrit a, or before a vowel an, similar to English un-, in- in a negative sense; not no, none, non-existent, v. 不, 非, 否; opposite of 有.
Not one.
anuttara. Unsurpassed, unexcelled, supreme, peerless.
Above the supreme, the supreme of the supreme, i.e. Buddha.
(無上上乘) The most supreme Vehicle, the Mahāyāna.
The peerless nobleman, the Buddha.
The supreme mystic enlightenment.
(無上兩足尊) The peerless (two-legged) honoured one.
The highest patient equanimity in receiving the truth; also, to believe the truth of impermanence without doubt, v. 十忍.
The supreme garment of sensitiveness to the shameful, the monk’s robe.
Supreme wisdom, that of Buddha.
or 無上正徧道 or 無上正徧覺, the last being the later tr., anuttara-samyak-saṃbodhi, supreme perfect enlightenment, or wisdom.
The supreme dharma, nirvāṇa.
Lord of the supreme dharma, Buddha.
Preaching, or propagation, of the supreme dharma.
The supreme nirvāṇa, that of Mahāyāna in contrast with the inferior nirvāṇa of Hīnayāna.
The supreme lamp, that of nirvāṇa, as dispersing the gloom of passion-illusion.
The supreme eye, able to discern the inward significance of all things.
The supreme garment of the field of blessedness, i.e. good works.
The supreme bodhi or enlightenment, that of Buddha.
see無上菩提.
The supreme way, or truth, that of Buddha.
A double negative, making a positive; also 無非; 無沒.
Neither two nor three, but only 一乘 one Vehicle.
Not abiding; impermanence; things having no independent nature of their own, they have no real existence as separate entities.
The samādhi which contemplates all things as temporal and evanescent.
Not creating; uncreated; not doing; inactive, physically or mentally; independent of action, DICT_ENTRY_WORD, or will i.e. natural, intuitive.
無表戒 The intangible, invisible moral law that influences the ordinand when he receives visible 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.
Nothing on which to rely; unreliable.
Final nirvāṇa, v. 無餘, nothing for reincarnation to lay hold of.
Not upside-down, seeing things right-side up, or correctly, i.e. correct views of truth and things, e.g. not regarding the seeming as real, the temporal as eternal, etc.
An unilluminating Buddha, a useless Buddha who gives out no light.
A bandit without a sDICT_ENTRY_WORD, e.g. a virtueless monk robbing others of their virtue.
nirvikalpa. Non-discriminating.
The mind free from particularization, especially from affection and feelings; passionless; translates avikalpa; (a) unconditioned or absolute, as in the 眞如; (b) conditioned, as in dhyāna. Particularization includes memory, reason, self-consciousness; the mind free from particularization is free from these.
The unconditioned or passionless mind, see 無分別心.
The absolute dharma underlying all particular dharmas, the absolute as contrasted with the relative.
Without merit, or virtue.
Without effort.
akṣobha; imperturbable, calm, serene, unagitated.
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 generally reigns over the east, his kingdom being Abhirati; realm of mystic pleasure. In the Lotus Sūtra he is named as the first of the sixteen sons of Mahābhijñābhibhu. One of his principal characteristics is that of subduing the passions.
idem 不動明王.
ajita; invincible, unsurpassed.
The unexcelled land, the Pure Land located west of this universe.
Insatiable, name of a rākṣasī, v. 十羅刹女.
Neither going nor coming, eternal like the dharmakāya.
Mokṣala, also 無羅叉 ‘A native of Kustana who laboured in China as a translator and introduced there a new alphabet (A. D. 291) for the transliteration of Sanskit.’ Eitel.
Unasked; not to ask; volunteered.
udāna, that part of the canon spoken voluntarily and not in reply to questions or appeals; but Kern defines udāna as ‘enthusiastic utterances in prose and verse’.
vimala; amala. Undefiled, stainless; similar to 無漏.
The stage of undefilement, the second stage of a bodhisattva; also applied to the final stage before attaining Buddhahood.
The stage of undefiled endurance, the final stage of a bodhisattva, see無垢地.
The stainless garment, the monastic robe of purity.
amala, undefiled or pure knowing or knowledge, formerly considered as the ninth, later as the eighth vijñāna.
Dustless, without an atom of the material or unclean, immaterial, pure.
The immaterial realm out of which all things come.
asaṅkhyeya kalpa, a period of numberless kalpas.
Without beginning, as is the chain of transmigration.
Transmigration which has existed without beginning through vast kalpas.
元品無明 (or 根本無明) The period of unenlightenment or ignorance without beginning, primal ignorance, also called 無始間隔, the period of transmigration which has no beginning; since under the law of causality everything has a cause, therefore no beginning is possible; for if there were a beginning it would be without cause, which is impossible. Also primal ignorance is without beginning; and the 眞如 is without beginning, the two terms connoting the same idea. 生死 Birth and death, or transmigration are 無始無終 also without beginning or end, but about the ‘end’ there is difference of interpretation.
The Buddha-truth is without beginning and infinite.
Without beginning and unreal, void without beginning, the abstract idea of 無始 i.e. without beginning.
aśaikṣa. No longer learning, beyond study, the state of arhatship, the fourth of the śrāvaka stages; the preceding three stages requiring study; there are nine grades of arhats who have completed their course of learning.
The way of the arhat, especially his attainment to complete truth and freedom from all illusion, with nothing more to learn.
Self-attained enlightenment, wisdom attained without a teacher, that of Buddha.
anitya. Impermanent; the first of the 三明 trividyā; that all things are impermanent, their birth, existence, change, and death never resting for a moment.
The reliance of the impermanent, i.e. Buddha, upon whom mortals can rely.
無常院; 延壽堂; 湼槃堂 The room where a dying monk was placed, in the direction of the sunset at the north-west corner.
無常鐘 The passing bell, or gong, for the dying.
The bird which cries of impermanence, messenger of the shades, the goat-sucker.
nirābhāsa, without image or shadow, without semblance or appearance.
No more birth-and-death, the bodhisattva who will not again be subject to the wheel of transmigration.
Mindless, without thought, will, or purpose; the real immaterial mind free from illusion; unconsciousness, or effortless action.
無心定 The samādhi in which active thought has ceased.
The hermit or saint in ecstatic contemplation, as with emptied mind he becomes the receptacle of mystic influences.
Without a thought; without recollection; absence of false ideas or thoughts, i.e. correct ideas or thoughts; apart from thought (nothing exists).
Without a nature, nothing has an independent nature of its own; cf. 三無性.
Men and devas with passions and devoid of natures for enlightenment, hence destined to remain in the six paths of transmigration; a doctrine of the 法相宗 Dharmalakṣana school.
Without thought, absence of thinking.
無想界; 無想處 avṛha, the thirteenth brahmaloka, the fourth in the fourth dhyāna, where thinking, or the necessity for thought, ceases.
The concentration in which all thinking ceases, in the desire to enter Avṛha, v. 無想天; such entry is into 無想果.
parinirvāṇa.
Absence of objective thought, of will or intention; absence of idea, the highest stage of dhyāna.
Without love, or craving, or attachment.
ahrīka, without shame, shameless.
aśoka, ‘without sorrow, not feeling or not causing sorrow.’ M. W.
Aśokārāma, a vihāra in Pāṭaliputra in which the ‘third synod was held’. Eitel.
jonesia aśoka Roxb., the tree under which Śākyamuni is said to have been born.
v. 阿 King Aśoka.
anātman; nairātmya; no ego, no soul (of an independent and self-contained character), impersonal, no individual independent existence (of conscious or unconscious beings, anātmaka). The empirical ego is merely an aggregation of various elements, and with their disintegration it ceases to exist; therefore it has nm ultimate reality of its own, but the Nirvāṇa Sūtra asserts the reality of the ego in the transcendental realm. The non-Buddhist definition of ego is that it has permanent 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.
Nothing, nowhere.
Nothing (he) cannot do, omnipotent.
Nowhere (it) does not reach.
apratiṣṭhita. No means of staying, non-abiding.
Nowhere, or nothing obtainable, the immaterial universal reality behind all phenomena.
avidyamāna, non-existing; nothing existing, the immaterial.
The third region in the realm of formlessness.
akiñcanāyatana. The contemplation of the state of nothingness, or the immaterial, in which ecstasy gives place to serenity.
Not bound by any tie, i.e. free from all influence of the passion-nature, an epithet of Buddha.
The contemplation of the immaterial reality behind all phenomena.
idem 無間地獄 q.v.
asaṃkhyeya, numberless.
No place, nowhere; unlimited to place or method, i.e. Buddha’s power.
avidyā, ignorance, and in some senses Māyā, illusion; it is darkness without illumination, the ignorance which mistakes seeming for being, or illusory phenomena for realities; it is also intp. 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 ignorance considered as a 無始無明 primal condition, and 枝末 ‘branch and twig’ conditions, considered as phenomenal. There is also a list of fifteen distinctions in the Vibhāṣā-śāstra 2. avidyā is also the first, or last of the twelve nidānas.
The fifth of the five 住地, i.e. the fundamental, unenlightened condition; the source or nucleus of ignorance; also ignorance as to the nature of things, i.e. of their fundamental unreality.
One of the ten lictors, messengers or misleaders, i.e. of ignorance, who drives beings into the chain of transmigration.
The illusion arising from primal ignorance 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 bodhisattva from the first 地 stage, in the 圓教 in the first 住 resting-place.
ajñānakarmatṛṣṇā. Ignorance, karma, desire— the three forces that cause reincarnation.
avidyā and the bhūtatathatā are of the same nature, as are ice and water; the ice of avidyā is the water of all things, the source out of which all enlightenment has come.
Unenlightenment, or ignorance, the cause of the stream of transmigration.
The stream of unenlightenment which carries one along into reincarnation.
v. 四熏習.
Ignorance as father and desire as mother produce the ego.
The bond of ignorance which binds to transmigration.
The snare of ignorance.
The storehouse of ignorance, from which issues all illusion and misery.
Views produced by ignorance, ignorant perception of phenomena producing all sorts of illusion.
Non-existent and existent; also, nonexistent, have not, there is none, etc.
Without root; without organs; without the organs of sex.
Faith produced not of oneself but by Buddha in the heart.
Limitless, infinite.
The limitless bodies of those in the Pure Land; the state of one who has attained nirvāṇa.
Without comparison, no comparing, incomparable.
Incomparable truth or law, an incorrect tr. of abhidharma.
The incomparable body (of the Buddha).
The undiminished powers of a bodhisattva after attaining Buddhahood; i.e. undiminished power and zeal to save all beings, power of memory, wisdom, nirvāṇa, and insight attained through nirvāṇa; cf. 智度論 26; also for a list of twenty-two cf. 唯識論 10.
anāsrava. No drip, leak, or flow; outside the passion-stream; passionless; outside the stream (of transmigratory suffering); away from the downflow into lower forms of rebirth.
Passionless purity as a cause for attaining nirvāṇa.
Reality as passionless or pure.
(無漏最後身) The final pure or passionless body.
無漏智 Passionless, or pure, wisdom, knowledge, or enlightenment.
The result of following the way of 戒, 定, and 慧, i.e. purity, meditation, and wisdom, with liberation from the passions and from lower incarnation.
The three roots which produce pure knowledge, 三無漏根 q.v.
The way of purity, or escape from the passions and lower transmigration.
The pure, passionless dharma-nature.
The way of purity, or deliverance from the passions, i.e. 戒定慧 supra; the fourth of the four dogmas 滅 cessation, or annihilation of suffering.
āsravakṣaya-jñāna, entry into spiritual knowledge free from all faults, the last of the 六通 q.v.
Free from trouble, the thirteenth brahmaloka, the fifth region of the fourth dhyāna.
anavatapta, heatless.
The Anavatapta, or Atapta heaven, without heat or affliction 熱惱; the second of the 五淨天 in the fourth dhyāna heaven.
The lake without heat, or cold lake, called Mānasarovara, or Mānasa-saro-vara, ‘excellent mānasa lake,’ or modern Manasarovar, 31° N., 81° 3 E., ‘which overflows at certain seasons and forms one lake with’ Rakas-tal, which is the source of the Sutlej. It is under the protection of the nāga-king Anavatapta and is also known by his name. It is said to lie south of the Gandha-mādana mountains, and is erroneously reputed as the source of the four rivers Ganges, Indus, Śītā (Tārīm River), and Oxus.
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, dharma-nature, reality, and dharmadhātu.
asaṃskṛta dharmas, anything not subject to cause, condition, or dependence; out of time, eternal, inactive, supra-mundane. Sarvāstivādins enumerate three: ākāśa, space or ether; pratisaṃhyā-nirodha, conscious cessation of the contamination of the passions; apratisaṃhyā-nirodha, unconscious or effortless cessation.
asaṃskṛta dharmakāya, the eternal body of Buddha not conditioned by cause and effect.
(無爲湼槃界) The realm of the eternal, unconditioned nirvāṇa, the Pure Land.
The birth-and-death of saints, i.e. without my action; transformation.
asaṃskṛta śūnyatā, the immaterial character of the transcendent.
Causeless and spontaneous, a tr. of nivṛtti.
The nirvāṇa home.
Not born, without being born or produced; uncreated; no rebirth; immoral; nirvāṇa as not subject to birth and death, or reincarnation, and which negates them; the condition of the absolute.
A life that is without birth, an immortal life, a nirmāṇakāya, or transformation appearance of a Buddha in the world.
The precious country beyond birth-and-death, the immortal paradise of Amitābha.
The patient rest in belief in immortality, or no rebirth.
The final knowledge attained by the arhat, his release from the chain of transmigration; cf. 十智. Also, the knowledge of the bodhisattva of the assurance of immortality, or no rebirth.
The law of no-birth, or immorality, as the fundamental law of the 眞如 and the embodiment of nirvāṇa.
idem 無生忍.
The scriptures which deal with the absolute, e.g. the 中論 Mādhyamikaśāstra.
The immortal one, i.e. the dharmakāya.
The doctrine of reality as beyond birth, or creation, i.e. that of the bhūtatathatā; the gate or school of immortality.
The uncreate, or absolute; the region of the eternal.
abhaya. Fearless, dauntless, secure, nothing and nobody to fear; also vīra, courageous, bold.
Abhayagiri, Mount Fearless in Ceylon, with an ancient monastery where Faxian found 5,000 monks.
勤授 Vīradatta, ‘hero-giver,’ a prominent layman, contemporary with Śākyamuni.
abhayapradāna. The bestowing of confidence by every true Buddhist, i.e. that none may fear him.
Storehouse of fearlessness, said of members of the esoteric sect.
Undoubted, without doubt.
Inexhaustible, without limit. It is a term applied by the 權教 to the noumenal or absolute; by the 實教 to the phenomenal, both being considered as infinite. The Huayan sūtra 十地品 has ten limitless things, the infinitude of living beings, of worlds, of space, of the dharmadhātu, of nirvāṇa, etc.
Inexhaustible intention, or meaning, name of Akṣayamati, a bodhisattva to whom Śākyamuni is supposed to have addressed the Avalokiteśvara chapter in the Lotus Sūtra.
The Buddha-truth as inexhaustible as the ocean.
The one lamp which is yet limitless in the lighting of other lamps; the influence of one disciple may be limitless and inexhaustible; also limitless mirrored reflections; also an altar light always burning.
法界緣起 Unlimited causation, or the unlimited influence of everything on all things and all things on everything; one of the Huayan 四種緣起.
The inexhaustible treasury.
animitta; nirābhāsa. Without form, or sign; no marks, or characteristics; nothingness; absolute truth as having no differentiated ideas; nirvāṇa.
nirlakṣana-buddha; alakṣanabuddha; the Buddha without the thirty-two or eighty marks, i.e. Nāgārjuna.
See無相佛, Upagupta, the fourth patriarch.
無相大乘; 無相教; 無相空教 The San-lun or Mādhyamika school because of its ‘nihilism’.
The garment of nothingness for cultivating the field of blessing, i.e. the robe, which separates the monk from earthly contamination.
The enlightenment of seclusion, obtained by oneself, or of nirvāṇa, or nothingness, or immateriality.
The nirvāṇa type of liberation, cf. 三三昧.
Ignorant; ignorance; absence of perception. Also, ultimate wisdom considered as static, and independent of differentiation.
apratihata. Unhindered, without obstacle, resistless, without resistance, permeating everywhere, all pervasive, dynamic omnipresence which enters everywhere without hindrance like the light of a candle.
The unhindered one, the Buddha, who unbarred the way to nirvāṇa, which releases from all limitations; the omnipresent one; the one who realizes nirvāṇa-truth.
The all-pervasive light or glory, that of Amitābha.
cf. 無蓋大會.
The omniscience of Buddha.
The nature without the seed of goodness and so unable to escape from the stream of transmigration.
An icchanti, or evil person without the Buddha-seed of goodness.
asama; unequal, unequalled; the one without equal Buddha.
asamasama; of rank unequalled, or equal with the unequalled, Buddha and Buddhism.
The unequalled vehicle, Mahāyāna.
The unequalled enlightenment possessed by Buddhas.
Causeless, without immediate causal connection, uncaused, underived, independent.
anilambha or ‘unpropped samādhi‘, in which all mental functions cease to connect with environment and cease to function.
The vehicle, or method, of the subjective mind, by which all existence is seen as mental and not external.
the sixth of the ten 住 stages.
無緣塚 A stūpa, or funeral monument not connected with any one person, a general cemetery.
A monk who refuses instruction, untutored, self-confident.
The silent clepsydra, incense in the shape of ancient characters used to indicate the time.
Unable, without power.
ajita. Invincible, unsurpassable, unconquerable; especially applied to Maitreya, cf. 阿逸多; also to various others.
asvabhāva; 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 of elements which disintegrate.
arūpa, formless, shapeless, immaterial.
Existence in the formless or immaterial realm.
Arūpaloka, or Arūpadhātu, the heavens 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.
The desire in the world without form of holding on to the illusion of contemplation.
Unattached, not in bondage to anything. Name of Asaṅga, brother of Vasubandhu, and others.
The school of Asaṅga and Vasubandhu, i.e. the 法相宗 q.v.
Unfettered action, power to overcome all obstacles.
That which cannot be covered or contained, universal; also that which includes all, a characteristic of the pity of Buddha, hence無蓋大悲, uncontainable, or superlative, pity.
avijñapti. Unconscious, latent, not expressed, subjective, e.g. ‘the taking of a religious vow impresses on a man’s character a peculiar bent,’ Keith. This is internal and not visible to others. 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 basis and 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 means occult: power whether for higher spiritual ends or for base purposes.
The inward invisible power received with the commandments during ordination.
The invisible power conferred at ordination, cf. 無作表 supra.
The uṣṇīṣa, or lump, on Buddha’s head, called ‘the invisible mark on the head’, because it was supposed to contain an invisible sign; perhaps because it was covered.
Without DICT_ENTRY_WORDs, silent, speechless.
The way, or teaching, without speech; the school which teaches that speaking of things is speaking of nothing, or the non-existent; the acquisition of truth through contemplation without the aid of DICT_ENTRY_WORDs.
? avyākṛta, or avyākhyāta. UnrecordabIe (either as good or bad); neutral, neither good nor bad; things that are innocent or cannot be classified under moral categories. Cf. 三性.
Without strife, debate, or contradiction; passionless; abiding in the ’empty’ or spiritual life without debate, or without striving with others.
The samādhi in which there is absence of debate or disputation, or distinction of self and other.
Unconcealing, unconfined; illimitable. Buddha-grace, -mercy, or -love; cf. 無蓋.
(無遮大會) pañca(vārṣika)pariṣad; the 五年大會 quinquennial assembly, for having all things in common, and for confession, penance, and remission.
ananta; endless, boundless, limitless, infinite, e.g. like space.
The infinite world, i.e. space; also infinite worlds; the numberless worlds in infinite space.
The infinite world of things; the realm of things infinite in number; the infinite universe behind all phenomena.
The immeasurable body of the Buddha: the more the Brahman measured it the higher it grew, so he threw away his measuring rod, which struck root and became a forest.
apramāṇa; amita; ananta; immeasurable, unlimited, e.g. the ‘four infinite’ characteristics of a bodhisattva are 慈悲喜捨 kindness, pity, joy, and self-sacrifice.
apramāṇābha. Immeasurable, or infinite light or splendour.
Amitābha, v. 阿.
The heaven of boundless light, the fifth of the brahmaloka s.
Amitābha.
Amitābha’s land of infinite light.
Boundless, infinite life, a name for Amitābha, as in無量壽佛; 無量壽如來; 無量壽王.
The Sukhāvatīvyūha-sūtra is tr. as the Amitāyus sūtra, and there are other treatises with similar titles, cf. 觀無量壽經, etc.
The infinite honoured one, Amitābha.
anantamati, boundless mind, intention, will, or meaning.
Infinite wisdom, a term applied to a Buddha.
(無量淨天) Apramāṇaśubha, boundless purity, the second of the heavens in the third dhyāna heavens of form.
The Buddha of boundless purity, Amitābha.
Infinite meaning, or the meaning of infinity; the meaning of the all, or all things.
The anantanirdeśapratiṣṭhāna samādhi, into which the Buddha is represented as entering before preaching the doctrine of infinity as given in the Lotus Sūtra.
Infinite enlightenment, name of Amitābha.
The unsectarian, Chan or meditative sect, so called because it claimed to derive its authority directly from the mind of Buddha.
avīci, uninterrupted, unseparated, without intermission.
The avīci hell, the last of the eight hot hells, in which punishment, pain, form birth, death continue without intermission.
The unintermitted karma, or unintermitted punishment for any of the five unpardonable sins; the place of such punishment, the avīci hell; also styled ānantarya.
Unlimited, boundless.
aśesa. Without remainder, no remnant, final; applied to the section of the Vinaya regarding expulsion for unpardonable sin from the monkhood; also to final nirvāṇa without remainder of reincarnation.
(無餘依湼槃) anupadhiśeṣa, the nirvāṇa state in which exists no remainder of the karma of suffering; it is also the nirvāṇa of arhat extinction of body and mind, described as 無餘灰斷.
Complete or final prediction, e.g. to Buddhahood, as contrasted with partial prediction.
A toothless great creature, i.e. a toothless tiger.
Scorch, harass.
Tapana, the sixth of the eight hot hells; the 焦熱大焦熱 is the seventh, i.e. Pratāpana.
Flame, blaze; nirvāṇa; translit. ya. Cf. 炎; 閻; 夜.
The stage of flaming wisdom, the fourth of the ten Bodhisattva-stages.
Jamadagni, one of the seven ancient sage-ṛṣis.
Yamadevaloka, the third of the desire-heavens, above the trāyastriṃśas; also deva Yama, v. 夜, whose wife is 焰摩天妃 in the Yama-maṇḍala.
The fifth of the twelve shining Buddhas.
The flaming, or shining net of Buddha, the glory of Buddha, which encloses everything like the net of Indra.
The flaming womb, the Garbhadhātu which surrounds with light.
To burn, simmer; so, yes; but, however.
Dīpaṃkara Buddha, the twenty-fourth predecessor of Śākyamuni, who always appears when a Buddha preaches the gospel found in the Lotus Sūtra, in which sūtra he is an important hearer; also 錠光; 提洹竭 (or 提和竭); 大和竭羅.
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.
To do; to make; to effect; to be; because of; for.
For gain, or profit.
To do good, be good, because of the good, etc.
For self.
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 hog, pig.
Pig-head monk, because of his meditative or dormant appearance.
The monkey; 3-5 p. m.
A monkey; doubtful; if, so; like, as; yet, still; to scheme.
Still unsettled, uncertain.
As if.
A lion; cf. 師子.
The larger monkey, mischievous, restless, like the passions.
Amber; intp. of aśmagarbha, v. 阿, one of the saptaratna; cf. 七寳.
閻牟那Yamunā, the River Jumna.
Yama, the lord of Hades; v. 夜.
Yama’s messengers.
Yama’s lictors.
Yama’s judgment hall.
Yamaloka, the hells under the earth.
The pipa, a Chinese stringed musical instrument somewhat resembling a guitar.
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.
Barbarian, foreign; a time, a turn.
Foreign monk, especially from India or the west; also a temple warden or watchman.
Draw, paint, picture, sketch; devise, fix.
Portraits, paintings of images, maṇḍalas.
Liked drawing a line across water, which leaves no trace, unlike畫石 sculpture in stone, which remains.
Pictured biscuits, a term of the Intuitive School for the scriptures, i.e. useless as food.
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.
疎 Open, wide apart; distant, coarse; estrange; lax, careless; to state report; commentary; also used for 蔬 vegetarian food.
Shule, a xian or district in Western Kashgaria and a Han name for Kashgar.
A distant circumstance, or remote cause, one of the four conditional causes in the 唯識 school.
Written incantations, spells, or prayers burnt before the spirits.
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!
Ascend, advance, start; attain, ripen; to note, fix.
The advance of the bodhisattva to the 十住 q.v.
idem 十地 q.v.
To ascend the throne, or pulpit, etc.
At once.
To shoot forth, send, issue; start, initiate; expound; prosper.
To send forth light, radiate.
Mental initiation or initiative, resolve, make up the mind to; to start out for bodhi, or perfect enlightenment; to show kindness of heart, give alms.
To make an offering with pious intent.
v. 八 Bāṣpa.
To resolve on, have a mind to; similar to 發心.
To issue to, or bestow the commandments on a disciple.
To produce, grow, initiate, prosper.
To exhibit the truth, tell the truth; to manifest the 眞如 or innate Buddha.
To commence expounding, to expound.
To spring up, begin, develop, stimulate.
To reveal, manifest, confess.
To vow, resolve.
To rob; a robber, bandit, pirate, e.g. 盜賊, 強盜, 海盜, etc.
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.
musāragalva; musālagarbha. One of the saptaratna 七寳; M. W. says coral; others cornelian, or agate.
Hard, obstinate.
Hard and soft.
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.
A youth, boy, girl, virgin.
kumāra, a boy, youth, son; a prince; a neophyte; a bodhisattva as son of the Tathāgata.
A term for a monk, who should have the child-nature of simplicity.
The stage of youth in Buddhahood, the eighth of the 十住.
Druma, a tree in general; a king of the kinnaras, or gandharvas, the celestial musicians.
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 pen.
To receive in writing; to record, write down from dictation.
To pair; parallel, equal, of like order; a class, grade, rank; common; to wait; sign of plural. In Buddhist writings it is also used for ‘equal everywhere’, ‘equally everywhere’, ‘universal’.
The third of the 十迴向 q.v.
The highest class great cart, i.e. universal salvation; cf. Lotus Sūtra 3.
Synchronous offering, also 等得, i.e. the simultaneous beginning of a meal when the master of ceremonies cries that the meal is served.
Of the same class, or company; fellows, equals.
Of equal flavour, of the same character.
The two supreme forms of Buddha-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 of universal and supernatural illumination.
samāhita, body and mind both fixed or concentrated in samādhi.
Equal mind; of the same mental characteristics; the universal mind common to all.
Universal or equal mercy toward all beings without distinction.
Holding oneself in equanimity, a tr. of samādhi, as also is 三等持, i.e. samādhi-equilibrium; also of samāpatti, v. 三摩鉢底 and 等至.
Common knowledge, which only knows phenomena.
samyak-saṃbodhi; complete perfect knowledge; Buddha-knowledge; omniscience; the bodhi of all Buddhas; cf. 等覺; 三藐.
saṃjīv. Revive, re-animate; resurrection.
The first of the eight hot hells, in which the denizens are chopped, stabbed, ground, and pounded, but by a cool wind are brought back to life, to undergo renewed torment. Also 更活.
niṣyanda, outflow, regular flow, equal current; like producing like; the equality of cause and effect; like causes produce like effects; of the same order.
Like effects arise like causes, e.g. good from good, evil from evil; present condition in life from conduct in previous existence; hearing from sound, etc.
Of the same nature, or character; connected as cause and effect.
Uninterrupted continuity, especially of thought, or time.
Equal with space, universal.
A name for fixation of the mind, or concentration in dhyāna; an equivalent of samāpatti.
The universal realm of living beings.
samyak-saṃbodhi; absolute universal enlightenment, omniscience, a quality of and term for a Buddha; also the 51st stage in the enlightenment of a bodhisattva, the attainment of the Buddha, enlightenment which precedes 妙覺.
The beholding of all things as equal, e.g. as 空 unreal, or immaterial; or of all beings without distinction, as one beholds one’s child i.e. without respect of persons.
Ordinary rules of life; common morality.
A life-size image or portrait.
The universal vows common to Buddhas.
A bamboo fishing-trap.
Trap and fish, a difficult passage in a book and its interpretation.
A raft.
Raft parable. Buddha’s teaching is like a raft, a means of crossing the river, the raft being left when the crossing has been made.
Vāsuki, or 和須吉; lord of snakes, or nāgas.
v. 婆 Vasubandhu.
(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 from riotous 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).
Vātsīputra, founder of the 犢子部 v. 跋.
A bamboo hawser, to draw out, to respond, reply, return thanks.
idem 達磨 dharma.
tamas, darkness, gloom, grief, anger, suffering.
Tāmasavana, a monastery ‘Dark forest’, possibly that of Jālandhara where the ‘fourth synod’ under Kaniṣka held its sessions; ‘at the junction of the Vipāṣā and Śatadru,’ i.e. Beas and Sutlej. Eitel.
To stick in incense sticks, as a monk does in acknowledgement of those of worshippers.
A treatise, book, memo, tablet, card; a plan, scheme; question; whip; etc.
To stimulate to cultivation of the good; to keep oneself up to the mark.
Maize, millet.
Like scattered millet.
Scattered kings, or rulers who own allegiance to a supreme sovereign, as 粟散國 means their territories.
Congee, gruel.
A rice-gruel monk, or gruel and rice monk, i.e. useless.
vīrya, zeal, unchecked progress.
Purple, dark red.
The goddess of the cesspool.
Pure gold, hence 紫磨金; also 紫磨忍辱 the Buddha’s image in attitude of calmness and indifference to pleasure or pain.
紫袈; 紫服 The purple robe, said to have been bestowed on certain monks during the Tang dynasty.
To lay a warp, wind, weave [紝].
任婆 nimba, the Neemb tree, which has a small bitter fruit like the 苦棟; its leaves in India are ‘chewed at funeral ceremonies’. M. W.
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.
The bondage and instigators of the passions.
To make the sign of the vajra armour and helmet, i.e. of Vairocana, in order to control the spirits— a method of the esoteric sects.
A binding agreement sealed as a contract, employed by the esoteric sects.
A sigh of praise at the close of a passage of a sūtra.
The end of the summer retreat.
Bound by the commandments.
The karma resulting from the bondage to passion, or delusion.
The river of bondage, i.e. of suffering or illusion.
Bondage and reincarnation because of the passions.
The bond of rebirth.
A fixed place, or territory; a definite area; to fix a place for a monastery, or an altar; a determined number, e.g. for an assembly of monks; a limit. It is a term specially used by the esoteric sects for an altar and its area, altars being of five different shapes.
The disease of bondage to the passions and reincarnation.
The end of a sūtra; also its continuation.
To form a cause or basis, to form a connection, e.g. for future salvation.
The company or multitude of those who now become Buddhists in the hope of improved karma in the future.
To tie and knot, i.e. in the bondage of the passions, or delusion.
Bondage and release; release from bondage.
Concluding an address, or the addresses, i. e. the final day of an assembly.
Binders and robbers, the passions, or delusion.
(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 for blessing, the hands being placed one above the other in similar order. Also, said to be paryaṅkabandha, or utkuṭukāsana, sitting on the hams like ascetics in meditation.
The collection and fixing of the Buddhist canon; especially the first assembly which gathered to recite the scriptures, Saṅgīti. Six assemblies for creation or revision of the canon are named, the first at the Pippala cave at Rājagṛha under Ajātaśatru, the second at Vaiśālī, the third at Pāṭaliputra under Aśoka, the fourth in Kashmir under Kaniṣka, the fifth at the Vulture Peak for the Mahāyāna, and the sixth for the esoteric 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 the greater assembly without; the accounts are conflicting and unreliable. The notable three disciples to whom the first reciting is attributed are Kāśyapa, as presiding elder, Ānanda for the Sūtras and the Abhidharma, and Upāli for the Vinaya; others attribute the Abhidharma to Pūrṇa, or Kāśyapa; but, granted the premises, whatever form their work may have taken, it cannot have been that of the existing Tripiṭaka. The fifth and sixth assemblies are certainly imaginary.
Concluding the vows, the last day of an assembly.
Intertwine, twist, intermingle.
Adorned or robed in grey, a mixture of black and yellow.
Continuous; fibres, veins.
dā. To give.
(給孤獨) To give to orphans and widows; a benefactor; almsgiver; e.g. Anāthapiṇḍika, v. 阿那.
To cut off, sunder, terminate, end; decidedly, superlatively.
Superlatively great.
To cease study, beyond the need of study, a hint being enough.
Beyond compare, supreme.
Final, supreme, special.
bhūtatathatā as absolute, apart from all phenomena and limiting terms; or as being, in contrast to the bhūtatathatā as becoming.
To cut of food, cease to eat.
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 DICT_ENTRY_WORDs 如是我聞 ‘Thus did I hear’, indicating that it contains the DICT_ENTRY_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.
To desire; praise; surplus.
senā, an army.
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 DICT_ENTRY_WORDs; the DICT_ENTRY_WORDs of a saint, or sage; the correct DICT_ENTRY_WORDs of Buddhism.
āryabhāṣā. Sacred speech, language, DICT_ENTRY_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).
Connected, linked.
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.
To throw oneself away.
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.
The legendary Emperor Shun, 2255-2205 B.C.
śūnya, empty, unreal, incorporeal, immaterial, 空 q.v.
śūnyatā; emptiness, unreality, i.e. 空性 of the nature of the void.
Chrysanthemum; aster.
A chrysanthemum-shaped lamp used in temples.
A kind of fragrant grass.
bodhi; from budh; knowledge, understanding; perfect wisdom; the illuminated or enlightened mind; anciently intp. by 道, later by 覺 to be aware, perceive; for saṃbodhi v. 三.
bodhyaṅga, a general term for the thirty-seven 道品, more strictly applied to the 七覺支 q.v., the seven branches of bodhi-illumination. Also 菩提分法.
A place, plot, or site of enlightenment, especially Śākyamuni’s under the bodhi-tree.
bodhi-seeds, or beads, the hard seeds of a kind of Himalayan grass, also of a tree at Tiantai, used for rosaries.
bodhi-vihāra, temple of or for enlightenment, a name used for many monasteries; also 菩提所.
The mind for or of bodhi; the awakened, or enlightened mind; the mind that perceives the real behind the seeming, believes in moral consequences, and that all have the Buddha-nature, and aims at Buddhahood.
bodhidruma, bodhitaru, bodhivṛkṣa; the wisdom-tree, i.e. that under which Śākyamuni attained his enlightenment, and became Buddha. The Ficus religiosa is the pippala, or aśvattha, wrongly identified by Faxian as the palm-tree; it is described as an evergreen, to have been 400 feet high, been cut down several times, but in the Tang dynasty still to be 40 or 50 feet high. A branch of it is said to have been sent by Aśoka to Ceylon, from which sprang the celebrated Bo-tree still flourishing there.
The goddess-guardian of the Bo-tree.
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.
Bodhiruci, intp. as 道希, a monk from northern India who arrived at Loyang in A.D. 508 and tr. some 30 works; also 菩提留支, 菩提鶻露支.
bodhisattva, a being of enlightenment: ‘one whose essence is wisdom’: ‘one who has bodhi or perfect wisdom as his essence,’ M. W. Also 菩提索多 v. 菩薩.
bodhimaṇḍa, the bodhi-site, or plot or seat which raised itself where Śākyamuni attained Buddhahood. It is said to be diamond-like, the navel or centre of the earth; every bodhisattva sits down on such a seat before becoming Buddha.
Bodhidharma, commonly known as Damo, v. 達; reputed as the founder of the Chan (Zen) or Intuitional or Mystic School. His original name is given as 菩提多羅 Bodhitara.
The gate of enlightenment; name for a cemetery.
bodhisattva, cf. 菩提薩埵. While the idea is not foreign to Hīnayāna, its extension of meaning is one of the chief marks of Mahāyāna. ‘The Bodhisattva is indeed the characteristic feature of the Mahāyāna.’ Keith. According to Mahāyāna the Hinayanists, i.e. the śrāvaka and pratyekabuddha, seek their own salvation, while the bodhisattva‘s aim is the salvation of others and of all. The earlier intp. of bodhisattva was 大道心衆生 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 a Mahayanist seeking Buddhahood, but seeking it altruistically; whether monk or layman, he seeks enlightenment to enlighten others, and he will sacrifice himself to save others; he is devoid of egoism and devoted to helping others. All conscious beings having the Buddha-nature are natural bodhisattvas, but require to undergo development. The mahāsattva is sufficiently advanced to become a Buddha and enter nirvāṇa, but according to his vow he remains in the realm of incarnation to save all conscious beings. A monk should enter on the arduous course of discipline which leads to Bodhisattvahood and Buddhahood.
One of the ‘five vehicles’, which teaches the observance of the six pāramitās, the perfecting of the two 利, i.e. 自利利他 the perfecting of self for perfecting others, and the attaining of Buddhahood.
The fivefold knowledge of the bodhisattva: that of all things by intuition, of past events, of establishing men in sound religious life, of the elements in or details of all things, of attaining everything at will.
The bodhisattvasaṅgha, or monks, i.e. Mahāyāna, though there has been dispute whether Hīnayāna monks may be included.
菩薩十地 Ten stages in a bodhisattva‘s progress; v. 十.
bodhisattva-mahāsattva, a great bodhisattva, e.g. Mañjuśrī. Guanyin, etc. v. infra.
bodhisattva nature, or character.
The rules are found in the sūtra of this name, taken from the 梵網經.
bodhisattva-mahāsattva. mahāsattva is the perfected bodhisattva, greater than any other being except a Buddha.
The bodhisattva saints who have overcome illusion, from the first stage upwards, as contrasted with ordinary bodhisattvas.
The Mahāyāna scriptures, i.e. those of the bodhisattva school.
The way or discipline of the bodhisattva, 自利利他, i.e. to benefit self and benefit others, leading to Buddhahood.
see 菩薩行.
kusuma; puṣpa; padma; 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.
Padmaprabha, Lotus-radiance, the name by which Śāriputra is to be known as a Buddha.
The Chinese god of fire, Aśvakarṇa, see 阿, ‘mentioned in a list of 1,000 Buddhas’ and who ‘is reported to have lived here in his first incarnation’. Eitel.
avataṃsa, a garland, a ring-shaped ornament, M. W.; the flower-adorned, or a garland; the name of the Huayan sūtra, and the Huayan (Jap. Kegon) school; cf. 健.
The one Huayan yāna, or vehicle, for bringing all to Buddhahood.
The Buddha-samādhi of an eternal spiritual realm from which all Buddha-activities are evolved.
The three Huayan kings, Vairocana in the centre with Samantabhadra and Mañjuśrī left and right.
The Huayan (Kegon) school, whose foundation 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; 淸涼澄觀 Qingliang Chengguan; 圭峯宗密 Guifeng Zongmi, and other noted patriarchs of the sect; its chief patron is Mañjuśrī. The school was imported into Japan early in the Tang dynasty and flourished there. It held the doctrine of the 法性 Dharma-nature, by which name it was also called.
The first of the ‘five periods’ as defined by Tiantai, according to which school this sūtra was delivered by Śākyamuni immediately after his enlightenment; but accounts vary as to whether it was on the second or third seventh day; all these claims are, however, devoid of evidence, the sūtra being a Mahāyāna creation.
Avataṃsaka-sūtra, also 大方廣佛華嚴經. Three tr. have been made: (1) by Buddhabhadra, who arrived in China A.D. 406, in 60 juan, known also as the 晉經 Jin sūtra and 舊經 the old sūtra; (2) by Śikṣānanda, about A.D. 700, in 80 juan, known also as the 唐經 Tang sūtra and 新經 the new sūtra; (3) by Prajñā about A.D. 800, in 40 juan. The treatises on this sūtra 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.
Flower recompense, i.e. flowers to him who cultivates them, and fruit corresponding to the seed sown, i.e. retribution for good or evil living.
The Huayan and Tiantai Schools.
Mt. Hua in Shensi, one of the Five Sacred Mountains of China; v. also 九華山.
The lotus throne.
Padmaśrī, Lotus-brilliance Bodhisattva, tr. as Lotus-virtue, name of Śubhavyūha, v. 妙, when incarnated as a member of Śākyamuni’s retinue.
The hands folded lotus-fashion.
The flowery region, the south.
China and India.
Kusumapura, Puṣpapura; the city of flowers, or of the palace of flowers, also known as Pāṭaliputra, the modern Patna. It was the residence of Aśoka, to whom the title of 華氏 is applied. He there convoked the third synod.
The world of the lotus-king, that of Vairocana.
Eyes like the blue lotus, i.e. pure.
Flowery films, motes, specks, muscæ volitantes.
The lotus womb in which doubters and those of little virtue are detained in semi-bliss for 500 years before they can be born into the Pure Land by the opening of the lotus.
The lotus dais, seat, or throne.
A flowery umbrella, a canopy of flowers.
Lotus-treasury.
The maṇḍala of the Garbhadhātu.
(華藏世界) The lotus-store, or lotus-world, the Pure Land of Vairocana, also the Pure Land of all Buddhas in their saṃbhogakāya, or enjoyment bodies. Above the wind or air circle is a sea of fragrant water, in which is the thousand-petal lotus with its infinite variety of worlds, hence the meaning is the Lotus which contains a store of myriads of worlds; cf. the Tang Huayan sūtra 8, 9, and 10; the 梵網經 ch. 1, etc.
The Lotus-world and that of Perfect Joy (of Amitābha and others); they are the same.
kusuma-māla, a wreath, or chaplet of flowers.
puṣpadantī. Flowery or ornate teeth, name of a rākṣasī.
Hut, thatched cottage, small temple, nunnery; translit. aṃ, āṃ.
oṃ-maṇi-padme-hūṃ, cf. 唵.
The Āmravana garden.
Ambarīṣa, name of a king.
(菴婆羅女) Āmradārika, Āmrapālī, Ambapālī; the guardian of the āmra tree; a female who presented to Śākyamuni the Āmravana garden; another legend says she was born of an āmra tree; mother of Jīvaka, son of Bimbisāra.
āmrātaka, a celestial fruit; similar to 菴羅.
āmla; amlikā, the tamarisk indica.
amalā, emblica officinalis, like the betel nut, used as a cure for colds.
(or 菴沒羅) amala, spotless, stainless, pure, white. āmra, cf. 阿末羅 and infra; the term is variously used, sometimes for pure, at others for the amalā, at others for the āmra, or mango.
Pure knowledge, 眞如 knowledge, v. 阿末羅識.
v. supra.
āmra, the mango, though its definition in Chinese is uncertain; v. supra 菴摩羅.
(菴羅樹園or 菴羅衞園) Āmravana, Āmrapālī, Āmrāvatī, v. supra.
Ditto.
The āmra flower.
Duckweed; floating.
Bimbisāra, see 頻.
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 cover, put on; cause; place; complete; ought, must.
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 don clothes.
To wear clothes and eat food, i.e. the common things of life.
Put on (the Buddha-)armour.
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, DICT_ENTRY_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.
śūnya. Empty, vacant; unreal, unsubstantial, untrue; space; humble; in vain.
Baseless, false.
Unreal, deceptive.
Xutang, name of a noted monk of the Song dynasty.
vitatha. Unreal and false, baseless; abhūta, non-existent.
Unreal things or sensations, such as those perceived by the senses.
The unreal wheel of life, or transmigration.
With humble mind, or heart.
Empty, non-existent, unreal, incorporeal, immaterial.
The immaterial Buddha-body, the spirit free from all limitations.
śūnya; empty, void, space; ākāśa, in the sense of space, or the ether; gagana, the sky, atmosphere, heaven; kha, 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 all phenomena.
Ākāśapratiṣṭhita, abiding in space, the fifth son of Mahābhijña, a bodhisattva to the south of our universe.
The four heavens of desire above Meru in space, from the Yama heaven upwards.
The womb of space, ākāśagarbha, idem虛空藏 infra.
The dharmakāya as being like space which enfolds all things, omniscient and pure.
ākāśa, one of the asaṃskṛta dharmas, passive void or space; two kinds of space, or the immaterial, are named, the active and passive, or phenomenal and non-phenomenal (i.e. noumenal). The phenomenal is differentiated and limited, and apprehended by sight; the noumenal is without bounds or limitations, and belongs entirely to mental conception.
The visible vault of space.
The eye of space, or of the immaterial; name of the mother of Buddhas in the garbhadhātu group.
Śūnyatā, the god of space.
Spots before the eyes, Muscœ volitantes.
Ākāśagarbha, or Gaganagarbha, the central bodhisattva in the court of space in the garbhadhātu group; guardian of the treasury of all wisdom and achievement; his powers extend to the five directions of space; five forms of him are portrayed under different names; he is also identified with the dawn, Aruṇa, and the 明星 or Venus.
The body which fills space, Vairocana.
Empty DICT_ENTRY_WORDs, baseless talk.
Untrue or misleading talk, which is against the fourth commandment.
To roar, call, cry, scream; sign, mark, designation.
Raurava; the hell of wailing.
Bivalves, clams.
One of the thirty-three forms of Guanyin, seated on a shell.
A leech.
idem 底沙 Tiṣya.
A moth.
Mirage; sea-serpent; frog.
A mirage palace, cf. 乾.
All, the many; a company of at least three.
saṃgha, all the monks, an assembly of at least three monks.
(衆合地獄); 衆磕 The third of the eight hot hells, Saṃghāta, where two ranges of mountains meet to crush the sinners.
衆寮 saṃghārāma, a monastery, a nunnery; originally only the surrounding park.
The whole body of followers; also the monks, all the monks.
An assembly (of all the monks).
sattva; all the living, living beings, older tr. 有情 sentient, or conscious beings; also many lives, i.e. many transmigrations.
The world of beings from Hades to Buddha-land; also all beings subject to transformation by Buddha.
The common defilement of all beings by the false view that the ego has real existence.
Patience towards all living beings under all circumstances.
The false notion that all beings have reality.
The original nature of all the living, i.e. the bhūtatathatā in its phenomenal aspect.
The nature, or root, of all beings, cf. 衆生本性.
The fourth of the five periods of decay, sattvākaṣāya, when all creatures are stupid and unclean.
As all beings are par of the 法身 dharmakāya they have neither beginning nor end.
The realm of all the living in contrast with the Buddha-realm.
衆生見 The concept that all beings have reality.
Protector or Benefactor of all, an old intp. of Bhagavat.
All saints, all who have realized the Buddha-truth.
All the miseries of existence, the sufferings of all.
The way of all; all the three yāna, or vehicles of salvation.
The country of all fragrance, i. e. the Pure Land, also the sūtras.
A street (especially with shops), a market.
The busy mart of life.
To rip, split, crack.
The torn robe (of Buddhism), i.e. split into eighteen pieces, like the Hīnayāna sects.
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.
Look, see, behold.
jina, victor, idem 耆那.
To butt against, gore, as an angry bull.
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 DICT_ENTRY_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 blame, reprove, scold; ridicule; translit. ha, ka, kha, ga, and similar sounds.
To scold a Buddha and abuse an elder.
訶梨; M004373里 hari, tawny, a lion.
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 who was under a vow to devour the children of Rājagṛha, but was converted 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 in children’s ailments.
or 南 idem.
004373里鷄舍 Harikeśa, yellow-haired, lion’s mane, name of a yakṣa.
hasta, an arm, a hand.
harītakī, the yellow Myrobalan free and fruit, used for medicine; also 訶梨怛鷄 (or 訶梨得枳), 訶子, etc.
Harivarman, tawny armour, and 師子鎧 lion armour; a Brahman who ‘900 years’ after the Nirvāṇa, appeared in Central India and joined the Sarvāstivādin and Satyasiddhi school by the publication of the Satyasiddhi śāstra (tr. as the 成實論 by Kumārajīva, 407-418).
halahala, etc., a deadly poison.
Explain, open up the meaning, define.
Notes and comments.
Impose on, deceive, feign, pretend.
Criticize, discuss.
Criticize, comment on.
Discuss.
An expression, phrase, DICT_ENTRY_WORD.
pratimsaṃvid, v. 四.
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.
DICT_ENTRY_WORDs, language, talk.
DICT_ENTRY_WORD-norm, the spoken DICT_ENTRY_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.
Censure, criticize.
gaja; hastin; also nāga; an elephant; v. 像
The southern division of India, v. 四主.
Pīlusāragiri, a mountain southwest of Kapiśā, on the top of which Aśoka erected a stūpa, the Pīlusāra-stūpa.
hastigarta, ‘elephant’s hole,’ i.e. the hollow formed by the elephant’s fall, when Śākyamuni flung aside a dead elephant put in his path by Devadatta.
The elephant-honouring country, India.
The teaching by images or symbols i.e. Buddhism, v. 像教.
Elephant’s tusk, ivory.
Gajapati, Lord of Elephants, a term for Śākyamuni; also the fabulous ruler of the southern division of the Jambudvīpa continent.
Hastikāya, the elephant corps of an Indian army.
Gayāśiras, tr. as elephant-head mountain, name of two mountains, one near Gayā, the other said to be near the river Nairañjanā, 150 li away.
The elephant chariot, or riding forward, i.e. the eastward progress of Buddhism.
Elephant’s trunk; a wrong way of wearing a monk’s robe.
Two; translit. ni.
Akaniṣṭha, not the smallest, i.e. the highest of the brahmalokas, v. 阿迦.
Honourable, dear, precious.
Dear and cheap; noble and base; your and my.
To buy, purchase.
Vikrītavana, a ‘monastery 200 li north-west of the capital of Cashmere’. Eitel.
To spend, lavish, waste, squander; expense: translit. vi, ve, in vidyā, v. 明; viṇā, a lute, v. 批; Veda, the Vedas, v. 韋.
To stick, attach to; make up, add.
dakṣiṇa, right-hand, south, dexterity; donations, offerings, etc.
To make offerings in congratulation; congratulate; translit. h, cf. 訶.
haṃsa, a goose.
(or 賀邏馱) hrada, a lake, pool, ray of light.
(or 賀演屹哩嚩) Hayagrīva, the horse-necked one, a form of Viṣṇu and of Guanyin.
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.
vikrama. Leap over, surpass; exempt from; to save.
Surpassing the world, superior to anything in the world.
Surpassing the eight other schools, as does the teaching of the Lotus and Nirvāṇa Sūtras, according to Tiantai.
Vikramāditya, ‘a celebrated Hindu king,’ 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.
Surpassing, supreme; to pass over, be exempt from.
samatikram, to go beyond, cross over, transgress.
To step over, pass over, surpass, exceed; similar to 超, with which it is often connected.
The samādhi of Yaśodharā, wife of Śākyamuni and mother of Rāhula, which causes all kinds of joy to self and others.
Exceeding sin, or transgression of the law, particularly of esoteric law or monastic vows.
vajra, cf. 金剛.
Trudge, tread on, travel; heel, base; a summary; translit. pa, ba, bha, va; cf. 波, 婆, 簸.
(or 跋伽婆) Bhārgava, Bhagava, Bhaga, the ascetic under whom Śākyamuni practiced the austere life.
varṣās, cf. 雨 the rains.
vajra, v. 金剛 diamond; thunderbolt.
Vajrāṭṭahāsa, i.e. Śiva, one of the guardians, the laughing Mahārāja.
Bhādrapada, the sixth Indian month.
Bhadra, or Bhadrika, v. 跋提梨迦; used also for Vatī, the river Hiraṇyavatī, or Gunduck.
(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.
Harivarman, and his school, v. 訶.
vajra, v. 金剛.
varga, a class, group, cf. 伐.
婆羅門 Brāhmaṇa, Brahman, the caste, or character, i.e. pure.
Varuṣa, now Attock, east of Peshawar.
Bharukaccha, an ancient state in Gujarat, near Baruch, on the Narbudda.
An ancient state in east Turkestan, the present Aksu. Eitel.
Vātsīputra, 犢子 founder of the sect of this name, one of the Vaibhāṣika schools.
vastu, real, substance; intp. as the Vinaya, or part of it; may be tr. by 事, 物, 本, 有.
prāsāda, a temple, palace, assembly hall.
Tallakṣana (Julien), 10 octilllions; a 大跋羅攙 is 100 octillions, v. 洛叉.
Bhadraruci, a monk of west India, of great subtlety and reasoning power; he opposed an arrogant Brahman, who, defeated, sank alive into hell.
Bala, or Mudrābala, 10 septillions; 大跋藍 100 septillons, v. 洛.
(or 跋路娑陀) prāsāda, v. 跋羅婆馱.
bhadra, good, auspicious, gracious, excellent, virtuous; an epithet for every Buddha; the present 賢劫 Bhadrakalpa.
Bhramaragiri (Beal), a monastery built by Sadvaha for Nāgārjuna on this mountain, 300 li south-west of Kośala.
Varaṇa, v. 伐, a province of Kapiśā, v. 障.
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 acts permitted by the Vṛjiputra monks were condemned.
vajra, v. 金剛.
Vajrapāṇi, ‘thunderbolt handed’ (M. W.), v. 金剛手.
Bhadra, v. 跋提, 跋達羅.
Bhadrapāla, v. 跋陂.
Bhādrapadā, the 壁 constellation in Pegasus and Andromeda. Bhadrā, a female disciple of Śākyamuni. Guṇabhadra, v. 求, a nāga-king; a tree.
Bhadraruci, v. 跋羅縷支.
Bhadrayāniyāh, v. 小乘, one of the eighteen Hīnayāna sects.
Bhadrakapilā, also 跋陀迦毘羅 a female disciple of Śākyamuni.
Bhadrapāla, name of 賢護 a bodhisattva.
Upananda, a disciple who rejoiced over the Buddha’s death because it freed the disciples from restraint. A nāga king.
To sit cross-legged 跏趺坐, v. 結.
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.
Tāmralipti, Tamlook, v. 多摩.
khadira, the acacia catechu; the mimosa; also 軻梨羅; 珂梨羅; 朅梨羅; 佉陀羅 (or 佉達羅); 佉提迦; 朅達羅.
The Khadira circle of mountains, the fifth of the seven concentric mountain chains of a world.
朅地洛迦 (or 朅達洛迦) Khadiraka, idem 軻地羅山.
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 reach, catch up, until, when, wait for.
The night previous to a fast day, or to any special occasion.
Advance, progress, enter.
To reach the age (20) and advance to full ordination.
To get away from; retire, be at ease, indulgence, excess.
Ajita, Maitreya, v. 阿逸多.
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.
Beyond the time.
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 DICT_ENTRY_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.
Metropolis, imperial city or domain; a district, ward, territory. All.
(or 都史天) the Tuṣita heaven, v. 兜.
Joyful sound, united voices; (derivation uncertain).
The ruler of the eighth hot hell.
Tuṣita, see 都史多.
都總 The director or second in command of a monastery.
Tukhāra, the 月支 Yuezhi country; ‘(1) A topographical term designating a country of ice and frost (tukhāra), and corresponding to the present Badakchan which Arab geographers still call Tokharestan. (2) An ethnographical term used by the Greeks to designate the Tocharoi or Indo-Scythians, and likewise by Chinese writers applied to the Tochari Tartars who driven on by the Huns (180 B.C.) conquered Trans-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.
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.
To deal in spirits, or alcoholic liquor.
The commandment against dealing in alcoholic liquor.
Curd, butter; crisp. It is described as produced by churning milk or treating it with herbs. Milk produces 酪, then 生酥, then 熟酥, then 醍醐.
A lamp burning butter-oil.
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.
Vegetables.
Vegetarian food.
The monk who has charge of the 采蔬 vegetarian food department.
pramāṇa. Measure, capacity, length, ability; to measure, deliberate; a syllogism in logic, v. 比量. A syllogism, consisting of 宗 pratijñā, proposition; 因 hetu, reason; 喩 udāharaṇa, example; but the syllogism varies in the number of its avayava, or members. There are other divisions from 2 to 6, e.g. 現量 and 比量 direct or sense inferences, and comparative or logical inferences; to these are added 聖教量 arguments based on authority; 譬喩量 analogy; 義准 postulation, or general assent; and 無體 negation, or non-existence.
Conditioned by various external objects, different types of consciousness arise (ālambana-pratyaya). 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 may be known.
The immanence of the Tathāgata in all things, phenomenal and noumenal, he being the all in all.
Dull, blunt, stupid.
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, the afflicters, or passions; the five are 貪, 瞋, 痴, 慢, 疑 greed, hate, stupidity, arrogance, doubt.
鈍機 Of dull capacity, unable to receive Buddha-truth.
Hook, barb; also 鉤.
A voucher, banknote, paper-money, taxes; to pinch up, take up; to seize all, sequestrate; to copy, transcribe, extract.
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.
vaśīkaraṇa, the method in esoteric practice of summoning and influencing the beneficent powers.
The bodhisattva guardian with the trident, one of the four with barb, noose, chain or bell.
To knot, tie, e.g. a girdle; to button.
A small gong struck during the worship, or service.
Cymbals, or small gongs and drums.
To open, begin, institute, unfold, disclose; dismiss; write out; unloose; to heat, boil.
To explain the three vehicles, and reveal the reality of the one method of salvation, as found in the Lotus Sūtra.
The Kaiyuan period of the Tang emperor Xuanzong, A.D. 713-741; during which the monk 智昇 Zhisheng in 730 issued his ‘complete list of all the translations of Buddhist books into the Chinese language from the year A.D. 67 up to the date of publication, embracing the labours of 176 individuals, the whole amounting to 2,278 separate works, many of which, however, were at that time already lost.’ Wylie. Its title was開元釋教錄. He also issued the 開元釋教錄略出, an abbreviated version.
Introducing the light, the ceremony of ‘opening the eyes’ of an image, i.e. painting or touching in the pupil; also 開眼.
To make an inventory.
To transform the character by instruction; to teach.
The hero who is enlightened, or who opens the way of enlightenment, an epithet of the bodhisattva; also applied to monks.
To establish a monastery; to found a sect.
idem 開遮.
To open the heat; to develop the mind; to initiate into truth.
To awaken, arouse, open up the intelligence and bring enlightenment.
To commence; the very beginning; at the beginning; to explain the beginning.
To display the pillows, i.e. retire to bed.
To found a sect or teaching, e.g. as Buddha founded Buddhism; the method of opening, or beginning.
To lecture, explain at length, expound.
To open the ambrosial door, i.e. provide for hungry ghosts.
To star, begin, send forth.
To start from the bare ground; to begin a ceremony.
The four reasons for a Buddha’s appearing in the world: to open up the treasury of truth; to indicate its meaning; to cause men to apprehend it; and to lead them into it.
The founder of a sect, or clan.
開素 To abandon vegetarianism, as is permitted in case of sickness.
To arouse, awaken; to allow the original Buddha-nature to open and enlighten the mind.
To expound, explain.
The Way-opener, Buddha; anyone who opens the way, or truth.
The adversatives, permit 開 or prohibit 遮; also 開廢.
To break the silence, i.e. rouse from sleep.
To open up and reveal; to expose the 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, and reveal the final and real truth as in the Lotus Sūtra.
To break the fast, breakfast.
To bar, a barrier; to shut out; trained.
Ten advantages of a hermitage given in verse, i.e. absence of sex and passion; of temptation to say wrong things; 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 longing for companions; of society, and so no burden of politeness; of guests, and so no preparations; of social intercourse, and so no trouble about garments; of hindrance from others in mystic practice.
閑塵境 DICT_ENTRY_WORDs, or expressions to be shut out; unnecessary DICT_ENTRY_WORDs.
A shut-in place, a place of peace, a hermitage, a Buddhist monastery.
One well-trained in the religion; a practitioner.
A crevice, interval, space, room; separate, intermission; between, during, in; to divide, interfere, intervene.
To interrupt interfere and stop.
Intermediate colours, i.e. not primary colours.
Interval, intermission, but it is chiefly used for during, while, the period of an event. Cf. 無間 avīci.
The side on which the sun shines, the sun, heat, this life, positive, masculine, dynamic, etc.
The sun’s light, also idem陽燄 sun flames, or heat, i.e. the mirage causing the illusion of lakes.
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 hawk, also used for hamsa, a wild goose.
The Wild Goose pagoda, name of a famous monastery.
A term for a monastery.
To pass in V-shaped formation like wild geese.
samudāya. To assemble, collect together, aggregate, accumulate.
To assemble, an assembly.
A place of assembly.
To assemble all, or everybody.
samudaya, the second of the four dogmas, that the cause of suffering lies in the passions and their resultant karma. The Chinese 集 ‘accumulation’ does not correctly translate samudaya, which means ‘origination’.
A term for citta, the mind, and for ālayavijñāna, as giving rise to the mass of things.
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.
megha. Cloud, cloudy, abundant.
雲衆水衆 Brothers or men of the clouds and waters, fellow-monks.
The assembly hall of a monastery, because of the massed congregation.
idem 白雲宗.
Clouded heart, depressed.
雲兄水弟; 雲衲; 雲納 Homeless or roaming monks.
Many as the clouds and the waters of the ocean.
A sort of cloud-shaped gong, struck to indicate the hour.
Meghasvara-rāja, ruler of the cloud drums, a son of Mahābhijñābhibhu.
The Cloud-gate monastery in Guangdong, from which 文偃 Wenyan derived his title; his name was 張雪峯 Zhang Xuefeng; he lived early in the tenth century and founded the 雲門宗 (雲門禪宗), v. 三句.
Flocking like clouds, a great assembly.
Megha-dundubhi-svara-rāja, or 雲雷音宿王華智 Jaladhara-garjita-ghoṣa-susvara-nakṣatra-rāja-saṅkusumitā-bhijña. A Buddha ‘having a voice musical as the sound of the thunder of the clouds and conversant with the appearance of the regents of the nakshatras’. M.W. A Buddha possessing the wisdom of the Thunder-god and of the flowery stars.
A drum ornamented with clouds for calling to midday meals.
garjita, thunder, thundering.
Lightning, symbolizes the impermanent and transient.
Lightning and flint-fire, transient.
Impermanence of all things like lightning and shadow.
Accord with, comply, yield, obey, agreeable; v. 逆 to resist.
The five ties in the higher realm which hold the individual in the realms of form and formlessness: desire for form, desire for formlessness, restlessness, pride, and ignorance.
The five ties in the lower realm which hold the individual in the realms of desire, i.e. desire, resentment, egoism, false tenets, and doubt.
To accord with the world, its ways and customs; to die.
To follow out one’s duty; to accord with one’s calling; to carry out the line of bodhisattva progress according to plan.
To accord with one’s lessons; to follow the custom; to die.
The third of the five bodhisattva stages of endurance, i.e. from the fourth to sixth stage.
According to order or rank, one after another, the next life in Paradise to follow immediately after this without intervening stages.
Going with the stream, i.e. of transmigration, custom, etc.
śūnya, v. 空.
To go with, or resist, e.g. the stream to reincarnation, or to nirvāṇa.
To expect, wait for, wait on; necessary, must; moment, small, translit. for su; cf. 蘇.
Suyāma, also須炎摩 (or須燄摩), intp. as Yama, the ruler of the Yama heaven; and in other similar ways.
Sudāna, see 須達拏.
Sumeru, also 須彌樓; 彌樓; 蘇彌樓; 修迷樓; later 蘇迷盧; the central mountain of every world, tr. as 妙高; 妙光, etc., wonderful height, wonderful brilliancy, etc.; at the top is Indra’s heaven, or heavens, below them are the four devalokas; around are eight circles of mountains and between them the eight seas, the whole forming nine mountains and eight seas.
須彌壇 A kind of throne for a Buddha.
Merudhvaja, or Merukalpa, name of the universe of 須彌燈王佛, in the northwest, twelfth son of Mahābhijñā.
Merukūṭa, second son of Mahābhijñā, whose name is 須蜜羅天 Abhirati.
Suśānta, a Buddha of this name, ‘very placid,’ M.W.; entirely pure; also 須延頭 ? Suyata.
(or 須摩題) Sumati, of wonderful meaning, or wisdom, the abode of Amitābha, his Pure Land.
Sumanā, also 修摩那 (or 蘇摩那); 須曼那; a plant 4 or 5 feet high with light yellow flowers, the ‘great flowered jasmine’. M.W.
Sūrya, the sun.
sunirmita, but suggestive in meaning of nirmāṇarati, heavens or devas of joyful transformation.
? Sucinti; or Sucintā, or Sucitti, name of a deva.
A kṣaṇa, a moment.
Subhuti, also 須扶提; 須浮帝; 蘇補底 (or 蘇部底); one of the ten chief disciples, said to have been the best exponent of śūnya, 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) Subhadra; the last convert of the Buddha, ‘a Brahman 120 years old.’
(須達); 蘇達多 Sudatta, well-given, intp. as a good giver, beneficent; known as 給獨 benefactor of orphans, etc. His name was Anāthapiṇḍaka, who bestowed the Jetavana vihāra on the Buddha.
Sudṛśās, the 善現天; seventh brahmaloka, eighth of the dhyāna heavens.
Sudāna, also須大拏; 須提梨拏; 蘇達拏, a previous incarnation of the Buddha, when he forfeited the throne by almsgiving; it is confused in meaning with 善牙 Sudanta, good teeth.
Sudarśan 須帶a, the heaven of beautiful appearance, the sixteenth brahmaloka, and seventh of the fourth dhyāna.
śūdra, the fourth caste, cultivators, etc., cf. 首; also sudhā, nectar.
(須陀須摩) Sudhāman, a king mentioned in the 智度論4.
srota-āpanna; also 須陀般那; 窣路多阿半那(or 窣路陀阿半那) (or 窣路多阿鉢囊); intp. by 入流, one who has entered the stream of holy living, also 逆流, one who goes against the stream of transmigration; the first stage of the arhat, that of a śrāvaka, v. 聲聞.
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.
Yellow.
A grave, idem黃沓.
Yellow paper streamers hung on a grave.
黃帽教 The yellow sect of Lamaism, founded in 1417 by 宗喀巴 Tsoṅ-kha-pa, Sumatikīrti, who overthrew the decadent sect, which wears red robes, and established the sect that wears yellow, and which at first was: noted for the austere life of the monks; it is found chiefly in Tibet, Mongolia, and Ili.
Evening.
The yellow poplar meditation. The yellow poplar grows slowly, and in years with intercalary months is supposed to recede in growth; hence the term refers to the backwardness, or decline of stupid disciples.
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.
The yellow springs, the shades.
Yellow willow leaves, resembling gold, given to children to stop their crying; the evanescent joys of the heavens offered by Buddha to curb evil.
Yellow robes (of the monks), but as yellow is a prime colour and therefore unlawful, the garments are dyed a mixture, yellowish-grey.
The yellow metal, i.e. gold.
Golden abode, i.e. a monastery, so called after the Jetavana vihāra, for whose purchase the site was ‘covered with gold’.
Eunuchs, paṇḍakas, v. 般 10.
The yellow-faced Laozi, i.e. Buddha, because his images are gold-colour.
Huanglong, the Yellow Dragon monastery in Kiangsi after which 慧南 Huinan was called.
kāla; kṛṣṇa; black; dark.
黑月 kṛṣṇapakṣa, the darkening, or latter half of the month, the period of the waning moon.
Kālarātri, also 黑夜天; 黑闇天; 闇夜天; one of the three queens of Yama, who controls midnight.
Mahākāla, the black deva, a title of Śiva, the fierce Rudra, a black or dark-blue deity with eight arms and three eyes.
Black karma, or evil deeds, which produce like karmaic results.
Black varnish tub, blank ignorance.
Black and white, evil and good; also the two halves of the month, the waning and waxing moon.
kālasūtra, the black-rope or black-bonds hell.
The black adder, or venomous snake, i.e. kleśa, passion, or illusion.
黑袈 Black, or dark monastic garments.
Black, dark, secluded, shut off; in darkness, ignorant.
Black wind, i.e. a dark storm.
Maṭutacaṇḍī, black teeth, name of one of the rākṣasī.
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.