一乘菩薩 [py] yi1sheng4 pu2sa4 [wg] i-sheng p'u-sa [ko] ilsûng posal [ja] イチジョウボサツ ichijou bosatsu ||| A bodhisattva who has awakened to the truth of the Single Vehicle. [Credit] acm(entry) cw(py)

一九 [py] yi1jiu3 [wg] i-chiu [ko] ilgu [ja] イチクウ ichikuu ||| A Shingon 眞言 term for Amitaabha 阿彌陀. [Credit] acm(entry) cw(py)

一代 [py] yi1dai4 [wg] i-tai [ko] ildae [ja] イチダイ ichidai ||| Literally "one age." This refers to the teacher of this age, `Saakyamuni Buddha. [Credit] acm(entry) cw(py)

一代三段 [py] yi1dai4 san1duan4 [wg] i-tai san-tuan [ko] ildaesamdan [ja] イチダイサンダン ichidaisandan ||| The three periods of Buddha's teaching in his lifetime, known as introductory, main discourse and final application. [Credit] acm(entry) cw(py)

一佛世界 [py] yi1fo2 shi4jie4 [wg] i-fo shih-chieh [ko] ilbulsegye [ja] イチフツセカイ ichibutsusekai ||| A Buddha-realm. [Credit] acm(entry) cw(py)

一來 [py] yi1lai2 [wg] i-lai [ko] illae [ja] イチライ ichirai ||| A once-returner; a religious practitioner who has only one more return to this life. Transliterated from the Sanskrit sak.rd-aagaami as 斯陀含, one of the four levels of attainment 四果 of practice toward arhatship 阿羅漢. This stage is divided up into two parts: one who is entering on to the stage 一來向, and one who has completed it 一來果. The person who has achieved this stage has eradicated the first six of the nine kinds of defilement 九種煩惱; s/he will be reborn again one more time as a god or human, and then attain nirvana. [Dictionary References] naka55a [Credit] acm(entry) cw(py)

一來向 [py] yi1lai2xiang4 [wg] i-lai-hsiang [ko] illaehyang [ja] イチライコウ ichiraikou ||| One who is entering onto the stage of the once-returner. See 一來. [Dictionary References] naka55d [Credit] acm(entry)

一來果 [py] yi1lai2guo3 [wg] i-lai-kuo [ko] ilraekwa [ja] イチライカ ichiraika ||| One who has fully consummated the stage of the once-returner (sak.rd-aagaami-phala). See 一來 . [Dictionary References] naka55a [Credit] acm(entry)

一個半個 [py] yi1ge5 ban4ge5 [wg] i-k'o-fan-k'o [ko] ilgae pangae [ja] イチゴハンゴ ichigohango ||| A particle; the very least. [Credit] acm(entry) cw(py)

一切智 [py] yi1qie4 zhi4 [wg] i-ch'ieh-chih [ko] ilch'eji [ja] イッサイチ issaichi ||| 'omniscience; the knowledge of everything, possessed by the Buddha. [Credit] acm(entry) cw(py)

一切有 [py] yi1qie4 you3 [wg] i-ch'ieh-yu [ko] ilch'eyu [ja] イッサイウ issai-u ||| (1) All existent things. (2) The belief held by the Sarvaastivaada 説一切有部, that all things truly exist in themselves. [Credit] acm(entry) cw(py)

一切經音義 [py] Yi1qie1 jing1 yin1yi4 [wg] Yi-ch'ieh ching yin-i [ko] Ilch'e kyông ûmûi [ja] イッサイキョウオンギ Issai setsu kyou ongi ||| Yiqie jing yinyi; 100 fasc., by Huilin 慧琳. T 2128.54.311a-933b. [Credit] acm(entry)

一化 [py] yi1 hua4 [wg] i-hua [ko] ilhwa [ja] イチケ ichike ||| One lifetime of the Buddha. One life's teachings. [Credit] acm(entry) cw(py)

一向 [py] yi1xiang4 [wg] i-hsiang [ko] ilhyang [ja] イッコウ ikkou ||| (1) Earnestly; to be one-pointed, wanting nothing else besides that being attended to. Fervently, intently. (2) Wholly, entirely, completely (eka-a.msa). Thoroughly, as far as possible. (4) One-sidedly, only. [Credit] acm(entry) cw(py)

一向説 [py] yi1xiang4 shuo1 [wg] i-hsiang-shuo [ko] ilhyangsôl [ja] イッコウセツ ikkousetsu ||| The "Buddha always taught the same thing." [Credit] acm(entry) cw(py)

一味 [py] yi1wei4 [wg] i-wei [ko] ilmi [ja] イチミ ichimi ||| (eka-rasa). 'Single taste.' The equality of principle and phenomena, taken from the metaphor of all of the ocean having a singular salty taste. Non-discrimination. [Credit] acm(entry) cw(py)

一味蘊 [py] yi1 wei4 yun4 [wg] i-wei-yün [ko] ilmion [ja] イチミウン ichimiun ||| (eka-rasa-skandha). The principle that the Sautraantika school hypothesized as being the subject of transmigration. The most subtle consciousness, having one root essence that has continued and operated since beginningless time. [Credit] acm(entry) cw(py)

一大藏教 [py] yi1da4cang2jiao1 [wg] ita-ts'ang-chiao [ko] ildaejanggyo [ja] イチダイゾウキョウ ichidaizoukyou ||| One great tripitaka. The dharma taught by `Saakyamuni that includes the sutras, vinaya and abhidharma. All the Buddhist teachings. 〔碧巖録T 2003.48.139a〕「設使三世諸佛只可自知，暦代祖師全提不起，一大藏教詮注不及，明眼衲僧自救不了。」 [Dictionary References] fks3 [Credit] acm(entry)

一如 [py] yi1ru2 [wg] i-ju [ko] iryô [ja] イチジョ ichinyo ||| 'oneness', 'non-duality' (1) Non-discrimination between and the sameness of two or more things. (2) The essential principle of all existences, a synonym of zhenru 眞如, faxing 法性 and shixiang 實相 etc. (3) Always. [Credit] acm(entry) cw(py)

一心 [py] yi1xin1 [wg] i-hsin [ko] ilsim [ja] イシン ishin ||| (svacitta-maatra; eka-agra; eka-citta; dhyaana). (1) Mind as the most fundamental basis. The true thusness of all existence. "One" means that the ordinary is one with the absolute. "Mind" means "certainty." Also, the one consciousness that is the basis for all sentient beings. The absolute reality that is the basis for all phenomena in the universe. (2) To unify the mind; therefore, "unity of the psyche" or "concentration." The mind concentrated on Amitaabha Buddha 阿彌陀 when praying to him. (3) To concentrate the mind in the empowering sense of "devotedly" or "whole-heartedly", without scattering. [Credit] acm(entry) cw(py)

一念 [py] yi1nian4 [wg] i-nien [ko] ilnyôm [ja] イチネン ichinen ||| A thought; a thought-moment. [Credit] acm(entry) cw(py)

一方 [py] yi1fang1 [wg] i-fang [ko] ilbang [ja] イッポウ ippou ||| (1) One side, one hand. (2) The other side, the other party. (3) In the meantime, meanwhile. (4) Greatly. [Credit] acm(entry) cw(py)

一時 [py] yi1shi2 [wg] i-shih [ko] ilsi [ja] イチジ ichiji ||| (eka.m-samayam); 'Once', 'one time....' In the opening paragraph of sutras, it refers to the time that the sutra was taught, not necessarily referring a concrete time. (2) At the same time. (ekatra, tulya-kaala). [Credit] acm(entry) cw(py)

一朝 [py] yi1 zhao1 [wg] i-ch'ao [ko] iljo [ja] イッチョウ itchou ||| Overnight; in a day. In a short time. [Credit] acm(entry) cw(py)

一法中道 [py] yi1fa3 zhong1dao4 [wg] i-fa chung-tao [ko] ilbôp chungdo [ja] イッポウチュウドウ ippouchuudou ||| In Consciousness-only theory, the idea that each one of the three natures 三性 by itself contains the meaning of the middle path. That is, the nature according to 'all pervasive discrimination' is that "people exist" and "principle does not exist." In this, there is the middle path's meaning of "neither existent nor empty." [Credit] acm(entry) cw(py)

一法界 [py] yi1fa3jie4 [wg] i-fa-chieh [ko] ilbôpkye [ja] イチホッカイ ichihokkai ||| The single dharmadhaatu; single reality realm. The one, single, absolute realm of existence. The single locus for the inclusion and production of all dharmas. 〔起信論T 1666.32.576a〕 [Dictionary References] naka54a [Credit] acm(entry)

一然 [py] yi1ran2 [wg] I-jan [ko] Iryôn [ja] イチネン ichinen ||| Iryôn (1206-1289) An important Koryô monk. A prolific writer, who is most famous for his Samguk Yusa 三國遺事, a collection of facts and anecdotes which is a basic text for the study of the history of Korean Buddhism. [Credit] acm(entry) cw(py)

一異 [py] yi1yi4 [wg] i-i [ko] iri [ja] イチイ ichi-i ||| One and many; sameness and difference. [Credit] acm(entry) cw(py)

一相 [py] yi1xiang1 [wg] i-hsiang [ko] ilsang [ja] イッソウ issou ||| 'One aspect;' uniformity. Absolute equality with neither discrimination nor antagonism. The aspect of Suchness (eka-lak.sa.na) [Credit] acm(entry) cw(py)

一禪 [py] Yi1chan2 [wg] I-ch'an [ko] Ilsôn [ja] イチゼン Ichizen ||| Ilsôn (1533-1608); a later Chosôn Sôn master who was one of the four leading disciples of Hyujông 休靜. [Dictionary References] ZGD32c [Credit] acm(entry)

一行禪師 [py] Yi1xing2 chan2shi1 [wg] I-hsing Ch'an-shih [ko] Ilhaeng sônsa [ja] イチギョウゼンシ Ichigyou zenshi ||| Yi1xing2 Chan2shi1 (683-727). Chinese monk of the Tang dynasty, acknowledged as one of the eight patriarchs of the doctrine 傅授八祖 in Shingon lineages. He joined the priesthood after the sudden death of his parents in 704, having previously distinguished himself in Taoist circles. He studied Chan 禪 at Mount Son 嵩山 with the seventh patriarch of the northern school, Puji 普寂 (631-739), and studied Vinaya with Huizhen 惠眞 (673-751), a disciple of Hongying 弘景. In addition, while on Mount Tendai 天台山 he studied mathematics and astronomy, complementing his widely-recognised expertise in Taoist divination and calendrical science. In 716, he became the disciple of `Subhaakarasi.m.ha 善無畏, subsequently receiving a summons to the court of emperor Xuanzong 玄宗. He was also initiated into various esoteric practices by Vajrabodhi 金剛智 shortly after their first meeting in 720. His most accomplished work, a huge commentary 大日經疏 (T 1796) on the Vairocanaabhisa.mbodhi 大日經, was completed in 725 CE. Yixing is also popularly remembered as the inventor of the armillary-driven clock. [Credit] is(entry)

一遍 [py] Yi1bian4 [wg] Ipien [ko] Ilp'yôn [ja] イッペン Ippen ||| Ippen, (1239-1289), Japanese monk, considered to be the found of the Ji sect 時宗 of Pure Land 淨土 Buddhism, which has its main temple Yugyouji 遊行寺 in Fujisawa. Ippen was born in present-day Ehime prefecture and studied at an early age with a disciple of Hounen 法然. He left the priesthood once to return to the secular world, but later reversed this decision. After a pilgrimage to Zenkouji 善光寺 in Nagano prefecture, he went to a secluded temple in Ehime, where he carried out rigorous religious practice, and eventually had an experience of intimate unity with Amitaabha Buddha 阿彌陀佛. He became convinced through this experience that no matter what one's degree of religious preparation, he or she could be reborn in the Pure Land by virtue of even one recitation of Amitaabha's name. He subsequently wandered throughout the country, handing out slips of paper to people with basic instructions for his style of Pure Land practice. He is said to have converted thousands. Approaching death at the age of 51, he burned all of his own writings, and thus none of his works survive. [Credit] acm(entry)

一道義 [py] Yi1dao4yi4 [wg] I-tao i [ko] Ildoûi [ja] イチドウギ Ichidougi ||| Il-do ûi; (Doctrine of the Single Path) by Wônhyo 元曉. [Credit] acm(entry)

一闡提 [py] yi1chan3ti2 [wg] i-ch'an-ti [ko] ilch'onje [ja] イッセンダイ issendai ||| (icchantika). A transliteration of the Sanskrit term icchantika. Also translated into Chinese as duanshangen 斷善根 'one who has cut off the good roots' and xinbujuzu 信不具足 'lacking in the necessary faith.' A person whose roots of goodness are cut off and therefore cannot be saved. Someone who cannot attain enlightenment no matter how strenuously they practice. The term icchan originally refers to someone who is in a continual state of craving. In India the term refers to an Epicurean or a secularist. In Buddhism it refers to someone who lacks the basic causes and conditions for becoming a Buddha. The theory of the existence of such people was taught by the Yogacara school. Buddhist schools such as Tiantai 天台, Huayan 華嚴 etc., disagreed with this theory, teaching that all beings can become buddhas. This becomes the source of debate in later East Asian Buddhism, and is discussed at length in the "Buddha-nature Treatise" (佛性論). [Credit] acm(entry) cw(py)

一音教 [py] yi1yin1jiao1 [wg] i-yin-chiao [ko] irûmgyo [ja] イチオンキョウ ittonkyou ||| Also written 一圓教. The 'one-voice teaching.' The Buddha's teaching is unitary. A theory established by Bodhiruci 菩提流支 when he came to Changan in about 502 CE The reasons that there are teachings of small/great vehicle and teachings of emptiness/existence is due to the temperaments and capabilities of people. [Credit] acm(entry) cw(py)

一顆明珠 [py] yi1ke1 ming2zhu1 [wg] i-k'o-ming-chu [ko] ilgwamyôngju [ja] イッカミョウジュ Ikkamyouju ||| "One Bright Pearl." An essay by Dougen 道元, based on the saying by Xuansha (玄沙), "all the worlds in the ten directions are one bright pearl." This essay is a chapter in the Shoubougenzou 正法眼藏. [Credit] acm(entry) cw(py)

七地 [py] qi1di4 [wg] ch'i-ti [ko] ch'ilji [ja] シチジ shichiji ||| The seventh of the ten bhuumis 十地. Also called 遠行地 . Included as part of the path of cultivation 修道位 in Yogaacaara. 〔二障義HPC 1.805a1〕 [Credit] acm(entry)

七寶 [py] qi1bao3 [wg] ch'i-pao [ko] ch'ilbo [ja] シチホウ shichihou ||| (sapta-ratna). 'seven jewels.' Various Buddhist scriptures have differing lists of these seven jewels. A common list of seven is: gold, silver, lapis lazuli, crystal, agate, ruby, carnelian. [Dictionary References] naka187 [Credit] acm(entry) cw(py)

七心界 [py] qi1 xin1 jie4 [wg] ch'i-hsin-chieh [ko] ch'ilsimgye [ja] シチシンカイ shichishinkai ||| The visual, auditory, olfactory, taste, tactile and conceptual consciousnesses, plus the mental faculty (seventh consciousness). These are selected from the 'eighteen elements.' [Credit] acm(entry) cw(py)

七惡 [py] qi1 e4 [wg] ch'i-wu [ko] ch'irak [ja] シチアク shichiaku ||| The seven evil karmas: three of the body and four of the mouth. [Credit] acm(entry) cw(py)

七條 [py] qi1tiao2 [wg] ch'i-t'iao [ko] ch'iljo [ja] シチジョウ shichijou ||| (uttara-aasanga) One of the three types of garments (三衣) that monks and nuns are permitted to own. A jacket that is made out of a patchwork of seven pieces of cloth. [Dictionary References] naka185b [Credit] acm(entry) cw(py)

七衆 [py] qi1zhong4 [wg] ch'i-chung [ko] ch'iljung [ja] シチシュ shichishu ||| "The seven groups (of Buddhist disciples)." (1) bhik.su (monks). (2) bhik.sunii (nuns). (3) upaasaka (male lay practitioners). (4) upaasikaa (female lay practitioners). The first two groups keep the full gamut of the Buddhist precepts, while the latter two are only required to keep the five precepts (wujie 五戒). In addition to these four groups there are also (5) monks who are not of age (`sraamanera); (6) nuns not yet of age (`sraamaneri); in the case of women, there is a special category of nuns who are in between the older and the younger group, who are called (7) samaanaa. [Credit] acm(entry) cw(py)

七覺支 [py] qi1jue2zhi1 [wg] ch'i-chüeh-chih [ko] ch'ilgakji [ja] シチカクシ shichikakushi ||| (sapta-bodhy-angaani). 'The Seven Factors of Enlightenment.' Also written as 七覺分. They are: (1) zefa 擇法 correctly evaluating the teaching; (2) jingjin 精進 making effort at practice; (3) xi 喜 rejoicing in the truth; (4) qingan 輕安 attainment of pliancy; (5) (nian) 念 keeping proper awareness in meditation; (6) (ding) 定 concentration; (7) xingshe 行捨 detachment of all thoughts from external things. This is a representative list of these seven factors: different reference works will list other versions of these. [Credit] acm(entry) cw(py)

七識 [py] qi1shi4 [wg] ch'i-shih [ko] ch'ilsik [ja] シチシキ shichishiki ||| (1) The seven consciousnesses besides the aalaya consciousness 阿頼耶識. (2) 第七識 The seventh (manas) consciousness, the locus of egoistic tendencies. [Credit] acm(entry) cw(py)

三三昧 [py] san1 san1mei4 [wg] san-san-mei [ko] samsammae [ja] サンサンマイ sansanmai ||| "Three samaadhis": (1) The samaadhi of emptiness; (2) The samaadhi of no-marks; (3) the samaadhi of non-contrivance. From the Jingang sanmei jing 金剛三昧經T vol. 9, 372a. [Credit] acm(entry) cw(py)

三世 [py] san1shi4 [wg] san-shih [ko] samse [ja] サンセイ sansei ||| Three worlds; three times; the triple world of past, present and future (try-adhvan, try-adhvahak, loka-traya). Also written 三祭. [Dictionary References] naka478d [Credit] acm(entry)

三乘 [py] san1sheng4 [wg] san-sheng [ko] samsûng [ja] サンジョウ sanjou ||| The "three vehicles" taught by the Mahayana 大乘 schools, which are three programs of practice that are considered to be suitable for different capacities of sentient beings (tri-yaana). These are the vehicles of `sraavaka 聲聞, pratyekabuddha 縁覺 and bodhisattva 菩薩. The first two of these are categorized by the Mahayana schools as lesser vehicles or "hiinayaana 小乘" and are referred to as the "two vehicles 二乘." Mahayana texts such as the `Sriimaalaa-suutra 勝鬘經 and the Lotus Sutra 法華經 offer extensive analysis of the relative capacities of these three, with the Lotus Sutra claiming that all three vehicles are eventually subsumed by the single vehicle 一乘. [Dictionary References] naka476b [Credit] acm(entry)

三事 [py] san1shi4 [wg] san-shih [ko] samsa [ja] サンジ sanji ||| "Three affairs." (1) Morality, concentration, wisdom. (2) Greed, anger, ignorance. (3) Life energy, body heat, consciousness. [Credit] acm(entry) cw(py)

三十七道品 [py] san1shi2qi1 dao4pin3 [wg] san-shih-ch'i tao-p'in [ko] samsipch'ildop'um [ja] サンジュウナナドウヒｎ sanjuunanadouhin ||| The thirty-seven aids to enlightenment. These are thirty-seven kinds of practices for the attainment of enlightenment. They are: The Four Bases of Mindfulness (sinianchu 四念處) The Four Right Efforts (sizhengqin 四正勤), the Four Occult Powers (sishenzu 四神足), The Five Roots of Goodness (Wugen 五根), the Five Powers (五力), the Seven Factors of Enlightenment qijuezhi 七覺支), and the Eightfold Holy Path (bashengdao 八聖道). [Credit] acm(entry) cw(py)

三十六物 [py] san1shi2liu4 wu4 [wg] san-shih-liu wu [ko] samsimnyuk mul [ja] サンジュウロクモツ sanjuuroku motsu ||| Thirty-six parts of the human body, all being unclean. Twelve external marks, twelve bodily marks and twelve internal parts. [Credit] acm(entry) cw(py)

三千大千世界 [py] san1qian1 da4qian1 shi4jie4 [wg] san-chien ta-chien shih-chieh [ko] samch'ôn taech'on segye [ja] サンゼンダイセンセカイ sanzen daisen sekai ||| (trisaahasra-mahaasaahasra-loka-dhaatu). One billion worlds, constituting the domain of the Buddha. A world consists of the world of desire and the first heaven of the world of form. One thousand times one thousand times one thousand makes one billion. Commonly abbreviated as sanqianshijie 三千世界. It is a way of describing the vastness and interwovenness of the universe in ancient Indian cosmology. [Credit] acm(entry) cw(py)

三受 [py] san1shou4 [wg] san-shou [ko] samsu [ja] サンジュ sanju ||| "three feelings." Pleasure, pain and neither-pleasure-nor-pain. [Credit] acm(entry) cw(py)

三善根 [py] san1 shan4gen1 [wg] san shan-ken [ko] sam sôn'gûn [ja] サンゼンコン sanzen kon ||| (1) The three good roots of 'not coveting' (wutan 無貪), no anger (wuchen 無瞋) and no delusion (wuchi 無癡). So called because they are considered to be the basic mental functions of goodness. According to the Faxiang 法相 school, all good elements are produced from these three. (2) 'giving' (施), 'compassion' (慈) and 'wisdom' (慧). As opposed to the 'three poisons' (sandu 三毒) [Credit] acm(entry) cw(py)

三國遺事 [py] San1guo2 wei4shi4 [wg] San-kuo wei-shih [ko] Samguk Yusa [ja] サンコクユイジ Sankoku yuiji ||| The Samguk Yusa written during the Koryô by the monk Iryôn 一然 (1206-1289). A collection of stories related to the transmission and development of Buddhism in Korea, especially focusing on the Three Kingdoms and Silla periods. This text is a fundamental work for the study of the history of Korean Buddhism. Translated into English by Ha Tae-Hung and Grafton K. Mintz. [Credit] acm(entry) cw(py)

三學 [py] san1xue2 [wg] san-hsüeh [ko] samhak [ja] サンガク sangaku ||| The three practices of Buddhism: `siila (morality 戒), dhyaana (meditation 定), and praj~naa (wisdom 慧). [Credit] acm(entry) cw(py)

三寶 [py] san1bao3 [wg] san-pao [ko] sambo [ja] サンボウ sanbou ||| (triratna). The 'Three Treasures' in Buddhism. (1) the Buddha 佛; (2) the Dharma 法 and (3) the Sangha 僧. [Credit] acm(entry) cw(py)

三徳 [py] san1de2 [wg] san-te [ko] samdôk [ja] サントク santoku ||| Three aspects of the Buddha's virtue: (1) The merit of his compassion; (2) the merit of severing affliction; (3) the merit of his wisdom. [Credit] acm(entry) cw(py)

三心 [py] san1xin1 [wg] san-hsin [ko] samsim [ja] サンシン sanshin ||| The three minds. (1) The three minds of practice: the mind of the precepts 戒, the mind of concentration 定 and the mind of wisdom 慧. (2) Inferior, superior and middling mind. 〔倶舎論〕 (3) The three minds of the bodhisattva as explained in the Awakening of Faith 起信論: the true mind that is mindful of suchness; the profound mind which endeavors for wholesome activities and the mind of great compassion that seeks to save all sentient beings. Also: the true mind that transcends calculation; the mind of compassionate expedient means and the subtle mind that remains after the arousal of the prior two. (4) The "three minds" of Consciousness-only the base mind (aalaya 阿頼耶, or eighth consciousness); the provisional base mind (manas 末那, or seventh consciousness) and the mind involved in worldly discriminations (mano 意 or sixth consciousness). 〔五家解説誼HPC 7.14c1-2〕(5) Desire, hatred and ignorance. [Dictionary References] naka477 [Credit] acm(entry) cw(py)

三性 [py] san1xing4 [wg] san-hsing [ko] samsông [ja] サンショウ sanshou ||| The three natures. {I} The division of all dharmas into three natures: (1) That which produces good karma 善. (2) That which produces bad karma 惡 and (3) That which is neutral 無記, producing neither good nor bad karma. 〔倶舎論、 T 1558.29.7b〕{II} The three natures of perception in Yogaacaara: (1) The nature of existence produced from attachment to illusory discrimination. The mind of mistakenly assigning a real essence to those things that are produced from causes and conditions and have no true essence, and the appearance of that mistaken world (parikalpitah-svabhaava; bianji suoyixing 遍計所執性). (2) The nature of existence arising from causes and conditions. All existence is produced according to cause (paratantra-svabhaava; 依他起性; yitaqixing) . (3) The nature of existence being perfectly accomplished; the highest state of existence conforming to ultimate reality (parinispanna-svabhaava; 圓成實性; yuanchengshi xing).〔成唯識論T 1585.31.45c〕 [Credit] acm(entry) cw(py)

三性對望 [py] san1xing4 dui4wang4 [wg] san-hsing tui-wang [ko] samsông taemang [ja] サンショウタイモウ sanshou taimou ||| In the Faxiang sect 法相宗, the use of the three natures 三性 to explain the middle path 中道. According to Consciousness-only 唯識 theory, all dharmas 法 (all existences) are included in these three natures. The nature based on all-pervading discrimination is the dharma expressing the average man's deluded attachments. The existence that is based on accepting the fact that there are regular people is the nature of all-pervading discrimination, though it is not something that is real. This point is called "non being" or "emptiness." In Consciousness-only doctrine, emptiness means non-being, which is quite different from emptiness as understood in the Praj~naapaaramitaa sutras, which understand emptiness to mean "that which is ungraspable and unattached." The next, in the nature of existence established according to causal arising, those things which are established according to causal arising are called "dharmas." This is "provisional existence" or "phenomena" (jiayou 假有). It is also called "non-empty." The nature of complete becoming is absolute reality. That is, the essence of existence. This is true existence, and therefore the three time divisions of the teaching (see sanshijiao 三時教) of existence, emptiness and the middle path, are understood as the middle path of going by the three natures, as distinct from a one-sided clinging to existence and a one-sided clinging to emptiness. [Credit] acm(entry) cw(py)

三惑 [py] san1huo4 [wg] san-huo [ko] samhok [ja] サンワク sanwaku ||| 'Three delusions,'three afflictions.' (1) Three kinds of basic defilement: craving (tanyu 貪欲), anger (chenhui 瞋恚), and ignorance (yuchi 愚癡). These are equivalent to the 'three poisons' (sandu 三毒). (2) In Tiantai teaching 天台宗, the three delusions are: delusions arising from incorrect views and thoughts (jiansihuo 見思惑); delusions which hinder knowledge and are as numerous as the number of grains of sand in the Ganges river (chenshahuo 塵沙惑); and delusions which hinder knowledge of reality (wuminghuo 無明惑). The first type of delusion is dealt with by followers of Hiinayaana 小乘 as well as Mahaayaana 大乘. The latter two types are destroyed only by bodhisattvas. [Credit] acm(entry) cw(py)

三愛 [py] san1ai4 [wg] san-ai [ko] sam'ae [ja] サンアイ san'ai ||| Three kinds of attachment. (1) Attachment to desire 欲愛, attachment to form 色愛 (有愛) and attachment to the formless 無色愛 (無有愛). (2) The three kinds of attachment that become pronounced as one approaches the moment of death: attachment to one's self essence 自體愛, attachment to one's household and possessions 境界愛, and attachment to the events of that lifetime 當生愛. [Dictionary References] naka454c [Credit] acm(entry)

三戒 [py] san1jie4 [wg] san-chieh [ko] samgye [ja] サンカイ sankai ||| The three categories of self-restraint. The precepts for householders, precepts for clergy, and the precepts that the two groups have in common. [Credit] acm(entry) cw(py)

三摩提 [py] san1mo2ti2 [wg] san-mo-ti [ko] sammari [ja] サンマジ sanmaji ||| A transliteration of the Sanskrit and Pali samaadhi. Also written sanmei 三昧 and sanmodi 三摩地. Perfect concentration. [Credit] acm(entry) cw(py)

三摩鉢底 [py] san1mo2bo1di3 [wg] san-mo-po-ti [ko] sammabalji [ja] サンマパッテイ sanmapattei ||| A transliteration of the Sanskrit samaapatti. A term for meditation. A condition of calm abiding. Equanimity attained due to a unification of mental energies. Translated into Chinese as 等至. [Credit] acm(entry) cw(py)

三摩鉢提 [py] san1mo2bo1ti2 [wg] san-mo-po-ti [ko] sammaballi [ja] サンマハパッテイ sanmapattei ||| A transliteration of the Sanskrit samaapatti. Same as prior 三摩鉢底. [Credit] acm(entry) cw(py)

三支作法 [py] san1zhi1 zuo4fa3 [wg] san-chih tso-fa [ko] samji chakpôp [ja] サンシサホウ sanshi sahou ||| The three part a syllogism in the New School of Buddhist logic. These are: pratij~naa (宗), the proposition; hetu (因), the reason; and udaaharana (喩) the example. The older school had used a five-part syllogism (wuzhizuofa 五支作法), but from the time of Dignaaga, the five part syllogism was considered unnecessary and the three part syllogism was used. [Credit] acm(entry) cw(py)

三教 [py] san1jiao4 [wg] san-chiao [ko] samgyo [ja] サンキョウ sankyou ||| "Three Teachings." (1) The three major East Asian traditions of Buddhism 佛教, Confucianism 儒教 and Taoism 道教. (2) According to Zongmi 宗密 in his commentary to the Sutra of Perfect Enlightenment 圓覺經, the sudden teaching dunjiao 頓教, represented by the Huayan ching; 華嚴經 the jianjiao 漸教 represented by the period from the Deer Park to `Saala Forest, and the budingjiao 不定教, which teaches the eternal perfection of the Buddha-nature (Z 243.9.323b-c). [Credit] acm(entry) cw(py)

三明 [py] san1ming2 [wg] san-ming [ko] sammyông [ja] サンミョウ sammyou ||| "Three awarenesses": The awareness of the causes and conditions remaining from prior lifetimes (which corrects the view of eternalism); the awareness of future affairs (which corrects the view of nihilism); no-outflow awareness (which ends the creation of defiled views). [Credit] acm(entry) cw(py)

三昧 [py] san1mei4 [wg] san-mei [ko] sammae [ja] サンマイ sanmai ||| (samaadhi). The term in Sanskrit means "putting together", "composing the mind", "intent contemplation", "perfect absorption." A high level of meditative concentration. [Credit] acm(entry) cw(py)

三昧正取 [py] san1mei4 zheng4qu3 [wg] san-mei-cheng-shou [ko] sammaejôngch'wi [ja] サンマイショウシュ sanmaishouju ||| (1) Believing without a doubt the teachings of a sage who has gained great concentration. (2) samaadhi, great concentration. [Credit] acm(entry) cw(py)

三時教判 [py] san1shi2 jiao1pan4 [wg] san-shih chiao-p'an [ko] samsi kyop'an [ja] サンジキョウハン sanji kyouhan ||| "Three period teaching classification." The doctrinal division of the teachings of `Sakyamuni's lifetime into three periods. The Faxiang sect's 法相宗 explanation establishes the three times of the teachings of existence, the teaching of emptiness, and the teaching of the middle way. (1) The teaching of the first period (the period of the teaching of existence), says that all existence is established due to causes, but the elements of this composition are truly existent. This is established in the Aagama sutras and other Hiinayaana sutras. (2) The teaching of the second period, which says that the original nature of all things is empty. This is also called the "negative" period. This is the beginning of "great vehicle" teaching, as it is changing from "small vehicle" teaching. The praj~naapaaramitaa sutras are examples of this teaching. (3) The teaching of the third period is that of true emptiness: the middle way is explained affirmatively through such sutras as the Avata.msaka and the Sa.mdhinirmocana. This is also called the period of the "true great vehicle." [Credit] acm(entry) cw(py)

三有 [py] san1you3 [wg] san-yu [ko] samyu [ja] サンウ san'u ||| (1) The three kinds of existence: those things which exist in the realm of desire, the realm of form, and the formless realm. (2) The three realms (sanjie 三界). [Credit] acm(entry) cw(py)

三果 [py] san1guo3 [wg] san-kuo [ko] samgwa [ja] サンカ sanka ||| (1) The third of the four fruits 四果 taught in the lesser vehicle path: the "non-returner" 不還. 〔二障義HPC 1.797a〕. Or, the first three of the four fruits. (2) Three different kinds of fruits, or rebirths. (3) In T'ien-t'ai, the fruits of tripitaka 藏, shared 通 and distinct 別. [Dictionary References] naka456d [Credit] acm(entry)

三根 [py] san1 gen1 [wg] san-ken [ko] samgûn [ja] サンコン sankon ||| (1) The three capacities of people: superior, middling and inferior. (2) The three roots of evil: desire, hatred and ignorance. [Credit] acm(entry) cw(py)

三毒 [py] san1du2 [wg] san-tu [ko] samdok [ja] サンドク sandoku ||| The 'three poisons.' The three basic evil afflictions: (1) Desire (danyou: 貪欲raaga); (2) anger (zhenhui: 瞋恚dve.sa); and ignorance (youji: 愚癡moha). Also written more simply as 貪, 瞋 and 癡. [Credit] acm(entry) cw(py)

三漏 [py] san1lou4 [wg] san-lou [ko] samru [ja] サンロウ sanrou ||| The three kinds of outflow (defilement); (traya-aasravaah): (1) Those of desire 欲, being 有, and ignorance 無明. (2) The outflows of the three levels of existence : the realms of desire 欲界, form 色界 and formless 無色界realms.〔二障義、 HPC 1.797b〕 [Dictionary References] naka493c [Credit] acm(entry)

三無性 [py] san1 wu2xing4 [wg] san-wu-hsing [ko] sammusông [ja] サンムショウ sanmushou ||| The 'three non-natures.' In contrast to the 'three natures' of 'attachment to pervasive imagination', 'dependent arising', and 'perfectly accomplished reality', these three non-natures are established from the point of view of the lack of self nature of elements. Thus, this is an explanation from the standpoint of emptiness. (1) 相無性xiangWuxing . Form, appearance, or seeing is unreal, e.g., a rope appearing like a snake. (2) 生無性shengwuxing . Arising, existence, has no self nature. Arising appears dependent upon causes and conditions, and its existence is provisional. (3) 勝義無性shengyiWuxing . The non-nature of ultimate reality. [Credit] acm(entry) cw(py)

三無漏根 [py] san1 wu2lou4gen1 [wg] san wu-luo-ken [ko] sam murugûn [ja] サンムロウコン san muroukon ||| The 'three undefiled faculties': (1) to realize the principle of the Four Noble Truths 四諦 which one did not know before; (2) to study further the Four Noble Truths in order to destroy defilements; (3) to know that one has comprehended the principle of the Four Noble Truths. [Credit] acm(entry) cw(py)

三煩惱 [py] san1fan2nao3 [wg] san-fan-nao [ko] sambônnoe [ja] サンボンノウ sanbonnou ||| In the Yogaacaarabhuumi-`saastra, ignorance 無明, desire 愛 and grasping 取.〔瑜伽論T 1579.30.612b〕 [Dictionary References] naka488c [Credit] acm(entry)

三生 [py] san1sheng1 [wg] san-sheng [ko] samsaeng [ja] サンショウ sanshou ||| Three lives. (1) Past life, present life and future life. (2) The three main stages in the attainment of Buddhahood: (a) setting the determination to become Buddha; (b) practice and cultivation (c) experience of enlightenment. (3) The three lives (stages) taught in Tiantai 天台, which are basically the same as the prior set: (a) the seed stage 種 (發心), the maturation stage 熟 (修行), and (c) the stage of liberation (解脱). (4) The three lives of Huayan 華嚴: (a) seeing the Buddha and hearing his preaching in a previous life (jianwensheng 見聞生); (b) practicing for liberation in the present life (jiexingsheng 解行生) and (c) actualizing and entering in a future life (zhengrusheng 證入生). [Dictionary References] naka474d [Credit] acm(entry)

三界 [py] san1jie4 [wg] san-chieh [ko] samgye [ja] サンガイ sangai ||| The three realms of samsaara: (1) The Desire Realm 欲界, where one is preoccupied by desires for physical gratification. (2) The Form Realm 色界, where one is free from the desires for physical gratification and experiences subtle form. The is the locus of the four meditation heavens 四禪天. (3) The Formless Realm 無色界, the highest realm of samsaara, where one is free from material existence. This is the locus of the practice of the Four Formless Concentrations 四無色定.[muller]

According to Vasubandhu's Abhidharmako`sa (T1558.29.40c-67a), the three realms are broken down into various realms and heavens. The Desire Realm (欲界 yu4jie4) consists of twenty places. They are the four continents (四大洲 si4da4zhou1), the eight hells, and the six heavens. The four continents make up the world in which humans, animals, etc exist. They are: 1) 南贍部洲 nan2shan4bu4zhou1 The Southern Continent of Jambuviipa, 2) 東勝身洲 dong1sheng4shen1zhou1 the Eastern Continent of Puurva-videha, 3) 西牛貨洲 xi1niu2huo4zhou1 the Western Continent of Avara-godaaniiya, and 4) 北倶盧洲 bei3ju4lu2zhou1 the Northern Continent of Uttara-kuru. These four continents are arranged around Mount Sumeru, which itself is ringed by a number of seas and mountain ranges. Below this world are the eight hells. These are: 1) 等活地獄 deng3huo2di4yu4 Sa.mjiiva-naraka, the Hell in which beings are tortured, killed, and reborn again into the same conditions; 2) hei1sheng2di4yu4 黒繩地獄 Kaala-suutra-naraka, the Hell in which beings are restrained with iron chains; 3) 衆合地獄 zhong4he2di4yu4 Sa.mghaata-naraka, where beings are crushed together; 4)hao4jiao4di4yu4 號叫地獄 Raurava-naraka, the Hell of Screaming; 5) da4jiao4di4yu4 大叫地獄 Mahaaraurava-naraka, the Hell of Great Screaming; 6) 炎熱地獄 yan2re4di4yu4 Taapana-naraka, the Scorching Hot Hell; 7) 大熱地獄 da4re4di4yu4 Prataapana-naraka, the Extremely Scorching Hot Hell; and 8) 無間地獄 wu2jian1di4yu4 Aviici-naraka, the Hell of Uninterrupted torture, where beings do not die until the karma that put them there is finally brought to full fruition.

三疑 [py] san1 yi2 [wg] san-i [ko] samûi [ja] サンギ sangi ||| Three doubts which inhibit steadfast practice: doubting oneself, doubting the teacher, doubting the dharma. [Credit] acm(entry) cw(py)

三科 [py] san1 ke1 [wg] san-k'o [ko] samgwa [ja] サンカ sanka ||| 'Three categories.' (1) A classification of all dharmas into the three categories of the five skandhas (wuyun 五蘊), the twelve loci (shierchu 十二處) and eighteen realms (shibajie 十八界). (2) The six organs 六根, the six objects 六境 and the six consciousnesses 六識. [Credit] acm(entry) cw(py)

三種煩惱 [py] san1zhong3 fan2nao3 [wg] san-chung fan-nao [ko] samjong pônnoe [ja] サンシュボンノウ sanshu bonnou ||| Three kinds of defilements: those that are severed in the path of seeing 見道; those that are severed in the path of cultivation 修道, and those that are not severed in those two stages. 〔二障義HPC 1.800c〕 [Credit] acm(entry)

三種熏習 [py] san1zhong3 xun1xi2 [wg] san-chung hsün-hsi [ko] samjong hunsûp [ja] サンシュクンシュウ sanshu kunshuu ||| See 三種�桴K. [Dictionary References] naka467b [Credit] acm(entry)

三種縁 [py] san1zhong3yuan4 [wg] san-chung-yüan [ko] samjongyôn [ja] サンシュエン sanshuen ||| See 三縁. 〔二障義HPC 1.797a〕 [Credit] acm(entry)

三種縁生 [py] san1zhong3 yuan4sheng1 [wg] san-chung yüan-sheng [ko] samjong yônsaeng [ja] サンシュエンショウ sanshu enshou ||| Three kinds of causes/conditions for rebirth: that from reaching the limits of birth and death窮生死縁生; that from the path of neither attachment nor non-attachment 愛非愛道縁生 and that of receiving [a body] for enjoyment 受用縁生. 〔攝大乘論T 1595.31.167b18〕. [Credit] acm(entry)

三種�桴K [py] san1zhong3 xun1xi2 [wg] san-chung hsün-hsi [ko] samjong hunsûp [ja] サンシュクンシュウ sanshu kunshuu ||| Three kinds of perfumation: (1) the perfumation of names and phrases 名言薫習; the perfumation of form and consciousness 色識薫習 and the perfumation of affliction 煩惱薫習. (2) The perfumation of words and explanations 言説; the perfumation of self-view 我見 and the perfumation according to one's existence 有分 (i.e. in one of the three realms or six destinies). 〔攝大乘論T 1595.31.〕 [Dictionary References] naka467b [Credit] acm(entry)

三空 [py] san1kong1 [wg] san-k'ung [ko] samgong [ja] サンクウ sankuu ||| (1) Three emptinesses described in the 金剛三昧經: emptiness of marks, emptiness of emptiness, emptiness of that which is empty. (T vol. 9, 367B) (2) According to Kihwa in his O ka hae sôrûi 五家解説誼, the emptiness of self, emptiness of dharmas and emptiness of emptiness (HPC 7.12a). (3) Emptiness 空 marklessness 無相 and wishlessness 無願. (4) In the practice of daana, the emptiness of giver, receiver, and that which is given. [Dictionary References] naka460c [Credit] acm(entry) cw(py)

三細 [py] san1xi4 [wg] san-hsi [ko] samse [ja] サンサイ sansai ||| 'Three subtleties.' The division, in the Awakening of Faith 大乘起信論, of original ignorance into three aspects: (1) the aspect of ignorant action; (2) the aspect of subjective view and (3) the aspect of objective world. This function of these aspects is extremely subtle, thus their name. [Credit] acm(entry) cw(py)

三細六麁 [py] san1xi4 liu4cu1 [wg] san-hsi liu-ts'u [ko] samseyukch'u [ja] サンザイイロクソ sanzairokuso ||| 'Three subtle and six coarse aspects.' The three aspects of original ignorance and the six aspects of manifest ignorance as explained in the Awakening of Faith 大乘起信論. [Credit] acm(entry) ps(py)

三縁 [py] san1yuan4 [wg] san-yüan [ko] sam'yôn [ja] サンエン san'en ||| Three kinds of causes (or conditions) (tri-sa.mgati-pratyaya). (1) The causes of finishing life 終生, the causes of severing affliction 斷惑 and the causes of receiving birth 受生. (2) Evil teachers, evil doctrines and evil thoughts. (3) According to Shan-tao, three kinds of virtuous causes produced by the practice of nien-fo : (a) intimate causes 親縁, wherein the practitioners attain intimacy with Amitaabha by chanting his name, being mindful of him, paying respect to him; (b) causes of closeness 近縁, wherein pracitioners make the Buddha respond by desiring to meet him; (c) enhanced causes 増上縁, wherein, due to the chanting the Buddha's name, practitioners have their crimes erased and attain an improved rebirth. [Dictionary References] naka456c [Credit] acm(entry)

三苦 [py] san1ku3 [wg] san-k'u [ko] samgo [ja] サンク sanku ||| Three kinds of suffering: (1) kuku 苦苦 the suffering one experiences from contact with unpleasant objects; (2) xingku 行苦 the suffering caused by change; (3) huaiku 壞苦 the suffering experienced due to the destruction of conditions pleasing to the subject. (tri-du.hkhataa) [Dictionary References] naka460b [Credit] acm(entry) cw(py)

三行 [py] san1xing2 [wg] san-hsing [ko] samhaeng [ja] サンギョウ sangyou ||| (1) The three karmic activities of deed, word and thought. (2) Good action, evil action and non-action. (3) Three Practices. In the Diamond Sutra 金剛經 these are: acting according to situations; acting according to consciousness; acting according to Suchness (T vol. 9, 372a). [Credit] acm(entry) cw(py)

三觀 [py] san1guan1 [wg] san-kuan [ko] samgwan [ja] サンガン sangan ||| (1) three views. Three observations taught in the Yingluo benye jing which were later elucidated by Chih-i 智��. These are (a) the view of emptiness (kongguan 空觀), which negates mistaken notions of common-sense reality; (b) The view of dependent arising which cancels extreme attachment to emptiness, and (c) the middle view (zhongguan 中觀) which utilizes either of the above but is not attached. (2) The three kinds of meditation taught in the Sutra of Perfect Enlightenment (圓覺經). These are (a) `samatha 奢摩他, the form of meditation in which the mind is stilled by concentration on an object; (b) samaapatti 三摩鉢提, which is contemplative meditation utilizing a Buddhist conceptual framework such as dependent origination, and (c) dhyaana 禪那 which is the practice of non-abiding in either of the other two. One might easily draw parallels between these three and the three in the first part of the definition. [cm] [Dictionary References] naka 459a [Credit] acm(entry)

三角山 [py] San1jueshan1 [wg] San-chüeh-shan [ko] Samgaksan [ja] サンカクサン Sankakusan ||| Samgaksan A mountain located in Koyanggun 高陽郡, Korea, famous for its Buddhist monasteries. [Credit] acm(entry)

三解脱門 [py] san1 jie3tuo1 men2 [wg] san chieh-t'uo men [ko] samhaet'almun [ja] サンカイダツモン sangedatsumon ||| (1) The three gates of liberation. 'Emptiness liberation,' 'no-aspects liberation,' and 'desireless liberation.' These are three kinds of meditative practices. (2) In the Diamond Sutra 金剛經 these are Emptiness Liberation, Adamantine Liberation and Praj~naa Liberation (T vol. 9, 370a). [Credit] acm(entry) cw(py)

三請 [py] san1qing3 [wg] san-ching [ko] samch'ông [ja] サンショウ sanshou ||| 'three requests.' To ask (request) three times. In the sutras, the Buddha is often implored to teach three times before he speaks. [Credit] acm(entry) cw(py)

三論 [py] san1lun4 [wg] san-lun [ko] samnon [ja] サンロン sanron ||| "Three Treatises." An appellation for three important `saastras which served as the foundational texts of a Chinese school which would be referred to by the same name--the "Three Treatise School 三論宗." These three texts are the Madhyamaka-`saastra (Zhong lun 中論) and the Dvaada`sanikaaya-`saastra (Shiermen lun 十二門論) by Naagaarjuna 龍樹 and the `Sata-`saastra (Bai lun) 百論 by his disciple Aryadeva 提婆, all three of which were translated into Chinese by Kumaarajiiva 鳩摩羅什. The school made significant contributions in the area of the logic of emptiness. The Madhyamaka-`saastra taught the "eight negations" of neither arising nor ceasing 不生不滅 , neither eternal nor not eternal不常不断, neither one nor many 不一不異 and neither coming nor going 不來不出. These were used to refute all forms of attachment to concepts of existence and non-existence, and thus the meaning of "middle path" 中道 wherein all things are accepted as existent, but as lacking in self-nature. The Dvaada`sanikaaya-`saastra also explains the emptiness of all dharmas in twelve sections, and the `Sata-`saastra explains emptiness to refute the arguments of non-Buddhist philosophers.

Kumaarajiiva passed these texts on to his students Daosheng 道生, Sengzhao 僧肇, and Seng-lang. The last of these distinguished the Sanlun school from the Satyasiddhi school and can thus is sometimes regarded as its actual founder. In the 6th century the most important representatives of this school were Falang and Jizang and under them the Sanlun school experienced a major upsurge. In the 7th century it was brought to Japan by Ekwan, a Korean student of Jizang. After the appearance of the Faxiang 法相 school, the Sanlun school decreased in importance.

三論宗 [py] San1lun4 zong1 [wg] San-lun tsung [ko] Samnon chong [ja] サンロンシュウ Sanronshuu ||| The Sanlun zong, or Three-Treatise school. One of the thirteen Chinese schools which held influence during the formative period of East Asian Buddhism, whose most important early representative was Jizang 吉蔵. The school was named as such because of its reliance on three Indian `saastras (see 三論 above) which had formed the basis for the Indian Maadhyamika 中觀派 doctrine, and therefore the Sanlun school is seen as the transmission of Maadhyamika thought in China. Although this school would eventually be phased out by native Chinese schools such as Tiantai 天台 and Huayan 華嚴, its rigorous explanations of the logic of emptiness and the middle way would be deeply assimilated into the doctrines of later schools. The Three-treatise school was transmitted to Korea as Samnon chong and to Japan as the Sanron shuu. [Credit] acm(entry)

三論玄義 [py] San1lun4 xuan2yi4 [wg] San-lun hsüan-i [ko] Samnon hyônûi [ja] サンロンゲンギ Sanron gengi ||| The Profound Meaning of the Three Treatises, T 1852.45.1a-15a. By Jizang 吉藏. [Credit] acm(entry) cw(py)

三諦 [py] san1di4 [wg] san-ti [ko] samje [ja] サンダイ sandai ||| 'The triple truth,' or 'threefold truth' The Tiantai term used to explain reality in three aspects. (1) kongdi 空諦, the 'truth of emptiness', i.e., all existences are empty and non-substantial in essence. (2) jiadi 假諦, truth of temporariness, i.e., all existences are temporary manifestations produced by causes and conditions. (3) zhongdi 中諦,' truth of the mean', i.e., the absolute reality of all existences cannot be explained in either negative or affirmative terms. [Credit] acm(entry) cw(py)

三諦圓融觀 [py] san1di4 yuan2rong2 guan1 [wg] san-ti yüan-jung kuan [ko] samjewônyunggwan [ja] サンダイエンユウカン sandaienyuukan ||| The observation of the real principle that allows one to be aware of the perfect interfusion of the three truths of voidness, temporariness and the mean simultaneously. [Credit] acm(entry) cw(py)

三賢 [py] san1xian2 [wg] san-hsien [ko] samhyôn [ja] サンゲン sangen ||| 'Three degrees of worthies' or 'Three Worthies.' (1) In Hiinayaana Abhidharma, these are the three stages of wutingxinguan 五停心觀, biexiangnianzhu 別相念住 and zongxiangnianzhu 總相念住. (2) In the Faxiang school, the thirty stages of 'ten abidings', 'ten practices', and 'ten dedications of merit.' [Credit] acm(entry) cw(py)

三身 [py] san1shen1 [wg] san-shen [ko] samsin [ja] サンシン sanshin ||| (trikaaya). The 'three bodies' of the Buddha. (I) Dharmakaaya, sambhogakaaya, nirmaanakaaya. (1) The dharmakaaya (fashen 法身) is a reference to the transcendence of form and realization of true thusness; (2) the sambhogakaaya (baoshen 報身) is the buddha-body that is called 'reward body' or 'body of enjoyment of the merits attained as a bodhisattva'; (3) the nirmaanakaaya (huashen 化身, yingshen 應身) is the body manifested in response to the need to teach sentient beings. (II) In the Faxiang 法相 school the three bodies are explained in this way: (1) the Buddha body in its self-nature, which is the same as the dharma body; (2) the body which he receives for enjoyment shouyongshen 受用身. Within this is the body received for one's own enjoyment in the transformation into Great Reflecting Wisdom, and the body received for the enjoyment of others in the transformation into the Wisdom of Awareness of Equality. The first one is experienced only in the Buddha realm, while the second is experienced from the first stage of bodhisattva 菩薩 practice and above. (3) The transformation body, by which he can appear in any form. This body is manifested according to the arousal of the wisdom which brings the salvation of sentient beings to fulfillment.

From this, Buddha-body theory was expanded from three, to four, and even up to ten Buddha- bodies. Among these, the Mahaayaana theory of the three bodies--the Dharma-body, the Reward-body, and the Response-body is most common. The Dharma body 法身 (fashen) is considered to be the eternal indestructible true principle, the Buddha's original body. The Response body 應身 (yingshen) is considered to be the Buddha's manifest body, but in Mahaayaana Buddhism is regarded as the personification body, which from true principle manifests according to the temperaments and abilities of sentient beings in order to save them.

The Reward body 報身 (baoshen) is manifest as a combination of the other two, and is therefore not simply eternal true principle, nor simply an impermanent personality. Rather, it is an ideal body possessed by those who have awakened to the true principle based on meritorious practice. It is the living form of the eternal principle, possessing individuality. This is a general explanation, and there have been a large number of interpretations of buddha-body theory offered in the history of Buddhism, among which there are significant differences.

三車 [py] san1che1 [wg] san-ch'e [ko] samch'a [ja] サンシャ sansha ||| "Three carts." A metaphor of the Lotus Sutra 法華經, from the story of the 'burning house,' which is as follows: Some children are playing in a house, unaware that it is on fire. Their father induces them to come out by telling them that there are three carts outside, a goat-drawn cart, a deer-drawn cart and an oxcart. When they come out, all there really is, is a great white oxcart. These three carts are metaphors for the `sraavaka 聲聞 vehicle, the pratyekabuddha 縁覺 vehicle, and the bodhisattva vehicle. This story is told in order to explain that although there are "lesser vehicle" and "greater vehicle" in Buddhist teachings, in the final analysis, they are all methods aimed at the same enlightenment. The 'burning house' represents the deluded world of human beings. The children are the practitioners of the three vehicles. The goat cart represents the `sraavaka vehicle, the deer cart represents the pratyekabuddha vehicle, and the ox cart represents the bodhisattva vehicle. When the children have been induced to come out of the house, the large identical white ox carts are prepared outside the gate to give to each child. These are metaphors for the great compassion of the Buddha as he discards his expedient means and returns the practitioners to the true single Buddha vehicle. Students of the Lotus Sutra in China were divided into two main groups: one that considered the expedient ox cart and the (fourth) great white ox cart to be the same (therefore positing three vehicles). These were mainly the Faxiang 法相 and Sanlun 三論 schools. The other group, the "four vehicle thinkers" (Hua-yen 華嚴, T'ien-t'ai) 天台 maintained that the expedient ox cart and the great white ox cart are different. That is, the three vehicle thinkers consider the bodhisattva vehicle and the Buddha vehicle to be the same, while the four vehicle thinkers considered them to be different. [Credit] acm(entry) cw(py)

三迦葉 [py] san1 jia1ye4 [wg] san-k'a-sheh [ko] samgasôp [ja] サンカショウ sankashou ||| The three Kaa`syapa brothers: Uruvilvaa-Kaa`syapa 優楼頻螺迦葉, Nadii-Kaa`syapa 那提迦葉 and Gayaa-Kaa`syapa 伽耶迦葉性. Originally they had been priests of the fire-sacrifice, with over a thousand disciples. When they were converted by `Saakyamuni, they brought their followers with them. They were later instrumental in the organization of the Buddhist sangha. [Dictionary References] ZGD389d Iwa311 [Credit] acm(entry) cw(py)

三道 [py] san1dao4 [wg] san-tao [ko] samdo [ja] サンドウ sandou ||| (1) The three paths of the Yogaacaara school: the Path of Seeing 見道; the Path of cultivation 修道 and the path of No More Learning 無學道. 〔瑜伽論T 1579.30.435b〕 (2) The three evil destinies; see 三惡道. (3) Defilement, the delusion from which defilement is generated and the karma which is generated from defilement. Called 惑, 業 and 苦. [Dictionary References] naka483d [Credit] acm(entry)

三量 [py] san1liang2 [wg] san-liang [ko] samryang [ja] サンリョウ sanryou ||| Three ways of knowing according to the early school of hetu-vidyaa: (1) 現量 to see directly with one's own eyes (prayak.sa); (2) 比量 to know by inference (anumaana); (3) 聖教量To know by the teachings of the sages. [Credit] acm(entry)

三阿僧祇劫 [py] san1 a1seng1qi2 jie2 [wg] san-a-seng-ch'i-chieh [ko] samasûnggigôp [ja] サンアソウギコウ sanasougikou ||| 'Three incalculable eons.' See also asougi (阿僧祇). The fifty-two stage practice of the bodhisattva is divided up into three great eons. The 'ten faiths' 十信, 'ten abidings' 十住, 'ten practices' 十行 and 'ten dedications of merit' 住廻向 are in the first eon. From the first bhuumi to the seventh is during the second eon, and from the eighth to the tenth bhuumi is during the third eon. [Credit] acm(entry) cw(py)

三際 [py] san1ji4 [wg] san-chi [ko] samje [ja] サンザイ sanzai ||| The "three time periods." Before, between and after, or past, present and future.(2) The limit of the three worlds; limitless time. [Dictionary References] naka463c [Credit] acm(entry)

三類境 [py] san1 lei4jing4 [wg] san-lei-ching [ko] sam yugyông [ja] サンルイキョウ san ruikyou ||| The 'three kinds of objects.' (1) In Consciousness-only 唯識 theory, objects of consciousness are divided into three categories according to their properties. These are a) xingjing 性境 things which are truly manifested from (aalaya) seeds; b) duyingjing 獨影境 things provisionally manifested from a subjective view; and c) daizhijing 帶質境 things that exist in relation to the above two. [Credit] acm(entry) cw(py)

上座部 [py] shang4zuo4bu4 [wg] shang-tso-pu [ko] sangchwapu [ja] ジョウザブ jouzabu ||| The Chinese translation of the Sanskrit Sthaviravaada and Pali Theravaada. One of the earliest schools of Buddhism that developed in India during the century subsequent to the passing away of the Buddha. The name of the sect implies the meaning of "those supporting the teachings of the elders" which means that this was a school that had conservative tendencies--an attempt to conserve the original teachings of the Buddha. They are the longest surviving of the original twenty sects that comprised what is often referred to as Nikaaya Buddhism 部派佛教 as they continue to be active to the present in Southeast Asian countries such as Sri Lanka, Myanmar, Thailand and Cambodia. The Theravaada school is known for its early conflict with the more liberal Mahaasaa.mghika 大衆部 school, which had espoused a revisionary approach to the Buddhist doctrine. Later schools of Mahayana Buddhism sometimes categorized the Theravaada and other Nikaaya schools as being lesser vehicle, or Hiinayaana 小乘. [Dictionary References] iwa424a [Credit] acm(entry)

上界 [py] shang4jie4 [wg] shang-chieh [ko] sanggye [ja] ジョウカイ joukai ||| (1) The form realm and the formless realm. (2) An abbreviation of tianshangjie 天上界, the heavenly realms above. (3) The realms of the Heavenly gods, such as Indra or `Sakra. [Credit] acm(entry) cw(py)

上首 [py] shang4shou3 [wg] shang-shou [ko] sangsu [ja] ジョウシュ joushu ||| (1) Most excellent; most important (pramukha, puurva.mgama) (2) The position of highest seat, or the person of that position. Chief, leader, guide. [Credit] acm(entry) cw(py)

下劣乘 [py] xia4lie4sheng4 [wg] hsia-lieh-sheng [ko] haryôlsûng [ja] ゲレツジョウ geretsujou ||| Small vehicle--hiinayaana 小乘. [Dictionary References] naka303d [Credit] acm(entry)

下地 [py] xia4di4 [wg] hsia-ti [ko] hachi [ja] ゲジ geji ||| (1) Those things that exist beneath the objects of the objective world perceived by the practitioner (adhara-svaabhuumi). (2) In the division of the objects of the triple realm into nine levels 九地, the bottom three levels of inferior objects are indicated by this term. (3) The lower stages of the ten bhuumi of the bodhisattvas (adho-bhuumi). [Dictionary References] naka302d [Credit] acm(entry)

下棒 [py] xia4bang4 [wg] hsia-pang [ko] habong [ja] アボウ abou ||| The practice in the Chan school of hitting novices with a stick, as a a stimulation in meditation practice. [Dictionary References] je003 [Credit] acm(entry)

下語 [py] xia4yu3 [wg] hsia-yü [ko] haô [ja] アギョ agyo ||| To give instruction; to state a case. A passage attached to a text or a comment attached to a kongan. [Dictionary References] je4 [Credit] acm(entry) cw(py)

不但空 [py] bu4dan4kong1 [wg] pu-tan-k'ung [ko] pudan'gong [ja] フダンクウ futankuu ||| Not merely empty. Although the emptiness of inherent nature in all things is an important part of the Buddhist teaching, this is only a part of the truth, since there is also an aspect in which things are not empty. A way of expressing the concept of the middle way 中道. The negation of 但空. [Dictionary References] naka1169a [Credit] acm(entry)

不來 [py] bu4lai2 [wg] pu-lai [ko] pullae [ja] フライ furai ||| One Chinese translation of the term anaagaamin, meaning "non-returner," more commonly rendered as 不還. [Credit] acm(entry)

不信 [py] bu4xin4 [wg] pu-hsin [ko] pusin [ja] フシン fushin ||| (1) No faith; a lack of faith. (Pali assaddhiya; Skt. a`sraddha) In the Abhidharmako`sa one of the great defilement ground dharmas. (aa`sraddhya) (3) In Consciousness-only, not believing in that which actually exists and has meritorious function. (Tib. ma dad pa) 〔成唯識論T 1585.31.33b〕 [Dictionary References] naka1165d [Credit] acm(entry)

不共 [py] bu4gong4 [wg] pu-kung [ko] pulgong [ja] フグ fugu ||| For one thing to be inapplicable or incompatible with another. To not have in common with.(asaadhaarana, aave.nika). Has important technical usage in such terms as 不共不定 and 不共無明. [Dictionary References] naka1157c [Credit] acm(entry)

不動業 [py] bu4dong4ye4 [wg] pu-tung-yeh [ko] puldong'ôp [ja] フトウゴウ fudougou ||| Activity (karma) which is related neither to good or ill fortune. 〔瑜伽論T 1579.30.316a〕 [Dictionary References] naka1170c [Credit] acm(entry)

不動無爲 [py] bu4dong4 wu2wei2 [wg] pu-tung wu-wei [ko] puldong muwi [ja] フドウムイ fudou mui ||| 'undisturbed.' Leaving the perceptions of the third concentration in the form realm, entering into the fourth concentration, where the perception of pain and pleasure is extinguished and only feelings unconnected with pleasure and pain are taken in. One of the six 'unconditioned elements' in Consciousness-only 唯識 theory. True reality, separated from the motion of pleasure and pain. [Credit] acm(entry) cw(py)

不動行 [py] bu4dong4xing2 [wg] pu-tung-hsing [ko] puldonghaeng [ja] フドウギョウ fudougyou ||| Same as 不動業. 〔對法論T 1606.31.728c9〕 [Credit] acm(entry)

不可得 [py] bu4ke3 de2 [wg] pu-k'o-te [ko] pulgadûk [ja] フカトク fukatoku ||| 'unobtainable,' "unknowable." That which cannot be known, no matter how hard one seeks. In Buddhism, a concrete, unchanging self-entity cannot be found in all of existence (naavadhaaryate, anupalabdhi). (2) Impossible, unattainable, unachievable. (3) Non-existent. (4) The disappearance of the attachment to inherent existence. [Credit] acm(entry) cw(py)

不可説 [py] bu4ke3 shuo1 [wg] pu-k'o-shuo [ko] pulgasôl [ja] フカセツ fukasetsu ||| (1) Inexplicable; inexpressible in words (anabhilaapya; nirabhilaapya). (2) The self as neither the same nor different from the five skandhas. [Credit] acm(entry) cw(py)

不和合性 [py] bu4he2he2xing4 [wg] pu-ho-ho-hsing [ko] pulhwahapsông [ja] フワゴウショウ fuwagoushou ||| (asaamagrii). 'Non- harmonization,' 'disharmony.' One of the 'twenty-four elements not concomitant with mind' in Consciousness-only theory. In contrast to 'harmonization' 和合性. A provisionally established element referring to the capability of all existence for separation, opposition and interference. [Credit] acm(entry) cw(py)

不善 [py] bu4shan4 [wg] pu-shan [ko] pusôn [ja] フゼン fuzen ||| (1) Evil, incorrect, wrong, mistaken (Skt. aku`sala; Tib. mi dge ba). In the Abhidharmako`sa-bhaasya it tends to often be associated with the production of desire.〔倶舎論、 T 1558.29.7b19〕(2) Refers especially to incorrect actions, which incur negative results-- 惡業. [Dictionary References] naka1167b [Credit] acm(entry)

不善業 [py] bu4shan4ye4 [wg] pu-shan-yeh [ko] pusônôp [ja] フゼンギョウ fuzengyou ||| Evil activity; evil karma. Activity that brings negative results. Same as 不善行. [Credit] acm(entry)

不善行 [py] bu4shan4xing2 [wg] pu-shan-hsing [ko] pusônhaeng [ja] フゼンギョウ fuzengyou ||| Evil activity; evil karma. Activity that brings negative results. Same as 不善業. 〔對法論T 1606.31.728c9〕 [Dictionary References] naka1167 [Credit] acm(entry)

不増不減經 [py] Bu4zeng1 bu4jian3 jing1 [wg] Pu-tseng pu-chien ching [ko] Pujûng pugam kyông [ja] フソウフゲンキョウ Fusou fugen kyou ||| The Pu-tseng pu-chien ching; Sutra of Neither Increasing nor Decreasing. Translated by Bodhiruci in 525. An short, but well known Tathaagatagarbha text that discusses the relationship between sentient beings and the dharmakaaya 法身 (or dharmadhaatu 法界) as being one of equivalence within the medium of the tathaagatagarbha 如來藏. The sermon begins with a question by `Saariputra 舎利弗 as to whether the total number of sentient beings who transmigrate through the three realms and six destinies ever increases or decreases. The Buddha responds by explaining how views of increase and decrease are equivalent ot the mistaken extremes of eternalism and nihilism. He then goes into depth explaining the nature of the tathaagatagarbha in relation to the dharma body and sentient beings. The full title of the text is 佛説不増不減經. T 668.16.466-468. [Credit] acm(entry)

不壞 [py] bu4huai4 [wg] pu-huai [ko] pulgoe [ja] フエ fu-e ||| (1) Indestructible (abhinna, abheda, avinaa`sitva). (2) The second of the ten ranks of the 'ten dedications of merit' 十廻向 of the path of the bodhisattva. According to the Yogaacaara 瑜伽行派 school, the stage where the bodhisattva sees emptiness easily without analyzing existence. [Credit] acm(entry) cw(py)

不定法 [py] bu4ding4 fa3 [wg] pu-ting-fa [ko] pujôngbôp [ja] フジョウホウ fujouhou ||| 'undetermined elements.' In the doctrine of the Yogaacaara 瑜伽行派 school, an element (法) which does not have a good or evil nature. There are four of these: remorse (zhuihui 追悔), drowsiness (shuimian 睡眠), investigation (尋), and analysis (伺). [Credit] acm(entry) cw(py)

不害 [py] bu4 hai4 [wg] pu-hai [ko] pulhae [ja] フガイ fugai ||| (ahimsaa) 'non-injury.' One of the ten 'virtue-producing mental function' elements as listed in the Abhidharmako`sa-.sbhaasya, one of the ten 'good mental function' elements in the doctrine of the Yogaacaara 瑜伽行派 school. The mental function of not depriving others and not harming others. In Consciousness-only, it is a provisionally named function, arising dependent upon the mental function of no-anger (無瞋). [Credit] acm(entry) cw(py)

不思議 [py] bu4si1yi4 [wg] pu-ssu-i [ko] pusaûi [ja] フシギ fushigi ||| (1) inconceivable. That which is beyond contemplation or conceptualization. Beyond linguistic expression (acintya, atarkika). (2) 'No-mind'-- the non-existence of the grasping mental functions (graahaka-citta-abhaava). (3) That which cannot be apprehended or thought about (acintya-prabhaavataa). [Credit] acm(entry) cw(py)

不思議薫 [py] bu4si1yi4xun1 [wg] pu-ssu-i-hsün [ko] pusaûihun [ja] フシギクン fushigikun ||| 'inconceivable permeation.' The permeation of the pure self-essence of the mind of true thusness by ignorance or wisdom which then appears in the manifest world. [Credit] acm(entry) cw(py)

不應 [py] bu4 ying1 [wg] pu-ying [ko] purûng [ja] フオウ fuou ||| Incorrect, inapplicable, unreasonable. Not concomitant. [Credit] acm(entry) cw(py)

不放逸 [py] bu4fang4yi4 [wg] pu-fang-i [ko] pulbangil [ja] フホウイツ fuhouitsu ||| (apramaada): 'no laxity,' 'vigilance.' One of the ten 'virtue producing mental function' dharmas listed in the Abhidharma-ko`sa-bhaasya 倶舎論; one of the 'good mental function' elements in the doctrine of the Yogaacaara 瑜伽行派. The mental function of resisting evil existences and cultivating good ones. In Yogaacaara doctrine, it is considered as a provisional element rather than a real one. [Credit] acm(entry) cw(py)

不正知 [py] bu4zheng4zhi1 [wg] pu-cheng-chi [ko] pujôngji [ja] フショウチ fushouchi ||| (Skt. asa.mprajanya; Tib. `ses bshin ma yin). 'Non-discernment,' 'incorrect knowing.' One of the twenty secondary defilement elements in the doctrine of the Yogaacaara 瑜伽行派 school. The mental action of arising an incorrect view due to a mistaken approach to an object.〔成唯識論T 1585.31.33b〕 [Dictionary References] naka1163a [Credit] acm(entry) cw(py)

不生不滅 [py] bu4sheng1 bu4mie4 [wg] pu-sheng-pu-mieh [ko] pulsaengbulmyôl [ja] フショウフメツ fujoufumetsu ||| (anutpaada-anirodha); 'neither arising nor ceasing.' Since all existences are empty, there is ultimately neither arising nor ceasing. This is one of the fundamental positions of the Mahaayaana schools. [Credit] acm(entry) cw(py)

不相應 [py] bu4xiang1ying1 [wg] pu-hsiang-ying [ko] pusangûng [ja] フソウオウ fusouou ||| Not concomitant with; not bound with; not connected to (ayukta, visa.myuktatva). See also 心不相應行法. [Credit] acm(entry)

不相應行法 [py] bu4xiang1ying1xing2fa3 [wg] pu-hsiang-ying-hsing-fa [ko] pusangûnghaengpôp [ja] フソウオウギョウホウ fusouougyouhou ||| See 心不相應行法 [Credit] acm(entry)

不空 [py] bu4kong1 [wg] pu-k'ung [ko] pugong [ja] フクウ fukuu ||| (1) Not empty (a`suuya). (2) Amoghavajra; see 不空金剛. [Dictionary References] naka1157b [Credit] acm(entry)

不空金剛 [py] Bu4kong1 jin1gang1 [wg] Pu-k'ung chin-kang [ko] Pugong kûmgang [ja] フクウコンゴウ Fukuu kongou ||| Amoghavajra (705-774). A prolific translator who became one of the most politically powerful Buddhist monks in Chinese history, acknowledged as one of the eight patriarchs of the doctrine 傅授八祖 in Shingon lineages. Born in Samarkand of a Indian father and Sogdian mother, he went to China at age 10 after his father's death. In 719, he was ordained into the sangha by Vajrabodhi 金剛智 and became his disciple. After all foreign monks were expelled from China in 741, he and some associates went on a pilgrimage to gather texts, visiting Sri Lanka, Southeast Asia and India. During this voyage, he apparently met Nagabodhi 龍智, master of Vajrabodhi, and studied the Tattvasa.mgraha 金剛頂經 system at length. He returned to China in 746 with some five hundred volumes. In 750, he left the court to join the military governorship of Geshu Han 哥舒翰, for whom he conducted large-scale tantric initations 灌頂 at field headquarters. In 754, he translated the first portion of the Tattvasa.mgraha [T 865], the central text of Buddhist esotericism, which became one of his most significant accomplishments. He regarded its teachings as the most effective method for attaining enlightenment yet devised, and incorporated its basic schema in a number of writings. Amoghavajra was captured in general An Lushan's 安祿山 rebellion but in 757 was freed by loyalist forces, whereupon he performed rites to purify the capital and consolidate the security of the Tang state. Two years later, he initiated the emperor Suzong 肅宗 as a cakravartin 轉輪王. In 765, Amoghavajra used his new rendition of the 'Scripture of Humane Kings' 仁王經 (T 246) in an elaborate ritual to counter the advance of a 200,000-strong army of Tibetans and Uighurs which was poised to invade Zhangan 長安. Its leader, Pugu Huaien 僕固懷恩, dropped dead in camp and his forces dispersed. The opulent Jingao temple 金閣寺 on Mount Wutai was completed in 767, a pet project of Amoghavajra's, and one of his many efforts to promote the bodhisattva Ma~nju`srii 文殊菩薩 as the protector of China. Amoghavajra continued to perform rites to avert disaster at the request of the emperor Taizong 太宗. On his death in 774, three days of morning were officially declared, and he posthumously received various exalted titles. The Chinese monks Huiguo 惠果 and Huilin 慧琳 were among his most prominent successors. Seventy-seven texts were translated by Amoghavajra according to his own account, though many more, including original compositions, are ascribed to him in the Chinese canons. The following documents relate to his life and work: [T 2120] contains records of his personal correspondence, [T 2156] records lineages, there is a biography in the Fu facang yinyuan fu 付法藏因縁傅 [T 2058], and an account of his travels is given in [T 2157]. [Credit] is(entry)

不覺 [py] bu4jue2 [wg] pu-chüeh [ko] pugak [ja] フカク fukaku ||| (1) Unenlightenment; non-enlightenment. (2) The fundamental delusion that stands in opposition to the originally enlightened nature which is responsible for the inability of sentient beings to discern the that the fundamental nature of the the mind is suchness. This is a fundamental concept in the discourse of the Awakening of Faith. 〔起信論T 1666.32.576b〕 [Credit] acm(entry)

不退 [py] bu4tui4 [wg] pu-t'ui [ko] pult'oe [ja] フタイ futai ||| 'non-backsliding,' 'non-retrogression.' Not to grow weary with, or give up on (akilaasitva, akhinna, akheda). Not retreating, especially in terms of the Buddhist path of practice, which is based on the accumulation of prior merit, or on enlightenment. According to various scriptures, there are various levels of practice which are designated as the 'level (stage) of non-backsliding.' For example, in many Mahaayaana texts, the level designated as 'non-backsliding' is the seventh of the 'ten abodes. But the Yogaacaarabhuumi-`saastra (Yuqie shidi lun 瑜伽師地論) says that the stage of non-backsliding is the first of the ten bhuumis (the stage of joy), and again, the Buddha-nature Treatise (Foxing lun 佛性論) says it is the first of the 'ten dedications of merit.' [Credit] acm(entry) cw(py)

不退住 [py] bu4tui4 zhu4 [wg] pu-t'ui chu [ko] pult'oe chu [ja] フタイジュウ futai juu ||| 'The abiding of no-backsliding.' The seventh of the ten abidings. The stage where one does not backslide from the experience of emptiness, no aspects and no desires. See shizhu (十住). [Credit] acm(entry) cw(py)

不退轉法輪經 [py] Bu4tui4 zhuan3fa3lun2 jing1 [wg] Pu-t'ui-chuan fa-lun ching [ko] Pult'oe chônbôbyun kyông [ja] フタイテンボウリンキョウ Futai tenbourin kyou ||| Butuizhuan falun jing; 4 fasc., translator unknown. T 267.9.226a-254b. [Credit] acm(entry)

不還 [py] bu4huan2 [wg] pu-huan [ko] pulhwan [ja] フゲン fugen ||| A "non-returner" (Skt. anaagaamin; Pali anaagaamin), transcribed from Indic as 阿那含. A practitioner of the path of the `sraavaka 聲聞 who has attained the third of the four stages 四果, which is that of freedom from rebirth in the desire realm. This stage is divided into two parts: that of entry into the stage 不還向, and its consummation 不還果. Also translated as 不來. [Dictionary References] 1158d [Credit] acm(entry)

不還向 [py] bu4huan2xiang4 [wg] pu-huan-hsiang [ko] pulhwanhyang [ja] フゲンコウ fugenkou ||| Entry into the stage of the non-returner. See 不還. [Dictionary References] naka1159a [Credit] acm(entry)

不還果 [py] bu4huan2guo3 [wg] pu-huan-kuo [ko] pulhwangwa [ja] フゲンカ fugenka ||| The stage of the consummation of the non-returner (anaagaami-phala). See 不還. [Dictionary References] naka1159a [Credit] acm(entry)

世世 [py] shi4shi4 [wg] shih-shih [ko] sese [ja] セゼ seze ||| One life after another; age after age; generation after generation. [Credit] acm(entry)

世俗 [py] shi4su2 [wg] shih-su [ko] sesok [ja] セゾク sezoku ||| (1) Worldly, secular, mundane, unenlightened (lokika, vyavahaara, laukika), as contrasted with holy, supramundane, enlightened 出世間. Also written 世間. (2) A reference to the worldly truth 世俗諦, as distinguished from the supramundane truth. [Dictionary References] naka818d [Credit] acm(entry)

世俗智 [py] shi4su2zhi4 [wg] shih-su-chih [ko] sesokchi [ja] セゾクチ sezokuchi ||| (1) Worldly wisdom. The wisdom possessed by unenlightened people, equivalent to "defiled wisdom," or "wisdom with outflow" 有漏智. One of the "ten kinds of wisdom" 十智. (Skt. sa.mv.rti-j~naana; Pali sammati-~naa.na) 〔倶舎論〕 [Dictionary References] naka819a [Credit] acm(entry)

世俗苦 [py] shi4su2ku3 [wg] shih-su-k'u [ko] sesokko [ja] セイゾクク seizokuku ||| The suffering of the secular world; ordinary suffering. 〔瑜伽論T 1579.30.325a09〕 [Credit] acm(entry)

世尊 [py] shi4zun1 [wg] shih-tsun [ko] sejon [ja] セソン seson ||| Translation of the Sanskrit and Pali bhagavat and the Sanskrit lokanaatha meaning "world-honored one." One of the epithets of the Buddha. [Credit] acm(entry) cp(add)

世法 [py] shi4fa3 [wg] shih-fa [ko] sebôp [ja] セホウ sehou ||| 'worldly dharmas,' 'affairs of the world.' Arising and ceasing according to causes and conditions. [Credit] acm(entry) cw(py)

世第一法 [py] shi4di4yi1fa3 [wg] shih-ti-i-fa [ko] secheilbôp [ja] セダイイッポウ sedaiippou ||| The highest worldly dharma. In Abhidharma Buddhism, the fourth rank of the four roots of goodness 四善根. The last of the stages that contain outflow 有漏. Occurring at the end of the stage of preparation 加行位, the practitioner subsequently enters the path of seeing 見道. 〔倶舎論、 T 1558.29.119c16〕In Yogaacaara this occurs during the first bhuumi 初地, whereupon one enters the path of seeing. 〔瑜伽論T 1579.30.444c25〕 [Dictionary References] naka819d [Credit] acm(entry)

世親 [py] Shi4qin1 [wg] Shih-ch'in [ko] Sech'in [ja] セシン Seshin ||| Vasubandhu; also translated as t'ien-ch'in 天親. Transliterated as p'o-p'an-tou 婆槃豆. One of the foremost exponents of the Indian Yogaacaara school, who wrote extensively, explicating the doctrines of Consciousness-only. Born in Gandhaara in the fourth century, he was at first a Hiinayaanist and wrote the Abhidharmako`sa-bhaasya 倶舎論, but was later converted to Mahaayaana and composed many other treatises, including Thirty Verses on Consciousness-only (Weishi sanshisong 唯識三十頌) and the Discourse on the Pure Land (Jingtulun 淨土論). [Credit] acm(entry) cw(py)

世諦 [py] shi4di4 [wg] shih-ti [ko] seje [ja] セタイ setai ||| The worldly truth or relative truth. Reality from the standpoint of the discriminating mind. [Credit] acm(entry) cw(py)

世間 [py] shi4jian1 [wg] shih-chien [ko] segan [ja] セケン seken ||| 'Secular world.' The ideograph 世 means 'transient,' while the ideograph 間 means 'within.' The transient world of phenomenal appearances (loka-dhaatu, sarva-loka, sarga). (2) The 'container world' (器世間); the unconditioned realm (bhaajana-loka). (3) In the world. (4) The people of the world; this world; sentient beings. (5) The customs of the secular world. [Credit] acm(entry) cw(py)

世間靜慮 [py] shi4jian1 jing4lü4 [wg] shih-chien ching-lü [ko] segan chông'yô [ja] セケンジョウリョ sekenjouryo ||| The worldly meditation. A lower-level, tainted form of meditation in which one is able to eliminate coarse manifest defilements 麁重, but is unable to destroy the seeds of the defilements. As contrasted to the "no-outflow meditation" 無漏靜慮. 〔瑜伽論T 1579.30.331b〕 [Credit] acm(entry)