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See the character ’† in CJKDict
’†ๆV”h [py] zhong1guan1pai4 [wg] chungkuanp'ai [ko] chungkwanp'a [ja] ƒ`ƒ…ƒEƒKƒ“ƒn chuuganha ||| Maadhyamika, one of the major streams of Indian Mahaayaana Buddhism which was to have a profound impact on all subsequent forms of Buddhism which arose in East Asia and Tibet. Based chiefly in the "middle way" ’†˜_ philosophy of Naagaarjuna —ดŽ๗, the Maadhyamika thinkers sought to investigate a middle ground between the two extremes of existence —L or non-existence –ณ of things. Seen through the logic of dependent co-arising ‰‹N, all things were seen to be lacking of inherent nature Žฉซ--to be empty ‹๓. The most important successor to Naagaarjuna in the development of this school was Aaryadeva น’๑”k@(170-270, also commonly written ’๑”k) who helped to complete the framework of the Maadhyamika system in his Catuh-`sataka Žl•S˜_, etc. He was followed a few centuries later by such figures as Buddhapaalita (˜ลŒ์, c.470-540), Bhaavaviveka (ด็‡, c. 490-570) and Candrakiirti (ŒŽโi, c. 650), who worked out, each in their own ways various types of proofs for the explanation of and apprehension of the nature of emptiness. Some of the most important basic antagonistic positions within the broad Maadhyamika tradition can be seen in the disagreement between Bhaavaviveka and Candrakiirti: while Bhaavaviveka used one form of logical argumentation to establish the truth of emptiness in a positive manner, Candrakiirti denied the validity of the use of logical propositions which ended up affirming any sort of positive position. This basic disagreement would become embedded within the Maadhyamika school to the extent that two distinct philosophical factions developed: the Svaatrantika (dulilunzhengpai เี—ง˜_ๆš”h), which basically followed the position of Bhaavaviveka and the Praasa.ngika (guimiulunzhengpai Ÿd•T˜_ๆš”h), which supported the opinion of Buddhapaalita and Candrakiirti. Some later (eighth century) Maadhyamika thinkers such as `Saantarak.sita ŽโŒ์ and Kamala`siila ˜@‰ุ‰๚ blended the Maadhyamika theories together with that of the Yogaacaara movement, which had risen in popularity during the fifth century. The Three-treatise school ŽO˜_@ which arose in East Asia was based primarily in the basic positions of the schools earliest thinkers, Naagaarjuna and Aaryadeva. [Dictionary References] iwa567 [Credit] acm

’†ๆV˜_ [py] Zhong1guan1 lun4 [wg] Chung-kuan lun [ko] Chunggwannon [ja] ƒ`ƒ…ƒEƒJƒ“ƒƒ“ Chuukanron ||| See ’†˜_ [Credit] acm(entry) cw(py)

’†ๆV˜_‘` [py] Zhong1guan1lun4 shu1 [wg] Chung-kuan lun shu [ko] Chunggwannon so [ja] ƒ`ƒ…ƒEƒJƒ“ƒƒ“ƒ\ Chuukanron so ||| The Zhongguan lun shou; T 1824.42.1a-169b. [Credit] acm(entry)

’†˜_ [py] Zhong1lun4 [wg] Chung-lun [ko] Chungnon [ja] ƒ`ƒ…ƒEƒƒ“ Chuuron ||| The Madhyamaka-`saastra; 4 fasc., attributed to Naagaarjuna; —ดŽ๗T 1564.30.1a-39c. Naagaarjuna's Madhyamaka-kaarikaas is appended with notes by Pingala ย–ฺ. Kumaarajiiva ”ต–€—…Y translated it in 409, adding his own comments. This is the basic text for the study of Maadhyamika ’†ๆV”h thought. The text opposed rigid categories of existence ˜๏ and non-existence ‹๓, and denied the two extremes of arising and non-arising. [Credit] acm(entry)

’†“น [py] zhong1dao4 [wg] chung-tao [ko] chungdo [ja] ƒ`ƒ…ƒEƒhƒE chuudou ||| (1) The 'middle way,' a common term for the Buddhist path. In the earlier Pali literature it refers to a path that avoids the extremes of asceticism and self-satisfaction. (2) Later, during the development of Mahaayaana Buddhism, especially as taught by Naagaarjuna —ดŽ๗ and others, it refers to the cultivation of the enlightened mindfulness which is not trapped in the extremes of nihilism or eternalism, or being and non-being. Also used as an informal term to refer to the Maadhyamika ’†ๆV”h school, which was founded by Naagaarjuna.(3) During the latter Silla in Korea, a school named Chungdo arose from somewhat uncertain origins, but which was not associated with the Sanlun school. [Credit] acm(entry) cw(py)

’†“น@ [py] Zhong1dao4zong1 [wg] Chung-tao tsung [ko] Chungdo jong [ja] ƒ`ƒ…ƒEƒhƒEƒVƒ…ƒE Chuudoushuu ||| The "middle way" school. (1) Zhongdao zong; the Maadhyamika school of Indian Mahaayaana Buddhism, founded based on the philosophy of `suunyataa taught by Naagaarjuna —ดŽ๗, more commonly rendered in Chinese as ’†ๆV”h .(2) A Koryô period school in Korea, considered to be a later extension of the Pôpsông –@ซ school. [Credit] acm(entry)

’†“น‹ณ [py] zhong1 dao4jiao4 [wg] chung-tao-chiao [ko] chungdogyo [ja] ƒ`ƒ…ƒEƒhƒEƒLƒ‡ƒE chuudoukyou ||| During the "third period" of the Buddha's teaching (according to the Faxiang –@‘Š sect), the teaching of emptiness of the second period, and the teaching of the first period on existence are stopped in favor of the explanation of "neither emptiness nor existence" (Sandhinirmocana-suutra). [Credit] acm(entry) cw(py)

’†็ฒ•ช•ส˜_ [py] Zhong1bian1 fen1bie2 lun4 [wg] Chung-pien fen-pieh lun [ko] Chungbyônbunbyôllon [ja] ƒ`ƒ…ƒEƒxƒ“ƒtƒ“ƒxƒcƒƒ“ Chuuben funbetsu ron ||| The Chung-pien fen-pieh lun; also known as Zhongbian lun ’†็ฒ˜_ and Bianzhongbian lun ™ž’†็ฒ˜_: the Madhyaanta-vibhaaga. A seminal Consciousness-only text that is considered to be the joint effort of Asa.nga –ณ’˜ and Vasubandhu ขe. (1) Three fascicle translation by Hsüan-tsang (T 1600.31.464-477). (2) Two fascicle translation by Paramaartha แม’๚ (T 1599.31.451a-463) [Credit] acm(entry) cw(py)

’†็ฒ˜_ [py] Zhong1bian1 lun4 [wg] Chung-pien-lun [ko] Chungbyônnon [ja] ƒ`ƒ…ƒEƒxƒ“ƒƒ“ Chuubenron ||| The Madhyaanta-vibhaaga; see prior ’†็ฒ•ช•ส˜_. [Credit] acm(entry) ps(py)

See the character ‹๘ in CJKDict
‹๘K [py] guan4xi2 [wg] kuan-hsi [ko] kwansûp [ja] ƒQƒ“ƒVƒ…ƒE genshuu ||| To habituate; to develop through repeated activity. To practice with regularity, usually used in the sense of repeated practice aimed toward the cultivation of good roots ‘Pช. [Dictionary References] naka335c [Credit] acm(entry)

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