二乘 [py] er4sheng4 [wg] erh-sheng [ko] isûng [ja] ニジョウ nijou ||| The "two vehicles" of `sraavaka 聲聞 and pratyekabuddha 辟支佛. These two terms appear mainly in Mahaayaana Buddhist literature where they are cast in a negative light as representatives of the so-called "hiinayaana" 小乘 tradition, in comparison with the bodhisattva 菩薩 from a number of perspectives. They are understood as practitioners who are engaged in a view toward practice and enlightenment which will permit them to reach the level of arhatship 阿羅漢 and not Buddhahood. This means that they are able to permanently sever the multitude of defilements resultant of the two sentiments of like and dislike. But they are unable to progress further along the path in the manner of the bodhisattva due to a lack in the development of their compassion 慈悲 for other beings as well as a limitation in their understanding of the emptiness 空 of self and dharmas 法. [Credit] acm(entry) cw(py)

二依 [py] er4yi1 [wg] erh-i [ko] iûi [ja] ニエ nie ||| Two kinds of defilement: the dirty aspects that exist with the body such as blood, puss, phlegm, etc. and the dirty aspects that appear on the outside of the body, such as inflammation, swelling, rotten skin, etc. 〔瑜伽論、 T 1579.30.428c〕 [Credit] acm(entry)

二依處 [py] er4yi1chu4 [wg] erh-i-ch'u [ko] iûich'ô [ja] ニエショ niesho ||| Two loci of reliance in the Yogacarabhumi-`saastra: (1) the proper discernment of the true principle that pervades all phenomena and (2) faith and understanding in the spiritual power of individual existence (pudgala). 〔瑜伽論T 1579.30.〕 [Credit] acm(entry)

二入 [py] er4ru4 [wg] erh-ju [ko] iip [ja] ニニュウ ninyuu ||| The two entrances to enlightenment as found in the teachings of Bodhidharma and in the Vajrasamaadhi-sutra 金剛三昧經. These are the 'entry by principle' (liru 理入) and 'entry by practice' (xingru 行入)', which includes four practices. See T vol. 9, p. 369c. [Credit] acm(entry) cw(py)

二凡夫 [py] er4fan2fu1 [wg] erh-fan-fu [ko] ibômbu [ja] ニボンブ nibonbu ||| The two kinds of worldlings--"inner worldlings" 内凡 who possess some measure of experiential insight into the Buddhist truth, and "outer worldlings" 外凡 who are completely trapped in ignorance.〔二障義HPC 1.795c〕 [Credit] acm(entry)

二利行 [py] er4li4 xing2 [wg] erh-li-hsing [ko] irihaeng [ja] ニリコウ nirigyou ||| The practice of the two kinds of improvements, or benefits: "Improving oneself and improving others." zililita 自利利他 [Credit] acm(entry) cw(py)

二十五有 [py] er4shi2wu3 you3 [wg] erh-shih-wu yu [ko] isibo yu [ja] ニジュウゴウ nijuugouu ||| (1) The 'twenty-five (stages of) existence(s).' The division of the three realms that sentient beings transmigrate through into 25 sub-realms. In the desire realm there are fourteen existences, in the form realm there are seven existences, and in the formless realm, four existences. The twenty-five are grouped into the Four Evil Destinies (siedao 四惡道), the Four Continents (sizhou 四洲), the Six Heavens of Desire (liuyutian 六欲天), the Four Meditation Heavens (sichantian 四禪天), the Heaven of the Five Pure Abodes (wujingjutian 五淨居天), and the Four Spheres of the Formless Realm (sikongchutian 四空處天). (2) The term is also often simply a reference to the "Three Realms" [sanjie 三界] or "all sentient beings." [Dictionary References] naka1045c [Credit] acm(entry) cw(py)

二十八天 [py] er4shi2ba1 tian1 [wg] erh-shih-pa t'ien [ko] isipp'alch'ôn [ja] ニジュウハッテン nijuuhatten ||| The twenty-eight heavens. The six heavens of the desire realm (liuyutian 六欲天), the eighteen heavens of the form realm (sejie 色界), and the four formless heavens )wusejie 無色界). [Dictionary References] naka1047a [Credit] acm(entry) cw(py)

二十唯識論 [py] Er4shi2 wei2shi4 lun4 [wg] Erh-shih-wei-shih-lun [ko] Isibyusingnon [ja] ニジュウユイシキロン Nijuuyuishikiron ||| The Vim`satikaa-`saastra. Written by Vasubandhu 世親, translated by Hsüan-tsang 玄奘 and Paramaartha 眞諦. Twenty verses defending Yogaacaara doctrine against its critics. Also written Weishiershilun 唯識二十論. [Credit] acm(entry) cw(py)

二報 [py] er4bao4 [wg] erh-pao [ko] ibo [ja] ニホウ nihou ||| (1) The two karmic rewards of direct 正報 and circumstantial 衣報. (2) The two karmic rewards of general 總報 and distinct 別報. [Credit] acm(entry)

二宗 [py] er4zong1 [wg] erh-tsung [ko] ijong [ja] ニシュウ nishuu ||| Two schools of Buddhism. See 兩宗. [Credit] acm(entry) cw(py)

二心 [py] er4 xin1 [wg] erh-hsin [ko] isim [ja] ニシン nishin ||| (1) 'Two minds.' The true (non-discriminating) mind and the false (discriminating) mind. (2) Concentrated mind and scattered mind. (3) The mind that is always in doubt. [Credit] acm(entry) cw(py)

二悟 [py] er4wu4 [wg] erh-wu [ko] io [ja] ニゴ nigo ||| Two kinds of awakening: sudden awakening 頓悟 and gradual awakening 漸悟. [Dictionary References] naka1043a [Credit] acm(entry)

二我見 [py] er4wo3 jian4 [wg] erh-wu-chien [ko] iagyôn [ja] ニガケン nigaken ||| 'Two views of self.' The belief in the inherent existence of a subjective self 我 and objective dharmas 法. [Credit] acm(entry) cw(py)

二智 [py] er4zhi4 [wg] erh-chih [ko] iji [ja] ニチ nichi ||| The two kinds of wisdom. (1) The wisdom of eradication of defilement 盡智 and wisdom of unarisenness 無生智. (2) Innate (a priori) wisdom 根本智 and learned (a posteriori) wisdom 後得智. Also written as 如理智 and 如量智. (3) Expedient wisdom 權智 and true wisdom 實智. [Dictionary References] naka1049a [Credit] acm(entry)

二果 [py] er4guo3 [wg] erh-kuo [ko] igwa [ja] ニカ nika ||| (1) The second fruit of the four fruits 四果 of the lesser vehicle path: the "once-returner" 一來. (2) The first two two of the fruits of the lesser vehicle path: "stream-enterer" 預法 and "once-returner" 一來. [Dictionary References] naka1041a [Credit] acm(entry)

二業 [py] er4ye4 [wg] erh-yeh [ko] iôp [ja] ニゴウ nigou ||| (1) Two kinds of karmic reward: specific 滿業 and general 引業. (2) Good action 善業 and evil action 惡業. [Dictionary References] naka1043a [Credit] acm(entry)

二死 [py] er4si3 [wg] erh-ssu [ko] isa [ja] ニシ nishi ||| 'Two kinds of death.' Fragmentary (samsaaric) death and miraculous (enlightened) death. [Dictionary References] naka1043 [Credit] acm(entry) cw(py)

二滅 [py] er4mie4 [wg] erh-mieh [ko] imyôl [ja] ニメツ nimetsu ||| "Two kinds of extinction." These are: (1) extinction due to the practice of analytical meditation; (2) extinction according to the originally quiescent nature. [Credit] acm(entry) cw(py)

二煩惱 [py] er4 fan2nao3 [wg] erh-fan-nao [ko] ibônnoe [ja] ニボンノウ nibonnou ||| 'two kinds of defilements.' In the `Sriimaalaa-suutra 勝鬘經, the two defilements are the static 住 and arisen 起defilements. There are four static defilements and innumerable arisen defilements (T 353.12.220a). [Credit] acm(entry) cw(py)

二種忍辱 [py] er4zhong3 ren3ru4 [wg] erh-chung jen-ju [ko] ijong in'yok [ja] ニシュニンニク nishuninniku ||| Two kinds of patience or forbearance: (1) Enduring the extremes of nature, such as heat, cold, snow, rain, etc. (2) enduring the assaults, insults etc., that come from other human beings. [Credit] acm(entry) cw(py)

二種生死 [py] er4zhong3 sheng1si3 [wg] erh-chung sheng-ssu [ko] ijongsaengsa [ja] ニシュショウジ nishushouji ||| "Two kinds of samsaara:" 'fragmentary samsaara' 分段生死 (experienced by unenlightened people) and "(miraculously) transformed samsaara" 變易生死 as experienced by enlightened people. [Credit] acm(entry) cw(py)

二種縁生 [py] er4zhong3yuan4sheng1 [wg] erh-chung-yüan-sheng [ko] ijong yônsaeng [ja] ニシュエンショウ nishu enshou ||| Two kinds of causes-conditions for rebirth taught in the Mahayana-sa.mparigraha-`saastra 攝大乘論: that by discrimination of self nature 別自性 and that by discrimination of attractive and non-attractive分別愛非愛. [Credit] acm(entry)

二空 [py] er4kong1 [wg] erh-k'ung [ko] igong [ja] ニクウ nikuu ||| "Two kinds of emptiness." (1) Elements of existence (法) as well as self 我 are both empty. (2) The knower and the known are both empty. (3) "Only-empty" and "not-only-empty." (4) Emptiness of essence and emptiness of aspects. [Credit] acm(entry) cw(py)

二縁 [py] er4yuan4 [wg] erh-yüan [ko] iyôn [ja] ニエン nien ||| Two kinds of conditions: internal conditions 内縁 and external conditions 外縁. [Dictionary References] naka1041a [Credit] acm(entry)

二行 [py] er4xing2 [wg] erh-hsing [ko] ihaeng [ja] ニギョウ nigyou ||| (1) The 見行 and the 愛行. (2) The two manifestations of the hindrance of defilement 煩惱障 and the hindrance of what is known 所知障. (3) The 正行 and the 雜行. (4) The 我行 and the 我所業. 〔二障義、 HPC 1.790b〕 [Dictionary References] naka1042a [Credit] acm(entry)

二見 [py] er4jian4 [wg] erh-chien [ko] igyôn [ja] ニケン niken ||| The two views. (1) The views of eternalism 常見 and nihilism 斷見, also expressed as the view of existence 有見 and non-existence 無見. (2) 比量 and 現量. [Dictionary References] naka1042d [Credit] acm(entry)

二諦 [py] er4di4 [wg] erh-ti [ko] ich'e [ja] ニタイ nitai ||| The 'twofold truth.' The absolute and conventional truths. [Credit] acm(entry) cw(py)

二識 [py] er4shi4 [wg] erh-shih [ko] isik [ja] ニシキ nishiki ||| {I} In the Awakening of Faith, two kinds of consciousness: (1) the aalaya consciousness 阿頼耶識, which is described as a an amalgamation of the tathaagatagarbha with ignorance which contains all the seeds of all dharmas; (2) the discriminating consciousness 分別事識, (also known as the mano consciousness 意識) which arises based on the aalaya and discriminates the six sense fields. 〔起信論、 T 1666.32.〕(2) A reference to the two underlying consciousnesses of manas 末那識 and aalaya 阿頼耶識. [Dictionary References] fks251b [Credit] acm(entry)

二轉 [py] er4zhuan3 [wg] erh-chuan [ko] ijôn [ja] ニテン niten ||| 'two transformations.' The transformation of the hindrances due to defilement and the hindrances that impede wisdom, into great awakening and great nirvana. [Credit] acm(entry) cw(py)

二障 [py] er4zhang4 [wg] erh-chang [ko] ijang [ja] ニショウ nishou ||| (1) The 'two hindrances' of fenbiezhang 分別障 and jushengzhang 倶生障, found in the teachings of Consciousness-only. (2) The hindrances of defilement (fannaozhang 煩惱障) which are contained in the first seven "transforming consciousnesses" 轉識 and can be eliminated by the gradual practices of the `sraavakas and pratyekabuddhas, and the hindrances by the known (suo3zhi1zhang4 所知障) the most subtle of which are contained in the base consciousness 阿頼耶識 and can only be destroyed by bodhisattvas who have the immediate experience of emptiness (aavara.na-dvaya). In the Sutra of Perfect Enlightenment (圓覺經), these are referred to as the "phenomenal hindrance" (shizhang 事障) and "noetic hindrance" (lizhang 理障), respectively. For a text which discusses the hindrances in detail, see the 二障義. [Credit] acm(entry) cw(py)

二障義 [py] Er4zhang4 yi4 [wg] Erh-chang i [ko] Ijang'ûi [ja] ニショウギ Nishougi ||| The Ijang'ûi; "The Doctrine of the Two Hindrances." An in-depth treatise concerning the various theories developed on the doctrine of the two hindrances of the Yogaacaara school, by Wônhyo 元曉. HPC 1.789-814. [Credit] acm(entry) cw(py)

云何 [py] yun2 he2 [wg] yünho [ko] unha [ja] ウンガ unga ||| Why is it? Why (what) do you think? (katham-krtvaa). This form is usually used by a person of higher status directing a question at a person of lower status. [Credit] acm(entry) cw(py)

五位 [py] wu3wei4 [wg] wu-wei [ko] owi [ja] ゴイ go-i ||| Five ranks. Five stages. I. In the Faxiang school 法相, the division of the path of practice into five levels. These five ranks are enumerated in both Hiinayaana and Mahaayaana treatises. They are primarily explained in the Abhidharmako`sa-bhaasya 倶舎論, and the Thirty Verses on Consciousness-only, both written by Vasubandhu 世親. In Consciousness-only, these five are: the stage of accumulation (資糧位), the stage of preparation (加行位), the stage of proficiency (通達位), the stage of practice (修習位) and the stage of completion (究竟位). In the Abhidharmako`sa-bhaasya, they are the stage of accumulation (資糧位), the stage of preparation (加行位), the stage of seeing the Way (見道位), the stage of cultivating the way (修道位), and the stage of no more learning (無學位). II. In the Vajrasamaadhi-suutra (金剛三昧經), the Five Stages are: (1) the stage of faith 信位; (2) stage of deliberation 思位; (3) stage of cultivation 修位; (4) stage of practice 行位; (5) stage of non-attachment 捨位. See T 273.9.371a-b. [Credit] acm(entry) cw(py)

五分律 [py] Wu3fen1 lü4 [wg] Wu-fen-lü [ko] Obunnyul [ja] ゴブンリツ Gobunritsu ||| Vinaya of the Five Categories of the Mahii`saasaka sect. [Credit] acm(entry) cw(py)

五力 [py] wu3li4 [wg] wu-li [ko] oryôk [ja] ゴリキ goriki ||| (pa~nca-balani); 'five powers' obtained by the practice of the 'Five Roots of Goodness' 五善根. (1) xinli 信力 the power of faith; (2) jingjinli 精進力 the power of effort; (3) nianli 念力 the power of mindfulness; (4) dingli 定力 the power of concentration; (5) huili 慧力 the power of wisdom. [Credit] acm(entry) cw(py)

五受 [py] wu3shou4 [wg] wu-shou [ko] osu [ja] ゴジュ goju ||| The five sensations of sorrow (youshou 優受), joy (xishou 喜受), pain (kushou 苦受), pleasure (yueshou 樂受) and freedom [from them all] (sheshou 捨受). [Credit] acm(entry) cw(py)

五台山 [py] Wu3tai2 shan1 [wg] Wu-t'ai shan [ko] Odaesan [ja] ゴダイサン Godaizan ||| Wutai shan1 . See Wutai shan 五臺山 [Credit] acm(entry)

五塵 [py] wu3chen2 [wg] wu-ch'en [ko] ojin [ja] ゴジン gojin ||| The objects of the five sense organs: color, sound, odor, taste and tactile quality. Termed "dirt" 塵 because they function to defile the subjective consciousness. See also 五境. [Dictionary References] naka370a [Credit] acm(entry)

五境 [py] wu3jing4 [wg] wu-ching [ko] ogyông [ja] ゴキョウ gokyou ||| (pa~nca-visaya). 'five external objects.' In the explanation by the Yogaacaara 瑜伽行派 school, these are the five elements which the five faculties (五根) make contact with as objects. They are the eye-object (ruupa: 色), the ear-objects (`sabda: 聲), the nose-objects (gandha: 香), the tongue-objects (rasa: 味) and the tactile objects (sprastavya: 觸). The objects of the five organs of perception. This arrangement was developed primarily in the Abhidharmako`sa-bhaasya 倶舎論. In the doctrine of the Faxiang school, they are considered as aspects of the five consciousnesses. See also 五境. [Credit] acm(entry) cw(py)

五家解 [py] Wu3jia1 jie3 [wg] Wu-chia chieh [ko] Ogahae [ja] ゴケカイ Gokekai ||| Ogahae; the shortened popular title of the Kûmgang panyaparamilgyông o ka hae sôrûi 金剛般若波羅蜜經五家解説誼 [Credit] acm(entry)

五家解説誼 [py] Wu3jia1jie 3shuo1yi2 [wg] Wu-chia-chieh shuo-i [ko] Ogahae sôrûi [ja] ゴケカイセツギ Goke kaisetsugi ||| Ogahae sôrûi; A shortened popular title of the Kûmgang panyaparamilgyông o ka hae sôrûi 金剛般若波羅蜜經五家解説誼 [Credit] acm(entry)

五忍 [py] wu3ren3 [wg] wu-jen [ko] oin [ja] ゴニン gonin ||| "five tolerances" listed in the Renwang jing (仁王經): (1) furen 伏忍; (2) xinren 信忍; (3) shunren 順忍; (4) wushengren 無生忍; (5) jimieren 寂滅忍. [Credit] acm(entry) cw(py)

五性各別 [py] wu3xing4 ge4bie2 [wg] wu-hsing ko-pieh [ko] osông gakpyôl [ja] ゴショウカクベツ goshou kakubetsu ||| 'five natures distinction.' A theory put forth by the Yogaacaara 瑜伽行派 school that claims the discrimination of the innate capacities of temperaments of sentient beings into five types, these being the nature predetermined for bodhisattva 菩薩, the nature predetermined for pratyekabuddha 辟支佛, the nature predetermined for `sraavaka 聲聞, the indeterminate nature, and the nature lacking capacity for enlightenment (icchantika). [Credit] acm(entry) cw(py)

五惡見 [py] wu3e4jian4 [wg] wu-o-chien [ko] oakkyôn [ja] ゴアクケン goakuken ||| See 五見 (pa~nca-d.r.s.ti). [Credit] acm(entry)

五戒 [py] wu3jie4 [wg] wu-chieh [ko] ogye [ja] ゴカイ gokai ||| The five precepts, which are the minimal set of moral restrictions to be observed by Buddhist householder-practitioners. They are (1) not killing 不殺生; (2) not stealing 不偸盗; (3) no improper sexual behavior (such as adultery, etc.) 不邪婬; (4) 不妄語 no false speech; (5) 不飲酒 no consumption of alcohol. pa~nca-`siila [Credit] acm(entry)

五支作法 [py] wu3zhi1 zuo4fa3 [wg] wu-chih-tso-fa [ko] oji chakpôp [ja] ゴシサクホウ goshisahou ||| The five-part syllogism, consisting of: (1) 宗pratij~naa, the proposition; (2) 因hetu, the reason; (3) 喩udaaharana, the example; (4) 合upanaya, the application; and (5) 結nigamana, the conclusion. These were used in the Former School of Logic, prior to Dignaaga 陣那. [Credit] acm(entry) cw(py)

五教 [py] wu3 jiao1 [wg] wu-chiao [ko] ogyo [ja] ゴキョウ gokyou ||| 'five teachings.' According to the content of meaning, format, or time period, the teachings of the various scriptures are classified into five types. This is usually done according to the shallowness and depth of the teaching. The five classifications of Huayan 華嚴 and Tiantai 天台 are the most common, but during the early period of classification (the period of division of China into northern and southern dynasties) there were a number of classifications done. A few of these are as follows:

(A) That propounded by Zigui 自軌 consists of these five: (1) the teaching of causal arising (Sarvaastivaadin, etc.); (2) the teaching of provisional names (Chengshi lun, etc.); (3) the teaching of the negation of reality (Praj~naapaaramitaa sutras); (4) the teaching of reality (Nirvaana Sutra); (5) the teaching of the Reality-realm (Avata.msaka Suutra).

(B) The classification done by Huikuan 慧觀 and Fayan 法雲 of (1) the teaching of the existence of form (Aagama s); (2) the teaching of the non-existence of form (Praj~naapaaramitaa sutras); (3) Restraining and praising teaching (Vimalakiirti Sutra etc.) 維摩經; (4) the Teaching of Same Meaning (Lotus Sutra) 法華經 and (5) the Eternal Teaching (Nirvaana Sutra) 涅槃經.

五教九山 [py] wu3jiao1 jiu3shan1 [wg] wu-chiao-chiu-shan [ko] ogyo kusan [ja] ゴキョウクサン gokyoukyuusan ||| The five doctrinal schools and "nine mountain" schools. A description of the official situation of the Buddhist sangha from the end of the Silla through most of the Koryô period. These would both be consolidated in the Chosôn into the "two sects" of Kyo 教 and Sôn 禪. [Credit] acm(entry)

五教兩宗 [py] wu3jiao1 liang3zong1 [wg] wu-chiao liang-tsung [ko] ogyo yangjong [ja] ゴキョウリョウシュウ gokyou ryoushuu ||| "five doctrinal schools and two (meditational) schools." Referring to the situation of the official classification of Buddhist sects in Korea during the Koryô, subsequent to the 五教九山 classification. The two meditational schools at this point were Ch'ônt'ae 天台 and Sôn 禪. [Credit] acm(entry)

五教章 [py] Wu3jiao1 zhang1 [wg] Wu-chiao chang [ko] Ogyojang [ja] ゴキョウショウ Gokyoujou ||| See Huayan Wujiao zhang 華嚴五教章. [Credit] acm(entry) cw(py)

五時 [py] wu3shi2 [wg] wu-shih [ko] osi [ja] ゴジ goji ||| 'five teaching periods.' A division of the periods of the varying methods used by `Saakyamuni to explain the dharma from the time he attained enlightenment until the time he entered nirvana. Though there are various theories regarding these five, all are generally derived from the original explanation propounded by Huikuan 慧觀 in the fifth century. (A) Huikuan's explanation divides the teaching into gradual 漸 and sudden 頓, further dividing sudden into the following five: (1) the Distinct Teaching of the Three Vehicles (Aagama Sutras, etc.); (2) the Three Vehicle Shared Teaching (Praj~naapaaramitaa Suutra s, etc.); (3) the Restraining and Praising Teaching (Vimalakiirti Sutra 維摩經, etc.); (4) the Teaching of the Shared Intent (Avata.msaka-suutra 華嚴經, etc.) and (5) the Eternal Teaching (Nirvaana-suutra 涅槃經, etc.). This is the classification of the "Nirvaana school." (B) In the Huayan teaching of Liuqiu 劉 the Avata.msaka-suutra is called the "Sudden teaching" and the "gradual teaching" is divided into the following five: (1) The Teaching of Men and Gods; (2) The Teaching of the Existence of Form (the Aagamas and so forth, that accept the existence of discriminated forms); (3) The Formless Teaching (praj~naapaaramitaa teaching, etc., that denies the real existence of form); (4) The Teaching of Shared Intent (Lotus Sutra, etc.) and (5) The Eternal Teaching (Nirvaana Sutra etc.) (C) Zhiyi altered the above (B) somewhat. According to Tiantai 天台 teaching, the five periods are: (1) The Huayan period. After the Buddha's enlightenment, he expounded the Avata.msaka-suutra for 21 days for bodhisattvas. This was a teaching for those of very sharp faculties, and according to this teaching such bodhisattvas may directly awaken to the reality-principle. (2) The Deer Park period. After delivering the Avata.msaka-suutra, ordinary people of undeveloped faculties are not able to understand, so he discards this teaching in favor of guiding people through expedient teachings. Thus he delivered the lesser vehicle teachings at Deer Park near Benares. This period was twelve years, and the scriptures that developed from this are the Aagamas, so it is also called the "Aagama period." (3) The Vaipulya period (Elementary Mahaayaana). For the people that had grasped the Hiinayaana teachings, the Buddha now teaches Mahaayaana Sutras such as the Vimalakiirti Sutra, the Suutra of the Golden Light and the Srimala Suutra 勝鬘經, broadly explaining the Tripitaka, Shared, Distinct and Perfect Teachings. This is intended to convert people from Hiinayaana to Mahaayaana. This period lasts for eight years. (4) Perfection of Wisdom. For 22 years the Buddha teaches the Praj~naapaaramitaa sutras in order to awaken people to the principle of emptiness. (5) The Lotus and Nirvaana period. The Buddha makes clear that the final goal of Hiinayaana and Mahaayaana is to same. Thus it is also called the Teaching of the Single Vehicle, wherein the presence of Buddha-nature in each person is affirmed. [Credit] acm(entry) cw(py)

五時八教 [py] wu3shi2 ba1jiao1 [wg] wu-shih pa-chiao [ko] osip'algyo [ja] ハッキョウ ||| A doctrinal classification system as explained by Zhiyi. The order in which `Saakyamuni taught the dharma is broken down into five periods (see wu-chiao 五教). The methods which he used are also broken down into four types, and the contents of the teaching into four categories. (A) The four methods of teaching are: (1) the Sudden Teaching 頓教, which is the teaching of the direct awakening to the Buddha-nature; (2) the Gradual Teaching 漸教, where one is lead from shallow understanding to deep understanding; (3) the Secret Indeterminate Teaching, where the aspirants secretly receive teaching appropriate to their own abilities without being aware of the presence of others and (4) the Express Indeterminate Teaching, where the listeners, though aware of each other, still receive teaching according to their individual capacities. There is, in addition to this, the method of "neither sudden nor gradual, neither secret nor variable", also known as the "method of the Lotus and Nirvaana Sutras. (B) The four types of content are (1) Hiinayaana or "Tripitaka" teachings; (2) "Pervasive" or "Shared" 通　teachings. This is Mahaayaana teaching that includes the teaching of Vaipulya, Praj~naapaaramitaa, Lotus and Nirvaana, and is for `sraavakas, pratyekabuddhas and bodhisattvas; (3) the Distinct Teaching. This is teaching for bodhisattvas only. The practitioners understanding has its emphasis on the middle truth of understanding emptiness and existence. Huayan teaching is typical of this type. (4) The Perfect Teaching. Enlightenment and delusion do not differ in essence. The teaching of the perfect mutual penetration and containment of all things, the explanation of the Buddha's enlightenment exactly as it is. The perfect teaching is actually contained in all the other teachings, but is most excellently put forth in the Lotus Sutra 法華經. [Credit] acm(entry) cw(py)

五時教 [py] wu3shi2 jiao1 [wg] wu-shih-chiao [ko] osigyo [ja] ゴジキョウ ojikyou ||| See 五時八教 above. [Credit] acm(entry) cw(py)

五果 [py] wu3guo3 [wg] wu-kuo [ko] ogwa [ja] ゴカ goka ||| (1) The clarification into five categories of all cause and effect relationships. (2) The terms assigned to the five kinds of fruits in Hiinayaana practice. [Credit] acm(entry) cw(py)

五根 [py] wu3gen1 [wg] wu-ken [ko] ogûn [ja] ゴコン gokon ||| (pa~nca-indriya): I. the 'five faculties.' The five faculties, or organs of perception. They are the faculty of sight 眼根, the faculty of hearing 耳根, the olfactory faculty 鼻根, the faculty of taste 味根, and the tactile faculty 觸根. In Consciousness-only theory, they are considered as part of the aalaya consciousness. II. The 'Five Roots of Goodness:' (1) xingen 信根 the root of faith; (2) jinggen 精根 the root of effort; (3) niangen 念根 the root of mindfulness; (4) dinggen 定根 the root of concentration; (5) huigen 慧根 the root of wisdom. The five roots of goodness are listed among the 37 Aids to Enlightenment 三十七道品. [Credit] acm(entry) cw(py)

五欲 [py] wu3yu4 [wg] wu-yü [ko] oyok [ja] ゴヨク goyoku ||| (1) The 'five desires;' the cravings of the five organs. Five kinds of desire that arise from attachment to the objects of eyes, ears, nose, tongue, and body. The desires of regular people. (2) A reference to the five objects themselves in the sense that they are the cause of these desires. (3) The five desires of wealth, sex, food, fame and sleep. [Credit] acm(entry) cw(py)

五法 [py] wu3fa3 [wg] wu-fa [ko] obôp [ja] ゴホウ gohou ||| (pa~nca-dharma). I. The five skandhas 五蘊. 〔倶舎論〕II. In Consciousness-only, the five categories of essential wisdom (see 五智). They are (1) true thusness 眞如; (2) Great Perfect Mirror Wisdom 大圓鏡智; (3) the Wisdom of the Equality of the Nature of all things 平等性智; (4) Wondrous Observing Wisdom 妙觀察智; (5) the Wisdom Perfect in Function 圓所作智. III. The five categories of form and name as explained in the Lankaavataara Suutra 楞伽經: (1) appearances or phenomena 相; (2) their names 名; (3) deluded conception 妄想; (4) corrective wisdom 正智; and (5) bhuuta-tathataa or absolute wisdom 如如. IV. An abbreviation of "five ranks of the seventy-five dharmas." See 五位七十五法. V. The five sense consciousnesses 五識. [Dictionary References] naka375b [Credit] acm(entry) cw(py)

五淨居天 [py] wu3jing4ju1 tian1 [wg] wu-ching-chü t'ien [ko] ojônggôch'ôn [ja] ゴジョウゴテン gojougoten ||| One of the heavenly realms in Indian Buddhist mythology. Five existences within the fourth meditation. They are: (1) The non-afflicted heaven; (2) the 'not-hot heaven'; (3) the skillful manifestation heaven; (4) the skillful seeing heaven and (5) the heaven of ultimate form. Saints who have achieved the fruit of the non-returner are born here. [Credit] acm(entry) cw(py)

五濁 [py] wu3zhuo2 [wg] wu-chuo [ko] ot'ak [ja] ゴタク gotaku ||| The "five defilements" of the world: (1) the defilement of the trends of the present age; (2) the defilement of mistaken views; (3) the defilement of afflictions; (4) the defilement of being a sentient being; (5) the defilement of having a lifetime. [Credit] acm(entry) cw(py)

五眼 [py] wu3yan3 [wg] wu-yüan [ko] oan [ja] ゴゲン gogen ||| The "five eyes": (1) 肉眼rouyan the earthly, physical eye. (2) 天眼tianyan the heavenly eye, possessed by devas, as well as humans in the form realm who are in meditation; this eye can see far and near, past and future, inside and outside. (3) 慧眼huiyan, the wisdom eye, possessed by Hiinayaana sages who can the lack of inherent existence in all things. (4) 法眼fayan the Dharma Eye, possessed by bodhisattvas which illuminates all teachings in order to save sentient beings. (5) 佛眼foyan the Buddha-eye, which includes all of the prior four. [Credit] acm(entry) cw(py)

五神通 [py] wu3 shen2tong1 [wg] wu chen-t'ung [ko] osint'ong [ja] ゴジンツウ goshintsuu ||| The 'five supernatural powers' possessed by the Buddha: ability to go anywhere one wishes, ability to see all things, ability to hear all things, clairvoyance, and memory of former lives. [Credit] acm(entry) cw(py)

五種麁重 [py] wu3zhong3 cu1zhong4 [wg] wu-chung ts'u-chung [ko] ojong ch'ujung [ja] ゴシュソジュウ goshu sojuu ||| See 五種?重. [Credit] acm(entry)

五種?重 [py] wu3zhong3cu1zhong4 [wg] wu-chung-ts'u-chung [ko] ojong ch'ujung [ja] ゴシュソジュウ goshusojuu ||| Five aspects of affliction when they appear in their manifestly binding state (as opposed to the states of "seed" or "dormancy"). These are (1) the aspect of manifest heaviness現重相; (2) The aspect of rigidity 剛強相; (3) the aspect of obstruction 障碍相; (4) The aspect of fearfulness 怯劣相 and (5) the aspect of non-freedom and lack of capability. 〔瑜伽論T 1579.30.657a〕 [Credit] acm(entry)

五空 [py] wu3kong1 [wg] wu-k'ung [ko] ogong [ja] ゴクウ gokuu ||| Five Emptinesses (discussed in the Vajrasamaadhi-suutra 金剛三昧經): the emptiness of the three realms; the emptiness of the six destinies; the emptiness of the marks of the dharma; the emptiness of name and form; the emptiness of consciousness and meaning. (T vol. 9, p. 369b). [Credit] acm(entry) cw(py)

五臟 [py] wu3zang4 [wg] wu-ts'ang [ko] ojang [ja] ゴゾウ gouzou ||| The five viscera. The heart, lungs, liver, kidneys and stomach. Also called the 五内. [Credit] acm(entry) cw(py)

五臺山 [py] Wu3tai2 shan1 [wg] Wu-t'ai shan [ko] Odaesan [ja] ゴダイザン Godaizan ||| Wutai shan , a famous mountain located in the northeast part of Shanxi, which has five flat peaks from which it derives its name. It has been traditionally regarded as one of the most sacred Buddhist sites in China. Numerous monasteries were established there (there were at times over two hundred) which became pilgrimage sites for monks from Korea, Japan, Vietnam, as well as China. The principal temple was built around 471-500. Also called Qingliang shan 清涼山. It was believed to be an abode of Ma~nju`srii Bodhisattva. For details of its history, see Kamata 中国仏教史辞典, p. 112.(2) Odaesan One of the major Buddhist monastery-mountains in Korea, located in Kangwôndo. [Dictionary References] kamata112 iwa277 fks1192 [Credit] acm(entry)

五蓋 [py] wu3gai4 [wg] wu-kai [ko] ogae [ja] ゴガイ gogai ||| Also written 五盖. "The Five Coverings (of Wisdom)." Five kinds of defilements which block off the true mind: desire 貪欲, anger 瞋恚, dullness 沈, agitation 掉悔, and doubt 疑. [Credit] acm(entry) cw(py)

五蘊 [py] wu3yun4 [wg] wu-yün [ko] oon [ja] ゴウン goun ||| (pa~nca-skandha). 'five skandhas', 'five aggregates', 'five clusters.' 'Skandha' 蘊 means 'accumulation' or 'gathering.' The collection of the five compositional elements of our existence. The viewpoint that all existence, including our own, lies in the relationship of five clusters. The assembly of mind and matter, or spirit and matter. The five skandhas are the division of matter and mind into five categories, which are form, feeling, perception, impulse and consciousness. 'Form' 色 (ruupa) is matter in general, the body or materiality. 'Feeling' 受 (vedanaa) is receptive or sensory function. 'Perception' 想 (samj~naa) refers to images that surface in the mind. Symbolic function. 'Impulse' 行 (samskaara) is will, intention, or the mental function that accounts for craving. The power of formation potential. It is also understood as all of the general mental functions not included in the skandhas of feeling or perception. 'Consciousness' 識 (vij~naana) is the cognitive, or discriminating function. Knowing through discrimination. [Credit] acm(entry) cw(py)

五見 [py] wu3jian4 [wg] wu-chien [ko] ogyôn [ja] ゴケン goken ||| Five kinds of mistaken perception, the "five views" (pa~nca-d.r.s.ti), also written as 五惡見 and 惡見. These are: (1) "Self view"--the attached view of the reality of the inherent existence of one's own self, coupled with the belief in the real selfhood of the objects in one's surrounding world (sat-kaaya-d.r.s.ti). Expressed as 我見, 身見 and 有身見. (2) Extremists view 邊見, which is attachment to the positions of either eternalism or nihilism (antaparigraha-d.r.s.ti). (3) Evil view 邪見 (mithyaa-d.r.s.ti), wherein one does not properly acknowledge the relationship of cause and effect). (4) The view of attachment to views 見取見, i.e., holding rigidly to one opinion over all others. (d.r.s.ti-paraamar`sa-d.r.s.ti). (5) The view of rigid attachment to the precepts 戒禁取見. The view that the austerities, moral practices and vows of non-Buddhist sects can lead one to the truth.(`siila-vrata-paraamar`sa-d.r.s.ti) [Dictionary References] naka358d ZGD338b Iwa266 [Credit] acm(entry)

五識 [py] wu3shi4 [wg] wu-shih [ko] osik [ja] ゴシキ goshiki {I} ||| The five consciousnesses produced in connection with the five sense organs of eyes, ears, nose, tongue and skin, which take as their objects the five physical categories of form, sound, smell, taste and tactile objects: therefore, the visual consciousness 眼識, auditory consciousness 耳識, olfactory consciousness 鼻識, gustatory consciousness 舌識 and tactile consciousness 身識. Since these are considered to be the first five among the six consciousnesses 六識, they are commonly referred to as the "prior five consciousnesses" in Chinese, 前五識. In terms of the three realms , those in the desire realm are said to have six consciousnesses; those in the first meditation heaven of the form realm lack the olfactory and gustatory consciousnesses, while those in the second meditation heaven and above maintain only the sixth (discriminating) consciousness. (panca-vij~naana)〔倶舎論〕 {II} The five consciousnesses taught in the Awakening of Faith: (1) The activity (karmic) consciousness 業識, which arises with the unenlightened mind due to original ignorance. (2) The changing (transforming) consciousness 轉識, wherein the activity consciousness undergoes a single transformation producing the subjective view. (3) The manifesting consciousness 現識, in which based on transformation of the activity consciousness the objective world is manifested. (4) The knowing consciousness 智識, in which the mind creates mistaken discrimination based on its perception of the objects in the external world. (5) The continuing consciousness 相續識, wherein, based on mistaken discrimination, the thoughts of pain and pleasure continue without abatement, thus enabling the continuity of sa.msaara. 〔起信論、 T 1666.32.577b〕 [Dictionary References] naka363b [Credit] acm(entry)

五趣 [py] wu3qu4 [wg] wu-ch'ü [ko] och'wi [ja] ゴシュ goshu ||| Also written 五道 [py] wudao . The five destinies (gati-pa~ncaka): the hells, hungry ghosts, animals, human beings, devas. [Credit] acm(entry) cw(py)

五逆 [py] wu3ni4 [wg] wu-ni [ko] oyôk [ja] ゴギャク gogyaku ||| Five heinous crimes: (1) killing one's mother; (2) killing one's father; (3) killing a saint; (4) to wound the body of the Buddha; (5) to destroy the harmony of the sangha. [Credit] acm(entry) cw(py)

五通 [py] wu3tong1 [wg] wu-t'ung [ko] ot'ong [ja] ゴツウ gotsuu ||| "Five Spiritual Powers": (1) Divine sight; (2) divine hearing; (3) power to extend life; (4) ability to know the minds of others; (5) the power to do exemplary religious practice. [Credit] acm(entry) cw(py)

五道 [py] wu3dao4 [wg] wu-tao [ko] odo [ja] ゴドウ godou ||| (1) The five destinies: Hell-being, hungry ghost, animal, human being and god. Also written wuqu 五趣 (gati-pa~ncaka). (2) Five paths taught in Yogaacaara texts that constitute five stages in the removal of affliction and the attainment of enlightenment. These are: the path of preparation 資糧道, the path of expedient means 方便道, the path of seeing 見道, the path of cultivation 修道 and the culminating path 究竟道. 〔對法論T 1606.31.734b23-29〕 [Credit] acm(entry) cw(py)

五部大論 [py] wu3bu4 da4lun4 [wg] wu-pu-ta-lun [ko] obudaeron [ja] ゴブダイロン gobudairon ||| The "Five Great Mahaayaana treatises" written by Maitreya. [Credit] acm(entry) cw(py)

五重唯識 [py] wu3zhong4 wei2shi4 [wg] wu-chung wei-shih [ko] ojung'yusik [ja] ゴジュウユイシキ gojuuyuishiki ||| 'Five-fold Consciousness-only.' The five levels of the apprehension of the principle of consciousness-only. These are five kinds of distinctions made in level of realization, from shallow to deep. They are: (1) The consciousness of expelling the false and abiding in the real; (2) The consciousness of the expulsion of confusion and holding to true awareness; (3) Holding to the function and returning to the essence; (4) Concealing the mean and manifesting the superior; (5) dispelling manifestations and apprehending the true nature. This theory of five layers appears in Kuiji's Dasheng fayuanyi linzhang 大乘法圓義林章. Here, in making the division between subjective consciousness and objective realm, the one hundred elements are shown to be the objective realm, while the five layers are explained as the existential aspect of subjective consciousness. [Credit] acm(entry) cw(py)

五陰 [py] wu3yin1 [wg] wu-yin [ko] oûm [ja] ゴオン goon ||| The five skandhas, or five aggregates, which `Saakyamuni taught as the factors which comprise the composite we call "sentient being." This is an earlier translation of the Sanskrit pa~nca-skand.haah, the later translation being 五蘊. See that compound for full explanation. [Dictionary References] naka355d [Credit] acm(entry)

五陰盛苦 [py] wu3yin1sheng4ku3 [wg] wu-yin-sheng-k'u [ko] oûmsônggo [ja] ゴオンジョウク goonjouku ||| The suffering due to the five skandhas. The feeling of instability of being caused by the fact that human existence does not lie beyond the five aggregates . This is one of the "four and eight kinds of suffering" (四苦八苦) taught by `Saakyamuni in his exposition of the Four Noble Truths 四諦. [Dictionary References] naka365a [Credit] acm(entry)

五隱 [py] wu3yin3 [wg] wu-yin [ko] oûn [ja] ゴオン goon ||| The five skandhas. See 五陰. 〔二障義HPC 1.814a〕 [Credit] acm(entry)

五體 [py] wu3ti3 [wg] wu-t'i [ko] och'e [ja] ゴタイ gotai ||| 'Five parts of the body.' Two knees, two elbows, and the head. (2) The whole body. [Credit] acm(entry) cw(py)

五體投地 [py] wu3ti3 tou2di4 [wg] wu-t'i t'ou-ti [ko] och'et'uji [ja] ゴタイトウジ gotaitouji ||| A form of prostration where both knees, both elbows and the head hit the ground. "Throwing five parts of the body to the ground." Throwing the whole body to the ground in prostration, thus showing total respect. (pa~nca-mandala-namaskara). [Credit] acm(entry) cw(py)