人執 [py] ren2zhi2 [wg] jen-chih [ko] inchip [ja] ニンシュウ ninshuu ||| The attachment to selfhood; attachment to being a person. More commonly referred to by the term 我執. See 人我執〔瑜伽論T 1579.30.380c.〕 [Dictionary References] naka1070a [Credit] acm(entry)

人天 [py] ren2tian1 [wg] jen-t'ien [ko] inch'ôn [ja] ニンテン ninden ||| "Men and gods." Two of the positive rebirths among the five (or six) destinies. Rebirth into one of these realms is commonly viewed as the result of "good karma" as distinguished from the "bad karma" which results in birth in a lower realm, or the extinction of karma which results in the production of some degree of sagehood (arhat, pratyekabuddha, buddha etc.) [Credit] acm(entry)

人天眼目 [py] Ren2tian1 yan3mu4 [wg] Jen-t'ien yen-mu [ko] Inch'ôn anmok [ja] ニンテンゲンモク Ninden ganmoku ||| Rentian yanMu; 6 fasc., by Zhizhao 智昭. T 2006.48.300a-336a. [Dictionary References] ZGD998c [Credit] acm(entry)

人我 [py] ren2wo3 [wg] jen-wo [ko] ina [ja] ニンガ ninga ||| (1) The (mistaken) conception of self, i.e., as an individual existence, or separate ego. (2) In Saa.mkhya philosophy, the notion of a pure individual (non-material) spirit, or soul. (puru.sa) [Dictionary References] naka1068c [Credit] acm(entry)

人我執 [py] ren2wo3zhi2 [wg] jen-wo-chih [ko] inajip [ja] ニンガシュウ ningashuu ||| The attachment to the belief in the existence of an inherently existent self, or person, also written as renwojian 人我見. This is a powerful attachment, but nonetheless considered to be less subtle than the attachment to external objects 法我執. [Dictionary References] naka1068c [Credit] acm(entry)

人我見 [py] ren2wo3jian4 [wg] jen-wo-chien [ko] inagyôn [ja] ニンガケン ningaken ||| The view of attahcment to an inherently existent self, which is an erroneous view. It is compounded by the even more subtle error of the view of attachment to external objects 法我見 (2) The attachment to the feeling of subjectivity. 〔起信論、 T 1666.32.579c〕 [Dictionary References] naka1068c [Credit] acm(entry)

人無我 [py] ren2 wu2wo3 [wg] jen-wu-wo [ko] inmua [ja] ニンムガ ninmuga ||| (pudgala-nairaatmya). The "person lacks true essence"; anaatman. Human existence is a result of the combination of the five skandhas, and there is no such thing as an eternal subject. [Credit] acm(entry) cw(py)

仁王經 [py] Ren2wang2 jing1 [wg] Jen-wang ching [ko] Inwanggyông [ja] ニンオウギョウ Ninougyou ||| Jen-wang ching Jen-wang ching (1) An abbreviation of the title of the 仁王般若波羅蜜經 (T 245) translated by Kumaarajiiva. (2) An abbreviation of the title of the 仁王護國般若波羅蜜經, (T 246) translated by Fu-k'ung 不空. [Credit] acm(entry)

仁王般若波羅蜜經 [py] Ren2wang2 bo1ruo4 bo1luo2mi4 jing1 [wg] Jen-wang po-jo po-lo-mi ching [ko] Inwang panya p'aramilgyông [ja] ジンオウハンニャハラミツキョウ Jinou hanyaharamitsukyou ||| The Jen-wang po-jo po-lo-mi ching; full title listed in Taishou is 佛説仁王般若波羅蜜經; commonly known by the abbreviated title of Renwangjhing 仁王經. 2 fasc., trans. Kumaarajiiva 鳩摩羅什. T 245.8.825a-834 [Credit] acm(entry)

仁王般若經疏 [py] Ren2wang2 ban1ruo4jing1 shu1 [wg] Jen-wang pan-jo ching shu [ko] Inwang panyagyông so [ja] ジンオウハンニャキョウソ Jinou hannyakyou so ||| Renwang banruo jing shou; 6 fasc., by Jizang 吉蔵. T 1707.33.314b-359a. Ref. T 245, 246. [Credit] acm(entry)

仁王護國般若波羅蜜經 [py] Ren2wang2 hu4guo2 ban1ruo4 bo1luo2mi4 jing1 [wg] Jen-wang hu-kuo po-jo po-lo-mi-to ching [ko] Inwang hoguk panya p'aramilgyông [ja] ジンオウゴコクハンニャハラミツキョウ Jinou gokoku hannya haramitsu kyou ||| Renwang huguo banruo boluomi jing; 2 fasc., trans. Fugong 不空T 246.8.825a-846a. [Credit] acm(entry)

仁者 [py] ren2zhe3 [wg] jen-che [ko] inja [ja] ジンシャ jinsha ||| "You" form of address used to someone of approximately the same or slightly higher status. [Credit] acm(entry) cw(py)

他事 [py] ta1shi4 [wg] t'ou-shih [ko] t'asa [ja] タジ taji ||| (1) Other matters; other people's affairs. (2) The activities of other things. [Credit] acm(entry) cw(py)

他作 [py] ta1zuo4 [wg] ta-tso [ko] t'ajak [ja] タサ tasa ||| Created based upon other things (para-krtaa). [Dictionary References] naka895 [Credit] acm(entry) cw(py)

他化自在天 [py] ta1hua4 zi4zai4 tian1 [wg] t'ou-hua-tzu-tsai-t'ien [ko] t'ahwajajaech'ôn [ja] タケジザイテン takejizaiten ||| The sixth of the six heavens of the desire realm. The subject is able to freely experience and enjoy the pleasurable objects of all the other desire heavens. [Credit] acm(entry) cw(py)

他受用身 [py] ta1 shou4yong4 shen1 [wg] t'ou shou-yung-shen [ko] t'asuyongsin [ja] タジュユウシン tajuyuushin ||| (1) The actual manifest body of the Buddha, for the enjoyment of the beings in the world. One of the four bodies of the Buddha. The complement of zi shouyongshen 自受用身.(2) The reward body of the Buddha that causes other beings to receive and enjoy the dharma. (3) The buddha-body that appears and expounds the dharma for bodhisattvas of the first level (bhuumi) and above. Also called the 'response body' 應身 (yingshen). [Credit] acm(entry) cw(py)

他悟 [py] ta1wu4 [wg] t'a-wu [ko] t'ao [ja] タゴ tago ||| To be awakened by someone else. [Credit] acm(entry) cw(py)

付法藏因縁傳 [py] Fu4 fa3zang4 yin1yuan2 zhuan4 [wg] Fu fa-tsang yin-yüan chuan [ko] Pu pôpchang inyôn chôn [ja] フホウゾウインエンデン Fuhouzouin'enden ||| Fu fazang yinyuan zhuan; T 2058.50.297a-322b [Dictionary References] ZGD1097c [Credit] acm(entry)

仙駕 [py] xian1jia4 [wg] hsien-chia [ko] sôn'ga [ja] センガ senga ||| The carriage of a recluse sage. [Credit] acm(entry) cw(py)

仰山慧寂 [py] Yang3shan1 Hui4ji2 [wg] Yang-shan Hui-chi [ko] Angsan Hyejôk [ja] ギョウサンエジャク Gyousan Ejaku ||| See Huiji 慧寂. [Credit] acm(entry) cw(py)

任病 [py] ren4bing4 [wg] jen-ping [ko] imbyông [ja] ニンビョウ ninbyou ||| The "naturalism" sickness. One of four wrong views described in the tenth chapter of the Sutra of Perfect Enlightenment 圓覺經. [Credit] acm(entry) cw(py)

任運 [py] ren4yun4 [wg] jen-yün [ko] im'un [ja] ニンウン nin'un ||| (1) To be resigned to fate. (2) As it is; natural, naturally. Naturally occurring [faer 法爾]. Effortlessly. [Credit] acm(entry) cw(py)

任運起 [py] ren2yun4qi3 [wg] jen-yün-ch'i [ko] imungi [ja] ニンウンキ ninunki ||| Inherently arisen; inborn, innate (afflictions). See 倶生起. 〔二障義HPC 1.790b24〕 [Credit] acm(entry)

伊字三點 [py] yi1zi4 san1dian3 [wg] i-tzu-san-tien [ko] ijasamjôm [ja] イジサンテン ijisanten ||| In Sanskrit script the sound i is written in the form of three dots in a triangle (∴). Since these three line up with each other either horizontally or vertically, it is used as a trope for "neither the same nor different." In the Nirvaana-suutra it is used as a trope for the relationship between the dharma-body 法身, Abhidharmako`sa and mok.sa 解脱. [Credit] acm(entry) cw(py)

伏忍 [py] fu2ren3 [wg] fu-jan [ko] pogin [ja] ブクニン bukunin ||| The first of the five forbearances taught in the Ren wang jing 仁王經. The "subduing forbearance," where the afflictions are kept from arising. [Credit] acm(entry) cw(py)

伏斷 [py] fu2duan4 [wg] fu-tuan [ko] pokdan [ja] フクダン fukudan ||| (1) The suppression 伏 and severing 斷 of defilements. Suppression implies removing their power and effectiveness and severing implies their permanent extinction. Synonymous with 伏滅. (2) The removal of defilements in the category of suppression. As contrasted to permanent removal of defilements 永斷. 〔瑜伽論T 1579.30.675b6〕 [Dictionary References] naka1189b [Credit] acm(entry)

伏滅 [py] fu2mie4 [wg] fu-mieh [ko] pokmyôl [ja] ブクメツ bukumetsu ||| (1) To destroy, cut off, exterminate, extinguish (Skt. vinivartate Tib. ldog pa). (2) To subdue and then extinguish defilements. Synonymous with 伏斷.〔成唯識論T 1585.31.48b〕 [Credit] acm(entry)

休靜 [py] Xiu1jing4 [wg] Hsiu-ching [ko] Hyujông [ja] キュウジョウ Kyuujou ||| Hyujông　(1520-1604); a Chosôn dynasty Sôn monk who can be counted among the five most important figures in Korean Buddhist history; commonly known in Korea by the respectful title Sôsan Taesa 西山大師. He was an influential teacher and writer, who is said to have guided hundreds of students, a number of whom turned into Sôn masters in their own right. He played a major role in consolidating the forms of study and practice of Korean Sôn which would, by and large, remain in place down to modern times. What has made Hyujông most respected in the broad view of Korean history was his role in the creation and guidance of an army of monks, which played a decisive role in the eventual repulsion of the Japanese invasion by the armies of Hideyoshi Toyotomi 秀吉豊臣.
In addition to serving in this unusual capacity of military leader, Sôsan was a first-rate Sôn master and the author of a number of important religious texts, the most important of which is his Sônga kwigam 禪家龜鑑, a guide to Sôn practice which is studied by Korean monks down to the present. Like most monks of the Chosôn period, he had been initially educated in Neo-Confucian philosophy. Dissatisfied, he wandered through the mountain monasteries, eventually joining the sangha. Later, after making a name for himself as a teacher, he was made arbiter of the Sôn school by queen Munjông. He soon resigned from this responsibility, returning to the itinerant life, advancing his Sôn studies and teaching at monasteries all around Korea. He died at 85, leaving behind some 1000 disciples, 70 of whom were monks and nuns, and many of whom held a prominent role in the later transmission of Chosôn Buddhism.
Hyujông is also known for his efforts in the continuation of the project of the unification of Buddhist doctrinal study and practice. He is considered the central figure in the revival of Chosôn Buddhism, and most major streams of modern Korean Sôn trace their lineages back to him through one of his four main disciples: Yujông 惟政; Ôngi 彦機, T'aenûng 太能 and Ilsôn 一禪, all four of whom were assistants to Sôsan during the war with Japan. [Credit] acm(entry)

伺察 [py] si4cha2 [wg] tz'u-ch'a [ko] sach'al [ja] シサツ shisatsu ||| Deep, subtle analysis that penetrates to the core of things. In most vipa`syanaa (觀) meditational systems this is considered to be the most subtle form of analytical meditation. [Credit] acm(entry) cw(py)

伽藍 [py] qie2lan2 [wg] ch'ieh-lan [ko] karam [ja] ガラン garan ||| An abbreviation of sengqie lanma 僧伽藍摩 (Skt. sa.mgha-aaraama), literally 'a garden for a group of monks.' A place with a pure, quiet atmosphere where one can carry out meditation practice. A Buddhist convent or monastery; a temple. [Dictionary References] naka161 [Credit] acm(entry) cw(py)

伽陀 [py] qie2tuo2 [wg] ch'ieh-t'uo [ko] kat'a [ja] ガタ gata ||| The poetry or verse of the Buddhist scriptures (gaathaa). See 偈頌. [Credit] acm(entry) cw(py)

但空 [py] dan4kong1 [wg] tan-k'ung [ko] tangong [ja] タンクウ tankuu ||| 'only empty.' The opposite of 不但空 'not-only-empty.' The way Mahaayaana sees the incomplete explanation of emptiness. An attachment to "emptiness only", wherein emptiness is understood, but the principle of "not empty" is not understood. [Credit] acm(entry) cw(py)

位居 [py] wei4ju1 [wg] wei-chu [ko] wigô [ja] イキョ ikyo ||| Position; abode. [Credit] acm(entry) cw(py)

住地 [py] zhu4di4 [wg] chu-ti [ko] chuchi [ja] ジュウジ juuji ||| (1) The base of the arising of dharmas. 〔勝鬘經、 T 353.12.220c〕(2) A place where defilements are confined. (3) Static defilements 住地煩惱, in contrast to "arisen" defilements 起煩惱. 〔二障義、 HPC 1.801a〕 [Dictionary References] naka664d [Credit] acm(entry)

住持 [py] zhu4chi2 [wg] chu-ch'ih [ko] chuji [ja] ジュウジ juuji ||| (tisthati). (1) To maintain, hold firmly to. Especially "preserve the teachings." (2) Dwelling, abode. Position, standpoint, viewpoint, basis. Buddhahood (adhisthaana). (3) Same as jiachi 加持. (4) To maintain equanimity unfailingly. (5) One who dwells in a monastery and cleaves to the Buddha-dharma. A superintendent monk. To act as supervisor and teacher of a monastery. (6) In the phrase ruhezhuchi 如何住持 it means "What is the conditions (method)... (7) To depend on; a base, a rule. It is defined as dependence on the Buddha, who confers his strength on all and upholds them. [Dictionary References] naka664d [Credit] acm(entry) cw(py)

住煩惱 [py] zhu4 fan2nao3 [wg] chu fan-nao [ko] chubônnoe [ja] ジュウボンノウ juubonnou ||| The (four) abiding defilements taught in the `Sriimaalaa-suutra: (1) the abiding defilement of arbitrariness (jianyichuzhuchi 見一處住持); (2) the abiding defilement of attachment to desire (yuaizhuchi 欲愛住持); (3) the abiding defilement of attachment to form (seaizhuchi 色愛住持); (4) the abiding defilement of attachment to existence (youaizhuchi 有愛住持). These defilements are the basis for the countless "arisen defilements" (qifannao 起煩惱). See T vol. 12, p. 220a. [Credit] acm(entry) cw(py)

何況 [py] he2kuang4 [wg] ho-k'uang [ko] hahwang [ja] カキョウ kakyou ||| How much more...; how much less.... An emphatic negative or positive. [Credit] acm(entry) cw(py)

何等 [py] he2deng3 [wg] ho-teng [ko] hadûng [ja] カドウ kadou ||| In what degree? How? How much? (2) How Great! [Credit] acm(entry) cw(py)

佛力 [py] fo2li4 [wg] fo-li [ko] pullyôk [ja] ブツリキ butsuriki ||| (1) The ability or power of a buddha. (2) The power of buddhas and bodhisattvas to protect practitioners. [Credit] acm(entry) cw(py)

佛地 [py] fo2di4 [wg] fo-ti [ko] pulji [ja] ブツジ butsuji ||| The buddha-stage, level, or rank of buddhahood; syn. with 佛位 and 佛果. The final stage of the bodhisattvas, attained upon the final removal of the two hindrances 二障. 〔瑜伽論T 1579.30.730a6〕 [Dictionary References] naka1192d [Credit] acm(entry)

佛地經 [py] Fo2di4 jing1 [wg] Fo-ti-ching [ko] Puljigyông [ja] ブツジキョウ Butsujikyou ||| The Fo-ti-ching, "Sutra of the Buddha-stage." One fascicle, trans. by Hsüan-tsang. T 680.16.720-723. Full title is 佛説佛地經Foshuo fodijing. An explanation of the five aspects of the Buddha-stage, including the pure dharmadhaatu and the four transformed wisdoms of Consciousness-only. Explains the details of the tenth bhuumi and the Buddha-stage. [Credit] acm(entry) cw(py)

佛地經論 [py] Fo2di4jing1 lun4 [wg] Fo-ti-ching lun [ko] Puljigyôngnon [ja] ブツジキョウロン Butsujikyouron ||| Seven fascicles, by 親光菩薩. Also called the Fodilun 佛地論. The author explains the five kinds of dharma taught in the Fodi jing 佛地經. T 1530.26.291-328. [Credit] acm(entry) cw(py)

佛地論 [py] Fo2di4lun4 [wg] Fo-ti lun [ko] Puljiron [ja] ブツジロン Butsujiron ||| See Fodijing lun 佛地經論. [Credit] acm(entry) ps(py)

佛垂般涅槃略説教誡經 [py] Fo2chui2 bonie4pan2 lue4shuo1 jiao1jie4 jing1 [wg] Fo-ch'ui po-nieh-p'an lüeh-shuo chiao-chiai ching [ko] Pulsu panyôlban yaksôlgyo kyegyông [ja] ブッスイハンネハンリャクセツキョウカイキョウ Bussui hannehan ryakusetsu kyoukaikyou ||| The Fochui boniepan lueshuo jiaojie jing; T 389.12.1110c-1112b. Trans. Kumaarajiiva 鳩摩羅什. [Dictionary References] ZGD1086a [Credit] acm(entry)

佛境界 [py] fo2 jing4jie4 [wg] fo-ching-chieh [ko] pulgyônggye [ja] ブツキョウカイ bukkyoukai ||| "Buddha-realm", "Buddha- sphere", "Buddha-land", etc. [Credit] acm(entry) cw(py)

佛如來 [py] fo2 ru2lai2 [wg] fo ju-lai [ko] pul yôrae [ja] ブツニョライ butsu nyorai ||| 'Buddha-tathaagata.' The Buddha. [Credit] acm(entry) cw(py)

佛性論 [py] Fo2xing4 lun4 [wg] Fo-hsing-lun [ko] Pulsôngnon [ja] ブッショウロン Busshouron ||| The Foxing lun, Buddha-nature Treatise, written in four fascicles. T 1610.31.787a-813a. Attributed to Vasubandhu 世親, translated by Paramaartha 眞諦. The theory of Buddha-nature is discussed at great length in 16 chapters, from the four aspects of: 1) Dependent arising; 2) breaking attachment; 3) manifestation of essence; and (4) discriminated aspects. It is explained that all sentient beings have the buddha-nature, and the mistaken views of outsiders and low vehicle practitioners are refuted. Numerous quotations are made from the `Sriimaalaa-suutra 勝鬘經, the Lotus Sutra 法華經 and the Yogaacaarabhuumi-`saastra 瑜伽師地論. [Credit] acm(entry) cw(py)

佛本行集經 [py] Fo2 ben3xing2 ji2jing1 [wg] Fo pen-hsing chi ching [ko] Pul ponhaeng chipkyông [ja] ブツホンギョウシュウキョウ Butsu hongyou shuukyou ||| The Fo benxing ji jing; trans. 闍那崛多 T 190.3.655a-932a. [Credit] acm(entry)

佛果 [py] fo2guo3 [wg] fo-kuo [ko] pulgwa [ja] ブッカ bukka ||| The 'Buddha-fruit.' As opposed to foyin (佛因)--the Buddha-cause. The result of following the practices of the Buddha-path; the stage of buddhahood. Awakening, enlightenment. [Credit] acm(entry) cw(py)

佛爲心王菩薩説投陀經 [py] Fo2 wei2 xin1wang 2pu2sa 4shuo1 tou2tuo2 jing1 [wg] Fo wei hsin-wang p'u-sa shuo t'ou-t'o ching [ko] Pulwi simwang posal sôlt'ut'a kyông [ja] ブツイシンオウボサツセツトウタキョウ Butsui shin'ou bosatsu setsu touta kyou ||| Fo wei xinwang pusa shuo toutuo jing. T 2886.85.1401c-1403b [Credit] acm(entry)

佛眼 [py] fo2yan3 [wg] fo-yen [ko] puran [ja] ブツゲン butsugen ||| The Buddha-eye. The eye of perfect omniscience, gained upon the attainment of Buddhahood. The highest of the five levels of vision 五眼 (buddha-cak.sus). [Credit] acm(entry) cw(py)

佛祖歴代通載 [py] Fo2zu3 li4dai4 tong1zai4 [wg] Fo-tsu li-tai t'ung-tsai [ko] Puljo yôktae t'ongjae [ja] ブツソレキダイツウサイ Busso rekitai tsuusai ||| The Fozu lidai tongzai; (A Comprehensive Registry of the Successive Ages of the Buddhas and the Patriarchs), 22 chüan. By Nianchang 念常 (1282-1323); completed in 1341. T 2036.49.477-73 [Credit] acm(entry)

佛祖統紀 [py] Fo2zu 3tong3ji4 [wg] Fo-tsu t'ung-chi [ko] Puljo t'onggi [ja] ブツソトウキ Busso touki ||| The Fozu tongji; (A Chronicle of the Buddhas and the Patriarchs), 54 chüan. By Zhipan 志磐 (1220-1275); completed in 1269. T 2035.49.129a-475c.ZGD1089 [Credit] acm(entry)

佛經 [py] fo2jing1 [wg] fo-ching [ko] pulgyông [ja] ブッキョウ bukkyou ||| The Buddha's teachings, Buddhist sutras; a Buddhist sutra. 〔二障義HPC 1.805c〕 [Credit] acm(entry) cw(py)

佛説不増不減經 [py] Fo2shuo1 bu4zeng1bu4jian3 jing1 [wg] Fo-shuo pu-tseng pu-chien ching [ko] Pulsôl pujûngbugam kyông [ja] ブッセツフソウフゲンキョウ Bussetsu fuzoufukan kyou ||| The Foshuo buzeng bujian jing; 1 fasc., trans. Bodhiruci 菩提流支; T 668.16.466-468. [Credit] acm(entry)

佛説佛地經 [py] Fo2shuo1 fo2di4 jing1 [wg] Fo-shuo fo-ti-ching [ko] Pulsôlbuljigyông [ja] ブッセツフツチキョウ Bussetsubutsuchikyou ||| One fascicle, trans. by Xuangzang 玄奘 . T 680.16.720-723. Commonly referred to as the Fodi jing 佛地經. An explanation of the five aspects of the Buddha-stage, including the pure dharmadhaatu and the four transformed wisdoms of Consciousness-only. Explains the details of the tenth bhuumi and the Buddha-stage. [Credit] acm(entry) cw(py)

佛説分別善惡所起經 [py] Fo2shuo1 fen1bie 2shan4e4 suo3qi3 jing1 [wg] Fo-shuo fen-pieh shan-o so-ch'i ching [ko] Pulsôlb unbyôl sônak sogi kyông [ja] ブッセツフンベツゼンアクショキキョウ Bussetsu funbetsu zen'aku shokikyou ||| The Foshuo fenbie shane suoqi jing;. T 729.27.526c-523b. Trans. An Shigao. [Credit] acm(entry)

佛説如來興顯經 [py] Fo2shuo1 ru2lai2 xing1xian3 jing1 [wg] Fo-shuo ju-lai hsing-hsien ching [ko] Pulsôl yôrae hûnghyôn kyông [ja] ブッセツニョライコウガンキョウ butsusetsujoraikougankyou ||| The Foshuo rulai xingxian jing; 4 fasc., trans. Dharmarak.sa 竺法護. T 291.10.592c-617 [Credit] acm(entry)

佛説慧印三昧經 [py] Fo2shuo1 hui4yin4 san1mei4 jing1 [wg] Fo-shuo hui-yen san-mei ching [ko] Pulsôl hyeinsammae kyông [ja] ブッセツエインサンマイキョウ Bussetsu kaiinsanmai kyou ||| The Foshuo huiyan sanmei jing; one fasc. Trans. Lokak.sema 支曜; T 632.15.460c-468 [Credit] acm(entry)

佛説法集經 [py] Fo2shuo1 fa3ji2 jing1 [wg] Fo-shuo fa-chi ching [ko] Pulsôl pôpchip kyông [ja] ブッセツホウシュウキョウ Bussetsu houshuukyou ||| The Foshuo faji jing; (Dharmasangiti-suutra) T 761.17.609-649. Trans. Bodhiruci 菩提流支. [Credit] acm(entry)

佛説淨業障經 [py] Fo2shuo1 jing4ye4zhang4 jing1 [wg] Fo-shuo ching ye-chang ching [ko] Pulsôl chôngôpchang kyông [ja] ブッセツジョウゴウショウキョウ Bussetsu jougyoushou kyou ||| The Foshuo jing yezhang jing; T 1494.24.1095b-1100b. [Credit] acm(entry)

佛説菩薩内習六波羅蜜經 [py] Fo2shuo 1pu2sa4 nei4xi2 liu4bo1luo2mi 4jing1 [wg] Fo-shuo p'u-sa nei-hsi liu po-lo-mi ching [ko] Pulsôl posal naesûp yukp'aramilgyông [ja] ブッセツボサツナイシュウロクハラミツキョウ Bussetsu bosatsu naishuu rokuharamitsukyou ||| The Foshuo pusa neixi liuboluomi jing; trans. Yanfodiao 嚴佛調T 778.17.714b-715a. [Credit] acm(entry)

佛説菩薩本業經 [py] Fo2shuo1 pu2sa4 ben3ye4 jing1 [wg] Fo-shuo p'u-sa pen-yeh ching [ko] Pulsôl posalbonôp kyông [ja] ブッセツボサツホンゴウキョウ Bussetsu bosatsu hongyou kyou ||| The Foshuo pusa ben ye jing; trans. Lokak.sema 支謙T 281.10.446-451. [Credit] acm(entry)

佛説阿彌陀經 [py] Fo2shuo1 a1mi2tuo2jing1 [wg] Fo-shuo A-mi-t'o ching [ko] Pulsôl amit'agyông [ja] ブッセツアミタキョウ Butssetsu amidakyou ||| The Foshuo Amituo jing; trans. Kumaarajiiva 鳩摩羅什; (Amitaabha-suutra). T 366.12.346b-348 [Credit] acm(entry)

佛護 [py] Fo2hu4 [wg] Fo-hu [ko] Pulho [ja] ブツゴ Butsugo ||| Buddhapaalita (ca.470-540) a major scholar of the Indian Maadhyamika school 中觀派. He was known for the the development of a negative dialectic in the proof of the concept of emptiness, which put his way of thinking at odds with such Maadhyamika masters as Bhaavaviveka (清辯, c. 490-570), but in agreement with later figures such as Candrakiirti (月稱, c. 650). Some of the most important basic antagonistic positions within the broad Maadhyamika tradition can be seen in the disagreement between Bhaavaviveka and Buddhapaalita: while Bhaavaviveka used one form of logical argumentation to establish the truth of emptiness in a positive manner, Buddhapaalita denied the validity of the use of logical propositions which ended up affirming any sort of positive position. The position taken by Buddhapaalita and Candrakiirti would later end up in the creation of a distinct branch of Maadhyamika called Praasa.ngika (guimiulunzhengpai 歸謬論證派). [Credit] acm(entry)

佛身 [py] fo2shen1 [wg] fo-shen [ko] pulsin [ja] ブッシン busshin ||| (buddha-ruupa; buddha-kaaya). The Buddha's (physical) body. As a result of the questions of Buddhist followers, inquiries were made resulting in "buddha-body theory." `Saakyamuni himself established the position of believing in the true principle (dharma): that he himself would die but the dharma was indestructible and therefore said that after his death the dharma was to be depended upon. However, many disciples held to their concept of the Buddha's person and believed in it as the Buddha-dharma, and therefore, even while `Saakyamuni was still in the world his body had come to be seen as transcendent. Because of this, after he died, the dharma that he had explained was regarded as indestructible, and was set up in contrast with his natural body, bringing about a 'two body' theory. [Credit] acm(entry) cw(py)

佛道 [py] fo2dao4 [wg] fo-tao [ko] puldo [ja] ブツドウ butsudou ||| Literally, the "buddha-way," which means the path to the buddhahood, but also often refers the Buddha's enlightenment in itself; buddhahood. The terms seems to have developed in East Asia without a Sanskrit equivalent (although it can be equated with the Indian concept of bodhi), often used to indicate the enlightenment which is the original endowment of all sentient beings. See, for example T 842.17.913c (圓覺經). [Dictionary References] ZGD1091d Iwa704 [Credit] acm(entry)

佛陀 [py] fo2tuo2 [wg] fo-t'o [ko] pult'a [ja] ブッダ budda ||| (1) Chinese transcription of the Sanskrit buddha, meaning "awakened," or the "awakened one." Most East Asian writers and translators shortened this to the first character 佛. (2) These two characters also form the first part of the names of many monks from India and Central Asia. [Credit] acm(entry)

佛陀伽耶 [py] fo2tuo2qie2ye2 [wg] fo-t'o-ch'ieh-yeh [ko] pult'akaya [ja] フツタカヤ buchitakaya ||| Buddhagayaa , the name of the place where `Saakyamuni is recorded as having attained his enlightenment. Pronounced in modern Hindi as Bodhgayaa . Located about 10 km. south of the modern day city of Gaya in Biharu. [Credit] acm(entry)

佛陀多羅 [py] Fo2tuo2duo1luo2 [wg] Fo-t'o-to-lo [ko] Pult'adara [ja] ブッダタラ Buddatara ||| Buddhatraata, the name given in the colophon of the Sutra of Perfect Enlightenment 圓覺經 as its "translator." The facticity of this is questionable, since it seems fairly certain that the sutra was composed in China. Buddhatraata's name also does not seem to be found in connection with any other texts. [Credit] acm(entry)

佛陀扇多 [py] Fo2tuo2shan4duo1 [wg] Fo-t'o-shan-to [ko] Pult'asônda [ja] ブッダセンタ Buddasenta ||| Buddha`saanta, whose name is translated into Chinese according to its meaning as Jueding 覺定. Originally from northern India, he came in 511 to the Northern Wei, where he cooperated with Bodhiruci 菩提流支 and Ratnamati 勒那摩提 in the translation of the Da`sabhuumika-`saastra 十地經論. He later resided at White Horse Temple, where he translated the Mahaayaana-sa.mgraha 攝大乘論 and other texts. His dates of birth and death are unclear. [Dictionary References] ui927a [Credit] acm(entry)

佛陀跋陀羅 [py] Fo2tuo2ba2tuo2luo2 [wg] Fo-t'o-pa-t'o-lo [ko] Pult'abalt'ara [ja] ブッダバッダララ Buddabaddara ||| Buddhabhadra: (1) Of Kapilavastu, who came to China in 408. He was the translator of the first (60 fascicle) version of the Huayan jing 華嚴經 and the Guanfo sanmei hai jing 觀佛三昧海經. (2) The name of a disciple of Dharmako.sa, whom Xuangzang 玄奘 met in India, 630-640. [Dictionary References] Soot229b Iwa682b [Credit] acm(entry)

作佛 [py] zuo4fo2 [wg] tso-fo [ko] chakpul [ja] サブツ sabutsu ||| Lit. to "make a buddha," which means, to become a buddha--to achieve final enlightenment. Same as 成佛. 〔二障義HPC 1.805c; 瑜伽論T 1579.30.744b27〕 [Dictionary References] naka438d [Credit] acm(entry)

作四諦 [py] zuo4si4di4 [wg] tso-ssu-ti [ko] chaksaje [ja] サシタイ sashitai ||| The Four Created Noble Truths as opposed to the four uncreated noble truths. See the `Sriimaalaa-suutra, T vol. 12, p. 221b. [Credit] acm(entry) cw(py)

作得 [py] zuo4de2 [wg] tso-te [ko] chaktûk [ja] サクトク sakutoku ||| Obtained through effort, work, creation. The opposite of 生得 which means "inborn." 〔二障義HPC 1.801a [Credit] acm(entry)

作意 [py] zuo4yi4 [wg] tso-i [ko] chag'ûi [ja] サクイ sakui ||| (1) To pay attention to; be attentive, aware, mindful (manasi-karoti). (2) The gathering of the attention, preventing it from scattering, focusing on a single object (manas-kaara). One of the ten great ground dharmas 十大地法 in the Abhidharmako`sa, equivalent to (cetanaa). (3) One of the five pervasively functioning 五遍行 mental functions 心所 in Yogaacaara. 〔瑜伽論T 1579.30.279b〕 [Dictionary References] naka436c [Credit] acm(entry)

作持 [py] zuo4chi2 [wg] tso-ch'i [ko] chakchi [ja] サジ saji ||| To do good actions; positive religious practice, as contrasted to the practice of "stopping evil (zhichi 止持)." [Credit] acm(entry) cw(py)

作犯 [py] zuo4fan4 [wg] tso-fan [ko] chakpôm [ja] サクボン sabon ||| To "create evil." To carry out evil actions, breaking the precepts. [Credit] acm(entry) cw(py)

作用 [py] zuo4yong4 [wg] tso-yung [ko] chagyong [ja] サクヨウ sayuu ||| (1) Function, activity (vyaapaara, kaaritra, pravartate). (2) The essential cause of something. Inducement, incentive, motive, cause. (3) The arising and cessation of existence. (4) Actual religious practice. [Credit] acm(entry) cw(py)

作病 [py] zuo4bing4 [wg] tso-ping [ko] chakpyông [ja] サビョウ sabyou ||| The sickness of the belief that one can contrive to gain enlightenment. One of the four mistaken 四病 views described in the tenth chapter of the Sutra of Perfect Enlightenment 圓覺經. [Credit] acm(entry) cw(py)

作證 [py] zuo4zheng4 [wg] tso-cheng [ko] chakchûng [ja] サショウ sashou ||| To personally experience final enlightenment; to consummate the path of practice. The witness the enlightened state for oneself. (saak.saat-k.rta) 〔二障義HPC 1.809a5〕 [Dictionary References] naka438b [Credit] acm(entry)

來意 [py] lai2yi4 [wg] lai-i [ko] naeûi [ja] ライイ rai-i ||| The basic point; the gist; encapsulated summary of a text. An abstract. [Credit] acm(entry) cw(py)

供養 [py] gong4yang3 [wg] kung-yang [ko] kongyang [ja] クヨウ kuyou ||| (1) 'Offering and sustaining;' (puujaa). An offering of food, drink, clothing etc., to a buddha, monk, teacher, ancestor etc. (2) A special commemorative service held to mark such things as the construction of a temple or statue or the completion of the copying of a sutra. [Credit] acm(entry) cw(py)

依他起 [py] yi1ta1qi3 [wg] i-t'a-ch'i [ko] ûit'aki [ja] エタキ etaki ||| Arising in dependence on other things (Skt. paratantra; Tib. gshan gyi dba.n). See 依他起性. 〔顯揚論, T 1602.31.508b4〕 [Dictionary References] naka101c [Credit] acm(entry)

依他起性 [py] yi1ta1 qi3xing4 [wg] i-t'a-ch'i-hsing [ko] ûit'agisông [ja] エタキショウ etakishou ||| (paratantra-svabhaava) (1) The nature of existence as arising from dependence on other things; said of existence arising from causes and conditions. (2) That which is born of causes and conditions and will cease when causes are absent. In Consciousness-only theory, it refers to the 94 conditioned elements. Though existing, it does not exist in a fundamental sense, yet it cannot be called non- existent (無). This is called a "provisional existence" (jiayoufa 假有法) or "not existing, appearing to exist" (feiyousiyou 非有似有). [Credit] acm(entry) cw(py)

依報 [py] yi1bao4 [wg] i-pao [ko] ûibo [ja] エホウ ehou ||| The "circumstantial reward;" the circumstances we are born into, such as societal status and geographical location, based on the karma of our prior lifetimes. As contrasted to the direct reward 正報 of mind and body. [Dictionary References] Naka102b [Credit] acm(entry)

依據 [py] yi1ju4 [wg] i-chü [ko] ûigô [ja] エキョ ekyo ||| 'Dependence.' [Credit] acm(entry) cw(py)

依止 [py] yi1zhi3 [wg] i-chih [ko] ûiji [ja] エジ eji ||| (1) Reliance, dependence. (2) To depend upon something which possesses power and virtue. A basis, a support (aa`sraya, adhistaana). (3) To serve (sam`sraya). (4) To serve as a disciple, learn the practices of discipline and be taught the dharma. (5) According to. (6) To make (something) the theme. To refer to. [Credit] acm(entry) cw(py)

依處 [py] yi1chu4 [wg] i-ch'u [ko] ûich'ô [ja] エショ esho ||| A basis, locus, standpoint. A cause. (adhikaara, adhi.s.thaana, vastu, hetu.) [Credit] acm(entry)

俗妄眞實宗 [py] su2wang4 zhen1shi2 zong1 [wg] su-wang-chen-shih-tsung [ko] songmangjinsiljong [ja] ゾクボシンジツシュウ zokuboujinjitsushuu ||| The teaching that says all secular things are illusory, only Buddhist teachings are true. [Credit] acm(entry) cw(py)

俗智 [py] su2zhi4 [wg] su-chih [ko] sokchi [ja] ゾクチ zokuchi ||| (1) Wordly wisdom; secular wisdom. Also expressed as 世俗智. (2) Wisdom that is derived from subject/object discrimination, the opposite of 眞智. 〔二障義、 HPC 1.790a〕(3) Defiled wisdom. See 二智. [Dictionary References] naka890b [Credit] acm(entry)

俗諦 [py] su2di4 [wg] su-ti [ko] sokje [ja] ゾクタイ zokutai ||| The secular truth; the worldly truth. Reality as it is perceived by unenlightened people. The Buddhas need to utilize this truth as an expedient method in order to lead sentient beings to the absolute truth, or enlightenment. (samvrti-satya, vyavahaara). [Credit] acm(entry) cw(py)

信受 [py] xin4shou4 [wg] hsin-shou [ko] sinsu [ja] シンジュ shinju ||| To receive (the teachings) with confidence. To gain faith and keep it. [Credit] acm(entry) cw(py)

信受奉行 [py] xin4shou4 feng4xing2 [wg] hsin-shou feng-hsing [ko] sinsubonghaeng [ja] シンジュブキョウ shinjubukyou ||| To receive the Buddha's teaching with conviction and understanding, and then truly practice these teachings. This phrase frequently appears at the end of a sutra or a `saastra. [Credit] acm(entry) cw(py)

信奉 [py] xin4feng4 [wg] hsin-feng [ko] sinbong [ja] シンブ shinbou ||| Belief, faith, conviction. [Credit] acm(entry) cw(py)

信宿 [py] xin4su4 [wg] hsin-hsiu [ko] sinsuk [ja] シンシュク shinshuku ||| To stay over for two nights. [Credit] acm(entry) cw(py)

信心銘 [py] Xin4xin1 ming2 [wg] Hsin-hsin ming [ko] Sinsim myông [ja] シンジンメイ Shinjin mei ||| Xinxin ming. [Dictionary References] ZGD616a [Credit] acm(entry)

信相應地 [py] xin4 xiang1 ying1 di4 [wg] hsin hsiang-ying ti [ko] sin sangûngji [ja] シンソウオウジ shin sou-ouji ||| A term in the Awakening of Faith 起信論 for the ten abidings 十住, wherein one achieves a condition of non-retrogression. [Credit] acm(entry) cw(py)

信解 [py] xin4jie3 [wg] hsin-chieh [ko] sinhae [ja] シンゲ shinge ||| (1) Believing and understanding the teachings. Having both faith and understanding in the Buddhist teaching. Correct faith, complete understanding (adhimukti). (2) Belief in oneself and others. (3) Joy, the arousal of the mind determined for enlightenment. [Credit] acm(entry) cw(py)

修他羅 [py] xiu1ta1luo2 [wg] hsiu-t'o-lo [ko] sut'ara [ja] シュタラ shuutara ||| A transcription of the Sanskrit suutra. The transmission of the Buddha's teachings in written works. One of the twelve classifications of Buddhist literature. Translated into Chinese with the ideograph jing 經. [Credit] acm(entry) cw(py)

修多羅 [py] xiu1duo1luo2 [wg] hsiu-tuo-lo [ko] sudara [ja] シュタラ shuutara ||| Same as 修他羅. [Credit] acm(entry)

修學 [py] xiu1xue2 [wg] hsiu-hsüeh [ko] suhak [ja] シュガク shuugaku ||| The study and cultivation of enlightenment. [Credit] acm(entry) cw(py)

修惑 [py] xiu1huo4 [wg] hsiu-huo [ko] suhok [ja] シュワク shuwaku ||| Defilements that contained within sentient beings at birth but that are removable by engaging in religious cultivation. Also written 思惑. 〔倶舎論、 T 1558.29.122b13〕 [Dictionary References] naka627d [Credit] acm(entry)

修斷 [py] xiu1duan4 [wg] hsiu-tuan [ko] sutan [ja] シュダン shudan ||| To cultivate (修) goodness, the correct view, etc. and to sever (斷 extinguish, quell, eliminate) harmful habits (煩惱). The crux of the three practices 三學. (bhaavana-ppdadhaana) Also commonly written 脩斷. The fourth of the four correct severances 四正斷. [Dictionary References] naka626d [Credit] acm(entry)

修羅 [py] xiu1luo2 [wg] hsiu-lo [ko] sura [ja] シュラ shura ||| An abbreviation of asura 阿修羅. [Credit] acm(entry)

修習 [py] xiu1xi2 [wg] hsiu-hsi [ko] susûp [ja] シュシュウ shuujuu ||| (1) Practice, cultivation; religious practice (panicarya, bhaavanaa, abhyaasa, asevana). (2) Yoga practice. The practice of stabilizing and analytical meditation. [Credit] acm(entry) cw(py)

修習位 [py] xiu1xi2 wei4 [wg] hsiu-hsi-wei [ko] susûbwi [ja] シュシュウ shuujuui ||| The 'stage of practice.' The fourth among the five stages of Consciousness-only practice as explained by Vasubandhu 世親 in his Thirty Verses on Consciousness-only. This is explained as practice by repeatedly returning to the principle of Consciousness-only that has been realized through the 'path of seeing', deepening the experience of non-discriminating knowledge and cutting off delusion. This stage is correlated to the ranks of bodhisattva practice from the first bhuumi to the tenth bhuumi. [Credit] acm(entry) cw(py)

修華嚴奥旨妄盡還源觀 [py] Xiu1 hua1yan2 ao4zhi3 wang4jin4 huan2yuan2 guan1 [wg] Hsiu Huayan ao-chih wang-chin huan-yüan kuan [ko] Su hwaôm oji mangjin hwanwôn kwan [ja] シュケゴンオウシモウジンゲンゲンカン Shuu kegon oushi moujin kangen kan ||| Xiu huayan aozhi wangjin huanyuan guan; By Fazang 法藏. T 1876.45.637a-641a. [Credit] acm(entry)

修行 [py] xiu1xing2 [wg] hsiu-hsing [ko] suhaeng [ja] シュギョウ shugyou ||| (1) To practice; to carry out or perform (pratipatti, prapatti, adhyaacaara, adhigama, prayoga). (2) To endeavor. (3) Penance, austerities. (4) To apply oneself diligently to yoga practice. (5) To keep the precepts. [Credit] acm(entry) cw(py)

修行住 [py] xiu1 xing2 zhu4 [wg] hsiu-hsing-chu [ko] suhaengju [ja] シュギョウジュウ shugyoujuu ||| One of the stages of the ten abidings 十住. [Credit] acm(entry) cw(py)

修證 [py] xiu1 zheng4 [wg] hsiu-cheng [ko] sujûng [ja] シュショウ shuushou ||| (samudaagama). (1) The realization resultant of practice. (2) Practice and realization. [Credit] acm(entry) cw(py)

修道 [py] xiu1dao4 [wg] hsiu-tao [ko] sudo [ja] シュドウ shudou ||| (1) To cultivate the Way; to practice the Tao. (maarga-bhaavana) (2) The path of cultivation (bhaavanaa-maarga), one of the five stages 五位 of Abhidharma and Yogaacaara practice, the second of the three paths 三道. After the experience of the path of seeing 見道, the practitioner renews his efforts based on this new insight, seeking further accordance with reality. Many defilements are severed in this stage of practice. In the Abhidharmako`sa, the entry into this stage is equivalent to that of stream winner 預流. [Dictionary References] naka626d [Credit] acm(entry)

修道位 [py] xiu1dao4wei4 [wg] hsiu-tao-wei [ko] sudowi [ja] シュドウイ shudoui ||| See 修道. [Credit] acm(entry)

倒執 [py] dao4zhi2 [wg] tao-chih [ko] tojip [ja] トウシュウ toushuu ||| Mistaken attachment. 〔二障義HPC 1.792a〕 [Credit] acm(entry)

倒本 [py] dao4ben3 [wg] tao-pen [ko] tobon [ja] トウホン touhon ||| To be in error in regard to the fundamentals--original ignorance (無明). 〔二障義HPC 1.798b〕 [Credit] acm(entry)

倒等流 [py] dao4deng3liu2 [wg] tao-teng-liu [ko] todûngyu [ja] トウドウル toudouru ||| To err by producing the karma of desire. 〔二障義HPC 1.798b〕 [Credit] acm(entry)

倒體 [py] dao4ti3 [wg] tao-t'i [ko] toch'e [ja] トウタイ toutai ||| To err in regard to the body (or self). To erroneously believe in the existence of an inherent ego. Equivalent to 薩迦耶見. 〔二障義HPC 1.798b〕 [Credit] acm(entry)

倶生 [py] ju4sheng1 [wg] chü-sheng [ko] kusaeng [ja] グショウ gushou ||| (1) To be born (produced, arise) together. (sama-utpatti) (2) Inherent, inborn; part of one's nature. (sahaja) 〔瑜伽論T 1579.30.283a〕 [Dictionary References] naka269b [Credit] acm(entry)

倶生煩惱 [py] ju4sheng1fan2nao3 [wg] chü-sheng-fan-nao [ko] kusaengpônnoe [ja] グショウボンノウ gushoubonnou ||| See 倶生障 and 倶生起. [Credit] acm(entry)

倶生起 [py] ju4sheng1qi3 [wg] chü-sheng-ch'i [ko] kusaengki [ja] クショウキ kushouki ||| (1) Inherently arisen; inborn, innate. (2) Especially refers to innate afflictions 倶生煩惱 that are present in one's mind due to the karma of prior existences. Synonymous with 任運起. (3) The innate afflictions are said to be eradicated in the course of the Path of Cultivation 修道. [Dictionary References] naka269c [Credit] acm(entry)

倶生障 [py] ju4sheng1 zhang4 [wg] chü-sheng-chang [ko] kusaengjang [ja] クショウショウ kushoushou ||| 'Simultaneously produced hindrances,' or 'innate hindrances.' A term used by the Yogaacaara school 瑜伽行派. Hindrances that arise simultaneously with the mind. In the attachment to self, there is attachment due to discriminating a self through thought. Yet even when purposely suppressing this kind of thought, there is a spontaneously arisen attachment to self. Even though one is trying not to give rise to such thought and trying to suppress the self-view, still an attachment to self arises. This is what is called "arising together with the mind." This arising occurs in the seventh consciousness as well as the sixth consciousness. The seeds produced by this hindrance are different from those produced by the 'discriminated arising' 分別障 hindrance. Since the discriminated arising hindrance is cut off when one awakens to the principle of dependent origination, they are cut off at one time during the Path of Seeing (jiandao 見道). However, the hindrance of simultaneous arising is habituated, so even if one understands the principle of the Way, the hindrance will still arise. Since the habituated nature has developed, one must repeatedly practice the contemplation of dependent origination in order to cut off this hindrance. See also 倶生起 above. Also written 倶生煩惱. [Dictionary References] naka269c [Credit] acm(entry) cw(py)

倶舎 [py] ju4she4 [wg] chü-she [ko] kusa [ja] クシャ kusha ||| (1) To include, keep, store, maintain (). Translated into Chinese as 藏. (2) A reference to the Abhidharmako`sa-bhaasya 倶舎論 or the Abhidharma school 倶舎宗 of Buddhism. [Dictionary References] naka269c [Credit] acm(entry)

倶舎論 [py] Ju4she4lun4 [wg] Chü-she lun [ko] Kusharon [ja] クシャロン Kusharon ||| Jushe lun; shortened popular title of the 阿毘達磨倶舎論T 1558.29.1-160. [Credit] acm(entry)

倶行 [py] ju4xing2 [wg] chü-hsing [ko] kuhaeng [ja] クギョウ kugyou ||| Simultaneously occurring. Acting together. 〔瑜伽論T 1579.30.655b1〕 [Dictionary References] naka269a [Credit] acm(entry)

假法 [py] jia3fa3 [wg] chia-fa [ko] kabôp [ja] ケホウ kehou ||| A provisional, temporary existence or thing. According to the doctrine of the Faxiang 法相 school, an element which does not possess its own "seed." [Credit] acm(entry) cw(py)

假立 [py] jia3li4 [wg] chia-li [ko] karip [ja] ケリュウ keryuu ||| (1) Provisionally established; posited for the same of argument (sa.mketa, praj~napti). 〔二障義HPC 1.794c17〕(2) Posited in reference to a specific object. [Dictionary References] naka298b [Credit] acm(entry)

假説 [py] jia3shuo1 [wg] chiao-shuo [ko] kasôl [ja] ケセツ kesetsu ||| (1) To provisionally explain. Linguistic convention, or custom. Metaphorical expression. Secondary meaning (gauna) as opposed to primary meaning (mukhya). An explanation that does not express the situation exactly as it is. (2) In Consciousness-only theory, this provisional explanation is discriminated into two types, namely, the 'provisional teaching of elements' as per Sthiramati (see 成唯識論, T vol. 31, p. 1a) (upacaara). (3) Falsehood (praj~napti). [Credit] acm(entry) cw(py)

偈頌 [py] jie2 song4 [wg] chieh-sung [ko] kesong [ja] ゲジュ geju ||| (gaathaa) (1) A verse praising the merit of the Buddha. The poetry of the sutras, as contrasted to narrative: 長行). (2) In his commentary to the Sutra of Perfect Enlightenment (圓覺經), Zongmi describes four types of gaathaa: (a) 阿耨 都婆頌 which does not ask questions about the prior prose and which is composed of verses of 32 ideographs; (b) qietuosong 伽陀頌 which is also called fengsong 諷頌 and zhisong 直頌 and which explains the dharma in verse without necessarily explaining the prior prose text; (c) qiyesong 祇夜頌which is also called yingsong 應頌 and (d) jishisong 集施頌 which indicates that much meaning is contained in few words (Z vol. 9, 351c). [Credit] acm(entry) cw(py)

偏執 [py] pian1zhi2 [wg] pien-chih [ko] p'yônjip [ja] ヘンシュ henshu ||| Bias. Refusing to change one's viewpoint. [Credit] acm(entry) cw(py)

偏袒右肩 [py] pian1tan3 you4jian1 [wg] pien-t'ien-yu-chien [ko] p'yôndan'ugyôn [ja] ヘンダンウゲン hendan'uken ||| To bare the right shoulder and turn it toward (the Buddha). An Indian ritual for showing respect to a sagely teacher. [Credit] acm(entry) CP cw(py)

傳法正宗記 [py] Chuan2fa 3zheng4zong1 ji4 [wg] Ch'uan-fa cheng-tsung chi [ko] Chônbôp chôngjong ki [ja] デンホウショウシュウキ Tenhou　shoushuu ki ||| The Chuanfa zhengzong ji; 9 fasc. By Jisong 契崇. T 2078.51.715-767. [Dictionary References] ZGD901d [Credit] acm(entry)

僧伽 [py] seng1 qie2 [wg] seng-ch'ieh [ko] sûngga [ja] ソウギャ sougya ||| (1) A transcription of the Sanskrit/Pali sa.mgha. The community of Buddhist practitioners who gather together in the common effort of attaining Buddhahood. (2) A reference to the Sa.mkya school of philosophy. (3) Simha--"lion." [Dictionary References] naka874a [Credit] acm(entry) cw(py)

僧伽利依 [py] seng1qie2 li4yi1 [wg] seng-ch'ieh-li-i [ko] sûnggariûi [ja] ソウギャリエ sougyarie ||| sa.mghha-aaraama. The gathering place of Buddhist practitioners: the temple or monastery. Commonly written sengqielan 僧伽藍 or qielan 伽藍. [Credit] acm(entry) cw(py)

僧伽寺 [py] Seng1qie2si4 [wg] Seng-ch'ieh-ssu [ko] Sûnggasa [ja] ソウギャジ Sougyaji ||| (Korean) Buddhist temple located at Samgak-san 三角山, active during the Koryô and Chosôn periods. [Credit] acm(entry)

僧塞迦羅 [py] seng1se1 jia1luo2 [wg] seng-se-chia-lo [ko] sûngsaegara [ja] ソウソクカラ sousokukara ||| A transcription of the Sanskrit 'samskaara.' Usually represented by the Chinese character xing 行. One of the five skandhas 五蘊. Impulse. [Credit] acm(entry) cw(py)

僧朗 [py] Seng1 Lang3 [wg] Seng-lang [ko] Sûngnang [ja] ソウロウ Sourou ||| Sûngnang. One of the earliest eminent monks from Koguryô (5-6c) who traveled in China and spent a considerable amount of time and studying Sanlun 三論 and Huayan 華嚴 before returning to Koguryô. [Dictionary References] ui665b [Credit] acm(entry) cw(py)

僧正 [py] seng1zheng4 [wg] seng-cheng [ko] sûngjông [ja] ソウジョウ soujou ||| The first grade in the Buddhist hierarchy, comparable to an archbishop in the Roman catholic church. [Credit] acm(entry) cw(py)

僧祇 [py] seng1qi2 [wg] seng-ch'i [ko] sûnggi [ja] ソウギ sougi ||| see a-seng-ch'i 阿僧祇. [Credit] acm(entry) cw(py)

僧祐 [py] Seng1you4 [wg] Seng-yu [ko] sûngu [ja] ソウユウ souyuu ||| Sengyou (445-518); one of the earliest catalogers of the then-growing Chinese Tripitaka. His major work was entitled the Chusanzang jiji (A Compilation of Notes on the Translation of the Tripitaka; 出三藏集記). Sengyou completed his catalog shortly before his death, compiling an extensive list which relied on the (currently missing) earlier catalogs available to him at the time, along with his own research. [Credit] acm(entry)

僧肇 [py] Seng1zhao4 [wg] Seng-chao [ko] Sûngjo [ja] ソウジョウ Soujou ||| Sengzhao (384-414?) A scholar-monk of the latter Ch'in. A student of Kumaarajiiva 鳩摩羅什, he was considered to be a genius who died prematurely. Originally a student of Taoism, he was converted to Buddhism upon reading the Vimalakiirti-suutra 維摩經. As a student of Kumaarajiiva, he worked with him on his translation projects, but he also wrote a number of his own treatises on topics such as praj~naa, emptiness and nirvaana. [Credit] acm(entry) cw(py)

像法決疑經 [py] Xiang4fa3 jue2yi2 jing1 [wg] Hsiang-fa chüeh-i ching [ko] Sangbôp kyôrûi kyông [ja] ゾウホウケツギキョウ Zouhouketsugikyou ||| Xiangfa jueyi jing (Sutra of Resolving Doubts During the Age of the Semblance Dharma). An apocryphal East Asian text. 1 fasc., T 2870.85.1335-1338. [Credit] acm(entry)

儀軌 [py] yi2gui3 [wg] i-kuei [ko] ûigwe [ja] ギキ giki ||| Rule, law, pattern, norm, tradition. [Credit] acm(entry) cw(py)

儒釋質疑論 [py] Ru2shi4 zhi2yi2 lun4 [wg] Ju-shih chih-i lun [ko] Yusôk chirûi ron [ja] ジュシャクシツギロン Jushaku shitsugi ron ||| The Yusôk chirûi ron (Treatise on Questions Between Confucianism). An apologetic treatise written during the early Chosôn period in which the unknown writer defends Buddhism from Neo-Confucian criticisms based on a harmonized philosophical view of the three teachings 三教. Some historians attribute the authorship of this work to Kihwa 己和, as he is known to have composed a similar piece during roughly the same time period, but due to numerous stylistic differences between this and Kihwa's other works, this theory remains tenuous. HPC 7.252b-278c. [Credit] acm(entry)

優劣 [py] you1lie4 [wg] yu-lieh [ko] uyôl [ja] ウレツ yuuretsu ||| Superior and inferior; excellent and poor. [Credit] acm(entry) cw(py)

優婆塞 [py] you1po2se1 [wg] yu-p'o-se [ko] up'asae [ja] ウバソク ubasoku ||| (upaasaka). A transcription of the Sanskrit. A male lay disciple. The Sanskrit term was used by various sects in India, and was borrowed into Buddhism. [Credit] acm(entry) cw(py)

優婆塞戒經 [py] You1po2se1 jie4 jing1 [wg] Yu-p'o-se chieh ching [ko] Up'asaek kye kyông [ja] ウバソクカイキョウ Ubasoku kai kyou ||| Youpose jie jing; 7 fasc., trans. Dharmak.sema 曇無讖. T 1488.24.1034a-1075c. [Credit] acm(entry)

優婆夷 [py] you1po2yi2 [wg] yu-p'o-i [ko] up'ai [ja] ウバイ ubai ||| A transcription of the Sanskrit upaasikaa. A female lay disciple. [Credit] acm(entry) cw(py)

優波離 [py] You1po1li2 [wg] Yu-p'o-li [ko] Up'ari [ja] ウパリ Upari ||| A transcription of the Sanskrit Upaali. One of the ten principal disciples of `Saakyamuni, known for his firm observance of the precepts. [Credit] acm(entry) cw(py)

優畢叉 [py] you1bi4cha1 [wg] yu-pi-ch'a [ko] up'ilch'a [ja] ウヒッシャ uhissha ||| A transcription of the Sanskrit upek.sa, translated in Chinese as she 舎 or 捨, meaning "detachment from all extremes." [Credit] acm(entry) cw(py)