十一空 [py] shi2yi1 kong1 [wg] shih-i-k'ung [ko] sibilgong [ja] ジュウイチクウ juuichikuu ||| , 'Eleven kinds of emptiness' I. (1) Internal Emptiness; (2) External Emptiness; (3) Internal/External Emptiness; (4) Conditioned Emptiness; (5) Unconditioned Emptiness; (6) Beginningless Emptiness; (7) Essential Emptiness; (8) The Emptiness of no possession; (9) Ultimate Emptiness; (10) Empty Emptiness; (11) Great Emptiness. II. (1) Dharma-realm nature Emptiness; (2) Emptiness of Dharma-nature; (3) Emptiness of non-difference in nature; (4) Emptiness of unchanging nature; (5) Emptiness of equal nature; (6) Emptiness of the nature as free from arising; (7) Emptiness of the nature of the fixed dharma; (8) Emptiness of the dharma-abiding nature; (9) Emptiness of the nature of true reality; (10) Emptiness of the nature of the realm of the void; (11) Nature of Emptiness of the inconceivable realm. [Credit] acm(entry) cw(py)

十二因縁 [py] shi2er4 yin1yuan2 [wg] shih-erh yin-yüan [ko] sibi inyôn [ja] ジュウニインネン juuniinnen ||| (dvaada`sa-astanga). The 'twelve limbs of dependent origination.' When inquiring into what it is that gives rise to human suffering, the Buddha found it to be a continuum of twelve phases of conditioning in a regular order. These twelve limbs of conditioned existence are. (1) 無明 ignorance; (2) 行 action-intentions; (3) 識 consciousness; (4) 名色 name and form; (5) 六處 the six-fold sphere of sense contact; (6) 觸 contact; (7) 受 sensation; (8) 愛 craving; (9) 取 grasping; (10) 有 becoming; (11) 生 birth; (12) 老死 old age and death (impermanence). In this order, the prior situation is the condition for the arising of the next situation. Also, in the same order, if the prior condition is extinguished, the next condition is extinguished. [Credit] acm(entry) cw(py)

十二支 [py] shi2er4 zhi1 [wg] shih-erh-chih [ko] sibiji [ja] ジュウニシ juunishi ||| The twelve limbs of dependent origination 十二因縁. 〔瑜伽論T 1579.30.612b〕 [Credit] acm(entry) cw(py)

十二處 [py] shi2er4 chu4 [wg] shih-erh ch'u [ko] sibich'ô [ja] ジュウニショ juunisho ||| (1) The twelve loci (the six sense organs and their objects). (2) In Consciousness-only 唯識 theory, the one hundred elements are divided up according to an arrangement that counts each of the sense organs and each one of their objects as one of these 'loci', making ten. To this, the mind locus and 'dharma locus' are added, totaling twelve. [Credit] acm(entry) cw(py)

十二見縛 [py] shi2er4 jian4fu2 [wg] shih-erh chien-fu [ko] sibigyônbak [ja] ジュウニケンバク juunikenbaku ||| The twelve binding views: (1) view of self 我見縛; (2) view of sentient beings 衆生見縛; (3) view of life 壽命見縛; (4) view of person 人見縛; (5) nihilistic view 斷見縛; (6) eternalistic view 常見縛; (7) the view of "doing" 我作見縛; (8) the view of subject and object 我所見縛; (9) view of existence 有見縛; (10) view of non-existence 無見縛; (11) view of this and that 比彼見縛; (12) the view of all dharmas 諸法見縛. (From the Shouleng yan sanmeijing 首楞嚴三昧經, T vol. 15, p. 637B). [Credit] acm(entry) cw(py)

十二門論 [py] Shi2er4 men2 lun4 [wg] Shih-erh-wen lun [ko] Sibimonnon [ja] ジュウニモンロン Juunimonron ||| The "Treatise of the Twelve Aspects." The Dvaada`sanikaaya-`saastra, 1 fascicle, attributed to Naagaarjuna 龍樹 and translated by Kumaarajiiva 鳩摩羅什. One of the three main treatises valued by the Sanlun 三論 and Maadhyamika 中觀派 schools. The doctrine of "all is empty" is explained in twelve aspects. T 1568.30.159c-167c. [Credit] acm(entry) cw(py)

十二頭陀 [py] shi2er4 tou2tuo2 [wg] shih-erh t'ou-t'o [ko] sibi tut'a [ja] ジュウニドウタ Juunidouta ||| Twelve disciplines of restraint concerning food, clothing and shelter. See 頭陀. [Credit] acm(entry) cw(py)

十二頭陀經 [py] Shi2er4 tou2tuo2 jing1 [wg] Shih-erh t'ou-t'o ching [ko] Sibi tut'agyông [ja] ジュウニドウタキョウ Juunidoutakyou ||| The Sutra on the Twelve Disciplines. One fascicle, translated into Chinese by Gunabhadra 求那跋陀羅. T 783.17.720-722 [Credit] acm(entry) cw(py)

十住 [py] shi2zhu4 [wg] shih-chu [ko] sipchu [ja] ジュウジュウ juujuu ||| The "ten abidings" among the fifty two stages of the bodhisattva as listed in the Avata.msaka-suutra. So-called because the mind dwells peaceably in the principle of emptiness. They are: 1. 發心住fa-hsin-chu, the "abiding of awakening operation." The 'ten faiths' stage of provisionally following to enter the view of emptiness is completed, the true wisdom of no outflow arises, and the mind dwells in the principle of absolute reality. 2. 治地住zhidizhu - the "abiding of nurturing." The stage of always practicing the view of emptiness, and clearing and nurturing the mind-ground. 3. 修行住xiuxingzhu - The "abiding of practice." Cultivating all good practices. 4. 生貴住shengguizhu - The "abiding of producing virtues." The stage of dwelling peaceably in the principle of "no-self' where the seed natures are purified. 5. 具足方便住 juzufangbianzhu - The "abiding of replete with expedient means." Innumerable good roots are possessed, and expedient means are used to aid in the view of emptiness. 6. 正心住zhengxinzhu - The "abiding of correct mind." The stage of the completion of the wisdom of emptiness of the praj~naapaaramitaa sutras. 7. 不退住butuizhu - The "abiding of no-backsliding." The stage where one does not backslide from the experience of emptiness, no aspects and no desires. 8. 童眞住tongzhenzhu - The "abiding of the 'true child.'" The deluded view does not arise, and awakening does not cease. 9. 法王子住fawangzizhu - The "abiding of the dharma-prince." The stage of producing wisdom in accordance with the Buddha's teaching, and being assured of becoming a Buddha in the future. 10. 灌頂住guandingzhu - the "abiding of sprinkling water on the head." The stage of being able to view the principle of emptiness and no-aspects without producing wisdom. [Credit] acm(entry) cw(py)

十住毘婆沙論 [py] Shi2zhu4 pi2po2sha1lun4 [wg] Shih-chu p'i-p'o-sha-lun [ko] Sipchu pip'asaron [ja] ジュウジュウ ビバシャロン Juujuu bibasharon ||| 17 fasc., T 1521.26.20-123 Attributed to Naagaarjuna, translated by Kumaarajiiva. Consists primarily of an explanation of the bodhisattva stages contained in the Huayan jing. [Dictionary References] ui504 [Credit] acm(entry)

十佛 [py] shi2fo2 [wg] shih-fo [ko] sipul [ja] ジュウブツ jubuutsu ||| 'Ten buddhas.' In the Huayan kongmu zhang 華嚴孔目章, there are two kinds of ten Buddhas. The first ten are the ten buddhas of the realm of understanding. The bodhisattva, relying on the true wisdom of awakening, perceives that the dharma realm is all Buddha in ten aspects (bodies). These are the body of sentient beings, the body of lands, the karma reward body, the body of Buddhist disciples (arhats), the pratyekabuddha body, the bodhisattva body, the body of completely enlightened ones (tathaagatas), the body of knowledge, the reality-body, and the body of space. The second group of ten are the buddhas of the realm of practice. These are the correct enlightenment Buddha, the desire-to-save-sentient- beings Buddha, the karma-reward Buddha, the holding-fast Buddha, the transformation Buddha, the dharma-realm Buddha, the mind Buddha, the samaadhi Buddha, the original nature Buddha, and the Buddha who becomes what he wishes. [Credit] acm(entry) cw(py)

十使 [py] shi2 shi3 [wg] shih-shih [ko] sipsa [ja] ジュウシ juushi ||| The ten fetters (delusions, afflictions): desire 欲, hatred 瞋, ignorance 癡, pride 慢, doubt 疑, view of self 身見, extreme view 邊見, evil view 邪見, view of attachment to views 見取見, view of morality 戒禁取見. The first five affect those of lower spiritual development while the second five affect those of greater spiritual development. Same as 十惑. [Credit] acm(entry) cw(py)

十信 [py] shi2xin4 [wg] shih-hsin [ko] sipsin [ja] ジッシン jisshin ||| "Ten Faiths." The first ten stages in the 52 stage path of the bodhisattva. They are called the ten faiths, since faith is the entry of Buddhist practice. They are: 1. The Stage of Faith xinxin 信心; of the arousal of true aspiration. 2. The Stage of Mindfulness nianxin 念心; the stage of the cultivation of six kinds of mindfulness. 3. The Stage of Endeavor jingjinxin 精進心. 4. The Stage of Mental Stability dingxin 定心. 5. The Stage of the Wisdom of Understanding Emptiness huixin 慧心. 6. The Stage of Pure Self-restraint jiexin 戒心. 7. The Stage of the Returning of Merit huixiangxin 廻向心. 8. The Stage of Maintaining the dharma Within Oneself hufaxin 護法心. 9. The Stage of Detachment 捨心. 10. The Stage of Aspiration yuanxin 願心. Different sutras have their own versions of these ten. Among the sutras with alternative versions are: the Renwang jing 仁王經 , the Fanwangjing 梵網經, the Shoulengyan jing 首楞嚴經 and others. [Credit] acm(entry) cw(py)

十八不共法 [py] shi2ba1 bu4gong4 fa3 [wg] shih-pa fu-kung fa [ko] sippalbulgongbôp [ja] ジュウハチフグウホウ juuhachifuguuhou ||| The Eighteen Distinctive Characteristics of the Buddha. In East Asian Buddhism these are (1-3) Unmistaken thought, word and deed; (4) mind of equality toward all beings; (5) stable mind in meditation; (6) all-embracing mind which rejects nothing; (7-11) the power of not-backsliding in terms of the aspiration, diligence, mindfulness, concentration and wisdom towards the salvation of all beings; (12) the power of not falling back from freedom into bondage; (13-15) the manifestation of wisdom power in thought, word and deed for the purpose of saving all beings; (16-18) immediate total knowledge of all affairs of past, present and future. (da`sa avenika buddha dharmah).' In Indian Buddhism these are the ten powers shili 十力, the four fearlessnesses siwuwei 四無畏, the three bases of mindfulness sannianchu 三念處, and great compassion dabei 大悲. [Credit] acm(entry) cw(py)

十八界 [py] shi2 ba1 jie4 [wg] shih-pa-chieh [ko] sipp'algye [ja] ジュウハッカイ juuhakkai ||| (astaada`sa-dhaatavah). (1) The eighteen compositional elements of human existence. The six sense faculties, their six objects and the six consciousnesses. A way of pointing out the six intrinsic corresponding relationships between the six faculties (六根) and their objects (六塵) as separate functions. (2) In Consciousness-only theory, a classification of the one hundred dharmas in 18 elements. The first ten are the five sense organs and their objects. Added to this is the category of "mind elements" (manas and aalaya consciousness), the "dharma realm" (mental function dharmas, dharmas not concomitant with mind, and unconditioned dharmas), plus the six consciousnesses (六識), totaling eighteen. [Credit] acm(entry) cw(py)

十八空 [py] shi2ba1 kong1 [wg] shih-pa k'ung [ko] sipp'algong [ja] ジュウハチクウ juuhachikuu ||| "18 aspects of emptiness." as taught in the Mahaapraj~naapaaramitaa-suutra (摩訶般若波羅蜜經T 223). Internal emptiness, external emptiness, internal/external emptiness, empty emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, final emptiness, beginningless emptiness, dispersed emptiness, emptiness of nature, emptiness of self-marks, emptiness of all dharmas, emptiness of non-attainability, emptiness of non-existence, emptiness of existence, emptiness of existence and non-existence. [Credit] acm(entry) cw(py)

十八空論 [py] Shi2ba1kong1 lun4 [wg] Shih-pa k'ung lun [ko] Sippalgong non [ja] ジュウハチクロン Juuhachikuu ron ||| Shiba kong lun; 1 fasc., trans. Paramaartha 眞諦. T 1616.31.861a-867a. [Credit] acm(entry)

十六心 [py] shi2liu4xin1 [wg] shih-liu-hsin [ko] sibyuksim [ja] ジュウロクシン juurokushin ||| The sixteen minds, comprised of the eight tolerances 八忍 and eight wisdoms 八智. [Dictionary References] naka663b [Credit] acm(entry)

十六行相 [py] shi2liu4 xing2xiang1 [wg] shih-liu hsing-hsiang [ko] sibyuk haengsang [ja] ジュウロクコウソウ juuroku gyousou ||| The sixteen active aspects of the Four Noble Truths (.so.daa`sa-aakaara), which are sixteen ways of analyzing the meaning of the Four Noble Truths, including four ways for each noble truth. The first noble truth is analyzed as containing the meanings of impermanence (anitya), unsatisfactoriness (du.hkha), emptiness (`suunya), and no-self (anaatmaka). The second noble truth contains the implications of cause of suffering (hetu), gathering (samudaya), continuation (prabhava) and condition (pratyaya). The third noble truth connotes extinction of physical attachments (nirodha), the calming of afflictions (`saanta), the sublimity of no discomfort (pra.nita) and the escape from all difficult circumstances (ni.hsara.na). Within the fourth noble truth are seen the path to cessation (maarga), accordance with the correct principle (nyaaya), activity leading to nirvana (pratipatti) , and transcendence of life and death (nairyaa.nika). 〔倶舎論、 T 1558.29.119b15-19〕 [Credit] acm(entry)

十力 [py] shi2li4 [wg] shih-li [ko] sibyôk [ja] ジュウリキ juuriki ||| (da`sa-balaani). The 'ten powers.' I. Ten kinds of powers of awareness specially possessed by the Buddha, which are perfect knowledge of the following. (1) distinguishing right and wrong; (2) knowing the karmas of all sentient beings of the past, present and future; (3) knowledge of all forms of meditation; (4) knowledge of the relative capacities of sentient beings; (5) knowledge of what sentient beings desire and think; (6) knowledge of the different levels of their existence; (7) knowledge of the results of various methods of practice; (8) knowledge of the transmigratory states of all sentient beings and the courses of karma they will follow; (9) knowledge of the past lives of all sentient beings and the nirvanic state of non-defilement; (10) knowledge of the methods of destroying all evil passions. II. One who possesses the ten powers. III. The ten powers possessed by bodhisattvas. There is another set of ten bodhisattva powers listed in the Shoulengyan sanmei jing 首楞嚴三昧經 (T vol. 15, pp. 643a-b). [Credit] acm(entry) cw(py)

十善 [py] shi2shan4 [wg] shih-shan [ko] sipsôn [ja] ジュウゼン juuzen ||| See 十善業. [Credit] acm(entry) cw(py)

十善業 [py] shi2shan4ye4 [wg] shih-shan-yeh [ko] sipsônôp [ja] ジュウゼンゴウ juuzengou ||| The 'ten good acts.' (1) 不殺生 not killing; (2) 不偸盗 not stealing; (3) 不邪淫 not committing adultery; (4) 不妄語 not lying; (5) 不惡口 not speaking harshly; (6) 不兩舌 not speaking divisively; (7) 不綺語 not speaking idly; (8) 不貪欲 not being greedy (9) 不瞋恚 not being angry; (10) 不邪見 not having wrong views. [Credit] acm(entry) cw(py)

十地 [py] shi2 di4 [wg] shih-ti [ko] sipchi [ja] ジュウジ juuji ||| (da`sabhuumi) The 'ten stages.' According to the Avata.msaka-suutra, the forty-first through the fiftieth stages in the path of the bodhisattva. The wisdom of the Buddha is formed and kept in order to carry all sentient beings, the way a tree is supported by the great earth. "Ground" serves as a basis for further progress. The ten are: 1. 歡喜地 huanxidi - The 'stage of joy.' (pramuditaa) The stage where the wisdom of the middle path is first produced to benefit self and others, and where there is great happiness. 2. 離垢地 - ligoudi - 'freedom from defilement.' (vimalaa) Dwelling in the principle of the middle path, to be able to enter the dust of the world of sentient beings, yet remain detached. 3. 發光地faguangdi - the 'stage of emission of light.' (prabhaakarii) The stage of following the buddha-path and emitting the clear light of wisdom. 4. 焔慧地 yanhuidi - The 'stage of glowing wisdom.' (arcismatii) The stage of the light of wisdom burning bright according to its clear cognition of the unborn nature of all existence. 5. 難勝地 nanshengdi - The 'stage of overcoming the difficult.' (sudurjayaa) The stage of overcoming the prior stage by emptying all ignorance. 6. 現前地 xianqiandi - The 'stage of manifestation of reality.' (abhimukhii) The stage where the practitioner is facing reality. The stage of manifestation of the aspect that in contemplating the dharma, nirvana and samsaara are not two. 7. 遠行地 yuanxingdi - the 'stage of far-reaching.' (duuramgamaa) The stage of attaining the middle way and advancing to a higher realm with every thought. 8. 不動地 budongdi - The 'immovable stage.' (acalaa) The stage of abiding peacefully in the wisdom of (no aspects) of the middle path without change. 9. 善慧地 shanhuidi - The 'stage of wondrous wisdom.' (saadhumatii) The stage of using the skill of wisdom contemplation to enter the path of clear cognition regarding the unborn nature of all existence. 10. 法雲地 fayundi - the 'stage of the dharma-cloud.' (dharma-megha) The stage of attaining the level of buddhahood, and covering the dharma-world with wisdom and compassion like a great cloud. In the doctrine of the Faxiang 法相 school, the stage of 'equal enlightenment' (等覺) is included here, being considered as within the limits of bodhisattva practice. [Credit] acm(entry) cw(py)

十地經 [py] Shi2di4 jing1 [wg] Shih-ti ching [ko] Sipchigyông [ja] ジュウジキョウ Juujikyou ||| The Da`sabhuumika-suutra. The full Chinese title is Foshuo shidi jing. 佛説十地経; 9 fasc. T 287.10.535a-573. Trans. `Siiladharma 尸羅達摩 and Dharmarak.sa 竺法護. A chapter of the Hua-yen suutra 華嚴經 which became so popular that it was translated into Chinese and circulated as a separate sutra. It gives an in-depth explanation of the ten stages (bhuumi) of the bodhisattva's progress. See also T 278, 279, 285, 286. [Credit] acm(entry) cw(py)

十地經論 [py] Shi2di4 jing1lun4 [wg] Shih-ti ching lun [ko] Sipchigyông non [ja] ジュウジキョウロン Juujikyou ron ||| (Da`sabhuumikasuutra-`saastra; Dasabhuumikabhaasya); 12 fasc.; T 1522.26.123b-203b. Written by Vasubandhu 世親, translated into Chinese by Bodhiruci 菩提流支 and others. As an explanation of the "Ten Stages" chapter of the Huayan jing 華嚴經, the gist of the ten stages teaching is extensively explained. In addition to this, many other topics, such as the eight consciousnesses, ignorance, the three bodies 三身 of the Buddha, the three cumulative rules of discipline, the cause and effect aspects of Buddhahood, etc., are dealt with. The Chinese Di Lun school [地論宗] was established solely on this treatise, and the Huayan 華嚴宗 school used it to explain many of its teachings. [Credit] acm(entry) cw(py)

十地義記 [py] Shi2di4 yi4ji4 [wg] Shih-ti i-chi [ko] Sipchi ûigi [ja] ジュウジギキ Juuchi gi ki ||| Shidi yiji; 1 fasc., T 2758.85.236a-239c. [Credit] acm(entry)

十地論 [py] Shi2di4 lun4 [wg] Shih-ti lun [ko] Sipji ron [ja] ジュウチロン Juuji ron ||| See 十地經論 (T 1522.26.123b-203b). [Credit] acm(entry)

十堅心 [py] shi2 jian1xin1 [wg] shih-chien-hsin [ko] sipkyônsim [ja] ジュウケンシン juukenshin ||| Equivalent to 十廻向. [Credit] acm(entry) cw(py)

十宗 [py] shi2 zong1 [wg] shih-tsung [ko] sipchong [ja] ジュウシュウ juushuu ||| 'Ten schools.' The division of Chinese schools of Buddhism into ten schools of thought. There are variations in the ordering of these ten. The Huayan classification (by Fazang 法藏) is as follows. (1) the self and elements are both real; (2) elements are real but the self is not; (3) elements are not created or destroyed; (4) the manifest world is both provisional and real; (5) the worldly view is delusion and fundamental reality is true; (6) things are merely names; (7) all things are unreal; (8) the bhuuta-tathataa is not unreal; (9) phenomena and their perception are to be gotten rid of, and (10) the all inclusive teaching of the single vehicle. [Credit] acm(entry) cw(py)

十度 [py] shi2du4 [wg] shih-tu [ko] sipto [ja] ジュウド juudo ||| The 'Ten Perfections.' See 十波羅蜜. [Credit] acm(entry) cw(py)

十廻向 [py] shi2 hui2xiang4 [wg] shih-hui-hsiang [ko] siphoehyang [ja] ジュウエコウ juuekou ||| 'Ten dedications (of merit).' A group of ten of the fifty-two stages of the path of bodhisattvahood in Mahaayaana Buddhism. Returning the fruits of all of one's practice to all sentient beings. These ten are: 1. jiuhuzhongshenglizhongshengxiang 救護衆生離衆生相 'Dedication to saving all beings without any mental image of sentient beings.' The stage where one, while using the mind of no-aspects to save sentient beings, is still separated from the aspects of 'not-yet-saved beings.' 2. buhuai 不懷 - 'indestructible dedication.' The rank where one sees emptiness easily without analyzing all dharmas. 3. dengyiqiefo 等一 - 'Dedication equal to all Buddhas.' The stage where one continually broadly penetrates the teachings of all the Buddhas of the three worlds. 4.zhiyiqiechu 至一切處 - 'dedication reaching all places.' The stage where one enters all Buddha-lands and practices cultivation together with all Buddhas. 5.wujingongdemie 無盡功徳滅 - 'dedication of inexhaustible treasuries of merit.' The stage of teaching people the meritorious dharma of the ever-present buddha-nature without exhaustion. 6.suishunpingdengshangen 隨順平等善根 - 'Dedication causing all roots of goodness to endure.' The stage of practicing the virtues of the middle path of no-outflow, and seeing that good and evil are not two. 7.suishundengguanyiqiezhongsheng 隨順等觀一切衆生 - 'Dedication equally adapting to all sentient beings.' The stage where one sees that the good and evil actions of all sentient beings are not distinguished. 8.zhenruxiang 眞如相 - 'Dedication with the character of true thusness.' The stage where the bodhisattva, using the wisdom of the middle path, clarifies existence and non-existence, and sees that everything is the reality-realm. 9. Wufujietuo 無縛解脱 - 'unbound liberated dedication.' The stage where one breaks off attachment with the view of all dharmas being the same, which he experiences through the wisdom of praj~naapaaramitaa. 10. fajiewuliang 法界無量 - 'Boundless dedication equal to the cosmos.' The stage where the bodhisattva witnesses that all existences are the middle path without aspects. [Credit] acm(entry) cw(py)

十惑 [py] shi2huo4 [wg] shih-huo [ko] siphok [ja] ジュウワク juuwaku ||| Ten afflictions, ten defilements, ten delusions. The first five, which are characteristic of those of developed religious sensitivity are: view of self 身見, extreme view 邊見, evil view 邪見, view of attachment to views 見取見, and view of attachment to the precepts 戒禁取見. The second five, which are characteristic of those of undeveloped religious sensitivity are: desire 欲, hatred 瞋, ignorance 癡, pride 慢, and doubt 疑. Same as 十使 [Dictionary References] naka664a [Credit] acm(entry)

十成 [py] shi2sheng4 [wg] shih-ch'eng [ko] sipsông [ja] ジュウジョウ juujou ||| Complete; the full number. [Credit] acm(entry) cw(py)

十戒 [py] shi2jie4 [wg] shih-chieh [ko] sipkye [ja] ジッカイ jikkai ||| The ten precepts. (1) The ten kinds of good behavior, same as 十善業. (2) The ten basic precepts for bhikkhus and bhikkuniis in Theravaada and Nikaaya Buddhism, the first five of which (五戒) are also observed by lay 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; (6) not eating after noon 不非時食; (7) not watching dancing, singing and shows 不歌舞觀聽; (8) not adorning oneself with garlands, perfumes and ointments 不塗飾香鬘; (9) not using a high bed 不坐高廣大牀; and (10) not receiving gold and silver 不蓄金銀寶. 十止 [py] shi2zhi3 [wg] shih-chi [ko] sipchi [ja] ジュウウシ juushi ||| Equivalent to 十行. [Credit] acm(entry) cw(py)

十法行 [py] shi2 fa3xing2 [wg] shih fa-hsing [ko] sippôphaeng [ja] ジュウホウギョウ juuhougyou ||| The 'ten teaching practices.' Ten kinds of practices related to the scriptures (da`sa-dharma-caritam). (1) The copying and preservation of the Great Vehicle teachings. (2) Performance of memorial services. (3) Bestowal of wisdom upon others. (4) Listening to explanations of the teachings by others. (5) To study and read with enthusiasm oneself. (6) to comprehend them. (7) To recite them. (8) To explain them for others. (9) To think them through for oneself. (10) To practice them. There are other sets which vary according to the text. For instance another set of ten can be found in the Shoulengyan sanmei jing 首楞嚴三昧經 in T vol. 15, p. 641b. [Credit] acm(entry) cw(py)

十煩惱 [py] shi2fan2nao3 [wg] shih-fan-nao [ko] sibbônnoe [ja] ジュウボンノウ juubonnou ||| See 十種煩惱. [Credit] acm(entry)

十王 [py] shi2wang2 [wg] shih-wang [ko] sibwang [ja] ジュウオウ juuou ||| "Ten Kings" of the dark realms as listed in the Suutra of the Ten Kings 十王經. (1) 秦廣王; (2) 初江王; (3) 宋帝王; (4) 伍官王; (5) 閻魔王; (6) 變成王; (7) 泰山府君; (8) 平等王; (9) 都市王; (10) 五道轉輪王. [Credit] acm(entry) cw(py)

十界 [py] shi2jie4 [wg] shih-chieh [ko] sipkye [ja] ジッカイ jikkai ||| "Ten Realms." (1) The five organs of eyes, ears, nose, tongue and skin together with their five objects of form, sound, odor, taste and tactile objects. da`sa-dhaatavah (2) Ten divisions of the unenlightened and enlightened worlds, according to level. These are the realms of: hell-being, hungry ghost, animal, asura, human, god, `sraavaka, pratyekabuddha, bodhisattva and Buddha. The six realms from hell-being to god are the unenlightened realms and the four from `sraavaka to Buddha are enlightened. They are also classified as the first three being the result of evil karma, the next three the result of good karma, the next two as Hiinayaana rewards and the final two as Mahaayaana rewards. [Dictionary References] naka591d [Credit] acm(entry)

十相 [py] shi2xiang1 [wg] shih-hsiang [ko] sipsang [ja] ジュウソウ juusou ||| The 'ten aspects' of existence listed in the Nirvaana Sutra are. form, sound, smell, taste, touch, arising, abiding, ceasing, male, female (T vol. 12, p. 755a). The ten found in the Huayan jing 華嚴經 are. Buddha, bodhisattva, pratyekabuddha, `sraavaka, god, man, demigod, animal, hungry ghost, hell-being. [Credit] acm(entry) cw(py)

十種煩惱 [py] shi2zhong3fan2nao3 [wg] shih-chung-fan-nao [ko] sibjong pônnoe [ja] ジッシュボンノウ jisshubonnou ||| Ten kinds of defilement: (1) the view of the existence of a self 薩迦耶見; (2) extreme views 邊執見; (3) evil views 邪見; (4) view of attachment to views 見取; (5) attachment to the precepts 戒禁取; (6) desire 貪; (7) anger 恚; (8) pride 慢; (9) ignorance 無明, and (10) doubt 疑. 〔瑜伽論T 1579.30.313b12-14〕The first four of these are often separately categorized as the four attached views 四見. [Credit] acm(entry)

十結 [py] shi2jie2 [wg] shih-chieh [ko] sipkyôl [ja] ジュウケツ juuketsu ||| The ten fetters;" ten kinds of defilements which bind sentient beings to sa.msaara: desire 貪欲, anger 瞋恚, pride 慢, false views 見, doubt 疑, attachment to discipline 戒禁取, attachment to existence 有貪, jealousy 嫉, parsimony 慳, ignorance 無明. [Credit] acm(entry)

十虚 [py] shi2xu1 [wg] shih-hsü [ko] sip'ô [ja] ジュウコ juuko ||| The "ten directions of space." [Credit] acm(entry) cw(py)

十號 [py] shi2 hao4 [wg] shih-hao [ko] sip'o [ja] ジュウゴウ juugou ||| The ten epithets of the Buddha: (1) 如来 (tathaagata), "Thus-Come"; (2) 應供 (arhat) "Worthy of Respect"; (3) 正遍知 (samyak-sambuddha) "Correctly Enlightened"; (4) 明行足 (vidyaa- carana-sampanna) "Perfected in Wisdom and Action"; (5) 善逝 (sugata) "Well-Gone"; (6) 世間解 (lokavid) "Knower of the Secular World"; (7) 無上士 (anuttaraa) "Unsurpassed"; (8) 調御大夫 (purusadamya-saaratha) The "Tamer"; (9) 天人師 (`saastaadevamanusyaanaam) "Teacher of Gods and Men"; (10) 佛世尊 or 蒲伽梵 (bhagavaan) "World Honored One." [Credit] acm(entry) cw(py)

十行 [py] shi2xing2 [wg] shih-hsing [ko] siphaeng [ja] ジュウギョウ juugyou ||| The ten practices. Ten of the fifty-two stages of the career of a bodhisattva enumerated in the Avata.msaka-suutra. These stages are practices for the benefit of others. They are. 1. huanxixing 歡喜行 - The 'practice of giving joy.' Selfless giving to sentient beings by the bodhisattva, wherein he has no feeling of desire for reward.　2. raoyixing 饒益行 - 'beneficial practice.' Here the bodhisattvas maintain pure self control and their minds have no attachment to color or form, sound, fragrance, flavor or feeling.　3. Wuweinixing 無違逆行 - The 'practice of non-opposition.' The practice by bodhisattvas of continuous forbearance and tolerance; being humble and respectful, harming neither self nor others.　4. Wuqunaoxing 無屈撓行 - The 'practice of indomitability.' The cultivation by bodhisattvas of great, unsurpassed energy. They become naturally free from the three poisons of greed, hatred and delusion.　5. Wuchiluanxing 無癡亂行 - The 'practice of non-confusion.' The practice in which bodhisattvas perfect right mindfulness, their minds are free from distraction and disturbance, firm and imperturbable, consummately pure, immeasurably vast, without any delusion or confusion.　6. shanjianxing 善見行 - The 'practice of skillful manifestation.' The bodhisattvas are pure in thought, word and deed; they abide in non-acquisition and demonstrate non-acquisitive thought, word and deed. 7. Wuzhuxing 無著行 - The 'practice of non-attachment.' In this practice, bodhisattvas, with minds free from attachment, can in every successive instant enter into countless worlds and adorn and purify these countless worlds, their minds free from attachment to anything in these worlds.　8. nandexing 難得行 - The 'practice of that which is difficult to attain.' Here, bodhisattvas perfect inconceivable roots of goodness which are difficult to attain, and supreme understanding of the Buddha's teaching which is difficult to attain.　9. shanfaxing 善法行 - The 'practice of good teachings.' Here, bodhisattvas act as pure, cool reservoirs of truth for the sake of beings of all worlds--celestial and human beings, devils and gods, ascetics and priests, etc.　10. zhenshixing 眞實行 - The 'practice of truth.' Bodhisattvas perfect true speech--they can act in accord with what they say, and speak according to what they do. [Credit] acm(entry) cw(py)

十解 [py] shi2jie3 [wg] shih-chieh [ko] sip'ae [ja] ジュウゲ juuge ||| The "Ten Understandings" which are equivalent to the "Ten Abidings" (十住), the 11-20th of the 52 stages of the bodhisattva's progress. This is the way the term was translated into Chinese by Paramaartha. [Credit] acm(entry) cw(py)

十誦律 [py] Shi2song4 lü4 [wg] Shih-sung-lu [ko] Sipsongryul [ja] ジュウジュリツ Juujuritsu ||| The "Ten Recitations Vinaya " of the Sarvaastivaada 有部　sect. [Credit] acm(entry) cw(py)

十身 [py] shi2shen1 [wg] shih-chen [ko] sipsin [ja] ジュウシン juushin ||| The ten bodies of the Buddha; two kinds of ten bodies are presented in the Avata.msaka-suutra 華嚴經.

I. The ten bodies of the realm of understanding, associated with Vairocana Buddha. (1) zhongshengshen 衆生身 sentient being body; (2) guotushen 國土身 lands body; (3) yebaoshen 業報身 Karma-reward body; (4) shengwenshen 聲聞身`sraavaka-body; (5) dujueshen 獨覺身 pratyekabuddha body; (6) pusashen 菩薩身 bodhisattva body; (7) rulaishen 如来身 tathaagata-body; (8) zhishen 智身 wisdom body; (9) fashen 法身 dharma-body and (10) xukongshen 虚空身 body of absolute space.

II. The ten bodies of the realm of practice are. (1) putishen 菩提身 the enlightenment body, the manifestation of a buddha-body attaining enlightenment; (2) yuanshen 願身 vow body, aspiring to be born in Tu.sita Heaven; (3) huashen 化身 'transformation body;' (4) zhuchishen 住持身 'retaining body;'(5) xianghaozhuangyanshen 相好荘嚴身 body adorned with excellent physical characteristics; (6) shilishen 勢力身 body of power; (7) ruyishen 如意身 body manifested at will; (8) fudeshen 福徳身 body of merit and virtue; (9) zhishen 智身 wisdom body; (10) fashen 法身 dharma body, the quintessential buddha-body.