句身 [py] ju4shen1 [wg] kou-shen [ko] kusin [ja] クシン kushin ||| (pada-kaaya). One of the twenty-four elements not concomitant with mind in Consciousness-only theory. The gathering of two or more phrases. [Credit] acm(entry) cw(py)

可知 [py] ke3zhi1 [wg] k'o-chih [ko] kach'i [ja] カチ kachi ||| Is evident; may be seen; knowable; should be known. [Credit] acm(entry) cw(py)

合部金光明經 [py] He2bu4 Jin1 guang1ming2 jing1 [wg] Ho-pu Chin kuang-ming ching [ko] Happu kûmgwangmyông kyông [ja] ゴウブコンコウミョウキョウ Goubu konkoumyou kyou ||| Hebu Jin guangming jing; (Suvarna-prabhasa-[uttama]-suutra). 8 fasc, translated by Baogui 寶貴 et. al. of the Sui dynasty T 664.16.359c-402a. Also see T 663, 665. [Credit] acm(entry)

同事 [py] tong2shi4 [wg] t'ung-shih [ko] tongsa [ja] ドウジ douji ||| (1) To cooperate, to work together, to help each other. (2) To participate in the affairs of sentient beings in order to help them. [Credit] acm(entry) cw(py)

同參 [py] tong2can1 [wg] t'ung-shen [ko] tongch'am [ja] ドウサン dousan ||| A fellow student under the same teacher or in the same monastery. [Credit] acm(entry) cw(py)

同性經 [py] Tong2xing4 jing1 [wg] T'ung-hsing ching [ko] Tongsônggyông [ja] ドウショウキョウ Doushoukyou ||| Full title is Dasheng tongxing jing 大乘同性經. 2 fasc., trans. J~naanaya`sas 闍那耶舎. T 673.16.640-653. Cited by Wônhyo 元曉 for Buddha-body theory in his commentary on the Awakening of Faith. [Credit] acm(entry) cw(py)

同教 [py] tong2jiao1 [wg] t'ung-chiao [ko] tonggyo [ja] ドウキョウ doukyou ||| The connotative aspect of the Single Vehicle. The "shared vehicle" teaching that is related to the teaching of the 'three vehicles.' From this standpoint, all teachings and existences are realized in the Single Vehicle. This is a teaching of the Huayan jing. [Credit] acm(entry) cw(py)

同教一乘 [py] tong2jiao1 yi1sheng4 [wg] t'ung-chiao i-sheng [ko] tonggyo ilsûng [ja] ドウキョウイチジョウ doukyouichijou ||| The "same teaching" of the single vehicle. In Huayan theory this is the same as the 'Perfect Teaching' The teaching that states that the single vehicle and the three vehicles are the same. [Credit] acm(entry) cw(py)

同歸 [py] tong2gui1 [wg] t'ung-kuei [ko] tonggwi [ja] ドウキ douki ||| Concluding in the same intention. [Credit] acm(entry) cw(py)

同生 [py] tong2sheng1 [wg] t'ung-sheng [ko] tongsaeng [ja] ドウショウ doushou ||| To be born together. [Credit] acm(entry) cw(py)

同處相違 [py] tong2chu4xiang1wei2 [wg] t'ung-ch'u-hsiang-wei [ko] tongch'ôsangwi [ja] ドウショソウイ doushosoui ||| Conflicts in the simultaneous presence (of opposites). One of the six kinds of conflicting causes taught in the Yogaacaarabhuumi-`saastra. The conflict generated from the simultaneous presence of such opposites as darkness and light, suffering and joy, etc. 〔瑜伽論T 1579.30.501b〕 [Credit] acm(entry)

名字 [py] ming2zi4 [wg] ming-tzu [ko] myôngja [ja] ミョウジ myouji ||| (1) "Name and form" (naama-ruupa). (2) Name, title (nirukti, naaman). (3) Title and words. (4) Provisional name. (5) The terms and words in Buddhist literature. [Credit] acm(entry) cw(py)

名義 [py] ming2yi4 [wg] ming-i [ko] myôngûi [ja] ミョウギ myougi ||| (1) Expression, words, speech. (2) Word and meaning; signifier and signified. [Credit] acm(entry) cw(py)

名言 [py] ming2yan2 [wg] ming-yen [ko] myôn'gôn [ja] ミョウゴン myougon ||| (1) Those things which are vehicles for expression; verbal expressions. (abhidhaayaka) 〔二障義HPC 1.792b〕(2) Names and words which express concepts. (naaman) [Dictionary References] naka1299d [Credit] acm(entry)

名言種子 [py] ming2yan2 zhong3zi2 [wg] ming-yen chung-tzu [ko] myông'ôn chongja [ja] ミョウゴンシュウジ myougonshuuji ||| 'Verbal expression seeds.' The complement of 'works' seeds. Seeds in the aalaya-vij~naana that are permeated by linguistic expression. The direct cause of the appearance and action of present mental and material phenomena. [Dictionary References] naka1299d [Credit] acm(entry) cw(py)

名身 [py] ming2 shen1 [wg] ming-shen [ko] myôngsin [ja] ミョウシン myoushin ||| (naama-ruupa; naama-kaaya). (1)'name and form.' (2) 'Gathering of names'; this refers to the existence of more than one name. One of the three essentials for the creating of sentences to establish the dharma. One of the 24 Elements Not Concomitant with Mind in Consciousness-only theory. A provisional element based on the discrimination of sound. [Credit] acm(entry) cw(py)

周遍 [py] zhou1bian4 [wg] chou-pien [ko] chup'yôn [ja] シュウヘン shuuhen ||| Extensive, universal. Extensively, or universally going and operating. [Dictionary References] naka647c [Credit] acm(entry) cw(py)

味境 [py] wei4jing4 [wg] wei-ching [ko] migyông [ja] ミキョウ mikyou ||| (rasa-visaya): 'taste.' One of the five classes of sense objects. The object of the gustatory faculty that is discriminated by the taste consciousness. [Credit] acm(entry) cw(py)

命根 [py] ming4gen1 [wg] ming-ken [ko] myônggûn [ja] ミョウコン myoukon ||| (jiivita-indriya). 'life force','life potential.' One of the fourteen elements not concomitant with mind in the Abhidharmako`sa-bhaasya 倶舎論; one of the twenty-four elements not concomitant with mind in Consciousness-only. The potential energy for a lifetime of certain length, where the aalaya-vij~naana, as a result of the general effects of karma, has the power to exist for 50, 70 years, etc. This latent energy is contained in the 'verbal expression' seeds of the aalaya-vij~naana. [Dictionary References] naka1305c [Credit] acm(entry) cw(py)

命終 [py] ming4zhong1 [wg] ming-chung [ko] myôngchong [ja] ミョウジュウ myoujuu ||| To reach the end of one's life; to die; to pass out of existence. (Pali mara.na; Skt. mara.na, k.rta-aayus, m.rtyu, cyuti) 〔長阿含經、 T 1.12b, 倶舎論、 T 1558.29.6c〕 [Credit] acm(entry)

命終心 [py] ming4zhong1xin1 [wg] ming-chung-hsin [ko] myôngchongsim [ja] ミョウシュウシン myoushuushin ||| The state of one's mind as a person approaches death. One arises four kinds of attachment to one's present existence, to one's possessions, family and acquaintances and to one's future existence. (2) See 三愛. [Dictionary References] naka1306d [Credit] acm(entry)

和上 [py] he2shang4 [wg] ho-shang [ko] hwasang [ja] ワジョウ wajou ||| A senior monk (a teacher-monk) who has the authority to administer the precepts. (upaadhyaaya) [Dictionary References] naka1467b [Credit] acm(entry)

和合 [py] he2he2 [wg] ho-ho [ko] hwahap [ja] ワゴウ wagou ||| (sa.mgraha). (1) Unified, harmonized, combined. (samagra) (2) The gathering of causes and conditions. The combination of various elements in the formation of a single entity. (samyoga) (3) In Consciousness-only theory, the action of diverse causes coming together and harmonizing, one of the 24 elements not concomitant with mind. [Dictionary References] naka1466 [Credit] acm(entry) cw(py)

和合性 [py] he2he2 xing4 [wg] ho-ho hsing [ko] hwahapsông [ja] ワゴウショウ wagou shou ||| (saamagrii). 'Harmonization.' In the theory of the Consciousness-only school, one of the 24 elements not concomitant with mind. Refers to the necessity for a great number of causes to be gathered and combined in the relationship of cause and effect. For one thing to come into existence, a vast amount of causes are combined. [Credit] acm(entry) cw(py)

和合識 [py] he2he2shi4 [wg] ho-ho-shih [ko] hwahapsik [ja] ワゴウシキ wagoushiki ||| The "combining consciousness" explained in the Awakening of Faith 起信論. The aalaya consciousness as the locus of the inconceivable interpenetration of purity and defilement, reality and illusion. [Credit] acm(entry) cw(py)

哀歎 [py] ai1 tan4 [wg] ai-t'an [ko] aet'an [ja] アイタン aitan ||| Sadness, mournfulness. [Credit] acm(entry) cw(py)

唯識 [py] wei2shi4 [wg] wei-shih [ko] yusik [ja] ユイシキ yuishiki ||| (citta-maatra). "Consciousness-only (vij~napti-maatrataa)." The theory that all existence is nothing but consciousness, and therefore there is nothing that lies outside of the mind. This Indian Mahaayaana school of thought arose in great part as a reaction to the teachings of emptiness expounded in the praj~naapaaramitaa sutras and in the writings of the school of Maadhyamika 中觀派, to demonstrate the possibility and methods for the attainment of liberation through yogic techniques. Therefore, Consciousness-only was a major component of the thought of the school of Yogaacaara 瑜伽行派. The Vij~naanavaadins explained the regularity and coherence of sense impressions as due to an underlying store of perceptions (aalaya-vij~naana) 阿頼耶識 evolving from the accumulation of traces of earlier sense perceptions. These are active, and produce impressions 種子 similar to themselves, according to a regular pattern, as seeds produce plants. Each being possesses a store of perceptions and beings which are generically alike will produce similar perceptions from their stores at the same time. Its doctrine reduces all existence to one hundred elements (法 dharmas) into five divisions, namely, mind, mental function, material, not concomitant with mind and unconditioned, dharmas. According to this school, the external world is created when the aalaya (storehouse) consciousness is influenced ('perfumated') 薫 by "seeds" or effects of good and evil deeds. Another important contribution of the Consciousness-only thinkers was that of the three natures of imaginary, provisional and real. See sanxing 三性 for details.
The major framework of Consciousness-only theory was developed by Maitreya 彌勒 and the two brothers Vasubandhu 世親 and Asa.nga 無著 in such treatises as the Abdhidharma-ko`sa-bhaasya 倶舎論, the Tri.m`sikaa Vij~naptimaatrataasiddhi.h (Thirty Verses on Consciousness-only) 唯識三十頌 and the Yogaacaara-bhuumi-`saastra 瑜伽師地論. Consciousness-only doctrine was also defined in sutras such as the Sa.mdhinirmocana-suutra. [Dictionary References] iwa809 [Credit] acm(entry) cw(py)

唯識三十論頌 [py] Wei2shi4 san1shi2 lun4song4 [wg] Wei-shih san-shih lun sung [ko] Yusik samsip nonsong [ja] ユイシキサンジュウロンショウ Yuishiki sanjuu ronshou ||| Wei-shih san-shih lun sung; the Tri.m`sikaa Vij~naptimaatrataasiddhi.h (Thirty Verses on Consciousness-only; 1 fasc., by Vasubandhu 世親, trans. Xuangzang 玄奘. A representative work by Vasubandhu which is one of the most important texts for the establishment of Consciousness-only 唯識 doctrine, wherein the most important principles heretofore explained by Maitreya 彌勒 and Asa.nga 無著 are skillfully and economically re-explained from the standpoint of the transformation of consciousness (識轉變, vij~naana-pari~naama) in a short thirty verses. Since Vasubandhu passed away without having ever written explanatory commentary on these verses, succeeding generations of scholars engaged in extensive debate over their interpretation, to the extent that various schools of Consciousness-only developed. Among these interpretations, it was that by Dharmapaala 護法 which came to be taken as orthodox. This commentary by Dharmapaala formed the major content of the Vij~naptimaatrataasiddhi-`saastra, which was translated into Chinese by Xuangzang 玄奘 as the Cheng weishi lun 成唯識論, in turn an important text in the formation of the Chinese Faxiang school 法相宗. T 1586.31.60a-61b. [Credit] acm(entry)

唯識三十頌 [py] Wei2shi4 san1shi2 song4 [wg] Wei-shih san-shih sung [ko] Yusik samsip song [ja] ユイシキサンジュウショウ Yuishiki sanjuu shou ||| See 唯識三十論頌. T 1586.31.60a-61b. [Credit] acm(entry)

唯識宗 [py] wei2shi4 zong1 [wg] wei-shih tsung [ko] yusik chong [ja] ユイシキシュウ yuishikishuu ||| (Vij~naanavaadin). The Consciousness-only (Weishi zong, Yusik chong)sect of Buddhism, which holds to the belief that all things exist as nothing but consciousness. See 唯識派. [Credit] acm(entry) ps(py)

唯識派 [py] wei2shi4pai4 [wg] wei-shih-p'ai [ko] yusikp'a [ja] ユイシキハ yuishikiha ||| The Consciousness-only school of thought, which took as its major tenet the concept that the experienced world is nothing other than the manifestation of our own consciousness. This basic view of the world formed the cornerstone of the doctrines of the Yogaacaara school 瑜伽行派 in India as well as the "Dharma-characteristic" sects 法相宗 of East Asia, and therefore the term "School of Consciousness-only" is regularly used to refer to either one of these sects. The Yogaacaara 瑜伽行派 school of Indian Buddhism, which together with the Middle Way (Maadhyamika; 中觀派) school, represented one of the two main branches of Mahaayaana philosophy. Its great teachers in India were Asa.nga (fourth century CE) 無著・無着 and his brother Vasubandhu 世親. When Asa.nga's works were first translated into Chinese in the sixth century CE, the school was known as Shelun 攝論宗, but eventually it was absorbed into the school of the great Chinese translator-monk Hsüan-tsang 玄奘 (596-664). Hsüan-tsang's school was known as the Fa-hsiang ['dharma-characteristic'] school, after this main feature of its teachings. [Credit] acm(entry)

唯識百法 [py] wei2shi4 bai3fa3 [wg] wei-shih pai-fa [ko] yusikpaekpôp [ja] ユイシキヒャクホウ yuishikihyakuhou ||| The one hundred elements (dharmas) outlined by the Consciousness-only school. [Credit] acm(entry) cw(py)

善人 [py] shan4ren2 [wg] shan-jen [ko] sôn'in [ja] ゼンジン zenjin ||| A good person. When the rebirth into a human body is noted as one of the "six (or five) destinies," it is usually meant as indicative of a predominance of good karma, and is thus, relative to the three lower rebirths, a positive reward. [Credit] acm(entry)

善修 [py] shan4xiu1 [wg] shan-hsiu [ko] sônsu [ja] ゼンシュ zenshu ||| Correct practice. [Dictionary References] naka850a [Credit] acm(entry)

善取 [py] shan4qu3 [wg] shan-ch'ü [ko] sônch'wi [ja] ゼンシュ zenshu ||| To grasp well. [Dictionary References] naka850a [Credit] acm(entry)

善導 [py] Shan4dao3 [wg] Shan-tao [ko] Sôndo [ja] ゼンドウ Zendou ||| Shandao (613-681). The third of the five Pure Land 淨土 masters and the fifth of the seven patriarchs in the tradition of the True Pure Land sect. He entered the priesthood when young, and practiced meditation on Amitaabha and his Pure Land. When he heard of Daochuo 道綽, Shandao went to see him and received the Pure Land teaching from him. The rest of his life was dedicated to the practice and dissemination of this teaching. He is said to have copied the Amitaabha-suutra more than 100,000 times and made more than 300 paintings of the Pure Land. Besides chanting sutras and reciting the nianfo 念佛 constantly, he successfully performed meditation in which he visualized Amitaabha and his land. He wrote five works in nine fascicles, including commentaries on different sections of the Guan wuliangshou jing 觀無量壽經 ('The Sutra of Meditation on the Buddha of Infinite Life '). He was popularly known as The 'master of the Kuang ming ssu' 光明寺和尚, The 'Great Master of Zhongnan' 終南大師, etc. [Credit] acm(entry) cw(py)

善巧 [py] shan4 qiao3 [wg] shan-ch'iao [ko] sôngyo [ja] ゼンギョウ zengyou ||| Skt. (upaaya-)kau`salya. 'skillful (means).' Skillfully guiding sentient beings according to their capabilities (fangbian 方便). 〔對法論T 1606.31.764a4〕 [Credit] acm(entry) cw(py)

善根 [py] shan4gen1 [wg] shan-ken [ko] sôngûn [ja] ゼンコン zengon ||| 'Good roots,' 'virtuous roots.' (1) Good causal actions that bring good rewards. Good actions, with the roots of a tree used as a metaphor for goodness. In Abhidharma-ko`sa theory, the basis for the entrance into the "seeing of the Way" 見道 by the practitioner, where she/he arises undefiled wisdom (ku`sala-muula). [Credit] acm(entry) cw(py)

善業 [py] shan4ye4 [wg] shan-yeh [ko] sônôp [ja] ゼンギョウ zengyou ||| Good actions; wholesome activity; good karma. To act in such a way as to bring positive results in the future. To practice the five precepts 五戒, or ten wholesome actions 十善. (Skt. sucarita, `subha.m-karma; Tib. dge ba.hi las. 〔華嚴經, T 278.9.395a-788b〕 [Dictionary References] naka849d [Credit] acm(entry)

善法行 [py] shan4fa3xing2 [wg] shan-fa-hsing [ko] sônbôp'aeng [ja] ゼンホウギョウ zenhougyou ||| 'Skillfully teaching the dharma.' The ninth of the 'ten practices' 十行 stages in the path of bodhisattvahood. [Credit] acm(entry) cw(py)

善無畏 [py] Shan4 Wu2wei4 [wg] Shan Wu-wei [ko] Sôn Muoe [ja] ゼンムイ Zemmui ||| `Subhakaraasi.mha (637-735). Indian pa.n.dit who propagated Buddhist esotericism in China, acknowledged as one of the eight patriarchs of the doctrine 傅授八祖 in Shingon lineages. Born into a royal family of Orissa, he inherited the throne at age thirteen, but renounced it when his brothers began a violent struggle over the succession. He became a Buddhist monk, settling in the Ve.nuvanavihaara 竹林精舎 at Naalanda monastery 那爛陀寺. At the behest of his master Dharmagupta 達磨掬多, he embarked on a journey to China via Turfan 吐蕃, arriving in 716. He was met by the emperor Xuanzong 玄宗 in 717, and began translating texts at Siming temple. When the emperor relocated in 724, he moved to Tafusien temple at Loyang, working there with Yixing 一行 on the translation of the Vairocanaabhisambodhi 大日經 [T 848]. Though best known for translating that work, he translated a number of important esoteric texts such as the Susiddhi 蘇悉地經 [T 894] as well. He also performed rituals for the state and gave lectures; some of these are recorded in 'Master `Subha's Guide to Meditation' 無畏三藏禪要 [T 917]. Another text drafted in China under his guidance, the iconographic 'Essential Meditations on the Five Families' 五部心観, carries a portrait of `Subhakaraasi.m.ha. Towards the end of his life, he requested permission to return to India, but was refused, and he passed away in Loyang. After his burial in the hills around Longmen 龍門 in 740, devotees continued to worship his corpse. [Credit] is(entry)

善珠 [py] Shan4zhu1 [wg] Shan-chu [ko] Sônju [ja] ゼンジュ Zenjuu ||| (727-797). A Japanese Hossou monk who was a disciple of Genbou 玄�ﾑ. He studied Consciousness-only as well as hetu-vidyaa 因明. Afterwards he founded Akishino Temple. He wrote many works on both Hossou and hetu-vidyaa. He was believed by some to have been a reincarnation of Kuiji. [Credit] acm(entry) cw(py)

善現行 [py] shan4xian4 xing2 [wg] shan-hsien hsing [ko] sônhyôn haeng [ja] ゼンゲンギョウ zengen gyou ||| 'skillful appearance.' The sixth of the ten practices 十行 stages of bodhisattvahood, according to the Avata.msaka-suutra. [Credit] acm(entry) cw(py)

善男子 [py] shan4 nan2zi2 [wg] san-nan-tzu [ko] sonnamja [ja] ゼンナンシ zennanshi ||| (1) "Good sons," or "sons of good families;" one of the Buddha's terms of address to his disciples, similar to "gentlemen." One possessing correct faith (kula-putra). (2) Used in addressing bodhisattvas rather than Buddhist priests. (3) You. [Credit] acm(entry) cw(py)

善知識 [py] shan4 zhi1shi4 [wg] shan-chih-shih [ko] sônjisik [ja] ゼンチシキ zenchishiki ||| (kalyaana-mitra). 'Good knowledge', or 'a good and virtuous friend'; a good friend or teacher who leads one to the Buddhist way. [Credit] acm(entry) cw(py)

善趣 [py] shan4qu4 [wg] shan-ch'ü [ko] sônch'wi [ja] ゼンシュ zenshu ||| Good destiny. A rebirth into a positive situation that comes as the result of the accumulation of good karma from previous lifetimes (sugati-gati). The rebirths as human 人 or god 天 among the six destinies 六道. As contrasted with evil destiny 惡道. Some traditions also consider rebirth as an asura 修羅 to be one of the positive destinies. 〔瑜伽論T 1579.30.367b29〕 [Dictionary References] naka850a [Credit] acm(entry)

善通 [py] shan4tong1 [wg] shan-t'ung [ko] sônt'ong [ja] ゼンツウ zentsuu ||| To commune well; to communicate with each other without hindrance. 〔二障義HPC 1.793a〕 [Credit] acm(entry)

善逝 [py] shan4 shi4 [wg] shan-shih [ko] sônsô [ja] ゼンゼイ zenzei ||| (sugata). "Well done;" "well gone;" "well-finished." One of the ten epithets of the Buddha. A person who has skillfully finished the job; who has completed the work leaving nothing undone. [Credit] acm(entry) cw(py)

喜樂 [py] xi3yue4 [wg] hsi-yüeh [ko] hûiak [ja] キガク kigaku ||| (1) Joy, delight, pleasure. (Pali abhinandati) 〔雜阿含經T 99.2.1a-373b〕(2) Joy and pleasure. The pleasure that is derived through the discrimination of the five senses is called 樂 while the pleasure that is derived through the discrimination of the mental (sixth) consciousness is called 喜. [Dictionary References] naka211b [Credit] acm(entry)

嗣法 [py] si4 fa3 [wg] szû-fa [ko] sabôp [ja] シホウ shihou ||| To succeed, or inherit the dharma from one's teacher [傳法]. The transmission of the dharma from teacher or disciple. [Dictionary References] naka147 [Credit] acm(entry) cw(py)

嘉祥大師 [py] Jia1xiang2 Da4shi1 [wg] Chia-hsiang Ta-shih [ko] Kasang Taesa [ja] カショウダイシ Kashou Daishi ||| Jiaxiang Dashi A name for the Sanlun patriarch Jizang 吉藏. This nickname comes from the name of the temple in which he lived the Jiaxiang si 嘉祥寺, in Kuaiji 會稽. [Credit] acm(entry) cw(py)

器世間 [py] qi4shi4jian1 [wg] ch'i-se-chien [ko] kisegan [ja] キセケン kiseken ||| The natural world (自然世界); the 'unborn' world. The world of the quality of things. The physical realm of one's existence. The non-sentient world. [Credit] acm(entry) cw(py)

器界 [py] qi4 jie4 [wg] ch'i-chieh [ko] kigye [ja] キカイ kikai ||| The natural world; the world of matter, where people live [器世間]. [Credit] acm(entry) cw(py)