四不定法 [py] si4 bu4ding4fa3 [wg] ssu pu-ting-fa [ko] sa pujôngpôp [ja] シフジョウホウ shi fujouhou ||| The four indeterminate dharmas (in terms of good, evil or quality) in the 100 Yogaacaara dharmas. They are: drowsiness 睡眠, remorse 惡作, (coarse) investigation 尋 and (fine) analysis 伺. 〔大乘百法明門論T 1614.31.855b〕 [Credit] acm(entry)

四位 [py] si4wei4 [wg] ssu-wei [ko] sawi [ja] シイ shii ||| Four stages. ?, 頂, 忍 and 生第一法. 四住地 [py] si4zhu4di4 [wg] ssu-chu-ti [ko] sajuji [ja] シジュウチ shijuuji ||| Four positions; four kinds of affliction: (1) jianyiqiezhudi 見一切住地 mistaken view in regard to all things in the three realms. (2) yuaizhuchi 欲愛住持 attachment to objects in the desire realm. (3) seaizhuchi 色愛住持 attachment to things in the form realm. (4) youaizhuchi 有愛住持 attachment to objects in the formless realm. [Dictionary References] naka522a [Credit] acm(entry) cw(py)

四依 [py] si4yi1 [wg] ssu-i [ko] saûi [ja] シエ shie ||| The "four reliances" (1) Four kinds of bodhisattvas. Four great teachers who instruct sentient beings after the passing away of the Buddha. In the Nirvana Sutra 涅槃經, the messenger of the Tathaagata, spreading the teaching of the end of the age, established the four kinds of bodhisattvas which people would depend upon, according to the four kinds of people. Depending upon which treatise one reads, the stages of the bodhisattva are divided up among these four in various ways. See the ninth chapter in the Nirvana Sutra entitled 四依品. (2) The four necessities of food, clothing, shelter and medicine. [Dictionary References] naka508c [Credit] acm(entry) cw(py)

四儀 [py] si4yi2 [wg] ssu-i [ko] saûi [ja] シギ shigi ||| The Four Postures: walking, standing, sitting and lying down. Usually written 四威儀 (siweiyi). [Credit] acm(entry) cw(py)

四分 [py] si4fen1 [wg] ssu-fen [ko] sabun [ja] シブン shibun ||| 'four aspects.' In the theory of the school of Consciousness-only, the mind and the mental function elements have four aspects. They are xiangfen 相分 objective aspect, jianfen 見分 subjective aspect, zizhengfen 自證分 the aspect of the self perceiving the object and zhengzizhengfen 證自證分 the awareness of the function of being aware of the object. ("rewitnessing aspect"). This theory was first elucidated by Dharmapaala. [Credit] acm(entry) cw(py)

四分律 [py] Si4fen1 lu4 [wg] Ssu-fen-lu [ko] Sabunyul [ja] シブンリツ Shibunritsu ||| Vinaya of the Four Categories of the Dharmagupta sect. 60 fasc., trans. by Buddhaya`sas 佛陀耶舎 and Zhu Fonian 竺佛念. T 1428.22.567b-1014b. [Credit] acm(entry) cw(py)

四十二章經 [py] Si4shi2er4zhang1 jing1 [wg] Ssu-shih-erh-chang ching [ko] Sasibijang kyông [ja] シジュウニショウキョウ Shijuunishou kyou ||| Sishierzhang jing; the Sutra in Forty-two Chapters. One fascicle. Translation attributed to Kasyapamatanga and Mdran Dharmarak.sa. Considered to be the first sutra to be translated into Chinese. In order to introduce Buddhism in to China, basic Buddhist teachings were excerpted from various sutras and compiled as the forty-two entries in this text. [Credit] acm(entry) cw(py)

四巻楞伽經 [py] Si4juan4 leng4qie2 jing1 [wg] Ssu-ch'üan leng-ch'ieh ching [ko] Sagwônrûnggagyông [ja] シカンリョウガキョウ Shikanryougakyou ||| The four fascicle version of the Lankaavataara-suutra: Sijuan lengqie jing 楞伽阿跋多羅寶經, trans. by Gunabhadra 求那跋陀羅; translated into English by Daisetsu Suzuki T 670.16.480a-514b. cf. T 671, 672; T 1789. This version of the sutra has proven to be the most influential version in East Asia. [Credit] acm(entry) cw(py)

四句 [py] si4ju4 [wg] ssu-chü [ko] sagu [ja] シク shiku ||| (1) "Four phrases," meaning gaathaa (偈, 伽陀). A gaathaa is usually made up of four sets of eight Chinese characters. (2) The fourfold negation: A, not-A, both A and not-A, neither A nor not-A (catu.s-koti). [Credit] acm(entry) cw(py)

四向 [py] si4xiang4 [wg] ssu-hsiang [ko] sahyang [ja] シコウ shikou ||| The four accesses in the stages of the `sraavaka path. See 四向四果. [Dictionary References] naka512c [Credit] acm(entry)

四向四果 [py] si4xiang4si4guo3 [wg] ssu-hsiang-ssu-kuo [ko] sahyangsagwa [ja] シコウシカ shikoushika ||| The four accesses and four fruits of the `sraavaka path (catvaari-phalani): (1) xutuo 須陀 "stream-enterer" [預流]; (2) situojin 斯陀今 "once-returner" [一來]; (3) anajin 阿那含 "non-returner" [不還, 不來]; (4) aluohan 阿羅漢 "arhat" [無學]. Each stage is seen as having two aspects: that of ascent into the stage, indicated by 向, and consummation of the stage, indicated by 果. The stream-enterer succeeds in eradicating conceptual confusions 見惑 of the three realms (also called the 88 defilements 八十八使) , experiences the 15 minds 十五心 of the Path of Seeing 見道, and finishing this task, enters the Path of Cultivation 修道, thus consummating this stage. Entering into the stage of once-returner, the practitioner removes the first six of the nine qualities 九品 of removable defilements 修惑and thus consummates this stage. One then proceeds to enter the level of non-returner, where one eliminates the remaining three removable defilements to consummate this stage. In the final stage of arhat, all defilements have been permanently eradicated, and one may enter nirvana. 〔倶舎論、 T 1558.29.17b〕 [Dictionary References] naka512c [Credit] acm(entry)

四善根 [py] si4shan4gen1 [wg] ssu-shan-ken [ko] sasôngûn [ja] シゼンコン shizenkon ||| The "four good roots" of the Yogaacaara school. These are present at the final stage of the 'ten dedications of merit' (十廻向). Just at the point of finishing the tenth "dedication," one cultivates the four views of the fathoming mind, and the four views of absolute reality. In terms of the five stages (五位) this occurs at the second stage (加行位), 'preparation.' The four roots are 'warmth' (煖), The 'pinnacle' (頂),'acquiescence' (忍), and The 'highest worldly wisdom' (世第一法). [Credit] acm(entry) cw(py)

四大 [py] si4da4 [wg] ssu-ta [ko] sadae [ja] シダイ shidai ||| (mahaa-bhuuta). The 'four gross elements.' 'Gross' (大) means 'element,' which all substances are composed of. These are: (1) tu 土 the earth element (prthivii dhaatu), which has the basic quality of hardness and the function of protection; (2) shui 水 water (ab-dhaatu), which has the function of gathering and storing wetness; (3) 火 fire (teja-dhaatu), which is the nature of heat and has the function of warming; (4) feng 風 wind (vaayuu-dhaatu), which has the function of giving life to all living things. It is thought that when these are gathered, material substance is produced; therefore they are called the 'forms of creatability.' In India, there are other transmissions of ideology whose explanations resemble this one, and even within Buddhism there are other explanations, but in the explanation of Abhidharma Buddhism, the objects of consciousness of earth, wind, fire and water are provisional elements, since the true elements are imperceptible. [Credit] acm(entry) cw(py)

四天 [py] si4tian1 [wg] ssu-t'ien [ko] sach'ôn [ja] シテン shiten ||| (1) The heavens of the four directions. (2) The kings of the four heavens--四天王. [Credit] acm(entry) cw(py)

四天王 [py] si4tian1wang2 [wg] ssu-t'ien-wang [ko] sach'ônwang [ja] シテンノウ shitennou ||| The four heavenly kings; four guardian gods. [Credit] acm(entry) cw(py)

四威儀 [py] si4 wei1 yi2 [wg] ssu-wei-i [ko] sawiûi [ja] シギ shi-igi ||| The "four postures." Walking, standing, sitting and lying down. (2) The maintenance of correct deportment while in any of the four postures. [Credit] acm(entry) cw(py)

四家大乘 [py] si4jia1 da4sheng4 [wg] ssu-chia ta-sheng [ko] saga taesûng [ja] シケダイジョウ shike daijou ||| Four schools of Mahaayaana: (1) Huayan 華嚴 , Tiantai 天台, Zhenyan 眞言 and Chan 禪. (2) Faxiang 法相, Sanlun 三論, Tiantai and Huayan. [Dictionary References] naka109 [Credit] acm(entry) cw(py)

四州 [py] si4zhou1 [wg] ssu-chou [ko] saju [ja] シシュウ shishuu ||| The four great continents located in the oceans around Mt. Sumeru. They are Jambu-dviipa, Puurva-videha, Aparagodaaniiya, and Uttara-kuru. Jambu-dviipa is the continent that we are said to live on. The term can also mean "all worlds." [Credit] acm(entry) cw(py)

四徳 [py] si4de2 [wg] ssu-te [ko] sadôk [ja] シトク shitoku ||| "four virtues." In the Nirvaana-suutra, four attributes of nirvaana: permanence, bliss, self and purity. [Credit] acm(entry) cw(py)

四心 [py] si4xin1 [wg] ssu-hsin [ko] sasim [ja] シシン shishin ||| The 'four thoughts' used by Vasubandhu in his commentary to the Diamond Sutra (T 1511.25.781c-782a) to outline Section Two of the Diamond Sutra,dividing it into four distinct passages (T 236.8.753a). The title of each of the Four Thoughts is extracted from a verse of Asa.nga's Ode to the Diamond Sutra (T1514), of which the Vasubandhu commentary is an annotation. This exegetical scheme used by Vasubandhu is usually found summarized in the Chinese exegetical texts. The Four Thoughts, and the passages they refer to are [using Bodhiruci's translation, T236/T1511]:
1) The 'Broadly Extensive Thought' (廣大心). Corresponds to: "諸菩薩生如是心。所有一切衆生衆生所攝 ..." to .".. 所有衆生界衆生所攝。" (T236.8.753a1-4)
2) The 'Supreme Thought' (第一心). Corresponds to: "我皆令入無餘涅槃而滅度之。" (T236.8.753a4-5)
3) The 'Eternal Thought' (常心). Corresponds to: "如是滅度無量無邊衆生實無衆生得滅度者。何以故。 須菩提。若菩薩有衆生相即非菩薩。" (T236.8.753a1-7) Vasubandhu comments that the living beings are not different from the bodhisattva's own self, and so if a bodhisattva conceives of the living beings as being separate from himself then he is not a bodhisattva. "Thusly apprehending the myriad beings as his own body, the eternal is not abandoned." (T1511.25.782a)
4) The 'Undeluded Thought' (不顛倒). Corresponds to: "何以故非。須菩提。若菩薩起衆生相人相壽者相。 則不名菩薩。" (T236.8.753a7-8) Vasubandhu comments: "This makes plain the distant separation [of the bodhisattva] from, and accordingly the cessation of, a self which views the images of myriad beings, etc." (T 1511.25.782a) It should be noted that one must use a translation of the Diamond Sutra other than Kumaarajiiva's to follow the fourfold division, as Kumaarajiiva does not include the final conclusion to this section of the sutra. The commentary by Vasubandhu was translated into Chinese by Bodhiruci 菩提流支 (T1511-金剛般若波羅蜜經論) and Yijing 義淨 (T1513-能斷金剛般若波羅蜜多經論釋), and those two versions of the Diamond Sutra are used in each respectively. Yijing also extracted Asa.nga's Ode from a separate text (T1514). [Credit] cp (entry)

四念住 [py] si4nian4 zhu4 [wg] ssu-nien-chu [ko] sanyômju [ja] シネンジュウ shinenjuu ||| The 'four stations (or bases) of mindfulness'; also; the fourfold contemplation to be practiced after one has completed the exercise of tranquilizing one's mind: (1) shennianzhu 身念住, contemplating one's body as defiled; (2) shounianzhu 受念住, contemplating one's feelings as painful: even though there are agreeable sensations, they are deceptive, and there is no true pleasure in the world; (3) xinnianzhu 心念住, contemplating one's mind as constantly changing and (4) fanianzhu 法念住, contemplating things in general as devoid of inherent existence. The four bases of mindfulness are included in the thirty-seven elements of enlightenment (三十七道品). Also written 四念處. [Credit] acm(entry) cw(py)

四念處 [py] si4nian4chu4 [wg] ssu-nien-chu [ko] sanyômch'ô [ja] シネンジョ shinenjo ||| 'Four Mindfulnesses.' Same as sinianzhu 四念住sinianzhu and 四觀. [Credit] acm(entry) cw(py)

四恩 [py] si4en1 [wg] ssu-en [ko] saûn [ja] シオン shion ||| Four kinds of compassion. The compassion of parents; the compassion of sentient beings; the compassion of rulers; the compassion of the Three Treasures. [Credit] acm(entry) cw(py)

四悉檀 [py] si4 xi1tan2 [wg] ssu-hsi-t'an [ko] sasildan [ja] シシツダン shisitsudan ||| The four siddhaantas. Four modes whereby the Buddha preached the originally inexpressible dharma to all sentient beings. They are as follows: (1) shijiexitan 世界悉檀 Worldly siddhaanta. Preaching which accords to the conventional understanding of the world. (2) gegeweirenxitan 各各爲人悉檀 Siddhaanta for each individual. Preaching according to the abilities and levels of understanding of the people listening. (3) duizhixitan 對治悉檀 Special application siddhaanta. Preaching aimed at destroying strong defilement or evil karma of certain beings. (4) diyiyixitan 第一義悉檀 Siddhaanta of supreme truth. Preaching of reality as understood by the Buddha himself. [Credit] acm(entry) cw(py)

四患 [py] si4huan4 [wg] ssu-huan [ko] sahwan [ja] シカン shikan ||| 'four afflictions.' In the Nirvaana-suutra these are: impermanence, suffering, no-self and impurity. [Credit] acm(entry) cw(py)

四惑 [py] si4huo4 [wg] ssu-huo [ko] sahok [ja] シワク shiwaku ||| Four kinds of fundamental afflictions: (1) Self-ignorance 我癡, self-view 我見, self-pride 我慢 and self-love 我愛. These are understood to be originated in the manas consciousness 末那識. [Credit] acm(entry)

四慕流 [py] si4 mu4liu2 [wg] ssu-mu-liu [ko] samoryu [ja] シボル shiboru ||| The "four raging currents." Four afflictions which agitate the originally quiescent mind: desire 欲, existence 有, opinion 見 and ignorance 無明. [Credit] acm(entry) cw(py)

四攝法 [py] si4 she4fa3 [wg] ssu-she-fa [ko] sisôppôp [ja] シショウホウ shishouhou ||| (catuh-sa.mgraha-vastu); The 'four methods of winning (people) over.' Also written 四攝事. The four methods which bodhisattvas employ to approach and save people. They are: (1) bushi 布施, giving the gift of Dharma or something that people like; (2) aiyu 愛語 using kind words; (3) lixing 利行 acting for the purpose of benefit to them; (4) tongshi 同事 physically working together with them. [Credit] acm(entry) cw(py)

四教義 [py] Si4 jiao4yi4 [wg] Ssu-chiao-i [ko] Sagyoûi [ja] シキョウギ Shikyougi ||| The Sijiaoyi, T 1929.46.721a-769a. A twelve fascicle work by Zhiyi 智��, the founder of Tiantai Buddhism. This treatise is devoted to the detailed and systematic exposition of the Four Teachings (one of the schemes by which the Buddhist sutras and treatises are arranged in the Tiantai tenet classification system). The four teachings are: (1) sancang 三藏the Tripitaka teaching; (2) tong 通 the Pervasive or 'shared' teaching; (3) bie 別 the Distinct teaching and (4) yuan 圓 the Complete teaching. Originally it formed a part of his commentary on the Vimalakiirti-nirde`sa-suutra 維摩經, which he finished in 595 C.E. [Credit] acm(entry) cw(py)

四方易處 [py] si4fang1yi4chu4 [wg] ssu-fang-i-ch'u [ko] sabangich'ô [ja] シホウショ shihouisho ||| To be disoriented; to lose one's sense of direction. A simile which appears in Buddhist scriptures to describe the nature of ignorance. See, for example in the Sutra of Perfect Enlightenment 圓覺經 (T 842.17.913b22), in the Awakening of Faith 起信論 (T 1666.38.577a3 ff. and 579c23) and in the `Suura.mgama-suutra 首楞嚴經 (T 945.19.120b21-23). [Credit] acm(entry)

四明尊者教行録 [py] Si4ming2 zun1zhe3 jiao1xing2 lu4 [wg] Ssu-ming tsun-che chiao-hsing lu [ko] Samyông chonja kyohaeng nok [ja] シミョウソンシャキョウコウロク Shimyou sonsha kyoukou roku ||| Siming zunzhe jiaoxing lu; 7 fasc., by Zongxiao 宗曉. T 1937.46.856a-934a. [Credit] acm(entry)

四智 [py] si4 zhi4 [wg] ssu-chih [ko] saji [ja] シチ shichi ||| (1) The 'four wisdoms' of dharma, species, other mind and secular world (catvaari-j~naani). (2) The four kinds of wisdom of the Buddha. These are "Great Reflecting Wisdom," "Equality-nature Wisdom," "Subtle Observing Wisdom" and the "Wisdom of Fulfillment of Deeds." These are the four kinds of wisdom for entering the principle of consciousness-only. (3) The four kinds of wisdom that cut off delusion. These are: the wisdom that extinguishes the production of selfhood; the wisdom of establishing pure works; the wisdom of doing what should be done; the wisdom that keeps this existence from being reborn. [Credit] acm(entry) cw(py)

四果 [py] si4guo3 [wg] ssu-kua [ko] sagwa [ja] シカ shika ||| The Four Fruits (of the `sraavaka path) (catvaari-phalani). See 四向四果. [Dictionary References] naka509b [Credit] acm(entry) cw(py)

四梵 [py] si4fan4 [wg] ssu-fan [ko] sabôm [ja] シボン shibon ||| The "Four Brahman Heavens": (1) 梵 (2) 小梵無量 (3) 大梵 (4) 梵輔. Since the first is a general term, there are actually only three. [Credit] acm(entry) cw(py)

四業 [py] si4ye4 [wg] ssu-yeh [ko] saôp [ja] シゴウ shigou ||| Four types of admixture of good and evil karma, with the logographs for white and black representing good and evil, respectively: (1) evil-evil-differently-matured karma 黒黒異熟業; (2) good-good-differently-matured karma 白白異熟業; (3) evil-good evil-good differently-matured karma 黒白黒白異熟業 and (4) neither-evil-nor-good not-differently-matured karma 非黒非白無異熟業. (Skt. catvaari-karmaa.ni; Pali cattaari kammaani)〔倶舎論、 T 1558.29.83b〕 [Dictionary References] naka513a ZGD427c [Credit] acm(entry)

四欲 [py] si4yu4 [wg] ssu-yü [ko] sayok [ja] シヨク shiyoku ||| The four desires:qing 情 emotional love; se 色 sexual attraction; shi 食 food; yin 婬 lust. [Credit] acm(entry) cw(py)

四正勤 [py] si4 zheng4qin2 [wg] ssu-cheng-ch'in [ko] sajônggûn [ja] シショウゴン shishougon ||| The 'four correct endeavors.' (1) getting rid of existing evil; (2) working not to produce evil; (3) To work at nurturing goodness; (4) to destroy pre-existent evil. [Credit] acm(entry) cw(py)

四法界 [py] si4 fa3jie4 [wg] ssu-fa-chieh [ko] sabôpkye [ja] シホウカイ shihoukai ||| The four dharmadhaatus, or four realms of reality as explicated by the masters of the Huayan school: (1) shi fajie 事法界 the realm of individual phenomena; (2) li fajie 理法界 the realm of the one principle (`suunyataa); (3) lishi wuai fajie 理事無礙法界 the realm of non-obstruction between principle and phenomena; (4) shishi wuai fajie 事事無礙法界 the realm of non-obstruction between phenomena. [Credit] acm(entry) cw(py)

四流 [py] si4liu2 [wg] ssu-liu [ko] saryu [ja] シル shiru ||| See simuliu 四慕流 [py] sipaoliu . [Credit] acm(entry) cw(py)

四無所畏 [py] si4 wu2suo3wei4 [wg] ssu-wu-so-i [ko] samusooe [ja] シムショイ shimushoi ||| The 'four forms of fearlessness' (catvaari-vaisaradyani). Four types of fearlessness, or utter conviction, in preaching the dharma. I. Those of a buddha are: (1) zhengdengjue wuwei 正等覺無畏, fearlessness in asserting that he has attained perfect enlightenment; (2) louyongjin wuwei 漏永盡無畏, fearlessness in asserting that he has destroyed all defilements; (3) shuozhangfa wuwei 説障法無畏, fearlessness in showing people those elements which hinder the realization of the Dharma, and (4) shuochudao wuwei 説出道無畏, fearlessness in expounding the method of liberation. II. Those of a bodhisattva are: (1) nengchi wuwei 能持無畏, fearlessness in expounding passages and phrases of the dharma which he has heard from the teacher and keeps in memory; (2) zhigenwuwei 知根無畏, fearlessness in expounding appropriate to people with a correct knowledge of their abilities; (3) jueyi Wuwei 決疑無畏, fearlessness in countering an opponent's attack on the Buddhist teaching, and clearing away his doubts, and (4) dabao wuwei 答報無畏, fearlessness in responding to the various questions asked of him. [Credit] acm(entry) cw(py)

四無礙智 [py] si4 wu2ai4 zhi4 [wg] ssu-wu-ai-chih [ko] samuaeji [ja] シムゲチ shimugechi ||| See si wuai bian 四無礙辯. [Credit] acm(entry) cw(py)

四無礙辯 [py] si4 wu2 ai4 bian4 [wg] ssu-wu-ai-pien [ko] samuaebyôn [ja] シムゲベン shimugeben ||| Four abilities of unhindered understanding and expression: (1) fawuai 法無礙 No mistake in teaching; (2) yiWuai 義無礙, No lack in regard to understanding the internal meaning of the teaching; (3) ciwuai 辭無礙 'unhindered speech,' that is, the understanding of all languages; (4) yueshuowuai 樂説無礙 'unhindered ease in explanation' which is the free use of the above three in the effort of saving all sentient beings. [Credit] acm(entry) ps(py)

四無色定 [py] si4 wu2se4 ding4 [wg] ssu-wu-se ting [ko] samusaekchông [ja] シムシキジョウ shimusikijou ||| The 'four formless concentrations.' Four states of concentration which lead to rebirth in the four formless heavenly realms: (1) concentration on infinite space 空無邊處; (2) concentration on infinite consciousness 識無邊處; (3) concentration on nothingness and 無所有處 (4) concentration on neither perception nor non-perception 非想非非想處.〔倶舎論、 T 1558.29.41a〕 [Dictionary References] naka533a [Credit] acm(entry) cw(py)

四無色蘊 [py] si 4wu2se4 yun4 [wg] ssu wu-se-yün [ko] sa musaek on [ja] シムシキウン shi mushiki un ||| The four skandhas outside of form: Feeling 受, perception 想, impulse 行 and consciousness 識.〔二障義HPC 1.791a〕 [Credit] acm(entry)

四無量心 [py] si4 wu2liang4 xin1 [wg] ssu-wu-liang hsin [ko] samuryangsin [ja] シムリョウシン shimuryoushin ||| The 'four immeasurable minds.' The immeasurable mind of love (maitri 慈無量), compassion (karuna 悲無量), sympathetic joy (mudita 喜無量) and impartiality (upek.sa 捨無量). They are four kinds of meditation to give bliss to, and to take away the suffering of sentient beings (catvaari-apramaanaana). Four minds of immeasurable concern for others. [Credit] acm(entry) cw(py)

四相 [py] si4xiang1 [wg] ssu-hsiang [ko] sasang [ja] シソウ shisou ||| (1) The Four Marks of existence: Arising 生, abiding 住, changing 異, and ceasing 滅. (2) Birth, old age, sickness and death (生老病死). (3) The four marks of the truth of suffering: duhkha 苦, `suunyataa 空, anitya 無常, anaatman 無我. [Credit] acm(entry) cw(py)

四眞諦 [py] si4zhen1di4 [wg] ssu-chen-ti [ko] sajinch'e [ja] シシンタイ shishintai ||| The Four Noble Truths. See 四諦. [Dictionary References] naka525a [Credit] acm(entry)

四神足 [py] si4 shen2zu2 [wg] ssu-shen-chu [ko] sasinjok [ja] シジンソク shijinsoku ||| The 'four bases of supernatural power.' These are: (1) 'desire power,' (yushenzu 欲神足), the desire to gain excellent meditation; (2) 'effort power' (qinshenzu 勤神足) the effort to gain excellent meditation; (3) 'concentration power' (xinshenzu 心神足) the gaining of control over thoughts and (4) 'wisdom power' (guanshenzu 觀神足), the good function of analytical meditation. [Credit] acm(entry) cw(py)

四禪 [py] si4chan2 [wg] ssu-ch'an [ko] sasôn [ja] シゼン shizen ||| The 'four meditations.' Four progressively subtle stages of meditation which lead one out from the desire realm into rebirth in the four meditation heavens 四禪天.(catur-dhyaana) Inagaki says:" (1) In the first meditation the practitioner dwells in the joy of abandoning coarse desires; (2) in the second, he dwells solely in the joy of concentration; (3) in the third, he attains exquisite joy surpassing that of ordinary concentration; and (4) in the fourth, he dwells in equanimity of mind free of various sensations of pain and pleasure." This corresponds roughly to what is given in the Zen gaku jiten. [Dictionary References] naka525d ina-z357 ZGD441c [Credit] acm(entry) cw(py)

四禪天 [py] si4 chan2tian1 [wg] ssu-ch'an-t'ien [ko] sasônch'ôn [ja] シゼンテン shizenten ||| The 'four meditation heavens' in the realm of form. The four spheres one is born into depending upon one's level of meditation practice in the four meditative concentrations 四禪. There are various sources which describe these, but one of the most extensive is the Abhidharmako`sa-bhaasya 倶舎論, where they are discussed in connection with the term 四靜慮; the Zen gaku jiten cites a text called the Jietuodao lun 解脱道論. Those who practice the first meditative concentration in the present lifetime are born in the first meditation heaven into one of three different levels according to their proficiency in practice. Those of the lower level are born into heaven of Brahma followers 梵衆天; those of middling level are born into the heaven of Brahma's ministers 梵輔天 and those of the superior level are born into the great Brahma heaven 大梵天. In similar fashion, those who practice the second meditation in the present life are born into three grades of heavens according to their proficiency in practice: the heaven of limited light 少光天; the heaven of limitless light 無量光天 and the heaven of ultimate light and purity 極光淨天. In the third heaven there are again three: the heaven of limited purity 少淨天, the heaven of limitless purity 無量淨天 and the heaven of pervasive purity 遍淨天. The fourth heaven has eight levels: the first three of these, the cloudless heaven 無雲天 the heaven of blessed birth 福生天 and the heaven of extensive fruition 廣果天 are attainable by unenlightened sentient beings; the final five are attained only by Buddhist saints who have consummated the undefiled concentration of the fourth level: these are the heaven of no affliction 無煩天, the heaven of no heat 無熱天, the heaven of skillful manifestation 善現天, the heaven of skillful vision 善見天, and the heaven of ultimate form 色究竟天. 〔倶舎論、 T 1558.29.41a〕 [Dictionary References] naka526a soot179 ina-z357 [Credit] acm(entry) cw(py)

四禪定 [py] si4chan2ding4 [wg] ssu-ch'an-ting [ko] sasônchông [ja] シゼンジョウ shizenjou ||| The four meditations of the form realm. See 四禪. [Dictionary References] naka525d ina-z357 ZGD441c [Credit] acm(entry)

四種我見 [py] si4zhong3 wo3jian4 [wg] ssu-chung wo-chien [ko] sachong agyôn [ja] シシュガケン shishu gaken ||| The "four kinds of view of a self:" (1) The view of a self arising from discrimination 有分別我見, which is arisen by those who perceive reality in a non-Buddhist manner; (2) the view of a self arisen in the process of coming to be born 倶生我見, which can be arisen by animals as well as human beings; (3) the view of self arisen by each person based on his understanding of himself 自依止我見 and (4) the view of self which arises in dependence on one's relationship with others 縁他依止我見.〔瑜伽論T 1579.30.779c10-14〕 [Credit] acm(entry)

四種授記 [py] si4 zhong3 shou4ji4 [wg] ssu-chung-shou-chi [ko] sajongsugi [ja] シシュジュキ shisujuki ||| The four kinds of prediction of Buddhahood. In the Shoulengyan sanmei jing 首楞嚴三昧經 these are: (1) The prediction for those who have not yet arisen the mind of enlightenment. (2) The prediction for those who are at the point of arising the mind of enlightenment. (3) The secret prediction. (4) The prediction for those who have attained the level of unarisen tolerance. (See T vol. 15 p. 638c.) [Credit] acm(entry) cw(py)

四種法熏習 [py] si4zhong3 fa3xun1xi2 [wg] ssu-chung fa-hsün-hsi [ko] sajongbôphunsûp [ja] シシュホウクンシュウ shishuhoukunshuu ||| Four kinds of perfumation of dharmas (from the 大乘起信論): (1) jingfa 淨法 (眞如) (2) yiqieranyin 一切染因 (無明) (3) wangxin 妄心 (wangxin) (業識); (4) wangjingjie 妄境界 (六塵). [Credit] acm(entry) cw(py)

四種涅槃 [py] si4zhong3 nie4pan2 [wg] ssu-chung-nie-p'an [ko] sajongyôlban [ja] シシュネハン shishu nehan ||| 'Four kinds of Nirvaana.' In the teachings of the Yogaacaara school, nirvaana is divided into four types. The first is the nirvaana of the originally pure self-nature, the original thusness of all existence. The second refers to the thusness expressed in the extinction of the hindrances due to defilement, and is called "nirvaana with remainder." The third is "nirvaana without remainder"; in this nirvaana the hindrances due to defilement in the mind are cut off, and the body in which the five skandhas was united is extinguished. In the fourth, both the hindrances due to defilement and the hindrances of knowing are cut off, and a deep wisdom is attained wherein sa.msaara and nirvaana are not distinguished. Not abiding in nirvaana nor disliking sa.msaara, one teaches sentient beings yet does not become attached to the world. This condition of complete separation from delusion is called "nirvaana with no abode." [Credit] acm(entry) cw(py)

四種謗 [py] si4zhong3 bang4 [wg] ssu-chung pang [ko] sajongbang [ja] シシュホウ shishuhou ||| The four kinds of errors according to Wônhyo 元曉 in his commentary on the Awakening of Faith 起信論. Belief in existence; belief in non-existence; belief in both; belief in neither. [Credit] acm(entry) cw(py)

四種障 [py] si4zhong3zhang4 [wg] ssu-chung-chang [ko] sajongjang [ja] シシュショウ shishushou ||| Four kinds of hindrances taught in the Ratnagotravibhaaga. The hindrance of the marks of conditions 縁相, the hindrance of the marks of causes 因相, the hindrance of the marks of arising 生相, and the hindrance of the marks of destruction 壞相. 〔寶性論T 1611.31.830b2-10〕 [Credit] acm(entry)

四種顛倒 [py] si4zhong3 dian1dao4 [wg] ssu-chung tien-tao [ko] sajong chôndo [ja] シシュテンドウ shishutendou ||| Four kinds of errors; which are four kinds of inverted understandings of reality: perceiving permanence when one should perceive impermanence; perceiving a self when one should perceive no-self; perceiving pleasure when one should be perceiving suffering and perceiving purity when one should be perceiving impurity. 〔寶性論T 1611.31.813a-848a〕 [Credit] acm(entry)

四空處 [py] si4 kong1chu4 [wg] ssu k'ung-ch'u [ko] sa gongch'ô [ja] シクウショ shi kuusho ||| The 'four locations in the formless realm.' Four spheres of existence within the formless realm. Also written siwushi 四無識. Those who practice the four formless concentrations are born here. See 四無色. [Credit] acm(entry) cw(py)

四縁 [py] si4yuan2 [wg] ssu-yüan [ko] sayôn [ja] シエン shien ||| 'Four Conditions', 'Four Causes.' {I} In the Consciousness-only 唯識 school, a broad division into four types, of the causes that produce all things. In this case, the ideograph yuan 縁 has the meaning of yin 因. This classification is used especially in explaining the "nature of dependent arising 依他起性." The explanation of the relationship of these four causes to the "six causes" 六因 differs between Consciousness-only and Abhidharma-ko`sa. The four are: (1) yinyuan 因縁 (hetu-pratyaya) a direct internal cause that produces a result. Refers to newly producing the fruit of a person--seeds and their manifestation. The production by the seeds in the aalaya Consciousness of the world cognized through the seven consciousnesses. (2) dengwujianyuan 等無間縁 (sa.manantara-pratyaya) Since the prior instant of mind/mental functioning gives rise directly to the succeeding instant of mind, there is no gap in their leading into one another. Also called cidiyuan 次第縁. (3) suoyuanyuan 所縁縁 'Object as condition' (aalambana-pratyaya). For the mind to arise, its object must be present, so every object becomes a cause for the mind. These objects are discriminated into the two types of 親 and 疎. (4) zengshangyuan 増上縁 (adhipati-pratyaya) 'Causes beyond direct empowerment.' This group includes all indirect causes outside the above three. Not only those things which give power to the production of results, but things which merely do not impede or hinder. {II} In the Sutra of Perfect Enlightenment 圓覺經, the Four Elements (四大). {III} In the Vajrasa.maadhi-suutra, the four causes are: (1) 作擇滅力取縁; (2) 本利根淨所集起縁; (3) 本慧大悲力縁; (4) 一覺通智力縁. (T vol. 9, p. 370c) [Credit] acm(entry) cw(py)

四聖 [py] si4sheng4 [wg] ssu-sheng [ko] sasông [ja] シショウ shishou ||| The four kinds of sages: `sraavaka, pratyekabuddha, bodhisattva and buddha. [Credit] acm(entry) cw(py)

四聖行 [py] si4 sheng4xing2 [wg] ssu-sheng-hsing [ko] sasônghaeng [ja] シショウギョウ shishougyou ||| The "four holy actions": (1) To wear the monk's robe; (2) To beg for food; (3) To sit under a tree. (4) To still the mind and body. [Credit] acm(entry) cw(py)

四聖諦 [py] si4sheng4di4 [wg] ssu-sheng-ti [ko] sasôngch'e [ja] シショウタイ shishoutai ||| The "four noble truths" (aarya-satya) which form the main content of the Buddha's first sermon given at Baaraa.nasii. See 四諦. [Credit] acm(entry)

四苦 [py] si4ku3 [wg] ssu-k'u [ko] sago [ja] シク shiku ||| The four basic forms of suffering; see next 四苦八苦. [Dictionary References] naka511c [Credit] acm(entry)

四苦八苦 [py] si4ku3ba1ku3 [wg] ssu-k'u-pa-k'u [ko] sagopalgo [ja] シクハック shikuhakku ||| The four and eight kinds of suffering taught by `Saakyamuni in his exposition of the Four Noble Truths 四諦. These include the four basic forms of suffering: birth 生, aging 老, sickness 病 and death 死, along with the four derivative forms of suffering: separation from that which we love 愛別離苦, association with that which we hate 怨憎會苦, inability to fulfill our desires 求不得苦 and the suffering from the instability of the five skandhas 五陰盛苦. Since there are eight forms of suffering in total, they are often referred to more simply as such 八苦. 〔瑜伽論T 1579.30.289b〕 [Dictionary References] naka511b [Credit] acm(entry)

四處 [py] si4chu4 [wg] ssu-ch'u [ko] sajô [ja] シショ shisho ||| (1) The four great locations of `Saakyamuni's religious career: his birthplace at Lumbini; Magadha , the place of his enlightenment; the Deer Park at Baaraa.nasii , where he preached his first sermon and Hiranyavati in Ku`sinagara , where he entered nirvaana. (2) The four practices of wisdom, truth, detachment and equanimity. [Credit] acm(entry) cw(py)

四衢 [py] si4qu2 [wg] ssu-ch'ü [ko] sagu [ja] シク shiku ||| 'Four crossings.' An intersection (Huayan Wu jiao zhang). Another term for the Four Noble Truths. [Credit] acm(entry) cw(py)

四見 [py] si4jian4 [wg] ssu-chien [ko] sagyôn [ja] シケン shiken ||| (1) Four perspectives, four views, four understandings. For example, to a human being, water is something to drink; to a fish, it is the surrounding environment, to the gods it is a jewel, and to a hungry ghost it is bloody pus. (2) Equivalent to "four phrases"--see 四句. (3) The four kinds of attached views held by non-Buddhists: the view of existence of the person 有身見; the view of attachment to extremes 邊執見; evil view 邪見, and view of attachment to views 見取見. (4) In the Sanlun doctrine, four kinds of attachment associated with four kinds of teaching. [Dictionary References] naka512b [Credit] acm(entry)

四觀 [py] si4guan1 [wg] ssu-kuan [ko] sagwan [ja] シカン shikan ||| Same as four bases of mindfulness 四念處. [Dictionary References] naka510a [Credit] acm(entry)

四諦 [py] si4di4 [wg] ssu-ti [ko] sach'e [ja] シタイ shitai ||| The "four noble truths" (aarya-satya) which form the main content of the Buddha's first sermon given at Baaraa.nasii: the truth of suffering (du.hkha) 苦諦, the truth of the arising of suffering (samudaya) 集諦, the truth of the cessation of suffering (nirodha) 滅諦, and the truth of the path to the cessation of suffering (maarga) 道諦. Also rendered as 四聖諦. [Dictionary References] naka526c [Credit] acm(entry)

四辨 [py] si4bian4 [wg] ssu-pien [ko] sabyôn [ja] シベン shiben ||| (A) The 'four analytical knowledges.' These are the same as the siwuaizhi 四無礙智 and the siwuaibian 四無礙辯. (B) The 'four unobstructed knowledges.' (1) To be unobstructed in the knowledge concerning the meaning of the teachings. (2) To be unobstructed in the knowledge of dharmas. (3) To be unobstructed in the knowledge about various languages. (4) To be unobstructed in preaching. [Credit] acm(entry) cw(py)

四辯 [py] si4bian4 [wg] ssu-pien [ko] sabyôn [ja] シベン shiben ||| See siwuaibian 四無礙辯. [Credit] acm(entry) cw(py)

四道 [py] si4dao4 [wg] ssu-tao [ko] sato [ja] シドウ shidou ||| The four paths in Abhidharmako`sa 倶舎論 doctrine. (1) The path of preparation 加行道--the stage at which one gathers the energy for the development of the three stages of worthiness and the four roots of goodness (三賢、 四善根), practicing `siila, samaadhi and praj~naa. (2) The path of non-obstruction 無間道-- the stage where defilements are destroyed by the awakening of correct wisdom. (3) The path of liberation 解脱道--wherein one thought-moment of correct wisdom one awakens to reality. (4) The path of superb advancement 勝進道. Having awakened, one enters anew onto the path of meditation and wisdom. [Dictionary References] naka528c [Credit] acm(entry)

四門出遊 [py] si4men2chu1you2 [wg] ssu-men-ch'u-yu [ko] samunch'ulyu [ja] シモンシュツユウ shimonshutsuyuu ||| The "excursions out of the four gates." According to legend, Gautama Siddhartha, becoming frustrated with his lack of experience with the world outside of his father's castle, eventually forced his father to allow him to travel outside. Despite the efforts of his father's retainers to clear the roadways of any problematic scenes, Gautama witnessed on four trips, a sick person, an extremely aged person, a corpse and a religious mendicant (`srama.na). These experiences catalyzed his determination to renounce his worldly life and seek enlightenment. [Dictionary References] naka533c [Credit] acm(entry)

四門遊觀 [py] si4men2you2guan1 [wg] ssu-men-yu-kuan [ko] samunyugwan [ja] シモンユウカン shimonyuukan ||| Same as 四門出遊. [Credit] acm(entry)

四階成佛 [py] si4jie1 cheng2fo2 [wg] ssu-chieh ch'eng-fo [ko] sagyesôngbul [ja] シカイジョウブツ shikaijoubutsu ||| The 'four stages in the attainment of buddhahood': (1) The myriad practices of the three great incalculable eons; (2) The hundred kalpas practice of good marks; (3) The cutting off of doubts in the first eight bhuumi; (4) Sitting in meditation and arising the 34 mindfulnesses to cut off all non-conceptual doubts and become a Buddha. [Credit] acm(entry) cw(py)

四靜慮 [py] si4jing4lü4 [wg] ssu-ching-lü [ko] sachôngyô [ja] シジョリョ shijouryo ||| A later rendering of the Sanskrit catur-dhyaana, meaning "four meditations," earlier expressed as sichanding 四禪定. [Credit] acm(entry)

四?倒 [py] si4 dian1dao3 [wg] ssu-tien-tao [ko] sajôndo [ja] シテンドウ shitendou ||| The 'four falls'; four inverted views, which cause one to fall from the true path (viparyaasa-catuksa). They are: (1) the fall of permanence--taking the impermanent to be permanent; (2) Enjoyment--perceiving suffering as enjoyment; (3) Purity-- seeing the impure as pure; (4) Self--perceiving what is not a self to be a self. These can be found in the Vimalakiirti-nirde`sa-suutra 維摩經, as well as the Abhidharmako`sa-bhaasya 倶舎論. Other texts list different groups of these four. [Credit] acm(entry) cw(py)