心不相應行法 [py] xin1 bu4xiang4 ying1 xing2 fa3 [wg] hsin-pu-hsiang-ying-hsing fa [ko] simbusangûngbôp [ja] シンフソウオウギョウホウ shinfusou-ougyouhou ||| (viprayyuktas sa.mskaaraah, citta-viprayukta-dharma); "elements not concomitant with mind (or matter)." Within the fourth of the five skandhas (impulse 行) there are forces not associated with mental functions as well as forces that are. Forces that are associated with mental functions are included in the group of elements with that characteristic. Concerning these 'mental function' elements, the two skandhas of feeling and perception are included as separate mental functions, while the remaining mental functions are included in the skandha of impulse. However, within the skandha of impulse, elements that are not mental functions, such as physiological energies are present. Since these do not operate in direct association with the mind, they are named as such. In the theory of the Abhidharmako`sa school 倶舎宗, there are fourteen of these kinds of elements and they are considered to be real, while in Consciousness-only theory, there are twenty-four, and they are considered to be unreal. In Yogaacaara, these are: acquisition 得, life force 命根, human commonality 衆同分, nature of unenlightened sentient being 異生性, the concentration of no conceptualization 無想定, the concentration of extinction 滅盡定, 無想報, body of name 名身, body of phrases 句身, 文身, birth 生, old age 老, abiding 住, impermanence 無常, transmigration 流轉, 定異, concomitance 相應, activity 勢速, sequence 次第, direction 方, time 時, number 數, combining nature 和合性, non-combining nature 不和合性〔大乘百法明門論T 1614.31.855b-c〕 [Credit] acm(entry) cw(py)

心意 [py] xin1yi4 [wg] hsin-i [ko] simûi [ja] シンイ shin'i ||| (1) Mind (manas, cetas). (2) Mental perceptory function. (3) To conceptualize. [Credit] acm(entry) cw(py)

心所 [py] xin1suo3 [wg] hsin-so [ko] simso [ja] シンショ shinsho ||| An abbreviation of xinsuoyou fa 心所有法. See next. [Credit] acm(entry) cw(py)

心所有法 [py] xin1 suo3 you3 fa3 [wg] hsin-so-yu fa [ko] simsoyubôp [ja] シンショウホウ shinsho-u-hou ||| (caitta) 'mental functions.' Things that are related to the mind. Mental functions, workings, phenomena. Spiritual functions. The mental function that fully recognizes the separate aspects of the external environment at the time that the mental consciousness is aware of it. It arises depending upon the "mind-king" (心王) which discerns all the characteristics of the environment. According to the Faxiang 法相 school. There are 51 of these, which are divided into six groups: (1) The five pervasive functions 五遍行; (2) The five separate realms 五別境; (3) The eleven goodnesses 十一善; (4) The six primary afflictions 六煩惱; (5) The twenty secondary afflictions 隨煩惱, and (6) the four indeterminate dharmas 四不定. [Credit] acm(entry) ps(py)

心數 [py] xin1shu3 [wg] hsin-shu [ko] simsu [ja] シンジュ shinju ||| Mental functions; an earlier way of translating the Sanskrit caitta, the later term being 心所. A term which refers generally to the function of the mind as it cognizes various objects. 〔瑜伽論T 1579.30.410a〕 [Dictionary References] naka766c [Credit] acm(entry)

心數法 [py] xin1shu3fa3 [wg] hsin-shu-fa [ko] simsubôp [ja] シンジュホウ shinjuhou ||| Mental functions; an earlier way of translating the Sanskrit caitta, the later term being 心所有法. A term which refers generally to the function of the mind as it cognizes various objects. 〔瑜伽論T 1579.30.410a〕 [Dictionary References] naka766c [Credit] acm(entry)

心法 [py] xin1fa3 [wg] hsin-fa [ko] simbôp [ja] シンボウ shinbou ||| (1) The dharma of mind--the mind, consciousness (Skt. citta, vij~naana, Pali citta). The mind itself 心王, as contrasted with the objects of mind 心所有法. (vij~naana). This is the first of the five classes 五法 of elements enumerated in the Yogaacaara scheme of 100 elements. {II} Mental objects = 心所. 〔二障義HPC 1.805c〕 [Dictionary References] naka769b [Credit] acm(entry)

心海 [py] xin1hai3 [wg] hsin-hai [ko] simhae [ja] シンカイ shinkai ||| 'Mind-sea.' A metaphor for the mind, likening it to a vast sea. [Credit] acm(entry) cw(py)

心清淨 [py] xin1 qing1 jing4 [wg] hsin-ch'ing-ching [ko] simch'ôngjông [ja] シンショウジョウ shinshoujou ||| (citta-pari`suddhi). (1) The mind's (original) purity. (2) The mind becoming pure as the result of religious practice. [Credit] acm(entry) cw(py)

心王 [py] xin1wang2 [wg] hsin-wang [ko] simwang [ja] シンオウ shin'ou ||| 'Mind-king.' The overall cognitive function of one's consciousness, as opposed to the distinctive mental functions which belong to it (called 心所). In the Abhidharmako`sa- bhaasya 倶舎論, only one mind-king is conceived, but the Faxiang 法相 sect establishes eight, one for each of the eight consciousnesses. There is no such term as 'mind-king' in Indian Buddhism. [Credit] acm(entry) cw(py)

心田 [py] xin1tian2 [wg] hsin-t'ien [ko] simjôn [ja] シンデン shinden ||| "Mind-field." The mind is the source of the production of all phenomena, and is the place where the seeds of Buddhahood are planted and cultivated. Same as 心地. [Dictionary References] naka768b [Credit] acm(entry)

心相 [py] xin1xiang1 [wg] hsin-hsiang [ko] simsang [ja] シンソウ shinsou ||| (1) The mind as it is. The appearance or aspect of the mind. (2) The mind's original aspect. The mind's functional aspect of subjective cognition. (3) The contents of the mind, the thoughts within the mind. [Credit] acm(entry) cw(py)

心經 [py] Xin1jing1 [wg] Hsin-ching [ko] Simgyông [ja] シンギョウ Shingyou ||| The Heart Sutra. See 般若波羅蜜多心經. [Credit] acm(entry)

心自在地 [py] xin1 zi4zai4 di4 [wg] hsin-tzu-tsai-ti [ko] simjajaeji [ja] シンジザイチ shinjizaiji ||| The ninth of the ten bhuumis in the bodhisattva's advancement. The stage of unimpeded mental function. [Credit] acm(entry) cw(py)

心鏡録 [py] Xin1jing4lu4 [wg] Hsin-ching lu [ko] Simgyôngnok [ja] シンキョウロク Shinkyouroku ||| The Xinjing lu. See 宗鏡録. [Credit] acm(entry)

忍俊 [py] ren3jun4 [wg] jen-chün [ko] injun [ja] ニンシュン inshun ||| Outstanding intelligence. [Credit] acm(entry) cw(py)

忍俊不禁 [py] ren3 jun4 bu4 jin1 [wg] jen-chün-pu-chin [ko] injungûm [ja] ニンシュンフキン inshunfukin ||| Nakamura says kotaerarezu, which means "to be irresistible," "to be to much to bear," "to be unhandleable." By context, we might also offer "to smile without being able to restrain oneself." Further research on this phrase is necessary. [Credit] acm(entry) cw(py)

忍力 [py] ren3li4 [wg] jen-li [ko] inryôk [ja] ニンリキ ninriki ||| (The power of) tolerance, endurance, forbearance. adhivaasana. [Dictionary References] naka1074a [Credit] acm(entry)

忍辱 [py] ren3ru4 [wg] jen-ju [ko] inyok [ja] ニンニク ninniku ||| (k.santi) 'patience,' 'forbearance.' One of the 'six perfections' (六波羅蜜). [Credit] acm(entry) cw(py)

念住 [py] nian4zhu4 [wg] nien-chu [ko] nyômchu [ja] ネンジュウ nenjuu ||| A base of mindfulness; a state of meditative equanimity. Synonymous with 念處. See also 四念住. [Dictionary References] naka1080a [Credit] acm(entry)

念佛 [py] nian4fo2 [wg] nien-fo [ko] yômbul [ja] ネンブツ nenbutsu ||| (1) To be mindful of the meritorious virtues of the Buddha.(buddha-manasikaara, buddha-anusm.rti; Pali buddhagataa sati; Tib. sa.ns rgyas rjes su dran pa) 〔阿彌陀經、 T 366.12.347a〕 (2) One of the six kinds of mindfulness 六念 from the Aagama-sutras. 〔長阿含經、 T 1.1.12a〕(3) In the Pure Land school 淨土宗, the verbal chanting of the name of Amitaabha Buddha (南無阿彌陀佛) for the purpose of obtaining rebirth in the Pure Land. [Dictionary References] naka1081a ZGD1005a Iwa650 [Credit] acm(entry)

念佛三昧寶王論 [py] Nian4fo2 san1mei4 bao3wang2 lun4 [wg] Nien-fo san-mei pao-wang lun [ko] Yômbul sammaebowang non [ja] ネンブツサンマイホウオウロン Nenbutsu sanmai houou ron ||| Nianfo sanmei baowang lun; 3 fasc., by Fei-hsi 飛錫T 1967.47.134a-144c. [Credit] acm(entry)

念失 [py] nian4shi1 [wg] nien-shih [ko] yômsil [ja] ネンシツ nenshitsu ||| See 失念. [Credit] acm(entry)

念心 [py] nian4xin1 [wg] nien-hsin [ko] nyômsim [ja] ネンシン nenshin ||| Mindfulness. A state of mind. 〔瑜伽論T 1579.30.664b20〕 [Credit] acm(entry)

念念 [py] nian4 nian4 [wg] nien-nien [ko] nyômyôm [ja] ネンネン nennen ||| 'Every thought-moment.' (1) Every moment. (2) Every thought; continuous thought (k.sana, citta-k.sana). [Credit] acm(entry) cw(py)

念念相續 [py] nian4nian4 xiang1xu4 [wg] nien-nien hsiang-hsü [ko] nyômnyôm sangsok [ja] ネンネンソウゾク nennen souzoku ||| (1) The practice of constantly remembering the Buddha, without break for even a single thought-moment. Constantly thinking of something without an instant's gap. (2) Moment-to-moment continuity. (3) Moment to moment continuity of deluded thought. 〔起信論T 1666.32.5576c〕 [Credit] acm(entry) cw(py)

念處 [py] nian4chu4 [wg] nien-ch'u [ko] yômch'ô [ja] ネンジョ nenjo ||| (1) A base of mindfulness (smrty-upasthaana). Synonymous with 念住. (2) The stopping of thought in a certain place. (3) The retention of all memories in the mind. (4) The focus of the mind on an object. [Credit] acm(entry) cw(py)

怖畏 [py] bu4wei4 [wg] pu-wei [ko] p'ooe [ja] フイ fui ||| Fear; to be frightened, be afraid (bhaya, trasana, uttraasa) 〔二障義、 HPC 1.198c〕 [Dictionary References] naka1177a [Credit] acm(entry)

怖魔 [py] bu4 mo2 [wg] pu-ma [ko] p'oma [ja] フマ fuma ||| To frighten demons. A Chinese translation for bhik.su 比丘 (biqiu). (HPC 7.22a20) [Credit] acm(entry) cw(py)

思惟 [py] si1wei2 [wg] ssu-wei [ko] sayu [ja] シユイ shiyui ||| (1) To think, to consider or discriminate an object. To continue thinking about one thing. Deliberation (cetanaa, cintaa, miimaamsaa, upadhyaana). (2) To think in one's mind. (3) To consider theoretically. (4) To think in view of achievement. (5) To pay attention, to pay heed (maniskara). (6) to practice the Buddhist Way. (7) One of the 'Ten Dharma Practices' 十法行. To infer a meaning through the principle. Thinking (cintanaa). [Credit] acm(entry) cw(py)

思擇 [py] si1ze2 [wg] ssu-tse [ko] sat'aek [ja] シチャク shichaku ||| To ponder, think deeply about; analyze in a thorough and concentrated manner (pratisa.mkhyaa). [Credit] acm(entry) cw(py)

思案 [py] si1an4 [wg] ssu-an [ko] saan [ja] シアン shian ||| To think. Thought, pondering over. Fret, worry. [Credit] acm(entry) cw(py)

思議 [py] si1 yi4 [wg] ssu-i [ko] saûi [ja] シギ shigi ||| (1) To think about the meaning of the words of the scriptures (artha-cintaa). (2) To think, to conceptualize. A conception. (3) To think objectively. [Credit] acm(entry) cw(py)

思量 [py] si1liang2 [wg] ssu-liang [ko] saryang [ja] シリョウ shiryou ||| (1) To think about, consider, contemplate on. (Pali pariv.msate, ceteti; Skt. miimaa.msaa, cintana, cintaa, manaskaara). (2) The basic quality, or "stuff" or potentiality of thought (manas) 意. (3) In Yogaacaara discourse, often carries connotations of "defiled thought." [Dictionary References] naka542a [Credit] acm(entry)

怠慢 [py] dai4man4 [wg] t'ai-man [ko] t'aeman [ja] タイマン taiman ||| Disrespectful; to treat rudely. [Credit] acm(entry) cw(py)

性命 [py] xing4ming4 [wg] hsing-ming [ko] sôngmyông [ja] ショウミョウ shoumyou ||| (1) The life of conscious beings. Essence and life. The nature of things that possess life. [Credit] acm(entry) cw(py)

性唯識 [py] xing4 wei2shi4 [wg] hsing-wei-shih [ko] sôngyusik [ja] ショウユイシキ shouyuishiki ||| The "True Principle of Consciousness-only." The known world is an expression of mind and the original nature of the known world and the mind are the same. This mind nature is called true reality. Conversely, this true reality is the nature of mind. Here, the ideograph 性 (xing) refers to principle 理, which is true thusness. This condition of reality is perceived in fifth level of apprehension of the principle of Consciousness-only. In contrast to the manifest consciousness (which is the eight consciousnesses) which arises, change and ceases, this is the eternal unmanifest true thusness. The apprehension of perfectly accomplished reality. [Credit] acm(entry) cw(py)

性境 [py] xing4 jing4 [wg] hsing-ching [ko] sônggyông [ja] ショウキョウ shoukyou ||| One of the three kinds of objects 三類境 sanleijing in Consciousness-only theory, meaning 'real objects.' Objects which are arisen from true seeds, have true substance and function, and which the mind cognizes in their true aspect. The objective aspect of the three transformations of the eighth consciousness (seeds, five faculties, container world). The objective aspect as objectified by the first five objects and the five organs, or the objective aspect of the mind fixed in concentration. [Credit] acm(entry) cw(py)

性徳 [py] xing4 de2 [wg] hsing-te [ko] sôngdôk [ja] ショウトク shoutoku ||| Virtues possessed by nature; the possession by every sentient being of the qualities of his original nature, such as good/evil, delusion/awakening. The complement of 修徳--virtues attained through practice. [Credit] acm(entry) cw(py)

性海 [py] xing4 hai3 [wg] hsing-hai [ko] sônghae [ja] ショウカイ shoukai ||| The Ocean of Original (True) Nature. A comparison of true thusness with an ocean. The world of original essence. True reality as-it-is, which cannot be expressed in speech, and has a breadth and depth that is compared to an ocean. [Credit] acm(entry) cw(py)

性海果分 [py] xing4 hai3 guo3 fen1 [wg] hsing-hai kuo-fen [ko] sônghae kwabun [ja] ショウカイカブン shoukaikabun ||| The extent of the sphere of the Buddha. The 'ocean-like true nature of the effect aspect.' 'Ocean' is a metaphor for great depth and breadth. 'Nature' refers to that which is unchanging, whether in the station of Buddhahood or sentient being. The time of practice is called 'cause' 因, and the awakening of enlightenment is called 'fruit' 果 (guo). [Credit] acm(entry) cw(py)

性淨 [py] xing4 jing4 [wg] hsing-ching [ko] sôngjông [ja] ショウジョウ shoujou ||| An abbreviation of 自性清淨, the "purity of the self-nature." (prakrti-prabhaasvara). [Credit] acm(entry) cw(py)

性相 [py] xing4xiang1 [wg] hsing-hsiang [ko] sôngsang [ja] ショウソウ shousou ||| 'Essential nature and characteristic.'〔瑜伽論T 1579.30.651c〕 [Credit] acm(entry) cw(py)

性起 [py] xing4qi3 [wg] hsing-ch'i [ko] sônggi [ja] ショウキ shouki ||| 'Arising from the original nature.' In the Huayan school, the absolute condition of conditioned arising. The original nature of things manifest just as it is. The appearance of the reality-nature. [Credit] acm(entry) cw(py)

怨家 [py] yuan4 jia1 [wg] yüan-ch'ia [ko] wônga [ja] オンケ onke ||| (1) A person who has anger towards the first person; an enemy. (2) A household that engages in vengeful acts. (3) A synonym for "foe-destroyer" (arhat) 阿羅漢. [Credit] acm(entry) cw(py)

怨憎會 [py] yuan4zeng1hui4 [wg] yüan-tseng-hui [ko] wônjûnghoe [ja] オンゾウエ onzoue ||| To be associated with persons and things that one dislikes. [Dictionary References] naka136b [Credit] acm(entry)

怨憎會苦 [py] yuan4zeng1hui4ku3 [wg] yüan-tseng-hui-k'u [ko] wônjûnghoego [ja] オンゾウエク onzoueku ||| The suffering experienced when we are forced to associate with people and things that we disklike (apriya-sa.mprayoga-du.hkha). This is one of the "four and eight kinds of suffering" (四苦八苦) taught by `Saakyamuni in his exposition of the Four Noble Truths 四諦. 〔瑜伽論T 1579.30.289b〕 [Dictionary References] naka136b [Credit] acm(entry)

怨敵 [py] yuan4di2 [wg] yüan-ti [ko] wônjôk [ja] オンテキ onteki ||| An enemy (toward whom one holds resentment). (dvi.s) 〔瑜伽論T 1579.30.501b〕 [Credit] acm(entry)

怨敵相違 [py] yuan4di2xiang1wei2 [wg] yüan-ti-hsiang-wei [ko] wônjôksangwi [ja] オンテキソウイ ontekisoui ||| The conflict caused by enmity. One of the six kinds of conflicts/contradictions taught in the Yogaacaarabhuumi-`saastra. The kind of conflict that exists in the confrontation between enemies, such as the natural enemies seen in the animal kingdom.〔瑜伽論T 1579.30.501b〕 [Credit] acm(entry)

恁麼 [py] ren4me5 [wg] nen-ma [ko] inma [ja] インモ inmo ||| In this (that) way; especially used in live Chan dialogue. The title of the 17th chapter of Dougen's Shoubougenzou 正法眼藏. [Credit] acm(entry) cw(py)

恒沙 [py] heng2 sha1 [wg] heng-sha [ko] hangsa [ja] ゴウジャ goja ||| "As numerous as the sands of the Ganges." An abbreviation of henghesha 恒河沙. [Credit] acm(entry) cw(py)

恒河 [py] heng3he2 [wg] heng-ho [ko] hangha [ja] ゴウガ goga ||| The Ganges river. (Gangaa-mahaa-nadii). [Credit] acm(entry) ps(py)

恒河沙 [py] heng2 he2 sha1 [wg] heng-ho-sha [ko] hanghasa [ja] ゴウガシャ gogasha ||| 恒河 means Ganges River, thus this term means "as numerous as the sands of the Ganges." Numberless, uncountable (Gangaa-nadii-vaalukaa). [Credit] acm(entry) cw(py)

恩愛 [py] en1ai4 [wg] en-ai [ko] ûn'ae [ja] オンアイ on'ai ||| (1) Affection (for one's parents, spouse, child, etc.). (2) That which is desirable, pleasant. (3) Affection, attachment, covetous affection, deluded attachment. The eighth of the twelve factors of conditioned arising. [Credit] acm(entry) cw(py)

息心 [py] xi2xin1 [wg] hsi-hsin [ko] siksim [ja] ソクシン sokushin ||| (1) To do seated meditation. (2) A Chinese translation of the Pali sama.na and the Sanskrit `srama.na. See shamen 沙門. [Credit] acm(entry)

悉曇字記 [py] Xi1tan2 zi4ji4 [wg] Hsi-t'an tzu-chi [ko] Sildam chagi [ja] シツタンジキ Shitsutan jiki ||| The Xitan ziji; T 2132.54.1186a-1190a. [Credit] acm(entry)

悉達多 [py] Xi1da2duo1 [wg] Hsi-ta-tuo [ko] Sildalda [ja] シッダッタ Shiddatta ||| A transliteration of the Sanskrit Siddhaartha, which means the "one who accomplishes his goal." This was the name of `Saakyamuni Buddha before he left home. [Credit] acm(entry) cw(py)

悟迹 [py] wu4 ji1 [wg] wu-chi [ko] ojôk [ja] ゴシャク goshaku ||| The marks of enlightenment. [Credit] acm(entry) cw(py)

情塵 [py] qing2 chen2 [wg] ch'ing-ch'en [ko] chôngjin [ja] ジョウジン joujin ||| (1) The six faculties (六根) and the six objects (六塵). (2) Defilement. [Dictionary References] naka759a [Credit] acm(entry) cw(py)

情生智隔 [py] qing2sheng1 zhi4ge2 [wg] ch'ing-sheng chih-chieh [ko] chôngsông chigyôk [ja] ジョウショウチカク joushou chikaku ||| "When a thought arises, wisdom is obstructed" (said by Yün Men, Dougen and others). [Credit] acm(entry) cw(py)

情見 [py] qing2 jian4 [wg] ch'ing-chien [ko] chônggyôn [ja] ジョウケン jouken ||| Discrimination; the defiled views influenced by sentiments. These views arise unawares due to ignorance. [Dictionary References] naka758d [Credit] acm(entry) cw(py)

情量 [py] qing2 liang2 [wg] ch'ing-liang [ko] chôngyang [ja] ジョウリョウ jouryou ||| Thought, calculation, conceptualization. False discrimination. [Dictionary References] naka759b [Credit] acm(entry) cw(py)

惑趣 [py] huo4 qu4 [wg] huo-ch'ü [ko] hokch'wi [ja] ワクシュ wakushu ||| To be in confusion regarding the message of the teachings. [Credit] acm(entry) cw(py)

惑障 [py] huo4zhang4 [wg] huo-chang [ko] hokchang [ja] ワクショウ wakushou ||| Obstructions due to delusion. A synonym for fannaozhang 煩惱障. A references to the hindrances to enlightenment as a result of bad emotional/moral habits (kle`sa-aavara.na). 〔二障義HPC 1.789c〕 [Dictionary References] naka1468c [Credit] acm(entry)

?沒 [py] hun1mo4 [wg] hun-mo [ko] honmol [ja] コンボツ konbotsu ||| See ?沈. [Credit] acm(entry)

惠數 [py] hui4shu3 [wg] hui-shu [ko] hyesu [ja] エシュ eshu ||| See 慧數. 〔二障義HPC 1.807c〕 [Credit] acm(entry)

惠果 [py] Hui4guo3 [wg] Hui-kuo [ko] Hyegwa [ja] ケイカ Keika ||| (746-806). Chinese esoteric master acknowledged as one of the eight patriarchs of the doctrine 傅授八祖 in Shingon lineages. Born in Zhangan 長安, he became a Buddhist novice at nine years of age. In 763, Amoghavajra 不空金剛 began teaching him dhaara.niis and meditation techniques. Five years later, he had been initiated into the Susiddhi 蘇悉地經 and Vajradhaatu 金剛界 practices by Amoghavajra, also receiving the Matrix realm practices 胎藏法 from Xuanchao 玄超, a disciple of `Subhakaraasi.m.ha 善無畏. By 779 Huiguo was acknowledged as the most outstanding of Amoghavajra's disciples and began reporting directly to the throne. A year later he met the Javanese pilgrim Bianhong 辯弘, who had detoured to Zhangan on his way to India, and initiated him into the practices of the Matrix realm. He similarly initiated the Sillan monks Hye-Il 慧日 and O-jin 悟眞 into the Susiddhi and Vajradhatu practices respectively. In 805, when close to death, he met the then-unknown Japanese monk Kuukai 空海 and, recognizing him as his successor, transmitted everything he could during the next few months, including the complete ritual and textual tradition of the Vairocanaabhisambodhi 大日經 and Tattvasa.mgraha 金剛頂經. Huiguo died shortly afterwards, and Kuukai composed his epitaph for a grand state-sponsored funeral. In China, Huiguo was succeeded by several other disciples who in turn trained the next generation of Japanese pilgrims. The sole canonical text attributed to him is 'The Eighteen Gestures' 十八契印 [T 900 p.781-5] [Credit] is(entry)

惡作 [py] e4zuo4 [wg] o-tso [ko] akchak [ja] アクサ、オサ akusa, osa ||| The feeling of remorse or repentance that arises in one's mind subsequent to the realization of having committed an evil act. (du.sk.rta) (2) In Consciousness-only, this is a technical term for a specific mental function, one of the indeterminate ground dharmas (不定地法), the awareness that one has committed a misdeed and a concomitant feeling of repentance.(kauk.rtya) [Dictionary References] naka19b [Credit] acm(entry)

惡見 [py] e4jian4 [wg] o-chien [ko] akkyôn [ja] アッケン akken ||| (d.r.s.ti) 'wrong view.' One of the six primary defilements in the doctrine of the Yogaacaara school 瑜伽行派. This primary defilement is a stored knowledge that arises from a misconception of the real characteristic of existence, that is, that it possesses an inherent self-nature. Also a reference to the "five evil views" 五惡見. [Credit] acm(entry) cw(py)

惡趣 [py] e4qu4 [wg] o-ch'ü [ko] akch'wi [ja] アクシュ akushu ||| Evil destiny; evil rebirth (durgati, apaaya). The existence a living being experiences as a result of evil activity in the present lifetime, which is characterized by delusion and suffering. Refers to the three evil destinies 三惡道 of hell-being 地獄, hungry ghost 餓鬼, and animal 畜生. Also written as 惡道. [Dictionary References] naka0019 [Credit] acm(entry)

惡道 [py] e4dao4 [wg] o-tao [ko] akto [ja] アクドウ akudou ||| Same as 惡趣. [Credit] acm(entry)

想受滅 [py] xiang3shou4 mie4 [wg] hsiang-shou-mieh [ko] sangssumyôl [ja] ソウジュメツ soujoumetsu ||| An expression of the condition of the experience of true reality, wherein at the time of entry into the samaadhi of the extinction of the mano (6th) consciousness, the main mental functions of feeling and perception are extinguished. [Credit] acm(entry) cw(py)

想受滅無爲 [py] xiang3 shou4mie4 wu2wei2 [wg] hsiang-shou-mieh wu-wei [ko] sangsumyôl muui [ja] ソウジュメツム soujoumetsu mui ||| 'concentration of cessation.' xiangshoumie >想受滅 refers to the samaadhi of the extinction of the first six consciousnesses. When feeling and perception are destroyed, the sixth consciousness, the mind elements, and mental function elements are also destroyed. A deep form of meditation which is one of the six unconditioned elements in Consciousness-only theory. [Credit] acm(entry) cw(py)

想蘊 [py] xiang3yun4 [wg] hsiang-yün [ko] sang'on [ja] ソウウン souun ||| (sa.mj~naana-skandha); 'perception.' One of the five skandhas. Refers to images that surface in the mind. 'symbolic function.' In the theory of elements in the Yogaacaara school, the elements of perceptive mental function are included in this skandha. [Credit] acm(entry) cw(py)

意境界 [py] yi4jing4jie4 [wg] i-ching-chieh [ko] ûigyônggye [ja] イキョウカイ ikyoukai ||| The realm of the function of the sixth (mano) consciousness (mano-gati). 〔瑜伽論T 1579.30.822c17〕 [Dictionary References] naka40c [Credit] acm(entry)

意樂 [py] yi4le4 [wg] i-yüeh [ko] ûiak [ja] ガク igyou ||| (1) Will, willingness, intention, desire, wish, mental inclination, hope (aa`saya). (2) Enjoyable. (3) That which gives internal satisfaction; the "joy of the mind." [Credit] acm(entry) cw(py)

意生 [py] yi4sheng1 [wg] i-sheng [ko] ûisaeng [ja] ショウ ishou ||| (1) To arise intention; to arise mental function. (2) Arisen from mind or volition only, rather than from physical causes. (3) 'Mind-only.' (4) Human beings. [Credit] acm(entry) cw(py)

意生身 [py] yi4sheng1 shen1 [wg] i-sheng-shen [ko] ûisaengsin [ja] ショウシン ishoushin ||| Also 意成身. (1) A body that is arisen from mind only. Arisen from mind-only. I.e., the body of a buddha is not arisen from the five skandhas--it is created out of consciousness only (See the 寶性論, T 31, p. 83b.) (2) A body arisen from strictly mental factors; this can also be done by a bodhisattva in the bhuumi levels. (3) A body as born out of a certain kind of intent or mindfulness: thus the bodhisattva body, `sraavaka body, etc. 〔二障義HPC 1.797b〕 [Credit] acm(entry) cw(py)

意界 [py] yi4jie4 [wg] i-chieh [ko] ûigye [ja] カイ ikai ||| 'Realm of consciousness.' One of the eighteen realms 十八界in Consciousness-only theory. The compositional elements of consciousness. Includes the manas-consciousness and the aalayavij~naana 阿頼耶識. [Credit] acm(entry) cw(py)

意處 [py] yi4chu4 [wg] i-ch'u [ko] ûich'ô [ja] ショ isho ||| (mana-aayatana) One of the 'twelve loci 十二處.' The faculty of consciousness among the six consciousnesses. In the Abhidharmako`sa-bhaasya it is called qixinjie 七心界. The locus of the mind. In Consciousness-only theory, the eight 'mind king' 心王 (xinwang) elements are counted in this category. [Credit] acm(entry) cw(py)

意識 [py] yi4shi4 [wg] i-shih [ko] ûisik [ja] シキ ishiki ||| (Skt. mano-vij~naana; Tib. yid kyi rnam `ses). (1) Thought consciousness, discriminatory consciousness. (2) The 'sixth consciousness' 第六識. It is the consciousness that arises with the 'mind faculty' (mano-indriya) as its basis and arises the dharma-world as its environmental cause, subsequently discriminating all the aspects of the environment. This is the consciousness that works with past and future objects; that is, it can recall the past and plan for the future. 〔成唯識論T 1585.31.〕(3) In the Awakening of Faith, attachment which arises based on consciousness. Even though the mano consciousness is not different from the continuing consciousness 相續識, the continuing consciousness is subtle, while the mano consciousness is gross, and so the mano consciousness can be interpreted as the more manifest function of the continuing consciousness. 〔起信論T 1666.32.577c〕 [Dictionary References] naka41c [Credit] acm(entry) cw(py)

愚夫 [py] yu2fu1 [wg] yü-fu [ko] ubu [ja] グフ gufu ||| (1) A fool; an unenlightened person (Skt. baala, Pali baala). 〔對法論T 1606.31.764a10〕(2) A person who is taken in by a deluded teacher. [Dictionary References] naka278b [Credit] acm(entry)

愚癡 [py] yu2 chi1 [wg] yü-ch'ih [ko] uch'i [ja] グチ guchi ||| (1) Foolish, stupid, dull. (2) Ignorant, esp. in regard to true reality. The condition of a beclouded mind that lacks the wisdom which penetrates to reality, thus becoming the root cause of mistaken actions (aj~naana). (3) Delusion, confusion, illusion, mistaken conceptualization. As an origin of defilement, one of the 'three poisons' 三毒 (sandu) (moha, mohavat, muudha). (4) Confused, deluded. (5) The confusion caused by afflictions. Inability to understand things. (6) Regular (unenlightened) person. "Worldling." (7) The first of the twelve limbs of conditioned arising 十二因縁. [Credit] acm(entry) cw(py)

愛別離 [py] ai4bie2li2 [wg] ai-pieh-li [ko] aebyôlli [ja] アイベツリ aibetsuri ||| To be separated from the things that one loves. (priya-viyoga) [Credit] acm(entry)

愛別離苦 [py] ai4bie2li2ku3 [wg] ai-pieh-li-k'u [ko] aebyôlligo [ja] アイベツリク aibetsuriku ||| The suffering experienced when we are separated from the persons and things which we love. This is one of the "four and eight kinds of suffering" (四苦八苦) taught by `Saakyamuni in his first exposition of the Four Noble Truths 四諦. (priya viprayoga du.hkha) 〔瑜伽論T 1579.30.289b〕 [Dictionary References] naka17a [Credit] acm(entry)

愛取 [py] ai4qu3 [wg] ai-ch'ü [ko] aech'wi [ja] アイシュ aishu ||| Grasping; love and attachment.〔瑜伽論T 1579.30.612b07. "當知有支即此所攝復次十二支中二業所攝 謂行及有三煩惱攝 謂無明愛取。當知所餘皆事所攝。"〕 [Credit] acm(entry)

愛心 [py] ai4xin1 [wg] ai-hsin [ko] aesim [ja] アイシン aishin ||| The mind of desire and attachment. [Credit] acm(entry) cw(py)

愛惜 [py] ai4xi2 [wg] ai-hsi [ko] aesôk [ja] アイシャク、アイセキ aishaku, aiseki ||| (1) Sorrow of parting; to be reluctant to separate. (2) Jealousy, envy. [Credit] acm(entry) cw(py)

愛欲 [py] ai4yu4 [wg] ai-yü [ko] aeyok [ja] アイヨク aiyoku ||| "Attachment and desire." The strong attachment and craving that people experience in life, such as for spouse and children, etc. kaama, icchaa. The entrapment of the five sense organs by external objects. (3) Delusion, deluded activity. t.r.s.naa (4) To be addicted to sex. maithuna (5) Defilement, affliction. kle`sa [Credit] acm(entry)

感應 [py] gan3ying4 [wg] kan-ying [ko] kam'ûng [ja] カンオウ kan'ou ||| (1) Moved to response through feelings. To feel and respond. The communion of the minds of the Buddha and practitioners. The mind of faith and/or good roots of sentient beings penetrate the buddhas and bodhisattvas and cause them to respond. Thus, it is the reception of our mind of faith by the Buddha, and his response to it. In Pure Land Buddhism 淨土宗, it refers to the awareness of Amitaabha 阿彌陀 Buddha of the recitation of his name by sentient beings, and his response of saving them. [Credit] acm(entry) cw(py)

慈尊 [py] Ci2zun1 [wg] Tz'u-tsun [ko] Chajon [ja] ジソン Jison ||| A Chinese translation, according to the meaning, of the name of Maitreya 彌勒. 'A compassionate saint.' [Credit] acm(entry) cw(py)

慈恩 [py] Ci2 en1 [wg] Tz'u-en [ko] Chaûn [ja] ジオン Jion ||| Cien--another name for Kuiji 窺基. Named for the temple in which he lived and taught 慈恩寺. [Credit] acm(entry) cw(py)

慈恩宗 [py] Ci2en1 zong1 [wg] Tz'u-en tsung [ko] Chaûnjong [ja] ジオンシュウ Jionshuu ||| The Chaûn chong, a Koryô extension of the Silla Pôpsang 法相 school of Buddhism. [Credit] acm(entry)

慈氏 [py] ci2 shi4 [wg] Tz'u-shih [ko] Chassi [ja] ジシ Jishi ||| A Chinese translation of the name of Maitreya 彌勒. [Credit] acm(entry) cw(py)

慈藏 [py] Ci2zang4 [wg] Tz'u-tsang [ko] Chajang [ja] ジゾウ Jizou ||| Chajang (dates unclear). An early Silla monk who traveled to Tang China and studied in Zhongnan. He returned to Silla in 643, founding the Vinaya 戒律 school in Korea. He was a scholar of considerable merit in the areas of Kyeyul 戒律 and Wônyung 圓融, is credited for having been a major force in setting up the Korean sangha, and for helping to initiate the role of Buddhism as a national religion. [Credit] acm(entry) cw(py)

慈誨 [py] ci2 hui3 [wg] tz'u-hui [ko] chahoe [ja] ジカイ jikai ||| Compassionate teaching. [Credit] acm(entry) cw(py)

慧勤 [py] hui4 qin2 [wg] Hui-ch'in [ko] Hyegûn [ja] エゴン Egon ||| Hyegûn (1320-1376) A Korean monk from Yônghae 寧海. Also known as Naong 懶翁 ("lazy old man") and Kang Wôlhan 江月軒. He was a Sôn monk of Imje 臨濟 training who lived and taught at the end of the Koryô period. He was a student of the Indian master Shih-k'ung 指空 and the teacher of Muhak 無學. He lived at a time of increasing negative sentiment towards Buddhism due to its corruption. He is thought to have entered the sangha at the age of 20, after the death of a close friend. He spent a life of itinerant practice, and later in life became National Teacher 國師. [Credit] acm(entry) cw(py)

慧命 [py] hui4ming4 [wg] hui-ming [ko] hyemyông [ja] エミョウ emyou ||| (1) Life power as a metaphor for wisdom. The physical body lives nourished by food, while the dharma-body live nourished by wisdom. (2) A name for a practicing monk or nun. [Dictionary References] naka106 [Credit] acm(entry) cw(py)

慧宿 [py] Hui4su4 [wg] Hui-su [ko] Hyesuk [ja] エシュク Eshuku ||| Hyesuk; a Silla monk of the 5-6th century who was active in the spread of Buddhism to the common people. [Credit] acm(entry)

慧寂 [py] Hui4ji2 [wg] Hui-chi [ko] Hyejôk [ja] エジャク Ejaku ||| Huiji (807-883). Patriarch of the Weiyang school (?仰宗) of Ch'an. His honorific title was ChengxuDashi 澄虚大師. He was named Yangshan Huiji 仰山慧寂 (Yangshan Huiji) after his place of residence. A native of Kwangtung, he entered the sangha at the age of 17 at Nanhua temple with Tongchan shi. He then traveled, first studying with Danyuan Yingzhen 耽源應眞. Then later, under the tutelage of Wei-shan Ling-yu ?山靈祐 he experienced great enlightenment and became a transmitter of Wei-shan's dharma. During his 15 year tenure with Wei-shan, he was called Bojiao quwu 跛脚駆烏. He established a temple at Mt. Wang-mang 王莽山. He then stayed at Mt. Yangshan in Jiangxi until his old age, when he moved to T'ung-p'ing . Because of the closeness in personality and teaching style with his teacher Weishan, the school of Chan that subsequently developed was termed the Weiyang school. [Credit] acm(entry) cw(py)

慧徹 [py] Hui4che4 [wg] Hui-ch'e [ko] Hyech'ôl [ja] エテツ Etetsu ||| Hyech'ôl (785-861), an early Korean (Silla) Sôn teacher who studied Chan in China under the tutelage of Zhizang 智藏, along with Toûi 道義 and Hongch'ôk 洪陟. He founded the Tongni san 桐裡山 school, one of the original "nine mountain 九山" Sôn schools in Korea. [Dictionary References] ZGD101d [Credit] acm(entry)

慧數 [py] hui4shu3 [wg] hui-shu [ko] hyesu [ja] エシュ eshuu ||| The mental function of wisdom, or knowing, which, functioning in the 7th consciousness, discriminates an ego 我. 數 is an old translation for 心所. See Wônhyo's discussion of the 六麁相 in his 大乘起信論疏. [Credit] acm(entry) cw(py)

慧沼 [py] Hui4zhao3 [wg] Hui-chao [ko] Hyeso [ja] エショウ Eshou ||| Huizhao (650-714). Born in modern ??? province. He left home at the age of 15, studying with Hsüan-tsang and later with Kuiji, gaining recognition as an outstanding student of the latter. He ended up doing much work in the area of commentary on sutras and `saastras, writing an important commentary on the Treatise on Consciousness-only. He is recorded in the Biographies of Eminent Monks as the second patriarch of the Faxiang school. Is also known by the name of Zizhou (?州). [Credit] acm(entry) cw(py)

慧目 [py] hui4 mu4 [wg] hui-mu [ko] hyemok [ja] エモク emoku ||| The wisdom eye. The mind's eye that sees reality as it is. [Credit] acm(entry) cw(py)

慧眼 [py] hui4yan3 [wg] hui-yen [ko] hyean [ja] エゲン egen ||| The "wisdom eye." (praj~naa-cak.sus) The vision power that correctly analyzes things. Practitioners of the two vehicles can use this to overcome discriminations. The third of the five levels of vision (五眼). [Credit] acm(entry) cw(py)

慧空 [py] Hui4kong1 [wg] Hui-k'ung [ko] Hyegong [ja] エクウ Ekuu ||| Hyekong; a Silla monk (5-6c) who became known for his popularization of the Buddhist teachings among the common people. [Credit] acm(entry) cw(py)

慧遠 [py] Hui4yuan [wg] Hui-yüan [ko] Hyewôn [ja] エオｎ Eon ||| [. . . text damaged] . . . Sa.mghadeva 僧伽提婆 to Lu-shan, to encourage Sa.mghadeva's translation work, which included the Apitan xinlun 阿毘曇心論 and other Sarvaastivaadin works. From 401, he struck up a lasting relationship with Kumaarajiiva 鳩摩羅什, who had arrived for a long stay in Chang-an. In 402 Hui-yüan assembled a group of 123 followers in front of an image of Amitaabha Buddha. Together they took a vow to be born in the Western paradise (Sukhaavatii) and formed the White Lotus Society. In 404 he wrote the Shamen bujing wangzhe 沙門不敬王者 in counter--argument to the theories of Huanxuan 桓玄. In 410 he welcomed to Lu-shan Buddhabhadra 佛陀跋陀羅, who had been chased out of Kumaarajiiva's Chang-an group. In addition to the above mentioned texts, Hui-yüan also composed the Tanfu lun 袒服論、 Mingbao lun 明報論 the Nianfosanmei shiji xu 念佛三昧詩集序 and other works. (2) Hui-Yüan of Jingying si 淨影寺 (523-592). [unfinished] [Dictionary References] iwa69 [Credit] acm(entry)

慮知 [py] lü4 zhi1 [wg] lu-chih [ko] yôji [ja] リョチ ryochi ||| Discriminating knowledge; analytical knowledge, esp. as contrasted with non-discriminating praj~naa. [Credit] acm(entry) cw(py)

憎嫉 [py] zeng1ji2 [wg] tseng-i [ko] chûngjil [ja] ゾウシツ zoushitsu ||| To be hateful and envious. Jealous dislike. Hatred and envy. [Credit] acm(entry) cw(py)

憎愛 [py] zeng1ai4 [wg] tseng-ai [ko] chûng'ae [ja] ゾウアイ zouai ||| Hate and attachment. [Credit] acm(entry) cw(py)

?奢 [py] jiaoshe [wg] chiao-she [ko] kyosa [ja] キョウシャ kyousha ||| To be proud, arrogant, haughty. [Credit] acm(entry)

?尸迦 [py] Jiao1shi1jia [wg] Chiao-shih-chia [ko] Kyosiga [ja] キョウシカ Kyoushika ||| A transliteration of the Sanskrit Kau`sika, Indra's name when he was a human being. [Credit] acm(entry)

?慢 [py] jiao1man4 [wg] chiao-man [ko] kyoman [ja] キョウマン kyouman ||| Conceit; pride. To look down on others (Skt. maana; Pali maana). [Credit] acm(entry)

?薩羅國 [py] Jiao1sa4luo2 guo2 [wg] Chiao-sa-lo-kuo [ko] Kyosallaguk [ja] キョウサツラコク Kyousatsura koku ||| Kosala , an ancient state in central India where `Saakyamuni lived, traveled and taught. [Credit] acm(entry) cw(py)

?陳如 [py] Jiaochenru [wg] Chiao-ch'en-ju [ko] kyojinyô [ja] キョウチンニョ Kyouchinnyo ||| Kaundinya. One the five bhik.sus who was also one of `Saakyamuni's original disciples. See 阿若?陳如. [Credit] acm(entry)

憶念 [py] yi4nian4 [wg] i-nien [ko] ôngnyôm [ja] オクネン okunen ||| (1) To remember, to memorize, recall. The mental function of recalling the past. (2) The continual remembrance of the virtues of Amitaabha Buddha, or remembrance of his vows. (3) To recite the name of Amitaabha Buddha. [Credit] acm(entry) cw(py)

懃修 [py] qin2xiu1 [wg] ch'in-hsiu [ko] kûnsu [ja] ゴンシュ gonshu ||| See 勤修 [Credit] acm(entry)

懃脩 [py] qin2xiu1 [wg] ch'in-hsiu [ko] kûnsu [ja] ゴンシュ gonshu ||| See 勤修. 〔二障義HPC 1.802c〕 [Credit] acm(entry)

應作 [py] ying1zuo4 [wg] ying-tso [ko] ûngjak [ja] オウサ ousa ||| The manifestation of a body by a Buddha or a bodhisattva for the purpose of teaching sentient beings. Synonymous with yinghua 應化. [Credit] acm(entry) cw(py)

應化 [py] ying1hua4 [wg] ying-hua [ko] ûnghwa [ja] オウケ ouke ||| (1) The manifestation of a body by a buddha or bodhisattva concomitant with the respective capacities of sentient beings in order to save them (nirmita). (2) The activity of saving sentient beings. [Credit] acm(entry) ps(py)

應報 [py] ying1bao4 [wg] ying-pao [ko] ûngbo [ja] オウホウ ouhou ||| Retribution. Karmic reward. [Credit] acm(entry) cw(py)

應果 [py] ying1guo3 [wg] ying-kuo [ko] ûnggwa [ja] オウカ ouka ||| The result of practice in attaining the level arhat 阿羅漢. [Credit] acm(entry) cw(py)

應現 [py] ying1xian4 [wg] ying-hsien [ko] ûnghyôn [ja] オウゲン ougen ||| The manifestation of a body by a buddha or a bodhisattva in response to the mental condition of sentient beings. Manifestation according to the situation. [Credit] acm(entry) cw(py)

應理圓實宗 [py] ying1li3 yuan2shi2 zong1 [wg] ying-li-yüan-shih tsung [ko] ûngni wônsiljong [ja] オウリエンジツシュウ ouri enjitsushuu ||| One of the terms used by the Faxiang school to describe itself. So-named because the school claims to respond to all doctrinal problems with correct theoretical reasoning. [Credit] acm(entry) cw(py)

應眞 [py] ying1 zhen1 [wg] Ying-chen [ko] ûngjin [ja] オウシン oushin ||| YingzhenA Tang dynasty Chan monk who was an early teacher of Yangshan Huiji 仰山慧寂 (Yangshan Huiji). [Credit] acm(entry) cw(py)

應身 [py] ying1 shen1 [wg] ying-shen [ko] ûngsin [ja] オウジン oujin ||| (nirmaana-kaaya). The body manifested by a Buddha or bodhisattva according to the various capacities of sentient beings. The buddha-body that is unlimited in its capacity to save sentient beings. Also known in some schools as the "transformation body (化身)" or the "transformation-response body (化應身)." It is one of the three bodies of the Buddha (三身), and when the transformation-response body is distinguished into transformation body and response body, it becomes one of the four bodies. (1) A body that the Buddha manifests in order to teach sentient beings, which transforms according to the object of the teaching. (2) The buddha-body that is received as a reward for past practices, namely, the "reward-body (報身)." (3) The body that receives impressions from the discriminating consciousness and is manifested according to the minds of worldlings and practitioners of the two vehicles. [Credit] acm(entry) cw(py)

應迹 [py] ying1ji1 [wg] ying-chi [ko] ûngjôk [ja] オウジャク oujaku ||| A transformation-body manifest in response to the various temperaments of sentient beings. [Credit] acm(entry) cw(py)