未曾有 [py] wei4ceng2 you3 [wg] wei-tseng-yu [ko] mijûngyu [ja] ミソウウ misouu ||| (1) Never. Not yet. Not yet been, seen, experienced, etc. There has never been... (2) In Indian drama and aesthetic writings there was a style of poetry called adbhuta. This word means 'surprised', or 'well I never....' Since the Buddhist scriptures were something not yet seen in the world, this word came to be used to term one kind of the twelve divisions of the Buddhist canon, the adbhuta, which are accounts of miracles performed by the Buddha or another deity. [Credit] acm(entry) cw(py)

末那 [py] mo4na4 [wg] mona [ko] mana [ja] マナ mana ||| A transliteration of the Sanskrit manas, usually translated into Chinese as 意. In Consciousness-only theory, the manas is the seventh of the eighth consciousnesses 八識. It is regarded as the fundamental locus for the creation of mistaken views of self (我癡, 我見, 我慢) and the afflictions which result from such mistaken views. See 末那識. [Dictionary References] naka1175d [Credit] acm(entry)

末那識 [py] mo4na4shi4 [wg] mo-na-shih [ko] manasik [ja] マナシキ manashiki ||| (manas). The manas consciousness, or seventh consciousness 第七識, the function of which is to perceive the subjective position of the eighth consciousness and erroneously regard it as one's own ego, thereby creating ego attachment. According to the explanation of the Yogaacaara 瑜伽行派 school, it is the seventh of the eight consciousnesses and refers to the functioning of a consciousness of discrimination. Its root nature is that of consideration, but there is a difference between it and the sixth consciousness. Not consciously controllable, it is said to be a mind of a realm that gives rise to contradiction of conscious decisions, and to incessant self-love. Since it can also be called the movement of the human mind which sees the limits of human variation from within, it is necessary that for their basis of existence, humans have some fundamental thing that unceasingly continues and changes, serving as the ground for the sixth consciousness. This consciousness is also called the place where good and evil are eternally accumulated, and is theorized as the connecting realm between the mano-consciousness 意識 and the aalayavij~naana 阿頼耶識. The so-called 'origin of delusion', it is also called the 'stained mind', and is associated with the four defilements of self-delusion (我癡), self-view (我見), egotism (我慢), and self-love (我愛). [Dictionary References] naka1175d [Credit] acm(entry) cw(py)

本來 [py] ben3lai2 [wg] pen-lai [ko] ponrae [ja] ホンライ honrai ||| Original; originally. [Dictionary References] naka1266d [Credit] acm(entry) cw(py)

本來成佛 [py] ben3lai2 cheng2fo2 [wg] pen-lai ch'eng-fo [ko] ponraesôngbul [ja] ホンライジョウブツ honraijoubutsu ||| Original Buddhahood. All sentient beings are originally buddhas, as they are. This phrase is found in a number of East Asian texts, such as the Awakening of Faith and the Sutra of Perfect Enlightenment. [Credit] acm(entry) cw(py)

本來自性清淨涅槃 [py] ben3lai2 zi4xing4 qing1jing4 nie4pan2 [wg] pen-lai tzu-hsing ch'ing-ching nieh-p'an [ko] ponrae chasông ch'ôngjôngyôlban [ja] ホンライジショウショウジョウネハン honraijishou shoujounehan ||| . The nirvaana of the originally pure self-nature. One of the four kinds of nirvaana in the theory of the school of Consciousness-only. The term refers to the principle of true thusness serving as the original nature of all phenomena. [Credit] acm(entry) cw(py)

本分 [py] ben3fen4 [wg] pen-fen [ko] ponbun [ja] ホンブン honbun ||| 'Original Share' (in Buddhahood). The aspect of the human being as being originally endowed with the Buddha-nature. [Credit] acm(entry) cw(py)

本分人 [py] ben3fen4 ren2 [wg] pen-fen jen [ko] ponbun'in [ja] ホンブンニン honbunnin ||| An 'original share person.' A person who has clearly actualized their original endowment of Buddhahood. [Credit] acm(entry) cw(py)

本師 [py] ben3shi1 [wg] pen-shih [ko] ponsa [ja] ホンシ honshi ||| "Original teacher." The original Buddhist teacher--`Saakyamuni. (2) The founder of a school. (3) The teacher who originally introduced one to Buddhism; gave him/her the precepts and shaved his/her head. [Credit] acm(entry) cw(py)

本性 [py] ben3xing4 [wg] pen-hsing [ko] ponsông [ja] ホンショウ honshou ||| "original nature," or "inherent nature" (prak.rti). An originally present fundamental quality of something, often equivalent to the concept of "self-nature" (自性 - Skt. svabhaava; Pali sabhaava). Buddhism, and especially Mahaayaana, generally rejects the concept of an inherent nature as being a mistaken perception. But on the other hand, in accordance with the general Chinese philosophical perception of the human nature as being originally good, certain texts will allude to the mind's inherent purity or quiescence. For one discussion of original nature, see the Yuanjue jing 圓覺經 at T 842.17.913c. [Dictionary References] iwa750 ZGD1164b naka1263c [Credit] acm(entry)

本性住 [py] ben3xing4zhu4 [wg] pen-hsing-chu [ko] ponsôngju [ja] ホンショウジュウ honshoujuu ||| See 本性住種姓. [Dictionary References] naka1264a [Credit] acm(entry)

本性住種 [py] ben3xing4zhu4zhong3 [wg] pen-hsing-chu-chung [ko] ponsôngjujong [ja] ホンショウジュウシュ honshoujuushu ||| See 本性住種姓. [Dictionary References] naka1264a [Credit] acm(entry)

本性住種姓 [py] ben3xing4zhu4zhong3xing4 [wg] pen-hsing-chu-chung-hsing [ko] ponsôngjujongsông [ja] ホンショウジュウシュショウ honshoujuushushou ||| Seeds in the aalaya consciousness which are already present at birth as the result of the activities of prior lifetimes. This term is commonly used in reference to the seeds which would determine one's spiritual proclivities, such as the distinction between potential for `sraavaka, bodhisattva, etc. 〔瑜伽論T 1579.30.478a〕Also written 本有種子. These seeds are far more subtle than the seeds which are cultivated in the present lifetime 習成種姓. [Credit] acm(entry)

本性界 [py] ben3xing4jie4 [wg] pen-hsing-chieh [ko] ponsônggye [ja] ホンショウカイ honshoukai ||| See 本性住種姓. 〔二障義HPC 1.793b〕 [Credit] acm(entry)

本末 [py] ben3mo4 [wg] pen-mo [ko] ponmal [ja] ホンマツ honmatsu ||| "Roots and branches," thus, beginning and end, essential and superfluous, etc. [Credit] acm(entry) cw(py)

本業瓔珞經疏 [py] Ben3ye4 ying1luo4 jing1 shu1 [wg] Pen-yeh ying-lo ching shu [ko] Ponôp yôngnak kyông so [ja] ホンギョウヨウラクキョウソ Hongyou youraku kyou so ||| Benye yingluo jing shou; 1 fasc. T 2798.85.745-761. (A commentary on T 1485) [Credit] acm(entry)

本業經 [py] Ben3ye4 jing1 [wg] Pen-yeh ching [ko] Ponôp kyông [ja] ホンギョウキョウ Hongyou kyou ||| The Benye jing; shortened title for two possible different works, either the Pusa yingluo benye jing 菩薩瓔珞本業經 (T 1485.24.1010b-1023a) or the Foshuo benye jing 佛説菩薩本業經 （T 281). [Credit] acm(entry)

本覺 [py] ben3jue2 [wg] pen-chüeh [ko] pongak [ja] ホンガク hongaku ||| 'Innate enlightenment' or 'original enlightenment.' The possession by sentient beings of enlightenment as their basic nature, which means that enlightenment is not something to be obtained externally, or as a distant goal, but exists in full reality here in the present moment, and therefore sentient beings need only to awaken to it. This is a concept expressed commonly in scriptural works of East Asian provenance, such as the Awakening of Faith 起信論 and the Sutra of Perfect Enlightenment 圓覺經. It is due to this East Asian origin that there are no direct Indic terms indicated as sources for the concept, which in turn offers support to the argument for the East Asian provenance of such texts. It is in the Awakening of Faith in particular where the background of the doctrine is developed in detail, where it is explained in contrast to "initial (actualized) enlightenment" 始覺, as as transcending the dualistic opposition of enlightenment 覺 vs. non-enlightenment 不覺. See esp. T 1666.32.576b-c [Dictionary References] naka1259b ZGD1160b Iwa745 [Credit] acm(entry)

本識 [py] ben3shi4 [wg] pen-shih [ko] ponsik [ja] ホンジキ honjiki ||| The base consciousness--the aalaya consciousness 阿頼耶識. This is a translation of the term used by Paramaartha 眞諦. 〔中邊分別論T 1600.31.415b10〕 [Dictionary References] naka1262 [Credit] acm(entry)

本質 [py] ben3zhi2 [wg] pen-chi [ko] ponjil [ja] ホンゼツ honzetsu ||| (1) 'Archetypes.' The essences of things. The original true essence of something reflected in a mirror. (2) In Consciousness-only theory, the medium within the mind for the images that are the result of the transformation and manifestation of various objects by the mind and mental functions. It serves as the objective aspect of the eighth (aalaya) consciousness 阿頼耶識. The "medium" between the sixth consciousness and the outside world. The variation in the qualities of this aspect accounts for the variation of the power of people's perception. [Credit] acm(entry) cw(py)

本際 [py] ben3ji4 [wg] pen-chi [ko] ponje [ja] ホンザイ honzai ||| (koti) (1) Original reality; the original essence of all things. (2) The prior condition. Prior, already. (3) The original, absolute truth; true thusness (bhuuta-koti). [Credit] acm(entry) cw(py)

本隨 [py] ben3sui2 [wg] pen-sui [ko] ponsu [ja] ホンズイ honzui ||| See next 本隨二惑. [Credit] acm(entry)

本隨二惑 [py] ben3sui2er4huo4 [wg] pen-sui-erh-huo [ko] ponsuihok [ja] ホンズイニワク honzuiniwaku ||| The two categories of defilement: the (six) fundamental defilements (六煩惱) and the twenty secondary defilements (隨煩惱). 〔二障義HPC 1.793a〕 [Credit] acm(entry)

東震 [py] dong1 zhen4 [wg] tong-chen [ko] tongjin [ja] トウシン toushin ||| East Asia; China. [Credit] acm(entry) cw(py)

析空 [py] xi1kong1 [wg] hsi-k'ung [ko] sôkkong [ja] シャククウ shakukuu ||| 'analytical emptiness.' As contrasted to 'essential emptiness' 體空. The discovery of the lack of inherent existence in all things through the process of analysis. [Credit] acm(entry) cw(py)

析空觀 [py] xi1kong1guan1 [wg] hsi-k'ung-kuan [ko] sôkkonggwan [ja] シャククウカン shakukuukan ||| The meditational practice of analyzing things to be empty of self-nature. I.e., when the compositional elements of one object are thoroughly analyzed, that object cannot be found existing in anyone of the elements; therefore that object is said to be established in name only, and is in reality, non-existent. In the same way, when the existence of an individual is analyzed in this way, a concrete or eternal self (aatman) cannot be found among the compositional elements. Therefore there is the Buddhist theory that the aatman is non-existent. This is a view of emptiness prevalent in Hiinayaana teachings. [Credit] acm(entry) cw(py)

果分 [py] guo3fen1 [wg] kuo-fen [ko] kwabun [ja] カブン kabun ||| The fruition aspect of practice--buddhahood, as opposed to the causal aspect of practice 因分--sentient being. Also see 性海果分 (xinghai guofen). [Credit] acm(entry) cw(py)

果分不可説 [py] guo3fen1 bu4ke3 shuo1 [wg] kuo-fen fu-k'o-shuo [ko] kwabunbulgasôl [ja] カブンフカセツ kabunfukasetsu ||| As contrasted to the concept of yinfenkeshuo 因分可説. In Huayan teaching, the belief that the content of the Buddha-fruit (enlightenment) is not something that can be explained in words. [Credit] acm(entry) cw(py)

果分可説 [py] guo3fen1 ke3shuo1 [wg] kuo-fen k'o-shuo [ko] kwabun kasôl [ja] カブンカセツ kabun kasetsu ||| In the Esoteric Teaching, the belief that the perfection of the 'effect aspect' (i.e., the Buddha-realm as the "effect") is something that can be explained. This is in contrast to the theory that only the causal aspects of Buddhahood can be explained--the stages of practice that are regarded as the causes of awakening can be explained, but the ultimate realm that is the aspect of practice cannot be explained. [Credit] acm(entry) cw(py)

果地萬徳 [py] guo3di4 wan4de2 [wg] kuo-ti wan-te [ko] kwaji mandôk [ja] カジマントク kaji mantoku ||| The infinite merit possessed by the Buddha. In contrast to 因位萬行. [Credit] acm(entry) cw(py)

果徳 [py] guo3 de2 [wg] kuo-te [ko] kwadôk [ja] カトク katoku ||| (1) The merit contained in the result. (2) Merit beyond awakening. [Credit] acm(entry) cw(py)

某甲 [py] mou3 jia3 [wg] mou-chia [ko] mogap [ja] ボウコウ boukou ||| Someone or another; a certain person; somebody. [Credit] acm(entry) cw(py)

染品 [py] ran3pin3 [wg] jan-p'in [ko] yômp'um [ja] ゼンボン zenbon ||| The category of defilement, as contrasted to the category of purity 清淨品. (sa.mkle`sa-pak.sa)〔瑜伽論T 1579.30.657a〕 [Dictionary References] naka846d [Credit] acm(entry)

染心 [py] ran3xin1 [wg] jan-hsin [ko] yômsim [ja] ゼンシン zenshin ||| (1) Defiled mind, stained mind. (klista-citta) (2) The secular mind. (3) The seventh consciousness 第七識. [Dictionary References] naka846c [Credit] acm(entry)

染惱 [py] ran3nao3 [wg] jan-nao [ko] yômnoe [ja] ネンノウ nennou ||| To pollute, defile, afflict. 〔瑜伽論T 1579.30.793a〕 [Credit] acm(entry)

染愛 [py] ran3ai4 [wg] jan-ai [ko] yôm'ae [ja] ゼンアイ zen'ai ||| Defiled love; defiled attachment. 〔二障義HPC 1.800c7〕 [Dictionary References] naka845d [Credit] acm(entry)

染數 [py] ran3shu3 [wg] jan-shu [ko] yômsu [ja] ゼンシュ zenshu ||| Defiled habituation. 〔二障義HPC 1.806a6〕 [Credit] acm(entry)

染汚 [py] ran3wu1 [wg] jan-wu [ko] yôm'o [ja] ゼンマ zenma ||| (1) To stain or taint. To soil clothes, etc. Dirt, filth, contamination. To contaminate the pure mind with defilements (sa.mkle`sa). (2) To conceal, hide deceive; to be covered by filth. [Dictionary References] naka846d [Credit] acm(entry) cw(py)

染淨 [py] ran3jing4 [wg] jan-ching [ko] yômjông [ja] ゼンジョウ zenjou ||| Defilement (kle`sa) and purity. (sa.mkle`sa-vyavadaana) [Credit] acm(entry)

染相 [py] ran3xiang1 [wg] jan-hsiang [ko] yômsang [ja] ゼンソウ zensou ||| The marks of defilement (sa.mkle`sa-lak.sa.na) [Dictionary References] naka846c [Credit] acm(entry)

染習 [py] ran3xi2 [wg] jan-hsi [ko] yômsûp [ja] ゼンシュウ zenshuu ||| Defiled habituation. [Credit] acm(entry) cw(py)

根塵 [py] gen1 chen2 [wg] ken-ch'en [ko] kûnjin [ja] コンジン konjin ||| The (six) cognitive faculties and their objects. The six objects are considered to be the external cause of affliction, and are therefore referred to negatively as 'dust,' or 'dirt.' [Credit] acm(entry) cw(py)

根本 [py] gen1ben3 [wg] ken-pen [ko] kûnbon [ja] コンホン konpon ||| (1) Root, origin, basis. (muula) (2) The source of the arising of something. (Skt. vastu; Tib. gshi) [Dictionary References] naka425c [Credit] acm(entry)

根本煩惱 [py] gen1ben3 fan2nao3 [wg] ken-pen fan-nao [ko] kûnbon pônnoe [ja] コンホンボンノウ konpon bonnou ||| The six primary defilements, from which all of the secondary defilements 隨煩惱 are derived: desire (greed, craving) 貪 (also written 愛), anger 瞋, ignorance 癡 (or 無明), pride 慢, doubt 疑and false views 見. Also known as 六煩惱. [Dictionary References] naka426c [Credit] acm(entry)

根機 [py] gen1ji1 [wg] ken-chi [ko] kûngi [ja] コンキ konki ||| One's basic religious capacity; one's spiritual ability (indriya). Same as 機根 [Credit] acm(entry)

格義 [py] ge2yi4 [wg] ko-i [ko] kyôgûi [ja] キャクギ kakugi ||| "Matching the meanings." The name given to a translation technique during the earliest period of the translation of Indian Buddhist texts into Chinese. Indian terms such as `suunyataa were rendered into Chinese with comparable concepts such as "wu" 無, resulting in misunderstandings of the original Buddhist meanings. [Credit] acm(entry)

格言 [py] ge2yan2 [wg] ko-yen [ko] kyôgôn [ja] キャクゴン kakugen ||| Wise sayings. [Credit] acm(entry) cw(py)

條條 [py] tiao2 tiao2 [wg] t'iao-t'iao [ko] chojo [ja] ジョウジョウ joujou ||| Each piece, each part, each section, every clause. [Credit] acm(entry) cw(py)

條理 [py] tiao2li3 [wg] t'iao-li [ko] chori [ja] ジョウリ jouri ||| Reason, logic. The thread of an argument; a theme. Linear. [Credit] acm(entry) cw(py)

梨耶識 [py] li2ye2shi4 [wg] li-yeh-shih [ko] riyasik [ja] リヤシキ riyashiki ||| An abbreviated way of rendering aalaya-vij~naana; see 阿頼耶識. [Credit] acm(entry)

梵天 [py] fan4tian1 [wg] fan-t'ien [ko] pômch'ôn [ja] ボンテン bonten ||| (Brahma-loka). (1) The 'Brahma-Heaven' in the realm of form. (2) Brahman, which in Indian thought is the substrate of all existence, is converted into a god in Buddhism, and is used to name the First Concentration Heaven 初禪天. This is a general term for the three heavens included in it, which are Brahmaa-kaayika 大衆天, Brahma-purohita 梵輔天, and Mahaabrahmaa 大梵天. The term is also often used to denote the Mahaa-brahmaa heaven itself. [Credit] acm(entry) cw(py)

梵天勸請 [py] fan4tian1 quan4qing3 [wg] fan-t'ien ch'üan-ch'ing [ko] pômch'ôn kwônch'ông [ja] ボンテンカンショウ bonten kanshou ||| The encouragement from Brahmaa. The myth attached to the story of `Saakyamuni's awakening says that he was originally reluctant to make the effort to teach, thinking the content of his awakening to be too difficult to be understood. At this point the Hindu god Brahmaa appears and encourages `Saakyamuni to go out and attempt to convey his new experience to others. [Credit] acm(entry)

梵日 [py] Fan4ri4 [wg] Fan-jih [ko] Pômil [ja] ボンニチ Bonnichi ||| Pômil (810-889), an early leader of the Korean (Silla) Sôn movement, who studied in China with Yanguan Qian 鹽官齊安 and Yueshan Weiyan 樂山惟嚴. He is considered to be the founder of the Sagul san 闍崛山 school. [Dictionary References] ZGD1166d [Credit] acm(entry)

梵王 [py] fan4wang2 [wg] fan-wang [ko] pômwang [ja] ボンオウ bonou ||| The King of the Brahma Heaven. [Credit] acm(entry) cw(py)

梵網經 [py] Fan4wang3jing1 [wg] Fan-wang ching [ko] Pômmanggyông [ja] ボンモウキョウ Bonmoukyou ||| The Fanwang jing; (Sutra of Brahma's Net). T 1484.24.997a-1010a.trans Kumaarajiiva 鳩摩 [Dictionary References] bkj113 [Credit] acm(entry)

梵衆天 [py] fan4zhong4tian1 [wg] fan-chung-t'ien [ko] pômjung ch'ôn [ja] ボンシュテン bonshuten ||| The heaven of the followers of Brahma. The first level of the first of the four meditation heavens 四禪天 of the form realm 色界. (Brahma-kaayikaa.h) 〔倶舎論、 T 1558.29.1-41a〕 [Dictionary References] naka1271d [Credit] acm(entry)

梵行 [py] fan4 xing2 [wg] fan-hsing [ko] Pômhaeng [ja] ボンギョウ Bongyou ||| (1) 'Pure practices.' With 梵 (fan) meaning "pure," a term for the religious practices that involve the cutting off of desire. The practices that a member of the brahman caste carries out during his student life. (2) One of the restraint-disciplines, yama. (3) Pure religious practice. The practices of discipline of a Buddhist monk. The practice of ridding oneself of lust and desire. [Credit] acm(entry) cw(py)

棄嫌 [py] qi4xian2 [wg] ch'i-hsien [ko] kihyôm [ja] キケン kiken ||| To cast off doubt; to get rid of hatred. [Credit] acm(entry) cw(py)

森羅萬像 [py] sen1luo2 wan4xiang4 [wg] sen-lo-wan-hsiang [ko] samnamansang [ja] シンラバンショウ sinrabanshou ||| All of the numberless things in existence. [Credit] acm(entry) cw(py)

楞伽經 [py] Leng4 qie2 jing1 [wg] Leng-chia ching [ko] Nûnggagyông [ja] リョウガキョウ Ryougakyou ||| Lengjia jing. A shortened title of the La.nkaavataara-suutra; T 670, 671, 672. See 入楞伽經. [Credit] acm(entry) cw(py)

楞伽阿跋佗羅寶經 [py] Leng4qie2 a1ba2tuo2luo2 bao3jing1 [wg] Leng-chia a-pa-t'o-lo pao-ching [ko] Nûngga abalt'ara pogyông [ja] リョウカアハツタラホウキョウ Ryouga abattara houkyou ||| The Gunabhadra translation of the La.nkaavataara-suutra (T 670). See 入楞伽經 [Credit] acm(entry)

楞伽阿跋多羅寶經 [py] Leng4qie2 a1ba2duo1luo2 bao3jing1 [wg] Leng-chia a-pa-to-lo pao-ching [ko] Nûngga abaldara pogyông [ja] リョウカアハツタラホウキョウ Ryouga abatsutara houkyou ||| The Leng-chia a-pa-to-lo pao-ching; Gunabhadra's translation of the La?kaavataara-suutra (楞伽經), which was the second of the four translations, and has traditionally been regarded as the best. 阿跋多羅 means "enter" 入. [Dictionary References] ui1113b [Credit] acm(entry)

業因 [py] ye4yin1 [wg] yeh-yin [ko] ôbin [ja] ゴウイン gouin ||| 'A karma-cause', a good or evil act as the cause of a good or evil effect. [Credit] acm(entry) cw(py)

業感 [py] ye4gan3 [wg] yeh-kan [ko] ôpkam [ja] ゴウカン goukan ||| To experience, too feel for oneself the painful and pleasurable sensations which are the result of one's prior good or evil behavior. [Dictionary References] naka407a iwa248 [Credit] acm(entry)

業智 [py] ye4 zhi4 [wg] yeh-chih [ko] ôpchi [ja] ゴウチ gouchi ||| (1) Karma and praj~naa; action and wisdom. (2) Karmic (defiled) wisdom. [Credit] acm(entry) cw(py)

業用 [py] ye4yong4 [wg] yeh-yung [ko] ôpyong [ja] ゴヨウ gouyou ||| Function, activity, action. 'Karmic activity.' (kriyaa). [Credit] acm(entry) cw(py)

業相 [py] ye4xiang1 [wg] yeh-hsiang [ko] ôpsang [ja] ゴウソウ gousou ||| (karma-a~njana). (1) The expression of karma. (2) In the Awakening of Faith 起信論 , one of the 'three marks' (the mark of karmic ignorance in addition to the subjective mark and the objective mark). The fact that the pure mind begins to awaken in dependence upon original ignorance. (3) The characteristic of karma. [Credit] acm(entry) cw(py)

業識 [py] ye4shi4 [wg] yeh-shih [ko] ôpsik [ja] ゴウシキ goushiki ||| 'Activity consciousness'; in the sense that through the agency of ignorance an unenlightened mind begins to be disturbed or awakened. Because of the ignorance that does not perceive that the suchness of all dharmas is originally equal and of a single taste, there is the rising of this unenlightened, mistakenly conceptualizing consciousness. Roughly equivalent in meaning to 轉識 (zhuanshi). [Credit] acm(entry) cw(py)

業障 [py] ye4zhang4 [wg] yeh-chang [ko] ôpchang [ja] ゴウショウ goushou ||| (karma-aavarana). The 'hindrance of karma.' The hindrance of evil karma. (2) The hindrances that are produced as a result of evil actions. [Credit] acm(entry) cw(py)

極果 [py] ji2guo3 [wg] chi-hua [ko] kûkkwa [ja] ゴクカ gokuka ||| 'Ultimate result.' Perfect realization. The true awakening of the Buddha, as the result of causal practices. [Credit] acm(entry) cw(py)

極樂 [py] ji2le4 [wg] chi-yüeh [ko] kûgak [ja] ゴクラク gokuraku ||| "Ultimate bliss;" a description of the Pure Land of Amitaabha Buddha. [Credit] acm(entry) cw(py)

極歡喜住 [py] ji2huan1xi3zhu4 [wg] chi-huan-hsi-chu [ko] kûghwanhûichu [ja] ゴクカンキジュウ gokukankijuu ||| Fully written as 菩薩極歡喜住, one of the twelve stages of bodhisattvas 菩薩十二住 given in the Yogaacaarabhuumi-`saastra, wherein the bodhisattva abides in pure unimpeded mental bliss. 〔瑜伽論T 1579.30.553b19〕 [Credit] acm(entry)

榮西 [py] Rong2xi1 [wg] Jung-hsi [ko] Yôngsô [ja] エイサイ Eisai ||| Eisai, also read Yousai ヨウサイ; Japanese Zen monk (1141-1215), considered to be the founder of the Rinzai sect 臨濟宗in Japan. Born into a family of the Shinto priesthood, Eisai began to study Buddhism at a young age, mainly the Tendai teachings of Mt. Hiei 比叡山. There, he became disillusioned with the venal agendas of the leading priests, and sought to travel to Song China to encounter the true teachings. He stayed less than a year, but receiving a strong impression, returned to Mt. Hiei carrying a large volume of Tendai texts. He later moved to Kyushu to teach and practice, but again traveled to the Song at the age of forty-seven (1187). This time he also attempted to travel further to India, but was unsuccessful due to political hindrances. During this second period, Eisai met Xuan Huaichang 虚庵懷敞, a master of the Huanglong 黄龍 school of Linji Chan and became his student. Four years later (1191), after received certification of his enlightenment from Huai-ch'ang, Eisai returned to Japan, where he established the first Zen temple in Japan, 聖福寺. He was able to work again in the Kyushu area, but due to the insecurities of the Mt. Hiei establishment he was prevented from teaching in the capital. Eisai responded by moving to Kamakura, where the newly founded Shogunate welcomed the prospect of a new, unsullied religious tradition, offering their full patronage, and supporting him in the construction of Kenninji 建仁寺 in Kyoto. Eisai passed away at 75, after the completion of one more temple, the Jufukuji 壽福寺, in Kamakura. He is credited with the introduction of tea cultivation in Japan, writing a book on the topic, called , which addressed the medicinal virtues of tea-drinking. Other works include the Bodaishinron kouketsu 菩提心論口訣, Kouzengokoku ron 興禪護國論, Shukke daikou 出家大綱, in addition to works on Tendai 天台 and Mikkyou 密教. [Dictionary References] iwa68 ina-z [Credit] acm

樂着 [py] yue4zhao1 [wg] yüeh-chao [ko] akch'ak [ja] ギョウジャク gyoujaku ||| To be attached to the enjoyment of objects, or to conditions of pleasure.〔對法論T 1606.31.736a6〕 [Dictionary References] naka247b [Credit] acm(entry)

標幟 [py] biao1zhi4 [wg] piao-chih [ko] p'yoch'i [ja] ヒョウジ hyouji ||| (1) A mark, a sign. In Esoteric Buddhism, the use of bodily marks and implements to express the merits of the Buddha's enlightenment. [Credit] acm(entry) cw(py)

標擧 [py] biao1 ju3 [wg] piao-chu [ko] p'yogô [ja] ヒョウキョ hyoukyo ||| To extol. To raise to high honors. To praise. [Credit] acm(entry) cw(py)

標記 [py] biao1ji4 [wg] piao-chi [ko] p'yogi [ja] ヒョウキ hyouki ||| A mark; marking. Marks for navigating; distinguishing marks. To write and put up sign or indicator. [Credit] acm(entry) cw(py)

標趣 [py] biao1qu4 [wg] piao-ts'u [ko] p'yoch'wi [ja] ヒョウシュ hyoushu ||| To profess, advocate. [Credit] acm(entry) cw(py)

横計 [py] heng2ji4 [wg] heng-chi [ko] hoenggye [ja] オウケ oke ||| Mistaken thought, mistaken conceptualization. [Credit] acm(entry) cw(py)

機先 [py] ji1xian1 [wg] chi-hsien [ko] kisôn [ja] キセン kisen ||| The state of things before they demonstrate themselves in their activity. [Credit] acm(entry) cw(py)

機感 [py] ji1 gan3 [wg] chi-kan [ko] kigam [ja] キカン kikan ||| 機 refers to 機類, the various individual capacities of sentient beings, and 感 (jian) refers to 感應, the awareness of the Buddha of the needs of sentient beings and his response to them. The relationship of the Buddha's grace according to the merits of each individual person. [Credit] acm(entry) cw(py)

機教 [py] ji1jiao1 [wg] chi-chiao [ko] kigyo [ja] キキョウ kikyou ||| The ripeness of the faculties of sentient beings matched with the teachings of the Buddha. [Credit] acm(entry) cw(py)

機縁 [py] ji1yuan2 [wg] chi-yüan [ko] kiyôn [ja] キエン kien ||| (1) Motive, opportunity. (2) The opportunity related to the mental condition of the person one is interacting with. (3) Sentient beings. (4) In Hua-yen, the good and evil qualities in the constitution of people. (5) A term referring to condition of being guided directly by a Buddha or a great master (especially in Ch'an). (6) In Chan Buddhism, making use of opportunities and according with conditions. (7) 公安; words that are recorded during a "dharma-battle" between two Chan masters, and passed on to others for later study. [Credit] acm(entry) cw(py)

機要 [py] ji1yao4 [wg] chi-yao [ko] kiyo [ja] キヨウ kiyou ||| An important or pivotal point. The most profound meaning (樞要, 眞訣). A critical moment or situation. [Credit] acm(entry) cw(py)

機誼 [py] ji1yi2 [wg] chi-i [ko] kiûi [ja] キギ kigi ||| (1) The function of the mind to be in accord with goodness. (2) Sentient beings. (3) According to the capacities of sentient beings. [Credit] acm(entry) cw(py)

機類 [py] ji1lei4 [wg] chi-lei [ko] kiryu [ja] キルイ kirui ||| (1) The variation in the faculties and abilities of sentient beings. (2) Sentient beings. [Credit] acm(entry) cw(py)

檀波羅蜜 [py] tan2 po1luo2 mi4 [wg] t'an po-lo-mi [ko] tan paramil [ja] ダンハラミツ dan haramitsu ||| The "perfection of giving," (daana-paaramitaa) one of the six Mahaayaana perfections 六波羅蜜. [Credit] acm(entry) cw(py)

檀越 [py] tan2 yue4 [wg] t'an-yüeh [ko] tanwôl [ja] ダンオツ dan'otsu ||| A transliteration of the Sanskrit daanapati. (1) Chief donor, benefactor. (2) A believer, who supports the temple with her/his donation. [Credit] acm(entry) cw(py)

檀那 [py] tan2na4 [wg] t'an-na [ko] tanna [ja] ダンナ danna ||| A supporter of a Buddhist temple; donor, lay member. [Credit] acm(entry) cw(py)

權實 [py] quan2 shi2 [wg] ch'üan-shih [ko] kwônsil [ja] ゴンジツ gonjitsu ||| 'Expedient and True.' [Credit] acm(entry) cw(py)