永嘉玄覺 [py] Yong3jia1 Xuan2jue2 [wg] Yung-chia Hsüan-chüeh [ko] Yôngga Hyôngak [ja] ヨウカゲンカク Youka Genkaku ||| See Hsüan-chüeh of Yung-chia. (665-713). Chan master of the early Tang. He is also known as Mingdao 明道, Zhenjue 眞覺 and Daoming 道明. His posthumous title was Wuxiang Dashi 無相大士. Originally from Wenzhou, he entered the sangha at an early age, studying the Tripitaka and becoming steeped in Tiantai doctrine. A direct disciple of Huineng 慧能, Hsüan-chüeh had background in Ch'an, Tiantai and Huayan. He is popularly known as Yisujue (一宿覺), which literally means "One-night-enlightened," referring to his one-night stay at the residence of the Sixth Patriarch (see T 2014.45.397a). He is also the author of a two short, but extremely popular texts called the Zhengdao ge (證道歌; The Song of Actualizing the Tao) and the 禪宗永嘉集Chanzong yongjia ji. In both texts he deals with important soteriological themes of the period which are also the topics of the Awakening of Faith 大乘起信論, Sutra of Perfect Enlightenment 圓覺經, `Suurangama-suutra. For his biography see T 2060.50.758a-b and T 2014.48.397a. [Credit] acm(entry)

永嘉證道歌 [py] Yong3jia1 zheng4dao4 ge1 [wg] Yung-chia ch'eng-tao ko [ko] Yôngga chûngdo ka [ja] ヨウカショウドウカ Youka shoudou ka ||| Yongjia chengdao ge; 1 fasc., T 2014.48.395c-396c. The (Song of Enlightenment) by Yung-chia Hsüan-chüeh 永嘉玄覺, which is related closely in style and content to the Sutra of Perfect Enlightenment 圓覺經; T 2014.48.395c-396c. [Dictionary References] ZGD572d [Credit] acm(entry)

永嘉集 [py] Yong3jia1 ji2 [wg] Yung-chia chi [ko] Yônggajip [ja] ヨウカシュウ Youkashuu ||| Yongjia ji Popular short title of the 禪宗永嘉集. [Credit] acm(entry) cw(py)

永平寺 [py] Yong3ping2si4 [wg] Yung-p'ing-ssu [ko] Yôngp'yôngsa [ja] エイヘイジ Eiheiji ||| Eiheiji . The head temple of the Japanese Soutou school of Zen Buddhism, founded in 1243 by Dougen 道元. [Dictionary References] je56a [Credit] acm(entry)

永斷 [py] yong3duan4 [wg] yung-tuan [ko] yôngdan [ja] ヨウダン youdan ||| To permanently sever; usually said in regard to the severance of defilements. In the Yogaacaarabhuumi-`saastra, this kind of severing is superior to the severing of (temporary) suppression 伏斷. 〔瑜伽論T 1579.30.675b7〕 [Dictionary References] naka1391d [Credit] acm(entry)

永明智覺禪師唯心訣 [py] Yong3ming2 zhi4jue2 chan2shi1 wei2xin1 jue2 [wg] Yung-ming chih-chüeh ch'an-shih wei-hsin chüeh [ko] Yôngmyông chigak sônsa yusim kyôl [ja] ヨウミョウチガクゼンシユイシンケツ Youmyou chigaku zenshi yuishin ketsu ||| Yongming zhijiao chanshi weixin jue; 1 fasc., by Yanshou 延壽. T 2018.48.993-998a. Popularly abbreviated as Weixin jue 唯心訣. [Credit] acm(entry)

永無 [py] yong3wu2 [wg] yung-wu [ko] yongmu [ja] ヨウム youmu ||| Definitely non-existent. [Credit] acm(entry) cw(py)

求不得苦 [py] qiu2bu4de2ku3 [wg] ch'iu-pu-te-k'u [ko] kubudûkko [ja] グフトクク gufutokuku ||| The suffering of not-getting; the suffering we experience when we can not obtain those things which we desire. This is one of the "four and eight types 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] naka274d [Credit] acm(entry)

求那跋陀羅 [py] Qiu2na4ba2tuo2luo2 [wg] Ch'iu-na-pa-t'o-lo 求那跋陀羅 [ko] Kunabaldara [ja] グナバッダラ Gunabaddara ||| Gu.nabhadra (394-468), whose name is translated into Chinese according to its meaning as 功徳賢. A major scriptural translator of the Liu Song 劉宋 period. Born in central India, he later traveled through Ceylon, after which he came to Guangzhou by sea route. He carried out most of his translation of Mahaayaana and Hiinayaana texts while residing at 祇?寺 in Jiankang 建康 and Xinsi 辛寺 in Jingzhou 荊州. Among his thirty-plus translations are such important works as the Za Aan jing 雜阿含經,the `Sriimaalaa Sutra 勝鬘經,the Lankaavataara-suutra 楞伽經 (four fascicle version). His work had a major impact on the development of East Asian Buddhist doctrine, and he was revered by the royalty of Honan as a great sage. [Credit] acm(entry)

汝等 [py] ru3deng3 [wg] ju-teng [ko] yôdûng [ja] ニョトウ nyotou ||| (maarsa). You (plural), you guys. [Credit] acm(entry) cw(py)

決了 [py] jue2liao3 [wg] chüeh-liao [ko] kyôllyo [ja] ケツリョウ ketsuryou ||| (1) To decide resolutely. (2) To apprehend perfectly. [Credit] acm(entry)

決凝 [py] Jue2ning2 [wg] Chüeh-ning [ko] Kyôrûng [ja] ケツギョウ Ketsugyou ||| Kyôrûng (964-1053); a major Hwaôm scholar of the Koryô period. [Credit] acm(entry)

決定 [py] jue2ding4 [wg] chüeh-ting [ko] kyôljông [ja] ケツジョウ ketsujou ||| (1) Necessarily, naturally. Decidedly, undoubtedly. (bhuuta-ni`scaya; nirvicikitsa, ava`syam). (2) To judge, settle, determine. Judgment, settlement, determination. (3) Predetermined nature (toward goodness or evil). (4) Something truly existing. [Dictionary References] naka315c [Credit] acm(entry) cw(py)

決定信 [py] jue2ding4 xin4 [wg] chüeh-ting-hsin [ko] kyôljôngsim [ja] ケツジョウシン ketsujoushin ||| Unshakable faith, firm faith. [Dictionary References] naka316c [Credit] acm(entry) cw(py)

決定心 [py] jue2ding4xin1 [wg] chüeh-ting-hsin [ko] kyôljôngsim [ja] ケツジョウシン ketsujoushin ||| (1) Firm resolution; stable commitment; imperturbable mind. (2) The deep resolution to attain enlightenment. (3) In the Yogaacaarabhuumi-`saastra, a condition of settling into thought that occurs in the process of perpeption, subsequent to the "seeking mind 尋求心." 〔瑜伽論T 1579.30.280a24〕 [Dictionary References] naka316 [Credit] acm(entry)

決定藏論 [py] Jue2ding 4zang4 lun4 [wg] Chüeh-ting-tsang lun [ko] Kyôljôngjang non [ja] ケツジョウゾウロン Ketsujou zou ron ||| The Juedingzang lun; T 1584.30.1018b-1035b. [Credit] acm(entry)

決擇 [py] jue2ze2 [wg] chüeh-tse [ko] kyôldaek [ja] ケッチャク ketchaku ||| "Firm Decision," "decision and selection." (1) The cutting off of doubt and discernment of the marks of the four noble truths that occurs in the stage of the sagely path (聖道) (vini`scaya). Attained as a result of the four preparatory practices (四善根). (2) To select the most excellent thing. (3) To conclude an argument. (4) In general, the discernment of reality and dissolution of ignorance through the use of wisdom. [Dictionary References] naka316c [Credit] acm(entry) cw(py)

沒生 [py] mo4sheng1 [wg] mo-sheng [ko] molsaeng [ja] モツショウ mochishou ||| To perish and be reborn. To disappear and reappear.〔瑜伽論T 1579.30.684b18〕 [Credit] acm(entry)

沙門 [py] sha1men2 [wg] sha-men [ko] samun [ja] シャモン shamon ||| A transcription of the Pali sama.na and the Sanskrit `srama.na. Translated into Chinese with such terms as 息、 息心、靜志、淨志、乏道、貧道、動息、etc. A world-renunciant religious practitioner striving for liberation. A monk or nun. (1) Originally in India, `srama.na was a general term for someone who shaved their head, renounced their worldly status and possessions and trained their mind and body in the attempt to stop evil activities and strive for the good. Originally referred to non-Buddhist practitioners such as the Jains who based their beliefs on the Vedas and Upanishads. 〔長阿含經、 T 1.107a〕(2) A Buddhist monk or nun. ( [Credit] acm(entry)

沙門果 [py] sha1men2guo3 [wg] sha-men-kuo [ko] samungwa [ja] シャモンカ shamonka ||| (1) The effects of religious practice. The merit of leaving the secular world. (2) The final accomplishment of the practitioner--nirvaana. (3) The four fruits (四果) of Hiinayaana practice. [Credit] acm(entry) cw(py)

治地住 [py] zhi4di4zhu4 [wg] chih-ti-chu [ko] ch'ijiju [ja] ジチジュウ jijichuu ||| The second of the "ten abidings" in the fifty-two stage path of the bodhisattva. The "abiding of nurturing." The stage of always practicing the view of emptiness, and clearing and nurturing the mind-ground. [Credit] acm(entry) cw(py)

治斷 [py] zhi4duan4 [wg] chih-tuan [ko] ch'itan [ja] ジダン jidan ||| To quell, extirpate, sever, subdue (negative habits, defilement, etc.). 〔二障義、 HPC 1.802b〕 [Credit] acm(entry)

治道 [py] zhi4dao4 [wg] chih-tao [ko] ch'ido [ja] ジドウ jidou ||| The path of overcoming of afflictions. 〔二障義HPC 1.806c23〕 [Credit] acm(entry)

法乳 [py] fa3ru3 [wg] fa-ju [ko] pôbyu [ja] ホウニュウ hounyuu ||| "Dharma-milk." A metaphor for the teachings of a great master. The master's teachings enable the student's development as milk aids in the growth of a baby. [Credit] acm(entry) cw(py)

法位 [py] fa3wei4 [wg] fa-wei [ko] pôbwi [ja] ホウイ houi ||| (dharma-niyaamataa). (1) The condition or process in which all dharmas (existences, things, mental states) are established. The early Sarvaastivaadins, in attempting to explain how we can distinguish between past, present and future, had concluded that it was because the point of function differs between existences. This theory was further worked out in the Abhidharmako`sa-bhaasya 倶舎論, which said that the time in which dharmas function is called the present; the time in which dharmas have disappeared is called the past. This view, if not properly analyzed, can result in a tendency to lead to the mistaken view that things are self-established and have their own individual natures. Therefore this position was refuted by Naagaarjuna 龍樹 and others. (2) "Dharma-position." A thing, or each thing being in its appropriate place in terms of its suchness. (3) To be a member of the clergy. [Credit] acm(entry) cw(py)

法句經 [py] Fa3ju4 jing1 [wg] Fa-chü ching [ko] Pôpkugyông [ja] ホックキョウ Hokkukyou ||| Faju jing " (1) Dharma-phrase sutra " (Skt. Dharmapada, Pali. Dhammapada). 2 fasc., by Dharmatraata 法救. Translated by Wei-ch'i-nan 維祇難 et.al. A collection of phrases comprising the basic teachings of Buddhist morality. The Chinese version contains 758 verses. T 210.4.559-574. (2) 1 fasc., T 2901.85.1432b-1435c [Dictionary References] ina-b106 [Credit] acm(entry) cw(py)

法喜 [py] fa3 xi3 [wg] fa-hui [ko] pôbûi [ja] ホウキ houki ||| The bliss of the dharma; the joy one experiences on receiving the dharma (priitijanana). [Dictionary References] naka1230a [Credit] acm(entry) cw(py)

法嗣 [py] fa3si4 [wg] fa-szû [ko] pôpsa [ja] ホウジ houshi ||| A dharma heir. The disciple to whom the master has imparted his most profound realization. [Credit] acm(entry) cw(py)

法器 [py] fa3qi4 [wg] fa-ch'i [ko] pôpki [ja] ホウキ houki ||| "Dharma-vessel." (1) Someone who is suitably prepared to believe and understand the teachings of Buddhism. (2) In the Chan tradition, one who is capable of being entrusted with the 正法眼藏涅槃妙心. (3) A ritual vessel used in Buddhist ceremonies. [Dictionary References] naka1230b [Credit] acm(entry) cw(py)

法執 [py] fa3zhi2 [wg] fa-chih [ko] pôpjip [ja] ホウシュウ houshuu ||| 'Attachment to (the reality of) dharmas.' The belief that although the self (我) is an illusory conglomerate of the five skandhas, the compositional elements (法) of existence are substantial. This is a view which might is accepted in certain early Indian Buddhist doctrines, but which is denied by later, especially Mahaayaana, Buddhist teachings. Also expressed as 法我執. (2) 'Attachment to the teachings.' To hold rigidly to the teachings of Buddhism. (dharma-graaha). Same as 法縛. [Dictionary References] naka1233a [Credit] acm(entry) cw(py)

法如如 [py] fa3ru2ru2 [wg] fa-ju-ju [ko] pôbyôyô [ja] ホウニョニョ hounyonyo ||| All things are absolute reality just as they are. [Credit] acm(entry) cw(py)

法性 [py] fa3xing4 [wg] fa-hsing [ko] pôpsông [ja] ホウショウ hosshou ||| The true, original nature of all "dharmas" (all existences/manifest phenomena). The original essence of all being; the Buddhist reality; Suchness, dharma-realm. (2) Reality as complete in itself. (3) Emptiness; the nature of emptiness. [Credit] acm(entry) cw(py)

法性宗 [py] Fa3xing4zong1 [wg] Fa-hsing tsung [ko] Pôpsôngjong [ja] ホウショウシュウ Houshoushuu ||| Dharma-nature school. A name loosely applied after the fact to a system of study in Korea which revolved around issues of tathaagatagarbha 如來藏 and aalayavij~naana 阿頼耶識, but which approached issues from the perspective of "nature arising" rather than arising based on characteristics. Thus, a form of study established in contrast to that of Pôpsang 法相or "dharma-characteristic." The formation of this school is usually attributed to the influence of Wônhyo 元曉. [Credit] acm(entry)

法性平等 [py] fa3 xing4 ping2deng3 [wg] fa-hsing p'ing-teng [ko] pôpsông p'yôngdûng [ja] ホウショウビョウドウ hosshoubyoudou ||| The equality of the nature of reality. [Credit] acm(entry) cw(py)

法愛 [py] fa3ai4 [wg] fa-ai [ko] pôbae [ja] ホウアイ houai ||| (1) To love, or be attached to the dharma (teaching). (2) To seek truth. [Credit] acm(entry) cw(py)

法我 [py] fa3wo3 [wg] fa-wo [ko] pôpa [ja] ホウガ houga ||| The belief that all dharmas (objective elements) have inherent existence. See 法執. [Dictionary References] naka1229d [Credit] acm(entry)

法我見 [py] fa3wo3jian4 [wg] fa-wo-chien [ko] pôpagyôn [ja] ホウガケン hougaken ||| The view that all dharmas (objective elements) have inherent existence. Mahaayaana doctrine, especially as typified by Yogaacaara thought, considers non-Mahaayaana Buddhist practitioners to be capable of ridding themselves of the view of attachment to an inherently existent self (人我見), but as not yet able to sever attachment to the view of the objective things as inherently existent. [Dictionary References] naka1229d [Credit] acm(entry)

法救 [py] Fa3jiu4 [wg] Fa-chiu [ko] Pôpku [ja] ホック Hokku ||| (1) Dharmatraata. Transliterated as Damoduoluo 達摩多羅. The first patriarch of the Sarvaastivaada school in India, who probably lived around the second century CE. He taught that all things in the three worlds were truly existent and distinct from each other. (2) There is sometimes confusion with another Dharmatraata, who apparently lived in India around the fourth century AD, also a Sarvaastivaadin. He is the putative author of the Zaepitan xinlun 雜阿毘曇心論. [Credit] acm(entry) cw(py)

法會 [py] fa3hui4 [wg] fa-hui [ko] pôphoe [ja] ホウエ houe ||| (1) A Buddhist service, an assembly for the purpose of reading the scriptures. (2) "Buddha-work:" the activity of saving sentient beings. Feeding buddhas and sentient beings, explaining the dharma, etc. at a gathering. [Credit] acm(entry) cw(py)

法服 [py] fa3fu2 [wg] fa-fu [ko] pôppok [ja] ホウフク houfuku ||| A monk's or nun's clothes. [Credit] acm(entry) cw(py)

法朗 [py] Fa3lang3 [wg] Fa-lang [ko] Pômnang [ja] ホウロウ Hourou ||| Pômnang; (fl. 632-646) An early (and perhaps the earliest) Sôn monk of the Silla. Traveled to China to study Chan under the auspices of the Chinese master Daoxin (道信 580-651). Pômnang is traditionally credited as being responsible for the initial transmission of Sôn into Korea, and as a co-founder, along with Chisôn Tohôn 智?道憲 Hûiyang san 曦陽山 Sôn school of the Silla. [Credit] acm(entry)

法本 [py] fa3ben3 [wg] fa-pen [ko] pôppon [ja] ホウボン houbon ||| "Dharma-source." A term for the Sanskrit suutra. It is called dharma-source because the transmundane virtuous dharma is the source of the Buddha's verbal teachings. [Credit] acm(entry) cw(py)

法樂 [py] fa3le4 [wg] fa-yüeh [ko] pôpyo [ja] ホウラク houraku ||| (1) Enjoyment of the truth, of enlightenment. The joy induced by the study of the Buddhist teachings. (2) To enjoy detachment, recitation of the sutras, or any other religious practice. [Credit] acm(entry) cw(py)

法殿 [py] fa3dian4 [wg] fa-tien [ko] pôpchôn [ja] ホウデン houden ||| (1) A teaching hall; (2) A palace as a metaphor for the correct teaching of the Buddha; "dharma-palace, dharma-hall." [Credit] acm(entry) cw(py)

法無去來宗 [py] fa3 wu2 qu4lai2 zong1 [wg] fa wu ch'ü-lai tsung [ko] pômmugôrae jong [ja] ホウムコライシュウ houmukorai shuu ||| "Dharmas are without past and future." [Credit] acm(entry) cw(py)

法無我 [py] fa3wu2wo3 [wg] fa-wu-wo [ko] pômmua [ja] ホウムガ houmuga ||| The compositional elements of existence are devoid of an inherent nature. This is a more advanced level of perception of the emptiness of existence than the view of the lack of the possession of inherent nature by sentient beings (人無我). Synonyms include 法空 and 無自性. [Dictionary References] naka1237b [Credit] acm(entry)

法爾 [py] fa3er3 [wg] fa-erh [ko] pôb'i [ja] ホウニ houni ||| (1) 'According to rule.' Naturally, spontaneously. Workings of the universal law (dharmataa). (2) The determination of fate (Skt. niyati; Pali niyati). (3) Originally, innately, fundamentally. [Dictionary References] naka1235d [Credit] acm(entry) cw(py)

法王 [py] fa3 wang2 [wg] fa-wang [ko] pôbwang [ja] ホウオウ hou-ou ||| (1) The king of the dharma--the Buddha. (2) A king who is truly concerned about transmitting the Buddhist teaching. [Credit] acm(entry) cw(py)

法王子住 [py] fa3 wang2zi2 zhu4 [wg] fa-wang-tzu chu [ko] pôbwangja ju [ja] ホウオウシジュウ hou-oushi juu ||| The ninth of the "ten abidings" 十住 in the 52 stage path of the bodhisattva. The "abiding of the dharma-prince." The stage of producing wisdom in accordance with the Buddha's teaching, and being assured of becoming a Buddha in the future. [Credit] acm(entry) cw(py)

法界 [py] fa3jie4 [wg] fa-chieh [ko] pôpkye [ja] ホッカイ hokkai ||| (dharmadhaatu); 'dharma-realm.' Originally dharma (法) is derived from the Sanskrit root dhr, with the meaning of that which preserves or maintains, especially that which maintains human activity. Dhaatu (界 is derived from the masculine nominal root dha, which originally had the meaning of 'element', but after becoming a Buddhist term, it began to take on the meaning of 'nature' (性). In this term, 法 refers to the various elements (諸法), and 界 refers to "marking the limits" of something. (1) One of the 'eighteen realms' (十八界), the objects of the mano-consciousness. Where things are thought of, therefore the meaning is equivalent to that of 'dharma locus' (法處). (2) Limit, border. (3) Especially in Mahaayaana teaching, dharma-dhaatu refers to a religious basis or principle--the origin of all things. In this kind of teaching, where the whole universe is taken as phenomena, it is understood as the manifestation of true thusness. Accordingly, this dharma-realm, being true reality, is equated to the reality-body of the Buddha. Also called the 'reality-realm.' (4) Taken as one of the eighteen elements in Consciousness-only theory, it includes 82 dharmas from the categories of imperceivable material dharmas, mental function dharmas, dharmas not concomitant with mind and unconditioned dharmas. [Credit] acm(entry) cw(py)

法界圖記叢髄録 [py] Fa3jie4 tu2ji4 cong2sui3 lu4 [wg] Fa-chieh t'u-chi ts'ung-sui-lu [ko] Pôpkye togi ch'ongsu rok [ja] ホッカイズキソウズイロク Hokkai zuki souzui roku ||| Pôpkye toji ch'ongsu-rok 4 fasc., T 1887B.45.716a-767b. [Credit] acm(entry)

法界性 [py] fa3jie4 xing4 [wg] fa-chieh hsing [ko] pôpkyesông [ja] ホッカイショウ hokkaishou ||| The original nature of the reality-realm. A term expressing the union of the concepts of 'reality realm' and 'reality-nature.' [Credit] acm(entry) cw(py)

法界海慧 [py] fa3jie4 hai3hui4 [wg] fa-chieh hai-hui [ko] pôpkye haehye [ja] ホッカイカイエ hokkai kaie ||| The equanimous, vast wisdom that observes the reality-realm. [Credit] acm(entry) cw(py)

法界無量 [py] fa3jie4 wu2liang4 [wg] fa-chieh wu-liang [ko] pôpkye muryang [ja] ホッカイムリョウ hokkai muryou ||| The tenth of the 'ten dedications of merit' (十廻向) of the path of the bodhisattva. The stage where the bodhisattva witnesses that all existences are the middle path, lacking characteristics. [Credit] acm(entry) cw(py)

法相 [py] fa3xiang1 [wg] fa-hsiang [ko] pôpsang [ja] ホッソウ hossou ||| See 法相宗. [Credit] acm(entry)

法相宗 [py] Fa3xiang1 zong1 [wg] Fa-hsiang tsung [ko] Pôpsang jong [ja] ホッソウシュウ Hossoushuu ||| The Faxiang zong, or "Dharma-character" school. The East Asian extension of the Indian Yogaacaara 瑜伽行派 tradition. This school was founded in China by Hsüan-tsang (玄奘), who, on his return from China, brought with him a wagonload of the most important Consciousness-only texts. These, with government support and many assistants, he translated into Chinese. His disciple Kuiji 窺基 wrote a number of important commentaries on the Consciousness-only texts and further developed the influence of the school in China. The Faxiang teachings were transmitted to Korea (Pôpsang) and Japan (Hossou), where they made considerable impact. Although the Fa-hsiang/Pôpsang chong/Hossou shuu tradition would all but die out as an independent sect, its Consciousness-only teachings made a major impact on the native East Asian traditions that would later develop, most notably T'ien-t'ai, Huayan and Chan Buddhism. For doctrinal details of this school see 瑜伽行派 and weishi 唯識. [Credit] acm(entry) cw(py)

法眼 [py] fa3yan3 [wg] fa-yen [ko] pôban [ja] ホウゲン hougen ||| The "dharma-eye." (dharma-cak.sus) (1) The 'dharma-eye.' ability to see the dharma, or all dharmas perfectly. With this ability the bodhisattva can save all sentient beings. (2) The second of the five levels of vision wuyan 五眼. (3) (885-958) Fayan, the name of an important Tang period Chan monk, who is also commonly known by the posthumous title of "National Teacher Qingliang" 清涼 國師. Also known by his dharma name Wenyi 文益. He was known as a great exponent of the Huayan jing 華嚴經, and is regarded in the Chan histories to be the founder of a distinct lineage, called the Fayan lineage, which is said to have been spread through the efforts of his sixty-three disciples. His name often appears in the Chan gongan 公安 collections. He also left behind a teaching record, the Jinling Qingliangyuan Wenyi chanshi yulu 金陵清涼院文益禪師語録. (T 1991.47.588) [Dictionary References] ina-z108 ui0953a [Credit] acm(entry) cw(py)

法空 [py] fa3kong1 [wg] fa-k'ung [ko] pôpkong [ja] ホウクウ houkuu ||| The emptiness of dharmas; emptiness of objective entities. Synonymous with 法無我. the buddhist position that says that not only do individual beings lack inherent selfhood (我空), but the compositional elements of the world from which beings are comprised also lack inherent selfhood. (dharma-`suunyataa). This is considered by Mahayanists to be a uniquely Mahaayaana view. 〔二障義HPC 1.792c〕 [Dictionary References] naka1231a [Credit] acm(entry)

法空觀 [py] fa3kong1guan1 [wg] fa-k'ung-kuan [ko] pôpkonggwan [ja] ホウクウカン houkuukan ||| The meditative practice in which one observes the compositional elements of the the world to be devoid of inherent selfhood. See above 法空. 〔二障義HPC 1.792c〕 [Dictionary References] naka1231a [Credit] acm(entry)

法經 [py] Fa3jing1 [wg] Fa-ching [ko] Pôpkyông [ja] ホウキョウ Houkyou ||| Fajing (d.u.); a major compiler of lists of Buddhist canonical works. In 594, he and the team of twenty scholars that he led completed the Zhongjing mulu (衆經目録; Catalog of Scriptures). [Credit] acm(entry)

法經録 [py] Fa3jing1lu4 [wg] Fa-ching lu [ko] Pôpkyôngyô [ja] ホウキョウロク Houkyouroku ||| The Fajing lu ("Fajing's catalogue"), popular short title for the Zhongjing mulu 衆經目録 (Catalog of Scriptures). [Credit] acm(entry)

法縛 [py] fa3fu2 [wg] fa-fu [ko] pôppak [ja] ホウバク houbaku ||| Attachment to dharma; to be rigidly attached to the letter of the scripture and fail to perceive the real point of the Buddhist teachings. Synonymous with fazhi 法執. 〔圓覺經、 T 842.17.915a11〕 [Credit] acm(entry) cw(py)

法苑珠林 [py] Fa3yuan4zhu1lin2 [wg] Fa-yüan chu-lin [ko] Pôbwônjurim [ja] ホウオンシュリン Houonjurin ||| The Fayuan zhulin; T 2122.53.265b-1030a by Tao-shih 道世. [Dictionary References] ZGD1121a [Credit] acm(entry)

法華三部經 [py] fa3hua2 san1bu4 jing1 [wg] fa-hua san-pu ching [ko] pôphwa sambugyông [ja] ホッケサンブキョウ hokke sanbu kyou ||| The 'three parts of the Lotus Sutra;' The three principal sutras of the Tiantai 天台 and Nichiren 日蓮 sects. They are the Wuliangyi jing 無量義經 (T 276), which serves as an introduction to the Lotus Sutra, the Lotus Sutra (Fahua jing) 法華經 itself (T 262), which is the main discourse of the teaching; and the Puxianguan jing 普賢觀經 (T 277), which serves as the conclusion to the teaching. [Credit] acm(entry) cw(py)

法華宗要 [py] Fa3hua1 zong1yao4 [wg] Fa-hua tsung-yao [ko] Pôphwa chong'yo [ja] ホッケシュウヨウ Hokke shuuyou ||| Pôphwa chong'yo ; Doctrinal Essentials of the Nirvana Sutra. 1 fasc., by Wônhyo 元曉. T 1725.34.870c-875c. [Credit] acm(entry)

法華玄論 [py] Fa3hua1 xuan2lun4 [wg] Fa-hua hsüan lun [ko] Pôphwa hyônnon [ja] ホッケゲンロン Hokke genron ||| The Fahua xuan lun; T 1720.34.361a-450c. [Credit] acm(entry)

法華玄贊 [py] Fa3hua2 xuan2zan4 [wg] Fa-hua hsüan-tsan [ko] Pôphwa hyônch'an [ja] ホッケゲンサン Hokke gensan ||| Fahua xuanzan; 20 fasc., compiled by Kuiji 窺基. T 1723.34.651-854. Its full title is Falianhuajing xuanzan 法蓮華經玄贊. It is an explanation of the Lotus Sutra 法華經 from the perspective of the Faxiang 法相 school. Contained within are quotations from Vasubandhu's 世親 treatise on the Lotus Sutra, as well as citations from several other prominent Consciousness-only thinkers. [Credit] acm(entry)

法華經 [py] Fa3hua2 jing1 [wg] Fa-hua ching [ko] Pôphwagyông [ja] ホッケキョウ Hokkekyou ||| Fahua jing; the Lotus Sutra. See 妙法蓮華經. [Credit] acm(entry) cw(py)

法華經傳記 [py] Fa3hua1jing1 chuan2ji4 [wg] Fa-hua ching ch'uan chi [ko] Pôphwagyông jôngi [ja] ホッケキョウデンキ Hokkekyou denki ||| The Fahua jing chuan ji; T 2068.51.48b-97a. [Credit] acm(entry)

法華義疏 [py] Fa3hua1 yi4shu1 [wg] Fa-hua i-shu [ko] Pôphwa ûiso [ja] ホッケギソ Hokke gisho ||| The Fahua yishou by Jicang 吉藏; T 1721.34.451a-633b. [Credit] acm(entry)

法華論 [py] Fa3 hua2 lun4 [wg] Fa-hua lun [ko] Pôhwa non [ja] ホッケロン Hokkeron ||| Fahua lun; see 妙法蓮華經憂波提舎. [Credit] acm(entry) cw(py)

法蓮華經玄贊 [py] Fa3 lian2hua2 jing1 xuan2 zan4 [wg] Fa lien-hua ching hsüan-tsan [ko] Pôbyônhwa hyônch'an [ja] ホウレンゲキョウゲンサン Hourengekyou gensan ||| See Fa-hua hsüan-tsan 法華玄贊 above. [Credit] acm(entry) cw(py)

法藏 [py] Fa3zang4 [wg] Fa-tsang [ko] Pôpjang [ja] ホウゾウ Houzou ||| Fazang (643-712); an early Tang scholar-monk, who, because of his great contributions to the development and consolidation of the Huayan school, is considered to be its third patriarch. After his initial practices at Taibaishan 太白山, he became the disciple of the second Huayan patriarch, Zhiyan 智儼. After Zhiyan's death in 670, he formally entered the sangha at T'ai-yüan-ssu 太原寺. He subsequently moved around among the various temples, spreading the Huayan teaching and helping in translation projects. He eventually became well-known to the Tang rulership, and was a teacher to Empress Wu. He became a prolific writer and commentator, his works including the Hua-yen-ching-t'an hsüan-chi 華嚴經探玄記 (20 fascicles), the Hua-yen wu-chiao chang 華嚴五教章 (3 or 4 fasc.) and the Ch'i-hsin-lun i-chi 起信論義記 (5 fasc.). Among his disciples were Wen-ch'ao 文超 and Huiyuan 慧苑. He was also the junior to another famous disciple of Zhiyan--the founder of Huayan in Korea, Ûisang 義湘, with whom he developed a deep friendship, such that they continued to correspond long after Ûisang's return to Silla. [Dictionary References] iwa726 [Credit] acm(entry)

法藏部 [py] Fa3zang4 bu4 [wg] Fa-tsang pu [ko] Pôpjangbu [ja] ホウゾウブ Houzoubu ||| The Dharmagupta sect. [Credit] acm(entry) cw(py)

法蘊 [py] fa3 yun4 [wg] fa-yün [ko] pôp'on [ja] ホウウン houun ||| The collection of the teachings. [Credit] acm(entry) cw(py)

法處 [py] fa3 chu4 [wg] fa-ch'u [ko] pôpch'ô [ja] ホッショ hossho ||| (dharma-aayatana). The 'locus of concepts.' One of the twelve loci 十二處 in Consciousness-only theory. That which exists as the point of the production of conceptualization. The locus of conceptions--non-perceptory objects. "Ideas." Non-material objects of thought. [Credit] acm(entry) cw(py)

法處所攝色 [py] fa3chu4 suo3she4 se4 [wg] fa-chu so-she se [ko] pôpch'ôsosôpsaek [ja] ホッショショショウシキ hosshoshojoushiki ||| Also expressed as duofachuse 墮法處色. In the doctrine of the Faxiang school, this refers to all material elements that are included as objects of the six senses that are not covered under the categories of the five faculties (五根) and the five object-realms (五境). That is, there are some objects of the mind which are included as material elements. In Consciousness-only theory, five types are included in this group.(1) jiluese 極略色 The understanding of the atomic nature of existence of the five faculties, the five object realms, the four elements and so forth, due to the analysis by wisdom. This is a level of subtlety that can be theorized through analysis, but cannot be perceived by the sense organs. Material objects too small to be seen. The existence of atoms cannot be directly perceived by the five senses, but their existence can be inferred. (2) jise 極色 The extreme subtlety of the visible colors of the relative category, such as light, shadow, brightness, dullness, and the relative categories of forms, such as length, shortness, squareness and roundness. (3) shousuoyin se 受所引色 Unmanifest matter that is created as a result of receiving the precepts into one's mind. See wubiao se 無表色 and jieti 戒體. In the doctrine of the Abhidharmako`sa-bhaasya 倶舎論, this is simply considered as "unmanifest form", but in Consciousness-only, the 'seeds of goodness' that are gained as a result of the mental action at the time of receiving the precepts are taken as the 'essence of the precepts.' The word means "gained according to the reception of the precepts." A provisional element. (4) dingsuoyin se 定所引色 Forms of magical production and transformation.' This is a form element where the sage in meditation can freely transform and manifest things. By thinking of water or fire, he can manifest water or fire. Or he can transform sand and soil into gold and silver and so forth. (5) bianjisuoqi se 遍計所起色 The situation of the sixth consciousness, unconnected to the other five consciousnesses, reflecting on the past, or giving rise to illusory objects, such as flowers in the sky. This form (object) is risen through the mistaken discriminatory power of the sixth consciousness. [Credit] acm(entry) cw(py)

法行 [py] fa3xing2 [wg] fa-hsing [ko] pôphaeng [ja] ホウギョウ hougyou ||| (dharma-carana). (1) Action, practice, according to reality. In the Sutra of Perfect Enlightenment (圓覺經) 法行, as religious practice, refers to the direct practice 隨順 of the Buddha's enlightenment, as opposed to methods of gradual advancement. Thus "reality-practice." (2) To depend upon. (3) Making one's own thinking accord with the teaching. (4) A "wheel-turner" (dharmacaarin). [Credit] acm(entry) cw(py)

法觀經 [py] Fa3guan1jing1 [wg] Fa-kuan ching [ko] Pôpkwangyông [ja] ホウカンキョウ Houkankyou ||| The Faguan jing; translated by Dharmarak.sa 竺法護. T 611.15.240b-242a. [Credit] acm(entry)

法諱 [py] fa3hui4 [wg] fa-hui [ko] pôphui [ja] ホウキ houki ||| The name one receives when he/she enters the Buddhist order. One's Buddhist name that he/she assumes on receiving the precepts. [Credit] acm(entry) cw(py)

法護 [py] Fa3hu4 [wg] Fa-hu [ko] Pôpho [ja] ホウゴ Hougo ||| Dharmarak.sa. (1) of the Eastern Ch'in. See 竺法護. (2) (?-1058) An Indian monk who came to the Song in 1004 CE, and worked as a translator in various locations. [Dictionary References] ui953a [Credit] acm(entry)

法豐 [py] fa3 feng1 [wg] Fa-feng [ko] Pôpp'ung [ja] ホウブ Houbu ||| The Chinese translation, according to the meaning, of the name of Dharmak.sema. See 曇無讖 . [Credit] acm(entry) cw(py)

法身 [py] fa3shen1 [wg] fa-shen [ko] pôpsin [ja] ホウシン houshin ||| (dharmakaaya). 'reality body', 'truth body.' (1) In Sarvaastivaadin teaching, the correct teaching of the Buddha, or the meritorious dharma of the ten powers. A collection of dharmas. (2) In general Mahaayaana teaching, the 'reality-body' is a name for absolute existence, the manifestation of all existences. The true body of reality. Buddha as eternal principle. The body of essence that is pure, possesses no marks of distinction, and is the same as emptiness. (3) One of the three bodies 三身 of the Buddha. The Buddha's body of the universe-the body of truth that lacks form. The basis of all things. (4) The Dharma (teaching) as body, as opposed to the physical body of the Buddha. (5) The tathaagatagarbha. (6) Four kinds of Dharma-body (see 四種法身). (7) According to Hakuin 白隱, one of the categories of kouan. A "reality-body kouan" is one that makes clear the absolute reality-principle (Buddha-mind) that penetrates all existence. (8) In Consciousness-only theory, the reality-body possesses the pure dharma-world, as well as the Great Perfect Mirror Wisdom. [Credit] acm(entry) cw(py)

法門 [py] fa3men2 [wg] fa-men [ko] pômmun [ja] ホウモン houmon ||| "dharma-gate." The Buddhist teaching; a doctrine. The true teaching. The Buddha's teaching. The gate of truth. The gate that enters into the truth. The gate to the enlightened state (dharma-mukha). [Credit] acm(entry) cw(py)

法集要頌經 [py] Fa3ji2 yao4song4 jing1 [wg] Fa-chi yao-sung ching [ko] Pôpchipyosong kyông [ja] ホウシュウヨウショウキョウ Houshuu youshou kyou ||| The Faji yaosong jing by Dharmatraata 法救; T 213.4.777a-799c. [Credit] acm(entry)

法顯 [py] Fa3xian3 [wg] Fa-hsien [ko] Pôp'yôn [ja] ホウケン Houken ||| Faxian(320?-420?) Famous Buddhist pilgrim and translator. Traveled to India from 399 to 414. On his return, he translated the six-fascicle version of the Mahaaparinirvaana-suutra 涅槃經 and some forty fascicles of vinaya materials. Also wrote a text called The "Record of Buddhist Kingdoms" and the 法句經. [Credit] acm(entry) cw(py)

波旬 [py] po1xun2 [wg] po-hsün [ko] P'asun [ja] ハジュン hajun ||| Transcription of the Sanskrit paapiiyas or paapiiyan, meaning "devil" "evil demon" or "demon king." A person with evil intentions. Synonymous with the Sanskrit and Pali maara, meaning "killer." See the 首楞嚴經T 945.19.132a-b. [Dictionary References] naka1091C [Credit] acm(entry) cw(py)

波羅提木叉 [py] po1luo2ti2mu4cha1 [wg] po-lo-ti-mu-she [ko] p'arajemoksa [ja] ハラダイモクシャ haradaimokusha ||| A transcription of the Sanskrit praatimok.sa. (1) Release, or liberation from all afflictions. (2) The body of precepts to be kept by monks and nuns. [Credit] acm(entry) cw(py)

波羅迦頗蜜多羅 [py] Bo1luo2jia1po3mi4duo1luo2 [wg] Po-lo-chia-p'o-mi-tuo-lo [ko] P'arakap'amildara [ja] ヒラケハミッタラ Harakaramittara ||| Prabhaakaramitra (564-633), who name means "illuminated friend" and is abbreviated as 波羅頗蜜多羅 and 波頗. A monk originally from Maghada, who was a student of `Siilabhadra 戒賢, with whom he studied at Nalanda 那爛陀 temple. He came to Ch'ang-an in 627, first becoming involved as a tutor for the imperial family. He then translated some scriptures into Chinese, including the Mahaayaanasuutra-la.mkaara 大乘莊嚴經論 and the 般若燈論. [Dictionary References] ui855a [Credit] acm(entry)

波羅頗蜜多羅 [py] Bo1luo2po3mi4duo1luo2 [wg] Po-lo-p'o-mi-to-lo [ko] P'arap'amildara [ja] ヒラハミッタラ Harahamittara ||| See 波羅迦頗蜜多羅. [Credit] acm(entry)

波若 [py] bo1ruo4 [wg] po-jo [ko] p'anya [ja] ハニャ hannya ||| (1) A transcription of the Sanskrit praj~naa, which means "wisdom" especially the Buddhist wisdom that perceives the emptiness person and objects. (2) (562-613?) The name of an early Koguryô monk who is said to have studied under the Tiantai master Zhiyi 智��. [Credit] acm(entry)

波頗 [py] Bo1po3 [wg] po (pai)-p'o [ko] P'ap'a [ja] ハハ Haha ||| An abbreviation of 波羅迦頗蜜多羅 Prabhaakaramitra. [Credit] acm(entry)

泥? [py] ni2 huan [wg] ni-huan [ko] niwôn [ja] ナイオン naion ||| A transcription of the Sanskrit nirvaana. The cessation of all afflictions. More commonly transliterated as niepan 涅槃. [Credit] acm(entry) cw(py)

泥黎 [py] ni2li2 [wg] ni-li [ko] niryô [ja] ナイリ nairi ||| A transliteration of the Sanksrit niraya, which means hell or purgatory, usually translated into Chinese as 地獄. [Credit] acm(entry)

活路 [py] huo2lu4 [wg] huo-lu [ko] hwallo [ja] カツロ katsuro ||| The living path. [Credit] acm(entry) cw(py)

流布 [py] liu2bu4 [wg] liu-pu [ko] yup'o [ja] ルフ rufu ||| (1) To disseminate to the world, to spread the teaching afar. (sphara.na) (2) A word or expression that is generally understood in daily secular speech.(vyapade`sa) [Dictionary References] naka1434b [Credit] acm(entry) cw(py)

流浪 [py] liu2lang4 [wg] liu-lang [ko] yurang [ja] ルロウ ruurou ||| To wander aimlessly. [Credit] acm(entry) cw(py)

流轉 [py] liu2zhuan3 [wg] liu-chuan [ko] yujôn [ja] ルテン ruten ||| (1) 'Continuity.' The ability of conditioned elements to continue in the action of cause and effect without stopping. One of the conditioned elements not concomitant with mind in Consciousness-only theory. (2) sa.msaara. deluded transmigration through life and death. Synonymous with lunhui 輪廻 [Dictionary References] naka1433d [Credit] acm(entry) cw(py)

流通 [py] liu2tong1 [wg] liu-t'ung [ko] yut'ong [ja] ルヅウ ruzuu ||| The transmission and spreading of the Buddha's teachings. [Dictionary References] naka1433c [Credit] acm(entry) cw(py)

流通分 [py] liu2tong1 fen1 [wg] liu-t'ung-fen [ko] yut'ongbun [ja] ルヅウブン ruzuubun ||| The last section among the three sections into which Buddhist scriptures are broken down. The section assigned to the disciple, in order to perpetuate the transmission of the teaching to later generations. In Mahaayaana sutras, this section is characterized by praise of the sutra and a detailed description of the merit to be gained by studying and transmitting its teachings. 〔金剛經疏論纂要、 T 1701.33.155c〕 [Dictionary References] naka1433d [Credit] acm(entry) cw(py)

浮塵 [py] fu2chen2 [wg] fu-chen [ko] pujin [ja] フジン fujin ||| Literally, "floating dust." All created phenomena. Because of lack of awareness of our true nature, all things rise and fall haphazardly without basis. [Credit] acm(entry) cw(py)

浮屠 [py] fu2 tu2 [wg] fu-t'u [ko] pudo [ja] フト futo ||| (1) A transcription of the Sanskrit term buddha 佛. (2) A transcription of the Pali term thuupa (Sanskrit stuupa) 塔 (ta). (3) The Buddhist teachings. [Credit] acm(entry) cw(py)

浮想 [py] fu2xiang3 [wg] fu-hsiang [ko] pusang [ja] フソウ fusou ||| Floating thoughts; false thoughts. [Credit] acm(entry) cw(py)

海印寺 [py] Hai3yin4 si4 [wg] Hai-yin ssu [ko] Haein sa [ja] カイインジ Kaiinji ||| Haeinsa . One of the major Buddhist temples in Korea, first built in 892. The site of the carving of the Koryô woodblock Tripitaka, which is still housed there. Haein-sa is still an active Sôn practice center in modern times, the home temple of the recently deceased Rev. Sôngch'ôl. [Credit] acm(entry)

海徳 [py] hai3 de2 [wg] hai-te [ko] haedôk [ja] カイトク kaitoku ||| Virtues as vast as an ocean. [Credit] acm(entry) cw(py)

海會 [py] hai3hui4 [wg] hai-hui [ko] haehoe [ja] カイエ kaie ||| (1) In the Chan tradition, this term usually refers to a gathering of monks or nuns. A temple, a monastery. (2) A meeting or gathering of venerable saints. (3) A term for a grave or tomb. [Dictionary References] fks4169 [Credit] acm(entry)

海東 [py] hai3dong１ [wg] hai-tung [ko] haedong [ja] カイトウ kaitou ||| "East of the sea." A respectful term used by Chinese to refer to Korea. Often attached by Chinese in appellation to the names of Korean monks, or to major Korean writings. [Credit] acm(entry)

海東高僧傳 [py] Hai3dong1 gao1seng1 zhuan4 [wg] Hai-tung kao-seng-chuan [ko] Haedong kosûng jôn [ja] カイトウコウソウデン Kaitou kousou den ||| Haedong kosûng chôn; (Lives of Eminent Korean Monks) T 2065.50.1015a-1023a. by Kakhun 覺訓. [Credit] acm(entry)

涅槃 [py] nie4pan2 [wg] nieh-p'an [ko] yôlban [ja] ネハン nehan ||| (Skt. nirvaa.na, Pali nibbaana) An approximate transcription from the Indic vulgar nibban. (1) The condition where the flames of delusion have been blown out. (2) As a verb, to enter nirvaana. (3) Unconditioned. [Credit] acm(entry) cw(py)

涅槃宗 [py] Nie4pan2 zong1 [wg] Nieh-p'an tsung [ko] Yôlbanjong [ja] ネハンシュウ Nehanshuu ||| The Niepan zong, or Nirvaana Sutra School. One of the so-called "thirteen sects 十三宗" of China. This school, centering on the teachings contained in the Mahaayaana Nirvaana-sutra 涅槃經,advocated such doctrines as the eternal existence of the dharma-body 法身 and the presence of the buddha-nature 佛性 in all sentient beings. Once the Northern edition of the sutra arrived in Honan, Tao-sheng 道生, who had been criticized for his denouncement of icchantika 一闡提 theory, was vindicated. Studies of the sutra then began to flourish, and the southern Nirvana Sutra school came into being. Hui-kuan postulated the teaching classification 判教 of five periods of sudden and gradual 頓漸五時, placing the content of the Nirvana Sutra as reflecting the most complete expression of the Buddha's instruction. The peak of the Nirvana school was during the period of the northern and southern courts (439-589). After the time of the Sui, commentarial works on the sutra were written by such eminent figures as Huiyuan 慧遠, Chi-tsang 吉蔵, and Kuan-ting 灌頂, but it began to be phased out as a separate entity with the appearance of the Samgraha 攝論宗 and Tiantai 天台宗 schools. It almost fully disappeared during the T'ang, especially after the appearance of the Sanlun 三論宗, Faxiang 法相宗 and Huayan 華嚴宗 schools, but its basic doctrines were deeply assimilated by these successor traditions. The Nirvana school tradition was also transmitted to Korea and Japan, where it held significant influence.. [Credit] acm(entry)

涅槃宗要 [py] Nie4pan2 zong1yao4 [wg] Nieh-p'an chung-yao [ko] Yôlban chong'yo [ja] ネハンシュウヨウ Nehan shuuyou ||| Yôlban chong'yo; The "Essentials of the Nirvaana Sutra " by Wônhyo 元曉. An explanation of the content of the Nirvaana Sutra 涅槃經 from the aspects of Nirvaana and Buddha-nature, as well as a discussion of the main points of the same scripture. T 1769.38.239a-255c. [Credit] acm(entry) cw(py)

涅槃會 [py] nie4 pan2 hui4 [wg] nieh-p'an hui [ko] yôlbanhoe [ja] ネハンエ nehan'e ||| A dharma assembly given on the 15th day of the second month, the day of `Saakyamuni's entry into nirvaana. This assembly is unique to East Asian Buddhism. [Credit] acm(entry) cw(py)

涅槃經 [py] Nie4pan2 jing1 [wg] Nieh-p'an ching [ko] Yôlban'gyông [ja] ネハンギョウ Nehangyou ||| Niepan jing The Nirvana Sutra; one of the major texts of East Asian Mahaayaana Buddhism, of which there are three translations: (1) The Da banniepan jing 大般涅槃經. T 374.12.365c-603c (Mahaaparinirvaana-suutra) 40 fasc, tr. in the northern Liang by Dharmak.sema 曇無讖 in 416-423. (2) Same title, 36 fasc., trans. in the Song by J~naanabhadra 慧嚴 and Hui-ning, T 375.12.605-852. (3) the 佛説大般泥?經, 6 fasc., translated in the Eastern Qin by Buddhabhadra and Faxian 法顯 in 416-418, T 376.12.853-899. This sutra emphasizes that all sentient beings possess the buddha-nature, and that all beings, even icchantikas, will become buddhas. The original sutra had probably been expanded gradually by the time Dharmak.sema translated it, since the text that Faxian had first brought home from India was only a small work of six fascicles, while Dharmak.sema's later translation grew to forty fascicles. Still later, Huiguan 慧觀, Huiyan 慧嚴 (363-443) Xie lingyun 謝靈運 (385-433) et.al. of the Liu Song dynasty (420-79) integrated and amended the translations of Faxian and Dharmak.sema, a single edition of thirty-six fascicles. That version is called the "southern text" of the Mahaaparinirvaana-suutra, while Dharmak.sema's work is called the "northern text." [Credit] acm(entry) cw(py)

涵虚得通 [py] Han2xu1 De2tong1 [wg] Han-hsü te-t'ung [ko] Hamhô Tûkt'ong [ja] カンコトクツウ Kanko tokutsuu ||| Hamhô Tûkt'ong (1376-1433). Posthumous name Kihwa 己和. A late Koryô-early Chosôn monk of the Sôn order, who was the leading Buddhist figure of his generation. While receiving strong Imje influence through his teacher Muhak 無學, Kihwa was also a prolific scholar and scriptural exegete. Famous Buddhist works include his Wôn'gakkyông hae sôlûi 圓覺經解説誼, Kûmgang panyaparamilgyông ogahae sôlûi 金剛般若波羅蜜經, and Yonggajip kwaju sôlûi 永嘉集科註説誼. Hamhô was also distinguished by being the primary Buddhist respondent to the rising Neo-Confucian polemic of his period, his major work in this area being his Hyôn chông non 顯正論. His writings are admired for their clarity and lively style. A doctoral dissertation which analyzes Hamhô's life and works was written by Charles Muller (SUNY Stony Brook, 1993). [Credit] acm(entry) cw(py)

淨名經 [py] Jing4ming2 jing1 [wg] Ching-ming ching [ko] Chôngmyônggyông [ja] ジョウミョウキョウ Joumyoukyou ||| Jingming jing A Chinese translation of the title of the Vimalakiirti-nirde`sa-suutra (Weimojie jing 維摩結經). [Credit] acm(entry) cw(py)

淨土 [py] jing4tu3 [wg] ching-t'u [ko] chôngt'o [ja] ジョウト joudo ||| sukhaavatii "pure land." (1) A pure, paradisiacal place, which is inhabited by buddhas and/or bodhisattvas who have thoroughly destroyed their afflictions. (2) More specifically refers to a heaven in the Western Land, such as that described in the Wuliangshou jing 無量壽經 where practitioners who demonstrate faith in Amitaabha 阿彌陀 Buddha may be reborn. [Credit] acm(entry)

淨土十疑論 [py] Jing4tu3 shi2yi2 lun4 [wg] Ching-t'u shih-i lun [ko] Chôngt'o sibûi ron [ja] ジョウトジュウギロン Joudo juugi ron ||| The Jingtu shiyi lun; T 1961.47.77b-81b. [Credit] acm(entry)

淨土宗 [py] Jing4tu3 zong1 [wg] Ching-t'u tsung [ko] Chôngt'o jong [ja] ジョウトシュウ Joudo shuu ||| The Jingtu zong, or Pure Land school of East Asian Buddhism, whose chief tenet is salvation by faith in Amitaabha 阿彌陀 Buddha. The Pure Land school, which taught relatively simple methods of recitation of the Buddha's name (念佛) for the purpose of attaining rebirth in the Western Heaven (Pure Land), became the most popular form of Buddhism among the common people and lay practitioners in East Asia. One of the most important early figures in the history of the Pure Land school was Huiyuan 慧遠 who is usually associated with the founding of a Pure Land society in 402. The next important figure in the movement was Tanluan 曇鸞 (476-542) from near Wutai shan, who is credited to be the first to actively propagate Pure Land doctrines to society. The leaders considered most fully responsible for the spread of the school in China were Daojo 道綽 and his disciple Shandao 善導 (613-681). Shandao's principal work was the 観無量壽佛經疏, where he wrote that the five main activities that could lead to rebirth in the Pure Land were (a) uttering the name of the Buddha (b) chanting the sutras, (c) meditating on the Buddha, (d) worshipping images of the Buddha and (e) singing praises of the Buddha. Later on, the primary practices would become the recitation of the Buddha's name and the chanting of the Pure Land Sutra.

(2) The Pure Land teaching was transmitted to Korea as Ch'ôngto chong during the 5-7th centuries. Korea's most important Buddhist scholar, Wônhyo 元曉, would late in his career give up his writing and take to the streets spreading the Pure Land teaching among the common people. Although Pure Land would never really become established in Korea as a distinct sect, its teachings remained popular with the common people throughout the history of Buddhism in Korea.

(3) The Pure Land sect in Japan (Joudo shuu)was founded by Hounen 法然 in 1175, when he was converted to Pure Land Buddhism upon reading Shandao's Sanzen-gi. Before this time Pure Land teachings had been present in Japan, but it had not existed as a distinct sect. Hounen's Senjaku hongan nenbutsu shuu 選擇本願念佛集 (T 2608) became the fundamental text of the Japanese Joudo sect. In it he teaches that anyone who believes in Amitaabha's original vow and recites his name, will be reborn in the Pure Land. Hounen chose as the main scriptures of the school: the Wuliangshou jing 無量壽經, the GuanWuliangshou jing 觀無量壽經, the Amituo jing 阿彌陀經 and the Ching-t'u lun 淨土論.

淨土生無生論 [py] Jing4tu3 sheng1wu2sheng1 lun4 [wg] Ching-t'u sheng wu-sheng lun. [ko] Chôngt'o saengmusaeng non [ja] ジョウトショウムショウロン joudo shoumushou ron ||| The Jingtu sheng wusheng lun by 傳燈; T 1975.47.381a-384a. [Credit] acm(entry)

淨居 [py] jing4ju1 [wg] ching-chu [ko] chônggô [ja] ジョウゴ jougo ||| A pure abode, a pure state of mind. [Credit] acm(entry) cw(py)

淨心地 [py] jing4 xin1di4 [wg] ching-hsin-ti [ko] chôngsimji [ja] ジョウシンチ joushinji ||| A term used in the Awakening of Faith 起信論 for the first stage of the ten bhuumis. [Credit] acm(entry) cw(py)

淨心戒觀法 [py] Jing4xin1 jie4guan1 fa3 [wg] Ching-hsin chieh-kuan fa [ko] Chôngsim kyekwan pôp [ja] ジョウシンカイカンホウ joushin kaikan hou ||| The Jingxin jieguan fa by Daoxuan 道宣; T 1893.45.819b-834a. [Credit] acm(entry)

淨志 [py] jing4zhi4 [wg] ching-chih [ko] chôngji [ja] ジョウシ joushi ||| A Chinese translation of the Pali sama.na and the Sanskrit `srama.na. See shamen 沙門. [Credit] acm(entry)

淨戒 [py] jing4 jie4 [wg] ching-chieh [ko] chônggye [ja] ジョウカイ joukai ||| (1) The pure precepts. The moral disciplines practiced by members of the sangha. (2) Purity in the precepts. To hold closely to moral discipline. (3) One Chinese rendering of the term bhik.su 比丘 (biqiu). HPC 7.22a21 [Credit] acm(entry) cw(py)

淨色 [py] jing4 se4 [wg] ching-se [ko] chôngsaek [ja] ジョウシキ joushiki ||| (ruupa prasaada). Pure material existence. Transparently pure substance. The five organs of eye, ear, nose, tongue and body. [Credit] acm(entry) cw(py)

淨行 [py] jing4xing2 [wg] ching-hsing [ko] chônghaeng [ja] ジョウギョウ jougyou ||| (1) Practices (behavior) of purity, especially pure in terms of absence of sexual excess (brahma-caarya). (2) One who abides in pure practices (behavior) (vrttin). (3) The name of the third out of the four bodhisattvas who appear in the 從地踊出 chapter of the Lotus Sutra. [Dictionary References] naka752 [Credit] acm(entry) cw(py)

淨諸業障 [py] jing4 zhu1 ye4 zhang4 [wg] ching-chu-yeh-chang [ko] chôngje ôpjang [ja] ジョウショゴウショウ joushogoushou ||| 'Purifier of All Karmic Hindrances.' One of the twelve bodhisattvas who appears as an interlocutor in the ninth chapter of the Sutra of Perfect Enlightenment (圓覺經). T 17.842. [Credit] acm(entry) cw(py)

淨飯王 [py] Jing4fan4 wang2 [wg] Ching-fan-wang [ko] Chôngbanwang [ja] ジョウハンオウ Joubanou ||| Literally "pure rice." King Suddhodhana, the father of `Saakyamuni. He was king of the Indian state of Kapilavastu . His name is also transliterated into Chinese as 首圖駄那 Shou-t'u-to-na. [Credit] acm(entry) cw(py)

淨飯王子 [py] Jing4fan4 wang2zi2 [wg] Ching-fan-wang-tzu [ko] Chôngbanwangja [ja] ジョウハンオウシ Joubanoushi ||| The "son of King Suddhodhana"--`Saakyamuni Buddha. [Credit] acm(entry) cw(py)

深密 [py] shen1mi4 [wg] shen-mi [ko] simmil [ja] シンミツ shinmitsu ||| (sa.mdhi). Deep or profound teaching. [Credit] acm(entry) cw(py)

深密經 [py] Shen1mi4 jing1 [wg] Shen-mi ching [ko] Simmilgyông [ja] シンミツキョウ Shinmikkyou ||| Shenmi jing Sa.mdhinirmocana-suutra See Jieshenmi jing 解深密經. [Credit] acm(entry) cw(py)

深密解脱經 [py] Shen1mi4 jie3tuo1 jing1 [wg] Shen-mi chieh-t'uo ching [ko] Simmil haet'algyông [ja] シンミツゲダツキョウ Shinmitsu gedatsukyou ||| Shenmi jietuo jing; Bodhiruci's 菩提流支 translation of the Sa.mdhinirmocana-suutra; 5 fasc., T 675.16.668-687. See Jieshenmi jing 解深密經. [Credit] acm(entry)

深蜜經 [py] Shen1mi4 jing1 [wg] Shen-mi ching [ko] Simmilgyông [ja] シンミッキョウ Shinmikkyou ||| The Shen-mi ching. See Jieshenmi jing 解深密經 (Sa.mdhinirmocana-suutra, T 675-678). [Credit] acm(entry)

深蟄經 [py] Shen1zhe2 jing1 [wg] Shen-che ching [ko] Simch'ip kyông [ja] シンチュウキョウ Shinchuukyou ||| Shen-che ching; a corrupted way of writing 深蜜經, which is in turn a shortened title of the 解深密經 (Sa.mdhinirmocana-suutra T 675-678). [Credit] acm(entry)

清涼 [py] Qing1liang2 [wg] Ch'ing-liang [ko] Ch'ôngyang [ja] ショウリョウ Shouryou ||| The National Teacher Qingliang, Chinese Chan monk. See Fayan 法眼． [Dictionary References] ina-zen367 [Credit] acm(entry)

清淨 [py] qing1jing4 [wg] ch'ing-ching [ko] ch'ôngjông [ja] ショウジョウ shoujou ||| (pari`suddha). (1) Clear, pure, undefiled. Lacking evil (sam`suddhi, `sauca, vi`sodhita, vi`suddha). Lacking an object or motive. (2) Clarified, settled. (3) To purify, to cleanse. (4) A purified person (tathaagata). The opposite concept is "defilement" or "pollution" 染、 汚. [Dictionary References] naka718d [Credit] acm(entry) cw(py)

清淨品 [py] qing1jing4pin3 [wg] ch'ing-ching-p'in [ko] ch'ôngjôngp'um [ja] ショウジョウホン shoujouhon ||| The category of purity, as distinguished from the category of defilement 染品. 〔瑜伽論T 1579.30.657a〕 [Credit] acm(entry)

清淨慧 [py] qing1 jing4 hui4 [wg] ch'ing-ching hui [ko] ch'ôngjônghye [ja] ショウジョウエ shoujoue ||| 'Pure Wisdom.' The name of one of the twelve bodhisattvas who appears as an interlocutor in the sixth chapter of the Sutra of Perfect Enlightenment (圓覺經). [Credit] acm(entry) cw(py)

清淨法界 [py] qing1jing4 fa3jie4 [wg] ch'ing-ching fa-chieh [ko] ch'ôngjông pôpkye [ja] ショウジョウホッカイ shoujouhoukai ||| The pure dharma realm. The objective realm of the enlightened wisdom of the Buddha. The realm of pure noumenal principle. The basis of all merits. "Suchness." [Credit] acm(entry) cw(py)

清辯 [py] Qing1bian4 [wg] Ch'ing-pien [ko] Ch'ôngbyôn [ja] ショウベン Shouben ||| Bhaavaviveka, also known as Bhavya, ca. 490-570. An influential Maadhyamika 中觀派 scholar. He was originally from South India, but came to Magadha to study the Middle Way teachings of Naagaarjuna 龍樹. He was known for his usage of positive dialectic to support the theory of emptiness. In this he was distinguished from philosophical opponents such as Buddhapaalita 佛護 and Candrakiirti 月稱, both of whom denied the validity of the use of logical propositions which ended up affirming any sort of positive position. Bhaavaviveka's position would be form the basic theme for a branch of Maadhyamika which later developed in the eighth century, called Svaatrantika (dulilunzhengpai 獨立論證派). Among his major works are the Zhongguan xinlun song 中觀心論頌, Zhonglunzhu panruodenglun 中論注般若燈論 and the Dasheng zhangzhenlun 大乘掌珍論 [Dictionary References] Iwa443 [Credit] acm(entry)

測度 [py] ce4du4 [wg] ts'e-tuo [ko] ch'ûkto [ja] ソクド sokudo ||| To conjecture, to surmise, infer, guess, suppose, speculate, fathom. [Credit] acm(entry) cw(py)

測量 [py] ce4liang2 [wg] ts'e-liang [ko] ch'ûngyang [ja] ソクリョウ sokuryou ||| To fathom, to measure, to estimate. [Credit] acm(entry) cw(py)

湛然 [py] zhan4ran2 [wg] chan-jan [ko] tamyôn [ja] タンゼン tanzen ||| (1) As if filled to the brim with water. (2) Still, quiet. (3) Deep. (4) (pn) Zhanran (711-782). The sixth patriarch of the Tiantai sect in China. [Credit] acm(entry) cw(py)

滅定 [py] mie4ding4 [wg] mieh-ting [ko] myôljông [ja] メツジョウ metsujou ||| The state of concentration that reaches total cessation of mental activity. See miejinding 滅盡定 . [Credit] acm(entry) cw(py)

滅度 [py] mie4du4 [wg] mieh-tu [ko] myôldo [ja] メツド metsudo ||| (1) Nirvaana (parinirvaana). (2) The complete extinction of all physical and emotional suffering. (3) The death of the Buddha. (4) Negation, cessation. [Credit] acm(entry) cw(py)

滅盡定 [py] mie4 jin4 ding4 [wg] mieh-chin-ting [ko] myôljinjông [ja] メツジンジョウ metsujinjou ||| The "concentration of cessation." An extremely deep samaadhi where the activities of the mind are completely cut off. In Abhidharmako`sa theory, it is one of the fourteen elements not concomitant with mind, and in Consciousness-only theory, it is one of the twenty-four elements not concomitant with mind. When this concentration is practiced, the mano-consciousness is also extinguished. Then the practitioner can be reborn into the Highest Heaven. Since this concentration has the power to extinguish mental functions in the mano consciousness, it is said to be the concentration practiced by sages. Since low-level practitioners and non-Buddhists are afraid to extinguish their egos, they do not enter this concentration of complete extinction. It is also called the 'concentration of extinguishing feeling and perception.' The seeds of 'disgusted mind' are established on the basis of this concentration. [Credit] acm(entry) cw(py)

滅聖諦 [py] mie4sheng4di4 [wg] mieh-sheng-ti [ko] myôlsôngch'e [ja] メツショウタイ metsushoutai ||| The noble truth of the cessation of suffering; see 滅諦. [Dictionary References] naka1357d [Credit] acm(entry)

滅諦 [py] mie4di4 [wg] mieh-ti [ko] myôlch'e [ja] メツタイ metsutai ||| The noble truth of the cessation of suffering (nirodha-satya). The principle espoused by `Saakyamuni that all suffering eventually ceases; one of the Four Noble Truths 四諦. Also written 滅聖諦 and 苦滅諦. [Dictionary References] naka1358b [Credit] acm(entry)

滿業 [py] man3ye4 [wg] man-yeh [ko] man'ôp [ja] マンゴウ mangou ||| Also written in Chinese as 別報. Actualized karmic activity--referring to relatively quickly actualized karma which generates more detailed difference between beings, such as the distinction in being born as rich or poor, beautiful or ugly, etc. This is as contrasted with more generalized karmic results, such as the species in which one is born, etc., called 引業. 〔瑜伽論T 1579.30.556c〕 [Dictionary References] naka1288a [Credit] acm(entry)

滿足 [py] man3zu2 [wg] man-tsu [ko] manjok [ja] マンゾク manzoku ||| (1) Fulfillment (of a desire or aim). To supply, to satisfy, to answer, to meet. To complete, to perfect. (2) The perfect, complete teaching. [Credit] acm(entry) cw(py)

漉水嚢 [py] lu4shui3nang2 [wg] lu-shui-nang [ko] roksunang [ja] ロクスイノウ rokusuinou ||| A Chinese translation of the Sanskrit pari`sraava.na. A "water filter", one of the six necessary possessions 六物 of a Buddhist monk. Since a monk, in the process of drinking water has the possibility to inadvertently killing the bugs which might be living in the water, he/she is obliged to filter the water first. This is especially important to have while traveling. Also written 濾水嚢 [Dictionary References] naka1461c [Credit] acm(entry)

演秘 [py] Yan3mi4 [wg] Yen-mi [ko] Yônbi [ja] エンビ Enbi ||| Yanmi; the popular short title of the Ch'eng wei-shih lun yen-mi 成唯識論演秘. [Credit] acm(entry)

演義 [py] yan3yi4 [wg] yen-i [ko] yônûi [ja] エンギ engi ||| To draw out and explain the meaning or the real gist. [Credit] acm(entry) cw(py)

演説 [py] yan3shuo1 [wg] yen-shuo [ko] yônsôl [ja] エンセツ enzetsu ||| (de`sanaa) To explain a teaching, especially before a large assembly. [Credit] acm(entry) cw(py)

漸教 [py] jian4 jiao1 [wg] chien-chiao [ko] chômgyo [ja] ゼンギョウ zengyou ||| The 'gradual teaching.' (1) The teaching preached for a gradual advancement from a lower level to a higher one; the opposite of tun-chiao "sudden teaching [頓教]." (2) One of the four methods of preaching by the Buddha, according to the Tiantai sect; exposition of the teaching from a shallow to deeper level. (3) In Huayan teaching, the elementary and final doctrines of Mahaayaana are called 漸教 because they provide methods of gradual advancement towards enlightenment. See wu-chiao 五教. [Credit] acm(entry) cw(py)

漸次 [py] jian4ci4 [wg] chien-tz'u [ko] chômja [ja] ゼンジ zenji ||| 'gradual advancement'; stages of gradual advancement (upanisad, krama`sas). Gradually. [Credit] acm(entry) cw(py)

潛伏 [py] qian2fu2 [wg] chien-fu [ko] chambok [ja] センフク senpuku ||| (1) Concealment, hiding, incubation. Secret, latent. To hide oneself. Although one might be carrying out religious practice and consider him/herself to be pure, the subtler defilements lie dormant in the store consciousness. [Credit] acm(entry) cw(py)

潤生 [py] run4sheng1 [wg] jun-sheng [ko] yunsaeng [ja] ニュンジョウ nyunjou ||| The nourishment or "watering" of the defilements. To nurture affliction. [Credit] acm(entry) cw(py)

澄淨 [py] cheng2jing4 [wg] ch'eng-ching [ko] chingjông [ja] チョウジョウ choujou ||| (1) To clarify, purify. (2) 'faith', in the sense of an attitude of serenity towards the environment. [Credit] acm(entry) cw(py)

濕生 [py] shi1sheng1 [wg] shih-sheng [ko] sûpsaeng [ja] シツショウ shitsushou ||| (That which is) born from moisture, for example, mosquitoes and other bugs. One of the four types of birth (四生). [Credit] acm(entry) cw(py)

濟度 [py] ji4 du4 [wg] chi-tu [ko] chedo [ja] サイド saido ||| "Aid and liberate." To guide deluded sentient beings to their emancipation in the enlightened condition. To ferry sentient beings across the sea of suffering to the "other shore." [Credit] acm(entry) cw(py)

灌頂七萬二千神王護比丘呪經 [py] Guan4ding3 qi1wan4 er4qian1 shen2wang2 hu4bi3qiu1 zhou4 jing1 [wg] Kuan-ting ch'i-wan-erh-chien shen-wang hu pi-ch'iu chou ching [ko] Kwanjông ch'ilman ich'ôn sinwang hobigu chu kyông [ja] カンジョウシチマンニセンジンノウゴビクジュキョウ Kanjou shichiuman nisen jinnou gobikuju kyou ||| The Guanding qiwanerjian shenwang hu biqiu zhou jing; an apocryphal text written on the topic of popular faith; 4 fasc., T 1331.21.495a-536b. Usually abbreviated as Guanding jing 灌頂經. [Credit] acm(entry)

灌頂住 [py] guan4ding3 zhu4 [wg] kuan-ting-chu [ko] kwanjôngju [ja] カンジョウジュウ kanjoujuu ||| The tenth of the Ten Abidings 十住. The "abiding of sprinkling water on the head." The stage of being able to view the principle of emptiness and no-aspects without producing wisdom. [Credit] acm(entry) cw(py)

灌頂經 [py] Guan4ding3 jing1 [wg] Kuan-ting ching [ko] Kwanjông kyông [ja] カンジョウキョウ Kanjou kyou ||| Guanding jing (Sutra of Consecration); An abbreviation of the title Guanding shiwanerjian shenwang hu biqiu zhou jing 灌頂七萬二千神王護比丘呪經. [Credit] acm(entry)