Dictionary of East Asian Buddhist Terms

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See the character 犯 in CJKDict

犯 [py] fan4 [wg] fan [ko] pôm [ja] ボン bon ||| To commit crimes; to be immoral, to break the precepts. [Credit] acm(entry) cw(py)

犯罪 [py] fan4zui4 [wg] fan-tsui [ko] pômjoe [ja] ボンザイ bonzai ||| To commit crimes; to be immoral, to break the precepts. [Credit] acm(entry) cw(py)

See the character 猶 in CJKDict

猶 [py] you2 [wg] yu [ko] yu [ja] ユ yu ||| (1) Yet, like, similar to; as if; as. Still, even. Especially. A disjunctive conjunction. (2) To scheme, to plan. [Credit] acm(entry) cw(py)

猶如 [py] you2ru2 [wg] yu-ju [ko] yuyô [ja] ユニョ yunyo ||| Well...; just like, the same as. [Credit] acm(entry) cw(py)

猶豫 [py] you2yu4 [wg] yu-yü [ko] yuye [ja] ユヨ yuyo ||| (1) Postponement, grace, extension, reprieve, delay. (2) Slackness. To waver, hesitate, be irresolute. [Credit] acm(entry) cw(py)

See the character 獅 in CJKDict

獅子山 [py] Shi1zi3 shan1 [wg] Shih-tzu shan [ko] Saja san [ja] シシザン Shishi zan ||| The Saja san school, one of the original "nine mountain 九山" schools of Korea, established during the Silla period by Toyun 道允. [Credit] acm(entry)

See the character 獨 in CJKDict

獨彰境 [py] du2zhang1jing4 [wg] tu-ying-hsing [ko] togyônggyông [ja] ドクショウキョウ dokushoukyou ||| 'Images only', 'illusory perception.' One of the three kinds of objects [三類境] in Consciousness-only theory. Images projected by the subject according to willfulness that have no real objective existence. Especially false perceptions manifested on the basis of the belief in a real self and real elements which are mistakenly discriminated by the sixth consciousness. These are images transformed and manifested solely by the subjective aspect of the discriminating consciousness. [Credit] acm(entry) cw(py)

獨立論證派 [py] du2li4lun4zheng4pai4 [wg] tu-li-lun-cheng-p'ai [ko] tok'ipnonjûngp'a [ja] ドクリツロンショウハ dokuritsuronshouha ||| The Svaatrantika school, which was a branch of Indian Maadhyamika 中觀派 which developed out of the writings of the the Middle Way scholar Bhaavaviveka 清辯(ca. 490-570). Bhaavaviveka was known for his use of ositive 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. Their theories would result in the development of an opposing school called Praasa.ngika (Guimiulunzhengpai 歸謬論證派)。 [Credit] acm(entry)

獨行 [py] du2xing2 [wg] tu-hsing [ko] tokhaeng [ja] ドクギョウ dokugyou ||| Functioning independently; same as 不共. [Dictionary References] naka1022d [Credit] acm(entry)

獨覺 [py] du2jue2 [wg] tu-chiao [ko] tokkak [ja] ドクガク dokugaku ||| A Chinese translation of the Sanskrit term pratyekabuddha. See 辟支佛. [Dictionary References] naka1022c [Credit] acm(entry) cw(py)

獨頭戒取 [py] du2tou2 jie4qu3 [wg] tu-t'ou chieh-ch'ü [ko] toktu kyech'wi [ja] ドクトウカイシュ dokutou kaishu ||| The exclusivist view of attachment to the precepts, one of the two kinds of attachment to the precepts 戒禁取. The belief that it is through the precepts that one achieves nirvana. 〔二障義HPC 1.799b; 法苑珠林 T 2212.53, fasc. 72〕 [Credit] acm(entry)

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