王舎城 [py] Wang2she4 cheng2 [wg] Wang-she-ch'eng [ko] Wangsasông [ja] オウシャジョウ oushajou ||| Raajagraha , the site of the preaching of several important sutras. Located in ancient India, the capital of the northern state of Magadha. At the time of `Saakyamuni it was a flourishing cultural and economic center. `Saakyamuni supposedly spent a great deal of time in this area and thus delivered many sermons here, especially at Grdhrakuuta (Vulture's Peak 靈鷲山) and Venuvana-vihaara (竹林精舎). The state of Magadha was ruled by Bimbisaara (頻婆沙羅) who was a patron of Buddhism. [Credit] acm(entry) cw(py)

王舎大城 [py] Wang2she4 da4cheng2 [wg] Wang-she ta-ch'eng [ko] Wangsa taesông [ja] オウシャダイジョウ ?sha daijou ||| See 王舎城 Raajagraha . [Credit] acm(entry) cw(py)

現事 [py] xian4shi4 [wg] hsien-shih [ko] hyônsa [ja] ゲンジ genji ||| Direct awareness (pratyak.sa). One of the four kinds of cognition. 〔二障義HPC 1.811c〕 [Dictionary References] naka337b [Credit] acm(entry)

現前 [py] xian4qian2 [wg] hsien-ch'ien [ko] hyônjôn [ja] ゲンゼン genzen ||| (1) To be manifested; to arise, appear. (2) To appear in front of one; to appear before one's eyes. (3) In front; before one. (Skt. agrata.h; Tib. mdun du) (4) Directly. (5) For something to appear as it is in itself. [Dictionary References] naka338c [Credit] acm(entry)

現在 [py] xian4zai4 [wg] hsien-tsai [ko] hyônjae [ja] ゲンザイ genzai ||| (1) The present, right now. (2) State of fruition. (3) The state of the functioning of all conditioned elements, as opposed to the past or future. (4) This world, this existence. [Credit] acm(entry) cw(py)

現實 [py] xian4shi2 [wg] hsien-shih [ko] hyônsil [ja] ゲンジツ genjitsu ||| The actuality; the reality. [Credit] acm(entry) cw(py)

現常 [py] xian4chang2 [wg] hsien-ch'ang [ko] hyônsang [ja] ゲンジョウ genjou ||| The "present constant." The present manifestation of Buddhahood in an enlightened person. [Credit] acm(entry) cw(py)

現當 [py] xian4dang1 [wg] hsien-tang [ko] hyôndang [ja] ゲントウ gentou ||| Present world and future world. [Credit] acm(entry) cw(py)

現縛 [py] xian4fu2 [wg] hsien-fu [ko] hyônbak [ja] ゲンバク genbaku ||| Presently manifested affliction (binding). 〔二障義HPC 1.795b〕 [Credit] acm(entry)

現行 [py] xian4xing2 [wg] hsien-hsing [ko] hyônhaeng [ja] ゲンギョウ gengyou ||| Skt. adhyaacarati, samudaacaara. (1) That which is manifestly operating. This term is often seen used in contrast to the term 隨眠 ("dormant") to refer to bad habits which have been lying unnoticed but manifest themselves when circumstances are appropriate. 〔二障義、 HPC 1.789c〕(2) In Consciousness-only theory, the appearance of things in their manifest aspect emerging from seeds in the aalaya-consciousness 阿頼耶識. This term is used ubiquitously in the Yogaacaara-bhuumi-`saastra 瑜伽師地論. (3) The manifest action of the two hindrances 二章 as they are produced from various seeds. (4) To act. (5) Materialization, as object of perception or conception. [Dictionary References] naka336b [Credit] acm(entry) cw(py)

現行煩惱 [py] xian4xing2fan2nao3 [wg] hsien-hsing-fan-nao [ko] hyônhaeng pônnoe [ja] ゲンギョウボンノウ gengyou bonnou ||| Defilements in their state of manifest activity (纏), as distinguished from defilements which are in the state of latent potential (隨眠). 〔二障義HPC 1.793a〕 [Credit] acm(entry)

現觀 [py] xian4guan1 [wg] hsien-kuan [ko] hyôn'gwan [ja] ゲンカン genkan ||| (1) To clearly observe reality; to have a clear view of the ; to understand existence in its true aspect.〔瑜伽論、 T 1579.30.328b; 攝大乘論T 1594.31.143b〕(abhisamaya, abhisamaa) (2) In the Sarvastivadin doctrine, a term for the "right view." (3) To realize intimately. 〔五教章〕 [Dictionary References] naka336a [Credit] acm(entry)

現識 [py] xian4shi4 [wg] hsien-shih [ko] hyônsik [ja] ゲンシキ genshiki ||| The manifesting consciousness; cognition, recognition (khyaati-vij~naana). (2) The aspect of consciousness as reflecting the myriad form in the objective realm, the way a clear mirror reflects all the objects that appear in front of it. 〔起信論T 1666.32.577b〕 [Dictionary References] naka337b [Credit] acm(entry)

現起 [py] xian4qi3 [wg] hsien-ch'i [ko] hyôngi [ja] ゲンキ genki ||| To be manifest, actualized, active, present. (Skt. sa.mbhuuti, pratibhaasa; Tib. .hbyu.n ba) 〔成唯識論T 1585.31.37a〕 [Dictionary References] naka336b [Credit] acm(entry)

現通假實宗 [py] xian4tong1 jia4shi2 zong1 [wg] hsien-t'ung chia-shih tsung [ko] hyônt'ong kasil jong [ja] ゲンツウケジツシュウ gentsuu kejitsu shuu ||| The teaching that the present has both provisional and real elements. [Dictionary References] naka338b [Credit] acm(entry) cw(py)

現量 [py] xian4liang2 [wg] hsien-liang [ko] hyônyang [ja] ゲンリョウ genryou ||| (1) To be seen clearly (pratyaksam). (2) Direct awareness; direct cognition or experience; esp. to have direct awareness of something without interference from conceptualization or predispositions (pratyak.sa). (3) One of the three bases of cognition in Buddhist logic, where one cognizes things exactly as they are. [Dictionary References] naka350a [Credit] acm(entry) cw(py)

理事 [py] li3shi4 [wg] li-shih [ko] risa [ja] リジ riji ||| "Principle and phenomena." A technical term commonly used in the Huayan school of Buddhism, referring to the underlying principle of existence (emptiness, enlightenment, mind) and concrete affairs of daily existence in which this principle finds its expression. The relationship between the two is equivalent to that between essence and function 體用。 [Credit] acm(entry)

理性 [py] li3xing4 [wg] li-hsing [ko] risông [ja] リショウ rishou ||| One mind, original nature. The sameness of principle and nature. Unchanging nature. True thusness. The world of true thusness witnessed by non-discriminating wisdom that has penetrated to the emptiness of self and existence. [Credit] acm(entry) cw(py)

理教 [py] li3jiao1 [wg] li-chiao [ko] rigyông [ja] リキョウ rikyou ||| (1) The teaching of non-discrimination between principle and phenomena. (2) Non-discriminated true reality and provisional explanation. [Credit] acm(entry) cw(py)

理智 [py] li3zhi4 [wg] li-chih [ko] riji [ja] リチ richi ||| (1) Principle and wisdom. (2) Undefiled wisdom. The wisdom of emptiness. [Credit] acm(entry) cw(py)

理法界 [py] li3 fa3jie4 [wg] li-fa-chieh [ko] ribôpkye [ja] リホッカイ rihokkai ||| The view of the dharma realm as the perception of all things in the universe as true thusness. The dharma-realm of noumenal principle. In Huayan thought, the second of the four dharma-realms 四法界. [Credit] acm(entry) cw(py)

理門 [py] li3men2 [wg] li-men [ko] rimun [ja] リモン rimon ||| A certain theoretical approach; a principle which has a certain aspect. 〔二障義HPC 1.793a〕 [Credit] acm(entry)

理障 [py] li3zhang4 [wg] li-chang [ko] rijang [ja] リショウ rishou ||| The "hindrance of principle" or "noumenal hindrance," which, paired with the 事障, or "phenomenal hindrance" constitutes one of the two main types of hindrance which impede enlightenment. The noumenal hindrance is defined as the obstruction to correct awareness, the inability to see things as they really are; thus an inability to perceive the emptiness, or suchness, of things. Compared to the "phenomenal hindrance," the noumenal hindrance is more subtle, and so is considered to be a problem for more advanced practitioners. This hindrance is analogous with the hindrance by the known 所知障, of the Consciousness-only school. See T 842.17.916b20ff.(圓覺經). [Credit] acm(entry)

理體 [py] li3ti3 [wg] li-t'i [ko] ri-ch'e [ja] リタイ ritai ||| (1) The essence of myriad existences. (2) Mahaavairocana. [Credit] acm(entry) cw(py)

瑜伽師地論 [py] Yu2qie2 shi1di4 lun4 [wg] Yü-ch'ieh shih-ti lun [ko] Yuga saji non [ja] ユガシジロン Yuga shiji ron ||| The Yuqie shidi lun; commonly abbreviated as Yuqielun 瑜伽論. The Yogaacaara-bhuumi-`saastra. The "Discourse on the Stages of Concentration Practice." The main text of the Yogaacaara 瑜伽行派 school of Buddhism. One hundred fascicles, composed in India between 300 and 350 CE; translated into Chinese by Hsüan-tsang 玄奘. In East Asia the putative author is Maitreya 彌勒, but Tibetan tradition considers it to be written by was Asa.nga 無著.

In the process of explaining the spiritual states, practices and fruits incurred in the course of the seventeen stages leading to Buddhahood, the text delves deeply into discussions of fundamental Yogaacaara concepts such as the aalayavij~naana 阿頼耶識, three natures 三性 and three non-natures 三無性, seeds 種子, perfumation 薫, the two hindrances 二障 and mind only 唯識. The text has five major divisions: the first division, which comprises about half the treatise is called the "main stages division" 本地分 and contains seventeen sections which explain three vehicle theory. These are:
(1) The stage of the association of the five consciousness and the body 五識身相應地.
(2) The stage of the mental consciousness 意地.
(3) The stage of investigation and analysis 有尋有伺.
(4) The stage of analysis without investigation 無尋唯伺地.
(5) The stage of neither investigation nor analysis 無尋無伺地.
(6) The stage of samaahita 三摩?多地.
(7) The stage of non-samaahita 非三摩?多地.
(8) The stage of mind 心地.
(9) The stage of no-mind 無心地.
(10) The stage of completion of that which is heard 聞所成地.
(11) The stage of completion of that which is thought 思所成地.
(12) The state of completion of that which is practiced 修所成地.
(13) The stage of the `sraavaka 聲聞地.
(14) The stage of the pratyekabuddha 獨覺地.
(15) The stage of bodhisattva 菩薩地.
(16) The stage of (nirvana with) remainder 有餘衣.
(17) The stage of (nirvana with) no remainder 無餘衣地.
The second division of the text 攝決擇分, comprising fascicles 51-80, is a discussion of the problematic points of the seventeen stages discussed in the prior section. The third division 攝釋分 (fasc. 81-82) discusses the positions of the various sutras on these points. The fourth division 攝異門分 (fasc. 82-84) explains the name and meaning of all the dharmas explained in the sutras. The fifth and final section 攝事分 addresses the key points of the Buddhist teaching as found in the Tripitaka. T 1579.30.279-882.

瑜伽行派 [py] Yu2qie2xing2 pai4 [wg] Yü-ch'ieh-hsing-p'ai [ko] Yugahaengba [ja] ユガギョウハ Yugagyouha ||| The Yogaacaara ("yoga practice") school. The Indian forerunner of the East Asian Dharma-characteristic 法相 schools, which were based on Consciousness-only 唯識 doctrine. [Credit] acm(entry) cw(py)

瑜伽論 [py] Yu2qie2 lun4 [wg] Yü-ch'ieh lun [ko] Yugaron [ja] ユガロン Yugaron ||| The Yuqie lun An abbreviation of 瑜伽師地論T 1579.30.279-882.. [Credit] acm(entry) cw(py)

瑜伽論記 [py] Yu2qie2lun4 ji4 [wg] Yü-ch'ieh-lun chi [ko] Yugaron ki [ja] ユガロンキ Yugaron ki ||| Yuqielun ji; 48 fasc. by Dunlun 遁倫. T 1828.42.311a-868b. [Credit] acm(entry)

瑞州洞山良价禪師語録 [py] Rui4zhou1 dong4shan1 liang2jie4 chan2shi1 yu3lu4 [wg] Jui-chou Tsung-shan Liang-chieh ch'an-shih yü-lu [ko] Sôju tongsan yanggae sônsa ôrok [ja] ズイシュウドウサンリョウガイゼンシゴロク Zuishuu touzan ryoukai zenshi goroku ||| Ruizhou Zongshan Liangjie chanshi yulu; 1 fasc., T 1986b.47.519b-526b. Abbreviated as Zongshan Liangjie chanshi yulu 洞山良价禪師語録. [Dictionary References] ZD416 [Credit] acm(entry)

瓔珞經 [py] Ying1luo4 jing1 [wg] Ying-lo ching [ko] Yôngnakkyông [ja] ヨウラクキョウ Yourakukyou ||| Confusion often arises, since the Yingluo jing is the abbreviated title for two texts: The 菩薩瓔珞本業經 (T 1485.24.1010b-1023a.) and the 菩薩瓔珞經 (T 656.16.1-127)/ [Credit] acm(entry) cw(py)

瓔珞本業經 [py] Ying1luo4 ben3ye4 jing1 [wg] Ying-lo pen-ye ching [ko] Yôngnak ponôp kyông [ja] ヨウラクホンゴウキョウ Youraku hongou kyou ||| Yingluo benye jing; See P'u sa ying-lo pen-yeh ching 菩薩本業瓔珞經. [Credit] acm(entry)