示現 [py] shi4xian4 [wg] shih-hsien [ko] shihyôn [ja] ジゲン jigen ||| (1) The showing of form. An early colloquial translation of ruupa. (2) The revealing of various forms (bodies) by Buddhas and bodhisattvas to sentient beings in order to teach them. Also refers to the 32 marks of the Buddha's body, the 33 bodies of Avalokite`svara bodhisattva, etc. (dar`sana, sa.mdar`sana). (3) The manifestation of a body by an historical sage-personage. (4) The teaching of sentient beings by a buddha or bodhisattva. [Dictionary References] naka149 [Credit] acm(entry) cw(py)

祇園精舎 [py] Qiyuanjingshe [wg] Ch'i-yüan ching-she [ko] Kiwôn jôngsa [ja] ギオンショウジャ Gionshouja ||| Jetavana Anaathapindada-aaraama , in `Sraavastii. The site of the preaching of the `Sriimaalaa-suutra, as well as a number of other of the Buddha's Mahaayaana sermons. One of the early Buddhist monasteries in India. Prince Jeta laid out the grove which was the first permanent center of Buddhism. The Buddha called the monastery Jetavana in honor of the prince, and called the place Anaathapindada in honor of the elder go-between Sudatta (須達), whose nickname Anaathapindada means "he who gives alms to the helpless." Alternate transliterations/translations of the Sanskrit include 祇陀樹林給孤獨園 (Bodhiruci, Paramaartha), 行勝林中無親搏施 (Dharmagupta) and 戰勝林施孤獨園 (I-ching) [Credit] acm(entry) cp(add)

祇樹給孤獨園 [py] Qi2shu4gei3 gu1du2 yuan2 [wg] Ch'i-shu-chi-ku-tu yüan [ko] kisugûpkodogwôn [ja] ギジュギッコドクオン Gijugikkodokuon ||| See above 祇園精舎Qiyuanjingshe. [Credit] acm(entry) CP(add) cw(py)

祇陀太子 [py] Qi2tuo2 tai4zi2 [wg] Ch'i-t'o t'a-tzu [ko] Kit'a t'aeja [ja] ギタタイシ Gita taishi ||| Also written 祇多太子. Prince Jeta, the son of King Prasenajit, both of whom were devout followers of `Saakyamuni. Jeta, together with Sudatta 須達, provided the land for one of the earliest Buddhist temples. [Credit] acm(entry) cw(py)

祕藏 [py] mi4zang4 [wg] pi-tsang [ko] piljang [ja] ヒゾウ hizou ||| (1) 'Secret store.' (2) Tathaagatagarbha. (3) A reference to the 如來藏經. [Credit] acm(entry) cw(py)

祕藏寶鑰 [py] Mi4cang2bao3yue4 [wg] Mi-ts'ang-pao-yüeh [ko] Pijangpoyak [ja] ヒゾウホウヤク hizouhouyaku ||| Hizouhouyaku T 2426.77.363-374; Gilded Key to the Secret Vault. The abridged (1 fasc.) and more widely studied version of Kuukai's 空海 seminal treatise, 'The Ten Strata of Realization' 十住心論 [T2425], completed in 825. It opens with a statement of the problem: countless texts of every religious inclination have been published and studied, and though we may pore over these until our deaths, how can we get to the root of it all? (内外??千萬軸。。。書死、諷死、本何爲。) Living things endure a wide range of hardships and it is for this reason that there are so many kinds of remedies, reasons Kuukai, who proceeds to classify these paths to deliverance -- synonymous with degrees of realization -- in ten ascending stages: 1. A goatlike mind 異生羝羊心 fixated on lust and hunger 但念婬食. 2. A retarded yet moderate mind 愚童持薺心, showing an emergent tendency to be charitable 施心萌動. 3. An infantile mind which fears not, 嬰童無畏心 held by heretics going to heaven 外道生天. 4. A mind which recognises transitory aggregates but no permanent self, 唯蘊無我心 as articulated in the entire Paali canon 羊乘三藏. 5. A mind purged of karmic seeds, 拔業因種心 having mastered the twelvefold causation 修身十二. 6. A mind interdependent with others, that of the Mah&amacron;y&amacron;na, 他縁大乘身 in which great compassion first manifests 大悲初發. 7. A mind aware that it is unborn, 覺心不生心 serene from comprehending emptiness in an instant 心原空寂. 8. A mind which knows Truly the One Way 如實一道心境. 9. A mind utterly without self-nature 極無自性心, just as the water's surface has no intrinsic nature 水無自性. 10. The hidden and lavish mind 祕密莊嚴心, revealed by the way of mantras when conventional medicines have cleared the dust 顯樂拂塵、眞言開庫. K&umacron;kai further identifies the ten stages with different religious schools and the samaadhi 三昧 of particular divinities, but reiterates that all were taught by the "Great Awakened, the Compassionate Father" 大覺慈父. The notion of "kinds of minds" draws on discussions in the first chapter of the Vairocanaabhisa.mbodhi 大日經 [Credit] is(entry)

祕蜜 [py] mi4mi4 [wg] pi-mi [ko] pimil [ja] ヒミツ himitsu ||| (1) Secret, occult, esoteric, mysterious, hidden, profound; that which is not understood by worldly people. (2) The teachings of Mahaavairocana Tathaagata; esoteric teaching. (3) According to Chih-i 智��, one of the four types of the Buddha's teaching, wherein the listener is made to think that only he is hearing the sermon and the level of understanding among those in the audience (who are unaware of each other) is different. [Credit] acm(entry) cw(py)

祕蜜藏 [py] mi4mi4zang4 [wg] mi-mi-tsang [ko] pimiljang [ja] ヒミツゾウ himitsuzou ||| The 'secret (dharma) store.' Teachings that unenlightened people cannot easily understand. In the Esoteric Teaching, that which is explained by the dharma-body of Mahaavairocana. [Credit] acm(entry) cw(py)

神行 [py] Shen2xing2 [wg] Shen-hsing [ko] Sinhaeng [ja] ジンギョウ Jingyou ||| Sinhaeng (704-779); Silla period Sôn master; one of the earliest people to transmit the Chan teachings in Korea. [Credit] acm(entry)

神通 [py] shen2tong1 [wg] shen-t'ung [ko] sint'ong [ja] ジンズウ jinzuu ||| (1) Excellent wisdom. Supernatural abilities, spiritual powers. The powers of unimpeded existence, i.e., the five sagely powers or the six supernatural powers of an arhat. (rddhi, abhij~naana). (3) Arhat. (4) In Chan teachings, the free actions of one who demonstrates thorough great awakening, and is not caught up in anything. "Sleeping when tired and eating when hungry." [Credit] acm(entry) cw(py)

神通光 [py] shen2tong1 guang1 [wg] shen-t'ong-kuang [ko] sint'onggwang [ja] ジンズウギョウ jinzuukou ||| The Great Bright Light emitted due to the spiritual power of the Buddha. [Credit] acm(entry) cw(py)

禁戒 [py] jin1 jie4 [wg] chin-chieh [ko] kûmgye [ja] ゴンカイ gonkai ||| Precept(s), commandment(s), instructions, regulations. Abstaining from wrongdoing, avoiding evil. The rules given by the Buddha. The regulations that practitioners should adhere to. Also pronounced in Japanese as kinkai (`sik.saa-pada). [Credit] acm(entry) cw(py)

禁足 [py] jin1zu2 [wg] chin-tsu [ko] kûmjok [ja] ゴンショク kinsoku ||| "No walking." During the three month meditation retreat, the practitioner does not take a single step out of the monastery. [Credit] acm(entry) cw(py)

福徳 [py] fu2de2 [wg] fu-te [ko] poktôk [ja] フクトク fukutoku ||| (1) Beneficial practices; meritorious virtues. All kinds of good actions and the merit derived from them. The first five of the paaramitaas, as opposed to the sixth paaramitaa--wisdom. [Credit] acm(entry) cw(py)

福慧 [py] fu2hui4 [wg] fu-hui [ko] pokhye [ja] フクエ fukue ||| (1) Good actions and wisdom. Sometimes called the "two resources." (2) A reference to the six paaramitaas. Giving, morality, patience, effort and meditation are 福, and wisdom is 慧 (hui). [Credit] acm(entry) cw(py)

福業 [py] fu2ye4 [wg] fu-yeh [ko] poｇôp [ja] フクゴウ fukugou ||| Meritorious activity. [Credit] acm(entry)

福田 [py] fu2tian2 [wg] fu-t'ien [ko] pokchôn [ja] フクデン fukuden ||| "Field of blessings;" "field of merit." (1) A reference to the three treasures: the Buddha, the sangha and dharma; also, one's parents and the poverty-stricken. These are the objects toward which one should direct his/her religious practice. (2) The place where people nurture and develop their meritorious virtues. (3) The practices which lead to enlightenment. [Credit] acm(entry) cw(py)

禪宗 [py] chan2zong1 [wg] ch'an-tsung [ko] sônjong [ja] ゼンシュウ zenshuu ||| The meditational school of East Asian Buddhism, a comprehensive rubric for a wide variety of sects which developed in China, Vietnam, Korean and Japan. Known in Chinese as Chan zong, in Korean as Sônjong and in Japanese as Zenshuu
The Chinese Chan school's own historical accounts indicate that the school was founded with the arrival of a somewhat legendary Indian monk named Bodhidharma 達摩, ostensibly the twenty-eighth patriarch in a lineage that extended all the way back to `Saakyamuni. Bodhidharma is recorded as having come to China to teach a "separate transmission outside of the texts" which "did not rely upon textuality." His special new form of religion was then transmitted to through a series of Chinese patriarchs, the most famous of whom was the Sixth Patriarch, Hui-neng 慧能. It is more likely however, in terms of history, that Chan began to develop gradually in different regions of China as a grass-roots movement which was reacting to what was perceived as an imbalance in Chinese Buddhism towards the blind pursuit of textual scholarship with a concomitant neglect of the original essence of Buddhist practice--meditation and the cultivation of the right view.
After the time of Hui-neng, Chinese Chan began to branch off into numerous different schools, each with their own special emphasis, but all of which kept the same basic focus on meditational practice, personal instruction and grounded personal experience. During the late Tang and the Song periods, the tradition truly flowered, as a wide number of eminent teachers, such as Mazu 馬祖, Baijang 百丈, Yunmen 雲門 and Linji 臨濟 developed specialized teaching methods, which would become characteristic in each of the "five houses" 五家 of mature Chinese Chan. Later on, the teaching styles and words of these classical masters were recorded in such important Chan texts as the Biyan lu 碧巖録 (Blue Cliff Record) and the Wumen guan 無門關 (Gateless Barrier) which would be studied by later generations of students down to the present. Chan continued to be influential, along with Pure Land as a Buddhist religious force in China, although some energy was lost with the revival of Confucianism from the Song onward. Chan was mostly eliminated in China in the modern era with the appearance of the People's Republic, but still continues to hold a significant following in Taiwan.
Chan was gradually transmitted into Korea during the late Silla period (8th and 9th) centuries) as Korean monks of predominantly Hwaôm 華嚴 and Consciousness-only 唯識 background began to travel to China to learn the newly developing tradition. The first transmission of Chan into Korea is attributed to a monk named Pômnang 法朗, but he was soon followed by a throng of Sôn students, who later returned to Korea to establish the "nine mountain" 九山 schools, with "nine mountains" becoming a nickname for Korean Sôn which survives down to the present. Korean Sôn received its most significant impetus and consolidation from the Koryô monk Chinul 知訥, who established the Songgwangsa 松廣寺 as a new center of pure practice. It is from the time of Chinul that the predominant single meditational sect in Korea becomes the Chogye 曹溪, which survives down to the present in basically the same status. Toward the end of the Koryô and during the Chosôn period the Chogye school would first be combined with the scholarly 教 schools, and then suffer from persecution at the hands of a Confucian influenced polity. Nonetheless, there would be a series of important teachers during the next several centuries, such as Hyegûn 慧勤, T'aego 太古, Kihwa 己和 and Hyujông 休靜, who continued to developed the basic mold of Korean meditational Buddhism established by Chinul. Sôn continues to be practiced in Korea today at a number of major monastic centers.
Despite the fact that Japanese Buddhists were aware of the development of the Chan school in China from a fairly early date, no formal schools were established until the 12-13th centuries, when Eisai 榮西 and Dougen 道元 established the Rinzai 臨濟 and Soutou 曹洞 schools, respectively. The Zen movement in Japan was fortunate to receive the patronage of the growing new force in Japanese politics, the military bakufu, and so both schools developed and throve for several centuries. But although the Shogunate of the Edo period supported Zen as an official religion, tight government control of the sect limited its creativity. Nonetheless, the Japanese schools of Zen produced a number of significant creative teachers, including such figures as Ikkyuu 一休, Bankei and Hakuin 白隱. There are still a number of famous Zen monasteries preserved to the modern day in Japan, although the number of actual practicing Zen monks has declined sharply. [Credit] acm(entry)

禪宗永嘉集 [py] Chan2zong1 yong3jia1 ji2 [wg] Ch'an-tsung yung-chia chi [ko] Sônjong yônggajip [ja] ゼンシュウヨウカシュウ Zenshuuyoukashuu ||| The Chanzong yongjia ji, one fascicle, T 2013.48.387b-395c, by Xuanjue 玄覺 of Yongjia 永嘉, a disciple of Huineng 慧能. The text discusses practice and enlightenment in ten gradually deepening stages. Its preface is by the Qing governor Weijing 魏静. It explains the positions of Southern Chan, mixed in with Tiantai and Huayan doctrine. This text was popular in Korean Sôn, where it was commented on by Kihwa 己和 (HPC vol. 7, see below). The text is popularly known by the short title of Yongjia ji 永嘉集. [Credit] acm(entry) cw(py)

禪宗永嘉集科註説誼 [py] Chan2zong1 Yong3jia1ji2 ke1zhu4 shuo1yi2 [wg] Ch'an-tsung Yung-chia-chi k'o-chu shuo-i [ko] Sônjong Yônggajip kwajusôrûi [ja] ゼンシュウヨウカシュウカチュウセツギ Zenshuu Youkashuu kachuusetsugi ||| The Sônjong Yônggajip kwaju sôrûi. (Annotated Redaction of the Text and Commentaries to the Compilation of Yung-chia of the Chan school 禪宗永嘉集). by Kihwa 己和HPC 7.170-216. [Credit] acm(entry)

禪定 [py] chan2ding4 [wg] ch'an-ting [ko] sônjông [ja] ゼンジョウ zenjou ||| (dhyaana, jana, `samatha, samaadhi): 'meditation', 'concentration.' This word is a combination of two characters where the first is used for transliteration, and the second is used for its meaning. (1) The mind in silent meditation or introspection. A general term for meditative concentration practices, both Buddhist and non-Buddhist. (2) The fifth of the six perfections. [Credit] acm(entry) cw(py)

禪家龜鑑 [py] Chan2jia1 gui1jian4 [wg] Ch'an-chia kuei-chien [ko] Sôn'ga kwigam [ja] ゼンケキカン Zenke kikan ||| Sôn'ga kwigam by Hyujông 休靜; HPC 7.634c-646a. A collection of teachings and aphorisms from classical Chan and pre-Chan literature offering instruction on Chan practice, along with commentary by Hyujông. An important practice manual in Korean Sôn Buddhism. [Credit] acm(entry)

禪悦 [py] chan2yue4 [wg] ch'an-yüeh [ko] sônyôl [ja] ゼンエツ zen'etsu ||| The bliss one experiences in meditation. [Credit] acm(entry) cw(py)

禪法 [py] chan2fa3 [wg] ch'an-fa [ko] sônbôp [ja] ゼンホウ zenpou ||| The path of meditation of which there are generally two kinds. The first is called the 'bodhisattva meditation' as first transmitted by Kumaarajiiva 鳩摩羅什 and analyzed in detail by Zhiyi 智��. This is the method as explained by the scriptures. The second is the meditation outside the scriptures that is transmitted from mind to mind as in the Chan tradition of Bodhidharma. [Credit] acm(entry) cw(py)

禪源諸詮集都序 [py] Chan2yuan2 zhu1quan2 ji2 du1xu4 [wg] Ch'an-yüan chu-chüan chi tu-hsü [ko] Sônwôn jejôn jip tosô [ja] ゼンゲンショセンシュウトジョ Zengen shosenshuu tojo ||| The Chanyuan zhujuan ji duxu (Preface to the Collection of Chan Sources). This preface is all that remains of the Chanyuan zhuquan ji 禪源諸詮集, which was an in-depth analysis by Zongmi 宗密 of the Chinese Chan schools of his time. T 2015.48.399a-413c. [Dictionary References] ZGD680d [Credit] acm(entry)

禪那 [py] chan2na4 [wg] ch'an-na [ko] sôn'na [ja] ゼンナ zen'na ||| A transliteration of the Sanskrit dhyaana. While having the general meaning of meditation or calm abiding (静慮, 定), can also have other specific connotations, depending on the context. For instance, in the Yuanjue jing 圓覺經, dhyaana meditation is clearly distinguished from the standard definitions of `samatha (止) and vipa`syanaa (觀), being a third type of meditation which both combines and transcends the other two. [Credit] acm(entry) cw(py)

禪門拈頌集 [py] Chan2men 2nian3song 4ji2 [wg] Ch'an-men nien-sung chi [ko] Sônmun yômsong jip [ja] ゼンモンネンショウシュウ Zenmon nenji shuu ||| The Sônmun yômsongjip (Compilation of Examinations of and Verses on Ancient Precedents). By Hyesim 慧�ｪ, who was the most prominent student of Chinul 智訥; HPC 5.1-925.A massive collection of edifying ancient precedents from Chan and pre-Ch'an Buddhist literature which comprises the entire fifth volume of the HPC. [Dictionary References] ZGD706a [Credit] acm(entry)

禮拜 [py] li3bai4 [wg] li-pai [ko] yebae [ja] ライハイ reihai ||| Worship, adoration. To show reverence; bow, kneel. [Credit] acm(entry) cw(py)