若干 [py] ruo4gan1 [wg] jo-kan [ko] yakkan [ja] ニャクカン nyakukan ||| Various, multifarious; different (naanaatva). [Credit] acm(entry) cw(py)

苦下 [py] ku3xia4 [wg] k'u-hsia [ko] koha [ja] クゲ kuge ||| Within the condition of suffering. 〔攝大乘論T 1595.31.167b29〕 [Credit] acm(entry)

苦事 [py] ku3shi4 [wg] k'u-shih [ko] kosa [ja] クジ kuji ||| A disatisfactory situation; a situation of suffering. 〔二障義HPC 1.792b〕 [Dictionary References] naka266d [Credit] acm(entry)

苦因 [py] ku3yin1 [wg] k'u-yin [ko] koin [ja] クイン kuin ||| Causes of suffering; those activities which bring about painful results; insufficient awareness of the law of cause and effect. [Dictionary References] naka265d [Credit] acm(entry)

苦聖諦 [py] ku3sheng4di4 [wg] k'u-sheng-ti [ko] kosôngch'e [ja] クショウタイ kushoutai ||| The noble truth of suffering; see 苦諦. [Credit] acm(entry)

苦苦 [py] ku3ku3 [wg] k'u-k'u [ko] kogo [ja] クク kuku ||| Ordinary suffering, concrete suffering, physical suffering. The direct suffering that one experiences in sickness, exhaustion, hunger, etc. One of the three kinds of suffering 三苦. (Skt. du.hkha-du.hkhataa, Tib. sdug bs.nal gyi sdug bs.nal) 〔顯揚論, T 1602.31.551a〕 [Dictionary References] naka266c [Credit] acm(entry)

苦行 [py] ku3xing2 [wg] k'u-hsing [ko] kohaeng [ja] クギョウ kugyou ||| (1) The practice of austerities, especially for the purpose of attaining liberation. This method of aiming toward salvation was widely practiced in India at the time of `Saakyamuni, and was the primary method he practiced before his revision of his worldview. Still practiced today in India (Pali tapa; Skt. tapas), it is believed that self-inflicted suffering has the effect of raising the consciousness to the extent that one may have an awakening experience. In its usage in Buddhist texts, the term often refers to the incomplete practices of non-Buddhists (外道). (2) A reference to the twenty dhuta 二十頭陀. (3) The practice of renunciation of worldly possessions 放棄. [Dictionary References] naka266a [Credit] acm(entry)

苦行林 [py] ku3xing2lin2 [wg] k'u-hsing-lin [ko] kohaengnim [ja] クギョウリン kugyourin ||| A forest inhabited by world-renunciant religious practitioners (`srama.na). Also refers specifically to Uruvelaa forest, where `Saakyamuni carried out his ascetic practices prior to his awakening. [Dictionary References] naka266c [Credit] acm(entry)

苦行者 [py] ku3xing2zhe3 [wg] k'u-hsing-che [ko] kohaengja [ja] クギョウシャ kugyousha ||| A practitioner of austerities. See 苦行. [Credit] acm(entry)

苦諦 [py] ku3di4 [wg] k'u-ti [ko] koch'e [ja] クタイ kutai ||| The truth of suffering (du.hkha-satya): the realization byh `Saakyamuni that existence as we normally perceive it cannot but be dissatisfactory. One of the Four Noble Truths 四諦. Also written 苦聖諦. [Credit] acm(entry)

苦集滅道 [py] ku3ji2mie4dao4 [wg] k'u-chi-mieh-tao [ko] kujimmyôldo [ja] クシュウメツドウ kujumetsudou ||| Suffering, origination, cessation, path (duhkha, samudaya, nirodha, maarga). The Four Noble Truths (四諦). [Credit] acm(entry) cw(py)

莊嚴 [py] zhuang1yan2 [wg] chuang-yen [ko] chang'ôm [ja] ショウゴン shougon ||| (1) Sublime, impressive, magnificent, majestic. (2) To establish, set up. Brightness, splendor. Adornment, decoration, ornamentation. [Credit] acm(entry) cw(py)

莊嚴經論 [py] Zhuang1yan2 jing1lun4 [wg] Chuang-yen ching-lun [ko] Changôm kyôngnon [ja] ショウゴンキョウロン Shougonkyou ron ||| The Zhuangyanjing lun. An abbreviated title of Dasheng zhuangyanjing lun 大乘莊嚴經論 (Mahaayaanasuutra-la.mkaara). [Credit] acm(entry)

莊嚴論 [py] Zhuang1yan2 lun4 [wg] Chuang-yen lun [ko] Changôm non [ja] ショウゴンロン Shougon ron ||| The Zhuangyan lun. An abbreviated title of Dasheng zhuangyanjing lun 大乘莊嚴經論 (Mahaayaanasuutra-la.mkaara, T 1604.31.589b-661c). [Credit] acm(entry)

莊子 [py] Zhuang1zi2 [wg] Chuang-tzu [ko] Changja [ja] ソウシ Soushi ||| Zhuangzi; a famous Chinese sage and philosopher (369-286 BCE) who is regarded to be a transmitter, as well as a major innovator of the Taoist teachings of Laozi (老子). He is the reputed author a work by the same name. His philosophy is characterized by an emphasis on naturalness in one's life and actions and tongue-in-cheek criticism of unchecked intellectuality. Intellectual historians generally attribute a significant amount of LaoZhuang thought to the development of Chan Buddhism. [Credit] acm(entry) cw(py)

華嚴一乘教義分齊章 [py] Hua1yan2 yi1sheng4 jiao1yi4 fen1qi2 zhang1 [wg] Hua-yen i-sheng chiao fen-ch'i chang [ko] Hwaôm ilsûng kyoûi punjajang [ja] ケゴンイチジョウキョウギブンザイショウ Kegon ichijou kyougi bunzaishou ||| Huayan yisheng jiao fenqi zhang; T 1866.45.407-509. by Fazang 法藏. [Credit] acm(entry)

華嚴一乘法界圖 [py] Hua1yan2 yi1sheng2 fa3jie4 tu2 [wg] Hua-yen i-sheng fa-chieh-t'u [ko] Hwaôm ilsûng pôpkye to [ja] ケゴンイチジョウホッカイズ Kegon ichijou hokkai zu ||| Hwaôm ilsûng pôpgye to; (Chart of the Dharma-world of the Single Vehicle of the Hua-yen), by Ûisang 義湘. T 1887A.45.711a-716a. [Credit] acm(entry)

華嚴五十要問答 [py] Hua1yan2 wu3shi2yao4 wen4da2 [wg] Hua-yen wu-shih yao wen-ta [ko] Hwaôm osip yo mundap [ja] ケゴンゴジュウヨウモントウ Kegon gojuu you mondou ||| Hua-yen wu-shih yao wen-ta; 2 fasc., by Zhiyan 智儼. T 1869.45.519a-536b. [Credit] acm(entry)

華嚴五教章 [py] Hua2yan2 wu3jiao1 zhang1 [wg] Hua-yen wu-chiao chang [ko] Hwaôm ogyo jang [ja] ケゴンゴキョウショウ Kegon gokyoushou ||| The Huayan Wujiao zhang "Essay on the Five Teachings of Hua-yen." The full title is 華嚴一乘教義分齋章, and it is usually abbreviated as Wujiao zhang 五教章. Three (or four) fascicles. Written by the Huayan master Fazang 法藏, T 1866.45.407-509. In this work he explains the special teaching of the Single Vehicle 一乘 (as distinguished from the three-vehicle theory), showing the relative depth and shallowness of these two kinds of teachings. He also classifies the 'five teachings and ten tenets.' [Credit] acm(entry) cw(py)

華嚴五教章指事 [py] Hua1yan2 wu3jiao1zhang1 zhi3shi4 [wg] Hua-yen wu-chiao-chang chih-shih [ko] Hwaôm ogyojang chisa [ja] ケゴンゴキョウショウシジ Kegon gokyoushou shiji ||| Kegon gokyoushou shiji 6 fasc., by Jurei 壽靈. T 2337.72.201-220. Japanese commentary on the Wujiao zhang 五教章. Commonly referred to by the abbreviated title of Shiji 指事. [Credit] acm(entry)

華嚴孔目章 [py] Hua2yan2 kong3mu4 zhang1 [wg] Hua-yen k'ung-mu chang [ko] Hwaôm kongmokchang [ja] ケゴンクモクショウ Kegon kumokushou ||| Huayan kongmu zhang. The full name of this text is 華嚴經内章門等雜孔目章, and is usually abbreviated as KongMuzhang 孔目章. Four fascicles, T 1870.45.536c-589b, written by the second Huayan patriarch Zhiyan 智嚴 in his later years. The theory of '144 gates' is established and the distinction between the theories of 'small vehicle', 'three vehicles' and 'single vehicle' are explained. This text became important for the third Huayan patriarch Fazang in establishing Huayan as a school. [Credit] acm(entry) cw(py)

華嚴宗 [py] Hua1yan2 zong1 [wg] Hua-yen tsung [ko] Hwaôm jong [ja] ケゴンシュウ Kegon shuu ||| The Huayan zong school, one of the major schools of Chinese Buddhism, the doctrines of which ended up having profound impact on the philosophical attitudes of all of East Asian Buddhism. Established during the period of the end of the Sui and beginning of Tang dynasties, this school centered on the philosophy of interpenetration and mutual containment which its founders perceived in the Huayan jing 華嚴經. Yet despite basic reliance on this sutra, much of the technical terminology that the school becomes famous for is not found in the sutra itself, but in the commentarial works of its early founders. The founding of the school is traditionally attributed to a series of five "patriarchs" who were instrumental in developing the schools doctrines. These five are: Dushun 杜順, Zhiyan 智儼, Fazang 法藏, Chengguan 澄觀 and Zongmi 宗密. Another important figure in the development and popularization of Huayan thought was the lay scholar Li Tongxuan 李通玄. Some accounts of the school also like to extend its patriarchship earlier to A`svagho.sa 馬鳴 and Naagaarjuna 龍樹. Although there are certain aspects of this patriarchal scheme which are clearly contrived, it is fairly well accepted that these men each played a significant and distinct role in the development of the school: for example, Dushun is known to have been responsible for the establishment of Huayan studies as a distinct field; Zhiyan is considered to have established the basic doctrines of the sect; Fazang is considered to have rationalized the doctrine for greater acceptance by society; Chengguan and Zongmi are understood to have further developed and transformed the teachings. After the time of Zongmi and Li Tongxuan the Chinese school of Huayan generally stagnated in terms of new development, and then eventually began to decline. The school, which had been dependent upon the support it received from the government, suffered severely during the purge of 841-5, never to recover its former strength. Nonetheless, its profound metaphysics, such as that of the four dharmadhaatu 四法界 of interpenetration, had a deep impact on surviving East Asian schools, especially the Chan school.

The greatest lasting impact of the Huayan school was to be seen in Korea, where it was transmitted by Ûisang 義湘, who had been, along with Fazang, a student of Zhiyan. After Ûisang returned to Korea in 671, he worked vigorously toward the establishment of the Hwaôm school on the peninsula. In this effort, he was greatly aided by the powerful influences of his friend Wônhyo 元曉, who although not an official representative of the school, relied deeply on Hwaôm metaphysical principles to establish his concept of "interpenetrated Buddhism 通佛教." After the passing of these two early monks, the Hwaôm school became strongly established under the influence of a long series of Hwaôm masters. The Hwaôm school remained in the position of predominant doctrinal school in Korea up till the end of the Koryô period, when it was placed into a forced merger with the Sôn school 禪宗. Within the Sôn school, Hwaôm thought would continue to play a strong role, and continues as such to modern times.

Huayan studies were founded in Japan when, in 736, the scholar-priest Rouben 良辯 (originally a Hossou 法相 specialist) invited the Korean Simsang 審祥 to give lectures on the Huayan jing at Konshu-ji 金鐘寺. When the construction of Toudaiji 東大寺 was completed, Rouben entered that temple to formally initiate Kegon as a field of study in Japanese Buddhism, and the Kegon shuu would become known as one of the "six Nara 奈良 schools." Kegon thought was later be popularized in Japan by Myoue 明惠, who combined its doctrines with those of the esoteric school 密教, and Gyounen 凝然, who is most responsible for the establishment of the Toudaiji lineage of Kegon.

The most important philosophical contributions of the Huayan school were in the area of its metaphysics, as it taught the doctrine of the mutual containment and interpenetration of all phenomena shishiwuai 事事無礙: that one thing contains all things in existence, and that all things contain one.

華嚴宗章疏并因明録 [py] Hua1yan2 zong1zhang1 shu1bing4 yin1ming2 lu4 [wg] Hua-yen tsung-chang shu-ping yin-ming lu [ko] Hwaômjong changsobyông inmyông nok [ja] ケゴンシュウショウソビョウインミョウロク Kegonshuu shousobyou inmyouroku ||| The Kegonshuu shousho byou immyouroku. 1 fasc., by Enchou 圓超. T 2177.55.1132c-1135b [Credit] acm(entry)

華嚴法界玄鏡 [py] Hua1yan2 fa3jie4 xuan2jing4 [wg] Hua-yen fa-chieh hsüan-ching [ko] Hwaôm pôpkye hyôngyông [ja] ケゴンホッカイゲンキョウ Kegon hokkai genkyou ||| Huayan fajie xuanjing; 2 fasc., by Chengguan 澄觀. T 1883.45.672-683. [Credit] acm(entry)

華嚴經 [py] Huayanjing [wg] Hua-yen ching [ko] Hwaômgyông [ja] ケゴンキョウ Kegonkyou ||| The Huayan jing; Avata.msaka-suutra. One of the most influential texts in East Asian Buddhism, of which three Chinese translations were done, all with the full title of Dafangguangfo huayanjing 大方廣佛華嚴經. This scripture, which describes a cosmos of infinite realms upon realms, mutually containing each other, contributed greatly to the birth of a whole school of Buddhism, which was characterized by a philosophy of interpenetration. Fragmentary translation of this text probably began in the second century, and the famous "Ten Stages" 十地經 book, often treated as an individual scripture, was first translated in the third century. The first full translation was the (60 fascicles) was completed by Buddhabhadra 佛駄跋陀 around 420 (Avata.msaka-suutra; 60 fascicles, T 278.9.395a-788b.); the second translation (80 fascicles Avata.msaka-suutra; T 279.10.1b-444c.) was completed by `Sik.saananda 實叉難陀 around 699; the third was completed by Praj~naa 般若 (40 fascicles, Gandavyuuha; T 293.10.661a-848b) around 798. [Credit] acm(entry)

華嚴經傳記 [py] Hua1yan2jing1 zhuan4ji4 [wg] Hua-yen ching chuan-chi [ko] Hwaômgyông jôngi [ja] ケゴンキョウデンキ Kegonkyou denki ||| Huayan jing zhuanji; by Fazang 法藏. 5 fasc., T 2073.51.153-173. [Credit] acm(entry)

華嚴經内章門等離孔目章 [py] Hua1yan2 jing1nei4 zhang1men2 deng3li2 kong3mu4zhang1 [wg] Hua-yen ching-nei chang-men teng-li k'ung-mu chang [ko] Hwaômgyông nae changmun tûngri kongmokchang [ja] ケゴンキョウナイショウモントウリクモクショウ Kegonkyou naishoumon touri ku mokushou ||| Huayan jingnei zhangmen dengza kongmu zhang; 4 fasc., by Zhiyan 智儼. T 1870.45.536c-589b. [Credit] acm(entry)

華嚴經義海百門 [py] Hua1yan2jing1 yi4hai3 bo2men2 [wg] Hua-yen ching i-hai po-men [ko] Hwaômgyông ûihae paengmun [ja] ケゴンキョウギカイヒャクモン Kegonkyou gikai hyakumon ||| Huayanjing yihai bomen; by Fazang 法藏, one fasc. T 1875.45.627a-636c. [Credit] acm(entry)

華嚴論節要 [py] Hua1yan2 lun4 jie2yao4 [wg] Hua-yen-lun chieh-yao [ko] Hwaômnon chôryo [ja] ケゴンロンセツヨウ Kegonron setsuyou ||| Hwaôm non chôryo (Essentials of the Hua-yen lun ). By Chinul 智訥; HPC 4.767-869. Chinul's longest work, comprised mainly of an examination of the main themes of Li Tongxuan's 李通玄Xin Huayan jing lun 新華嚴經論 (Treatise on the New Translation of the Flower Ornament Scripture) [Credit] acm(entry)

華嚴遊心法界記 [py] Hua1yan2 you2xin1 fa3jie4 ji4 [wg] Hua-yen yu-hsin fa-chieh chi [ko] Hwaôm yusim pôpkye ki [ja] ケゴンユシンホッカイキ Kegon yuushin hokkai ki ||| Huayan youxin fajie ji; one fasc. by Fazang 法藏. T 1877.45.642c-650c. [Credit] acm(entry)

菩提 [py] pu2ti2 [wg] p'u-t'i [ko] pori [ja] ボダイ bodai ||| A transliteration of the Sanskrit/Pali term bodhi, meaning wisdom, enlightenment or awakening. (1) The wisdom of the true awakening of the Buddha. Enlightenment. The function of correct wisdom. The situation of the disappearance of ignorance due to the functioning of awakened wisdom. (2) The wisdom of perceiving the reality-nature. (3) Sublime enlightenment. The expression of enlightened wisdom. (4) An abbreviation of 菩提道塲, (bodhi-manda). The place where the Buddha attained his enlightenment. [Credit] acm(entry) cw(py)

菩提樹 [py] pu2ti2shu4 [wg] p'u-t'i-shu [ko] porisu [ja] ボダイジュ bodaiju ||| (bodhi-druma) 'bodhi-tree.' (1) The tree underneath which `Saakyamuni Buddha attained enlightenment. The original Sanskrit name of the tree was pippala or asvattha. Since Vedic times, it was known as a tree that possessed spiritual power. (2) A term for awakening or enlightenment. [Credit] acm(entry) cw(py)

菩提流支 [py] Pu2ti2liu2zhi1 [wg] P'u-t'i-liu-chih [ko] Pojeryuji [ja] ボダイルシ Bodairushi ||| (1) (?-527) Bodhiruci, one of the most prolific translators of Sanskrit Buddhist texts into Chinese. His name is also transliterated as 菩提留支 and translated according to its meaning as Daoxi 道希. He was originally from northern India, and after settling down in the Northern Wei capital of Loyang, completed the translation of over thirty Mahaayaana sutras and treatises. Most of these were reflective of the latest developments in Indian Mahaayaana, most importantly Consciousness-only related works, and these translations ended up having a major impact on East Asian Buddhism from this time. The Ten Stages sect 地論宗 was formed based on his translation and studies of the Treatise on the Book of the Ten Stages 十地經論. Danluan 曇鸞, one of the early founders of the Pure Land School 浄土宗, based many of his ideas on Bodhiruci's translation of the Treatise on the Sutra of Infinite Life 無量壽經論. Some of his other important translations include the Diamond Sutra 金剛般若波羅蜜經, Lankaavataara Sutra 入楞伽經. (2) There was also a Bodhiruci who came to Loyang during the T'ang, who served as a translator under the reign of empress Wu. [Dictionary References] iwa736 [Credit] acm(entry)

菩提留支 [py] Pu2ti2liu2zhi1 [wg] P'u-t'i-liu-chih [ko] Pojeryuji [ja] ボダイルシ Bodairushi ||| . Bodhiruci. See 菩提流支. [Credit] acm(entry)

菩提金剛 [py] Pu2ti2jin1gang1 [wg] P'u-t'i-chin-kang [ko] Porikûmgang [ja] ボダイコンゴウ Bodaikongou ||| An eponym of Vajrabodhi 金剛智. [Credit] acm(entry)

菩薩 [py] pu2sa4 [wg] p'u-sa [ko] posal [ja] ボサツ bosatsu ||| A transliteration of the Sanskrit bodhisattva, which means 'enlightening being.' (1) Generally speaking, a person intent on the attainment of enlightenment, who has fully altruistic motivations. (2) The bodhisattva is the model practitioner in the Mahaayaana 大乘 tradition, who dedicates his/her life entirely to the salvation of other beings. This concept is used in Mahaayaana texts to distinguish from the earlier Indian concept of arhat, a being who is also enlightened, but who, according to Mahaayaanists, possesses an inferior, selfishly-attained enlightenment. In this regard, the bodhisattva is said to possess two main characteristics which distinguish her/him from the arhat 阿羅漢, and other inferior religious practitioners: a deep sense of compassion for the suffering of all other beings, and a special type of wisdom based on a realization of the nature of the emptiness (`suunyataa) of all existences. The bodhisattva attains his/her enlightenment by arousing the thought of selfless enlightenment (bodhicitta) and practicing the six perfections (paaramitaa) based on compassion (karunaa). (3) The term bodhisattva is also often applied as an honorific title to the great Buddhist teachers of antiquity, such as Naagaarjuna 龍樹 and Asa.nga 無著. [Credit] acm(entry) cw(py)

菩薩住 [py] pu2sa4zhu4 [wg] p'u-sa-chu [ko] posalju [ja] ボサツジュウ bosatsujuu ||| The bodhisattva's stages. See 菩薩十二種. [Credit] acm(entry)

菩薩十二住 [py] pu2sa4 shi2er4 zhu4 [wg] p'u-sa shih-erh chu [ko] posal sibi chu [ja] ボサツジュウニジュウ bosatsu juuni juu ||| See 菩薩十二種住. [Credit] acm(entry)

菩薩十二種住 [py] pu2sa4 shi2er4 zhong3zhu4 [wg] p'u-sa shih-erh chung-chu [ko] posal sibi chongju [ja] ボサツジュウニシュジュウ bosatsu juuni ujuu ||| Twelve kinds of stages of bodhisattva practices described in the Yogaacaarabhuumi-`saastra: (1) the stage of the bodhisattva nature菩薩種性住。(2) The stage of superb understanding and practice 勝解行住。 (3) The stage of ultimate bliss 極歡喜住。(4) The stage of unimpeded action of the precepts 増上戒住。 (5) The stage of unimpeded thought 増上心住。(6-8) The three stages of unimpeded wisdom 増上慧住: unimpeded wisdom concomitant with the stems of enlightenment 覺分相應増上慧住, unimpeded wisdom concomitant with all correct perceptions of reality 諸諦相應増上慧住, unimpeded wisdom concomitant with dependent origination, sa.msaara and the stopping of thought 縁起流轉止息相應増上慧住。(9) the markless stage that has preparatory practices and efficacy 有加行有功用無相住。 (10) The markless stage that lack preparatory practices and efficacy 無加行無功無相住。 (11) the stage of unhindered understanding 無礙解住。 (12) The stage of ultimate consummation of bodhisattvahood 最上成滿菩薩住。〔瑜伽論T 1579.30.552c25-553a10〕 [Credit] acm(entry)

菩薩善戒經 [py] Pu2sa4 shan4jie4 jing1 [wg] Pu-sa shan-chieh ching [ko] Posal sôngye kyông [ja] ボサツゼンカイキョウ Bosatsu zenkai kyou ||| Busa shanjie jing; 9 fasc., trans. by Gu.nabhadra 求那跋陀羅. T 1582.30.960-1012. [Credit] acm(entry)

菩薩地持經 [py] Pu2sa4 di4chi2 jing1 [wg] P'u-sa ti-ch'i ching [ko] Posal chiji kyông [ja] ボサツジジキョウ Bosatsu jiji kyou ||| Pusa diqi jing; Bodhisattvabhuumi-suutra; 10 fasc.; T vol. 30. Translated into Chinese by Dharmak.sema 曇無讖 (Tan Wuchen). Also referred to as the 菩薩地持論 and 地持論. It was originally called a `saastra, and is said to be the teaching of Maitreya 彌勒 as recorded by Asa.nga 無著. It explains in detail the practices of the Mahaayaana Bodhisattva, especially the Mahaayaana disciplines. In East Asian Buddhism, it is usually classified together with the Sutra of Brahma's Net. It was translated by Gu.nabhadra 求那跋陀羅 into the nine fascicle Pusa shanjie jing 菩薩善戒經 and by Hsüan-tsang 玄奘 as part of his Yü-ch'ieh shih-ti lun 瑜伽師地論. Sanskrit and Tibetan versions are also extant. [Credit] acm(entry) cw(py)

菩薩地持論 [py] Pu2sa4 di4chi2 lun4 [wg] P'u-sa ti ch'ih lun [ko] Posal chiji ron [ja] ボサツジジロン Bosatsu jiji ron ||| Pusa di chi lun; See Pusa dichi jing 菩薩地持經. [Credit] acm(entry)

菩薩從兜術天降神母胎説廣普經 [py] Pu2sa4 cong2 dou1shu4tian1 jiang4 shen2mu3tai1 shuo1guang3 pu3jing1 [wg] P'u-sa ts'ung Tou-shu-t'ien chiang shen-mu-t'ai shuo kuang-p'u ching [ko] Posal chong tusulch'ôn kang sinmot'ae sôlgwang pogyông [ja] ボサツジュウトジュツテンゴウジンモタイセツコウフキョウ Bosatsu juutojutsu tengoujinmotai setsukou fukyou ||| Pusa cong Doushoutian jiang shenMutai shuo guangpu jing; 7 fasc., translation attributed to Zhu Fonian 竺佛念. T 384.12.1015a-1058b. [Credit] acm(entry)

菩薩摩訶薩 [py] pu2sa4 mo2 he1 sa4 [wg] p'u-sa mo-ho-sa [ko] posal mahasal [ja] ボサツマカサツ bosatsu makasatsu ||| A transliteration of the Sanskrit bodhisattva-mahaasattva. A bodhisattva. [Credit] acm(entry) cw(py)

菩薩本業瓔珞經 [py] Pu2sa4 ben3ye4 ying1luo4 jing1 [wg] P'u-sa pen-yeh ying-lo-ching [ko] Posal ponôp yôngnakkyông [ja] ボサツホンゴウヨウラクキョウ Bosatsu hongou yourakukyou ||| Pusa benye yingluojing. See 菩薩瓔珞本業經. [Credit] acm(entry) cw(py)

菩薩本業經 [py] Pu2sa 4ben3ye 4jing1 [wg] P'u-sa pen-yeh ching [ko] Posal ponôp kyông [ja] ボサツホンゴウキョウ Bosatsu hongoukyou ||| See 菩薩瓔珞本業經. [Credit] acm(entry)

菩薩本生鬘論 [py] Pu2sa4 ben3 sheng1man2 lun4 [wg] P'u-sa pen sheng-man lun [ko] Posal pon saengman ron [ja] ボサツホンショウマンロン Bosatsu hon shouman ron ||| Pusa ben shengman lun; T 160.3.331c-385c. [Credit] acm(entry)

菩薩瓔珞本業經 [py] Pu2sa4 ying1luo4 ben3ye4 jing1 [wg] P'u-sa ying-lo pen-yeh ching [ko] Posal yôngnak ponôp kyông [ja] ボサツヨウラクホンゴウキョウ Bosatsu youraku hongou kyou ||| The P'u-sa ying-lo pen-yeh ching; 2 fascicles, eight chapters; T 1485.24.1010b-1023a. Translation into Chinese was attributed to Zhu fonian 竺佛念 but later scholarship indicates that it was probably written in China during the fifth or sixth century. In common with the Huayan jing 華嚴經, Renwang jing 仁王經, Sutra of Brahma's Net 梵網經, etc., it discusses the course of the bodhisattva's practice through the fifty-two stages, the pure precepts, the ten paaramitaas, etc. It was commented on by Zhiyi 智�� in terms of its relation to the Sutra of Brahma's Net. The only commentary which dealt with this treatise exclusively was the one done by Wônhyo 元曉, of which only the second fascicle remains. Commonly referred to by the short titles of 本業經 and 瓔珞經, but the latter abbreviation also refers to another scripture of similar name. [Dictionary References] ZGD1252d [Credit] acm(entry)

菩薩瓔珞經 [py] Pu2sa4 ying1luo4 jing1 [wg] P'u-sa ying-lo ching [ko] Posal yôngnak kyông [ja] ボサツヨウラクキョウ Bosatsu youraku kyou ||| 14 fascicles. An explanation of the course of the practice of the bodhisattva. T 656.16.1-127. Not to be confused with the 菩薩瓔珞本業經 (T 1485), both of which are sometimes problematically referred to by the abbreviated title of Yingluo jing 瓔珞經, and which are attributed to the same translator. [Credit] acm(entry)

菩薩行 [py] pu2sa4xing2 [wg] p'u-sa-hsing [ko] posalhaeng [ja] ボサツギョウ bosatsugyou ||| The practices of the bodhisattva (bodhisattva-caryaa). Especially, the 52-stage path of the bodhisattva. 〔二障義HPC 1.812c〕 [Dictionary References] naka1220b [Credit] acm(entry)

著語 [py] zhuo2yu3 [wg] chu-yü [ko] chô-ô [ja] ジャクゴ jakugo ||| In Chan Buddhism, a criticism or critique, especially of a kongan, ancient teaching, or verse, wherein one adds one's own comment. Also called xiayu 下語. [Dictionary References] naka619d [Credit] acm(entry) cw(py)

萬善同歸集 [py] Wan4shan4 tong2gui1 ji2 [wg] Wan-shan t'ung-kuei chi [ko] Mansôn tonggwi jip [ja] マンゼンドウキシュウ Manzen douki shuu ||| Wanshan tonggui ji; 3 fasc., by Yanshou 延壽. T 2017.48.957b-993c. [Dictionary References] ZGD1178d [Credit] acm(entry)

萬頃 [py] wan4 qing3 [wg] wan-ching [ko] mangyông [ja] マンケイ bankei ||| (1) A vast area. One 頃 is about 15 acres, therefore, literally 150,000 acres. (2) To travel on water continuously without end. [Credit] acm(entry) cw(py)

蓮華面經 [py] Lian2hua1mian4 jing1 [wg] Lien-hua-mien ching [ko] Yônhwamyôn kyông [ja] レンゲメンキョウ Rengemen kyou ||| Lianhuamian jing; 1 fasc., trans. Narendraya`sas 那連提耶舎. T 386.12.1070b-1077c. [Credit] acm(entry)

蕩然 [py] dang4ran2 [wg] tang-jen [ko] t'angyôn [ja] トウネン tounen ||| The condition of not being unitary; emptiness, dissipation. To go broke. Disappearance. [Credit] acm(entry) cw(py)

薄伽 [py] bo2qie2 [wg] po-ch'ieh [ko] pakka [ja] バガ baga ||| See next 薄伽梵. [Credit] acm(entry) cw(py)

薄伽梵 [py] bo2qie2fan4 [wg] po-ch'ieh-fan [ko] pakkabôn [ja] バガボン bagabon ||| A transliteration of bhagavaan or bhagavat, meaning "holy one" or "world-honored one"--the Buddha. One of the ten epithets of the Buddha. According to Hsüan-tsang, bhagavat has six meanings: one who possesses auspicious marks; one who destroys illusion and evil; one who is provided with such auspicious virtues of freedom as the Law, fame, good marks, desire and intelligence; one who has completely understood the Four Noble Truths; one who accepts and maintains various excellent practices and one who has abandoned the wandering of transmigration. [Credit] acm(entry) ps(py)

薄福少徳 [py] bo2 fu2 shao3 de2 [wg] po-f o shao-te [ko] pangbok sodôk [ja] ハクフクショウトク bakufukushoutoku ||| "Shallow in merit and weak in virtue." [Dictionary References] naka1101c [Credit] acm(entry) cw(py)

薄迦梵 [py] bo2jia1fan4 [wg] po-chia-fan [ko] pakkabôm [ja] バガボン hakukabon ||| A variant rendering of 薄伽梵. [Credit] acm(entry)

薦得 [py] jian4de2 [wg] chien-te [ko] ch'ôndûk [ja] セントク sentoku ||| "To seize the mat." As in gambling when one wins the whole pot (all the money on the mat), one takes all of it and puts it in his own pocket. To take everything for oneself. [Credit] acm(entry) cw(py)

薩婆 [py] sa4po2 [wg] sa-pa [ko] salp'a [ja] サツバ satsuba ||| A transliteration of the Sanskrit sarva, which means "all" or "completely." Usually translated into Chinese as yiqie 一切. [Credit] acm(entry) cw(py)

薩婆多部 [py] Sa4po2duo1 bu4 [wg] Sa-pa-tuo-pu [ko] Salp'adabu [ja] サツバタブ Satsubatabu ||| The Sarvaastivaada school, more commonly designated by the abbreviated name youbu 有部 "existence school" which held to the position that all existences (dharmas 法) are real. [Credit] acm(entry) cw(py)

薩般若 [py] sa4pan2ruo4 [wg] sa-p'an-jo [ko] salbanya [ja] サツバンニャ satsubanya ||| A transliteration of sarvaj~naa, which means "omniscience." See 一切智. [Dictionary References] ZGD385a [Credit] acm(entry)

薩般若多 [py] sa4pan2ruo4duo1 [wg] sa-p'an-jo-tuo, to [ko] salbanyada [ja] サツバンニャタ satsubanyata ||| A transliteration of sarvaj~nataa, which means "omniscience." See 一切智. [Dictionary References] ZGD385a [Credit] acm(entry)

薩薄 [py] sa4bo2 [wg] sa-po [ko] salbak [ja] サツバ satsuba ||| A transliteration of the Pali sabhaa, which means commerce, trade, etc. A trading cartel. [Credit] acm(entry) cw(py)

薩迦耶 [py] sa4jia1ye2 [wg] sa-chia-yeh [ko] salgaya [ja] サッカヤ sakkaya ||| See 薩迦耶見. [Credit] acm(entry)

薩迦耶見 [py] sa4jia1ye2 jian4 [wg] sa-chia-yeh chien [ko] salgaya kyôn [ja] サッカヤケン sakkaya ken ||| A transliteration of the Sanskrit sat-kaaya-d.r.s.ti. Sat means "real" or "existent," and kaaya means "body." Thus, the term refers to the view of the (real) existence of the body (youshenjian 有身見). A view which includes attachment to self 我 and objects 法; also called 五取蘊, or "attachment to the five skandhas." The condition of non-recognition of the fact of the provisionality of the combination of the five skandhas, resulting in the belief in a true body centered around an eternal aatman. Among the "five views" 五見 the view of possessing a body 身見. [Dictionary References] naka453b [Credit] acm(entry)

�梵ｬ [py] xun1cheng2 [wg] hsün-ch'eng [ko] hunsông [ja] クンジョウ kunjou ||| The accomplishment of perfumation. A synonym for "seeds" 種子.〔二障義HPC 1.797b〕 [Dictionary References] naka289a [Credit] acm(entry)

�榱｢ [py] xun1fa1 [wg] hsün-fa [ko] hunbal [ja] クンホツ kunhotsu ||| The action of permeation by defiled or pure dharmas into the consciousness. 〔二障義HPC 1.793a〕 [Credit] acm(entry)

�桴K [py] xun1xi2 [wg] hsün-hsi [ko] hunsûp [ja] クンシュウ kunshuu ||| Perfumation. See 熏習. [Credit] acm(entry)

藏識 [py] zang4shi4 [wg] tsang-shih [ko] changsik [ja] ゾウシキ zoushiki ||| 'storehouse consciousness;' the eighth, or aalaya-vij~naana as taught by the school of Consciousness-only. See 阿頼耶識. [Credit] acm(entry) cw(py)

藥樹 [py] yao4 shu4 [wg] yao-shu [ko] yaksu [ja] ヤクジュ yakuju ||| A medicinal tree; medicinal herb. A metaphor for the teachings of the Buddha, which heal the sicknesses of people. In the `Suurangama-samaadhi-suutra, a metaphor for the `Suurangama-samaadhi (T vol. 15, p. 633b). [Credit] acm(entry) cw(py)

蘇蜜 [py] su1mi4 [wg] su-mi [ko] somil [ja] ソミツ somitsu ||| Refined butter-oil and refined honey. [Credit] acm(entry) cw(py)

蘊處界三科 [py] yun4chu4jie4 san1ke1 [wg] yün-ch'u-chieh san-k'o [ko] onch'ôkye sangwa [ja] ウンショカイサンカ unshokai sanka ||| The division of all elements present in sentient beings into the three categories of the five skandhas 五蘊, twelve loci 十二處, and eighteen realms 十八界. [Credit] acm(entry) cw(py)