Main Index ||| Radical Index ||| Total Strokes Index

See the character η„ in CJKDict
η„Žx˜Ε [py] bi4zhi1fo2 [wg] pi-chih-fo [ko] pyôkchibul [ja] ƒrƒƒƒNƒVƒuƒc byakushibutsu ||| The transliteration of the Sanskrit pratyekabuddha (Pali: pacceka-buddha) translated into Chinese as either yuanjue ‰ζS ("enlightened by contemplation on dependent origination") or dujue ΰΥζS ('solitary realizer', 'self-enlightened one', 'individual illuminate'). One of two kinds of lesser vehicle ¬˜© sages, whose practice, according the Mahaayaana perspective, is aimed toward the goal of arhatship, the other being a `sraavaka (γί•·). (1) The first Chinese rendering of the term, yuanjue ‰ζS, emphasizes the method by which the practitioner attains the goal, that is by analyzing the principle of the twelve-part conditioned origination \“ρˆφ‰.k›«˜_T 1611.31.821al (2) The second rendering, dujue ΰΥζS, refers to the fact that this practitioner attains liberation through his own study and effort, not relying on the sermons of a teacher, and staying by himself absorbed in contemplation. This term was originally borrowed from the non-Buddhist Jain sect. k‹δŽΙ˜_A T 1558.29.64al (3) Related to definition #2, a person who attains liberation but who does not come to the world and teach sentient beings. [Dictionary References] naka1144a ZGD1049b iwa679 [Credit] acm(entry) cw(py)

η„Žx˜Εg [py] bi4zhi1fo2 shen1 [wg] pi-chih fo-shen [ko] pyôkchibulsin [ja] ƒrƒƒƒNƒVƒuƒbƒVƒ“ byakushibusshin ||| In Huayan teaching, one of the ten Buddha-bodies in the realm of understanding. The 'pratyekabuddha-body.' [Credit] acm(entry) cw(py)

See the character ™Ÿ in CJKDict
™Ÿ [py] bian4 [wg] pan [ko] p'an [ja] ƒxƒ“ ben ||| (1) To treat, deal with, handle, manage. (2) To prepare, furnish. Equip, adjust. (3) Endeavor, strive. (4) To finish. (5) To explain (η‡, ™ž). [Credit] acm(entry) cw(py)

™Ÿ“Ύ [py] bian4de2 [wg] pien-te [ko] p'andûk [ja] ƒxƒ“ƒgƒN bentoku ||| To manage, to handle. [Credit] acm(entry) cw(py)

™Ÿm [py] bian4ken3 [wg] pan-k'en [ko] p'angûng [ja] ƒxƒ“ƒRƒE benkou ||| Discern, discriminate, know, understand. To ponder something until it becomes completely clear. [Credit] acm(entry) cw(py)

™Ÿ“Ή [py] bian4dao4 [wg] pien-tao [ko] p'ando [ja] ƒxƒ“ƒhƒE bendou ||| To apprehend the way; to exert oneself in the practice of the way (enlightenment). [Credit] acm(entry) cw(py)

See the character ™ž in CJKDict
™ž [py] bian4 [wg] pien [ko] pyôn [ja] ƒxƒ“ ben ||| (1) Accomplish, achieve, carry through with. (2) To distinguish, to differentiate, esp. through speech. (3) Discern, discriminate, know, understand. Often used interchangeably with η‡ (bian). [Credit] acm(entry) cw(py)

See the character η‡ in CJKDict
η‡’†η²˜_ [py] Bian4 zhong1bian1 lun4 [wg] Pien chung-pieh lun [ko] Pyônjungbyôlnon [ja] ƒxƒ“ƒ`ƒ…ƒEƒwƒ“ƒƒ“ Benchuuhenron ||| Bian zhongbie lun (Madhyaantavibhaaga-bhaasya); 3 fascicles, T 1600.31.464-477. Hsüan-tsang's ŒΊšχ translation of the Madhyaantavibhaaga-tiikaa, which is more commonly known by the name applied to Paramaartha's αΑ’ϊ translation of the same text, the ’†η²•ͺ•Κ˜_ (T 1599.31.451-463). Probably the results of the combined efforts of Maitreya œ\θΣ, Asa.nga –³’˜ and Vasubandhu ’e, this is one of the fundamental texts of the Faxiang –@‘Š school. [Credit] acm(entry) cw(py)

η‡Λ [py] bian4cai2 [wg] pien-ts'ai [ko] pyônjae [ja] ƒxƒ“ƒTƒC bensai ||| (1) Eloquence. (2) Discernment. [Credit] acm(entry) cw(py)

燐³˜_ [py] Bian4zheng4 lun4 [wg] Pien-cheng lun [ko] Pyônjông non [ja] ƒxƒ“ƒVƒ‡ƒEƒƒ“ Benshou ron ||| Bianzheng lun; 8 fasc., by Falin –@—Τ; T 2110.52.489-551. [Credit] acm(entry)

η‡θϋ–§“ρ‹³˜_ [py] Bian4 xian3mi4 er4jiao1 lun4 [wg] Pien hsien-mi erh-chiao lun [ko] Pyôn hyônmil igyoron [ja] ƒxƒ“ƒPƒ“ƒ~ƒcƒjƒLƒ‡ƒEƒƒ“ Ben kenmitsu nikyouron ||| Ben kenmitsu nikyouron; T 2427.77374-381; Comparing Exoteric and Esoteric Discourse, 2 fasc. K&umacron;kai's ‹σŠC classic work on esoteric thought, composed in 814 CE. Justifying his presentation on the grounds that esotericism remains poorly understood l––‘½‰π while exotericism has been expounded at length, K&umacron;kai outlines several differences in the two modes of discourse which may be summarised as follows: 1) the exoteric is characterised by literalism θϋ and omission —ͺ€‹@, while the esoteric is hidden –§ and final ‘S. 2) exoteric discourse originates in ostensibly real or historical figures œδg, while esoteric discourse is revealed by universal entities for their own pleasure Ž©Žσ–@žΩ. 3) "esoteric" refers to the concealed original nature of sentient beings and the inner realization “ΰζš of the Tath&amacron;gata; "exoteric" refers to the concealment of inner realization in expedient teachings. K&umacron;kai acknowledges that "esoteric" is a somewhat relative term, so that the Mah&amacron;y&amacron;na may be considered esoteric from the standpoint of the Hinay&amacron;na. Furthermore, esoteric notions may be found in earlier texts such as the Da`sabhuumika \’nγS and in non-Buddhist treatises as well. On the question of whether dharaa.niis ‘Ι—…“ς ought to be considered esoteric, since they are often based on exoteric texts, K&umacron;kai says that they are of esoteric character but are not final like the teaching of the Dharma Embodied –@g. Much of the text is occupied by quotations from a number of sources [T 261, T 360, T 671, T 848, T 861, T 865, T 866, T 867, T 870, T 997, T 1125, T 1509, T 1665, T 1668]. [Credit] is(entry)

Main Index ||| Radical Index ||| Total Strokes Index

Copyright © 1997-1999 A. Charles Muller