迦旃延 [py] Jia1zhan1yan2 [wg] Chia-chen-yen [ko] Kajônyôn [ja] カセンネン Kasennen ||| Kaatyaayana, Mahaakaatyaayana. One of the ten principal disciples of `Saakyamuni. He is recorded as having been an excellent dialectician and explicator of difficult Buddhist teaching. [Credit] acm(entry) cw(py)

迦旃延阿毘曇 [py] Jia1zhan1yan2 a1pi2tan2 [wg] Chia-chen-yen a-p'i-t'an [ko] kajônyôn abidam [ja] カセンネンアビドン Kasennen abidon ||| Kaatyaayana abhidharma. An alternative title for T 1543: 阿毘曇八鍵度論. [Credit] acm(entry) cw(py)

迦智山 [py] Jia1zhi4 shan1 [wg] Chia-chih shan [ko] Kajisan [ja] カチサン Kachisan ||| Kaji san; One of the early "nine mountain" schools established in during the initial development of the Sôn school. Established at Porim sa 寶林寺 under the influence of Toûi 道義; (d. 825) and his grand-student Ch'ejing 體澄 (804-890). [Credit] acm(entry)

迦毘羅衛 [py] Jia1pi2luo2wei4 [wg] Chia-p'i-lo-wei [ko] Kabirawi [ja] カピラエ Kapirae ||| Kapilavastu . The hometown of `Saakyamuni Buddha, which was the headquarters of the `Saakya clan from which he was born. Located in present-day Nepal. [Credit] acm(entry) cw(py)

迦葉 [py] jia1 ye4 [wg] k'a-sheh [ko] kasôp [ja] カショウ kashou ||| Skt. Kaa`syapa. (1) A Vedic sage to whom numerous hymns, particularly creation hymns, are ascribed. (2) The Buddha of the world-age preceding the present one. (3) Mahaakaa`syapa, a brahman of Magadha, who became one of the principal disciples of `Saakyamuni and who convoked and directed the first council, whence his name, "chairman" (上座) is derived. (4) The sixth of the seven buddhas of the past. [Credit] acm(entry) cw(py)

迦葉三兄弟 [py] jia1 ye4 san1 xiong1di4 [wg] k'a-sheh-san [ko] kasôpsam [ja] カショウサンキョウダイ kashousankyoudai ||| See sanjiaye 三迦葉. [Credit] acm(entry) cw(py)

迷亂 [py] mi2luan4 [wg] mi-luan [ko] miran [ja] メイラン meiran ||| Confusion in the mind due to afflictions. (bhraanti). The Mahaayaanaabhidharma-samuccaya-vyaakhyaa has an explanation of six kinds of relationship between delusion and non-delusion. 〔對法論T 1606.31.764a3-8〕 [Dictionary References] naka1356b [Credit] acm(entry)

迷事 [py] mi2shi4 [wg] mi-shih [ko] misa [ja] メイジ meiji ||| Delusion in regard to manifest phenomena. Same as 迷事惑. As contrasted to 迷理. 〔二障義HPC 1.795c〕 [Dictionary References] naka1355d [Credit] acm(entry)

迷事惑 [py] mi2shi4huo4 [wg] mi-shih-huo [ko] misahok [ja] メイジワク meijiwaku ||| Delusion in regard to manifest phenomena. Same as 迷事. As contrasted to 迷理惑. [Dictionary References] naka1355d [Credit] acm(entry)

迷倒 [py] mi2dao4 [wg] mi-tao [ko] mido [ja] メイトウ meitou ||| Inverted and confused. Mistaken conceptualization regarding reality. [Credit] acm(entry) cw(py)

迷執 [py] mi2zhi2 [wg] mi-chih [ko] mijip [ja] メイシュウ meishuu ||| "Mistaken attachment." A bias resulting from a mistaken viewpoint. [Credit] acm(entry) cw(py)

迷妄 [py] mi2wang4 [wg] mi-wang [ko] mimang [ja] メイモウ meimou ||| Confusion, craziness, fantasy, delusion. [Credit] acm(entry) cw(py)

迷悟 [py] mi2wu4 [wg] mi-wu [ko] mio [ja] メイゴ meigo ||| 'Delusion and Enlightenment.' [Credit] acm(entry) cw(py)

迷悶 [py] mi2men1 [wg] mi-men [ko] mimin [ja] メイモン meimon ||| 'Deluded anguish.'〔瑜伽論T 1579.30.408b26〕 [Dictionary References] naka1356b [Credit] acm(entry) cw(py)

迷惑 [py] mi2huo4 [wg] mi-huo [ko] mihok [ja] メイワク meiwaku ||| (1) Delusion, confusion, perplexity, doubt. (2) To delude or confuse others. (3) Drunkenness. [Dictionary References] naka1356c [Credit] acm(entry)

追悔 [py] zhui1hui3 [wg] chui-hui [ko] ch'uhoe [ja] ツイカイ tsuike ||| (kaukrtya). Remorse, regret. [Credit] acm(entry) cw(py)

退屈 [py] tui4 qu1 [wg] t'ui-chü [ko] t'oegul [ja] タイクツ taikutsu ||| To backslide. The faltering of the mind intent on enlightenment. To become weary of practice. [Credit] acm(entry) cw(py)

退轉 [py] tui4 zhuan3 [wg] t'ui-chuan [ko] t'oejôn [ja] タイテン taiten ||| (1) To return. (2) To withdraw from meditation. (3) To backslide; to fall back to a lower level of religious practice. [Credit] acm(entry) cw(py)

退還 [py] tui4huan2 [wg] t'ui-huan [ko] t'oehwan [ja] タイゲン taigen ||| To backslide; to return to a lower level after having attained a high level of practice. 〔二障義HPC 1.795c5〕 [Credit] acm(entry)

逆順 [py] ni4 shun4 [wg] ni-shun [ko] yôksun [ja] ギャクジュン gyakujun ||| (1) Offensive and pleasant. Contrary and comfortable. (2) To be contrary to; to oppose, to offend. [Credit] acm(entry) cw(py)

透脱 [py] tou4tuo1 [wg] t'ou-t'ou [ko] t'u-t'al [ja] トウダツ toudatsu ||| Liberation. To become free from affliction. Enlightenment. [Credit] acm(entry) cw(py)

逐語譯 [py] zhu2yu3 yi4 [wg] chu-wu-tse [ko] ch'ugôyôk [ja] チクゴヤク chikugoyaku ||| A literal, word for word translation. [Credit] acm(entry) cw(py)

通佛教 [py] tong1fo2jiao1 [wg] t'ung-fo-chiao [ko] t'ongbulgyo [ja] ツウブッキョウ tsuubutsukyou ||| "Interpenetrated Buddhism." A concept of the Silla master Wônhyo 元曉 to describe the Buddhist teachings as he saw them to be--absent of disagreement at the most fundamental level. In famous commentarial works such as his Kisillon so 起信論疏 and his Simmun hwajaeng non 十門和諍論 Wônhyo strove to point out that although the doctrines of the various schools received from India appeared to be in conflict, if they were properly understood in terms of their "essence" (體), then the differences could be seen as mere variations in response to certain circumstances. [Credit] acm(entry)

通局 [py] tong1ju2 [wg] t'ung-chu [ko] t'ongguk [ja] ツウコク tsuukoku ||| "Universal and partial." "Common and limited," etc. [Credit] acm(entry) cw(py)

通相 [py] tong1xiang1 [wg] t'ung-hsiang [ko] t'ongsang [ja] ツウソウ tsuusou ||| From the perspective of sameness. Aspects held in common by two or more things. 〔二障義HPC 1.796a〕 [Dictionary References] naka972a [Credit] acm(entry)

通達 [py] tong1da2 [wg] t'ung-ta [ko] tongdal [ja] ツウダツ tsuudatsu ||| (1) To connect. To penetrate, pervade, pierce, permeate. (2) To reach the end; finish. (3) Piercing perception by one's faculties. (4) The consummation of wisdom. (5) To understand perfectly; awaken to; to see to the bottom of. [Credit] acm(entry) cw(py)

通達位 [py] tong1da2wei4 [wg] t'ung-ta-wei [ko] tongdalwi [ja] ツウダツイ tsuudatsui ||| The 'stage of proficiency.' The third among the five stages of Consciousness-only practice as outlined by Vasubandhu in his Thirty Verses on Consciousness-only. Penetration into true reality after the completion of the prior stage (加行位). Directly after the highest worldly wisdom has been produced, the wisdom of no outflow (無漏智) is produced. This is also called the 'path of seeing' (見道) in other schools of Buddhism. This is the stage at which the wisdom of awakening is first produced. It is usually considered to be at the time of entry into the first of the 'ten stages' (十地). [Credit] acm(entry) cw(py)

通門 [py] tong1men2 [wg] t'ung-men [ko] t'ongmun [ja] ツウモン tsuumon ||| Shared approach; an approach to a matter (usually a Buddhist theory) which is shared by more than one school of thought. As contrasted to "distinct approach" (biemen 別門). [Credit] acm(entry)

速疾 [py] su4ji2 [wg] su-chi [ko] sokchil [ja] ソクシツ sokushitsu ||| Rapid, speedy, prompt, fast, quick. [Credit] acm(entry) cw(py)

遊戯 [py] you2xi4 [wg] yu-hsi [ko] yuhûi [ja] ユゲ yuge ||| (1) Play, frolic, sport, romp. (2) To be free and at ease. To arrive to the condition of Buddhahood and enjoy it. [Credit] acm(entry) cw(py)

遍収 [py] bian4shou1 [wg] pien-shou [ko] p'yônsu [ja] ヘンシュウ henshuu ||| "mutual inclusion." Two things including one another. For example, at the same time water includes waves, waves include water. [Credit] acm(entry) cw(py)

遍滿 [py] bian4man3 [wg] pien-man [ko] p'yônman [ja] ヘンマン henman ||| (1) To extend, spread, prevail, pervade, fill. (2) To be pervaded, spread, extended, filled (vyaapana, aapuuryate). [Credit] acm(entry) cw(py)

遍行 [py] bian4xing2 [wg] pien-hsing [ko] p'yônhaeng [ja] ヘンギョウ hengyou ||| 'Pervasive operation.' In the doctrine of the Yogaacaara school, the mental function that goes and operates in all places. That is, a function where defilements are not limited to a specific object, but act with all external elements existent in one's own realm or environment. They are always present. This group of elements falls under the general category of caitta (心所) elements, and includes the five elements of volition (作意), contact (觸), sensation (受), perception (想) and thought (思). [Credit] acm(entry) cw(py)

遍計 [py] bian4ji4 [wg] pien-chi [ko] p'yôngye [ja] ヘンゲ henge ||| (parikalpanaa) 'All pervasive calculation.' Imagination, conceptualization, calculation. Subjective ideation. Our deluded conceptualization about the world and ourselves. In the doctrine of the Yogaacaara school it is divided into which is the subject, the calculating mind, and , which is the calculated, dependently arisen, existence. [Credit] acm(entry) cw(py)

遍計所執 [py] bian4ji4suo3zhi2 [wg] pien-chi-so (suo)-chih [ko] p'yôngyesochip [ja] ヘンゲショシュウ hengeshoshuu ||| Attachment by pervasive discrimination (Skt. parikalpita; Tib. kun brtags pa). 〔顯揚論, T 1602.31.508b4〕See 遍計所執性. [Dictionary References] naka1212b [Credit] acm(entry)

遍計所執性 [py] bian4ji4 suo3zhi2xing4 [wg] pien-chi so-i-hsing [ko] p'yôngye sojipsông [ja] ヘンゲショシュウショウ henge shoushuushou ||| (parikalpitah-svabhaava). The nature of existence produced from attachment to all-pervasive discrimination; the existences produced from one's illusory attachment and falsely considered to be real. One of the 'three natures' in Consciousness-only theory. The nature of existence dependent upon arbitrary conceptualization. An example of this is when the manas-consciousness (seventh consciousness), reflecting on the aalayavij~naana, considers it to be an eternal "self", or when one sees a rope, and considers it to be a snake. Thus, this term refers especially to the situation where the mind gives rise to objects that have no real substance. Mistaken conceptualization. Imagination. [Dictionary References] naka1212b [Credit] acm(entry) cw(py)

過失 [py] guo1shi1 [wg] kuo-shih [ko] kwasil [ja] カシツ kashitsu ||| Error, mistake. Especially a reference to errors of commission 過 and omission 失. (aparaadha, avadya, dutataa) (2) Affliction, defilement, attachment (aadiinava). [Dictionary References] naka155d [Credit] acm(entry)

過患 [py] guo4 huan4 [wg] kuo-huan [ko] kwahwan [ja] カゲン kagen ||| (1) Faults and distress; mistakes and anxieties. (2) Error. (3) Great affliction; the suffering of excesses. [Credit] acm(entry) cw(py)

道一 [py] Dao4yi1 [wg] Tao-i [ko] toil [ja] ドウイチ Douichi ||| See Mazu Tao-i 馬祖道一. [Credit] acm(entry)

道世 [py] Dao4shi4 [wg] Dao-shih [ko] Tose [ja] ドウセ Douse ||| (?-683) Tang monk, author of the Fayuan zhulin 法苑珠林 (T 2122) and the Zhujing yaoji 諸經要集 (T 2123). He spent most of his career in Ch'ang-an, where he worked for a period of time as a member of Hsüan-tsang's translation team. He lived later at Hsi-ming temple 西明寺 where he worked together with Tao-hsuan 道宣 in the dissemination of Vinaya materials. [Dictionary References] ui783a [Credit] acm(entry)

道俗 [py] dao4su2 [wg] tao-su [ko] tosok [ja] ドウゾク douzoku ||| (1) The worlds of nirvaana and sa.msaara. (2) A member of the clergy and a secular person. [Credit] acm(entry) cw(py)

道信 [py] Dao4xin4 [wg] Tao-hsin [ko] tosin [ja] ドウシン Doushin ||| Daoxin. (580-651) Chinese Chan monk, traditionally counted as the fourth patriarch of the traditional Chan lineage from Bodhidharma. His family name was Sima 司馬. He began to study Buddhism at the age of fourteen, taking up the robe and bowl nine years later. He was active in his teaching, and is thought to be greatly responsible for much of the earlier popularization of Ch'an. He was nicknamed "the Great Physician Chan Master" 大醫禪師. Teacher of Pômnang (法��; fl. 632-646) who is thought to be the first Korean monk to transmit Chan to Korea. [Dictionary References] ui782 [Credit] acm(entry)

道允 [py] Dao4yun3 [wg] Tao-yün [ko] Toyun [ja] ドウイン Douin ||| Toyun (797-868); early Korean (Silla) Sôn teacher who traveled to China and studied under Nanjuan Puyuan 南泉普願. Upon returning to Korea, he established the Saja san 獅子山 school. [Dictionary References] ZGD907d [Credit] acm(entry)

道元 [py] Dao4yuan2 [wg] Tao-yüan [ko] Towôn [ja] ドウガン Dougen ||| Dougen; (1200-1253) prominent Japanese Zen master, founder of the Soutou 曹洞 sect of Japanese Buddhism. Born into a family of the nobility, he lost both parents at an early age. He entered Mt. Hiei 比叡山 as a novice at the age of thirteen, staying for about two years. After learning with Kouin 公胤 of Miidera 三井寺 for a period of time, he next moved on to Kenninji 建仁寺 where he had a chance to study with Esai 榮西, the founder of the Japanese Rinzai school. Following Esai's death, he traveled to Song China together with Esai's successor Myouzen 明全. Here he was exposed to a number of the influential streams of Ch'an, including that of Dahui 大慧, but his major awakening came as a result of his encounter with the Caotong 曹洞 master Rujing 如淨 at Tiantong shan 天童山. In 1227 Dougen returned to Japan where he began to institute the Caotong (Soutou) teaching at Kenninji and then moving to Fukakusa where he opened up Koushouji 興聖寺. Here he spent about ten productive years during which he composed his most important work, the Shoubougenzou 正法眼藏. His final important period followed this, when he moved into the mountains of Echizen prefecture to establish a center for pure meditational practice away from the secular influences of the capital. This new monastery was originally named Daibutsuji 大佛寺 and was later named Eiheiji 永平寺, which survives to the present as an active monastery for the practice of Zen. In addition to the Shoubougenzou (95 fasc.) he composed numerous influential works, including the Fukanzazengi 普勸坐禪(1 fasc.), the Eiheishingi 永平清規 (2 fasc.), and Gakudou youshin shuu 學道用心集 (1 fasc.) [Dictionary References] iwa605 ina-z48 [Credit] acm

道塲 [py] dao4chang2 [wg] tao-ch'ang [ko] tojang [ja] ドウジョウ doujou ||| (1) The site of (the Buddha's) enlightenment. The diamond seat under the bodhi-tree at Buddhagayaa. (2) The place where one is enlightened (bodhi-manda). (3) The place where one practices the way. A place where the dharma is taught. (4) A monastery. [Credit] acm(entry) cw(py)

道宣 [py] dao4 xuan1 [wg] Tao-hsüan [ko] tosôn [ja] ドウセン Dousen ||| Daoxuan (596-667); the founder of the Nanshan 南山 school of the Lu 律 (vinaya) sect in China. He assisted Xuangzang 玄奘 in translating precept texts and biographies of monks. He also completed, in 664, the compilation of the Da tang neidian lu 大唐内典録 (Great Tang Record of Scriptures). He worked together with 道世 of Ximing temple 西明寺 in the publication of Vinaya texts. [Credit] acm(entry) cw(py)

道希 [py] Dao4xi1 [wg] Tao-hsi [ko] Tohûi [ja] ドウキ Douki ||| Chinese translation of the name Bodhiruci 菩提流支. [Credit] acm(entry)

道得 [py] dao4de2 [wg] tao-te [ko] todûk [ja] ドウトク doutoku ||| To really have (enlightenment) in such a way that one naturally expresses its reality. [Credit] acm(entry) cw(py)

道理 [py] dao4li3 [wg] tao-li [ko] tori [ja] ドウリ douri ||| (naya, yukta, nyaaya). A way, course, a reason. The law, or rule that the existence and change of all things is patterned after. The correct theory. [Credit] acm(entry) cw(py)

道理相違 [py] dao4li3xiang1wei2 [wg] tao-li-hsiang-wei [ko] torisangwi [ja] ドウリソウイ dourisoui ||| Contradiction against proper reason; contradiction with reality. One of the six kinds of contradiction 六種相違 taught in the Yogaacaarabhuumi-`saastra. 〔瑜伽論T 1579.30.501b〕 [Credit] acm(entry)

道眼 [py] dao4yan3 [wg] tao-yüan [ko] toan [ja] ドウゲン dougen ||| The Eye of the Way; eye of awakening. The penetrating eye gained as a result of enlightenment. Exceptional discernment. [Credit] acm(entry) cw(py)

道縁 [py] dao4yuan2 [wg] tao-yüan [ko] toyôn [ja] ドウエン douen ||| The causes and conditions of Buddhahood. [Credit] acm(entry) cw(py)

道義 [py] Dao4yi4 [wg] Tao-i [ko] Toûi [ja] ドウギ Dougi ||| Toûi; (d.825) One of the earliest teachers of Chan soteriology in Korea. Known for his strong critiques of book-oriented Buddhist practices. Toûi studied in China under Zhizang 智藏(735-814) and Baizhang 百丈(749-814) [Dictionary References] ZGD913b [Credit] acm(entry)

道聖諦 [py] dao4sheng4di4 [wg] tao-sheng-ti [ko] tosôngch'e [ja] ドウショウタイ doushoutai ||| The noble truth of the Way. See 道諦. [Credit] acm(entry)

道諦 [py] dao4di4 [wg] tao-ti [ko] toch'e [ja] ドウタイ doutai ||| (maarga-satya) The "Truth of the Way." The fourth of the Four Noble Truths 四諦, which includes the eight kinds of correct practices 八正道. [Credit] acm(entry) cw(py)

道風 [py] dao4feng1 [wg] tao-feng [ko] top'ung [ja] ドウフ doufuu ||| The guidance that one religious practitioner gives to another. [Credit] acm(entry) cw(py)

達摩(磨) [py] da2 mo2 [wg] Ta-ma [ko] talma [ja] タツマ Datsuma ||| (1) Chinese transliteration of the Sanskrit dharma, usually translated as 法. (2) This compound is used in the names of various Indian Buddhist masters who works held influence in China. (3) The most common usage in a name as described above, is in that of Bodhidharma, the legendary first patriarch of Chinese Chan Buddhism who came from India "not to teach words and letters" but to "transmit the teaching that is outside of the scriptures." He is the putative author of a text called The "Two Entries and Four Practices (二入四行). He is also known by the posthumous title of 圓覺大師. [Credit] acm(entry) cw(py)

達摩多羅 [py] Da2mo2duo1luo2 [wg] Ta-ma-to-lo [ko] Dalmadara [ja] タツマタラ Datsumatara ||| A transliteration of Dharmatraata. See Fajiu 法救. [Credit] acm(entry) cw(py)

達摩笈多 [py] Da2mo2ji2duo1 [wg] Ta-ma-chi-tuo [ko] Talmagûpta [ja] タツマキュウタ Datsumakyuuta ||| (?-619) A transliteration of the name of Dharmagupta, a southern Indian Buddhist monk who came to China during the Sui dynasty, arriving to Changan around 590. He moved to Loyang in 606, where he translated Mahaayaana sutras and `saastras prolifically. [Credit] acm(entry) cw(py)

達磨 [py] da2mo2 [wg] ta-mo [ko] talma [ja] ダツマ datsuma ||| See 達摩 [Credit] acm(entry)

違境 [py] wei2jing4 [wg] wei-ching [ko] wigyông [ja] イキョウ ikyou ||| The things in the external world that are disagreeable to oneself; disagreeable objects. [Credit] acm(entry) cw(py)

違拒 [py] wei2ju4 [wg] wei-chu [ko] wigô [ja] イキョ ikyo ||| To refuse, reject, rebuff. [Credit] acm(entry) cw(py)

違順 [py] wei2shun4 [wg] wei-shun [ko] wisun [ja] イジュン ijun ||| Agreeable and disagreeable (objects). Those things which are sensed as either pleasurable or painful. [Credit] acm(entry) cw(py)

遠離 [py] yuan3li2 [wg] yüan-li [ko] wôlli [ja] オンリ onri ||| (parivarjana, praviveka). (1) Be distantly separated. Keep away, keep at a distance, shun. Separated. Remove, take away (viveka, apagama, varjana, varjita). (2) Not doing afflicted actions (akurvan). (3) Excel, surpass, extricate, get out of. (4) To cut off, or transcend the attachment to the manifest world and/or the causes of such attachment. Not mixing with worldly defilements. (asa.msarga, praavivekya, apagata). (5) To distance oneself from people. (6) To break off, destroy (prahaana). (7) To drive away, repel; escape, flee, be freed. (8) In Buddhist logic, a negative expression of the non-existence of a certain quality. [Credit] acm(entry) cw(py)

遣相證性識 [py] qian3xiang1 zheng4xing4 shi4 [wg] ch'ien-hsiang-cheng-hsing-shih [ko] kyônsangjûngsôngsik [ja] ケンソウショウショウシキ kenshoshoushoushiki ||| The 'consciousness of expelling phenomena and apprehending true nature.' The fifth of the 'five levels of apprehension of the principle of consciousness-only,' also called "apprehension of the relationship of the manifest world of consciousness-only and the principle of consciousness-only" 事理相對. The aspects of dependent arising are removed and the completeness of the true nature of existence 圓成實性 (yuanchengshi xing) is awakened to. The remaining part of the overall cognitive function 心王 (xinwang) that was apprehended in the view of the principle of consciousness-only of the fourth level is a phenomenon of dependent arising. [Credit] acm(entry) cw(py)

遣虚存實識 [py] qian3xu1 cun2shi2 shi4 [wg] ch'ien-hsü-ts'un-shih-shih [ko] kyônhô chonsilsik [ja] ケンコゾンジツシキ kenko zonjitsushiki ||| The first of the 'five layers of penetration to the principle of consciousness-only' wuzhongweishi 五重唯識. This is called the "consciousness of expelling the unreal and living in the real." In this case "unreal" is primarily the deluded view of a true self and/or true elements of existence, both of which are arisen by mistaken conceptualization. The naming of this consciousness refers especially to the removal of attachment to the view of a real self and phenomena and the retention of true existence that has the nature of being arisen through causes and conditions, as well as the nature of existence according to true reality. This term is also written in Chinese as 空有相對, the "opposition of emptiness and existence." Using the view of emptiness to remove attachment to false views. [Credit] acm(entry) cw(py)

遮止 [py] zhe1zhi3 [wg] che-chih [ko] ch'achi [ja] シャシ shashi ||| (1) To keep distance from; to remove oneself from; restrain oneself from. (aavarana-kriyaa) (2) To deny; to disapprove. (pratisedhanaa) [Dictionary References] naka608d [Credit] acm(entry)

遲鈍 [py] chi2dun4 [wg] ch'ih-tun [ko] chidun [ja] チドン chidon ||| Slow, sluggish, inert, dull. [Credit] acm(entry) cw(py)

遶三匝 [py] rao4san1za1 [wg] jao-san-tsa [ko] yosamjap [ja] ニョウサンソウ nyosansou ||| "Circle (circumambulate) three circles." A Buddhist ritual; walking around the Buddha three times. [Credit] acm(entry) cw(py)

遷流 [py] qian1 liu2 [wg] ch'ien-liu [ko] ch'ônyu [ja] センル senru ||| Transient. To pass. That which moves and changes continuously. This is one meaning of the ideograph 世. [Credit] acm(entry) cw(py)

遺言 [py] yi2yan2 [wg] wei-yen [ko] yuôn [ja] ユイゴン yuigon ||| Will, testament. [Credit] acm(entry) cw(py)

邇言 [py] er3 yan2 [wg] erh-yen [ko] i-ôn [ja] ジゲン jigen ||| Ordinary language; everyday speech. [Credit] acm(entry) cw(py)

邊見 [py] bian1jian4 [wg] pien-chien [ko] pyôngyôn [ja] ヘンケン henken ||| (antagraaha-drsti). 'extreme view.' One of the five 'wrong views' (五見, 惡見). The view that consists in going too far to one extreme, believing in eternalism, or to the other side, that of nihilism, concerning existence. [Credit] acm(entry) cw(py)

邊際 [py] bian1ji4 [wg] pien-ch'ih [ko] pyônje [ja] ヘンザイ henzai ||| (1) A limit; bounds. (2) The end; the extremity. [Credit] acm(entry) cw(py)