阿修羅 [py] a1xiu1luo2 [wg] a-hsiu-lo [ko] asura [ja] アシュラ ashura ||| Sanskrit asura. A type of demi-god; one of the ten beings living in the different states of existence and one the eight supernatural beings who protect Buddhism. Originally a Hindu god, Asura became an evil spirit who is constantly engaged in fighting with Indra. In Buddhism, asura are generally considered evil and fearsome spirits fond of fighting, but some of them are good and protect Buddhism. Often abbreviated as 修羅. [Dictionary References] naka4d [Credit] acm(entry)

阿僧祇 [py] a1seng1qi2 [wg] a-seng-ch'i [ko] asûnggi [ja] アソウギ asougi ||| (asa.mkheyaasa.mkhya). A transliteration of the Sanskrit term, which means incalculable, a great number. Translated into Chinese as 大劫. According to the Yogaacaara school, a bodhisattva practices for three incalculable eons before becoming a Buddha. This practice begins from the 'ten abidings' (十住). [Credit] acm(entry)

阿利耶 [py] a1li4ye2 [wg] a-li-yeh [ko] ariya [ja] アリヤ ariya ||| A transcription of the Sanskrit aalaya. See 阿頼耶. [Credit] acm(entry)

阿含 [py] a1han2 [wg] a-han [ko] aham [ja] アゴン agon ||| A transcription of the Pali and Sanskrit aagama, a term which has the basic meaning of "come." (1) Its basic meaning in the early Indian tradition was that of "orally transmitted scripture;" or "orally transmitted teaching." In Brahmanism, it means the words contained in the scriptures--the Vedas. (2) Teaching, esp. that which is orally transmitted. Teaching that is transmitted from ancient times. (3) Buddhist scriptures, taught by `Saakyamuni. (4) The texts of early Indian Buddhism--as contrasted with Mahayana scriptures. After the appearance of Mahayana Buddhism, it became synonymous with "hiinayaana" 小乘. (5) In the doctrinal classification 判教 system of Zhiyi 智�� the aagama period is the first of the five periods 五時 that he used to categorize the Buddhist teachings. [Dictionary References] naka3b je4 [Credit] acm(entry)

阿彌陀 [py] a1mi2tuo2 [wg] a-mi-t'o [ko] amit'a [ja] アミダ amida ||| A transliteration of the Sanskrit Amitaabha (the Buddha of Limitless Light 無量光佛) or Amitaayus (the Buddha of Limitless Life 無量壽佛). A Buddha who possesses infinite meritorious qualities; who expounds the dharma in his pure paradise (Sukhaavatii) in the West. According to tradition Amitaabha was in ancient times a king who, having come in contact with the Buddhist teaching, renounced his throne and became a monk with the name of Dharmakaara. He resolved to become a Buddha and in this way to come into possession of a paradise in which all who call his name might be born into a life of unbounded joy. This is the result of his forty-eight vows 四十八願, the most important of which are the eighteenth 十八願 and nineteenth 十九願, in which he promises not to achieve supreme perfect enlightenment until he have saved all sentient beings in his paradise. Amitaabha is thus the primary deity of the Pure Land school 浄土宗 of Buddhism which developed and spread in China, Vietnam, Korean and Japan. In iconographic art, Amitaabha is usually portrayed as having two assistants: Avalokite`svara 觀音 (also considered as his incarnation) who appears on his left and Mahaasthaamapraapta 勢至 who appears on his right. The basic doctrine concerning Amitaabha and his vows can be found in the Amitaabha-suutra 阿彌陀經 and the Sutra of Infinite Life 無量壽經. [Dictionary References] naka9c ZGD9c Iwa13 [Credit] acm(entry)

阿彌陀佛 [py] a1mi2tuo2fo2 [wg] a-mi-t'o-fo [ko] amit'apul [ja] アミダブツ amidabutsu ||| See 阿彌陀. [Credit] acm(entry)

阿彌陀經 [py] A1mi2tuo2 jing1 [wg] A-mi-t'o ching [ko] Amit'agyông [ja] アミダキョウ Amidakyou ||| (Amitaabha-suutra; Smaller Sukhaavatii-vyuuha). 1 fasc., trans. in 402 by Kumaarajiiva 鳩摩羅什. One of the basic texts of the East Asian Pure Land school 浄土宗.T 366.12.346b-348b [Credit] acm(entry)

阿恃多伐底 [py] A1shi4duo1fa2di3 [wg] A-shih-tuo-fa-ti [ko] Asidaboljo [ja] アジタバッテイ Ajitabattei ||| The river Ajitavatii which runs through Ku`sinagara . It was on the western bank of this river in `Saala Forest where `Saakyamuni entered into nirvaana. Also written batihe 拔提河 and patihe 跋提河. [Credit] acm(entry) cw(py)

阿惟越政 [py] a1wei2yue4 zheng4 [wg] a-wei-yüeh-cheng [ko] ayuwôlch'i [ja] アユイオッチ ayuiocchi ||| A transliteration of the Sanskrit avaivartya, which means the "stage of non-backsliding." 阿毘跋致 [Credit] acm(entry) cw(py)

阿摩勒 [py] a1mo2le4 [wg] a-mo-le [ko] amarûk [ja] アマロク amaroku ||| (aamalaka). undefiled, pure, immaculate. Suchness, reality. [Credit] acm(entry)

阿梨耶識 [py] a1li2ye2 shi4 [wg] a-li-ye-shih [ko] ariyasik [ja] アリヤシキ ariyashiki ||| (aalaya-vij~naana); storehouse consciousness," see 阿頼耶識. [Credit] acm(entry)

阿毘 [py] a1pi2 [wg] a-p'i [ko] api [ja] アビ abi ||| A transliteration of Sanskrit abhi and Pali abhi, meaning, "about," "concerning" or "regarding." (對) [Credit] acm(entry)

阿毘曇 [py] a1pi2tan2 [wg] a-p'i-t'an [ko] abidam [ja] アビドン abidon ||| (abhidharma) (1) Study and investigation of the buddha-dharma. (2) Treatises explicating the content of the sutras. Also commonly written as apidamo 阿毘達磨. [Credit] acm(entry) cw(py)

阿毘曇毘婆沙論 [py] A1pi2tan 2pi2po2sha1 lun4 [wg] A-p'i-t'an p'i-p'o-sha lun [ko] Abidam pip'asa ron [ja] アビドンヒバシャロン Abitan bibasa ron ||| Apitan piposha lun; 60 fasc., T 1546.28.1-416; by Kaatyaayaniiputra. [Credit] acm(entry)

阿毘跋致 [py] e1pi2ba2zhi4 [wg] o-p'i-pa-chih [ko] abibalch'i [ja] アビバッチ abibatchi ||| A transliteration of the Sanskrit avaivartika, which means "non-backsliding." The mind firm in its intent on the attainment of enlightenment that does not fall back again into mistaken habits. This is one of the marks of the attainment of bodhisattvahood, as distinguished from worldlings and practitioners of the two vehicles. Also written as 阿?跋致 and 阿惟越致. [Dictionary References] naka8c [Credit] acm(entry)

阿毘達磨 [py] a2pi2da2mo2 [wg] a-p'i-ta-mo [ko] abidalma [ja] アビタツマ abidatsuma ||| (abhidharma). A transliteration of the Pali abhidhamma and Sanskrit abhidharma. Translated into Chinese as dafa 大法, wubifa 無比法, duifa 對法. (1) The name given to the classical texts which are explication, exegeses, notations and researches on Buddhist doctrine. Literally "concerning the dharma." (2) In early Buddhism, one of the three categories of Buddhist doctrine, along with suutra 經 and vinaya 律. (3) In many later Mahaayaana works, the term abhidharma refers to Hiinayaana teachings. [Dictionary References] naka8 [Credit] acm(entry) ps(py)

阿毘達磨倶舎論 [py] A1pi2da2mo2 ju4she4 lun4 [wg] A-p'i-ta-mo chü-she lun [ko] Abidalma kusa ron [ja] アビタツマクシャロン Abidatsuma kusha ron ||| Apidamo jushe lun Abhidharmako`sa-bhaasya [Abhidharma Storehouse Treatise], by Vasubandhu. 30 fasc., trans. between 651 and 654 by Hsüan-tsang. T 1558.29.1-160. A comprehensive treatise discussing the doctrines of Hiinayaana 小乘. This text includes detailed analysis of the action of human consciousness in its relationship to the environment, as well as the transformations that occur in the process of meditation practice. Its doctrines would contribute to the development of the theories of the school of Yogaacaara 瑜伽行派. The title is commonly abbreviated as Chü-she lun 倶舎論 and translated into Chinese according to its meaning as Duifa lun 對法論. [Credit] acm(entry) cw(py)

阿毘達磨大毘婆沙論 [py] A1pi2da2mo2 da4pi2po2sha1 lun4 [wg] A-p'i-ta-mo ta-p'i-p'o-sha lun [ko] Abidalma taebip'asaron [ja] アビタツマダイビバシャロン Abidatsumadaibibasharon ||| Apidamo dapiposha lun Abhidharma-vibhaasaa-`saastra. 200 fasc., by Kaatyaayaniiputra 迦多衍尼子, trans. Xuangzang 玄奘 between 656-659. T 1545.27.1a-1004a.. Probably composed in Kashmir around 100 AD. It is a philosophical treatise of the Kashmir Sarvaastivaada sect which argues against the theories of various other sects. It does this as a commentary on the Fa-chih lun 發智論. Commonly referred to by the short title of 大毘婆沙論. [Credit] acm(entry) cw(py)

阿毘達磨發智論 [py] A1pi2da2mo2 fa1zhi4 lun4 [wg] A-p'i-ta-mo fa-chih lun [ko] Abidalma paljiron [ja] アビタツマホツチロン Abidatsuma hotsuchi ron ||| Apidamo fazhi lun 20 fasc., by Kaatyaayaniiputra 迦多衍尼子, trans. Xuangzang 玄奘. T 1544.27.918-end. [Credit] acm(entry) cw(py)

阿毘達磨集論 [py] A1pi2da2mo2 ji2lun4 [wg] A-p'i-ta-mo chi-lun [ko] Abidalmajimnon [ja] アビタツマシュウロン Abidatsuma shuuron ||| (Mahaayaanaabhidharma-samuccaya). See Dasheng apidamo jilun 大乘阿毘達磨集論 [Credit] acm(entry)

阿毘達磨雜集論 [py] A1pi2da2mo 2za2ji2 lun4 [wg] A-p'i-ta-mo tsa-chi-lun [ko] Abidalma chapjimnon [ja] アビタツマゾウシュウロン Abidatsuma zoushuu ron ||| Apidamo zajilun; see Dasheng apidamo zajilun 大乘阿毘達磨雜集論 [Credit] acm(entry)

阿瑜遮 [py] a1 yu2 zhe1 [wg] A-yü-che [ko] Ayuch'a [ja] アユシャ Ayusha ||| Ayodhyaa . See ayushe 阿踰闍 below. [Credit] acm(entry) cw(py)

阿練若 [py] a1lian4ruo4 [wg] o-lien-jo [ko] aryônya [ja] アレンニャ arennya ||| A transliteration of the Pali ara~n~na and Sanskrit ara.nya, meaning "forest." (1) Forest, woods. (2) Especially the forest as a place removed from society, where religious mendicants carry out their practices. 〔瑜伽論T 1579.30.738b27〕(3) A temple or monastery inhabited by religious practitioners. [Dictionary References] naka12c [Credit] acm(entry)

阿羅漢 [py] a1luo2han4 [wg] a-lo-han [ko] arahan [ja] アラカン arakan ||| arhat. (1) Literally, "foe destroyer," or "worthy of respect." In earlier Indian Buddhism, the arhat was the most respected figure in the Buddhist community, one who had attained nirvaana, who had severed affliction and would not be reborn into the world of suffering. In East Asian Mahaayaana Buddhist literature however, the arhat, (or the `sraavaka 聲聞 and pratyekabuddha 辟支佛 who are practicing towards arhatship) serves as a foil for the Mahaayaana teacher, who disparages the arhat's "lesser vehicle" 小乘 practices for being self-centered and incomplete in the wisdom of emptiness. (2) The Buddha. One of the ten epithets of the Buddha. (3) The highest rank of attainment in Hiinayaana Buddhism; one who has cut off all afflictions and reached the stage of "nothing left to learn 無學." The fourth and highest stage of the `sraavaka path. [Credit] acm(entry)

阿耨多羅三貘三菩提 [py] a1nou4duo1luo2 san1mo4san1pu2ti2 [wg] a-nou-tuo-lo san-mo-san-p'u-t'i [ko] anyoktara sammaksambori [ja] アノクタラサンミャクサンボタイ anokutara sanmyakusanboji ||| A transliteration of the Sanskrit anuttaraa-samyaksa.mbodhi. "Supreme Perfect Enlightenment." [Credit] acm(entry)

阿耨菩提 [py] a1nou4pu2ti2 [wg] o-nou-p'u-t'i [ko] anyokbori [ja] アノクウボダイ anokubodai ||| An abbreviation of 阿耨多羅三貘三菩提. [Credit] acm(entry)

阿若?陳如 [py] A1ruo4jiao1 chen2ru2 [wg] A-jo-chiao-ch'en-ju [ko] Ayakkyojinyô [ja] アニャク Anyakyouchinnyo ||| Aaj~naata-kaundinya. One of `Saakyamuni's first five disciples who heard his first sermon at the Deer Park. `Saakyamuni later praised him for having attained the "dharma-eye (法眼)." Often simplified as ?陳如 (Kaundinya). [Credit] acm(entry) cw(py)

阿菩提 [py] a1pu2ti2 [wg] a-p'u-t'i [ko] apoje [ja] アボダイ abodai ||| An abbreviation of 阿耨多羅三貘三菩提. [Credit] acm(entry)

阿蘭那 [py] a1lan2na4 [wg] a-lan-na [ko] aranna [ja] アランナ aranna ||| A transliteration of the Sanskrit ara.nya and Pali ara~n~na. (1) The literal meaning is "forest" "woods" or "wilderness," but (2) it refers to the forest as a quiet place of practice for the religious seeker, neither too far, nor to near from the centers of population. (3) By association, it can also refer to a hermitage or meditation hut of a religious practitioner. (4) Cessation, quiescence. (HPC 7.49b) (5) A forest-dweller. One who practices meditation in the quiet of the wilderness. Translated into Chinese as 無諍聲 (aaranyaka). [Dictionary References] naka11d [Credit] acm(entry) cw(py)

阿頼耶 [py] a1lai4ye2 [wg] a-lai-yeh [ko] aroeya [ja] アライヤ araiya ||| The transliteration of the Sanskrit aalaya, which refers to the aalaya-consciousness. See 阿頼耶識. [Credit] acm(entry)

阿頼耶識 [py] a1lai4ye2 shi4 [wg] a-lai-yeh-shih [ko] arayasik [ja] アライヤシキ araiyashiki ||| (aalayavij~naana). 'storehouse consciousness,' translated into Chinese as 藏識. Also known as the eighth Consciousness 第八識. The eighth and the most fundamental of the eight levels of consciousness established in the doctrine of the Yogaacaara 瑜伽行派 and Faxiang 法相 schools, which share in being based on Consciousness-only 唯識 doctrine. The store consciousness accumulates all potential energy for the mental and physical manifestation of one's existence, and supplies the substance to all existences. It also receives impressions from all functions of the other consciousnesses and retains them as potential energy for their further manifestations and activities. The special function of consciousness at its deepest level. There are three meanings of the term 'storehouse:' (1) Subject store. The aalaya-vij~naana stores and keeps all the seeds of the mind within one's consciousness. (2) Object-store. The eighth consciousness store and perfumates the seeds for the prior seven consciousnesses. (3) Attachment-store. The eighth consciousness preserves the meaning of eternality, unity, subjectivity and mastery without cease, resembling an eternal aatman, thus causing the seventh consciousness to mistakenly perceive and attach to a self.

The operation of this most fundamental consciousness, a concealed potential consciousness, is stored in the depths of the mind. This in turn is the basis for the production of the manifestly functioning consciousness (the seventh consciousness). Also called the 'root consciousness' (muta-vij~naana). Imperceptible and unmanifest, it is a kind of 'consciousness-beneath-consciousness.' It stores the impressions of the mental function of the prior moments (seeds 種子, habit energies 宿氣), and gives rise to the mental activities of the following moments. It takes in the seeds which are the direct cause of all phenomena and is the mental principle which stores them within oneself. Since aalaya itself means 'storage place,' there is a tendency to have a substantial or spatial understanding of the term, but this is incorrect since its original nature is empty.

阿頼識 [py] a1lai4shi4 [wg] a-lai-shih [ko] aroesik [ja] アライシキ araishiki ||| See 阿頼耶識 above. [Credit] acm(entry)

阿踰闍 [py] A1yu2she2 [wg] A-yü-she [ko] Ayusa [ja] アユト Ayuja ||| Ayodhyaa , capital of Kosala, a onetime center for Indian Buddhism, presently called Oudh. Ayodhyaa literally means 'no conflict.' It was a long-time center for ancient Indian culture and many famous Indian masters such as Vasubandhu, Asa.nga, etc. are said to have stayed there. Also named as the site for the preaching of the `Sriimaalaa Suutra (勝鬘經). [Credit] acm(entry) cw(py)

阿那含 [py] a1na4han2 [wg] a-na-han [ko] anaham [ja] アナゴン anagon ||| "Non-returner." A transliteration of the Sanskrit anaagaamin, translated into Chinese as 不還 or 不來. A Hiinayaana sage who has fully severed the afflictions of the desire realm and may be reborn into the form realm 色界 or formless realm 無色界, but will not again be reborn in this world of desire 欲界. The third of the four fruits 四果 of the `sravaka path. This term has its origins in pre-Buddhist Upanishadic literature, as the name of a sage who had attained freedom from rebirth. [Dictionary References] naka6d [Credit] acm(entry)

阿那律 [py] A1na4lü4 [wg] A-na-lü [ko] Anaryul [ja] アナリツ Anaritsu ||| A transliteration of the Sanskrit Aniruddha, one of the ten principal disciples of `Saakyamuni, known for his possession of the divine eye. [Credit] acm(entry) cw(py)

阿那陀擯荼駄 [py] A1na4tuo2bin4tu2tuo2 [wg] A-na-t'o-pin-t'u [ko] Anat'abindo [ja] アナタビンダダ Anatabindada ||| Anaathapindada. See jigudu 給孤獨. [Credit] acm(entry) cw(py)

阿陀那 [py] a1tuo2na4 [wg] o-t'o-na [ko] at'ana [ja] アダナ adana ||| See 阿陀那識. [Credit] acm(entry)

阿陀那識 [py] a1tuo2na4shi4 [wg] o-t'o-na-shih [ko] at'anasik [ja] アダナシキ adanashiki ||| The aadaana-vij~naana which is, in East Asian dharma-characteristic schools, equivalent in meaning to aalaya-vij~naana 阿頼耶識. The special connotations implied by aadaana is that of 執持--holding, or maintaining, as is is the base consciousness which holds and maintains the sense conciousnesses, seeds, and the appearance of individuality. Also translated into Chinese as 執持識 the "maintaining consciousness."〔顯揚論, T 1602.31.480c〕(2) Also used as a term for the seventh consciousness, or the obstructed neutral aspect of the eighth consciousness. In schools such as T'i-lun and Mahayana-sa.mgraha, this had to be interpreted as the seventh consciousness, as they understood the eighth consciousness to be completely undefiled. [Credit] acm(entry)

阿難陀 [py] A1nan2tuo2 [wg] A-nan-t'o [ko] Anant'a [ja] アナンタ Ananda ||| Aananda, one of `Saakyamuni's ten primary disciples. He is said to have had a perfect memory and thus was capable of recalling all of the Buddha's sermons. At the time of Buddha's death he had not yet attained enlightenment, and only achieved this following the exhortations of Kaa`syapa, `Saakyamuni's successor. After his enlightenment, the rest of the sa.mgha allowed his recitation of the sutras. Thus all the scriptures are said to have been recorded from the mouth of Aananda, who begins each recitation with "Thus I have heard...(如是我聞)" [Credit] acm(entry)

阿?跋致 [py] e1biba2zhi4 [wg] o-pi-pa-chih [ko] abibalch'i [ja] アビバッチ abibatchi ||| A transliteration of the Sanskrit avaivartika, which means "non-backsliding." The mind firm in its intent on the attainment of enlightenment that does not fall back again into mistaken habits. This is one of the marks of the attainment of bodhisattvahood, as distinguished from worldlings and practitioners of the two vehicles. Also written as 阿毘跋致 and 阿惟越致. [Dictionary References] naka9a [Credit] acm(entry)

阿黎耶 [py] a1li2ye2 [wg] a-li-yeh [ko] aryôya [ja] アリヤ ariya ||| A transcription of the Sanskrit aalaya. See next 阿黎耶識. [Credit] acm(entry)

阿黎耶識 [py] a1li2ye2shi4 [wg] a-li-yeh-shih [ko] aryôyasik [ja] アライヤシキ ariyashiki ||| A transcription of aalaya consciousness used by Paramaartha 眞諦. See 阿頼耶識. 〔中邊分別論T 1600.31.451b12〕 [Credit] acm(entry)

陀羅尼門 [py] tuo2 luo2 ni2 men2 [wg] t'o-lo-mi-wen [ko] t'aranimun [ja] タラニモン daranimon ||| A class of scriptures established in the final period (period of esoteric teaching) of Indian Buddhism. Also, the actual practice of chanting. [Credit] acm(entry) cw(py)

降伏 [py] xiang2fu2 [wg] hsiang-fu [ko] hangbok [ja] ゴウブク goubuku ||| (1) Using one's power to force others into submission. Beat, defeat, vanquish, control, master. (2) One who defeats his enemies. (3) To vanquish demons and heterodox opponents. (4) Vanquishing defilement/affliction through the wisdom of enlightenment. [Credit] acm(entry) cw(py)

降誕 [py] xiang2dan4 [wg] hsiang-tan [ko] kangt'an [ja] ゴウタン goutan ||| The birth of a buddha or bodhisattva. The Buddha's birthday. [Credit] acm(entry) cw(py)

陣那 [py] zhen4 na4 [wg] Ch'en-na [ko] Chin'na [ja] ジンナ Jin'na ||| Sanskrit Dignaaga, Pali Dinnaga. 480-540. Lived in Andhra in Southern India and was in the dharma lineage of Vasubandhu. He wrote the Nyaayadvarataka-`saastra (因明正理門論: "Treatise on Entering the True Principle of Causal Logic"), establishing the New School of Hetu-vidyaa. By establishing the three characteristics of cause on the nine possible combinations of like and unlike, by converting the old five-part syllogism into a three-part syllogism, he changed Buddhist logic from the analogical method to the deductive method, giving it a completely different logical basis. Also, in the field of Consciousness-only theory, he developed the theory of the three aspects 三分 of consciousness: subjective, objective and self-witnessing. Among his works are the one fascicle Guan suoyuan lun 觀所縁論, the Zhangzhong lun 掌中論, the Wuxiangsi chen lun 無相思塵論, and the Quyinjiashuolun 取因假説論. Dharmapaala was a later transmitter of his tradition. [Credit] acm(entry) cw(py)

除滅 [py] chu2mie4 [wg] ch'u-mieh [ko] chemyôl [ja] ジョメツ jometsu ||| To get rid of; quell, remove and destroy (apagama, pra`samana). [Credit] acm(entry) cw(py)

障治 [py] zhang4zhi4 [wg] chang-chih [ko] changch'i [ja] ショウジ shouji ||| To subdue the obstructions to enlightenment; to overcome the afflictions. (vipak.sa-praatikpak.sika)〔瑜伽論T 1579.30.501b〕 [Dictionary References] naka729d [Credit] acm(entry)

障治相違 [py] zhang4zhi4 xiang1wei2 [wg] chang-chih hsiang-wei [ko] changch'i sangwi [ja] ショウジソウイ shouji soui ||| The conflict experienced in the course of overcoming afflictions when one's practice is impure. This situation is seen in the case when one attempts to practice compassion in the presence of desire and or anger, or attempts other sorts of religious practice while still being mired in affliction. One of the six kinds of causes of contraction 六種相違 taught in the Yogaacaarabhuumi-`saastra. 〔瑜伽論T 1579.30.501b6〕 [Credit] acm(entry)

障碍 [py] zhang4ai4 [wg] chang-ai [ko] changae [ja] ショウゲ shouge ||| Obstruction, hindrance (to enlightenment). Same as 障礙. [Credit] acm(entry)

障礙 [py] zhang4ai4 [wg] chang-ai [ko] changae [ja] ショウゲ shouge ||| Obstruction, hindrance (to enlightenment). 〔瑜伽論T 1579.30.562b7〕 [Credit] acm(entry)

障體 [py] zhang4ti3 [wg] chang-t'i [ko] changch'e [ja] ショウタイ shoutai ||| The essence of the hindrances (defilements). 〔二障義HPC 1.793a〕 [Credit] acm(entry)

隨分 [py] sui2 fen1 [wg] sui-fen [ko] subun [ja] ズイブン zuibun ||| (1) According to (one's) allotment. According to the part assigned or expected. (2) The limit of one's ability according to the qualities and capabilities they were born with. [Credit] acm(entry) cw(py)

隨宜 [py] sui2yi2 [wg] sui-i [ko] suûi [ja] ズイギ zuigi ||| (1) To teach in direct response to the needs and abilities of the audience (vineya-anuruupataa). (2) As one desires, as one wishes. (3) According to; in response to; concomitant with (yathaavat). 〔二障義HPC 1.814b〕 [Dictionary References] naka808d [Credit] acm(entry)

隨宜説法 [py] sui2yi2 shuo1fa3 [wg] sui-i shuo-fa [ko] suûi sôlbôp [ja] ズイギセッポウ zuigi seppou ||| To teach (the dharma) appropriately, according to the situation. [Dictionary References] naka809a [Credit] acm(entry)

隨手 [py] sui2shou3 [wg] sui-shou [ko] susu [ja] ズイシュ zuishu ||| (1) Continuing after. (2) At once; while the hand is in; without hesitation; freely. [Credit] acm(entry) cw(py)

隨方 [py] sui2fang1 [wg] sui-fang [ko] subang [ja] ズイホウ zuihou ||| (1) According to. Adapting to circumstances; adapting to any place one is in. (2) From whatever direction. [Credit] acm(entry) cw(py)

隨煩惱 [py] sui2fan2nao3 [wg] sui-fan-nao [ko] subônnoe [ja] ズイボンノウ zuibonnou ||| (upakle`sa). The twenty secondary (or 'associated') defilements as set forth in the Yogaacaarabhuumi-`saastra 瑜伽師地論. Also called suihuo 隨惑. In the Abhidharmako`sa-bhaasya 倶舎論, there are two meanings to this term, the first being the meaning of all defilements. This entails regarding all afflictions as arising afterwards in relation to the mind. The second is the meaning of these defilements as "outside" the six primary defilements 六煩惱, that is, as "branch" defilements. In the Abhidharmako`sa these are indolence 放逸, laziness 懈怠, no-faith 不信, depression 沈, flightiness 掉擧, no conscience 無慚, no-shame 無愧, wrath 忿, hypocrisy (concealing) 覆, stinginess 慳, jealousy 嫉 anxiety (worry) 惱, harm 害, enmity 恨, flattery 諂, deception 誑, haughtiness ?, torpor 睡眠, and remorse 悔, totaling nineteen.

In the doctrine of the Yogaacaara school 瑜伽行派, this term refers to the twenty defilements other than the 'six great afflictions' i.e., the six primary defilements 六煩惱. In Yogaacaara theory, these twenty are divided into three groups. The first group, containing the ten lesser afflictions includes anger 忿, enmity 恨, vexation 惱, concealing 覆, deceit 誑, flattery (or trickery) 諂, haughtiness ?, harming 害, jealousy 嫉, and stinginess 慳. The group of middling secondary defilements includes no conscience 無慚, and no-shame 無愧, and the greater secondary afflictions include no-faith 不信 laziness 懈怠, indolence 放逸, depression 沈, flightiness 掉擧, forgetting 失念, incorrect knowledge 不正知, and scattering 散亂. 〔成唯識論T 1585.31.26c〕

隨眠 [py] sui2mian2 [wg] sui-mien [ko] sumyôn [ja] ズイミン zuimen ||| (1) Temperament, disposition, tendency, inclination. (2) Bad tendency, evil inclination. Especially refers to evil inclinations lying within one's mind which do not manifest in one's present behavior. The dormant, or latent capacity of defilements (煩悩). The latent or dormant condition of defilements, esp. as contrasted with their active, or manifest condition: 現行, 纏. (3) A synonym for defilement or affliction. (4) In the later writings of the Sarvaastivaada school 説一切有部, the term was defined with the three meanings of 隨増 (increasing in strength), 隨逐 (concomitant with marks) and 隨縛 (binding). They furthermore gave a number of lists of defilements, such as "six defilements," "seven defilements," etc. (anu`saya) (5) In Consciousness-only theory the term refers to the defilements which lie dormant in the aalaya-vij~naana in the form of seeds or habit energies. (anusaya) The defilements in their state of dormancy, as opposed to when they are in the state of manifest activity → 現行. Practitioners who experience a feeling of purity and enhanced awareness are often self-deceived into thinking they have eliminated their bad habits, and are unaware that many still lie hidden in the aalaya consciousness.〔二障義、 HPC 1.793a〕 [Dictionary References] naka812c [Credit] acm(entry) cw(py)

隨縁 [py] sui2yuan4 [wg] sui-yüan [ko] suyôn [ja] ズイエン zuien ||| (1) To accord with conditions; to act according to the reality of dependent origination. (2) To be transformed by the conditions of the situation--to be conditioned. (yathaa-pratyata) 〔顯揚論, T 1602.31.508b〕 (3) The production of things based on external influences. [Dictionary References] naka808a [Credit] acm(entry)

隨行 [py] sui2xing2 [wg] sui-hsing [ko] suhaeng [ja] ズイギョウ zuigyou ||| (1) Complete (undefiled) accordance with reality. (2) To completely assimilate the precepts. [Credit] acm(entry) cw(py)

隨逐 [py] sui2zhu2 [wg] sui-chu [ko] such'uk [ja] ズイチク zuichiku ||| (1) To follow from behind; to be attached from the rear; to shadow; to stick to. (aanu.sa.ngika) 〔二障義HPC 1.793a〕(2) Always accompanying; normally occurring along with. In the later writings of the Sarvaastivaada school, this is one of the three connoations of the latent/potential aspect of the defilements 隨眠. (3) To extend influence. (anyonya-va`saat) (4) To follow, accompany--synonymous with 隨 by itself. (5) To act or think in accordance with the truth. [Dictionary References] naka811b [Credit] acm(entry)

隨順 [py] sui2shun4 [wg] sui-shun [ko] susun [ja] ズイジュン zuijun ||| (anusaarin, anuruupa, anuga, anukuula). (1) To "practice," but not a practice with a conception of gradual accumulation or advancement towards a goal, but "practicing enlightenment by being in, enlightenment;" thus often translated "follow," or "accord with." (2) Compliance, accompaniment, obedience, subordination. (3) Fit, agree with. Mutual accordance. (4) Obedience to the Buddha. [Credit] acm(entry) cw(py)

隨順平等善根 [py] sui2shun4 ping2deng3 shan4 gen1 [wg] sui-shun-ping-teng-shen-ken [ko] susunp'yôndûngsôngûn [ja] ズイジュンビョウドウゼンコン zuijunbyoudouzenkon ||| The sixth of the 'ten dedications of merit' (十廻向) of the path of bodhisattvahood. The stage of practicing the virtues of the middle path of no-outflow, and seeing that good and evil are not two. [Credit] acm(entry) cw(py)

隨順智 [py] sui2shun4zhi4 [wg] sui-shun-chih [ko] susunji [ja] ズイジュンチ zuijjunchi ||| See lezhi 類智. [Credit] acm(entry) cw(py)

隨順等觀一切衆生 [py] sui2shun4 deng3guan1 yi1qie4 zhong4sheng1 [wg] sui-shun teng-kuan i-ch'ieh chung-sheng [ko] susun tûnggwan ilch'e chungsaeng [ja] ズイジュンドウカンイッサイシュウジョウ zuijun doukan issai shuujou ||| The seventh of the 'ten dedications of merit' (十廻向) of the path of bodhisattvahood. The stage where one sees that the good and evil actions of all sentient beings are not different. [Credit] acm(entry) cw(py)

隱伏 [py] yin3fu2 [wg] yin-fu [ko] ûnbok [ja] オンブク onbuku ||| To conceal oneself. To lie hidden. [Credit] acm(entry) cw(py)

隱劣顯勝識 [py] yin3lie4 xian3sheng4 shi4 [wg] yin-lieh hsien-sheng-shih [ko] ûnyôl hyônsûngsik [ja] オンレツケンショウシキ onretsu kenshoushiki ||| The 'consciousness of covering the inferior (mental functions) and manifesting the superior.' The fourth of the five levels of apprehension of the principle of consciousness-only. In this level there is a covering of those of the distinctive mental faculty elements 心所 which are considered inferior, and a manifestation of the mind's basic functioning 心王. The four aspects 四分 of mental function are not only present in the overall cognitive function, but are also present in the distinctive mental faculties. Thus, the apprehension of consciousness-only in the prior (third) level is applied to the two above-mentioned functions. Accordingly, as far as the essence of the mind and mental functions are concerned, the overall cognitive function which acts as governor is developed, and the distinctive mental faculties which act subordinately are concealed. This is also called the view of "relativity of subject and object." (主所相對). [Credit] acm(entry) cw(py)

隱密 [py] yin3mi4 [wg] yin-mi [ko] ûnmil [ja] オンミツ onmitsu ||| Secret, hidden, occult, unmanifest. Those teachings of the buddha which are difficult to grasp, or which are inexplicable in language. The opposite of 顯了. 〔二障義、 HPC 1.790a〕 [Dictionary References] naka141a [Credit] acm(entry)

隱密門 [py] yin3mi4men2 [wg] yin-mi-men [ko] ûnmilmun [ja] オンミツモン onmitsumon ||| The secret teaching; the esoteric teaching. That which is not easily understood by most people. 〔二障義HPC 1.795b〕 [Credit] acm(entry)

隱敝 [py] yin3bi4 [wg] yin-pi [ko] ûnp'ye [ja] オンペイ onpei ||| To cover, conceal. Obscure (abhibhava). [Credit] acm(entry) cw(py)