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廫堦抭 [py] shi2yi1 zhi4 [wg] shih-i-chih [ko] sibilji [ja] 僕儏僂僀僠僠 juuichichi ||| The 'eleven wisdoms.' (1) conventional knowledge (samvrti-j~naana); (2) knowledge of dharmas (dharma-j~naana); (3) subsequent knowledge (anavaya-j~naana); (4) knowledge of suffering (duhkha-j~naana); (5) knowledge of arising (samudaya-j~naana); (6) knowledge of cessation (nirodha-j~naana) (7) knowledge of the path (maarga-j~naana); (8) knowledge of other's minds (para-mano-j~naana); (9) knowledge of extinction (k.saya-j~naana); (10) knowledge of non-arising (anutpaada-j~naana) and (11) knowledge of reality (yathaabhuuta-j~naana). A Tiantai analysis of these eleven knowledges can be found in T 1925.46.683b-4a. [Dictionary References] naka651d [Credit] acm(entry) cw(py)

廫堦嬻 [py] shi2yi1 kong1 [wg] shih-i-k'ung [ko] sibilgong [ja] 僕儏僂僀僠僋僂 juuichikuu ||| , 'Eleven kinds of emptiness' I. (1) Internal Emptiness; (2) External Emptiness; (3) Internal/External Emptiness; (4) Conditioned Emptiness; (5) Unconditioned Emptiness; (6) Beginningless Emptiness; (7) Essential Emptiness; (8) The Emptiness of no possession; (9) Ultimate Emptiness; (10) Empty Emptiness; (11) Great Emptiness. II. (1) Dharma-realm nature Emptiness; (2) Emptiness of Dharma-nature; (3) Emptiness of non-difference in nature; (4) Emptiness of unchanging nature; (5) Emptiness of equal nature; (6) Emptiness of the nature as free from arising; (7) Emptiness of the nature of the fixed dharma; (8) Emptiness of the dharma-abiding nature; (9) Emptiness of the nature of true reality; (10) Emptiness of the nature of the realm of the void; (11) Nature of Emptiness of the inconceivable realm. [Credit] acm(entry) cw(py)

廫擇場墢 [py] shi2er4 yin1yuan2 [wg] shih-erh yin-yüan [ko] sibi inyôn [ja] 僕儏僂僯僀儞僱儞 juuniinnen ||| (dvaada`sa-astanga). The 'twelve limbs of dependent origination.' When inquiring into what it is that gives rise to human suffering, the Buddha found it to be a continuum of twelve phases of conditioning in a regular order. These twelve limbs of conditioned existence are. (1) 柍柧 ignorance; (2) 峴 action-intentions; (3) 幆 consciousness; (4) 柤怓 name and form; (5) 榋檤 the six-fold sphere of sense contact; (6) 鎈 contact; (7) 庴 sensation; (8) 垽 craving; (9) 庢 grasping; (10) 桳 becoming; (11) 惗 birth; (12) 榁巰 old age and death (impermanence). In this order, the prior situation is the condition for the arising of the next situation. Also, in the same order, if the prior condition is extinguished, the next condition is extinguished. [Credit] acm(entry) cw(py)

廫擇巟 [py] shi2er4 zhi1 [wg] shih-erh-chih [ko] sibiji [ja] 僕儏僂僯僔 juunishi ||| The twelve limbs of dependent origination 廫擇場墢. 乲囡壘榑 T 1579.30.612b乴 [Credit] acm(entry) cw(py)

廫擇檤 [py] shi2er4 chu4 [wg] shih-erh ch'u [ko] sibich'ô [ja] 僕儏僂僯僔儑 juunisho ||| (1) The twelve loci (the six sense organs and their objects). (2) In Consciousness-only 桞幆 theory, the one hundred elements are divided up according to an arrangement that counts each of the sense organs and each one of their objects as one of these 'loci', making ten. To this, the mind locus and 'dharma locus' are added, totaling twelve. [Credit] acm(entry) cw(py)

廫擇尒敍 [py] shi2er4 jian4fu2 [wg] shih-erh chien-fu [ko] sibigyônbak [ja] 僕儏僂僯働儞僶僋 juunikenbaku ||| The twelve binding views: (1) view of self 変尒敍; (2) view of sentient beings 廜惗尒敍; (3) view of life 氭柦尒敍; (4) view of person 恖尒敍; (5) nihilistic view 澬尒敍; (6) eternalistic view 忢尒敍; (7) the view of "doing" 変嶌尒敍; (8) the view of subject and object 変強尒敍; (9) view of existence 桳尒敍; (10) view of non-existence 柍尒敍; (11) view of this and that 斾斵尒敍; (12) the view of all dharmas 彅朄尒敍. (From the Shouleng yan sanmeijing 庱灴殠嶰枂鉙, T vol. 15, p. 637B). [Credit] acm(entry) cw(py)

廫擇栧榑 [py] Shi2er4 men2 lun4 [wg] Shih-erh-wen lun [ko] Sibimonnon [ja] 僕儏僂僯儌儞儘儞 Juunimonron ||| The "Treatise of the Twelve Aspects." The Dvaada`sanikaaya-`saastra, 1 fascicle, attributed to Naagaarjuna 棿庽 and translated by Kumaarajiiva 數杸梾廦. One of the three main treatises valued by the Sanlun 嶰榑 and Maadhyamika 拞鎂攈 schools. The doctrine of "all is empty" is explained in twelve aspects. T 1568.30.159c-167c. [Credit] acm(entry) cw(py)

廫擇摢懮 [py] shi2er4 tou2tuo2 [wg] shih-erh t'ou-t'o [ko] sibi tut'a [ja] 僕儏僂僯僪僂僞 Juunidouta ||| Twelve disciplines of restraint concerning food, clothing and shelter. See 摢懮. [Credit] acm(entry) cw(py)

廫擇摢懮鉙 [py] Shi2er4 tou2tuo2 jing1 [wg] Shih-erh t'ou-t'o ching [ko] Sibi tut'agyông [ja] 僕儏僂僯僪僂僞僉儑僂 Juunidoutakyou ||| The Sutra on the Twelve Disciplines. One fascicle, translated into Chinese by Gunabhadra 媮撨骐懮梾. T 783.17.720-722 [Credit] acm(entry) cw(py)

廫廧 [py] shi2zhu4 [wg] shih-chu [ko] sipchu [ja] 僕儏僂僕儏僂 juujuu ||| The "ten abidings" among the fifty two stages of the bodhisattva as listed in the Avata.msaka-suutra. So-called because the mind dwells peaceably in the principle of emptiness. They are: 1. 幄怱廧 fa-hsin-chu, the "abiding of awakening operation." The 'ten faiths' stage of provisionally following to enter the view of emptiness is completed, the true wisdom of no outflow arises, and the mind dwells in the principle of absolute reality. 2. 帯抧廧 zhidizhu - the "abiding of nurturing." The stage of always practicing the view of emptiness, and clearing and nurturing the mind-ground. 3. 廋峴廧 xiuxingzhu - The "abiding of practice." Cultivating all good practices. 4. 惗婱廧 shengguizhu - The "abiding of producing virtues." The stage of dwelling peaceably in the principle of "no-self' where the seed natures are purified. 5. 嬶懌曽曋廧 juzufangbianzhu - The "abiding of replete with expedient means." Innumerable good roots are possessed, and expedient means are used to aid in the view of emptiness. 6. 惓怱廧 zhengxinzhu - The "abiding of correct mind." The stage of the completion of the wisdom of emptiness of the praj~naapaaramitaa sutras. 7. 晄戅廧 butuizhu - The "abiding of no-backsliding." The stage where one does not backslide from the experience of emptiness, no aspects and no desires. 8. 摱崃廧 tongzhenzhu - The "abiding of the 'true child.'" The deluded view does not arise, and awakening does not cease. 9. 朄墹巕廧 fawangzizhu - The "abiding of the dharma-prince." The stage of producing wisdom in accordance with the Buddha's teaching, and being assured of becoming a Buddha in the future. 10. 燇捀廧 guandingzhu - the "abiding of sprinkling water on the head." The stage of being able to view the principle of emptiness and no-aspects without producing wisdom. [Credit] acm(entry) cw(py)

廫廧旟攌嵐榑 [py] Shi2zhu4 pi2po2sha1lun4 [wg] Shih-chu p'i-p'o-sha-lun [ko] Sipchu pip'asaron [ja] 僕儏僂僕儏僂 價僶僔儍儘儞 Juujuu bibasharon ||| 17 fasc., T 1521.26.20-123 Attributed to Naagaarjuna, translated by Kumaarajiiva. Consists primarily of an explanation of the bodhisattva stages contained in the Huayan jing. [Dictionary References] ui504 [Credit] acm(entry)

廫樑 [py] shi2fo2 [wg] shih-fo [ko] sipul [ja] 僕儏僂僽僣 jubuutsu ||| 'Ten buddhas.' In the Huayan kongmu zhang 壺殠岴栚復, there are two kinds of ten Buddhas. The first ten are the ten buddhas of the realm of understanding. The bodhisattva, relying on the true wisdom of awakening, perceives that the dharma realm is all Buddha in ten aspects (bodies). These are the body of sentient beings, the body of lands, the karma reward body, the body of Buddhist disciples (arhats), the pratyekabuddha body, the bodhisattva body, the body of completely enlightened ones (tathaagatas), the body of knowledge, the reality-body, and the body of space. The second group of ten are the buddhas of the realm of practice. These are the correct enlightenment Buddha, the desire-to-save-sentient- beings Buddha, the karma-reward Buddha, the holding-fast Buddha, the transformation Buddha, the dharma-realm Buddha, the mind Buddha, the samaadhi Buddha, the original nature Buddha, and the Buddha who becomes what he wishes. [Credit] acm(entry) cw(py)

廫巊 [py] shi2 shi3 [wg] shih-shih [ko] sipsa [ja] 僕儏僂僔 juushi ||| The ten fetters (delusions, afflictions): desire 梸, hatred 嵫, ignorance 釛, pride 枬, doubt 媈, view of self 恎尒, extreme view 绮尒, evil view 幾尒, view of attachment to views 尒庢尒, view of morality 夲嬛庢尒. The first five affect those of lower spiritual development while the second five affect those of greater spiritual development. Same as 廫榝. [Credit] acm(entry) cw(py)

廫怣 [py] shi2xin4 [wg] shih-hsin [ko] sipsin [ja] 僕僢僔儞 jisshin ||| "Ten Faiths." The first ten stages in the 52 stage path of the bodhisattva. They are called the ten faiths, since faith is the entry of Buddhist practice. They are: 1. The Stage of Faith xinxin 怣怱; of the arousal of true aspiration. 2. The Stage of Mindfulness nianxin 擮怱; the stage of the cultivation of six kinds of mindfulness. 3. The Stage of Endeavor jingjinxin 惛恑怱. 4. The Stage of Mental Stability dingxin 掕怱. 5. The Stage of the Wisdom of Understanding Emptiness huixin 宒怱. 6. The Stage of Pure Self-restraint jiexin 夲怱. 7. The Stage of the Returning of Merit huixiangxin 夢岦怱. 8. The Stage of Maintaining the dharma Within Oneself hufaxin 岇朄怱. 9. The Stage of Detachment 幪怱. 10. The Stage of Aspiration yuanxin 婅怱. Different sutras have their own versions of these ten. Among the sutras with alternative versions are: the Renwang jing 恗墹鉙 , the Fanwangjing 瀽栐鉙, the Shoulengyan jing 庱灴殠鉙 and others. [Credit] acm(entry) cw(py)

廫敧晄嫟朄 [py] shi2ba1 bu4gong4 fa3 [wg] shih-pa fu-kung fa [ko] sippalbulgongbôp [ja] 僕儏僂僴僠僼僌僂儂僂 juuhachifuguuhou ||| The Eighteen Distinctive Characteristics of the Buddha. In East Asian Buddhism these are (1-3) Unmistaken thought, word and deed; (4) mind of equality toward all beings; (5) stable mind in meditation; (6) all-embracing mind which rejects nothing; (7-11) the power of not-backsliding in terms of the aspiration, diligence, mindfulness, concentration and wisdom towards the salvation of all beings; (12) the power of not falling back from freedom into bondage; (13-15) the manifestation of wisdom power in thought, word and deed for the purpose of saving all beings; (16-18) immediate total knowledge of all affairs of past, present and future. (da`sa avenika buddha dharmah).' In Indian Buddhism these are the ten powers shili 廫椡, the four fearlessnesses siwuwei 巐柍堌, the three bases of mindfulness sannianchu 嶰擮檤, and great compassion dabei 戝斶. [Credit] acm(entry) cw(py)

廫敧奅 [py] shi2 ba1 jie4 [wg] shih-pa-chieh [ko] sipp'algye [ja] 僕儏僂僴僢僇僀 juuhakkai ||| (astaada`sa-dhaatavah). (1) The eighteen compositional elements of human existence. The six sense faculties, their six objects and the six consciousnesses. A way of pointing out the six intrinsic corresponding relationships between the six faculties (榋崻) and their objects (榋恛) as separate functions. (2) In Consciousness-only theory, a classification of the one hundred dharmas in 18 elements. The first ten are the five sense organs and their objects. Added to this is the category of "mind elements" (manas and aalaya consciousness), the "dharma realm" (mental function dharmas, dharmas not concomitant with mind, and unconditioned dharmas), plus the six consciousnesses (榋幆), totaling eighteen. [Credit] acm(entry) cw(py)

廫敧嬻 [py] shi2ba1 kong1 [wg] shih-pa k'ung [ko] sipp'algong [ja] 僕儏僂僴僠僋僂 juuhachikuu ||| "18 aspects of emptiness." as taught in the Mahaapraj~naapaaramitaa-suutra (杸鎑斒庒攇梾枿鉙 T 223). Internal emptiness, external emptiness, internal/external emptiness, empty emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, final emptiness, beginningless emptiness, dispersed emptiness, emptiness of nature, emptiness of self-marks, emptiness of all dharmas, emptiness of non-attainability, emptiness of non-existence, emptiness of existence, emptiness of existence and non-existence. [Credit] acm(entry) cw(py)

廫敧嬻榑 [py] Shi2ba1kong1 lun4 [wg] Shih-pa k'ung lun [ko] Sippalgong non [ja] 僕儏僂僴僠僋儘儞 Juuhachikuu ron ||| Shiba kong lun; 1 fasc., trans. Paramaartha 崃掹. T 1616.31.861a-867a. [Credit] acm(entry)

廫榋怱 [py] shi2liu4xin1 [wg] shih-liu-hsin [ko] sibyuksim [ja] 僕儏僂儘僋僔儞 juurokushin ||| The sixteen minds, comprised of the eight tolerances 敧擡 and eight wisdoms 敧抭. [Dictionary References] naka663b [Credit] acm(entry)

廫榋峴憡 [py] shi2liu4 xing2xiang1 [wg] shih-liu hsing-hsiang [ko] sibyuk haengsang [ja] 僕儏僂儘僋僐僂僜僂 juuroku gyousou ||| The sixteen active aspects of the Four Noble Truths (.so.daa`sa-aakaara), which are sixteen ways of analyzing the meaning of the Four Noble Truths, including four ways for each noble truth. The first noble truth is analyzed as containing the meanings of impermanence (anitya), unsatisfactoriness (du.hkha), emptiness (`suunya), and no-self (anaatmaka). The second noble truth contains the implications of cause of suffering (hetu), gathering (samudaya), continuation (prabhava) and condition (pratyaya). The third noble truth connotes extinction of physical attachments (nirodha), the calming of afflictions (`saanta), the sublimity of no discomfort (pra.nita) and the escape from all difficult circumstances (ni.hsara.na). Within the fourth noble truth are seen the path to cessation (maarga), accordance with the correct principle (nyaaya), activity leading to nirvana (pratipatti) , and transcendence of life and death (nairyaa.nika). 乲嬩幧榑丄 T 1558.29.119b15-19乴 [Credit] acm(entry)

廫椡 [py] shi2li4 [wg] shih-li [ko] sibyôk [ja] 僕儏僂儕僉 juuriki ||| (da`sa-balaani). The 'ten powers.' I. Ten kinds of powers of awareness specially possessed by the Buddha, which are perfect knowledge of the following. (1) distinguishing right and wrong; (2) knowing the karmas of all sentient beings of the past, present and future; (3) knowledge of all forms of meditation; (4) knowledge of the relative capacities of sentient beings; (5) knowledge of what sentient beings desire and think; (6) knowledge of the different levels of their existence; (7) knowledge of the results of various methods of practice; (8) knowledge of the transmigratory states of all sentient beings and the courses of karma they will follow; (9) knowledge of the past lives of all sentient beings and the nirvanic state of non-defilement; (10) knowledge of the methods of destroying all evil passions. II. One who possesses the ten powers. III. The ten powers possessed by bodhisattvas. There is another set of ten bodhisattva powers listed in the Shoulengyan sanmei jing 庱灴殠嶰枂鉙 (T vol. 15, pp. 643a-b). [Credit] acm(entry) cw(py)

廫慞 [py] shi2shan4 [wg] shih-shan [ko] sipsôn [ja] 僕儏僂僛儞 juuzen ||| See 廫慞嬈. [Credit] acm(entry) cw(py)

廫慞嬈 [py] shi2shan4ye4 [wg] shih-shan-yeh [ko] sipsônôp [ja] 僕儏僂僛儞僑僂 juuzengou ||| The 'ten good acts.' (1) 晄嶦惗 not killing; (2) 晄橑搻 not stealing; (3) 晄幾堹 not committing adultery; (4) 晄栂岅 not lying; (5) 晄湨岥 not speaking harshly; (6) 晄檁愩 not speaking divisively; (7) 晄鉟岅 not speaking idly; (8) 晄婷梸 not being greedy (9) 晄嵫湅 not being angry; (10) 晄幾尒 not having wrong views. [Credit] acm(entry) cw(py)

廫抧 [py] shi2 di4 [wg] shih-ti [ko] sipchi [ja] 僕儏僂僕 juuji ||| (da`sabhuumi) The 'ten stages.' According to the Avata.msaka-suutra, the forty-first through the fiftieth stages in the path of the bodhisattva. The wisdom of the Buddha is formed and kept in order to carry all sentient beings, the way a tree is supported by the great earth. "Ground" serves as a basis for further progress. The ten are: 1. 焎婌抧 huanxidi - The 'stage of joy.' (pramuditaa) The stage where the wisdom of the middle path is first produced to benefit self and others, and where there is great happiness. 2. 棧岰抧 - ligoudi - 'freedom from defilement.' (vimalaa) Dwelling in the principle of the middle path, to be able to enter the dust of the world of sentient beings, yet remain detached. 3. 幄岝抧faguangdi - the 'stage of emission of light.' (prabhaakarii) The stage of following the buddha-path and emitting the clear light of wisdom. 4. 墜宒抧 yanhuidi - The 'stage of glowing wisdom.' (arcismatii) The stage of the light of wisdom burning bright according to its clear cognition of the unborn nature of all existence. 5. 擄彑抧 nanshengdi - The 'stage of overcoming the difficult.' (sudurjayaa) The stage of overcoming the prior stage by emptying all ignorance. 6. 尰慜抧 xianqiandi - The 'stage of manifestation of reality.' (abhimukhii) The stage where the practitioner is facing reality. The stage of manifestation of the aspect that in contemplating the dharma, nirvana and samsaara are not two. 7. 墦峴抧 yuanxingdi - the 'stage of far-reaching.' (duuramgamaa) The stage of attaining the middle way and advancing to a higher realm with every thought. 8. 晄摦抧 budongdi - The 'immovable stage.' (acalaa) The stage of abiding peacefully in the wisdom of (no aspects) of the middle path without change. 9. 慞宒抧 shanhuidi - The 'stage of wondrous wisdom.' (saadhumatii) The stage of using the skill of wisdom contemplation to enter the path of clear cognition regarding the unborn nature of all existence. 10. 朄塤抧 fayundi - the 'stage of the dharma-cloud.' (dharma-megha) The stage of attaining the level of buddhahood, and covering the dharma-world with wisdom and compassion like a great cloud. In the doctrine of the Faxiang 朄憡 school, the stage of 'equal enlightenment' (摍鍿) is included here, being considered as within the limits of bodhisattva practice. [Credit] acm(entry) cw(py)

廫抧鉙 [py] Shi2di4 jing1 [wg] Shih-ti ching [ko] Sipchigyông [ja] 僕儏僂僕僉儑僂 Juujikyou ||| The Da`sabhuumika-suutra. The full Chinese title is Foshuo shidi jing. 樑愢廫抧宱; 9 fasc. T 287.10.535a-573. Trans. `Siiladharma 洐梾払杸 and Dharmarak.sa 幈朄岇. A chapter of the Hua-yen suutra 壺殠鉙 which became so popular that it was translated into Chinese and circulated as a separate sutra. It gives an in-depth explanation of the ten stages (bhuumi) of the bodhisattva's progress. See also T 278, 279, 285, 286. [Credit] acm(entry) cw(py)

廫抧鉙榑 [py] Shi2di4 jing1lun4 [wg] Shih-ti ching lun [ko] Sipchigyông non [ja] 僕儏僂僕僉儑僂儘儞 Juujikyou ron ||| (Da`sabhuumikasuutra-`saastra; Dasabhuumikabhaasya); 12 fasc.; T 1522.26.123b-203b. Written by Vasubandhu 悽恊, translated into Chinese by Bodhiruci 曥採棳巟 and others. As an explanation of the "Ten Stages" chapter of the Huayan jing 壺殠鉙, the gist of the ten stages teaching is extensively explained. In addition to this, many other topics, such as the eight consciousnesses, ignorance, the three bodies 嶰恎 of the Buddha, the three cumulative rules of discipline, the cause and effect aspects of Buddhahood, etc., are dealt with. The Chinese Di Lun school [抧榑廆] was established solely on this treatise, and the Huayan 壺殠廆 school used it to explain many of its teachings. [Credit] acm(entry) cw(py)

廫抧媊婰 [py] Shi2di4 yi4ji4 [wg] Shih-ti i-chi [ko] Sipchi ûigi [ja] 僕儏僂僕僊僉 Juuchi gi ki ||| Shidi yiji; 1 fasc., T 2758.85.236a-239c. [Credit] acm(entry)

廫抧榑 [py] Shi2di4 lun4 [wg] Shih-ti lun [ko] Sipji ron [ja] 僕儏僂僠儘儞 Juuji ron ||| See 廫抧鉙榑 (T 1522.26.123b-203b). [Credit] acm(entry)

廫寴怱 [py] shi2 jian1xin1 [wg] shih-chien-hsin [ko] sipkyônsim [ja] 僕儏僂働儞僔儞 juukenshin ||| Equivalent to 廫夢岦. [Credit] acm(entry) cw(py)

廫廆 [py] shi2 zong1 [wg] shih-tsung [ko] sipchong [ja] 僕儏僂僔儏僂 juushuu ||| 'Ten schools.' The division of Chinese schools of Buddhism into ten schools of thought. There are variations in the ordering of these ten. The Huayan classification (by Fazang 朄錟) is as follows. (1) the self and elements are both real; (2) elements are real but the self is not; (3) elements are not created or destroyed; (4) the manifest world is both provisional and real; (5) the worldly view is delusion and fundamental reality is true; (6) things are merely names; (7) all things are unreal; (8) the bhuuta-tathataa is not unreal; (9) phenomena and their perception are to be gotten rid of, and (10) the all inclusive teaching of the single vehicle. [Credit] acm(entry) cw(py)

廫搙 [py] shi2du4 [wg] shih-tu [ko] sipto [ja] 僕儏僂僪 juudo ||| The 'Ten Perfections.' See 廫攇梾枿. [Credit] acm(entry) cw(py)

廫夢岦 [py] shi2 hui2xiang4 [wg] shih-hui-hsiang [ko] siphoehyang [ja] 僕儏僂僄僐僂 juuekou ||| 'Ten dedications (of merit).' A group of ten of the fifty-two stages of the path of bodhisattvahood in Mahaayaana Buddhism. Returning the fruits of all of one's practice to all sentient beings. These ten are: 1. jiuhuzhongshenglizhongshengxiang 媬岇廜惗棧廜惗憡 'Dedication to saving all beings without any mental image of sentient beings.' The stage where one, while using the mind of no-aspects to save sentient beings, is still separated from the aspects of 'not-yet-saved beings.' 2. buhuai 晄滃 - 'indestructible dedication.' The rank where one sees emptiness easily without analyzing all dharmas. 3. dengyiqiefo 摍堦 - 'Dedication equal to all Buddhas.' The stage where one continually broadly penetrates the teachings of all the Buddhas of the three worlds. 4.zhiyiqiechu 帄堦愗檤 - 'dedication reaching all places.' The stage where one enters all Buddha-lands and practices cultivation together with all Buddhas. 5.wujingongdemie 柍岫岟摽柵 - 'dedication of inexhaustible treasuries of merit.' The stage of teaching people the meritorious dharma of the ever-present buddha-nature without exhaustion. 6.suishunpingdengshangen 绗弴暯摍慞崻 - 'Dedication causing all roots of goodness to endure.' The stage of practicing the virtues of the middle path of no-outflow, and seeing that good and evil are not two. 7.suishundengguanyiqiezhongsheng 绗弴摍鎂堦愗廜惗 - 'Dedication equally adapting to all sentient beings.' The stage where one sees that the good and evil actions of all sentient beings are not distinguished. 8.zhenruxiang 崃擛憡 - 'Dedication with the character of true thusness.' The stage where the bodhisattva, using the wisdom of the middle path, clarifies existence and non-existence, and sees that everything is the reality-realm. 9. Wufujietuo 柍敍夝扙 - 'unbound liberated dedication.' The stage where one breaks off attachment with the view of all dharmas being the same, which he experiences through the wisdom of praj~naapaaramitaa. 10. fajiewuliang 朄奅柍検 - 'Boundless dedication equal to the cosmos.' The stage where the bodhisattva witnesses that all existences are the middle path without aspects. [Credit] acm(entry) cw(py)

廫榝 [py] shi2huo4 [wg] shih-huo [ko] siphok [ja] 僕儏僂儚僋 juuwaku ||| Ten afflictions, ten defilements, ten delusions. The first five, which are characteristic of those of developed religious sensitivity are: view of self 恎尒, extreme view 绮尒, evil view 幾尒, view of attachment to views 尒庢尒, and view of attachment to the precepts 夲嬛庢尒. The second five, which are characteristic of those of undeveloped religious sensitivity are: desire 梸, hatred 嵫, ignorance 釛, pride 枬, and doubt 媈. Same as 廫巊 [Dictionary References] naka664a [Credit] acm(entry)

廫惉 [py] shi2sheng4 [wg] shih-ch'eng [ko] sipsông [ja] 僕儏僂僕儑僂 juujou ||| Complete; the full number. [Credit] acm(entry) cw(py)

廫夲 [py] shi2jie4 [wg] shih-chieh [ko] sipkye [ja] 僕僢僇僀 jikkai ||| The ten precepts. (1) The ten kinds of good behavior, same as 廫慞嬈. (2) The ten basic precepts for bhikkhus and bhikkuniis in Theravaada and Nikaaya Buddhism, the first five of which (屲夲) are also observed by lay practitioners. they are: (1) not killing 晄嶦惗; (2) not stealing 晄橑搻; (3) no improper sexual behavior (such as adultery, etc.) 晄幾汿; (4) 晄栂岅 no false speech; (5) 晄堸庰 no consumption of alcohol; (6) not eating after noon 晄旕帪怘; (7) not watching dancing, singing and shows 晄壧晳鎂沣; (8) not adorning oneself with garlands, perfumes and ointments 晄揾忺崄椤; (9) not using a high bed 晄嵖崅淎戝喱; and (10) not receiving gold and silver 晄拁嬥嬧洀. 廫巭 [py] shi2zhi3 [wg] shih-chi [ko] sipchi [ja] 僕儏僂僂僔 juushi ||| Equivalent to 廫峴. [Credit] acm(entry) cw(py)

廫朄峴 [py] shi2 fa3xing2 [wg] shih fa-hsing [ko] sippôphaeng [ja] 僕儏僂儂僂僊儑僂 juuhougyou ||| The 'ten teaching practices.' Ten kinds of practices related to the scriptures (da`sa-dharma-caritam). (1) The copying and preservation of the Great Vehicle teachings. (2) Performance of memorial services. (3) Bestowal of wisdom upon others. (4) Listening to explanations of the teachings by others. (5) To study and read with enthusiasm oneself. (6) to comprehend them. (7) To recite them. (8) To explain them for others. (9) To think them through for oneself. (10) To practice them. There are other sets which vary according to the text. For instance another set of ten can be found in the Shoulengyan sanmei jing 庱灴殠嶰枂鉙 in T vol. 15, p. 641b. [Credit] acm(entry) cw(py)

廫斚溁 [py] shi2fan2nao3 [wg] shih-fan-nao [ko] sibbônnoe [ja] 僕儏僂儃儞僲僂 juubonnou ||| See 廫庬斚溁. [Credit] acm(entry)

廫墹 [py] shi2wang2 [wg] shih-wang [ko] sibwang [ja] 僕儏僂僆僂 juuou ||| "Ten Kings" of the dark realms as listed in the Suutra of the Ten Kings 廫墹鉙. (1) 恅淎墹; (2) 弶峕墹; (3) 憊掗墹; (4) 屴姱墹; (5) 鑵杺墹; (6) 澨惉墹; (7) 懽嶳晎孨; (8) 暯摍墹; (9) 搒巗墹; (10) 屲摴鐉椫墹. [Credit] acm(entry) cw(py)

廫奅 [py] shi2jie4 [wg] shih-chieh [ko] sipkye [ja] 僕僢僇僀 jikkai ||| "Ten Realms." (1) The five organs of eyes, ears, nose, tongue and skin together with their five objects of form, sound, odor, taste and tactile objects. da`sa-dhaatavah (2) Ten divisions of the unenlightened and enlightened worlds, according to level. These are the realms of: hell-being, hungry ghost, animal, asura, human, god, `sraavaka, pratyekabuddha, bodhisattva and Buddha. The six realms from hell-being to god are the unenlightened realms and the four from `sraavaka to Buddha are enlightened. They are also classified as the first three being the result of evil karma, the next three the result of good karma, the next two as Hiinayaana rewards and the final two as Mahaayaana rewards. [Dictionary References] naka591d [Credit] acm(entry)

廫憡 [py] shi2xiang1 [wg] shih-hsiang [ko] sipsang [ja] 僕儏僂僜僂 juusou ||| The 'ten aspects' of existence listed in the Nirvaana Sutra are. form, sound, smell, taste, touch, arising, abiding, ceasing, male, female (T vol. 12, p. 755a). The ten found in the Huayan jing 壺殠鉙 are. Buddha, bodhisattva, pratyekabuddha, `sraavaka, god, man, demigod, animal, hungry ghost, hell-being. [Credit] acm(entry) cw(py)

廫庬斚溁 [py] shi2zhong3fan2nao3 [wg] shih-chung-fan-nao [ko] sibjong pônnoe [ja] 僕僢僔儏儃儞僲僂 jisshubonnou ||| Ten kinds of defilement: (1) the view of the existence of a self 嶧夀栯尒; (2) extreme views 绮幏尒; (3) evil views 幾尒; (4) view of attachment to views 尒庢; (5) attachment to the precepts 夲嬛庢; (6) desire 婷; (7) anger 湅; (8) pride 枬; (9) ignorance 柍柧, and (10) doubt 媈. 乲囡壘榑 T 1579.30.313b12-14乴The first four of these are often separately categorized as the four attached views 巐尒. [Credit] acm(entry)

廫寢 [py] shi2jie2 [wg] shih-chieh [ko] sipkyôl [ja] 僕儏僂働僣 juuketsu ||| The ten fetters;" ten kinds of defilements which bind sentient beings to sa.msaara: desire 婷梸, anger 嵫湅, pride 枬, false views 尒, doubt 媈, attachment to discipline 夲嬛庢, attachment to existence 桳婷, jealousy 幑, parsimony 準, ignorance 柍柧. [Credit] acm(entry)

廫嫊 [py] shi2xu1 [wg] shih-hsü [ko] sip'ô [ja] 僕儏僂僐 juuko ||| The "ten directions of space." [Credit] acm(entry) cw(py)

廫錴 [py] shi2 hao4 [wg] shih-hao [ko] sip'o [ja] 僕儏僂僑僂 juugou ||| The ten epithets of the Buddha: (1) 擛棃 (tathaagata), "Thus-Come"; (2) 滀嫙 (arhat) "Worthy of Respect"; (3) 惓曊抦 (samyak-sambuddha) "Correctly Enlightened"; (4) 柧峴懌 (vidyaa- carana-sampanna) "Perfected in Wisdom and Action"; (5) 慞惱 (sugata) "Well-Gone"; (6) 悽娫夝 (lokavid) "Knower of the Secular World"; (7) 柍忋巑 (anuttaraa) "Unsurpassed"; (8) 挷屼戝晇 (purusadamya-saaratha) The "Tamer"; (9) 揤恖巘 (`saastaadevamanusyaanaam) "Teacher of Gods and Men"; (10) 樑悽懜 or 姉壘瀽 (bhagavaan) "World Honored One." [Credit] acm(entry) cw(py)

廫峴 [py] shi2xing2 [wg] shih-hsing [ko] siphaeng [ja] 僕儏僂僊儑僂 juugyou ||| The ten practices. Ten of the fifty-two stages of the career of a bodhisattva enumerated in the Avata.msaka-suutra. These stages are practices for the benefit of others. They are. 1. huanxixing 焎婌峴 - The 'practice of giving joy.' Selfless giving to sentient beings by the bodhisattva, wherein he has no feeling of desire for reward.丂2. raoyixing 閌塿峴 - 'beneficial practice.' Here the bodhisattvas maintain pure self control and their minds have no attachment to color or form, sound, fragrance, flavor or feeling.丂3. Wuweinixing 柍堘媡峴 - The 'practice of non-opposition.' The practice by bodhisattvas of continuous forbearance and tolerance; being humble and respectful, harming neither self nor others.丂4. Wuqunaoxing 柍孅潥峴 - The 'practice of indomitability.' The cultivation by bodhisattvas of great, unsurpassed energy. They become naturally free from the three poisons of greed, hatred and delusion.丂5. Wuchiluanxing 柍釛槳峴 - The 'practice of non-confusion.' The practice in which bodhisattvas perfect right mindfulness, their minds are free from distraction and disturbance, firm and imperturbable, consummately pure, immeasurably vast, without any delusion or confusion.丂6. shanjianxing 慞尒峴 - The 'practice of skillful manifestation.' The bodhisattvas are pure in thought, word and deed; they abide in non-acquisition and demonstrate non-acquisitive thought, word and deed. 7. Wuzhuxing 柍挊峴 - The 'practice of non-attachment.' In this practice, bodhisattvas, with minds free from attachment, can in every successive instant enter into countless worlds and adorn and purify these countless worlds, their minds free from attachment to anything in these worlds.丂8. nandexing 擄摼峴 - The 'practice of that which is difficult to attain.' Here, bodhisattvas perfect inconceivable roots of goodness which are difficult to attain, and supreme understanding of the Buddha's teaching which is difficult to attain.丂9. shanfaxing 慞朄峴 - The 'practice of good teachings.' Here, bodhisattvas act as pure, cool reservoirs of truth for the sake of beings of all worlds--celestial and human beings, devils and gods, ascetics and priests, etc.丂10. zhenshixing 崃泬峴 - The 'practice of truth.' Bodhisattvas perfect true speech--they can act in accord with what they say, and speak according to what they do. [Credit] acm(entry) cw(py)

廫夝 [py] shi2jie3 [wg] shih-chieh [ko] sip'ae [ja] 僕儏僂僎 juuge ||| The "Ten Understandings" which are equivalent to the "Ten Abidings" (廫廧), the 11-20th of the 52 stages of the bodhisattva's progress. This is the way the term was translated into Chinese by Paramaartha. [Credit] acm(entry) cw(py)

廫鎢棩 [py] Shi2song4 lü4 [wg] Shih-sung-lu [ko] Sipsongryul [ja] 僕儏僂僕儏儕僣 Juujuritsu ||| The "Ten Recitations Vinaya " of the Sarvaastivaada 桳晹丂sect. [Credit] acm(entry) cw(py)

廫恎 [py] shi2shen1 [wg] shih-chen [ko] sipsin [ja] 僕儏僂僔儞 juushin ||| The ten bodies of the Buddha; two kinds of ten bodies are presented in the Avata.msaka-suutra 壺殠鉙.

I. The ten bodies of the realm of understanding, associated with Vairocana Buddha. (1) zhongshengshen 廜惗恎 sentient being body; (2) guotushen 殸搚恎 lands body; (3) yebaoshen 嬈曬恎 Karma-reward body; (4) shengwenshen 氵暦恎`sraavaka-body; (5) dujueshen 嗾鍿恎 pratyekabuddha body; (6) pusashen 曥嶧恎 bodhisattva body; (7) rulaishen 擛棃恎 tathaagata-body; (8) zhishen 抭恎 wisdom body; (9) fashen 朄恎 dharma-body and (10) xukongshen 嫊嬻恎 body of absolute space.

II. The ten bodies of the realm of practice are. (1) putishen 曥採恎 the enlightenment body, the manifestation of a buddha-body attaining enlightenment; (2) yuanshen 婅恎 vow body, aspiring to be born in Tu.sita Heaven; (3) huashen 壔恎 'transformation body;' (4) zhuchishen 廧帩恎 'retaining body;'(5) xianghaozhuangyanshen 憡岲憫殠恎 body adorned with excellent physical characteristics; (6) shilishen 惃椡恎 body of power; (7) ruyishen 擛堄恎 body manifested at will; (8) fudeshen 暉摽恎 body of merit and virtue; (9) zhishen 抭恎 wisdom body; (10) fashen 朄恎 dharma body, the quintessential buddha-body.

[Credit] acm(entry) cw(py)

廫栧榓鎦榑 [py] Shi2men2 he2zheng1 lun4 [wg] Shih-men ho-cheng lun [ko] Simmun hwajaeng non [ja] 僕儏僂儌儞儚僜僂儘儞 Juumon wasou丂ron ||| Simmun hwajaeng non (Reconciliation of Disputes in Ten Aspects) by Wônhyo 尦濟. An essay by the famous Silla scholiast, in which he attempted to synthesize the views of the various Buddhist teachings which had been transmitted into Korea during his era. Unfortunately, only fragments of this text are extent.HPC 1.838-841. [Credit] acm(entry)

廫栧鐕榝榑 [py] Shi2men2 bian4huo4 lun4 [wg] Shih-men pien-huo lun [ko] Simmun pyônhok non [ja] 僕儏僂儌儞儀儞儚僋儘儞 Juumon benwaku ron ||| Shimen bianhuo lun; 3 fasc., by Fu-li 暅釾; T 2111.52.551-559. [Credit] acm(entry)

See the character 愮 in CJKDict

愮嵎 [py] qian1 cha1 [wg] chien-ch'a [ko] ch'ônch'a [ja] 僙儞僔儍 sensa ||| Innumerable differences. [Credit] acm(entry) cw(py)

愮庤娽戝斶怱庺峴朄 [py] Qian1shou3yan 3da4bei1xin1zhou 4xing2fa3 [wg] Ch'ien-shou-yen ta-pei-hsin-chou hsing-fa [ko] ch'ônsuan taebisimju haengbôp [ja] 僙儞僔儏僎儞僟僀僸僔儞僕儏僐僂儂僂 Senshugan daihishinju kouhou ||| The Qianshouyan dabeixinzhou xingfa; T 1950.46.973a-978a. [Credit] acm(entry)

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彙捑 [py] sheng1 shen3 [wg] sheng-ch'en [ko] sûngch'im [ja] 僔儑僂僕儞 shouchin ||| Rising and falling; flourishing and decaying, etc. [Credit] acm(entry) cw(py)

See the character 媿 in CJKDict

媿幵 [py] niu2che1 [wg] niu-ch'e [ko] uch'a [ja] 僊儏僂僔儍 gosha ||| (1) An oxcart. (2) As explained in the Lotus Sutra, a metaphor for one of the three vehicles--the bodhisattva vehicle. See san-ch'e [嶰幵]. [Dictionary References] ZGD343d [Credit] acm(entry) cw(py)

See the character 敿 in CJKDict

敿熮擇嫵 [py] ban4man3 er4jiao4 [wg] pan-man erh-chiao [ko] panmanigyo [ja] 僴儞儅儞僯僉儑僂 hanmannikyou ||| The division of the Buddha's teaching into the "half-word" 敿帤 (彫槱) teaching and the "full-word" 熮帤 (戝槱) teaching. [Dictionary References] ui87 [Credit] acm(entry) cw(py)

See the character 櫬 in CJKDict

櫬 [py] wan4 [wg] wan [ko] man [ja] 儅儞 man ||| Ten thousand (漭, 枩). All things, especially used in Buddhism. [Credit] acm(entry) cw(py)

See the character 撿 in CJKDict

撿嶳廆 [py] Nan2shan1 zong1 [wg] Nan-shan tsung [ko] Namsanjong [ja] 僫儞僙儞僔儏僂 Nanzanshuu ||| (1) Nanshan zong; a Chinese vinaya school, founded by Daoxuan 摴愰. (2) Namsanjong; the named applied during the Koryô vinaya school, which known in the Silla as Kyeyul 夲棩. [Credit] acm(entry)

撿浽妯 [py] Nan2Yue4 rang4 [wg] Nan-yüeh jang [ko] Nam'agyang [ja] 僫儞僈僋僕儑僂 Nangakujou ||| Nanyue rang (677-744) A Chan master of the Tang dynasty, more commonly referred to as Huairang 滃妯. [Credit] acm(entry) cw(py)

撿曽樑嫵 [py] nan2fang1 fo2jiao1 [wg] nan-fang fo-chiao [ko] nambang pulgyo [ja] 僫儞儂僂僼僣僉儑僂 Nanpou bukkyou ||| "Southern Buddhism." The line of transmission of Buddhism through south Asia after the time of King A`soka. This transmission proceeded from southern India and Sri Lanka (Ceylon), to Burma (Myanmar), Thailand and Cambodia. The predominant doctrinal strain of this transmission was Theravaada/Nikaya (晹攈) tradition, which bases its teachings on the Pali Canon. [Credit] acm(entry)

撿杮煾炏鉙 [py] Nan2ben3 nie4pan2 jing1 [wg] Nan-pen nieh-p'an ching [ko] Nambon yôlban kyông [ja] 僫儞儂儞僱僴儞僉儑僂 Nanbon nehangyou ||| Nanben niepan jing; See Da banniepan jing 戝斒煾炏鉙 T 375.12.605a-851b. [Credit] acm(entry)

撿愹 [py] Nan2quan2 [wg] Nan-ch'üan [ko] Namch'ôn [ja] 僫儞僙儞 Nansen ||| See Nanjuan Puyuan 撿愹晛婅 [Credit] acm(entry)

撿愹晛婅 [py] Nan2quan2 pu3yuan4 [wg] Nan-ch'üan p'u-yüan [ko] Namch'ôn bowôn [ja] 僫儞僙儞僼僈儞 Nansenfugan ||| Nanjuan Puyuan (748-835); major Chan teacher of the T'ang, one of the most cited figures in the kongan literature. He was a disciple of Mazu 攏慶, and the teacher of Toyun 摴堯. [Dictionary References] ZGD969d [Credit] acm(entry)

撿嬷晹廎 [py] nan2 shan4 bu4 zhou1 [wg] nan-shan-pu-chou [ko] namsômbuju [ja] 僫儞僙儞僽僔儏僂 nansenbushuu ||| One of the Four Great Continents in Indian Buddhist mythological cosmology. Skt. Jambuu-dvipa. [Credit] acm(entry) cw(py)

See the character 攷 in CJKDict

攷巤 [py] bo2shi1 [wg] po-shih [ko] paksi [ja] 僴僋僙 hakushi ||| To extend broadly; to reach out everywhere. [Credit] acm(entry) cw(py)

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