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See the character 巐 in CJKDict

巐晄掕 [py] si4bu4ding4 [wg] ssu-pu-ting [ko] sa pujông [ja] 僔僼僕儑僂 shifujou ||| See 巐晄掕朄. [Credit] acm(entry)

巐晄掕朄 [py] si4 bu4ding4fa3 [wg] ssu pu-ting-fa [ko] sa pujôngpôp [ja] 僔僼僕儑僂儂僂 shi fujouhou ||| The four indeterminate dharmas (in terms of good, evil or quality) in the 100 Yogaacaara dharmas. They are: drowsiness 悋柊, remorse 湨嶌, (coarse) investigation 恞 and (fine) analysis 巉. 乲戝槱昐朄柧栧榑 T 1614.31.855b乴 [Credit] acm(entry)

巐埵 [py] si4wei4 [wg] ssu-wei [ko] sawi [ja] 僔僀 shii ||| Four stages. ?, 捀, 擡 and 惗戞堦朄. 巐廧抧 [py] si4zhu4di4 [wg] ssu-chu-ti [ko] sajuji [ja] 僔僕儏僂僠 shijuuji ||| Four positions; four kinds of affliction: (1) jianyiqiezhudi 尒堦愗廧抧 mistaken view in regard to all things in the three realms. (2) yuaizhuchi 梸垽廧帩 attachment to objects in the desire realm. (3) seaizhuchi 怓垽廧帩 attachment to things in the form realm. (4) youaizhuchi 桳垽廧帩 attachment to objects in the formless realm. [Dictionary References] naka522a [Credit] acm(entry) cw(py)

巐埶 [py] si4yi1 [wg] ssu-i [ko] saûi [ja] 僔僄 shie ||| The "four reliances" (1) Four kinds of bodhisattvas. Four great teachers who instruct sentient beings after the passing away of the Buddha. In the Nirvana Sutra 煾炏鉙, the messenger of the Tathaagata, spreading the teaching of the end of the age, established the four kinds of bodhisattvas which people would depend upon, according to the four kinds of people. Depending upon which treatise one reads, the stages of the bodhisattva are divided up among these four in various ways. See the ninth chapter in the Nirvana Sutra entitled 巐埶昳. (2) The four necessities of food, clothing, shelter and medicine. [Dictionary References] naka508c [Credit] acm(entry) cw(py)

巐媀 [py] si4yi2 [wg] ssu-i [ko] saûi [ja] 僔僊 shigi ||| The Four Postures: walking, standing, sitting and lying down. Usually written 巐埿媀 (siweiyi). [Credit] acm(entry) cw(py)

巐暘 [py] si4fen1 [wg] ssu-fen [ko] sabun [ja] 僔僽儞 shibun ||| 'four aspects.' In the theory of the school of Consciousness-only, the mind and the mental function elements have four aspects. They are xiangfen 憡暘 objective aspect, jianfen 尒暘 subjective aspect, zizhengfen 帺鏆暘 the aspect of the self perceiving the object and zhengzizhengfen 鏆帺鏆暘 the awareness of the function of being aware of the object. ("rewitnessing aspect"). This theory was first elucidated by Dharmapaala. [Credit] acm(entry) cw(py)

巐暘棩 [py] Si4fen1 lu4 [wg] Ssu-fen-lu [ko] Sabunyul [ja] 僔僽儞儕僣 Shibunritsu ||| Vinaya of the Four Categories of the Dharmagupta sect. 60 fasc., trans. by Buddhaya`sas 樑懮栯幧 and Zhu Fonian 幈樑擮. T 1428.22.567b-1014b. [Credit] acm(entry) cw(py)

巐廫擇復鉙 [py] Si4shi2er4zhang1 jing1 [wg] Ssu-shih-erh-chang ching [ko] Sasibijang kyông [ja] 僔僕儏僂僯僔儑僂僉儑僂 Shijuunishou kyou ||| Sishierzhang jing; the Sutra in Forty-two Chapters. One fascicle. Translation attributed to Kasyapamatanga and Mdran Dharmarak.sa. Considered to be the first sutra to be translated into Chinese. In order to introduce Buddhism in to China, basic Buddhist teachings were excerpted from various sutras and compiled as the forty-two entries in this text. [Credit] acm(entry) cw(py)

巐姫灴壘鉙 [py] Si4juan4 leng4qie2 jing1 [wg] Ssu-ch'üan leng-ch'ieh ching [ko] Sagwônrûnggagyông [ja] 僔僇儞儕儑僂僈僉儑僂 Shikanryougakyou ||| The four fascicle version of the Lankaavataara-suutra: Sijuan lengqie jing 灴壘垻骐懡梾洀鉙, trans. by Gunabhadra 媮撨骐懮梾; translated into English by Daisetsu Suzuki T 670.16.480a-514b. cf. T 671, 672; T 1789. This version of the sutra has proven to be the most influential version in East Asia. [Credit] acm(entry) cw(py)

巐嬪 [py] si4ju4 [wg] ssu-chü [ko] sagu [ja] 僔僋 shiku ||| (1) "Four phrases," meaning gaathaa (橌, 壘懮). A gaathaa is usually made up of four sets of eight Chinese characters. (2) The fourfold negation: A, not-A, both A and not-A, neither A nor not-A (catu.s-koti). [Credit] acm(entry) cw(py)

巐岦 [py] si4xiang4 [wg] ssu-hsiang [ko] sahyang [ja] 僔僐僂 shikou ||| The four accesses in the stages of the `sraavaka path. See 巐岦巐壥. [Dictionary References] naka512c [Credit] acm(entry)

巐岦巐壥 [py] si4xiang4si4guo3 [wg] ssu-hsiang-ssu-kuo [ko] sahyangsagwa [ja] 僔僐僂僔僇 shikoushika ||| The four accesses and four fruits of the `sraavaka path (catvaari-phalani): (1) xutuo 恵懮 "stream-enterer" [梐棳]; (2) situojin 巣懮崱 "once-returner" [堦樢]; (3) anajin 垻撨娷 "non-returner" [晄娨, 晄樢]; (4) aluohan 垻梾娍 "arhat" [柍泏]. Each stage is seen as having two aspects: that of ascent into the stage, indicated by 岦, and consummation of the stage, indicated by 壥. The stream-enterer succeeds in eradicating conceptual confusions 尒榝 of the three realms (also called the 88 defilements 敧廫敧巊) , experiences the 15 minds 廫屲怱 of the Path of Seeing 尒摴, and finishing this task, enters the Path of Cultivation 廋摴, thus consummating this stage. Entering into the stage of once-returner, the practitioner removes the first six of the nine qualities 嬨昳 of removable defilements 廋榝and thus consummates this stage. One then proceeds to enter the level of non-returner, where one eliminates the remaining three removable defilements to consummate this stage. In the final stage of arhat, all defilements have been permanently eradicated, and one may enter nirvana. 乲嬩幧榑丄 T 1558.29.17b乴 [Dictionary References] naka512c [Credit] acm(entry)

巐慞崻 [py] si4shan4gen1 [wg] ssu-shan-ken [ko] sasôngûn [ja] 僔僛儞僐儞 shizenkon ||| The "four good roots" of the Yogaacaara school. These are present at the final stage of the 'ten dedications of merit' (廫夢岦). Just at the point of finishing the tenth "dedication," one cultivates the four views of the fathoming mind, and the four views of absolute reality. In terms of the five stages (屲埵) this occurs at the second stage (壛峴埵), 'preparation.' The four roots are 'warmth' (鄫), The 'pinnacle' (捀),'acquiescence' (擡), and The 'highest worldly wisdom' (悽戞堦朄). [Credit] acm(entry) cw(py)

巐戝 [py] si4da4 [wg] ssu-ta [ko] sadae [ja] 僔僟僀 shidai ||| (mahaa-bhuuta). The 'four gross elements.' 'Gross' (戝) means 'element,' which all substances are composed of. These are: (1) tu 搚 the earth element (prthivii dhaatu), which has the basic quality of hardness and the function of protection; (2) shui 悈 water (ab-dhaatu), which has the function of gathering and storing wetness; (3) 壩 fire (teja-dhaatu), which is the nature of heat and has the function of warming; (4) feng 晽 wind (vaayuu-dhaatu), which has the function of giving life to all living things. It is thought that when these are gathered, material substance is produced; therefore they are called the 'forms of creatability.' In India, there are other transmissions of ideology whose explanations resemble this one, and even within Buddhism there are other explanations, but in the explanation of Abhidharma Buddhism, the objects of consciousness of earth, wind, fire and water are provisional elements, since the true elements are imperceptible. [Credit] acm(entry) cw(py)

巐揤 [py] si4tian1 [wg] ssu-t'ien [ko] sach'ôn [ja] 僔僥儞 shiten ||| (1) The heavens of the four directions. (2) The kings of the four heavens--巐揤墹. [Credit] acm(entry) cw(py)

巐揤墹 [py] si4tian1wang2 [wg] ssu-t'ien-wang [ko] sach'ônwang [ja] 僔僥儞僲僂 shitennou ||| The four heavenly kings; four guardian gods. [Credit] acm(entry) cw(py)

巐埿媀 [py] si4 wei1 yi2 [wg] ssu-wei-i [ko] sawiûi [ja] 僔僊 shi-igi ||| The "four postures." Walking, standing, sitting and lying down. (2) The maintenance of correct deportment while in any of the four postures. [Credit] acm(entry) cw(py)

巐壠戝槱 [py] si4jia1 da4sheng4 [wg] ssu-chia ta-sheng [ko] saga taesûng [ja] 僔働僟僀僕儑僂 shike daijou ||| Four schools of Mahaayaana: (1) Huayan 壺殠 , Tiantai 揤戜, Zhenyan 崃尵 and Chan 釽. (2) Faxiang 朄憡, Sanlun 嶰榑, Tiantai and Huayan. [Dictionary References] naka109 [Credit] acm(entry) cw(py)

巐廈 [py] si4zhou1 [wg] ssu-chou [ko] saju [ja] 僔僔儏僂 shishuu ||| The four great continents located in the oceans around Mt. Sumeru. They are Jambu-dviipa, Puurva-videha, Aparagodaaniiya, and Uttara-kuru. Jambu-dviipa is the continent that we are said to live on. The term can also mean "all worlds." [Credit] acm(entry) cw(py)

巐摽 [py] si4de2 [wg] ssu-te [ko] sadôk [ja] 僔僩僋 shitoku ||| "four virtues." In the Nirvaana-suutra, four attributes of nirvaana: permanence, bliss, self and purity. [Credit] acm(entry) cw(py)

巐怱 [py] si4xin1 [wg] ssu-hsin [ko] sasim [ja] 僔僔儞 shishin ||| The 'four thoughts' used by Vasubandhu in his commentary to the Diamond Sutra (T 1511.25.781c-782a) to outline Section Two of the Diamond Sutra,dividing it into four distinct passages (T 236.8.753a). The title of each of the Four Thoughts is extracted from a verse of Asa.nga's Ode to the Diamond Sutra (T1514), of which the Vasubandhu commentary is an annotation. This exegetical scheme used by Vasubandhu is usually found summarized in the Chinese exegetical texts. The Four Thoughts, and the passages they refer to are [using Bodhiruci's translation, T236/T1511]:
1) The 'Broadly Extensive Thought' (淎戝怱). Corresponds to: "彅曥嶧惗擛惀怱丅強桳堦愗廜惗廜惗強潗 ..." to .".. 強桳廜惗奅廜惗強潗丅" (T236.8.753a1-4)
2) The 'Supreme Thought' (戞堦怱). Corresponds to: "変奆椷擖柍镻煾炏帶柵搙擵丅" (T236.8.753a4-5)
3) The 'Eternal Thought' (忢怱). Corresponds to: "擛惀柵搙柍検柍绮廜惗泬柍廜惗摼柵搙幰丅壗埲屘丅 恵曥採丅庒曥嶧桳廜惗憡懄旕曥嶧丅" (T236.8.753a1-7) Vasubandhu comments that the living beings are not different from the bodhisattva's own self, and so if a bodhisattva conceives of the living beings as being separate from himself then he is not a bodhisattva. "Thusly apprehending the myriad beings as his own body, the eternal is not abandoned." (T1511.25.782a)
4) The 'Undeluded Thought' (晄揯搢). Corresponds to: "壗埲屘旕丅恵曥採丅庒曥嶧婲廜惗憡恖憡氭幰憡丅 懃晄柤曥嶧丅" (T236.8.753a7-8) Vasubandhu comments: "This makes plain the distant separation [of the bodhisattva] from, and accordingly the cessation of, a self which views the images of myriad beings, etc." (T 1511.25.782a) It should be noted that one must use a translation of the Diamond Sutra other than Kumaarajiiva's to follow the fourfold division, as Kumaarajiiva does not include the final conclusion to this section of the sutra. The commentary by Vasubandhu was translated into Chinese by Bodhiruci 曥採棳巟 (T1511-嬥崉斒庒攇梾枿鉙榑) and Yijing 媊熌 (T1513-擻澬嬥崉斒庒攇梾枿懡鉙榑缱), and those two versions of the Diamond Sutra are used in each respectively. Yijing also extracted Asa.nga's Ode from a separate text (T1514). [Credit] cp (entry)

巐擮廧 [py] si4nian4 zhu4 [wg] ssu-nien-chu [ko] sanyômju [ja] 僔僱儞僕儏僂 shinenjuu ||| The 'four stations (or bases) of mindfulness'; also; the fourfold contemplation to be practiced after one has completed the exercise of tranquilizing one's mind: (1) shennianzhu 恎擮廧, contemplating one's body as defiled; (2) shounianzhu 庴擮廧, contemplating one's feelings as painful: even though there are agreeable sensations, they are deceptive, and there is no true pleasure in the world; (3) xinnianzhu 怱擮廧, contemplating one's mind as constantly changing and (4) fanianzhu 朄擮廧, contemplating things in general as devoid of inherent existence. The four bases of mindfulness are included in the thirty-seven elements of enlightenment (嶰廫幍摴昳). Also written 巐擮檤. [Credit] acm(entry) cw(py)

巐擮檤 [py] si4nian4chu4 [wg] ssu-nien-chu [ko] sanyômch'ô [ja] 僔僱儞僕儑 shinenjo ||| 'Four Mindfulnesses.' Same as sinianzhu 巐擮廧 sinianzhu and 巐鎂. [Credit] acm(entry) cw(py)

巐壎 [py] si4en1 [wg] ssu-en [ko] saûn [ja] 僔僆儞 shion ||| Four kinds of compassion. The compassion of parents; the compassion of sentient beings; the compassion of rulers; the compassion of the Three Treasures. [Credit] acm(entry) cw(py)

巐幓抙 [py] si4 xi1tan2 [wg] ssu-hsi-t'an [ko] sasildan [ja] 僔僔僣僟儞 shisitsudan ||| The four siddhaantas. Four modes whereby the Buddha preached the originally inexpressible dharma to all sentient beings. They are as follows: (1) shijiexitan 悽奅幓抙 Worldly siddhaanta. Preaching which accords to the conventional understanding of the world. (2) gegeweirenxitan 奺奺啜恖幓抙 Siddhaanta for each individual. Preaching according to the abilities and levels of understanding of the people listening. (3) duizhixitan 洈帯幓抙 Special application siddhaanta. Preaching aimed at destroying strong defilement or evil karma of certain beings. (4) diyiyixitan 戞堦媊幓抙 Siddhaanta of supreme truth. Preaching of reality as understood by the Buddha himself. [Credit] acm(entry) cw(py)

巐姵 [py] si4huan4 [wg] ssu-huan [ko] sahwan [ja] 僔僇儞 shikan ||| 'four afflictions.' In the Nirvaana-suutra these are: impermanence, suffering, no-self and impurity. [Credit] acm(entry) cw(py)

巐榝 [py] si4huo4 [wg] ssu-huo [ko] sahok [ja] 僔儚僋 shiwaku ||| Four kinds of fundamental afflictions: (1) Self-ignorance 変釛, self-view 変尒, self-pride 変枬 and self-love 変垽. These are understood to be originated in the manas consciousness 枛撨幆. [Credit] acm(entry)

巐曠棳 [py] si4 mu4liu2 [wg] ssu-mu-liu [ko] samoryu [ja] 僔儃儖 shiboru ||| The "four raging currents." Four afflictions which agitate the originally quiescent mind: desire 梸, existence 桳, opinion 尒 and ignorance 柍柧. [Credit] acm(entry) cw(py)

巐潗朄 [py] si4 she4fa3 [wg] ssu-she-fa [ko] sisôppôp [ja] 僔僔儑僂儂僂 shishouhou ||| (catuh-sa.mgraha-vastu); The 'four methods of winning (people) over.' Also written 巐潗帠. The four methods which bodhisattvas employ to approach and save people. They are: (1) bushi 晍巤, giving the gift of Dharma or something that people like; (2) aiyu 垽岅 using kind words; (3) lixing 棙峴 acting for the purpose of benefit to them; (4) tongshi 摨帠 physically working together with them. [Credit] acm(entry) cw(py)

巐嫵媊 [py] Si4 jiao4yi4 [wg] Ssu-chiao-i [ko] Sagyoûi [ja] 僔僉儑僂僊 Shikyougi ||| The Sijiaoyi, T 1929.46.721a-769a. A twelve fascicle work by Zhiyi 抭, the founder of Tiantai Buddhism. This treatise is devoted to the detailed and systematic exposition of the Four Teachings (one of the schemes by which the Buddhist sutras and treatises are arranged in the Tiantai tenet classification system). The four teachings are: (1) sancang 嶰錟the Tripitaka teaching; (2) tong 捠 the Pervasive or 'shared' teaching; (3) bie 暿 the Distinct teaching and (4) yuan 殺 the Complete teaching. Originally it formed a part of his commentary on the Vimalakiirti-nirde`sa-suutra 堐杸鉙, which he finished in 595 C.E. [Credit] acm(entry) cw(py)

巐曽堈檤 [py] si4fang1yi4chu4 [wg] ssu-fang-i-ch'u [ko] sabangich'ô [ja] 僔儂僂僔儑 shihouisho ||| To be disoriented; to lose one's sense of direction. A simile which appears in Buddhist scriptures to describe the nature of ignorance. See, for example in the Sutra of Perfect Enlightenment 殺鍿鉙 (T 842.17.913b22), in the Awakening of Faith 婲怣榑 (T 1666.38.577a3 ff. and 579c23) and in the `Suura.mgama-suutra 庱灴殠鉙 (T 945.19.120b21-23). [Credit] acm(entry)

巐柧懜幰嫵峴榐 [py] Si4ming2 zun1zhe3 jiao1xing2 lu4 [wg] Ssu-ming tsun-che chiao-hsing lu [ko] Samyông chonja kyohaeng nok [ja] 僔儈儑僂僜儞僔儍僉儑僂僐僂儘僋 Shimyou sonsha kyoukou roku ||| Siming zunzhe jiaoxing lu; 7 fasc., by Zongxiao 廆濟. T 1937.46.856a-934a. [Credit] acm(entry)

巐抭 [py] si4 zhi4 [wg] ssu-chih [ko] saji [ja] 僔僠 shichi ||| (1) The 'four wisdoms' of dharma, species, other mind and secular world (catvaari-j~naani). (2) The four kinds of wisdom of the Buddha. These are "Great Reflecting Wisdom," "Equality-nature Wisdom," "Subtle Observing Wisdom" and the "Wisdom of Fulfillment of Deeds." These are the four kinds of wisdom for entering the principle of consciousness-only. (3) The four kinds of wisdom that cut off delusion. These are: the wisdom that extinguishes the production of selfhood; the wisdom of establishing pure works; the wisdom of doing what should be done; the wisdom that keeps this existence from being reborn. [Credit] acm(entry) cw(py)

巐壥 [py] si4guo3 [wg] ssu-kua [ko] sagwa [ja] 僔僇 shika ||| The Four Fruits (of the `sraavaka path) (catvaari-phalani). See 巐岦巐壥. [Dictionary References] naka509b [Credit] acm(entry) cw(py)

巐瀽 [py] si4fan4 [wg] ssu-fan [ko] sabôm [ja] 僔儃儞 shibon ||| The "Four Brahman Heavens": (1) 瀽 (2) 彫瀽柍検 (3) 戝瀽 (4) 瀽曘. Since the first is a general term, there are actually only three. [Credit] acm(entry) cw(py)

巐嬈 [py] si4ye4 [wg] ssu-yeh [ko] saôp [ja] 僔僑僂 shigou ||| Four types of admixture of good and evil karma, with the logographs for white and black representing good and evil, respectively: (1) evil-evil-differently-matured karma 崟崟堎弉嬈; (2) good-good-differently-matured karma 敀敀堎弉嬈; (3) evil-good evil-good differently-matured karma 崟敀崟敀堎弉嬈 and (4) neither-evil-nor-good not-differently-matured karma 旕崟旕敀柍堎弉嬈. (Skt. catvaari-karmaa.ni; Pali cattaari kammaani)乲嬩幧榑丄 T 1558.29.83b乴 [Dictionary References] naka513a ZGD427c [Credit] acm(entry)

巐梸 [py] si4yu4 [wg] ssu-yü [ko] sayok [ja] 僔儓僋 shiyoku ||| The four desires:qing 忣 emotional love; se 怓 sexual attraction; shi 怘 food; yin 汿 lust. [Credit] acm(entry) cw(py)

巐惓嬑 [py] si4 zheng4qin2 [wg] ssu-cheng-ch'in [ko] sajônggûn [ja] 僔僔儑僂僑儞 shishougon ||| The 'four correct endeavors.' (1) getting rid of existing evil; (2) working not to produce evil; (3) To work at nurturing goodness; (4) to destroy pre-existent evil. [Credit] acm(entry) cw(py)

巐朄奅 [py] si4 fa3jie4 [wg] ssu-fa-chieh [ko] sabôpkye [ja] 僔儂僂僇僀 shihoukai ||| The four dharmadhaatus, or four realms of reality as explicated by the masters of the Huayan school: (1) shi fajie 帠朄奅 the realm of individual phenomena; (2) li fajie 棟朄奅 the realm of the one principle (`suunyataa); (3) lishi wuai fajie 棟帠柍釭朄奅 the realm of non-obstruction between principle and phenomena; (4) shishi wuai fajie 帠帠柍釭朄奅 the realm of non-obstruction between phenomena. [Credit] acm(entry) cw(py)

巐棳 [py] si4liu2 [wg] ssu-liu [ko] saryu [ja] 僔儖 shiru ||| See simuliu 巐曠棳 [py] sipaoliu . [Credit] acm(entry) cw(py)

巐柍強堌 [py] si4 wu2suo3wei4 [wg] ssu-wu-so-i [ko] samusooe [ja] 僔儉僔儑僀 shimushoi ||| The 'four forms of fearlessness' (catvaari-vaisaradyani). Four types of fearlessness, or utter conviction, in preaching the dharma. I. Those of a buddha are: (1) zhengdengjue wuwei 惓摍鍿柍堌, fearlessness in asserting that he has attained perfect enlightenment; (2) louyongjin wuwei 楻塱岫柍堌, fearlessness in asserting that he has destroyed all defilements; (3) shuozhangfa wuwei 愢忈朄柍堌, fearlessness in showing people those elements which hinder the realization of the Dharma, and (4) shuochudao wuwei 愢弌摴柍堌, fearlessness in expounding the method of liberation. II. Those of a bodhisattva are: (1) nengchi wuwei 擻帩柍堌, fearlessness in expounding passages and phrases of the dharma which he has heard from the teacher and keeps in memory; (2) zhigenwuwei 抦崻柍堌, fearlessness in expounding appropriate to people with a correct knowledge of their abilities; (3) jueyi Wuwei 寛媈柍堌, fearlessness in countering an opponent's attack on the Buddhist teaching, and clearing away his doubts, and (4) dabao wuwei 摎曬柍堌, fearlessness in responding to the various questions asked of him. [Credit] acm(entry) cw(py)

巐柍釭抭 [py] si4 wu2ai4 zhi4 [wg] ssu-wu-ai-chih [ko] samuaeji [ja] 僔儉僎僠 shimugechi ||| See si wuai bian 巐柍釭鐕. [Credit] acm(entry) cw(py)

巐柍釭鐕 [py] si4 wu2 ai4 bian4 [wg] ssu-wu-ai-pien [ko] samuaebyôn [ja] 僔儉僎儀儞 shimugeben ||| Four abilities of unhindered understanding and expression: (1) fawuai 朄柍釭 No mistake in teaching; (2) yiWuai 媊柍釭, No lack in regard to understanding the internal meaning of the teaching; (3) ciwuai 鐔柍釭 'unhindered speech,' that is, the understanding of all languages; (4) yueshuowuai 炠愢柍釭 'unhindered ease in explanation' which is the free use of the above three in the effort of saving all sentient beings. [Credit] acm(entry) ps(py)

巐柍怓掕 [py] si4 wu2se4 ding4 [wg] ssu-wu-se ting [ko] samusaekchông [ja] 僔儉僔僉僕儑僂 shimusikijou ||| The 'four formless concentrations.' Four states of concentration which lead to rebirth in the four formless heavenly realms: (1) concentration on infinite space 嬻柍绮檤; (2) concentration on infinite consciousness 幆柍绮檤; (3) concentration on nothingness and 柍強桳檤 (4) concentration on neither perception nor non-perception 旕憐旕旕憐檤.乲嬩幧榑丄 T 1558.29.41a乴 [Dictionary References] naka533a [Credit] acm(entry) cw(py)

巐柍怓錧 [py] si 4wu2se4 yun4 [wg] ssu wu-se-yün [ko] sa musaek on [ja] 僔儉僔僉僂儞 shi mushiki un ||| The four skandhas outside of form: Feeling 庴, perception 憐, impulse 峴 and consciousness 幆.乲擇忈媊 HPC 1.791a乴 [Credit] acm(entry)

巐柍検怱 [py] si4 wu2liang4 xin1 [wg] ssu-wu-liang hsin [ko] samuryangsin [ja] 僔儉儕儑僂僔儞 shimuryoushin ||| The 'four immeasurable minds.' The immeasurable mind of love (maitri 帨柍検), compassion (karuna 斶柍検), sympathetic joy (mudita 婌柍検) and impartiality (upek.sa 幪柍検). They are four kinds of meditation to give bliss to, and to take away the suffering of sentient beings (catvaari-apramaanaana). Four minds of immeasurable concern for others. [Credit] acm(entry) cw(py)

巐憡 [py] si4xiang1 [wg] ssu-hsiang [ko] sasang [ja] 僔僜僂 shisou ||| (1) The Four Marks of existence: Arising 惗, abiding 廧, changing 堎, and ceasing 柵. (2) Birth, old age, sickness and death (惗榁昦巰). (3) The four marks of the truth of suffering: duhkha 嬯, `suunyataa 嬻, anitya 柍忢, anaatman 柍変. [Credit] acm(entry) cw(py)

巐崃掹 [py] si4zhen1di4 [wg] ssu-chen-ti [ko] sajinch'e [ja] 僔僔儞僞僀 shishintai ||| The Four Noble Truths. See 巐掹. [Dictionary References] naka525a [Credit] acm(entry)

巐恄懌 [py] si4 shen2zu2 [wg] ssu-shen-chu [ko] sasinjok [ja] 僔僕儞僜僋 shijinsoku ||| The 'four bases of supernatural power.' These are: (1) 'desire power,' (yushenzu 梸恄懌), the desire to gain excellent meditation; (2) 'effort power' (qinshenzu 嬑恄懌) the effort to gain excellent meditation; (3) 'concentration power' (xinshenzu 怱恄懌) the gaining of control over thoughts and (4) 'wisdom power' (guanshenzu 鎂恄懌), the good function of analytical meditation. [Credit] acm(entry) cw(py)

巐釽 [py] si4chan2 [wg] ssu-ch'an [ko] sasôn [ja] 僔僛儞 shizen ||| The 'four meditations.' Four progressively subtle stages of meditation which lead one out from the desire realm into rebirth in the four meditation heavens 巐釽揤.(catur-dhyaana) Inagaki says:" (1) In the first meditation the practitioner dwells in the joy of abandoning coarse desires; (2) in the second, he dwells solely in the joy of concentration; (3) in the third, he attains exquisite joy surpassing that of ordinary concentration; and (4) in the fourth, he dwells in equanimity of mind free of various sensations of pain and pleasure." This corresponds roughly to what is given in the Zen gaku jiten. [Dictionary References] naka525d ina-z357 ZGD441c [Credit] acm(entry) cw(py)

巐釽揤 [py] si4 chan2tian1 [wg] ssu-ch'an-t'ien [ko] sasônch'ôn [ja] 僔僛儞僥儞 shizenten ||| The 'four meditation heavens' in the realm of form. The four spheres one is born into depending upon one's level of meditation practice in the four meditative concentrations 巐釽. There are various sources which describe these, but one of the most extensive is the Abhidharmako`sa-bhaasya 嬩幧榑, where they are discussed in connection with the term 巐栉椂; the Zen gaku jiten cites a text called the Jietuodao lun 夝扙摴榑. Those who practice the first meditative concentration in the present lifetime are born in the first meditation heaven into one of three different levels according to their proficiency in practice. Those of the lower level are born into heaven of Brahma followers 瀽廜揤; those of middling level are born into the heaven of Brahma's ministers 瀽曘揤 and those of the superior level are born into the great Brahma heaven 戝瀽揤. In similar fashion, those who practice the second meditation in the present life are born into three grades of heavens according to their proficiency in practice: the heaven of limited light 彮岝揤; the heaven of limitless light 柍検岝揤 and the heaven of ultimate light and purity 嬌岝熌揤. In the third heaven there are again three: the heaven of limited purity 彮熌揤, the heaven of limitless purity 柍検熌揤 and the heaven of pervasive purity 曊熌揤. The fourth heaven has eight levels: the first three of these, the cloudless heaven 柍塤揤 the heaven of blessed birth 暉惗揤 and the heaven of extensive fruition 淎壥揤 are attainable by unenlightened sentient beings; the final five are attained only by Buddhist saints who have consummated the undefiled concentration of the fourth level: these are the heaven of no affliction 柍斚揤, the heaven of no heat 柍擬揤, the heaven of skillful manifestation 慞尰揤, the heaven of skillful vision 慞尒揤, and the heaven of ultimate form 怓媶桧揤. 乲嬩幧榑丄 T 1558.29.41a乴 [Dictionary References] naka526a soot179 ina-z357 [Credit] acm(entry) cw(py)

巐釽掕 [py] si4chan2ding4 [wg] ssu-ch'an-ting [ko] sasônchông [ja] 僔僛儞僕儑僂 shizenjou ||| The four meditations of the form realm. See 巐釽. [Dictionary References] naka525d ina-z357 ZGD441c [Credit] acm(entry)

巐庬変尒 [py] si4zhong3 wo3jian4 [wg] ssu-chung wo-chien [ko] sachong agyôn [ja] 僔僔儏僈働儞 shishu gaken ||| The "four kinds of view of a self:" (1) The view of a self arising from discrimination 桳暘暿変尒, which is arisen by those who perceive reality in a non-Buddhist manner; (2) the view of a self arisen in the process of coming to be born 嬩惗変尒, which can be arisen by animals as well as human beings; (3) the view of self arisen by each person based on his understanding of himself 帺埶巭変尒 and (4) the view of self which arises in dependence on one's relationship with others 墢懠埶巭変尒.乲囡壘榑 T 1579.30.779c10-14乴 [Credit] acm(entry)

巐庬庼婰 [py] si4 zhong3 shou4ji4 [wg] ssu-chung-shou-chi [ko] sajongsugi [ja] 僔僔儏僕儏僉 shisujuki ||| The four kinds of prediction of Buddhahood. In the Shoulengyan sanmei jing 庱灴殠嶰枂鉙 these are: (1) The prediction for those who have not yet arisen the mind of enlightenment. (2) The prediction for those who are at the point of arising the mind of enlightenment. (3) The secret prediction. (4) The prediction for those who have attained the level of unarisen tolerance. (See T vol. 15 p. 638c.) [Credit] acm(entry) cw(py)

巐庬朄鄭廗 [py] si4zhong3 fa3xun1xi2 [wg] ssu-chung fa-hsün-hsi [ko] sajongbôphunsûp [ja] 僔僔儏儂僂僋儞僔儏僂 shishuhoukunshuu ||| Four kinds of perfumation of dharmas (from the 戝槱婲怣榑): (1) jingfa 熌朄 (崃擛) (2) yiqieranyin 堦愗愼場 (柍柧) (3) wangxin 栂怱 (wangxin) (嬈幆); (4) wangjingjie 栂嫬奅 (榋恛). [Credit] acm(entry) cw(py)

巐庬煾炏 [py] si4zhong3 nie4pan2 [wg] ssu-chung-nie-p'an [ko] sajongyôlban [ja] 僔僔儏僱僴儞 shishu nehan ||| 'Four kinds of Nirvaana.' In the teachings of the Yogaacaara school, nirvaana is divided into four types. The first is the nirvaana of the originally pure self-nature, the original thusness of all existence. The second refers to the thusness expressed in the extinction of the hindrances due to defilement, and is called "nirvaana with remainder." The third is "nirvaana without remainder"; in this nirvaana the hindrances due to defilement in the mind are cut off, and the body in which the five skandhas was united is extinguished. In the fourth, both the hindrances due to defilement and the hindrances of knowing are cut off, and a deep wisdom is attained wherein sa.msaara and nirvaana are not distinguished. Not abiding in nirvaana nor disliking sa.msaara, one teaches sentient beings yet does not become attached to the world. This condition of complete separation from delusion is called "nirvaana with no abode." [Credit] acm(entry) cw(py)

巐庬鎺 [py] si4zhong3 bang4 [wg] ssu-chung pang [ko] sajongbang [ja] 僔僔儏儂僂 shishuhou ||| The four kinds of errors according to Wônhyo 尦濟 in his commentary on the Awakening of Faith 婲怣榑. Belief in existence; belief in non-existence; belief in both; belief in neither. [Credit] acm(entry) cw(py)

巐庬忈 [py] si4zhong3zhang4 [wg] ssu-chung-chang [ko] sajongjang [ja] 僔僔儏僔儑僂 shishushou ||| Four kinds of hindrances taught in the Ratnagotravibhaaga. The hindrance of the marks of conditions 墢憡, the hindrance of the marks of causes 場憡, the hindrance of the marks of arising 惗憡, and the hindrance of the marks of destruction 氂憡. 乲洀惈榑 T 1611.31.830b2-10乴 [Credit] acm(entry)

巐庬揯搢 [py] si4zhong3 dian1dao4 [wg] ssu-chung tien-tao [ko] sajong chôndo [ja] 僔僔儏僥儞僪僂 shishutendou ||| Four kinds of errors; which are four kinds of inverted understandings of reality: perceiving permanence when one should perceive impermanence; perceiving a self when one should perceive no-self; perceiving pleasure when one should be perceiving suffering and perceiving purity when one should be perceiving impurity. 乲洀惈榑 T 1611.31.813a-848a乴 [Credit] acm(entry)

巐嬻檤 [py] si4 kong1chu4 [wg] ssu k'ung-ch'u [ko] sa gongch'ô [ja] 僔僋僂僔儑 shi kuusho ||| The 'four locations in the formless realm.' Four spheres of existence within the formless realm. Also written siwushi 巐柍幆. Those who practice the four formless concentrations are born here. See 巐柍怓. [Credit] acm(entry) cw(py)

巐墢 [py] si4yuan2 [wg] ssu-yüan [ko] sayôn [ja] 僔僄儞 shien ||| 'Four Conditions', 'Four Causes.' {I} In the Consciousness-only 桞幆 school, a broad division into four types, of the causes that produce all things. In this case, the ideograph yuan 墢 has the meaning of yin 場. This classification is used especially in explaining the "nature of dependent arising 埶懠婲惈." The explanation of the relationship of these four causes to the "six causes" 榋場 differs between Consciousness-only and Abhidharma-ko`sa. The four are: (1) yinyuan 場墢 (hetu-pratyaya) a direct internal cause that produces a result. Refers to newly producing the fruit of a person--seeds and their manifestation. The production by the seeds in the aalaya Consciousness of the world cognized through the seven consciousnesses. (2) dengwujianyuan 摍柍娫墢 (sa.manantara-pratyaya) Since the prior instant of mind/mental functioning gives rise directly to the succeeding instant of mind, there is no gap in their leading into one another. Also called cidiyuan 師戞墢. (3) suoyuanyuan 強墢墢 'Object as condition' (aalambana-pratyaya). For the mind to arise, its object must be present, so every object becomes a cause for the mind. These objects are discriminated into the two types of 恊 and 慳. (4) zengshangyuan 憹忋墢 (adhipati-pratyaya) 'Causes beyond direct empowerment.' This group includes all indirect causes outside the above three. Not only those things which give power to the production of results, but things which merely do not impede or hinder. {II} In the Sutra of Perfect Enlightenment 殺鍿鉙, the Four Elements (巐戝). {III} In the Vajrasa.maadhi-suutra, the four causes are: (1) 嶌潰柵椡庢墢; (2) 杮棙崻熌強廤婲墢; (3) 杮宒戝斶椡墢; (4) 堦鍿捠抭椡墢. (T vol. 9, p. 370c) [Credit] acm(entry) cw(py)

巐惞 [py] si4sheng4 [wg] ssu-sheng [ko] sasông [ja] 僔僔儑僂 shishou ||| The four kinds of sages: `sraavaka, pratyekabuddha, bodhisattva and buddha. [Credit] acm(entry) cw(py)

巐惞峴 [py] si4 sheng4xing2 [wg] ssu-sheng-hsing [ko] sasônghaeng [ja] 僔僔儑僂僊儑僂 shishougyou ||| The "four holy actions": (1) To wear the monk's robe; (2) To beg for food; (3) To sit under a tree. (4) To still the mind and body. [Credit] acm(entry) cw(py)

巐惞掹 [py] si4sheng4di4 [wg] ssu-sheng-ti [ko] sasôngch'e [ja] 僔僔儑僂僞僀 shishoutai ||| The "four noble truths" (aarya-satya) which form the main content of the Buddha's first sermon given at Baaraa.nasii. See 巐掹. [Credit] acm(entry)

巐嬯 [py] si4ku3 [wg] ssu-k'u [ko] sago [ja] 僔僋 shiku ||| The four basic forms of suffering; see next 巐嬯敧嬯. [Dictionary References] naka511c [Credit] acm(entry)

巐嬯敧嬯 [py] si4ku3ba1ku3 [wg] ssu-k'u-pa-k'u [ko] sagopalgo [ja] 僔僋僴僢僋 shikuhakku ||| The four and eight kinds of suffering taught by `Saakyamuni in his exposition of the Four Noble Truths 巐掹. These include the four basic forms of suffering: birth 惗, aging 榁, sickness 昦 and death 巰, along with the four derivative forms of suffering: separation from that which we love 垽暿棧嬯, association with that which we hate 墔憺橉嬯, inability to fulfill our desires 媮晄摼嬯 and the suffering from the instability of the five skandhas 屲堿惙嬯. Since there are eight forms of suffering in total, they are often referred to more simply as such 敧嬯. 乲囡壘榑 T 1579.30.289b乴 [Dictionary References] naka511b [Credit] acm(entry)

巐檤 [py] si4chu4 [wg] ssu-ch'u [ko] sajô [ja] 僔僔儑 shisho ||| (1) The four great locations of `Saakyamuni's religious career: his birthplace at Lumbini; Magadha , the place of his enlightenment; the Deer Park at Baaraa.nasii , where he preached his first sermon and Hiranyavati in Ku`sinagara , where he entered nirvaana. (2) The four practices of wisdom, truth, detachment and equanimity. [Credit] acm(entry) cw(py)

巐逅 [py] si4qu2 [wg] ssu-ch'ü [ko] sagu [ja] 僔僋 shiku ||| 'Four crossings.' An intersection (Huayan Wu jiao zhang). Another term for the Four Noble Truths. [Credit] acm(entry) cw(py)

巐尒 [py] si4jian4 [wg] ssu-chien [ko] sagyôn [ja] 僔働儞 shiken ||| (1) Four perspectives, four views, four understandings. For example, to a human being, water is something to drink; to a fish, it is the surrounding environment, to the gods it is a jewel, and to a hungry ghost it is bloody pus. (2) Equivalent to "four phrases"--see 巐嬪. (3) The four kinds of attached views held by non-Buddhists: the view of existence of the person 桳恎尒; the view of attachment to extremes 绮幏尒; evil view 幾尒, and view of attachment to views 尒庢尒. (4) In the Sanlun doctrine, four kinds of attachment associated with four kinds of teaching. [Dictionary References] naka512b [Credit] acm(entry)

巐鎂 [py] si4guan1 [wg] ssu-kuan [ko] sagwan [ja] 僔僇儞 shikan ||| Same as four bases of mindfulness 巐擮檤. [Dictionary References] naka510a [Credit] acm(entry)

巐掹 [py] si4di4 [wg] ssu-ti [ko] sach'e [ja] 僔僞僀 shitai ||| The "four noble truths" (aarya-satya) which form the main content of the Buddha's first sermon given at Baaraa.nasii: the truth of suffering (du.hkha) 嬯掹, the truth of the arising of suffering (samudaya) 廤掹, the truth of the cessation of suffering (nirodha) 柵掹, and the truth of the path to the cessation of suffering (maarga) 摴掹. Also rendered as 巐惞掹. [Dictionary References] naka526c [Credit] acm(entry)

巐櫈 [py] si4bian4 [wg] ssu-pien [ko] sabyôn [ja] 僔儀儞 shiben ||| (A) The 'four analytical knowledges.' These are the same as the siwuaizhi 巐柍釭抭 and the siwuaibian 巐柍釭鐕. (B) The 'four unobstructed knowledges.' (1) To be unobstructed in the knowledge concerning the meaning of the teachings. (2) To be unobstructed in the knowledge of dharmas. (3) To be unobstructed in the knowledge about various languages. (4) To be unobstructed in preaching. [Credit] acm(entry) cw(py)

巐鐕 [py] si4bian4 [wg] ssu-pien [ko] sabyôn [ja] 僔儀儞 shiben ||| See siwuaibian 巐柍釭鐕. [Credit] acm(entry) cw(py)

巐摴 [py] si4dao4 [wg] ssu-tao [ko] sato [ja] 僔僪僂 shidou ||| The four paths in Abhidharmako`sa 嬩幧榑 doctrine. (1) The path of preparation 壛峴摴--the stage at which one gathers the energy for the development of the three stages of worthiness and the four roots of goodness (嶰尗丄 巐慞崻), practicing `siila, samaadhi and praj~naa. (2) The path of non-obstruction 柍娫摴-- the stage where defilements are destroyed by the awakening of correct wisdom. (3) The path of liberation 夝扙摴--wherein one thought-moment of correct wisdom one awakens to reality. (4) The path of superb advancement 彑恑摴. Having awakened, one enters anew onto the path of meditation and wisdom. [Dictionary References] naka528c [Credit] acm(entry)

巐栧弌梀 [py] si4men2chu1you2 [wg] ssu-men-ch'u-yu [ko] samunch'ulyu [ja] 僔儌儞僔儏僣儐僂 shimonshutsuyuu ||| The "excursions out of the four gates." According to legend, Gautama Siddhartha, becoming frustrated with his lack of experience with the world outside of his father's castle, eventually forced his father to allow him to travel outside. Despite the efforts of his father's retainers to clear the roadways of any problematic scenes, Gautama witnessed on four trips, a sick person, an extremely aged person, a corpse and a religious mendicant (`srama.na). These experiences catalyzed his determination to renounce his worldly life and seek enlightenment. [Dictionary References] naka533c [Credit] acm(entry)

巐栧梀鎂 [py] si4men2you2guan1 [wg] ssu-men-yu-kuan [ko] samunyugwan [ja] 僔儌儞儐僂僇儞 shimonyuukan ||| Same as 巐栧弌梀. [Credit] acm(entry)

巐奒惉樑 [py] si4jie1 cheng2fo2 [wg] ssu-chieh ch'eng-fo [ko] sagyesôngbul [ja] 僔僇僀僕儑僂僽僣 shikaijoubutsu ||| The 'four stages in the attainment of buddhahood': (1) The myriad practices of the three great incalculable eons; (2) The hundred kalpas practice of good marks; (3) The cutting off of doubts in the first eight bhuumi; (4) Sitting in meditation and arising the 34 mindfulnesses to cut off all non-conceptual doubts and become a Buddha. [Credit] acm(entry) cw(py)

巐栉椂 [py] si4jing4lü4 [wg] ssu-ching-lü [ko] sachôngyô [ja] 僔僕儑儕儑 shijouryo ||| A later rendering of the Sanskrit catur-dhyaana, meaning "four meditations," earlier expressed as sichanding 巐釽掕. [Credit] acm(entry)

巐?搢 [py] si4 dian1dao3 [wg] ssu-tien-tao [ko] sajôndo [ja] 僔僥儞僪僂 shitendou ||| The 'four falls'; four inverted views, which cause one to fall from the true path (viparyaasa-catuksa). They are: (1) the fall of permanence--taking the impermanent to be permanent; (2) Enjoyment--perceiving suffering as enjoyment; (3) Purity-- seeing the impure as pure; (4) Self--perceiving what is not a self to be a self. These can be found in the Vimalakiirti-nirde`sa-suutra 堐杸鉙, as well as the Abhidharmako`sa-bhaasya 嬩幧榑. Other texts list different groups of these four. [Credit] acm(entry) cw(py)

See the character 夞 in CJKDict

夞 [py] hui2 [wg] hui [ko] hoe [ja] 僇僀 ||| To turn, revolve. In Buddhism, often associated with the cyclical movement of sa.msaara. [Credit] acm(entry) cw(py)

夞摢姺柺 [py] hui2tou2 huan4mian4 [wg] hui-t'ou huan-mien [ko] hoeduhwanmyôn [ja] 僇僀僩僂僇儞儊儞 etokanmen ||| "When you turn your head, your face turns." A Chan saying. [Credit] acm(entry) cw(py)

See the character 場 in CJKDict

場 [py] yin1 [wg] yin [ko] in [ja] 僀儞 in ||| (1) Depend upon, rely on, need, request. (2) According to, depending upon, if; in that case, then, there. (3) A cause; a condition, relationship. (4) A reason; a basis. [Buddhism] (1) Cause (hetu, kaarana, biijatva). That which produces a result. Cause, seed, origin, element, root. In Sarvaastivaadin teachings cause is divided into six kinds; see 榋場. (2) As opposed to "condition(s)" 墢, the term refers to the primary, or most intimately related cause of an effect. (3) Again, in relation to "conditions" there are "causes and conditions," but in this case, "cause" refers to a more internal and direct cause, while "condition" refers to external, auxiliary, and indirect causes. (4) An abbreviation of yeyin 嬈場, 'karma-cause'; a good or evil act as the cause of a good or evil effect. (5) One of the '16 manners of practice' 廫榋峴憡. (6) To face or meet. (7) In Indian Logic (場柧 hetu-vidyaa), a cause or a reason in a syllogism (hetu). (8) Religious practice. The practice of the bodhisattva based on his arousal of the mind of compassion. (9) The period of bodhisattva practice (which is the "cause" of buddhahood). [Credit] acm(entry) cw(py)

場恖 [py] yin1ren2 [wg] yüan-jen [ko] in'in [ja] 僀儞僯儞 innin ||| A person in the 'causal stage' of practice. One who has not yet attained Buddhahood. [Credit] acm(entry) cw(py)

場埵 [py] yin1 wei4 [wg] yin-wei [ko] inui [ja] 僀儞 in'i ||| (1) Causal condition. The course followed until realization of a result. (2) Also written yindi 場抧. Prior to enlightenment. The period of practice. Being in the stage of not yet having achieved enlightenment. The path one follows until reaching the fruit of buddhahood. The stages of a bodhisattva's practice prior to the attainment of buddhahood. [Credit] acm(entry) cw(py)

場暘 [py] yin1fen1 [wg] yin-fen [ko] inbun [ja] 僀儞僽儞 inbun ||| The causal portion. The practices done for the purpose of becoming a Buddha. [Credit] acm(entry) cw(py)

場暘壜愢 [py] yin1fen1 ke3shuo1 [wg] yin-fen k'o-shuo [ko] inbun kasôl [ja] 僀儞僽儞僇僙僣 inbun kasetsu ||| The "causal aspect of the Buddha's enlightenment can be explained." The realm of the Buddha's enlightenment cannot be described, but the causal practices leading to enlightenment can be explained. [Credit] acm(entry) cw(py)

場抧 [py] yin1 di4 [wg] yin-ti [ko] inji [ja] 僀儞僠 inchi ||| The causal stage. (1) The time, or point of departure. Not yet reaching completion. (2) The causal stage of the practice of becoming enlightened. Synonymous with 場埵 and 場暘. [Credit] acm(entry) cw(py)

場惈 [py] yin1xing4 [wg] yin-hsing [ko] insông [ja] 僀儞僔儑僂 inshou ||| Innate nature as the cause of something (hetu-svabhaava). [Dictionary References] naka71b [Credit] acm(entry)

場惉 [py] yin1cheng2 [wg] yüan-ch'eng [ko] insông [ja] 僀儞僕儑僂 injou ||| That which is established according to cause and condition. [Credit] acm(entry) cw(py)

場壥 [py] yin1guo3 [wg] yin-kuo [ko] ingwa [ja] 僀儞僇 inka ||| (karma, hetu-phala, phala-hetu). (1) Cause and effect. If there is a cause there must be an effect and vice versa. (2) All dharmas arise, change and cease according to the law of cause and effect. (3) The practices of the bodhisattva are the cause, becoming a Buddha is the fruit. [Credit] acm(entry) cw(py)

場墢 [py] yin1yuan2 [wg] yin-yüan [ko] inyôn [ja] 僀儞僄儞 in'en ||| (hetu-pratyaya). (1) causes and conditions (connections). The character 場 (yin) refers to direct cause, which directly incurs a result, while 墢 (yuan) refers to an indirect cause which helps or participates in producing the result. (2) Direct cause. (3) 'Cause is namely condition.' A widened meaning of the term, where all active elements are called cause/condition. In Abhidharma-ko`sa theory, one of the 'four causes' siyuan 巐墢. (4) Dependent origination (pratiitya-sa.mutpaada). [Credit] acm(entry) cw(py)

場墢榓崌 [py] yin1yuan2 he2he2 [wg] yin-yüan he-ko [ko] inyônhwahap [ja] 僀儞僄儞儚僑僂 in'enwagou ||| The union of causes and conditions. [Credit] acm(entry) cw(py)

場懮梾栐 [py] yin1tuo2luo2wang3 [wg] yin-t'o-lo-wang [ko] int'aramang [ja] 僀儞僞儔儌僂 indaramou ||| Indra's Net. A vast net that hangs in Indra's palace in which the strands are joined together by jewels. When light reflects onto one of the jewels, the same light is reflected and re-reflected endlessly throughout the expanse of the net. This is a metaphor used in Huayan Buddhism, taken from the Huayan jing, to express the concept of mutual interpenetration. Also written in Chinese as 掗缱栐 and 掗栐. [Dictionary References] naka71d je140b fks2298 [Credit] acm(entry)

See the character 殸 in CJKDict

殸 [py] guo2 [wg] kuo [ko] kuk [ja] 僐僋 koku ||| A country, a state. To establish a country. [Credit] acm(entry) cw(py)

殸搚恎 [py] guo2tu3 shen1 [wg] kuo-tu-shen [ko] kukt'osin [ja] 僐僋僩僔儞 kokudoshin ||| In Huayan teaching, one of the ten Buddhas of the Realm of Understanding. The land of mountains, rivers, the great earth, grass and trees, just as they are--the body of the Buddha. Seeing the land itself as the body of the Buddha. [Credit] acm(entry) cw(py)

See the character 殹 in CJKDict

殹绔 [py] wei2 rao4 [wg] wei-jao [ko] uiyo [ja] 僯儑僂 ninyou ||| (1) To circumambulate (the Buddha three times) with one's right shoulder facing in. Also written 殹銋. (2) To encircle, enclose. [Credit] acm(entry) cw(py)

See the character 殺 in CJKDict

殺 [py] yuan2 [wg] yüan [ko] wôn [ja] 僄儞 en ||| (1) Round as the full moon (maandalya). (2) Full, complete, perfect, consummate. (3) The perfect (or complete) teaching, especially as the Tiantai and Huayan schools refer to their own teachings. (4) The third in the division of teachings into "gradual," "sudden," and "perfect" (as in the Huayan jing). [Credit] acm(entry) cw(py)

殺岝 [py] Yuan2guang1 [wg] Yüan-kuang [ko] Wôn'gwang [ja] 僄儞僐僂 Enkou ||| Wôn'gwang (c. 570-?) An early Silla monk who traveled to China to study Abhidharma and Vinaya. Later returned to Silla to work toward the establishment of these two fields of study on the peninsula. [Credit] acm(entry)

殺惉泬惈 [py] yuan2cheng2 shi2xing4 [wg] yüan-ch'eng-shih hsing [ko] wônsông silsông [ja] 僄儞僕儑僂僕僣僔儑僂 enjou jishou ||| (parinispanna-svabhaava) The "perfectly accomplished nature of reality." That which is perfected, consummated, true. The character 惈, here means "thing" or "existence." The true original essence of all things--'true thusness' 崃擛. This is said because all things are expressions of perfectly accomplished reality. It is the third of the three natures explained in Consciousness-only theory, the other two being existence based on attachment to imagination (false existence), and existence based on external causes (provisional existence). The existence referred to by this term is 'true existence' 泬桳. [Credit] acm(entry) cw(py)

殺嬌 [py] yuan2ji2 [wg] yüan-chi [ko] wôngûk [ja] 僄儞僑僋 engoku ||| Inclusive to the uttermost; absolute perfection. Perfect and absolute. [Credit] acm(entry) cw(py)

殺奀 [py] yuan2hai3 [wg] yüan-hai [ko] wônhae [ja] 僄儞僇僀 enkai ||| "Round ocean." A metaphor for the perfect realm of the Buddha. [Credit] acm(entry) cw(py)

殺應 [py] Yuan2ce4 [wg] Yüan-tse [ko] Wônch'uk [ja] 僄儞僜僋 Ensoku ||| Wônch'uk(613-696). Also known as Ximing fashi 惣柧朄巘 after the name of the temple where he did his most important work. Originally from Korea, he lived at Ximing temple and studied with Xuangzang at the beginning of the Tang dynasty. Under the influence of Hsüan-tsang, he specialized in the study of Consciousness-only 桞幆 (often differing from the viewpoint of Kuiji),but also studied and wrote commentaries on a broad spectrum of Hiinayaana and Mahaayaana texts. He worked until his death in China, passing away in a monastery in Loyang . [Credit] acm(entry) cw(py)

殺熮 [py] yuan2man3 [wg] yüan-man [ko] wônman [ja] 僄儞儅儞 enman ||| (sa.mpad, paripuuri, nispatti, sa.maapti). (1) To fill (up). To satisfy. To complete, to consummate; especially completion of wisdom. (2) To possess qualifications, to fulfill conditions. (3) To supply what is missing. (4) Complete, lacking nothing. To be in full possession of something. [Credit] acm(entry) cw(py)

殺熮鉙 [py] Yuan2man3 jing1 [wg] Yüan-man ching [ko] Wônmangyông [ja] 僄儞儅儞僉儑僂 Enmankyou ||| The complete, or all-inclusive sutra, a term applied to the Huayan jing. [Credit] acm(entry) cw(py)

殺徠 [py] yuan2zhao4 [wg] yüan-chao [ko] wônjo [ja] 僄儞僔儑僂 enshou ||| To completely illuminate. [Credit] acm(entry) cw(py)

殺憡 [py] yuan2xiang1 [wg] yüan-hsiang [ko] wônsang [ja] 僄儞僜僂 ensou ||| (1) A drawing of a circle. (2) In the Chan schools, the circle as a symbol of enlightenment, since the original mind of sentient beings is perfectly complete. The drawing of the circle as a teaching tool was particularly popular in the Weiyang ?嬄 school of Ch'an. [Credit] acm(entry) cw(py)

殺梈 [py] yuan2 rong2 [wg] yüan-jung [ko] wôllyung [ja] 僄儞儐僂 enyuu ||| 'Perfect and fused together'; said of the reality principle established in Tiantai and Huayan. All existences are of themselves perfect and interfused. [Credit] acm(entry) cw(py)

殺梈廆 [py] Yuan2rong2zong1 [wg] Yüan-jung-tsung [ko] wônyungjong [ja] 僄儞儐僂僔儏僂 enyuushuu ||| Yuanrong zong; the school of perfect interfusion. Another name for the Huayan school 壺殠廆. [Credit] acm(entry)

殺梈帺嵼 [py] yuan2rong2 zi4zai4 [wg] yüan-jung tzu-tsai [ko] wôllyung chajae [ja] 僄儞儐僂僕僓僀 enyuujizai ||| Unifying opposing forces, allowing complete freedom. [Credit] acm(entry) cw(py)

殺鍿 [py] yuan2jue2 [wg] yüan-chiao [ko] wôn'gak [ja] 僄儞僇僋 engaku ||| 'perfect enlightenment.' Buddha-wisdom. The name of the eleventh of the twelve interlocutor-bodhisattvas in the Sutra of Perfect Enlightenment (T vol. 17, 842). [Credit] acm(entry) cw(py)

殺鍿戝巘 [py] Yuan2jue2 Da4shi1 [wg] Yüan-chüeh ta-shih [ko] Wôngak taesa [ja] 僄儞僇僋僟僀僔 Enkaku Daishi ||| See Bodhidharma 払杸. [Credit] acm(entry)

殺鍿鉙 [py] Yuan2jue2 jing1 [wg] Yüan-chüeh ching [ko] Wôn'gakkyông [ja] 僄儞僇僋僉儑僂 Engakukyou ||| Yuanjue jing; the Sutra of Perfect Enlightenment (T 842.17.913a-922a.). The sutra's full title is Dafangguang yuanjue xiuduluo liaoyi jing 戝曽淎殺鍿廋懡梾椆媊鉙. A Chinese Mahaayaana sutra which was probably written in the late seventh or early eighth centuries C.E. Divided into twelve chapters as a series of discussions on meditation practice, this text deals with issues such as the meaning and origin of ignorance, sudden and gradual enlightenment, original Buddhahood, etc. This text became popular within the Chinese Chan tradition, especially after voluminous exegesis by the Tang monk Zongmi (廆枾; 780-841), most important of which were his: (1) Yuanjue jing da shou 殺鍿鉙戝慲. (Great Commentary on the Sutra of Perfect Enlightenment) 12 fasc. Z 243.9.324a-418b. (2) Yuanjue jing da shou chao 殺鍿鉙戝慲玮 (Subcommentary to the Great commentary on the Sutra of Perfect Enlightenment) 26 fasc. (3) Z 245.9.460-757.
Yuanjuejing dashu chaoke 殺鍿鉙戝慲玮壢. (Outline to the Subcommentary of the Sutra of Perfect Enlightenment) 3 fasc. (first two fascicles missing). Z 244.9.419-459. (4) Yuanjue jing daochang xiuzheng yi 殺鍿鉙摴応廋鏆媀. (Manual of Procedures for the Cultivation of Realization of Ritual Practice According to the Sutra of Perfect Enlightenment) Zongmi. 18 fasc. Z 1475.74.375-512.
The sutra became even more popular in the Korean Sôn tradition where it was a favorite text of Chinul 抦鎐 and explicated by Hamhô Tûkt'ong (熂嫊摼捠) in his Wôn'gakkyông sôrûi 殺鍿鉙愢媌. The sutra became a basic text in the Korean monastic educational system.
The Sutra of Perfect Enlightenment is closely related in content to other East Asian works such as the Awakening of Faith (戝槱婲怣榑), the `Suurangama-suutra (庱灴殠鉙), and the Compilation of Yung-chia (塱壝廤). Translated into English by Charles Luk (1962). Besides the influential commentaries by Zongmi and Kihwa, extent Chinese commentaries include:
Yu zhu yuan jue jing 屼拲殺鍿鉙 (The Emperor's Commentary to the Sutra of Perfect Enlightenment). Z 251.10.151-166.
Yuanjue jing chao bian yi Wu 殺鍿鉙玮鐕媈岆 (Treating Doubts and Errors in the Subcommentary to the Sutra of Perfect Enlightenment) 2 fasc. Guanfu (Sung). Z 249.10.1-11.
Yuanjue jing zhe yi shou 殺鍿鉙愜媊慲 (Discerning the Meaning of the Commentary to the Sutra of Perfect Enlightenment) 4 fasc. Tongli (Qing). Z 263.10.694-770.
Yuanjue jing ji zhu 殺鍿鉙廤拹 (Collected Notes on the Sutra of Perfect Enlightenment) 2 fasc. Jujian (Sung), Yuancui (Sung), Zongmi. Z 257.10.437-479.
Yuanjue jing zhi jie 殺鍿鉙捈夝 2 fasc. Deqing (Ming). Z 258.10.480-509. Deqing's commentary has been translated into English by Luk Kuan Yü together with his translation of the sutra.
Yuanjue jing jin shi 殺鍿鉙嬤缱. (A Close Exegesis of the Sutra of Perfect Enlightenment) 6 fasc. Tongrun (Ming). Z 259.10.510-542.
Yuanjue jing jin song ji jiangyi 殺鍿鉙汃桉廤島媊. (Collected Lectures of Jiao on the Sutra of Perfect Enlightenment) 12 fasc. Zhouqi (Sung) Z 253.10.238-377.
Yuanjue jing jing jie xu lin 殺鍿鉙惛夝昡椦. (Seminal Explanations on the Sutra of Perfect Enlightenment) 2 fasc. (first fascicle only extant) Jiaokuang (Ming) Z 261.10.573-599.
Yuanjue jing zhu shi zheng bai 殺鍿鉙嬪缱惓敀. (Correct Explanation of the text of the Sutra of Perfect Enlightenment) Hongli (Qing). Z 262.10.599-693.
Yuanjue jing xin jing 殺鍿鉙怱嬀. (The Mind-mirror of the Sutra of Perfect Enlightenment) 6 fasc. Jicong (Sung). Z 254.10.378-432.
Yuanjue jing xu zhu 殺鍿鉙彉拹. (Notes on the Preface to the Sutra of Perfect Enlightenment) 1 fasc. Rushan (Sung) Z 255.10.433-435.
Yuanjue jing lian zhu 殺鍿鉙楢庫. (String of Jewels of the Sutra of Perfect Enlightenment) Jingting (Qing).
Yuanjue jing lue shou chao 殺鍿鉙棯慲玮. (Abridged Subcommentary to the Sutra of Perfect Enlightenment) Zongmi. Z 248.9.821-959.
Yuanjue jing lue shou zhu 殺鍿鉙棯慲拹. (Abridged commentary to the Sutra of Perfect Enlightenment) 4 fasc., Zongmi. T 1795.39.523b-576b; Z 247.9.789-821
Yuanjue jing lue shou xu zhu 殺鍿鉙棯慲彉拹. (Notes on the Preface to Zongmi's Abridged Commentary to the Sutra of Perfect Enlightenment) 1 fasc. Rushan (Sung). Z 256.10.435-438.
Yuanjuejing lueshu ke 殺鍿鉙棯慲壢. (Outline of the Abridged Commentary) Zongmi. Z 246.9.758-788.
Yuanjue jing leijie 殺鍿鉙椶夝. (Various Understandings of the Sutra of Perfect Enlightenment) 8 fasc. Xingting (Sung). Z 252.10.167-237.
Yuanjue jing shou chao sui wen yao jie 殺鍿鉙慲玮绗暥梫夝. (Explanations of Pivotal Passages of the Text of Zongmi's Subcommentary) 12 fasc. Qingyuan (Yuan). Z 250.10.12-151.
Yuanjue jing daochang lue ben xiuzheng i 殺鍿鉙摴応棯杮廋鏆媀. 1 fasc. Jingyuan (Sung). Z 1476.74.512-517.
Yuanjue jing yao jie 殺鍿鉙梫夝. (Understanding the Essentials of the Sutra of Perfect Enlightenment) 2 fasc. Jizheng (Ming). Z 260.10.543-573. [Credit] acm(entry) cw(py)

殺鍿鉙宑嶿慲 [py] Yuan2jue2jing1 qing4zan4 shu1 [wg] Yüan-chüeh-ching ch'ing-tsan shu [ko] Wôngakkyông kyôngch'an so [ja] 僄儞僇僋僉儑僂僉儑僂僒儞僜 Engakukyou keisan so ||| Wôn'gakkyông kyôngch'an so by Hyujông 媥栉; HPC 7-714a. [Credit] acm(entry)

殺懮懮 [py] yuan2tuo2tuo2 [wg] yüan-t'o-t'o [ko] wônt'at'a [ja] 僄儞僞僞 endada ||| Round and smooth like a pearl. [Credit] acm(entry) cw(py)

殺壒 [py] yuan2 yin1 [wg] yüan-yin [ko] wôn'ûm [ja] 僄儞僆儞 en'on ||| The 'perfect voice.' Synonymous with the term 'single voice.' (堦壒) The voice of the buddha. Various explanations are: (1) All the teachings (Mahaayaana, Hiinayaana, etc.) are all really forms of one teaching; (2) the single perfect teaching is understood differently by listeners of different capacity; (3) the Huayan understanding of the 'single voice' which automatically adapts to the capacity of the listener. [Credit] acm(entry) cw(py)

殺撢惉樑榑 [py] Yuan2dun4 cheng2fo2 lun4 [wg] Yüan-tun ch'eng-fo lun [ko] Wôndon sôngbullon [ja] 僄儞僩儞僕儑僂僼僣儘儞 Endon joubutsu ron ||| Wôndon sông pullon (The Perfect and Sudden Attainment of Buddhahood) by Chinul 抦鎐. HPC 4.724a-732b. Translated by Robert Buswell in The Korean Approach to Zen. [Credit] acm(entry)

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