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See the character 擇 in CJKDict

擇 [py] er4 [wg] erh [ko] i [ja] 僯 ni ||| (1) Two, second. (2) Duality; "two-ness", "self and other." [Credit] acm(entry) cw(py)

擇槱 [py] er4sheng4 [wg] erh-sheng [ko] isûng [ja] 僯僕儑僂 nijou ||| The "two vehicles" of `sraavaka 氵暦 and pratyekabuddha 鐒巟樑. These two terms appear mainly in Mahaayaana Buddhist literature where they are cast in a negative light as representatives of the so-called "hiinayaana" 彫槱 tradition, in comparison with the bodhisattva 曥嶧 from a number of perspectives. They are understood as practitioners who are engaged in a view toward practice and enlightenment which will permit them to reach the level of arhatship 垻梾娍 and not Buddhahood. This means that they are able to permanently sever the multitude of defilements resultant of the two sentiments of like and dislike. But they are unable to progress further along the path in the manner of the bodhisattva due to a lack in the development of their compassion 帨斶 for other beings as well as a limitation in their understanding of the emptiness 嬻 of self and dharmas 朄. [Credit] acm(entry) cw(py)

擇埶 [py] er4yi1 [wg] erh-i [ko] iûi [ja] 僯僄 nie ||| Two kinds of defilement: the dirty aspects that exist with the body such as blood, puss, phlegm, etc. and the dirty aspects that appear on the outside of the body, such as inflammation, swelling, rotten skin, etc. 乲囡壘榑丄 T 1579.30.428c乴 [Credit] acm(entry)

擇埶檤 [py] er4yi1chu4 [wg] erh-i-ch'u [ko] iûich'ô [ja] 僯僄僔儑 niesho ||| Two loci of reliance in the Yogacarabhumi-`saastra: (1) the proper discernment of the true principle that pervades all phenomena and (2) faith and understanding in the spiritual power of individual existence (pudgala). 乲囡壘榑 T 1579.30.乴 [Credit] acm(entry)

擇擖 [py] er4ru4 [wg] erh-ju [ko] iip [ja] 僯僯儏僂 ninyuu ||| The two entrances to enlightenment as found in the teachings of Bodhidharma and in the Vajrasamaadhi-sutra 嬥崉嶰枂鉙. These are the 'entry by principle' (liru 棟擖) and 'entry by practice' (xingru 峴擖)', which includes four practices. See T vol. 9, p. 369c. [Credit] acm(entry) cw(py)

擇杴晇 [py] er4fan2fu1 [wg] erh-fan-fu [ko] ibômbu [ja] 僯儃儞僽 nibonbu ||| The two kinds of worldlings--"inner worldlings" 撪杴 who possess some measure of experiential insight into the Buddhist truth, and "outer worldlings" 奜杴 who are completely trapped in ignorance.乲擇忈媊 HPC 1.795c乴 [Credit] acm(entry)

擇棙峴 [py] er4li4 xing2 [wg] erh-li-hsing [ko] irihaeng [ja] 僯儕僐僂 nirigyou ||| The practice of the two kinds of improvements, or benefits: "Improving oneself and improving others." zililita 帺棙棙懠 [Credit] acm(entry) cw(py)

擇廫屲桳 [py] er4shi2wu3 you3 [wg] erh-shih-wu yu [ko] isibo yu [ja] 僯僕儏僂僑僂 nijuugouu ||| (1) The 'twenty-five (stages of) existence(s).' The division of the three realms that sentient beings transmigrate through into 25 sub-realms. In the desire realm there are fourteen existences, in the form realm there are seven existences, and in the formless realm, four existences. The twenty-five are grouped into the Four Evil Destinies (siedao 巐湨摴), the Four Continents (sizhou 巐廎), the Six Heavens of Desire (liuyutian 榋梸揤), the Four Meditation Heavens (sichantian 巐釽揤), the Heaven of the Five Pure Abodes (wujingjutian 屲熌嫃揤), and the Four Spheres of the Formless Realm (sikongchutian 巐嬻檤揤). (2) The term is also often simply a reference to the "Three Realms" [sanjie 嶰奅] or "all sentient beings." [Dictionary References] naka1045c [Credit] acm(entry) cw(py)

擇廫敧揤 [py] er4shi2ba1 tian1 [wg] erh-shih-pa t'ien [ko] isipp'alch'ôn [ja] 僯僕儏僂僴僢僥儞 nijuuhatten ||| The twenty-eight heavens. The six heavens of the desire realm (liuyutian 榋梸揤), the eighteen heavens of the form realm (sejie 怓奅), and the four formless heavens )wusejie 柍怓奅). [Dictionary References] naka1047a [Credit] acm(entry) cw(py)

擇廫桞幆榑 [py] Er4shi2 wei2shi4 lun4 [wg] Erh-shih-wei-shih-lun [ko] Isibyusingnon [ja] 僯僕儏僂儐僀僔僉儘儞 Nijuuyuishikiron ||| The Vim`satikaa-`saastra. Written by Vasubandhu 悽恊, translated by Hsüan-tsang 尯汍 and Paramaartha 崃掹. Twenty verses defending Yogaacaara doctrine against its critics. Also written Weishiershilun 桞幆擇廫榑. [Credit] acm(entry) cw(py)

擇曬 [py] er4bao4 [wg] erh-pao [ko] ibo [ja] 僯儂僂 nihou ||| (1) The two karmic rewards of direct 惓曬 and circumstantial 堖曬. (2) The two karmic rewards of general 鉦曬 and distinct 暿曬. [Credit] acm(entry)

擇廆 [py] er4zong1 [wg] erh-tsung [ko] ijong [ja] 僯僔儏僂 nishuu ||| Two schools of Buddhism. See 檁廆. [Credit] acm(entry) cw(py)

擇怱 [py] er4 xin1 [wg] erh-hsin [ko] isim [ja] 僯僔儞 nishin ||| (1) 'Two minds.' The true (non-discriminating) mind and the false (discriminating) mind. (2) Concentrated mind and scattered mind. (3) The mind that is always in doubt. [Credit] acm(entry) cw(py)

擇屽 [py] er4wu4 [wg] erh-wu [ko] io [ja] 僯僑 nigo ||| Two kinds of awakening: sudden awakening 撢屽 and gradual awakening 慟屽. [Dictionary References] naka1043a [Credit] acm(entry)

擇変尒 [py] er4wo3 jian4 [wg] erh-wu-chien [ko] iagyôn [ja] 僯僈働儞 nigaken ||| 'Two views of self.' The belief in the inherent existence of a subjective self 変 and objective dharmas 朄. [Credit] acm(entry) cw(py)

擇抭 [py] er4zhi4 [wg] erh-chih [ko] iji [ja] 僯僠 nichi ||| The two kinds of wisdom. (1) The wisdom of eradication of defilement 岫抭 and wisdom of unarisenness 柍惗抭. (2) Innate (a priori) wisdom 崻杮抭 and learned (a posteriori) wisdom 屻摼抭. Also written as 擛棟抭 and 擛検抭. (3) Expedient wisdom 炣抭 and true wisdom 泬抭. [Dictionary References] naka1049a [Credit] acm(entry)

擇壥 [py] er4guo3 [wg] erh-kuo [ko] igwa [ja] 僯僇 nika ||| (1) The second fruit of the four fruits 巐壥 of the lesser vehicle path: the "once-returner" 堦樢. (2) The first two two of the fruits of the lesser vehicle path: "stream-enterer" 梐朄 and "once-returner" 堦樢. [Dictionary References] naka1041a [Credit] acm(entry)

擇嬈 [py] er4ye4 [wg] erh-yeh [ko] iôp [ja] 僯僑僂 nigou ||| (1) Two kinds of karmic reward: specific 熮嬈 and general 堷嬈. (2) Good action 慞嬈 and evil action 湨嬈. [Dictionary References] naka1043a [Credit] acm(entry)

擇巰 [py] er4si3 [wg] erh-ssu [ko] isa [ja] 僯僔 nishi ||| 'Two kinds of death.' Fragmentary (samsaaric) death and miraculous (enlightened) death. [Dictionary References] naka1043 [Credit] acm(entry) cw(py)

擇柵 [py] er4mie4 [wg] erh-mieh [ko] imyôl [ja] 僯儊僣 nimetsu ||| "Two kinds of extinction." These are: (1) extinction due to the practice of analytical meditation; (2) extinction according to the originally quiescent nature. [Credit] acm(entry) cw(py)

擇斚溁 [py] er4 fan2nao3 [wg] erh-fan-nao [ko] ibônnoe [ja] 僯儃儞僲僂 nibonnou ||| 'two kinds of defilements.' In the `Sriimaalaa-suutra 彑椤鉙, the two defilements are the static 廧 and arisen 婲defilements. There are four static defilements and innumerable arisen defilements (T 353.12.220a). [Credit] acm(entry) cw(py)

擇庬擡怞 [py] er4zhong3 ren3ru4 [wg] erh-chung jen-ju [ko] ijong in'yok [ja] 僯僔儏僯儞僯僋 nishuninniku ||| Two kinds of patience or forbearance: (1) Enduring the extremes of nature, such as heat, cold, snow, rain, etc. (2) enduring the assaults, insults etc., that come from other human beings. [Credit] acm(entry) cw(py)

擇庬惗巰 [py] er4zhong3 sheng1si3 [wg] erh-chung sheng-ssu [ko] ijongsaengsa [ja] 僯僔儏僔儑僂僕 nishushouji ||| "Two kinds of samsaara:" 'fragmentary samsaara' 暘抜惗巰 (experienced by unenlightened people) and "(miraculously) transformed samsaara" 澨堈惗巰 as experienced by enlightened people. [Credit] acm(entry) cw(py)

擇庬墢惗 [py] er4zhong3yuan4sheng1 [wg] erh-chung-yüan-sheng [ko] ijong yônsaeng [ja] 僯僔儏僄儞僔儑僂 nishu enshou ||| Two kinds of causes-conditions for rebirth taught in the Mahayana-sa.mparigraha-`saastra 潗戝槱榑: that by discrimination of self nature 暿帺惈 and that by discrimination of attractive and non-attractive暘暿垽旕垽. [Credit] acm(entry)

擇嬻 [py] er4kong1 [wg] erh-k'ung [ko] igong [ja] 僯僋僂 nikuu ||| "Two kinds of emptiness." (1) Elements of existence (朄) as well as self 変 are both empty. (2) The knower and the known are both empty. (3) "Only-empty" and "not-only-empty." (4) Emptiness of essence and emptiness of aspects. [Credit] acm(entry) cw(py)

擇墢 [py] er4yuan4 [wg] erh-yüan [ko] iyôn [ja] 僯僄儞 nien ||| Two kinds of conditions: internal conditions 撪墢 and external conditions 奜墢. [Dictionary References] naka1041a [Credit] acm(entry)

擇峴 [py] er4xing2 [wg] erh-hsing [ko] ihaeng [ja] 僯僊儑僂 nigyou ||| (1) The 尒峴 and the 垽峴. (2) The two manifestations of the hindrance of defilement 斚溁忈 and the hindrance of what is known 強抦忈. (3) The 惓峴 and the 瓒峴. (4) The 変峴 and the 変強嬈. 乲擇忈媊丄 HPC 1.790b乴 [Dictionary References] naka1042a [Credit] acm(entry)

擇尒 [py] er4jian4 [wg] erh-chien [ko] igyôn [ja] 僯働儞 niken ||| The two views. (1) The views of eternalism 忢尒 and nihilism 澬尒, also expressed as the view of existence 桳尒 and non-existence 柍尒. (2) 斾検 and 尰検. [Dictionary References] naka1042d [Credit] acm(entry)

擇掹 [py] er4di4 [wg] erh-ti [ko] ich'e [ja] 僯僞僀 nitai ||| The 'twofold truth.' The absolute and conventional truths. [Credit] acm(entry) cw(py)

擇幆 [py] er4shi4 [wg] erh-shih [ko] isik [ja] 僯僔僉 nishiki ||| {I} In the Awakening of Faith, two kinds of consciousness: (1) the aalaya consciousness 垻棅栯幆, which is described as a an amalgamation of the tathaagatagarbha with ignorance which contains all the seeds of all dharmas; (2) the discriminating consciousness 暘暿帠幆, (also known as the mano consciousness 堄幆) which arises based on the aalaya and discriminates the six sense fields. 乲婲怣榑丄 T 1666.32.乴(2) A reference to the two underlying consciousnesses of manas 枛撨幆 and aalaya 垻棅栯幆. [Dictionary References] fks251b [Credit] acm(entry)

擇鐉 [py] er4zhuan3 [wg] erh-chuan [ko] ijôn [ja] 僯僥儞 niten ||| 'two transformations.' The transformation of the hindrances due to defilement and the hindrances that impede wisdom, into great awakening and great nirvana. [Credit] acm(entry) cw(py)

擇忈 [py] er4zhang4 [wg] erh-chang [ko] ijang [ja] 僯僔儑僂 nishou ||| (1) The 'two hindrances' of fenbiezhang 暘暿忈 and jushengzhang 嬩惗忈, found in the teachings of Consciousness-only. (2) The hindrances of defilement (fannaozhang 斚溁忈) which are contained in the first seven "transforming consciousnesses" 鐉幆 and can be eliminated by the gradual practices of the `sraavakas and pratyekabuddhas, and the hindrances by the known (suo3zhi1zhang4 強抦忈) the most subtle of which are contained in the base consciousness 垻棅栯幆 and can only be destroyed by bodhisattvas who have the immediate experience of emptiness (aavara.na-dvaya). In the Sutra of Perfect Enlightenment (殺鍿鉙), these are referred to as the "phenomenal hindrance" (shizhang 帠忈) and "noetic hindrance" (lizhang 棟忈), respectively. For a text which discusses the hindrances in detail, see the 擇忈媊. [Credit] acm(entry) cw(py)

擇忈媊 [py] Er4zhang4 yi4 [wg] Erh-chang i [ko] Ijang'ûi [ja] 僯僔儑僂僊 Nishougi ||| The Ijang'ûi; "The Doctrine of the Two Hindrances." An in-depth treatise concerning the various theories developed on the doctrine of the two hindrances of the Yogaacaara school, by Wônhyo 尦濟. HPC 1.789-814. [Credit] acm(entry) cw(py)

See the character 塢 in CJKDict

塢塢 [py] yun2yun2 [wg] yünyün [ko] un'un [ja] 僂儞僂儞 unun ||| (1) And so forth... (2) Marks the end of a citation. [Credit] acm(entry) cw(py)

塢壗 [py] yun2 he2 [wg] yünho [ko] unha [ja] 僂儞僈 unga ||| Why is it? Why (what) do you think? (katham-krtvaa). This form is usually used by a person of higher status directing a question at a person of lower status. [Credit] acm(entry) cw(py)

See the character 屲 in CJKDict

屲槱 [py] wu3sheng4 [wg] wu-sheng [ko] osûng [ja] 僑僕儑僂 gojou ||| (1) The five vehicles conveying the karma-reward which differs according to the vehicle. (2) In the Hyôn chông non (棼惓榑) the five vehicles are: bodhisattva 曥嶧, pratyekabuddha 鐒巟樑, arhat 垻梾娍, god 揤 and human being 恖. (HPC 7.217a) [Credit] acm(entry) cw(py)

屲埵 [py] wu3wei4 [wg] wu-wei [ko] owi [ja] 僑僀 go-i ||| Five ranks. Five stages. I. In the Faxiang school 朄憡, the division of the path of practice into five levels. These five ranks are enumerated in both Hiinayaana and Mahaayaana treatises. They are primarily explained in the Abhidharmako`sa-bhaasya 嬩幧榑, and the Thirty Verses on Consciousness-only, both written by Vasubandhu 悽恊. In Consciousness-only, these five are: the stage of accumulation (帒椘埵), the stage of preparation (壛峴埵), the stage of proficiency (捠払埵), the stage of practice (廋廗埵) and the stage of completion (媶桧埵). In the Abhidharmako`sa-bhaasya, they are the stage of accumulation (帒椘埵), the stage of preparation (壛峴埵), the stage of seeing the Way (尒摴埵), the stage of cultivating the way (廋摴埵), and the stage of no more learning (柍泏埵). II. In the Vajrasamaadhi-suutra (嬥崉嶰枂鉙), the Five Stages are: (1) the stage of faith 怣埵; (2) stage of deliberation 巚埵; (3) stage of cultivation 廋埵; (4) stage of practice 峴埵; (5) stage of non-attachment 幪埵. See T 273.9.371a-b. [Credit] acm(entry) cw(py)

屲暘棩 [py] Wu3fen1 lü4 [wg] Wu-fen-lü [ko] Obunnyul [ja] 僑僽儞儕僣 Gobunritsu ||| Vinaya of the Five Categories of the Mahii`saasaka sect. [Credit] acm(entry) cw(py)

屲椡 [py] wu3li4 [wg] wu-li [ko] oryôk [ja] 僑儕僉 goriki ||| (pa~nca-balani); 'five powers' obtained by the practice of the 'Five Roots of Goodness' 屲慞崻. (1) xinli 怣椡 the power of faith; (2) jingjinli 惛恑椡 the power of effort; (3) nianli 擮椡 the power of mindfulness; (4) dingli 掕椡 the power of concentration; (5) huili 宒椡 the power of wisdom. [Credit] acm(entry) cw(py)

屲庴 [py] wu3shou4 [wg] wu-shou [ko] osu [ja] 僑僕儏 goju ||| The five sensations of sorrow (youshou 桪庴), joy (xishou 婌庴), pain (kushou 嬯庴), pleasure (yueshou 炠庴) and freedom [from them all] (sheshou 幪庴). [Credit] acm(entry) cw(py)

屲戜嶳 [py] Wu3tai2 shan1 [wg] Wu-t'ai shan [ko] Odaesan [ja] 僑僟僀僒儞 Godaizan ||| Wutai shan1 . See Wutai shan 屲鋓嶳 [Credit] acm(entry)

屲恛 [py] wu3chen2 [wg] wu-ch'en [ko] ojin [ja] 僑僕儞 gojin ||| The objects of the five sense organs: color, sound, odor, taste and tactile quality. Termed "dirt" 恛 because they function to defile the subjective consciousness. See also 屲嫬. [Dictionary References] naka370a [Credit] acm(entry)

屲嫬 [py] wu3jing4 [wg] wu-ching [ko] ogyông [ja] 僑僉儑僂 gokyou ||| (pa~nca-visaya). 'five external objects.' In the explanation by the Yogaacaara 囡壘峴攈 school, these are the five elements which the five faculties (屲崻) make contact with as objects. They are the eye-object (ruupa: 怓), the ear-objects (`sabda: 氵), the nose-objects (gandha: 崄), the tongue-objects (rasa: 枴) and the tactile objects (sprastavya: 鎈). The objects of the five organs of perception. This arrangement was developed primarily in the Abhidharmako`sa-bhaasya 嬩幧榑. In the doctrine of the Faxiang school, they are considered as aspects of the five consciousnesses. See also 屲嫬. [Credit] acm(entry) cw(py)

屲壠夝 [py] Wu3jia1 jie3 [wg] Wu-chia chieh [ko] Ogahae [ja] 僑働僇僀 Gokekai ||| Ogahae; the shortened popular title of the Kûmgang panyaparamilgyông o ka hae sôrûi 嬥崉斒庒攇梾枿鉙屲壠夝愢媌 [Credit] acm(entry)

屲壠夝愢媌 [py] Wu3jia1jie 3shuo1yi2 [wg] Wu-chia-chieh shuo-i [ko] Ogahae sôrûi [ja] 僑働僇僀僙僣僊 Goke kaisetsugi ||| Ogahae sôrûi; A shortened popular title of the Kûmgang panyaparamilgyông o ka hae sôrûi 嬥崉斒庒攇梾枿鉙屲壠夝愢媌 [Credit] acm(entry)

屲擡 [py] wu3ren3 [wg] wu-jen [ko] oin [ja] 僑僯儞 gonin ||| "five tolerances" listed in the Renwang jing (恗墹鉙): (1) furen 暁擡; (2) xinren 怣擡; (3) shunren 弴擡; (4) wushengren 柍惗擡; (5) jimieren 庘柵擡. [Credit] acm(entry) cw(py)

屲惈奺暿 [py] wu3xing4 ge4bie2 [wg] wu-hsing ko-pieh [ko] osông gakpyôl [ja] 僑僔儑僂僇僋儀僣 goshou kakubetsu ||| 'five natures distinction.' A theory put forth by the Yogaacaara 囡壘峴攈 school that claims the discrimination of the innate capacities of temperaments of sentient beings into five types, these being the nature predetermined for bodhisattva 曥嶧, the nature predetermined for pratyekabuddha 鐒巟樑, the nature predetermined for `sraavaka 氵暦, the indeterminate nature, and the nature lacking capacity for enlightenment (icchantika). [Credit] acm(entry) cw(py)

屲湨尒 [py] wu3e4jian4 [wg] wu-o-chien [ko] oakkyôn [ja] 僑傾僋働儞 goakuken ||| See 屲尒 (pa~nca-d.r.s.ti). [Credit] acm(entry)

屲夲 [py] wu3jie4 [wg] wu-chieh [ko] ogye [ja] 僑僇僀 gokai ||| The five precepts, which are the minimal set of moral restrictions to be observed by Buddhist householder-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. pa~nca-`siila [Credit] acm(entry)

屲巟嶌朄 [py] wu3zhi1 zuo4fa3 [wg] wu-chih-tso-fa [ko] oji chakpôp [ja] 僑僔僒僋儂僂 goshisahou ||| The five-part syllogism, consisting of: (1) 廆 pratij~naa, the proposition; (2) 場 hetu, the reason; (3) 歡 udaaharana, the example; (4) 崌 upanaya, the application; and (5) 寢 nigamana, the conclusion. These were used in the Former School of Logic, prior to Dignaaga 恮撨. [Credit] acm(entry) cw(py)

屲嫵 [py] wu3 jiao1 [wg] wu-chiao [ko] ogyo [ja] 僑僉儑僂 gokyou ||| 'five teachings.' According to the content of meaning, format, or time period, the teachings of the various scriptures are classified into five types. This is usually done according to the shallowness and depth of the teaching. The five classifications of Huayan 壺殠 and Tiantai 揤戜 are the most common, but during the early period of classification (the period of division of China into northern and southern dynasties) there were a number of classifications done. A few of these are as follows:

(A) That propounded by Zigui 帺婳 consists of these five: (1) the teaching of causal arising (Sarvaastivaadin, etc.); (2) the teaching of provisional names (Chengshi lun, etc.); (3) the teaching of the negation of reality (Praj~naapaaramitaa sutras); (4) the teaching of reality (Nirvaana Sutra); (5) the teaching of the Reality-realm (Avata.msaka Suutra).

(B) The classification done by Huikuan 宒鎂 and Fayan 朄塤 of (1) the teaching of the existence of form (Aagama s); (2) the teaching of the non-existence of form (Praj~naapaaramitaa sutras); (3) Restraining and praising teaching (Vimalakiirti Sutra etc.) 堐杸鉙; (4) the Teaching of Same Meaning (Lotus Sutra) 朄壺鉙 and (5) the Eternal Teaching (Nirvaana Sutra) 煾炏鉙.

(C) The Huayan scheme, as taught by Fazang 朄錟, consists of the following five: (1) xiaoshengjiao 彫槱嫵 Hiinayaana teaching; (2) dashengshijiao 戝槱巒嫵 Elementary doctrine of Mahaayaana, which refers to Faxiang and Sanlun 嶰榑 teachings; (3) dashengzhongjiao 戝槱廔嫵 the Final Doctrine of Mahaayaana, which asserts the existence of Buddha-nature in all beings; (4) dashengdunjiao 戝槱撢嫵 the Sudden Enlightenment doctrine of Mahaayaana and (5) dashengyuanjiao 戝槱殺嫵 the perfect doctrine of Mahaayaana, namely Huayan teaching.

[Credit] acm(entry) cw(py)

屲嫵嬨嶳 [py] wu3jiao1 jiu3shan1 [wg] wu-chiao-chiu-shan [ko] ogyo kusan [ja] 僑僉儑僂僋僒儞 gokyoukyuusan ||| The five doctrinal schools and "nine mountain" schools. A description of the official situation of the Buddhist sangha from the end of the Silla through most of the Koryô period. These would both be consolidated in the Chosôn into the "two sects" of Kyo 嫵 and Sôn 釽. [Credit] acm(entry)

屲嫵檁廆 [py] wu3jiao1 liang3zong1 [wg] wu-chiao liang-tsung [ko] ogyo yangjong [ja] 僑僉儑僂儕儑僂僔儏僂 gokyou ryoushuu ||| "five doctrinal schools and two (meditational) schools." Referring to the situation of the official classification of Buddhist sects in Korea during the Koryô, subsequent to the 屲嫵嬨嶳 classification. The two meditational schools at this point were Ch'ônt'ae 揤戜 and Sôn 釽. [Credit] acm(entry)

屲嫵復 [py] Wu3jiao1 zhang1 [wg] Wu-chiao chang [ko] Ogyojang [ja] 僑僉儑僂僔儑僂 Gokyoujou ||| See Huayan Wujiao zhang 壺殠屲嫵復. [Credit] acm(entry) cw(py)

屲帪 [py] wu3shi2 [wg] wu-shih [ko] osi [ja] 僑僕 goji ||| 'five teaching periods.' A division of the periods of the varying methods used by `Saakyamuni to explain the dharma from the time he attained enlightenment until the time he entered nirvana. Though there are various theories regarding these five, all are generally derived from the original explanation propounded by Huikuan 宒鎂 in the fifth century. (A) Huikuan's explanation divides the teaching into gradual 慟 and sudden 撢, further dividing sudden into the following five: (1) the Distinct Teaching of the Three Vehicles (Aagama Sutras, etc.); (2) the Three Vehicle Shared Teaching (Praj~naapaaramitaa Suutra s, etc.); (3) the Restraining and Praising Teaching (Vimalakiirti Sutra 堐杸鉙, etc.); (4) the Teaching of the Shared Intent (Avata.msaka-suutra 壺殠鉙, etc.) and (5) the Eternal Teaching (Nirvaana-suutra 煾炏鉙, etc.). This is the classification of the "Nirvaana school." (B) In the Huayan teaching of Liuqiu 棲 the Avata.msaka-suutra is called the "Sudden teaching" and the "gradual teaching" is divided into the following five: (1) The Teaching of Men and Gods; (2) The Teaching of the Existence of Form (the Aagamas and so forth, that accept the existence of discriminated forms); (3) The Formless Teaching (praj~naapaaramitaa teaching, etc., that denies the real existence of form); (4) The Teaching of Shared Intent (Lotus Sutra, etc.) and (5) The Eternal Teaching (Nirvaana Sutra etc.) (C) Zhiyi altered the above (B) somewhat. According to Tiantai 揤戜 teaching, the five periods are: (1) The Huayan period. After the Buddha's enlightenment, he expounded the Avata.msaka-suutra for 21 days for bodhisattvas. This was a teaching for those of very sharp faculties, and according to this teaching such bodhisattvas may directly awaken to the reality-principle. (2) The Deer Park period. After delivering the Avata.msaka-suutra, ordinary people of undeveloped faculties are not able to understand, so he discards this teaching in favor of guiding people through expedient teachings. Thus he delivered the lesser vehicle teachings at Deer Park near Benares. This period was twelve years, and the scriptures that developed from this are the Aagamas, so it is also called the "Aagama period." (3) The Vaipulya period (Elementary Mahaayaana). For the people that had grasped the Hiinayaana teachings, the Buddha now teaches Mahaayaana Sutras such as the Vimalakiirti Sutra, the Suutra of the Golden Light and the Srimala Suutra 彑椤鉙, broadly explaining the Tripitaka, Shared, Distinct and Perfect Teachings. This is intended to convert people from Hiinayaana to Mahaayaana. This period lasts for eight years. (4) Perfection of Wisdom. For 22 years the Buddha teaches the Praj~naapaaramitaa sutras in order to awaken people to the principle of emptiness. (5) The Lotus and Nirvaana period. The Buddha makes clear that the final goal of Hiinayaana and Mahaayaana is to same. Thus it is also called the Teaching of the Single Vehicle, wherein the presence of Buddha-nature in each person is affirmed. [Credit] acm(entry) cw(py)

屲帪敧嫵 [py] wu3shi2 ba1jiao1 [wg] wu-shih pa-chiao [ko] osip'algyo [ja] 僴僢僉儑僂 ||| A doctrinal classification system as explained by Zhiyi. The order in which `Saakyamuni taught the dharma is broken down into five periods (see wu-chiao 屲嫵). The methods which he used are also broken down into four types, and the contents of the teaching into four categories. (A) The four methods of teaching are: (1) the Sudden Teaching 撢嫵, which is the teaching of the direct awakening to the Buddha-nature; (2) the Gradual Teaching 慟嫵, where one is lead from shallow understanding to deep understanding; (3) the Secret Indeterminate Teaching, where the aspirants secretly receive teaching appropriate to their own abilities without being aware of the presence of others and (4) the Express Indeterminate Teaching, where the listeners, though aware of each other, still receive teaching according to their individual capacities. There is, in addition to this, the method of "neither sudden nor gradual, neither secret nor variable", also known as the "method of the Lotus and Nirvaana Sutras. (B) The four types of content are (1) Hiinayaana or "Tripitaka" teachings; (2) "Pervasive" or "Shared" 捠丂teachings. This is Mahaayaana teaching that includes the teaching of Vaipulya, Praj~naapaaramitaa, Lotus and Nirvaana, and is for `sraavakas, pratyekabuddhas and bodhisattvas; (3) the Distinct Teaching. This is teaching for bodhisattvas only. The practitioners understanding has its emphasis on the middle truth of understanding emptiness and existence. Huayan teaching is typical of this type. (4) The Perfect Teaching. Enlightenment and delusion do not differ in essence. The teaching of the perfect mutual penetration and containment of all things, the explanation of the Buddha's enlightenment exactly as it is. The perfect teaching is actually contained in all the other teachings, but is most excellently put forth in the Lotus Sutra 朄壺鉙. [Credit] acm(entry) cw(py)

屲帪嫵 [py] wu3shi2 jiao1 [wg] wu-shih-chiao [ko] osigyo [ja] 僑僕僉儑僂 ojikyou ||| See 屲帪敧嫵 above. [Credit] acm(entry) cw(py)

屲壥 [py] wu3guo3 [wg] wu-kuo [ko] ogwa [ja] 僑僇 goka ||| (1) The clarification into five categories of all cause and effect relationships. (2) The terms assigned to the five kinds of fruits in Hiinayaana practice. [Credit] acm(entry) cw(py)

屲崻 [py] wu3gen1 [wg] wu-ken [ko] ogûn [ja] 僑僐儞 gokon ||| (pa~nca-indriya): I. the 'five faculties.' The five faculties, or organs of perception. They are the faculty of sight 娽崻, the faculty of hearing 帹崻, the olfactory faculty 旲崻, the faculty of taste 枴崻, and the tactile faculty 鎈崻. In Consciousness-only theory, they are considered as part of the aalaya consciousness. II. The 'Five Roots of Goodness:' (1) xingen 怣崻 the root of faith; (2) jinggen 惛崻 the root of effort; (3) niangen 擮崻 the root of mindfulness; (4) dinggen 掕崻 the root of concentration; (5) huigen 宒崻 the root of wisdom. The five roots of goodness are listed among the 37 Aids to Enlightenment 嶰廫幍摴昳. [Credit] acm(entry) cw(py)

屲梸 [py] wu3yu4 [wg] wu-yü [ko] oyok [ja] 僑儓僋 goyoku ||| (1) The 'five desires;' the cravings of the five organs. Five kinds of desire that arise from attachment to the objects of eyes, ears, nose, tongue, and body. The desires of regular people. (2) A reference to the five objects themselves in the sense that they are the cause of these desires. (3) The five desires of wealth, sex, food, fame and sleep. [Credit] acm(entry) cw(py)

屲朄 [py] wu3fa3 [wg] wu-fa [ko] obôp [ja] 僑儂僂 gohou ||| (pa~nca-dharma). I. The five skandhas 屲錧. 乲嬩幧榑乴II. In Consciousness-only, the five categories of essential wisdom (see 屲抭). They are (1) true thusness 崃擛; (2) Great Perfect Mirror Wisdom 戝殺嬀抭; (3) the Wisdom of the Equality of the Nature of all things 暯摍惈抭; (4) Wondrous Observing Wisdom 柇鎂嶡抭; (5) the Wisdom Perfect in Function 殺強嶌抭. III. The five categories of form and name as explained in the Lankaavataara Suutra 灴壘鉙: (1) appearances or phenomena 憡; (2) their names 柤; (3) deluded conception 栂憐; (4) corrective wisdom 惓抭; and (5) bhuuta-tathataa or absolute wisdom 擛擛. IV. An abbreviation of "five ranks of the seventy-five dharmas." See 屲埵幍廫屲朄. V. The five sense consciousnesses 屲幆. [Dictionary References] naka375b [Credit] acm(entry) cw(py)

屲熌嫃揤 [py] wu3jing4ju1 tian1 [wg] wu-ching-chü t'ien [ko] ojônggôch'ôn [ja] 僑僕儑僂僑僥儞 gojougoten ||| One of the heavenly realms in Indian Buddhist mythology. Five existences within the fourth meditation. They are: (1) The non-afflicted heaven; (2) the 'not-hot heaven'; (3) the skillful manifestation heaven; (4) the skillful seeing heaven and (5) the heaven of ultimate form. Saints who have achieved the fruit of the non-returner are born here. [Credit] acm(entry) cw(py)

屲戺 [py] wu3zhuo2 [wg] wu-chuo [ko] ot'ak [ja] 僑僞僋 gotaku ||| The "five defilements" of the world: (1) the defilement of the trends of the present age; (2) the defilement of mistaken views; (3) the defilement of afflictions; (4) the defilement of being a sentient being; (5) the defilement of having a lifetime. [Credit] acm(entry) cw(py)

屲娽 [py] wu3yan3 [wg] wu-yüan [ko] oan [ja] 僑僎儞 gogen ||| The "five eyes": (1) 擏娽 rouyan the earthly, physical eye. (2) 揤娽 tianyan the heavenly eye, possessed by devas, as well as humans in the form realm who are in meditation; this eye can see far and near, past and future, inside and outside. (3) 宒娽 huiyan, the wisdom eye, possessed by Hiinayaana sages who can the lack of inherent existence in all things. (4) 朄娽 fayan the Dharma Eye, possessed by bodhisattvas which illuminates all teachings in order to save sentient beings. (5) 樑娽 foyan the Buddha-eye, which includes all of the prior four. [Credit] acm(entry) cw(py)

屲恄捠 [py] wu3 shen2tong1 [wg] wu chen-t'ung [ko] osint'ong [ja] 僑僕儞僣僂 goshintsuu ||| The 'five supernatural powers' possessed by the Buddha: ability to go anywhere one wishes, ability to see all things, ability to hear all things, clairvoyance, and memory of former lives. [Credit] acm(entry) cw(py)

屲庬阤廳 [py] wu3zhong3 cu1zhong4 [wg] wu-chung ts'u-chung [ko] ojong ch'ujung [ja] 僑僔儏僜僕儏僂 goshu sojuu ||| See 屲庬?廳. [Credit] acm(entry)

屲庬?廳 [py] wu3zhong3cu1zhong4 [wg] wu-chung-ts'u-chung [ko] ojong ch'ujung [ja] 僑僔儏僜僕儏僂 goshusojuu ||| Five aspects of affliction when they appear in their manifestly binding state (as opposed to the states of "seed" or "dormancy"). These are (1) the aspect of manifest heaviness尰廳憡; (2) The aspect of rigidity 崉嫮憡; (3) the aspect of obstruction 忈奦憡; (4) The aspect of fearfulness 嫰楎憡 and (5) the aspect of non-freedom and lack of capability. 乲囡壘榑 T 1579.30.657a乴 [Credit] acm(entry)

屲嬻 [py] wu3kong1 [wg] wu-k'ung [ko] ogong [ja] 僑僋僂 gokuu ||| Five Emptinesses (discussed in the Vajrasamaadhi-suutra 嬥崉嶰枂鉙): the emptiness of the three realms; the emptiness of the six destinies; the emptiness of the marks of the dharma; the emptiness of name and form; the emptiness of consciousness and meaning. (T vol. 9, p. 369b). [Credit] acm(entry) cw(py)

屲鋐 [py] wu3zang4 [wg] wu-ts'ang [ko] ojang [ja] 僑僝僂 gouzou ||| The five viscera. The heart, lungs, liver, kidneys and stomach. Also called the 屲撪. [Credit] acm(entry) cw(py)

屲鋓嶳 [py] Wu3tai2 shan1 [wg] Wu-t'ai shan [ko] Odaesan [ja] 僑僟僀僓儞 Godaizan ||| Wutai shan , a famous mountain located in the northeast part of Shanxi, which has five flat peaks from which it derives its name. It has been traditionally regarded as one of the most sacred Buddhist sites in China. Numerous monasteries were established there (there were at times over two hundred) which became pilgrimage sites for monks from Korea, Japan, Vietnam, as well as China. The principal temple was built around 471-500. Also called Qingliang shan 惔椓嶳. It was believed to be an abode of Ma~nju`srii Bodhisattva. For details of its history, see Kamata 拞崙暓嫵巎帿揟, p. 112.(2) Odaesan One of the major Buddhist monastery-mountains in Korea, located in Kangwôndo. [Dictionary References] kamata112 iwa277 fks1192 [Credit] acm(entry)

屲奧 [py] wu3gai4 [wg] wu-kai [ko] ogae [ja] 僑僈僀 gogai ||| Also written 屲岢. "The Five Coverings (of Wisdom)." Five kinds of defilements which block off the true mind: desire 婷梸, anger 嵫湅, dullness 捑, agitation 漿夨, and doubt 媈. [Credit] acm(entry) cw(py)

屲錧 [py] wu3yun4 [wg] wu-yün [ko] oon [ja] 僑僂儞 goun ||| (pa~nca-skandha). 'five skandhas', 'five aggregates', 'five clusters.' 'Skandha' 錧 means 'accumulation' or 'gathering.' The collection of the five compositional elements of our existence. The viewpoint that all existence, including our own, lies in the relationship of five clusters. The assembly of mind and matter, or spirit and matter. The five skandhas are the division of matter and mind into five categories, which are form, feeling, perception, impulse and consciousness. 'Form' 怓 (ruupa) is matter in general, the body or materiality. 'Feeling' 庴 (vedanaa) is receptive or sensory function. 'Perception' 憐 (samj~naa) refers to images that surface in the mind. Symbolic function. 'Impulse' 峴 (samskaara) is will, intention, or the mental function that accounts for craving. The power of formation potential. It is also understood as all of the general mental functions not included in the skandhas of feeling or perception. 'Consciousness' 幆 (vij~naana) is the cognitive, or discriminating function. Knowing through discrimination. [Credit] acm(entry) cw(py)

屲尒 [py] wu3jian4 [wg] wu-chien [ko] ogyôn [ja] 僑働儞 goken ||| Five kinds of mistaken perception, the "five views" (pa~nca-d.r.s.ti), also written as 屲湨尒 and 湨尒. These are: (1) "Self view"--the attached view of the reality of the inherent existence of one's own self, coupled with the belief in the real selfhood of the objects in one's surrounding world (sat-kaaya-d.r.s.ti). Expressed as 変尒, 恎尒 and 桳恎尒. (2) Extremists view 绮尒, which is attachment to the positions of either eternalism or nihilism (antaparigraha-d.r.s.ti). (3) Evil view 幾尒 (mithyaa-d.r.s.ti), wherein one does not properly acknowledge the relationship of cause and effect). (4) The view of attachment to views 尒庢尒, i.e., holding rigidly to one opinion over all others. (d.r.s.ti-paraamar`sa-d.r.s.ti). (5) The view of rigid attachment to the precepts 夲嬛庢尒. The view that the austerities, moral practices and vows of non-Buddhist sects can lead one to the truth.(`siila-vrata-paraamar`sa-d.r.s.ti) [Dictionary References] naka358d ZGD338b Iwa266 [Credit] acm(entry)

屲幆 [py] wu3shi4 [wg] wu-shih [ko] osik [ja] 僑僔僉 goshiki {I} ||| The five consciousnesses produced in connection with the five sense organs of eyes, ears, nose, tongue and skin, which take as their objects the five physical categories of form, sound, smell, taste and tactile objects: therefore, the visual consciousness 娽幆, auditory consciousness 帹幆, olfactory consciousness 旲幆, gustatory consciousness 愩幆 and tactile consciousness 恎幆. Since these are considered to be the first five among the six consciousnesses 榋幆, they are commonly referred to as the "prior five consciousnesses" in Chinese, 慜屲幆. In terms of the three realms , those in the desire realm are said to have six consciousnesses; those in the first meditation heaven of the form realm lack the olfactory and gustatory consciousnesses, while those in the second meditation heaven and above maintain only the sixth (discriminating) consciousness. (panca-vij~naana)乲嬩幧榑乴 {II} The five consciousnesses taught in the Awakening of Faith: (1) The activity (karmic) consciousness 嬈幆, which arises with the unenlightened mind due to original ignorance. (2) The changing (transforming) consciousness 鐉幆, wherein the activity consciousness undergoes a single transformation producing the subjective view. (3) The manifesting consciousness 尰幆, in which based on transformation of the activity consciousness the objective world is manifested. (4) The knowing consciousness 抭幆, in which the mind creates mistaken discrimination based on its perception of the objects in the external world. (5) The continuing consciousness 憡銛幆, wherein, based on mistaken discrimination, the thoughts of pain and pleasure continue without abatement, thus enabling the continuity of sa.msaara. 乲婲怣榑丄 T 1666.32.577b乴 [Dictionary References] naka363b [Credit] acm(entry)

屲庯 [py] wu3qu4 [wg] wu-ch'ü [ko] och'wi [ja] 僑僔儏 goshu ||| Also written 屲摴 [py] wudao . The five destinies (gati-pa~ncaka): the hells, hungry ghosts, animals, human beings, devas. [Credit] acm(entry) cw(py)

屲媡 [py] wu3ni4 [wg] wu-ni [ko] oyôk [ja] 僑僊儍僋 gogyaku ||| Five heinous crimes: (1) killing one's mother; (2) killing one's father; (3) killing a saint; (4) to wound the body of the Buddha; (5) to destroy the harmony of the sangha. [Credit] acm(entry) cw(py)

屲捠 [py] wu3tong1 [wg] wu-t'ung [ko] ot'ong [ja] 僑僣僂 gotsuu ||| "Five Spiritual Powers": (1) Divine sight; (2) divine hearing; (3) power to extend life; (4) ability to know the minds of others; (5) the power to do exemplary religious practice. [Credit] acm(entry) cw(py)

屲摴 [py] wu3dao4 [wg] wu-tao [ko] odo [ja] 僑僪僂 godou ||| (1) The five destinies: Hell-being, hungry ghost, animal, human being and god. Also written wuqu 屲庯 (gati-pa~ncaka). (2) Five paths taught in Yogaacaara texts that constitute five stages in the removal of affliction and the attainment of enlightenment. These are: the path of preparation 帒椘摴, the path of expedient means 曽曋摴, the path of seeing 尒摴, the path of cultivation 廋摴 and the culminating path 媶桧摴. 乲洈朄榑 T 1606.31.734b23-29乴 [Credit] acm(entry) cw(py)

屲晹戝榑 [py] wu3bu4 da4lun4 [wg] wu-pu-ta-lun [ko] obudaeron [ja] 僑僽僟僀儘儞 gobudairon ||| The "Five Great Mahaayaana treatises" written by Maitreya. [Credit] acm(entry) cw(py)

屲廳桞幆 [py] wu3zhong4 wei2shi4 [wg] wu-chung wei-shih [ko] ojung'yusik [ja] 僑僕儏僂儐僀僔僉 gojuuyuishiki ||| 'Five-fold Consciousness-only.' The five levels of the apprehension of the principle of consciousness-only. These are five kinds of distinctions made in level of realization, from shallow to deep. They are: (1) The consciousness of expelling the false and abiding in the real; (2) The consciousness of the expulsion of confusion and holding to true awareness; (3) Holding to the function and returning to the essence; (4) Concealing the mean and manifesting the superior; (5) dispelling manifestations and apprehending the true nature. This theory of five layers appears in Kuiji's Dasheng fayuanyi linzhang 戝槱朄殺媊椦復. Here, in making the division between subjective consciousness and objective realm, the one hundred elements are shown to be the objective realm, while the five layers are explained as the existential aspect of subjective consciousness. [Credit] acm(entry) cw(py)

屲堿 [py] wu3yin1 [wg] wu-yin [ko] oûm [ja] 僑僆儞 goon ||| The five skandhas, or five aggregates, which `Saakyamuni taught as the factors which comprise the composite we call "sentient being." This is an earlier translation of the Sanskrit pa~nca-skand.haah, the later translation being 屲錧. See that compound for full explanation. [Dictionary References] naka355d [Credit] acm(entry)

屲堿惙嬯 [py] wu3yin1sheng4ku3 [wg] wu-yin-sheng-k'u [ko] oûmsônggo [ja] 僑僆儞僕儑僂僋 goonjouku ||| The suffering due to the five skandhas. The feeling of instability of being caused by the fact that human existence does not lie beyond the five aggregates . This is one of the "four and eight kinds of suffering" (巐嬯敧嬯) taught by `Saakyamuni in his exposition of the Four Noble Truths 巐掹. [Dictionary References] naka365a [Credit] acm(entry)

屲瑾 [py] wu3yin3 [wg] wu-yin [ko] oûn [ja] 僑僆儞 goon ||| The five skandhas. See 屲堿. 乲擇忈媊 HPC 1.814a乴 [Credit] acm(entry)

屲閾 [py] wu3ti3 [wg] wu-t'i [ko] och'e [ja] 僑僞僀 gotai ||| 'Five parts of the body.' Two knees, two elbows, and the head. (2) The whole body. [Credit] acm(entry) cw(py)

屲閾搳抧 [py] wu3ti3 tou2di4 [wg] wu-t'i t'ou-ti [ko] och'et'uji [ja] 僑僞僀僩僂僕 gotaitouji ||| A form of prostration where both knees, both elbows and the head hit the ground. "Throwing five parts of the body to the ground." Throwing the whole body to the ground in prostration, thus showing total respect. (pa~nca-mandala-namaskara). [Credit] acm(entry) cw(py)

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