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See the character 堦 in CJKDict

堦槱 [py] yi1sheng4 [wg] i-sheng [ko] ilsûng [ja] 僀僠僕儑僂 ichijou ||| 'single vehicle' (eka-yaana). A term used to indicate the doctrine that there is only one teaching, which is the expedient means to attract people to the Single Buddha vehicle. Since this One Vehicle teaching is the teaching of becoming a Buddha, it is also called the 'bodhisattva vehicle' 曥嶧槱, the 'Buddha vehicle' 樑槱 and the Great Vehicle 戝槱. In the Faxiang 朄憡 sect, this bodhisattva vehicle of the three vehicle 嶰槱 system is the 'one vehicle' or 'buddha vehicle', but in Huayan 壺殠 and Tiantai 揤戜, there is a distinction between this one Buddha vehicle and the bodhisattva vehicle of the three vehicles. [Dictionary References] naka48d [Credit] acm(entry) cw(py)

堦槱曥嶧 [py] yi1sheng4 pu2sa4 [wg] i-sheng p'u-sa [ko] ilsûng posal [ja] 僀僠僕儑僂儃僒僣 ichijou bosatsu ||| A bodhisattva who has awakened to the truth of the Single Vehicle. [Credit] acm(entry) cw(py)

堦嬨 [py] yi1jiu3 [wg] i-chiu [ko] ilgu [ja] 僀僠僋僂 ichikuu ||| A Shingon 崃尵 term for Amitaabha 垻淺懮. [Credit] acm(entry) cw(py)

堦戙 [py] yi1dai4 [wg] i-tai [ko] ildae [ja] 僀僠僟僀 ichidai ||| Literally "one age." This refers to the teacher of this age, `Saakyamuni Buddha. [Credit] acm(entry) cw(py)

堦戙嶰抜 [py] yi1dai4 san1duan4 [wg] i-tai san-tuan [ko] ildaesamdan [ja] 僀僠僟僀僒儞僟儞 ichidaisandan ||| The three periods of Buddha's teaching in his lifetime, known as introductory, main discourse and final application. [Credit] acm(entry) cw(py)

堦樑悽奅 [py] yi1fo2 shi4jie4 [wg] i-fo shih-chieh [ko] ilbulsegye [ja] 僀僠僼僣僙僇僀 ichibutsusekai ||| A Buddha-realm. [Credit] acm(entry) cw(py)

堦樢 [py] yi1lai2 [wg] i-lai [ko] illae [ja] 僀僠儔僀 ichirai ||| A once-returner; a religious practitioner who has only one more return to this life. Transliterated from the Sanskrit sak.rd-aagaami as 巣懮娷, one of the four levels of attainment 巐壥 of practice toward arhatship 垻梾娍. This stage is divided up into two parts: one who is entering on to the stage 堦樢岦, and one who has completed it 堦樢壥. The person who has achieved this stage has eradicated the first six of the nine kinds of defilement 嬨庬斚溁; s/he will be reborn again one more time as a god or human, and then attain nirvana. [Dictionary References] naka55a [Credit] acm(entry) cw(py)

堦樢岦 [py] yi1lai2xiang4 [wg] i-lai-hsiang [ko] illaehyang [ja] 僀僠儔僀僐僂 ichiraikou ||| One who is entering onto the stage of the once-returner. See 堦樢. [Dictionary References] naka55d [Credit] acm(entry)

堦樢壥 [py] yi1lai2guo3 [wg] i-lai-kuo [ko] ilraekwa [ja] 僀僠儔僀僇 ichiraika ||| One who has fully consummated the stage of the once-returner (sak.rd-aagaami-phala). See 堦樢 . [Dictionary References] naka55a [Credit] acm(entry)

堦屄敿屄 [py] yi1ge5 ban4ge5 [wg] i-k'o-fan-k'o [ko] ilgae pangae [ja] 僀僠僑僴儞僑 ichigohango ||| A particle; the very least. [Credit] acm(entry) cw(py)

堦愗抭 [py] yi1qie4 zhi4 [wg] i-ch'ieh-chih [ko] ilch'eji [ja] 僀僢僒僀僠 issaichi ||| 'omniscience; the knowledge of everything, possessed by the Buddha. [Credit] acm(entry) cw(py)

堦愗桳 [py] yi1qie4 you3 [wg] i-ch'ieh-yu [ko] ilch'eyu [ja] 僀僢僒僀僂 issai-u ||| (1) All existent things. (2) The belief held by the Sarvaastivaada 愢堦愗桳晹, that all things truly exist in themselves. [Credit] acm(entry) cw(py)

堦愗鉙壒媊 [py] Yi1qie1 jing1 yin1yi4 [wg] Yi-ch'ieh ching yin-i [ko] Ilch'e kyông ûmûi [ja] 僀僢僒僀僉儑僂僆儞僊 Issai setsu kyou ongi ||| Yiqie jing yinyi; 100 fasc., by Huilin 宒椩. T 2128.54.311a-933b. [Credit] acm(entry)

堦壔 [py] yi1 hua4 [wg] i-hua [ko] ilhwa [ja] 僀僠働 ichike ||| One lifetime of the Buddha. One life's teachings. [Credit] acm(entry) cw(py)

堦岦 [py] yi1xiang4 [wg] i-hsiang [ko] ilhyang [ja] 僀僢僐僂 ikkou ||| (1) Earnestly; to be one-pointed, wanting nothing else besides that being attended to. Fervently, intently. (2) Wholly, entirely, completely (eka-a.msa). Thoroughly, as far as possible. (4) One-sidedly, only. [Credit] acm(entry) cw(py)

堦岦愢 [py] yi1xiang4 shuo1 [wg] i-hsiang-shuo [ko] ilhyangsôl [ja] 僀僢僐僂僙僣 ikkousetsu ||| The "Buddha always taught the same thing." [Credit] acm(entry) cw(py)

堦枴 [py] yi1wei4 [wg] i-wei [ko] ilmi [ja] 僀僠儈 ichimi ||| (eka-rasa). 'Single taste.' The equality of principle and phenomena, taken from the metaphor of all of the ocean having a singular salty taste. Non-discrimination. [Credit] acm(entry) cw(py)

堦枴錧 [py] yi1 wei4 yun4 [wg] i-wei-yün [ko] ilmion [ja] 僀僠儈僂儞 ichimiun ||| (eka-rasa-skandha). The principle that the Sautraantika school hypothesized as being the subject of transmigration. The most subtle consciousness, having one root essence that has continued and operated since beginningless time. [Credit] acm(entry) cw(py)

堦戝錟嫵 [py] yi1da4cang2jiao1 [wg] ita-ts'ang-chiao [ko] ildaejanggyo [ja] 僀僠僟僀僝僂僉儑僂 ichidaizoukyou ||| One great tripitaka. The dharma taught by `Saakyamuni that includes the sutras, vinaya and abhidharma. All the Buddhist teachings. 乲暽涇榐 T 2003.48.139a乴乽愝巊嶰悽彅樑扅壜帺抦丆楋戙慶巘慡採晄婲丆堦戝錟嫵慒拲晄媦丆柧娽逵憁帺媬晄椆丅乿 [Dictionary References] fks3 [Credit] acm(entry)

堦擛 [py] yi1ru2 [wg] i-ju [ko] iryô [ja] 僀僠僕儑 ichinyo ||| 'oneness', 'non-duality' (1) Non-discrimination between and the sameness of two or more things. (2) The essential principle of all existences, a synonym of zhenru 崃擛, faxing 朄惈 and shixiang 泬憡 etc. (3) Always. [Credit] acm(entry) cw(py)

堦怱 [py] yi1xin1 [wg] i-hsin [ko] ilsim [ja] 僀僔儞 ishin ||| (svacitta-maatra; eka-agra; eka-citta; dhyaana). (1) Mind as the most fundamental basis. The true thusness of all existence. "One" means that the ordinary is one with the absolute. "Mind" means "certainty." Also, the one consciousness that is the basis for all sentient beings. The absolute reality that is the basis for all phenomena in the universe. (2) To unify the mind; therefore, "unity of the psyche" or "concentration." The mind concentrated on Amitaabha Buddha 垻淺懮 when praying to him. (3) To concentrate the mind in the empowering sense of "devotedly" or "whole-heartedly", without scattering. [Credit] acm(entry) cw(py)

堦擮 [py] yi1nian4 [wg] i-nien [ko] ilnyôm [ja] 僀僠僱儞 ichinen ||| A thought; a thought-moment. [Credit] acm(entry) cw(py)

堦曽 [py] yi1fang1 [wg] i-fang [ko] ilbang [ja] 僀僢億僂 ippou ||| (1) One side, one hand. (2) The other side, the other party. (3) In the meantime, meanwhile. (4) Greatly. [Credit] acm(entry) cw(py)

堦帪 [py] yi1shi2 [wg] i-shih [ko] ilsi [ja] 僀僠僕 ichiji ||| (eka.m-samayam); 'Once', 'one time....' In the opening paragraph of sutras, it refers to the time that the sutra was taught, not necessarily referring a concrete time. (2) At the same time. (ekatra, tulya-kaala). [Credit] acm(entry) cw(py)

堦挬 [py] yi1 zhao1 [wg] i-ch'ao [ko] iljo [ja] 僀僢僠儑僂 itchou ||| Overnight; in a day. In a short time. [Credit] acm(entry) cw(py)

堦朄拞摴 [py] yi1fa3 zhong1dao4 [wg] i-fa chung-tao [ko] ilbôp chungdo [ja] 僀僢億僂僠儏僂僪僂 ippouchuudou ||| In Consciousness-only theory, the idea that each one of the three natures 嶰惈 by itself contains the meaning of the middle path. That is, the nature according to 'all pervasive discrimination' is that "people exist" and "principle does not exist." In this, there is the middle path's meaning of "neither existent nor empty." [Credit] acm(entry) cw(py)

堦朄奅 [py] yi1fa3jie4 [wg] i-fa-chieh [ko] ilbôpkye [ja] 僀僠儂僢僇僀 ichihokkai ||| The single dharmadhaatu; single reality realm. The one, single, absolute realm of existence. The single locus for the inclusion and production of all dharmas. 乲婲怣榑 T 1666.32.576a乴 [Dictionary References] naka54a [Credit] acm(entry)

堦慠 [py] yi1ran2 [wg] I-jan [ko] Iryôn [ja] 僀僠僱儞 ichinen ||| Iryôn (1206-1289) An important Koryô monk. A prolific writer, who is most famous for his Samguk Yusa 嶰殸堚帠, a collection of facts and anecdotes which is a basic text for the study of the history of Korean Buddhism. [Credit] acm(entry) cw(py)

堦堎 [py] yi1yi4 [wg] i-i [ko] iri [ja] 僀僠僀 ichi-i ||| One and many; sameness and difference. [Credit] acm(entry) cw(py)

堦憡 [py] yi1xiang1 [wg] i-hsiang [ko] ilsang [ja] 僀僢僜僂 issou ||| 'One aspect;' uniformity. Absolute equality with neither discrimination nor antagonism. The aspect of Suchness (eka-lak.sa.na) [Credit] acm(entry) cw(py)

堦釽 [py] Yi1chan2 [wg] I-ch'an [ko] Ilsôn [ja] 僀僠僛儞 Ichizen ||| Ilsôn (1533-1608); a later Chosôn Sôn master who was one of the four leading disciples of Hyujông 媥栉. [Dictionary References] ZGD32c [Credit] acm(entry)

堦峴釽巘 [py] Yi1xing2 chan2shi1 [wg] I-hsing Ch'an-shih [ko] Ilhaeng sônsa [ja] 僀僠僊儑僂僛儞僔 Ichigyou zenshi ||| Yi1xing2 Chan2shi1 (683-727). Chinese monk of the Tang dynasty, acknowledged as one of the eight patriarchs of the doctrine 橔庼敧慶 in Shingon lineages. He joined the priesthood after the sudden death of his parents in 704, having previously distinguished himself in Taoist circles. He studied Chan 釽 at Mount Son 悡嶳 with the seventh patriarch of the northern school, Puji 晛庘 (631-739), and studied Vinaya with Huizhen 湪崃 (673-751), a disciple of Hongying 峅宨. In addition, while on Mount Tendai 揤戜嶳 he studied mathematics and astronomy, complementing his widely-recognised expertise in Taoist divination and calendrical science. In 716, he became the disciple of `Subhaakarasi.m.ha 慞柍堌, subsequently receiving a summons to the court of emperor Xuanzong 尯廆. He was also initiated into various esoteric practices by Vajrabodhi 嬥崉抭 shortly after their first meeting in 720. His most accomplished work, a huge commentary 戝擔鉙慲 (T 1796) on the Vairocanaabhisa.mbodhi 戝擔鉙, was completed in 725 CE. Yixing is also popularly remembered as the inventor of the armillary-driven clock. [Credit] is(entry)

堦曊 [py] Yi1bian4 [wg] Ipien [ko] Ilp'yôn [ja] 僀僢儁儞 Ippen ||| Ippen, (1239-1289), Japanese monk, considered to be the found of the Ji sect 帪廆 of Pure Land 熌搚 Buddhism, which has its main temple Yugyouji 梀峴帥 in Fujisawa. Ippen was born in present-day Ehime prefecture and studied at an early age with a disciple of Hounen 朄慠. He left the priesthood once to return to the secular world, but later reversed this decision. After a pilgrimage to Zenkouji 慞岝帥 in Nagano prefecture, he went to a secluded temple in Ehime, where he carried out rigorous religious practice, and eventually had an experience of intimate unity with Amitaabha Buddha 垻淺懮樑. He became convinced through this experience that no matter what one's degree of religious preparation, he or she could be reborn in the Pure Land by virtue of even one recitation of Amitaabha's name. He subsequently wandered throughout the country, handing out slips of paper to people with basic instructions for his style of Pure Land practice. He is said to have converted thousands. Approaching death at the age of 51, he burned all of his own writings, and thus none of his works survive. [Credit] acm(entry)

堦摴媊 [py] Yi1dao4yi4 [wg] I-tao i [ko] Ildoûi [ja] 僀僠僪僂僊 Ichidougi ||| Il-do ûi; (Doctrine of the Single Path) by Wônhyo 尦濟. [Credit] acm(entry)

堦钁採 [py] yi1chan3ti2 [wg] i-ch'an-ti [ko] ilch'onje [ja] 僀僢僙儞僟僀 issendai ||| (icchantika). A transliteration of the Sanskrit term icchantika. Also translated into Chinese as duanshangen 澬慞崻 'one who has cut off the good roots' and xinbujuzu 怣晄嬶懌 'lacking in the necessary faith.' A person whose roots of goodness are cut off and therefore cannot be saved. Someone who cannot attain enlightenment no matter how strenuously they practice. The term icchan originally refers to someone who is in a continual state of craving. In India the term refers to an Epicurean or a secularist. In Buddhism it refers to someone who lacks the basic causes and conditions for becoming a Buddha. The theory of the existence of such people was taught by the Yogacara school. Buddhist schools such as Tiantai 揤戜, Huayan 壺殠 etc., disagreed with this theory, teaching that all beings can become buddhas. This becomes the source of debate in later East Asian Buddhism, and is discussed at length in the "Buddha-nature Treatise" (樑惈榑). [Credit] acm(entry) cw(py)

堦壒嫵 [py] yi1yin1jiao1 [wg] i-yin-chiao [ko] irûmgyo [ja] 僀僠僆儞僉儑僂 ittonkyou ||| Also written 堦殺嫵. The 'one-voice teaching.' The Buddha's teaching is unitary. A theory established by Bodhiruci 曥採棳巟 when he came to Changan in about 502 CE The reasons that there are teachings of small/great vehicle and teachings of emptiness/existence is due to the temperaments and capabilities of people. [Credit] acm(entry) cw(py)

堦梓柧庫 [py] yi1ke1 ming2zhu1 [wg] i-k'o-ming-chu [ko] ilgwamyôngju [ja] 僀僢僇儈儑僂僕儏 Ikkamyouju ||| "One Bright Pearl." An essay by Dougen 摴尦, based on the saying by Xuansha (尯嵐), "all the worlds in the ten directions are one bright pearl." This essay is a chapter in the Shoubougenzou 惓朄娽錟. [Credit] acm(entry) cw(py)

See the character 幍 in CJKDict

幍樑 [py] qi1fo2 [wg] ch'i-fo [ko] ch'ilpul [ja] 僔僠僽僣 shichibutsu ||| The seven past buddhas (Skt. sapta-tataagata, including `Saakyamuni 缱夀柎擈and his six predecessors: (all in Pali) Vipassin 旟攌洐, Sikhin 洐婞, Vessabhuu 旟幧晜, Konda~n~na 峉棷學, Konaagamana 峉撨幧柎擈 and Kassapa 夀梩. [Credit] acm(entry)

幍抧 [py] qi1di4 [wg] ch'i-ti [ko] ch'ilji [ja] 僔僠僕 shichiji ||| The seventh of the ten bhuumis 廫抧. Also called 墦峴抧 . Included as part of the path of cultivation 廋摴埵 in Yogaacaara. 乲擇忈媊 HPC 1.805a1乴 [Credit] acm(entry)

幍洀 [py] qi1bao3 [wg] ch'i-pao [ko] ch'ilbo [ja] 僔僠儂僂 shichihou ||| (sapta-ratna). 'seven jewels.' Various Buddhist scriptures have differing lists of these seven jewels. A common list of seven is: gold, silver, lapis lazuli, crystal, agate, ruby, carnelian. [Dictionary References] naka187 [Credit] acm(entry) cw(py)

幍怱奅 [py] qi1 xin1 jie4 [wg] ch'i-hsin-chieh [ko] ch'ilsimgye [ja] 僔僠僔儞僇僀 shichishinkai ||| The visual, auditory, olfactory, taste, tactile and conceptual consciousnesses, plus the mental faculty (seventh consciousness). These are selected from the 'eighteen elements.' [Credit] acm(entry) cw(py)

幍湨 [py] qi1 e4 [wg] ch'i-wu [ko] ch'irak [ja] 僔僠傾僋 shichiaku ||| The seven evil karmas: three of the body and four of the mouth. [Credit] acm(entry) cw(py)

幍瀶 [py] qi1tiao2 [wg] ch'i-t'iao [ko] ch'iljo [ja] 僔僠僕儑僂 shichijou ||| (uttara-aasanga) One of the three types of garments (嶰堖) that monks and nuns are permitted to own. A jacket that is made out of a patchwork of seven pieces of cloth. [Dictionary References] naka185b [Credit] acm(entry) cw(py)

幍廜 [py] qi1zhong4 [wg] ch'i-chung [ko] ch'iljung [ja] 僔僠僔儏 shichishu ||| "The seven groups (of Buddhist disciples)." (1) bhik.su (monks). (2) bhik.sunii (nuns). (3) upaasaka (male lay practitioners). (4) upaasikaa (female lay practitioners). The first two groups keep the full gamut of the Buddhist precepts, while the latter two are only required to keep the five precepts (wujie 屲夲). In addition to these four groups there are also (5) monks who are not of age (`sraamanera); (6) nuns not yet of age (`sraamaneri); in the case of women, there is a special category of nuns who are in between the older and the younger group, who are called (7) samaanaa. [Credit] acm(entry) cw(py)

幍鍿巟 [py] qi1jue2zhi1 [wg] ch'i-chüeh-chih [ko] ch'ilgakji [ja] 僔僠僇僋僔 shichikakushi ||| (sapta-bodhy-angaani). 'The Seven Factors of Enlightenment.' Also written as 幍鍿暘. They are: (1) zefa 潰朄 correctly evaluating the teaching; (2) jingjin 惛恑 making effort at practice; (3) xi 婌 rejoicing in the truth; (4) qingan 鏹埨 attainment of pliancy; (5) (nian) 擮 keeping proper awareness in meditation; (6) (ding) 掕 concentration; (7) xingshe 峴幪 detachment of all thoughts from external things. This is a representative list of these seven factors: different reference works will list other versions of these. [Credit] acm(entry) cw(py)

幍幆 [py] qi1shi4 [wg] ch'i-shih [ko] ch'ilsik [ja] 僔僠僔僉 shichishiki ||| (1) The seven consciousnesses besides the aalaya consciousness 垻棅栯幆. (2) 戞幍幆 The seventh (manas) consciousness, the locus of egoistic tendencies. [Credit] acm(entry) cw(py)

See the character 忎 in CJKDict

忎榋 [py] zhang4liu4 [wg] chang-liu [ko] changnyuk [ja] 僕儑僂儘僋 jouroku ||| An abbreviation of '16 feet.' The standard height of the transformation-body Buddha 壔恎, which is twice the height of an ordinary man. [Credit] acm(entry) cw(py)

See the character 嶰 in CJKDict

嶰幍擔 [py] san1qi1 ri4 [wg] san-ch'i-ju [ko] samch'iril [ja] 僒儞僔僠僯僠 sanshichinichi ||| A period of twenty-one days. (2) The twenty-first day. [Credit] acm(entry) cw(py)

嶰嶰枂 [py] san1 san1mei4 [wg] san-san-mei [ko] samsammae [ja] 僒儞僒儞儅僀 sansanmai ||| "Three samaadhis": (1) The samaadhi of emptiness; (2) The samaadhi of no-marks; (3) the samaadhi of non-contrivance. From the Jingang sanmei jing 嬥崉嶰枂鉙 T vol. 9, 372a. [Credit] acm(entry) cw(py)

嶰悽 [py] san1shi4 [wg] san-shih [ko] samse [ja] 僒儞僙僀 sansei ||| Three worlds; three times; the triple world of past, present and future (try-adhvan, try-adhvahak, loka-traya). Also written 嶰嵳. [Dictionary References] naka478d [Credit] acm(entry)

嶰槱 [py] san1sheng4 [wg] san-sheng [ko] samsûng [ja] 僒儞僕儑僂 sanjou ||| The "three vehicles" taught by the Mahayana 戝槱 schools, which are three programs of practice that are considered to be suitable for different capacities of sentient beings (tri-yaana). These are the vehicles of `sraavaka 氵暦, pratyekabuddha 墢鍿 and bodhisattva 曥嶧. The first two of these are categorized by the Mahayana schools as lesser vehicles or "hiinayaana 彫槱" and are referred to as the "two vehicles 擇槱." Mahayana texts such as the `Sriimaalaa-suutra 彑椤鉙 and the Lotus Sutra 朄壺鉙 offer extensive analysis of the relative capacities of these three, with the Lotus Sutra claiming that all three vehicles are eventually subsumed by the single vehicle 堦槱. [Dictionary References] naka476b [Credit] acm(entry)

嶰帠 [py] san1shi4 [wg] san-shih [ko] samsa [ja] 僒儞僕 sanji ||| "Three affairs." (1) Morality, concentration, wisdom. (2) Greed, anger, ignorance. (3) Life energy, body heat, consciousness. [Credit] acm(entry) cw(py)

嶰廫幍摴昳 [py] san1shi2qi1 dao4pin3 [wg] san-shih-ch'i tao-p'in [ko] samsipch'ildop'um [ja] 僒儞僕儏僂僫僫僪僂僸値 sanjuunanadouhin ||| The thirty-seven aids to enlightenment. These are thirty-seven kinds of practices for the attainment of enlightenment. They are: The Four Bases of Mindfulness (sinianchu 巐擮檤) The Four Right Efforts (sizhengqin 巐惓嬑), the Four Occult Powers (sishenzu 巐恄懌), The Five Roots of Goodness (Wugen 屲崻), the Five Powers (屲椡), the Seven Factors of Enlightenment qijuezhi 幍鍿巟), and the Eightfold Holy Path (bashengdao 敧惞摴). [Credit] acm(entry) cw(py)

嶰廫榋暔 [py] san1shi2liu4 wu4 [wg] san-shih-liu wu [ko] samsimnyuk mul [ja] 僒儞僕儏僂儘僋儌僣 sanjuuroku motsu ||| Thirty-six parts of the human body, all being unclean. Twelve external marks, twelve bodily marks and twelve internal parts. [Credit] acm(entry) cw(py)

嶰愮戝愮悽奅 [py] san1qian1 da4qian1 shi4jie4 [wg] san-chien ta-chien shih-chieh [ko] samch'ôn taech'on segye [ja] 僒儞僛儞僟僀僙儞僙僇僀 sanzen daisen sekai ||| (trisaahasra-mahaasaahasra-loka-dhaatu). One billion worlds, constituting the domain of the Buddha. A world consists of the world of desire and the first heaven of the world of form. One thousand times one thousand times one thousand makes one billion. Commonly abbreviated as sanqianshijie 嶰愮悽奅. It is a way of describing the vastness and interwovenness of the universe in ancient Indian cosmology. [Credit] acm(entry) cw(py)

嶰庴 [py] san1shou4 [wg] san-shou [ko] samsu [ja] 僒儞僕儏 sanju ||| "three feelings." Pleasure, pain and neither-pleasure-nor-pain. [Credit] acm(entry) cw(py)

嶰慞崻 [py] san1 shan4gen1 [wg] san shan-ken [ko] sam sôn'gûn [ja] 僒儞僛儞僐儞 sanzen kon ||| (1) The three good roots of 'not coveting' (wutan 柍婷), no anger (wuchen 柍嵫) and no delusion (wuchi 柍釛). So called because they are considered to be the basic mental functions of goodness. According to the Faxiang 朄憡 school, all good elements are produced from these three. (2) 'giving' (巤), 'compassion' (帨) and 'wisdom' (宒). As opposed to the 'three poisons' (sandu 嶰撆) [Credit] acm(entry) cw(py)

嶰殸堚帠 [py] San1guo2 wei4shi4 [wg] San-kuo wei-shih [ko] Samguk Yusa [ja] 僒儞僐僋儐僀僕 Sankoku yuiji ||| The Samguk Yusa written during the Koryô by the monk Iryôn 堦慠 (1206-1289). A collection of stories related to the transmission and development of Buddhism in Korea, especially focusing on the Three Kingdoms and Silla periods. This text is a fundamental work for the study of the history of Korean Buddhism. Translated into English by Ha Tae-Hung and Grafton K. Mintz. [Credit] acm(entry) cw(py)

嶰泏 [py] san1xue2 [wg] san-hsüeh [ko] samhak [ja] 僒儞僈僋 sangaku ||| The three practices of Buddhism: `siila (morality 夲), dhyaana (meditation 掕), and praj~naa (wisdom 宒). [Credit] acm(entry) cw(py)

嶰洀 [py] san1bao3 [wg] san-pao [ko] sambo [ja] 僒儞儃僂 sanbou ||| (triratna). The 'Three Treasures' in Buddhism. (1) the Buddha 樑; (2) the Dharma 朄 and (3) the Sangha 憁. [Credit] acm(entry) cw(py)

嶰摽 [py] san1de2 [wg] san-te [ko] samdôk [ja] 僒儞僩僋 santoku ||| Three aspects of the Buddha's virtue: (1) The merit of his compassion; (2) the merit of severing affliction; (3) the merit of his wisdom. [Credit] acm(entry) cw(py)

嶰怱 [py] san1xin1 [wg] san-hsin [ko] samsim [ja] 僒儞僔儞 sanshin ||| The three minds. (1) The three minds of practice: the mind of the precepts 夲, the mind of concentration 掕 and the mind of wisdom 宒. (2) Inferior, superior and middling mind. 乲嬩幧榑乴 (3) The three minds of the bodhisattva as explained in the Awakening of Faith 婲怣榑: the true mind that is mindful of suchness; the profound mind which endeavors for wholesome activities and the mind of great compassion that seeks to save all sentient beings. Also: the true mind that transcends calculation; the mind of compassionate expedient means and the subtle mind that remains after the arousal of the prior two. (4) The "three minds" of Consciousness-only the base mind (aalaya 垻棅栯, or eighth consciousness); the provisional base mind (manas 枛撨, or seventh consciousness) and the mind involved in worldly discriminations (mano 堄 or sixth consciousness). 乲屲壠夝愢媌 HPC 7.14c1-2乴(5) Desire, hatred and ignorance. [Dictionary References] naka477 [Credit] acm(entry) cw(py)

嶰惈 [py] san1xing4 [wg] san-hsing [ko] samsông [ja] 僒儞僔儑僂 sanshou ||| The three natures. {I} The division of all dharmas into three natures: (1) That which produces good karma 慞. (2) That which produces bad karma 湨 and (3) That which is neutral 柍婰, producing neither good nor bad karma. 乲嬩幧榑丄 T 1558.29.7b乴{II} The three natures of perception in Yogaacaara: (1) The nature of existence produced from attachment to illusory discrimination. The mind of mistakenly assigning a real essence to those things that are produced from causes and conditions and have no true essence, and the appearance of that mistaken world (parikalpitah-svabhaava; bianji suoyixing 曊寁強幏惈). (2) The nature of existence arising from causes and conditions. All existence is produced according to cause (paratantra-svabhaava; 埶懠婲惈; yitaqixing) . (3) The nature of existence being perfectly accomplished; the highest state of existence conforming to ultimate reality (parinispanna-svabhaava; 殺惉泬惈; yuanchengshi xing).乲惉桞幆榑 T 1585.31.45c乴 [Credit] acm(entry) cw(py)

嶰惈洈朷 [py] san1xing4 dui4wang4 [wg] san-hsing tui-wang [ko] samsông taemang [ja] 僒儞僔儑僂僞僀儌僂 sanshou taimou ||| In the Faxiang sect 朄憡廆, the use of the three natures 嶰惈 to explain the middle path 拞摴. According to Consciousness-only 桞幆 theory, all dharmas 朄 (all existences) are included in these three natures. The nature based on all-pervading discrimination is the dharma expressing the average man's deluded attachments. The existence that is based on accepting the fact that there are regular people is the nature of all-pervading discrimination, though it is not something that is real. This point is called "non being" or "emptiness." In Consciousness-only doctrine, emptiness means non-being, which is quite different from emptiness as understood in the Praj~naapaaramitaa sutras, which understand emptiness to mean "that which is ungraspable and unattached." The next, in the nature of existence established according to causal arising, those things which are established according to causal arising are called "dharmas." This is "provisional existence" or "phenomena" (jiayou 橈桳). It is also called "non-empty." The nature of complete becoming is absolute reality. That is, the essence of existence. This is true existence, and therefore the three time divisions of the teaching (see sanshijiao 嶰帪嫵) of existence, emptiness and the middle path, are understood as the middle path of going by the three natures, as distinct from a one-sided clinging to existence and a one-sided clinging to emptiness. [Credit] acm(entry) cw(py)

嶰榝 [py] san1huo4 [wg] san-huo [ko] samhok [ja] 僒儞儚僋 sanwaku ||| 'Three delusions,'three afflictions.' (1) Three kinds of basic defilement: craving (tanyu 婷梸), anger (chenhui 嵫湅), and ignorance (yuchi 嬸釛). These are equivalent to the 'three poisons' (sandu 嶰撆). (2) In Tiantai teaching 揤戜廆, the three delusions are: delusions arising from incorrect views and thoughts (jiansihuo 尒巚榝); delusions which hinder knowledge and are as numerous as the number of grains of sand in the Ganges river (chenshahuo 恛嵐榝); and delusions which hinder knowledge of reality (wuminghuo 柍柧榝). The first type of delusion is dealt with by followers of Hiinayaana 彫槱 as well as Mahaayaana 戝槱. The latter two types are destroyed only by bodhisattvas. [Credit] acm(entry) cw(py)

嶰垽 [py] san1ai4 [wg] san-ai [ko] sam'ae [ja] 僒儞傾僀 san'ai ||| Three kinds of attachment. (1) Attachment to desire 梸垽, attachment to form 怓垽 (桳垽) and attachment to the formless 柍怓垽 (柍桳垽). (2) The three kinds of attachment that become pronounced as one approaches the moment of death: attachment to one's self essence 帺閾垽, attachment to one's household and possessions 嫬奅垽, and attachment to the events of that lifetime 醕惗垽. [Dictionary References] naka454c [Credit] acm(entry)

嶰夲 [py] san1jie4 [wg] san-chieh [ko] samgye [ja] 僒儞僇僀 sankai ||| The three categories of self-restraint. The precepts for householders, precepts for clergy, and the precepts that the two groups have in common. [Credit] acm(entry) cw(py)

嶰杸採 [py] san1mo2ti2 [wg] san-mo-ti [ko] sammari [ja] 僒儞儅僕 sanmaji ||| A transliteration of the Sanskrit and Pali samaadhi. Also written sanmei 嶰枂 and sanmodi 嶰杸抧. Perfect concentration. [Credit] acm(entry) cw(py)

嶰杸敨掙 [py] san1mo2bo1di3 [wg] san-mo-po-ti [ko] sammabalji [ja] 僒儞儅僷僢僥僀 sanmapattei ||| A transliteration of the Sanskrit samaapatti. A term for meditation. A condition of calm abiding. Equanimity attained due to a unification of mental energies. Translated into Chinese as 摍帄. [Credit] acm(entry) cw(py)

嶰杸敨採 [py] san1mo2bo1ti2 [wg] san-mo-po-ti [ko] sammaballi [ja] 僒儞儅僴僷僢僥僀 sanmapattei ||| A transliteration of the Sanskrit samaapatti. Same as prior 嶰杸敨掙. [Credit] acm(entry) cw(py)

嶰巟嶌朄 [py] san1zhi1 zuo4fa3 [wg] san-chih tso-fa [ko] samji chakpôp [ja] 僒儞僔僒儂僂 sanshi sahou ||| The three part a syllogism in the New School of Buddhist logic. These are: pratij~naa (廆), the proposition; hetu (場), the reason; and udaaharana (歡) the example. The older school had used a five-part syllogism (wuzhizuofa 屲巟嶌朄), but from the time of Dignaaga, the five part syllogism was considered unnecessary and the three part syllogism was used. [Credit] acm(entry) cw(py)

嶰嫵 [py] san1jiao4 [wg] san-chiao [ko] samgyo [ja] 僒儞僉儑僂 sankyou ||| "Three Teachings." (1) The three major East Asian traditions of Buddhism 樑嫵, Confucianism 庲嫵 and Taoism 摴嫵. (2) According to Zongmi 廆枾 in his commentary to the Sutra of Perfect Enlightenment 殺鍿鉙, the sudden teaching dunjiao 撢嫵, represented by the Huayan ching; 壺殠鉙 the jianjiao 慟嫵 represented by the period from the Deer Park to `Saala Forest, and the budingjiao 晄掕嫵, which teaches the eternal perfection of the Buddha-nature (Z 243.9.323b-c). [Credit] acm(entry) cw(py)

嶰柧 [py] san1ming2 [wg] san-ming [ko] sammyông [ja] 僒儞儈儑僂 sammyou ||| "Three awarenesses": The awareness of the causes and conditions remaining from prior lifetimes (which corrects the view of eternalism); the awareness of future affairs (which corrects the view of nihilism); no-outflow awareness (which ends the creation of defiled views). [Credit] acm(entry) cw(py)

嶰枂 [py] san1mei4 [wg] san-mei [ko] sammae [ja] 僒儞儅僀 sanmai ||| (samaadhi). The term in Sanskrit means "putting together", "composing the mind", "intent contemplation", "perfect absorption." A high level of meditative concentration. [Credit] acm(entry) cw(py)

嶰枂惓庢 [py] san1mei4 zheng4qu3 [wg] san-mei-cheng-shou [ko] sammaejôngch'wi [ja] 僒儞儅僀僔儑僂僔儏 sanmaishouju ||| (1) Believing without a doubt the teachings of a sage who has gained great concentration. (2) samaadhi, great concentration. [Credit] acm(entry) cw(py)

嶰帪嫵敾 [py] san1shi2 jiao1pan4 [wg] san-shih chiao-p'an [ko] samsi kyop'an [ja] 僒儞僕僉儑僂僴儞 sanji kyouhan ||| "Three period teaching classification." The doctrinal division of the teachings of `Sakyamuni's lifetime into three periods. The Faxiang sect's 朄憡廆 explanation establishes the three times of the teachings of existence, the teaching of emptiness, and the teaching of the middle way. (1) The teaching of the first period (the period of the teaching of existence), says that all existence is established due to causes, but the elements of this composition are truly existent. This is established in the Aagama sutras and other Hiinayaana sutras. (2) The teaching of the second period, which says that the original nature of all things is empty. This is also called the "negative" period. This is the beginning of "great vehicle" teaching, as it is changing from "small vehicle" teaching. The praj~naapaaramitaa sutras are examples of this teaching. (3) The teaching of the third period is that of true emptiness: the middle way is explained affirmatively through such sutras as the Avata.msaka and the Sa.mdhinirmocana. This is also called the period of the "true great vehicle." [Credit] acm(entry) cw(py)

嶰桳 [py] san1you3 [wg] san-yu [ko] samyu [ja] 僒儞僂 san'u ||| (1) The three kinds of existence: those things which exist in the realm of desire, the realm of form, and the formless realm. (2) The three realms (sanjie 嶰奅). [Credit] acm(entry) cw(py)

嶰壥 [py] san1guo3 [wg] san-kuo [ko] samgwa [ja] 僒儞僇 sanka ||| (1) The third of the four fruits 巐壥 taught in the lesser vehicle path: the "non-returner" 晄娨. 乲擇忈媊 HPC 1.797a乴. Or, the first three of the four fruits. (2) Three different kinds of fruits, or rebirths. (3) In T'ien-t'ai, the fruits of tripitaka 錟, shared 捠 and distinct 暿. [Dictionary References] naka456d [Credit] acm(entry)

嶰崻 [py] san1 gen1 [wg] san-ken [ko] samgûn [ja] 僒儞僐儞 sankon ||| (1) The three capacities of people: superior, middling and inferior. (2) The three roots of evil: desire, hatred and ignorance. [Credit] acm(entry) cw(py)

嶰撆 [py] san1du2 [wg] san-tu [ko] samdok [ja] 僒儞僪僋 sandoku ||| The 'three poisons.' The three basic evil afflictions: (1) Desire (danyou: 婷梸 raaga); (2) anger (zhenhui: 嵫湅 dve.sa); and ignorance (youji: 嬸釛 moha). Also written more simply as 婷, 嵫 and 釛. [Credit] acm(entry) cw(py)

嶰楻 [py] san1lou4 [wg] san-lou [ko] samru [ja] 僒儞儘僂 sanrou ||| The three kinds of outflow (defilement); (traya-aasravaah): (1) Those of desire 梸, being 桳, and ignorance 柍柧. (2) The outflows of the three levels of existence : the realms of desire 梸奅, form 怓奅 and formless 柍怓奅realms.乲擇忈媊丄 HPC 1.797b乴 [Dictionary References] naka493c [Credit] acm(entry)

嶰柍惈 [py] san1 wu2xing4 [wg] san-wu-hsing [ko] sammusông [ja] 僒儞儉僔儑僂 sanmushou ||| The 'three non-natures.' In contrast to the 'three natures' of 'attachment to pervasive imagination', 'dependent arising', and 'perfectly accomplished reality', these three non-natures are established from the point of view of the lack of self nature of elements. Thus, this is an explanation from the standpoint of emptiness. (1) 憡柍惈 xiangWuxing . Form, appearance, or seeing is unreal, e.g., a rope appearing like a snake. (2) 惗柍惈 shengwuxing . Arising, existence, has no self nature. Arising appears dependent upon causes and conditions, and its existence is provisional. (3) 彑媊柍惈 shengyiWuxing . The non-nature of ultimate reality. [Credit] acm(entry) cw(py)

嶰柍楻崻 [py] san1 wu2lou4gen1 [wg] san wu-luo-ken [ko] sam murugûn [ja] 僒儞儉儘僂僐儞 san muroukon ||| The 'three undefiled faculties': (1) to realize the principle of the Four Noble Truths 巐掹 which one did not know before; (2) to study further the Four Noble Truths in order to destroy defilements; (3) to know that one has comprehended the principle of the Four Noble Truths. [Credit] acm(entry) cw(py)

嶰斚溁 [py] san1fan2nao3 [wg] san-fan-nao [ko] sambônnoe [ja] 僒儞儃儞僲僂 sanbonnou ||| In the Yogaacaarabhuumi-`saastra, ignorance 柍柧, desire 垽 and grasping 庢.乲囡壘榑 T 1579.30.612b乴 [Dictionary References] naka488c [Credit] acm(entry)

嶰惗 [py] san1sheng1 [wg] san-sheng [ko] samsaeng [ja] 僒儞僔儑僂 sanshou ||| Three lives. (1) Past life, present life and future life. (2) The three main stages in the attainment of Buddhahood: (a) setting the determination to become Buddha; (b) practice and cultivation (c) experience of enlightenment. (3) The three lives (stages) taught in Tiantai 揤戜, which are basically the same as the prior set: (a) the seed stage 庬 (幄怱), the maturation stage 弉 (廋峴), and (c) the stage of liberation (夝扙). (4) The three lives of Huayan 壺殠: (a) seeing the Buddha and hearing his preaching in a previous life (jianwensheng 尒暦惗); (b) practicing for liberation in the present life (jiexingsheng 夝峴惗) and (c) actualizing and entering in a future life (zhengrusheng 鏆擖惗). [Dictionary References] naka474d [Credit] acm(entry)

嶰奅 [py] san1jie4 [wg] san-chieh [ko] samgye [ja] 僒儞僈僀 sangai ||| The three realms of samsaara: (1) The Desire Realm 梸奅, where one is preoccupied by desires for physical gratification. (2) The Form Realm 怓奅, where one is free from the desires for physical gratification and experiences subtle form. The is the locus of the four meditation heavens 巐釽揤. (3) The Formless Realm 柍怓奅, the highest realm of samsaara, where one is free from material existence. This is the locus of the practice of the Four Formless Concentrations 巐柍怓掕.[muller]

According to Vasubandhu's Abhidharmako`sa (T1558.29.40c-67a), the three realms are broken down into various realms and heavens. The Desire Realm (梸奅 yu4jie4) consists of twenty places. They are the four continents (巐戝廎 si4da4zhou1), the eight hells, and the six heavens. The four continents make up the world in which humans, animals, etc exist. They are: 1) 撿嬷晹廎 nan2shan4bu4zhou1 The Southern Continent of Jambuviipa, 2) 搶彑恎廎 dong1sheng4shen1zhou1 the Eastern Continent of Puurva-videha, 3) 惣媿壿廎 xi1niu2huo4zhou1 the Western Continent of Avara-godaaniiya, and 4) 杒嬩岣廎 bei3ju4lu2zhou1 the Northern Continent of Uttara-kuru. These four continents are arranged around Mount Sumeru, which itself is ringed by a number of seas and mountain ranges. Below this world are the eight hells. These are: 1) 摍妶抧崠 deng3huo2di4yu4 Sa.mjiiva-naraka, the Hell in which beings are tortured, killed, and reborn again into the same conditions; 2) hei1sheng2di4yu4 崟銑抧崠 Kaala-suutra-naraka, the Hell in which beings are restrained with iron chains; 3) 廜崌抧崠 zhong4he2di4yu4 Sa.mghaata-naraka, where beings are crushed together; 4)hao4jiao4di4yu4 錴嫨抧崠 Raurava-naraka, the Hell of Screaming; 5) da4jiao4di4yu4 戝嫨抧崠 Mahaaraurava-naraka, the Hell of Great Screaming; 6) 墛擬抧崠 yan2re4di4yu4 Taapana-naraka, the Scorching Hot Hell; 7) 戝擬抧崠 da4re4di4yu4 Prataapana-naraka, the Extremely Scorching Hot Hell; and 8) 柍娫抧崠 wu2jian1di4yu4 Aviici-naraka, the Hell of Uninterrupted torture, where beings do not die until the karma that put them there is finally brought to full fruition.

Above Mount Sumeru are six Heavens, each higher than the last, stretching up towards the Form Realm (怓奅). The six Desire Realm heavens are: 1) 巐戝墹廜揤 si4da4wang2zhong4tian1 The Heaven of the Four Deva-Kings, who guard the four quarters of the world below (the four Kings are 帩殸揤 chi2guo2tian1 Dh.rita-raa.s.tra, guardian of the East; 憹忋揤 Zengshangtian Viruu.dhaka, guardian of the South; Guangmutian> 淎栚揤 Viruupaak.sa, guardian of the West; and 懡暦揤 Duowentian Vai`sravanaa, the guardian of the North); 2) 嶰廫嶰揤 Sanshisantian (also ?棙揤) Traayas-tri.m`sa, the Heaven of the Thirty-three Gods; 3) yemotian 栭杸揤 Yaama, the Heaven where the God Yaama resides; 4) dushiduotian 嵯巎懡揤 (also doushuaitian 姇棪揤) Tu.sita, the Heaven of Contentment where the bodhisattva Maitreya is said to be preparing to be reborn in the world as the next kalpa's Buddha; 5) 炠澨壔揤 Nirmaa.na-rati, the Heaven where one's desires are magically fullfilled at will; 6) 懠壔帺嵼揤 tahuazizaitian1 Paranirmita-va`sa-vartin, the Heaven where one can partake of the pleasures of others, and also where Pipanyan, the King of Maras, resides.

Beyond the sixth desire realm heaven are the seventeen Dhyana Heavens of the Form Realm (怓奅). The first three Dhyanas have three heavens each, while the fourth has eight heavens. The heavens of the first dhyana are: 1) fanzhongtian 瀽廜揤 Brahma-paari.sadhya, the Heaven of Brahma's Councilors; 2) fanfutian 瀽曘揤 Brahma-purohita, the Heaven of Brahma's High Priests; and 3) dafantian 戝瀽揤 Mahaabrahman, Brahma's heaven. The heavens of the second dhyana are: 1) 彮岝揤 Pariitta-aabha, the Heaven of Lesser Light; 2) 柍検岝揤 Apramaa.na-aabha, the Heaven of Infinite Light; and 3) 嬌岝熌揤 aabhaas-vara, the Heaven of the Most Brilliant Purity. The Heavens of the third dhyana are: 1) 彮熌揤 Pariitta-`subha, the Heaven of Lesser Purity; 2) 柍検熌揤 Apramaa.na-`subha, the Heaven of Infinite Purity; and 3) bianjingtian 曊熌揤 'Subha-k.ritsna, the Heaven of Universal Purity. The fourth dhyana heavens are: 1) 柍塤揤 Anabhraka, the Cloudless Heaven; 2) fushengtian 暉惗揤 Pu.nya-prasava, the Heaven of Merit Production; 3) guangguotian 淎壥揤 B.rihat-phala, the Heaven of Extensive Rewards, 4) wufantian 柍斚揤 Ab.riha, the Heaven Without Worry; 5) wuretian 柍擬揤 Atapa, the Heaven Without Afflictions; 6) shanxiantian 慞尰揤 Sud.ri`sa, the Heaven of Good Appearances; 7) shanjiantian 慞尒揤 Sudar`sana, the Heaven of Good Sight; and 8) sejiujingtiantian 嬻柍绮檤 Akaa`sa-anantya-aayatana, the Abode of Limitless Space; 2) shiwubianchu 幆柍绮檤 Vij~naana-anantya-aayatana, the Abode of Limitless Consciousness; 3) wusuoyouchu 柍強桳檤 Aki~ncanya-aayatana, the Abode Where Nothing Exists At All; 4) feixiangfeifeixiangchu 旕憐旕旕憐檤 Naivasa.mj~naana-asa.mj~na-aayatana, the Abode of No Thought Or Non-Thought.

[Dictionary References] naka456d [Credit] cp acm(entry) cw(py)

嶰媈 [py] san1 yi2 [wg] san-i [ko] samûi [ja] 僒儞僊 sangi ||| Three doubts which inhibit steadfast practice: doubting oneself, doubting the teacher, doubting the dharma. [Credit] acm(entry) cw(py)

嶰壢 [py] san1 ke1 [wg] san-k'o [ko] samgwa [ja] 僒儞僇 sanka ||| 'Three categories.' (1) A classification of all dharmas into the three categories of the five skandhas (wuyun 屲錧), the twelve loci (shierchu 廫擇檤) and eighteen realms (shibajie 廫敧奅). (2) The six organs 榋崻, the six objects 榋嫬 and the six consciousnesses 榋幆. [Credit] acm(entry) cw(py)

嶰庬斚溁 [py] san1zhong3 fan2nao3 [wg] san-chung fan-nao [ko] samjong pônnoe [ja] 僒儞僔儏儃儞僲僂 sanshu bonnou ||| Three kinds of defilements: those that are severed in the path of seeing 尒摴; those that are severed in the path of cultivation 廋摴, and those that are not severed in those two stages. 乲擇忈媊 HPC 1.800c乴 [Credit] acm(entry)

嶰庬鄭廗 [py] san1zhong3 xun1xi2 [wg] san-chung hsün-hsi [ko] samjong hunsûp [ja] 僒儞僔儏僋儞僔儏僂 sanshu kunshuu ||| See 嶰庬麨廗. [Dictionary References] naka467b [Credit] acm(entry)

嶰庬墢 [py] san1zhong3yuan4 [wg] san-chung-yüan [ko] samjongyôn [ja] 僒儞僔儏僄儞 sanshuen ||| See 嶰墢. 乲擇忈媊 HPC 1.797a乴 [Credit] acm(entry)

嶰庬墢惗 [py] san1zhong3 yuan4sheng1 [wg] san-chung yüan-sheng [ko] samjong yônsaeng [ja] 僒儞僔儏僄儞僔儑僂 sanshu enshou ||| Three kinds of causes/conditions for rebirth: that from reaching the limits of birth and death媷惗巰墢惗; that from the path of neither attachment nor non-attachment 垽旕垽摴墢惗 and that of receiving [a body] for enjoyment 庴梡墢惗. 乲潗戝槱榑 T 1595.31.167b18乴. [Credit] acm(entry)

嶰庬麨廗 [py] san1zhong3 xun1xi2 [wg] san-chung hsün-hsi [ko] samjong hunsûp [ja] 僒儞僔儏僋儞僔儏僂 sanshu kunshuu ||| Three kinds of perfumation: (1) the perfumation of names and phrases 柤尵孫廗; the perfumation of form and consciousness 怓幆孫廗 and the perfumation of affliction 斚溁孫廗. (2) The perfumation of words and explanations 尵愢; the perfumation of self-view 変尒 and the perfumation according to one's existence 桳暘 (i.e. in one of the three realms or six destinies). 乲潗戝槱榑 T 1595.31.乴 [Dictionary References] naka467b [Credit] acm(entry)

嶰嬻 [py] san1kong1 [wg] san-k'ung [ko] samgong [ja] 僒儞僋僂 sankuu ||| (1) Three emptinesses described in the 嬥崉嶰枂鉙: emptiness of marks, emptiness of emptiness, emptiness of that which is empty. (T vol. 9, 367B) (2) According to Kihwa in his O ka hae sôrûi 屲壠夝愢媌, the emptiness of self, emptiness of dharmas and emptiness of emptiness (HPC 7.12a). (3) Emptiness 嬻 marklessness 柍憡 and wishlessness 柍婅. (4) In the practice of daana, the emptiness of giver, receiver, and that which is given. [Dictionary References] naka460c [Credit] acm(entry) cw(py)

嶰嵶 [py] san1xi4 [wg] san-hsi [ko] samse [ja] 僒儞僒僀 sansai ||| 'Three subtleties.' The division, in the Awakening of Faith 戝槱婲怣榑, of original ignorance into three aspects: (1) the aspect of ignorant action; (2) the aspect of subjective view and (3) the aspect of objective world. This function of these aspects is extremely subtle, thus their name. [Credit] acm(entry) cw(py)

嶰嵶榋阤 [py] san1xi4 liu4cu1 [wg] san-hsi liu-ts'u [ko] samseyukch'u [ja] 僒儞僓僀僀儘僋僜 sanzairokuso ||| 'Three subtle and six coarse aspects.' The three aspects of original ignorance and the six aspects of manifest ignorance as explained in the Awakening of Faith 戝槱婲怣榑. [Credit] acm(entry) ps(py)

嶰墢 [py] san1yuan4 [wg] san-yüan [ko] sam'yôn [ja] 僒儞僄儞 san'en ||| Three kinds of causes (or conditions) (tri-sa.mgati-pratyaya). (1) The causes of finishing life 廔惗, the causes of severing affliction 澬榝 and the causes of receiving birth 庴惗. (2) Evil teachers, evil doctrines and evil thoughts. (3) According to Shan-tao, three kinds of virtuous causes produced by the practice of nien-fo : (a) intimate causes 恊墢, wherein the practitioners attain intimacy with Amitaabha by chanting his name, being mindful of him, paying respect to him; (b) causes of closeness 嬤墢, wherein pracitioners make the Buddha respond by desiring to meet him; (c) enhanced causes 憹忋墢, wherein, due to the chanting the Buddha's name, practitioners have their crimes erased and attain an improved rebirth. [Dictionary References] naka456c [Credit] acm(entry)

嶰嬯 [py] san1ku3 [wg] san-k'u [ko] samgo [ja] 僒儞僋 sanku ||| Three kinds of suffering: (1) kuku 嬯嬯 the suffering one experiences from contact with unpleasant objects; (2) xingku 峴嬯 the suffering caused by change; (3) huaiku 氂嬯 the suffering experienced due to the destruction of conditions pleasing to the subject. (tri-du.hkhataa) [Dictionary References] naka460b [Credit] acm(entry) cw(py)

嶰峴 [py] san1xing2 [wg] san-hsing [ko] samhaeng [ja] 僒儞僊儑僂 sangyou ||| (1) The three karmic activities of deed, word and thought. (2) Good action, evil action and non-action. (3) Three Practices. In the Diamond Sutra 嬥崉鉙 these are: acting according to situations; acting according to consciousness; acting according to Suchness (T vol. 9, 372a). [Credit] acm(entry) cw(py)

嶰鎂 [py] san1guan1 [wg] san-kuan [ko] samgwan [ja] 僒儞僈儞 sangan ||| (1) three views. Three observations taught in the Yingluo benye jing which were later elucidated by Chih-i 抭. These are (a) the view of emptiness (kongguan 嬻鎂), which negates mistaken notions of common-sense reality; (b) The view of dependent arising which cancels extreme attachment to emptiness, and (c) the middle view (zhongguan 拞鎂) which utilizes either of the above but is not attached. (2) The three kinds of meditation taught in the Sutra of Perfect Enlightenment (殺鍿鉙). These are (a) `samatha 汎杸懠, the form of meditation in which the mind is stilled by concentration on an object; (b) samaapatti 嶰杸敨採, which is contemplative meditation utilizing a Buddhist conceptual framework such as dependent origination, and (c) dhyaana 釽撨 which is the practice of non-abiding in either of the other two. One might easily draw parallels between these three and the three in the first part of the definition. [cm] [Dictionary References] naka 459a [Credit] acm(entry)

嶰妏嶳 [py] San1jueshan1 [wg] San-chüeh-shan [ko] Samgaksan [ja] 僒儞僇僋僒儞 Sankakusan ||| Samgaksan A mountain located in Koyanggun 崅梲孲, Korea, famous for its Buddhist monasteries. [Credit] acm(entry)

嶰夝扙栧 [py] san1 jie3tuo1 men2 [wg] san chieh-t'uo men [ko] samhaet'almun [ja] 僒儞僇僀僟僣儌儞 sangedatsumon ||| (1) The three gates of liberation. 'Emptiness liberation,' 'no-aspects liberation,' and 'desireless liberation.' These are three kinds of meditative practices. (2) In the Diamond Sutra 嬥崉鉙 these are Emptiness Liberation, Adamantine Liberation and Praj~naa Liberation (T vol. 9, 370a). [Credit] acm(entry) cw(py)

嶰惪 [py] san1qing3 [wg] san-ching [ko] samch'ông [ja] 僒儞僔儑僂 sanshou ||| 'three requests.' To ask (request) three times. In the sutras, the Buddha is often implored to teach three times before he speaks. [Credit] acm(entry) cw(py)

嶰榑 [py] san1lun4 [wg] san-lun [ko] samnon [ja] 僒儞儘儞 sanron ||| "Three Treatises." An appellation for three important `saastras which served as the foundational texts of a Chinese school which would be referred to by the same name--the "Three Treatise School 嶰榑廆." These three texts are the Madhyamaka-`saastra (Zhong lun 拞榑) and the Dvaada`sanikaaya-`saastra (Shiermen lun 廫擇栧榑) by Naagaarjuna 棿庽 and the `Sata-`saastra (Bai lun) 昐榑 by his disciple Aryadeva 採攌, all three of which were translated into Chinese by Kumaarajiiva 數杸梾廦. The school made significant contributions in the area of the logic of emptiness. The Madhyamaka-`saastra taught the "eight negations" of neither arising nor ceasing 晄惗晄柵 , neither eternal nor not eternal晄忢晄抐, neither one nor many 晄堦晄堎 and neither coming nor going 晄樢晄弌. These were used to refute all forms of attachment to concepts of existence and non-existence, and thus the meaning of "middle path" 拞摴 wherein all things are accepted as existent, but as lacking in self-nature. The Dvaada`sanikaaya-`saastra also explains the emptiness of all dharmas in twelve sections, and the `Sata-`saastra explains emptiness to refute the arguments of non-Buddhist philosophers.

Kumaarajiiva passed these texts on to his students Daosheng 摴惗, Sengzhao 憁敚, and Seng-lang. The last of these distinguished the Sanlun school from the Satyasiddhi school and can thus is sometimes regarded as its actual founder. In the 6th century the most important representatives of this school were Falang and Jizang and under them the Sanlun school experienced a major upsurge. In the 7th century it was brought to Japan by Ekwan, a Korean student of Jizang. After the appearance of the Faxiang 朄憡 school, the Sanlun school decreased in importance.

[Dictionary References] iwa 333 EEPR 303 [Credit] acm(entry)

嶰榑廆 [py] San1lun4 zong1 [wg] San-lun tsung [ko] Samnon chong [ja] 僒儞儘儞僔儏僂 Sanronshuu ||| The Sanlun zong, or Three-Treatise school. One of the thirteen Chinese schools which held influence during the formative period of East Asian Buddhism, whose most important early representative was Jizang 媑憼. The school was named as such because of its reliance on three Indian `saastras (see 嶰榑 above) which had formed the basis for the Indian Maadhyamika 拞鎂攈 doctrine, and therefore the Sanlun school is seen as the transmission of Maadhyamika thought in China. Although this school would eventually be phased out by native Chinese schools such as Tiantai 揤戜 and Huayan 壺殠, its rigorous explanations of the logic of emptiness and the middle way would be deeply assimilated into the doctrines of later schools. The Three-treatise school was transmitted to Korea as Samnon chong and to Japan as the Sanron shuu. [Credit] acm(entry)

嶰榑尯媊 [py] San1lun4 xuan2yi4 [wg] San-lun hsüan-i [ko] Samnon hyônûi [ja] 僒儞儘儞僎儞僊 Sanron gengi ||| The Profound Meaning of the Three Treatises, T 1852.45.1a-15a. By Jizang 媑錟. [Credit] acm(entry) cw(py)

嶰掹 [py] san1di4 [wg] san-ti [ko] samje [ja] 僒儞僟僀 sandai ||| 'The triple truth,' or 'threefold truth' The Tiantai term used to explain reality in three aspects. (1) kongdi 嬻掹, the 'truth of emptiness', i.e., all existences are empty and non-substantial in essence. (2) jiadi 橈掹, truth of temporariness, i.e., all existences are temporary manifestations produced by causes and conditions. (3) zhongdi 拞掹,' truth of the mean', i.e., the absolute reality of all existences cannot be explained in either negative or affirmative terms. [Credit] acm(entry) cw(py)

嶰掹殺梈鎂 [py] san1di4 yuan2rong2 guan1 [wg] san-ti yüan-jung kuan [ko] samjewônyunggwan [ja] 僒儞僟僀僄儞儐僂僇儞 sandaienyuukan ||| The observation of the real principle that allows one to be aware of the perfect interfusion of the three truths of voidness, temporariness and the mean simultaneously. [Credit] acm(entry) cw(py)

嶰尗 [py] san1xian2 [wg] san-hsien [ko] samhyôn [ja] 僒儞僎儞 sangen ||| 'Three degrees of worthies' or 'Three Worthies.' (1) In Hiinayaana Abhidharma, these are the three stages of wutingxinguan 屲掆怱鎂, biexiangnianzhu 暿憡擮廧 and zongxiangnianzhu 鉦憡擮廧. (2) In the Faxiang school, the thirty stages of 'ten abidings', 'ten practices', and 'ten dedications of merit.' [Credit] acm(entry) cw(py)

嶰恎 [py] san1shen1 [wg] san-shen [ko] samsin [ja] 僒儞僔儞 sanshin ||| (trikaaya). The 'three bodies' of the Buddha. (I) Dharmakaaya, sambhogakaaya, nirmaanakaaya. (1) The dharmakaaya (fashen 朄恎) is a reference to the transcendence of form and realization of true thusness; (2) the sambhogakaaya (baoshen 曬恎) is the buddha-body that is called 'reward body' or 'body of enjoyment of the merits attained as a bodhisattva'; (3) the nirmaanakaaya (huashen 壔恎, yingshen 滀恎) is the body manifested in response to the need to teach sentient beings. (II) In the Faxiang 朄憡 school the three bodies are explained in this way: (1) the Buddha body in its self-nature, which is the same as the dharma body; (2) the body which he receives for enjoyment shouyongshen 庴梡恎. Within this is the body received for one's own enjoyment in the transformation into Great Reflecting Wisdom, and the body received for the enjoyment of others in the transformation into the Wisdom of Awareness of Equality. The first one is experienced only in the Buddha realm, while the second is experienced from the first stage of bodhisattva 曥嶧 practice and above. (3) The transformation body, by which he can appear in any form. This body is manifested according to the arousal of the wisdom which brings the salvation of sentient beings to fulfillment.

From this, Buddha-body theory was expanded from three, to four, and even up to ten Buddha- bodies. Among these, the Mahaayaana theory of the three bodies--the Dharma-body, the Reward-body, and the Response-body is most common. The Dharma body 朄恎 (fashen) is considered to be the eternal indestructible true principle, the Buddha's original body. The Response body 滀恎 (yingshen) is considered to be the Buddha's manifest body, but in Mahaayaana Buddhism is regarded as the personification body, which from true principle manifests according to the temperaments and abilities of sentient beings in order to save them.

The Reward body 曬恎 (baoshen) is manifest as a combination of the other two, and is therefore not simply eternal true principle, nor simply an impermanent personality. Rather, it is an ideal body possessed by those who have awakened to the true principle based on meritorious practice. It is the living form of the eternal principle, possessing individuality. This is a general explanation, and there have been a large number of interpretations of buddha-body theory offered in the history of Buddhism, among which there are significant differences.

[Credit] acm(entry) cw(py)

嶰幵 [py] san1che1 [wg] san-ch'e [ko] samch'a [ja] 僒儞僔儍 sansha ||| "Three carts." A metaphor of the Lotus Sutra 朄壺鉙, from the story of the 'burning house,' which is as follows: Some children are playing in a house, unaware that it is on fire. Their father induces them to come out by telling them that there are three carts outside, a goat-drawn cart, a deer-drawn cart and an oxcart. When they come out, all there really is, is a great white oxcart. These three carts are metaphors for the `sraavaka 氵暦 vehicle, the pratyekabuddha 墢鍿 vehicle, and the bodhisattva vehicle. This story is told in order to explain that although there are "lesser vehicle" and "greater vehicle" in Buddhist teachings, in the final analysis, they are all methods aimed at the same enlightenment. The 'burning house' represents the deluded world of human beings. The children are the practitioners of the three vehicles. The goat cart represents the `sraavaka vehicle, the deer cart represents the pratyekabuddha vehicle, and the ox cart represents the bodhisattva vehicle. When the children have been induced to come out of the house, the large identical white ox carts are prepared outside the gate to give to each child. These are metaphors for the great compassion of the Buddha as he discards his expedient means and returns the practitioners to the true single Buddha vehicle. Students of the Lotus Sutra in China were divided into two main groups: one that considered the expedient ox cart and the (fourth) great white ox cart to be the same (therefore positing three vehicles). These were mainly the Faxiang 朄憡 and Sanlun 嶰榑 schools. The other group, the "four vehicle thinkers" (Hua-yen 壺殠, T'ien-t'ai) 揤戜 maintained that the expedient ox cart and the great white ox cart are different. That is, the three vehicle thinkers consider the bodhisattva vehicle and the Buddha vehicle to be the same, while the four vehicle thinkers considered them to be different. [Credit] acm(entry) cw(py)

嶰夀梩 [py] san1 jia1ye4 [wg] san-k'a-sheh [ko] samgasôp [ja] 僒儞僇僔儑僂 sankashou ||| The three Kaa`syapa brothers: Uruvilvaa-Kaa`syapa 桪極昿梿夀梩, Nadii-Kaa`syapa 撨採夀梩 and Gayaa-Kaa`syapa 壘栯夀梩惈. Originally they had been priests of the fire-sacrifice, with over a thousand disciples. When they were converted by `Saakyamuni, they brought their followers with them. They were later instrumental in the organization of the Buddhist sangha. [Dictionary References] ZGD389d Iwa311 [Credit] acm(entry) cw(py)

嶰摴 [py] san1dao4 [wg] san-tao [ko] samdo [ja] 僒儞僪僂 sandou ||| (1) The three paths of the Yogaacaara school: the Path of Seeing 尒摴; the Path of cultivation 廋摴 and the path of No More Learning 柍泏摴. 乲囡壘榑 T 1579.30.435b乴 (2) The three evil destinies; see 嶰湨摴. (3) Defilement, the delusion from which defilement is generated and the karma which is generated from defilement. Called 榝, 嬈 and 嬯. [Dictionary References] naka483d [Credit] acm(entry)

嶰検 [py] san1liang2 [wg] san-liang [ko] samryang [ja] 僒儞儕儑僂 sanryou ||| Three ways of knowing according to the early school of hetu-vidyaa: (1) 尰検 to see directly with one's own eyes (prayak.sa); (2) 斾検 to know by inference (anumaana); (3) 惞嫵検To know by the teachings of the sages. [Credit] acm(entry)

嶰垻憁媉崊 [py] san1 a1seng1qi2 jie2 [wg] san-a-seng-ch'i-chieh [ko] samasûnggigôp [ja] 僒儞傾僜僂僊僐僂 sanasougikou ||| 'Three incalculable eons.' See also asougi (垻憁媉). The fifty-two stage practice of the bodhisattva is divided up into three great eons. The 'ten faiths' 廫怣, 'ten abidings' 廫廧, 'ten practices' 廫峴 and 'ten dedications of merit' 廧夢岦 are in the first eon. From the first bhuumi to the seventh is during the second eon, and from the eighth to the tenth bhuumi is during the third eon. [Credit] acm(entry) cw(py)

嶰嵺 [py] san1ji4 [wg] san-chi [ko] samje [ja] 僒儞僓僀 sanzai ||| The "three time periods." Before, between and after, or past, present and future.(2) The limit of the three worlds; limitless time. [Dictionary References] naka463c [Credit] acm(entry)

嶰椶嫬 [py] san1 lei4jing4 [wg] san-lei-ching [ko] sam yugyông [ja] 僒儞儖僀僉儑僂 san ruikyou ||| The 'three kinds of objects.' (1) In Consciousness-only 桞幆 theory, objects of consciousness are divided into three categories according to their properties. These are a) xingjing 惈嫬 things which are truly manifested from (aalaya) seeds; b) duyingjing 嗾塭嫬 things provisionally manifested from a subjective view; and c) daizhijing 涙幙嫬 things that exist in relation to the above two. [Credit] acm(entry) cw(py)

See the character 忋 in CJKDict

忋抧 [py] shang4di4 [wg] shang-ti [ko] sangchi [ja] 僕儑僂僠 jouchi, jouji ||| Higher stages of practice; higher levels of consciousness (upari-bhumi). See also 壓抧乲囡壘榑 T 1579.30.334b乴 [Dictionary References] naka742a [Credit] acm(entry)

忋嵗晹 [py] shang4zuo4bu4 [wg] shang-tso-pu [ko] sangchwapu [ja] 僕儑僂僓僽 jouzabu ||| The Chinese translation of the Sanskrit Sthaviravaada and Pali Theravaada. One of the earliest schools of Buddhism that developed in India during the century subsequent to the passing away of the Buddha. The name of the sect implies the meaning of "those supporting the teachings of the elders" which means that this was a school that had conservative tendencies--an attempt to conserve the original teachings of the Buddha. They are the longest surviving of the original twenty sects that comprised what is often referred to as Nikaaya Buddhism 晹攈樑嫵 as they continue to be active to the present in Southeast Asian countries such as Sri Lanka, Myanmar, Thailand and Cambodia. The Theravaada school is known for its early conflict with the more liberal Mahaasaa.mghika 戝廜晹 school, which had espoused a revisionary approach to the Buddhist doctrine. Later schools of Mahayana Buddhism sometimes categorized the Theravaada and other Nikaaya schools as being lesser vehicle, or Hiinayaana 彫槱. [Dictionary References] iwa424a [Credit] acm(entry)

忋奅 [py] shang4jie4 [wg] shang-chieh [ko] sanggye [ja] 僕儑僂僇僀 joukai ||| (1) The form realm and the formless realm. (2) An abbreviation of tianshangjie 揤忋奅, the heavenly realms above. (3) The realms of the Heavenly gods, such as Indra or `Sakra. [Credit] acm(entry) cw(py)

忋庱 [py] shang4shou3 [wg] shang-shou [ko] sangsu [ja] 僕儑僂僔儏 joushu ||| (1) Most excellent; most important (pramukha, puurva.mgama) (2) The position of highest seat, or the person of that position. Chief, leader, guide. [Credit] acm(entry) cw(py)

See the character 壓 in CJKDict

壓楎 [py] xia4lie4 [wg] hsia-lieh [ko] haryôl [ja] 僎儗僣 geretsu ||| (1) Inferior, less than, worse than. (2) Bad, degraded (hiina, liina, luuha). [Dictionary References] naka303d [Credit] acm(entry)

壓楎槱 [py] xia4lie4sheng4 [wg] hsia-lieh-sheng [ko] haryôlsûng [ja] 僎儗僣僕儑僂 geretsujou ||| Small vehicle--hiinayaana 彫槱. [Dictionary References] naka303d [Credit] acm(entry)

壓抧 [py] xia4di4 [wg] hsia-ti [ko] hachi [ja] 僎僕 geji ||| (1) Those things that exist beneath the objects of the objective world perceived by the practitioner (adhara-svaabhuumi). (2) In the division of the objects of the triple realm into nine levels 嬨抧, the bottom three levels of inferior objects are indicated by this term. (3) The lower stages of the ten bhuumi of the bodhisattvas (adho-bhuumi). [Dictionary References] naka302d [Credit] acm(entry)

壓朹 [py] xia4bang4 [wg] hsia-pang [ko] habong [ja] 傾儃僂 abou ||| The practice in the Chan school of hitting novices with a stick, as a a stimulation in meditation practice. [Dictionary References] je003 [Credit] acm(entry)

壓岅 [py] xia4yu3 [wg] hsia-yü [ko] haô [ja] 傾僊儑 agyo ||| To give instruction; to state a case. A passage attached to a text or a comment attached to a kongan. [Dictionary References] je4 [Credit] acm(entry) cw(py)

See the character 晄 in CJKDict

晄椆 [py] bu4liao3 [wg] pu-liao [ko] pullyo [ja] 僼儕儑僂 furyou ||| (1) Not understanding; not comprehending (anavadhaarita, anavabodhaka, abodha). (2) Not fully expressed. (avyakta). (3) Unable to understand the explanation. [Dictionary References] naka1174c [Credit] acm(entry)

晄扐嬻 [py] bu4dan4kong1 [wg] pu-tan-k'ung [ko] pudan'gong [ja] 僼僟儞僋僂 futankuu ||| Not merely empty. Although the emptiness of inherent nature in all things is an important part of the Buddhist teaching, this is only a part of the truth, since there is also an aspect in which things are not empty. A way of expressing the concept of the middle way 拞摴. The negation of 扐嬻. [Dictionary References] naka1169a [Credit] acm(entry)

晄樢 [py] bu4lai2 [wg] pu-lai [ko] pullae [ja] 僼儔僀 furai ||| One Chinese translation of the term anaagaamin, meaning "non-returner," more commonly rendered as 晄娨. [Credit] acm(entry)

晄怣 [py] bu4xin4 [wg] pu-hsin [ko] pusin [ja] 僼僔儞 fushin ||| (1) No faith; a lack of faith. (Pali assaddhiya; Skt. a`sraddha) In the Abhidharmako`sa one of the great defilement ground dharmas. (aa`sraddhya) (3) In Consciousness-only, not believing in that which actually exists and has meritorious function. (Tib. ma dad pa) 乲惉桞幆榑 T 1585.31.33b乴 [Dictionary References] naka1165d [Credit] acm(entry)

晄嫟 [py] bu4gong4 [wg] pu-kung [ko] pulgong [ja] 僼僌 fugu ||| For one thing to be inapplicable or incompatible with another. To not have in common with.(asaadhaarana, aave.nika). Has important technical usage in such terms as 晄嫟晄掕 and 晄嫟柍柧. [Dictionary References] naka1157c [Credit] acm(entry)

晄摦嬈 [py] bu4dong4ye4 [wg] pu-tung-yeh [ko] puldong'ôp [ja] 僼僩僂僑僂 fudougou ||| Activity (karma) which is related neither to good or ill fortune. 乲囡壘榑 T 1579.30.316a乴 [Dictionary References] naka1170c [Credit] acm(entry)

晄摦柍啜 [py] bu4dong4 wu2wei2 [wg] pu-tung wu-wei [ko] puldong muwi [ja] 僼僪僂儉僀 fudou mui ||| 'undisturbed.' Leaving the perceptions of the third concentration in the form realm, entering into the fourth concentration, where the perception of pain and pleasure is extinguished and only feelings unconnected with pleasure and pain are taken in. One of the six 'unconditioned elements' in Consciousness-only 桞幆 theory. True reality, separated from the motion of pleasure and pain. [Credit] acm(entry) cw(py)

晄摦峴 [py] bu4dong4xing2 [wg] pu-tung-hsing [ko] puldonghaeng [ja] 僼僪僂僊儑僂 fudougyou ||| Same as 晄摦嬈. 乲洈朄榑 T 1606.31.728c9乴 [Credit] acm(entry)

晄壜摼 [py] bu4ke3 de2 [wg] pu-k'o-te [ko] pulgadûk [ja] 僼僇僩僋 fukatoku ||| 'unobtainable,' "unknowable." That which cannot be known, no matter how hard one seeks. In Buddhism, a concrete, unchanging self-entity cannot be found in all of existence (naavadhaaryate, anupalabdhi). (2) Impossible, unattainable, unachievable. (3) Non-existent. (4) The disappearance of the attachment to inherent existence. [Credit] acm(entry) cw(py)

晄壜愢 [py] bu4ke3 shuo1 [wg] pu-k'o-shuo [ko] pulgasôl [ja] 僼僇僙僣 fukasetsu ||| (1) Inexplicable; inexpressible in words (anabhilaapya; nirabhilaapya). (2) The self as neither the same nor different from the five skandhas. [Credit] acm(entry) cw(py)

晄榓崌惈 [py] bu4he2he2xing4 [wg] pu-ho-ho-hsing [ko] pulhwahapsông [ja] 僼儚僑僂僔儑僂 fuwagoushou ||| (asaamagrii). 'Non- harmonization,' 'disharmony.' One of the 'twenty-four elements not concomitant with mind' in Consciousness-only theory. In contrast to 'harmonization' 榓崌惈. A provisionally established element referring to the capability of all existence for separation, opposition and interference. [Credit] acm(entry) cw(py)

晄慞 [py] bu4shan4 [wg] pu-shan [ko] pusôn [ja] 僼僛儞 fuzen ||| (1) Evil, incorrect, wrong, mistaken (Skt. aku`sala; Tib. mi dge ba). In the Abhidharmako`sa-bhaasya it tends to often be associated with the production of desire.乲嬩幧榑丄 T 1558.29.7b19乴(2) Refers especially to incorrect actions, which incur negative results-- 湨嬈. [Dictionary References] naka1167b [Credit] acm(entry)

晄慞嬈 [py] bu4shan4ye4 [wg] pu-shan-yeh [ko] pusônôp [ja] 僼僛儞僊儑僂 fuzengyou ||| Evil activity; evil karma. Activity that brings negative results. Same as 晄慞峴. [Credit] acm(entry)

晄慞峴 [py] bu4shan4xing2 [wg] pu-shan-hsing [ko] pusônhaeng [ja] 僼僛儞僊儑僂 fuzengyou ||| Evil activity; evil karma. Activity that brings negative results. Same as 晄慞嬈. 乲洈朄榑 T 1606.31.728c9乴 [Dictionary References] naka1167 [Credit] acm(entry)

晄憹晄尭鉙 [py] Bu4zeng1 bu4jian3 jing1 [wg] Pu-tseng pu-chien ching [ko] Pujûng pugam kyông [ja] 僼僜僂僼僎儞僉儑僂 Fusou fugen kyou ||| The Pu-tseng pu-chien ching; Sutra of Neither Increasing nor Decreasing. Translated by Bodhiruci in 525. An short, but well known Tathaagatagarbha text that discusses the relationship between sentient beings and the dharmakaaya 朄恎 (or dharmadhaatu 朄奅) as being one of equivalence within the medium of the tathaagatagarbha 擛樢錟. The sermon begins with a question by `Saariputra 幧棙暏 as to whether the total number of sentient beings who transmigrate through the three realms and six destinies ever increases or decreases. The Buddha responds by explaining how views of increase and decrease are equivalent ot the mistaken extremes of eternalism and nihilism. He then goes into depth explaining the nature of the tathaagatagarbha in relation to the dharma body and sentient beings. The full title of the text is 樑愢晄憹晄尭鉙. T 668.16.466-468. [Credit] acm(entry)

晄氂 [py] bu4huai4 [wg] pu-huai [ko] pulgoe [ja] 僼僄 fu-e ||| (1) Indestructible (abhinna, abheda, avinaa`sitva). (2) The second of the ten ranks of the 'ten dedications of merit' 廫夢岦 of the path of the bodhisattva. According to the Yogaacaara 囡壘峴攈 school, the stage where the bodhisattva sees emptiness easily without analyzing existence. [Credit] acm(entry) cw(py)

晄掕朄 [py] bu4ding4 fa3 [wg] pu-ting-fa [ko] pujôngbôp [ja] 僼僕儑僂儂僂 fujouhou ||| 'undetermined elements.' In the doctrine of the Yogaacaara 囡壘峴攈 school, an element (朄) which does not have a good or evil nature. There are four of these: remorse (zhuihui 捛夨), drowsiness (shuimian 悋柊), investigation (恞), and analysis (巉). [Credit] acm(entry) cw(py)

晄奞 [py] bu4 hai4 [wg] pu-hai [ko] pulhae [ja] 僼僈僀 fugai ||| (ahimsaa) 'non-injury.' One of the ten 'virtue-producing mental function' elements as listed in the Abhidharmako`sa-.sbhaasya, one of the ten 'good mental function' elements in the doctrine of the Yogaacaara 囡壘峴攈 school. The mental function of not depriving others and not harming others. In Consciousness-only, it is a provisionally named function, arising dependent upon the mental function of no-anger (柍嵫). [Credit] acm(entry) cw(py)

晄巚媍 [py] bu4si1yi4 [wg] pu-ssu-i [ko] pusaûi [ja] 僼僔僊 fushigi ||| (1) inconceivable. That which is beyond contemplation or conceptualization. Beyond linguistic expression (acintya, atarkika). (2) 'No-mind'-- the non-existence of the grasping mental functions (graahaka-citta-abhaava). (3) That which cannot be apprehended or thought about (acintya-prabhaavataa). [Credit] acm(entry) cw(py)

晄巚媍孫 [py] bu4si1yi4xun1 [wg] pu-ssu-i-hsün [ko] pusaûihun [ja] 僼僔僊僋儞 fushigikun ||| 'inconceivable permeation.' The permeation of the pure self-essence of the mind of true thusness by ignorance or wisdom which then appears in the manifest world. [Credit] acm(entry) cw(py)

晄滀 [py] bu4 ying1 [wg] pu-ying [ko] purûng [ja] 僼僆僂 fuou ||| Incorrect, inapplicable, unreasonable. Not concomitant. [Credit] acm(entry) cw(py)

晄曻堩 [py] bu4fang4yi4 [wg] pu-fang-i [ko] pulbangil [ja] 僼儂僂僀僣 fuhouitsu ||| (apramaada): 'no laxity,' 'vigilance.' One of the ten 'virtue producing mental function' dharmas listed in the Abhidharma-ko`sa-bhaasya 嬩幧榑; one of the 'good mental function' elements in the doctrine of the Yogaacaara 囡壘峴攈. The mental function of resisting evil existences and cultivating good ones. In Yogaacaara doctrine, it is considered as a provisional element rather than a real one. [Credit] acm(entry) cw(py)

晄惓抦 [py] bu4zheng4zhi1 [wg] pu-cheng-chi [ko] pujôngji [ja] 僼僔儑僂僠 fushouchi ||| (Skt. asa.mprajanya; Tib. `ses bshin ma yin). 'Non-discernment,' 'incorrect knowing.' One of the twenty secondary defilement elements in the doctrine of the Yogaacaara 囡壘峴攈 school. The mental action of arising an incorrect view due to a mistaken approach to an object.乲惉桞幆榑 T 1585.31.33b乴 [Dictionary References] naka1163a [Credit] acm(entry) cw(py)

晄惗晄柵 [py] bu4sheng1 bu4mie4 [wg] pu-sheng-pu-mieh [ko] pulsaengbulmyôl [ja] 僼僔儑僂僼儊僣 fujoufumetsu ||| (anutpaada-anirodha); 'neither arising nor ceasing.' Since all existences are empty, there is ultimately neither arising nor ceasing. This is one of the fundamental positions of the Mahaayaana schools. [Credit] acm(entry) cw(py)

晄憡滀 [py] bu4xiang1ying1 [wg] pu-hsiang-ying [ko] pusangûng [ja] 僼僜僂僆僂 fusouou ||| Not concomitant with; not bound with; not connected to (ayukta, visa.myuktatva). See also 怱晄憡滀峴朄. [Credit] acm(entry)

晄憡滀峴朄 [py] bu4xiang1ying1xing2fa3 [wg] pu-hsiang-ying-hsing-fa [ko] pusangûnghaengpôp [ja] 僼僜僂僆僂僊儑僂儂僂 fusouougyouhou ||| See 怱晄憡滀峴朄 [Credit] acm(entry)

晄嬻 [py] bu4kong1 [wg] pu-k'ung [ko] pugong [ja] 僼僋僂 fukuu ||| (1) Not empty (a`suuya). (2) Amoghavajra; see 晄嬻嬥崉. [Dictionary References] naka1157b [Credit] acm(entry)

晄嬻嬥崉 [py] Bu4kong1 jin1gang1 [wg] Pu-k'ung chin-kang [ko] Pugong kûmgang [ja] 僼僋僂僐儞僑僂 Fukuu kongou ||| Amoghavajra (705-774). A prolific translator who became one of the most politically powerful Buddhist monks in Chinese history, acknowledged as one of the eight patriarchs of the doctrine 橔庼敧慶 in Shingon lineages. Born in Samarkand of a Indian father and Sogdian mother, he went to China at age 10 after his father's death. In 719, he was ordained into the sangha by Vajrabodhi 嬥崉抭 and became his disciple. After all foreign monks were expelled from China in 741, he and some associates went on a pilgrimage to gather texts, visiting Sri Lanka, Southeast Asia and India. During this voyage, he apparently met Nagabodhi 棿抭, master of Vajrabodhi, and studied the Tattvasa.mgraha 嬥崉捀鉙 system at length. He returned to China in 746 with some five hundred volumes. In 750, he left the court to join the military governorship of Geshu Han 欶槷娝, for whom he conducted large-scale tantric initations 燇捀 at field headquarters. In 754, he translated the first portion of the Tattvasa.mgraha [T 865], the central text of Buddhist esotericism, which became one of his most significant accomplishments. He regarded its teachings as the most effective method for attaining enlightenment yet devised, and incorporated its basic schema in a number of writings. Amoghavajra was captured in general An Lushan's 埨釸嶳 rebellion but in 757 was freed by loyalist forces, whereupon he performed rites to purify the capital and consolidate the security of the Tang state. Two years later, he initiated the emperor Suzong 沌廆 as a cakravartin 鐉椫墹. In 765, Amoghavajra used his new rendition of the 'Scripture of Humane Kings' 恗墹鉙 (T 246) in an elaborate ritual to counter the advance of a 200,000-strong army of Tibetans and Uighurs which was poised to invade Zhangan 挿埨. Its leader, Pugu Huaien 杔屌滃壎, dropped dead in camp and his forces dispersed. The opulent Jingao temple 嬥妕帥 on Mount Wutai was completed in 767, a pet project of Amoghavajra's, and one of his many efforts to promote the bodhisattva Ma~nju`srii 暥庩曥嶧 as the protector of China. Amoghavajra continued to perform rites to avert disaster at the request of the emperor Taizong 懢廆. On his death in 774, three days of morning were officially declared, and he posthumously received various exalted titles. The Chinese monks Huiguo 湪壥 and Huilin 宒椩 were among his most prominent successors. Seventy-seven texts were translated by Amoghavajra according to his own account, though many more, including original compositions, are ascribed to him in the Chinese canons. The following documents relate to his life and work: [T 2120] contains records of his personal correspondence, [T 2156] records lineages, there is a biography in the Fu facang yinyuan fu 晅朄錟場墢橔 [T 2058], and an account of his travels is given in [T 2157]. [Credit] is(entry)

晄鍿 [py] bu4jue2 [wg] pu-chüeh [ko] pugak [ja] 僼僇僋 fukaku ||| (1) Unenlightenment; non-enlightenment. (2) The fundamental delusion that stands in opposition to the originally enlightened nature which is responsible for the inability of sentient beings to discern the that the fundamental nature of the the mind is suchness. This is a fundamental concept in the discourse of the Awakening of Faith. 乲婲怣榑 T 1666.32.576b乴 [Credit] acm(entry)

晄戅 [py] bu4tui4 [wg] pu-t'ui [ko] pult'oe [ja] 僼僞僀 futai ||| 'non-backsliding,' 'non-retrogression.' Not to grow weary with, or give up on (akilaasitva, akhinna, akheda). Not retreating, especially in terms of the Buddhist path of practice, which is based on the accumulation of prior merit, or on enlightenment. According to various scriptures, there are various levels of practice which are designated as the 'level (stage) of non-backsliding.' For example, in many Mahaayaana texts, the level designated as 'non-backsliding' is the seventh of the 'ten abodes. But the Yogaacaarabhuumi-`saastra (Yuqie shidi lun 囡壘巘抧榑) says that the stage of non-backsliding is the first of the ten bhuumis (the stage of joy), and again, the Buddha-nature Treatise (Foxing lun 樑惈榑) says it is the first of the 'ten dedications of merit.' [Credit] acm(entry) cw(py)

晄戅廧 [py] bu4tui4 zhu4 [wg] pu-t'ui chu [ko] pult'oe chu [ja] 僼僞僀僕儏僂 futai juu ||| 'The abiding of no-backsliding.' The seventh of the ten abidings. The stage where one does not backslide from the experience of emptiness, no aspects and no desires. See shizhu (廫廧). [Credit] acm(entry) cw(py)

晄戅鐉朄椫鉙 [py] Bu4tui4 zhuan3fa3lun2 jing1 [wg] Pu-t'ui-chuan fa-lun ching [ko] Pult'oe chônbôbyun kyông [ja] 僼僞僀僥儞儃僂儕儞僉儑僂 Futai tenbourin kyou ||| Butuizhuan falun jing; 4 fasc., translator unknown. T 267.9.226a-254b. [Credit] acm(entry)

晄娨 [py] bu4huan2 [wg] pu-huan [ko] pulhwan [ja] 僼僎儞 fugen ||| A "non-returner" (Skt. anaagaamin; Pali anaagaamin), transcribed from Indic as 垻撨娷. A practitioner of the path of the `sraavaka 氵暦 who has attained the third of the four stages 巐壥, which is that of freedom from rebirth in the desire realm. This stage is divided into two parts: that of entry into the stage 晄娨岦, and its consummation 晄娨壥. Also translated as 晄樢. [Dictionary References] 1158d [Credit] acm(entry)

晄娨岦 [py] bu4huan2xiang4 [wg] pu-huan-hsiang [ko] pulhwanhyang [ja] 僼僎儞僐僂 fugenkou ||| Entry into the stage of the non-returner. See 晄娨. [Dictionary References] naka1159a [Credit] acm(entry)

晄娨壥 [py] bu4huan2guo3 [wg] pu-huan-kuo [ko] pulhwangwa [ja] 僼僎儞僇 fugenka ||| The stage of the consummation of the non-returner (anaagaami-phala). See 晄娨. [Dictionary References] naka1159a [Credit] acm(entry)

See the character 悽 in CJKDict

悽 [py] shi4 [wg] shih [ko] se [ja] 僙 se ||| (1) A world; the world. (2) A generation, an age, an epoch. (3) Hereditary. (4) Be in the world; mundane, secular. (5) In Buddhism, the three worlds of past, present and future. [Credit] acm(entry) cw(py)

悽悽 [py] shi4shi4 [wg] shih-shih [ko] sese [ja] 僙僛 seze ||| One life after another; age after age; generation after generation. [Credit] acm(entry)

悽懎 [py] shi4su2 [wg] shih-su [ko] sesok [ja] 僙僝僋 sezoku ||| (1) Worldly, secular, mundane, unenlightened (lokika, vyavahaara, laukika), as contrasted with holy, supramundane, enlightened 弌悽娫. Also written 悽娫. (2) A reference to the worldly truth 悽懎掹, as distinguished from the supramundane truth. [Dictionary References] naka818d [Credit] acm(entry)

悽懎抭 [py] shi4su2zhi4 [wg] shih-su-chih [ko] sesokchi [ja] 僙僝僋僠 sezokuchi ||| (1) Worldly wisdom. The wisdom possessed by unenlightened people, equivalent to "defiled wisdom," or "wisdom with outflow" 桳楻抭. One of the "ten kinds of wisdom" 廫抭. (Skt. sa.mv.rti-j~naana; Pali sammati-~naa.na) 乲嬩幧榑乴 [Dictionary References] naka819a [Credit] acm(entry)

悽懎嬯 [py] shi4su2ku3 [wg] shih-su-k'u [ko] sesokko [ja] 僙僀僝僋僋 seizokuku ||| The suffering of the secular world; ordinary suffering. 乲囡壘榑 T 1579.30.325a09乴 [Credit] acm(entry)

悽懜 [py] shi4zun1 [wg] shih-tsun [ko] sejon [ja] 僙僜儞 seson ||| Translation of the Sanskrit and Pali bhagavat and the Sanskrit lokanaatha meaning "world-honored one." One of the epithets of the Buddha. [Credit] acm(entry) cp(add)

悽朄 [py] shi4fa3 [wg] shih-fa [ko] sebôp [ja] 僙儂僂 sehou ||| 'worldly dharmas,' 'affairs of the world.' Arising and ceasing according to causes and conditions. [Credit] acm(entry) cw(py)

悽戞堦朄 [py] shi4di4yi1fa3 [wg] shih-ti-i-fa [ko] secheilbôp [ja] 僙僟僀僀僢億僂 sedaiippou ||| The highest worldly dharma. In Abhidharma Buddhism, the fourth rank of the four roots of goodness 巐慞崻. The last of the stages that contain outflow 桳楻. Occurring at the end of the stage of preparation 壛峴埵, the practitioner subsequently enters the path of seeing 尒摴. 乲嬩幧榑丄 T 1558.29.119c16乴In Yogaacaara this occurs during the first bhuumi 弶抧, whereupon one enters the path of seeing. 乲囡壘榑 T 1579.30.444c25乴 [Dictionary References] naka819d [Credit] acm(entry)

悽恊 [py] Shi4qin1 [wg] Shih-ch'in [ko] Sech'in [ja] 僙僔儞 Seshin ||| Vasubandhu; also translated as t'ien-ch'in 揤恊. Transliterated as p'o-p'an-tou 攌炏摛. One of the foremost exponents of the Indian Yogaacaara school, who wrote extensively, explicating the doctrines of Consciousness-only. Born in Gandhaara in the fourth century, he was at first a Hiinayaanist and wrote the Abhidharmako`sa-bhaasya 嬩幧榑, but was later converted to Mahaayaana and composed many other treatises, including Thirty Verses on Consciousness-only (Weishi sanshisong 桞幆嶰廫桉) and the Discourse on the Pure Land (Jingtulun 熌搚榑). [Credit] acm(entry) cw(py)

悽掹 [py] shi4di4 [wg] shih-ti [ko] seje [ja] 僙僞僀 setai ||| The worldly truth or relative truth. Reality from the standpoint of the discriminating mind. [Credit] acm(entry) cw(py)

悽娫 [py] shi4jian1 [wg] shih-chien [ko] segan [ja] 僙働儞 seken ||| 'Secular world.' The ideograph 悽 means 'transient,' while the ideograph 娫 means 'within.' The transient world of phenomenal appearances (loka-dhaatu, sarva-loka, sarga). (2) The 'container world' (婍悽娫); the unconditioned realm (bhaajana-loka). (3) In the world. (4) The people of the world; this world; sentient beings. (5) The customs of the secular world. [Credit] acm(entry) cw(py)

悽娫栉椂 [py] shi4jian1 jing4lü4 [wg] shih-chien ching-lü [ko] segan chông'yô [ja] 僙働儞僕儑僂儕儑 sekenjouryo ||| The worldly meditation. A lower-level, tainted form of meditation in which one is able to eliminate coarse manifest defilements 阤廳, but is unable to destroy the seeds of the defilements. As contrasted to the "no-outflow meditation" 柍楻栉椂. 乲囡壘榑 T 1579.30.331b乴 [Credit] acm(entry)

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