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十根本煩惱 idem 十使.

十樂 v. 十快.

十殊勝語 The ten rare or surpassing terms connected with the ten surpassing laws; they are given in Xuanzang's translation of Vasubandhu's 攝論釋.

十殿閻王 The ten Yama courts, cf. 十王.

十法 The ten 成就 perfect or perfecting Mahāyāna rules; i.e. in (1) right belief; (2) conduct; (3) spirit; (4) the joy of the bodhi mind; (5) joy in the dharma; (6) joy in meditation in it; (7) pursuing the correct dharma; (8) obedience to, or accordance with it; (9) departing from pride, etc.; (10) comprehending the inner teaching of Buddha and　taking no pleasure in that of the śrāvaka and pratyeka-buddha order.

十法界 The ten dharma-worlds, or states of existence, i.e. the hells (or purgatories),　pretas, animals, asmas, men, devas, śrāvakas, pratyekabuddhas, bodhisattvas, Buddhas. In the esoteric teaching there is a series of hells, pretas, animals, asuras, men, devas, śrāvakas, bodhisattvas, 權佛 relative Buddhas, 實佛 absolute Buddhas.

十法行 Ten ways of devotion to the Buddhist sutras: to copy them; serve the places where they are kept, as if serving the Buddha's shrine; preach or give them to others; listen attentively to their exposition; read; maintain; discourse on them to others; intone them; ponder over them; observe their lessons.

十波羅夷 The ten pārājikas, or sins unpardonable in a monk involving his exclusion from the community; v. 十重禁戒.

十波羅蜜 (or 密多) The ten are the six pārāmitas with four added. The six are charity (or almsgiving), purity (or morality), patience, zealous progress, meditation, wisdom; i.e.　施, 戒, 忍, 辱, 精進, 禪, 慧. The four additions are 方便; 願; 力 and 智 upāya, adaptability (or, teaching as suited to the occasion and hearer):　praṇidhāna, vows; bala, force of purpose; and jñāna, knowledge. Also 十度.

十無二 Ten powers only possessed by Buddhas: (1) prediction; (2) knowing and fulfilling the desires of the living; (3)-(10) are various forms of omniscience, i.e. (3) of all Buddha-realms and their inhabitants; (4) their natures; (5) good roots; (6) laws; (7) wisdom; (8) every moment; (9) evolving domains, or conditions; (10) language, words, and discussions. v. 宗鏡錄 99.

十無盡戒 idem 十重禁戒.

十無盡藏 The ten boundless treasuries of a bodhisattva: (1) 信 belief and faith; (2) 戒 the commandments; (3) 慚 shame of past misdeeds; (4) 愧blushing over the misdeeds of others; (5) hearing and knowledge of the truth; (6) giving; (7) wisdom; (8) memory; (9) keeping and guarding the sūtras; (10) powers of expounding them. 華 嚴經 20.

十無礙 The ten unhindered transformations and ubiquitous powers of a Buddha.

十牛圖 (十牛圖序) The ten ox-pictures, the first, a man looking for an ox, then seeing its tracks, then seeing the ox, catching it, feeding it, riding it home, ox dies man lives, both dead, return whence they came and enter the dust.

十玄 ; 十玄門 (十玄緣起) The ten philosophic ideas expressed in two metrical versions, each line ending with 門. v. 玄門.

十王 The ten kings presiding over the ten departments of purgatory.

十甘露王 The king of the ten sweet dews, i.e. Amitābha.

十界 idem 十法界.

十界皆成佛 The teaching of the Lotus sūtra of universalism, that all become Buddha.

十界能化菩薩 Bodhisattvas, above the 初地, who have reached the stage of transforming beings in all the ten kinds of realms.

十發趣心 The ten directional decisions: (1) renouncement of the world; (2) observance of the commandments; (3) patience or endurance; (4) zealous progress; (5) meditation; (6) wisdom or understanding; (7) 願心 the will for good for oneself and others; (8) 護心 protection (of Buddha, Dharma, Sangha); (9) 喜心 joy; (10) 頂心 highest wisdom.　v. 梵綱經, 心地品.

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十眞如 The ten aspects of the bhūtatathatā or reality attained by a bodhisattva during his fifty-two stages of development, cf. 十地 and 十障, each of which is associated with one of these zhenru: (1) 遍行眞如 the universality of the zhenru; (2) 最勝眞如 its superiority over all else; (3) 流眞如 its ubiquity; (4) 無攝受眞如 its independence or self-containedness; (5) 無別眞如 subjective indifferentiation; (6) 無染淨眞如 above differences of impurity and purity; (7) 法無別眞如 objective indifferentiation; (8) 不增減眞如 invariable, i.e. can be neither added to nor taken from; (9) 智自在所依 the basis of all wisdom; (10) 業自在等所依眞如 and all power. The above are the 別教 group from the 唯識論 10. Another group, of the 圓教, is the same as the 十如是 q.v.

十眼 The ten kinds of eyes: (1) 肉眼 eyes of flesh; (2) 天眼 deva eyes; (3) 慧眼 wisdom eyes; (4) 法眼 dharma eyes; (5) 佛眼 Buddha eyes; (6) 智眼 eyes of judgment; (7) 光明眼 eyes shining with Buddha-light; (8) 出生死眼 immortal eyes; (9) 無碍眼 unhindered eyes; (10) 一切智眼 omniscient eyes.

十禪支 v. 十一切處.

十科 十條 The ten rules for translation. v. 翻譯名義集 3.

十種不淨 The deluded, e.g. the hīnayānists, because of their refusal to follow the higher truth, remain in the condition of reincarnation and are impure in ten ways: in body, mouth, mind, deed, state, sitting, sleeping, practice, converting others, their expectations.

十種所觀法 Ten meditations on each of the 十住, 十行, 十廻向, 十地 and 等覺.

十種方便 Ten kinds of suitable aids to religious success: almsgiving (or self-sacrifice); keeping the commandments; forbearance; zealous progress; meditation; wisdom; great kindness; great pity; awaking and stimulating others; preaching (or revolving) the never receding wheel of the Law.

十種智力 The ten kinds of wisdom and power, v. 十智 and 十力.

十種智明 Ten kinds of bodhisattva wisdom, or omniscience, for the understanding of all things relating to all beings, in order, to save them from the sufferings of mortality and bring them to true bodhi. The ten are detailed in the Hua-yen 華嚴 sūtra in two groups, one in the 十明品 and one in the 離世間品.

十種行願 The ten vows of Puxian 普賢.

十種觀法 idem 十乘觀法.

十種魔軍 idem 十軍.

十緣生句 Ten illusions arising from environmental conditions: sleight of hand; mirage; dreams; reflections or shadows; gandharva cities (or cities of the sirens, seen in the sea-mist); echoes; the moon reflected in water; floating bubbles; motes (muscae volitantes); fire-wheel (made by revolving a flare).

十緣觀 十喩觀 A meditation or reflection on the ten illusions 十緣生句.

十纒 The ten bonds that bind men to mortality — to be shameless, unblushing, envious, mean, regretful, torpid, busy, absorbed, angry, secretive (of sin).

十羅刹女 The ten rākṣasī, or demonesses mentioned in the Lotus Sūtra 陀羅尼品. They are now represented in the temples, each as an attendant on a Buddha or bodhisattva, and are chiefly connected with sorcery. They are said to be previous incarnations of the Buddhas and bodhisattvas with whom they are associated. In their evil state they were enemies of the living, converted they are enemies of evil. There are other definitions. Their names are: (1) 藍婆 Lambā, who is associated with Śākyamuni; (2) 毘藍婆 Vilambā, who is associated with Amitābha; (3) 曲齒 Kūṭadantī, who is associated with 藥師 Bhaiṣajya; (4) 華齒 Puṣpadanti, who is associated with 多賓 Prabhūtaratna; (5) 黑齒 Makuṭadantī, who is associated with 大日 Vairocana; (6) 多髮 Keśinī, who is associated with 普賢 Samantabhadra; (7) 無厭足 ? Acalā, who is associated with 文殊 Mañjuśrī; (8) 持瓔珞 Mālādharī, who is associated with 彌勒Maitreya; (9) 皐帝 Kuntī, who is associated with 觀音 Avalokiteśvara; (10) 奪一切衆生精氣 Sarvasattvaujohārī, who is associated with 地 藏 Kṣitigarbha.

十萬 A lakh, i.e. an 億 or 洛叉.

十萬億佛土 The Happy Land, i.e. Amitābha's Paradise in the West, beyond ten thousand million Buddha-realms.

十號 Ten titles of a Buddha: 如來 Tathāgata; 應供 Arhat; 正徧知 Samyak‐sambuddha; 明行足 Vidyācaraṇa-saṁpanna; 善逝 Sugata; 世間解 Lokavid.; 無上士 Anuttara; 調御丈夫 Puruṣa-damya-sārathi; 天人師 Śāstā deva-manuṣyāṇām; 佛世尊 Buddha-lokanātha, or Bhagavān.

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十行 The ten necessary activities in the fifty-two stages of a bodhisattva, following on the 十信and 十住; the two latter indicate personal development 自利. These ten lines of action are for the　universal welfare of others 利他. They are: joyful　service; beneficial service; never resenting; without limit; never out of order; appearing in any form at will; unimpeded; exalting the pāramitās amongst all beings; perfecting the Buddha-law by complete virtue; manifesting in all things the pure, final, true reality.

十見 The ten (wrong) views; see 五見and add 貪, 恚 , 慢 , 無明 and 疑見 desire, hate, pride, ignorance, and doubt.

十誡 idem 十戒.

十護 The ten guardians of the law, assistants to the 十大明王.

十身 Ten aspects of the Buddhakaya 佛身 q.v.

十軍 The ten armies of Māra, which the Buddha attacks and destroys; the armies are desire, anxiety, hunger and thirst, longing, torpidity, fear, doubt, poison, gain, haughtiness (i.e. disdaining monks).

十輪 idem 十種智力; v. 十力.

十通 Ten supernatural powers, e.g. of seeing, hearing, appearance, etc.; cf. 五神通.

十進九退 The Buddha's teaching is so difficult that of ten who enter it nine fall away.

十道 The ten (good) ways for deliverance from mortality- not to kill, steal, act wrongly, lie, be double-tongued, be of evil speech, slander, covet, be angry, look wrongly (or wrong views).

十過 Ten faults in eating flesh, and ten in drinking intoxicants.

十處定 v. 十一切處.

十重禁戒 The ten pārājika, or a monk's most serious sins; also 十波羅夷; 波羅闍巳迦. They are killing, stealing, adultery, lying, selling wine, talking of a monk's misdeeds, self-praise for degrading others, meanness, anger at rebuke, vilifying the Triratna. The esoteric sect has a group in regard to giving up the mind of enlightenment, renouncing the Triratna and going to heretical sects, slandering the Triratna, etc. Another group of ten is in the 大日經 9 and 17; cf. 十波羅夷.

十重罪 idem 十惡, 十不善.

十重障 The ten weighty bodhisattva hindrances, according to the 別教, which are respectively overcome by entry into the 十地; v. 成唯識論 9; the first is 異生性 the natural heart hindering the 聖性 holy heart, etc.; v. 十障.

十金剛心 Ten characteristics of the "diamond heart" as developed by bodhisattva: (1) complete insight into all truth; (2) saving of all creatures; (3) the glorifying of all Buddha-worlds; (4) supererogation of his good deeds; (5) service of all Buddhas; (6) realization of the truth of all Buddha-laws; (7) manifestation of all patience and endurance; (8) unflagging devotion to his vocation; (9) perfection of his work; (10) aiding all to fulfill their vows and accomplish their spiritual ends. 華嚴經 55.

十金剛心向果 Ten "fruits" that accrue to the resolute "diamond-heart" of a bodhisattva: faith; meditation; refection on the doctrine; thoroughness in contemplation; straight-forward progress to Buddhahood; no retrogression; the Mahāyāna spirit (of universal salvation); freedom from externals (or impressions); wisdom; firm establishment; v. 梵網經, 心地品.

十長養心 The ten kinds of well-nourished heart, essential to entry into the cult of the higher patience and endurance: a heart of kindness; of pity; of joy (in progress toward salvation of others); renunciation; almsgiving; delight in telling the doctrine; benefiting or aiding others to salvation; unity, or amity; concentration in meditation; wisdom; v. 梵綱經,心地品.

十門 The ten "doors" or connections between事 and 理; 事 is defined as 現象 form and 理 as 本體 substance; the common illustration of wave and water indicates the idea thus expressed. The 理事無礎十門 means that in ten ways form and substance are not separate, unconnected entities. (1) li the substance is always present with shih the phenomena; (2) shih is always present with li; (3) shih depends on li for its existence; (4) the shih can reveal the li; (5) the shih (mere form, which is unreal) can disappear in the li;(6) the shih can conceal the li; (7) the true li is the shih;　(8) the shih is li; (9) the true li (or reality) is not the shih; (10) the shih is not the (whole) li; v. 華嚴大疏 2. 周遍含容觀十門 The fifth of the five 觀 meditations of the 華嚴宗, i.e. on li and shih, e.g. (1) the li is as the shih; (2) the shih is as the li; 理如事, 事如理 and so on. The 止觀十門 in the 宗鏡録35, also deals with li and shih chiefly for purposes of meditation. Another group, the 華嚴釋經十門, treats of the Canon and the schools.

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十障 Ten hindrances; bodhisattvas in the stage of 十地 overcome these ten hindrances and realize the十眞如 q.v. The hindrances are: (1) 異生性障 the hindrance of the common illusions of the unenlightened, taking the seeming for real; (2) 邪行障 the hindrance of common unenlightened conduct; (3) 暗鈍障 the hindrance of ignorant and dull ideas; (4) 細惑現行障 the hindrance of the illusion that things are real and have independent existence; (5)下乘涅槃障 the hindrance of the lower ideals in Hīnayāna of nirvāṇa; (6) 細相現行障 the hindrance of the ordinary ideas of the pure and impure; (7) 細相現行障 the hindrance of the idea of reincarnation; (8) 無相加行障 the hindrance of the continuance of activity even in the formless world; (9) 不欲行障 the hindrance of no desire to act for the salvation of others; (10) 法未自在障 the hindrance of non- attainment of complete mastery of all things. v. 唯識論 10.

十願王 The king of the ten vows, Puxian普賢, or Samantabhadra.

十齋日 (十齋) The ten 'fast' days of a month are 1, 8, 14, 15, 18, 23, 24, 28, 29, and 30. In certain periods flesh was forbidden on these days, also all killing, hunting, fishing, executions, etc.

十齋佛 (十齋日佛)　The ten Buddhas or bodhisattvas connected with the ten days of fasting days who in turn are 定光, 藥師, 普賢, 阿彌陀, 觀音, 勢至, 地藏毘慮遮那, 藥王, 釋迦.

卜 To divine, foretell.

卜羯姿 pukkaśa; also 補羯姿 A degraded caste of sweepers, or scavengers, and bearers of corpses.

3.THREE STROKES
丈 Ten feet; an elder; a wife's parents; a husband.

丈六 Sixteen "feet", the normal height of a Buddha in his "transformation body" 化 身 nirmāṇa-kāya; said to be the height of the Buddha when he was on earth.

丈六金身 sixteen-foot diamond-body; also a metal or golden image of the Buddha 16 feet high mentioned in the 北史 Northern History.

丈夫 A virile, zealous disciple, a man who presses forward unceasingly.

丈夫志幹 A firm-willed man, especially used of a bodhisattva who dauntlessly presses forward.

丈夫國 The country of virile men, Puruṣapura 富婁沙富羅, ancient capital of Gandhāra, the modern Peshawar; birthplace of 天親 Vasubandhu.

下 hīna, adhara. Below, lower, inferior, low; to descend, let down, put down.

下三途 The three lower paths of the six destinations (gati) 六道, i.e. beings in hell, pretas, and animals.

下乘 The lower yāna, i.e. Hīnayāna; likened to an old worn-out horse. To alight from (a vehicle, horse, etc.).

下八地 The regions in the nine divisions of the trailokya below the 無所有處地 of the arūpadhātu, v. 九地.

下劣乘 The inferior, mean yāna, a scornful term for Hīnayāna.

下化 (下化衆生) Below, to transform all beings, one of the great vows of a bodhisattva. 上求菩提 above, to seek bodhi. Also 下濟衆生.

下口食 one of the 四邪命食 four heterodox means of living, i.e. for a monk to earn his livelihood by bending down to cultivate the land, collect herbs, etc.; opposite of 仰口食, i.e. making a heterodox living by looking up, as in astrology, fortune-telling, etc. 智度論 3.

下品 The three lowest of the nine classes born in the Amitābha Pure Land, v. 無量壽經. These three lowest grades are (1) 下品上生 The highest of the three lowest classes who enter the Pure Land of Amitābha, i.e. those who have committed all sins except dishonouring the sūtras. If at the end of life the sinner clasps hands and says "Namo Amitābha", such a one will be born in His precious lake. (2) 下品中生 The middle class consists of those who have broken all the commandments, even stolen from monks and abused the law. If at death such a one　hears of the great power of Amitābha, and assents with but a thought, he will be received into paradise. (3) 下品下生 The lowest class, because of their sins, should have fallen into the lowest gati, but by invoking the name of Amitābha, they can escape countless ages of reincarnation and suffering and on dying will behold a lotus flower like the sun, and, by the response of a single thought, will enter the Pure Land of Amitābha.

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下地 The lower regions of the 九地 q. v.; also the lower half of the 十地 in the fifty-two grades of bodhisattva development.

下地麤苦障 To see the lower grade out of which one has migrated, as rough, wretched, and a hindrance; a Brahman form of meditation.

下堂 To descend from the hall, especially after the morning congee.

下塵 The lower gati, the hells, hungry ghosts, animals.

下根 Those (born) with base character, or of low capacity.

下棒 To lay on the cudgel, beat; syn. for the 德山 Te Shan monastery, whose Chan sect abbot instilled intelligence with his staff.

下火 下炬 To apply the torch; syn. for setting alight the funeral pyre of a monk.

下生經 idem 彌勤下生經.

下界 The lower, or human world 人界.

下種 To sow the seed; to preach, or teach. Tiantai defines three periods: (1) 種 when the seed of Buddha's teaching is sown in the heart; (2) 熟 when it ripens; (3) 脫 when it is stripped or harvested, i. e when one abandons all things.

下蠟 Inferior candles. The 上蠟 and 下蠟 superior and inferior candles are senior and junior monks; those of longer and shorter service; but see 上臈.

下衆 The seven lower orders of disciples, who with the monks and nuns in full orders make the 九衆.

下衣 The lowest order of a monk's robes, that of five patches; lower garments.

下語 To give instruction; to state a case (as at law).

下輩觀 A meditation of the Amitābha sect on the 下品 q. v.; it is the last of sixteen contemplations, and deals with those who have committed the five rebellious acts 五逆 and the ten evils 十惡, but who still can obtain salvation; v. 無量壽經. 下輩下生觀 idem.

下轉 The downward turn, in transmigration. Primal ignorance or unenlightenment 無明acting against the primal, true, or Buddha-nature causes transmigration. The opposite is上轉 when the good prevails over the evil. 下轉is sometimes used for 下化 to save those below.

下間 The inferior rooms of a monastery, on the left as one enters.

上 uttarā 嗢呾羅; above upper, superior; on; former. To ascend, offer to a superior.

上中下法 The three dharmas, systems, or vehicles, 菩薩, 緣覺, and 聲聞 bodhisattva, pratyeka-buddha, and śrāvaka.

上乘 Mahāyāna; also 上衍, 大乘 q. v.

上乘密宗 The Mahāyāna esoteric school, especially the 眞言 Shingon.

上乘瑜伽 Mahāyāna-yoga, chiefy associated with 上乘密宗.

上乘禪 The Mahāyāna Ch'an (Zen) School, which considers that it alone attains the highest realization of Mahāyāna truth. Hīnayāna philosophy is said only to realize the unreality of the ego and not the unreality of all things. The Mahāyāna realizes the unreality of the ego and of all things. But the Ch'an school is pure idealism, all being mind. This mind is Buddha, and is the universal fundamental mind.

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上元燒燈 The lantern festival at the first full moon of the year.

上人 A man of superior wisdom, virtue, and conduct, a term applied to monks during the Tang dynasty.

上上人 A term used in the Pure Land sect for a worshipper of Amitābha.

上供 To offer up an offering to Buddha, or to ancestors.

上品 Superior order, grade, or class.

上品上生 上品中生; 上品下生 The three highest of the nine stages of birth in the Pure Land, v. 九品淨土.

上品蓮臺 The highest stages in the Pure Land where the best appear as lotus flowers on the pool of the seven precious things; when the lotuses open they are transformed into beings of the Pure Land.

上堂 To go into the hall to expound the doctrine; to go to a temple for the purpose of worship, or bearing presents to the monks; to go to the refectory for meals.

上堂牌 The tablet announcing the time of worship at a temple or monastery.

上士 The superior disciple, who becomes perfect in (spiritually) profiting himself and others. The 中士 profits self but not others; the 下士 neither.

上座 Sthavira; or Mahāsthavira. Old man, or elder; head monk, president, or abbot; the first Buddhist fathers; a title of Mahākāśyapa; also of monks of twenty to forty-nine years standing, as 中座 are from ten to nineteen and 下座 under ten. The 釋氏要覽 divides presiding elders into four classes, those presiding over monasteries, over assemblies of monks, over sects, and laymen presiding over feasts to monks.

上座部 他毘梨典部; 他鞞羅部 Sthavirāḥ; Sthaviranikāya; or Āryasthāvirāḥ. The school of the presiding elder, or elders. The two earliest sections of Buddhism were this (which developed into the Mahāsthavirāḥ) and the Mahāsānghikāḥ or 大衆部. At first they were not considered to be different schools, the 上座部 merely representing the intimate and older disciples of Śākyamuni and the 大衆 being the rest. It is said that a century later under Mahādeva 大天 a difference of opinion arose on certain doctrines. Three divisions are named as resulting, viz. Mahāvihāravāsinaḥ, Jetavanīyāḥ, and Abhayagiri-vāsinaḥ. These were in Ceylon. In course of time the eighteen Hīnayāna sects were developed. From the time of Aśoka four principal schools are counted as prevailing: Mahāsāṅghika, Sthavira, Mūlasarvāstivda, and Saṁmitīya. The following is a list of the eleven sects reckoned as of the 上座部: 說一切有部; 雪山; 犢子; 法上; 賢冑; 正量; 密林山; 化地; 法藏; 飮光; and 經量部. The Sthaviravādin is reputed as nearest to early Buddhism in its tenets, though it is said to have changed the basis of Buddhism from an agnostic system to a realistic philosophy.

上方 上手 An abbot 上方 originally meant a mountain monastery.

上根 A man of superior character or capacity, e.g. with superior organs of sight, hearing, etc.

上求本來 Similar to the first half of 上求菩提下化衆生 Above to seek bodhi, below to save all. 本來 means the original or Buddha-nature, which is the real nature of all beings.

上流 (上流般) ūrdhvasrotas. The flow upwards, or to go upwards against the stream of transmigration to parinirvāṇa. Also 上流般涅槃.

上煩惱 The severe fundamental trials arising out of the ten great delusions; also the trials or distresses of present delusions.

上界天 The devas of the regions of form and formlessness. v. 色.

上祭 To place offerings on an altar; also 下祭.

上綱 The 'higher bond' or superior, the 上座 or Sthavira, among the three directors of a monastery. v. 三綱.

上著衣 A monk's outer robe, uttarā-samghāṭī, worn over the shirt or antara-vāsaka.

上肩 Upper shoulder, i.e. the left or superior; one worthy of respect.

上肩順轉 Circumambulation with the superior shoulder to the image; the left was formerly considered the superior side; but this is uncertain.

上臈 The "la" is the end of a summer's retreat, which ends the monastic year, hence 上臈 are senior, 下臈 junior monks.

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上茅城 (上茅宮城) Kuśāgrapura, 矩奢揭羅補羅 city of Kuśa-grass palaces, or山城 the mountain city. v. 吉祥茅國.

上行菩薩 Viśiṣṭa-cāritra Bodhisattva, who suddenly rose out of the earth as Buddha was concluding one of his Lotus sermons; v. Lotus sūtra 15 and 21. He is supposed to have been a convert of the Buddha in long past ages and to come to the world in its days of evil. Nichiren in Japan believed himself to be this Bodhisattva's reincarnation, and the Nichiren trinity is the Buddha, i.e. the eternal Śākyamuni Buddha; the Law, i.e. the Lotus Truth; and the Saṅgha, i.e. this Bodhisattva, in other words Nichiren himself as the head of all living beings, or eldest son of the Buddha.

上衍 Mahāyāna, 上乘; v. 大乘.

上衣 The superior or outer robe described as of twenty-five patches, and styled the uttarā saṁghātī.

上趣 The higher gati, directions, or transmigrations.

上足 A superior disciple or follower.

上輩 Superior, or highest class, idem 上品.

上輩觀 The fourteenth of the sixteen contemplations of the Amitābha school, with reference to those who seek the Pure Land with sincere, profound, and altruistic hearts.

上轉 The upward turn: (1) progress upward, especially in transmigration; (2) increase in enlightenment for self, while下轉 q.v. is for others.

上間 The superior rooms, i.e. on the right as one enters a monastery, the 下間 are on the left.

上首 President, or presiding elders.

三 Tri, trayas; three.

三一 Trinity; also 31.

三七日思惟 The twenty-one days spent by the Buddha, after his enlightenment, in walking round the bo-tree and considering how to carry his Mahāyāna way of salvation to the world; v. 法華經,方便品.

三三昧 (三三昧地) The three samādhis, or the samādhi on three subjects; 三三摩 (三三摩地); 三定, 三等持; 三空; 三治; 三解脫門; 三重三昧; 三重等持. There are two forms of such meditation, that of 有漏 reincarnational, or temporal, called 三三昧; and that of 無 漏 liberation, or nirvāṇa, called 三解脫. The three subjects and objects of the meditation are (1) 空 to empty the mind of the ideas of me and mine and suffering, which are unreal; (2) 無相to get rid of the idea of form, or externals, i.e. the 十相 which are the five senses, and male and female, and the three 有; (3) 無願 to get rid of all wish or desire, also termed無作 and 無起. A more advanced meditation is called the Double Three Samādhi 重三三昧 in which each term is doubled 空空, 無相無相, 無願無願. The esoteric sect has also a group of its own.

三不三信 This refers to the state of faith in the worshipper; the three 不 are impure, not single, not constant; the three 信 are the opposite.

三不善根 Three bad roots, or qualities — desire, anger, and stupidity 貪, 瞋, 痴, v. 三毒.

三不堅法 Three unstable things — the body, length of life, wealth.

三不失 The three never lost, idem 三不護.

三不淨肉 The three kinds of flesh unclean to a monk killed, or has doubt about it; v. 三淨肉.

三不能 v. 三能.

三不護 The three that need no guarding i.e. the 三業 of a Buddha, his body, mouth (or lips), and mind, which he does not need to guard as they are above error.

三不退 The three non-backslidings, i.e. from position attained, from line of action pursued, and in dhyāna.

三世 The three periods, 過去, 現在, 未來or 過, 現, 未, past, present, and future. The universe is described as eternally in motion, like flowing stream. Also 未生, 巳生,後滅, or 未, 現, 過 unborn, born, dead The 華嚴經 Hua-yen sūtra has a division of ten kinds of past, present, and future i.e. the past spoken of as past, present, and future, the present spoken of in like manner, the future also, with the addition of the present as the three periods in one instant. Also 三際.

三世三千佛 The thousand Buddhas of each of the three kalpas — of the past, called 莊嚴 kalpa, the present 賢, and the future 星宿. Their names are variously given in several sutra, with a complete list in the 三手佛名經.

三世不可得 Everything past, present, future, whether mental or material, is intangible, fleeting, and cannot be held; v. 三世心.

三世了達 A Buddha's perfect knowledge of past, present, and future.

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三世佛 The Buddhas of the past, present, and future, i.e. Kāsyapa, Śākyamuni, and Maitreya.

三世假實 The reality or otherwise of things or events past, present, and future. Some Hīnayāna schools admit the reality of the present but dispute the reality of the past 已有and the future 當有. Others take different views, all of which have been exhaustively discussed. See Vibhāśā śāstra 婆沙論 77 or 俱舍論 20.

三世實有法體恒有 The Sarvāstivadah school maintains that as the three states (past, present, future) are real, so the substance of all things is permanent; i.e. time is real, matter is eternal.

三世心 Mind, or thought, past, present or future, is momentary, always moving, unreal and cannot be laid hold of.

三世成佛 idem 三生.

三世智 One of a Tathāgata's ten kinds of wisdom, i.e. knowledge of past, present, and future.

三世無障礙智戒 The wisdom-law or moral law that frees from all impediments, past, present, and future. Also styled 三昧耶戒; 自性本源戒; 三平等戒; 菩提心戒; 無爲戒 and 眞法戒.

三世覺母 A name for Mañjuśrī 文殊; as guardian of the wisdom of Vairocana he is the bodhi-mother of all Buddhas past, present, and future.

三世間 There are two definitions: (1) The realms of 器 matter, of 衆生 life, and 智正覺 mind, especially the Buddha's mind. (2) The 五陰 psychological realm (mind), 衆生 realm of life, and 國土 or 器material realm.

三乘 Triyāna, the three vehicles, or conveyances which carry living beings across saṁsāra or mortality (births-and-deaths) to the shores of nirvāṇa. The three are styled 小,中, and 大. Sometimes the three vehicles are defined as 聲聞 Śrāvaka, that of the hearer or obedient disciple; 緣覺Pratyeka-buddha, that of the enlightened for self; these are described as 小乘 because the objective of both is personal salvation; the third is 菩薩Bodhisattva, or 大乘 Mahāyāna, because the objective is the salvation of all the living. The three are also depicted as 三車 three wains, drawn by a goat, a deer, an ox. The Lotus declares that the three are really the One Buddha-vehicle, which has been revealed in three expedient forms suited to his disciples' capacity, the Lotus Sūtra being the unifying, complete, and final exposition. The Three Vehicles are differently explained by different exponents, e.g. (1) Mahāyāna recognizes (a) Śrāvaka, called Hīnayāna, leading in longer or shorter periods to arhatship; (b) Pratyeka-buddha, called Madhyamayāna, leading after still longer or shorter periods to a Buddhahood ascetically attained and for self; (c) Bodhisattva, called Mahayana, leading after countless ages of self-sacrifce in saving others and progressive enlightenment to ultimate Buddhahood. (2) Hīnayāna is also described as possessing three vehicles 聲, 緣, 菩 or 小, 中, 大, the 小 and 中 conveying to personal salvation their devotees in ascetic dust and ashes and mental annihilation, the 大 leading to bodhi, or perfect enlightenment, and the Buddha's way. Further definitions of the Triyāna are: (3) True bodhisattva teaching for the 大; pratyeka-buddha without ignorant asceticism for the 中; and śrāvaka with ignorant asceticism for the 小. (4) (a) 一乘 The One-Vehicle which carries all to Buddhahood: of this the 華嚴 Hua-yen and 法華 Fa-hua are typical exponents; (b) 三乘法 the three-vehicle, containing practitioners of all three systems, as expounded in books of the 深密般若; (c) 小乘 the Hīnayāna pure and simple as seen in the 四阿合經 Four Āgamas. Śrāvakas are also described as hearers of the Four Truths and limited to that degree of development; they hear from the pratyeka-buddhas, who are enlightened in the Twelve Nidānas 因緣; the bodhisattvas make the 六度 or six forms of transmigration their field of sacrificial saving work, and of enlightenment. The Lotus Sūtra really treats the 三乘. Three Vehicles as 方便 or expedient ways, and offers a 佛乘 Buddha Vehicle as the inclusive and final vehicle.

三乘家 The Dharmalakṣaṇa School of the Three Vehicles, led by the 法相宗.

三乘眞實一乘方便 The 三乘家 consider the Triyāna as real, and the "one vehicle" of the Lotus School as merely tactical, or an expedient form of expression.

事戒 The commands relating to body, speech, and mind 身, 口, 意.

三事練磨 v. 三退屈.

三事衲 (or 三事衣) A term for a monk's robe of five, seven, or nine patches.

三仙二天 The three ṛṣis or wise men and the two devas, i.e. 迦毘羅 Kapila, founder of the Sāṁkhya philosophy; 鵂鶹 or 優樓佉 Ulūka or Kaṇāda, founder of the 勝論宗 or Vaiśeṣika philosophy; and 勒沙婆 Ṛṣabha, founder of the Nirgranthas; with Śiva and Viṣṇu as the two deities.

三伐持 Saṃvaji; the heretical people of Vṛji, an ancient kingdom north of the Ganges, south-east of Nepal. (Eitel.).

三佛 Trikāya, v. 三身. Also the三岐 or founders of the 楊岐 branch of the Chan (Zen) School, i.e. Huiqin 慧勤, Qingyuan 淸遠, and Keqin 克勤.

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三佛土 The three Buddha-lands, realms, or environment, corresponding to the Trikāya; v. 三身 and 佛土.

三佛子 All the living are Buddha-sons, but they are of three kinds—the commonalty are 外子 external sons; the followers of the two inferior Buddhist vehicles, 小and 中 乘, are 庶子 secondary sons (i.e. of concubines); the bodhisattvas, i.e. mahāyānists) are 子 true sons, or sons in the truth.

三佛性 The three kinds of Buddha-nature: (1) 自性住佛性 the Buddha-nature which is in all living beings, even those in the three evil paths (gati). (2) 引出佛性 the Buddha-nature developed by the right discipline. (3) 至得果佛性 the final or perfected Buddha-nature resulting from the development of the original potentiality.

三佛栗底 saṃvṛti, which means concealed, not apparent, is intp. as common ideas世俗諦 or phenomenal truth; it is also intp. as that which hides reality, or seems to be real, the seeming.

三佛菩提 The bodhi, or wisdom, of each of the Trikāya, 三身, i.e. that under the bodhi tree, that of parinirvāṇa, that of tathāgatagarbha in its eternal nirvāṇa aspect.

三佛語 The Buddha's three modes of discourse—unqualifed, i.e. out of the fullness of his nature; qualified to suit the intelligence of his hearers; and both.

三佛身idem 三身.

三佛陀 saṃbuddha; the truly enlightened one, or correct enlightenment.

三使 The three (divine) messengers—birth, sickness, death; v. 使. Also 三天使 .

三修 The three ways of discipline, i.e. three śrāvaka and three bodhisattva ways. The three śrāvaka ways are 無常修 no realization of the eternal, seeing everything as transient; 非樂修 joyless, through only contemplating misery and not realizing the ultimate nirvāṇa-joy; 無我修 non-ego discipline, seeing only the perishing self and not realizing the immortal self. The bodhisattva three are the opposite of these.

三倒 idem 三顚倒.

三條椽下 Under three rafters—the regulation space for a monk's bed or seat; in meditation.

三假 prajñāpti. The word 假 q.v. in Buddhist terminology means that everything is merely phenomenal, and consists of derived elements; nothing therefore has real existeme, but all is empty and unreal, 虛妄不實. The three 假 are 法 things, 受 sensations, and 名 names.

三假施設 三攝提The three fallacious postulates in regard to 法, 受, and 名.

三假觀 The meditations on the three false assumptions 三假.

三僧祇 idem 三阿僧祇劫.

三M067874 The three misleading things: 貪 desire, 瞋 ire, and 邪 perverted views. M067874= 愆.

三僞一眞 The three half-true, or partial revelations of the 小乘, 中乘 and 大乘, and the true one of the Lotus Sūtra.

三憶家 The 300,000 families of Śrāvastī city who had never heard of the Buddha's epiphany— though he was often among them.

三光 (三光天) Sun, moon, and stars. Also, in the second dhyāna of the form-world there are the two deva regions 少光天, 無量光天, and 光音天q.v. Also 觀音 Avalokiteśvara is styled 日天子sun-prince, or divine son of the sun, 大勢至 Mahāsthāmaprapta is styled 月天子 divine son of the moon, and 虛空藏菩薩 the bodhisattva of the empyrean, is styled 明星天子 divine son of the bright stars.

三八日 The eighth, eighteenth, and twenty-eighth days of a moon.

三六 Eighteen, especially referring to the eighteen sects of Hīnayāna.

三六九 An esoteric objection to three, six, or nine persons worshipping together.

三具足 The three essential articles for worship: flower-vase, candlestick, and censer.

三力 The three powers, of which there are various groups: (1) (a) personal power; (6) tathāgata-power; (c) power of the Buddha-nature within. (2) (a) power of a wise eye to see the Buddha-medicine (for evil); (b) of diagnosis of the ailment; (c) of suiting and applying the medicine to the disease. (3) (a) the power of Buddha; (b) of samādhi; (c) of personal achievement or merit.

三力偈 The triple-power verse: 以我功德力 In the power of my virtue, 如來加持力. And the aiding power of the Tathāgata, 及與法界力 And the power of the spiritual realm, 周遍衆生界 I can go anywhere in the land of the living.

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三分科經 The three divisions of a treatise on a sūtra, i. e. 序分introduction, 正宗分discussion of the subject, 流通分application.

劫 The three asaṃkhyeya kalpas, the three countless aeons, the period of a bodhisattva's development; also the past 莊嚴劫, the present 賢劫, and the future 星宿劫 kalpas. There are other groups. 三劫三千佛 The thousand Buddhas in each of the three kalpas.

十 tridaśa. Thirty; abbreviation for the thirty-three deities, heavens, etc.

十二 dvātriṃśa. Thirty-two. 三十二應 (or 三十二身) The thirty-two forms of Guanyin, and of Puxian, ranging from that of a Buddha to that of a man, a maid, a rakṣas; similar to the thirty-three forms named in the Lotus Sūtra. 三十二相三十二大人相 dvātriṃśadvaralakṣaṇa. The thirty-two lakṣaṇas, or physical marks of a cakravartī, or 'wheel-king', especially of the Buddha, i. e. level feet, thousand-spoke wheel-sign on feet, long slender fingers, pliant hands and feet, toes and fingers finely webbed, full-sized heels, arched insteps, thighs like a royal stag, hands reaching below the knees well-retracted male organ, height and stretch of arms equal, every hair-root dark coloured, body hair graceful and curly, golden-hued body, a 10 ft. halo around him, soft smooth skin, the 七處, i. e. two soles, two palms, two shoulders, and crown well rounded, below the armpits well-filled, lion-shaped body, erect, full shoulders, forty teeth, teeth white even and close, the four canine teeth pure white, lion-jawed, saliva improving the taste of all food, tongue long and broad, voice deep and resonant, eyes deep blue, eyelashes like a royal bull, a white ūrnā or curl between the eyebrows emitting light, an uṣṇīṣa or fleshy protuberance on the crown. These are from the 三藏法數 48, with which the 智度論 4, 涅盤經 28, 中阿含經, 三十ニ相經 generally agree. The 無量義經 has a different list. 三十二相經 The eleventh chapter of the 阿含經. 三十二相經願 The twenty-first of Amitābha's vows, v. 無量壽經. 三十三 trayastriṃśat. Thirty-three. 三十三天忉利天; 憺梨天, 多羅夜登陵舍; 憺利夜登陵奢; 憺利耶憺利奢 Trayastriṃśas. The Indra heaven, the second of the six heavens of form. Its capital is situated on the summit of Mt. Sumeru, where Indra rules over his thirty-two devas, who reside on thirty-two peaks of Sumeru, eight in each of the four directons. Indra's capital is called 殊勝 Sudarśana, 喜見城 Joy-view city. Its people are a yojana in height, each one's clothing weighs 六鐵 (1/4 oz. ), and they live 1, 000 years, a day and night being equal to 100 earthly years. Eitel says Indra's heaven 'tallies in all its details with the Svarga of Brahminic mythology' and suggests that 'the whole myth may have an astronomical meaning', or be connected, with 'the atmosphere with its phenomena, which strengthens Koeppen's hypothesis explaining the number thirty-three as referring to the eight Vasus, eleven Rudras, twelve Ādityas, and two Aśvins of Vedic mythology'. In his palace called Vaijayanta 'Indra is enthroned with 1, 000 eyes with four arms grasping the vajra. There he revels in numberless sensual pleasures together with his wife Śacī... and with 119, 000 concubines with whom he associates by means of transformation'.

十三觀音 (三十三尊觀音) The thirty-three forms in which Guanyin is represented: with willow, dragon, sutra, halo, as strolling, with white robe, as lotus-sleeping, with fishing-creel, as medicine-bestowing, with folded hands, holding a lotus, pouring water, etc. 三十三過 The thirty-three possible fallacies in the statement of a syllogism, nine in the proposition 宗 pratijñā, fourteen in the reason 因 hetu, and ten in the example 喩 udāharaṇa.

十三身 The thirty-three forms in which Avalokiteśvara (Guanyin) is said to have presented himself, from that of a Buddha to that of a woman or a rakṣas. Cf. Lotus Sūtra 普門 chapter.

十五佛 The thirty-five Buddhas before whom those who have committed sins involving interminable suffering should heartily repent. There are different lists.

十六物 The thirty-six physical parts and excretions of the human body, all being unclean, i. e. the vile body.

三十六神 (三十六部神) The thirty-six departmental guardian divinities given in the 灌頂三歸五戒帶佩護身咒經. Each is styled 彌栗頭 mṛdu, benign, kindly, for which 善 is used. Their Sanskrit and Chinese names are given in Chinese as follows: (1) 不羅婆 or 善光 kindly light, has to do with attacks of disease; (2) 婆呵婆 or 善明 headaches; (3) 婆邏婆 or 善力 fevers; (4) 抗陀羅 or 善月 disorders of the stomach; (5) 陀利奢 or 善見 tumours; (6) 阿婁呵 or 善供 madness; (7) 伽婆帝 or 善捨 stupidity; (8) 悉抵哆 or 善寂 irascibility; (9) 菩堤薩 or善覺 lust; (10) 提婆羅 or 善天 devils; (11) 阿婆帝 or 善住 deadly injuries; (12) 不若羅 of 善福 graves; (13) 苾闍伽 or 善術 the four quarters; (14) 迦隸婆 or 善帝 enemies; (15) 羅闍遮 or 善主 robbers; (16) 須乾陀 or 善香 creditors; (17) 檀那波 or 善施 thieves; (18) 支多那 or 善意 pestilence; (19) 羅婆那 or 善吉 the five plagues (? typhoid); (20) 鉢婆馱 or 善山 corpse worms; (21) 三摩提 or 善調 continuous concentration; (22) 戾禘馱 or 善備 restlessness; (23) 波利陀 or 善敬 attraction; (24) 波利那 or 善淨 evil cabals; (25) 度伽地 or 善品 deadly poison; (26) 毘梨馱 or 善結 fear; (27) 支陀那 or 善壽 calamities; (28) 伽林摩 or 善逝 childbirth and nursing; (29) 阿留伽 or 善願 the district magistracy; (30) 闍利馱 or 善固 altercations; (31) 阿伽駄 or 善照 anxieties and distresses; (32) 阿訶婆 or 善生 uneasiness; (33) 婆和邏 or 善思 supernatural manifestations; (34) 波利那 or 善藏 jealousy; (35) 固陀那 or 善音 curses; (36) 韋陀羅 or 善妙 exorcism. They have innumerable assistants. He who writes their names and carries them with him can be free from all fear.