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三十七道品 三十七分法, 三十七菩提分法, 三十七品 The thirty-seven conditions leading to bodhi, or Buddhahood, i. e. 四念處 smṛtyupasthāna, four states of memory, or subjects of reflection; 四正勤 samyakprahāṇa, four proper lines of exertion; 四如意足 ṛddhipāda, four steps towards supernatural power; 五根 pañca indriyāṇi, five spiritual faculties; 五力pañca balāni, their five powers; 七覺支 sapta bodhyaṅga, seven degrees of enlightenment, or intelligence; and 八正道 aṣṭa-mārga, the eightfold noble path.

三十七尊 The thirty-seven heads in the Vajradhātu or Diamond-realm maṇḍala.

三十七尊四大輪 The four large circles in each of which the thirty-seven are represented, in one all hold the diamond-realm symbol, the vajra; in another, the symbol relating to the triple realm of time, past, present, future; in another, the Guanyin symbol; and in another, the symbol of infinite space.

三十捨墮 idem 尼薩耆波逸提.

三十生 In each of the 十地 ten states there are three conditions, 入, 住, 出, entry, stay, exit, hence the 'thirty lives'.

三千 trisahasra, three thousand; a term used by the Tiantai School for 一切諸法, i. e. all things, everything in a chiliocosm, or Buddhaworld; v. 三千大千世界.

三千佛 idem 三世.

三千塵點劫 The kalpa of the ancient Buddha Mahābhijñābhibhū (大通智; 勝佛), mentioned in the Lotus Sūtra, i. e. a kalpa of incalculable antiquity, e. g. surpassing the number of the particles of a chiliocosm which has been ground to powder, turned into ink, and dropped, drop by drop, at vast distances throughout boundless space.

三千大千世界 tri-sahasra-mahā-sahasra-loka-dhātu, a great chiliocosm; 三千; 三千界, 三千世界. Mt. Sumeru and its seven surrounding continents, eight seas and ring of iron mountains form one small world; 1, 000 of these form a small chiliocosm 小千世界; 1, 000 of these small chiliocosms form a medium chiliocosm 中千世界; a thousand of these form a great chiliocosm 大千世界, which thus consists of 1, 000, 000, 000 small worlds. The 三千 indicates the above three kinds of thousands, therefore 三千大千世界 is the same as 大千世界, which is one Buddha-world.

三千實相 The reality at the basis of all things, a Tiantai doctrine, i. e. the 眞如 or 法性 idem 諸法實相.

三千年一現 The udumbara flower which flowers but once in 3, 000 years; v. 優.

三千威儀 A bhikṣu's regulations amount to about 250; these are multiplied by four for the conditions of walking, standing, sitting, and sleeping and thus make 1, 000; again multiplied by three for past, present, and future, they become 3, 000 regulations.

三千威儀經 The sūtra of the three thousand regulations.

三印 The three signs or proofs of a Hīnayāna sutra— non-permanence, non-personality, nirvāṇa; without these the sūtra is spurious and the doctrine is of Māra; the proof of a Mahāyāna sūtra is the doctrine of 一實 ultimate reality, q. v. Also 三法印.

三卽一 The three vehicles (Hīnayāna, Madhyamayāna, Mahāyāna) are one, i. e. the three lead to bodhisattvaship and Buddhahood for all.

三受 The three states of Vedanā, i. e. sensation, are divided into painful, pleasurable, and freedom from both 苦, 樂, 捨. When things are opposed to desire, pain arises; when accordant, there is pleasure and a desire for their continuance; when neither, one is detached or free. 倶舍論 1.

三受業 The karma or results arising from the pursuit of courses that produce pain, pleasure, or freedom from both.

三句 Three cryptic questions of 雲門 Yunmen, founder of the Yunmen Chan School. They are: (1) 截斷衆流 What is it that stops all flow (of reincarnation) ? The reply from the 起信論 is 一心, i. e. the realization of the oneness of mind, or that all is mind. (2) 函蓋乾坤 What contains and includes the universe? The 眞如. (3) 隨波逐浪 One wave following another— what is this? Birth and death 生死, or transmigration, phenomenal existence.

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三味 The three flavours, or pleasant savours: the monastic life, reading the scriptures, meditation.

三和 The union of the three, i.e. 根 indriya, 境 ālambana, and 識 vijñāna, i.e. organ, object, and cognition.

三品 The general meaning is 上, 中, 下 superior, medium, inferior.

三品悉地 The three esoteric kinds of siddhi, i.e. complete attainment, supreme felicity. They are 上 superior, to be born in the 密嚴國 Vairocana Pure-land; 中 in one of the other Pure-lands among which is the Western Paradise; and 下 in the 修羅宮 Sun Palaces among the devas. Also styled 三品成就.

三品沙彌 The three grades of śrāmaṇera, i.e. 7-13 years old styled 駈鳥沙彌; 14-19 應法沙彌; and 20 and upwards 名字沙彌.

三品聽法 The three grades of hearers, i.e. 上 with the 神 spirit; 中 with the 心 mind; 下 with the 耳 ear.

三善 idem 三時敎 and 三善根.

三善根 The three good "roots", the foundation of all moral development, i.e. 無貪, 無瞋, 無痴 no lust (or selfish desire), no ire, no stupidity (or unwillingness to learn). Also, 施, 慈, 慧 giving, kindness, moral wisdom; v. 三毒 the three poisons for which these are a cure.

三善知識 The three types of friends with whom to be intimate, i.e. a teacher (of the Way), a fellow-endeavourer and encourager, and a patron who supports by gifts (dānapati).

三善道 (or 三善趣) The three good or upward directions or states of existence: 天 the highest class of goodness rewarded with the deva life, or heaven; 人 the middle class of goodness with a return to human life; 阿修羅 the inferior class of goodness with the asura state. Cf. 三惡道; v. 智度論 30.

三因 The six "causes" of the Abhidharma Kośa 倶舍論 as reduced to three in the Satyasiddhi śāstra 成實論, i.e. 生因 producing cause, as good or evil deeds cause good or evil karma; 習因 habit cause, e.g. lust breeding lust; 依因 dependent or hypostatic cause, e.g. the six organs 六根 and their objects 六境 causing the cognitions 六識.

三因三果 The three causes produce their three effects: (1) 異熟因異熟果 differently ripening causes produce differently ripening effects, i.e. every developed cause produces its developed effect, especially the effect of the present causes in the next transmigration; (2) 福因福報 blessed deeds produce blessed rewards, now and hereafter; (3) 智因智果 wisdom (now) produces wisdom-fruit (hereafter).

三國土 idem 四土 omitting 寂光土.

三土 idem 三佛土.

三垢 The three defilers—desire, hate, stupidity (or ignorance), idem 三毒.

三堅 The three sure or certain things are 身, 命 and 財, i.e. the reward of the true disciple is an infinite body or personality, an endless life, and boundless (spiritual) possessions, 無極之身, 無窮之命, 無盡之財, v. 能摩經:菩薩品.

三報 The three recompenses, i.e. 現報 in the present life for deeds now done; 生報 in the next rebirth for deeds now done; and 後報 in subsequent lives.

三境 v. 三類境.

三塗 The 塗 mire is interpreted by 途 a road, i.e. the three unhappy gati or ways; (a) 火塗 to the fires of hell; (b) 血塗 to the hell of blood, where as animals they devour each other; (c) 刀塗 the asipattra hell of swords, where the leaves and grasses are sharp-edged swords. Cf. 三惡趣.

三多 Much intercourse with good friends, much hearing of the Law, much meditation on the impure. Also, much worship, much service of good friends, much inquiry on important doctrines. There are other groups.

三大 The three great characteristics of the 眞如 in the 起信論 Awakening of Faith: (1) 體大 The greatness of the bhūtatathatā in its essence or substance; it is 衆生心之體性 the embodied nature of the mind of all the living, universal, immortal, immutable, eternal; (2) 相大 the greatness of its attributes or manifestations, perfect in wisdom and mercy, and every achievement; (3) 用大 the greatness of its functions and operations within and without, perfectly transforming all the living to good works and good karma now and hereafter. There are other groups, e.g. 體, 宗, and 用.

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三大部 Three authoritative works of the Tiantai School, i.e. the 玄義, 文句, and 止觀, each of ten juan.

三天 The trimūrti— Śiva, Viṣṇu, and Brahmā.

三天使 v. 三使.

三天四仙 v. 二天三仙 and add 鳩摩羅 Kuveradeva and 若提子 Nirgrahtha, son of Jñātṛ, i.e. of the Jñātṛ clan.

三契 Three repetitions (of a verse).

三妙行 A muni, recluse, or monk, who controls his body, mouth, and mind 身, 口, 意. Also 三牟尼.

三子 The three sons, one filial, wise, and competent; one unfilial but clever and competent; one unfilial stupid, and incompetent; types respectively of bodhisattvas, śrāvakas, and icchahtikas, 涅槃經 33.

三季 The "three seasons" of an Indian year— spring, summer, and winter; a year.

三學 The "three studies" or vehicles of learning— discipline, meditation, wisdom: (a) 戒學 learning by the commandments, or prohibitions, so as to guard against the evil consequences of error by mouth, body, or mind, i.e. word, deed, or thought; (b) 定學 learning by dhyāna, or quietist meditation; (c) 慧學 learning by philosophy, i.e. study of principles and solving of doubts. Also the Tripiṭaka; the 戒 being referred to the 律 vinaya, the 定 to the 經 sūtras, and the to the 論 śāstras.

三安居 The three months of summer retreat, varṣāḥ; v. 跋.

三字 The "three characters", a term for 阿彌陀 Amitābha.

三宗 The three Schools of 法相宗, 破相宗 , and 法性宗 q.v., representing the ideas of 空, 假, and 不空假, i.e. unreality, temporary reality, and neither; or absolute, relative, and neither.

三定聚 idem 三聚.

三密 The three mystic things: the body, mouth (i.e. voice), and mind of the Tathāgata, which are universal, all things being this mystic body, all sound this mystic voice, and all thought this mystic mind. All creatures in body, voice, and mind are only individualized parts of the Tathāgata, but illusion hides their Tathāgata nature from them. The esoterics seek to realize their Tathāgata nature by physical signs and postures, by voicing of 眞言 dhāraṇī and by meditations, so that 入我我入 He may enter me and I Him, which is the perfection of siddhi 悉地; v. 大日經疏 1. 菩提心論.

三密六大 The three mystic things associated with the six elements, i.e. the mystic body is associated with earth, water, and fire; the mystic words with wind and space; the mystic mind with 識 cognition.

三密栗底尼迦耶 v. 三彌底 sammitīyanikāya.

三密相應 The three mystic things, body, mouth, and mind, of the Tathāgata are identical with those of all the living, so that even the fleshly body born of parents is the dharmakāya, or body of Buddha: 父母所生之肉身卽爲佛身也.

三寳 Triratna, or Ratnatraya, i.e. the Three Precious Ones: 佛 Buddha, 法 Dharma, 儈 Saṅgha, i.e. Buddha, the Law, the Ecelesia or Order. Eitel suggests this trinity may be adapted from the Trimūrti, i.e, Brahma, Viṣṇu, and Sīva. The Triratna takes many forms, e.g. the Trikāya 三身 q.v. There is also the Nepalese idea of a triple existence of each Buddha as a Nirvāṇa-Buddha, Dhyāni-Buddha, and Mānuṣi-Buddha; also the Tantric trinity of Vairocana as Nirvāṇa-Buddha, Locana according to Eitel "existing in reflex in the world of forms", and the human Buddha, Śākyamuni. There are other elaborated details known as the four and the six kinds of triratna 四 and 六種三寳, e.g. that the Triratna exists in each member of the trinity. The term has also been applied to the 三仙 q.v. Popularly the 三寳 are referred to the three images in the main hall of monasteries. The centre one is Śākyamuni, on his left Bhaiṣajya 藥師 and on his right Amitābha. There are other explanations, e.g. in some temples Amitābha is in the centre, Avalokiteśvara on his left, and Mahāsthāmaprāpta or Mañjuśrī on his right. Table of Triratna, Trikāya, and Trailokya: — DHARMASAṄGHABUDDHA Essential BodhiReflected BodhiPractical Bodhi Dhyāni BuddhaDhyāni BodhisattvaMānuṣī Buddha DharmakāyaSambhogakāyaNirmāṇakāya PurityCompletenessTransformations 4th Buddha-kṣetra3rd Buddha-kṣetra1st and 2nd Buddha kṣetra ArūpadhātuRūpadhātuKāmadhātu.

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三寶物 The things appertaining to the triratna, i.e. to the Buddha— temples and images, etc.; to the dharma— the scriptures; to the saṅgha— cassock, bowl, etc.

三寶藏 The tritratna as the treasury of all virtue and merit; also the tripiṭaka, sūtras 經 vinaya 律, abhidharma 論; also śrāvakas, pratyekabuddhas, and bodhisattvas.

三寶衣 idem 三衣.

三寶身 v. 三身.

三尊 The three honoured ones: Buddha, the Law, the Ecclesia or Order. Others are: Amitābha, Avalokiteśvara, and Mahāsthāmaprāpta, who, according to the Pure-land sect, come to welcome the dying invoker. Another group is Bhaiṣajya, Vairocana, and Candraprabha; and another, Śākyamunī, Mañjuśrī, and Samantabhadra.

三尊佛 The three honoured Buddhas of the West: Amitābha, Avalokiteśvara, Mahāsthāmaprāpta. Though bodhisattvas, the two latter are called Buddhas when thus associated with Amitābha.

三尊來迎 Amitābha, Avalokiteśvara, Mahāsthāmaprāpta, receive into the western paradise the believer who calls on Amitābha.

三帀 The thrice repeated procession around an image; there is dispute as to which shoulder should be next to the image, v. 右繞.

三師七證 The three superior monks and a minimum of seven witnesses required for an ordination to full orders; except in outlandish places, when two witnesses are valid.

三平等 The esoteric doctrine that the three— body, mouth, and mind— are one and universal. Thus in samādhi the Buddha "body" is found everywhere and in everything (pan-Buddha), every sound becomes a "true word", dhāraṇī or potent phrase, and these are summed up in mind, which being universal is my mind and my mind it, 入我我入 it in me and I in it. Other definitions of the three are 佛, 法, 儈 the triratna; and 心, 佛, 衆生 mind, Buddha, and the living. Also 三三昧. Cf. 三密. v. 大日經 1.

三平等地 The three universal positions or stages, i.e. the three states expressed by 空, 無相, and 無願; v. 三三昧地.

三平等戒 idem 三昧耶戒 and 世無障礙智戒.

三平等觀 idem 三三昧觀.

三平等護摩壇 The three equal essentials of the fire sacrifice, i.e. the individual as offerer, the object of worship, and the altar.

三彌叉 Samīkṣā, 觀察 investigation, i.e. the Sāṃkhya, a system of philosophy, wrongly ascribed by Buddhists to 闍提首那 Jātisena, or 闍耶犀那 Jayasena, who debated the twenty-five Sāṃkhya principles (tattvas) with Śākyamuni but succumbed, shaved his head and became a disciple, according to the 涅槃經 39.

三彌底 彌底; 彌離底; 三密 (or 蜜) 栗底尼迦耶; 三眉底與量弟子 Saṃmatīyanikāya, Saṃmata, or Saṃmitīyas. A Hīnayāna sect the 正量部 correctly commensurate or logical school, very numerous and widely spread during the early centuries of our era. The 三彌底部論 is in the Tripiṭaka. It taught "that a soul exists in the highest and truest sense", "that an arhat can fall from arhatship, that a god can enter the paths of the Order, and that even an unconverted man can get rid of all lust and ill-will" (Eliot, i, 260). It split into the three branches of Kaurukullakāḥ Āvantikāh, and Vātsīputrīyāḥ.

三彌提 Saṃmiti is a saint mentioned in the 阿含經.

三形 idem 三昧耶形.

三從 A woman's three subordinations, to father, husband, and son; stated in several sūtras, e.g. 四十華嚴經28.

三德 The three virtues or powers, of which three groups are given below. (1) (a) 法身德 The virtue or potency of the Buddha's eternal, spiritual body, the dharmakāya; (b) 般若德 of his prājñā, or wisdom, knowing all things in their reality; (c) 解脫德 of his freedom from all bonds and his sovereign Iiberty. Each of these has the four qualities of 常, 樂我, 淨eternity, joy, personality, and purity; v. 漫涅槃經 (2) (a) 智德 The potency of his perfect knowledge; (b) 斷德　of his cutting off all illusion and perfecting of supreme nirvāṇa; the above two are 自利 for his own advantage; (c) 恩德　of his universal grace and salvation, which 利他 bestows the benefits he has acquired on others. (3) (a) 因圓德 The perfection of his causative or karmic works during his three great kalpas of preparation; (b) 果圓德 the perfection of the fruit, or results in his own character and wisdom; (c) 恩圓德 the perfection of his grace in the salvation of others.

三心 The three minds, or hearts; various groups are given: (1) Three assured ways of reaching the Pure Land, by (a) 至誠心 perfect sincerity; (b) 深 profound resolve for it; (c) 廻向接發願心 resolve on demitting one's merits to others. (2) (a) 根本心 The 8th or ālaya-vijñāna mind, the storehouse, or source of all seeds of good or evil; (b) 依本 the 7th or mano-vijñāna mind, the mediating cause of all taint; (c) 起事心 the ṣaḍāyatana-vijñāna mind, the immediate influence of the six senses. (3) (a) 入心 (b) 住心 (c) 出心 The mind entering into a condition, staying there, departing. (4) A pure, a single, and an undistracted mind. There are other groups.

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三忍 The tree forms of kṣānti, i.e. patience (or endurance, tolerance). One of the groups is patience under hatred, under physical hardship, and in pursuit of the faith. Another is patience of the blessed in the Pure Land in understanding the truth they hear, patience in obeying the truth, patience in attaining absolute reality; v. 無量壽經. Another is patience in the joy of remembering Amitābha, patience in meditation on his truth, and patience in constant faith in him. Another is the patience of submission, of faith, and of obedience.

三念住 (or 三念處). Whether all creatures believe, do not believe, or part believe and part do not believe, the Buddha neither rejoices, nor grieves, but rests in his proper mind and wisdom, i.e. though full of pity, his far-seeing wisdom 正念正智 keeps him above the disturbances of joy and sorrow. 倶舍論 27.

三性 The three types of character 善, 惡, 無記 good, bad and undefinable, or neutral; v. 唯識論 5. Also, 徧依圓三性 the three aspects of the nature of a thing— partial, as when a rope is mistaken for a snake; only partly reliable, i.e. incomplete inference, as when it is considered as mere hemp; all around, or perfect, when content, form, etc., are all considered.

三性分別 The differentiation of the three conditions of good, evil, and neutral.

三思 All action and speech have three mental conditions— reflection, judgment, decision.

三惑 A Tiantai classification of the three delusions, also styled 三煩惱; 三漏; 三垢; 三結; trials or temptations, leakages, uncleannesses, and bonds. The first of the following three is common to all disciples, the two last to bodhisattvas. They arise from (a) 見, 思, 惑 things seen and thought, i.e. illusions from imperfect perception, with temptation to love, hate, etc.; to be rid of these false views and temptations is the discipline and nirvāṇa of ascetic or Hīnayāna Buddhists. Mahāyāna proceeds further in and by its bodhisattva aims, which produce their own difficulties, i.e. (b) 塵沙惑 illusion and temptation through the immense variety of duties in saving men; and (c) 無明惑 illusions and temptations that arise from failure philosophically to understand things in their reality.

三惡 The three evil gati, or paths of transmigration; also 三惡道, 三惡趣 the hells, hungry ghosts, animals.

三惡覺 The three evil mental states: 欲 desire, 瞋 hate (or anger), 害 malevolence.

三想 The three evil thoughts are the last, desire, hate, malevolence; the three good thoughts are 怨想 thoughts of (love to) enemies, 親想 the same to family and friends, 中人想 the same to those who are neither enemies nor friends, i.e. to all; v. 智度論 72.

三慕達羅 Samudra, the sea, an ocean; also 三母捺羅娑誐羅 samudra-sāgara. Samudra and sāgara are synonyms.

三慧 The three modes of attaining moral wisdom: 聞慧 from reading, hearing, instruction; 思慧 from reflection, etc.; 修慧 from practice (of abstract meditation).

三應供養 The three who should be served, or worshipped— a Buddha, an arhat, and a cakravartī king.

三懺 idem 三種悔法.

三戒 The three sets of commandments, i.e. the ten for the ordained who have left home, the eight for the devout at home, and the five for the ordinary laity.

三拔諦 idem 三跋致.

三摩 Sama, level, equal, same, etc.; cf. 三昧 (三昧耶) and 平等.

三摩半那 samāpanna, in the state of samādhi.

三摩呬多 samāhita; steadfast, tranquil. A degree of meditation.

三摩呾叱 Samataṭa, an ancient kingdom on the left bank of the Ganges, near its mouths, extending to the Hooghly, over 3,000 li in circuit, low and damp, with a hardy people, short and dark. Eitel says "close to the sea at the mouth of the Brahmaputra." Eliot says: "In the east of Bengal and not far from the modern Burmese frontier."

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三摩地 (or 三摩提, 三摩帝, 三摩底) Samādhi; idem 三昧.

三摩地念誦 Silent or meditative repetition of the name of Buddha.

三摩娑 Samāsa. 煞三摩婆 Ṣaṭ-samāsa, v. 六離合釋.

三摩婆夜 Samavāya, coming together, combination; 利合 advantageous union.

三摩皮陀 縒摩吠陀; 沙磨; 平論; 歌詠 Sāma-veda-saṃhitā. A collection of verses sung at sacrifices, etc. The third of the three Vedas, or four if Atharva Veda is counted, as it was later; the verses are taken almost wholly from the Ṛgveda.

三摩竭 Sumāgadhā, said to be a daughter of Anāthapiṇḍada of Śrāvastī, who married the ruler of 難國 and converted the ruler and people.

三摩耶 (or 三摩曳) idem 三昧耶; but 三摩耶 is also explained as a short period, a season of the year.

三摩耶道 A term among the esoterics for the 三平等 q.v.

三摩若 sāmānya, generality; in common; inclusive; v. 共.

三摩越 idem 三摩鉢底.

三摩近離 The public gathering for a festival, lay and cleric, before parting at the end of the summer retreat.

三摩鉢底 (or 三摩鉢提); 三摩拔提 (or 三摩跋提); 三摩越 samāpatti, attainment, arrival; defined by 等至 and 等持 which is intp. as complete dhyāna; similar to 三摩半那 samāpanna, attainment. Eitel says: "a degree of abstract ecstatic meditation preparatory to the final attainment of samādhi." Clough speaks of eight samāpattis, i.e. attainments— "eight successive states induced by the ecstatic meditation." v. also 三摩越.

三摩難呾囉 samanantaram, immediately following or contiguous; 等無間緣緣 i.e. one of the four 緣q.v.; it means without interval, i.e. an immediate cause.

三攝提The three prajñapti, v. 三假施設; they are the 受 and 法 and 名假施設.

三支 (三支比量) Three members of a syllogism: pratijñā宗 the proposition, hetu 因 the reason, udāharaṇa 喩the example; cf. 因明.

三教 The three teachings, i.e. 儒, 佛 (or 釋), and 道Confucianism, Buddhism, and Taoism; or, 孔, 老, 釋 Confucianism, Taoism (aIso known as 神敎), and Buddhism. In Japan they are Shinto, Confucianism, and Buddhism. In Buddhism the term is applied to the three periods of Śākyamuni's own teaching, of which there are several definitions: (1) The Jiangnan 南中 School describe his teaching as (a) 漸progressive or gradual; (b) 頓 immediate, i.e. as one whole, especially in the 華嚴經; and (c) 不定 or indeterminate. (2) 光統 Guangtong, a writer of the Iater Wei dynasty, describes the three as (a) 漸 progressive for beginners, i.e. from impermanence to permanence, from the void to reality, etc.; (b) 頓 immediate for the more advanced; and (c) 圓complete, to the most advanced, i.e. the Huayan as above. (3) The 三時敎q.v. (4) The 南山 Southern school deals with (a) the 性空of Hīnayāna; (b) 相空of Mahāyāna; and (c) 唯識圓 the perfect idealism. v. 行事鈔中 4. Tiantai accepts the division of 漸, 頓, and 不定 for pre-Lotus teaching, but adopts 漸 gradual, 頓 immediate, and 圓 perfect, with the Lotus as the perfect teaching; it also has the division of 三藏敎 , 通敎 , and 別敎 q.v.

三教法師 Master of the Tripiṭaka; a title of Xuanzang 玄奘.

三斷 The three cuttings off or excisions (of 惑 beguiling delusions, or perplexities). (1) (a) 見所斷 to cut off delusions of view, of which Hīnayāna has eighty-eight kinds; (b) 修所斷in practice, eighty-one kinds; (c) 非所斷nothing left to cut off, perfect. v. 倶舍論 2. (2) (a) 自性斷 to cut off the nature or root (of delusion); (b) 緣縛斷 to cut off the external bonds, or objective causes (of delusions); (c) 不生斷 (delusion) no longer arising, therefore nothing produced to cut off. The third stage in both groups is that of an arhat.

三方便 A term of the esoterics for body, mouth (speech), and mind, their control, and the entry into the 三密 q.v. 大日經疏 1.

三施 The three forms of giving: (1) (a) one's goods; (b) the Law or Truth; (c) courage, or confidence: 智度論 11. (2) (a) goods; (b) worship; (c) preaching. (3) (a) food; (b) valuables; (c) life.

三日齋 The third day's ceremonies after a death to gain Yama's favour as the deceased appears before him.

三明 The three insights; also 三達. Applied to Buddhas they are called 三達, to arhats 三明. (a) 宿命明 Insight into the mortal conditions of self and others in previous lives; (b) 天眼明 supernatural insight into future mortal conditions; (c) 漏盡明 nirvāṇa insight, i.e. into present mortal sufferings so as to overcome aIl passions or temptations. In the 倶舍論 27 the three are termed 住智識證明; 死生識證明 and 漏盡識證明. For 三明經 v. 長阿含16.

三明智 trividyā. The three clear conceptions that (1) all is impermanent 無常 anitya; (2) all is sorrowful 苦 duḥkha; (3) all is devoid of a self 無我 anātman.

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三昧 (三昧地) Samādhi, "putting together, composing the mind, intent contemplation, perfect absorption, union of the meditator with the object of meditation." (M. W.) Also 三摩地 (三摩提, 三摩帝, 三摩底). Interpreted by 定 or 正定, the mind fixed and undisturbed; by 正受 correct sensation of the object contemplated; by 調直定 ordering and fixing the mind; by 正心行處 the condition when the motions of the mind are steadied and harmonized with the object; by 息慮凝心 the cessation of distraction and the fixation of the mind; by 等持 the mind held in equilibrium; by 奢摩他, i.e. 止息 to stay the breathing. It is described as concentration of the mind (upon an object). The aim is 解脫, mukti, deliverance from all the trammels of life, the bondage of the passions and reincarnations. It may pass from abstraction to ecstasy, or rapture, or trance. Dhyāna 定 represents a simpler form of contemplation; samāpatti 三摩鉢底 a stage further advanced; and samādhi the highest stage of the Buddhist equivalent for Yoga, though Yoga is considered by some as a Buddhist development differing from samādhi. The 翻譯名義 says: 思專 when the mind has been concentrated, then 志一不分 the will is undivided; when 想寂 active thought has been put to rest, then 氣虛神朗 the material becomes etherealized and the spirit liberated, on which 智 knowledge, or the power to know, has free course, and there is no mystery into which it cannot probe. Cf. 智度論 5, 20, 23, 28; 止觀 2; 大乘義章 2, 9, 1 3, 20, etc. There are numerous kinds and degrees of samādhi.

三昧佛 Samādhi Buddha, one of the ten Buddhas mentioned in the 華嚴經.

三昧月輪相 月輪三昧 The candra-maṇḍala, i.e. moon-wheel or disc samādhi; Nāgārjuna is said to have entered it and taken his departure as a cicada after delivering the Law (or patriarchate) to Kāṇadeva.

三昧火 Fire of samādhi, the fire that consumed the body of Buddha when he entered nirvāṇa.

三昧相應 The symbols or offerings should tally with the object worshipped, e.g. a white flower with a merciful or a white image.

三昧門 The different stages of a bodhisattva's samādhi; cf. 智度論 28.

三昧魔 samādhi-māra, one of the ten māras, who lurks in the heart and hinders progress in meditation, obstructs the truth and destroys wisdom.

三昧耶 samaya is variously defined as 會 coming together, meeting, convention; 時 timely; 宗 in agreement, of the same class; 平等 equal, equalized; 驚覺 aroused, warned; 除垢障 riddance of unclean hindrances. Especially it is used as indicating the vows made by Buddhas and bodhisattvas, hence as a tally, symbol, or emblem of the spiritual quality of a Buddha or bodhisattva.

三昧耶形 The distinguishing symbol of a Buddha or bodhisattva, e.g. the Lotus of Guanyin; also used for 三昧耶身 q. v.

三昧耶戒 samaya commandments: the rules to be strictly observed before full ordination in the esoteric sects.

三昧耶曼荼羅 samaya-maṇḍala. One of the four kinds of magic circles in which the saints are represented by the symbols of their power, e.g. pagoda, jewel, lotus, sword.

三昧耶智 samaya wisdom. In esoteric teaching, the characteristic of a Buddha's or bodhisattva's wisdom, as shown in the maṇḍala.

三昧耶會 The samaya assembly, i.e. the second of the nine maṇḍalas, consisting of seventy-three saints represented by the symbols of their power.

三昧耶界 Samaya world, a general name for the esoteric sect.

三昧耶身 (or 三昧耶形) The embodiment of samaya, a term of the esoteric sect; i.e. the symbol of a Buddha or bodhisattva which expresses his inner nature, e.g. the stūpa as one of the symbols of Vairocana 大日; the lotus of Guanyin, etc. 身 is used for Buddha, 形 for a bodhisattva. The exoteric sects associate the term with the 報身 saṃbhogakāya.

三時 The three divisions of the day, i.e. dawn, daylight, and sunset; or morning, noon, and evening; also the three periods, after his nirvāṇa, of every Buddha's teaching, viz., 正 correct, or the period of orthodoxy and vigour, 像 semblance, or the period of scholasticism, and 末 end, the period of decline and termination.

三時坐禪 The thrice a day meditation— about 10 a.m. and 4 and 8 p.m.

三時年限 The three periods of Buddhism— 1,000 years of 正法 pure or orthodox doctrine, 1,000 years of 像法 resemblance to purity, and 10,000 years of 末法 decay. Other definitions are 正 and 像 500 years each, or 正 1,000 and 像 500, or 正 500 and 像 1,000.

三時性 i.e. 徧依圓三性 v. 三性.

三時教 (三時教判) The three periods and characteristics of Buddha's teaching, as defined by the Dharmalakṣana school 法相宗. They are: (1) 有, when he taught the 實有 reality of the skandhas and elements, but denied the common belief in 實我 real personality or a permanent soul; this period is represented by the four 阿含經 āgamas and other Hīnayāna sūtras. (2) 空 Śūnya, when he negatived the idea of 實法 the reality of things and advocated that all was 空 unreal; the period of the 般若經 prajñā sūtras. (3) 中 Madhyama, the mean, that mind or spirit is real, while things are unreal; the period of this school's specific sūtra the 解深密經, also the 法華 and later sūtras. In the two earlier periods he is said to have 方便 adapted his teaching to the development of his hearers; in the third to have delivered his complete and perfect doctrine. Another division by the 空宗 is (1) as above; (2) the early period of the Mahāyāna represented, by the 深密經; (3) the higher Mahāyāna as in the 般若經. v. also 三敎.

三時業 The three stages of karma— in the present life because of present deeds; in the next life because of present actions; and in future lives because of present actions.

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三智 The three kinds of wisdom: (1) (a) 一切智 śrāvaka and pratyeka-buddha knowledge that all the dharma or laws are 空 void and unreal; (b) 道種智 bodhisattva-knowledge. of all things in their proper discrimination; (c) 一切種智 Buddha-knowledge, or perfect knowledge of all things in their every aspect and relationship past, present, and future. Tiantai associates the above with 室, 候, 中. (2) (a) 世間智 earthly or ordinary wisdom; (b) 出世間智 supra-mundane, or spiritual (śrāvaka and pratyeka-buddha) wisdom; (c) 出世間上上智 supreme wisdom of bodhisattvas and Buddhas. v. 智度論 27, 止觀 3, and 概伽經 3. Cf. — 心三智.

三暮多 God of the wind, which is Vata in Sanskrit.

三曼多 samanta; tr. by 等, 普, 遍 universal, everywhere; also 三曼陀, 三滿多.

三曼陀犍陀 (or 三萬陀犍陀, or 三曼陀犍提) Samantagandha, 普熏 universally fragrant. A tree in Paradise; a title of a Buddha.

三曼陀颰陀羅 三曼颰陀, 三曼跋陀 Samantabhadra, 普賢 Puxian; v. 三滿.

三有 The three kinds of bhava, or existence; idem 三界 q. v. The three states of mortal existence in the trailokya, i. e. in the realms of desire, of form, and beyond form. Another definition is 現有 present existence, or the present body and mind; 當有 in a future state; 中有 antara-bhava, in the intermediate state. 三有對 The three sets of limitation on freedom: (a) direct resistance or opposition; (b) environment or condition; (c) attachment. 三有爲法 The three active) functioning dharmas: (1) pratigha, matter or form, i. e. that which has ' substantial resistance'; (2) mind; and (3) 非色非心 entities neither of matter nor mind; cf. 七十五法. 三有爲相 The three forms of all phenomena, birth, stay (i. e. 1ife), death; utpāda, sthiti, and nirvana.

三末多 sammata, intp. as 共許 'unanimously accorded'; i. e. name of the first king (elected) at the beginning of each world-kalpa.

三果 The third of the Hīnayāna 四果 four fruits or results, i. e. non-return to mortality.

三株 The three tree-trunks, or main stems—desire, hate, stupidity; v. 三毒.

三根 The three (evil) 'roots'— desire, hate, stupidity, idem 三毒. Another group is the three grades of good roots, or abilities 上, 中, 下 superior, medium, and inferior. Another is the three grades of faultlessness 三無漏根.

三梵 The three Brahma heavens of the first dhyāna: that of 梵衆 Brahma-pāriṣadya, the assembly of Brahma; 梵輔 Brahma-purohitas, his attendants; 大梵 Mahābrahmā, Great Brahma.

三極少 The three smallest things, i. e. an atom as the smallest particle of matter; a letter as the shortest possible name; a kṣaṇa, as the shortest period of time.

三業 trividha-dvāra. The three conditions, inheritances, or karma, of which there are several groups. (1) Deed, word, thought, 身, 口, 意. (2) (a) Present-1ife happy karma; (6) present-life unhappy karma; (c) 不動 karma of an imperturbable nature. (3) (a) Good; (b) evil; (c) neutral karma. (4) (a) 漏業 Karma of ordinary rebirth; (6) 無漏業 karma of Hīnayāna nirvana; (c) 非漏非無漏 karma of neither, independent of both, Mahāyāna nirvana. (5) (a) Present deeds and their consequences in this life; (b) present deeds and their next life consequences; (c) present deeds and consequences after the next life, There are other groups of three.

三業供養 三業相應 To serve or worship with perfect sincerity of body, mouth and mind; the second form means that in worship an three correspond.

三樂 The three joys— the joy of being born a deva, the joy of meditation, the joy of nirvana.

三機 see 三聚.

三檀 The three kinds of dāna, i. e. charity; giving of goods, of the dharma, of abhaya, or fearlessness. Idem 三施.

三權一實 The Tiantai division of the schools of Buddhism into four, three termed 權temporary, i. e. 藏, 通 and 別 q.v. v. e fourth is the 實 or圓real or perfect School of SaIvation by faith to Buddhahood, especially as revealed in the Lotus Sutra, see 一實.

三欲 three lusts, i. e. for 形貌 form, 姿態 carriage or beauty, and 細觸refinement, or softness to the touch.

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三武 The three emperors Wu who persecuted Buddhism: 太武 of the Wei dynasty A.D. 424-452; 武帝 of the Zhou A.D. 561-578; 武宗 of the Tang A.D. 841-7.

三歸 Triśaraṇa, or Śaraṇa-gamana. The three surrenders to, or "formulas of refuge" in, the Three Precious Ones 三賓, i.e. to the Buddha 佛, the Dharma 法, the Saṅgha 僧. The three formulas are 歸依佛 Buddham śaraṇaṃ gacchāmi, 歸依法 Dharmaṃ saraṇaṃ gacchāmi, 歸依僧 Saṅghaṃ śaraṇaṃ gacchāmi. It is "the most primitive formula fidei of the early Buddhists". The surrender is to the Buddha as teacher 師, the Law as medicine 藥, the Ecclesia as friends 友. These are known as the 三歸依.

三歸受法 The receiving of the Law, or admission of a lay disciple, after recantation of his previous wrong belief and sincere repetition to the abbot or monk of the three refuges 三歸.

三歸五戒 (三歸戒) The ceremony which makes the recipient a 優婆塞 or 優婆夷 upasaka or upāsikā male or female disciple, accepting the five commandments. There are 五種三歸 five stages of sangui; the first two are as above, at the third the eight commandments are accepted, at the fourth the ten, at the fifth an the commandments. 三歸 is also a general term for a Buddhist.

三毒 The three poisons, also styled 三根; 三株; they are 貪 concupiscence, or wrong desire, 瞋 anger, hate, or resentment, and 痴 stupidity, ignorance, unintelligence, or unwillingness to accept Buddha-truth; these three are the source of all the passions and delusions. They represent in part the ideas of love, hate, and moral inertia. v. 智度論 19, 31.

三毒尸利 The Śrī (i.e. goddess of Fortune) of the three poisons, a title of Mañjuśrī.

三治 idem 三三昧門 v. 三解脫.

三法 The three dharma, i.e. 教法 the Buddha's teaching; 行法 the practice of it; 證法 realization or experiential proof of it in bodhi and nirvāṇa.

三法印 idem 三印.

三法忍 idem 三忍.

三法妙 v. 三軌.

三法無差 idem 三無差別 q.v.

三法輪 The three law-wheels, or periods of the Buddha's preaching, according to Paramārtha, to 嘉祥 Jiaxiang of the 三論 school, and to 玄奘 Xuanzang of the 法相 school.

三波多 samāpta; finished, ended, perfect; a term used at the conclusion of Homa or Fire-worship.

三波羅聶提 The three prajñāpti, 三假 q.v.

三波訶 Sampaha, according to Eitel, Malasa, a valley in the upper Punjab; but perhaps Śāmbī, a state north of Citral in the Hindukush.

三涅槃門 The three gates to the city of nirvāṇa, i.e. 空, 無相, and 無作 the void (or the immaterial), formlessness, and inactivity; idem 三解脫門.

三淨肉 The three kinds of "clean" flesh—when a monk has not seen the creature killed, has not heard of its being killed for him, and has no doubt thereon.

三滿多跋捺囉 Samantabhadra, interpreted 普賢 Puxian, pervading goodness, or "all gracious", Eliot; also 徧吉 universal fortune; also styled Viśvabhadra. The principal Bodhisattva of Emei shan. He is the special patron of followers of the Lotus Sūtra. He is usually seated on a white elephant, and his abode is said to be in the East. He is one of the four Bodhisattvas of the Yoga school. v. 三曼.

三漸 The three progressive developments of the Buddha's teaching according to the Prajñā school: (a) the 鹿苑 initial stage in the Lumbinī deer park; (b) the 方等 period of the eight succeeding years; (c) the 般若 Prajñā or wisdom period which succeeded.

三漏 The three affluents that feed the stream of mortality, or transmigration: 欲 desire; 有 (material, or phenomenal) existence; 無明 ignorance (of the way of escape). 涅槃經 22.

三火 The three fires—desire, hate, and stupidity; v. 三毒.

三災 The three calamities; they are of two kinds, minor and major. The minor, appearing during a decadent world-period, are sword, pestilence, and famine; the major, for world-destruction, are fire, water, and wind. 倶舍諭 12.

三煩惱 v. 三惑.

三熱The three distresses of which dragons and dragon-kings are afraid— fiery heat, fierce wind, and the garuḍa bird which preys on them for food.

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三無差（三無差別） The three that are without (essential) difference, i.e. are of the same nature: (a) 心 The nature of mind is the same in Buddhas, and men, and all the living; (b) 佛 the nature and enlightenment of all Buddhas is the same; (c) 衆生 the nature and enlightenment of all the living is the same. The 華嚴經 says 心佛及衆生, 是三無差別.

三無性 The three things without a nature or separate existence of their own: (a) 相無性 form, appearance or seeming, is unreal, e.g. a rope appearing like a snake; (b) 生無性 life ditto, for it is like the rope, which is derived from constituent materials; (c) 勝義無性 the 勝義, concept of the 眞如 or bhūtatathatā, is unreal, e.g. the hemp of which the rope is made; the bhūtatathatā is perfect and eternal. Every representation of it is abstract and unreal. The three are also known as 相無性, 無自然性, 法無性; v. 唯識論 9.

三無漏學 The three studies, or endeavours, after the passionless life and escape from transmigration: (a) 戒 Moral discipline; (b) 定 meditation, or trance; (c) 慧 the resulting wisdom.

三無漏根 The three roots for the passionless life and final escape from transmigration, i.e. the last three of the 二十二根 q.v. An older group was 未知欲知根; 知根; 如巳根 v. 倶舍論 3. 智度論 23.

三無盡莊嚴藏 The treasury of the three inexhaustible adornments or glories, i.e. the 身, 口, 意, deeds, words, and thoughts of a Buddha.

三照 The three shinings; the sun first shining on the hill-tops, then the valleys and plains. So, according to Tiantai teaching of the Huayan sūtra, the Buddha's doctrine had three periods of such shining: (a) first, he taught the Huayan sūtra, transforming his chief disciples into bodhisattvas; (b) second, the Hīnayāna sūtras in general to śrāvakas and pratyeka-buddhas in the Lumbinī garden; (c) third, the 方等 sūtras down to the 涅槃經 for all the living. See the 六十華嚴經 35, where the order is five, i.e. bodhisattvas, pratyekabuddhas, śrāvakas, lay disciples, and all creatures.

三牟提耶 samudaya, gather together, accumulate, the 聚 or 集諦, i.e. the second of the Four Truths, the aggregation of suffering.

三猿 The three monkeys, one guarding its eyes, another its ears, a third its mouth.

三獸 The three animals— hare, horse, elephant— crossing a stream. The śrāvaka is like the hare who crosses by swimming on the surface; the pratyeka-buddha is like the horse who crosses deeper than the hare; the bodhisattva is like the elephant who walks across on the bottom. Also likened to the triyāna. 涅槃經 23, 27.

三甜 The three sweet things— cream, honey, curd.

三生 The three births, or reincarnations, past, present, future. Tiantai has (a) 種 planting the seed; (b) 熟 ripening; (c) 脫 liberating, stripping, or harvesting, i.e. beginning, development, and reward of bodhi, a process either gradual or instantaneous. Huayan has (a) 見聞生 a past life of seeing and hearing Buddha-truth; (b) 解行生 liberation in the present life; (c) 證入生 realization of life in Buddhahood. This is also called 三生成佛, Buddhahood in the course of three lives. There is also a definition of three rebirths as the shortest term for arhatship, sixty kalpas being the longest. There are other definitions.

三田 The three "fields" of varying qualities of fertility, i.e. bodhisattvas, śrāvakas, and icchantis, respectively producing a hundred-fold, fifty-fold, onefold. 涅槃經 33.

三界 Trailokya or Triloka; the three realms; also 三有. It is the Buddhist metaphysical equivalent for the Brahmanic cosmological bhuvanatraya, or triple world of bhūr, bhuvaḥ, and svar, earth, atmosphere, and heaven. The Buddhist three are 欲, 色, and 無色界, i.e. world of sensuous desire, form, and formless world of pure spirit. (a) 欲界 Kāmadhātu is the realm of sensuous desire, of 婬 and 食 sex and food; it includes the six heavens of desire, the human world, and the hells. (b) 色界 Rūpadhātu is the realm of form, meaning 質礙 that which is substantial and resistant: it is above the lust-world and contains (so to speak) bodies, palaces, things, all mystic and wonderful一a semi-material conception like that in Revelation; it is represented in the 四禪天, or Brahmalokas. (c) 無色界 Arūpadhātu, or ārūpyadhātu, is the formless realm of pure spirit, where there are no bodies, places, things, at any rate none to which human terms would apply, but where the mind dwells in mystic contemplation; its extent is indefinable, but it is, conceived of in four stages, i,e. 四空處 the four "empty" regions, or regions of space in the immaterial world, which are 四無色 the four "formless" realms, or realms beyond form; being above the realm of form, their bounds cannot be defined. v. 倶舍論世間品.

三界九地 v. 九地.