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三界唯一心 The triple world is but one mind; from a verse of the 華嚴 sūtra; it proceeds 心外無別法, 心佛及衆生, 是三無差別 "outside mind there is no other thing; mind, Buddha, and all the living, these three are not different"; in other words, there is no differentiating between these three, for all is mind.

三界尊 The honoured one of the three worlds, i.e. Buddha.

三界慈父 The kindly father of the triple world— Buddha.

三界火宅 The burning house of the triple world, as in the Lotus Sūtra parable.

三界牀 The sick-bed of the trailokya, especially this world of suffering.

三界眼 The trailokya eye, i.e. Buddha, who sees all the realms and the way of universal escape.

三界萬靈牌 The tablet used at the annual ceremonial offerings to "all souls", v. 孟蘭.

三界藏 The trailokya-garbha, the womb or storehouse of all the transmigrational.

三界雄 The hero of the trailokya—Buddha.

三疑 The three doubts— of self, of teacher, of the dharma-truth.

三病 The three ailments: (1) (a) 貪 lust, for which the 不淨觀 meditation on uncleanness is the remedy; (b) 瞋 anger, or hate, remedy 慈悲觀 meditation on kindness and pity; (c) 癡 stupidity, or ignorance, remedy 因緣觀 meditation on causality. (2) (a) 謗 Slander of Mahāyāna; (b) 五逆罪 the five gross sins; (c) to be a "heathen" or outsider; the forms recorded seem to be icchantika, ecchantika, and aicchantika. Cf. 三毒.

三發心 The three resolves of the 起信論 Awakening of Faith: (a) 信成就發心 to perfect the bodhi of faith, i.e. in the stage of faith; (b) 解行發心 to understand and carry into practice this wisdom; (c) 證發心 the realization, or proof of or union with bodhi.

三白食 The three white foods— milk, cream (or curd), and rice (especially upland rice).

三白法 is the rule of the three white foods 三白食.

三百四十八戒 (or 三百四十一戒) The 348 (or 341) rules for a nun; there are also groups of 250 and 500 such rules.

三百四十一戒 (or 三百四十八戒) The 341 (or 348) rules for a nun; there are also groups of 250 and 500 such rules.

三百六十會 The reputed and disputed number (360) of Śākyamuni's assemblies for preaching.

三百由旬 The 300 yojanas parable of the Magic City, erected by a leader who feared that his people would become weary and return; i.e. Hīnayāna nirvāṇa, a temporary rest on the way to the real land of precious things, or true nirvāṇa; v. 法華化城品.

三皈 idem 三歸.

三監 idem 三從.

三目 The three-eyed, a term for Śiva, i.e Maheśvara; simile for the dharmakāya, or spiritual body, prajñā, or wisdom, and nirvāṇa emancipation.

三相 The three forms or positions: 解脫相 nirvāṇa; 離相 no nirvāṇa; 滅和 or 非有非無之中道 absence of both, or the "middle way" of neither.

三相續 The three links, or consequences: (a) the worlds with their kingdoms, which arise from the karma of existence; (b) all beings, who arise out of the five skandhas; (c) rewards and punishments, which arise out of moral karma causes.

三眞如 Three aspects of the bhūtatathatā, implying that it is above the limitations of form, creation, or a soul. (1) (a) 無相眞如 without form; (b) 無生眞如 without creation; (c) 無性眞如 without anything that can be called a nature for comparison; e.g. chaos, or primal matter. (2) (a) 善法眞如 The bhūtatathatā as good; (b) 不善法眞如 as evil; (c) 無記法眞如 as neutral, or neither good nor evil.

三眉底與部 Saṃmatiīya, v. 三彌底.

三祗百劫 (三祗百大劫) The period necessary for a bodhisattva to become a Buddha, i.e. three asaṃkhyeyas 阿僧祗 to attain the 六度, and 100 kalpas to acquire the thirty-two 相 or characteristic marks of a Buddha; cf. 三阿.

三福 The three (sources of) felicity: (1) The 無量壽經 has the felicity of (a) 世福 filial piety, regard for elders, keeping the ten commandments; (b) 戒福 of keeping the other commandments; (c) 行福 of resolve on complete bodhi and the pursuit of the Buddha-way. (2) The 倶舍論 18, has the blessedness of (a) 施類福 almsgiving, in evoking resultant wealth; (b) 戒類福 observance of the 性戒 (against killing, stealing, adultery, lying) and the 遮戒 (against alcohol, etc.), in obtaining a happy lot in the heavens; (c) 修類福 observance of meditation in obtaining final escape from the mortal round. Cf. 三種淨業.

三福業 The three things that bring a happy lot— almsgiving, impartial kindness and Iove, pondering over the demands of the life beyond.

三禪 The third dhyāna heaven of form, the highest paradise of form.

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三禮 Worship with 身, 口, 意, body, mouth, and mind.

三科 The three categories of 五蘊, 十二處 or 入, and eighteen 界.

三祕密 The three mysteries, a term of the esoteric school for 身, 口, and 意; i.e. the symbol; the mystic word or sound; the meditation of the mind.

三祕密身 A term for the mystic letter, the mystic symbol, and the image.

三種 Three kinds, sorts, classes, categories, etc.

三種三世 Three kinds of past, present, and future as intp. according to 道理, 神通, and 唯識.

三種三觀 The three types of meditation on the principles of the 三諦 q.v., i.e. the dogmas of 空, 假, 中.

三種世間 v. 三世間.

三種供養 Three modes of serving (the Buddha, etc.): (a) offerings of incense, flowers, food, etc.; (b) of praise and reverence; (c) of right conduct.

三種光明 The three kinds of light: (a) extemal— sun, moon, stars, lamps, etc.; (b) dharma, or the light of right teaching and conduct; (c) the effulgence or bodily halo emitted by Buddhas, bodhisattvas, devas.

三種善根 The three kinds of good roots— almsgiving, mercy, and wisdom.

三種圓融 Three kinds of unity or identity of (a) 事理 phenomena with "substance", e.g. waves and the water; (b) 事事 phenomena with phenomena, e.g. wave with wave; (c) 理理 substance with substance, e.g. water with water.

三種地獄 The three kinds of hells— hot, cold and solitary.

三種大智 The three major kinds of wisdom: (a) self-acquired, no master needed; (b) unacquired and natural; (c) universal.

三種天 Three definitions of heaven: (a) as a name or title, e.g. divine king, son of Heaven, etc.; (b) as a place for rebirth, the heavens of the gods; (c) the pure Buddha-land.

三種常 A Buddha in his three eternal qualities: (a) 本性常 in his nature or dharmakāya; (b) 不斷常 in his unbroken eternity, saṃbhogakāya; (c) 相續常 in his continuous and eternally varied forms, nirmāṇakāya.

三種心苦 The three kinds of mental distress: desire, anger, stupidity, idem 三毒.

三種忍行 Patience or forbearance of body, mouth, and mind.

三種悔法 (or 三種懺法) Three modes of repentance: (a) 無生悔 to meditate on the way to prevent wrong thoughts and delusions; (b) 取相悔 to seek the presence of the Buddha to rid one of sinful thoughts and passions; (c) 作法懺 in proper form to confess one's breach of the rules before the Buddha and seek remission.

三種慈悲 (or 三種緣慈) The three reasons of bodhisattva's pity — because all beings are like helpless infants; because of his knowledge of all laws and their consequences; without external cause, i.e. because of his own nature.

三種教相 The three modes of the Buddha's teaching of the Southern Sects: 頓 immediate, 漸 gradual or progressive, and 不定 indeterminate.

三種斷 The three kinds of uccheda— cutting-off, excision, or bringing to an end: (1) (a) 自性斷 with the incoming of wisdom, passion or illusion ceases of itself; (b) 不生斷 with realization of the doctrine that all is 空 unreal, evil karma ceases to arise; (c) 緣縛斷 illusion being ended, the causal nexus of the passions disappears and the attraction of the external ceases. (2) The three śrāvaka or ascetic stages are (a) 見所斷 ending the condition of false views; (b) 修行斷 getting rid of desire and illusion in practice; (c) 非所斷 no more illusion or desire to be cut off.

三種智 The wisdom of common men, of the heterodox, and of Buddhism; i.e. (a) 世間智 normal, worldly knowledge or ideas; (b) 出世間智 other worldly wisdom, e.g. of Hīnayāna; (c) 出世間上上智 the highest other-worldly wisdom, of Mahāyāna; cf. 三種波羅蜜.

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三種有 Three kinds of existence: (a) 相待有 that of qualities, as of opposites, e.g. length and shortness; (b) 假名有 that of phenomenal things so-called, e.g. a jar, a man; (c) 法有 that of the noumenal, or imaginary, understood as facts and not as illusions, such as a "hare's horns" or a "turtle's fur".

三種欲 Three kinds of desire— food, sleep, sex.

三種止觀 Three Tiantai modes of entering dhyāna: (a) 漸次 gradual, from the shallow to the deep, the simple to the complex; (b) 不定 irregular, simple, and complex mixed; (c) 圓頓 immediate and whole.

三種法輪 v. 三輪教.

三種波羅蜜 The three kinds of pāramitā ideals, or methods of perfection: (a) 世間波羅蜜 that of people in general relating to this world; (b) 出世間波羅蜜 that of śrāvakas and pratyekabuddhas relating to the future life for themselves; (c) 出世間上上波羅蜜 the supreme one of bodhisattvas, relating to the future life for all; cf. 三種智.

三種淨業 The threefold way of obtaining pure karma, idem 三福.

三種淸淨 The three purities of a bodhisattva— a mind free from all impurity, a body pure because never to be reborn save by transformation, an appearance 相 perfectly pure and adorned.

三種灌頂 Three kinds of baptism: (1) (a) 摩頂灌頂 Every Buddha baptizes a disciple by laying a hand on his head; (b) 授記灌頂 by predicting Buddhahood to him; (c) 放光灌頂 by revealing his glory to him to his profit. (2) Shingon has (a) baptism on acquiring the mystic word; (b) on remission of sin and prayer for blessing and protection; (c) on seeking for reward in the next life.

三種生 The three sources, or causes of the rise of the passions and illusions: (a) 想生 the mind, or active thought; (b) 相生 the objective world; (c) 流注生 their constant interaction, or the continuous stream of latent predispositions.

三種相 The three kinds of appearance: (1) In logic, the three kinds of percepts: (a) 標相 inferential, as fire is inferred from smoke; (b) 形相 formal or spatial, as length, breadth, etc.; (c) 體相 qualitative, as heat is in fire, etc. (2) (a) 假名相 names, which are merely indications of the temporal; (b) 法相 dharmas, or "things"; (c) 無相相 the formless— all three are incorrect positions.

三種示導 Three ways in which bodhisattvas manifest themselves for saving those suffering the pains of hell, i.e. 身 physically, by supernatural powers, change of form, etc.; 意 mentally, through powers of memory and enlightenment; 口 orally, by moral exhortation.

三種色 Three kinds of rūpa, i.e. appearance or object: (1) (a) visible objects; (b) invisible objects, e.g. sound; (c) invisible, immaterial, or abstract objects. (2) (a) colour, (b) shape, (c) quality.

三種見惑 Three classes of delusive views, or illusions — those common to humanity; those of the inquiring mind; and those of the learned and settled mind.

三種身 The Tiantai School has a definition of 色身 the physical body of the Buddha; 法門身 his psychological body with its vast variety; 實相身 his real body, or dharmakāya. The esoteric sect ascribes a trikāya to each of its honoured ones. v. 三身.

三種身苦 The three duḥkha or afflictions of the body — old age, sickness, death.

三種闡提 The three kinds of icchantika: (a) 一闡提迦 the wicked; (b) 阿闡提迦 called 大悲闡提 bodhisattvas who become icchantika to save all beings; (c) 阿顚底迦 otherwise 無性闡提 those without a nature for final nirvāṇa. Cf. 三病.

三種香 Three kinds of scent, or incense, i.e. from root, branch, or flower.

三空 The three voids or immaterialities. The first set of three is (a) 空, (b) 無相, (c) 無願, v. 三三昧. The second, (a) 我空 , (b) 法空 , (c) 倶空 the self, things, all phenomena as "empty" or immaterial. The third relates to charity: (a) giver, (b) receiver, (c) gift, all are "empty".

三空門 (三空觀門) idem 三解脫門.

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三等 The three equal and universal characteristics of the one Tathāgata, an esoteric definition: (1) (a) his 身 body, (b) 語 discourse, (c) 意 mind. (2) (a) his life or works 修行; (b) spiritual body 法身; (c) salvation 度生; in their equal values and universality.

三等流 Three equal or universal currents or consequences, i.e. 眞等流 the certain consequences that follow on a good, evil, or neutral kind of nature, respectively; 假等流 the temporal or particular fate derived from a previous life's ill deeds, e.g. shortened life from taking life; 分位等流 each organ as reincarnated according to its previous deeds, hence the blind.

三篋 idem 三藏 tripiṭaka.

三節 The three divisions of the 十二因緣 twelve nidānas, q.v.: (a) past, i.e. the first two; (b) present— the next eight; (c) future— the last two.

三精氣 The three auras of earth, of the animate, and of the inanimate invoked against demon influences.

三細 The three refined, or subtle conceptions, in contrast with the 六麤 cruder or common concepts, in the Awakening of Faith 起信論. The three are 無明業相 "ignorance", or the unenlightened condition, considered as in primal action, the stirring of the perceptive faculty; 能見相 ability to perceive phenomena; perceptive faculties; 境界相 the object perceived, or the empirical world. The first is associated with the 體corpus or substance, the second and third with function, but both must have co-existence, e.g. water and waves. v. 六麤.

三結 The three ties: (a) 見結 , the tie of false views, e.g. of a permanent ego; (b) 戒取結 of discipline; (c) 疑結 of doubt. The three are also parts of見惑 used for it.

三經一論 The three sūtras and one śāstra on which the Pure Land sect bases its teaching: 佛說無量壽經; 佛說觀無量壽經; 佛說阿彌陀經; 天親淨土論.

三綱 The three bonds, i.e. directors of a monastery: (a) 上座 sthavira, elder, president; (b) 寺主vihārasvāmin, v. 毘 the abbot who directs the temporal affairs; (c) 維那 karmadāna, v. 羯 who directs the monks. Another meaning: (a) 上座; (b) 維那; (c) 典座 vihārapāla, v. 毘director of worship. The three vary in different countries.

三練磨 v. 三退屈.

三縛 The three bonds— desire, anger, stupidity; idem 三毒.

三緣 The three nidānas or links with the Buddha resulting from calling upon him, a term of the Pure Land sect: (a) 親緣 that he hears those who call his name, sees their worship, knows their hearts and is one with them; (b) 近緣 that he shows himself to those who desire to see him; (c) 增上緣 that at every invocation aeons of sin are blotted out, and he and his sacred host receive such a disciple at death.

三罰業 The three things that work for punishment — body, mouth, and mind.

三耶三佛 (檀) v. 三藐三佛陀.

三耶三菩 v. 三藐三菩提.

三聖 The three sages, or holy ones, of whom there are several groups. The 華嚴Huayan have Vairocana in the center with Mañjuśrī on his left and Samantabhadra on his right. The 彌陀 Mituo or Pure-land sect, have Amitābha in the center, with Avalokiteśvara on his left and Mahāsthāmaprāpta on his right. The Tiantai use the term for the 藏, 別, and 圓教v. 三教.

三聚 The three groups, i.e. 正定聚 Those decided for the truth; 邪定聚 those who are decided for heresy; 不定聚 the undecided. Definitions vary in different schools.

三聚戒 (三聚淨戒) The three cumulative commandments: (a) the formal 5, 8, or 10, and the rest; (b) whatever works for goodness; (c) whatever works for the welfare or salvation of living, sentient beings. 三聚圓戒interprets the above three as implicit in each of the ten commandments e.g. (a) not to kill implies (b) mercy and (c) protection or salvation.

三能三不能 The three things possible and impossible to a Buddha. He can (a) have perfect knowledge of all things; (b) know all the natures of all beings, and fathom the affairs of countless ages; (c) save countless beings. But he cannot (a) annihilate causality, i.e. karma; (b) save unconditionally; (c) end the realm of the living.

三脫門 V. 三解脫 (三解脫門), but the former is only associated with無漏, or nirvāṇa.

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三自 Three divisions of the eight-fold noble path, the first to the third 自調 self-control, the fourth and fifth 自淨 self-purification, the last three 自度 self-development in the religious life and in wisdom. Also 自體, 自相, 自用 substance, form, and function.

三舉 The three exposures, i,e. the three sins of a monk each entailing his unfrocking— willful non-confession of sin, unwillingness to repent, claiming that lust is not contrary to the doctrine.

三舟觀月 v. 一月三舟.

三般若 The three prajñās, or perfect enlightenments: (a) 實相般若 wisdom in its essence or reality; (b) 觀照般若 the wisdom of perceiving the real meaning of the last; (c) 方便般若 or 文字般若 the wisdom of knowing things in their temporary and changing condition.

三色 The three kinds of rūpa or form-realms: the five organs (of sense), their objects, and invisible perceptions, or ideas. Cf. 三種色.

三苦 The three kinds of duḥkha, pain, or suffering: 苦苦 that produced by direct causes; 壞苦 by loss or deprivation; 行苦 by the passing or impermanency of all things.

三草二木 A parable in the Lotus Sutra; the small plants representing ordinary men and devas, medium sized plants śrāvakas and pratyeka-buddhas, and 大草, 小樹 and 大樹 tall plants and small and large trees three grades of bodhisattvas. Another definition applies the term to the 五乘 five "vehicles". There are also others.

三莊嚴 The three adornments, or glories, of a country: material attractions; religion and learning; men, i.e. religious men and bodhisattvas.

三菩伽 Saṃbhoga or Saṃbhūta. An ancient ṛṣi of Mathurā.

三菩伽迦耶 saṃbhogakāya. (1) The "body of enjoyment " or recompense-body of a Buddha; his 報身 or reward-body, one of the Trikāya, 三身. (2) The third of the buddhakṣetra 佛土, the domain in which all respond perfectly to their Buddha.

三菩提 saṃbodhi, 糝帽地 intp. 正等覺. Perfect universal awareness, perfectly enlightened; v. 菩提.

三落叉 The three lakṣa; a lakṣa is a mark, sign, token, aim, object; it is also 100,000, i.e. an 億. The three lakṣa of the esoteric sects are the 字 or magic word, the 印 symbol and the 本尊 object worshipped. Other such threes are body, mouth, and mind; morning, noon, and evening; cold, heat, and rain, etc.

三藏 v. 藏.

三藏教 A Tiantai name for Hīnayāna, whose tripiṭaka is ascribed to Mahākāśyapa.

三藏學者 A student of Hīnayāna.

三藏法師 A teacher of the Law; especially 玄奘 Xuanzang of the Tang dynasty; and cf. 般若.

三藐三佛陀 saṃyaksaṃbuddha 三耶三佛 (檀). The third of the ten titles of a Buddha, defined as 正徧知 (or 覺), or 正等覺 etc., one who has perfect universal knowledge or understanding; omniscient.

三藐三菩提 三貌糝帽地; 三耶三菩 saṃyak-saṃbodhi. Correct universal intelligence, 正徧知 (道). Correct equal or universal enlightenment (正等覺). Correct universal perfect enlightenment (正等正覺). An epithet of every Buddha. The full term is anuttarā-saṃyak-saṃbodhi, perfect universal enlightenment, knowledge, or understanding; omniscience.

三蘊 The three kinds of skandhas, aggregations, or combinations, into which all life may be expressed according to the 化地 or Mahīśāsakāh school: 一念蘊 combination for a moment, momentary existence; 一期蘊 combination for a period, e.g. a single human lifetime; 窮生死蘊 the total existence of all beings.

三處傳心 The three places where Śākyamuni is said to have transmitted his mind or thought direct and without speech to Kāśyapa: at the 靈山 by a smile when plucking a flower; at the 多子塔 when he shared his seat with him; finally by putting his foot out of his coffin.

三處木叉 The mokṣa of the three places, i.e. moral control over body, mouth, and mind.

三處阿蘭若 Three classes of āraṇyakāḥ or ascetics distinguished by their three kinds of abode— those who dwell in retired places, as in forests; among tombs; in deserts; v. 阿蘭若.

三行 Three lines of action that affect karma, i.e. the ten good deeds that cause happy karma; the ten evil deeds that cause unhappy karma; 不動業 or 無動行 karma arising without activity, e.g. meditation on error and its remedy.

三衍 The three yāna, or vehicles to nirvāṇa, i.e. śrāvaka, pratyekabuddha, and bodhisattva, v. 三乘.

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三術 Three devices in meditation for getting rid of Māra-hindrances: within, to get rid of passion and delusion; without, to refuse or to withdraw from external temptation.

三衣 The three regulation garments of a monk, 袈裟 kaāṣāya, i.e. 僧伽梨 saṅghāṭī, assembly robe; 鬱多羅僧 uttarāsaṅga, upper garment worn over the 安陀會 antarvāsaka, vest or shirt.

單三衣 The only proper garments of a monk.

三衰 The three deteriorators, idem 三毒.

三補吒 saṃpuṭa. One of the twelve ways of putting the hands together in worship, i.e. bringing the hands together without the palms touching.

三覆八校 The three reports 三覆 and eight investigations 八校. Two angels, 同生 and 同名, observe each individual, the first a female at his right shoulder noting the evil deeds; the second, a male, at his left shoulder noting the good deeds; both report on high and in hades six times a month. Thus in each month there are 六齋 and in each year 三覆 and 八校.

三覆 denote a day in each of the first, fifth, and ninth months when the recording angels of the four Lokapālas report on the conduct of each individual. See also 三覆八校.

八校 are the opening days of the four seasons and the two solstices and two equinoxes during which similar investigations are made. See also 三覆八校.

三覺 The three kinds of enlightenment: (1) (a) 自覺 Enlightenment for self; (b) 覺他 for others; (c) 覺行圓 (or 窮) 滿 perfect enlightenment and accomplishment; the first is an arhat's, the first and second a bodhisattva's, all three a Buddha's. (2) From the Awakening of Faith 起信論 (a) 本覺 inherent, potential enlightenment or intelligence of every being; (b) 始覺 , initial, or early stages of such enlightenment, brought about through the external perfuming or influence of teaching, working on the internal perfuming of subconscious intelligence; (c) 究竟覺 completion of enlightenment, the subjective mind in perfect accord with the subconscious (or superconscious) mind, or the inherent intelligence.

三觀 The three studies, meditations, or insights. The most general group is that of Tiantai: (a) 空觀 study of all as void, or immaterial; (b) 假觀 of all as unreal, transient, or temporal; (c) 中觀 as the via media inclusive of both. The Huayan group is 眞空觀, 理事無礙觀 and 周遍含容觀, see 華嚴經:法界觀. The 南山 group is 性空觀, 相空觀, and 唯識觀. The 慈恩 group is 有觀, 空觀 and 中觀.

三角壇 A three-cornered altar in the fire worship of Shingon, connected with exorcism.

三解脫 (三解脫門) The three emancipations, idem 三空 and 三三昧 q.v. They are 空解脫, 無相解脫 and 無作解脫. Cf. 三涅槃門.

三語 Buddha's three modes of discourse, i.e. without reserve, or the whole truth; tactical or partial, adapting truth to the capacity of his hearers; and a combination of both.

三論 The three śāstras translated by Kumārajīva, on which the 三論宗 Three śāstra School (Mādhyamika) bases its doctrines, i.e. 中論 Madhyamaka-śāstra, on "the Mean", A.D. 409; 十二門論 Dvādaśanikāya-śāstra, on the twelve points, A.D. 408; 百論 Sata-śāstra, the hundred verses, A.D. 404.

三論宗 The Sanlun, Mādhyamika, or Middle School, founded in India by Nāgārjuna, in China by 嘉祥 Jiaxiang during the reign of 安帝 An Di, Eastern Jin, A.D. 397-419. It flourished up to the latter part of the Tang dynasty. In 625 it was carried to Japan as Sanron. After the death of Jiaxiang, who wrote the 三論玄義, a northern and southern division took place. While the Mādhyamika denied the reality of all phenomenal existence, and defined the noumenal world in negative terms, its aim seems not to have been nihilistic, but the advocacy of a reality beyond human conception and expression, which in our terminology may be termed a spiritual realm.

三請 A request thrice repeated— implying earnest desire.

三諦 The three dogmas. The "middle" school of Tiantai says 卽空, 卽假. 卽中 i.e. 就是空, 假, 中; (a) by 空śūnya is meant that things causally produced are in their essential nature unreal (or immaterial) 實空無; (b) 假, though things are unreal in their essential nature their derived forms are real; (c) 中; but both are one, being of the one 如 reality. These three dogmas are founded on a verse of Nāgārjuna's— 因緣所生法, 我說卽是空 亦爲是假名, 亦是中道義 "All causally produced phenomena, I say, are unreal, Are but a passing name, and indicate the 'mean'." There are other explanations— the 圓教 interprets the 空 and 假 as 中; the 別教 makes 中 independent. 空 is the all, i.e. the totality of all things, and is spoken of as the 眞 or 實 true, or real; 假 is the differentiation of all things and is spoken of as 俗 common, i.e. things as commonly named; 中 is the connecting idea which makes a unity of both, e.g. "all are but parts of one stupendous whole." The 中 makes all and the all into one whole, unifying the whole and its parts. 空 may be taken as the immaterial, the undifferentiated all, the sum of existences, by some as the tathāgatagarbha 如來藏; 假as the unreal, or impermanent, the material or transient form, the temporal that can be named, the relative or discrete; 中 as the unifier, which places each in the other and all in all. The "shallower" 山外 school associated 空 and 中 with the noumenal universe as opposed to the phenomenal and illusory existence represented by 假. The "profounder" 山内 school teaches that all three are aspects of the same.

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三諦相卽 The unity of 空, 假, 中, three aspects of the same reality, taught by the 圓教as distinguished from the 別教which separates them.

三識 The three states of mind or consciousness: 眞識 the original unsullied consciousness or Mind, the tathāgatagarbha, the eighth or ālaya 阿賴耶識 ; 現識 mind or consciousness diversified in contact with or producing phenomena, good and evil; 分別識 consciousness discriminating and evolving the objects of the five senses. Also 意識 manas, 心識 ālaya, and 無垢識 amala, v. 識.

三變 (土田) The three transformations of his Buddha-realm made by Śākyamuni on the Vulture peak—- first, his revelation of this world, then its vast extension, and again its still vaster extension. See Lotus Sutra.

三賢十聖 (or三賢十地). The three virtuous positions, or states, of a bodhisattva are 十住, 十行 and 十廻向. The ten excellent characteristics of a 聖 saint or holy one are the whole of the 十地.

三跋致 (or 諦) saṃpatti. To turn out well, prosper, be on the path of success.

三跋羅 saṃvara. 三婆 (or 三嚩) To hinder, ward off, protect from falling into the three inferior transmigrations; a divine being that fills this office worshipped by the Tantra School. The sixth vijñāna, v. 八識.

三身 trikāya. 三寶身 The threefold body or nature of a Buddha, i.e. the 法, 報, and 化身, or dharmakāya, sambhogakāya, and nirmāṇakāya. The three are defined as 自性, 受用, and 變化, the Buddha-body per se, or in its essential nature; his body of bliss, which he "receives" for his own "use" and enjoyment; and his body of transformation, by which he can appear in any form; i.e. spiritual, or essential; glorified; revealed. While the doctrine of the trikāya is a Mahāyāna concept, it partly results from the Hīnayāna idealization of the earthly Buddha with his thirty-two signs, eighty physical marks, clairvoyance, clairaudience, holiness, purity, wisdom, pity, etc. Mahāyāna, however, proceeded to conceive of Buddha as the Universal, the All, with infinity of forms, yet above all our concepts of unity or diversity. To every Buddha Mahāyāna attributed a three-fold body: that of essential Buddha; that of joy or enjoyment of the fruits of his past saving labours; that of power to transform himself at will to any shape for omnipresent salvation of those who need him. The trinity finds different methods of expression, e.g. Vairocana is entitled 法身, the embodiment of the Law, shining everywhere, enlightening all; Locana is 報身; c.f. 三賓, the embodiment of purity and bliss; Śākyamuni is 化身 or Buddha revealed. In the esoteric sect they are 法 Vairocana, 報 Amitābha, and 化 Śākyamuni. The 三賓 are also 法 dharma, 報 saṅgha, 化 buddha. Nevertheless, the three are considered as a trinity, the three being essentially one, each in the other. (1) 法身 Dharmakāya in its earliest conception was that of the body of the dharma, or truth, as preached by Śākyamuni; later it became his mind or soul in contrast with his material body. In Mādhyamika, the dharmakāya was the only reality, i.e. the void, or the immateria1, the ground of all phenomena; in other words, the 眞如 the tathāgatagarbha, the bhūtatathatā. According to the Huayan (Kegon) School it is the 理or noumenon, while the other two are氣or phenomenal aspects. "For the Vijñānavāda... the body of the law as highest reality is the void intelligence, whose infection (saṃkleҫa) results in the process of birth and death, whilst its purification brings about Nirvāṇa, or its restoration to its primitive transparence" (Keith). The "body of the law is the true reality of everything". Nevertheless, in Mahāyāna every Buddha has his own 法身; e.g. in the dharmakāya aspect we have the designation Amitābha, who in his saṃbhogakāya aspect is styled Amitāyus. (2) 報身Sambhogakāya, a Buddha's reward body, or body of enjoyment of the merits he attained as a bodhisattva; in other words, a Buddha in glory in his heaven. This is the form of Buddha as an object of worship. It is defined in two aspects, (a) 自受用身 for his own bliss, and (b) 他受用身 for the sake of others, revealing himself in his glory to bodhisattvas, enlightening and inspiring them. By wisdom a Buddha's dharmakāya is attained, by bodhisattva-merits his saṃbhogakāya. Not only has every Buddha all the three bodies or aspects, but as all men are of the same essence, or nature, as Buddhas, they are therefore potential Buddhas and are in and of the trikāya. Moreover, trikāya is not divided, for a Buddha in his 化身 is still one with his 法身 and 報身, all three bodies being co-existent. (3) 化身; 應身; 應化身 nirmāṇakāya, a Buddha's transformation, or miraculous body, in which he appears at will and in any form outside his heaven, e.g. as Śākyamuni among men.

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三身三德 The 三身 are the 法, 報, and 應; the 三德 are 法, 般, and 解, i.e. the virtue, or merit, of the (a) 法身 being absolute independence, reality; of (b) 報身, being 般若 prajñā or wisdom; and of (c) 應身, being 解脫德 liberation, or Nirvāṇa.

三身佛性 v. 三身.

三身如來 v. 三身.

三身業 The three physical wrong deeds— killing, robbing, adultery.

三車 triyāna. 三乘 or 三乘法門 (1) The three vehicles across saṃsāra into nirvāṇa, i.e. the carts offered by the father in the Lotus Sutra to lure his children out of the burning house: (a) goat carts, representing śrāvakas; (b) deer carts, pratyekabuddhas; (c) bullock carts, bodhisattvas. (2) The three principal schools of Buddhism— Hīnayāna, Madhyamayāna, Mahāyāna.

三車家 idem 三乘家.

三軌 The three rules 三法 (三法妙) of the Tiantai Lotus School: (a) 眞性軌 The absolute and real, the 眞如 or bhūtatathatā; (b) 觀照軌meditation upon and understanding of it; (c) 資成軌 the extension of this understanding to all its workings. In the 三軌弘經 the three are traced to the 法師品 of the Lotus Sutra and are developed as: (a) 慈悲室 the abode of mercy, or to dwell in mercy; (b) 忍辱衣 the garment of endurance, or patience under opposition; (c) 法空座 the throne of immateriality (or spirituality), a state of nirvāṇa tranquility. Mercy to all is an extension of 資成軌 , patience of 觀照軌 and nirvāṇa tranquility of 眞性軌 .

三輩 The three ranks of those who reach the Pure Land of Amitābha: superior i.e. monks and nuns who become enlightened and devote themselves to invocation of the Buddha of boundless age; medium, i.e. laymen of similar character who do pious deeds; inferior, i.e. laymen less perfect than the last.

三輪 The three wheels: (1) The Buddha's (a) 身 body or deeds; (b) 口 mouth, or discourse; (c) 意 mind or ideas. (2) (a) 神通 (or 變) His supernatural powers, or powers of (bodily) self-transformation, associated with 身 body; (b) 記心輪 his discriminating understanding of others, associated with 意 mind; (c) 敎誡輪 or 正敎輪 his (oral) powers of teaching, associated with 口. (3) Similarly (a) 神足輪 ; (b) 說法輪 ; (c) 憶念輪 . (4) 惑, 業, and 苦. The wheel of illusion produces karma, that of karma sets rolling that of suffering, which in turn sets rolling the wheel of illusion. (5) (a) Impermanence; (b) uncleanness; (c) suffering. Cf. 三道.

三輪世界 The three-wheel world, i.e. 風, 水, and 金輪. Every world is founded on a wheel of whirling wind; above this is one of water; above this is one of metal, on which its nine mountains and eight seas are formed.

三輪化導 idem 三種示導.

三輪教 The three periods of the Buddha's teaching as defined by Paramārtha: (a) 轉法輪 the first rolling onwards of the Law-wheel, the first seven years' teaching of Hīnayāna, i.e. the 四諦 four axioms and 空 unreality; (b) 照法輪 illuminating or explaining the law-wheel, the thirty years' teaching of the 般若 prajñā or wisdom sūtras, illuminating 空 and by 空 illuminating 有 reality; (c) 持法輪 maintaining the law-wheel, i.e. the remaining years of teaching of the deeper truths of 空有 both unreality and reality. Also the three-fold group of the Lotus School: (a) 根本法輪 radical, or fundamental, as found in the 華嚴經 sūtra; (b) 枝末法輪 branch and leaf, i.e. all other teaching; until (c) 攝末歸本法輪 branches and leaves are reunited with the root in the Lotus Sutra, 法華經.

三輪相 The three-wheel condition— giver, receiver, gift.

三轉 (三轉法輪) The three turns of the law-wheel when the Buddha preached in the Deer Park: (a) 示轉 indicative, i.e. postulation and definition of the 四諦; (b) 勸轉 hortative, e.g. 苦當知 suffering should be diagnosed; (c) 證轉 evidential, e.g. I have overcome suffering, etc.

三轉法輪十二行 (三轉法輪十二行相) The twelve 行 processes are the application of the above 示, 勸, and 證 within the three turns of the wheel of the law (三轉法輪) to each of the four postulates. The three "turns" are also applied to the four kinds of knowledge, i.e. 眼, 智, 明, and 覺.

三迦葉 Three brothers Kāsyapa, all three said to be disciples of the Buddha.

三逆 The three unpardonable sins of Devadatta, which sent him to the Avici hell— schism, stoning the Buddha to the shedding of his blood, killing a nun.

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三迷 Sama, 等, equal, like, same as.

三退屈 The three feelings of oppression that make for a bodhisattva's recreancy— the vastness of bodhi; the unlimited call to sacrifice; the uncertainty of final perseverance. There are 三事練磨 three modes of training against them.

三通力 idem 三達 and 三明.

三道 (1) The three paths all have to tread; 輪廻三道, 三輪, i.e. (a) 煩惱道　; 惑道　; the path of misery, illusion, mortality; (b) 業道 the path of works, action, or doing, productive of karma; (c) 苦道 the resultant path of suffering. As ever recurring they are called the three wheels. (2) 聾, 緣, 菩 śrāvakas, pratyekabuddhas, bodhisattvas, cf. 三乘.

三道眞言 Three magical "true words" or terms of Shingon for self-purification, i.e. 吽M004603 M067153 which is the "true word" for 身 the body; 訶囉鶴 for 語 the mouth or speech; and M004603 M067153 for 意 the mind.

三達 Three aspects of the omniscience of Buddha: knowledge of future karma, of past karma, of present illusion and liberation; v. 三明.

三那三佛 idem 三藐三佛陀.

三部 Three divisions. Included under this category are such terms as 三部大法, 三部主色, 三部經, etc.

三部大法 (l) The Garbhadhātu maṇḍala, or pantheon, has the three divisions of 佛, 蓮, 金, i.e. Vairocana, Lotus, and Diamond or Vajra. (2) The teaching of the 胎藏界, 金剛界 and 蘇悉地法 is said to cover the whole of esoteric Buddhism.

三部主色 the colors of the three divisions of the great pantheon (三部大法): Vairocana, white; 觀世音 (as representing) Amitābha, yellow; and the Diamond Ruler Śākyamuni, a ruddy yellow.

三部經 There are several groups: (1) The Amitābha group, also styled 淨土三部, is 無量壽經, 觀無量壽經 and 阿彌陀經. (2) The Vairocana group is 大日經, 金剛頂經 and 蘇悉地經; also called 三部祕經. (3) The Lotus group is the 無量義經, 妙法蓮經 and 觀普賢菩薩行法經. (4) The Maitreya group is 觀彌勤菩薩上生兜率天經, 彌勒下生經 and 彌勒大成佛經.

三醫 The three modes of diagnosis: the superior, 聽聲 listening to the voice; the medium, 相色 observing the external appearance; the inferior 診脈 testing the pulse.

三重三昧 (or 三重等持) idem 三三昧.

三重法界 The three meditations, on the relationship of the noumenal and phenomenal, of the 華嚴宗 Huayan School: (a) 理法界 the universe as law or mind, that all things are 眞如, i.e. all things or phenomena are of the same Buddha-nature, or the Absolute; (b) 理事無礙法界 that the Buddha-nature and the thing, or the Absolute and phenomena are not mutually exclusive; (c) 事事無礙法界 that phenomena are not mutually exclusive, but in a common harmony as parts of the whole.

三金 The three metals, gold, silver, copper. The esoterics have (a) earth, water, fire, representing the 身密 mystic body; (b) space and wind, the 語密 mystic mouth or speech; (c) 識 cognition, the 意密 mystic mind.

三鉢羅佉哆 saṃprāpta, intp. by 善至, 正至, or 時至 well, properly, or timely arrived. Also written 僧跋 intp. 等施 bestowed equally or universally. It is a word spoken authoritatively some say before, some say after a common meal; a "blessing" to ward off evil from the food.

三鈷 A trident; emblem of the Garbhadhātu 三部; and of the 三智, 三觀等, and三軌. Also written 三古 ; 三胡; 三股.

三銖 Three twenty-fourths of a tael, the weight of a deva's garments, e.g. featherweight.

三長齋月 (三長月) The three whole months of abstinence, the first, fifth, and ninth months, when no food should be taken after noon. The four deva-kings are on tours of inspection during these months.

三門 trividha-dvāra, the three gates; a monastery; purity of body, speech, and thought; idem 三解脫門 also 三業.

三門三大侍者 The three officiators in a monastery— for incense, for writing, and for acting as host.

三阿僧祇劫 The three great asaṃkhyeya (i.e. beyond number) kalpas— the three timeless periods of a bodhisattva's progress to Buddhahood.

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三陀羅尼 The three dhāraṇī, which word from dhāra, " maintaining,"　"preserving,"　is defined as the power maintaining wisdom or knowledge. Dhāraṇī are　"spells chiefly for personal use" (Eliot), as compared with mantra, which are associated with religious services. The Tiantai School interprets the "three dhāraṇī" of the Lotus Sutra on the lines of the三諦, i.e. 空, 假and中. Another group is聞持陀羅尼 the power to retain all the teaching one hears; 分別陀羅尼 unerring powers of discrimination; 入音聲陀羅尼 power to rise superior to external praise or blame.

三階法 (三階佛法) The Three Stages School founded by the monk信行Xinxing in the Sui dynasty; it was proscribed in A.D. 600 and again finally in A.D. 725; also styled 三階院; 三階敎.

三際 Past, present, future, idem 三世.

三際時 The three Indian seasons, spring, summer, and winter, also styled熱, 雨, 寒時, the hot, rainy, and cold seasons.

三障 The three vighna, i.e. hinderers or barriers, of which three groups are given: (1) (a) 煩惱障 the passions, i.e. 三毒 desire, hate, stupidity; (b) 業障 the deeds done; (c) 報障 the retributions. (2) (a) 皮煩惱障 ; (b) 肉煩惱障 ; (c) 心煩惱障 skin, flesh, and heart (or mind) troublers, i.e. delusions from external objects: internal views, and mental ignorance. (3) 三重障 the three weighty obstructions: (a) self-importance, 我慢; (b) envy, 嫉妬; (c) desire, 貧欲.

雜染 The three kaṣāya, i.e. "mixed dyes" or infections: the passions; their karma; reincarnation; or illusion, karma, and suffering.

三難 The three hardships, or sufferings in the three lower paths of transmigration, v. 三惡道.

三面大黑 The three-faced great black deva, Mahākāla v. 摩, with angry mien, a form of Maheśvara, or Śiva, as destroyer. Another interpretation says he is a union of Mahākāla, Vaiśravaṇa, and a Gandharva.

三顚倒 The three subversions or subverters: (evil) thoughts, (false) views, and (a deluded) mind.

三餘 The three after death remainders, or continued mortal experiences, of śrāvakas and pratyekabuddhas, who mistakenly think they are going to 無餘涅槃final nirvāṇa, but will still find 煩惱餘 further passion and illusion, 業餘 further karma, and 果餘 continued rebirth, in realms beyond the 三界trailokya.

三馬 The three horses, one young, strong, and tractable; another similar but not tractable; a third old and intractable, i.e. bodhisattvas (or bodhisattva-monks), śrāvakas and icchantis.

三魔 The three kinds of evil spirits, of which three groups are given: (1) 煩惱魔 , 陰魔 and他化自在天子魔 ; (2) 煩惱魔 , 天魔 and 死魔 ; (3) 善知識魔 , 三昧魔 , and善提心魔 .

三默堂 Thee three halls of silence where talk and laughter are prohibited: the bathroom, the sleeping apartment, the privy.

三點 See伊字三點.

三齋月 See 三長齋月.

丸香 Incense balls made of various kinds of ingredients; typifying the aggregation of mortal suffering, and its destruction by the, fires of wisdom.

久 Long, for long, long ago; also 久遠.

久住者 One who has spent many years in monastic life, or in a particular monastery.

久成正覺 Perfect enlightenment long acquired; Śākya-Tathāgata in ancient kalpas having achieved complete bodhi, transmitted it to Mañjuśrī Avalokiteśvara, and others, i.e., their enlightenment is the fruit of his enlightenment. 法華經:壽量品.

久遠實成 The perfect enlightenment achieved by the Buddha in remote kalpas.

乞 To beg.

乞丐 a beggar.

乞士 A bhikṣu, mendicant monk, or almsman.

乞M004101雙提贊Khri-srong-lde-btsan, king of Tibet (A.D. 743-798). In 747 he brought to Tibet "the real founder of Lamaism" (Eliot), Padmasaṃbhava蓮華生上師, a Buddhist of Swat (Urgyan), who introduced a system of magic and mysticism (saturated with Śivaism) which found its way into Mongolia and China. The king was converted to Buddhism by his mother, a Chinese princess, and became a powerful supporter of it. He encouraged the translation of the Buddhist canon which was completed by his successors. He is worshipped as an incarnation of Mañjuśrī.

乞灑 乞察; 乞叉; 吃灑; 葛叉; 差; 叉; 刹; kṣaya, used in the sense of omega, implying finality, or nirvāṇa.

乞眼婆羅門 The Brahman who begged one of Śāriputra's eyes in a former incarnation, then trampled on it, causing Śāriputra to give up his efforts to become a bodhisattva and turn back to the Hīnayāna.

乞食 To beg for food, one of the twelve dhūtas prescribing outward conduct of the monk; mendicancy is the 正命 right livelihood of a monk, to work for a living is 邪命 an improper life: mendicancy keeps a monk humble, frees him from the cares of life, and offers the donors a field of blessedness; but he may not ask for food.

乞食四分 The four divisions of the mendicant's dole; to provide for (1) fellow religionists, (2) the poor, (3) the spirits, (4) self.