[101]

小草 Smaller herbs, those who keep the five commandments and do the ten good deeds, thereby attaining to rebirth as men or devas, v. 三草二木.

小行 The practice, or discipline of Hīnayāna; also, urination.

小赤華 Mañjūṣaka. 量殊沙華; 量殊顏 Explained by 柔軟 pliable. Rubia cordifolia, yielding the madder (munjeeth) of Bengal.

小遠 The monk 慧遠 Huiyuan of the Sui dynasty. There was a 晉 Chin dynasty monk of the same name.

小阿師 A junior monk ordained less than ten years.

小院 A junior teacher.

小食 The small meal, breakfast, also called 點心.

尸 A corpse: to manage: u. f. 尸羅.

尸利 Sri. 師利; 室利; 室離; 室哩; 修利; 昔哩; 悉利 (1) Fortune, prosperity; high rank, success, good fortune, virtues, these four are named as its connotation. (2) The wife of Viṣṇu. (3) An honorifc prefix or affix to names of gods, great men, and books. (4) An exclamation at the head of liturgies. (5) An abbreviation for Mañjuśrī.

尸利佛逝 Śrībhuja, i. e. Mālaya.

尸利夜 Śrīyaśas , a god who bestows good luck.

尸利沙 尸利灑; 舍利沙; 夜合樹 śirīṣa. acacia sirissa. The marriage tree 合婚樹. The 尸利沙 is described as with large leaves and fruit; another kind the 尸利駛 with small leaves and fruit. Also called 沙羅樹.

尸利沙迦 Śirīṣaka. Name of a monk.

尸利毱多 尸利崛多; 室利毱多 Śrīgupta, an elder in Rājagṛha, who tried to kill the Buddha with fire and poison; v. 尸利毱多長者經.

尸利蜜多羅 屍黎密 Śrīmitra, an Indian prince who resigned his throne to his younger brother, became a monk, came to China, translated the 灌頂 and other books.

尸半尸 To kill a person by the 毘陀羅 vetala method of obtaining magic power by incantations on a dead body; when a headless corpse, or some part of the body, is used it is 半尸; when the whole corpse it is 尸.

尸城 Kuśinagara or Kuśigramaka. 拘尸那城; 拘尸那揭羅; 拘夷那竭; 拘尸城 Explained by 九土生地 the birthplace of nine scholars. An ancient kingdom and city, near Kasiah, 180 miles north of Patna; the place where Śākyamuni died.

尸多婆那 Śītavana, see 尸陀林.

尸摩舍那 (or 尸摩賖那) śmaśāna, aśmaśāyma, a cemetery, idem 尸陀林.

尸梨伽那 Śrīguṇa, 厚德 abundantly virtuous, a title of a Buddha.

尸棄 Śikhin, 式棄; 式詰; 尸棄那 (or 尸棄佛); 罽那尸棄; crested, or a fame; explained by 火 fire; 刺那尸棄 Ratnaśikhin occurs in the Abhidharma. In the 本行經 it is 螺髻 a shell like tuft of hair. (1) The 999th Buddha of the last kalpa, whom Śākyamuni is said to have met. (2) The second of the seven Buddhas of antiquity, born in Prabhadvaja 光相城 as a Kṣatriya. (3) A Maha-brahma, whose name Śikhin is defined as 頂髻 or 火災頂 having a flaming tuft on his head; connected with the world-destruction by fire. The Fanyimingyi 翻譯名義 describes Śikhin as 火 or 火首 fame, or a flaming head and as the god of fire, styled also 樹提 Suddha, pure; he observed the 火定 Fire Dhyāna, broke the lures of the realm of desire, and followed virtue.

尸棄毘 A deva of music located in the East.

尸毘迦 Śivi, 尸毘伽; 尸毘略; also wrongly 濕鞞; one of Śākyamuni's former incarnations, when to save the life of a dove he cut off and gave his own flesh to an eagle which pursued it, which eagle was Śiva transformed in order to test him. 智度論 35.

尸羅 Sila, 尸; 尸怛羅 intp. by 淸凉 pure and cool, i.e. chaste; also by 戒 restraint, or keeping the commandments; also by 性善 of good disposition. It is the second pāramitā, moral purity, i. e. of thought, word, and deed. The four conditions of śīla are chaste, calm, quiet, extinguished, i. e. no longer perturbed by the passions. Also, perhaps śīla, a stone, i. e. a precious stone, pearl, or coral. For the ten śīlas or commandments v. 十戒, the first five, or pañca-śīla 五戒, are for all Buddhists.

尸羅不淸淨 If the śīla, or moral state, is not pure, none can enter samādhi.

尸羅婆羅蜜 śīla-pāramitā. Morality, the second of the pāramitās.

尸羅幢 A curtain made of chaste precious stones.

尸羅拔陀提 戒賢 Śīlabhadra, a prince mentioned in 賢 愚 經 6.

--------------------------------------------------------------------------------

[102]

尸羅淸淨 Moral purity, essential to enter into samadhi.

尸羅跋提 Sravasti, idem 舍衞.

尸羅跋陀羅 Śīlabhadra. A learned monk of Nalanda, teacher of Hsumzang, A. D. 625.

尸羅達磨 Śīladharma, a śramaṇa of Khotan.

尸羅鉢頗 Śīlaprabha. the Sanskrit name of a learned monk.

||阿迭多 Śīladitya, son of Pratapaditya and brother of Rajyavardhana. Under thc spiritual auspices of Avalokiteśvara, he became king of Kanyakubja A. D. 606 and conquered India and the Punjab. He was merciful to all creatures, strained drinking water for horses and elephants, was a most liberal patron of Buddhism, re-established the great quinquennial assembly, built many stūpas, showed special favour to Śīlabhadra and Xuanzang, and composed the 八大靈塔梵讚 Aṣṭama-hāśrī -caitya-saṃskṛta-stotra. He reigned about forty years.

尸棄尼 Also 識 (or 瑟 or 式) 匿. Chavames accepts the identification with Chighnan, a region of the Pamirs (Documents sur les Tou-kiue Occidentaux, p. 162).

尸賴底 Hiranyavati, M003296 離刺拏伐底; 阿利羅伐底; the gold river, a river of Nepal, now called the Gandaki, near which Śākyamuni is said to have entered nirvāṇa. The river is identifed with the Ajitavati.

尸迦羅 越 said to be Sujāta, son of an elder of Rājagṛha and the same as 須闍陀.

尸陀 (林) Śītavana, 尸林; 尸陀婆; 尸多婆那; 屍陀 cold grove 寒林, i. e. a place for exposing corpses, a cemetery. It is also styled 恐毘林, 安陀林, 晝暗林; also v. 尸摩賖那 or 深摩舍那 śmaśāna.

山 A hill, mountain; a monastery.

山世 'Mountain world' i. e. monasteries.

山僧 (1) 'Hill monk', self-deprecatory term used by monks. (2) A monk dwelling apart from monasteries.

山外 A branch of the Tiantai School founded by 晤恩 Wu En (d. A. D. 986) giving the 'shallower' interpretation of the teaching of this sect; called Shan-wai because it was developed in temples away from the Tiantai mountain. The 'Profounder' sect was developed at Tien-tai and is known as 山家宗 'the sect of the mountain family ' or home sect.

山家 The 'mountain school', the ' profounder ' interpretation of Tiantai doctrines developed by 四明 Ssu-ming; v. last entry.

山斤 The weight of a mountain, or of Sumeru— may be more readily ascertained than the eternity of the Buddha.

山毫 Writing brushes as numerous as mountains, or as the trees on the mountains (and ink as vast as the ocean).

山水衲 ' Mountain and water robe, ' the name of a monastic garment during the Sung dynasty; later this was the name given to a richly embroidered dress.

山海如來 Sāgara-varadhara-buddhi-vikiditā-bhijñā. 山海慧 (or 惠) 自在通王如來. The name under which Ānanda is to reappear as Buddha, in Anavanamita-vaijayanta, during the kalpa Manojna-sabdabhigarjita, v. 法華經.

山海空市 'Mountains, seas, the sky, the (busy) market place' cannot conceal one from the eye of 無常 Impermanence, the messenger of death, a phrase summing up a story of four brothers who tried to use their miraculous power to escape death by hiding in the mountains, seas, sky, and market places. The one in the market place was the first to be reported as dead, 法句經 2.

山王 The king of the mountains, i. e. the highest peak.

山門 The gate of a monastery; a monastery.

川 A stream, a mountain stream; Ssu-ch'uan province.

川施餓鬼 Making offerings at the streams to the ghosts of the drowned.

工 Work, a period of work, a job.

工夫 Time, work, a term for meditation; also 功夫.

工巧明 Śilpasthana-vidyā. 巧業明 One of the five departments of knowledge dealing with the arts, e. g. the various crafts, mechanics, natural science (yin-yang), calculations (especially for the calendar and astrology), etc.

工伎鬼 Nata, a dancer; the skilful or wily one, i. e. the heart or mind.

己 Self, personal, own.

己利 Personal advantage, or profit.

己心 One's own heart.

--------------------------------------------------------------------------------

[103]

己心法門 己心中所行法門 The method of the self-realization of truth, the intuitive method of meditation, 止觀 1.

己界 The buddha-kāya, or realm of Buddha in contrast with the realm of ordinary beings.

己證, 自證 Self-attained assurance of the truth, such as that of the Buddha.

己身彌陀唯心淨土 Myself (is) Amitābha, my mind (is) the Pure Land. All things are but the one Mind, so that outside existing beings there is no Buddha and no Pure Land. Thus Amitābha is the Amitābha within and the Pure Land is the Pure Land of the mind. It is an expression of Buddhist pantheism— that all is Buddha and Buddha is all.

已 Already, past; end, cease.

已今當 Past, present, future, 過去, 現在, 未來.

已今當往生 Those born into the 'future life, ' (of the Pure Land) in the past, in the present, and to be born in the future.

已生 部多 bhūta. Become, the moment just come into existence, the present moment; being, existing; a being, ghost, demon; a fact; an element, of which the Hindus have five— earth, water, fire, air, ether; the past.

已知根 ājñendriya. The second of the 三無漏根 q. v. One who already knows the indriya or roots that arise from the practical stage associated with the Four Dogmas, i. e. purpose, joy, pleasure, renunciation, faith, zeal, memory, abstract meditation, wisdom.

已過大德 A monk far advanced in religion; an arhat.

已還 Already returned, or, begun again, e. g. the recommencement of a cycle, or course.

已離欲者 Those who have abandoned the desire-realm; divided into two classes, 異生 ordinary people who have left desire, but will be born into the six gati; 聖者 the saints, who will not be reborn into the desire-realm; e. g. non-Buddhists and Buddhists.

干 A shield; a stem, or pole; to offend; to concern; to seek.

干栗馱 干栗太; 乾栗馱; 訖利多 hṛd, hṛdaya, the physical heart.

干闍那 建折那 kāñcana, golden; i. e. a tree, a shrub of the same type, with golden hue, described as of the leguminous order; perhaps the Kunjara. Wrongly written 于 (or 那) 于闍羅 and 千闍那.

弓 Dhanus. A bow; a bow's length, i. e. the 4, 000th part of a yojana. Seven grains of wheat 麥 make 1 finger-joint 指節; 24 finger-joints make 1 elbow or cubit 肘; 4 cubits make 1 bow; or 1 foot 5 inches make 1 elbow or cubit: 4 cubits make 1 bow; 300 bows make 1 li; but the measures are variously given.

弓槃茶 Kumbhāṇḍa demons, v. 鳩.

4. FOUR STROKES
不 No, not, none. (Sanskrit a, an. ).

不一不異 Neither unity nor diversity, or doctrine of the 中論, v. 八不.

不久 Not long (in time).

不久詣道場 Not long before he visits the place of enlightenment or of Truth, i. e. soon will become a Buddha.

不了 Not to bring to a finish, not to make plain, not plain, not to understand, incomprehensible.

不了義經 Texts that do not make plain the Buddha's whole truth, such as Hīnayāna and 通敎 or intermediate Mahāyāna texts.

不了佛智 The incomprehensible wisdom of Buddha.

不二 advaya. No second, non-duality, the one and undivided, the unity of all things, the one reality、 the universal Buddha-nature. There are numerous combinations, e. g. 善惡不二 good and evil are not a dualism: nor are 有 and 空 the material and immaterial, nor are 迷 and 悟 delusion and awareness— all these are of the one Buddha-nature.

不二不異 neither plural nor diverse, e. g. neither two kinds of nature nor difference in form.

不二之法 The one undivided truth, the Buddha-truth. Also, the unity of the Buddha-nature.

不二法門 is similar to 不二之法; also the cult of the monistic doctrine; and the immediacy of entering into the truth.

不但空 ' Not only the void '; or, non-void; śrāvakas and pratyekabuddhas see only the 'void', bodhisattvas see also the non-void, hence 不但空 is the 中道空 the 'void' of the 'mean'. It is a term of the 通敎 Intermediate school.

不來 Not coming (back to mortality), an explanation of 阿那含 anāgāmin.

不來不去 anāgamana-nirgama. Neither coming into nor going out of existence, i. e. the original constituents of all 法 things are eternal; the eternal conservation of energy, or of the primal substance.

不來迎 Without being called he comes to welcome; the Pure-land sect believes that Amitābha himself comes to welcome departing souls of his followers on their calling upon him, but the 淨土眞宗 (Jōdo Shin-shu sect) teaches that belief in him at any time ensures rebirth in the Pure Land, independently of calling on him at death.

--------------------------------------------------------------------------------

[104]

不修外道 One of the ten kinds of ' heresies' founded by Sañjayin Vairāṭīputra, v. 删, who taught that there is no need to 求道 seek the right path, as when the necessary kalpas have passed, mortality ends and nirvana naturally follows.

不偸盜 adinnādāna-veramaṇī; the second of the ten commandments, Thou shalt not steal.

不共 Not in the same class, dissimilar, distinctive, each its own.

不共三昧 asakṛt-samādhi; a samādhi in more than one formula, or mode.

不共不定 One of the six 不定因 indefinite statements of a syllogism, where proposition and example do not agree.

不共中共 The general among the particulars, the whole in the parts.

不共業 Varied, or individual karma; each causing and receiving his own recompense.

不共法 āveṇika-buddhadharma. The characteristics, achievements, and doctrine of Buddha which distinguish him from all others. See 十八不共法.

十八不共法 the eighteen distinctive characteristics as defined by Hīnayāna are his 十力, 四無畏, 三念住 and his 大悲; the Mahāyāna eighteen are perfection of body; of speech; of memory; impartiality or universality; ever in samādhi; entre self-abnegation; never diminishing will (to save); zeal; thought; wisdom; salvation; insight into salvation; deeds and mind accordant with wisdom; also his speech; also his mind; omniscience in regard to the past; also to the present; and to the future.

不共無明 Distinctive kinds of unenlightenment, one of the two kinds of ignorance, also styled 獨頭無明; particular results arising from particular evils.

不共相 Dissimilarity, singularity, sui generis.

不共般若 The things special to bodhisattvas in the 般若經 in contrast with the things they have in common with śrāvakas and pratyeka-buddhas.

不共變 Varied, or individual conditions resulting from karma; every one is his own transmigration; one of the 四變.

不分別 The indivisible, or middle way 中道.

不動 acala; niścala; dhruva. The unmoved, immobile, or motionless; also 無動 the term is used for the unvarying or unchanging, for the pole-star, for fearlessness, for indifference to passion or temptation. It is a special term of Shingon 異言 applied to its most important Bodhisattva, the 不動明王 q. v.

不動佛 不動如來; 阿閦鞞 or 阿閦婆, Akṣobhya, one of the 五智如來 Five Wisdom, or Dhyāni-Buddhas, viz., Vairocana, Akṣobhya, Ratnasambhava, Amitābha, and Amoghasiddhi. He is especially worshipped by the Shingon sect, as a disciple of Vairocana. As Amitābha is Buddha in the western heavens, so Akṣobhya is Buddha in the eastern heaven of Abhirati, the realm of joy, hence he is styled 善快 or 妙喜, also 無瞋恚 free from anger. His cult has existed since the Han dynasty, see the Akṣobhya-Tathāgatasya-vyūha. He is first mentioned in the prajnapāramitā sutra, then in the Lotus, where he is the first of the sixteen sons of Mahābhijñā-jñānabhibhu. His dhyāni-bodhisattva is Vajrapāṇi. His appearance is variously described, but he generally sits on a lotus, feet crossed, soles upward, left hand closed holding robe, right hand fingers extended touching ground calling it as color is pale gold, some say blue a vajra is before him. His esoteric word is Hum; his element the air, his human form Kanakamuni, v. 拘. Jap. Ashuku, Fudo, and Mudo; Tib. mi-bskyod-pa, mi-'khrugs-pa (mintug-pa); Mong. Ülü küdelükci. v. 不動明王.

不動供 Offerings to 不動明王.

不動使者 The messengers of Akṣobhya-buddha 不動佛.

不動咒 不動慈救咒; 不動慈護咒; 不動陀羅尼; 不動使者祕密法; 不動使者陀羅尼祕密法. Prayers and spells associated with Akṣobhya-buddha 不動佛 and his messengers.

不動地 The eighth of the ten stages in a Buddha's advance to perfection.

不動安鎭法 Prayers to 不動明王 to protect the house.

不動定 The samādhi, or abstract meditation, in which he abides.

不動明王 不動尊 Aryacalanatha 阿奢羅曩 tr. 不動尊 and 無動尊 and Acalaceta, 阿奢囉逝吒 tr. 不動使者. The mouthpiece or messenger, e. g. the Mercury, of the Buddhas; and the chief of the five Ming Wang. He is regarded as the third person in the Vairocana trinity. He has a fierce mien overawing all evil spirits. He is said to have attained to Buddhahood, but also still to retain his position with Vairocana. He has many descriptive titles, e. g. 無量力神通無動者; 不動忿怒王, etc. Five different verbal signs are given to him. He carries a sharp wisdom-sword, a noose, a thunder-bolt. The colour of his images is various—black, blue, purple. He has a youthful appearance; his hair falls over his left shoulder; he stands or sits on a rock; left eye closed; mouth shut, teeth gripping upper lip, wrinkled forehead, seven locks of hair, full-bodied, A second representation is with four faces and four arms, angry mien, protruding teeth, with fames around him. A third with necklaces. A fourth, red, seated on a rock, fames, trident, etc. There are other forms. He has fourteen distinguishing symbols, and many dharanis associated with the realm of fire, of saving those in distress, and of wisdom. He has two messengers 二童子 Kimkara 矜羯羅 and Cetaka 制吒迦, and, including these, a group of eight messengers 八大童子 each with image, symbol, word-sign, etc. Cf. 不動佛.

不動法 Prayer for the aid of 不動明王 to end calamity and cause prosperity.

--------------------------------------------------------------------------------

[105]

不動無爲 One of the six 無爲 kinds of inaction, or laissez aIIer, the state of being unmoved by pleasure or pain.

不動解脫 liberation from being disturbed (by the illusions of life).

不動阿羅漢 an arhat who has attained to the state of the immovable liberation 不動解脫.

不動生死 Immortality, nirvana.

不動義 Immobility, one of the ten meanings of the void.

不動講 An assembly for preaching and praising the virtues of 不動尊.

不動金剛明王 The 不動尊 as the vajra representative, or embodiment, of Vairocana for saving all sentient beings.

不卽不離 Neither the thing itself nor something apart, e. g. the water and the wave; similar to 不一不異.

不取正覺願 Amitābha's vow of not taking up his Buddhahood till each of his forty-eight vows is fulfilled, an affix to each of the vows.

不受一切法 Free from the receptivity, or sensation, of things, emancipated from desire.

不受三昧 In the Lotus Sutra, cap. 25, the bodhisattva 無盡意 obeying the Buddha's command, offered Guanyin a jewel-garland, which the latter refused saying he had not received the Buddha's command to accept it. This attitude is attributed to his 不受 samādhi, the samādhi of 畢竟空 utter 'voidness', or spirituality.

不可 May not, can not: unpermissible, for-bidden; unable. Buke, the name of a monk of the 靈妙寺 Ling Miao monastery in the Tang dynasty, a disciple of Subha-karāṣimha, and one of the founders of 眞言 Shingon.

不可得 ampalabhya; alabhya. Beyond laying hold of, unobtainable, unknowable, unreal, another name for 空 the void. See 三世心不可得.

三世心不可得 The mind or thought, past, present, future, cannot be held fast; the past is gone, the future not arrived, the present does not stay.

不可得空 One of the eighteen 空; it is the 言亡慮絕之空, the 'void' that is beyond words or thought.

不可思議 Beyond thought or description, v. 不思議.

言亡慮絕之空 The 'void' that is beyond words or thought.

四不可思議 The four indescribables, v. 增一阿含經 18, are the worlds; living beings; dragons (nagas); and the size of the Buddha-lands.

五不可思議 The five indescribables, of the 智度論 30, are: The number of living beings; all the consequences of karma; the powers of a state of dhyāna; the powers of nagas; the powers of the Buddhas.

不可思議尊 不可思議光如來 The ineffable Honoured One; the Tathāgata of ineffable light; titles of Amitābha.

不可思議解脫經 A name for the 華嚴經 Huayan sutra.

不可思議經 A name for the 華嚴經 Huayan sutra. The full title is also a name for the 維摩經 Vimalakīrti-sūtra.

不可思議解脫法門 The samādhi, or liberation of mind, that ensures a vision of the ineffable.

不可有 The existence of those who do the 不可, or forbidden, i. e. the hells.

不可棄 Not to be cast away— said to be the name of the founder of the Mahīśāsakah, or 化地 school, cast into a well at birth by his mother, saved by his father, at first brahman, afterwards a Buddhist; v. 文殊問經, but probably apocryphal.

不可稱智 The Buddha wisdom that in its variety is beyond description.

不可見有對色 invisible, perceptible, or material things, e. g. sound, smell, etc.

不可見無對色 Invisible, imperceptible, or immaterial things.

不可說 Unmentionable, indefinable; truth that can be thought but not expressed.

不可說佛 Gaṇendra; the 733rd of the Buddhas of the present kalpa 賢劫, in which 1,000 Buddhas are to appear, of whom four have appeared.

不可越守護 Two guardians of the Law on the right of Mañjuśrī in the Garbhadhātu maṇḍala, named 難持 and 難勝.

不和合性 unharmonizing natures, one of the 五法.

不善 Not good; contrary to the right and harmful to present and future life, e. g. 五逆十惡.

不善律儀 idem 非律儀, i. e. 不法 or 非善戒.

不喞M066116 Ignorant, rustic: immature or ignorant.

不坐高廣大牀 anuccaśayanāmahāśayana. Not to sit on a high, broad, large bed, the ninth of the ten commandments.

不增不減 Neither adding nor subtracting; nothing can be added or taken away. In referenc to the absolute 實相之空理 nothing can be added or taken away; vice versa with the relative.

不增減眞如 the unvarying 眞如 bhūtatathatā, one of the ten 眞如; also the eighth of the 十地.

不壞 avināśya; indestructible, never decaying, eternal.

不壞句 A term in 眞言 Shingon for the magic word 阿 'a', the indestructible embodiment of Vairocana.

不壞四禪 The four dhyāna heavens, where the samādhi mind of meditation is indestructible, and the external world is indestructible by the three final catastrophes.

不壞法 Two kinds of arhats practice the 白骨觀 skull meditation, the dull who consider the dead as ashes, the intelligent who do not, but derive supernatural powers from the meditation.

--------------------------------------------------------------------------------

[106]

不壞金剛 Vairocana the indestructible, or eternal.

不壞金剛光明心殿 The luminous mind-temple of the eternal 大日 Vairocana, the place in the Vajradhātu, or Diamond realm, of Vairocana as teacher.

不如蜜多 The twenty-sixth patriarch, said to be Puryamitra (Eitel), son of a king in Southern India, labored in eastern India, d. A. D. 388 by samādhi.

不妄語 musāvādā-veramaṇī, the fourth commandment, thou shalt not lie; no false speaking.

不婬慾 abrahamacaryā-veramaṇī, the third commandment, thou shalt not commit adultery, i. e. against fornication and adultery for the lay, and against all unchastity for the clerics.

不學 aśaikṣa; no longer studying, graduated, one who has attained.

不定 Unfixed, unsettled, undetermined, uncertain.

不定受業 One of the 'four karma' — aniyata or indefinite karma; opposite of 定業.

不定地法 One of the six mental conditions, that of undetermined character, open to any influence good or evil.

不定性 (不定種性) Of indeterminate nature. The 法相宗 Dharmalakṣana school divides all beings into five classes according to their potentialities. This is one of the divisions and contains four combinations: (1) Bodhisattva-cum-śrāvaka, with uncertain result depending on the more dominant of the two; (2) bodhisattva-cum-pratyekabuddha; (3) śrāvaka-cum-pratyekabuddha; (4) the characteristcs of all three vehicles intermingled with uncertain results; the third cannot attain Buddhahood, the rest may.

不定性聚 不定聚 One of the three Tiantai groups of humanity, the indeterminate normal class of people, as contrasted with sages 定性聚 whose natures are determined for goodness, and the wicked 邪定性聚 whose natures are determined for evil.

不定教 Indeterminate teaching. Tiantai divides the Buddha' s mode of teaching into four; this one means that Buddha, by his extraordinary powers of 方便 upāya-kauśalya, or adaptability, could confer Mahāyāna benefits on his hearers out of his Hīnayāna teaching and vice versa, dependent on the capacity of his hearers.

不定觀 (不定止觀) Direct insight without any gradual process of samādhi; one of three forms of Tiantai meditation.

不害 ahiṃsā. Harmlessness, not injuring, doing harm to none.

不審 A term of greeting between monks. i. e. I do not take the liberty of inquiring into your condition.

不廻 Anagamin. He who does not return; one exempt from transmigration.

不律儀 Practices not in accord with the rule: immoral or subverted rules, i. e. to do evil, or prevent good; heretical rules and practices.

不忘禪 The meditation against forgetfulness.

不思議 acintya. 阿軫帝也 Beyond thought and words, beyond conception, baffling description, amazing.

不思議乘 The ineffable vehicle, Buddhism.

不思議慧童子 The youth of ineffable wisdom, one of the eight youths in the Mañjuśrī court of the Garbhadhātu.

不思議智 acintya-jñāna, inconceivable wisdom, the indescribable Buddha-wisdom.

不思議業相 Inexpressible karma-merit always working for the benefit of the living.

不思議界 acintyadhātu. The realm beyond thought and words, another name for the bhūtatathatā, 眞如.

不思議眞言相道法 The practice of the presence of the invisible Dharmakāya in the esoteric word.

不思議空 第一義空 The Void beyond thought or discussion, a conception of the void, or that which is beyond the material, only attained by Buddhas and bodhisattvas.

不思議空智 The wisdom thus attained which removes all distresses and illusions.

不思議經 The 華嚴經 Huayan sutra.

不思議解脫經 The 華嚴經 Huayan sutra.

不思議薰 The indescribable vāsanā, i. e. suffusion, or 'fuming', or influence of primal 無明 ignorance, on the 眞如 bhūtatathatā, producing all illusion. v 起信論 Awakening of Faith.

不思議變 The indescribable changes of the bhūtatathatā in the multitudinous forms of all things.

不思議易生死 Ineffable changes and transmigrations, i. e. to the higher stages of mortality above the traidhātuka or trailokya 三界.

不悅 Unhappy, uneasy, the disturbing influence of desire.

不惜身命 The bodhisattva virtue of not sparing one's life (for the sake of bodhi).

不懺舉 The excommunication of an unrepentant monk; one of the 三舉.

不才淨 Neither clever nor pure— a term of rebuke.

--------------------------------------------------------------------------------

[107]

不拜 Lay Buddhists may not pay homage to the gods or demons of other religions; monks and nuns may not pay homage to kings or parents.

不捉持生像金銀寶物 jātarūpa-rajata-pratigrahaṇād vaira maṇī (virati). The tenth commandment, not to take or possess uncoined or coined gold and silver, or jewels.

不捨誓約 Amitābha's vow of non-abandonment, not to enter Buddhahood till all were born into his Paradise.

不放逸 No slackness or looseness; concentration of mind and will on the good.

不斷 Without ceasing, unceasing.

不斷光 The unceasing light (or glory) of Amitābha.

不斷光佛 One of the twelve shining Buddhas.

不斷常 Unceasing continuity.

不斷念佛 Unceasing remembrance, or invocation of the Buddha.

不斷相應染 One of the 六染心.

不斷讀經 Unceasing reading of the sutras.

不斷經 Unceasing reading of the sutras.

不斷輪 Unceasing turning of the wheel, as in a monastery by relays of prayer and meditation.

不時解脫 The sixth, or highest of the six types of arhats; the other five groups have to bide their time and opportunity 時解脫 for liberation in samādhi, the sixth can enter immediately.

不更惡趣願 The second of Amitābha's forty-eight vows, that those born in his kingdom should never again enter the three evil lower paths of transmigration.

不染世間法 Unsullied by the things of the world (e. g. the lotus).

不染汚無知 Uncontaminated ignorance.

不染著諸法三昧 The samādhi which is uncontaminated by any (evil) thing, the samādhi of purity; i. e. Mañjuśrī in samādhi holding as symbol of it a blue lotus in his left hand.

不歌舞倡伎不往觀聽 nāṭya-gīta-vāditra-viśūkadarśanād-vairamaṇī (virati). The seventh commandment against taking part in singing, dancing, plays, or going to watch and hear them.

不正食 Not strict food, not exactly food, things that do not count as a meal, e. g. fruit and nuts.

不死 Undying, immortal.

不死甘露 Sweet dew of immortality, a baptismal water of 眞言 Shingon.

不死藥 Medicine of immortality, called shāhē 裟訶, which grows on 雪山 the Himālayas and bestows on anyone seeing it endless and painless life.

不死覺 One of the eight 覺, the desire for long life.

不死門 The gate of immortality or nirvana, i. e. Mahāyāna.

不殺生 prāṇātipātād vairamaṇī (virati). The first commandment, Thou shalt not kill the living.

不法 Not in accordance with the Buddha law, wrong, improper, unlawful.

不活畏 The fear of giving all and having nothing to keep one alive: one of the five fears.

不滅 anirodha, not destroyed, not subject to annihilation.

不滅不生 anirodhānupāda, neither dying nor being reborn, immortal, v. 不生.

不淨 Unclean, common, vile.

不淨忿怒 不淨金剛; 鳥樞沙摩明王 or 鳥芻沙摩明王; 觸金剛 Ucchuṣma, a bodhisattva connected with 不動明王 who controls unclean demons.

不淨施 'Unclean' almsgiving, i. e. looking for its reward in this or the next life.

不淨肉 'Unclean', flesh, i. e. that of animals, fishes, etc., seen being killed, heard being killed, or suspected of being killed; Hīnayāna forbids these, Mahāyāna forbids all flesh.

不淨行 非梵行 Ignoble or impure deeds, sexual immorality.

不淨觀 The meditation on the uncleanness of the human body of self and others, e. g. the nine stages of disintegration of the dead body 九想 q.v.; it is a meditation to destroy 貪 desire; other details are: parental seed, womb, the nine excretory passages, the body's component parts, worm-devoured corpse — all unclean.

不淨觀經 A sutra of Dharmatrata.

不淨說法 邪命說法 'Unclean' preaching, i. e. to preach, whether rightly or wrongly, from an impure motive, e. g. for making a living.

不淨輪 One of the three 輪: impermanence, impurity, distress 無常, 不淨, 苦.

不生 anutpatti; anutpāda. Non-birth: not to be reborn, exempt from rebirth; arhan is mistakenly interpreted as 'not born', meaning not born again into mortal worlds. The 'nir' in nirvana is also erroneously said to mean 'not born'; certain schools say that nothing ever has been born, or created, for all is eternal. The Shingon word 'a' is interpreted as symbolizing the uncreated. The unborn or uncreated is a name for the Tathāgata, who is not born, but eternal ; hence by implication the term means "eternal". ādi, which means"at first, " "beginning","primary", is also interpreted as 不生 uncreated.

--------------------------------------------------------------------------------

[108]

不生斷 One of the 三斷, when illusion no longer arises the sufferings of being reborn in the evil paths are ended.

不生不滅 v. 不滅 'Neither (to be) born nor ended' is another term for 常住 permanent, eternal; nothing having been created nothing can be destroyed; Hīnayāna limits the meaning to the state of nirvana, no more births and deaths; Mahāyāna in its Mādhyamika form extends it universally, no birth and death, no creation and annihilation, see 中論.

四不生 Nothing is produced (1) of itself; (2) of another, i. e. of a cause without itself; (3) of both; (4) of no-cause.

不疑殺 Not in doubt that the creature has been killed to feed me, v. 不淨肉.

不相應心 The non-interrelated mind, see 起信論.

不相應行 Actions non-interrelated (with mind).

不空 Amogha, Amoghavajra. 不空三藏; 智藏; 阿目佉跋折羅 Not empty (or not in vain) vajra. The famous head of the Yogācāra school in China. A Singhalese of northern brahmanic descent, having lost his father, he came at the age of 15 with his uncle to 東海, the eastern sea, or China, where in 718 he became a disciple of 金剛智 Vajrabodhi. After the latter's death in 732, and at his wish, Eliot says in 741, he went to India and Ceylon in search of esoteric or tantric writings, and returned in 746, when he baptized the emperor Xuan Tsung. He was especially noted for rain-making and stilling storms. In 749 he received permission to return home, but was stopped by imperial orders when in the south of China. In ?756 under Su Tsung he was recalled to the capital. His time until 771 was spent translating and editing tantric books in 120 volumes, and the Yogacara 密教 rose to its peak of prosperity. He died greatly honoured at 70 years of age, in 774, the twelfth year of Tai Tsung, the third emperor under whom he had served. The festival of feeding the hungry spirits 孟蘭勝會 is attributed to him. His titles of 智藏 and 不空三藏 are Thesaurus of Wisdom and Amogha Tripitaka.

不空供養菩薩 Āryāmogha-pūrṇamaṇi, also styled 如意金剛 'At will vajra'; in the Garbhadhātu maṇḍala, the fifth on the south of the 悉地 court.

不空如來藏 不空眞如 The realm of phenomena; in contrast with the universal 眞如 or 法身 dharmakāya, unmingled with the illusion of phenomena.

不空成就如來 Amoghasiddhi. The Tathāgata of unerring performance, the fifth of the five wisdom or dhyāni-buddhas of the diamond-realm. He is placed in the north; his image is gold-colored, left hand clenched, right fingers extended pointing to breast. Also, 'He is seated in 'adamantine' pose (legs closely locked) '(Getty), soles apparent, left hand in lap, palm upwards, may balance a double vajra, or sword; right hand erect in blessing, fingers extended. Symbol, double vajra; color, green (Getty); word, ah!; blue-green lotus; element, earth; animal, garuḍa; Śakti (female personification), Tārā; Mānuṣi-Buddha (human or savior Buddha), Maitreya. T., dongrub; J., Fukū jō-jū.

不空羂索 An unerring lasso. See 不空羂索菩薩.

不空羂索菩薩 (不空羂索觀音 or 不空羂索王); Amoghapāśa 阿牟伽皤賖. Not empty (or unerring) net, or lasso. One of the six forms of Guanyin in the Garbhadhātu group, catching deva and human fish for the bodhi-shore. The image has three faces, each with three eyes and six arms, but other forms have existed, one with three heads and ten arms, one with one head and four arms. The hands hold a net, lotus, trident, halberd, the gift of courage, and a plenipotentiary staff; sometimes accompanied by 'the green Tārā, Sudhana-Kumāra, Hayagrīva and Bhṛkuṭī (Getty). There are numerous sutras, etc.

不空見菩薩 Amoghadarśin, the unerringly seeing Bodhisattva, shown in the upper second place of Titsang's court in the Garbhadhātu; also 普觀金剛.

不空金剛菩薩 Amoghavajra-bodhisattva. 阿目佶跋折羅 A Bodhisattva in the 蘇悉地 court of the Garbhadhātu.

不空鉤觀音 Amoghāṅkuśa. 央倶捨 Guanyin of the 'Unerring hook', similar to 不空羂索觀音; also styled 淸淨蓮華明王央倶捨; in the court of the empyrean.

不立文字 (不立文字教) The 禪 ch'an or intuitive School does 'not set up scriptures'; it lays stress on meditation and intuition rather than on books and other external aids: cf. Laṅkāvatāra-sūtra.

不輕 Never Despise, 常不輕菩薩 a previous incarnation of the Buddha, as a monk whose constant greeting to all he met, that they were destined for Buddhahood, brought him much persecution; see the chapter of this title in the Lotus Sutra.

不輕行 The practice of 'Never Despise'. See 不輕.

不綺語 Unrefined, indecent, improper, or smart speech.

不著香華鬘不香塗身 mālā-gandha-vilepana-dhāraṇa-maṇḍana-vibhūṣaṇasthānād vairamaṇī (virati). The eighth commandment against adorning the body with wreaths of fragrant fowers, or using fragrant unguents.

--------------------------------------------------------------------------------

[109]

不聞惡名願 The sixteenth of Amitābha's forty-eight vows, that he would not enter final Buddhahood as long as anyone of evil repute existed.

不臘次 (or 不臈次) Not in order of age, i. e. clerical age; disorderly sitting; taking a seat to which one is not entitled.

不自在 Not independent, not one's own master, under governance.

不與取 adattādāna. Taking that which is not given, i. e. theft; against this is the second commandment.

不苦不樂受 one of the 三受, the state of experiencing neither pain nor pleasure, i. e. above them. Also styled 捨受 the state in which one has abandoned both.

不蘭迦葉 Pūraṇa-kāśyapa. 富蘭那迦葉 One of the six heretics, or Tirthyas, opposed to Śākyamuni.

不虛妄性 Not of false or untrue nature; true, sincere; also 眞實性.

不行而行 Without doing yet to do, e. g. 無爲而爲.

不覺 Unenlightened, uncomprehending, without 'spiritual' insight, the condition of people in general, who mistake the phenomenal for the real, and by ignorance beget karma, reaping its results in the mortal round of transmigration; i. e. people generally.

不覺現行位 The first two of the 十地 of the saint, in which the illusion of mistaking the phenomenal for the real still arises.

不說四衆過罪戒 The prohibition of mentioning the errors and sins of other disciples, cleric or lay.

不請 Not to request; uninvited; voluntary.

不請之友 The uninvited friend, i. e. the Bodhisattva.

不請法 Uninvited preaching or offering of the Law, i. e. voluntarily bestowing its benefits.

不變易性 Unchanging nature, immutable, i. e. the bhūtatathatā.

不變眞如 The immutable bhūtatathatā in the absolute, as compared with 隨緣眞如, i. e. in relative or phenomenal conditions.

不變隨緣 The conditioned immutable, i. e. immutable as a whole, but not in its parts, i. e. its phenomenal activity.

不起法忍 The stage of endurance, or patient meditation, that has reached the state where phenomenal illusion ceases to arise, through entry into the realization of the Void, or noumenal; also 生法忍 (or 起法忍) .

不退 (不退轉) avaivartika, or avinivartanīya. Never receding, always progressing, not backsliding, or losing ground; never retreating but going straight to nirvana; an epithet of every Buddha.

三不退 Never receding from 位 position attained; from a right course of 行 action; from pursuing a right line of 念 thought, or mental discipline. These are duties of every bodhisattva, and have numerous interpretations.

四不退 The four kinds of non-backsliding, which includes three kinds of non-backsliding 三不退, on top of which the Pure Land sect adds another 處 place or abode, i. e. that those who reach the Pure Land never fall away, for which five reasons are given termed 五種不退. The 法相 Dharmalakṣaṇa sect makes their four 信, 位, 證, and 行, faith, position attained, realization, and accordant procedure.

不退住 The seventh of the 十住, the stage of never receding, or continuous progress.

不退土 The Pure Land, from which there is no falling away.

不退地 The first of a bodhisattva's 十地; it is also interpreted by right action and right thought.

不退相 One of the nine 無學 aśaikṣa, i. e. the stage beyond study, where intuition rules. Name of one of the twenty-seven sages.

不退菩薩 A never receding bodhisattva, who aims at perfect enlightenment.

不退輪 (不退轉法輪) The never-receding Buddha vehicle, of universal salvation.

不還 Not to return, never returning. Cf. 不退.

不還向 The third of the 四向 four directions or aims, see 阿那含 anāgāmin, not returning to the desire-world, but rising above it to the 色界 or the 無色界 form-realm, or even formless realm.

不還果 The fruits, fruition, or rewards of the last. Various stages in the final life of parinirvāṇa are named, i. e. five, six, seven, eight, nine, or eleven kinds.

不釐務侍者 A nominal assistant or attendant, an attendant who has no responsibilities.

--------------------------------------------------------------------------------

[110]

不非時食 Vikāla-bhojanād vairamaṇī (virati); part of the sixth of the ten commandments, i. e. against eating out of regulation hours, v. 不食肉.

不顧論宗 One of the 因明四宗, a philosophical school, whose rule was self-gratification, 'not caring for' others.

不飮酒 surā-maireya-madya-pramādasthānād vairamaṇī (virati). The fifth of the ten commandments, i. e. against alcohol.

不食肉 vikālabhojana; part of the sixth of the ten commandments, i. e. against eating flesh; v. 不非時食.

中 madhya. Middle, central, medium, the mean, within; to hit the centre. v. also 三諦.

中乘 The middle vehicle to nirvana, includes all intermediate or medial systems between Hīnayāna and Mahāyāna. It also corresponds with the state of a pratyekabuddha, who lives chiefly for his own salvation but partly for others, like a man sitting in the middle of a vehicle, leaving scarcely room for others. It is a definition made by Mahayanists unknown to Hīnayāna.

中價衣 Another name for the uttarā saṅghāṭī, the middle garment of price, or esteem.

中元 The fifteenth of the seventh moon; see 孟蘭盆.

上元 The fifteenth of the first moon. See 孟蘭盆.

下元 The fifteenth of the tenth moon; cf. 孟蘭盆.

中劫 Middling kalpa, a period of 336, 000, 000 years.

中千界 (中千世界) A middling chiliocosm, see 三千大千世界.

中印 Central India, i. e. of the 五印 five Indies, as mentioned by Xuanzang in the 西域記.

中含 The middle Agama 阿含經.

中品 Middle rank or class.

中唄 Chanting of 梵唄 Buddhist hymns is divided into three kinds 初, 中, and 後.

中因 An arrangement by the esoteric sect of the Five Dhyāni-Buddhas, Vairocana being the first in position, Akṣobhya east, and so on.

中國 Madhyadesa. 中天 (中天竺); 中梵 The middle kingdom, i. e. Central North India, v. 中印.

中士 medium disciples, i. e. śrāvakas and pratyekabuddhas, who can gain emancipation for themselves, but cannot confer it on others: cf. 下士 and 上士.

中天 (中天竺) Central North India, idem 中國.

中天竺寺 A monastery on the 飛來 Feilai peak at Hangchow.

中宗 The school or principle of the mean, represented by the 法相宗 Dharmalakṣaṇa school, which divides the Buddha's teaching into three periods, the first in which he preached 有 existence, the second 空 non-existence, the third 中 neither, something 'between' or above them, e. g. a realm of pure spirit, vide the 深密經 Saṃdhinirmocana-sūtra and the Lotus Sutra.

中宿依 A monk's inner garment, i. e. the five-patch garment; also 中着依.

中實 idem 中道實相.

中尊 The central honored one— in any group of Buddhas, e. g. 不動尊 among the five 明王.

中心 idem 忠心經.

中悔 Repenting or recanting midway, i. e. doubting and falling away.

中有 One of the 四有, i. e. the antarā-bhāva or intermediate state of existence between death and reincarnation; hence 中有之旅 is an unsettled being in search of a new habitat or reincarnation; v. 中陰.

中有之旅 An unsettled being in search of a new habitat or reincarnation; v. 中陰.

中根 Medium capacity, neither clever nor dull, of each of the six organs 六根; there are three powers of each organ 上根, 中根, and 下根.

中梵 Central North India, idem 中國.