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五果 The five fruits, or effects; there are various groups, e. g. I. (1) 異熟果 fruit ripening divergently, e. g. pleasure and goodness are in different categories; present organs accord in pain or pleasure with their past good or evil deeds; (2) 等流果 fruit of the same order, e. g. goodness reborn from previous goodness; (3) 土用果 present position and function fruit, the rewards of moral merit in previous lives; (4) 增上果 superior fruit, or position arising from previous earnest endeavor and superior capacity: (5) 離繋果 fruit of freedom from all bonds, nirvana fruit. II. Fruit, or rebirth: (1) 識 conception (viewed psychologically); (2) 名色 formation mental and physical; (3) 六處 the six organs of perception complete; (4) 觸 their birth and contact with the world; (5) 受 consciousness. III. Five orders of fruit, with stones, pips, shells (as nuts), chaff-like (as pine seeds), and with pods.

五根 pañcendriyāṇi. (1) The five roots, i. e. the five organs of the senses: eyes, ears, nose, tongue, and body as roots of knowing. (2) The five spiritual organs pr positive agents: 信 faith, 精進 energy, 念 memory, 定 visionary meditation, 慧 wisdom. The 五力 q. v. are regarded as negative agents.

五根色 see 五色.

五根本 They are the six great kleśa, i. e. passions, or disturbers, minus 見 views, or delusions; i. e. desire, anger, stupidity (or ignorance), pride, and doubt.

五業 The five kinds of karma: of which the groups are numerous and differ.

五樂 The pleasures of the five senses, v. 五欲.

五欲 The five desires, arising from the objects of the five senses, things seen, heard, smelt, tasted, or touched. Also, the five desires of wealth, sex, foodand-drink, fame, and sleep.

五正色 idem 五色.

五正行 五種正行 The five proper courses to ensure the bliss of the Pure Land: (1) Intone the three sutras 無量壽經, 觀無量壽經, and 阿彌陀經; (2) meditate on the Pure Land; (3) worship solely Amitābha; (4) invoke his name; (5 ) extol and make offerings to him. Service of other Buddhas, etc., is styled 五 (種) 雜行.

五正食 半者蒲膳尼 pañcabhojanīya. The five foods considered proper for monks in early Buddhism: boiled rice, boiled grain or pease, parched grain, flesh, cakes.

五股 (五股杵 or 五股金剛); also 五鈷, 五古, or 五M029401 The five-pronged vajra or thunderbolt emblem of the 五部 five groups and 五智 five wisdom powers of the vajradhātu; doubled it is an emblem of the ten pāramitās. In the esoteric cult the 五股印 five-pronged vajra is the symbol of the 五智 five wisdom powers and the 五佛 five Buddhas, and has several names 五大印, 五智印, 五峯印; 金剛慧印, 大羯印, and 大率都婆印, and has many definitions.

五比丘 The first five of Buddha's converts, also called 五佛子, Ājñāta-Kauṇḍinya 憍陳如, Aśvajit 額鞞, Bhadrika 拔提, Daśabala-Kāśyapa 十力迦葉, and Mahānāma-Kulika 摩男拘利, i. e. but there are numerous other forms of their names.

五法 pañcadharma. The five laws or categories, of which four groups are as follows: I. 相名五法 The five categories of form and name: (1) 相 appearances, or phenomena; (2) 名 their names; (3) 分別 sometimes called 妄想 ordinary mental discrimination of them— (1) and (2) are objective, (3) subjective; (4) 正智 corrective wisdom, which corrects the deficiencies and errors of the last: (5) 如如 the 眞如 Bhutatathata or absolute wisdom, reached through the 如理智 understanding of the law of the absolute, or ultimate truth. II. 事理五法 The five categories into which things and their principles are divided: (1) 心法 mind; (2) 心所法 mental conditions or activities; (3) 色法 the actual states or categories as conceived; (4) 不相應法 hypothetic categories, 唯識 has twenty-four, the Abhidharma fourteen; (5) 無爲法 the state of rest, or the inactive principle pervading all things; the first four are the 事 and the last the 理. III. 理智五法 cf. 五智; the five categories of essential wisdom: (1) 眞如 the absolute; (2) 大圓鏡智 wisdom as the great perfect mirror reflecting all things; (3) 平等性智 wisdom of the equal Buddha nature of all beings; (4) 妙觀察智 wisdom of mystic insight into all things and removal of ignorance and doubt; (5) 成所作智 wisdom perfect in action and bringing blessing to self and others. IV. 提婆五法 The five obnoxious rules of Devadatta: not to take milk in any form, nor meat, nor salt; to wear unshaped garments, and to live apart. Another set is: to wear cast-off rags, beg food, have only one set meal a day, dwell in the open, and abstain from all kinds of flesh, milk, etc.

五法人 Followers of the five ascetic rules of Devadatta, the enemy of the Buddha.

五法成身 idem 五相成身.

五法身 idem 五分法身.

五波羅密 The five pāramitās (omitting the sixth, wisdom), i. e. dāna, almsgiving: śīla, commandment-keeping; kṣānti, patience (under provocation): vīrya, zeal; and dhyāna, meditation.

五海 The five 'seas' or infinities seen in a vision by Puxian, v. 舊華嚴經 3, viz., (1) all worlds, (2) all the living, (3) universal karma, (4) the roots of desire and pleasure of all the living, (5) all the Buddhas, past, present, and future.

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五淨 The five 'clean' products of the cow, its pañca-gavya, i. e. urine, dung, milk, cream (or sour milk), and cheese (or butter); cf M. W.

五淨居天, 五不還天 Cf. 色界. The five pure-dwelling heavens in the fourth dhyāna heaven, into which arhats are finally born: 無煩天 Avṛhās, the heaven free from all trouble; 無熱天 Atapās, of no heat or distress; 善現天 Sudṛsās, of beautiful presentation; 善見天 Sudarśanās, beautiful; and 色究竟天 Akaniṣṭhās, the highest heaven of the form-realm.

五淨食, 五種淨食 idem 五正食.

五濁 五滓; 五渾 The five kaṣāya periods of turbidity, impurity, or chaos, i. e. of decay; they are accredited to the 住 kalpa, see 四劫, and commence when human life begins to decrease below 20,000 years. (1) 劫濁 the kalpa in decay, when it suffers deterioration and gives rise to the ensuing form; (2) 見濁 deterioration of view, egoism, etc., arising; (3) 煩惱濁 the passions and delusions of desire, anger, stupidity, pride, and doubt prevail; (4) 衆生濁 in consequence human miseries increase and happiness decreases; (5) 命濁 human life time gradually diminishes to ten years. The second and third are described as the 濁 itself and the fourth and fifth its results.

五濁增時 The period of increasing turbidity or decay; see 五濁.

五燒 The five burnings, or 五痛 five pains, i. e. infraction of the first five commandments leads to state punishment in this life and the hells in the next.

五無量 The five infinites, or immeasurables — body, mind, wisdom, space, and all the living— as represented respectively by the five Dhyāni Buddhas, i. e. 寶生, 阿閦, 無量壽, 大日, and 不空.

五無間 The uninterrupted, or no-interval hell, i. e. avīci hell, the worst, or eighth of the eight hells. It is ceaseless in five respects— karma and its effects are an endless chain with no escape; its sufferings are ceaseless; it is timeless; its fate or life is endless; it is ceaselessly full. Another interpretation takes the second, third, and fifth of the above and adds that it is packed with 罪器 implements of torture, and that it is full of all kinds of living beings.

五無間業 or 五無間罪 The five karma, or sins, leading to the avīci hell v. 五逆 and 五無間.

五燈錄 The five Teng-lu are (1) 傳燈錄 A. D 1004-8; (2) 廣燈錄; (3) 讀燈錄; (4) 聯燈錄, and (5) 普燈錄; the 燈錄會元 and 燈錄嚴統 are later collections.

五甁 The five vases used by the esoteric school for offering flowers to their Buddha, the flowers are stuck in a mixture of the five precious things, the five grains and the five medicines mingled with scented water.

五甁智水 The five vases are emblems of the five departments of the Vajradhātu, and the fragrant water the wisdom of the five. Wisdom— Buddhas.

五甁灌頂 Baptism with water of the five vases 五甁 representing the wisdom of the five Buddhas 五佛.

五生 Five rebirths, i. e. five states, or conditions of a bodhisattva's rebirth: (1) to stay calamities, e. g. by sacrificing himself; (2) in any class that may need him; (3) in superior condition, handsome, wealthy, or noble; (4) in various grades of kingship; (5) final rebirth before Buddhahood; v. 瑜伽論 4.

五畏 idem 五怖畏.

五痛 idem 五燒.

五百 pañcaśata. Five hundred, of which there are numerous instances, e. g. 500 former existences; the 500 disciples, etc.

五百世 or 五百生 500 generations.

五百世無手 A disciple who even passes the wine decanter to another person will be reborn without hands for 500 generations; v. 梵網經下.

五百羅漢 (五百大羅漢) 500 great arhats who formed the synod under Kaniṣka and are the supposed compilers of the Abhidharma-mahāvibhāṣā-śāstra, 400 years after Buddha entered nirvana (阿毗達磨大毗婆娑論), tr. by Xuanzang (A. D. 656-9). The 500 Lohans found in some monasteries have various definitions.

五百戒 The 'five hundred ' rules for nuns, really 348, viz. 8 波羅夷, 17 僧殘, 30 捨墮, 178 單提, 8 提捨尼, 100 衆學, and 7 滅諍.

五百生 idem 五百世.

五百部 五百小乘; 五百異部 The 500 sects according to the 500 years after the Buddha's death; 智度論 63.

五百問 (五百問事) The 500 questions of Mahā-maudgalyāyana to the Buddha on discipline.

五百由旬 The 500 yojanas of difficult and perilous journey to the Land of Treasures: v. the Lotus Sutra.

五盛陰苦 The mental and physical sufferings arising from the full-orbed activities of the skandhas 五陰, one of the eight sufferings; also 五陰盛 (五陰盛苦).

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五眼 The five kinds of eyes or vision: human; deva (attainable by men in dhyāna); Hīnayāna wisdom; bodhisattva truth; and Buddha-vision or omniscience. There are five more relate to omniscience making 十眼 ten kinds of eyes or vision.

五相 idem 五相成身 and 五衰.

五相成身 (五相成身觀) A contemplation of the five stages in Vairocana Buddhahood— entry into the bodhi-mind; maintenance of it; attainment of the diamond mind; realization of the diamond embodiment; and perfect attainment of Buddhahood. It refers also to the 五智 of the Vairocana group; also 五轉成身 (or 五法成身) .

五知根 The five indriyas or organs of perception— eyes, ears, nose, tongue, and skin. v. 五根.

五礙 idem 五障.

五神通 (or 五神變) pañcabhijñā; also 五通 (力) the five supernatural powers. (1 ) 天眼通 (天眼智證通) divyacakṣus ; deva-vision, instantaneous view of anything anywhere in the form-realm. (2) 天耳通 (天耳智證通) divyaśrotra, ability to hear any sound anywhere. (3) 他心通 (他心智證通) paracitta-jñāna, ability to know the thoughts of all other minds. (4) 宿命通 (宿命智證通) pūrvanivāsānusmṛti-jñāna, knowledge of all formed existences of self and others. (5) 神通 (神通智證通) 通; 神足通; 神如意通 ṛddhi-sākṣātkriyā, power to be anywhere or do anything at will. See 智度論 5. Powers similar to these are also attainable by meditation, incantations, and drugs, hence heterodox teachers also may possess them.

五祖 The five patriarchs. Those of the Huayan (Kegon) sect are 終南杜順; 雲華智儼; 賢首法藏; 淸涼澄觀, and 圭峯宗密. The Pure-land sect five patriarchs are 曇鸞; 道綽; 善導; 懷感 and 少康. The 蓮社 (白蓮社) Lianshe sect has 善導; 法照; 少康; 省常, and 宗賾.

五禁 idem 五戒.

五祕密 (五祕) The five esoteric or occult ones, i. e. the five bodhisattvas of the diamond realm, known as Vajrasattva in the middle; 欲 desire on the east; 觸 contact, south; 愛 love, west; and 慢 pride, north. Vajrasattva represents the six fundamental elements of sentient existence and here indicates the birth of bodhisattva sentience; desire is that of bodhi and the salvation of all: contact with the needy world for its salvation follows; love of all the living comes next; pride or the power of nirvana succeeds.

五祕密曼荼羅 or 十七尊曼荼羅 The maṇḍala of this group contains seventeen figures representing the five above named, with their twelve subordinates.

五種 The five kinds; but frequently the 種 is omitted, e. g. for 五種正食 see 五正食.

五種三歸 The five modes of trisarana, or formulas of trust in the Triratna, taken by those who (1) 翻邪 turn from heresy; (2) take the five commandments; (3) the eight commandments; (4) the ten commandments; (5) the complete commandments.

五種不女 The five kinds of sexually incomplete females, 螺, 筋, 鼓, 角, and 脉. v. 大藏法數 32.

五種不男 The five kinds of 般荼迦 paṇḍakas, i. e. eunuchs, or impotent males: by birth; emasculation; uncontrollable emission; hermaphrodite; impotent for half the month; they are known as 扇搋 Sandha; 留拏 ? Runda; 伊梨沙掌拏 Irṣyāpaṇḍaka; 半擇迦 Paṇḍaka; 博叉 Pakṣapaṇḍaka; there are numerous subdivisions.

五種不翻 The five kinds of terms which Xuanzang did not translate but transliterated— the esoteric (such as 陀羅尼); those with several meanings (such as 薄伽梵); those without equivalent in China (such as 閻浮樹); old-established terms (such as 阿耨菩提); and those which would be less impressive when translated.

五種不還 The five kinds of anāgāmins 那含, who never return to the desire-realm: (1) 中般 the anāgāmin who enters on the intermediate stage between the realm of desire and the higher realm of form; (2) 生般 who is born into the form world and soon overcomes the remains of illusion; (3) 有行般 who diligently works his way through the final stages; (4) 無行般 whose final departure is delayed through lack of aid and slackness; (5) 上流般 who proceeds from lower to higher heavens into nirvana. Also 五種那含 and 五種般 the 般 being 'Parinirvāṇa'.

五種修法 Five kinds of esoteric ceremonial, i. e. (1) 扇底迦 śāntika, for stopping calamities; (2) 布瑟徵迦 or 補瑟徵迦 pauṣṭika, for success or prosperity; (3) 阿畏遮迦 abhicāraka, for suppressing, or exorcising; (4) 阿羯沙尼 ākarṣaṇī, for calling, or attracting (good beings, or aid); (5) 伐施迦囉軌 vaśīkaraṇa, for seeking the aid of Buddhas and bodhisattvas; also 五部尊法 and cf. 五種灌頂.

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五種印 The signs of the five kinds of vision, v. 五眼.

五種唯識 The five kinds of weishi, or idealistic representation in the sutras and śāstras as summed up by Cien 慈恩 of the 法相宗 Dharmalakṣana school: (1) 境唯識 wisdom or insight in objective conditions; (2) 教唯識 in interpretation; (3) 理唯識 in principles; (4) 行唯識 in meditation and practice; (5) 果唯識 in the fruits or results of Buddhahood. The first four are objective, the fifth subject.

五種壇法 The five kinds of maṇḍala ceremonials, v. 五部尊法.

五增上緣 (種增上緣) ; 五緣 Five excellent causes, e.g. of blessedness: keeping the commandments; sufficient food and clothing; a secluded abode; cessation of worry; good friendship. Another group is: riddance of sin; protection through long life; vision of Buddha (or Amitābha, etc. ); universal salvation (by Amitābha); assurance of Amitābha's heaven.

五種布施 The five kinds of almsgiving or dānas— to those from afar, to those going afar, to the sick, the hungry, and those wise in Buddhist doctrine.

五種性 The five germ-natures, or roots of bodhisattva development: (1) 習種性 the germ nature of study of the 空 void (or immaterial), which corrects all illusions of time and space; it corresponds to the 十住 stage; (2) 性種性 that of ability to discriminate all the 性 natures of phenomena and transform the living; the 十行 stage; (3) 道種性(the middle-) way germ-nature, which attains insight into Buddha-laws; the 十廻向; (4) 聖種性 the saint germ-nature which produces holiness by destroying ignorance; the 十廻向 which the bodhisattva leaves the ranks of the 賢 and becomes 聖; (5) 等覺種性 the bodhi-rank germ-nature which produces Buddhahood, i. e. 等覺.

五種惡病 Five epidemics in Vaiśālī during the Buddha's lifetime— bleeding from the eyes, pus from the ears, nose-bleeding, lockjaw, and astringent taste of all food.

五種散亂 The five kinds of mental aberration: (1) the five senses themselves not functioning properly; (2) external distraction, or inability to concentrate the attention; (3) internal distraction, or mental confusion; (4) distraction caused by ideas of mean and mine, personality, possession, etc. (5) confusion of thought produced by Hīnayāna ideas.

五種比量 The five inferences in (Indian) logic: (1) 相比量 from appearance, e. g. fire from smoke; (2) 體比量 from the corporeal, e. g. two or more things from one; (3) 業比量 from action, e. g. the animal from its footmark; (4) 法比量 from recognized law, old age from birth; (5) 因果比量 from cause and effect, that a traveler has a destination.

五種法師 The five kinds of masters of the Law, v. Lotus Sutra, 法師品— one who receives and keeps; reads; recites; expounds; and copies the sutra.

五種法界 The Huayan school's five forms of dharmadhātu: (1) 有爲法界 or 事世界 the phenomenal realm; (2) 無爲法界 or 理世界 the dependent and interactive; the inactive, quiescent, or noumenal realm; (3) 亦有爲亦無爲世界 or 事理無礙世界, both, i.e., interdependent and interactive; (4) 非有爲非無爲世界 either active nor inactive, but it is also 事理無礙世界, e. g. water and wave, wave being water and water wave; (5) 無障礙世界 or 事事無礙世界 the unimpeded realm, the unity of the phenomenal and noumenal, of the collective and individual.

五種法身 The five kinds of a Buddha's dharmakāya. There are four groups. I. (1) 如如智法身 the spiritual body of bhūtatathatā-wisdom; (2) 功德法身 of all virtuous achievement; (3) 自法身 of incarnation in the world; (4) 變化法身 of unlimited powers of transformation; (5) 虛空法身 of unlimited space; the first and second are defined as saṃbhogakāya, the third and fourth as nirmāṇakāya, and the fifth as the dharmakāya, but all are included under dharmakāya as it possesses all the others. II. The esoteric cult uses the first four and adds as fifth 法界身 indicating the universe as pan-Buddha. III. Huayan gives (1) 法性生身 the body or person of Buddha born from the dharma-nature. (2) 功德生身 the dharmakāya evolved by Buddha virtue, or achievement; (3) 變化法身 the dharmakāya with unlimited powers of transformation; (4) 實相法身 the real dharmakāya; (5) 虛 空法身 the universal dharmakāya. IV. Hīnayāna defines them as 五分法身 q. v.

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五種灌頂 The five abhiṣecanī baptisms of the esoteric school— for ordaining ācāryas, teachers, or preachers of the Law: for admitting disciples: for putting an end to calamities or suffering for sins; for advancement, or success; and for controlling (evil spirits ) or getting rid of difficulties, cf. 五種修法. Also, baptism of light: of sweet dew (i. e. perfume): of the 'germ-word' as seed; of the five baptismal signs of wisdom made on the forehead, shoulders, heart, and throat, indicating the five Dhyāni-Buddhas; and of the ' true word' on the breast.

五種藏 The five 'stores', or the five differentiations of the one Buddha-nature; (1) 如來藏 the Tathāgata-nature, which is the fundamental universal nature possessed by all the living: (2) 正法藏 the source or treasury of all right laws and virtues: (3) 法身藏 the storehouse of the dharmakāya obtained by all saints: (4) 出世藏 the eternal spiritual nature, free from earthly errors; (5) 自性淸淨藏 the storehouse of the pure Buddha-nature. Another similar group is 如來藏, 法界藏, 法身藏, 出世間上上藏, and 自性淸淨藏.

五種般 see 五種不還.

五種行 The acts of the 五種法師 q. v.; also idem 五正行.

五種說人 The five kinds of those who have testified to Buddhism; also 五人說經; 五說; i. e. the Buddha,. his disciples, the ṛṣis, devas, and incarnate beings. Also, the Buddha, sages, devas, supernatural beings, and incarnate beings. Also, the Buddha, bodhisattvas, śrāvakas, men, and things. See 五類說法.

五種通 Five kinds of supernatural power: (1) 道通 of bodhisattvas through their insight into truth; (2) 神通 of arhats through their mental concentration; (3) 依通 supernatural or magical powers dependent on drugs, charms, incantations, etc.; (4) 報通 or 業通 reward or karma powers of transformation possessed by devas, nāgas, etc.; (5) 妖通 magical power of goblins, satyrs, etc.

五種那含 v. 五種不還.

五種鈴 The five kinds of bells used by the Shingon sect in Japan, also called 金剛鈴, i. e. 五鈷鈴, 賣鈴, 一鈷. 三鈷鈴, 塔鈴; the different names are derived from their handles; the four first named, beginning with the five-pronged one, are placed each at a corner of the altar, the last in the middle.

五種雜行 see 五正行.

五種魔 The five māras associated with the five skandhas; also 五蘊魔; 五陰魔, 五衆魔.

五箭 The five arrows, i. e. the five desires 五欲.

五納衣 A monk's garment of patches.

五結 The five bonds to mortality: 貧 desire, 恚 hata, 慢 pride, 嫉 envy, 慳 grudging.

五結樂子 One of Indra's musicians who praised Buddha on a crystal lute; v. 中阿含經 33.

五繫 The five suspended corpses, or dead snakes, hanging from the four limbs and neck of Mara as Papiyan; v. Nirvana sutra 6.

五翳 The five films, or interceptors of the light of sun and moon— smoke, cloud dust, fog, and the hands of asuras.

五聲 idem 五音.

五臺山 Pañcaśirsha, Pancaśikha. Wutai Shan, near the northeastern border of Shanxi, one of the four mountains sacred to Buddhism in China. The principal temple was built A. D. 471-500. There are about 150 monasteries, of which 24 are lamaseries. The chief director is known as Changjia Fo (the ever-renewing Buddha). Mañjuśrī is its patron saint. It is also styled 淸涼山.

五色 The five primary colors, also called 五正色 (or 五大色): 靑 blue, 黃 yellow, 赤 red, 白 white, 黑 black. The 五間色 or compound colors are 緋 crimson, 紅, scarlet, 紫 purple, 綠 green, 磂黃 brown. The two sets correspond to the cardinal points as follows: east, blue and green; west, white, and crimson; south, red and scarlet; north, black and purple; and center, yellow and brown. The five are permutated in various ways to represent various ideas.

五間色 five compound colors are 緋 crimson, 紅, scarlet, 紫 purple, 綠 green, 磂黃 brown.

五根色: faith, white; zeal, red; memory yellow; meditation, blue; and wisdom, black. These are represented inter alia in the 五色線 (or 五色縷, or 五色綖, or 五色繩) the five-colored emblematic cord; this cord is also a brahman's sign worn on the shoulder and forbidden by the Buddha.

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五苦 The five forms of suffering: I. (1) Birth, age, sickness, death; (2) parting with those loved; (3) meeting with the hated or disliked; (4) inability to obtain the desired; (5) the five skandha sufferings, mental and physical. II. Birth, age, sickness, death, and the shackles (for criminals). III. The sufferings of the hells, and as hungry ghosts, animals, asuras, and human beings.

五菩提 The five bodhi, or stages of enlightenment: (1) 發心菩提 resolve on supreme bodhi; (2) 伏心菩提 mind control, i. e. of the passions and observance of the pāramitās: (3) 明心菩提 mental enlightenment, study, and increase in knowledge and in the prajñāpāramitā: (4) 出到菩提 mental expansion, freedom from the limitations of reincarnation and attainment of complete knowledge; (5) 無上菩提 attainment of a passionless condition and of supreme perfect enlightenment;.

五蓋 The five covers, i. e. mental and moral hindrances— desire, anger, drowsiness, excitability, doubt.

五葷 idem 五辛.

五蘊 The five skandhas, pañca-skandha: also 五陰; 五衆; 五塞犍陀 The five cumulations, substances, or aggregates, i. e. the components of an intelligent being, specially a human being: (1) 色 rūpa, form, matter, the physical form related to the five organs of sense; (2) 受 vedana, reception, sensation, feeling, the functioning of the mind or senses in connection with affairs and things; (3) 想 saṃjñā, conception, or discerning; the functioning of mind in distinguishing; (4) 行 saṃskāra, the functioning of mind in its processes regarding like and dislike, good and evil, etc.; (5) 識 vijñāna, mental faculty in regard to perception and cognition, discriminative of affairs and things. The first is said to be physical, the other four mental qualities; (2), (3), and (4) are associated with mental functioning, and therefore with 心所; (5) is associated with the faculty or nature of the mind 心王 manas. Eitel gives— form, perception, consciousness, action, knowledge. See also Keith's Buddhist Philosophy, 85-91.

五蘊世間 (or 五陰世間 or 五衆世間) The worlds in which the five skandhas exist.

五蘊宅 The abode of the five skandhas— the human body.

五蘊論 大乘五蘊論 A śāstra by Vasubandhu on the Mahāyāna interpretation of the five skandhas, tr. by Xuanzang; 1 chuan. Other works are the 五蘊皆空經 tr. by Yijing of the Tang dynasty. 五蘊譬喩經 tr. by 安世高 An Shih Kao of the Han dynasty: both are in the 雜阿含經 2 and 10 respectively; also 五蘊論釋 a commentary by Vinītaprabha.

五蘊魔 The Mara of the skandhas, v. 五種魔.

五處供養 The five to be constantly served — father, mother, teacher, religious director, the sick.

五處加持 Ceremonial touching of the five places on the body— brow, right and left shoulders, heart, and throat.

五處眞言 has similar reference to 五處加持. v. 五種灌頂.

五衆 idem 五蘊. Also, the five groups, i. e. monks, nuns, nun-candidates, and male and female novices.

五行 The five lines of conduct. I. According to the 起信論 Awakening of Faith they are almsgiving; keeping the commandments; patience under insult; zeal or progress; meditation. II. According to the 涅槃經 Nirvana Sutra they are saintly or bodhisattva deeds; arhat, or noble deeds; deva deeds; children's deeds (i. e. normal good deeds of men, devas, and Hinayanists); sickness conditions, e. g. illness, delusion, etc.; — into all these lines of conduct and conditions a Bodhisattva enters. III. The five elements, or tanmātra— wood, fire, earth, metal, and water; or earth, water, ire, air, and ether (or space) as taught by the later Mahāyāna philosophy; idem 五大.

五衍 The five Yanas or Vehicles, idem 五乘.

五衣 The five garments worn by a nun are the three worn by a monk: with two others.

五衰 The five signs of decay or approaching death, of which descriptions vary. e. g. uncontrolled discharges, flowers on the head wither. unpleasant odor, sweating armpits, uneasiness (or anxiety); Nirvana Sutra 19.

五見 The five wrong views: (1) 身見 satkāya-dṛṣṭi, i. e. 我見 and 我所見 the view that there is a real self, an ego, and a mine and thine: (2) 邊見 antar-grāha, extreme views. e. g. extinction or permanence; (3) 邪見 mithyā, perverse views, which, denying cause and effect, destroy the foundations of morality; (4) 見取見 dṛṣṭi-parāmarśa, stubborn perverted views, viewing inferior things as superior, or counting the worse as the better; (5) 戒禁取見 śīla-vrata-parāmarśa, rigid views in favour of rigorous ascetic prohibitions, e. g. covering oneself with ashes. Cf. 五利使.

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五覺 The five bodhi, or states of enlightenment, as described in the 起信論 Awakening of Faith; see also 五菩提 for a different group. (1) 本覺 Absolute eternal wisdom, or bodhi; (2) 始覺 bodhi in its initial stages, or in action, arising from right observances; (3) 相似覺 bodhisattva. attainment of bodhi in action, in the 十信; (4) 隨分覺 further bodhisattva-enlightenment according to capacity, i. e. the stages 十住, 十行, and 十廻向; (5) 究竟覺 final or complete enlightenment, i. e. the stage of 妙覺, which is one with the first, i. e. 本覺. The 本覺 is bodhi in the potential, 始覺 is bodhi in the active state, hence (2), (3), (4), and (5) are all the latter, but the fifth has reached the perfect quiescent stage of original bodhi.

五觀 The five meditations referred to in the Lotus Sutra 25: (1) 眞 on the true, idem 空觀, to meditate on the reality of the void or infinite, in order to be rid of illusion in views and thoughts; (2) 淸淨觀 on purity, to be rid of any remains of impurity connected with the temporal, idem 假觀; (3) 廣大智慧觀 on the wider and greater wisdom, idem 中觀, by study of the 'middle' way; (4) 悲觀 on pitifulness, or the pitiable condition of the living, and by the above three to meditate on their salvation; (5) 慈觀 on mercy and the extension of the first three meditations to the carrying of joy to all the living.

五解脫輪 The five wheels of liberation, or salvation, i. e. the five maṇḍalas in which are the Five Dhyāni-Buddhas, see 五智如來; also called五大月輪 and五輪塔婆.

五說 idem 五種說人.

五論 It idem 五部大論.

五調子 idem 五音.

五諦 The five axioms: (1) 因諦 the cause, which is described as 集諦 of the Four Noble Truths; (2) 果諦 the effect as 苦諦; (3) 智諦 or 能知諦 diagnosis as 道諦; (4) 境諦 or 所知諦 the end or cure as 滅諦; to these add (5) 勝諦 or 至諦, the supreme axiom, i. e. the 眞如; v. 四諦.

五識 The five parijñānas, perceptions or cognitions; ordinarily those arising from the five senses, i. e. of form-and-color, sound, smell, taste, and touch. The 起信論 Awakening of Faith has a different set of five steps in the history of cognition; (1) 業識 initial functioning of mind under the influence of the original 無明 unenlightenment or state of ignorance; (2) 轉識 the act of turning towards the apparent object for its observation; (3) 現識 observation of the object as it appears; (4) 知識 the deductions derived from its appearance; (5) 相續識 the consequent feelings of like or dislike, pleasure or pain, from which arise the delusions and incarnations.

五趣 The five gati, i. e. destinations, destinies: the hells, hungry ghosts, animals, human beings, devas; cf. 五惡趣 and 五道.

五趣生死輪 A series of pictures to show the course of life and death, ascribed in the Sarvāstivāda Vinaya 34 to the Buddha.

五身 see 五種法身.

五輪 The five wheels, or things that turn: I. The 五體 or five members, i. e. the knees, the elbows, and the head; when all are placed on the ground it implies the utmost respect. II. The five foundations of the world. first and lowest the wheel or circle of space; above are those of wind; of water; the diamond, or earth; on these rest the nine concentric circles and eight seas. III. The esoteric sect uses the term for the 五大 five elements, earth, water, fire, wind, and space; also for the 五解脫輪 q. v. IV. The five fingers (of a Buddha).

五輪六大 The five are the 五大 five elements, to which the sixth 大 is added, i. e. the six elements, earth, water, fire, air and space, and 識 intelligence or mind.

五輪塔婆 (五輪率塔婆) A stūpa with five wheels at the top; chiefly used by the Shingon sect on graves as indicating the indwelling Vairocana.

五輪觀 五輪三摩地 A meditation of the esoteric school on the five elements, earth, water, fire, air, and space, with their germ-words, their forms (i. e. square, round, triangular, half-moon, and spherical), and their colors (i. e. yellow, white, red, black, and blue). The five wheels also represent the Five Dhyāni-Buddhas, v. 五智. The object is that 五輪成身 the individual may be united with the five Buddhas, or Vairocana.

五輪際 The fifth wheel limit, or world foundation, i. e. that of space.

五轉 The five evolutions, or developments; (1) resolve on Buddhahood; (2) observance of the rules; (3) attainment of enlightenment; (4) of nirvana; (5) of power to aid others according to need.

五轉成身 idem 五相成身.

五轉色 The above five developments are given the colors respectively of yellow, red, white, black, and blue (or green), each color being symbolic, e. g. yellow of Vairocana, red of Mañjuśrī, etc.

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五辛 The five forbidden pungent roots, 五葷 garlic, three kinds of onions, and leeks; if eaten raw they are said to cause irritability of temper, and if eaten cooked, to act as an aphrodisiac; moreover, the breath of the eater, if reading the sutras, will drive away the good spirits.

五逆 pañcānantarya; 五無間業 The five rebellious acts or deadly sins, parricide, matricide, killing an arhat, shedding the blood of a Buddha, destroying the harmony of the sangha, or fraternity. The above definition is common both to Hīnayāna and Mahāyāna. The lightest of these sins is the first; the heaviest the last. II. Another group is: (1) sacrilege, such as destroying temples, burning sutras, stealing a Buddha's or a monk's things, inducing others to do so, or taking pleasure therein; (2) slander, or abuse of the teaching of śrāvaka s, pratyekabuddhas, or bodhisattvas; (3) ill-treatment or killing of a monk; (4) any one of the five deadly sins given above; (5) denial of the karma consequences of ill deeds, acting or teaching others accordingly, and unceasing evil life. III. There are also five deadly sins, each of which is equal to each of the first set of five: (1) violation of a mother, or a fully ordained nun; (2) killing a bodhisattva in a sangha; (5) destroying a Buddha's stūpa. IV. The five unpardonable sin of Devadatta who (1) destroyed the harmony of the community; (2) injured Śākyamuni with a stone, shedding his blood; (3) induced the king to let loose a rutting elephant to trample down Śākyamuni; (4) killed a nun; (5) put poison on his finger-nails and saluted Śākyamuni intending to destroy him thereby.

五通 v. 五神通.

五通仙 One who by non-Buddhistic methods has attained to the five supernatural powers 五通.

五通神 Spirits possessed of the five supernatural powers. They are also identified five bodhisattvas of the 雞頭摩: monastery in India, who, possessed of supernatural powers, went to the Western Paradise and begged the image of Maitreya, whence it is said to have been spread over India.

五道 idem 五趣.

五道六道 There is difference of statement whether there are five or six gati, i. e. ways or destinies; if six, then there is added the asura, a being having functions both good and evil, both deva and demon.

五道冥官 An officer in the retinue of the ten kings of Hades.

五道將軍 A general in the retinue of the ten kings of Hades, who keeps the book of life.

五道轉輪王 One of the ten kings of Hades who retries the sufferers on their third year of imprisonment.

五邉 The five alternatives, i. e. (things) exist; do not exist; both exist and non-exist; neither exist nor non-exist: neither non-exist nor are without non-existence.

五遍行 The five universal mental activities associated with every thought— the idea, mental contact, reception, conception, perception, 作意, 觸, 受, 想, 思; cf. 五蘊.

五那含天 idem 五淨居天.

五邪命 (五邪) The five improper ways of gain or livelihood for a monk, i. e. (1) changing his appearance, e. g. theatrically; (2) advertising his own powers and virtue; (3) fortuning by physiognomy, etc.; (4) hectoring and bullying; (5) praising the generosity of another to induce the hearer to bestow presents.

五部 The five classes, or groups I. The 四諦 four truths, which four are classified as 見道 or theory, and 修道 practice, e. g. the eightfold path. II. The five early Hīnayāna sects, see 一切有部 or Sarvastivadah. III. The five groups of the Vajradhātu maṇḍala.

五部合斷 To cut off the five classes of misleading things, i. e. four 見 and one 修, i. e. false theory in regard to the 四諦 four truths, and erroneous practice. Each of the two classes is extended into each of the three divisions of past, three of present, and three of future, making eighteen mental conditions.

五部大乘經 The five chief Mahāyāna sutras according to Tiantai are: 華嚴經; 大集經; 大品般若經; 法華經, and 涅槃經, i. e. Avataṃsaka, Mahāsanghāta, Mahāprajñāpāramitā, Lotus, and Nirvana sutras.

五部大論 Asaṅga, founder of the Yogācāra school, is said, by command of Maitreya, to have edited the five great śāstras, 瑜伽師地論, 分別瑜伽論, 大乘莊嚴經論, 辨中邉論頌論, and 金剛般若論.

五部尊法 五種壇法 (or 五部護摩 or 五部悉地). Ceremonials of the esoteric cult for ridding from calamity; for prosperity; subduing evil (spirits); seeking the love of Buddhas; calling the good to aid; cf. 五種修法.

五部座 The five Dhyāni-Buddhas, v. 五智如來.

五部律 The first five Hīnayāna sects— Dharmagupta, Sarvāstivāda, Mahīśāsaka, Kāśyapīya, and Vātsīputrīya; see 五師.

五部教主 The five Dhyāni-Buddhas v.五 智 如 來.

五部法 idem 五部尊法.

五部淨 (居 炎 摩 羅) Yama as protector in the retinue of the thousand-hand Guanyin.

五部秘藏 idem 五部尊法.

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五重世界 The five graduated series of universes: (1) 三千大千世界 tri-sahasra-mahā-sahasra-loka-dhātu; a universe, or chiliocosm; (2) such chiliocosms, numerous as the sands of Ganges, form one Buddha-universe; (3) an aggregation of these forms a Buddha-universe ocean; (4) an aggregation of these latter forms a Buddha-realm seed; (5) an infinite aggregation of these seeds forms a great Buddha-universe, 智度論 50. Another division is (1) a world, or universe; (2) a Buddha-nature universe, with a different interpretation; and the remaining three areas above, the sea, the seed, and the whole Buddha-universe.

五重滯 The five heavy blockages, or serious hindrances; see 五鈍使 infra.

五重雲 The five banks of clouds or obstructions for a woman, see 五障.

五鈍使 pañca-kleśa 五重滯; 五惑 The five dull, unintelligent, or stupid vices or temptations: 貪 desire, 嗔 anger or resentment, 癡 stupidity or foolishness, 慢 arrogance, 疑 doubt. Overcoming these constitutes the pañca-śīla, five virtues, v. 尸羅. Of the ten 十使 or agents the other five are styled 五利 keen, acute, intelligent, as they deal with higher qualities.

五鈷金剛杵 (五股金剛杵, 五鈷金剛) The five-armed vajra, 五智金剛杵; 五峯金剛杵, 五峯光明; emblem of the powers of the 五智如來 q. v.

五門禪 idem 五停心觀; there is also a fivefold meditation on impermanence, suffering, the void, the non-ego, and nirvana.

五間色 The five compound colours, v. 五色.

五闡提羅 The five ṣaṇḍhilās, i. e. five bad monks who died, went to the hells, and were reborn as ṣaṇḍhilās or imperfect males; also 五扇提羅.

五阿含 (五阿含經) The five Agamas, 五阿笈魔, i. e. (1) 長阿含經 Dīrghāgama; (2) 中阿含經 Madhyamāgama; (3) 僧育多阿含經 Samyuktāgama; (4) 鴦掘多羅阿含經 Ekottarikāgama, and (5) 屈陀伽阿合經 Kṣudrakāgama.

五陰 五衆 see 五蘊. 陰 is the older term.

五陰世間 idem 五蘊世間.

五陰苦 (五陰盛苦) idem 五盛陰苦.

五陰魔 idem 五蘊魔.

五障 The five hindrances, or obstacles; also 五礙; 五雲. I. Of women, i. e. inability to become Brahma-kings, Indras, Māra-kings, Caikravarti-kings, or Buddhas. II. The hindrances to the five 五力 powers, i. e. (self-) deception a bar to faith, as sloth is to zeal, anger to remembrance, hatred to meditaton, and discontent to wisdom. III. The hindrances of (1) the passion-nature, e. g. original sin; (2) of karma caused in previous lives; (3) the affairs of life; (4) no friendly or competent preceptor; (5) partial knowledge.

五障三從 The five hindrances to woman, see above, and her three subordinations, i. e. to father, husband. and son.

五雲 v. 五障.

五音 The five musical tones, or pentatonic scale— do, re, mi, sol, la; also 五聲; 五調子.

五頂 pañcaśikha, the five locks on a boy's head; also used for 五佛頂尊 q. v.

五頂輪王 idem 五佛頂尊.

五頂山 idem Wu-Tai Shan 五臺.

五類天 The five kinds of devas: (1) 上界天 in the upper realms of form and non-form; (2) 虛空天 in the sky, i. e. four of the six devas of the desire-realm; (3) 地居天 on the earth, i. e. the other two of the six devas, on Sumeru; (4) 遊虛天空 wandering devas of the sky, e. g. sun, moon, starvas, (5) 地下天 under-world devas, e. g. nāgas, asuras, māras, etc. Of. 五大明王.

五類聲 The five groups of five each of the consonants in the syllabary called 悉曇 Siddha.

五類說法 The five preachers in the Huayan sutra: the Buddha; bodhisattvas; śrāvakas; the devas in their praise songs; and material things, e. g. the bodhi-tree; v. 五種說人.

五食 The five kinds of spiritual food by which roots of goodness are nourished: correct thoughts; delight in the Law; pleasure in meditation; firm resolve, or vows of self-control; and deliverance from the karma of illusion.

五香 The incense composed of five ingredients (sandalwood, aloes, cloves, saffron, and camphor) offered by the esoteric sects in building their altars and in performing their rituals. Cf. 五分香.

五體 and 五體投地 v. 五輪.

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五髻 The five cūḍā, topknots or locks, emblems of the 五智 q. v.

五髻冠 A five-pointed crown with a meaning similar to 五髻.

五髻文殊 Mañjuśrī of the five locks.

今 Now, at present, the present.

今圓 A Tiantai term indicating the present 'perfect' teaching, i. e. that of the Lotus, as compared with the 昔圓 older 'perfect ' teaching which preceded it.

今家 The present school, i. e. my school or sect.

介 scales, mail: important; resolute, firm; an attendant; petty, small.

介爾 A transient thought, see kṣaṇa 刹.

仁 Kindness, benevolence, virtue.

仁者 Kind sir!

仁尊 Benevolent and honored, or kindly honored one, i. e. Buddha.

仁王 The benevolent king, Buddha; the name Śākya is intp. as 能仁 able in generosity. Also an ancient king, probably imaginary, of the 'sixteen countries' of India, for whom the Buddha is said to have dictated the 仁王經, a sutra with two principal translations into Chinese, the first by Kumārajīva styled 仁王般若經 or 佛說仁王般若波羅蜜經 without magical formulae, the second by Amogha (不空) styled 仁王護國般若波羅蜜經, etc., into which the magical formulae were introduced; these were for royal ceremonials to protect the country from all kinds of calamities and induce prosperity.

仁王供 Service of the 仁王曾 (or 仁王講) the meeting of monks to chant the above incantations.

仁王咒 仁王陀羅尼 The incantations made in the 仁王供.

仁王尊 The two Vajrapāṇi 阿 and 吽 who act as door guardians of temples, variously known as 密跡菩薩, 密修力士, 執金剛神, and 那羅延金剛.

什 A file of ten; sundry, what.

什物 Things (in general), oddments.

什肇 The 什 is Kumārajīva and the 肇 his disciple 僧肇 Sengzhao.

什麽 idem 甚麽 What ? What.

允 Sincere, true; to assent.

允堪 Yun-k'an, a famous monk of the Sung dynasty.

允若 Yun-jo, a famous monk of the Yuan dynasty.

元 Beginning, first, original, head; dollar; Mongol (dynasty).

元吉樹 The tree of the origin of felicity, i. e. the bodhi-tree or ficus religiosa, also styled 佛樹; 道樹, and 菩提樹.

元品無明 Primal ignorance; the original state of avidya, unenlightenment, or ignorance; original innocence. Also 根本無明; 無始無明.

元因 原因 The original or fundamental cause which produces phenomena, e. g. karma, reincarnation, etc.; every cause has its fruit or consequences. The idea of cause and effect is a necessary condition of antecedent and consequence; it includes such relations as interaction, correlation, interdependence, co-ordination based on an intrinsic necessity.

元妙 The original or fundamental marvel or mystery, i. e. the conception of nirvana.

元始 Prabhū, 波羅赴; 鉢利部 beginning, in the beginning, primordial. Prabhū is a title of Viṣṇu as a personification of the sun.

元心 The original or primal mind behind all things, idem the 一心 of the 起信論 Awakening of Faith, the 森羅萬象之元 source of all phenomena, the mind which is in all things.

元明 本明 Original brightness or intelligence; the 眞如 or bhūtatathatā as the source of all light or enlightenment.

元曉 Yuan-hsiao, a famous Korean monk who traveled, and studied and wrote in China during the Tang dynasty, then returned to Korea; known as 海東師 Hai-tung Shih.

元照 Name of 湛然 Chan-jan, the seventh head of the Tiantai School; he died 1116.

元祖 The original patriarch, or founder of a sect or school; sometimes applied to the Buddha as the founder of virtue.

元藏 The Yuan tripiṭaka, compiled by order of Shih Tsu (Kublai), founder of the Yuan dynasty, and printed from blocks; begun in 1277, the work was finished in 1290, in 1, 422 部 works, 6, 017 卷 sections, 558 凾 cases or covers. It contained 528 Mahayanist and 242 Hinayanist sutras; 25 Mahāyāna and 54 Hīnayāna vinaya; 97 Mahāyāna and 36 Hīnayāna śāstras; 108 biographies; and 332 supplementary or general works. In size, and generally, it was similar to the Sung edition. The 元藏目錄 or Catalogue of the Yuan tripiṭaka is also known as 大普寧寺大藏經目錄.

元辰星 元神星 A star that controls the attainment of honors, and the riddance of sickness and distresses. The star varies according to the year star of the suppliant which is one of the seven stars in Ursa Major.

内 Within, inner.

内乞 The bhikṣu monk who seeks control from within himself, i. e. by mental processes, as compared with the 外乞 the one who aims at control by physical discipline. e. g. fasting, etc.

内供奉 (内供) A title for the monk who served at the alter in the imperial palace, instituted in A. D. 756; also called 供奉.

内典 Buddhist scriptures; of. 外典 non-Buddhist scriptures. There are also divisions of internal and external in Buddhist scriptures.