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內凡 The inner or higher ranks of ordinary disciples as contrasted with the 外凡 lower grades; those who are on the road to liberation; Hīnayāna begins the stage at the 四善根位 also styled 內凡位; Mahāyāna with the 三賢位 from the 十住 upwards. Tiantai from the 相似卽 of its 六卽 q. v.

內塵 The inner, or sixth 塵 guṇa associated with mind, in contrast with the other five guṇas, qualities or attributes of the visible, audible, etc.

內史 The clerk, or writer of petitions, or prayers, in a monastery; also 內記.

內外 Internal and external: subjective and objective.

內外兼明 Inner and outer both 'ming '; the first four of the 五明 q. v. are 'outer' and the fifth 'inner'.

內外空 Internal organ and external object are both unreal, or not material.

內外道 Within and without the religion; Buddhists and non-Buddhists; also, heretics within the religion.

內學 The inner learning, i. e. Buddhism.

內宿 Food that has been kept overnight in a monastic bedroom and is therefore one of the 'unclean' foods; v. 內煮.

內寺 The Buddhist shrines or temples in the palace, v. 內道塲.

內心 The mind or heart within; the red lotus is used in the 大日經 as its emblem.

內心曼荼羅 (or 祕密曼荼羅) The 'central heart ' maṇḍala of the 大日經 or the central throne in the diamond realm lotus to which it refers.

內我 The antarātman or ego within, one's own soul or self, in contrast with bahirātman 外我 an external soul, or personal, divine ruler.

內教 Buddhism, in contrast with 外教 other cults.

內明 adhyatmāvidyā, a treatise on the inner meaning (of Buddhism), one of the 五明 q. v.

內法 Buddhism, as contrasted with other religions.

內無爲 Inner quiescence, cf. the six 妙門.

內煮 Cooked food in a monastic bedroom, becoming thereby one of the 'unclean' foods; v. 內宿食.

內界 The realm of mind as contrasted with 外界 that of the body; also the realm of cognition as contrasted with externals, e. g. the 五界 five elements.

內祕 The inner mystic mind of the bodhisattva, though externally he may appear to be a śrāvaka.

內種 The seed contained in the 八識, i. e. ālayavijñāna, the basis of all phenomena.

內空 Empty within, i. e. no soul or self within.

內緣 The condition of perception arising from the five senses; also immediate, conditional, or environmental causes, in contrast with the more remote.

內薰 Inner censing; primal ignorance, or unenlightenment; perfuming, censing, or acting upon original intelligence causes the common uncontrolled mind to resent the miseries of mortality and to seek nirvana; v. 起信論 Awakening of Faith.

內胎 The inner garbhadhātu, i. e. the eight objects in the eight leaves in the central group of the maṇḍala.

內衆 The inner company, i. e. the monks, in contrast with 外俗 the laity.

內衣 antaravāsaka, one of the three regulation garments of a monk, the inner garment.

內記 The clerk, or writer of petitions, or prayers, in a monastery; also 內史.

內證 The witness or realization within: one's own assurance of the truth.

內識 Internal perception, idem 心識.

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內道塲 A place for Buddhist worship in the palace, v. 内齋 and 内寺.

內門轉 The psychological elements in the 八識, viz. the seventh and eighth categories.

內陣 The inner ranks, i. e. the part of a temple near the altar, where the monks sit.

內院 The inner court— of the Tusita heaven, where Maitreya dwells and preaches; also 善法堂.

內障 Internal, or mental hindrances, or obstacles.

內齋 Buddhist ceremonies in the palace on the emperor's birthday, v. 內道塲.

公 Public, general, official; a duke, grandparent, gentleman; just, fair.

公案 J. kōan; 因緣 A dossier, or case-record; a cause; public laws, regulations; case-law. Problems set by Zen masters, upon which thought is concentrated as a means to attain inner unity and illumination.

公界 A public place; in public.

六 ṣaṭ, ṣaḍ. Six.

六事成就 The six things which enable a bodhisattva to keep perfectly the six pāramitās — worshipful offerings, study of the moral duties, pity, zeal in goodness, isolation, delight in the law; these are described as corresponding to the pāramitās seriatim; v. 莊嚴經 12.

六住 The sixth of the 十住 q. v.

六作 idem 六受.

六位 The six stages of Bodhisattva development, i. e. 十信位; 十住位; 十廻向位; 十地位; 等覺位; 佛地位; these are from the order Huayan jing.

六供具 The six articles for worship— flowers, a censer, candles, hot liquid, fruits, tea.

六依 The six senses on which one relies, or from which knowledge is received; v. 六情.

六入 ṣaḍāyatana; 六阿耶怛那 (or 六阿也怛那) the six entrances, or locations, both the organ and the sensation — eye, ear, nose, tongue, body, and mind; sight, hearing, smell, taste, touch, and perception. The six form one of the twelve nidanas, see 十二因緣. The 六根 are the six organs, the 六境 the six objects, and the 六塵 or guṇas, the six inherent qualities. The later term is 六處 q. v.

六八弘誓 The forty-eight great or surpassing vows of Amitābha, also 六八超世本願.

六决定 v. 六種决定; also 七深信.

六凡 The six stages of rebirth for ordinary people, as contrasted with the saints 聖者: in the hells, and as hungry: ghosts, animals, asuras, men, and devas.

六到彼岸 The six things that ferry one to the other shore, i. e. the six pāramitās, v. 六度.

六劍 六箭 The six swords (or arrows), i. e. the six senses, v. 六塵, which are defined as the qualities of sight, sound, smell, taste, touch, and mind.

六十 ṣaṣṭi, sixty.

六十二見 The sixty-two 見 or views, of which three groups are given: The 大品般若經 in the 佛母品 takes each of the five skandhas under four considerations of 常 time, considered as time past, whether each of the five has had permanence, impermanence, both, neither, 5 x 4 = 20; again as to their space, or extension, considered as present time, whether each is finite, infinite, both, neither =20; again as to their destination, i. e. future, as to whether each goes on, or does not, both, neither (e. g. continued personality) = 20, or in all 60; add the two ideas whether body and mind 神 are a unity or different = 62. The Tiantai School takes 我見, or personality, as its basis and considers each of the five skandhas under four aspects, e. g (1) rūpa, the organized body, as the ego; (2) the ego as apart from the rūpa; (3) rūpa as the greater, the ego the smaller or inferior, and the ego as dwelling in the rūpa; (4) the ego as the greater, rupa the inferior, and the rupa in the ego. Consider these twenty in the past, present, and future = 60, and add 斷 and 常 impermanence and permanence as fundamentals = 62. There is also a third group.

六十卷 The 60 rolls: the Tiantai 三大部, or three collections of fundamental texts of that school.

六十四書 The sixty-four classes of Indian writing or literature, Brahmi, Kharosthi, etc.

六十四梵音 The sixty-four Aryan or noble characteristics of a Buddha's tones or voice, e. g. snigdha 流澤聲 smooth; mṛdukā 柔軟聲 gentle, etc.

六十四眼 Eighteen lictors in the avīci hell each with sixty-four eyes.

六十心 The sixty different mental positions that may occur to the practitioner of Yoga, see 大日經, 住心品; examples of them are desire, non-desire, ire, kindness, foolishness, wisdom, decision, doubt, depression, brightness, contention, dispute, non-contention, the spirit of devas, of asuras, of nāgas, of humanity, woman (i. e. lust), mastery, commercial, and so on.

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六卽 The six stages of Bodhisattva developments as defined in the Tiant 'ai 圓教, i. e. Perfect, or Final Teaching, in contrast with the previous, or ordinary six developments of 十信, 十住, 十行, etc., as found in the 別教 Differentiated or Separate school. The Tiantai six are: (1) 理卽 realization that all beings are of Buddha-nature; (2) 名字卽 the apprehension of terms, that those who only hear and believe are in the Buddha. law and potentially Buddha; (3) 觀行卽 advance beyond terminology to meditation, or study and accordant action; it is known as 五品觀行 or 五品弟子位; (4) 相似卽 semblance stage, or approximation to perfection in purity, the 六根淸淨位, i. e. the 十信位; (5) 分證卽 discrimination of truth and its progressive experiential proof, i. e. the 十住, 十行, 十廻向, 十地, and 等覺位 of the 別教 known also as the 聖因 cause or root of holiness. (6) 究竟卽 perfect enlightenment, i. e. the 妙覺位 or 聖果 fruition of holiness. (1) and (2) are known as 外凡 external for, or common to, all. (1) is theoretical; (2) is the first step in practical advance, followed by (3) and (4) styled 内凡 internal for all, and (3), (4), (5), and (6) are known as the 八位 the eight grades.

六卽佛 Buddha in six forms; (1) 理佛 as the principle in and through all things, as pan-Buddha— all things being of Buddha-nature; (2) 名字佛 Buddha as a name or person. The other four are the last four forms above.

六受 The six vedanas, i. e. receptions, or sensations from the 六根 six organs. Also 六作.

六合釋 v. 六離釋.

六和敬 (六和) The six points of reverent harmony or unity in a monastery or convent: 身 bodily unity in form of worship, 口 oral unity in chanting, 意 mental unity in faith, 戒 moral unity in observing the commandments, 見 doctrinal unity in views and explanations, and 利, 行, 學, or 施 economic unity in community of goods, deeds, studies, or charity.

六和合 The six unions of the six sense organs with the six objects of the senses, the eye with the object seen, etc.

六味 The six tastes, or flavors — bitter, sour, sweet, acrid, salt, and insipid.

六喩 The six illustrations of unreality Diamond Sutra: a dream, a phantasm, a bubble, a shadow, dew, and lightning. Also 六如.

六因 The six causations of the 六位 six stages of Bodhisattva development, q. v. Also, the sixfold division of causes of the Vaibhāṣikas (cf. Keith, 177-8); every phenomenon depends upon the union of 因 primary cause and 緣 conditional or environmental cause; and of the 因 there are six kinds: (1) 能作因 karaṇahetu, effective causes of two kinds: 與力因 empowering cause, as the earth empowers plant growth, and 不障因 non-resistant cause, as space does not resist, i. e. active and passive causes; (2) 倶有因 sahabhūhetu, co-operative causes, as the four elements 四大 in nature, not one of which can be omitted; (3) 同類因 sabhāgahetu, causes of the same kind as the effect, good producing good, etc.; (4) 相應因 saṃprayuktahetu, mutual responsive or associated causes, e. g. mind and mental conditions, subject with object; Keith gives 'faith and intelligence'; similar to (2); (5) 遍行因 sarvatragahetu, universal or omnipresent cause, i. e. of illusion, as of false views affecting every act; it resembles (3) but is confined to delusion; (6) 異熟因 vipākahetu, differental fruition, i. e. the effect different from the cause, as the hells are from evil deeds.

六地 Six bodhisattvas in the Dizang group of the garbhadhātu, each controlling one of the 六道 or ways of sentient existence. They deal with rebirth in the hells, as hungry ghosts, animals, asuras, men, and devas.

六垢 (六垢法) Six things that defile: 誑 exaggeration, 謟 flattery, 憍 arrogance, 惱 vexation, 恨 hatred, 害 malice.

六城部 Ṣaṇṇagarikāḥ, 山拖那伽梨柯部; or 密林山部. One of the twenty Hīnayāna sects, connected with the Vātsīputtrīyāḥ 犢子部.

六境 The six fields of the senses, i. e. the objective fields of sight, sound, smell, taste, touch, and idea (or thought); rūpa, form and color, is the field of vision; sound, of hearing; scent, of smelling; the five flavors, of tasting; physical feeling, of touch; and mental presentation, of discernment; cf. 六入; 六處 and next.

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六塵 The six guṇas, qualities produced by the objects and organs of sense, i. e. sight, sound, smell, taste, touch, and idea; the organs are the 六根, 六入, 六處, and the perceptions or discernments the 六識; cf. 六境. Dust 塵 is dirt, and these six qualities are therefore the cause of all impurity. Yet 六塵說法 the Buddha made use of them to preach his law.

六大 The six great or fundamental things, or elements — earth; water; fire; wind (or air); space (or ether); and 識 mind, or perception. These are universal and creative of all things, but the inanimate 非情 are made only of the first five, while the animate 有情 are of all six. The esoteric cult represents the six elements, somewhat differently interpreted in the garbhadhātu and vajradhātu. Also 六大界.

六大法性 The unity in variety of the six elements and their products; ordinary eyes see only the differentiated forms or appearances, the sage or philosopher sees the unity.

六大無礙 The six elements unimpeded, or interactive; or 六大體大 the six elements in their greater substance, or whole. The doctrine of the esoteric cult of tran-substantiation, or the free interchangeability of the six Buddha elements with the human, like with like, whereby yoga becomes possible, i. e. the Buddha elements entering into and possessing the human elements, for both are of the same elemental nature.

六大煩惱 The six great kleśa, passions, or distressers: desire, resentment, stupidity, pride, doubt, and false views.

六大神 The spirits of the six elements.

六大觀 Meditation on the six elements; in the exoteric cult, that they are unreal and unclean; in the esoteric cult, that the Buddha and human elements are of the same substance and interchangeable, see above.

六大賊 v. 六賊.

六天 The six devalokas, i. e. the heavens with sense organs above Sumeru, between the brahmalokas and the earth, i. e. 四王天; 忉利天; 夜摩天; 兜率天; 樂變化天; and 他化自在天. The sixth is the heaven of Mara, v. 六欲天.

六夷 The six pārājikas, v. 波羅夷.

六如 The six 'likes' or comparisons, like a dream, a phantasm, a bubble, a shadow, dew, and lightning, v. 六喩.

六妄 The six misleaders, i. e. the six senses.

六妙行 idem 六行觀.

六字 The six words or syllables, 南無阿彌陀佛 Namo Amitābha.

六字名號 a name for Mañjuśrī. See 六字文殊.

六字文殊 The six-word dhāraṇī of Mañjuśrī 闇婆髻駄那麽 (or 闇婆計陀那麽) or 唵縛鷄淡納莫. There are also the esoteric (Shingon) six words connected with the six forms of Guanyin and the 六字法, 六字供, 六字河臨法, and六字護摩 ceremonials, some connected with Mañjuśrī, and all with Guanyin. There are several 六字 dhāraṇīs, e. g. the Ṣaḍakṣara-vidyāmantra. The six words generally associated with Guanyin are 安荼詈般茶詈 (or 安荼隸般茶詈). There is also the six word Lamaistic charm oṃ maṇi padme hūṃ 唵?呢叭 M061971 吽.

六宗 The six schools, i. e. 三論宗; 法相宗; 華嚴宗; 律宗; 成實宗, and 倶舍宗 q. v.; the last two are styled Hīnayāna schools. Mahāyāna in Japan puts in place of them 天台宗 and 眞言宗 Tendai and Shingon.

六師 The six tīrthikas or heterodox teachers— Pūraṇa-Kāśyapa, Maskarin, Sañjayin, Ajita-keśakambala, Kakuda-Kātyāyana, and Nirgrantha; see 外道.

六師迦王 Name of the king who, thirteen years after the destruction of the Jetavana vihāra. which had been rebuilt 'five centuries ' after the nirvana, again restored it.

六年苦行 The six years of Śākyamuni's austerities before his enlightenment.

六度 The six things that ferry one beyond the sea of mortality to nirvana, i. e. the six pāramitās 波羅蜜 (波羅蜜多): (1) 布施 dāna, charity, or giving, including the bestowing of the truth on others; (2) 持戒 śīla, keeping the command rents; (3) 忍辱 kṣānti, patience under insult; (4) 精進 vīrya, zeal and progress; (5) 闡定 dhyāna, meditation or contemplation; (6) 智慧 prajñā; wisdom, the power to discern reality or truth. It is the last that carries across the saṃsāra (sea of incarnate life) to the shores of nirvana. The opposites of these virtues are meanness, wickedness, anger, sloth, a distracted mind, and ignorance. The 唯識論 adds four other pāramitās: (7) 方便 upāya, the use of appropriate means; (8) 願 praṇidhāna, pious vows; (9) 力 bala, power of fulfillment; (10) 智 jñāna knowledge.

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六度果報 The reward s stimulated by the six pāramitās are 富 enrichment; 具色 all things, or perfection; 力 power; 壽 long life; 安 peace (or calmness); 辯 discrimination, or powers of exposition of the truth.

六度無極 The six infinite means of crossing the sea of mortality, i. e. the six pāramitās 六度.

六德 The six characteristics of a bhagavat, which is one of a Buddha's titles: sovereign, glorious, majestic, famous, propitious, honored.

六念 (六念法) The six thoughts to dwell upon: Buddha, the Law, the Order, the commands, almsgiving, and heaven with its prospective joys.

六念處 The six stages of the six kinds of mindfulness 六念.

六情 The emotions arising from the six organs of sense 六根 for which term 六情 is the older interpretation; v. 六依.

六慧 The six kinds of wisdom. Each is allotted seriatim to one of the six positions 六位 q. v. (1) 聞慧 the wisdom of hearing and apprehending the truth of the middle way is associated with the 十住; (2) 思慧 of thought with the 十行; (3) 修慧 of observance with the 十廻向; (4) 無相慧 of either extreme, or the mean, with the 十地; (5) 照寂慧 of understanding of nirvana with 等覺慧; (6) 寂照慧 of making nirvana illuminate all beings associated with 佛果 Buddha-fruition. They are a 別教 Differentiated School series and all are associated with 中道 the school of the 中 or middle way.

六成就 Six perfections (some say five, some seven) found in the opening phrase of each sutra: (1) 'Thus' implies perfect faith; (2) ' have I heard, ' perfect hearing; (3) 'once, 'the perfect time; (4) 'the Buddha, ' the perfect lord or master; (5) 'on Mt. Gṛdhrakūṭa, ' the perfect place; (6) 'with the great assembly of bhikṣus, ' the perfect assembly.

六方 The six directions— E. W. N. S. above and below.

六方禮 The brahman morning act of bathing and paying homage in the six directions; observing the 'well-born' do this; the Buddha is said to have given the discourse in the 善生經.

六方護念, 六方證明 (or 六方證誠) The praises of Amitābha proclaimed by the Buddhas of the six directions.

六時 The six 'hours' or periods in a day, three for night and three for day, i. e. morning noon, evening; night, midnight, and dawn. Also, the six divisions of the year, two each of spring, summer, and winter.

六時懺 six daily periods of worship.

六時三昧 six daily periods of meditation.

六時不斷 six daily periods of unintermitting devotions.

六時禮讚 six daily periods of worship of ceremonial.

六染心 The six mental 'taints' of the Awakening of Faith 起心論. Though mind-essence is by nature pure and without stain, the condition of 無明 ignorance, or innocence, permits of taint or defilement corresponding to the following six phases: (1) 執相應染 the taint interrelated to attachment, or holding the seeming for the real; it is the state of 執取相 and 名字相 which is cut off in the final pratyeka and śrāvaka stage and the bodhisattva 十住 of faith; (2) 不斷相應染 the taint interrelated to the persisting attraction of the causes of pain and pleasure; it is the 相續相 finally eradicated in the bodhisattva 初地 stage of purity; (3) 分別智相應染 the taint interrelated to the 'particularizing intelligence' which discerns things within and without this world; it is the first 智相, cut off in the bodhisattva 七地 stage of spirituality; (4) 現色不相應染 the non-interrelated or primary taint, i. e. of the 'ignorant' mind as yet hardly discerning subject from object, of accepting an external world; the third 現相 cut of in the bodhisattva 八地 stage of emancipation from the material; (5) 能見心不相應染 the non-interrelated or primary taint of accepting a perceptive mind, the second 轉相, cut of in the bodhisattva 九地 of intuition, or emancipation from mental effort; (6) 根本業不相應染 the non-interrelated or primary taint of accepting the idea of primal action or activity in the absolute; it is the first 業相, and cut of in the 十地 highest bodhisattva stage, entering on Buddhahood. See Suzuki's translation, 80-1.

六相 The six characteristics found in everything— hole and parts, unity and diversity, entirety and (its) fractions.

六根 The six indriyas or sense-organs: eye, ear, nose, tongue, body, and mind. See also 六入, 六境, 六塵, and 六處.

六根五用 Substitution of one organ for another, or use of one organ to do the work of all the others, which is a Buddha's power.

六根功德 The powers of the six senses, i. e. the achievement by purification of their interchange of function.

六根懺悔 A penitential service over the sins of the six senses.

六根淸淨 The six organs and their purification in order to develop their unlimited power and interchange, as in the case of a Buddha. This full development enables e. g. the eye to see everything in a great chiliocosm from its highest heaven down to its lowest hells and all the beings past, present, and future, with all the karma of each.

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六根淸淨位 The state of the organs thus purified is defined by Tiantai as the 十信位 of the 別教, or the 相似卽 of the 圓教, v. 六卽.

六欲 The six sexual attractions arising from color; form; carriage; voice (or speech); softness (or smoothness); and features.

六欲天 The devalokas, i. e. the heavens of desire, i. e. with sense-organs; the first is described as half-way up Mt. Sumeru, the second at its summit, and the rest between it and the Brahmalokas; for list v. 六天. Descriptions are given in the 智度論 9 and the 倶舍論 8. They are also spoken of as 六欲天婬相, i. e. as still in the region of sexual desire.

六欲四禪 the six heavens where sexual desire continues, and the four dhyāna heavens of purity above them free from such desire.

六法戒 The six prohibition rules for a female devotee: indelicacy of contact with a male; purloining four cash; killing animals; untruthfulness; food after the midday meal; and wine-drinking. Abbreviated as 六法.

六法 is also a term for 六法念.

六波 The six pāramitās, v. 波羅密.

六無常六譬 v. 六喩.

六煩惱 v. 六大煩惱.

六物 The six things personal to a monk— saṅghāṭī, the patch robe; uttarā saṅghāṭī, the stole of seven pieces; antara-vaasaka, the skirt or inner garment of five pieces; the above are the 三衣 three garments: paatra, begging bowl; ni.siidana, a stool: and a water-strainer: the six are also called the 三衣六物.

六瑞 The six auspicious indications attributed to the Buddha as a preliminary to his delivery of the Lotus Sutra, see 法華經, 序品: (1) his opening address on the infinite; (2) his samādhi; (3) the rain of flowers; (4) the earthquake; (5) the delight of the beholders; (6) the Buddha-ray.

六界 The six elements: earth, water, fire, air (or wind), space, and mind; idem 六大.

六界聚 The (human) body, which is composed of the six elements 六界.

六畜 The six animals likened to the six organs 六根, v. 六衆生.

六神通 The six transcendental, or magical, powers, v. 六通.

六祖 The six patriarchs of the Ch'an (Zen) school 禪宗, who passed down robe and begging bowl in succession i. e. Bodhidharma, Huike, Sengcan, Daoxin, Hongren, and Huineng 達摩, 慧可, 僧璨, 道信, 弘忍, and 慧能.

六種住 The six Bodhisattva-stages in the Bodhisattva-bhumi sutra 菩薩地持經 are: (1) 種性住 the attainment of the Buddha-seed nature in the 十住; (2) 解行住 of discernment and practice in the 十行 and 十廻向; (3) 淨心住 of purity by attaining reality in the 初地見道; (4) 行道迹住 of progress in riddance of incorrect thinking, in the 二地 to the 七地; (5) 決定住 of powers of correct decision and judgment in the eighth and ninth 地; (6) 究竟住 of the perfect Bodhisattva stage in the tenth 地 and the 等覺位, but not including the 妙覺位 which is the Buddha-stage.

六種倶生惑 The six deceivers common to all the living— greed, anger, torpor, ignorance, doubt, and incorrect views.

六種決定 The six kinds of certainty resulting from observance of the six pāramitās: 財成決定 the certainty of wealth; 生勝決定 of rebirth in honorable families; 不退決定 of no retrogression (to lower conditions); 修習決定 of progress in practice; 定業決定 of unfailingly good karma; 無功用決定 of effortless abode in truth and wisdom. 大乘莊嚴論 12.

六種印 The six seals, or proofs, i. e. the six pāramitās, 六度.

六種因 v. 六因.

六種外道 The six kinds of ascetics; also 六種苦行外道; 六術; v. 六行.

六種巧方便 The six able devices of Bodhisattvas: (1) preaching deep truths in simple form to lead on people gladly to believe; (2) promising them every good way of realizing their desires, of wealth, etc.; (3) showing a threatening aspect to the disobedient to induce reform; (4) rebuking and punishing them with a like object; (5) granting wealth to induce grateful offerings and almsgiving; (6) descending from heaven, leaving home, attaining bodhi, and leading all to joy and purity. 菩薩地持經 8.

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六種性 For the first five see 五種道; the sixth is the Buddha stage of 妙覺性. Cf. 六種位.

六種觀 The meditation on the six natures 六種性.

六種正行 The fifth of the 五種正行 q. v. is expanded into six kinds of proper practice: reading and intoning, studying, worshipping, invoking, praising, and making offerings.

六種釋 idem 六離合釋.

六種震動 The six earthquakes, or earth-shakings, also 六種動相, of which there are three different categories. I, Those at the Buddha's conception, birth, enlightenment, first preaching, when Māra besought him to live, and at his nirvana; some omit the fifth and after 'birth' add 'leaving home '. II. The six different kinds of shaking of the chiliocosm, or universe, when the Buddha entered into the samādhi of joyful wandering, see 大品般若經 1, i. e. east rose and west sank, and so on with w. e., n. s., s. n., middle and borders, borders and middle. III. Another group is shaking, rising, waving, reverberating, roaring, arousing, the first three referring to motion, the last three to sounds; see the above 般若經; which in later translations gives shaking, rising, reverberating, beating, roaring, crackling.

六窗一猿 Six windows and one monkey (climbing in and out), i. e. the six organs of sense and the active mind.

六箭 The six arrows, i. e. the six senses; v. 六塵.

六結 A cloth or cord tied in six consecutive double loops and knots. The cloth represents the fundamental unity, the knots the apparent diversity. v. 楞伽經 5.

六罪人 The six kinds of offender, i. e. one who commits any of the 四重 four grave sins, or destroys harmony in the order, or sheds a Buddha's blood.

六羅漢 The six arhats i. e. Śākyamuni and his first five disciples, cf. 五羅漢.

六群比丘 The six common-herd bhikṣus, to whose improper or evil conduct is attributed the laying down of many of the laws by Śākyamuni; also 六衆; different lists of names are given, the generally accepted list indicating Nanda, Upananda, Aśvaka, Punarvasu, Chanda, and Udāyin. Udāyin is probably Kalodayin, a name given in other lists.

六自在王 The six sovereign rulers, i. e. the six senses, see 六根.

六舟 The six boats, i. e. the six pāramitās 六度 for ferrying to the bank beyond mortality.

六般神足 The six supernatural signs; idem 六瑞.

六苦行 The heretics of the six austerities are referred to as 六苦行外道; v. 六行.

六萬藏 The sixty thousand verses of the Buddha-law which Devadatta could recite, an ability which did not save him from the avīci hell.

六著心 (六著) The six bonds, or the mind of the six bonds: greed, love, hate, doubt, lust, pride.

六蔽 The six sins that smother the six pāramitās: grudging, commandment-breaking, anger, family attachment, confused thoughts, and stupid ignorance.

六處 ṣaḍāyatana. The six places, or abodes of perception or sensation, one of the nidānas, see 十二因緣; they are the 六根 or six organs of sense, but the term is also used for the 六入 and 六境 q. v.; also 六塵.

六衆 idem 六羣比丘.

六衆生 The six senses 六根 are likened to six wild creatures in confinement always struggling to escape. Only when they are domesticated will they be happy. So is it with the six senses and the taming power of Buddha truth. The six creatures are a dog, a bird, a snake, a hyena, a crocodile (śiśumāra), and a monkey.

六行 Among Buddhists the term means the practice of the 六度 six pāramitās; it is referred, among outsiders, to the six austerities of the six kinds of heretics: (1) 自餓 starvation; (2) 投淵 naked cave-dwelling (or, throwing oneself down precipices); (3) 赴火 self-immolation, or self-torturing by fire; (4) 自坐 sitting naked in public; (5) 寂默 dwelling in silence among graves; (6) 牛狗 living as animals.

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六行觀 The six meditations, also called 厭欣觀; 六妙行 comparing the 下地 lower realms with the 上地 higher, the six following characters being the subject of meditation: the three lower represent 麤 coarseness, 苦 suffering, and 障 resistance; these in meditation are seen as distasteful: while the higher are the 靜 calm, 妙 mystic, 離 free, which are matters for delight. By this meditation on the distasteful and the delectable the delusions of the lower realms may be overcome.

六術 idem 六種外道; see 六行.

六衰 The six ruiners, i. e. the attractions of the six senses, idem 六塵, 六賊 q. v.

六裁 The six decisions, i. e. the concepts formed through the mental contact of the six senses; later called 六觸.

六親 The six immediate relations— father and mother, wife and child, elder and younger brothers.

六觀法 (六觀) cf. 六種性 and 六位.

六觀音 The six kinds of Guanyin. There are two groups— I. That of Tiantai: 大悲 most pitiful; 大慈 most merciful; 師子無畏 of lion-courage; 大光普照 of universal light; 天人丈夫 leader amongst gods and men; 大梵深遠 the great omnipresent Brahma. Each of this bodhisattva's six qualities of pity, etc., breaks the hindrances 三障 respectively of the hells, pretas, animals, asuras, men, and devas. II. As thousand-handed; the holy one; horseheaded; eleven-faced; Cundī (or Marīci); with the wheel of sovereign power.

六解一亡 'When the six knots are untied the unity disappears. ' The six knots represent the six organs 六根 causing mortality, the cloth or cord tied in a series of knots represents nirvana. This illustrates the interdependence of nirvana and mortality. Cf. 六結; v. 梯伽經 5.

六觸 idem 六裁.

六論 The six 外道論 vedāṇgas, works which are 'regarded as auxiliary to and even in some sense as part of the Veda, their object being to secure the proper pronunciation and correctness of the text and the right employment of the Mantras of sacrifice as taught in the Brāhmaṇas '. M. W. They are spoken of together as the 四皮陀六論 four Vedas and six śāstras, and the six are Sikṣā, Chandas, Vyākarana, Nirukta, Jyotiṣa, and Kalpa.

六譬 The six metaphors, v. 六衆生.

六諦 The six logical categories of the Vaiśeṣika philosophy: dravya, substance; guṇa, quality; karman, motion or activity; sāmānya, generality; viśeṣa, particularity; samavāya, inherence: Keith, Logic, 179. Eitel has 'substance, quality, action, existence, the unum et diversum, and the aggregate'.

六賊 The six cauras, or robbers, i. e. the six senses; the 六根 sense organs are the 媒 'matchmakers', or medial agents, of the six robbers. The 六賊 are also likened to the six pleasures of the six sense organs. Prevention is by not acting with them, i. e. the eye avoiding beauty, the ear sound, nose scent, tongue flavors, body seductions, and mind uncontrolled thoughts.

六趣 The six directions of reincarnation, also 六道: (1) 地獄趣 naraka-gati, or that of the hells; (2) 餓鬼趣 preta-gati, of hungry ghosts; (3) 畜生趣 tiryagyoni-gati, of animals; (4) 阿修羅趣 asura-gati, of malevolent nature spirits; (5 ) 人趣 manuṣya-gati, of human existence; (6) 天趣 deva-gati, of deva existence. The 六趣輪廻經 is attributed to Aśvaghoṣa.

六足尊 The six-legged Honored One, one of the five 明王 fierce guardians of Amitābha, i. e. 大威德, who has six heads, faces, arms, and legs; rides on an ox; and is an incarnation of Mañjuśrī. The 六足阿毘曇摩 Jñāna-prasthāna-saṭpādābhidharma is a philosophical work in the Canon.

六輪 The six kinds of cakravartī, or wheel-kings, each allotted to one of the 六位; the iron-wheel king to the 十信位, copper 十住, silver 十行, gold 十廻向, crystal 十地, and pearl 等覺.

六通 abhijñā, or ṣaḍ abhijñā. The six supernatural or universal powers acquired by a Buddha, also by an arhat through the fourth degree of dhyāna. The 'southern' Buddhists only have the first five, which are also known in China; v. 五神通; the sixth is 漏盡通 (漏盡智證通) āsravakṣaya-jñāna, supernatural consciousness of the waning of vicious propensities.

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六道 The six ways or conditions of sentient existence; v. 六趣; the three higher are the 上三途, the three lower 下三途.

六道佛菩薩 The Buddhas and bodhisattvas of the six gati, i. e. the six dizang 六地藏 q. v.; also the 六觀音 q. v.; the six dizang are also styled 六道能化菩薩 Bodhisattvas who can change the lot of those in the six gati.

六道四生 The four modes of the six rebirths — womb, egg, moisture, or transformation.

六道四聖 The six ways of rebirth, see above, and the four holy ways of rebirth, the latter being respectively into the realms of śrāvakas, pratyekabuddhas, bodhisattvas, and Buddhas; the ten are known as the 十界.

六道集經 A sutra dealing with the six ways of rebirth.

六道伽陀經 A sutra dealing with the six ways of rebirth.

六部大乘經 The six works chosen by Cien 慈恩 as authoritative in the 法相宗 Dharmalakṣana school, i. e. 大方廣佛華嚴經 of which there are three translations; 解深密經4 tr.; 如來出現功德莊嚴經 untranslated; 阿毘達磨經 untranslated; 楞伽經 3 tr.; 厚嚴經 (also called 大乘密嚴經).

六離合釋 Ṣaṭ-samāsa; also 六種釋 (or 六合釋) the six interpretations of compound terms, considered in their component parts or together. (1) 持業釋 or 同依釋 karmadhāraya, referring to the equality of dependence of both terms, e. g. 大乘 Mahāyāna, 'great' and 'vehicle'), both equally essential to 'Mahāyāna' with its specific meaning; (2) 依主釋 (or 六士釋) tatpuruṣa, containing a principal term, e. g. 眼識 eye-perception, where the eye is the qualifying term; (3) 有財釋 (or 多財釋) bahuvrīhi, the sign of possession, e. g. 覺者 he who has enlightenment; (4) 相違釋 dvandva, a term indicating two separate ideas, e. g. 教觀 teaching and meditation; (5) 鄰近釋 avyayībhava, an adverbial compound, or a term resulting from 'neighboring' association, e. g. 念處 thought or remembering place, i. e. memory; (6) 帶數釋 dvigu, a numerative term, e. g. 五蘊 pañcaskandha, the five skandhas. M. W. gives the order as 4, 3, 1, 2, 6, and 5.

六難 The six difficult things— to be born in a Buddha-age, to hear the true Buddha-law, to beget a good heart, to be born in the central kingdom (India), to be born in human form, and to be perfect; see, Nirvana Sutra 23.

六震 idem 六種震.

六面尊 idem 六足尊.

六麤 The six 'coarser' stages arising from the 三細 or three finer stages which in turn are produced by original 無明, the unenlightened condition of ignorance; v. Awakening of Faith 起信論. They are the states of (1) 智相 knowledge or consciousness of like and dislike arising from mental conditions; (2) 相續相 consciousness of pain and pleasure resulting from the first, causing continuous responsive memory; (3) 執取相 attachment or clinging, arising from the last; (4) 計名字相 assigning names according to the seeming and unreal with fixation of ideas); (5) 起業 the consequent activity with all the variety of deeds; (6) 業繋苦相 the suffering resulting from being tied to deeds and their karma consequences.

六齋 The six monthly poṣadha, or fast days: the 8th, 14th, 15th, 23rd, 29th, and 30th. They are the days on which the Four Mahārājas 四天王 take note of human conduct and when evil demons are busy, so that great care is required and consequently nothing should be eaten after noon, hence the 'fast', v. 梵王經 30th command. The 智度論 13 describes them as 惡日 evil or dangerous days, and says they arose from an ancient custom of cutting of the flesh and casting it into the fire.

切 To cut, carve; a whole; urgent; the 反切 system of spelling, i. e. the combination of the initial sound of one Chinese word with the final sound of another to indicate the sound of a third, a system introduced by translators of Buddhist works; v. 反.

切勝 A title of Aśvaghoṣa.

分 To divide. separate; a fractional part: a share: a duty.

分位 avasthaa; defined as 時分 time and 地位 position; i. e. a state, e. g. the state of water disturbed into waves, waves being also a state of water; a dependent state.

分別 vibhajya, or vibhaaga; parikalpana; vikalpa; divide, discriminate, discern, reason; to leave. See also 三分別.

三分別 three forms of discrimination (1) 自性分別 natural discrimination, e. g. of present objects; (2) 計度分別 calculating discrimination (as to future action); (3) 隨念分別 discriminating by remembrance of affairs that are past.

分別事識 The third of the three kinds of perception 識, i. e. real (or abstract), manifest, and reasoned (or inferred); it includes all the eight 識 except the ālayavijñāna.

分別智 viveka. Differentiating knowledge, discrimination of phenomena, as contrasted with 無分別智 the knowledge of the fundamental identity of all things.

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分別智相應染 The taint on mind following upon the action of discriminating, i. e. one of the six 染心; v. Awakening of Faith 起信論.

分別經 There are several sutras and śāstras with various 分別 titles.

分別說三 The One Vehicle discriminated as 'three' for the sake of the ignorant.

分別說部 The Vibhajyavādins. A school the origin of which is obscure. The meaning of the term, not necessarily limited to this school, is the method of particularization in dealing with questions in debate. It is suggested that this school was established to harmonize the differences between the Sthavirās and Mahāsāṅghikas. The Abhidharma Pitaka 'as we have it in the Pali Canon, is the definite work of this school ', Keith, 153.

分別識 The discriminating perception, i. e. of 意 mind, the sixth 根 organ.

分別起 Delusions arising from reasoning and teaching, in contrast with 倶生起 errors that arise naturally among people.

分喩 A metaphor only correct in part, e. g. a face like the moon.

分散 visarj. To dismiss, scatter, separate, as an assembly.

分析 To divide, separate, leave the world, v. 析.

分歲 New Year's eve, the dividing night of the year, also styled 歲夜.

分段 bhāgya. Lot, dispensation, allotment, fate.

分段生死, 分段死, 分段身, 分段三道 all refer to the mortal lot, or dispensation in regard to the various forms of reincarnation.

分段同居 Those of the same lot, or incarnation, dwelling together, e. g. saints and sinners in this world.

分段輪廻 The wheel of fate, or reincarnation.

分段變易 Includes (1) 分段生死, the condition and station resulting from good or bad karma in the three realms (desire, form, and formlessness) and in the six paths; (2) 變易生死 the condition and station resulting from good karma in the realms beyond transmigration, including arhats and higher saints.

分相門 The doctrine which differentiates the three vehicles from the one vehicle; as 該攝門 is that which maintains the three vehicles to be the one.

分眞卽 idem 分證卽.

分衛 piṇḍapāta, 賓荼波多; 儐荼夜 food given as alms; piṇḍapātika means one who lives on alms; it is also interpreted as 團墮 lumps (of food) falling (into the begging bowl); the reference is to the Indian method of rolling the cooked food into a bolus for eating, or such a bolus given to the monks.

分證卽 One of the Tiantai 六卽 q. v. Also 分眞卽.

分身 Parturition: in Buddhism it means a Buddha's power to reproduce himself ad infinitum and anywhere.

分那柯 pūrṇaka, i. e. 滿 full; name of a yakṣa, or demon.

分陀利迦 (also see 分陀利) puṇḍarīka, 芬陀; 分荼利迦, 分荼利華, 奔荼利迦, 奔荼利華; 本拏哩迦; the 白蓮花 white lotus (in full bloom). It is also termed 百葉華 (or 八葉華) hundred (or eight) leaf flower. For Saddharma-puṇḍarīka, the Lotus Sutra, v. 妙法蓮華經. The eighth and coldest hell is called after this flower, because the cold lays bare the bones of the wicked, so that they resemble the whiteness of this lotus. It is also called 隨色花; when a bud, it is known as 屈摩羅; and when fading, as 迦摩羅.

屈摩羅 the budding phase of the white lotus (puṇḍarīka).

迦摩羅 the fading phase of the white lotus (puṇḍarīka) .

勿 Not; do not; translit. m and v.

勿伽 mudga; 'phaseolus mungo (both the plant and its beans),' M. W.; intp. as 胡豆 and 綠豆 kidney beans by the Fanyi mingyi.

勿伽羅子 Maudgalyāyana or Maudgalaputra, idem Mahāmaudgalyāyana 目蓮.

勿力伽難提 Mṛgānandi, or 蜜利伽羅 Mṛgala; rejoicing deer; a śramaṇa called 鹿杖 Lu-chang, who was satisfied with the leavings of other monks; also a previous incarnation of Śākyamuni, and of Devadatta, who are both represented as having been deer.

勿哩訶婆跋底 B.rhaspati, Jupiter-lord, 木星 Jupiter.

勾 A hook to entangle, inveigle, arrest; a tick, mark.

勾當 An employee in a monastery, especially of the Shingon sect. In Japan, the second rank of official blind men.

化 To transform, metamorphose: (1) conversion by instruction, salvation into Buddhism; (2) magic powers 通力 of transformation, of which there are said to be fourteen mental and eight formal kinds. It also has the meaning of immediate appearance out of the void, or creation 無而忽起; and of giving alms, spending, digesting, melting, etc.