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化主 The lord of transformation, or conversion, i. e. a Buddha; also one who exhorts believers to give alms for worship: also an almsgiver.

化人 A deva or Buddha transformed into human shape.

化女 is 化人 in female form.

化他 To save others.

化他壽 A Buddha's long or 'eternal' life spent in saving others; implying his powers of unlimited salvation.

化佛 nirmāṇabuddha, an incarnate, or metamorphosed Buddha: Buddhas and bodhisattvas have universal and unlimited powers of appearance, v. 神通力.

化作 To transform (into), create, make.

化俗結緣 For the sake of converting the people.

化儀 The rules or methods laid down by the Buddha for salvation: Tiantai speaks of 化儀 as transforming method, and 化法 q. v. as transforming truth; its 化儀四教 are four modes of conversion or enlightenment: 頓 direct or sudden, 漸 gradual, 祕密 esoteric, and 不定 variable.

化制二教 The twofold division of the Buddha's teaching into converting or enlightening and discipline, as made by the Vihaya School, v. 化行.

化前 In the Amitābha cult the term means before its first sutra, the 觀無量壽經, just as 爾前 in the Lotus School means 'before the Lotus.'

化前序 the preface to the 觀經疏 by 善導 Shandao of the Tang dynasty.

化前方便 All the expedient, or partial, teaching suited to the conditions before the Wuliangshou jing 無量壽經.

化功歸己 The merit of converting others becomes one's own in increased insight and liberation); it is the third stage of merit of the Tiantai five stages of meditation and action 觀行五品位.

化土 one of the 三土 three kinds of lands, or realms; it is any land or realm whose inhabitants are subject to reincarnation; any land which a Buddha is converting, or one in which is the transformed body of a Buddha. These lands are of two kinds, pure like the Tusita heaven, and vile or unclean like this world. Tiantai defines the huatu or the transformation realm of Amitābha as the Pure-land of the West, but other schools speak of huatu as the realm on which depends the nirmāṇakāya, with varying definitions.

化地部 Mahīśāsakah, 磨醯奢婆迦部; 彌喜捨婆阿; 彌婆塞部, 正地部 an offshoot from the 說一切有部 or Sarvāstivāda school, supposed to have been founded 300 years after the nirvana. The name Mahisasakah is said to be that of a ruler who 'converted his land' or people; or 正地 'rectified his land'. The doctrines of the school are said to be similar to those of the 大衆部 Mahāsāṅghika; and to have maintained, inter alia, the reality of the present, but not of the past and future; also the doctrine of the void and the non-ego; the production of taint 染 by the five 識 perceptions; the theory of nine kinds of non-activity, and so on. It was also called 法無去來宗 the school which denied reality to past and future.

化城 The magic, or illusion city, in the Lotus Sutra; it typifies temporary or incomplete nirvana, i. e. the imperfect nirvana of Hīnayāna.

化境 The region, condition, or environment of Buddha instruction or conversion: similar to 化土.

化壇 The altar of transformation, i. e. a crematorium.

化宮殿 The magical palace, or, palace of joy, held in the fortieth left hand of: Guanyin of the thousand hands; the hand is styled 化宮殿手 or 寶殿手.

化導 To instruct and guide.

三輪化導 three sovereign powers for converting others are those of 神變 supernatural transformation (i. e. physical 身); 記心 memory or knowledge of all the thoughts of all beings (i. e. mental 意 ); and 教誠 teaching and warning (i. e. oral 口).

化導力 Power to instruct and guide, one of the 三力.

化尼 The power of a Buddha, or bodhisattva, to be transformed into a nun.

化屬 The converted followers— of a Buddha, or bodhisattva.

化度 To convert and transport, or save.

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化心 The mind in the transformation body of a Buddha or bodhisattva, which apprehends things in their reality.

化教 see 化行二教.

化樂天 Nirmāṇarati, 樂變化天 the fifth of the six desire-heavens, 640, 000 yojanas above Meru; it is next above the Tuṣita, or fourth deva. loka; a day is equal to 800 human years; life lasts for 8, 000 years; its inhabitants are eight yojanas in height, and light-emitting; mutual smiling produces impregnation and children are born on the knees by metamorphosis, at birth equal in development to human children of twelve— hence the 'joy-born heaven'.

化法 Instruction in the Buddhist principles, as 化儀 is in practice, Tiantai in its 化法四教 divides the Buddha's teaching during his lifetime into the four periods of 藏, 通, 別, and 圓 Pitaka, Interrelated, Differentiated, and Complete, or All-embracing.

化源 The fount of conversion, or salvation, the beginning of the Buddha's teaching.

化現 Metamorphosis and manifestation; the appearance or forms of a Buddha or bodhisattva for saving creatures may take any form required for that end.

化理 The law of phenomenal change— which never rests.

化生 aupapādaka, or aupapāduka. Direct metamorphosis, or birth by transformation, one of the 四生, by which existence in any required form is attained in an instant in full maturity. By this birth bodhisattvas residing in Tuṣita appear on earth. Dhyāni Buddhas and Avalokiteśvara are likewise called 化生. It also means unconditional creation at the beginning of a kalpa. Bhuta 部多 is also used with similar meaning. There are various kinds of 化生, e. g. 佛菩薩化生 the transformation of a Buddha or bodhisattva, in any form at will, without gestation, or intermediary conditions: 極樂化生, birth in the happy land of Amitābha by transformation through the Lotus; 法身化生 the dharmakāya, or spiritual body, born or formed on a disciple's conversion.

化疏 A subscription list, or book; an offering burnt for ease of transmission to the spirit-realm.

化相 The transformation form or body (in which the Buddha converts the living).

化相三寶 The nirmāṇakāya Buddha in the triratna forms; in Hīnayāna these are the human 16-foot Buddha, his dharma as revealed in the four axioms and twelve nidānas, and his sangha, or disciples, i. e. arhats and pratyekabuddhas.

化米 Rice obtained by monastic begging and the offering of exhortation or instruction, similarly化炭 charcoal and化茶 tea; sometimes used with larger connotation.

化炭 charcoal obtained by monastic begging and the offering of exhortation or instruction.

化茶 tea obtained by monastic begging and the offering of exhortation or instruction.

化緣 The cause of a Buddha's or bodhisattva's coming to the world, i. e. the transformation of the living; also, a contribution to the needs of the community.

化色 A Buddha's or bodhisattva's metamorphoses of body, or incarnations at will.

化菩薩 A Buddha or bodhisattva transformed: into a (human) bodhisattva; or a bodhisattva in various metamorphoses.

化行 (化行二教) The two lines of teaching: i. e. in the elements, for conversion and admission, and 行教 or 制教 in the practices and moral duties especially for the Order, as represented in the Vinaya; cf. 化制.

化誘 To convert and entice (into the way of truth).

化身 nirmāṇakāya, 應身, 應化身; 變化身 The third characteristic or power of the trikāya 三身, a Buddha's metamorphosic body, which has power to assume any shape to propagate the Truth. Some interpret the term as connoting pan-Buddha, that all nature in its infinite variety is the phenomenal 佛身 Buddha-body. A narrower interpretation is his appearance in human form expressed by 應身, while 化身 is used for his manifold other forms of appearances.

化生 q. v. means direct 'birth' by metamorphosis. It also means the incarnate avaatara of a deity.

化生八相 The eight forms of a Buddha from birth to nirvana, v. 八相.

化轉 To transform, convert (from evil to good, delusion to deliverance).

化迹 The traces or evidences of the Buddha's transforming teaching; also 教迹.

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化道 The way of conversion, transformation, or development; also 教道.

午 Noon.

午供 The noon offering (of incense).

反 To turn over, turn or send back; contrary; to rebel.

反出生死 One of the seven kinds of mortality, i. e. escape from it into nirvana.

反切 The system of indicating the initial and final sounds of a character by two others, ascribed to Sun Yen 孫炎 in the third century A D., arising out of the translit. of Sanskrit terms in Buddhist translation.

反叉合掌 One of the twelve forms of folded hands, i. e. with interlocking fingers.

太 very, great.

太子 Kumaararāja. Crownprince. An epithet of Buddhas, and of Mañjuśrī.

太子和休經 太子刷護經 There are several 太子, etc. 經. One named the Subaahu-parip.rcchaa was translated under the first title between 265-316 A. D., four leaves; under the second title by Dharmarakṣa during the same period.

太孤危生 Life perilous as the (unscaleable) top of the loneliest peak.

太虛空 Space, where nothing exists; also 頑空; 偏空.

太麤生 A ruffian, a rough fellow.

夫 A man; a sage, officer, hero; a husband, mate; a fellow; a particle, i. e. for, so, etc.

夫人 A wife; the wife of a king, i. e. a queen, devi.

凡夫 The common people, the unenlightened, hoi polloi, a common fellow.

天 Heaven; the sky; a day; cf. dyo, dyaus also as 提婆 a deva, or divine being, deity; and as 素羅 sura, shining, bright.

三種天 The three classes of devas: (1) 名天 famous rulers on earth styled 天王, 天子; (2) 生天 the highest incarnations of the six paths; (3) 淨天 the pure, or the saints, from śrāvakas to pratyeka-buddhas. 智度論 7.

四種天 The four classes of devas include (1) 名天 famous rulers on earth styled 天王, 天子; (2) 生天 the highest incarnations of the six paths; (3) 淨天 the pure, or the saints, from śrāvakas to pratyekabuddhas, and (4) 義天 all bodhisattvas above the ten stages 十住. The Buddhas are not included; 智度論 22.

五種天 (1) 名天 famous rulers on earth styled 天王, 天子; (2) 生天 the highest incarnations of the six paths; (3) 淨天 the pure, or the saints, from śrāvakas to pratyekabuddhas, and (4) 義天 all bodhisattvas above the ten stages 十住, and (5) 第一義天 a supreme heaven with bodhisattvas and Buddhas in eternal immutability; 涅槃經 23. Cf. 天宮.

天上 The heavens above, i. e. the six devalokas 六欲天 of the region of desire and the rupalokas andarupalokas, i. e. 色 and 無色界.

天上天下唯我獨尊 The first words attributed to Śākyamuni after his first seven steps when born from his mother's right side: 'In the heavens above and (earth) beneath I alone am the honoured one. 'This announcement is ascribed to every Buddha, as are also the same special characteristics attributed to every Buddha, hence he is the 如來 come in the manner of all Buddhas. In Mahayanism he is the type of countless other Buddhas in countless realms and periods.

天中天 devaatideva: deva of devas. The name given to Siddhartha (i. e. Śākyamuni) when, on his presentation in the temple of 天王 Maheśvara (Siva), the statues of all the gods prostrated themselves before him.

天主 Devapati. The Lord of devas, a title of Indra.

天主教法 Devendra-samaya. Doctrinal method of the lord of devas. A work on royalty in the possession of a son of Raajabalendraketu.

天乘 devayāna. The deva vehicle— one of the 五乘 five vehicles; it transports observers of the ten good qualities 十喜 to one of the six deva realms of desire, and those who observe dhyāna meditation to the higher heavens of form and non-form.

天人 devas and men; also a name for devas.

天人師 `saastaa devamam.syaanaam 舍多提婆摩菟舍喃, teacher of devas and men, one of the ten epithets of a Buddha, because he reveals goodness and morality, and is able to save.

天人散花身上 The story of the man who saw a disembodied ghost beating a corpse which he said was his body that had led him into all sin, and further on an angel stroking and scattering: lowers on a corpse, which he said was the body he had just left, always his friend.

天人道師 idem 天人師.

天仙 deva-ṛṣi, or devas and rsis, or immortals. Nāgārjuna gives ten classes of ṛṣis whose lifetime is 100, 000 years, then they are reincarnated. Another category is fivefold: 天仙 deva-ṛṣis in the mountains round Sumeru: 神仙 spirit-ṛṣis who roam the air: 人仙 humans who have attained the powers of immortals; 地仙 earth ṛṣis, subterranean; 鬼仙 pretas, or malevolent ṛṣis.

天使 Divine messengers, especially those of Yama; also his 三天使 three messengers, or lictors— old age, sickness, death; and his 五天使 or 五大使, i. e. the last three together with rebirth and prisons or punishments on earth.

天界力士 (天力士) idem 那羅延 Narayana.

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天冠 A deva-crown, surpassing human thought.

天口 The mouth of Brahma, or the gods, a synonym for fire, as that element devours the offerings; to this the 護摩 homa, or fire altar cult is attributed, fire becoming the object of worship for good fortune. Fire is also said to speak for or tell the will of the gods.

天台山 The Tiantai or Heavenly Terrace mountain, the location of the Tiantai sect; its name is attributed to the 三台 six stars at the foot of Ursa Major, under which it is supposed to be, but more likely because of its height and appearance. It gives its name to a xian 縣 in the Zhejiang taizhou 浙江台州 prefecture, south-west of Ningbo. The monastery, or group of monasteries, was founded there by 智顗 Zhiyi, who is known as 天台大師.

天台三教 The three modes of Śākyamuni's teaching as explained by the Tiantai sect: (1) the sudden, or immediate teaching, by which the learner is taught the whole truth at once 頓教; (2) the gradual teaching 漸教; (3) the undetermined or variable method-whereby he is taught what he is capable of receiving 不定. Another category is 漸 gradual, 頓 direct, and 圓 perfect, the last being found in the final or complete doctrine of the 法華經 Lotus Sutra. Another is: (1) 三藏教 the Tripiṭaka doctrine, i. e. the orthodox Hīnayāna; (2) 通教 intermediate, or interrelated doctrine, i. e. Hīnayāna-cum-Mahāyāna; (3) 別教 differentiated or separated doctrine, i. e. the early Mahāyāna as a cult or development, as distinct from Hīnayāna.

天台九神 The nine patriarchs of the Tiantai sect: 龍樹 Nāgārjuna; 慧文 Hui-wen of the 北齊 Northern Qi dynasty; 慧思 Huici of 南嶽 Nanyue; 智者 (or 智顗) Zhizhe, or Zhiyi; 灌頂 Guanding of 章安 Changan; 法華 Fahua; 天宮 Tiangung; 左溪 Zuoxi; and 湛然 Zhanran of 荊溪. The ten patriarchs 十祖 are the above nine with 道邃 Daosui considered a patriarch in Japan, because he was the teacher of Dengyo Daishi who brought the Tendai system to that country in the ninth century. Some name Huiwen and Huici as the first and second patriarchs of the school of thought developed by Zhiyi at Tiantai; v. 天台宗.

天台八教 八教 The 化法四教 or four periods of teaching, i. e. 藏, 通, 別, and 圓 Hīnayāna, Interrelated, Differentiated, and Complete or Final; the 化儀四教 q, v. are the four modes of teaching, direct, gradual, esoteric, and indefinite.

天台四教 The four types each of method and doctrine, as defined by Tiantai; see 天台八教.

天台大師 The actual founder of the Tiantai 'school' 智顗 Zhiyi; his 字 was 德安 De-an, and his surname 陳 Chen, A. D. 538-597. Studying under 慧思 Huici of Hunan, he was greatly influenced by his teaching; and found in the Lotus Sutra the real interpretation of Mahayanism. In 575 he first came to Tiantai and established his school, which in turn was the foundation of important Buddhist schools in Korea and Japan.

天台宗 The Tiantai, or Tendai, sect founded by 智顗 Zhiyi. It bases its tenets on the Lotus Sutra 法華經 with the 智度論, 涅盤經, and 大品經; it maintains the identity of the Absolute and the world of phenomena, and attempts to unlock the secrets of all phenomena by means of meditation. It flourished during the Tang dynasty. Under the Sung, when the school was decadent, arose 四明 Ciming, under whom there came the division of 山家 Hill or Tiantai School and 山外 the School outside, the latter following 悟恩 Wuen and in time dying out; the former, a more profound school, adhered to Ciming; it was from this school that the Tiantai doctrine spread to Japan. The three principal works of the Tiantai founder are called 天台三部, i. e. 玄義 exposition of the deeper meaning of the Lotus; 文句 exposition of its text; and 止觀 meditation; the last was directive and practical; it was in the line of Bodhidharma, stressing the 'inner light'.

天台律 The laws of the Tiantai sect as given in the Lotus, and the ten primary commandments and forty-eight secondary commandments of 梵網經 the Sutra of Brahma's Net 梵網經 (Brahmajāla); they are ascribed as the 大乘圓頓戒 the Mahāyāna perfect and immediate moral precepts, immediate in the sense of the possibility of all instantly becoming Buddha.

天台韶國師 Tiantai Shao guoshi, a Chekiang priest who revived the Tiantai sect by journeying to Korea, where the only copy of Zhiyi's works existed, copied them, and returned to revive the Tiantai school. 錢俶 Qianshu (A. D. 960 -997), ruler of 吳越 Wuyue, whose capital was at Hangchow, entitled him Imperial Teacher.

天后 Queen of Heaven, v. 摩利支.

天地鏡 The mirror of heaven and earth, i. e. the Prajñāpāramitā-sūtra, see 般若經.

天堂 The mansions of the devas, located between the earth and the Brahmalokas; the heavenly halls; heaven. The Ganges is spoken of as 天堂來者 coming from the heavenly mansions.

天堂地獄 The heavens and the hells, places of reward or punishment for moral conduct.

天女 devakanyā; apsaras; goddesses in general; attendants on the regents of the sun and moon; wives of Gandharvas, the division of the sexes is maintained throughout the devalokas 六 天.

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天子 A son of Heaven. The Emperor-Princes, i. e. those who in previous incarnations have kept the middle and lower grades of the ten good qualities 十善 and, in consequence, are born here as princes. It is the title of one of the four mara, who is 天主 or lord of the sixth heaven of desire; he is also known as 天子魔 (天子業魔) and with his following opposes the Buddha-truth.

天宮 devapura; devaloka; the palace of devas, the abode of the gods, i. e. the six celestial worlds situated above the Meru, between the earth and the Brahmalokas. v. 六天.

天宮寳藏 A library of the sutras. The treasury of all the sutras in the Tuṣita Heaven in Maitreya's palace. Another collection is said to be in the 龍宮 or Dragon's palace, but is associated with Nāgārjuna.

天尊 The most honoured among devas, a title of a Buddha, i. e. the highest of divine beings; also used for certain maharāja protectors of Buddhism and others in the sense of honoured devas. Title applied by the Daoists to their divinities as a counterpart to the Buddhist 世尊.

天師 Preceptor of the emperor, a title of the monk 一行 Yixsing, and of the so-called Daoist Pope.

天帝 King, or emperor of Heaven, i. e. 因陀羅 Indra, i. e. 釋 (釋迦); 釋迦婆; 帝 (帝釋); Śakra, king of the devaloka 忉利天, one of the ancient gods of India, the god of the sky who fights the demons with his vajra, or thunderbolt. He is inferior to the trimūrti, Brahma, Viṣṇu, and Śiva, having taken the place of Varuṇa, or sky. Buddhism adopted him as its defender, though, like all the gods, he is considered inferior to a Buddha or any who have attained bodhi. His wife is Indrāṇī.

天帝生驢胎 Lord of devas, born in the womb of an ass, a Buddhist fable, that Indra knowing he was to be reborn from the womb of an ass, in sorrow sought to escape his fate, and was told that trust in Buddha was the only way. Before he reached Buddha his life came to an end and he found himself in the ass. His resolve, however, had proved effective, for the master of the ass beat her so hard that she dropped her foal dead. Thus Indra returned to his former existence and began his ascent to Buddha.

天帝釋城 The city of Śakra, the Lord of devas, called 善見城 Sudarśana city good to behold, or 喜見城 city a joy to behold.

天弓 The deva-bow, the rainbow.

天德甁 The vase of deva virtue, i. e. the bodhi heart, because all that one desires comes from it, e. g. the 如意珠 the talismanic pearl. Cf. 天意樹.

天愛 devānāṃpriya. 'Beloved of the gods, 'i. e. natural fools, simpletons, or the ignorant.

天意樹 The tree in each devaloka which produces whatever the devas desire.

天授 Heaven-bestowed, a name of Devadatta, v. 提.

天有 Existence and joy as a deva, derived from previous devotion, the fourth of the seven forms of existence.

天根 The phallic emblem of Śiva, which Xuanzang found in the temples of India; he says the Hindus 'worship it without being ashamed'.

天梯山 The ladder-to-heaven hill or monastery, i. e. 天台 Tiantai mountain in Chekiang.

天樂 Heavenly music, the music of the inhabitants of the heavens. Also one of the three 'joys'— that of those in the heavens.

天機 Natural capacity; the nature bestowed by Heaven.

天樹王 The pārijāta tree 波利質多 which grows in front of Indra's palace— the king among the heavenly trees.

天狗 ulkā, 憂流迦the 'heavenly dog' i. e. a meteor. Also 'a star in Argo' according to Williams.

天獄 The heavens and hells; devalokas and purgatories.

天王 Maharāja-devas; 四天王 Caturmahārāja. The four deva kings in the first or lowest devaloka, on its four sides. E. 持國天王 Dhṛtarāṣṭra. S. 增長天王 Virūḍhaka. W. 廣目天王 Virūpākṣa. N. 多聞天王 Dhanada, or Vaiśravaṇa. The four are said to have appeared to 不空 Amogha in a temple in Xianfu, some time between 742-6, and in consequence he introduced their worship to China as guardians of the monasteries, where their images are seen in the hall at the entrance, which is sometimes called the 天王堂 hall of the deva-kings. 天王 is also a designation of Siva the 大白在, i. e. Maheśvara 摩醯首羅, the great sovereign ruler.

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天王如來 Devarāja-tathāgata, the name by which Devadatta, the enemy of Śākyamuni, will be known on his future appearance as a Buddha in the universe called 天道 Devasopāna; his present residence in hell being temporary for his karmaic expurgation.

天界 idem天道.

天畫 deva lines or pictures.

天皇 Deva-king; the Tang monk 道悟 Daowu of the 天皇 Tianhuang monastery at 荊州 Jingzhou.

天眞 bhūtatathatā, permanent reality underlying all phenomena, pure and unchanging e. g. the sea in contrast with the waves; nature, the natural, 天然之眞理, 非人之造作者 natural reality, not of human creation.

天眞佛 The real or ultimate Buddha; the bhūtatathatā; another name for the Dharmakāya, the source of all life.

天眞獨朗 The fundamental reality or bhūtatathatā, is the only illumination. It is a dictum of 道邃 Daosui of the Tang to the famous Japanese monk 傳教 Dengyō. The apprehension of this fundamental reality makes all things clear, including the universality of Buddha- hood. It also interprets the phrase 一心三觀 that 空中假 the void, the 'mean ', the seeming, are all aspects of the one mind.

天眼 divyacakṣṣus. The deva-eye; the first abhijñā, v. 六通; one of the five classes of eyes; divine sight, unlimited vision; all things are open to it, large and small, near and distant, the destiny of all beings in future rebirths. It may be obtained among men by their human eyes through the practice of meditation 修得: and as a reward or natural possession by those born in the deva heavens 報得. Cf 天耳, etc.

天眼力 The power of the celestial or deva eye, one of the ten powers of a Buddha.

天眼明 One of the three enlightenments 三明, or clear visions of the saint, which enables him to know the future rebirths of himself and all beings.

天眼智 The wisdom obtained by the deva eye.

天眼智證通 (天眼智通) The complete universal knowledge and assurance of the deva eye.

天眼智通願 The sixth of Amitābha's forty-eight vows, that he would not enter the final stage until all beings had obtained this divine vision.

天眼通 idem 天眼; also a term used by those who practise hypnotism.

天督 Tiandu, an erroneous form of 天竺, or 印度 Yindu, India.

天祠 devālaya, devatāgāra, or devatāgṛha. Brahminical temples.

天神 deva 提婆 or devatā 泥縛多. (1) Brahma and the gods in general, including the inhabitants of the devalokas, all subject to metem-psychosis. (2) The fifteenth patriarch, a native of South India, or Ceylon and disciple of Nāgārjuna; he is also styled Devabodhisattva 提婆菩薩, Āryadeva 聖天, and Nilanetra 靑目 blue-eyed, or 分別明 clear discriminator. He was the author of nine works and a famous antagonist of Brahmanism.

天神地祇 The spirits 天神 are Indra and his retinue; devas in general; the 地祇 are the earth spirits, nāgas, demons, ghosts, etc.

天童 Divine youths, i. e. deva guardians of the Buddha-law who appear as Mercuries, or youthful messengers of the Buddhas and bodhisattvas.

天童山 天潼山 A famous group of monasteries in the mountains near Ningpo, also called 太白山 Venus planet mountain; this is one of the five famous mountains of China.

天竺 (天竺國) India; 竹 zhu is said to have the same sound as 篤 tu, suggesting a connection with the 度 tu in 印度 Indu; other forms are 身毒 Sindhu, Scinde; 賢豆 Hindu; and 印持伽羅. The term is explained by 月 moon, which is the meaning of Indu, but it is said to be so called because the sages of India illumine the rest of the world: or because of the half-moon shape of the land, which was supposed to be 90, 000 li in circumference, and placed among other kingdoms like the moon among the stars. Another name is 因陀羅婆他那 ? Indravadana, or Indrabhavana, the region where Indra dwells. A hill and monastery near Hangchow.

天竺三時 (or 天竺三際). The three seasons of an Indian year: Grīṣma, the hot season, from first month, sixteenth day, to fifth month, fifteenth; Varṣākāla, the rainy season, fifth month, sixteenth, the to ninth month, fifteenth; Hemanta, the cold season, ninth month, sixteenth, to first month, fifteenth. These three are each divided into two, making six seasons, or six periods: Vasanta and grīṣma, varṣākāla and śarad, hemanta and śiśira. The twelve months are Caitra, Vaiśākha, Jyaiṣṭha, Āṣāḍha, Śrāvaṇa, Bhādrapada, Āśvavuja, Kārttika, Mārgaśīrṣa, Pauṣa, Māgha, and Phālguna.

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天竺九儀 The nine forms of etiquette of India: speaking softly, bowing the head, raising the hands high, placing hands together, bending knees, kneeling long, hands and knees touching the ground, bowing the head, lowering arms and bending knees, bringing head, arms, and knees to the ground.

天竺五山 The five mountains of India on which the Buddha assembled his disciples: Vaibhara, Saptaparnaguha, Indrasailaguha, Sarpiskundika-pragbhara, Grdhrakuta.

天羅國 The kingdom of the king with kalmā-ṣapāda, i. e. spotted, or striped feet 斑定王; cf. 仁王經.

天耳 (天耳通) divyaśrotra, deva-ear, celestial ear.

天耳智 (天耳智通); 天耳智證通 The second of the six abhijñās 六通 by which devas in the form-world, certain arhats through the fourth dhyāna, and others can hear all sounds and understand all languages in the realms of form, with resulting wisdom. For its equivalent interpretation and its 修得 and 報得 v. 天眼.

天耳智通願 The seventh of the forty-eight vows of Amitābha, not to become Buddha until all obtain the divine ear.

天臂城 Devadarśita or Devadiṣṭa, Deva-arm city, but the Sanskrit means deva (or divinely) indicated. The residence of Suprabuddha, 善覺長者 father of Māyā, mother of the Buddha.

天華 Deva, or divine, flowers, stated in the Lotus Sutra as of four kinds, mandāras, mahāmandāras, mañjūṣakas, and mahāmañjūṣakas, the first two white, the last two red.

天蓋 A Buddha's canopy, or umbrella; a nimbus of rays of light, a halo.

天衆 The host of heaven, Brahma, Indra, and all their host.

天衆五相 The five signs of approaching demise among the devas, cf. 五衰.

天行 A bodhisattva's natural or spontaneous correspondence with fundamental law: one of the 五行 of the 涅槃經 Nirvana Sutra.

天衣 Deva garments, of extreme lightness.

天衣拂千歲 An illustration of the length of a small kalpa: if a great rock, let it be one, two, or even 40 li square, be dusted with a deva-garment once in a hundred years till the rock be worn away, the kalpa would still be unfinished.

天親 Vasubandhu, 伐蘇畔度; 婆藪槃豆 (or 婆修槃豆) (or 婆修槃陀) 'akin to the gods ', or 世親 'akin to the world'. Vasubandhu is described as a native of Puruṣapura, or Peshawar, by Eitel as of Rājagriha, born '900 years after the nirvana', or about A. D. 400; Takakusu suggests 420-500, Peri puts his death not later than 350. In Eitel's day the date of his death was put definitely at A. D. 117. Vasubandhu's great work, the Abhidharmakośa, is only one of his thirty-six works. He is said to be the younger brother of Asaṅga of the Yogācāra school, by whom he was converted from the Sarvāstivāda school of thought to that of Mahāyāna and of Nāgārjuna. On his conversion he would have 'cut out his tongue' for its past heresy, but was dissuaded by his brother, who bade him use the same tongue to correct his errors, whereupon he wrote the 唯識論 and other Mahayanist works. He is called the twenty-first patriarch and died in Ayodhya.

天語 The deva language, i. e. that of the Brahman, Sanskrit.

天識 Natural perception, or wisdom; the primal endowment in man: the 眞如 or bhūtatathatā.

天趣 idem 天道.

天迦 devanāgarī, 神字 the usual form of Sanskrit writing, introduced into Tibet, v. 梵字.

天道 deva-gati, or devasopāna, 天趣. (1) The highest of the six paths 六道, the realm of devas, i. e. the eighteen heavens of form and four of formlessness. A place of enjoyment, where the meritorious enjoy the fruits of good karma, but not a place of progress toward bodhisattva perfection. (2) The Dao of Heaven, natural law, cosmic energy; according to the Daoists, the origin and law of all things.

天部 The classes of devas; the host of devas; the host of heaven.

天部善神 Brahma, Indra, the four devaloka-rājas, and the other spirit guardians of Buddhism.

天須菩提 Deva Subhūti, one of three Subhūtis, disciples of the Buddha; said to have been so called because of his love of fine clothing and purity of life.

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天食 sudhā, food of the gods sweet dew, ambrosia, nectar; blue, yellow, red, and white in colour, white for the higher ranks, the other colours for the lower.

天香 Deva incense, divine or excellent incense.

天鬼 Gods and demons; gati, or reincarnation, among devas and demons.

天魔 deva-māra, 魔羅 one of the four Māras, who dwells in the sixth heaven. Paranirmita-vaśa-vartin, at the top of the Kāmadhātu, with his innumerable host, whence he constantly obstructs the Buddha-truth and its followers. He is also styled 殺者 the slayer; also 波旬 explained by 惡愛 sinful love or desire, as he sends his daughters to seduce the saints; also 波卑 (波卑夜) Papiyan, the evil one. He is the special Māra of the Śākyamuni period; other Buddhas suffer from other Māras; v. 魔.

天魔外道 Māras and heretics— both enemies of Buddha-truth.

天鼓 The deva drum— in the 善法 Good Law Hall of the Trayas-triṃśas heavens, which sounds of itself, warning the inhabitants of the thirty-three heavens that even their life is impermanent and subject to karma: at the sound of the drum Indra preaches against excess. Hence it is a title of Buddha as the great law-drum, who warns, exhorts, and encourages the good and frightens the evil and the demons.

天鼓雷音佛 鼓音如來 Divyadundubhimeghanirghosa. One of the five Buddhas in the Garbhadhātu maṇḍala, on the north of the central group; said to be one of the dharmakāya of Sakyamuai, his 等流身 or universal emanation body; and is known as 不動尊 corresponding with Akṣobhya, cf. 五智如來 and 大日經疏 4.

天鼓音 雲自在燈王 Dundubhisvara-rāja. Lord of the sound of celestial drums, i. e. the thunder. Name of each of 2, 000 kotis of Buddhas who attained Buddhahood.

天龍 Devas, including Brahma, Indra, and the devas, together with the nāgas.

天龍八部 devas, nāgas, and others of the eight classes: devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas. 天; 龍; 夜叉; 乾闥婆; 阿修羅; 迦樓羅; 堅那羅; 摩睺羅迦.

天龍夜叉 devas, nāgas, yakṣas.

孔 A hole: surname of Confucius; great, very; a peacock.

孔雀 mayūra, 摩裕羅 a peacock; the latter form is also given by Eitel for Mauriya as 'an ancient city on the north-east frontier of Matipura, the residence of the ancient Maurya (Morya) princes. The present Amrouah near Hurdwar'.

孔雀城 Mathurā, or Kṛṣṇapura; modern Muttra; 摩度羅 (or 摩偸羅, 摩突羅, or 摩頭羅); 秣兔羅 an ancient city and kingdom of Central India, famous for its stupas, reputed birthplace of Krisna.

孔雀明王 'Peacock king, ' a former incarnation of Śākyamuni, when as a peacock he sucked from a rock water of miraculous healing power; now one of the mahārāja bodhisattvas, with four arms, who rides on a peacock; his full title is 佛母大金曜孔雀明王. There is another 孔雀王 with two arms.

少 Few: also used as a transliteration of ṣat, six.

少光天 (少光); 廅天 parīttābhās; the fourth Brahmaloka, i. e. the first region of the second dhyāna heavens, also called 有光壽.

少室 Shaoshi, a hill on the 嵩山 Sungshan where Bodhidharma set up his 少林寺 infra.

少室六門集 Six brief treatises attributed to Bodhidharma, but their authenticity is denied.

少康 Shaokang, a famous monk of the Tang dynasty, known as the later 善導 Shandao, his master.

少林寺 The monastery at 少室 in 登封 Dengfeng xian, Henanfu, where Bodhidharma sat with his face to a wall for nine years.

少林武藝 Wu-i, a cook of the Shao-lin monastery, who is said single-handed to have driven off the Yellow Turban rebels with a three-foot staff, and who was posthumously rewarded with the rank of 'general '; a school of adepts of the quarter-staff, etc., was called after him, of whom thirteen were far-famed.

少欲知足 Content with few desires.

少淨天 (少淨) Parīttaśubhas. The first and smallest heaven (brahmaloka) in the third dhyāna region of form.

少財鬼 Hungry ghosts who pilfer because they are poor and get but little food.

屯 Collect, mass; to quarter, camp. To sprout; very; stingy.

屯崙摩 Druma, the king of the kinhara, male and female spirits whose music awakened mystics from their trance: v. 智度論 17.

巴 The open hand, palm; to lay hold of; to flatter.

巴利 Pali, considered by ' Southern ' Buddhists to be the language of Magadha, i. e. Māgadhī Prākrit, spoken by Śākyamuni: their Tripiṭaka is written in it. It is closely allied to Sanskrit, but phonetically decayed and grammatically degenerate.

巴思巴 v. 八思巴.

巴連弗 Pataliputra, v. 波吒釐.

巴陵三轉語 The three cryptic sayings of Hàojiàn 顥鑑 styled Baling, name of his place in Yuèzhōu 嶽州. He was the successor of Yunmen 雲門. 'What is the way ? The seeing fall into wells. What is the feather-cutting sword (of Truth)? Coral branches (i. e. moonbeams) prop up the moon. What is the divine (or deva) throng ? A silver bowl full of snow. '

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巴鼻 (or 把鼻) ; 巴臂 Something to lay hold of, e. g. a nose or an arm; evidence.

幻 māyā. Illusion, hallucination, a conjurer's trick, jugglery, i. e. one of the ten illustrations of unreality.

幻人 or幻士 An illusionist, a conjurer.

幻力 The powers of a conjurer.

幻化 Illusion and transformation, or illusory transformation.

幻垢 Illusory and defiled, i. e. body and mind are alike illusion and unclean.

幻師 An illusionist, a conjurer.

幻心 The illusion mind, or mind is unreal.

幻惑 Illusory; to delude.

幻日王 Bālāditya, 婆羅阿迭多 the morning sun (lit. mock-sun) king, circa A. D. 191. 幻 probably should be 幼; a king of Magadha, who fought and captured Mihirakula, the king of 磔迦 Ceka, or the Hūnas, who was an opponent of Buddhism.

幻有 Illusory existence.

幻法 Conjuring tricks, illusion, methods of Bodhisattva transformation.

幻相 Illusion, illusory appearance.

幻者 The illusory; anything that is an illusion; all things, for they are illusion.

幻身 The illusion-body, i. e. this body is not real but an illusion.

幻野 The wilderness of illusion, i. e. mortal life.

幻門 The ways or methods of illusion, or of bodhisattva transformation.

引 To stretch, draw, lead, bring in or on.

引入 To introduce, initiate.

引化 Initiate and instruct.

引出佛性 One of the 三佛性 q. v. the Buddha-nature in all the living to be developed by proper processes.

引導 To lead men into Buddha-truth); also a phrase used at funerals implying the leading of the dead soul to the other world, possibly arising from setting alight the funeral pyre.

引座 A phrase used by one who ushers a preacher into the 'pulpit' to expound the Law.

引接 引攝 To accept, receive, welcome— as a Buddha does all who call on him, as stated in the nineteenth vow 第十九願 of Amitābha.

引果 The stage of fruition, i. e. reward or punishment in the genus, as contrasted with 滿引 the differentiated species or stages, e. g. for each organ, or variety of condition. 唯識論 2.

引業 引因; 牽引業; 總報業 The principal or integral direction of karma, in contrast with 滿引 its more detailed stages; see last entry.

引正太子 Sātavāhana, 沙多婆漢那 a prince of Kosala, whose father the king was the patron of Nāgārjuna; the prince, attributing his father's unduly prolonged life to Nāgārjuna's magic, is said to have compelled the latter to commit suicide, on hearing of which the king died and the prince ascended the throne. 西域記 10.

引發因 One of the 十因 the force or cause that releases other forces or causes.

引磬 手磬 A hand-bell to direct the attention in services.

引請闍梨 A term for the instructor of beginners.

引飯大師 The great leader who introduces the meal, i. e. the club which beats the call to meals.

引駕大師 One of the 四大師 of the Tang dynasty; it was his duty to welcome back the emperor on his return to the palace, a duty at times apparently devolving on Buddhist monks.

心 hṛd, hṛdaya 汗栗太 (or 汗栗馱); 紀哩馱 the heart, mind, soul; citta 質多 the heart as the seat of thought or intelligence. In both senses the heart is likened to a lotus. There are various definitions, of which the following are six instances: (1) 肉團心 hṛd, the physical heart of sentient or nonsentient living beings, e. g. men, trees, etc. (2) 集起心 citta, the ālayavijñāna, or totality of mind, and the source of all mental activity. (3) 思量心 manas, the thinking and calculating mind; (4) 緣慮心; 了別心; 慮知心; citta; the discriminating mind; (5) 堅實心 the bhūtatathatā mind, or the permanent mind; (6) 積聚精要心 the mind essence of the sutras.

心一境性 one of the seven dhyāna 定, the mind fixed in one condition.

心不相應行 ( or 心不相應行法) The functioning of the mind not corresponding with the first three of the 五法 five laws, of which this is the fourth.

心乘 The mind vehicle, i. e. 心觀 meditation, insight.

心亭 The pavilion of the mind, i. e. the body; cf.|城.

心佛 The Buddha within the heart: from mind is Buddha hood: the Buddha revealed in or to the mind; the mind is Buddha. 心佛及衆生, 是三無差別 The mind, Buddha, and all the living — there is no difference between the three. i. e. all are of the same order. This is an important doctrine of the 華嚴經 Huayan sutra, cf. its 夜摩天宮品; by Tiantai it is called 三法妙 the mystery of the three things.

心作 The karmic activity of the mind, the 意業 of the three agents, body, mouth, and mind.

心光 The light from (a Buddha's) mind, or merciful heart, especially that of Amitābha.

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心印 Mental impression, intuitive certainty; the mind is the Buddha-mind in all, which can seal or assure the truth; the term indicates the intuitive method of the 禪 Ch' an (Zen) school, which was independent of the spoken or written word.

心咒 One of the three classes of spells, idem 一字咒.

心命 Mind life, i. e. the life, longevity, or eternity of the dharmakāya or spiritual body, that of mind; also 慧命. v. 智度論 78.

心器 Mind as the receptacle of all phenomena.

心地 Mind, from which all things spīng; the mental ground, or condition; also used for 意 the third of the three agents-body, mouth, mind.

心城 The citadel of the mind, i. e. as guardian over action; others intp. it as the body, cf. 心亭.

心垢 The impurities of the mind, i. e. 煩惱 passion and delusion; the two phrases are used as synonyms.

心塵 Mind dust or dirt, i. e. 煩惱 the passions, greed, anger, etc.

心宗 The intuitive sect, i. e. the Ch'an (Zen) school; also 佛心宗; 禪宗.

心師 The mind as master, not (like the heretics) mastering (or subduing) the mind 師心.

心心 Every mind; also citta-caitta, mind and mental conditions, i. e. 心 and 心所.

心心數 The mind and its conditions or emotions; 心數 is an older form of 心所.

心念不空 Pondering on (Buddha) and not passing (the time) in vain.

心性 Immutable mind-corpus, or mind-nature, the self-existing fundamental pure mind, the all, the Tathāgata-garbha, or 如來藏心; 自性淸淨心; also described in the 起信論 Awakening of Faith as immortal 不生不滅. Another definition identifies 心 with 性 saying 性卽是心, 心卽是佛 the nature is the mind, and mind is Buddha; another, that mind and nature are the same when 悟 awake and understanding, but differ when 迷 in illusion; and further, in reply to the statement that the Buddha-nature is eternal but the mind not eternal, it is said, the nature is like water, the mind like ice, illusion turns nature to mental ice form, awakening melts it back to its proper nature.

心性三千 The universe in a thought; the mind as a microcosm.

心想 Thought; the thoughts of the mind.

心意識 Mind, thought, and perception (or discernment).

心慧 wisdom, i. e. mind or heart wisdom, e. g. 身戒心慧 controlled in body and wise in mind.

心懷戀慕 Heart-yearning (for the Buddha).

心所 (心所法) Mental conditions, the attributes of the mind, especially the moral qualities, or emotions, love, hate, etc.; also 心所有法, v. 心心.

心數 An older term for 心所q. v. the several qualities of the mind. The esoterics make Vairocana the 心王, i. e. Mind or Will, and 心數 the moral qualities, or mental attributes, are personified as his retinue.

心智 Mind and knowledge, or the wisdom of the mind, mind being the organ, knowing the function.

心月 Mind (as the) moon, the natural mind or heart pure and bright as the full moon.

心月輪 The mind' s or heart' s moon-revolutions, i. e. the moon' s varying stages, typifying the grades of enlightenment from beginner to saint.

心根 Manas, or the mind-organ, one of the twenty-five tattva 諦 or postulates of a universe.

心極 The pole or extreme of the mind, the mental reach; the Buddha.

心機 The motive power of the mind, the mind the motor.

心水 The mind as a reflecting water-surface; also the mind as water, clear or turbids.

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心冰 The heart chaste as ice; the mind congealed as ice, i. e. unable to solve a difficulty.

心法 Mental dharmas, idea— all 'things' are divided into two classes 色 and 心 physical and mental; that which has 質礙 substance and resistance is physical, that which is devoid of these is mental; or the root of all phenomena is mind 緣起諸法之根本者爲心法. The exoteric and esoteric schools differ in their interpretation: the exoterics hold that mental ideas or 'things' are 無色無形 unsubstantial and invisible, the esoterics that they 有色有形 have both substance and form.

心法身 心是法身 The mind is dharmakāya, 'tathāgata in bonds,' 在纏如來.

心波 Mind waves, i. e. mental activity.

心海 Mind as a sea or ocean, external phenomena being the wind, and the 八識 eight forms of cognition being the waves.

心源 The fountain of the mind; the thought-welling fountain; mind as the fons et origo of all things.

心無所住 The mind without resting-place, i. e. detached from time and space, e. g. the past being past may be considered as a 'non-past' or non-existent, so with present and future, thus realizing their unreality. The result is detachment, or the liberated mind, which is the Buddha-mind, the bodhi-mind, 無生心 the mind free from ideas of creation and extinction, of beginning and end, recognizing that all forms and natures are of the Void, or Absolute.

心燈 The lamp of the mind; inner light, intelligence.

心猿 The mind as a restless monkey.

心王 The mind, the will the directive or controlling mind, the functioning mind as a whole, distinct from its 心所 or qualities.

心王如來 Vairocana as the ultimate mind, the attributes being personified as his retinue. Applied also to the 五佛 and the 九尊.

心王心所 The mind and its qualities, or conditions.

心珠 The mind stuff of all the living, being of the pure Buddha-nature, is likened to a translucent gem.

心生滅門 The two gates of mind, creation and destruction, or beginning and end.

心田 The field of the mind, or heart, in which spring up good and evil.

心目 Mind and eye, the chief causes of the emotions.

心相 Heart-shape (of the physical heart); manifestation of mind in action; (the folly of assuming that) mind has shape.

心相應行 Actions corresponding with mind, or mind productive of all action.

心眞 Our mind is by nature that of the bhūtatathatā.

心眞如門 The mind as bhūtatathatā, one of the 二門 of the 起信論 Awakening of Faith.

心眼 The eye of the mind, mental vision.

心神 The spirit of the mind, mental intelligence: mind.

心空 Mind-space, or mind spaciousness, mind holding all things, hence like space; also, the emptied mind, kenosis.

心經 Hṛdaya or 'Heart' Sutra, idem 般若心經; 般若波羅蜜多心經; styled 神分心經 'divinely distributed', when publicly recited to get rid of evil spirits.

心縛 The mind in bondage— taking the seeming for the real.

心緣 Mental cognition of the environment; to lay hold of external things by means of the mind.

心自在者 He whose mind is free, or sovereign, an arhat who has got rid of all hindrances to abstraction.

心華 Heart-flower, the heart in its original innocence resembling a fower.

心蓮 The lotus of the mind or heart; the exoteric school interprets it by original purity; the esoteric by the physical heart, which resembles a closed lotus with eight petals.

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心藥 Medicine for the mind, or spirit.

心行 The activities of the mind, or heart; also working on the mind for its control; also mind and action.

心行不離 Mind and act not separated, thought and deed in accord, especially in relation to Amitābha.

心要 The very core, or essence.

心觀 Contemplation of the mind and its thoughts, v. 一心三觀.

心證 The inner witness, or assurance, mind and Buddha witnessing together.

心識 The mind and cognition; mind and its contents; the two are considered as identical in the Abhidharma-kośa, but different in Mahāyāna.

心趣 The bent or direction of the mind, or moral nature.

心跡 Footprints, or indications of mind, i. e. the mind revealed by deeds.

心路 The mind-road, i. e. the road to Buddhahood.

心量 Mind-measure; the ordinary man's calculating mind; also, capacity of mind.

心鏡 The heart-mirror, or mirror of the mind, which must be kept clean if it is to reflect the Truth.

心靈 The mind spirit, or genius; intelligence; cf. 心燈.

心願 The will of the mind, resolve, vow.

心香 The incense of the mind, or heart, i. e. sincere devotion.

心馬 The mind like a horse, that needs breaking in, or stimulating with a whip, cf. 心猿.

心鬼 A perverse mind, whose karma will be that of a wandering ghost.

心魔 (心魔賊) The māra-robbers of the mind, i. e. the passions.

戈 A spear.

戈追 idem 倶胝 q. v. Koti.

手 pāṇī; hasta; kara; hand, arm.

手印 mūdra, mystic positions of the hand; signet-rings, seals; finger-prints.

手口意相應 In yoga practices it means correspondence of hand, mouth, and mind, i. e. manual signs, esoteric words or spells, and thought or mental projection.

手執金剛杵 Vajrapāṇi, or Vajradhara, who holds the thunderbolt.

手爐 A portable censer (with handle).

手磬 A hand-chime (or bell) struck with a stick.

手輪 The lines on the palm and fingers— especially the 'thousand' lines on a Buddha's hand.

支 A branch; to branch, put off, pay, advance.

支伐羅 至縛羅 cīvara. A mendicant' s garment.

支佛, 辟支佛 A pratyekabuddha, who understands the twelve nidānas, or chain of causation, and so attains to complete wisdom. His stage of attainment is the 支佛地.

支具 支度 The various articles required for worship.

支提 支帝; 支徵; 支陀; 脂帝. Newer forms are 制多; 制底 (制底耶); 制地, i. e. 刹, 塔, 廟 caitya. A tumulus, a mausoleum; a place where the relics of Buddha were collected, hence a place where his sutras or images are placed. Eight famous Caityas formerly existed: Lumbinī, Buddha-gayā, Vārāṇasī, Jetavana, Kanyākubja, Rājagṛha 王舍城, Vaiśālī, and the Śāla grove in Kuśinagara. Considerable difference of opinion exists as to the exact connotation of the terms given, some being referred to graves or stūpas, others to shrines or temples, but in general the meaning is stūpas, shrines, and any collection of objects of worship.

支提山部 支提加部; 制多山部; 只底舸部 ? Caityaśaila; described as one of the twenty sects of the Hīnayāna, and as ascetic dwellers among tombs or in caves.

支樓迦讖 支讖 Chih-lou-chia-ch'an, a śramaṇa who came to China from Yueh-chih A. D. 147 or A. D. 164 and worked at translations till A. D. 186 at Loyang.

支用 To divide, distribute for use, i. e. 分用.

支謙 Chih-ch'ien; name of a Yueh-chih monk said to have come to Loyang at the end of the Han dynasty and under the Wei; tall, dark, emaciated, with light brown eyes; very learned and wise.

支那, 指那, 眞丹, 至那, 斯那, 振旦, 震旦, 眞那, 振丹, 脂難, 旃丹; 摩訶至那 Cina; Maha-cina. The name by which China is referred to in the laws of Manu (which assert that the Chinese were degenerate Kṣatriya), in the Mahābharata, and in Buddhist works. This name may have been derived from families ruling in western China under such titles as 晉 Chin at Fen-chou in Shansi 1106-376 B. C., 陳 Ch'en in Honan 1122-479 B. C., 秦 Ch'in in Shensi as early as the ninth century B. C., and to this latter dynasty the designation is generally attributed.

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支那提婆瞿恒羅 漢天種 Cīnadeva gotra. The 'solar deva' of Han descent, first king of Khavandha, born to a princess of the Han dynasty (206 B. C. -A. D. 220) on her way as a bride-elect to Persia, the parentage being attributed to the solar deva. 西域記 12.

支鄰陀 Mucilinda, v. 目 or 摩訶 Maha-m.

支郞 Chih-lang, formerly a polite term for a monk, said to have arisen from the fame of the three 支 Chih of the Wei dynasty 支謙 Chih-ch'ien, 支讖 Chih-ch'an, and 支亮 Chih-liang.

文 Letters, literature, writing; refined; culture; civil; a despatch; veined; a cash; to gloss.

文句 Textual explanation or criticism, also termed 章; 疏; 述義; 記, etc.; the term applies to works on canonical texts in general, but has particular reference to the Lotus Sutra, i. e. the 妙法蓮華經文句.

文來 A portfolio, or satchel for Buddhist books.

文字 The letter; letters; literal; the written word is described as the breath and life of the dharmakāya; cf. 嚕 ruta.

文字人 A literalist, pedant; narrow.

文字法師 A teacher of the letter of the Law, who knows not its spirit.

文尼 muni, idem 牟尼 and 茂尼, e. g. Śākyamuni.

文殊 (文殊師利) Mañjuśrī 滿殊尸利 -later 曼殊室利. 文殊 is also used for Mañjunātha, Mañjudeva, Mañjughoṣa, Mañjuṣvara, et al. T., hjamdpal; J., Monju. Origin unknown; presumably, like most Buddhas and bodhisattvas, an idealization of a particular quality, in his case of Wisdom. Mañju is beautiful, Śrī; good fortune, virtue, majesty, lord, an epithet of a god. Six definitions are obtained from various scriptures: 妙首 (or 頭 ) wonderful or beautiful) head; 普首 universal head; 濡首 glossy head (probably a transliteration); 敬首 revered head; 妙德 wonderful virtue (or power); 妙吉祥 wonderfully auspicious; the last is a later translation in the 西域記. As guardian of wisdom 智慧 he is often placed on Śākyamuni's left, with 普顯 on the right as guardian of law 理, the latter holding the Law, the former the wisdom or exposition of it; formerly they held the reverse positions. He is often represented with five curls or waves to his hair indicating the 五智 q. v. or the five peaks; his hand holds the sword of wisdom and he sits on a lion emblematic of its stern majesty: but he has other forms. He is represented as a youth, i. e. eternal youth. His present abode is given as east of the universe, known as 淸涼山 clear and cool mountain, or a region 寶住 precious abode, or Abode of Treasures, or 寶氏 from which he derives one of his titles, 寶相如來. One of his dhāraṇīs prophesies China as his post-nirvāṇa realm. In past incarnations he is described as being the parent of many Buddhas and as having assisted the Buddha into existence; his title was 龍種上佛 the supreme Buddha of the nāgas, also 大身佛 or 神仙佛; now his title is 歡喜藏摩尼寶精佛 The spiritual Buddha who joyfully cares for the jewel: and his future title is to be 普現佛 Buddha universally revealed. In the 序品 Introductory Chapter of the Lotus Sutra he is also described as the ninth predecessor or Buddha-ancestor of Śākyamuni. He is looked on as the chief of the Bodhisattvas and represents them, as the chief disciple of the Buddha, or as his son 法王子. Hīnayāna counts Śāriputra as the wisest of the disciples, Mahāyāna gives Mañjuśrī the chief place, hence he is also styled 覺母 mother, or begetter of understanding. He is shown riding on either a lion or a peacock, or sitting on a white lotus; often he holds a book, emblem of wisdom, or a blue lotus; in certain rooms of a monastery he is shown as a monk; and he appears in military array as defender of the faith. His signs, magic words, and so on, are found in various sutras. His most famous centre in China is Wu-tai shan in Shansi. where he is the object of pilgrimages, especially of Mongols. The legends about him are many. He takes the place in Buddhism of Viśvakarman as Vulcan, or architect, of the universe. He is one of the eight Dhyāni-bodhisattvas, and sometimes has the image of Akṣobhya in his crown. He was mentioned in China as early as the fourth century and in the Lotus Sutra he frequently appears, especially as the converter of the daughter of the Dragon-king of the Ocean. He has five messengers 五使者 and eight youths 八童子 attending on him. His hall in the Garbhadhātu maṇḍala is the seventh, in which his group numbers twenty-five. His position is northeast. There are numerous sutras and other works with his name as title, e. g. 文殊師利問菩提經 Gayaśīrṣa sūtra, tr. by Kumārajīva 384-417: and its 論 or .Tīkā of Vasubandhu, tr. by Bodhiruci 535. see list in B. N.

文殊三昧 The samādhi of Mañjuśrī styled the 無相妙慧 formless wonderful wisdom, or wonderful wisdom in the realm of that which is beyond form.

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文殊五使者 The five messengers of Mañjuśrī, each bearing one of his 五智 five expressions of wisdom; they are 髻設尼; 優波髻設尼; 質多羅; 地慧, and 請召.

文殊八大童子 The eight 'pages' of Mañjuśrī are 光網; 地慧; 無垢光; 不思慧; 召請; 髻設尼; 救護慧, and 鄥波髻設尼.

文殊悔過 The repentance of Mañjuśrī, i. e. of his former doubting mind, cf. St. Thomas.

文殊院 The seventh great court of the thirteen in the Garbhadhātu group; it shows Mañjuśrī in the centre of a group of twenty-five.

文池 The dragon pool by the side of the throne of Vajrapāṇi, called 目眞鄰陀 Mucilinda q. v.

文理 The written word and the truth expressed; written principles, or reasonings; a treatise; literary style.

文證 The evidence of the written word, or scripture.

文陀竭 Mūrdhajāta, Māndhātṛ, i. e. 頂生王 born from his mother's head, a reputed previous incarnation of the Buddha, who still ambitious, despite his universal earthly sway, his thousand sons, etc., few to Indra's heaven, saw the 天上玉女 celestial devī, but on the desire arising to rule there on Indra's death, he was hurled to earth; v. 文陀竭王經.

斗 A bushel, i. e. ten Chinese pints.

斗帳 A bushel-shaped curtain, e. g. a state umbrella.

斗姥 Dame of the Bushel; queen of heaven 天后 or Marīci, 摩利支.

斗父天尊 The husband of the Dame of the Bushel 斗姥, a Daoist attribution.

斤 An adze; to chop; a catty, 1 and 1/3 lb.: penetrating, minute.

斤斗 筋斗; 巾斗 A somersault.

方 Square; place; correct; a means, plan, prescription; then, now, just.

方丈 An abbot, 寺主 head of a monastery; the term is said to arise from the ten-foot cubic dwelling in which 維摩 Vimalakirti lived, but here seems to be no Sanskrit equivalent.

方便 upāya. Convenient to the place, or situation, suited to the condition, opportune, appropriate; but 方 is interpreted as 方法 method, mode, plan, and 便 as 便用 convenient for use, i. e. a convenient or expedient method; also 方 as 方正 and 便 as 巧妙, which implies strategically correct. It is also intp. as 權道智 partial, temporary, or relative (teaching of) knowledge of reality, in contrast with 般若智 prajñā, and 眞實 absolute truth, or reality instead of the seeming. The term is a translation of 傴和 upāya, a mode of approach, an expedient, stratagem, device. The meaning is— teaching according to the capacity of the hearer, by any suitable method, including that of device or stratagem, but expedience beneficial to the recipient is understood. Mahāyāna claims that the Buddha used this expedient or partial method in his teaching until near the end of his days, when he enlarged it to the revelation of reality, or the preaching of his final and complete truth; Hīnayāna with reason denies this, and it is evident that the Mahāyāna claim has no foundation, for the whole of its 方等 or 方廣 scriptures are of later invention. Tiantai speaks of the 三乘 q. v. or Three Vehicles as 方便 expedient or partial revelations, and of its 一乘 or One Vehicle as the complete revelation of universal Buddhahood. This is the teaching of the Lotus Sutra, which itself contains 方便 teaching to lead up to the full revelation; hence the terms 體内 (or 同體 ) 方便, i. e. expedient or partial truths within the full revelation, meaning the expedient part of the Lotus, and 體外方便 the expedient or partial truths of the teaching which preceded the Lotus; see the 方便品 of that work, also the second chapter of the 維摩經. 方便 is also the seventh of the ten pāramitās.

方便化身土 An intermediate 'land 'of the Japanese monk 見眞 Kenshin, below the Pure-land, where Amitābha appears in his transformation-body.

方便土 Abbreviation for the last and next but one.

方便智 upāya-jñāna; the wisdom or knowledge of using skilful means (for saving others).

方便有餘土 One of the Tiantai 四土 Four Lands, which is temporary, as its occupants still have remains to be purged away.

方便殺生 The right of great Bodhisattvas, knowing every one's karma, to kill without sinning, e. g. in order to prevent a person from committing sin involving unintermitted suffering, or to aid him in reaching one of the higher reincarnations.

方便波羅蜜 upāya, the seventh pāramitā.

方便波羅蜜菩薩 A bodhisattva in the Garbhadhātu group, the second on the right in the hall of Space.

方便現涅槃 Though the Buddha is eternal, he showed himself as temporarily extinct, as necessary to arouse a longing for Buddha, cf. Lotus, 16.

方便門 The gates of upāya, i. e. convenient or expedient gates leading into Truth.

方便假門 Expedient gates or ways of using the seeming for the real.

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方典 A term covering the whole of the Mahāyāna sutras, idem 方等經典.

方口食 Opportunism in obtaining a living, i. e. a monk who makes a living by fawning or by bullying, one of the 四邪命 four illicit ways of livelihood.

方外 Out of the world; the life of a monk.

方廣 vaipulya, 毘佛略 expansion, enlargement, broad, spacious. 方 is intp. by 方正 correct in doctrine and 廣 by 廣博 broad or wide; some interpret it by elaboration, or fuller explanation of the doctrine; in general it may be taken as the broad school, or wider teaching, in contrast with the narrow school, or Hīnayāna. The term covers the whole of the specifically Mahāyāna sutras. The sutras are also known as 無量義經 scriptures of measureless meaning, i. e. universalistic, or the infinite. Cf. 方等.

方廣大莊嚴經 A vaipulya sutra, the Lalita-vistara, in 12 chuan, giving an account of the Buddha in the Tuṣita heaven and his descent to earth as Śākyamuni: tr. by Divākara under the Tang dynasty; another tr. is the 普曜經.

方廣道人 Heretical followers of Mahāyāna, who hold a false doctrine of 空 the Void, teaching it as total non-existence, or nihilism.

方相 Square, four square, one of the five shapes.

方等 vaipulya; cf. 方廣. 方 is interpreted as referring to the doctrine, 等 as equal, or universal, i. e. everynwhere equally. An attempt is made to distinguish between the two above terms, 方廣 being now used for vaipulya, but they are interchangeable. Eitel says the vaipulya sutras 'are distinguished by an expansion of doctrine and style (Sūtras developées, Burnouf). They are apparently of later date, showing the influence of different schools; their style is diffuse and prolix, repeating the same idea over and over again in prose and in verse; they are also frequently interlarded with prophecies and dhāraṇīs'; but the two terms seem to refer rather to the content than the form. The content is that of universalism. Chinese Buddhists assert that all the sutras from the 華嚴 Huayan onwards are of this class and therefore are Mahāyāna. Consequently all 方等 or 方廣 sutras are claimed by that school. Cf. 方便.

方等三昧 One of Tiantai's methods of inducing samādhi, partly by walking, partly by sitting, based on the 大方等陀羅尼經; Zhiyi delivered the 方等三昧行法 to his disciple 灌頂 Guanding who wrote it in one juan.

方等懺悔 (方等懺) One of the subjects of meditation in the 方等三昧 on the hindrances caused by the six organs of sense.

方等戒壇 (方等壇) An open altar at which instruction in the commandments was preached to the people, founded on the Mahāyāna-vaipulya sutras; the system began in 765 in the capital under 代宗 Daizong of the Tang dynasty and continued, with an interim under 武宗 Wuzong, till the 宣宗 Xuanzong period.

方等時 The third of the five periods of Tiantai 五時教, the eight years from the twelfth to the twentieth years of the Buddha's teaching, i. e. the period of the 維摩經, the 金光明經, and other vaipulya sutras.

方等部 The sutras taught during the 方等時 expedient period.

方服 A monk's robe 袈裟 said to be so called because of its square appearance; also 方袍.

方規 Square-shaped, properly, according to scale.

方詣 Direction.

日 sūrya; the sun; a day. 蘇利耶.

日光 (日光菩薩); 蘇利也波羅皮遮那 Sūrya-prabhāsana. Sunlight, and 月光 (月光菩薩) Moonlight, name of two Bodhisattva assistants of 藥師 the Master of Healing; Sunlight is the ninth in the Dizang Court of the Garbhadhātu group.

日出論者 The sunrise exponents, a title of the founders of the 經部宗 before the Christian era.

日域 Japan.

日天 (日天子) sūrya, 蘇利耶; 修利; 修野天子 (or 修意天子) 天子; also 寳光天子. The sun-ruler; one of the metamorphoses of Guanyin, dwelling in the sun as palace, driving a quadriga.

日天衆 The retinue of Indra in his palace of the sun.

日宮 The sun-palace, the abode of 日天子 supra.

日幢華眼鼓 Five characters taken from the names of, and representing five Buddhas in the Vajradhātu 大日, 寳幢, 華開敷, 蓮華眼, and 天鼓雷音.

日想觀 Meditation on, and observing of the setting sun, the first of the sixteen meditations in the 觀無量壽經.

日旋三昧 sūryāvarta-samādhi, one of the sixteen samādhi mentioned in the 法華經, 妙音品; 日輪三昧 is an older name for it.

日星宿 Nakṣatratārā-rāja-ditya; a degree of meditation, i. e. the sun, stars and constellations samādhi.

日曜 The sun, one of the nine 曜 luminaries; one of the retinue of 日天 shown in the eastern part of the Garbhadhātu group driving three horses.

日月淨明德 Candra-vimala-sūrya-prabhāsa-śrī. A Buddha whose realm resembles Sukhāvatī.

日月燈明佛 Candra-sūrya-pradīpa, or Candrārkadīpa. The title of 20, 000 Buddhas who succeeded each other preaching the Lotus Sutra, v. 法華經, 序品.

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日本 Japan. Buddhism was introduced there from Korea in the sixth century, and in the seventh from China.

日禺中 10 a. m. styled by Tiantai the hour of 般若 wisdom.

日種 Sūrya-vaṃśa, one of the five surnames of Śākyamuni, sun-seed or lineage, his first ancestors having been produced by the sun from. 'two stalks of sugar-cane'; v. Ikṣvāku.

日精摩尼 A maṇi 摩尼, or pearl, crystal-clear as the sun, which gives sight to the blind.

日蓮 Nichiren, the Japanese founder, in A. D. 1252, of the 日蓮宗 Nichiren sect, which is also known as the 法華宗 or Lotus sect. Its chief tenets are the three great mysteries 三大祕法, representing the trikāya: (1) 本尊 or chief object of worship, being the great maṇḍala of the worlds of the ten directions, or universe, i. e. the body or nirmāṇakāya of Buddha; (2) 題目 the title of the Lotus Sutra 妙法蓮華經 Myo-ho-ren-gwe-kyo, preceded by Namo, or, 'Adoration to the scripture of the lotus of the wonderful law, ' for it is Buddha's spiritual body; (3) 戒壇 the altar of the law, which is also the title of the Lotus as above; the believer, wherever he is, dwells in the Pure-land of calm light 寂光淨土, the saṃbhogakāya.

日輪 The sun's disc, which is the exterior of the sun palace of 日天子; it is said to consist of sphaṭika, or fiery crystal.

月 candra, 旅達 (旅達羅); 旂陀羅; 戰達羅; 戰捺羅 the moon, called also 蘇摩 soma, from the fermented juice of asclepias acida used in worship, and later personified in association with the moon. It has many other epithets, e. g. 印度 Indu, incorrectly intp. as marked like a hare; 創夜神 Niśākara, maker of the night; 星宿王 Nakṣatranātha, lord of constellations; 喜懷之頭飾 the crest of Siva; 蓮華王 Kumuda-pati, lotus lord; 白馬主 Śvetavājin, drawn by (or lord of) white horses; 大白光神 Śītāṃśu, the spirit with white rays; 冷光神 Sitamarici, the spirit with cool rays; 鹿形神 Mṛgāṅka, the spirit with marks m form like a deer; 野兎形神 Śaśi, ditto like a hare.

月上女經 Candrottarā-dārikā-vyākaraṇa-sūtra of the maid in the moon.

月光 Candraprabha, 戰達羅鉢刺婆 Moonlight. One of the three honoured ones in the Vajradhātu, and in the Mañjuśrī court of the Garbhadhātu, known also as 淸涼金剛.

月光太子 Moonlight prince, name of Śākyamuni in a previous incarnation as a prince, when he split one of his bones to anoint a leper with its marrow and gave him of his blood to drink. 智度論 12.

月光王 Moonlight king, the same as 月光太子, the name of Śākyamuni in a previous incarnation when he gave his head to a brahman.

月光童子 月光兒 The son of an elder of the capital of Magadha, who listening to heretics and against his son's pleadings, endeavoured to destroy the Buddha in a pitfall of fire, but, on the Buddha's approach, the fire turned to a pool and the father was converted; the son was then predicted by the Buddha to be king of China in a future incarnation, when all China and the Mongolian and other tribes would be converted, v. 月光童子經.

月光菩薩 The bodhisattva Moonlight who attends on 藥師 the Master of Healing; also in the Mañjuśrī court of the Garbhadhātu; used for 月光王; v. 月光菩薩經.

月兎 The hare in the moon.

月分 Moon and division, a tr. of candrabhaga, 旃達羅婆伽 The two rivers Candra and Bhaga joined. The Chenab river, Punjab, the Acesines of Alexander.

月壇 An external altar in temples in the open, i. e. under the moon.

月天 Candradeva, or Somadeva. 旃達提婆 (or 蘇摩提婆) The ruler of the moon, to whom the terms under 月 supra are also applied.

月天子 The male regent of the moon, named 寳吉祥, one of the metamorphoses of the Bodhisattva 勢至 Mahāsthāmaprāpta; the male regent has also his queen 月天妃.

月婆首那 Upaśūnya, 高 空 an Indian monk, son of the king of 優禪尼 Udyāna, who tr. 僧伽叱經.

月宮 The moon-palace of the 月天子 made of silver and crystal; it is described as forty-nine yojanas square, but there are other accounts.

月忌 The return of the day in each month when a person died.

月愛三昧 A Buddha's 'moon-love samādhi' in which he rids men of the distresses of love and hate.

月愛珠 Candrakānta, the moon-love pearl or moonstone, which bestows abundance of water or rain.

月支 (月支國) The Yuezhi, or 'Indo-Scythians', 月氏 (國) and a country they at one time occupied, i. e. 都貨羅 Tukhara, Tokharestan, or Badakshan. Driven out from the northern curve of the Yellow River by the Huns, circa 165 B. C., they conquered Bactria 大夏, the Punjab, Kashmir, 'and the greater part of India. ' Their expulsion from the north of Shansi was the cause of the famous journey of Zhangqian of the Han dynasty and the beginning of Chinese expansion to the north-west. Kanishka, king of the Yuezhi towards the end of the first century A. D., became the great protector and propagator of Buddhism.

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月明菩薩 idem 月光菩薩; there is a 月明菩薩經. Also 月明童子 (or 月明男).

月曜 Moon-shining, or Moon-effulgence; a group shown outside the Garbhadhātu group in the Diamond Court.

月燈三昧 candra-dīpa-samādhi, the samādhi said to have been given to 月光童子 by Buddha, the sutra of which is in two translations.

月王 Moon-king, 設賞迦 Śaśāṇka, a ruler of Karṇasuvarṇa, who tried to destroy the bodhidruma, Buddha's tree; dethroned by Śīlāditya.

月冑 Candravarma, 旃達羅伐摩 a learned monk of the Nāgavadana monastery.

月眉 New moon eyebrows, i. e. arched like the Buddha's.

月種 Candravaṃśa, descendants of the moon, 'the lunar race of kings or the second great line of Kṣatriya or royal dynasties in India. ' M. W.

月精摩尼（月精) The pearl or jewel in the fortieth hand of the 'thousand hand' Guanyin, towards which worship is paid in case of fevers; the hand is called 月精手.

月蓋 An elder of Vaiśālī, who at the Buddha's bidding sought the aid of Amitābha, 勢至 (Mahāsthamaprāpta) and Guanyin, especially the last, to rid his people of a pestilence. See Vimalakīrti Sutra.

月輦 The chariot of 月天子.

月輪 The moon's disc, the moon.

月輪觀 (or 月輪三昧) The moon contemplation ( or samādhi) in regard to its sixteen nights of waxing to the full, and the application of this contemplation to the development of bodhi within, especially of the sixteen kinds of bodhisattva mind of the lotus and of the human heart.

月面佛 The 'moon-face Buddha', whose life is only a day and a night, in contrast with the sun-face Buddha whose life is 1, 800 years.

月黶尊 One of the names of a 明王 Ming Wang, i. e. 'moon-black' or 'moon-spots', 降三世明王 the maharāja who subdues all resisters, past, present, and future, represented with black face, three eyes, four protruding teeth, and fierce laugh.

月鼠 The moon rat, one of the two rats, black and white, that gnaw the cord of life, i. e. night and day.

木 Wood; a tree; kāṣṭha, a piece of wood, wood, timber.

木上座 The elder with the tree, or the wooden elder; the elder's staff.

木佛 A Buddha of wood, i. e. an image of wood.

木佉褒折娜 mukhaproṅchana, or face-wiper, towel handkerchief, one of the thirteen articles of a monk.

木叉 木蛇; 波羅提木叉 mokṣa, prātimokṣa 波羅提木叉; mokṣa is deliverance, emancipation; prati, 'towards, 'implies the getting rid of evils one by one; the 250 rules of the Vinaya for monks for their deliverance from the round of mortality.

木叉提婆 Mokṣadeva. A title given by the Hinayanists in India to Mahāyānadeva, i. e. 玄奘 Xuanzang.

木叉毱多 Mokṣagupta. A monk of Karashahr, protagonist of the Madhyamayāna school, 'whose ignorance Xuanzang publicly exposed. ' Eitel.

木底 mukti, 解脫 deliverance, liberation, emancipation; the same meaning is given to 目帝羅 mucira, which has more the sense of being free with (gifts), generosity.

木律僧 A wooden pettifogging monk; a rigid formalist.

木得羅 Mudra, a seal; mystic signs with the hands.

木星 勿哩訶婆跋底 Bṛhaspati; 'Lord of increase,' the planet Jupiter.

木曜 Jupiter, one of the 九曜 nine luminaries, q. v.; on the south of the diamond hall outside the Garbhadhātu maṇḍala.

木槵子 無患子 A tree whose wood can exorcise evil spirits, or whose seeds are used as rosary-beads. It is said to be the ariṣṭa 阿梨瑟迦紫, which means unharmed, secure; it is the name of the soap-berry and other shrubs.

木樂子 Seeds used for rosary-beads.

木瓜林 苦行林 Papaya forest, i. e. Uruvilva, 優樓頻螺 the place near Gayā where Kāśyapa, Śākyamuni, and others practised their austerities before the latter's enlightenment; hence the former is styled Uruvilva Kāśyapa.

木蘭色 Brownish colour made from bark, probably cinnamon.

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木頭 Blockhead, a stupid person, one who breaks the commandments.

木香 根香; 薰陸香; 多伽羅 tagara. An incense-yielding tree, putchuk; vangueria spinosa or tabernae montana coronaria; Eitel.

木食 Living on wild fruits nuts, etc.

木魚 The wooden fish; there are two kinds, one round for use to keep time in chanting, the other long for calling to meals. The origin of the use of a fish is unkজxample to monks to be watchful: there is no evidence of connection with the Christian ίχθύς.ί 木馬 Wooden horse, a symbol of emancipation.

欠 To owe: debt; deficient; to bend, bow, yawn, etc.; the Sanskrit sign अ said to imply 大空不可得 space, great and unattainable or immeasurable.

止 To stop, halt, cease; one of the seven definitions of 禪定 dhyāna described as 奢摩他 śamatha or 三摩地 samādhi; it is defined as 靜息動心 silencing, or putting to rest the active mind, or auto-hypnosis; also 心定止於一處 the mind centred, lit. the mind steadily fixed on one place, or in one position. It differs from 觀 which observes, examines, sifts evidence; 止 has to do with 拂妄 getting rid of distraction for moral ends; it is abstraction, rather than contemplation; see 止觀 In practice there are three methods of attaining such abstraction: (a) by fixing the mind on the nose, navel, etc.; (b) by stopping every thought as it arises; (c) by dwelling on the thought that nothing exists of itself, but from a preceding cause.

止息 To stop, cease; to stop breathing by self-control; to bring the mind to rest; used for 止觀.

止持 Self-control in keeping the commandments or prohibitions relating to deeds and words, which are styled 止持戒, 止持門, 止惡門. 止犯; 止持作犯 Stopping offences; ceasing to do evil, preventing others from doing wrong.

止觀 奢摩他毗婆舍那 (or 奢摩他毗鉢舍那) śamatha-vipaśyanā, which Sanskrit words are intp. by 止觀; 定慧; 寂照; and 明靜; for their respective meanings see 止 and 觀. When the physical organism is at rest it is called 止 zhi, when the mind is seeing clearly it is called 觀 guan. The term and form of meditation is specially connected with its chief exponent, the founder of the Tiantai school, which school is styled 止觀宗 Zhiguan Zong, its chief object being concentration of the mind by special methods for the purpose of clear insight into truth, and to be rid of illusion. The Tiantai work gives ten fields of mediation, or concentration: (1) the 五陰, 十八界, and 十二入; (2) passion and delusion; (3) sickness; (4) karma forms; (5) māra-deeds; (6) dhyāna; (7) (wrong) theories; (8) arrogance; (9) the two Vehicles; (10) bodhisattvahood.

止觀和尚 A name for the Tang monk Daosui 道邃.

止觀宗 Another name for the Tiantai school.

止觀捨 The upekṣā, indifference to or abandonment of both 止 and 觀, i. e. to rise above both into the universal.

止觀玄文 Another name for the止觀論.

止觀論 摩訶止觀論 The foundation work on Tiantai's modified form of samādhi, rest of body for clearness of vision. It is one of the three foundation works of the Tiantai School: was delivered by 智顗 Zhiyi to his disciple 章安 Chāgan who committed it to writing. The treatises on it are numerous.

比 To compare; than; to assemble, arrive; partisan; each; translit. pi, bhi, vi, v. also 毘, 毗.

比丘 比呼; 苾芻; 煏芻 bhikṣu, a religious mendicant, an almsman, one who has left home, been fully ordained, and depends on alms for a living. Some are styled 乞士 mendicant scholars, all are 釋種 Śākya-seed, offspring of Buddha. The Chinese characters are clearly used as a phonetic equivalent, but many attempts have been made to give meanings to the two words, e. g. 比 as 破 and 丘 as 煩惱, hence one who destroys the passions and delusions, also 悕能 able to overawe Māra and his minions; also 除饉 to get rid of dearth, moral and spiritual. Two kinds 内乞 and 外乞; both indicate self-control, the first by internal mental or spiritual methods, the second by externals such as strict diet. 苾芻 is a fragrant plant, emblem of the monastic life.

比丘尼 苾芻尼; 尼姑 bhikṣuṇī. A nun, or almswoman. The first woman to be ordained was the Buddha's aunt Mahāprajāpatī, who had nursed him. In the fourteenth year after his enlightenment the Buddha yielded to persuasion and admitted his aunt and women to his order of religious mendicants, but said that the admission of women would shorten the period of Buddhism by 500 years. The nun, however old, must acknowledge the superiority of every monk; must never scold him or tell his faults; must never accuse him, though he may accuse her; and must in all respects obey the rules as commanded by him. She accepts all the rules for the monks with additional rules for her own order. Such is the theory rather than the practice. The title by which Mahāprajāpatī was addressed was applied to nuns, i. e. ārya, or noble, 阿姨, though some consider the Chinese term entirely native.

比丘尼戒 The nun's '500 rules' and the eight commanding respect for monks, cf. 五百戒 and 八敬戒; also 比丘尼戒本 and other works; the 比丘尼僧祇律波羅提木叉戒經 Bhikṣuṇī-sāṃghika-vinaya-prātimokṣa-sūtra was tr. by Faxian and also by Buddhabhadra.

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比丘會 An authoritative assembly of at least four monks; idem 僧伽.

比吒迦倶舍 piṭaka-kośa. i. e. 藏 a thesaurus, treasury, store.

比摩寺 A monastery five li west of Khotan where Laozi is said to have converted the Huns to Buddhism.

比耆陀羨那 毗戌陀僧訶 Viśuddhasiṃha; the second form is defined by Eitel as 淨師子 pure lion, a Mahayanist, circa A. D. 640; the first is named in the 賢愚經 6, but they may be two different persons.

比智 idem. 類智 q. v.

比羅娑落 (比羅娑落山) Pīlusāragiri, 象堅山 Hill firm as an elephant, a mountain southwest of the capital of Kapiśā, 'the tutelary deity of which was converted by Sakvamuni.' Eitel. Aśoka built a stūpa on its summit. 婆 is found in error for 娑 and 洛 for 落.

比那 (比那多); 毗那 vinata, 不高 A low hill.

比量 Comparison and inference; it is defined as 比 comparison of the known, and 量 inference of the unknown. It is the second form in logic of the three kinds of example, 現, 比 and 聖教量, e. g. the inference of fire from smoke.

比量相違 viruddha. A contradicting example or analogy in logic, e. g. the vase is permanent (or eternal), because of its nature; one of the nine, in the proposition, of the thirty-three possible fallacies in a syllogism.

毛 Hair; feathers.

毛病 flaw, ailment.

毛孔 Hair-hole, pore, the pores.

毛繩 A hair rope, i. e. tied up by the passions, as with an unbreakable hair rope.

毛道 毛頭 A name for 凡夫 ordinary people, i. e. non-Buddhists, the unenlightened; the 毛 is said to be a translation of vāla, hair or down, which in turn is considered an error for bāla, ignorant, foolish, i. e. simple people who are easily beguiled. It is also said to be a form of bala-pṛthag-jana, v. 婆, which is intp. as born in ignorance; the ignorant and untutored in general.

毛道生 The ignorant people.

毛道凡夫 An ignorant, gullible person.

毛頭 idem 毛道; also, a barber-monk who shaves the fraternity.

毛馱伽羅子 Mudgalaputra, idem Mahāmaudgalyāyana, v. 目連.

水 water; liquid.

水上泡 A bubble on the water, emblem of all things being transient.

水中月 v. 水月.

水乳 Water and milk— an illustration of the intermingling of things; but their essential separateness is recognized in that the rāja-haṃsa (a kind of goose) is said to be able to drink up the milk leaving behind the water.

水冠 A monk's hat shaped like the character 'water' in front.

水器 water vessel; a filter used by the esoterics in baptismal and other rites.

水圓 water-globule, a tabu term for the more dangerous term 火珠 fire-pearl or ruby, also altered to 珠圓 pearl ball; it is the ball on top of a pagoda.

水塵 An atom of dust wandering freely in water— one of the smallest of things.

水壇 The water, or round, altar in the homa, or Fire ceremonial of the esoterics; also an altar in a house, which is cleansed with filtered water in times of peril.

水大 The element water, one of the four elements 四大 q. v.

水天 Varuṇa, 縛嚕拏; 婆樓那 ούϕανός, the heavens, or the sky, where are clouds and dragons; the 水神 water-deva, or dragon-king, who rules the clouds, rains, and water generally. One of the 大神 in the esoteric maṇḍalas; he rules the west; his consort is the 水天妃 represented on his left, and his chief retainer 水天眷屬 is placed on his right.

水天供 or 水天法 is the method of worshipping Varuṇa for rain.

水天德佛 The 743 rd Buddha of the present universe.

水定 The water dhyāna, in which one becomes identified with water, for during the period of trance one may become water; stories are told of devotees who, having turned to water, on awaking found stones in their bodies which had been thrown into their liquid bodies, and which were only removed during a succeeding similar trance.

水曜 The planet Mercury, one of the nine luminaries; it is shown south of the west door of the diamond court in the Garbhadhātu.

水月 udakacandra; jalacandra; the moon reflected in the water, i. e. all is illusory and unreal.

水月觀音 Guanyin gazing at the moon in the water, i. e. the unreality of all phenomena.

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水梭花 Water shuttle flowers, i. e. fish.

水沫泡焰 Spume, bubbles, and flame, e. g. that all is unreal and transient.

水波 Waves of water; the wave and the water are two yet one— an illustration of the identity of differences.

水淨 Cleansed by water; edibles recovered from fowing water are 'clean'food to a monk.

水災 The calamity of water, or food; one of the three final world catastrophes of fire, wind, and water, v. 三災.

水滿 Jalāmbara (third son of 流水 Jalavāhana) reborn as Śākyamuni's son Rāhula.

水燈 The water-lantern festival in the seventh month.

水玉 sphaṭika, 塞頗胝迦; 婆致迦 water crystal, rock crystal.

水田衣 A monk's robe, because its patches resemble rice-fields; also 稻田衣.

水界 The realm of water, one of the 四大 four elements.

水精 sphaṭika, crystal, idem 水玉.

水羅 A gauze filter.

水老鶴 A bird, very rarely seen, possibly a snow-goose; also 水白鶴 (or 鷺 ): 水涸.

水葬 Water-burial, casting a corpse into the water, one of the four forms of burial.

水藏 Water-store, or treasury; second son of Jalavāhana, born as 瞿波 Gopā, see 水滿.

水囊 A water-bag, or filter.

水觀 also 水相觀; 水想 similar to 水定 q. v.

水輪 The third of the four 'wheel' on which the earth rests— space, wind (or air), water, and metal.

水輪三昧 The samādhi of the water 'wheel' 水輪, one of the 五輪三昧; water is fertilizing and soft, in like manner the effect of this samādhi is the fertilizing of good roots, and the softening or reduction of ambition and pride.

水陸會 or (水陸齋) The festival of water and land, attributed to Wudi of the Liang dynasty consequent on a dream; it began with placing food in the water for water sprites, and on land for 鬼 ghosts; see 釋門正統 4.

水頭 The waterman in a monastery.

水風火災 The three final catastrophes, see 三災.

火 Fire, flame. Śikhin 尸棄; 式棄, which means fire in the sense of flame, is the name of the 999th Buddha of the kalpa preceding this.

火一切處 Universal conflagration— one of the ten universals, and one of the meditations on the final destruction of all things by fire.

火伴 The fire-tender in a monastic kitchen.

火光 Fire-light, flame.

火光定 The flame dhyāna by which the body is self-immolated.

火光三昧 The flame samādhi, also styled the fourth dhyāna.

火光尊 idem 火天.

火印 The fire sign, for which a triangle pointing upwards is used; a triangular arrangement of fingers of the right hand with the left.

火坑 The fiery pit (of the five desires 五欲); also that of the three ill destinies— the hells, animals, hungry ghosts.

火壇 Fire altar, connected with homa or fire worship; also 爐壇.

火大 The element fire, one of the 四大 four elements.

火天 The fire devas shown as the 12th group in the diamond court of the Garbhadhātu; v. 火神.