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火夜 hāva; to call, invoke; also 訶婆.

火宅 The parable of the burning house; one of the 'seven parables' in the Lotus Sutra 譬喩品, that of the burning house from which the owner tempts his heedless children by the device of the three kinds of carts— goat, deer, and bullock, especially a white-bullock cart i. e. Mahāyāna.

火宅僧 Monks in a, burning house, i. e. married monks.

火定 The fire dhyāna v. 火生.

火客 The monk who attends to the fire; also 火伴; 火佃.

火尊 i. e. 火神 q. v.

火帳 The kitchen account of the rice cooked and persons served.

火德星君 The ruler over the fire-star, Mars, whose tablet hangs in the south side of a temple and whose days of worship, to prevent conflagrations, are the fourth and eighteenth of each moon; he is identified with the ancient emperor 炎帝 Yen Ti.

火星 Aṇgāraka, 鴦哦囉迦 the planet Mars.

火曜 Mars, one of the nine luminaries, shown south of the Diamond hall in the Garbhadhātu.

火? Fire-tongs, made of wood, themselves burnt up before all brushwood is used up, a simile of a bodhisattva who so far forgot his vow to save all the living as to enter nirvana before completing his work.

火法 The homa or fire service of the esoterics.

火浣布袈裟 An asbestos cassock; also a non-inflammable robe said to be made of the hair of the 火鼠 fire-rat.

火淨 Purified, food made 'clean' by fire, or cooking.

火湯 The hell of liquid fire.

火災 The conflagration catastrophe, for world destruction, v. 三災.

火焚地獄 The scorching hell, where sinners are burnt up.

火燄三昧 A samādhi entered into by the Buddha, in which he emitted flames to overcome a poisonous dragon. Also 火光 (or 火生) 三昧 q. v.

火爐 火鑪 The homa or fire altar of the esoterics.

火版 The 'fire-board' or wooden plaque, hung in the kitchen, the striking of which warns the monks that the meal is ready.

火狗 The fiery dogs— which vomit fire on sinners in hell.

火珠 Fire-pearl, or ruby; the ball on top of a pagoda, see 水圓.

火生三昧 A flame-emitting samādhi, the power to emit flames from the body for auto-holocaust, or other purposes. It is especially associated with 不動尊 q. v. and Shingon practice of the yoga which unites the devotee to him and his powers.

火界 The realm of fire, one of the realms of the four elements 四大, i. e. earth, water, fire, and wind. Cf. 火院.

火界咒 A dharai of 不動尊 q. v.

火界定 agni-dhātu-samādhi; the meditation on the final destruction of the world by fire.

火神 The gods of fire, stated as numbering forty-four in the Vedic pantheon, with Mahābrahmā as the first; of these the Vairocana sutra takes twelve, i. e. 大因陀羅; 行滿; 摩嚕多; 盧醯多; 沒口栗拏; 忿怒; 闍吒羅; 吃灑耶; 意生; 羯攞微; (11th unknown); 謨賀那. Cf. 火尊; 火天.

火祠法 The directions for the fire sacrifices in the Atharva-veda, the fourth Veda; the esoteric sect has also its 火法 for magical purposes.

火種居士 Brahmans, servers of the sacred fire.

火羅 hora, hour, hours, time; astrologically a horoscope; said to be the country where 一行 Yixing studied astronomy.

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火聚 Accumulated fires (of hell); accumulating one's own hell-fires; the body as a heap of fire, i. e. to be feared; the fires of angry passions.

火聚仙 This genius and his wife are shown above Vaisramana in the Garbhadhātu.

火聚佛頂 光聚佛頂; 放光 or 放光佛頂 One of the five 佛預, i. e. one of the incarnations of Śākyamuni, whose Indian name is given as 帝聚羅研羯羅縛哩底 Tejorāśi-cakravarttī, called by Shingon 神通金剛; this incarnation is placed fourth on Śākyamuni's left in the Garbhadhātu.

火舍 A kind of censer, made in two superimposed circles with a cover.

火葬 jhāpita, 荼毘; 閣維 cremation, the relics 舍利 being buried.

火蛇 Fire-vomiting serpents in the hells.

火血刀 The hells, animals, and hungry ghosts, i. e. the fiery, bloody, and knife-sharp destinies, the 三惡道.

火車 The fiery chariot (belonging to the hells); there is also the 火車地獄 hell of the fire-chariot, and the fire-pit with its fiery wheels; the sufferer first freezes, then is tempted into the chariot which bursts into flames and he perishes in the fire pit, a process each sufferer repeats daily 90 koṭīs of times.

火輪 Whirling fire, e. g. fire whirled in a circle, the whole circle seeming to be on fire, emblem of illusion; a fire wheel.

火輪印 A sign made by putting the doubled fists together and opening the index fingers to form the fire-sign, a triangle.

火塗 (or 火道) The fiery way, i. e. the destiny of the hot hells, one of the three evil destinies.

火辨 Citrabhānu, 質呾羅婆拏 described as one of the ten great writers of the Indian 法相宗 Dharmalakṣana school, a contemporary and colleague of Vasubandhu; but the description is doubtful.

火鈴 Fire-bell-in warning to be careful of fire.

火院 The 'fire-court', a kind of contemplation, in which the devotee sees himself encircled by fire after circumambulating three times to the right while making the fire-sign. Also 火界; 金剛炎.

火頂山 A peak near Tiantai, where the founder of that school overcame Māra.

火頭 A monastery cook.

火頭金剛 One of the Ming Wang 明王 v. 烏芻瑟摩.

火食 Burnt offerings, as in the homa worship.

爪 Claws, talons; servants.

爪土 (爪上土) The quantity of earth one can put on a toe-nail, i. e. in proportion to the whole earth in the world, such is the rareness of being reborn as a human being; or, according to the Nirvana Sutra 33, of attaining nirvana.

爪塔 A stūpa, or reliquary, for preserving and honouring the nails and hair of the Buddha, said to be the first Buddhist stūpa raised.

爪淨 Nail 'cleaned', i. e. fruit, etc., that can be peeled with the nails, one of the five kinds of 'clean' food.

爪犢 The long-nailed ascetic Brahmacārī (of the) Vātsīputrīyaḥ; it is said that his nails were a treatise and his hair a discourse 爪章髮論.

父 pitṛ, 比多 Father.

父母 pitṛ-mātṛ, father and mother, parents; 無明 ignorance is referred to as father, and 貪愛 desire, or concupiscence, as mother, the two— ignorance and concupiscence— being the parents of all delusion and karma. Samādhi is also referred to as father, and praj na (wisdom) as mother, the parents of all knowledge and virtue. In the vast interchanges of rebirth all have been or are my parents, therefore all males are my father and all females my mother: 一切男女我父母 see 心地觀經 2.

父城 The paternal or native city, especially Śākyamuni's, Kapilavastu.

片 A slice, slip, card; brief, few.

片禪 A brief samādhi, or meditation.

牙 Tooth, teeth; toothed; a broker.

牙菩薩 The bodhisattva fiercely showing his teeth in defence of the Buddha, also styled 金剛藥叉; he is east of the Buddha in the Vajradhātu.

牛 go, gaus; ox, bull, bullock, etc. A term applied to the Buddha Gautama as in 牛王 king of bulls, possibly because of the derivation of his name; the phrase 騎牛來牛 (or 騎牛覔牛) to ride an ox, to seek an ox, means to use the Buddha to find the Buddha.

牛戒 To live as a cow, eating grass with bent head, etc. — as certain Indian heretics are said to have done, in the belief that a cow's next reincarnation would be in the heavens.

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牛毛塵 go-rājas, the amount of dust that can rest on the top of a cow's hair, i. e. seven times that on a sheep's.

牛狗外道 go-vrauka, or kukkura-vratika. Heretics who lived as oxen or dogs.

牛王 The king of bulls, i. e. a Buddha, or bodhisattva; it is applied to Gautama Buddha, possibly derived from his name.

牛王尊者 牛呞; 牛相; 牛跡 Gavāṃpati, v. 憍焚波提 and 牛跡比丘.

牛皮 ox hide— mortal happiness injures the wisdom-life of gods and men, just as ox hide shrinks and crushes a man who is wrapped in it and placed under the hot sun.

牛糞 gomaya, cow-dung, considered in India as clean and cleansing; used by the esoterics for 'cleansing' altars.

牛糞種 The first Gotama ancestor of Śākyamuni, who is reputed to have sprung from cow-dung in the Sugar-cane garden, probably a mere tradition that the family sprang from herdsmen.

牛羊眼 (牛羊心眼) Only the eyes (i. e. vision, or insight) of oxen and sheep.

牛角 Ox-horns, a synonym for things that are even, or on a level.

牛角一觸 The ox that by merely touching a monk's robe with its horn was transformed into a deva.

牛角娑羅林 Ox-horns śāla grove, said to be a couple of śāla or teak trees shaped like ox-horns, which grew near Kuśinagara, under which the Buddha preached the Nirvana Sutra. He is reported to have entered nirvana in a grove of eight śāla trees standing in pairs.

牛角山 v. 牛頭山.

牛貨洲 Godānīya, 瞿伽尼 (or 瞿耶尼, or 瞿陀尼) ; 倶助尼; 遇嚩柅; Aparagodāna, 阿鉢唎瞿陀尼, the western of the four continents into which every world is divided, where oxen are the principal product and medium of exchange.

牛跡 Ox-tracks, i. e. the teaching of a Buddha the 牛王 royal bull.

牛跡比丘 the bhikṣu Gavāṃpati, 憍梵波提 q. v., also styled 牛王 (尊者), said to have been a disciple of Śākyamuni; also styled 牛呞 ruminating like a cow, and 牛相 cow-faced: so born because of his previous herdsman's misdeeds.

牛車 Bullock cart, the 自牛車 white bullock cart as the one universal vehicle of salvation, v. 火宅.

牛頭 The ox-head lictors in the hells.

牛頭山 Gośṛṇga 瞿室{M044209}伽 a mountain 13 li from Khotan. One of the same name exists in Kiangning in Kiangsu, which gave its name to a school, the followers of 法融 Fa-jung, called 牛頭山法 Niu-t'ou shan fa, or 牛頭禪 (or 牛頭宗); its fundamental teaching was the unreality of all things, that all is dream, or illusion.

牛頭大王 The guardian deity of the Jetavana monastery, and an incarnation of 藥師 q. v.

牛頭栴檀 牛檀栴檀; 牛檀香 gośīrṣa-candana, ox-head sandal-wood, also styled 赤栴檀 red sandal-wood; said to come from the Ox-head mountains, and if rubbed on the body to make one impervious to fire, also generally protective against fire, curative of wounds and generally medicinal. 'The first image of Śākyamuni was made of this wood. ' Eitel. 西域記 10.

牛驢二乳 The milk of cow and ass, the one turns to 'curd', the other to 'dung ', i. e. alike in appearance, but fundamentally different, as is the case with the Buddha's teaching and that of outsiders.

牛黃加持 (or 牛王加持) Cow-bezoar aid, a charm used for childless women to obtain children— the four words should be written with cow bezoar on birch-bark and carried on the person.

王 rāja, king, prince, royal; to rule.

王三昧 三昧王三昧; 三昧王 The king of samādhis, the highest degree of samādhi, the 首楞嚴定 q. v. The first is also applied to invoking Buddha, or sitting in meditation or trance.

王仙 A royal ṛṣi, i. e. a sovereign who retires from the world and attains to the five transcendent powers.

王古 Wanggu, name of a President of the Board of Rites during the Sung dynasty, who was also a devout Buddhist, end of eleventh century.

王日 idem 八王日.

王日休 Wang Rixiu, a 進士 doctor who became a devout and learned follower of Amida and Guanyin; he was of 龍舒 Longshu, was also known as 虛中 Xuzhong, and compiled the 大阿彌陀經 1160-2.

王曷邏閣伐彈那 Rājyavardhana, tr. by 王增 Wang Tseng. A brother of Harshavardhana, king of Kanyākubja.

王法 Royal law, the law by which a king should rule his country.

王法經 A sutra on royal law, tr. by Yijing; there are other treatises on it.

王膳 A royal feast referred to in the Lotus Sutra, where the hungry people feared to accept the King's feast till he came himself and called them; i. e. the feast of Buddhahood and the Buddha's call.

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王舍城 Rājagṛha. King Bimbisāra is said to have removed his capital here from Kuśāgrapura, v. 矩 and 吉, a little further eastward, because of fire and other calamities. Rājagṛha was surrounded by five hills, of which Gṛdhrakūṭa (Vulture Peak) became the most famous. It was the royal city from the time of Bimbisara 'until the time of Aśoka'. Its ruins are still extant at the village of Rājgir, some sixteen miles S. S. W. of Bihār; they 'form an object of pilgrimages for the Jains'. Eitel. The first synod is said to have assembled here.

5. FIVE STROKES
丙 Fire, heat, south; the third of the ten stems.

丙丁 A junior, or so-and-so.

丙丁童子 the boy who attends to the lamps (which are associated with 'fire').

且 Moreover, yet, meanwhile.

且喜 So be it, granted, a qualified assent.

丘 A mound, a plot; personal name of Confucius.

丘井 A (dry) well on a hill top, symbolical of old age.

丘慈 屈支; 龜兹 q. v. Kuche, Karashahr.

世 yuga. An age, 1, 000th part of a kalpa. loka, the world. 世 originally meant a human generation, a period of thirty years; it is used in Buddhism both for yuga, a period of time ever flowing, and loka, the world, worldly, earthly. The world is that which is to be destroyed; it is sunk in the round of mortality, or transmigration; and conceals, or is a veil over reality.

世世生生 Transmigration after transmigration in the six states of mortal existence.

世主 (世主天) The Lord of the world, Brahmā; Maheśvara; also the four mahārājas 四天王; v. 梵天; 大自在天.

世代 A generation, a lifetime; the world.

世依 He on whom the world relies— Buddha.

世俗 laukika; common or ordinary things, custom, experiences, common or worldly ways or views).

世典 Non-Buddhist classical works.

世友 Vasumitra; v. 筏蘇蜜呾羅.

世善 The pleasures of the world, v. 世福.

世尊 lokajyeṣṭha, world's most Venerable, or lokanātha, lord of worlds. 盧迦委斯諦; 路迦那他 World-honoured, an epithet of every Buddha. Also a tr. of Bhagavat, v. 婆.

世智 (世俗智) ordinary or worldly knowledge or wisdom.

世法 Common or ordinary dharmas, i. e. truths, laws, things, etc.

世界 Loka 世間; the finite world, the world, a world, which is of two kinds: (1) 衆生世界 that of the living, who are receiving their 正報 correct recompense or karma; (2) 器世界 that of the material, or that on which karma depends for expression. By the living is meant 有情 the sentient.

世界主 The lord, or ruler over a world or dhyāna heaven, one for each of the four dhyāna heavens.

世界悉檀 One of the four siddhāntas: the Buddha's line of reasoning in earthly or common terms to draw men to the higher truth.

世相 World-state, or condition; appearances, phenomena.

世眼 idem 世間眼.

世福 Earthly happiness, arising from the ordinary good living of those unenlightened by Buddhism, one of the 三福; also, the blessings of this world.

世第一法 The highest of the 四加行位 q. v.

世羅 śaila 勢羅; 施羅; a crag, a mountain.

世耶那薩喃 śayanāsana, lying and sitting, couch and seat.

世自在王 Lokeśvararāja, 世饒王 a Buddha under whom Amitābha, in a previous existence, entered into the ascetic life and made his forty-eight vows.

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世英 World hero, i. e. a Buddha; also 世雄.

世親 Vasubandhu, idem 天親 q. v.

世論 worldly discussions; ordinary unenlightened ways of description or definition; also styled 惡論 evil discussions, especially when applied to the hedonistic lokāyatika teachings, v. 路迦.

世諦 ordinary or worldly truth, opposite of 眞諦 truth in reality; also 俗諦; 世俗諦; 覆俗諦.

世諦不生滅 Ordinary worldly postulates that things are permanent, as contrasted with the doctrine of impermanence advocated by Hīnayāna; both positions are controverted by Tiantai, which holds that the phenomenal world is neither becoming nor passing, but is an aspect of- eternal reality.

世路 The ways, or procedure, of the world: the phenomenal.

世間 The world; in the world; the finite impermanent world, idem 世界.

世間乘 The vehicle, or teaching for the attainment of good fruit in the present life, in contrast with 出世間乘 that for attainment in lives outside this world.

世間天 World-devas, i. e. earthly kings.

世間天院 The third court in the Garbhadhātu.

世間智 Worldly knowledge, i. e. that of ordinary men and those unenlightened by Buddhism.

世間檀 Worldly dāna, or giving, i. e. with thoughts of possession, meum, tūm, and the thing given, v. 三礙.

世間法 The world law, or law of this world, especially of birth-and-death; in this respect it is associated with the first two of the four dogmas, i, e. 苦 suffering, and 集 its accumulated consequences in karma.

世間相常住 World-forms, systems, or states are eternal (as existing in the Absolute, the 眞如).

世間相違 Lokaviruddha; one of the thirty-three logical errors, to set up a premise contrary to human experience.

世間眼 The Eye of the world, the eye that sees for all men, i. e. the Buddha, who is also the one that opens the eyes of men. Worldly, or ordinary eyes. Also 世眼.

世間經 A sutra discussing causality in regard to the first three of the Four Dogmas 苦諦, 集諦 and 滅諦 in the 阿含經 34.

世間解 lokavid, 路迦憊 tr. as 知世間 Knower of the world, one of the ten titles of a Buddha.

世間難信捷徑 The speedy and straight way to Buddhahood (for all) which the world finds it hard to believe.

世雄兩足尊 The World-hero and two legged (or human) honoured one, Buddha, or the honoured among human bipeds.

主 Chief, lord, master; to control.

主事 viharāsvāmin; controller, director, the four heads of affairs in a monastery 監寺, 維那, 典坐, and 直歳.

主伴 Chief and attendant, principal and secondary.

主宰 Lord, master; to dominate, control; the lord within, the soul; the lord of the universe, God.

主方神 The spirits controlling the eight directions.

主首 The 監寺 or abbot of a monastery.

乏 Lacking.

乏道 lacking in the right way, shortcoming, poor, —an expression of humility.

代 Instead of, in place of, acting for, for; e. g. 代香 to offer incense in place of another; a generation, v. 世代.

付 To deliver, hand over to, hand down.

付屬 付囑 To deliver, entrust to.

付法藏 (因緣傳); 付法藏傳 or 付法藏經. The work explaining the handing down of Śākyamuni's teaching by Mahākāśyapa and the elders, twenty-four in number; tr. in the Yuan dynasty in six juan; cf. 釋門正統 4.

他 Another, other, the other, his, her, it, etc.

他力 Another's strength, especially that of a Buddha, or bodhisattva, obtained through faith in Mahāyāna salvation.

他力宗 Those who trust to salvation by faith, contrasted with 自力宗 those who seek salvation by works, or by their own strength.

他力念佛 Trusting to and calling on the Buddha, especially Amitābha.

他勝罪 Overcome by specific sin; i. e. any of the four pārājikas, or sins of excommunication.

他化天 (他化自在天) Paranirmita-vaśavartin, 婆羅尼蜜婆舍跋提天; 婆那和提; 波舍跋提 the sixth of the six heavens of desire, or passion heavens, the last of the six devalokas, the abode of Maheśvara (i. e. Śiva), and of Māra.

他受用土 That part of a buddhakṣetra, or reward land of a Buddha, in which all beings receive and obey his truth; cf. 自受用土.

他寳 The valuables of another person; other valuables.

他己 Another and oneself; both he and I.

他心智 他心通; 他心智通; 知他心通 paracittajñāna. Intuitive knowledge of the minds of all other beings. The eighth of the 十智, and the fourth or third of the 六神通. The eighth of Amitābha's forty-eight vows that men and devas in his paradise should all have the joy of this power.

他毘梨與部 他毘利 (or 梯毘利); 他鞞羅部; 體毘履 (or 體毘裏) Sthavirāḥ; 上巫; 老宿 One of the four branches of the Vaibhāṣika School, so called after the Vaibhāṣika-śāstra, v. 毘; the school was reputed as later represented by the Mahāvihāra-vāsins, Jetavanīyās, Abhayagirivāsins, in Ceylon; but the history of the Buddhist sects is uncertain.

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他世 Another life, or world, either previous to or after this.

他那 吒那 stṣṭhāna, 處 a place, state, condition.

仙 僊 ṛṣi, 哩始 an immortal. 仙人; 人仙 the genī, of whom there is a famous group of eight 八仙; an ascetic, a man of the hills, a hermit; the Buddha. The 楞嚴經 gives ten kinds of immortals, walkers on the earth, fliers, wanderers at will, into space, into the deva heavens, transforming themselves into any form, etc. The names of ten ṛṣis, who preceded Śākyamuni, the first being 闍提首那? Jatisena; there is also a list of sixty-eight 大仙 given in the 大孔雀咒經下 A classification of five is 天仙 deva genī, 神仙 spirit genī, 人仙 human genī, 地仙 earth, or cavern genī, and 鬼仙 ghost genī.

仙人鹿野苑 仙人鹿園, 仙苑 The Mṛgadāva, a deer park N. E. of Vārāṇasī, 'a favourite resort of Śākyamuni. The modern Sārnath (Sāraṇganātha) near Benares. ' Eitel.

仙城 The ṛṣi's city, i. e. the Buddha's native city, Kapilavastu.

仙經 Daoist treatises on alchemy and immortality.

仙音 The voice of Buddha.

仙鹿王 The royal-stag Genius, i. e. Buddha.

以 By means of, by using, by; whereby, in order to.

以心傳心 Direct transmission from mind to mind, as contrasted with the written word; the intuitive principle of the Chan (Zen), or intuitive school.

仡 Strong, valiant; suddenly.

仡那 繕摩 jāuman, 生 jāti, birth, production; rebirth as man, animal, etc.; life, position assigned by birth; race, being; the four methods of birth are egg, womb, water, and transformation.

兄 Elder brother.

兄弟 Elder and younger brothers; brother, brethren, i. e. members of the fraternity.

囘 Return, turn back, a turn.

囘忌 The days on which the day of death is remembered.

囘駕窣塔婆 nivartana-stūpa, erected on the spot where Śākyamuni sent back his horse after quitting home.

冬 hima; hemanta; winter.

冬安居 The winter retreat, 16t of 10th moon to 15th of 1st.

冬夜 The night before the 冬至 winter solstice.

冬朝 The morning of that day.

冬齋 The observances of that day.

出 To go out, come forth, put forth; exit; beyond.

出世 (1) Appearance in the world e. g. the Buddha's appearing. (2) To leave the world; a monk or nun. (3) Beyond, or outside this world, not of this world; of nirvana character.

出世大事 The great work of the Buddha's appearing, or for which he appeared.

出世心 The nirvana, or other-world mind.

出世本懷 The aim cherished by the Buddha in appearing in the world.

出世果 The fruit of leaving the world; the result in another world; nirvana.

出世業 The work or position of one who has quitted the world, that of a monk.

出世服 The garment of one who has left the world.

出世舍 An abode away from the world, a monastery, hermitage.

出世說部 出世部 (出世間說部) (or 出世語言部) Lokottaravādinaḥ, 盧倶多婆拖部 an offshoot of the Māhāsaṇghikāḥ division of the eighteen Hīnayāna schools; the tenets of the school are unknown, but the name, as implied by the Chinese translation, suggests if not the idea of Ādi-Buddha, yet that of supra-mundane nature.

出世間 To go out of the world; the world (or life) beyond this; the supra-mundane; the spiritual world.

出世間道, or 出世間法. The way of leaving the world, i. e. of enlightenment, idem 菩提道; the spiritual law.

出佛血 To shed a Buddha's blood, one of the five grave sins.

出假行 A bodhisattva's entry into time and space, or the phenomenal 假, for the sake of saving others.

出出世間 surpassing the supra-mundane; the stage of Bodhisattvahood above the eighth 八地 or degree.

出塵 To leave the dusty world of passion and delusion.

出定 To come out of the state of dhyāna; to enter into it is 入定.

出家 pravraj; to leave home and become a monk or nun.

出家人 One who has left home and become a monk or nun. Two kinds are named: (1) 身出家 one who physically leaves home, and (2) 心出家 one who does so in spirit and conduct. A further division of four is: (1 ) one who physically leaves home, but in spirit remains with wife and family; (2) one who physically remains at home but whose spirit goes forth; (3) one who leaves home, body and spirit; and (4) one who, body and mind, refuses to leave home.

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出息 To breathe out.

出息不待入 Breathing out-not waiting for breathing-in, breathless.

出慧 The wisdom of leaving mortality, or reincarnations; the wisdom of leaving the world.

出曜經 avadānas, 阿波陀那 stories of memorable deeds. The sixth of the twelve sections of the canon, consisting of 譬喩 parables and comparisons.

出期 The going forth period, i. e. from the sufferings of mortality; the appointed time of going forth; the period of setting forth.

出現 To manifest, reveal, be manifested, appear, e. g. as does a Buddha's temporary body, or nirmāṇakāya. Name of Udāyi 優陀夷 a disciple of Buddha to be reborn as Samantaprabhāsa; also of a son of Ajātaśatru.

出生 To be born; to produce; monastic food, superior as bestowed in alms, called 出飯 and 生飯.

出纏眞如 The unfettered, or free bhūtatathatā, as contrasted with the 在纏眞如.

出聖 The surpassing sacred truth, or the sacred immortal truth.

出道 To leave the world and enter the nirvana way.

出陣 To stand out from the class or rank (e. g. to ask question).

出隊 outstanding, of outstanding ability, egregious, standing forth.

出隊迦提 The public announcement of the distribution of the kaṭhina garment (v. 功德衣 ) in the last month of the rainy season, i. e. of the coming forth of the monks from their retreat.

出離 To leave, come out from.

出離煩惱 to leave the passions and delusions of life, an intp. of nirvana.

出體 External; the components of a thing or matter; to put forth a body.

加 Add, added; increase; put on.

加力 Added strength or power (by the Buddhas or bodhisattvas); aid.

加尸 加私; 迦尸 kasa, visibility, splendour; a species of grass, saccharum spontaneum. M. W.

加持 地瑟娓曩 adhiṣṭhāna, to depend upon, a base, rule. It is defined as dependence on the Buddha, who 加 confers his strength on all (who seek it), and 持 upholds them; hence it implies prayer, because of obtaining the Buddha's power and transferring it to others; in general it is to aid, support.

加持供物 To repeat tantras over offerings, in order to prevent demons from taking them or making them unclean.

加持成佛 By the aid of Buddha to enter Buddhahood.

加持杖 A wand (made of peach wood) laid on in driving out demons, or in healing disease, the painful place being beaten. Tantras are repeated while the wand is used on the patient.

加持身 The body which the Buddha depends upon or his manifestation, i. e. the nirmāṇakāya.

加沙 迦沙; 袈裟 kaṣāya, a colour composed of red and yellow, i. e. brown, described as a mixed colour, but 加沙野 is defined as 赤 red.

加蘭伽 Kalaviṇka, v. 迦.

加行 prayoga. Added progress, intensified effort, earnest endeavour.

加行位 The second of the four stages of the 唯識宗 known also as 四加行.

加行善 修得善; 方便善 Goodness acquired by earnest effort, or 'works', as differentiated from 生得善 natural goodness.

加被 加祐; 加備; 加護 Divine or Buddha aid or power bestowed on the living, for their protection or perfection.

功 Merit, meritorious; achievement, hence 功力 achieving strength, earnest effort after the good).

功嘉葛刺思 Kun-dgah-grags, also named 膽巴 Danupa, a famous Tibetan monk of the thirteenth century, who had influence at the Mongol court under Kublai Khan and after, d. 1303.

功巧論 功明論 (or 巧明論) Śilpasthāna-vidyā-śāstra; 'the śāstra of arts and sciences, ' i. e. of 術 and 數, one of the 五明 five works on knowledge; it treats of 'arts, mechanics, dual philosophy, and calendaric calculations'. Eitel.

功德 Virtue achieved; achievement; power to do meritorious works; merit; meritorious virtue; the reward of virtue; a name for 弗若多羅 Puṇyatara, one of the twenty-four 天尊 deva aryas, worshipped in China.

功德叢林 The grove of merit and virtue, i. e. a Buddhist hall, or monastery; also the scriptures.

功德使 Envoy to the virtuous, or officer supervising virtue, controller of monks and nuns appointed by the Tang Court.

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功德天 (功德天女) idem 吉祥天 (吉祥天女) Lakṣmī, goddess of fortune.

功德水 (or 功德池) The water or eight lakes of meritorious deeds, or virtue, in Paradise.

功德田 The field of merit and virtue, i. e. the triratna 三寳, to be cultivated by the faithful; it is one of the three fields for cultivating welfare 三福田.

功德聚 The assembly of all merit and virtue, i. e. the Buddha; also a stūpa as symbol of him.

功德衣 kaṭhina, 迦絺那; 羯絺那 the garment of merits, given to monks after their summer retreat of ninety days; it symbolized five merits to which they had attained.

功德遊 Meritorious exercise, i. e. walking about intoning after duty.

功用 Action, functioning, in practice and achievement.

功能 Achieving power; ability, power.

北 uttara, North.

北山住部 鬱多世羅部 Uttaraśailāḥ. One of the sects organized in the third century after the Nirvana, whose seat is described as north of 制多山 q. v.

北宗 The northern school of the Chan (Zen) sect; from Bodhidharma 達磨 to the fifth patriarch 弘忍 Hongren the school was undivided; from 慧能 Huineng began the division of the southern school, 神秀 Shenxiu maintaining the northern; it was the southern school which prevailed.

北度 The pupil's position in paying respect to his master, i. e. facing the north where the master sits.

北斗 (北斗七星) Ursa major, the Northern Bushel with its seven stars.

北斗堂 The hall for the worship of Ursa Major.

北方七曜衆 The seven northern constellations from 胃 wei to 虛 xu are represented in the Garbhadhātu by their seven devas. Cf. 北辰.

北方佛教 Northern Buddhism, i. e. Mahāyāna, in contrast with Southern Buddhism, Hīnayāna.

北本涅槃經 The northern version of the Nirvana Sutra, in forty juan.

北枕 The northern pillow, i. e. Śākyamuni, when dying, pillowed his head to the north, pointing the way for the extension of his doctrine.

北洲 北拘盧洲 (or 北倶盧洲) Uttarakuru, the northern of the four continents surrounding Sumeru.

北羅 Valabhī. Northern Lāṭa. 'An ancient kingdom and city on the Eastern coast of Gujerat.' Eitel.

北臺 The northern Tai, i. e. Wutai shan in Shansi, the northernmost of the Four famous Buddhist Mountains.

北藏 The northern collection or edition of 1,621 works first published in Peking by order of Ch'eng Tsu (1403-1424), together with forty-one additional works, published by 密藏 Mizang after thirty years, labour beginning A. D. 1586. Later this edition was published in Japan 1678-1681 by 鐵眼 Tetsugen.

北行 Uttarāyaṇa. The northern ascension of the sun between the winter and summer solstices.

北辰菩薩 The Bodhisattva 妙見 Miaojian of Ursa Major.

半 Half. Used as translit. for pan, pun.

半只 (or 半支) 迦般止柯; 般闍迦; 散支 (散支迦); 德叉迦 Pāñcika, the third of the eight great yakṣas, husband of Hāritī 鬼子母.

半嗟笯 半笯嗟 Punaca or Pañcasattra or Pañcarāṣṭra, an ancient province and city of Kashmir (now Punch).

半天婆羅門 Half deva brahmans, a term for hungry ghosts.

半娜 (半娜裟); 半M015858 裟; 般捺婆; 波那娑 paṇasa, breadfruit; 婆 is incorrectly used for 娑.

半字 'Half a character'; a letter of the alphabet. Hīnayāna is likened to half-word, Mahāyāna to a 滿字 complete word; hence 半字教 is Hīnayāna.

半拏囉嚩悉寧 伴陀羅縛子尼 Pāṇḍara-vāsinī; white-clothed, i. e. the white-clothed Guanyin; also tr. as white abode.

半擇迦 paṇḍaka, intp. as 變 to change from time to time, a general term for eunuchs; see 般荼迦.

半滿教 The half and the complete doctrines: i. e. Hīnayāna and Mahāyāna.

半者珂但尼 (or 半者佉但尼) ; 半者佉闍 pañcakhādanīya, the five 'chewing' foods, not regular foods, i. e. roots, stems, leaves, flowers, fruits; or stems, leaves, flowers, fruits, and the their triturations.

半者蒲膳尼 (or 半者蒲闍尼) pañca-bhojanīya. The five regular articles of food: the 繙譯名義 Fanyimingyi gives wheat, rice, parched rice (or cakes), fish, and flesh. Another account is rice, boiled wheat or pulse, parched grain, flesh, cakes.

半託迦 (or 半他迦) ; 槃陀 (槃陀迦); 槃特 Panthaka, born on the road; a road; two brothers— one born by a main road, the other by a path— who both became arhats.

半超 A deva who by devotion advances by leaps, escaping from one to thirteen of the sixteen heavens of form.

半跏趺坐 (半跏坐) A bodhisattva's form of sitting, different from the completely cross-legged form of a Buddha.

半遮羅 pañjara, a basket, or cage.

半齋 Half a day's fast, i. e.. fasting all day but eating at night.

占 To divine, prognosticate.

占察 A method of divination in the esoteric school by means of the Sanskrit letter 'a'.

占戌拏 'Tchañśuṇa' is the highly doubtful form given by Eitel, who describes it as the ancient capital of Vrji, an ' ancient kingdom N. of the Ganges, S. E. of Nepaul'.

去 Go, go away; gone, past; depart, leave; to remove, dismiss; the 去 tone.

去來 Go and come.

去來今 Past, future, present.

去來實有宗 The heretical sect which believed in the reality of past and future as well as the present.

去叉迦羅尼 (or 式叉迦羅尼) ; 尸叉罽羅尼; 突吉羅 Śikṣākaraṇī. 'A young Brahman stying with his preceptor. 'M. W. Studies, students. Also interpreted as 'evil deeds'. Also ' a section of the Vinaya called 衆學法... consisting of a series of 100 regulations with reference to the conduct of novices'. Eitel.

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叫 To call, cry.

叫喚 To cry, wail, raurava, hence the fourth and fifth hot hells, v. 呌.

召 To summon, call.

召請 To invite, especially the Buddhas or bodhisattvas to worship.

召請童子 阿羯囉灑 The inviter, possibly etymologically connected with achāvāka; he is they youth fifth on the left of Mañjuśrī in his group of the Garbhadhātu, and is supposed to invite all the living to enlightenment.

句 A sentence, phrase, clause; also used for a place.

句句 Sentence by sentence, every word.

句身 padakāya, perhaps prātipadika; an inflected word.

只 Only; a final particle; translit. j.

只底舸部 只底興世羅部; 支提加部; 支提山部; 制多山部; 住支提山部; 逝多林 (or 逝多苑); 祇桓 Jetavanīyāḥ or Jetīyaśailāḥ. School of the dwellers on Mount Jeta, or 勝林部 School of Jetṛvana. A subdivision of the Stṣṭhavirāḥ Cf. 北.

叵 May not, cannot; translit. ph.

叵囉虞那麽洗 叵勒拏; 頗攞遇捉; 頗勒窶拏 phālgunamāsa, the twelfth month; M. W. says February-March, the month, māsa, of the Nakṣatra Phālgunī.

可 May, can, able.

可汗 khan. A Turkish term for 'prince'.

可漏子 (可漏) A case for books or writings, likened to the shell of an egg (殼漏).

可賀敦 khatun. A Turkish term for 'queen' or 'princess'.

古 Ancient, antique, old; of old.

古今 Ancient and modern.

古來實有宗 idem 去來實有宗.

台 A flat place, platform, plateau, terrace; an abbrev. for 臺 and for 天台 Tiantai, hence 台嶽 the Tiantai mountain; 台宗; 台家 its 'school'; 台徒 its disciples; 台教; 台道 its doctrine, or way.

台衡 The school of Tai-Heng, or Tai and Heng; Tai is Tiantai. i. e. Zhiyi 智顗 its founder, Heng is 衡嶽 the Hengyue monastery, i. e. a term for Huisi 慧思 the teacher of Zhiyi.

右 dakṣiṇa. The right hand, on the right, e. g.

右手 right hand.

右旋 right turn.

右繞 pradakṣiṇa, turning or processing with the right shoulder towards an object of reverence.

四 catur. Four.

四一 The four 'ones', or the unity contained (according to Tiantai) in the 方便品 of the Lotus Sutra; i. e. 教一 its teaching of one Vehicle; 行一 its sole bodhisattva procedure; 人一 its men all and only as bodhisattvas; 理一 its one ultimate truth of the reality of all existence.

四七品 The twenty-eight chapters of the Lotus Sutra.

四上 The four times a day of going up to worship— daybreak, noon, evening, and midnight.

四不可得 The four unattainables, perpetual youth, no sickness, perennial life, no death. There is a work, the Catur-lābha-sūtra, tr. into Chinese under this title.

四不可思議 The four things of a Buddha which are beyond human conception: 世界 his world, 衆生 his living beings, 龍 his nāgas, and 佛土境界 the bounds of his Buddha-realm.

四不可輕 The four that may not be treated lightly: a prince though young, a snake though small, a fire though tiny, and above all a 'novice' though a beginner, for he may become an arhat. Cf. 阿合經 46.

四不寄附 The four to whom one does not entrust valuables— the old, for death is nigh; the distant, lest one has immediate need of them; the evil; or the 大力 strong; lest the temptation be too strong for the last two.

四不壞淨 (or 四不壞信) The four objects of unfailing purity (or faith), i. e. the three precious ones (triratna) and the 戒 moral law.

四不成 Four forms of asiddha or incomplete statement, part of the thirty-three fallacies in logic.

四不生 That a thing is not born or not produced of itself, of another, of both, of neither; cf. 四句推撿.

四不見 The four invisibles— water to fish, wind (or air) to man, the nature (of things) to the deluded, and the 空 'void'to the 悟 enlightened, because he is in his own element, and the Void is beyond conception.

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四世 The period of the Buddha's earthly life, styled 聖世 the sacred period (or period of the sage), is added to the three periods of 正法 correct Law; 像法 semblance of the Law; and 末法 decadence of the Law.

四事 The four necessaries of a monk clothing, victuals, bedding, medicine (or herbs). Another set is a dwelling, clothing, victuals, medicine.

四事供養 The four offerings or provisions for a monk. There is a sutra, the 四事經, or 阿難四事經.

四事不可思議 v. 四不可思議.

四事法門 Four methods of a bodhisattva's preparation for preaching the Law— entry into meditation: into wisdom; into complete moral self-control; and into clear discernment, or reasoning, 辯才門.

四主 The four Lords of the world, whose domains were supposed to stretch E., S., W., and N. of the Himālayas; E. 人主 the lord of men; S. 象主 of elephants; W. 寳主 of jewels (or precious things); N. 馬主of horses. 西域記.

四乘 The goat, deer, and ox carts and the great white-bullock cart of the Lotus Sutra, see 四車.

四人觀世 The world from four points of view: that of men in general— its pleasures, thoughtlessly; of śrāvakas and pratyekabuddhas— as a burning house, uneasily; of bodhisattvas— as an empty flower; of Buddhas— as mind, all things being for (or of) intelligent mind.

四仙 The three genī, or founders of systems, together with 若提子 Nirgranthajñāti; v. 二天三仙.

四仙避死 The four wise men who sought escape from death: one in the mountains, another in the ocean, another in the air, and a fourth in the market place— all in vain.

四住 The four abodes or states in the 智度論 3, i. e. (1) 天住 the devalokas, equivalents of charity, morality, and goodness of heart; (2) 梵住 the brahmalokas, equivalents of benevolence, pity, joy, and indifference; (3) 聖住 the abode of śrāvakas, pratyekabuddhas, and bodhisattvas, equivalent of the samādhi of the immaterial realm, formless and still; (4) 佛住 the Buddha-abode, the equivalent of the samādhis of the infinite. v. 四住地.

四住地 (四住) The four states or conditions found in mortality; wherein are the delusions of misleading views and desires. They are (1) 見一切住地 the delusions arising from seeing things as they seem, not as they really are. (2) 欲愛住地 the desires in the desire-realm. (3) 色愛住地 the desires in the form-realm. (4) 有愛住地 the desires in the formless realm. When 無明住地 the state of ignorance is added we have the 五住地 five states. These five states condition all error, and are the ground in which spring the roots of the countless passions and delusions of all mortal beings.

四佛 Four of the Five Dhyāni-Buddhas. i.e. the four regional Buddhas; they are variously stated. The 金光明經 gives E. 阿閦; S. 寳相; W. 無量壽; N. 微妙聲. The 大日經 gives E. 寳幢; S. 大勤勇遍覺華開敷; W. 仁勝 (i. e. 無量壽); N. 不動, i. e. 鼓音如來. The 金剛頂經 gives 不動; 寳生; 觀自在, and 不 空 成就如來. v. 五智如來.

四佛土 idem 四土.

四佛知見 The four purposes of the Buddha's appearing, that the Buddha-knowledge might be 開示悟入revealed, proclaimed, understood, and entered; v. Lotus 方便品.

四依 The four necessaries, or things on which the religious rely. (1) 行四依 The four of ascetic practitioners— rag clothing; begging for food; sitting under trees; purgatives and diuretics as moral and spiritual means; these are also termed 四聖種. (2) 法四依 The four of the dharma: i. e. the truth, which is eternal, rather than man, even its propagator; the sutras of perfect meaning i. e. of the 道實相 the truth of the 'middle' way; the meaning, or spirit, not the letter; wisdom 智, i.e. Buddha-wisdom rather than mere knowledge 識. There are other groups. Cf. 四事.

四依八正 The first four of the four 四依, 行四依, and the 八正道 q. v.

四信 v.四種信心.

四信五行 The four right objects of faith and the five right modes of procedure; the 眞如 bhūtatathatā and the 三寳 Three Precious Ones are the four; the five are almsgiving, morality, patience, zeal (or progress), and 觀 meditation.

四倒 The four viparyaya i. e. inverted or false beliefs in regard to 常, 樂, 我, 淨. There are two groups: (1) the common belief in the four above, denied by the early Buddhist doctrine that all is impermanent, suffering, impersonal, and impure; (2) the false belief of the Hīnayāna school that nirvana is not a state of permanence, joy, personality, and purity. Hīnayāna refutes the common view in regard to the phenomenal life; bodhisattvism refutes both views.

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四優檀那 yu-t'an-na, ? udāna, the four dogmas: all is impermanent, all is suffering, there is no ego, nirvana.

四八相 The thirty-two marks of a Buddha.

四兵 catur-an.gabalakāya; the four divisions of a cakravarti's troops— elephant, hastikāya; horse, aśvakāya; chariot, rathakāya; and foot, pattikāya.

四分 The 法相 Dharmalakṣana school divides the function of 識 cognition into four, i. e. 相分 mental phenomena, 見分 discriminating such phenomena, 自證分 the power that discriminates, and 證自證 the proof or assurance of that power. Another group is: 信 faith, 解 liberty, 行 action, and 證 assurance or realization.

四分僧戒本 Extracts from the 四分律 four-division Vinaya with verses, for use on days when the discipline is recited; there are other works under a similar title.

四分宗 idem 律宗.

四分家 The 法相 school which divides the 識心 cognition-mind into four parts, v. 四分.

四分律 The four-division Vinaya or discipline of the Dharmagupta school, divided into four sections of 20, 15, 14, and 11 chuan. The 四分律藏 Dharma-gupta-vinaya was tr. in A. D. 405 by Buddhayasas and 竺佛念 Chu Fo-nien; the 四分比丘尼羯磨法 Dharmagupta-bhikṣuṇī-karman was tr. by Gunavarman in 431: and there are numerous other works of this order.

四劫 The four kalpas, or epochs, of a world, 成劫 that of formation and completion; 住劫 existing or abiding; 懷劫 destruction; and 空劫 annihilation, or the succeeding void. 倶舍論 12.

四力 The four powers for attaining enlightenment: independent personal power; power derived from others; power of past good karma; and power arising from environment.

四加行 v. 四善根.

四勝義諦 idem 四諦.

四勝身 The four with victorious bodies, who were transformed independently of normal rebirth; also styled 解行身 bodies set free from all physical taint, thus attaining to Buddhahood. The four are the 龍女 dragon daughter of the Lotus Sutra, who instantly became a male bodhisattva; and three others of the 華嚴 Huayan sutra, i. e. 善財童子; 兜率天子, and 普莊嚴童子.

四化法 The 四無磯辯 q. v. whereby all beings may be saved.

四十 catvāriṃśat; forty.

四十一位 (or 四十一地) Forty-one of the fifty-two bodhisattva stages (of development), i. e. all except the 十信 and 妙覺. For this and 四十二位 v. 五十二位.

四十九僧 and 四十九燈. The service to 藥師 the Master of Healing, when forty-nine lamps are displayed and forty-nine monks engaged; seven of his images are used, seven of the lamps being placed before each image.

四十九日 The seven times seven days of funeral services; the forty-ninth day.

四十九重摩尼殿 (or 四十九重如意殿) . The maṇi, or Pearl palace of forty-nine stories above the Tuṣita heaven.

四十二使者 The forty-two messengers, or angels of 不動尊 q. v.

四十二位 The forty-two stages, i. e. all above the 十信 of the fifty-two stages.

四十二品無明 The forty-two species of ignorance which, according to Tiantai, are to be cut off seriatim in the above forty-two stages.

四十二字門 The doctrine of the forty-two 悉曇 Siddham letters as given in the 華嚴 76 and 般若經 4. They have special meanings, independent of their use among the fourteen vowels and thirty-five consonants, i. e. forty-nine alphabetic signs. The forty-two are supposed by the 智度論 47 to be the root or basis of all letters; and each letter has its own specific value as a spiritual symbol; Tiantai associates each of them with one of the forty-two 位. The letters begin with 阿 and end with 荼 or 佗.

四十二章經 The 'Sutra of Forty-two Sections' generally attributed to Kāśyapa Mātaṇga, v. 迦, and Gobharaṇa, v. 竺, the first Indian monks to arrive officially in China. It was, however, probably first produced in China in the 晉 Chin dynasty. There are various editions and commentaries.

四十位 The 'forty bodhisattva positions' of the 梵網經. They are classified into four groups: (1) 十發趣 Ten initial stages, i. e. the minds 心 of abandoning things of the world, of keeping the moral law, patience, zealous progress, dhyāna, wisdom, resolve, guarding (the Law), joy, and spiritual baptism by the Buddha. These are associated with the 十住. (2) 十長養 Ten steps in the nourishment of perfection, i. e. minds of kindness, pity, joy, relinquishing, almsgiving, good discourse, benefiting, friendship, dhyāna, wisdom. These are associated with the 十行. (3) 十金剛 Ten 'diamond' steps of firmness, i. e. a mind of faith, remembrance, bestowing one's merits on others, understanding, uprighthess, no-retreat, Mahāyāna, formlessness, wisdom, indestructibility; these are associated with the 十廻向. (4) The 十地 q. v.

四十八使者 The forty-eight demon satellites of Āryācalanātha 不動明王 as subduer of demons, etc.

四十八年 The forty-eight years of service demanded by an old physician of his pupil in order to acquire his skill— likened to the slow and difficult methods of Hīnayāna and of early Mahāyāna.

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四十八願 The forty-eight vows of Amitābha that he would not enter into his final nirvana or heaven, unless all beings shared it; the lists vary.

四十八餘年未顯眞實 For forty and more years (the Buddha) was unable to unfold the full truth (until he first gave it in the Lotus Sutra).

四取 catuḥ-parāmarśa, the four attachments, i. e. desire, (unenlightened) views, (fakir) morals, and ideas arising from the conception of the self. Also, the possible delusions of the 四住地. Also, seeking fame in the four quarters.

四句 The four terms, phrases, or four-line verses, e. g. 四句分別 The four terms of differentiation, e. g. of all things into 有 the existing; 空 nonexisting; both; neither; or phenomenal, noumenal, both, neither. Also, double, single, both, neither; and other similar applications.

四句執 The four tenets held by various non-Buddhist schools: (1) the permanence of the ego, i. e. that the ego of past lives is the ego of the present; (2) its impermanence, i. e. that the present ego is of independent birth; (3) both permanent and impermanent, that the ego is permanent, the body impermanent; (4) neither permanent nor impermanent; that the body is impermanent but the ego not impermanent.

四句成道 The swan-song of an arhat, who has attained to the perfect life: — All rebirths are ended,
The noble life established,
My work is accomplished.
No further existence is mine.

四句推撿 The four-phrase classification that phenomena are 自因 self-caused, 他因 caused by another, 共因 by both, 無因 by neither; cf. 四不生.

四向 The four stages in Hīnayāna sanctity: srota-āpanna, sakṛdāgāmin, anāgāmin and arhan.

四含 idem 四阿含經.

四味 The four 'tastes': the Tiantai definition of the four periods of the Buddha's teaching preliminary to the fifth, i. e. that of the Lotus Sutra; cf. 五味.

四唱 The four commanders or leaders; see Lotus Sutra 15.

四善根 catuṣ-kuśala-mūla, the four good roots, or sources from which spring good fruiy or development. In Hīnayāna they form the stage after 總相念住 as represented by the 倶舍 and 成實; in Mahāyāna it is the final stage of the 十廻向 as represented by the 法相宗. There are also four similar stages connected with śrāvaka, pratyekabuddha, and Buddha, styled 三品四善根. The four of the 倶舍宗 are 煗法, 頂法, 忍法, and 世第一法. The four of the 成實宗 are the same, but are applied differently. The 法相宗 retains the same four terms, but connects them with the four dhyāna stages of the 眞唯識觀 in its four first 加行 developments.

四喩 The four metaphors (of infinity, etc. ): 山斤 the weight of all the mountains in pounds; 海 the drops in the ocean; 地塵 the atoms of dust in the earth; 空 界 the extent of space.

四園 idem 四苑.

四土 The four Buddha-kṣetra, or realms, of Tiantai: (1) 凡聖居同土 Realms where all classes dwell— men, devas, Buddhas, disciples, non-disciples; it has two divisions, the impure, e. g. this world, and the pure, e. g. the 'Western' pure-land. (2) 方便有餘土 Temporary realms, where the occupants have got rid of the evils of 見思 unenlightened views and thoughts, but still have to be reborn. (3) 實報無障礙土 Realms of permanent reward and freedom, for those who have attained bodhisattva rank. (4) 常寂光土 Realm of eternal rest and light (i. e. wisdom) and of eternal spirit (dharmakāya), the abode of Buddhas; but in reality all the others are included in this, and are only separated for convenience, sake.

四執 The four erroneous tenets; also 四邪; 四迷; 四術; there are two groups: I. The four of the 外道 outsiders, or non-Buddhists, i. e. of Brahminism, concerning the law of cause and effect: (1) 邪因邪果 heretical theory of causation, e. g. creation by Mahesvara; (2) 無因有果 or 自然, effect independent of cause, e. g. creation without a cause, or spontaneous generation; (3) 有因無果 cause without effect, e. g. no future life as the result of this. (4) 無因無果 neither cause nor effect, e. g. that rewards and punishments are independent of morals. II. The four erroneous tenets of 內外道 insiders and outsiders, Buddhist and Brahman, also styled 四宗 the four schools, as negated in the 中論 Mādhyamika śāstra: (1) outsiders, who do not accept either the 人 ren or 法 fa ideas of 空 kong; (2) insiders who hold the Abhidharma or Sarvāstivādāḥ tenet, which recognizes 人空 human impersonality, but not 法空 the unreality of things; (3) also those who hold the 成實 Satyasiddhi tenet which discriminates the two meanings of 空 kong but not clearly; and also (4) those in Mahāyāna who hold the tenet of the realists.

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四執金剛 The four Vajra-rulers of the four elements — earth, water, fire, wind, and of the S. E., S. W., N. W,. and N. E.

四堅信 The four firm or 四不懷信 indestructible beliefs, in the Buddha, the law, the order, and the commandments.

四塔 The four stūpas at the places of Buddha's birth, Kapilavastu; enlightenment, Magadha: preaching, Benares; and parinirvāṇa, Kuśinagara. Four more are located in the heavens of the Travastriṃśas gods, one each tor his hair, nails, begging bowl, and teeth, E., S., W., N., respectively.

四墮 (四墮落法) The four causes of falling from grace and final excommunication of a monk or nun; adultery, stealing, killing, falsity; v. 四波羅夷.

四夜八晝 The four hours of the night 成亥子丑, i. e. 7 to 3, and the eight hours of the day from 寅 to 酉 3 a. m. to 7 p. m.

四大 mahābhūta, 四界; 四大界. The four elements of which all things are made; or the four realms; i. e. earth, water, fire, and wind (or air); they represent 堅, 濕, 煖, and 動 solid, liquid, heat, and motion; motion produces and maintains life. As 實 active or formative forces they are styled 四界 (四大界) ; as 假 passive or material objects they are 四大; but the 成實論 Satyasiddhi śāstra disputes the 實 and recognizes only the 假.

四大不調 The inharmonious working of the four elements in the body, which causes the 440 ailments; cf. 四蛇.

四大元無主 The verse uttered by 肇法師 Zhao Fashi when facing death under the 姚秦 Yao Qin emperor, fourth century A. D.: — 'No master have the four elements,
Unreal are the five skandhas,
When my head meets the white blade,
Twill be but slicing the spring wind.
' The 'four elements' are the physical body.

四大名山 The four famous 'hills' or monasteries in China: 普陀 P'u-t'o, for Guanyin, element water; 五臺 Wu-tai, Wen-shu, wind; 峨眉 O-mei, P'uhsien, fire; and 九華 Chiu-hua, Tizang, earth.

四大天王 see 四天王. The four deva-kings of the four quarters, guardians in a monastery.

四大明王 v. 大明王.

四大師 The four monastic heads imperially appointed during, the Tang dynasty.

四大弟子 The four great disciples of the Buddha— Śāriputra, Mahāmaudgalyāyana, Subhūti, and Mahākāśyapa. Another group is Mahākāśyapa, Piṇḍola, Rāhula, and ? Kauṇḍinya.

四大海 The four great oceans in a world, around Sumeru, in which are the four great continents; cf. 九山八海.

四大部洲 The four great continents. See 四洲.

四大種 idem 四大.

四大聲聞 The four great śrāvakas, idem 四大弟子.

四大菩薩 The four great Bodhisattvas of the Lotus Sutra, i. e. Maitreya, Mañjuśrī, Avalokiteśvara, and Samantabhadra. Another list of previous Bodhisattvas is 上行 Viśiṣtacāritra; 無邊行 Anantacāritra; 淨行 Viśuddhacāritra, and 安立行 Supratiṣṭhitacāritra.

四大護 The guardian devas of the four quarters: south 金剛無勝結護; east 無畏結護; north 懷諸怖結護; and west 難降伏結護. The 四大佛護院 is the thirteenth group of the Garbhadhātu.

四大部經 Four great sutras: 華嚴經 Huayan; 涅盤經 Nirvana; 寳積經Mahāratnakūta, and 般若經 Prajñā.

四天下 The four quarters or continents of the world.

四天上下 In the upper regions there are the four heavens of the four deva-kings; below are the people of the four continents.

四天王 (四大天王) catur-mahārājas, or Lokapālas; the four deva-kings. Indra's external 'generals 'who dwell each on a side of Mount Meru, and who ward off from the world the attacks of malicious spirits, or asuras, hence their name 護世四天王 the four deva-kings, guardians of the world. Their abode is the 四天王天 catur-maharāja-kāyikas; and their titles are: East 持國天 Deva who keeps (his) kingdom; colour white; name Dhṛtarsaṣtra. South 增長天 Deva of increase and growth; blue; name Virūḍhaka. West 廣目天 The broad-eyed (also ugly-eyed) deva (perhaps a form of Siva); red; name Virūpākṣa. North 多聞天 The deva who hears much and is well-versed; yellow; name Vaiśravaṇa, or Dhanada; he is a form of Kuvera, the god of wealth. These are the four giant temple guardians introduced as such to China by Amogha; cf. 四天王經.

四天王天 catur-maharāja-kāyikas; the four heavens of the four deva-kings.

四夷 (四夷戒 or 四夷罪) v. 四波羅夷.

四如實觀 A meditation method on the 四加行位 q. v.

四如意足 四神足 ṛddhi-pāda; the third group of the 三十七科道品 bodhi-pakṣikadharma; the four steps to supernatural powers, making the body independent of ordinary or natural law. The four steps are said to be the 四種禪定 four kinds of dhyāna, but there are several definitions, e. g. 欲神足 chanda-ṛddhi-pāda, desire (or intensive longing, or concentration); 勤神足 virya-ṛddhi-pāda, energy (or intensified effort); 心神足 citta-ṛddhi-pāda, memory (or intense holding on to the position reached); 觀神足 mīmāṃsa-ṛddhi-pāda., meditation (or survey, the state of dhyāna).

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四姓 The four Indian 'clans' or castes— brāhmaṇa, kṣatriya, vaiśya, and śūdra, i. e. (1) priestly, (2) military and ruling, (3) farmers and traders, and (4) serfs; born respectively from the mouth, shoulders, flanks, and feet of Brahma.

四威儀 Four respect-inspiring forms of demeanour in walking, standing, sitting, lying.

四孟月 The four senior or prime months, i. e. the first of each season, first, fourth, seventh, and tenth.

四安樂 (四安樂行) The four means of attaining to a happy contentment, by proper direction of the deeds of the body; the words of the mouth; the thoughts of the mind; and the resolve (of the will) to preach to all the Lotus Sutra.

四定 The four dhyāna heavens of form, and the four degrees of dhyāna corresponding to them.

四定記 v. 四記.

四宗 The four kinds of inference in logic— common, prejudged or opposing, insufficiently founded, arbitrary. Also, the four schools of thought I. According to 淨影 Jingying they are (1) 立性宗 that everything exists, or has its own nature; e. g. Sarvāstivāda, in the 'lower' schools of Hīnayāna; (2) 破性宗 that everything has not a nature of its own; e. g. the 成實宗 a 'higher' Hīnayāna school, the Satyasiddhi; (3) 破相宗 that form has no reality, because of the doctrine of the void, 'lower' Mahāyāna; (4) 願實宗 revelation of reality, that all comes from the bhūtatathatā, 'higher ' Mahāyāna. II. According to 曇隱 Tanyin of the 大衍 monastery they are (1) 因緣宗, i. e. 立性宗 all things are causally produced; (2) 假名宗, i. e. 破性宗 things are but names; (3) 不眞宗, i. e. 破相宗, denying the reality of form, this school fails to define reality; (4) 眞宗, i. e. 顯實宗 the school of the real, in contrast with the seeming.

四家 The schools of 般若, 諦, 捨煩惱, and 苦淸 likened by 章安 Zhangan of the Tiantai to the 四教, i. e. seriatim: 別, 圓, 通, and 三藏.

四尋思觀 A study or contemplation of the 法相宗 Dharmalakṣana sect, on 名 the terms used, 義 the meanings of the things or phenomena, 自性 the nature of the things, 差別 their differentiation.

四山 Like four closing-in mountains are birth, age, sickness, and death; another group is age, sickness, death, and decay (衰, i. e. of wealth, honours, etc., or 無常 impermanence).

四度加行 Special study of or advancement in the four degrees, a method of the esoterics, formerly extending over 800 or 1, 000 days, later contracted to 200. The four 'degrees ' are 十八道, 胎藏, 金剛, and 護摩, but the order varies.

四弘誓願 The four universal vows of a Buddha or bodhisattva: 衆生無邊誓願度 to save all living beings without limit; 煩惱無數誓願斷 to put an end to all passions and delusions however numerous; 法門無盡誓願學 to study and learn all methods and means without end; 佛道無上誓願成 to become perfect in the supreme Buddha-law. The four vows are considered as arising one by one out of the 四諦 Four Noble Truths.

四律五論 The four vinaya and the five śāstras. The four vinaya 四律, or disciplinary regulations, are the 十誦律 Sarvāstivāda version tr. in 61 chuan by Punyatara; 四分律 Dharmagupta's version, tr. in 60 chuan by Buddhayaśas; 僧祗律 Sāṃghika version or Mahāsāṃghika version, tr. in 40 chuan, by Buddhabhadra; and 五部律 Mahīśāsaka version, tr. in 30 chuan by Buddhajīva and others, also known as Mahīśāsaka-nikāya-pañcavargavinaya. The five śāstras 五論 are 毘尼母論; 摩得勒伽論; 善見論; 薩婆多論; and 明了論. v. 論.

四微 The four minutest forms or atoms perceptible to the four senses of sight, smell, taste, or touch; from these arise the 四大 four elements, from which arise the 五智 five wisdoms, q. v.

四德 The four nirvana virtues, or values, according to the Mahāyāna Nirvana Sutra: (1) 常德 permanence or eternity; (2) 樂德 joy; (3) 我德 personality or the soul; (4) 淨德 purity. These four important terms, while denied in the lower realms, are affirmed by the sutra in the transcendental, or nirvana-realm.

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四德樂邦 四德波羅蜜 The joyful realm, or acme of the above four virtues, the nirvana realm, the abode or dharmakāya of the Tathāgata.

四心 The hearts of kindness, pity, joy, and indifference, idem 四無量心.

四忉利交形 copulation in the first and in the second devalokas, i. e. 四王 and 忉利 heavens; in the third it is by embrace; in the fourth, by holding hands; in the fifth, by mutual smiling; in the sixth by a mutual look.

四忘 The state of a saint, i. e. beyond, or oblivious of the four conditions of 一異有無 unity, difference, existence, non-existence.

四念住 idem 四念處.

四念珠 The four classes of 'prayer-beads', numbering 27, 54, 108, or 1, 080, styled 下品, 中品, 最勝, and 上品, lower, middle, superior, and most superior.

四念處 (四念處觀); 四念住 smṛtyupasthāna. The fourfold stage of mindfulness, thought, or meditation that follows the 五停心觀 five-fold procedure for quieting the mind. This fourfold method, or objectivity of thought, is for stimulating the mind in ethical wisdom. It consists of contemplating (1) 身 the body as impure and utterly filthy; (2) 受 sensation, or consciousness, as always resulting in suffering; (3) 心 mind as impermanent, merely one sensation after another; (4) 法 things in general as being dependent and without a nature of their own. The four negate the ideas of permanence, joy, personality, and purity 常, 樂, 我, and 淨, i. e. the four 顚倒, but v. 四德. They are further subdivided into 別 and 總 particular and general, termed 別相念處 and 總相念處, and there are further subdivisions.

四性行 The four kinds of conduct natural to a Bodhisattva, that arising from his native goodness, his vow-nature, his compliant nature, i. e. to the six pāramitās, and his transforming nature, i. e. his powers of conversion or salvation.

四怨 The four enemies— the passions-and-delusion māras, death māra, the five-skandhas māras, and the supreme māra-king.

四恒 As the sands of four Ganges.

四悔 see 五悔 and omit the first.

四悉檀 The four siddhānta, v. 悉檀. The Buddha taught by (1) mundane or ordinary modes of expression; (2) individual treatment, adapting his teaching to the capacity of his hearers; (3) diagnostic treatment of their moral diseases; and (4) the perfect and highest truth.

四惑 idem 煩惱.

四意斷 idem 四正勤.

四愛生 (or 四愛起) Four sources of affection: the giving or receiving of clothing, or food, or bedding, or independently of gifts.

四惡趣 (or 四惡道) The four apāya, or evil destinies: the hells, as hungry ghosts, animals, or asuras. The asuras are sometimes evil, sometimes good, hence the term 三惡道 'three evil destinies' excepts the asuras.

四惡比丘 The four wicked bhikṣus who threw over the teaching of their Buddha 大莊嚴 Dazhuangyan after his nirvana; these suffered in the deepest hells, came forth purified, but have not been able to attain perfection because of their past unbelief; v. 佛藏經往古品. Also four disobedient bhikṣus who through much purgation ultimately became the Buddhas of the four points of the compass, 阿閦, 寳相, 無量壽, and 微妙聲.

四慧 The four kinds of wisdom received: (1) by birth, or nature; (2) by hearing, or being taught; (3) by thought; (4) by dhyāna meditation.

四戒 Four stages in moral development: that of release, or deliverance from the world on becoming a monk; that arising from the four meditations on the realms of form; that above the stage of 見道 q. v.; that in which all moral evil is ended and delusion ceases.

四持 idem 四種總持.

四捨 The four givings, i. e. of goods of the Truth, of courage (or fearlessness), and the giving up of the passions and delusions; cf. dāna-pāramitā, 捨.

四摩 (四摩室) sīmā. A boundary, a separate dwelling, or dwellings (for monks and/or visitors).

四攝法 (or 四攝事) catuḥ-saṃgraha-vastu; four all-embracing (bodhisattva) virtues: (1) 布施 dāna, giving what others like, in order to lead them to love and receive the truth; (2) 愛語 priyavacana, affctionate, speech, with the same purpose; (3) 利行 arthakṛtya, conduct proftable to others, with the same purpose; (4) 同事 samānārthatā, co-operation with and adaptation of oneself to others, to lead them into the truth.

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四攝菩薩 四攝衆; 四攝全剛 The four bodhisattvas in the Vajradhātu with the hook, the rope, the chain, and the bell, whose office is to 化他 convert the living.

四教 Four teachings, doctrines, or schools; five groups are given, whose titles are abbreviated to 光天曉苑龍: (1) 光宅四教 The four schools of 法雲 Fayun of the 光宅 Guangzhai monastery are the four vehicles referred to in the burning house parable of the Lotus Sutra, i. e. śrāvaka, pratyekabuddha, bodhisattva, and the final or one vehicle teaching. (2) 天台四教 The Tiantai four are 藏通, 別, and 圓, v. 八教. (3) 曉公四教 The group of 元曉 Wŏnhyo of 海東 Haedong are the 三乘別教 represented by the 四諦緣起經; 三乘通教 represented by the 般若深密教; 一乘分教 represented by the 究網經; and 一乘滿教 represented by the 華嚴經. (4) 苑公四教 The group of 慧苑 Huiyuan: the schools of unbelievers, who are misled and mislead; of śrāvakas and pratyekabuddhas who know only the phenomenal bhūtatathatā; of novitiate bodhisattvas who know only the noumenal bhūtatathatā; and of fully developed bodhisattvas, who know both. (5) 龍樹四教 Nāgārjuna's division of the canon into 有 dealing with existence, or reality, cf. the 四阿含; 空 the Void, cf. 般若經; 亦有亦 空 both, cf. 深密經; and 非有非 空 neither, cf. 中論.

四教三密 Now a 眞言 Shingon term; the 四教 are the Tiantai four schools of 顯 open or exoteric teaching; the 三密 are the Shingon esoteric teaching in which the three 身口意 body, mouth, and mind have special functions.

四教三觀 The Tiantai four main doctrinal divisions as above and its three kinds of meditation.

四教五時 Tiantai's doctrine of the four developments of the Buddha's own teaching, v. above, and the five periods of the same, v. 五時教.

四教儀 A work of 智顗 Zhiyi of Tiantai.

四教地 Four stages, as given in the 大日經, 具緣品, i. e. 藏, 通, 別, and 圓 q. v.

四方 The four quarters of the compass; a square, square; the E. is ruled by Indra, S. by Yama, W. by Varuṇa, and N. by Vaiśramaṇa; the N. E. is ruled by 伊舍尼 Iśāna, S. E. by 護摩 Homa, S. W. by 涅哩底 Nirṛti, and the N. W. by 嚩瘐 Varuṇa.

四方四佛 The four Buddhas of the four regions — E. the world of 香積 abundant fragrance where reigns 阿閦 Akṣobhya; S. of 歡喜 pleasure, 寳相 Ratnaketu; W. of 安樂 restfulness, or joyful comfort, 無量壽 Amitābha; and N. of 蓮華莊嚴 lotus adornment, 微妙聲 ? Amoghasiddhi, or Śākyamuni.

四方大將 The four 'generals' or guardians of the Law, of the four directions: N. 散脂四方, E. 樂欲四方, S. 檀帝四方, W. 善現四方. Each has 500 followers and twenty-eight companies of demons and spirits. Cf. 四天王.

四施 Four benefactions, i. e. pen, ink, sutras, preaching.

四日 catvāraḥ sūryāḥ the four suns, i. e. Aśvaghoṣa, Devabodhisattva, Nāgārjuna, and Kumāralabdha (or -lata).

四明 Four Shingon emblems, aids to Yoga-possession by a Buddha or bodhisattva; they are 鉤, 索, 鏁, 鈴, a hook, a cord, a lock, and a bell; the hook for summoning, the cord for leading, the lock for firmly holding, and the bell for the resultant joy. Also, the four Veda śāstras.

四明山 A mountain range in Ningbo prefecture where the 四明 are clearly seen, i. e. sun, moon, stars, and constellations. 知禮 Zhili of the Sung dynasty is known as the 四明尊者 honoured one of Siming and his school as the 四明家 Siming school in the direct line of Tiantai. In Japan Mt. Hiei 比叡山 is known by this title, through Dengyo 傳教 the founder of the Japanese Tiantai School.

四智 The four forms of wisdom of a Buddha according to the 法相 Dharmalakṣana school: (1) 大圓鏡智 the great mirror wisdom of Akṣobhya; (2) 平等性智 the universal wisdom of Ratnaketu; (3) 妙觀察智 the profound observing wisdom of Amitābha; (4) 成所作智 the perfecting wisdom of Amoghasiddhi. There are various other groups.

四智印 Four wisdom symbols of the Shingon cult: 大智印 or 摩訶岐若勿他羅 mahājñāna-mudrā, the forms of the images; 三昧耶印 samaya-jñāna-mudrā, their symbols and manual signs; 法智印 dharma-jñāna-mudrā, the magic formula of each; 羯摩智印 karma-jñāna-mudrā, the emblems of their specific functions.

四智讚 The praise hymns of the four 'wisdoms ', v. 四智.

四月 Āṣāḍha, the fourth month.

四月八日 The eighth of the fourth moon, the Buddha's birthday.

四有爲相 The four functioning forms, i. e. 生 birth, 住 stay, 異 change, and 滅 extinction; v. 四相.

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四本止觀 The four books of Tiantai on meditation 止觀, i. e. 摩訶止觀; 禪波羅蜜; 六妙門; and 坐禪法要.

四本相 The four fundamental states— birth, stay, change, and extinction (or death), v. 四相.

四果 The four phala, i. e. fruitions, or rewards — srota-āpanna-phala, sakradāgāmi-phala, anāgāmiphala, arhat-phala, i. e. four grades of saintship; see 須陀洹; 斯陀含, 阿那含, and 阿離漢. The four titles are also applied to four grades of śramaṇas— yellow and blue flower śramaṇas, lotus śramaṇas, meek śramaṇas, and ultra-meek śramaṇas.

四枯四榮 When the Buddha died, of the eight śāla trees surrounding him four are said to have withered while four continued in full leaf— a sign that the four doctrines of 苦 suffering, 空 the void, 無常 impermanence, and 無我 impersonality were to perish and those of 常 permanence, 葉 joy, 我 personality, and 淨 purity, the transcendent bodhisattva doctrines, were to flourish.

四根本性罪 (or 四根本重罪) idem 四波羅夷.

四梵住 The noble state of unlimited 慈, 悲, 喜, 捨 love, pity, joy, and indifference.

四梵堂 Four ways of attaining arhatship, idem 四梵住, except that the last of the four is 護 protection (of others).

四梵志 The four Brahmacārins who resolved to escape death each on mountain, sea, in the air, or the: market place, and yet failed; v. 山.

四棄 The four pārājika sins resulting in excommunication, v. 波.

四欲 The four desires or passions: 情 sexual love; 色 sexual beauty or attractiveness; 食 food; 婬 lust.

四正勤 saṃyakprahāṇa, v. 三十七道品; the four right efforts一to put an end to existing evil; prevent evil arising; bring good into existence; develop existing good; 四正斷; 四意斷 are similar but the third point is the conservation of the good.

四比丘 v. 四惡比丘.

四毒蛇 Four poisonous snakes (in a basket), e. g. the four elements, earth, water, fire, and air, of which a man is formed.

四河 The four rivers— Ganges, Sindhu (Indus), Vākṣu (Oxus), and Tārīm, all reputed to arise out of a lake, Anavatapta, in Tibet.

四波 An abbreviation for 四波羅蜜菩薩. The four female attendants on Vairocana in the Vajradhātu, evolved from him, each of them a 'mother' of one of the four Buddhas of the four quarters; v. 四佛, etc.

四波羅夷 四重; 四棄, 四極重感墮罪 The four pārājikas, or grievous sins of monks or nuns: (1) abrahmacarya, sexual immorality, or bestiality; (2) adattādāna, stealing; (3) vadhahiṃṣa killing; (4) uttaramanuṣyadharma-prālapa, false speaking.

四法 There are several groups of four dharma: (1) 教法 the teaching of the Buddha); 理法 its principles, or meaning; 行法 its practice; 果法 its fruits or rewards. (2) Another group relates to bodhisattvas, their never losing the bodhi-mind, or the wisdom attained, or perseverance in progress, or the monastic forest life (āraṇyaka). (3) Also 信解行證 faith, discernment, performance, and assurance. (4) The Pure-land 'True' sect of Japan has a division: 教法, i. e. the 大無量壽經; 行法 the practice of the seventeenth of Amitābha's vows; 信法 faith in the eighteenth; and 證法 proof of the eleventh. The most important work of Shinran, the founder of the sect, is these four, i. e. 教行信證. (5) A 'Lotus ' division of 四法 is the answer to a question of Puxian (Samantabhadra) how the Lotus is to be possessed after the Buddha's demise, i. e. by thought (or protection) of the Buddhas; the cultivation of virtue; entry into correct dhyāna; and having a mind to save all creatures.

四法三願 idem 四法 #4; the three vows are the seventeenth, eighteenth, and eleventh of Amitābha.

四法不懷 The four imperishables— the correctly receptive heart, the diamond, the relics of a Buddha, and the palace of the devas of light and sound, ābhasvāras.

四法印 The seal or impression of the four dogmas, suffering, impermanence, non-ego, nirvana, see 四法本末.

四法成就 idem 四種檀法.

四法本末 The alpha and omega in four laws or dogmas— that nothing is permanent, that all things involve suffering, that there is no personality, and that nirvana is 永寂 eternal rest.

四法施 The Buddha' s gift of the four laws or dogmas, that all things are impermanent, that all (sentient) existence is suffering, that there is no (essential) personality, that all form (or matter) returns to the void.

四法界 四種法界 The four dharma-realms of the Huayan School: (1) 事法界 the phenomenal realm, with differentiation; (2) 理四法 noumenal with unity; (3) 理事無礙法界 both 理 noumenal and 事 phenomenal are interdependent; (4) 事事無礙法界 phenomena are also interdependent.

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四洲 catur-dvīpa; the four inhabited continents of every universe; they are situated S., E., W., and N. of the central mountain Sumeru; S. is Jambudvīpa 暗部洲; E. Pūrva-videha 東毘提訶; W. Apara-godānīya 牛貨; and N. Uttarakuru 瞿盧.

四海 The four oceans around Mount Sumeru; cf. 九山八海.

四海論主 Honorific title of the monk 敬脫 Jingtuo of the Sui dynasty.

四流 The four currents (that carry the unthinking along): i. e. the illusions of 見 seeing things as they seem, not as they really are; 欲 desires; 有 existence, life; 無明 ignorance, or an unenlightened condition.

四淨定 The 'pure' dhyāna, i. e. one of the 三定 three dhyānas; this dhyāna is in four parts.

四無常偈 (or 四非常偈) Eight stanzas in the 仁王經, two each on 無常 impermanence, 苦 suffering, 空 the void, and 無我 non-personality; the whole four sets embodying the impermanence of all things.

四無所畏 (四無畏) The four kinds of fearlessness, or courage, of which there are two groups: Buddha-fearlessness arises from his omniscience; perfection of character; overcoming opposition; and ending of suffering. Bodhisattva-fearlessness arises from powers of memory; of moral diagnosis and application of the remedy; of ratiocination; and of solving doubts. v. 智度論 48 and 5.

四無礙解 (or 四無礙智 or 四無礙辯). pratisaṃvid, the four unhindered or unlimited bodhisattva powers of interpretation, or reasoning, i. e. in 法 dharma, the letter of the law; 義 artha, its meaning; ? nirukti, in any language, or form of expression; 樂說 pratibhāna, in eloquence, or pleasure in speaking, or argument.

四無色 idem 四空處, 四空定.

四無量心 catvāri apramāṇāni; the four immeasurables, or infinite Buddha-states of mind, also styled 四等 the four equalities, or universals, and 四梵行 noble acts or characteristics; i. e. four of the twelve 禪 dhyānas: 慈無量心 boundless kindness, maitrī, or bestowing of joy or happiness; 悲無量心 boundless pity, karuṇā, to save from suffering; 喜無量心 boundless joy, muditā, on seeing others rescued from suffering; 捨無量心 limitless indifference, upekṣā, i. e. rising above these emotions, or giving up all things, e. g. distinctions of friend and enemy, love and hate, etc. The esoteric sect has a special definition of its own, connecting each of the four with 普賢; 虛 空 藏; 觀自在; or 盧 空 庫.

四煩惱 The four delusions in reference to the ego: 我痴 ignorance in regard to the ego; 我見 holding to the ego idea; 我慢 self-esteem, egotism, pride; 我愛 self-seeking, or desire, both the latter arising from belief in the ego. Also 四惑.

四爐 The four furnaces, or altars of the esoteric cult, each differing in shape: earth, square; water, round; fire, triangular; wind, half-moon shape.

四王 (四王天) catur-mahārāja-kāyikās, the four heavens of the four deva-kings, i. e. the lowest of the six heavens of desire; v. 四天王.

四王忉利 The 四王天 and trāyastriṃśas, Indra's heaven.

四生 catur-yoni, the four forms of birth: (1) 胎 or 生 jarāyuja, viviparous, as with mammalia; (2) 卵生 aṇḍaja, oviparous, as with birds; (3) 濕生 or 寒熱和合生 saṃsvedaja, moisture, or water-born, as with worms and fishes; (4) 化生 aupapāduka, metamorphic, as with moths from the chrysalis, or with devas, or in the hells, or the first beings in a newly evolved world.

四生百劫 A pratyekabuddha method of obtaining release, by intensive effort, at the shortest in four rebirths, at the longest in a hundred kalpas.

四田 The four fields for cultivating happiness — animals; the poor; parents, etc.; the religion.

四界 The four realms, idem 四大 earth, water, fire, and air.

四界攝持 The four are the substance and upholders of all things.

四病 The four ailments, or mistaken ways of seeking perfection: 作病 'works' or effort; 任病 laissez-faire; 止病 cessation of all mental operation; 滅病 annihilaīon (of all desire).

四百 Four hundred.

四百四病 The 404 ailments of the body; each of the four elements— earth, water, fire, and wind — is responsible for 101; there are 202 fevers, or hot humours caused by earth and fire; and 202 chills or cold humours caused by water and wind; v. 智度論 65.

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四百戒 The 400 disciplinary laws of a bodhisattva, referred to in the 藥師經 but without detail.

四相 The four avasthā, or states of all phenomena, i. e. 生住異滅 birth, being, change (i. e. decay), and death; also 四有爲相. There are several groups, e. g. 果報四相 birth, age, disease, death. Also 藏識四相 of the Awakening of Faith referring to the initiation, continuation, change, and cessation of the ālaya-vijñāna. Also 我人四相 The ideas: (1) that there is an ego; (2) that man is different from other organisms; (3) that all the living are produced by the skandhas; (4) that life is limited to the organism. Also 智境四相 dealing differently with the four last headings 我; 人; 衆生; and 壽相.

四眞 (四眞諦) The four noble truths, v. 四諦 (四聖諦) , i. e. 苦, 集, 滅, 道 pain, its location, its cessation, the way of cure.

四眼 The four powers of sight of bodhisattvas, a Buddha has a fifth power; v. 五眼.

四知 The four who know the workings of one's mind for good or evil— heaven, earth, one's intimates, and oneself.

四神足 idem 四如意足.

四禪 (四禪天) The four dhyāna heavens, 四靜慮 (四靜慮天), i. e. the division of the eighteen brahmalokas into four dhyānas: the disciple attains to one of these heavens according to the dhyāna he observes: (1) 初禪天 The first region, 'as large as one whole universe' comprises the three heavens, Brahma-pāriṣadya, Brahma-purohita, and Mahābrahma, 梵輔, 梵衆, and 大梵天; the inhabitants are without gustatory or olfactory organs, not needing food, but possess the other four of the six organs. (2) 二禪天 The second region, equal to 'a small chiliocosmos' 小千界, comprises the three heavens, according to Eitel, 'Parīttābha, Apramāṇābha, and Ābhāsvara, ' i. e. 少光 minor light, 無量光 infinite light, and 極光淨 utmost light purity; the inhabitants have ceased to require the five physical organs, possessing only the organ of mind. (3) 三禪天 The third region, equal to 'a middling chiliocosmos '中千界, comprises three heavens; Eitel gives them as Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna, i. e. 少淨 minor purity, 無量淨 infinite purity, and 徧淨 universal purity; the inhabitants still have the organ of mind and are receptive of great joy. (4) 四禪天 The fourth region, equal to a great chiliocosmos, 大千界, comprises the remaining nine brahmalokas, namely, Puṇyaprasava, Anabhraka, Bṛhatphala, Asañjñisattva, Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha (Eitel). The Chinese titles are 福生 felicitous birth, 無雲 cloudless, 廣果 large fruitage, 無煩 no vexations, atapa is 無熱 no heat, sudṛśa is 善見 beautiful to see, sudarśana is 善現 beautiful appearing, two others are 色究竟 the end of form, and 無想天 the heaven above thought, but it is difficult to trace avṛha and akaniṣṭha; the inhabitants of this fourth region still have mind. The number of the dhyāna heavens differs; the Sarvāstivādins say 16, the 經 or Sutra school 17, and the Sthavirāḥ school 18. Eitel points out that the first dhyāna has one world with one moon, one mem, four continents, and six devalokas; the second dhyāna has 1, 000 times the worlds of the first; the third has 1, 000 times the worlds of the second; the fourth dhyāna has 1, 000 times those of the third. Within a kalpa of destruction 壞劫 the first is destroyed fifty-six times by fire, the second seven by water, the third once by wind, the fourth 'corresponding to a state of absolute indifference' remains 'untouched' by all the other evolutions; when 'fate (天命) comes to an end then the fourth dhyāna may come to an end too, but not sooner'.

四禪八定 The four dhyānas on the form-realms and the eight concentrations, i. e. four on the form-realms and four on the formless. realms.

四禪定 The four dhyāna-concentrations which lead to the four dhyāna heavenly regions, see above.

四種 Four kinds; where phrases containing the 種 are not found here, they may occur direct, e. g. 四法界.

四種三昧耶 The four samaya, i. e. the four pārājikas— killing, stealing, carnality, lying.

四種信心 The four kinds of faith given in the Awakening of Faith, i. e. (1) in the 眞如 q. v. as the teacher of all Buddhas and fount of all action; (2) in Buddha, or the Buddhas; (3) in the Dharma; and (4) in the Sarogha.

四種根本罪 The four deadly sins, i. e. the four pārājikas— killing, stealing, carnality, lying.

四種檀法 四種悉地; 四種成就法 The four kinds of altar-worship of the esoteric sect for (1) averting calamities from self and others; (2) seeking good fortune; (3) seeking the love and protection of Buddhas; (4) subduing enemies.

四種死生 Four kinds of rebirth dependent on present deeds: from obscurity and poverty to be reborn in the same condition; from obscurity and poverty to be reborn in light and honour; from light and honour to be reborn in obscurity and poverty; from light and honour to be reborn in the heavens.

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四種法界 v. 四法界.

四種總持 The four kinds of dhāraṇī 陀羅尼 q. v.

四種行人 The four grades of earnest doers, who follow the bodhisattva discipline and attain to the 十住, 十行, 十廻向, and 十地.

四種觀行 The four kinds of examination, a method of repentance as a way to get rid of any sin: study the cause of the sin, which lies in ignorance, or lack of clear understanding, e. g. moth and fame; study its inevitable effect, its karma; study oneself, introspection; and study the Tathāgata in his perfect character, and saving power.

四空處 (or四空天) catur-ārūpya brahmalokas; also 四無色界 and see 四空定. The four immaterial or formless heavens, arūpa-dhātu, above the eighteen brahmalokas: (1) 空無邊處 ākāśānantyāyatana, also termed 虛空 處 the state or heaven of boundless space; (2) 識無邊處 vijñānanāntyāyatana, of boundless knowledge; (3) 無所有處 ākiñcanyāyatana, of nothing, or nonexistence; (4) 非想非非想處 naivasanjñānasañjnāyatana, also styled 非有想非無想 the state of neither thinking nor not thinking (which may resemble a state of intuition). Existence in the first state lasts 20, 000 great kalpas, increasing respectively to 40, 000, 60, 000 and 80, 000 in the other three.

四空定 四無色定 The last four of the twelve dhyānas; the auto-hypnotic, or ecstatic entry into the four states represented by the four dhyāna heavens, i. e. 四 空 處 supra. In the first, the mind becomes void and vast like space; in the second, the powers of perception and understanding are unlimited; in the third, the discriminative powers of mind are subdued; in the fourth, the realm of consciousness or knowledge) without thought is reached, e. g. intuitive wisdom. These four are considered both as states of dhyāna, and as heavens into which one who practices these forms of dhyāna may be born.

四第一偈 A verse from the 莊嚴論 Zhuangyan lun— Health is the best wealth,
Contentment the best riches,
Friendship the best relationship,
Nirvana the best joy.

四等 The four virtues which a Buddha out of his infinite heart manifests equally to all; also called 四無量 q. w. They are: 慈悲喜捨 maitrī, karuṇā, muditā, upekṣā, i. e. kindness, pity, joy and indifference, or 護 protection. Another group is 字語法身, i. e. 字 that all Buddhas have the same title or titles; 語 speak the same language; 法 proclaim the same truth; and 身 have each the threefold body, or trikāya. A third group is 諸法 all things are equally included in the bhūtatathatā; 發心 the mind-nature being universal, its field of action is universal; 道等 the way or method is also universal; therefore 慈悲 the mercy (of the Buddhas) is universal for all.

四箇大乘 The four Mahāyānas, i. e. the four great schools: (1) 華嚴 Huayan or Avataṃsaka; (2) 天台 Tiantai; (3) 眞言 Zhenyan, Shingon, or esoteric; (4) 禪 Chan, Zen, or intuitive school. Another group is the 法相, 三論, 天台, and 華嚴.

四節 The four monastic annual periods — beginning of summer, end of summer, winter solstice, and the new year.

四料簡 A summary of the 臨濟 Linji school, an offshoot of the Chan, in reference to subjective, objective, both, neither.

四結 The four knots, or bonds, saṃyojana, which hinder free development; they are likened to the 四翳 q. v. four things that becloud, i. e. rain clouds, resembling desire; dust-storms, hate; smoke, ignorance; and asuras, gain.

四絶 The four ideas to be got rid of in order to obtain the 'mean' or ultimate reality, according to the 中論: they are that things exist, do not exist, both, neither.

四維 The four half points of the compass, N. E., N. W., S. E., S. W.

四縛 The four bandhana, or bonds are (1) desire, resentment, heretical morality, egoism; or (2) desire, possession (or existence), ignorance, and unenlightened views.

四翳 The four films, or things that becloud, i. e. rain-clouds; dust-storms; smoke; and asuras, i. e. eclipses of sun and moon; emblematic of desire, hate, ignorance, and pride; cf. 四結.

四聖 The four kinds of holy men— śrāvakas, pratyekabuddhas, bodhisattvas, and Buddhas. Also, the four chief disciples of Kumārajīva, i. e. 道生 Daosheng, 僧肇 Sengzhao, 道融 Daorong, and 僧叡 Sengrui.