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四聖行 The four holy ways— wearing rags from dust-heaps, begging for food, sitting under trees, and entire withdrawal from the world. The meaning is similar in 四良藥; 行四依; and 四聖種.

四聖諦 The four holy or noble truths, idem 四諦.

四股 The four-armed svastika, or thunderbolt.

四自侵 The four self-raidings, or self-injuries — in youth not to study from morn till night; in advancing years not to cease sexual intercourse; wealthy and not being charitable; not accepting the Buddha's teaching.

四自在 The four sovereign powers: 戒 the moral law; 神通 supernatural powers; 智 knowledge; and 慧 wisdom.

四良藥 The four good physicians, or medicines; idem 四聖行.

四花 The four (divine) flowers— mandāra, mahāmandāra, mañjūṣaka, and mahāmañjūṣaka. Also, puṇḍarīka, utpala, padma, and kumuda or white, blue, red, and yellow lotuses.

四苑 The pleasure grounds outside 善見城 Sudarśana, the heavenly city of Indra: E. 衆車苑 Caitrarathavana, the park of chariots; S. 麤惡苑 Parūṣakavana, the war park; W. 雜林苑 Miśrakāvana, intp. as the park where all desires are fulfilled; N. 喜林苑 Nandanavana, the park of all delights. Also 四園.

四苦 The four miseries, or sufferings — birth, age, disease, and death.

四菩薩 The four bodhisattvas— Avalokiteśvara, Maitreya, Samantabhadra, and Mañjuśrī. Also, the four chief bodhisattvas in the Garbhadhātu. There are also the 本化四菩薩 of the Lotus Sutra, named 上行, 無邊行, 淨行, and 安立行.

四處十六會 The sixteen assemblies, or addresses in the four places where the 大般若經 complete Prajñāpāramitā Sutra is said to have been delivered.

四處問訊 To inquire (or worship at) the four places for lighting incense at a monastery.

四蚖蛇 see 四蛇.

四蛇 idem 四毒蛇. The Fanyimingyi under this heading gives the parable of a man who fled from the two bewildering forms of life and death, and climbed down a rope (of life) 命根, into the well of impermanence 無常, where two mice, night and day, gnawed the rattan rope; on the four sides four snakes 四蛇 sought to poison him, i. e. the 四大 or four elements of his physical nature); below were three dragons 三毒龍 breathing fire and trying to seize him. On looking up he saw that two 象 elephants (darkness and light) had come to the mouth of the well; he was in despair, when a bee flew by and dropped some honey (the five desires 五欲) into his mouth, which he ate and entirely forgot his peril.

四衆 The four varga (groups, or orders), i. e. bhikṣu, bhikṣuṇī, upāsaka and upāsikā, monks, nuns, male and female devotees. Another group, according to Tiantai's commentary on the Lotus, is 發起衆 the assembly which, through Śāriputra, stirred the Buddha to begin his Lotus Sutra sermons; 當機衆 the pivotal assembly, those who were responsive to him; 影向衆 the reflection assembly, those like Mañjuśrī, etc., who reflected on, or drew out the Buddha's teaching; and 結緣衆 those who only profited in having seen and heard a Buddha, and therefore whose enlightenment is delayed to a future life.

四行 The four disciplinary processes: enlightenment; good deeds; wisdom; and worship.

四行相 To meditate upon the implications or disciplines of pain, unreality, impermanence, and the non-ego.

四衍 The four yānas or vehicles, idem 四乘.

四術 idem 四執.

四要品 The four most important chapters of the Lotus Sutra, i. e. 方便品; 安樂行品; 壽量品, and 普門品; this is Tiantai's selection; the Nichiren sect makes 勸持品 the second and 神力品 the fourth.

四親近 The four bodhisattvas associated with the five dhyāni-buddhas in the Vajradhātu.

四覺 The 'four intelligences, or apprehensions' of the Awakening of Faith 起信論, q. v., viz. 本覺, 相似覺, 隨分覺, and 究竟覺.

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四記 (or 四答) The Buddha's for methods of dealing with questions: direct answer, discriminating answer, questioning in return, and silence.

四評家 The four great scholars (among the 500 arhats) who made the Vibhāṣā-śāstra, a critical commentary on the Abhidharma. Their names are 世友 Vasumitra, 妙音 Ghoṣa, 法救 Dharmatrāta, and 覺天 Buddhadeva.

四論 Four famous śāstras: (1) 中觀論Prāṇyamūla-śāstraṭīkā by Nāgārjuna, four juan; (2) 百論 Śata-śāstra by devabodhisattva, two juan; (3) 十二門論 Dvādaśanikāya(-mukha)-śāstra by Nāgārjuna, one juan; (4) 大智度論 Mahāprajñāpāramitā-śāstra by Nāgārjuna, 100 juan. During the Sui dynasty the followers of these four śāstras formed the 四論宗.

四諦 catvāri-ārya-satyāni; 四聖諦; 四眞諦. The four dogmas, or noble truths, the primary and fundamental doctrines of Śākyamuni, said to approximate to the form of medical diagnosis. They are pain or 'suffering, its cause, its ending, the way thereto; that existence is suffering, that human passion (taṇhā, 欲 desire) is the cause of continued suffering, that by the destruction of human passion existence may be brought to an end; that by a life of holiness the destruction of human passion may be attained'. Childers. The four are 苦, 聚 (or 集), 滅, and 道諦, i. e. duḥkha 豆佉, samudaya 三牟提耶, nirodha 尼棲陀, and mārga 末加. Eitel interprets them (1) 'that 'misery' is a necessary attribute of sentient existence'; (2) that 'the 'accumulation' of misery is caused by the passions'; (3) that 'the 'extinction' of passion is possible; (4) mārga is 'the doctrine of the 'path' that leads to the extinction of passion'. (1) 苦 suffering is the lot of the 六趣 six states of existence; (2) 集 is the aggregation (or exacerbation) of suffering by reason of the passions; (3) 滅 is nirvana, the extinction of desire and its consequences, and the leaving of the sufferings of mortality as void and extinct; (4) 道 is the way of such extinction, i. e. the 八正道 eightfold correct way. The first two are considered to be related to this life, the last two to 出世間 a life outside or apart from the world. The four are described as the fundamental doctrines first preached to his five former ascetic companions. Those who accepted these truths were in the stage of śrāvaka. There is much dispute as to the meaning of 滅 'extinction' as to whether it means extinction of suffering, of passion, or of existence. The Nirvana Sutra 18 says that whoever accepts the four dogmas will put an end to births and deaths 若能見四諦則得斷生死 which does not of necessity mean the termination of existence but that of continued transmigration. v. 滅.

四諦經 The sutra of the four dogmas, tr. by 安世高 An Shih Kao, one juan. 四趣 Durgati; the four evil directions or destinations: the hells, hungry ghosts, animals, asuras; v. 四惡.

四身 The four kāya, or 'bodies'. The Laṅkāvatāra-sūtra gives 化佛; 功德佛; 智慧佛 and 如如佛; the first is the nirmāṇakāya, the second and third saṃbhogakāya, and the fourth dharmakāya. The 唯識論 gives 自性身; 他受用身; 自受用身, and 變化身, the first being 法身, the second and third 報身, and the fourth 化身. The Tiantai School gives 法身; 報身; 應身, and 化身. The esoteric sect has four divisions of the 法身. See 三身.

四車 The four vehicles 四乘 of the Lotus Sutra 譬喩品, i. e. goat, deer, bullock, and great white-bullock carts.

四車家 The Lotus School, which adds to the trīyāna, or Three Vehicles, a fourth which includes the other three, viz. the 一佛乘 q. v.

四軛 The four yokes, or fetters, i. e. 欲 desire, 有 possessions and existence, 見 (unenlightened or non-Buddhist) views, 無明 ignorance.

四輪 The four wheels or circles: (1) 大地四輪 the four on which the earth rests, wind (or air), water, metal, and space. (2) Four images with wheels, yellow associated with metal or gold, white with water, red with fire, and black with wind. (3) The four dhyāni-buddhas, 金剛輪 Akṣobhya; 寳輪 Ratnasaṃbhava; 法輪 Amitābha; 羯磨輪 Amoghasiddhi. (4) Also the four metals, gold, silver, copper, iron, of the cakravartin kings.

四輪王 The four kinds of cakravartin kings.

四輩 The four grades: (1) bhikṣu, bhikṣuṇī, upāsaka, upāsikā, i. e. monks, nuns, male and female disciples, v. 四衆; (2) men, devas, nāgas, and ghosts 鬼.

四迷 idem 四執.

四道 The Dao or road means the nirvana road; the 'four' are rather modes of progress, or stages in it: (1) 加行道 discipline or effort, i. e. progress from the 三賢 and 四善根 stages to that of the 三學位, i. e. morality, meditation, and understanding; (2) 無間道 uninterrupted progress to the stage in which all delusion is banished; (3) 解脫道 liberaton, or freedom, reaching the state of assurance or proof and knowledge of the truth; and (4) 勝進道 surpassing progress in dhyāni-wisdom. Those four stages are also associated with those of srota-āpanna, sakṛdāgāmin, anāgāmin, and arhat.

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四達 saindhava, 先陀婆 rock-salt, but intp. as salt, water, a utensil, and a horse, the four necessaries, i. e. water for washing, salt for food, a vessel to contain it, and a horse for progress; also called 四實.

四運 (四運心) The four stages of a thought: not yet arisen, its initiation, its realization, its passing away, styled 未念, 欲念, 正念, and 念巳.

四邪 idem 四執.

四部 The four classes, e. g. srota-āpanna, sakṛdāgāmin, anāgāmin, and arhat. v. 四道.

四部律 v. 四律五論.

四部經 The four sutras of the Pure Land sect, according to 慈恩 Cien, i. e. the 無量壽經; 觀無量壽經; 阿彌陀經, and 鼓音壽處陀羅尼經.

四部衆 四部弟子; 四部僧; 四衆 The four divisions of disciples— bhikṣu, bhikṣuṇī, upāsaka, and upāsikā, monks, nuns, and male and female devotees.

四重 (四重禁) The four grave prohibitions, or sins, 四重罪 pārājikas: killing, stealing, carnality, lying. Also four of the esoteric sect, i. e. discarding the truth, discarding the bodhi-mind, being mean or selfish in regard to the supreme law, injuring the living.

四重八重 The four pārājikas for monks and eight for nuns.

四重圓壇 四重曼荼羅 The Garbhadhātu maṇḍala of one central and three surrounding courts. The occupants are described as 四重聖衆 the sacred host of the four courts.

四金剛 The four mahārājas, v. 四天王.

四鉢 The four heavy stone begging-bowls offered to Śākyamuni by the four devas, which he miraculously combined into one and used as if ordinary material.

四鎭 The four guardians, v. 四天王.

四鏡 The four resemblances between a mirror and the bhūtatathatā in the Awakening of Faith 起信論. The bhūtatathatā, like the mirror, is independent of all beings, reveals all objects, is not hindered by objects, and serves all beings.

四門 The four doors, schools of thought, or theories: 有 is the phenomenal world real, or 空 unreal, or both, or neither ? According to the Tiantai school each of the four schools 四教 in discussing these four questions emphasizes one of them, i. e. 三藏教 that it is real 通教 unreal, 別通 both, 圓通 neither; v. 有 and 空, and each of the four schools. In esoteric symbolism the 四門 are four stages of initiation, development, enlightenment, and nirvana, and are associated with E., S., W., and N.; with the four seasons; with warmth, heat, coolness and cold, etc.

四門遊觀 The four distresses observed during his wanderings by the Buddha when a prince— birth, age, disease, death.

四阿含 The four Agamas 四阿笈摩, or divisions of the Hīnayāna scriptures: 長阿含 dīrghāgamas, 'long' works, cosmological; 中阿含 madhyamāgamas, metaphysical; 雜阿含 saṃyuktāgamas, general, on dhyāna, trance, etc.; 增一阿含 ekottarikāgamas, numerically arranged subjects.

四階成道 (or 四階成佛) The four Hīnayāna steps for attaining Buddhahood, i. e. the myriad deeds of the three asaṃkhyeya kalpas; the continually good karma of a hundred great kalpas; in the final body the cutting off of the illusions of the lower eight states; and the taking of one's seat on the bodhi-plot for final enlightenment, and the cutting off of the thirty-four forms of delusive thought.

四隅四行薩埵 The four female attendants on Vairocana in the Vajradhātu 金, 寳, 法, and 業, q. v.; also 四波.

四靜慮 (四靜慮天) v. 四禪 (四禪天).

四面毘盧遮那 The four-faced Vairocana, his dharmakāya of Wisdom.

四韋陀 (四韋) The four Vedas.

四馬 Four kinds of horses, likened to four classes of monks: those that respond to the shadow of the whip, its lightest touch, its mild application, and those who need the spur to bite the bone.

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四須臾 The four short divisions of time: a wink; a snap of the fingers; 羅預 a lava, 20 finger-snaps; and 須臾 kṣaṇa, said to be 20 lava; but a lava is 'the sixtieth of a twinkling' (M. W. ) and a kṣaṇa an instant.

四食 The four kinds of food, i. e. 段食 or 摶食 for the body and its senses; 觸食 or 樂食 for the emotions; 思食 or 念食 for thought; and 識食 for wisdom, i. e. the 六識 of Hīnayāna and the 八識 of Mahāyāna, of which the eighth, i. e. ālayavijñāna, is the chief.

四食時 The four times for food, i. e. of the devas at dawn, of all Buddhas at noon, of animals in the evening, and of demons and ghosts at night.

四齋日 The four fast days, i. e. at the quarters of the moon— new, full 8th, and 23rd.

外 bāhya. Outside, external; opposite to 内 within, inner, e. g. 内證 inner witness, or realization and 外用 external manifestation, function, or use.

外乞 The mendicant monk who seeks self-control by external means, e. g. abstinence from food, as contrasted with the 内乞 who seeks it by spiritual methods.

外塵 The external objects of the six internal senses.

外外道 Outside outsiders, those of other cults.

外學 Study of outside, or non-Buddhist doctrines.

外我 An external Ego, e. g. a Creator or ruler of the world, such as Siva.

外法 外教; 外典; 外執 External doctrines; rules or tenets non-Buddhist, or heretical.

外海 The sea that surrounds the four world-continents.

外無爲 Unmoved by externals, none of the senses stirred.

外相 External appearance or conduct; what is manifested without; externally. The 十二外相 are the hair, teeth, nails, etc.

外護 External protection, or aid, e. g. food and clothing for monks and nuns, contrasted with the internal aid of the Buddha's teaching.

外貪欲 Sexual thoughts towards others than one's own wife, or husband.

外道 Outside doctrines; non-Buddhist; heresy, heretics; the Tīrthyas or Tīrthikas; there are many groups of these: that of the 二天三仙 two devas and three sages, i. e. the Viṣṇuites, the Maheśvarites (or Śivaites), and the followers of Kapila, Ulūka, and Ṛṣabha. Another group of four is given as Kapila, Ulūka, Nirgrantha-putra (Jainas), and Jñātṛ (Jainas). A group of six, known as the外道六師 six heretical masters, is Pūraṇa-Kāśyapa, Maskari-Gośālīputra, Sañjaya-Vairāṭīputra, Ajita-Keśakambala, Kakuda-Kātyāyana, and Nirgrantha-Jñātṛputra; there are also two other groupings of six, one of them indicative of their various forms of asceticism and self-torture. There are also groups of 13, 1, 20, 30, 95, and 96 heretics, or forms of non-Buddhist doctrine, the 95 being divided into 11 classes, beginning with the Saṃkhyā philosophy and ending with that of no-cause, or existence as accidental.

外金剛部 The external twenty devas in the Vajradhātu group, whose names, many of them doubtful, are given as Nārāyaṇa, Kumāra, Vajragoḍa, Brahmā, Śakra, Āditya, Candra, Vajramāha, ? Musala, Piṅgala, ? Rakṣalevatā, Vāyu, Vajravāsin, Agni, Vaiśravaṇa, Vajrāṅkuśa, Yama, Vajrājaya, Vināyaka, Nāgavajra.

外金剛部院 The last of the thirteen courts in the Garbhadhātu group.

失 To lose, opp. of 得; to err.

失守摩羅 (or 失收摩羅) śiśumāra, 'child-killing, the Gangetic porpoise, delphinus gangeticus, ' M. W. Tr. by 鰐 a crocodile, which is the kumbhīra 金毘羅.

失念 To lose the train of thought, or meditation; a wandering mind; loss of memory.

失羅婆 śravaṇā, a constellation identified with the Ox, or 9th Chinese constellation, in Aries and Sagittarius.

央 The middle, medial: to solicit; ample, vast.

央掘摩羅 (央掘); 央仇魔羅; 央崛鬘; 盎崛利摩羅 (or 鴦崛利摩羅) (or 鴦窶利摩羅) Aṇgulimālya, Śivaitic fanatics who ' made assassination a religious act', and wore finger-bones as a chaplet. One who had assassinated 999, and was about to assassinate his mother for the thousandth, is said to have been then converted by the Buddha.

奴 A slave 奴僕; 奴隸.

奴婢 Male and female slaves.

尼 To stop; a nun; near; translit. ni. When used for a nun it is an abbrev. for 比丘尼 bhikṣuṇī.

尼壇 The nun's altar; a convent or nunnery.

尼大師 An abbess.

尼姑 A nun.

尼寺 A nunnery, or convent.

尼戒 The rules for nuns, numbering 341, to which seven more were added making 348, commonly called the 五百戒 500 rules.

尼比丘 A female bhikṣu, i. e. a nun.

尼法師 A nun teacher; effeminate.

尼衆主 The Mistress of the nuns, Gautami, i. e. Mahāprājapatī, the foster-mother of Śākyamuni.

尼刺部陀 (or 尼刺浮陀) nirarbuda, 尼羅浮陀 ' bursting tumours ', the second naraka of the eight cold hells.

尼夜摩 niyama, restraint, vow; determination, resolve; a degree of Bodhisattva progress, i. e. never turning back.

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尼師壇 (or 尼師但那) niṣīdana; M043724 史娜曩 A thing to sit or lie on, a mat 坐具.

尼延底 ? niyati, or niyantṛ 尼近底 tr. as 執取 to restrain, hold, also as 深入 deeply enter, and said to be another term for 貪 to desire, covet.

尼建他迦 niṣkaṇṭhaka, 尼延他柯 a kind of yakṣa, 無咽 throatless.

尼彌留陀 nirodha, tr. as 滅 extinction, annihilation, cessation, the third of the four noble truths, cf. 尼樓陀.

尼思佛 Sugatacetana, a disciple who slighted Śākyamuni in his former incarnation of 常不輕 Never despise, but who afterwards attained through him to Buddhahood.

尼拘陀 nyag-rodha, the down-growing tree, Ficus Indica, or banyan; high and wide-spreading, leaves like persimmon-leaves, fruit called 多勒 to-lo used as a cough-medicine; also intp. 楊柳 the willow, probably from its drooping characteristic; the 榕樹 'bastard banyan', ficus pyrifolia, takes its place as ficus religiosa in China. Also written尼拘律; 尼拘尼陀; 尼拘盧陀 (or 尼拘類陀, 尼拘婁陀, or 尼拘屢陀) ; 尼瞿陀; 尼倶陀 (or 尼倶類); 諾瞿陀.

尼抵 nidhi (praṇidhāna); also 尼低; 尼提 The Sanskrit is doubtful. The intp. is 願 vow, or 願志求滿足 seeking the fulfilment of resolves, or aims.

尼提 尼陀 A scavenger.

尼摩羅 nirmāṇarati, 須密陀天 devas who 'delight in transformations', i. e. 化樂天 or 樂變化天; of the six devalokas of desire they occupy the fifth, where life lasts for 8, 000 years.

尼樓陀 nirodha, restraint, suppression, cessation, annihilation, tr. by 滅 extinction, the third of the four dogmas 四諦; with the breaking of the chain of karma there is left no further bond to reincarnation. Used in Anupūrva-nirodha, or 'successive terminaīons', i. e. nine successive stages of dhyāna. Cf. 尼彌留陀.

尼民陀羅 Nimindhara, or Nemiṃdhara 尼民達羅 maintaining the circle, i. e. the outermost ring of the seven concentric ranges of a world, the 地持山 the mountains that hold the land. Also the name of a sea fish whose head is supposed to resemble this mountain.

尼沙陀 Upaniṣad, v. 鄥.

尼波羅 Nepala, Nepal, anciently corresponding to that part of Nepal which lies east of the Kathmandu. Eitel.

尼犍 nirgrantha, 尼健; 尼乾 (尼乾陀); 尼虔, freed from all ties, a naked mendicant, tr. by 離繋, 不繋, 無結 devotees who are free from all ties, wander naked, and cover themselves with ashes. Mahāvīra, one of this sect, called 若提 Jñāti after his family, and also 尼乾陀若提子 Nirgrantha-jñātiputra, was an opponent of Śākyamuni. His doctrines were determinist, everything being fated, and no religious practices could change one's lot.

尼犍度 bhikṣuṇī-khaṇḍa, a division of the Vinaya, containing the rules for nuns.

尼犍陀弗咀羅 Nirgrantha-putra, idem Jñāti.

尼羅 nila, dark blue or green.

尼羅優曇鉢羅 nila-udumbara, v. 優.

尼羅婆陀羅 尼藍婆 nīlavajra, the blue vajra, or thunderbolt.

尼羅浮陀 idem 尼刺部陀.

尼羅烏鉢羅 (or 尼羅漚鉢羅) nīlotpala, the blue lotus.

尼羅蔽荼 Nīlapiṭa, 'the blue collection' of annals and royal edicts, mentioned in 西域記.

尼薩曇 Defined as an atom, the smallest possible particle; but its extended form of 優波尼薩曇分 suggests upaniṣad, esoteric doctrine, the secret sense of the sutras.

尼薩耆波逸提 Naiḥsargika-prāyaścittika, intp. by 捨 and 墮, the sin in the former case being forgiven on confession and restoration being made, in the latter being not forgiven because of refusal to confess and restore. Cf. 二百五十戒.

尼衛 nivāsana, an inner garment.

尼近底 v. 尼延底.

尼迦羅 ? niṣkala, the name of a tree, but niṣkala means iter alia seedless, barren.

尼連禪 (尼連禪那) Nairaṅjanā, 尼連河; 希連禪 (or 希連河) The Nīlājan that flows past Gaya, 'an eastern tributary of the Phalgu. ' Eitel.

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尼陀那 nidāna, a band, bond, link, primary cause. I. The 十二因緣 twelve causes or links in the chain of existence: (1) jarā-maraṇa 老死 old age and death. (2) jāti 生 (re) birth. (3) bhava 有 existence. (4) upādāna 取 laying hold of, grasping. (5) tṛṣṇā 愛 love, thirst, desire. (6) vedana 受 receiving, perceiving, sensation. (7) sparśa 觸 touch, contact, feeling. (8) ṣaḍ-āyatana, 六入 the six senses. (9) nāma-rūpa 名色 name and form, individuality (of things). (10) vijñāna 六識 the six forms of perception, awareness or discernment. (11) saṃskāra 行 action, moral conduct. (12) avidyā 無明 unenlightenment, 'ignorance which mistakes the illusory phenomena of this world for realities. ' Eitel. These twelve links are stated also in Hīnayāna in reverse order, beginning with avidyā and ending with jarā-maraṇa. The Fanyimingyi says the whole series arises from 無明 ignorance, and if this can be got rid of the whole process of 生死 births and deaths (or reincarnations) comes to an end. II. Applied to the purpose and occasion of writing sutras, nidāna means (1) those written because of a request or query; (2) because certain precepts were violated; (3) because of certain events.

尼陀那目得迦 nidāna-mātṛkā, two of the twelve divisions of the sutras, one dealing with the nidānas, the other with 本事 previous incarnations.

巧 Skilful, clever.

巧妙智 巧智慧 is 一切智智 q. v.

巧明 v. 功巧論.

巨 Great; translit. ko, hau, go.

巨益 Great benefit.

巨磨 gomaya, cow-dung.

巨賞彌 Kauśāmbī, (Pali) Kosambi, Vatsa-pattana. Also written 倶睒彌 (or 倶賞彌, or 倶舍彌); 拘睒彌 (or 拘剡彌) ; 拘鹽; 拘深; 拘羅瞿; 拘翼; 憍賞 (or 憍閃) 彌. The country of King Udayana in 'Central India', described as 6, 000 li in circuit, soil rich, with a famous capital, in which the 西域記 5 says there was a great image of the Buddha. Eitel says: It was 'one of the most ancient cities of India, identified by some with Kasia near Kurrah (Lat. 25 ° 41 N., Long. 81 ° 27 E. ), by others with the village of Kosam on the Jumna 30 miles above Aulahabad'. It is identified with Kosam.

左 The left hand.

左溪 Zuoxi, the eighth Tiantai patriarch, named Xuanlang 玄朗.

市 A market, a fair, an open place for public assembly.

市演得迦 Jetaka, or 婆多婆漢那 Sadvahana. A king of southern Kosala, patron of Nāgārjuna.

布 Cloth, to spread; translit. pu, po, pau.

布儞阿偈 pūti-agada, purgatives.

布利迦 pūrikā, a kind of cake.

布刺拏 Pūraṇa-Kāśyapa, v. 富. Also Purna of the 釋毘婆少論 v. 毘.

布史 pausa, the 10th month in India.

布咀洛迦 Potala, v. 補 and 普.

布嚕婆毗提訶 Pūrva-videha, or Videha. 弗婆提 (弗婆毗提訶); 弗子毗婆提訶; 逋利婆鼻提賀 One of the four great continents east of Sumeru.

布嚕那跋陀羅 Pūrṇabhadra, one of the eight yakṣa generals.

布如鳥伐耶 Puṇyopāya, or 那提 Nadī. A monk of Central India, said to have brought over 1, 500 texts of the Mahāyāna and Hīnayāna schools to China A. D. 655. In 656 he was sent to 崑崙山 Pulo Condore Island in the China Sea for some strange medicine. Tr. three works, one lost by A. D. 730.

布字觀 A Shingon meditation on the Sanskrit letter 'a' and others, written on the devotee's own body.

布怛那 pūtanā, 布單那; 富多那 (or 富單那 or 富陀那) a female demon poisoning or the cause of wasting in a child; interpreted as a stinking hungry demon, and the most successful of demons.

布教 To publish, or spread abroad the doctrine.

布施 dāna 檀那; the sixth pāramitā, almsgiving, i. e. of goods, or the doctrine, with resultant benefits now and also hereafter in the forms of reincarnation, as neglect or refusal will produce the opposite consequences. The 二種布施 two kinds of dāna are the pure, or unsullied charity, which looks for no reward here but only hereafter; and the sullied almsgiving whose object is personal benefit. The three kinds of dāna are goods, the doctrine, and courage, or fearlessness. The four kinds are pens to write the sutras, ink, the sutras themselves, and preaching. The five kinds are giving to those who have come from a distance, those who are going to a distance, the sick, the hungry, those wise in the doctrine. The seven kinds are giving to visitors, travellers, the sick, their nurses, monasteries, endowments for the sustenance of monks or nuns, and clothing and food according to season. The eight kinds are giving to those who come for aid, giving for fear (of evil), return for kindness received, anticipating gifts in return, continuing the parental example of giving, giving in hope of rebirth in a particular heaven, in hope of an honoured name, for the adornment of the heart and life. 倶舍論 18.

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布瑟波 puṣpa, 補澀波 a flower 華.

布薩 poṣadha, upavasatha, upoṣana; 布沙他 (or 布灑他); 褒沙陀 Pali: uposatha; fasting, a fast, the nurturing or renewal of vows, intp. by 淨住 or 善宿 or 長養, meaning abiding in retreat for spiritual refreshment. There are other similar terms, e. g. 布薩陀婆; 優補陀婆; also 布薩犍度 which the Vinaya uses for the meeting place; 鉢囉帝提舍耶寐 pratideśanīya, is self-examination and public confession during the fast. It is also an old Indian fast. Buddha's monks should meet at the new and fall moons and read the Prātimokṣa sutra for their moral edification, also disciples at home should observe the six fast days and the eight commands. The 布薩日 fast days are the 15th and 29th or 30th of the moon.

布薩護 is a term for the lay observance of the first eight commandments on fast days, and it is used as a name for those commands.

布袋和尚 Pu-tai Ho-shang (J.: Hotei Osho) Cloth-bag monk, an erratic monk 長汀子 Changtingzi early in the tenth century, noted, inter alia, for his shoulder bag. Often depicted, especially in Japanese art, as a jovial, corpulent monk, scantily clad and surrounded by children.

布路沙 puruṣa, 布嚕沙; 補盧沙 man, mankind, a man, Man as Nārayāṇa the soul and origin of the universe, the soul, the Soul, Supreme Being, God, see M. W.; intp. as 人 and 丈夫 man, and an adult man, also by 士夫 master or educated man, 'explained by 神我, literally the spiritual self. A metaphysical term; the spirit which together with nature (自性 svabhāva), through the successive modifications (轉變) of guṇa (求那 attributes or qualities), or the active principles (作者), produces all forms of existence (作一切物). ' Eitel.

布路沙布羅 佛樓沙 Puruṣapura; the ancient capital of Gandhara, the modern Peshawar.

布達拉 Potala, 普陀羅 the monastery of the Dalai Lama in Lhasa; v. 普.

平 Even, level, tranquil; ordinary.

平常 Ordinary, usual, common.

平生 Throughout life; all one's life.

平等 sama; samatā. Level, even, everywhere the same, universal, without partiality; it especially refers to the Buddha in his universal; impartial, and equal attitude towards all beings.

平等力 Universal power, or omnipotence, i. e. to save all beings, a title of a Buddha.

平等大慧 'Universal great wisdom', the declaration by the ancient Buddha in the Lotus Sutra, that all would obtain the Buddha-wisdom.

平等心 An impartial mind, 'no respecter of persons, ' not loving one and hating another.

平等性 The universal nature, i. e. the 眞如 bhūtatathatā q. v.

平等性智 samatājñāna. The wisdom of rising above such distinctions as I and Thou, meum and tūm, thus being rid of the ego idea, and wisdom in regard to all things equally and universally, cf. 五智. The esoteric school also call it the 灌頂智 and Ratnasaṃbhava wisdom.

平等教 One of two schools founded by 印法師 Yin Fashi early in the Tang dynasty.

平等智 samatajñāna, wisdom of universality or sameness, v. supra.

平等法 The universal or impartial truth that all become Buddha, 一切衆生平等成佛.

平等法身 Universalized dharmakāya, a stage in Bodhisattva development above the eighth, i. e. above the 八地.

平等王 Yama, the impartial or just judge and awarder. But the name is also applied to one of the Ten Rulers of the Underworld, distinct from Yama. Also, name of the founder of the kṣatriya caste, to which the Śākyas belonged.

平等義 The meaning of universal, i. e. that the 眞如 q. v. is equally and everywhere in all things.

平等覺 A Buddha's universal and impartial perception, his absolute intuition above the laws of differentiation.

平等觀 One of the three Tiantai meditations, the 假觀 phenomenal being blended with the noumenal or universal. The term is also used for 空觀 meditation on the universal, or absolute.

平袈裟 A one-coloured robe of seven pieces.

弘 Vast, great; to enlarge, spread abroad; e. g. 弘宣; 弘教; 弘法; 弘通 widely to proclaim the Buddhist truth.

弘忍 Hung-jen noted monk.

弘法 Hung-fa, noted monk.

弘誓 弘誓願 vast or universal vows of a Buddha, or Bodhisattva, especially Amitābha's forty-eight vows.

弗 Not; no; do not.

弗于逮 弗于毘婆提訶 idem 布嚕波 Pūrva-Videha.

弗伽羅 福伽羅 (or 富伽羅) ; 補特伽羅 pudgala; Pali, puggala M. W. says 'handsome', 'having form or property', 'the soul, personal identity' Keith uses 'person'; 'personality'. Eitel. 'a general term for all human beings as subject to metempsychosis. A philosophical term denoting personality. ' It is tr. by 人 man and 衆生 all the living; later by 數取趣 those who go on to repeated reincarnations, but whether this means the individual soul in its rebirths is not clear.

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弗如檀 Puṇyadarśa, auspicious mirror, interpreted as 法鏡 mirror of the law; name of a man.

弗婆勢羅 Pūrvaśaila, 'the eastern mountain behind which the sun is supposed to rise. ' M. W. The eastern mountain, name of a monastery east of Dhānyakataka (Amaravati), the 弗婆勢羅僧伽藍 (or 佛婆勢羅僧伽藍) (or 弗媻勢羅僧伽藍) Pūrvaśaila-saṅghārāma. One of the subdivisions of the Mahāsāṅghika school.

弗婆呵羅 puṣpāhara flower-plucker 食花 flower-eater, name of a yakṣa.

弗婆提 弗婆鞞陀提 idem 弗毘提訶.

弗沙王 Vatsarāja. King Vatsa, idem Udayana, v. 優塡. The 弗沙迦王經 is another name for the 萍沙王五願經.

弗沙 勃沙 or 富沙 or 逋v or 補沙; puṣya; 'the sixth (or in later times the eighth) Nakshatra or lunar mansion, also called Tishya. ' M. W. 底沙. It is the 鬼 group Cancer γδηθ, the 23rd of the Chinese twenty-eight stellar mansions. Name of an ancient Buddha.

弗沙佛 idem 底沙佛.

弗沙蜜多 Puṣyamitra, descendant of Asoka and enemy of Buddhism; possibly a mistake for 弗沙蜜羅.

弗沙蜜羅 Puṣyamitra, the fourth successor of King Aśoka; asking what he should do to perpetuate his name, he was told that Aśoka had erected 84, 000 shrines and he might become famous by destroying them, which he is said to have done, v. 雜阿含經 25. Also see 弗沙蜜多.

弗栗特 Vṛji, or 三伐特 Saṃvaji. An ancient kingdom north of the Ganges, S. E. of Nepal, the inhabitants, called Saṃvaji, were noted for their heretical proclivities. Eitel.

弗毘提訶 Pūrva-Videha, or Videha, the continent east of Sumeru, idem 布嚕波.

弗波提 弗把提 Either devapuṣpa, or bhūpadī, the latter being jasmiunm zambae; both are interpreted by 天華 deva-flowers.

弗若多羅 功德華 Puṇyatara, a śramaṇa of Kubha 罽賓國 (Kabul), who came to China and in 404 tr. with Kumārajīva the 十誦律 Sarvāstivāda-vinaya. 'One of the twenty-four deva-ārya (天尊) worshipped in China. ' Eitel.

必 Certainly, necessary, must.

必定 Certainly, assuredly; tr. of 阿鞞蹴致 avaivartika, intp. as 不退轉 never receding, or turning back, always progressing, and certainly reaching nirvana.

必栗託仡那 pṛthagjana, interpreted as 獨生, 異生, and 凡夫; pṛthak is separately, individually; with Buddhists the whole term means born an ordinary man; the common people.

必棏家 比摘迦 piṭaka, a basket, receptacle, thesaurus, hence the Tripiṭaka 三藏.

必至 Certainly will, certainly arrive at.

忉 Grieved, distressed.

忉利天 trāyastriṃśas, 怛唎耶怛唎奢; 多羅夜登陵舍; the heavens of the thirty-three devas, 三十三天, the second of the desire-heavens, the heaven of Indra; it is the Svarga of Hindu mythology, situated on Meru with thirty-two deva-cities, eight on each side; a central city is 善見城 Sudarśana, or Amarāvatī, where Indra, with 1, 000 heads and eyes and four arms, lives in his palace called 禪延; 毘闍延 (or 毘禪延) ? Vaijayanta, and 'revels in numberless sensual pleasures together with his wife' Śacī and with 119, 000 concubines. 'There he receives the monthly reports of the' four Mahārājas as to the good and evil in the world. 'The whole myth may have an astronomical' or meteorological background, e. g. the number thirty-three indicating the 'eight Vasus, eleven Rudras, twelve Ādityas, and two Aśvins of Vedic mythology. ' Eitel. Cf. 因陀羅.

戊 wu, mou; nourishing; the fifth of the ten 'stems'.

戊地 The Fanyimingyi 翻譯名義 describes this as 西安國, perhaps 安西國 Parthia is meant.

戊達羅 A misprint for 戍達羅; 首陁 śūdra, the caste of farmers and slaves.

打 To beat, strike, make, do; used for many kinds of such action.

打供 To make offerings.

打包 To wrap up or carry a bundle, i. e. a wandering monk.

打坐 To squat, sit down cross-legged.

打成一片 To knock all into one, bring things together, or into order.

打板 To beat the board, or wooden block, e.g. as an announcement, or intimation.

打眠衣 A monk's sleeping garment.

打聽 To make inquiries.

打靜 To beat the silencer, or beat for silence.

打飯 To eat rice, or a meal.

旦 Dawn.

旦望 The new moon and full moon, or first, and fifteenth of the moon.

旦過僧 A wandering monk, who stays for a night.

旦過寮 A monastery at which a wandering monk 旦過僧 stays.

未 Not yet; the future; 1-3 p. m.

未了因 The karma of past life not yet fulfilled.

未來 當來 anāgata; that which has not come, or will come; the future, e. g. 未來世 a future life, or lives; also the future tense, one of the 三世, i. e. 過, 現, 未 past, present, future.

未受具人 A monk who has not yet formally pledged himself to all the commandments.

未敷蓮華 A half-opened lotus, such as one of the forms of Guanyin holds in the hand.

未敷蓮華 A half-opened lotus, such as one of the forms of Guanyin holds in the hand.

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未曾有 希有; 阿浮陀 adbhuta; never yet been, non-such, rare, marvellous.

未曾有經 Adbhutadharma-paryāya, one of the twelve divisions of the sutras 十二部經.

未曾有正法經 A Sung translation of the 阿闍世王經 Ajātaśatru-kaukṛīyavinodana.

未生怨 Having no enemy, tr. of the name of Ajātaśatru 阿闍世王. There is a sutra of this name describing his murder of his father Bimbisāra.

未至 未到 Not yet arrived, or reached.

未陀 ? arbuda, 100 (or 10) millions.

未顯眞實 未開顯 The unrevealed truth, the Truth only revealed by the Buddha in his final Mahāyāna doctrine.

本 Radical, fundamental, original, principal, one's own; the Buddha himself, contrasted with 蹟 chi, traces left by him among men to educate them; also a volume of a book.

本三昧耶印 The first samaya-sign to be made in worship, the forming of the hands after the manner of a lotus.

本不生際 The original status of no rebirth, i. e. every man has a naturally pure heart, which 不生不滅 is independent of the bonds of mortality.

本事經 itivṛttaka; ityukta; one of the twelve classes of sutras, in which the Buddha tells of the deeds of his disciples and others in previous lives, cf. 本生經.

本二 His original second (in the house), the wife of a monk, before he retired from the world.

本佛 The Buddha-nature within oneself; the original Buddha.

本來 Coming from the root, originally, fundamentally, 無始以來 from, or before, the very beginning.

本來成佛 All things being of Buddha become Buddha.

本來法爾 So from the beginning, interpreted as 自始自然.

本來無一物 Originally not a thing existing, or before anything existed— a subject of meditation.

本來空 That all things come from the Void, or Absolute, the 眞如.

本初 In the beginning; originally.

本命星 The life-star of an individual, i. e. the particular star of the seven stars of Ursa Major which is dominant in the year of birth; 本命宿 is the constellation, or star-group, under which he is born; 本命元辰 is the year of birth, i. e. the year of his birth-star.

本命道塲 Temple for worship of the emperor's birth-star, for the protection of the imperial family and the state.

本地 Native place, natural position, original body; also the 本身; 本法身; or 本地身 fundamental person or embodiment of a Buddha or bodhisattva, as distinct from his temporal manifestation.

本地門 The uncreated dharmakāya of Vairocana is eternal and the source of all things and all virtue.

本尊 ? satyadevatā, 裟也地提嚩多. The original honoured one; the most honoured of all Buddhas; also the chief object of worship in a group; the specific Buddha, etc., being served.

本山 Native hill; a monk's original or proper monastery; this (or that) monastery; also 本寺.

本師 The original Master or Teacher. Śākyamuni.

本師和尚 upādhyāya 鳥波陀耶 an original teacher, or founder; a title of Amitābha. 本形 Original form, or figure; the substantive form.

本心 The original heart, or mind; one's own heart.

本性 The spirit one possesses by nature; hence, the Buddha-nature; the Buddha-nature within; one's own nature.

本惑 The root or origin of delusion; also 根本惑; 根本煩惱.

本拏哩迦 idem puṇḍarīka, v. 奔.

本據 mūlagrantha; the original text, or a quotation from it.

本教 The fundamental doctrine, i. e. of the One Vehicle as declared in the Lotus Sutra, also 根本之教.

本明 The original light, or potential enlightenment, that is in all beings; also 元明; cf. 本覺.

本時 The original time, the period when Sakyamumi obtained enlightenment; at that time.

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本書 The foundation books of any school; a book.

本有 Originally or fundamentally existing; primal existence; the source and substance of all phenomena; also the present life; also the eighth 八識, i. e. ālaya-vijñāna.

本有修生 The 本有 means that original dharma is complete in each individual, the 眞如法性之德 the virtue of the bhūtatathatā dharma-nature, being 具足無缺 complete without lack; the 修生 means the development of this original mind in the individual, whether saint or common man, to the realization of Buddha-virtue; 由觀行之力, 開發其本有之德, 漸漸修習而次第開顯佛德也.

本有家 A division of the Dharmalakṣana school 法相宗.

本末 Root and twigs, root and branch, first and last, beginning and end, etc.

本母 upadeśa: mātṛkā: the original 'mother' or matrix; the original sutra, or work.

本淨 (本淨無漏) Primal purity.

本生經 Jātaka sutras 闍陀伽; stories of the Buddha's previous incarnations, one of the twelve classes of sutras.

本生說 The stories told in the Jātaka tales. v. 本事經.

本緣 The origin or cause of any phenomenon.

本行 The root of action: the method or motive of attainment; (his) own deeds, e. g. the doings of a Buddha or bodhisattva.

本行經 (本行集經) A sutra of this title.

本囊伽吒 pūrṇaghaṭa, full pitcher, 'one of the sixty-five mystic figures said to be traceable on every footprint (śrīpada) of Buddha. ' Eitel.

本覺 Original bodhi, i. e. 'enlightenment', awareness, knowledge, or wisdom, as contrasted with 始覺 initial knowledge, that is 'enlightenment a priori is contrasted with enlightenment a posteriori'. Suzuki, Awakening of Faith, P. 62. The reference is to universal mind 衆生之心體, which is conceived as pure and intelligent, with 始覺 as active intelligence. It is considered as the Buddha-dharmakāya, or as it might perhaps be termed, the fundamental mind. Nevertheless in action from the first it was influenced by its antithesis 無明 ignorance, the opposite of awareness, or true knowledge. See 起信論 and 仁王經,中. There are two kinds of 本覺, one which is unconditioned, and never sullied by ignorance and delusion, the other which is conditioned and subject to ignorance. In original enlightenment is implied potential enlightenment in each being.

本覺眞如 The 眞如, i. e. bhūtatathatā, is the 體 corpus, or embodiment; the 本覺 is the 相 or form of primal intelligence; the former is the 理 or fundamental truth, the latter is the 智, i. e. the knowledge or wisdom of it; together they form the whole embodiment of the buddha-dharmakāya.

本質 Original substance, the substance itself; any real object of the senses.

本誓 samaya; the original covenant or vow made by every Buddha and Bodhisattva.

本識 The fundamental vijñāna, one of the eighteen names of the ālaya-vijñāna, the root of all things.

本身 oneself; it also means 本心 the inner self.

本迹 The original 本 Buddha or Bodhisattva and his 迹 varied manifestations for saving all beings, e. g. Guanyin with thirty-three forms. Also 本地垂迹.

本迹二門 A division of the Lotus Sutra into two parts, the 迹門 being the first fourteen chapters, the 本門 the following fourteen chapters; the first half is related to the Buddha's earthly life and previous teaching; the second half to the final revelation of the Buddha as eternal and the Bodhisattva doctrines.

本門 v. 本迹.

本門本尊 The especial honoured one of the Nichiren sect, Svādi-devatā, the Supreme Being, whose maṇḍala is considered as the symbol of the Buddha as infinite, eternal, universal. The Nichiren sect has a meditation 本門事觀 on the universality of the Buddha and the unity in the diversity of all his phenomena, the whole truth being embodied in the Lotus Sutra, and in its title of five words, 妙法蓮華經 Wonderful-Law Lotus-Flower Sutra, which are considered to be the embodiment of the eternal, universal Buddha. Their repetition preceded by 南無 Namah ! is equivalent to the 歸命 of other Buddhists.

本願 pūrvapraṇidhāna. The original vow, or vows, of a Buddha or bodhisattva, e. g. the forty-eight of Amitābha, the twelve of 藥師, etc.

本願一實大道 The great way of the one reality of Amitābha's vows, i. e. that of calling on his name and trusting to his strength and not one's own.

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本高迹下 The higher (Buddha) manifesting himself in lower form, e. g. as a bodhisattva.

末 Branch, twig; end; dust; not; translit, ma, va, ba; cf. 摩.

末上 On the last, at last, finally.

末世 The third and last period of a Buddha-kalpa; the first is the first 500 years of correct doctrine, the second is the 1, 000 years of semblance law, or approximation to the doctrine, and the third a myriad years of its decline and end. Also 末代.

末伽 mārga; track, path, way, the way; the fourth of the four dogmas 四諦, i. e. 道, known as the 八聖道, 八正道 (or 八正門), the eight holy or correct ways, or gates out of suffering into nirvana. Mārga is described as the 因 cause of liberation, bodhi as its 果 result.

末伽始羅 mārgaśiras, M. W. says November-December; the Chinese say from he 16th of the 9th moon to the 15th of the 10th.

末伽梨 (or 末伽黎) 拘賖梨 (or 拘賖黎); 末佉梨劬奢離 Maskari Gośālīputra, one of the six Tīrthikas 外道六師. He denied that present lot was due to deeds done in previous lives, and the Laṅkāvatāra Sutra says he taught total annihilation at the end of this life.

末利 mallikā, 摩利; 末羅 (1) jasminum zambac, M. W., which suggests the 茉莉花, i. e. the Chinese jasmine; according to Eitel it is the narrowleaved nyctanthes (with globular berries 柰); the flower, now called kastūrī (musk) because of its odour. By the Fanyimingyi 翻譯名義 it is styled the 鬘花 chaplet flower, as its flowers may be formed into a chaplet. (2) A concoction of various fruits mixed with water offered in worship.

末利夫人 The wife of Prasenajit, king of Kośala, so called because she wove or wore jasmine chaplets, or came from a jasmine garden, etc.

末利室羅 Mālyaśrī, said to be a daughter of the last and queen in Ayodhyā, capital of Kośala.

末剌諵 maraṇa, 死 dying, mortal, death.

末化 Buddha transformed into (palm-) branches or leaves; the transformation of the Buddha in the shape of the sutras.

末嗟羅 matsara, 慳 grudging, stingy, greedy.

末多利 One of the divisions of the Sarvāstivādāḥ school, said to be the 北山部 q. v.

末奴是若颯縛羅 manojñasvara 如意音, 樂音 lovely sounds, music; a king of the gandharvas, Indra's musicians.

末奴沙 mānuṣa, manuṣya; 摩奴娑 (or 摩努娑); 摩奴闍 (or 摩奴曬); 摩努史; 摩?沙 (or 摩?賖, or 摩?奢, or 摩舍喃); 摩?; 摩拏赦 man, human, intp. by 人 and man and mind or intelligence.

末寺 Subsidiary buildings of a monastery.

末尼 maṇi 摩尼; a jewel, a crystal, a pearl, symbol of purity, therefore of Buddha and of his doctrine. It is used in oṃ-maṇi -padmi-hūṃ.

末尼教 The Manichean religion, first mentioned in Chinese literature by Xuanzang in his Memoirs, between A. D. 630 and 640. The first Manichean missionary from 大秦 Daqin reached China in 694. In 732, an imperial edict declared the religion of Mani a perverse doctrine, falsely taking the name of Buddhism. It continued, however, to flourish in parts of China, especially Fukien, even to the end of the Ming dynasty. Chinese writers have often confused it with Mazdeism 火祅教.

末底 mati 摩提; devotion, discernment, understanding, tr. by 慧 wisdom.

末底僧訶 Matisiṃha, the lion of intelligence, an honorific title.

末度迦 madhūka 末杜迦; 摩頭; M. W. bassia lavtifolia, tr. as 美果 a fine or pleasant fruit.

末捺南 vandana, 禮 worship, reverence.

末摩 marman; a vital part, or mortal spot.

末梨 Bali, an asura king.

末法 The last of the three periods 正, 像, and 末; that of degeneration and extinction of the Buddha-law.

末田 Madhyāntika, 末田地 (末田地那); 末田底加, 末田提; 末田鐸迦; 末彈地; 末闡地 or a 摩 is also used for 末. It is tr. by 中; 日中, 水中河中, and 金地. One of the two chief disciples of Ānanda, to whom he handed down the Buddha's doctrine. He is reputed to have been sent to convert 罽賓 Kashmir, the other, 商那和修 Śāṇakavāsa, to convert 中國 which is probably Central India, though it is understood as China. Another account makes the latter a disciple of the former. Eitel says that by his magic power he transported a sculptor to the Tuṣita heavens to obtain a correct image of Maitreya.

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末睇提舍 Madhyadeśa, 中國 the central kingdom, i. e. Central India.

末笯曷剌他 Manorhita, or Manoratha, tr. by 如意, an Indian prince who became the disciple and successor of Vasubandhu, reputed author of the 毘婆沙論 Vibhāṣā śāstra and the twenty-second patriarch.

末羅 malla 魔羅; a term for inhabitants of Kuśinagara and Pāvā.

末羅王經 The sutra of the king of this name, whose road was blocked by a rock, which his people were unable to remove, but which the Buddha removed easily by his miraculous powers.

末羅鋼多 marakata, 摩羅迦陀 the emerald.

末羅遊 Malaya, 'the western Ghats in the Deccan (these mountains abound in sandal trees); the country that lies to the east of the Malaya range, Malabar. ' M, W. Eitel gives 秣羅矩吒 Malakūṭa, i. e. Malaya, as 'an ancient kingdom of Southern India, the coast of Malabar, about A. D. 600 a noted haunt of the Nirgrantha sect'. It is also identified with 尸利佛逝 Śrībhoja, which is given as 馬來半嶋 the Malay peninsula; but v. 摩羅耶 Malaya.

末栗者 marica, pepper.

末迦吒賀邏馱 Markaṭa-hrada; the Apes' Pool, near Vaiśālī.

末達那 madana; 摩陀那 (or 摩達那); 摩陀羅 a fruit called the intoxicating fruit 醉果.

末那 manāḥ; manas; intp. by 意 mind, the (active) mind. Eitel says: 'The sixth of the chadâyatana, the mental faculty which constitutes man as an intelligent and moral being. ' The 末那識 is defined by the 唯識論 4 as the seventh of the 八識, namely 意, which means 思量 thinking and measuring, or calculating. It is the active mind, or activity of mind, but is also used for the mind itself.

末陀 madya, intoxicating liquor, intoxicating. The two characters are also given as a translation of ? madhya, and mean 100, 000.

末陀摩 This is intp. as not. in the mean or middle way.

末麗曩 Balin 麽攞; strong, strengthening.

正 Right, correct; just, exact chief, principal; the first month.

正中 Exactly middle; midday.

正依經 The sutras on which any sect specially relies.

正像末 The three periods of correct law, semblance law, and decadence, or finality; cf. 正法.

正命 samyagājīva, the fifth of the 八正道, right livelihood, right life; 'abstaining from any of the forbidden modes of living. ' 正因 The true or direct cause, as compared with 緣因 a contributory cause.

正地部 v. 磨 Mahīśāsakāḥ.

正報 The direct retribution of the individual's previous existence, such as being born as a man, etc. Also 正果.

正士 Correct scholar, bodhisattva.

正定 saṃyak-samādhi, right abstraction or concentration, so that the mind becomes vacant and receptive, the eighth of the 八正道; 'right concentration, in the shape of the Four Meditations.' Keith.

正定業 Concentration upon the eighteenth vow of Amitābha and the Western Paradise, in repeating the name of Amitābha.

正徧智 saṃyak-saṃbuddha 三藐三佛陀; omniscience, completely enlightened, the universal knowledge of a Buddha, hence he is the 正徧智海 ocean of omniscience. Also 正徧覺; 正等正覺.

正忌 The day of decease.

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正念 samyak-smṛti, right remembrance, the seventh of the 八正道; 'right mindfullness, the looking on the body and the spirit in such a way as to remain ardent, self-possessed and mindful, having overcome both hankering and dejection. ' Keith.

正思惟 samyak-saṃkalpa, right thought and intent, the second of the 八正道, 'right aspiration towards renunciation, benevolence and kindness. ' Keith.

正日 Correct day, the day of a funeral.

正智 samyag-jñāna; correct knowledge; 聖智 sage-like, or saint-like knowledge.

正業 samyakkarmānta, right action, purity of body, avoiding all wrong, the fourth of the 八正道; 'right action, abstaining from taking life, or what is not given, or from carnal indulgence. ' Keith.

正法 The correct doctrine of the Buddha, whose period was to last 500, some say 1, 000 years, be followed by the 像法時 semblance period of 1, 000 years, and then by the 末法時 period of decay and termination, lasting 10, 000 years. The 正法時 is also known as 正法壽.

正法依 He on whom the Truth depends, a term for a Buddha.

正法明如來 The Tathāgata who clearly understands the true law, i. e. Guanyin, who attained Buddhahood in the past.

正法炬 The torch of truth, i. e. Buddhism.

正法華經 The earliest translation of the Lotus Sutra in 10 juan by Dharmarakṣa, A. D. 286, still in existence.

正當恁麽時 Just at such and such an hour.

正盡覺 idem 正等覺.

正直 Correct and straight; it is also referred to the One Vehicle teaching of Tiantai.

正直捨方便 The straight way which has cast aside expediency.

正精進 samyagvyāyāma, right effort, zeal, or progress, unintermitting perseverance, the sixth of the 八正道; 'right effort, to suppress the rising of evil states, to eradicate those which have arisen, to stimulate good states, and to perfect those which have come into being. ' Keith.

正等 idem 正徧智.

正等覺 samyagbuddhi, or -bodhi; the perfect universal wisdom of a Buddha.

正行 Right deeds, or action, opposite of 邪行.

正行經 is an abbreviation of 佛說阿含正行經.

正覺 Sambodhi. the wisdom or omniscience of Buddha.

正見 samyag-dṛṣṭi, right views, understanding the four noble truths; the first of the 八正道; 'knowledge of the four noble truths. ' Keith.

正語 samyag-vāk, right speech; the third of the 八正道; 'abstaining from lying, slander, abuse, and idle talk. ' Keith.

正量部 Saṃmatīya, Saṃmitīya (三彌底); the school of correct measures, or correct evaluation. Three hundred years after the Nirvana it is said that from the Vātsīputrīyāḥ school four divisions were formed, of which this was the third.

母 mātṛ, a mother.

母主 The 'mother-lord', or mother, as contrasted with 主 and 母, lord and mother, king and queen, in the maṇḍala of Vajradhātu and Garbhadhātu; Vairocana, being the source of all things, has no 'mnother'as progenitor, and is the 部主 or lord of the maṇḍala; the other four dhyāni-buddhas have 'mothers' called 部母, who are supposed to arise from the paramitas; thus, Akṣobhya has 金剛波羅蜜 for mother; Ratnasaṃbhava has 寳波羅蜜 for mother; Amitābha has 法波羅蜜 for mother; Amoghasiddhi has 羯磨波羅蜜 for mother.

母經 摩怛理迦 mātṛkā; a text, as distinguished from its commentary; an original text; the Abhidharma.

母邑 摩咀理伽羅摩 matṛgrāma, the community of mothers, womankind.

母陀摩奴沙 (or 母那摩奴沙) mṛta-manuṣya; a human corpse.

母陀羅 母捺羅 (or 慕捺羅) ; 目陀羅; 末得羅 mudrā, 印 a seal, stamp, sign, manual sign.

母陀羅手 A manual sign of assurance, hence felicitous.

母馱 毋馱 idem 佛陀, i. e. 佛 Buddha.

氷 Ice; chaste.

氷揭羅 (or 氷伽羅) ; 畢哩孕迦 Piṅgala, name of the son of Hariti, 阿利底 the mother of demons. She is now represented as a saint holding a child. Piṅgala, as a beloved son, in her left arm. The sutra of his name 氷揭羅天童子經 was tr. by 不空金剛 Amoghavajra, middle of the eighth century.

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永 Perpetual, eternal, everlasting (like the unceasing flow of water).

永劫 Eternity; the everlasting aeon.

永生 Eternal life; immortality; nirvana is defined as 不生 not being born, i. e. not reborn, and therefore 不滅 not dying; 永生 is also perpetual life; the Amitābha cult says in the Pure Land.

犯 To offend against, break (as a law).

犯戒 To offend against or break the moral or ceremonial laws (of Buddhism).

犯重 To break the weightier laws.

玄 Dark, sombre, black; abstruse, obscure, deep, profound; hence it is used to indicate Daoism, and was afterwards adopted by the Buddhists.

玄一 Xuanyi, a commentator of the 法相 Dharmalakṣana school during the Tang dynasty.

玄奘 Xuanzang, whose name is written variously e. g. Hsüan Chuang, Hiüen-tsang, Hiouen Tsang, Yüan Tsang, Yüen Chwang; the famous pilgrim to India, whose surname was 陳 Chen and personal name 禕 Wei; a native of Henan, A. D. 600-664 (Giles). It is said that he entered a monastery at 13 years of age and in 618 with his elder brother, who had preceded him in becoming a monk, went to Chang-an 長安, the capital, where in 622 he was fully ordained. Finding that China possessed only half of the Buddhist classics, he took his staff, bound his feet, and on foot braved the perils of the deserts and mountains of Central Asia. The date of his setting out is uncertain (629 or 627), but the year of his arrival in India is given as 633: after visiting and studying in many parts of India, he returned home, reaching the capital in 645, was received with honour and presented his collection of 657 works, 'besides many images and pictures, and one hundred and fifty relics, 'to the Court. Taizong, the emperor, gave him the 弘福寺 Hongfu monastery in which to work. He presented the manuscript of his famous 大唐西域記 Record of Western Countries in 646 and completed it as it now stands by 648. The emperor Gaozong called him to Court in 653 and gave him the 慈恩寺 Cien monastery in which to work, a monastery which ever after was associated with him; in 657 he removed him to the 玉華宮 Yuhua Gong and made that palace a monastery. He translated seventy-five works in 1335 juan. In India he received the titles of 摩訶耶那提婆 Mahāyānadeva and 木叉提婆 Mokṣadeva; he was also known as 三藏法師 Tripiṭaka teacher of Dharma. He died in 664, in his 65th year.

玄宗 The profound principles, or propositions, i. e. Buddhism.

玄應 Deep, or abstruse response; also Xuanying, the author in the Tang dynasty of the 玄應音義, i. e. 一切經音義 a Buddhist dictionary in 25 juan, not considered very reliable.

玄景 Xuanjing, a monk, d. 606, noted for his preaching, and for his many changes of garments, as 衡嶽 Hengyue was noted for wearing one garment all his days.

玄暢 Xuanchang, a famous Shensi monk, who was invited to be tutor of the heir-apparent, A. D. 445, but refused, died 484.

玄朗 Xuanlang, a Chekiang monk of the Tang dynasty, died 854, at 83 years of age, noted for his influence on his disciples and for having remained in one room for over thirty years: also called 慧明 Huiming and 左溪 Zuoqi.

玄疏 The 玄義, a Tiantai commentary an the contents and meaning of the Lotus Sutra, and 疏 the critical commentary on the text.

玄沙 Xuansha, a famous Fukien monk who had over 800 disciples, died A. D. 908; his chief subjects were the fundamental ailments of men— blindness, deafness, and dumbness.

玄流 The black-robed sect of monks.

玄琬 Xuanyuan, an influential Shensi monk who lived through the persecution of Buddhism in the 北周 Northern Zhou dynasty into the Sui and Tang dynasties.

玄範 Xuanfan, a Tang monk and editor, said to be a contemporary of Xuanzang, some say his disciple.

玄義 The deep meaning; the meaning of the profound; it refers chiefly to the Tiantai method of teaching which was to proceed from a general explanation of the content and meaning of the various great sutras to a discussion of the deeper meaning. the method was: (1) 釋名 explanation of the terms; (2) 辨體 defintion of the substance; (3) 明宗 making clear the principles; (4) 論用 discussing their application; (5) 判教 discriminating the doctrine. v. also 玄疏.

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玄覺 Hsüan-chio, a Wenchow monk, also named 明道 Ming-tao, who had a large following; he is said to have attained to enlightenment in one night, hence is known as 一宿覺.

玄贊 An abbreviation of 法華經玄贊.

玄道 The profound doctrine, Buddhism.

玄鏡 An abbreviation of 華嚴法界玄鏡.

玄鑑居士 An Indian, the patron of an Indian monk Dharmapāla, author of the 唯識釋論. After his death the patron gave the MS. to Xuanzang.

玄門 The profound school, i. e. Buddhism. Also that of the 華嚴 Huayan (Kegon) which has a division of 十玄門 or 十玄緣起, indicating the ten metaphysical propositions, or lines of thought; of these there are two or more versions.

玄高 Hsüan-kao, a famous Shensi monk, influential politically, later killed by order of the emperor Wu Ti, circa 400.

玉 Jade, a gem; jade-like, precious; you, your.

玉佛 A famous jade Buddha recovered while digging a well in Khotan, 3 to 4 feet high.

玉柔 Pliable jade, i. e. 牛肉 beef.

玉泉玉花兩宗 The two schools of the Jade-fountain and Jade-flower. i. e. 天台 Tiantai and 法相 Dharmalakṣana, the latter with Hsüan-tsang as founder in China. 玉泉 Yü-ch'üan was the name of the monastery in Tang-yang 當陽 Hsien, An-lu Fu, Hupeh, where Chih-i, the founder of the T'ien-t'ai School, lived; 玉花 Yü-hua, where Hsüan-tsang lived.

玉環 The Jade ring in one of the right hands of the 'thousand-hand' Guanyin.

玉耶 The name of the woman to whom the sutra 玉耶女經 is addressed.

玉花 The palace 玉花宮 'Yuhuagong', transformed into a temple for Xuanzang to work in, where he tr. the 大般若經 Mahāprajñāpāramitā-sūtra, 600 juan, etc. Cf. 玉泉.

玉豪 玉毫 The ūrṇā or white curl between the Buddha's eyebrows, from which he sent forth his ray of light illuminating all worlds.

瓜 Gourd, melon, etc.

瓜皮 Melon rind.

瓦 Tiles, pottery.

瓦器金器 An earthen vessel, i. e. the śrāvaka method, and a golden vessel, the bodhisattva method.

瓦師 The Buddha in a previous incarnation as a potter.

瓦鉢 An earthenware begging bowl.

甘 Sweet, agreeable, willing; kansu.

甘丹 Dgahldan, the monastery of the yellow sect 30 miles north-east of Lhasa 拉薩, built by Tsoṅ-kha-pa.

甘珠爾 Kanjur, one of the two divisions of the Tibetan canon, consisting of 180 juan, each juan of 1, 000 leaves; a load for ten yaks.

甘菩 (甘菩遮, 甘菩國); 紺蒲; 劍蒲 Kamboja, one of the 'sixteen great countries of India', noted for its beautiful women.

甘蔗 Sugar-cane, symbol of many things. A tr. of Ikṣvāku, one of the surnames of Śākyamuni, from a legend that one of his ancestors was born from a sugar-cane.

甘蔗王 懿師摩; 一叉鳩王 King of the sugar-cane; Ikṣvāku Virūḍhaka, said to be one of the ancestors of Śākyamuni, but the name is claimed by others.

甘露 阿密哩多 (or 啞密哩多) (or 啞密哩達) amṛta, sweet dew, ambrosia, the nectar of immortality; tr. by 天酒 deva-wine, the nectar of the gods. Four kinds of ambrosia are mentioned— green, yellow, red, and white, all coming from 'edible trees' and known as 蘇陀 sudhā, or 蘇摩 soma.

甘露法, or 甘露雨 The ambrosial truth, or rain, i. e. the Buddha truth.

甘露法門 The method of the ambrosial truth.

甘露滅 The nectar of nirvana, the entrance is the 甘露門, and nirvana is the 甘露城 or 甘露界 nectar city, or region.

甘露王 amṛta, intp. in its implication of immortality is a name of Amitābha, and connected with him are the 甘露咒, 甘露陀羅尼咒, 十甘露咒 (or 十甘露明), 甘露經, etc.

甘露軍荼利明王 甘露王尊 amṛtakuṇḍalin, one of the five 明王 Ming Wang, who has three forms, vajra, lotus, and nectar.

甘露飯 阿彌都檀那 amṛtodana. The king whose name was 'ambrosia-rice ', a prince of Magadha, father of Anuruddha and Bhadrika, and paternal uncle of Śākyamuni.

甘露鼓 The ambrosial drum, the Buddha-truth.

生 jāti 惹多; life; utpāda means coming forth, birth, production; 生 means beget, bear, birth, rebirth, born, begin, produce, life, the living. One of the twelve nidānas, 十二因緣; birth takes place in four forms, catur yoni, v. 四生, in each case causing: a sentient being to enter one of the 六道 six gati, or paths of transmigration.

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生住異滅 Birth, stay, change (or decay), death.

生佛 Buddha alive; a living Buddha; also 生, i. e. 衆生 all the living, and 佛, i. e. Buddha.

生佛一如 生佛一體; 生佛不二; 凡聖一如 The living and the Buddha are one, i. e. all are the one undivided whole, or absolute; they are all of the same substance: all are Buddha, and of the same 法身 dharmakāya, or spiritual nature; all are of the same 空 infinity.

生佛不增不滅 The indestructibility of the living and the Buddha; they neither increase nor decrease, being the absolute.

生佛假名 The living and the Buddha are but temporary names, borrowed or derived for temporal indication.

生像 生似 Natural and similar, i. e. gold and silver, gold being the natural and perfect metal and colour; silver being next, though it will tarnish; the two are also called 生色 and 可染, i. e. the proper natural (unchanging) colour, and the tarnishable.

生化 化生 aupapāduka; one of the four forms of birth, i. e. by transformation, without parentage, and in full maturity; thus do bodhisattvas come from the Tuṣita heaven; the dhyāni-buddhas and bodhisattvas are also of such miraculous origin.

生化二身 The physical body of Buddha and his transformation body capable of any form; the nirmāṇakāya in its two forms of 應 and 化.

生卽無生無生卽生 To be born is not to be born, not to be born is to be born— an instance of the identity of contraries. It is an accepted doctrine of the 般若 prajñā teaching and the ultimate doctrine of the 三論 Mādhyamika school. Birth, creation, life, each is but a 假 temporary term, in common statement 俗諦 it is called birth, in truth 眞諦 it is not birth; in the relative it is birth, in the absolute non-birth.

生報 Life's retribution, i. e. the deeds done in this life produce their results in the next reincarnation.

生天 The heavens where those living in this world can be reborn, i. e. from that of the 四天王 to the 非想天; v. 福生天.

生忍 common or ordinary patience, i. e. of 衆生 the masses.

生念處菩薩 The second Bodhisattva on the right of the Bodhisattva of Space 虛空藏 in the Garbhadhātu.

生支 liṅga; aṅga-jāta; the male organ, penis.

生有 One of the four forms of existence, cf. 有.

生死 saṃsāra: birth and death: rebirth and redeath; life and death; 生死, 死生; 生生死死 ever-recurring saṃsāra or transmigrations; the round of mortality. There are two, three, four, seven, and twelve kinds of 生死; the two are 分斷生死 the various karmaic transmigrations, and 不思義變易生死 (or simply 變易生死) the inconceivable transformation life in the Pure Land. Among the twelve are final separation from mortality of the arhat, with 無餘 no remains of it causing return; one final death and no rebirth of the anāgāmin; the seven advancing rebirths of the srota-āpanna; down to the births-cum-deaths of hungry ghosts.

生死卽涅槃 Mortality is nirvana, but there are varying definitions of 卽 q. v.

生死園 The garden of life-and-death. This mortal world in which the unenlightened find their satisfaction.

生死大海 The ocean of mortality, mortal life, 輪迴 saṃsāra, or transmigrations.

生死岸 The shore of mortal life; as生死流 is its flow; 生死泥 its quagmire; 生死淵 its abyss; 生死野 its wilderness; 生死雲 its envelopment in cloud.

生死解脫 Release from the bonds of births-and-deaths, nirvana.

生死輪 The wheel of births-and-deaths, the round of mortality.

生死長夜 The long night of births-and-deaths.

生死際 The region of births-and-deaths, as compared with that of nirvana.

生法 The living and things, i. e. 人法, 我法 men and things, the self and things; the 有情 sentient, or those with emotions, i. e. the living; and 非情 those without, i. e. insentient things.

生死二身 The physical body and the spiritual body of the Buddha: the nirmāṇakāya and dharmakāya.

生津 The ford of life, or mortality.

生滅 utpādanirodha. Birth and death, production and annihilation; all life, all phenomena, have birth and death, beginning and end; the 三論 Mādhyamika school deny this in the 實 absolute, but recognize it in the 假 relative.

生滅去來 Coming into existence and ceasing to exist, past and future, are merely relative terms and not true in reality; they are the first two antitheses in the 中論 Mādhyamika-śāstra, the other two antitheses being 一異斷常 unity and difference, impermanence and permanence.

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生生 Birth and rebirth (without end).

生田 The three regions 三界 of the constant round of rebirth.

生盲 Born blind.

生空 Empty at birth, i. e. 我空, 人空 void of a permanent ego.

生經 Stories of the previous incarnations of the Buddha and his disciples, tr. by Dharmapāla, 5 juan, third century A. D.

生老病死 Birth, age, sickness, death, the 四苦 four afflictions that are the lot of every man. The five are the above four and 苦 misery, or suffering.

生肇融叡 Four great disciples of Kumārajīva, the Indian Buddhajīva or 道生 Tao-sheng and the three Chinese 僧肇 Seng-chao, 道融 Tao-jung, and 僧叡 Seng-jui.

生色 jāta-rūpa; gold, v. 生像.

生起 Birth and what arises from it; cause of an act; the beginning and rise.

生趣 The 四生 four forms of birth and the 六趣 six forms of transmigration.

生身 The physical body; also that of a Buddha in contrast with his 法身 dharmakāya; also a bodhisattva's body when born into any mortal form.

生身供 The worship paid to Buddha-relics, 生身舍利.

生途 The way or lot of those born, i. e. of mortality.

生靈 The mind or intelligence of the living; a living intelligent being; a living soul.

生飯 出飯 Offerings made before a meal of a small portion of food hosts and all the living; cf. Nirvana Sutra 16, and Vinaya 雜事 31.

生臺 A board on which the offerings are placed.

生盤 The bowl in which offerings are contained.

用 To use, to employ; use, function.

用大 Great in function, the universal activity of the 眞如 bhūtatathatā; v. 起信論; and cf. 性相用 inner nature, form and function.

用滅 Function or activity ceasing; i. e. matter (or the body 體) does not cease to exist, but only its varying functions or activities.

田 A field, fields; a place, or state, for the cultivation of meritorious or other deeds; cf. 福田.

田衣 (田相衣) A patch-robe, its patches resembling the rectangular divisions of fields.

由 From; by: a cause, motive; to allow, let; translit. yo, yu; e. g. 由乾; 由乾陀羅 由乾陁羅, Yugaṃdhara, idem 踰健達羅.

由旬 由延; 兪旬 (or 揄旬) ; 踰繕那 (or 踰闍那 or 踰延那) Yojana; described as anciently a royal day's march for the army; also 40, 30, or 16 li; 8 krośas 拘羅舍, one being the distance at which a bull's bellow can be heard; M. W. says 4 krośas or about 9 English miles, or nearly 30 Chinese li.

甲 Scale, mail; the first of the ten 'celestial stems '.

甲冑印 A digital or manual sign, indicating mail and helmet.

甲馬 A picture, formerly shaped like a horse, of a god or a Buddha, now a picture of a horse.

申 To draw out, stretch, extend, expand; notify, report: quote.

申日 candra, the moon; also the name of an elder.

申毒 身毒; 賢頭 Sindhu, Indus, Sindh, v. 印度.

申河 The river Hiraṇyavatī, v. 尸賴; otherwise said to be the Nairañjanā 尼連禪河.

申瑟知林 申怒林 (申怒波林) ; 杖林 yaṣṭi-vana, grove of staves, said to have grown from the staff with which a heretic measured the Buddha and which he threw away because the more he measured the higher the Buddha grew.

申頭羅 ? sindūra, the trick of the illusionist who disappears in the air and reappears.

白 White, pure, clear; make clear, inform.

白一羯磨 (or 白二羯磨) jñaptidvitīyā karma-vācanā; to discuss with and explain to the body of monks the proposals or work to be undertaken; 白四羯磨 is to consult with them on matters of grave moment and obtain their complete assent.

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白佛 To tell the Buddha.

白傘佛頂 (or 白蓋佛頂) The white umbrella or canopy over the head of Buddha, indicating him as a cakravarti, or wheel-king.

白報 Pure reward, or the reward of a good life.

白心 A clear heart or conscience.

白拈賊 (白拈) Robbing with bare hands and without leaving a trace, as 白戰 is fighting without weapons, and 白折 is killing with bare hands.

白月 śuklapakṣa 自分; the bright, i. e. first half of the month, as contrasted with the 黑分 kṛṣṇapakṣa, dark or latter half.

白槌 自椎 The informing baton or hammer, calling attention to a plaint, or for silence to give information.

白檀 White candana, or white sandal-wood.

白毫 The curl between Śākyamuni's eyebrows; from it, in the Mahāyāna sutras, he sends out a ray of light which reveals all worlds; it is used as a synonym of the Buddha, e. g. 白毫之賜 (all that a monk has is) a gift from the White-curled One.

白水城 White-river town, Isfijab, 'in Turkestan, situated on a small tributary of the Jaxartes in Lat. 38° 30′ N., Long 65° E. ' Eitel.

白牛 A white ox.

白牛無角 a hornless white ox: a horse.

白眞 To lay a true information.

白蓮教 The White Lily Society, set up near the end of the Yuan dynasty, announcing the coming of Maitreya, the opening of his white lily, and the day of salvation at hand. It developed into a revolution which influenced the expulsion of the Mongols and establishment of the Ming dynasty. Under the Qing dynasty it was resurrected under a variety of names, and caused various uprisings.

白蓮菜 The Sung vegetarian school of 茅子元 Mao Tzu-yuan.

白蓮 (白蓮華); 分陀利 puṇḍarīka, the white lotus.

白蓮華座 The lotus throne in the first court of the Garbhadhātu.

白蓮社 (白蓮華社) ; 白蓮之交; 蓮社 A society formed early in the fourth century A. D. by 慧遠 Huiyuan, who with 123 notable literati, swore to a life of purity before the image of Amitābha, and planted white lotuses in symbol. An account of seven of its succeeding patriarchs is given in the 佛祖統紀 26; as also of eighteen of its worthies.

白衣 White clothing, said to be that of Brahmans and other people, hence it and 白俗 are terms for the common people. It is a name also for Guanyin.

白衣觀音 (or 白處觀音) ; 白衣大士; 半拏囉嚩悉寧 Pāṇḍaravāsinī, the white-robed form of Guanyin on a white lotus.

白象 The six-tusked white elephant which bore the Buddha on his descent from the Tuṣita heaven into Maya's womb, through her side. Every Buddha descends in similar fashion. The immaculate path, i. e. the immaculate conception (of Buddha).

白贊 To speak praises to the Buddha.

白足 (白足和尚); 白足阿練 The white-foot monk, a disciple of Kumārajīva.

白雲宗 (白雲) Buddhist school formed in the White Cloud monastery during the Sung dynasty; its followers were known as the 白雲菜 White Cloud vegetarians.

白飯王 Śuklodana-rāja, a prince of Kapilavastu, second son of Siṃhahanu, father of Tiṣya 帝沙, devadatta 調達, and Nandika 難提迦. Eitel.

白馬寺 The White Horse Temple recorded as given to the Indian monks, Mātaṇga and Gobharaṇa, who are reputed to have been fetched from India to China in A. D. 64. The temple was in Honan, in Lo-yang thc capital; it was west of the ancient city, cast of the later city. According to tradition, originating at the end of the second century A. D., the White Horse Temple was so called because of the white horse which carried the sutras they brought.

白鷺池 The White Heron Lake in Rājagṛha, the scene of Śākyamuni's reputed delivery of part of the Mahāprajñāpāramitā-sūtra 大般若經 juan 593-600, the last of the '16 assemblies' of this sutra, which is also called the 白鷺池經.

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白黑 white and dark, e. g. 白黑業 good and evil deeds, or karma.

白黑布薩 light and dark uposatha, the observances of the waxing and waning moon, cf. 白月.

皮 皮革 Leather, skin, hide.

皮殼漏子 (or 皮可漏子) The body, lit. 'skin and shell leaking'.

皮衣 Clothing of hides or skins; a name for a monk's garments, implying their roughness and simplicity.

皮袋 Skin bag, i. e. the body.

目 cakṣṣuḥ, the eye; the organ of vision; the head or chief; translit. ma, mu.

目佉 mukha, mouth, opening.

目多 mukta, release, free, released; mukta, a pearl, jewels in general.

目多伽 Abbrev. for 伊提目多伽 Itivṛttaka, biographical stories.

目帝羅 木得羅 Intp. as mukti, release, emancipation 解脫, or as the knowledge or experience of liberation.

目支鄰陀 (or 目脂鄰陀 or 目眞鄰陀) ; 目支鄰; 牟眞鄰陀; 母眞鄰那 (or 母止鄰那) ; 文眞鄰陀; 摩訶目支鄰陀. Mucilinda, or Mahāmucilinda. A nāga or dragon king who dwelt in a lake near a hill and cave of this name, near Gayā, where Śākyamuni sat absorbed for seven days after his enlightenment, protected by this nāga-king.

目機銖兩 The power of the eye to discern trifling differences; quick discernment.

目犍連 目連; 摩訶目犍連 (or 摩訶羅夜那); 大目犍連 (or 大目乾連) ; 沒特伽羅子 (or 沒力伽羅子); 目伽略 (Mahā-) Maudgalyāyana, or Maudgalaputra; explained by Mudga 胡豆 lentil, kidney-bean. One of the ten chief disciples of Śākyamuni, specially noted for miraculous powers; formerly an ascetic, he agreed with Śāriputra that whichever first found the truth would reveal it to the other. Śāriputra found the Buddha and brought Maudgalyāyana to him; the former is placed on the Buddha's right, the latter on his left. He is also known as 拘栗 Kolita, and when reborn as Buddha his title is to be Tamāla-patra-candana-gandha. In China Mahāsthāmaprapta is accounted a canonization of Maudgalyāyana. Several centuries afterwards there were two other great leaders of the Buddhist church bearing the same name, v. Eitel.

目竭嵐 mudgara; a hammer, mallet, mace.

目足 Eye and foot, knowledge and practice; eyes in the feet.

目足仙 Akṣapāda, founder of the Nyaya, or logical school of philosophers. M. W.

矢 An arrow; to take as oath; a marshal; ordure.

矢石 Arrow and rock are two incompatibles, for an arrow cannot pierce a rock.

石 Stone, rock.

畫石 A painting of a rock: though the water of the water-color rapidly disappears, the painting remains.

難石石裂 Even rock meeting hard treatment will split.

石壁經 Sutras cut in stone in A. D. 829 in the 重玄寺 Ch'ung-hsüan temple, Soochow, where Po Chü-i put up a tablet. They consist of 69, 550 words of the 法華, 27, 092 of the 維摩, 5,287 of the 金剛, 3,020 of the 尊勝陀羅尼, 1,800 of the 阿彌陀, 6,990 of the 普顯行法, 3, 150 of the 實相法密, and 258 of the 般若心經.

石女 A barren woman; a woman incompetent for sexual intercourse.

石女兒 Son of a barren woman, an impossibility.

石榴 The pomegranate, symbol of many children because of its seeds; a symbol held in the hand of 鬼子母神 Hariti, the deva-mother of demons, converted by the Buddha.

石火 Tinder; lighted tinder, i. e. of but momentary existence.

石經山 The hill with the stone sutras, which are said to have been carved in the Sui dynasty in grottoes on 自帶山 Pai Tai Shan, west of 涿州 Cho-chou in Shun-t'ienfu, Chihli.

石蜜 Stone honey; a toffee, made of sugar, or sugar and cream (or butter).

石鉢 The four heavy stone begging bowls handed by the four devas to the Buddha on his enlightenment, which he miraculously received one piled on the other.

示 To indicate, notify, proclaim.

示教 To point out and instruct.

示寂 to indicate the way of nirvana.

告示 A proclamation; to notify.

禾 Growing grain.

禾山 Ho-Shan, a monastery in 吉州 Chi-chou, and its abbot who died A. D. 960.

立 Set up, establish, stand, stand up.

立僧首座 The learned monk who occupies the chief seat to edify the body of monks.

立播 repa, or repha, a 'low' garment, a loin-cloth.

立教 To establish a 'school', sect, or church.

立教開宗 To set up a school and start a sect.

立法 To set up, or state a proposition; to make a law, or rule.

立破 To state— and confute— a proposition.

立量 To state a syllogism with its 宗 proposition, 因 reason, and 喩 example.

6. SIX STROKES
亦 Also; moreover.

亦有亦空門 Both reality and unreality (or, relative and absolute, phenomenal and non-phenomenal), a term for the middle school; Mādhyamika.

交 Interlock, intersect; crossed; mutual; friendship; to hand over, pay.

交代 交付 To hand over, entrust to.

交堂 To hand over charge of a hall, or monastery.

交蘆 束蘆 A tripod of three rushes or canes— an illustration of the mutuality of cause and effect, each cane depending on the other at the point of intersection.

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交露 A curtain festooned with jewels, resembling hanging dewdrops.

交點 To hand over and check (as in the case of an inventory).

伎 Skill; 伎巧; 伎藝.

伎兒 An actor.

伎藝天女 The metamorphic devī on the head of Śiva, perhaps the moon which is the usual figure on Śiva's head.

伍 A rank of five.

伍官王 Wuguan Wang, the fourth of the ten rulers of Hades.

任 Bear, endure, let; office; it is used to connote laisser-faire; one of the 四病, as 任運 implies laisser-aller; it is intp. by let things follow their own course, or by 自然 naturally, without intervention.

仰 Look up, respectful; lying with the face upward, opposite of 俯; translit. n as in aṅga, cf. 我, 俄 哦.

仰山 To look up to the hill; Yang-shan, name of a noted monk.

仰月點 A half-moon on its back, i. e. ⌣, a sign in the esoteric sect.

休 Desist, give up; resign; divorce; blessing, favour.

休屠 Lit. 'Desist from butchering, 'said to be the earliest Han term for 浮屠, 佛圖, etc., Buddha. The 漢武故事 says that the King of Vaiśālī 毘邪 killed King 體屠 (or the non-butchering kings), took his golden gods, over 10 feet in height, and put them in the 甘泉宮 Sweet-spring palace; they required no sacrifices of bulls or rams, but only worship of incense, so the king ordered that they should be served after their national method.

伏 Prostrate; humble; suffer, bear; ambush; dog-days; hatch; it is used for control, under control, e. g. as delusion; 斷 is contrasted with it as complete extirpation, so that no delusive thought arises.

伏忍 The first of the 五忍 five forms of submission, self-control, or patience.

伏藏 To bury, hide away.

伏陀 The Vedas, v. 韋.

伏駄蜜多 Buddhamitra, of northern India, the ninth patriarch, a vaiśya by birth (third caste), author of the 五門禪經要用法 Pancadvara-dhyāna-sutramahartha-dharma; he was styled Mahā-dhyāna-guru.

伐 To cut down, chastise; a go-between; to make a display; translit. va.

伐伽 跋渠 varga, tr. by 部 a class, division, group.

伐刺拏 Varana, 'a mountainous province of Kapiśā with city of the same name, probably the country south-east of Wauneh in Lat. 32°30 N., Long. 69°25 E. ' Eitel. Perhaps Bannu, v. Levi, J. Asiatique, xi, v, p. 73. Also v. 障.

伐地 Vadi or Vati. 'An ancient little kingdom and city on the Oxus, the modern Betik, Lat. 39°7 N., Long. 63°10 E. ' Eitel.

伐折羅 vajra. 伐闍羅; 縛日羅 (or 嚩日羅 or 跋日羅) (or 跋日囉); 嚩馹囉; 跋折羅 (or 跋闍羅); 跋折多; 波闍羅 (or 髮闍羅), tr. by 金剛 (金剛杵) Diamond club; the thunderbolt, svastika; recently defined by Western scholars as a sun symbol. It is one of the saptaratna, seven precious things; the sceptre of Indra as god of thunder and lightning, with which he slays the enemies of Buddhism; the sceptre of the exorcist; the symbol of the all conquering power of Buddha.

伐折羅陀羅 持金剛 (or 執金剛) Vajradhara, the bearer of the vajra.

伐折羅嚩羅 vajrajvāla, i. e. flame, tr. as 金剛光 the scintillation of the diamond, the lightning.

伐浪伽 Varanga, name of a spirit, or god; a name of Viṣṇu as beautiful.

伐臘毗 Valabhī. Modern Wālā. 'An ancient kingdom and city on the eastern coast of Gujerat. ' Eitel. Known also as 北羅 northern Lata.

伐蘇蜜呾羅 Vasumitra, v. 筏.

伐蘇槃度 (or 伐蘇畔度) ; 婆藪槃豆 Vasubandhu, v. 天親.

伐那婆斯 Vanavāsin, one of the sixteen arhats.

伐里沙 varṣa, rain; name of a noted Saṃkhyā leader, Varsaganya.

伐闍羅弗多羅 Vajraputra, one of the sixteen arhats.

伊 He, she, it; that; translit. i, ai, ṛ; cf. 壹, 彝 and 意; for the long ī the double characters 翳吚 and 伊伊 are sometimes used.

伊字三點 refers to the Sanskrit sign (?) as neither across nor upright, being of triangular shape, and indicating neither unity nor difference, before nor after. The Nirvana Sutra applies the three parts to 法身 dharmakāya, 般若 prajñā and 解脫 vimokṣa, all three being necessary to complete nirvana. It is also associated with the three eyes of Śiva. When considered across they represent fire, when upright, water. At a later period the three were joined (?) in writing.

伊刹尼 ikṣaṇi, or ikṣaṇa, defined as a magic mode of reading another's thoughts.

伊吾 (伊吾盧) I-wu(-lu), the modern Hami, so called during the Han dynasty. Later it was known as I-wu Chün and I-chou. v. Serindia, P. 1147.

伊尼延 aiṇeya(s); also 伊泥延 (or 伊梨延) 伊泥延陀); 因尼延 (or 黳尼延 or M003885 ) ; 翳泥耶 (or 瑿泥耶) the black antelope; intp. as 鹿 (鹿王) a deer, or royal stag.

伊泥延腨相 (or M065770) aiṇeyajaṅgha. The eighth of the thirty-two characteristic signs of a Buddha, knees like those of a royal stag.