Choose a file to open:(2) E-K, (3) L-R, (4) S. (5) T-Z

Click to jump to:B, C, D

Return to Index.

A

YYY

Return to Index; Glossary Index.

A I. The first letter of the Sanskrit alphabet; often construed as 'âdy-anutpâda' (original non-arising). II. A negative suffix, meaning 'no' or 'non.'

aba 阿婆　I. 'Mother'; used to call the husband's mother. II. A contraction of abamara.

abadana 阿波陀那 Sk. avadâna; exposition of the Dharma through allegories; one of the twelve different styles of the Buddhist teaching. See jûnibukyô.


abamara 阿跋摩羅 Sk. apasmâra, apasmâraka; also apara 阿波羅; a class of demon.


Abaya 阿婆耶　Sk. Abhaya; Mui 無畏 (Fearless); a son of King Bimbisâra (Binbashara) of Magadha and the younger brother of Ajâtaçatru (Ajase); he was called Mui Taishi 無畏太子 (Prince Fearlessness). He first followed Jainism (Jainakyô) and took refuge in the founder Nigantha Nâtaputta. Once he challenged the Buddha with difficult questions but was defeated. He then came to hold the Buddha in respect and finally took refuge in him. When Ajâtaçatru usurped the throne and killed the king, he became a Buddhist monk. After diligent practice, he attained arhatship. See Ajase, Binbashara, rokushi gedô.

Abhidharma Analysis or discernment of things iin general (dharma 法). See abidatsuma.

Abhidharma master A Buddhist master engaged in investigation and discernment of existing things and the Buddha's teachings.

abhilâsa Pure aspiration and readiness for action to achieve some Buddhist objective; one of the three functions of 'faith' (çraddhâ).

abhiseka ritual The ritual of 'sprinkling (water) on the head'; a ceremony in esoteric Buddhism for conferring a certain mystic teaching.

Abi 阿鼻 Sk. Avîci; also Muken 無間 'incessant'; the lowest part of hell where those who have committed the gravest offenses suffer interminable pain. See muken.

abibatchi 阿毘跋致　Sk. avinivartanîya, avaivartika; futaiten 不退転; the stage of a bodhisattva at which one realizes undefiled wisdom and is assured of attaining enlightenment without falling back to lower stages.

abibatchiji 阿毘跋致地 The stage of non-retrogression.

Abi daijigoku 阿鼻大地獄　The great hell of Avîci.

Abigô 阿鼻業 The act that causes one to fall into Avîci hell.

Abigoku 阿鼻獄 Avîci hell; Sk. avîcika, ânantarya.


abidatsuma 阿毘達磨 Also 阿鼻達磨; Sk. abhidharma; transliterated as abidon 阿毘曇 and bidon 毘曇, and translated as daihô 大法 (great Dharma), muhihô 無比法 (supreme Dharma), and taihô 対法 (wisdom of observing the Dharma). This term is used for discourses on the Buddhist teachings, one of the three collections that make up the Buddhist canon, the other two collections are the sutras and the precepts. See sanzô, taihô.

Abidatsuma daibibasharon 阿毘達磨大毘婆沙論　The Great Abhidharma Discourse; Sk. Abhidharma- mahâvibhâsâ-çâstra; the most comprehensive discourse of Hinayana Buddhism in 200 fasc., compiled in Kashmir from 100 to 150 C.E. at the fourth Buddhist coonvention (see ketsuju). According to tradition, Venerable Pârçva (Kyô Sonja 脇尊者）and 500 arhats spent twelve years compiling this text; tr. by Hsüan-tsang (Genjô) from 656 to 659. [T.27, No.1545]

Abidatsuma honruisokuron 阿毘達磨品類足論　The Abhidharma 'Leg' Discourse on Dharma Expositions; St. Abhidharma-prakarana-pâda; one of the 'six legs discourses' (rokusokuron 六足論) of Abhidharma. The first four chapters are said to have been composed by Vasumitra (Shou) and the rest by an arhat from Gandhâra; tr. by Hsüan-tsang (Genjô), 18 fasc. [T.26, No.1542].

Abidatsuma hotchiron 阿毘達磨発智論　The Abhidharma Discourse on Awakening of Wisdom; Sk. Abhidharma- jñâna-prasthana; also, Kasennen-abidon 迦旃延阿毘曇 and Hakkendoron 八嗹（牛＋建）度論; written by Kâtyâyanîputra (Kataenshishi) in about the 2nd century B.C.E.; tr. by Hsüan-tsang (Genjô) during 567-660; 20 fasc. [T.26, No.1544]. This work consists of forty-four sections in eight chapters. It is considered to be the 'body' of the Abhidharma metaphysics as compared with the six other discourses, which are called 'six legs discourses' (rokusokuron 六足論). This work has been reputed to be the foundation text of the Sarvâastivâda (Setsuissaiubu) teaching.

Abidatsuma hôunsokuron 阿毘達磨法蘊足論　The Abhidharma 'Leg' Discourse on Dharma-Collection; Sk. Abhidharma-dharma-skandha-pâda; one of the 'six legs discourses' (rokusokuron 六足論) of Abhidharma; said to have been written by either Mahâmaudgalyâyana (Daimokkenren) or Çâriputra (Sharihotsu); tr. by Hsüan-tsang (Genjô), 12 fasc. [T.26, No.1537].

Abidatsuma junshôriron 阿毘達磨順正理論　The Abhidharma Discourse Clarifying the Right Principle; Sk. Abhidharma-nyâyânusâra; an Abhidharma discourse refuting Vasubandhu's Abhidharma-koça (Kusharon) from the standpoint of the Sarvâstivâda (Setsuissaiubu); composed by Samghabhadra (Shugen衆賢) of the 4th century; tr. by Hsüan-tsang (Genjô), 80 fasc.; popularly called Kushabakuron 倶舎雹論 (Discourse Refuting the Abhidharma-koça). [T.29, No.1562].

Abidatsuma kaishinsokuron 阿毘達磨界身足論　The Abhidharma 'Leg' Discourse on the Realms and Bodies; Sk. Abhidharma-dhâtu-kâya-pâda; one of the 'six legs discourses' of Abhidharma; attributed to Vasumitra (Shou世友); tr. by Hsüan-tsang (Genjô), 3 fasc. [T.26, No.1540].

Abidatsuma kusharon 阿毘達磨倶舎論 The Discourse on the Repository of Abhidharma Discussions; Sk. Abhidharma-koça-bhâsya, written by Vasubandhu (Seshin); 30 fasc., tr. by Hsüan-tsang (Genjô) in 651 [T.39, No.1558]; a comprehensive treatise discussing the doctrines of Hinayana. For another Chinese translation, see Abidatsuma-kusha-shakuron. This work has eight chapters, each composed of verses and their exposition on: 1) physical elements (dhâtu, 界 kai), 2) mental elements (indriya, 根 kon), 3) world (loka, 世間 seken), 4) actions (karma, 業 gô), 5) evil passions (anuçaya, 随眠 zuimen), 6) the path to emancipation and its effects (mârga-pudgala, 賢聖 genjô), 7) knowledge (jñâna, 智 chi), and 8) meditation (samâpatti, 定 jô). In the first two chapters, material and mental elements that constitute all that exists and also 'unconditioned' elements, the five skandhas, the twelve sense-fields, etc., and the six causes, etc., are explained. The chapter on "worlds" explains the origin, evolution, and changes of the sentient realms, including the twelve causations (juni-innen), and the insentient worlds with all the cosmic changes. The chapter on "actions" contains a detailed explanation of "karma." Next, evil passions (klesa, bonno) are analyzed and classified into various groups in the chapter on "evil passions," and the chapter which follows presents the ways of removing them and the spiritual stages of progress towards attaining Nirvana. In the chapter on "wisdom," various aspects of wisdom are explained and the chapter on "meditation" presents all kinds of Buddhist meditations which produce the sacred wisdom. There is an additional chapter called "refutation of the views attached to one's self" (破執我 hashûga); this ninth chapter has no verses. There are, in all, 607 verses; both the original Sanskrit texts of these verses and Vasubandhu's own exposition are still extant.

Abidatsuma kusharon honju 阿毘達磨倶舎論本頌　The Basic Verses to the Discourse on the Repository of Abhidharma Discussions; 1 fasc., by Vasubandhu (Seshin); tr. by Hsüan-tsang (Genjô) in 651. [T.29, No.1560].

Abidatsuma kusha-shakuron 阿毘達磨倶舎釋論 A Commentary on the Discourse on the Repository of Abhidharma Discussions; 22 fasc.; a work by Vasubandhu (Seshin); tr. by Paramârtha (Shindai) in 564 [T.29, No.1559]. This is the older translation of the Abhidharma-koça. For the new translation of the same text, see Abidatsuma-kusharon.

Abidatsuma rokusokuron 阿毘達磨六足論 The Six 'Leg' Abhidharma Discourses; Sk. Sat-pâda-çâstra; the general appellation for the 'six legs discourses' of Abhidharma, which are as follows: Abidatsuma-shûimonsokuron, Abidatsuma-hôunsokuron, Abidatsuma-sesetsusokuron, Abidatsuma-shikishinsokuron, Abidatsuma-honruisokuron, and Abidatsuma-kaishinsokuron. Cf. Rokusokuron.

(Abidatsuma) sesetsusokuron (阿毘達磨)施設足論 The Abhidharma 'Leg' Discourse on Provisional Establishment; Sk. (Abhidharma-)prajñapti-pâda; one of the 'six legs discourses' of Abhidharma; composed by Mahâkâtyâyana (Makakasennen); tr. by Dharmaraksa (Hôgo) of the Sung dynasty; 7 fasc. [T.26, No.1538].

Abidatsuma shikishinsokuron 阿毘達磨識身足論 The Abhidharma 'Leg' Discourse on Consciousness and Bodies; Sk. Abhidharma-vijñâna-kâya-pâda; one of the 'six leg-discourses' of Abhidharma; composed by Devaçarman (Daibasetsuma 提婆設摩); tr. by Hsüan-tsang (Genjô), 16 fasc. [T.26, No.1539].

Abidatsuma shûimonsokuron 阿毘達磨集異門足論 The Abhidharma 'Leg' Discourse on the Collection of Teachings; Sk. Abhidharma-samghîti-paryâya-pâda; one of the 'six leg-discourses' of Abhidharma; composed by Çâriputra or Mahâkausthila (Makakuchira); tr. by Hsüan-tsang (Genjô), 20 fasc. [T.26, No.1536]

abidatsumazô 阿毘達磨蔵 The collection of Abhidharma literature; Sk. abhidharma-pitaka; the discourses explaining the Buddha's teaching. One of the three or five divisions of Buddhist scriptures. See gozô, sanzô.

Abidatsumazô kenjûron 阿毘達磨蔵顕宗論　The Abhidharma Discourse Revealing the Essential Teaching; Sk. Abhidharma-koça-samaya-pradîpikâ; this work is meant to reveal the teaching of the Sarvâstivâda school (Setsuissaiubu) as contrasted with that of Vasubandhu's Abhidharma-koça; composed by Samghabhadra (Shugen 衆賢) of the 4th century; tr. by Hsüan-tsang (Genjô), 40 fasc. [T.29, No.1563].

abidon 阿毘曇　Sk. abhidharma; the older translation of abidatsuma.

Abidonshinron 阿毘曇心論　The Abhidharma Heart Discourse; Sk. Abhidharma-hrdaya-çâstra; 4 fasc.; composed by Dharmaçrî (Fa-sheng or Hôshô 法勝) before the middle of the 4th century; the author is said to have come from Tukhâra. This text is a compendium of the doctrine of the Abidatsuma-daibibasharon; tr. by Samghadeva (Sôgyadaiba 僧伽提婆) in 384 [T.28, No.1559].

Abi jigoku 阿鼻地獄　Avîci hell. [Juju.; SW.]

abikyôkan 阿鼻叫喚　Cries of agony; originally, two hells: Abi jigoku (Avîci) and Kyôkan jigoku (Raurava).

Abiradai 阿比羅提　Sk. Abhirati; the name of the land of Aksobhya Buddha (Ashuku Butsu) in the east. See Ashuku.

abiraunken 阿毘羅吽欠　Sk. A-VAM-RAM-HAM-KHAM; the highest of the three mantras of Mahâvairocana (Dainichi) in the Matrix-store Realm Mandala (Taizôkai mandara).this mantra is known as gojimyô 五字明, gojiju 五字呪, and gojishingon 五字真言. It is believed that if one recites "Om a-vi-ra-hûm-kham svâha," one's wishes will be fulfilled.

abisanbudda 阿毘三仏陀　Sk. abhisambuddha; 'completely enlightened'; describes the highest state of enlightenment.

abô rasetsu 阿防羅刹 See next entry. [S.III-2]

abô rasetsu 阿傍羅刹 Abô raksasa; also 阿坊 and 阿旁羅刹; abô is a type of guardian of hell, distinguished by having the head and legs of an ox and human hands. The fact that he is as fearsome as a râksasa (rasetsu) gives rise to the term 'abô rasetsu.'

Abuda 楹浮陀　Sk. Arbuda; one of the eight freezing hells. See hachikan-jigoku.

abudadatsuma 阿浮陀達磨 Sk. adbhuta-dharma; see next entry.

abudatsuma 阿浮達磨 Sk. adbhuta-dharma, 'a miraculous thing'; translated as mizou-hô 未曽有法; one of the nine and twelve kinds of scriptures (kubukyô and jûnibukyô); an account of miracles performed by the Buddha or a deity.

abuser of the Dhrama See hóbó,

Accommodated Body Ôjin 應身, Sk. nirmánakâya; one of the three bodies of a Buddha; a body manifested in the form of the beings to be saved by the Buddha.

Act of Right Assurance Shôjôgô 正定業; The act which ensures one's birth in the Pure Land; refers to the Nembutsu originating from the Primal Vow and supported by the Other-Power; the fourth of the Five Right Acts (goshôgyô 五正行) established by Shan-tao 善導 for attaining birth in the Pure Land.


adaguchi nembutsu 徒口念仏　Empty recitation of the nembutsu without faith; see kara nembutsu.

adaibudda 阿提仏陀　Sk.âdi-buddha; the primordial Buddha.

Adamantine Mountain Same as Encircling Adamaneine Mountain; Kongôsen 金剛山.

adanashiki 阿陀那識 Sk.âdâna-vijñâna; 'consciousness of holding.' I. In the Hossô school, this is another name for the âlaya-consciousness because it retains all the karmic seeds and continues to manifest bodily and environmental phenomena even after one has become a Buddha, in order to benefit sentient beings endlessly. II. In the Ti-lun (Jiron) and Shê-lun (Shôron) schools, this is another name for the seventh, or Manas, consciousness, which clings to the eighth as the true self.

adanashiki no hachigi 阿陀那識の八義 The eight meanings of the âdâna-consciousness. According to the Principles of Mahayana (Daijô-gishô) by Hui-yüan (Eon) of the Ching-ying temple, Âdâna has the following eight meanings: 1) mumyôshiki 無明識 (ignorance-consciousness, avidyâ-vijñâna) because the basic substance of this consciousness is ignorance (avidyâ); 2) gôshiki 業識 (action-consciousness, karma-vijñâna) because delusory thoughts arise out of ignorance; 3) tenjiki 転識 (revolving consciousness, pravrtthi-vijñâna) because external objects appear based on the karma-vijñâna; 4) genshiki 現識 (manifesting consciousness, khyâti-vijñâna) because one's inner delusion is manifested as an external world; 5) chishiki 智識 (discerning consciousness) because one falsely discriminates various things in the manifested world; 6) sôzokushiki 相続識 (continuing consciousness) because mind continues to create false discriminations and retains its karmic effects; 7) môshiki 妄識 (delusory consciousness) because the above-mentioned six meanings show that âdâna is a delusory consciousness; 8) shûshiki 執識 (attachment consciousness) because adana falsely clings to self and delusory manifestations. See ariyashiki no hachigi.

Adashino 化野　The name of a place in Kyoto; well-known as one of the three crematories in Kyoto, the other two being Toribeno 鳥辺野 in the east and Rendaino 蓮台野 in the north; in the compounds of the Nembutsuji temple 念仏寺 at Adashino, a large number of unidentified grave-stones are placed and services are regularly conducted to pray for the repose of the souls.

adimokutaka 阿提目多伽 Sk. atimukta or adhimukta (a kind of shrub).

Âdityasambhava 'Sunrise'; 日生; a Buddha in the north;

adô 下堂 'Leaving a hall'; to retire from a meditation hall or lecture hall.

Adô 阿道　The monk who transmitted Buddhism to Korea for the first time in around the 4th century. It is not known for certain whether he was an Indian or a native of Koryo 高麗 (Kôrai). He came to Koryo in 374 and dwelt in a temple built by the king.

aga hotoke あが仏　'My Buddha'; the Buddha in whom one takes refuge; also used for a person whom one respects or to whom one is dear.

agibika 阿耆毘伽　I. Sk. âjîvika; jamyô 邪命 (wrong livelihood); earning one's livelihood in a wrong way. II. Âjîvika; the name of a religious school in India, which negates the law of causality. See jamyo.

Agini 阿祇　Sk. Agni; also 阿耆尼; the highest god on earth in the Indian mythology; Fire God; Kajin 火神; worshiped in Buddhism as Katen 火天 (Fire God). See Aguni. {人＋爾}

Agini koku 阿耆尼国 Agni or Akuni; an ancient kingdom in the Central Asia bordering on Kucha to the west. According to Hsüan-tsang's (Genjô) record, this kingdom was about 600 li across and 400 li from south to north. There were more than ten temples and over 2,000 monks lived there. They were mainly engaged in the study of the doctrine of the Sarvâstivâda school (Setsuissaiubu).

Agitashishakinbara 阿耆多翅舎欽婆羅　Sk. Ajita-keçakambala; one of the six non-Buddhist masters at the time of the Buddha. He contended that if one undergoes pain in this life, one will receive pleasure in the next life. See rokushi gedo.

agô 阿号 'A'-title; the title containing '阿' added to the Buddhist name of a monk of the Jôdo or Ji school; the full title is Amidabutsugô 阿彌陀仏号 or Amidabutsumyô 阿彌陀仏名. Shunjôbô Chôgen 俊乗房重源 was the first to use such a title. When a debate took place at Ôhara in north Kyoto between Hônen and monks of other schools in 1186, Chôgen was in the audience. Deeply impressed by Hônen's exposition of the Dharma, he became Hônen's disciple. He resolved to add Amida's sacred Name to his Buddhist name so that, when after death he was asked to give his name at Enma's court, he would say the nembutsu. For this reason, he used 'Namuamidabutsu' for his title. This practice became a fashion among the followers of the Jôdo school and was adopted by those of the Ji school. Ben'a 弁阿 and Nen'a 然阿 are other examples of this.

agon 阿含 Sk. ágama, lit. 'coming'; a traditional, authentic doctrine. I. In India, generally referring to a traditional teaching; a sacred scripture. II. A Buddhist scripture; the Buddha's teaching. III. Hinayana sutras; see Agongyô. [KG.2]

Agongyô 阿含経 The Âgama Sutras. In the Chinese collection of scriptures, they form the division of sutras belonging to Hinayana. There are four groups: 1) Jô-agongyô 長阿含経, Long Âgama Sutras, 22 fasc. [T.1, No.1]; 2) Chû-agongyô 中阿含経, Middle-Length Âgama Sutras, 60 fasc. [T.1, No.26]; 3) Zôitsu-agongyô 増一阿含経, Increasing-by-One Âgama Sutras, 51 fasc. [T.2, No.125]; and 4) Zô-agongyô 雑阿含経, Miscellaneous Âgama Sutras, 50 fasc. [T.1, No.99]. In the Pali Canon, there are five groups of Nikâya suttas which roughly correspond to the Âgama Sutras: 1) Dîgha-nikâya (Long Nikâya suttas); 2) Majjhima-nikâya (Middle-length Nikâya suttas); 3) Samyutta-nikâya (Mixed Nikâya suttas); 4) Anguttara-nikâya　(Increasing-by-one Nikâya suttas); and 5) Khuddaka-nikâya (Short Nikâya suttas).

Agon-ji 阿含時　'The period of the Âgama sutras'; also, Rokuon-ji 鹿苑時 (the period of Deer Park); the third of the five periods of the Buddha's teachings established in the Tendai school. This is the period of twelve years during which the Buddha preached Hinayana sutras. See gojikyô.

Agonshû 阿含宗　The Agon (or Âgama) sect. Originally, it started as the Kannon-jikeikai 観音慈惠会 (Society of Kannon's Compassion) in 1955. The founder is SeiyûTôyama 桐山靖雄. At the age of 18, he suffered from tuberculosis. While hospitalized, he learned some healing techniques and meditation. When he failed in a business enterprise, he tried to commit suicide. This gave him a chance to reflect on one's fate or destiny. After establishing the Kannon-jikeikai based on devotion to Kannon, he began to preach about karmic hindrances and liberation from them. He sought doctrinal bases in esoteric Buddhism and published works revealing his own interpretations of it. In 1978, the name of the sect was changed to Agonshu. The reason for choosing the Agon (Âgama) sutras as the foundation texts is that, in his view, they provide the basis of esoteric practice for developing one's spirituality and supernatural power. The 'star festival' (hoshimatrsuri 星祭り) is a widely celebrated annual event in the Agon sect. A large homa (fire) ritual is held near the Ise Grant Shrine and in the compounds of the Oomi Shrine. The headquarters is in Kyoto. The three main objects of worship are Çâkyamuni, Cundi (Jundei 准提) Kannon, and Mahavairocana (Dainichi). The sect has four temples and sixty-one churches and claims a membership of 321,283.

Aguni アグニ Sk. Agni; the god of fire; in ancient India fire was widely worshiped; in the Rg-Veda, there are many verses dedicated to Agni. His virtue is manifested as the sun in the heaven (Sûrya), lightning in the sky and ritual fire on earth. He enjoyed great popularity in ancient India as one of the three great gods: Vâyu (Wind God), Indra, and Sûrya (Sun God). Agni is believed to convey the offerings to heaven and guide other gods to the human world. He is adopted in esoteric Buddhism as Katen 火天 (fire god) and placed in a specific position in the two mandalas.

ahadana 阿波陀那 Sk. avadâna; translated as hiyu 譬喩 ; an exposition of the Dharma through allegories; a parable; one of the nine and twelve kinds of scriptures (kubukyô and jûnibukyô).

Ahaha 阿波波　Sk. Ahava; one of the eight freezing hells. See hachikan-　jigoku.

Ahanta 阿槃多 Sk. Avanti: one of the sixteen great kingdoms (jûroku-daikoku) in India at the time of the Buddha.

ahatsu 下鉢 Taking down the bowls and plates from the cupboard in a Zen monastery.

ahinsâ アヒンサー Sk. ahimsâ; not injuring; not killing or harming living beings; the basic moral teaching of Indian religions, especially Jainism (Jainakyô). In Buddhism, not killing is prescribed as the cardinal precept. See. gokai, hassaisai, jukkai.

Ahô rasetsu 阿放羅刹 See Abô rasetsu.

ai 愛 'Love, attachment, affection.' I. Sk. sneha; egoistic desire, e.g., sexual desire and pursuit of fame; defiled desire. II. Sk. preman and priya; undefiled love; love and respect of the Dharma or a master. III. Sk. trsnâ; a strong desire to fulfill one's wishes; lust for one's existence; one of the twelve causations (jûni-innen). IV. One of the nine bonds; Sk. anunaya-samyojana; attachment to one's objective world.

ai (nishu) 愛(二種)　I. Two kinds of love: 1) yokuai 欲愛, love of fame and sensual desires; 2) hôai 法愛, Buddhas' and bodhisattvas' love of sentient beings. II. Two kinds of love: 1) uzenma-ai 有染汚愛 defiled love, e.g., love of one's wife and children; 2) muzenma-ai 無染汚愛 undefiled love, e.g., love and respect of one's teacher.

ai (sanshu) 愛(三種) Three kinds of love or attachment: 1) kyôgaiai 境界愛, attachment to one's state of existence; at the time of death, one becomes deeply attached to one's family, relatives, property, etc.; 2) jitaiai 自体愛, attachment to oneself; at the time of death, one becomes strongly attached to one's body; 3) tôshôai 当生愛, attachment to one's future state; at the time of death, one becomes attached to one's next state of existence.

ai-araya 愛阿頼耶 Love of one's Âlaya-consciousness; Sk. âlaya-rata.

aibetsuriku 愛別離苦 The pain of separating from those one loves; Sk. priya-viprayoga-duhkha; also, priya-vinâ-bhâva-duhkha [Yoga.]; one of the eight pains (hakku).

Aidô 愛道 'Love of the Way'; the name of a nun; Sk. Mahâprajâpatî (Kudonmi); Çâkyamuni's stepmother.

aien 愛淵　Abyss of lust.

aien garyô 哀婉雅亮　Pathos, grace, elegance and resonance; subtle musical sounds.

aien kien 逢縁機縁　Also 合縁奇縁; meeting brought about by some karmic relationships from the past; it is through connections from past lives that relationships between people such as friends, marital partners, and masters and servants, develop in this life. Also, it is through rare, fortunate relationships in past lives that one encounters the Dharma in this life.

aiga 哀雅　Affective and elegant (songs).

aigai 愛蓋　'Covering of lust'; unenlightened people are completely covered with lust.

aigen 愛眼　The compassionate eye (of the Buddha).

aigo 愛語 Kind and pleasant words; Sk. priyâkhyâna [Sutra.], priyâlâpa [Sukha-L.], priya-vâdita [Yoga.]; one of the four methods of approach to people that bodhisattvas use to guide them to the Way of the Buddha; see shishôbô.

aigoku 愛獄　'The prison of greed and lust'; metaphorically, the state of intense greed and lust in which people are confined.

aigyô 愛行　'Going by love'; the propensity to revel in love and attachment; one of the two types of people, the other type being kengyô 見行, the propensity to engage in reasoning.

aigyô 愛敬　To love and respect one's masters and elders.

aigyô 愛樂 I. Attachment; Sk. abhikâma, abhilâsa, sâbhirâma. [Kusha.]. II. Love, affection, fondness; Sk. prema [Hosso.]; often used for the pleasure of hearing and studying the Buddha Dharma.

aigyâ buppômi 愛樂仏法味　To love and enjoy the flavor of the Buddha Dharma.

aigyôkô 愛樂光 Enjoyable light; Sk. premanîya-prabha [Sukha.]; one of Amida's lights. The term is the sixth of the thirteen lights in the Han version of the Larger Sutra.

aihô 愛法　Love of the Dharma; attachment to the Dharma.

aii 愛恚 Abbr. of tonnai 貪愛 (greed) and shinni 瞋恚 (anger) .
aijaku 愛著 Love-attachment; attachment to objects pleasing to the senses; attachment to a loved one; Sk. anunaya, râga [Sukha.]; also, abhisvanga. [Kusha.]

aika 愛火　'Fire of lust'; ordinary people are 'burning' with the fire of lust.

aika 愛河　'The river of lust'; lust is compared to the river because it 'drowns' people.

aika 愛果　The result of love and attachment.

aikai 愛海　'The sea of lust.'

aikatsu 愛渇　Insatiable lust; like a man who is thirsty, one's lust is insatiable; also katsuai 渇愛.

aiken 愛見 I. Love and (wrong) views; passions and wrong views. II. The feeling of attachment.

aiken no daihi 愛見の大悲 'Great compassion with love'; great compassion which one awakens without realizing the ultimate reality and while harboring loving attachment; often used for Hinayana sages' compassion which is attached to the beings they seek to save.

aiken no jihi 愛見の慈悲 Compassion biased by loving attachment.

aiketsu 愛結 Bondage of clinging, lust; Sk. anunaya-samyojana. [Kusha.]

aiki 愛鬼　'Devil of love and greed'; love and attachment harm people like a devil.

aikô 愛光 Enjoyable light; Sk. premanîya-prabha [Sukha.]; one of Amida's lights. The term is the seventh of the fifteen lights of Amida in the T'ang version of the Larger Sutra. See jûnikô.

aikon 愛根　'Lust-root'; lust is the root of all evil passions.

Ai Kongôbosatsu 愛金剛菩薩 Vajra-bodhisattva Lust; Sk. Râga Vajra-bodhisattva; a deity in the Vajra Realm Mandala (Kongôkai mandara).

Aiku Daiô 阿育大王 The Great King Açoka; see Aiku Ô. [S. VIII-22.]

Aiku Ô 阿育王 King Açoka; also Ayuka 阿輸迦 and translated as Muyû 無憂 'Sorrowless'; the third king of the Maurya dynasty in Magadha in Central India who reigned from 268 to 232 B.C.E. When he conquered Kalinga, he witnessed untold miseries of war, which inspired him to Buddhism. He had his messages of the Buddha Dharma inscribed on stone pillars and rocks throughout his kingdom, and ruled according to the Buddhist ideal. He also built many stupas (see Aiku Ô tô). In the seventeenth year of his reign, he convened the third Buddhist council in the capital, Pâtaliputra, to which he invited 1,000 elders. He sent emissaries of the Dharma to such countries as Syria, Egypt, and Sri Lanka, and especially sent his son Elder Mahinda and his daughter Samghamitra to Sri Lanka to establish Buddhism there.

Aiku Ô chû 阿育王柱 'King Açoka's pillars'; the memorial pillars built by King Açoka at the Buddhist sites and elsewhere. It is believed that originally thirty pillars were constructed, of which sixteen are known to be existant, though partially damaged. The pillars of monolithic construction, measuring 12 to 16 meters, are crowned by an image of one or more of the four holy animals (elephant, bull, horse, and lion). The idea of those pillars is presumed to have come from the contact of the Maurya dynasty with Western countries; the artistic accomplishment of the sacred pillars traditionally worshiped in India seems to have developed under the influence of the Persian or Greek art of constructing large pillars.

Aiku Ô no hôchoku 阿育王の法勅 'King Açoka's Dharma-edict'; Açoka issued an edict prohibiting taking lives of living beings and encouraging benevolent acts in accord with the Buddha Dharma and inscribed it on stone-pillars, cliffs, etc. More than forty inscriptions have been discovered, including nine on big cliffs and fourteen on small cliffs.

Aiku Ô tô 阿育王塔 'King Açoka's stupas'; after his conversion to Buddhism, King Açoka built many stupas to enshrine the Buddha's relics; the number of such stupas is said to be 84,000 [Zenkenritsu-bibasha, 善見律毘婆沙]. According to the record by Fa-hsien 法顕 (Hokken), the king collected the relics of the Buddha from seven of the eight large pagodas (because one pagoda refused the king's request) and divided them into a number of small portions to be housed in the stupas.

Aikuôzan 阿育王山　Mt. A-yü-wang; a mountain in Chêchiang Province (浙江省 Sekkôshô); one of the five famous mountains in China. In 283, Hui-ta (Etatsu 慧達) discovered an old pagoda there, which he worshiped as one of the 84,000 padogas built by King Açoka, and in 435 Dharmamitra (Donmamitta 曇摩蜜多) constructed a temple there. Before Dôgen went to Mt. T'ien-t'ung (天童山 Tendôzan), he met the superintendent of cooking from this mountain and learnt an important aspect of the monastic life from him; later, he visited this temple in 1223. See Dôgen, gosan.

aimin 哀愍 Pity, compassion; Sk.anukampâ, anukampita; also, anukampaka, karunâ.

aimô no gô 愛網の業 The karma of being caught in the net of love and attachment; karmic bondage caused by attachment.

ainen 愛念 Love, attachment.

airin 愛輪　'A cart of lust'; greed and lust are compared to a cart because they carry people around in samsara.

airon 愛論 'Being fond of discussion'; meaningless discussion based on emotional attachments.

airu 愛流　'The current of lust'; the samsaric current caused by lust.

airyô 哀亮　Affective and resonant (sound).

Aisa 愛作　'Act of Love'; Sk. Priyamkara; the name of a bodhisattva that appears in Daihôshakukyô (Sutra on the Great Collection of Treasure).

aisa 愛鎖　'The chain of lust.'

aisatsu 挨拶 To inquire, pursue; to put a question to the master; to put a question to someone in order to probe the depth of his understanding of Zen.

aisen 愛箭 'The arrow of lust'; Buddhas are described to be the best physicians who extract arrows of lust from the bodies of sentient beings.

aishi 愛刺　'The thorn of lust.'

aishin 愛心　A lustful mind; lust and attachment.

aishu 愛種　'The seed of lust'; lust is the cause of suffering in the future.

aishû 愛執 Love and attachment; attachment.

Aitsu 阿逸 Same as Aitta 阿逸多.

Aitta 阿逸多 Sk. Ajita, 'Unconquerable'; the name of the bodhisattva identified with Maitreya (Miroku). See Miroku.

aiyoku 愛欲 Sexual desire; Sk.maithuna.

aizen 愛染 Attached affection.

Aizen Daimyôjin 愛染大明神 Refers to Aizen Myôô.

Aizen hôtô 愛善(=染)宝塔 A tower in which is enshrined a statue of Aizen Myôô.

aizen komô 愛染虚妄 Being attached and false.

Aizen mairi 愛染参り　Pilgrimage on New Year's Day to a temple where Aizen Myôô is enshrined; this custom is especially popular among those who deal with dyed goods (somemono 染め物); also popular in Osaka among geisha girls.

Aizen Myôô 愛染明王 Also, Aizen Ô 愛染王 and Zen'ai Ô 染愛王; Sk. Râga Vidyârâja; the God of Love. Though having a fearsome appearance with three eyes and six arms, he is full of affection. His original state is Vajrasattva (Kongôsatta), in whom love and affection of sentient beings are identified with the samadhi of pure Bodhi-mind. Hence, Vajrasattva's seventeen attendants become this deity's attendants. Also, since Vajrasattva and Mahâvairocana (Dainichi) are the same deity, Aizen Myôô shares Mahâvairocana's thirty-seven attendants (see Kongôkai no sanjûshichison). [Tai.18.]

Aizen Myôô no hô 愛染明王の法 The ritual dedicated to Aizen Myôô to pray for the winning of a person's affection or the suppression of one's enemy, removing calamities, and securing benefit.

Aizen Ô kôshiki 愛染王講式　The Rite for Aizen Myôô; a work prescribing the rite for praising the virtue of Aizen Myôô composed by Kakuban [T. 84, No.2726].

Ajantâ アジャンター Ajantâ; a group of some thirty cave temples located in Ajantâ in west India; there are many reliefs and statues carved out in the stone walls as well as mural paintings depicting Buddhist stories; they date from the fifth to the seventh century.

ajari 阿闍梨 Sk. âcârya; a Buddhist master, esp. an eminent monk of the Shingon or Tendai schools.

ajari kanjô 阿闍梨潅頂 The abhiseka (kanjô) ceremony performed for those who become âcâryas (ajari); see denbô kanjô.

Ajase 阿闍世 Sk. Ajâtaçatru ('Unborn enemy' or 'Having no enemy'); tr. as Mijôon 未生怨 'Revengeful before Birth'; the son of King Bimbisâra (Binbashara) of Magadha (Makada). At the instigation of Devadatta (Daibadatta), he usurped the throne and imprisoned his parents. Later, he repented his evil acts before the Buddha and became his patron. He died twenty-four years after the Buddha. See Binbashara, Daibadatta.

Ajase Ô 阿闍世王 King Ajâtaçatru. [JW.]

Ajâtaçatru See Ajase.

aji 阿字 'A', the first letter in the Sanskrit alphabet. In esoteric Buddhism, the belief is that it embodies the mystic truth, and that one who meditates on it will attain Buddhahood. See ajikan; aji shichigi.

aji goten 阿字五転　Five revolving meanings of the letter 'A'; the four phonetic variants of 'A' and a script representing the combination of them; they are used as Mahâvairocana's (Dainichi) seed-letters (shûji) in the Matrix-store Realm Mandala (Taizôkai mandara) and are allocated to the five stages of spiritual progress of the practitioner: 1) 'A' - awakening aspiration for Bodhi based on the firm belief that one, originally, has Buddha-nature (hosshin 発心); 2) 'A' - performing the three mystic practices (sanmitsu) and the Six Pâramitâs (shugyôo 修行); 3) 'AM' - attaining Bodhi (shôbodai 証菩提); 4) 'AH' - entering Nirvana; and 5) 'AMH' - manifesting skillful means of salvation (hôben kukyô 方便究竟).

aji honpushô 阿字本不生 'The letter 'A' (indicating) the originally unproduced (state of things)'; the esoteric principle that all phenomena are originally unproduced (âdy-anutpâda). This principle is represented by the first sound of the Sanskrit alphabet, 'A.'

ajikan 阿字観 Meditation on the letter 'A'; also gachirinkan 月輪観 (meditation on the moon-wheel), aji-gachirin-kan 阿字月輪観 (meditation on the letter 'A' in the moon-wheel), etc. In this meditation, a practitioner sits in the lotus or half-lotus posture in front of a painting of the moon measuring 16 inches in diameter and in which is drawn a lotus with eight petals; on the lotus is drawn the Sanskrit letter 'A' in gold. He keeps meditating on the letter while uttering 'A' as he breathes in and out, until he is able to see the letter in the moon whether his eyes are open or closed. Then he practices meditation on the 'A-moon' in his mind, which is the real substance of the painted 'A-moon.' When this meditation is completed, dualistic views regarding evil passions and enlightenment, the realm of birth-and-death and Nirvana, etc., are destroyed and Buddhahood is attained with the present body.

aji no ittô 阿字の一刀　The sword of the letter 'A'; the mystical power of the letter 'A' is capable of destroying all evil passions.

aji shichigi 阿字七義　The seven meanings of 'A': 1) bodaishin 菩提心, Bodhi-mind, 2) hômon 法門, Dharma- or teaching-gate, 3) muni 無二, non-duality, 4) hokkai 法界, Dharma-realm, 5) hosshô 法性, Dharma-nature, 6) jizai 自在, free exercise of power, and 7) hosshin 法身, Dharma-body.

Ajita　'Unconquerable'; a bodhisattva, identified with Maitreya; Aitta 阿逸多.

Ajita 阿氏多 The fifteenth of the sixteen arhats (juroku rakan); it is said that he lived on the Vulture Peak (Ryojusen) with his 1,500 relatives who were all arhats. See Jishi.

Ajitabatchi 阿恃多伐底　Sk. Ajiravati; the name of the river where the Buddha passed into Nirvana. Another name for this river is Hiranyavati.

Âjîivika アージーヴィカ A non-Buddhist religious-philosophical school which thrived at the time of the Buddha. It is called by Buddhists Jamyô-ha 邪命派 (School of Wrong Livelihood) or Jamyô-gedô 邪命外道 (Non-Buddhist School of Wrong Livelihood). Its founder Makkhali Gosala was listed among the six non-Buddhist masters (rokushi gedo). The doctrine of this school is characterized by negation of causality; whether pain or pleasure, birth or death, everything is devoid of cause; things are naturally united or disintegrate. They admit the existence of such elements as earth, water, fire, wind, space, and soul; their concept of soul seems to have been an animistic one.
i
Âjñâta-kaundinya One of the five earliest disciples of the Buddha; Ryôhonzai 了本際.

ajunna 阿順那 Sk. arjuna; a forest-tree, Pentaptera Arjuna; its skin is smooth and glossy; one of the sacred trees in India. Nâgârjuna (Ryûju) was born under an arjuna tree.

Ajutsugidakeirei 阿術祇陀掲蠡 Sk. Avidyândhakâra-vidhvamsana-kara; 'Destroying the Darkness of Ignorance'; the name of a Buddha.

aka 閼伽 Sk. argha; also 阿伽 and akka 遏伽; holy 'water' to be offered to a Buddha, deity or deceased person.

akadana 閼伽棚 '(Holy) water shelf'; a shelf for offerings.

akai 閼伽井 A well from which one obtains water to be offered to a deity at a shrine or to a deceased person at the grave.

akaki 閼伽器　A vessel of water to be offered to a Buddha or deity.

aka no mizu 閼伽の水 Water to be offered to a Buddha or deity.

akada 阿伽陀 Sk. agada (free from disease); translated as mubyô 無病 (no-illness) and 無價 (invaluable); a medicine believed to be effective in curing all illnesses and securing deathlessness.

akada-daiyaku 阿伽陀大薬 Great agada medicine; Sk. mahagada.

akadayaku 阿伽陀薬 Sk. agada: a medicine with miraculous healing power, or a medicine for deathlessness.

akaginu 赤衣　A red robe worn by Gundari Myôô 軍荼利明王 (Kundalin).

akago nembutsu あか子念仏 'A baby's nembutsu'; the nembutsu practiced with the heart of a baby.

akai shinnyo 赤い信女　'The name of a laywoman in red'; a widowed laywoman has her Buddhist name inscribed in red on the tomb stone, side by side with her husband's name which is inscribed in black. When she dies, the color of her name is changed to black.

Akaku Daishi 阿覚大師　See Annen.

Akanita 阿迦尼姙　Sk. Akanistha; also 阿迦膩; the highest, i.e., the eighteeth, heaven in the world of form (shikikai 色界); also, Shikikukyôten 色究竟天 and Uchôten 有頂天.

Akao no dôshû 赤尾の道宗　Dôshu of Akao (Toyama Prefecture); Rennyo's disciple; died in 1516. His twenty-one articles of self-discipline (Dôshû nijûichikajô 道宗二十一箇条) are well-known.

akashiki 阿伽色 I. Any material that has a form. II. Formless open space or sky.

Aki monto 安芸門徒　The Jôdoshin followers in Aki Province (present-day Hiroshima Prefecture). During the warring period in the Middle Age, under the patronage of the daimyô Môri 毛利, they assisted Honganji to fight against Oda Nobunaga 織田信長; from that time on, the collective term 'Aki monto' has been used for them. They are especially well known for their sincere devotion to the Jôdoshin teaching.

akirame 諦め　To give up something as hopeless, to be resigned to; originally, to be clear about the Buddhist truth. See shitai.

Akishinodera 秋篠寺　The Akishino Temple; a temple in Nara founded by Zenju 善珠 in the 8th century. First it belonged to the Hossô school and later to the Shingon school. The main object of worship is Medicine Master Tathâgata (Yakushi Nyorai).

akkaku 悪覺　An evil conception or thought.

akken 悪見 Wrong views; Sk. drsti; also, asad-drsti. Five wrong views are distinguished. See goakuken.

akkennin 悪見人　A person with a wrong view.

akki 悪機　Evil beings.

akki 悪鬼　An evil demon.

akkijin 悪鬼神　An evil demon or evil spirit.

akku 悪口　Wrong speech, abusive words; Sk. parusa, pârusya; one of the ten evil acts (jûaku).

ako 下火 To light a fire; lighting firewood to cremate a dead body.

ako butsuji 下火仏事 A Buddhist ceremony of lighting firewood to cremate a dead body. This is part of the funeral service in the Zen school.

ako 下炬 In Zen, hinko 俵炬; both ako and hinko are T'ang pronunciations. Originally, it means 'holding a torch' in the hand of the priest in charge of the funeral service. It signifies cremation and, later, conferment in front of the coffin of the last words of blessing for the deceased person. The origin of this custom can be found in the story of the Buddha's cremation. According to the Bosatsu-shotaikyô 菩薩処胎経 (Sutra on the Bodhisattvas Dwelling in the Womb), when the Buddha passed into Nirvana, Mahâkâçyapa (Makakashô) and the five hundred disciples of the Buddha circumambulated the golden coffin seven times and stood on one side. Then ox-head sandalwood was piled on the coffin and Mahakasyapa set fire to it with a burning sandalwood torch.

Aksobhya 'Not shaken or agitated'; n of a Buddha in th east; A; 阿

aku 悪　Evil; Sk. pâpa; an act committed in contradiction to the Dharma or the principle of truth or reality and bound to bring about suffering in the future.

akubiku 悪比丘　An evil monk; a false monk; a monk unworthy of the name.

akuchishiki 悪知識 An evil friend or teacher; Sk. pâpa-mitra; also, praty-amitra; cf. zenjishiki.

akudô 悪道 An evil path; an evil realm, such as hell and the realm of animals; Sk. durgati, aksana, apâya.

akudôfu 悪道怖 Fear of an evil realm; Sk. durgatito bhayam.

akudôi 悪道畏　Fear of falling into an evil realm; one of the five fears (gofui 五怖).

akuen 悪縁 An evil condition; a thing or person that causes one to do an act which is evil or contradicts the Buddhist teaching.

akugô 悪業 An evil act; Sk. pâpa-karma, samdosa.

akugô bonnô 悪業煩惱　Evil karma and evil passions.

akugôka 悪業果　Retribution for an evil act.

akugôshô 悪業障 Hindrance of evil karma; Sk. karmávarana, duskrtavarana.

akugô shoten 悪業所纏 Covered by evil karma; Sk. sva-karma-dosâvaranâvrta.

akugyaku 悪逆　I. In ancient China, one of the ten rebellious acts for which heavy punishments were imposed. In Japan, one of the eight rebellious acts; see hachigyaku. II. Refers to jûaku gogyaku 十悪五逆, ten evils and five gravest offenses. III. Generally, vile and atrocious acts.

akugyô 悪行 Misbehavior, bad conduct.; Sk. duçcarita, kukrta, pâpa-kriyâ, visama-caryâ].

akui 悪意 An evil thought or intention; Sk. pratighâta, manah-pradosa.

akuin akka 悪因悪果　An evil cause that brings about an evil result.

akujû 悪習 Bad habit; Sk. dausthulya.

akukai 悪戒 A wrong precept; Sk. dauhçîlya.

akuma 悪魔 A devil; Sk. mâra. See ma.

akumuka 悪無過 'No fault in doing evil acts'; a wrong view that doing evil acts does not create any fault.

akumyô 悪名 A bad reputation; Sk. ayaçasvin.

akumyôi 悪名畏　Fear of a bad reputation; for example, when a beginner of the bodhisattva path enters a bar to save someone addicted to wine, he fears that such an act may invite a bad reputation; one of the five fears (gofui); Sk. açloka-bhaya.

akunin 悪人 An evil person.

akunin jôbutsu 悪人成仏 Evil persons becoming Buddhas.

akunin ôjô 悪人往生　Evil persons' attainment of birth in the Pure Land.

akunin shôki 悪人正機　Evil beings are exactly the object of Amida's salvation; one of the essential points in the teaching of Shinran. He is quoted in the Tannishô as saying, "Even a good person is born in the Pure Land; how much more so is an evil person?" This, however, is the view which Shinran inherited from his teacher, Hônen. Although this idea appears to contradict the general Buddhist teaching that encourages good, meritorious acts as the cause of emancipation, it best reveals Amida's unconditional and universal salvation, which applies to the most wicked persons who have no chance of emancipation.

akuritsugi 悪律儀 'Wrong precepts'; also, furitsugi 不律儀 and akkai 悪戒; they include such acts as killing in order to make one's living or make profit.

akuryô 悪霊　An evil spirit; there are two kinds: revengeful spirits of living persons (ikiryô 生霊) and those of dead persons (shiryô 死霊).

akuryû 悪龍　An evil dragon.

akusa 悪作 I. Sk. kaukrtya; one of the eight indeterminate mental functions; repenting an evil act already committed or feeling remorse for having done something good; see osa.
II. Sk. duskrta; in Vinaya, an evil act done with the body.

akusatsuna 悪察那　Sk. aksara (unalterable, syllable, letter); a word.

akuse 悪世　Evil world.

akushaju 悪叉聚　Sk. aksa, rudrâksa; the name of a plant which bears a cluster of fruit; Eleocarpus Genitrus; the core of its fruit is used for rosaries.

akushin 悪心　Evil mind.

akushô 悪性　Evil nature; Sk. açubha.

Akushô Ô悪性王　King Evil Nature; a king who killed his father to usurp the throne.

akushu 悪趣 Evil realms; Sk. apâya, durgati; the states of existence, such as hell, the realm of hungry spirits, and the realm of animals, to which evil-doers are destined.

akushu jinenpei 悪趣自然閉　'Evil states of existence close naturally'; evil realms perish of themselves. When one attains birth in the Pure Land, there are no more evil realms to which one returns. [Dai.; Mon.; SS]

akushujo 悪衆生　Evil beings. [YM.]

akushuku 悪取空 'A wrong view of voidness'; also hekishuku 僻取空; Sk. dur-grhita sunyata; understanding voidness without fully realizing the principle of 'dependent origination' (ensho 縁生) and 'non-arising' (musho 無生).

akushukusha 悪取空者 One who clings to a wrong view of voidness; Sk. durgrhita sunyata. [Yoga.]

akuso 悪相 Evil signs, such as those at the time of death, e.g., hallucinations, mental derangement and ominous bodily symptoms. [Tai.20.]

akusoku 悪触　'Wrong touch'; in Vinaya, food touched by the hand of another person is considered as defiled, and so such food should not be eaten.

akuu 悪友 An evil friend; Sk. akalyana-mitrata, kumitra. [Sutra.]

âlaya 'Storage'; the name of the eighth consciousness which stores all the potentials and to which the seventh consciousness is attached with a false concept of 'ego'; this is the base of one's physical existence and environmental manifestations. See arayashiki:.

all-embracing mind Amida's mind which embraces all living beings and seeks to emancipate them from the bondage of karma and suffering.

all-knowing wisdom The wisdom of knowing all things inside and out; the wisdom of clearly discerning everything; issaichi 一切智; Sk. sarvajñâ.
ama 阿摩　Sk. amba, P. amma; mother. [SW.]

ama 尼 A nun; Sk. bhiksuni; see bikuni 比丘尼.

amacha 甘茶　'Sweet tea'; Hydrangea tea; used to pour over an image of the infant Buddha on his birthday. The tradition is based on the story that when he was born, dragons came down and poured nectar over the Buddha's body.

amadera 尼寺　'A temple for nuns'; the first such temple in Japan is Sakurai-dera 桜井寺 in Nara Prefecture where the first three ordained nuns dwelt.

amado 尼堂 A convent.

amagoi 雨乞い 'Praying for rain'; also, kiu 祈雨 and shou 請雨. The ceremony includes chanting such sutras as the Sutra on the King of Sea Dragons (Kairyu-o-kyo 海龍王経) [T.15, No.593].

amagoi nembutsu 雨乞い念仏　'Nembutsu recitation to pray for rain.' In times of drought, special nembutsu rites were performed in various places, often accompanied by traditional local customs.

amagoromo 天衣　Robe of a heavenly being; said to be extremely light.

amako 尼講　'Nuns' meeting'; regular meetings of women Buddhists. Once a month or several times a year, women, often elderly, meet at a temple to chant songs of praise and hear sermons.

amaneki kado 普き門 'Universal Gate'; refers to the chapter on "Fumonbon" 普門品 of the Lotus Sutra, which is popularly called Kannongyo 観音経 (Kannon Sutra).

ama no hagoromo 天の羽衣 'The feather robe of a heavenly being.' [Tai. 11.]

ama-no-jakku 天邪鬼 'The heavenly evil spirit'; originally, the name of the mask of a devil worn on the abdomen of the King Vaisravana (Bishamon). Later, it came to refer to the two devils trampled upon by Vaisravana. Commonly, it is used to refer to a perverse or cross-grained person.

ama-nyobo 尼女房　See ama-nyudo.

ama-nyudo 尼入道　Female and male converts to the Jodo or Jodoshin school by having their heads shaven; used in the sense of a laywoman who has entered upon the Buddhist Path. In this sense, ama-nyobo 尼女房 is also used. Another meaning of this term is ordinary ignorant laypeople with little knowledge of Buddhism. [Fumi]

amara 阿末羅　Sk. amalaka; the name of a fruit. See amarokuju.

amarashiki 阿摩羅識　Amala (pure)-consciousness; the basic consciousness which is pure and undefiled. In the Consciousness-Only doctrine (Hosso), it refers to the eighth consciousness when it turns into the wisdom of enlightenment. In the teaching of the She-lun (Shoron) school, it is the ninth consciousness which is identical with True Suchness. See Shoronshu.

Amaravati アマラーヴァティー The place on the lower reaches of the river Krsna in south India; the ancient center of Buddhist arts from the Sunga dynasty (184 B.C.E.-300 C.E.). The great stupa was constructed in about 200 C.E. under the patronage of the Satavahana royal family. That the image of the Buddha in human form was found in a relief testifies to the fact that Greek art had reached here through Gandhara and Mathura.

amarokuju 阿摩勒樹 Sk. amalaka; also, 阿末羅, 阿摩羅, etc.; the name of a plant bearing edible fruits, which are also used for medicinal purposes.

amarokuka 阿摩勒果 A fruit of amalaka tree; see above. [KG.5; Lanka.]

Amaterasu-oomikami 天照大御神; the primordial Shinto god; Goddess of the sun. Born from the left eye of Izanagi 伊弉諾, her father god, she received the country of Takama-ga-hara 高天原 to reign. She taught her people to plant rice and to weave cloth. When her brother, Susano-ô 須佐之男, who had been born from the nose of Izanagi, went to see her in Takama-ga-hara, his insolent behavior got her very angry and so she hid herself in a rock-cave, Ama-no-iwato 天岩戸 and closed the mouth with a huge stone. At once the world was thrown into darkness. After the consultation, all the gods agreed that she might be induced by a merry-making dance. A goddess, named Ame-no-uzume no mikoto 天鈿女命, began to dance to the sound of the music played by gods. Out of curiosity, Amaterasu slightly moved the rock to see what was happening outside. At that moment a god with strong power, Tajikara-o no mikoto 手力雄命, forced opened the rock door. Amaterasu then left the cave and the world restored light.
Susano-ô was expelled and fled to Izumo 出雲. Amaterasu sent her grandson, Ninigi no mikoto 瓊瓊杵尊, to rule over the land he had inherited from his ancestors. Ninigi was the great grandfather of Emperor Jinmu. The shrine built for Amaterasu at Ise is the most ancient in Japan.


Amatsu koyane no mikoto 天児屋根尊 'The August One Amatsu Koyane'; a Shinto god and the ancestral kami of the Fujiwara 藤原 clan. When Amaterasu 天照, the Sun Goddess, hid herself behind a huge rock in a cave, he played music to appease her mind. At the time of the descent from heaven of August One Ninigi 瓊瓊杵尊 (Ninigi-no-mikoto), this god followed him. His descendants were successively in charge of ritual affairs in the imperial court. [Den.]　

Ame-no-koyane no mikoto 天児屋命 A son of Takamimusubi no kami 高皇産霊神 Being a retainer of Amaterasu, he accompanied Ninigi no mikoto 瓊瓊杵尊 in his mission to Hyuga 日向 in western Japan. He is the first ancestor of the Nakatomi 中臣 or Fujiwara 藤原 clan.

Ame-no-ｍｉｎａｋａ−ｎｕｓｈｉ　ｎｏ ｋａｍｉ 天御中主神　The primordial Shinto god who was the first to reside at Takama ga hara 高天原,

Amida 阿彌陀 The name of the Buddha in the Western Pure Land; Sk. amita 'infinite,' which stands for amitâbha 'infinite light' and amitâyus 'infinite life'; hence, translated as Muryôkô 無量光 and Muryôju 無量寿, respectively; also called Muryôshôjô 無量清浄 ('Immeasurably Pure'), Jinjippô-mugekô 尽十方無碍光 ('Light Unhindered in the Ten Quarters'), etc. The Larger Sutra presents twelve epithets for this Buddha which are associated with the twelve kinds of light he possesses. Amida is one of the most popular Buddhas in Mahayana Buddhism and is mentioned in more than 200 sutras, of which the Larger Sutra is the most important. According to this sutra, Amida was previously a king. When he met a Buddha, called Lokeçvararâja 世自在王 (Sejizaiô), he wished to become a Buddha. He then renounced the world and became a mendicant, called Hôzô 法蔵 (Dharmâkara). He made forty-eight vows (shijûhachi-gan) and performed various bodhisattva practices to fulfill them. After many aeons, his vows were fulfilled, and he became a Buddha of infinite light and life. His land in the west, which is also part of the result of his Vows and practices, is called Sukhâvatî 極樂 (Gokuraku), 'Utmost Bliss.' As promised in the Eighteenth Vow (see hongan no mon), those who have sincere faith in Amida and recite his Name (nembutsu) are able, through his power, to be born in his land after death. Amida is a transcendent Buddha, as contrasted with a historical Buddha, and is generally regarded as a recompensed body Buddha (hôjin 報身; Sk. sambhôga-kâya). The school of Buddhism centering around Amida is known as Pure Land Buddhism (Jôdokyô 浄土教 or Jôdomon 浄土門). It arose in India, grew in China, and attained its fullest development in Japan. Amida is thus the principal Buddha of the Jodo, Jodoshin, and other Pure Land schools. In esoteric Buddhism, Amida is one of the five Buddhas in the five cardinal directions. See gobutsu, gochi nyorai.

Amida Butsu 阿彌陀仏 I. Amida Buddha. II. Refers to the nembutsu. See Amida. [Ho.36.]

Amida Butsu o mosu 阿彌陀仏をもうす　To recite the Name of Amida Buddha. [MT.]

Amida daishinju 阿彌陀大心呪　Amida's Great-Mind Spell; see Amida no daishu.

Amida darani 阿彌陀陀羅尼 'Amida dharani or mantra'; Kakuban 覚鑁 uses three kinds of Amida mantra in his works: 1) nine syllable-mantra, i.e., OM (or M) A MR TA TE JE HA RA HUM; 2) six syllable-mantra, i.e., NA MO A MI TA BUH; 3) three syllable-mantra, i.e., A MI TA. A comparative study of these three mantras reveals that the third is an ontological and philosophical exposition of the Shingon Nembutsu and that the first is the most elaborate exposition of the authentic esoteric Amida mantra along the line of the Pure Land thought. Of the three, the second mantra shows the closest affinity to the popular nembutsu formula of the Pure Land school.

Amida-do 阿彌陀堂　'An Amida hall'; with the growing popularity of Pure Land Buddhism in Japan, many Amida halls were constructed from the middle of the Heian period (794-1185). Most of them were modeled after the Jogyodo 常行堂 built by Ennin 円仁 on Mt. Hiei. It is a small hall in the form of a mani-gem, with the interior richly decorated and painted with a picture of the Pure Land; inside the hall is enshrined a statue of Amida Buddha. The Hokaiji Temple法界寺 at Hino in Kyoto and the Ojogokuraku-in 往生極樂院 of Sanzen-in Hall 三千院 in Kyoto are some examples of this type of hall. The Hoo-do 鳳凰堂 of the Byodo-in Hall 平等院 is an Amida-do but is built in a much more elaborate style.

Amida gasa 阿彌陀笠 A bamboo hat worn on the back of the head, so that it looks like the halo of a Buddha statue.

Amida gobutsu 阿彌陀五仏　Five Holy Ones of Amida and others; Amida and four bodhisattvas: Kannon (Avalokitesvara), Seishi (Mahasthamaprapta), Jizo (Ksitigarbha)and Ryuju (Nagarjuna). A picture showing these five Holy Ones is called Amida goson mandara 阿彌陀五尊曼荼羅.

Amida gochi 阿彌陀五智　'The five wisdoms of Amida'; according to the Larger Sutra, Amida has the following five kinds of wisdom: 1) butchi 仏智, Buddha-wisdom, 2) fushigichi 不思議智, inconceivable wisdom, 3) fukashochi 不可称智, ineffable wisdom, 4) daijokochi 大乗広智, boundless Mahayana wisdom, and 5) muto-murin-saijoshochi 無等無倫最上勝智, incomparable, unequalled, and unsurpassed supreme wisdom.

Amida goma 阿彌陀護摩 A goma (Sk. homa) ritual to pray to Amida for protection from evils and for a long life. [K.59]

Amida-hijiri 阿彌陀聖 'An Amida saint'; an epithet for Koya hijiri.

Amida hishaku 阿彌陀秘釋 The Esoteric Meaning of Amida by Kakuban 覚鑁; [T.79, No.2522]. This short work presents the essential teaching of the esoteric nembutsu. Kakuban first explains that Amida is the manifestation of the wisdom of the Dharmakaya, Mahavairocana (Dainichi), and corresponds to the wisdom of wonderful discernment (myokanzatchi 妙観察智). When one realizes the ultimate One Mind which contains all the Buddhas, deities, their wisdoms, and other beings, one attains unity with Amida. Next, the author explains the thirteen different names of Amida related to his manifestations of light, each being one of the functions of the Dharmakaya's wisdom of discernment. Lastly, he presents the esoteric meanings of 'AMITA' 1) 'A' signifies the principle of non-differentiation and original non-production of One Mind; 'MI' signifies the principle of non-differentiation, egolessness, and universal self of the One Mind; 'TA' signifies the principle of Suchness and tranquility of all dharmas pervaded by the One Mind. 2) 'A' also signifies the Buddha family (butsubu) because it symbolizes the oneness of the principle of reality and the transcendental wisdom, and represents the essential nature of the Dharma-realm pervaded by One Mind. 'MI' signifies the Lotus family (rengebu) because the ultimate reality revealed by the wisdom of wonderful discernment and observation, i.e. the emptiness of sentient beings and dharmas, is like a lotus-flower, originally undefiled by the objects of the six sense-perceptions. 'TA' signifies the Vajra family (kongobu), because the wonderful wisdom of the Tathagata is, in itself, indestructible and destroys all delusions as enemies. 3) 'A' also signifies the principle of emptiness; the essential nature of One Mind is, from the beginning, free from delusory appearances. 'MI' signifies the principle of the temporary; all dharmas pervaded by the undifferentiated One Mind exist temporarily like illusions. 'TA' signifies the principle of the middle; all dharmas pervaded by the undifferentiated One Mind are free from the two extreme views and, therefore, cannot be conceived as having fixed forms. 4) 'A' also signifies the principle of existence; the essential nature of the One Mind is originally non-existent, unproduced, and without extinction. 'MI' signifies the principle of emptiness; all dharmas pervaded by the One Mind are in themselves ungraspable. 'TA' signifies the principle of non-emptiness; all dharmas pervaded by the One Mind have, from their origin, been always possessed of the merits of the Dharmakaya. 5) 'A' also signifies cause; the realms of Buddhas and those of sentient beings are caused respectively by realization and ignorance of the One Mind. 'MI' signifies practice; by destroying self-attachment and attachment to dharmas, one realizes emptiness of self and dharmas, thereby attaining Buddhahood. 'TA' signifies the Buddha; the undifferentiated One Mind expresses the principle of the reality of Suchness and the transcendent wisdom, which are among the qualities of Buddhahood. Since the merits of the name are inestimably great, Kakuban states, "One who pronounces the three syllables, 'A,' 'MI,' and 'DA,' will have his grave karmic offenses committed from the beginningless past extinguished; one who is mindful of Amida will perfect endless merits and wisdom. Just as a single gem in Indra's net at once reflects images of innumerable gems, the single Buddha, Amida, instantly endows one with boundless intrinsic merits."

Amida-ho 阿彌陀法　'Amida ritual'; an esoteric ritual dedicated to Amida in which the Amida Dharani is recited, the three mystic practices are performed, and the nembutsu samadhi is practiced. By performing this ritual, one expects to be born in the Pure Land and reach the stage of a bodhisattva.

Amida-hoo 阿彌陀法王　Amida, the Dharma-king. [KG.4,5]

Amida jodohen 阿彌陀浄土変　A picture showing Amida's Pure Land. In China many paintings of this kind were produced from the early T'ang period (618-907). In Japan, the Chiko mandara 智光曼荼羅, Taima mandara 当麻曼荼羅, and Shokai mandara 青海曼荼羅 are well known. See Amidakyo Mandara, Muryojukyo mandara.

Amida-ko 阿彌陀講 'An Amida gathering'; a gathering devoted to Amida; also Ojo-ko 往生講, a gathering for the attainment of birth in the Pure Land. This type of gathering became popular among the nobility towards the end of the Heian period (794-1198). According to the Ojo-koshiki 往生講式 by Yokan, who began these gatherings, they took place on the 15th day of the month but, commonly, they were held on other days, too. [K.155]

Amida konpon darani 阿彌陀根本陀羅尼　'The root-dharani of Amida'; see Amida no daishu.

Amida konpon'in 阿彌陀根本印 'Amida's basic mudra'; the manual sign formed by placing the left hand on the right one and holding the middle fingers straight while keeping their tips close to each other; this represents a lotus-bud.

Amida-koshiki 阿彌陀講式 The Rite for Paying Homage to Amida; see Ojo-koshiki. [K.51]

Amida kubon-ojo-in 阿彌陀九品往生印　The nine mudras of Amida corresponding to the nine grades of aspirants of the Pure Land.

Amida-kuji 阿彌陀籤　'Amida lottery'; a lottery sheet with several intersecting lines is used. Those participating in the lottery write their names on one end of the line, and the amount of money to be donated is given in such a way as to hide it from the participants. Later they will know who must pay how much. Afterwards, they divide the total earnings equally among themselves.

Amida kuonjoo daranikyo 阿彌陀鼓音声王陀羅尼經　The Sutra on the Dharani of Amida Drum-Sound King; the translator's name unknown. Repetition of this dharani is taught as the cause of birth in Amida's land. According to this sutra, Amida had parents and children. [T.7, No.370].

Amidakyo 阿彌陀経 The Amida Sutra; the Chinese translation by Kumarajiva (Kumaraju) [T.12, No.366]; also called shishikyo 四紙経, 'four-sheet sutra', because this sutra is only four sheets in length. This has been used as one of the three basic texts of Pure Land Buddhism, side by side with the Larger Sutra and Contemplation Sutra, since the time of Shan-tao (Zendo) who held it in high esteem. The title of the Sanskrit text is Sukhavativyuha, which means 'Glorious Adornment of Sukhavati (the land of happiness).' One day the Buddha was staying at Sravasti (Shaekoku) in north-east India, together with 1,250 monks and many bodhisattvas. He began to address the audience, headed by Sariputra (Sharihotsu), as follows: There is in the western quarter a Buddha-land called 'Utmost Bliss,' where the Buddha Amida presides. The land is full of wonders, pleasing to the mind and comforting to the senses, and those born there can enjoy the highest spiritual bliss. This Buddha is called Amida (lit. immeasurable) because his life span is immeasurable, also because his light shines out boundlessly. All beings there dwell in the Stage of Non-retrogression (futai), assured of attaining enlightenment. In order to be born there, one must concentrate on Amida, holding fast to his Name for one to seven days. Then, at the time of death, Amida, accompanied by a host of sages, appears before him and ensures his attainment of birth in the Pure Land. Innumerable Buddhas dwelling in the six quarters urge sentient beings to have faith in this sutra which is protected by all the Buddhas. One who receives it is also protected by them and led to reach enlightenment without retrogression. For this reason, all beings should aspire for birth in the Pure Land. The sutra ends with praise of Sakyamuni for becoming a Buddha during the period of five defilements (gojoku).
Many commentaries have been composed in China and Japan. The eminent scholar-monks of the Path of Sages, such as Seng Chao (Sojo, 384-414), Chih-i (Chigi, 538-97), and K'ui-chi (Kiki, 632-682) reputedly wrote commentaries on this sutra but their authorship is doubtful. In his Hojisan 法事讃 (Liturgy of Services), Shan-tao expounded in full detail the liturgy of chanting the Amida Sutra. In the Pure Land schools in Japan and elsewhere, this sutra is extensively used at services.

Amidakyo mandara 阿彌陀経曼陀羅　The Amida Sutra mandala; pictorial presentation of the contents of the Amida Sutra in mandala form. One such mandala is preserved at Chion-in, Kyoto, and another which was in the possession of the late Mr. Harold Stewart from Australia has been introduced by Hisao Inagaki [The Amida Sutra Mandala, Nagata Bunshodo, 1995].

Amidakyosho 阿彌陀経疏　The Commentary on the Amida Sutra. I. A work by a Pure Land master Wonhyo (Gangyo 元暁) of Silla (617-686); [T.37, No.1759]. II. A work ascribed to K'ui-chu (Kiki 窺基)(632-682); [T37, No.1757]. III. A work by a Tendai master Chih-yuan (Chien 智円)(976-1022); [T.37, No.1760].

Amida mandara 阿彌陀曼荼羅　The Amida mandala; there are several kinds of Amida mandala in esoteric Buddhism: 1) five holy ones - Amida and four bodhisattvas based on the Vajra Realm Mandala (Kongokai mandara); 2) eight petals and nine holy ones - Amida surrounded by eight bodhisattvas and further attended by eight puja bodhisattvas and four incarnate bodhisattvas; 3) eight Tathagatas - Kannon at the center surrounded by eight Tathagatas on the eight petals; 4) five holy ones - Amida at the center attended in front by Kannon and Seishi and in the back by Jizo and Nagarjuna (Ryuju); and 5) nine grades of Amida - the highest grade of Amida at the center of a lotus flower with eight other grades on the eight petals, who are further attended by twenty-four bodhisattvas.

Amida meditation Meditation on Amida Buddha; concentration on Amida through which one visualizes him; Amida samâdhi.

Amida nijugo bosatsu raigozu 阿彌陀二十五菩薩来迎図　A picture showing Amida and twenty-five bodhisattvas welcoming the devotee. Traditionally, Genshin was the first to produce this kind of painting. See nijugo-bosatsu.

Amida no daishu 阿彌陀の大呪 Also, Amida no daizu or daiju; the great spell of Amida. Refers to Muryoju-nyorai konpon-darani 無量寿如来根本陀羅尼 (the Basic Dharani of the Tathagata of Infinite Life), which reveals Amida's inner realization, vows, and merit. The spell used in Japan is the one translated by Amoghavajra (Fuku), which appears in the Muryoju-nyorai kangyo-kuyo-giki 無量寿如来観行供養儀軌 (Manual of Rituals of Contemplation of and Making Offerings to the Tathagata of Infinite Life) [T.19, No.930], and is also called Jukanromyo 十甘露明 (Ten Spells of Nectar). This is one of the three spells of Amida, the other two being the one-letter spell (ichijishu 一字呪) and the small spell (shoshu 小呪). [Ma.(variant text)]

Amida no ennichi 阿彌陀の縁日 'Amida's ennichi'; the 15th of the month when Amida is believed to be in closer relation with human beings. See ennichi. [K.711.]

Amida no honshowa 阿彌陀の本生話 Jataka stories of Amida Buddha; there are the following fifteen birth stories of Amida other than the one recounted in the Larger Sutra: 1) According to texts such as the Sutra on the Dharani that Produces the Boundless Gate (Shussho-muhenmon daranikyo 出生無辺門陀羅尼経) [T.19, No.1009], there was a prince named 'Gem-like Glory of Inconceivable Merit' (Munentokushu 無念徳首, Fushigi-shokudoku 不思議勝功徳, etc.); he practiced the dharani and quickly became a Buddha named Amida. 2) According to the Sutra on the Samadhi of Wisdom-Seal (Ein-zanmai-kyo 慧印三昧経) [T.15, No.621], and other texts, there was a king named 'Extended Wisdom' (Ejo 慧上, etc.); having heard the exposition of the Tathagata-wisdom-mudra Samadhi, he renounced the world together with his one thousand children and dedicated himself to this samadhi; the king later became Amida and the thousand princes became the thousand Buddhas of the present cosmic period. 3) According to the Lotus Sutra, there was a Buddha named 'Distinguished Wisdom of Great Transcendent Faculty' (Daitsu-chisho 大通智勝, Mahabhijnajnanabhibhu); when he was a prince, he had sixteen sons, who all renounced the world and became monks under the Buddha; later they all became Buddhas; the ninth prince became Amida and the last one became Sakyamuni. 4) According to the Rastra-pala-pariprccha (Tokko-taishi-kyo 徳光太子経, the Sutra on Prince Virtuous-light) [T.3, No.170] and other texts, there was a king named 'Arcismat' (Burning) who had a son named 'Punya-rasmi' ('Merit-light,' Tokko 徳光); after the prince became a monk under a Buddha, the king also received the Dharma from the Buddha; later, the king became Amida and the prince became Sakyamuni. 5) According to the Sutra on the Auspicious Kalpa (Gengogyo 賢劫経) [T.14, No.425] and other texts, there was a prince named 'Proclaiming the Pure Sound of the Reward of Merits for Many Beings' (Jofuku-hoshuon 浄福報衆音, etc.); when he heard an exposition of the Samadhi of Realizing the Dharma-essence, he resolved to attain this samadhi; later the prince became Amida. 6) According to the same sutra, a monk called 'Practices of Boundless Treasure-Sounds' (Mugenryo-hoongyo 無限量宝音行) dedicated himself to the Samadhi of Realizing the Dharma-essence and became Amida. 7) According to the same sutra, there was a Buddha who expounded the Samadhi of Realizing the Dharma-essence; in the audience was a king named 'Merit-flower' who upheld the samadhi and urged his one thousand sons and attendants to accept the Dharma in faith; he finally attained the samadhi and became Amida; the thousand princes became the thousand Buddhas of the present cosmic period. 8) According to the Mahayana-vaipulya-dharani Sutra (Daijo-hoko-sojikyo 大乗方広総持経, the Sutra on the Extensive Mahayana Dharanis) [T.9, No. 275] and other texts, a monk named 'Pure Life' (Jomyo 浄命) led many people to awaken pure faith and attain higher spiritual states; he later became Amida. 9) According to the Sutra on Abusing the Buddha (Hobutsukyo 謗仏経) [T.17, No.831] and other texts, there was a master who expounded the Dharma and led many people to spiritual attainment; the king called 'Given by the Moon' (Gattoku 月得, etc.) went to see the master and made offerings to him; the king later became Amida. 10) According to the Jataka Sutra (Shokyo 生経, the Sutra on the Birth Stories) [T.5, No.154], there was a young monk named 'Wei-hsien' 惟先 who was renowned for his deep wisdom; he later became Amida. 11) According to the Lotus of Compassion Sutra (Hikekyo 悲華経) [T.3, No.157], etc., there was a king named 'Aranemin' ('Not disputing,' Mujonen 無諍念); one of his ministers named 'Samudra-renu' ('Ocean-sand,' Hokai 宝海) had a son who renounced the world and became a Buddha named 'Ratna-garbha' ('Treasure-store,' Hozo 宝蔵); the king went to see the Buddha and awakened the aspiration for Bodhi; he made fifty-two vows and became Amida. 12) According to the Sutra on the Ocean-like Samadhi of Contemplation of Buddhas (Kanbutsu-zanmaikai-kyo 観仏三昧海経) [T.15, No.643], when the Buddha named 'Voidness King' (Kuo 空王) was in the world, there were four passion-ridden monks; one day they heard a voice in the air urging them to enter a pagoda and contemplate the Buddha; so they did as they were told; as a reward for contemplating the Buddha's image and repenting of their evil karma, they visualized Buddhas of the ten quarters and attained the nembutsu-samadhi; later they all became Buddhas; the third monk became Amida. 13) According to the Sutra on the Great Dharma-torch Dharani (Daihoko daranikyo 大法炬陀羅尼経) [T.21, No.1340], there was a bodhisattva named 'Brilliant Sign' (Myoso 明相), who made a pilgrimage to all the stupas constructed in honor of the deceased Buddhas; after performing bodhisattva practices, he became Amida. 14) According to the Sutra on the Dharma-gate of Immeasurable Mudras Arising from the Illusion-like Samadhi (Nyogen-sanmaji muryoin-homonkyo 如幻三摩地無量印法門経) [T.12, No.372], there was a king named 'Distinguished Glory' (Shoi 勝威, etc.) who paid homage to a Buddha for 84,000 koti years; as the Buddha expounded the Dharma to him, he attained deep insight into all dharmas; later the king became Amida. 15) According to the Vaipulya Sutra on the Wisdom of Enlightenment (Kakuchi-hokokyo 覚智方広経) quoted in the Discourse on Jewel-essence of Mahayana (Daijo hoyogiron 大乗宝要義論) [T.32, No.1635], there was a Buddha-land where there were only sravakas; a monk named 'Seeing Objects Equally' (Tokan-shoshoen 等観諸所縁) practiced Mahayana but became self-conceited; seeing that he was reborn in the Heaven of Long Life in the world of form, the Buddha provided various means to save them; the monk thereby attained emancipation and became Amida.

Amida no renga 阿彌陀の連歌 'Amida linked-verse'; a linked verse with each line beginning with the sacred phrase, Namu Amida Butsu 南無阿彌陀仏; a kind of myogo renga 名号連歌, often composed as an act of transferring merit to a deceased person (tsuizen 追善). [S.Vb-7]

Amida no sanji 阿彌陀の三字　The three syllables, A-MI-DA.

Amida no shoshu 阿彌陀の小呪　'The small spell of Amida'; one of the three spells of Amida; also shinshingon 心真言; the spell reads, "Om amrita teje hara hum" (Homage to the one who works in the imperishable glory).

Amida-SamâdhiThe Samâdhi in which one attains unity with Amida; Çâkyamuni entered this samâdhi before expounding the Larger Sutgra.

Amida sanji hoppoo sanshin kukechu sandai 阿彌陀三字法報応三身空仮中三諦 The three letters, 'A,' 'MI,' and 'DA,' represent the three Buddha-bodies, i.e., Dharma-body, Recompensed Body, and Accommodated Body, respectively, and also the threefold truth, i.e., voidness, temporariness, and the middle. This theory appears in Genshin's work, Amida-bushinshu 阿彌陀部心集.

Amida sanjushichigo 阿彌陀三十七号 Thirty-seven names of Amida listed by Shinran in the preface to the Jodo Wasan (Hymns on the Pure Land): 1) muryoko 無量光, infinite light, 2) shinjitsumyo 真実明, true illumination, 3) muhenko 無辺光, boundless light, 4) byodogaku 平等覚, equal enlightenment, 5) mugeko 無碍光, unhindered light, 6) nanjigi 難思議, inconceivable one, 7) mutaiko 無対光, incomparable light, 8) hikkyoe 畢竟依, ultimate resort, 9) koenno 光焔王, king of the flaming light, 10) daiogu 大応供, great arhat, 11) shojoko 清浄光, pure light, 12) kangiko 歓喜光, light of joy, 13) daianni 大安慰, great consolation, 14) chieko 智慧光, light of wisdom, 15) fudanko 不断光, unceasing light, 16) nanjiko 難思光, inconceivable light, 17) mushoko 無称光, ineffable light, 18) chonichigakko 超日月光, light outshining the sun and the moon, 19) mutodo 無等等, equal to the unequaled, 20) kodaie 広大会, great assembly, 21) daishinkai 大心海, great oceanic mind, 22) mujoson 無上尊, highest honored one, 23) byodoriki 平等力, equalizing power, 24) daishinriki 大心力, great mind-power, 25) mushobutsu 無称仏, ineffable Buddha, 26) bagaba 婆伽婆, bhagavat, 27) kodo 講堂, lecture-hall, 28) shojo daishoju 清浄大摂受, pure, great embracing one, 29) fukashigison 不可思議尊, inconceivable honorable one, 30) dojoju 道場樹, bodhi-tree, 31) shinmuryo 真無量, truly immeasurable one, 32) shojogaku 清浄樂, pure music, 33) hongan kudokuju 本願功徳聚, mass of the merits of the Primal Vow, 34) shojokun 清浄薫, pure fragrance, 35) kudokuzo 功徳蔵, store of merits, 36) mugokuson 無極尊, limitless honored one, and 37) namo fukashigiko 南無不可思議光, taking refuge in the inconceivable light. See juniko.

Amida sanmyo 阿彌陀三名 Amida's three names: 1) Muryoju 無量寿, Amitayus, Infinite Life; 2) Muryoko 無量光, Amitabha, Infinite Light; 3) Kanro 甘露, Amrta, Nectar.

Amida san'yasanbutsu sarubutsudan kadonindokyo 阿彌陀三耶三仏薩楼仏檀過度人道経　The Sutra on the Way of Salvation of Humans by Amida, the Perfectly Enlightened One, that Transcends all Buddhas; tr. by Chih Ch'ien (Shiken) of the Wu kingdom during 223-228; often abbreviated to Daiamidakyo 大阿彌陀経; the second earliest Chinese translation of the Larger Sutra. See goson shichiketsu. [KG.2,5]

Amida sanzon 阿彌陀三尊 The Amida triad; Amida and his two attendant bodhisattvas: Kannon and Seishi.

Amidasen 阿彌陀仙　'Amida Rsi'; Amida the Hermit; an appellation for Amida, used, for example, by Nagarjuna (Ryuju) in his Twelve Adorations (Junirai).

Amida senbo 阿彌陀懺法　The ritual for repentance dedicated to Amida; the ritual of repenting one's evils before Amida and the Three Treasures (sambo) and aspiring to be born in his Pure Land after death. The ritual originated from Ennin's Saihosenbo 西方懺法, and was first performed on Mt. Hiei and in the imperial court, and later at the Chion-in and Honganji Temples. See Ennin.

Amida shiyuikyo 阿彌陀思惟経 The Sutra on Contemplation of Amida; refers to the Amidabutsu daishiyui kyosetsu jomon 阿彌陀仏大思惟経説序文 (Preface to the Sutra on Great Contemplation of Amida), which appears in the Darani-jukyo 陀羅尼集経 (Sutra Containing Dharani) [T.18, No.901, p.800 ff.].

Amida shuji 阿彌陀種子　The sacred letter of Amida, namely, HRIH.

Amida Sutra Amidakyô; the Smaller Sutra; Smaller Sukhâvatîvyûha Sutra; one of the three Pure Land sutras (sanbukyo).

Amida wasan 阿彌陀和賛 A Japanese hymn eulogizing the virtue of Amida.

Amida's Dharma The law of salvation which Amida has made available for us; originating from the Primal Vow, it works to deliver us from the karmic bondage and leads us to the Pure Land.

amiginu 阿彌衣　Also, amie 網衣 (a net robe); a special robe worn by monks of the Jishu 時宗, often seen in the pictures of Ippen.

amirita 阿蜜哩多　Sk. amrta; kanro 甘露 (nectar); a divine drink or medicine used by gods to attain immortality; often used to describe the Buddha Dharma.

Amita 阿彌陀　'Immeasurable, infinite'; corresponds to the Japanese 'Amida'. See Amida. According to Genshin (942-1017), the Sanskrit syllables A, MI and TA represent the triple truth of the void, the temporary, and the middle; see Kanjin ryakuyoshu 観心略要集, A Compendium of Contemplation of Mind; (Eshin Sozu Zenshu I, 277). II. Kakuban (1095-1143), in his Amida-hishaku 阿彌陀秘釋, the Esoteric Meaning of Amida, interprets these three syllables in various esoteric ways.

Amitâbha 'Infinite light ; one of the two other names of Amida Buddha the other being　Amitâyus: 阿彌陀.Amida Buddha,

Amita-dhvaja 'Immeasurable ensign'; n. of aBuddha in the east; 無量憧.

Amitâyus 'Infinite life'; one of the two other names of Amida Buddha, the other being Amitâbha.

Amogha-râja  ‘Unfailing king’; n. of a disciple of the Buddha; the Chinese translation面王suggests Mukharâja.

an 庵 Also soan 草庵 ('grass-roofed hut') and hoan 蓬庵 ('thatched cottage'); a hermitage. I. A small hall built in the same premises of the graveyard of the founder or an eminent monk of a Zen temple; tatchu 塔頭. II. A small hall before it is promoted to the rank of a temple. III. A small hall that belongs to a large temple. According to the survey of temples in 1788, the five principal Zen temples (gosan) in Kyoto had a number of an: the Nanzenji Temple had 23 an, the Tenryuji Temples 79, the Shokokuji Temple 12, the Kenninji Temple 29 and the Tofukuji Temple 71. See anju.

an 暗 Darkness; ignorance; an indistinguishable state; the noumenal aspect of existence; see myo 明.

ana 阿拏　Sk. anu; gokumi 極微; a particle; the smallest unit of the material element. See sumoku, III.

Anabadatta 阿那婆達多 Sk. Anavatapta; a dragon king. [Lotus.]

anagon 阿那含 Sk. anagamin; 'a no-returner', a Hinayana sage who has destroyed subtle evil passions and is no longer subject to rebirth in the world of desire. [Dai.; KG.5; Kan.]

anagonka 阿那含果 The stage of a no-returner: Sk. anagami-phala; the second highest rank in Hinayana; one who attains this stage will never again be reborn in the world of desire; see fugenka. [Dai.; KG.5]

anahana 阿那波那　Sk. anapana; exhalation (ana) and inhalation (apana); also, anhan 安般; translated as susokukan 数息観; concentration on one's breathing while counting its number.

anakashiko あなかしこ, 穴賢,噫畏　Humbly and respectfully; 'ana' is an interjection and 'kashiko' is used for 'kashikoshi,' an adjective meaning 'with awe and humbleness.' [Fumi.; MT.]

ana myoga あな冥加 'Heavens!'; an exclamatory remark. [K.551]

Anan 阿難 Abbr. of Ananda 阿難陀; Sk. Ananda ('Happiness' or 'Joy'); a cousin and one of the ten great disciples of the Buddha. After he joined the Sangha, he constantly attended on the Buddha for more than twenty years and committed all his sermons to memory. He was therefore renowned as 'first and foremost in hearing the sermons.' After the Buddha's death, Ananda recited the sermons, which were later compiled as a collection of sutras. See ketsuju.

Ânanda 'Happiness, joy'. See Anan.

Annami 安阿彌 The name which Kaikei 快慶 used for himself.

Anannari 阿難那利 Sk. Anupalipta; the name of a Buddha. [Sukha.]

Anan sonja 阿難尊者　Venerable Ananda. See Anan. [JW.]

Ananta-vîrya 'Limitless effort'; n. of a Buddha in the south; 無量精進.

Anaritsu 阿那律 Sk. Aniruddha; also Anaritsuda 阿那律陀, Anirudda 阿瀦楼陀 and Risho 離障; one of the ten great disciples of the Buddha; renowned for his divine sight; see judai-deshi. [Zen.]

Anaritsuda 阿那律陀 See Anaritsu. [Zen]

anata makase あなたまかせ　'Leaving everything up to you'; 'you' here refers to Amida; leaving everything up to Amida is the state of mind of a person of true faith in the Jodoshin school. [Issa]

Anathapindada 'Giver of food to the poor'; refers to Sudatta, a wealthy man of Çrâvastî 給弧獨, who purchased a garden from Prince Jeta and built in it a monastery for the Buddha, known as 祇園精舎．

anchinho 安鎮法　An esoteric ritual for securing peace of one's home; offering of prayers to a new house or stupa. This term, however, is limited to a new building at the imperial household or shogunate family. For ordinary families, the term antakuho 安宅法 is used. A mandala scroll is hung at the ritual and the main object of worship is either Fudo Myoo 不動明王 or Yoe Kannon 葉衣観音 when a new house is consecrated, and Hachiji Monju 八字文殊 is enshrined when an old house is consecrated. In the Tendai esoteric tradition, anchinkakokuho 安鎮家国法 (the ritual of praying for peace of the home and the state) is conducted. Cf. jichinsai.

anchin-kokkaho 安鎮国家法 The ritual for securing the peace and quiet of the state; an esoteric ritual performed in the imperial palace, in which Fudo (Acala) is the principal deity; abbreviated as kokuchin 国鎮; one of the four great rituals of the Mountain School of Tendai (sanmon shika-daiho 山門四ケ大法). A similar ritual performed at an ordinary house is called kachin 家鎮 or chintaku 鎮宅.

andae 安陀会 Sk. antar-vasa; one of the three robes of a monk; see sanne.

Andarakoku 案達羅国　Andhra; the name of a kingdom; a powerful dynasty in south India, founded after King Asoka's death, lasting about 450 years until 225. The first king, Simka, called his dynasty 'Satavahana' ('riding on a gandharva called Sata'). The famous tower Amaravati and the cave temple Ajanta were constructed under the patronage of this dynasty. Also, King Gautamiputra Yajnasri was a patron of Nagarjuna.

Andora ocho アンドラ王朝 Sk. Andhra dynasty, a dynasty which thrived in south India for about 450 years, from the time of the death of King Asoka (BCE 232) to C.E. 225. The great stupa at Amaravati and the earliest part of Ajanta were constructed during the reign of the Satavahana royal family. It is said that King Gautami-putra Yajnasri of this family offered Nagarjuna a cave in Mt. Black Bee. Thus, this king's contribution to the development of Mahayana was very great.

angesho 安下処 'The place where a monk can unload his bag and take rest'; a lodge.

ango 安居 I. 'Peaceful dwelling'; Sk. varsika; originally the rainy season of three months, from the 16th day of the 4th month to the 15th day of the 7th month, during which monks stay in their monasteries concentrating on Buddhist studies and practice. [K.46; Tai.39] II. 'The monastic retreat'; the title of the 79th chapter of the Shobogenzo.

ango-e 安居会 A lecture-meeting during the ango period. See ango. [R.III-19]

Angurimala アングリマーラ Sk. Angulimala; see Okutsumara.

angya 行脚 Traveling for the sake of the Buddhist practice; Buddhist pilgrimage. [Tai.20]

angyaso 行脚僧　An itinerant monk.

anin 轌人 A dumb person. [Ron.]

Aniruddha 'Unobstructed'; one of the ten great disciples of the Buddha, renowned for his divine sight; 離障, 阿î楼駄.

anja 行者 One who does miscellaneous work in a Zen temple. In China, a person who is not ordained, keeps his hair long and may even be married can be an anja. In Japan, anja is usually a shaven-headed person, but later any one who serves a head priest or his attendant irrespective of whether he is ordained or not.

anjin 安心 'Peace of mind, settled heart; faith; assurance; firm belief'; used as an equivalent of shinjin, or Faith, endowed to the devotee by Amida; see shinjin.

anjin ketsujô 安心決定　Settling of one's faith; one of the key terms in the Jôdoshin school.

Anjinketsujôshô 安心決定抄 A Tract on the Firm Establishment of Faith; the author is unknown but is presumed to have been someone closely related to the Seizan sub-school of the Jôdo school. Rennyo found this to be a highly inspirational book and compared it to a gold mine. [AK.]

anjin kigyo 安心起行　Faith and practice; settling one's faith in Amida and performing the Pure Land practice. [Gu.]

anjin kigyô sagô 安心起行作業　'Faith, practice, and act'; a term used in Pure Land Buddhism; it originally appears in Shan-tao's (Zendô) Liturgy for Birth (Ôjôraisan). 1) Faith: refers particularly to the threefold mind (sanshin 三心) mentioned in the Contemplation Sutra; 2) Practice: performance of the five mindful practices (gonenmon 五念門) set up by Vasubandhu (Seshin) or the five right practices (goshôgyô 五正行) provided by Shan-tao, and 3) Act: the fourfold prescribed manner of practice (shishu 四修).

anjin ritsumyô 安心立命 Also, anjin ritsumei; settling one's body and life by attaining steadfast faith or performing prescribed practices; attaining complete peace and establishing one's course of life (myô 命) in accord with the ultimate reality.YYYYY

anjin rondai 安心論題 'The topics on faith'; the thirty topics on faith of the Jodoshin school. In 1926 a hundred topics for discussion were chosen by the Kangakuryo 勧学寮 (seminary of scholars of the highest rank) at Nishi Honganji; 70 of them are doctrinal topics, and 30 are about faith of the Jodoshin school. The number of the topics on faith has been reduced to seventeen since 2002.

anjo 安処 A peaceful place; refers to Nirvana. [KG]

anjo 安詳　Peacefully and calmly.

Anjo no miei 安静の御影　Also Anjo no goei; Shinran's portrait at Anjo; painted by Hogen Choen 法眼朝圓 at Anjo in Aichi Prefecture at the request of Senkai 専海, a disciple of Shinbutsu 真仏, when Shinran was 83.

anju 庵主　A monk or hermit of a temporary habitation; also, a nun who lives in a hermitage. Generally, a novice who lives in a small temple. See an 庵.

anju 闇誦 Reciting from memory.

anju 安住 I. To establish securely; Sk. pratisthapaka, pratisthita [Sukha.], vyavasthita [Sam.]. II. A comfortable existence; sparsa-vihara [Hosso.].

Anju 安住 Peacefully dwelling; Sk. Supratisthita*; the 10th of the 11 Buddhas in the east in the prose of the Jujubibasharon. [Juju.]

Ankokuji 安国寺　I. A temple in Chang-an (Choan) constructed by Emperor Hsuan玄宗 (Genso) in 713. II. The temple of the Nichiren school in Kanagawa Prefecture where Nichiren wrote the Risshoankokuron. III. At the suggestion of Muso Soseki, in 1338, Ashikaga Takauji and his brother, Tadayoshi, undertook to build a temple and a tower in each of the sixty-six provinces and two islands in order to appease the souls of dead soldiers. The temple was called Ankokuji (temple for securing peace of the state) and the tower, Rishoto 利生塔 (tower for benefiting living beings). Such temples are known to exist in sixty-one districts and the two islands.

Ankokuron 安国論 An abbreviation of the Rissho-ankokuron.

anko myorai 闇去明来　'When darkness is dispersed, light comes'; doubt is gone when the wisdom of faith comes.

Ankoru-wato アンコール・ワート　Ankor Wat; ruins of the huge stone temple in Cambodia. The kings built many temples after the capital of Cambodia was set up at Ankor in the beginning of the 9th century during the Khmer dynasty. One of them, Ankor Wat, was constructed by King Suryavarman the Second (1113-1145). At first, it was dedicated to the god Visnu (Bishunu), but later became a Buddhist temple. Its dimensions are 215 meters from east to west, 187 meters from south to north, and 60 meters high. This grandiose temple represents the apex of Khmer art. Repair work began to be undertaken in 1908 by the l'Ecole Francaise d'Extreme-Orient but was suspended in 1971 owing to the civil war which began in 1970. During the civil war, the Pol Pot faction belonging to the Khmer Rouge was responsible for extensive damage to the ruins. In 2001, a team of Japanese archeologists discovered a stone pillar, measuring 1 meter by 45 cm., on which are carved 1,008 images of seated Buddhas in symmetrical order; this can be taken as a proof that esoteric Buddhism was popular in the 13th century.

ankotsu 安骨 Laying in state the ashes of a deceased person in the hall.

anmara 菴摩羅　Sk. amra; the name of a plant; it bears juicy and tasteful fruits.

anmoraju 菴没羅樹　An amra tree; see anmara.

Anmaraju-on 菴摩羅樹園 'Mango-grove monastery'; Sk. Amrapali-arama near Vaisali; the monastery donated byAmrapali; one of the five monasteries in India (goshoja).

anmaraka 菴摩羅果　Sk. amra; the name of an edible fruit; also used as medicine.

anmyo 闇冥　Darkness; spiritual darkness; ignorance. [Ron.]

Anmyocho 安明頂 'Peak of Mt. Sumeru'; Sk. Meru-kuta or Sumeru-kuta [Sukha.]; the 14th of the 53 Buddhas of the past. [Dai.]

Anmyosen 安明山 'The mountain that is resting securely (in the deep sea) and is brilliant (on the top)'; refers to Mt. Sumeru (Shumisen).

annahanna 安那般那 Sk. ana-apana (inhaling and exhaling); meditation on one's breathing. See susokukan.

Annami 安阿彌　The Buddhist name of Kaikei 快慶.

An-nan-jin-go no ichinisanshi 安難陳護の一二三四 Divisions of one's consciousness into one, two, three, and four portions by Anne, Nanda, Jinna, and Goho, respectively. Concerning the structure of each consciousness, it is said that Anne 安慧 (Sthiramati), Nanda 難陀 (Nanda), Jinna 陳那 (Dignaga), and Goho 護法 (Dharmapala), respectively, advanced the theory of 'one part' (ichibunsetsu 一分説), 'two parts' (nibunsetsu 二分説), 'three parts' (sanbunsetsu 三分説), and 'four parts' (shibunsetsu 四分説). [Hosso.]

Anne 安慧 Sk. Sthiramati; 6th century; an Indian master of the Yogacara school (Yugagyoha); one of the ten great masters of the Consciousness-Only doctrine (judaironji). His doctrinal standpoint is called the 'theory of Consciousness-Only that possesses no perceptive form' (nirakara-vijnana-vadin, muso-yuishikiha 無相唯識派), which negates the existence of objects of perception and subjective perceptive aspect. His works include the Commentary on the Thirty Verses of Consciousness-Only (Yuishiki sanjujushaku 唯識三十頌釋), the Commentary on the Discourse Distinguishing the Middle and the Extreme Views (Chuhen- funbetsuron shakusho 中辺分別論釋疏) and the Commentary on the Adornment of Mahayana Sutras (Daijo shogonkyoronshaku 大乗荘厳経論釋). [S.III-1.]

Annen 安然　A Tendai monk; born 841; a descendant of Saicho's relative and a disciple of Ennin 円仁 and Henjo 遍昭. He dwelt in the Godaiin Temple 五大院 on Mt. Hiei, and systematized Tendai esotericism; he wrote more than a hundred works. He died during 889-98, and was posthumously awarded the title of Akaku Daishi 阿覚大師 (Master 'Enlightened to A'). He is considered as the greatest master of Tendai after Saicho.

annon 安穏 Peace and tranquility; resting at ease; an easy or comfortable state; Sk. ksema [Hosso.; Yoga.]; another name for gedatsu 解脱, emancipation, and nehan 涅槃, Nirvana. [Ron.]

annondo 安穏道 'The path of peace and tranquility'; the path leading to Nirvana. [Ron.]

Annon(kai) 安穏（界） 'Peaceful'; Sk. Ksemavati*; the land of the Buddha Sanjogyo 三乗行 in the northeast mentioned in the Jujubibasharon. [Juju.]

Annyo 安養 Peace and provision; another name for Amida's Pure Land. [Dai.; JW.; KW.; S.IV-1; Tai.6; YM.]

Annyo josetsu 安養浄刹　The Pure Land of Peace and Provision. [SS.]

Annyokai 安養界 The Realm of Peace and Provision; another name for Amida's Pure Land. [JW.; KG.2; Tai.18.]

Annyokoku 安養国 The Land of Peace and Provision; Sk. Sukhavati. [Dai.]

Annyo soku Jakko 安養即寂光　'The Land of Peace and Provision is identical with the Land of the Tranquil Light.' In Tendai, Buddhas' lands are divided into four; according to the Tendai view, Amida's land ranks at the lowest. However, from the viewpoint of the perfect fusion (en'yu 円融), it is identical with the highest Buddha-land called Land of the Tranquil Light (Jakkodo 寂光土). See shido 四土.

anoku bodai 阿耨菩提 A contraction of anokutara sanmyaku sanbodai 阿耨多羅三藐三菩提 the highest, perfect enlightenment. [SS.]

Anokudatchi 阿耨達池 Lake Anavatapta; Sk. Anavatapta (lit. 'no heat or fever'). It is believed that the lake is in the northern part of the Himalayas and is the origin of the four main rivers which flow through the Jambu continent (Enbudai). See Kosuisen.

Anoku Kannon 阿耨観音　The twentieth of the thirty-three manifestations of Kannon; Sk. Anavatapta; a form of Kannon manifested when one is drifting in the ocean and facing the danger of harm by fish or demon. If one prays to Kannon, one will not be drowned. See Kannon, sanjusan Kannon.

anokutara-sanmyaku-sanbodai 阿耨多羅三藐三菩提 Sk. anuttara-samyak-sambodhi; the highest, perfect enlightenment.

anokutara-sanmyaku-sanbodai-e 阿耨多羅三藐三菩提衣 'The robe of the highest, perfect enlightenment'; another name for a Buddhist robe, because the robe leads one to enlightenment; in the same sense, the robe is also called gedatsu-e 解脱衣, the robe for attaining emancipation.

Anpan-shuikyo 安般守意経 The Sutra on Controlling the Mind through Regulated Inhalation and Exhalation; translated by An Shih Kao 安世高 (Anseiko); 2 fasc.; T.15, No.602. The full title is Daianpan-shuikyo 大安般守意経. The sutra explains the method of controlling the mind through regulated breathing; an 安 and pan or han 般 stand for anna 安那 (ana, inhalation) and hanna 般那 (apana, inhalation), respectively.

Anraku 安樂 I. Peace and bliss. II. The name of Amida's land; Sk. Sukhavati. See anraku no jussho. [Dai.; JW.; KG.2,3,4,5,6; KW.; YM.]

Anraku bukkoku 安樂仏国　The Buddha Land of Peace and Bliss; another name for Amida's Pure Land. [KW.]

Anraku butsudo 安樂仏土　The Buddha Land of Peace and Bliss; Sk. Sukhavati-lokadhatu [Sam.]; another name for Amida's Pure Land. [JW.]

Anraku-bo 安樂房　Honen's disciple. When he chanted the Liturgy for Birth (Ojoraisan) with his fellow-disciple, Juren, at Shishigatani in Kyoto, two court-ladies attending ex-Experor Gotoba, Matsumushi (松虫) and Suzumushi (鈴虫), came to them and were impressed by the chant, and so they became nuns under them. This incident led to the execution of these two monks. See Jogen no honan. [Tan. Post.]

anrakugyo 安樂行　The four peaceful practices; the practices prescribed in the Lotus Sutra, "Chapter on Peaceful Practices," for bodhisattvas who intend to spread the Lotus Sutra in the evil world. They are: faultless acts with body, mouth, and mind and making vows to save living beings.

Anrakugyo-hon 安樂行品 The "Chapter on Peaceful Practices"; the fourth chapter, and one of the four most important chapters, of the Lotus Sutra. The four peaceful practices with body, mouth, mind and vows are explained in this chapter. [S.IV-1.]

Anraku hodo 安樂宝土　The Treasure Land of Peace and Bliss; refers to Amida's Pure Land. [Ron.]

Anraku Jodo 安樂浄土　The Pure Land of Peace and Bliss; another name for Amida's Pure Land. [IT.; JW.; MT.; SS.; YM.]

Anraku Josetsu 安樂浄刹　The Pure Land of Peace and Bliss; another name for Amida's Pure Land. [Nimon; SS.]

anrakuju 安樂住 Dwelling in peace; Sk. sukhha-vihara. [Sam.]

Anrakukoku 安樂国 The Land of Peace and Bliss; another name for Amida's Pure Land. [IT.; JW.; Sane.; SS.]

Anraku kokudo 安樂国土　The Land of Peace and Bliss; Sk. Sukhavati. [Sutra.]

anraku no homon 安樂の法門 The Dharma-gate of bliss; the method of attaining or actualizing peace and happiness; refers to the Zen teaching. [Za.]

Anraku no jussho 安樂の十勝　The ten supreme merits of Amida's Land of Peace and Bliss; the view held by K'ui-chi 窺基 (Kiki): 1) the Lord Teacher's abode is supreme, 2) the lifespan of the beings who receive the teaching is long, 3) the land is free of captivity, 4) the people have pure inclinations and no sensual desires, 5) there are no women, 6) the people are able to practice without retrogression, 7) they have pure inclinations and no defilement, 8) the land is full of glorious adornments, 9) the nembutsu controls all passions, and 10) the people attain birth by ten recitations of the nembutsu.

Anraku no nonin 安樂の能人　The Lord Teacher of the Land of Peace and Bliss; refers to Amida Buddha. [KG.6]

Anrakuritsu 安樂律　The Tendai Vinaya school with its headquarters at the Anrakuritsu-in 安樂律院 in Yokawa on Mt. Hiei; established at the beginning of the Edo period (1603-1867) by the "three great masters of Anraku": Myoryu 妙立, Reiku 霊空, and Genmon 玄門. Their Vinaya standpoint is characterized by strict observance of the Hinayana precepts of the Four-part Vinaya school (Shibunritsu 四分律).

Anraku sekai 安樂世界 The World of Peace and Bliss; Amida's Pure Land. [JW.; Mura.; SS.]

Anrakushu 安樂集 A Collection of Passages Concerning Birth in the Pure Land; 2 fasc., by Tao-ch'o 道綽 (Doshaku) [T.47, No.1958]. Based mainly on the Contemplation Sutra, the author expounds the Pure Land teaching in twelve chapters with a total of thirty-eight headings. He divides the whole teaching of the Buddha into two: the Path of Sages (shodomon) and the Pure Land Path (jodomon), and asserts that the practices of the Path of Sages are too difficult for ordinary people of the Latter Age; he then urges them to follow the Pure Land Path, take refuge in Amida, and diligently practice the nembutsu in order to attain birth in the Pure Land. He also corrects wrong views held by masters of other schools, such as the view that Amida is a Buddha of Accommodated Body (ojin). This work is highly esteemed as one of the canonical texts of the Jodoshin school and is often quoted by Shinran in his Teaching, Practice, Faith, and Enlightenment (Kyogyoshinsho). [KG.2,3,4,6]
The outlines of the twelve chapters are as follows: 1) clarification of the circumstances under which the Pure Land teaching arose, together with the discussion on its central doctrines like Amida's three bodies; 2) the Bodhi-mind in the Pure Land teaching; 3) distinguishing the Path of Sages and the Pure Land Path; 4) the predecessors of the Pure Land teaching and the merits of the nembutsu samadhi; 5) a long period of practice required in the Path of Sages and a short period of practice for the nembutsu followers; 6) comparison between Amida's land and other Buddhas' lands; 7) the manifested glorious aspects of the Pure Land are in accord with True Suchness (shinnyo); 8) recommendation of birth in the Pure Land in many sutras; 9) comparison of pain and pleasure in the worlds of Samsara and in the Pure Land; 10) the meaning of 'merit-transference' (eko 迴向); 11) necessity of good teachers and different conditions awaiting dying persons, and 12) recommendation of birth in the Pure Land based on the Sutra on the Ten Ways of Attaining Birth (Juojokyo 十往生経).

Anraon 菴羅園　Amravana; the forest donated to the Buddha by Amrapali, a prostitute, when he was sojourning in Vaisali; one of the five viharas (goshoja); famous as the place where the Vimalakirti Sutra (Yuimagyo) was delivered.

anri 行履 Acts, doings; everything we do in daily life.

anryu 安立 Securely establishing. I. 'Placing someone securely' in the Buddhist path. II. Provisional establishment, as of a reality principle; Sk. vyavasthana [Sam.]. III. Peace of mind, security. [FK.]

Anryugyo 安立行 'Well Established Practice'; Sk. Supratisthita-carya; the name of a bodhisattva; [Lotus.]

anryu shinnyo 安立真如　True Suchness established behind phenomenal aspects of painful reality; one of the seven kinds of True Suchness. See shichi-shinnyo.

anryutai 安立諦 'Established truth'; reality in the worldly sense which is recognized as existent in the light of relative truth. Opposite of hianryutai 非安立諦; see sezokutai. [S.IV-1.]

Anseiko 安世高　Ch. An Shih Kao; a prince from Parthia (Ansokukoku 安息国); 'An 安' in his name indicates his country of origin, which was Ansoku 安息, Parthia. Giving up his heirship to the throne to his uncle, he became a Buddhist monk; well-versed in Abhidharma (abidatsuma) metaphysics and meditation; went to Lo-yang 洛陽 in 148, where he stayed for more than twenty years and produced translations of many scriptures; well known as a translator of the earliest period in China.

anshitsu 庵室 A monk's hut; hermitage.

anshitsu nembutsu 闇室念仏　'Practicing the Buddha-recollection samadhi (nembutsu zanmai) in a dark room'; reciting Amida's name in a loud voice in a dark room, so that one can easily attain concentration of thought.

ansho 安処　See anjo.

ansho 暗証　'Obscure realization'; practicing only meditation and lacking in knowledge of Buddhism.

ansho 闇障 The hindrance of spiritual darkness.

anshojoshin 安清浄心　Peaceful pure mind; one of the three minds distinguished by Vasubandhu which bodhisattvas should attain as the cause of birth in Amida's land. The other two minds are muzenshojoshin 無染清浄心 (undefiled pure mind) and raku-shojoshin 樂清浄心 (blissful pure mind). [Ron.]

ansho no hoto 暗証之朋党 Those with obscure realization; see next entry.[Tai.24.]

ansho no zenji 暗証の禅師 A meditation master with obscure realization; a Zen monk who clings to meditation and lacks knowledge of Buddhism. [Tsu.193]

Ansokukoku 安息国　Parthia; an ancient kingdom in Persia; founded by King Arsakes the First about 250 B.C.E.; this Arsakes dynasty lasted for about 500 years until it was conquered by the Sasan dynasty in 226. It flourished as a large kingdom having under its dominion eighteen countries in the Indus River region and even Mesopotamia. This country produced such eminent monks as An Shih Kao 安世高 (Anseiko), An Hsuan 安玄 (Angen), and An Fa-ch'in 安法欽 (Anhokin) in the 2nd to 3rd centuries.

antaku 闇宅　'A dark house'; refers to Samsara. [Ron.]

Antira 安底羅　Sk. Andira; one of the twelve guardian deities of Medicine Master Tathagata (Yakushi Nyorai).

Anuruda 阿泥楼駄 Sk. Aniruddha [Sukha.]; see Anurudda.

Anurudda 阿瀦楼駄 Sk. Aniruddha ('Unobstructed'); one of the ten great disciples of the Buddha, renowned for his divine sight; also Risho 離障. [Ami.]

anwa chojaku 安和調適 Also, anna jojaku; peaceful and comfortable; Sk. sukha-samarpita. [Sukha.]

Anyakyojinnyo 阿若躁陳如　Sk. Ajnata-kaundinya; P. Anna-Kondanna; translated into Chinese as Chihonzai 知本際, Ryohonzai 了本際, etc.; a native of Donavatthu village near Kapilavastu. He was the youngest of the eight fortune-tellers who were invited to the castle to foresee the future of Siddhartha. When he heard that Siddhartha had renounced the world, he followed him with four friends; thus he is reckoned as the head of the five companions of the Buddha before his attainment of Buddhahood (gobiku). Later, he became the Buddha's disciple. Kondanna or Kondanna was his family name; as he was the first to understand the Four Noble Truths expounded at the first teaching assembly, the Buddha praised him, saying, "Annasi Kodanna" (You understand well, Kodannana!). Since then, the word "Anna" came to be affixed to his name. It is said that he realized arhatship on the first occasion that he heard the teaching of Dharma. [Lotus.; Sukha.]

An'yo(kai) 安養(界) See Annyo(kai).

An'yo-in 安養院 The An'yo-in Temple; the temple located in Fukakusa, Kyoto, where Dogen lived for some time writing the first chapter of the Shobogenzo, entitled Bendowa. The present Gonjoji Temple 忻浄寺 is believed to be at the same site of this temple.

anza 安坐 'Peaceful sitting'; sitting down; Sk. nisadana. [Sam.]

anza 安座 A ceremony of hearing a sermon after installing a Buddhist statue in the hall.

anzen 暗禅 'Dark-minded meditation'; practicing meditation only without depending on scriptures.

Ao Fudo 青不動　The painting of Fudo in navy blue preserved at the Shoren-in Temple 青蓮院 in Kyoto.

aooni 青鬼 'A green devil'; a devil that rebukes and torments sinners in hell.

aoshinju 青真珠 Blue pearl; Sk. nila-mukta. [Sukha.]

apadana 阿波陀那　Sk. avadana; one of the twelve kinds of scriptures; an exposition of the Dharma through allegories. See junibukyo.

arabotoke 新仏　'A new Buddha'; a recently deceased person.

aragyo 荒行 An ascetic practice; used for the austere disciplines practiced in Japan, such as walking in a steep mountain, standing naked under a waterfall, and walking on fire; they are intended to fulfill the vows or attain a higher spiritual state.

Arahakadera 荒陵寺 Another name for Shitennoji 四天王寺 in Osaka.

arahijiri 荒聖　A monk with rude behavior; also, a monk who practices austerities.

araka 阿羅呵(or 訶) Sk. arhat. See arakan. [Kan.; KG.5]

arakan 阿羅漢 Also rakan 羅漢　ａｒａｋａ　阿羅訶 or 呵; Sk. arhat, which is interpreted as 'killing the enemy (i.e. evil passions)' or 'worthy (of offerings)'; hence, translated as setsuzoku 殺賊, ogu 応供 and shinjin 真人. I. One of the ten epithets for the Buddha (jugo). II. A Hinayana saint who has completely destroyed his evil passions and attained emancipation from the cycle of birth and death. See kushu rakan, shika.

arakando 阿羅漢道 Arhatship; the state of an arhat; the highest of the four stages of spiritual attainment in Hinayana.

arakanka 阿羅漢果 Sk. arhat-phala, 'the fruit of arhatship', which is to be attained by destroying all evil passions; the highest of the four stages of sainthood in Hinayana. See shika.

arakanko 阿羅漢向　A Hinayana sage proceeding to arhatship.

arakanni 阿羅漢尼 A female arhat; Sk. arhanti. [Yoga.]

arama 阿羅磨　Sk. arama; garden.

aranba 阿藍婆　Sk. rati-lambha ('attaining pleasure'); a kind of herb; when used as an ointment one feels refreshed and one's mind becomes agile.

arannya 阿蘭若 Sk. aranya; a forest; a hermitage; a quiet dwelling for monks to practice the Way, not very far from towns, such as a forest or field. Living in aranya is one of the twelve dhuta rules (zuda). According to the Eon-ongi 慧苑音義 (Hui-yuan's Lexicon), three aranya places are distinguished: 1) daruma-arannya (達磨阿蘭若, dharmaranya) ― any place because all dharmas are originally void and tranquil; 2) matoga-arannya (摩登伽阿蘭若, matangaranya) ― a burial ground removed from the nearest village by at least one krosa (approx. 4,000 feet); and 3) dandaka-arannya (檀陀伽阿蘭若, dandakaranya) ― a desolate place. [K.36]

arannyaju no kashitsu shiho 阿蘭若住の過失四法 The four unwholesome tendencies in the wrong way of living in the aranya; those who lack wisdom and diligence and yet live in the aranya are liable to the following tendencies: 1) coveting much sleep, 2) coveting riches and gains, 3) showing abnormal behaviors under certain circumstances, and 4) not enjoying living in the aranya. [Juju.]

arannyaju no tano shishu no kashitu 阿蘭若住の他の四種の過失 The four other unwholesome tendencies in the wrong way of living in the aranya: 1) presuming proudly that one has already attained a higher spiritual stage which he had not yet, 2) rejecting in the mind the sutras of profound teaching, 3) breaking the samadhis of emptiness, non-form, and non-desire, and 4) bearing enmity toward those who uphold the sutras of profound teaching. [Juju.]

arannyasho 阿蘭若処 Abode in aranya; Sk. aranya-vana-prastha. [Lanka.]

Arara 阿羅邏　See next entry.

Ararakarama 阿羅邏迦羅摩　Sk. Arada Kalama, P. Alara Kalama; the Buddha's first teacher; he taught that the meditation in the Abode of Nothingness (Mushousho 無所有処) was the highest state of emancipation.

arashoryo 新精霊　'A new spirit'; a person who died recently; a bon service for the repose of
the soul of such a person.

araya 阿頼耶 Sk. alaya; see arayashiki. [S.III-1.]

araya-ai 阿頼耶愛 Love of Alaya-consciousness; Sk. alaya-trsna. [Yoga.]

arayashiki 阿頼耶識 Sk. alaya-vijnana ('store-consciousness'); the eighth and the most fundamental of the eight levels of consciousness established in the Hosso school. It stores all potential energy for the mental and physical manifestations of one's existence, and supplies the substance to all existence. It also receives impressions from all functions of other consciousnesses and retains them as potential energy for their further manifestations and activities. In the Ti-lun (Jiron) school, however, alaya is considered the 'true, eternal, and pure consciousness.' See ariyashiki, hasshiki, Jironshu. [Lanka.]

Arci-skandha　'Flaming shoulder'; n. of a Buddha in the north; 焔肩.

arennya 阿練若 More popularly, arannya 阿蘭若; Sk. aranya; see arannya.

arhat Sk. 'worthy (of offering)' ; see arakan 阿羅漢, rakan 羅漢.

arhatship The state of an arhat; the highest of the four stages of spiritual attainment in Hinayana; 阿羅漢道.

ariju 阿梨樹 An arjaka tree. [Lotus.]

Arinenmi 阿離念彌 Sk. Aranemin; the 9th of the 143 bodhisattvas listed in the Jujubibasharon. See Mujonen. [Juju.]

Ariwaradera 在原寺 A temple in Nara constructed by Ariwara Narihira 在原業平 (825-880), one of the 'six poetic geniuses' (rokkasen). [Izu.]

ariya 阿梨耶　I. Sk. arya; holy; a sage. II. Sk. alaya; see ariyashiki. [Lanka.; Sam.].

Ariyadeva アーリヤデーヴァ Sk. Aryadeva; in Chinese, Shodaiba 聖提婆, Shoten 聖天 or, simpley, Daiva 提婆; also called Kanadeva ('One-eyed Deva'). He flourished around 170-270. He entered the priesthood under Nagarjuna and soon became an excellent Madhyamika scholar. The follower of an opponent killed him because he strongly criticized non-Buddhist views. He wrote important Madhyamika works, including the Four-hundred-verse Discourse (Shihyakuron 四百論) and the One-hundred-verse Discourse (Hyakuron 百論). The latter was translated into Chinese by Hsuan-tsang (Genjo), 2 fasc. [T.30, No.1569] and became one of the foundation texts of the Three-Discourse school (Sanronshu).

ariya honjiki 阿梨耶本識 The primordial consciousness alaya; Sk. param alaya-vijnana. See ariyashiki. [Lanka.]

ariyashiki 阿梨耶識　Sk. alaya-vijnana [Sutra.], vijnanalaya [Lanka.]; used by Paramartha (真諦 Shindai) and Hsien-shou (賢首 Genju) to explain the manifestation of phenomena from the absolute reality, True Suchness (shinnyo). The term as it is used in the Daijokishinron refers to one's fundamental consciousness, which is the basis for both the noumenal principle, or the ultimate reality, and the phenomenal existence. In this sense, it is synonymous with the Tathagata-garbha (nyoraizo 如来蔵). In the Ti-lun school (Jironshu), Alaya is considered 'the true, eternal and pure consciousness' (shinjojoshiki 真常浄識) and is identified with the Tathagata-garbha and Buddha-nature (bussho 仏性), whereas the She-lun school (Shoronshu) considers it to be a defiled and delusory consciousness; the Hosso interpretation of alaya is that it is a base-consciousness of all phenomena. See arayashiki.

ariyashiki no hachigi 阿梨耶識の八義 The eight meanings of the Alaya-consciousness. According to the Principles of Mahayana (Daijo-gisho) by Hui-yuan 慧遠 (Eon) of Ching-ying-ssu 浄影寺 (Joyoji), alaya has the following eight meanings: 1) zoshiki 蔵識 (store consciousness) because Alaya is the same as the Tathaga-matrix (nyoraizo) and also because it is the storage of innumerable elements of Buddha-Dharma; 2) shoshiki 聖識 (sacred consciousness) because it produces virtues of the Great Sage, i.e., Buddha; 3) daiichigishiki 第一義識 ('highest principle' consciousness) because it is the mind of the ultimate truth; 4) joshiki 浄識 (pure consciousness) and also mukushiki 無垢識 (undefiled consciousness) because it is free of defilement; 5) shinshiki 真識 (true consciousness) because it is true and not false or delusory; 6) shinnyoshiki 真如識 ('true suchness' consciousness) because it is indestructible and unconditioned; 7) kashiki 家識 (home consciousness) and also takushiki 宅識 (residence consciousness) because it is the basis for all delusory manifestations and 8) honjiki 本識 (root consciousness) because it is the root of the delusory mind. See adanashiki no hachigi.

Ariyashura アーリヤシューラ Sk. Aryasura ('Holy Hero'); Shoyu 聖勇 in Chinese; flourished in the 3rd to 4th century; a Buddhist writer, celebrated as the author of the Jataka-mala, a collection of jataka stories. See Honshoman , Jatakamara..

asaba 阿娑縛　Sanskrit letters 'A, SA and VA'; they specifically represent the three sections in the Matrix-store Realm Mandala (Taizokai mandara): Buddha, Lotus, and Vajra, but are believed to contain all the sacred letters that represent all the deities of the Matrix-store Realm Mandala. See Asabasho. [MD]

Asabasho 阿娑縛抄　The A-SA-BA Compendium of Rituals; a comprehensive manual of rituals in the tradition of Tendai esotericism compiled by Ogawa Shocho 小川承澄 (1205-1282); 128 fasc. It also contains illustrations of sacred images, mandalas, etc. For the meaning of its title, A-SA-VA, see asaba.

asacha 朝茶 'Morning tea'; at a Zen temple, monks drink powdered tea after cleaning the halls in the morning. [Basho.]

asa daimoku yu nembutsu 朝題目夕念仏 A Tendai ritual of performing the Hokke senbo 法華懺法 (the Hokke ritual for repentance) in the morning and the Amida senbo 阿彌陀懺法 (the Amida rite) in the evening; also called asa senbo yu reiji 朝懺法夕例時.

Asahara Saichi 浅原才市　A devout follower of the Jodoshin school; 1850-1932; born in Shimane Prefecture, he was a ship's carpenter. From about 20, he began to seek true faith of the Other-Power (tariki) and attained it when he was about 50. Though a man of little education, he wrote many poems in Japanese syllabary expressing his deep devotion to Amida.

asaji 晨朝 Also, jinjo; originally, one of the three periods of the day, from the time of u 卯 to the time of mi 巳, which roughly correspond to six to ten o'clock in the morning. Used in the sense of the service performed in the morning. See rokuji.

Asaka monto 安積門徒 The Jodoshin followers in Asaka area in northern Japan; this community was formed by Kakuen 覚円, one of Shinran's direct disciples, as an offshoot of the Takada group. See Takadaha.

asa Kannon yu Yakushi 朝観音夕薬師　'Kannon in the morning and Yakushi in the evening'; the 18th day of the month is Kannon's day, so many go to worship this bodhisattva in the morning, and the 8th day of the month is Yakushi's day, so many go to worship this Buddha in the evening. In both cases, the moon is in the sky, which may be the reason for choosing the time of the visit.

asako 朝講 A morning lecture. [Ma.33.]

Asakusa Kannon 浅草観音　'Kannon at Asakusa'; the popular name of the Sensoji Temple 浅草寺.

asa senbo yu reiji 朝懺法夕例時　'The rite of repentance in the morning and the regular service in the evening'; a Tendai ritual of performing the Hokke senbo 法華懺法 ('Repentance based on the Lotus Sutra') in the morning and the reiji saho 例時作法 (regular service), i.e., Amida senbo 阿彌陀懺法, in the evening; also called asa daimoku yu nembutsu.

Asa Taishi 阿佐太子　Prince Ajwa; a son of King Seong Myong (Seimei 聖明) of Peikche (Korea); he was sent to Japan as an envoy to present a statue of Kannon in gold and copper to the Emperor Kinmei 欽明. [SS]

asaza 朝座 A morning gathering; morning sermon. [Ma.33.]

Asenagashi Jizo 汗流し地蔵　'Sweating Jizo'; Jizo bathed in perspiration undergoing suffering in place of human beings. Among many Jizo statues of this kind, the one on Mt. Koya is especially well-known.

Asetsuji 阿説示　Sk. Asva-jit ('Gaining Horses'); translated as Mesho 馬勝; one of the five companions of the Buddha before his attainment of Buddhahood; he became the Buddha's disciple.

asetsutaju 阿説他樹　An asvattha tree; the tree under which Sakyamuni attained enlightenment.

Ashada 阿沙陀　Sk. Asadha. I. The name of the 4th month in India. II. The name of a constellation; Toshuku 斗宿.

ashamashama 阿娑摩娑摩 Sk. asamasama ('unequal-equal'); translated as mutodo 無等等; an epithet for the Buddha; 'unequal' because, of all beings, Buddhas are unequaled; 'equal' because all Buddhas have the same Dharma-body. See mutodo.

Ashara 阿遮羅　Sk. Acala ('Immovable'). I. Refers to Fudo Myoo. II. The name of the eighth stage of a bodhisattva; fudoji 不動地.

Ashi 阿私　See Ashidasen.

ashi 唖子　A mute; in Zen, a beginner who is not able to say a word in answer to the master's question; also, one who has transcended the realm of verbal expression and, hence, does not say a word.

ashi tokumu 唖子得夢　'A mute has had a dream'; used to describe the mysterious Zen experience of satori which cannot be adequately explained to others. [M.]

Ashibiki no miei 足引きの御影　'Ashibiki' portrait of Honen; one of the portraits of Honen; painted by Hogen 法眼 at the request of Kujo Kanezane 九条兼実; preserved at Nison-in 二尊院, Kyoto. 'ashibiki' is a pillow word for a mountain, which in this case refers to Ogurayama 小倉山 where Nison-in is.

Ashidasen 阿私陀仙 The Hermit Asita; two different persons of the same name are mentioned in the scriptures: 1) A seer who visited the Buddha when he was born and foretold that he would become a great king or sage; 2) Sakyamuni's teacher in one of his past lives who expounded the Lotus Sutra to him.

ashi no ha ni nori no hoben 葦の葉に法の方便　'A means of Dharma-conveyance even for a leaf of reed.' Tradition has it that Bodhidharma (Daruma) came to Chine from India by crossing the sea by a leaf of reed; used to describe the usefulness of an apparently useless thing.

Ashisen 阿私仙 The Hermit Asita; see Ashidasen. [K.52.]

ashitaniwa kogan arite yubeniwa hakkotsu 朝には紅顔ありて夕には白骨　'A shining face in the morning but white bones in the evening'; part of one of the letters of Rennyo, which describes impermanence of human life.

Ashuba 阿湿婆 Sk. Asvaka; one of the sixteen great kingdoms (juroku-daikoku) in India at the time of the Buddha. [KG.6]

ashuba 阿芻婆　Sk. aksobhya ('not moved'); a large number; the 20th in the 52 scales of numbers in India; said to be equal to 100 vimvara (one vimvara is equal to 10,000 nayuta). See sumoku I. [Kusha.; Lotus.]

ashudaju 阿輸陀樹　An asvattha tree; the tree under which Sakyamuni attained enlightenment. See asetsutaju. [Juju.]

ashudana 阿周陀那　Sk. arjuna; a deciduous tree that grows to the height of more than twenty meters. Also, the given name of Nagarjuna, because he was born under an arjuna tree.

ashukaju 阿輸迦樹　Sk. asoka ('no sorrow'); translated as muyuju 無憂樹 ('a tree of no sorrow'); Jonesia Asoka; a tree with beautiful red blooms; the name of the tree under which Vipasyin (Bibashi) Buddha attained enlightenment.

Ashuka O 阿輸伽王 See Aiku O. [S.VIII-22.]

Ashuku 阿男 Sk. Aksobhya ('Not shaken or agitated'); Wu-tung 無動 (Mudo) in Ch.; the Buddha residing in the land in the east called Abhirati (Myoki 妙喜); one of the five Buddhas of the Vajra Realm Mandala (Kongokai mandara). See gobutsu, gochi nyorai. [Ami.]

ashukuba 阿男婆 Sk. aksobhya; the twentieth of the sixty numerical units. See sumoku I.

Ashuku bukkokukyo 阿男仏国経 The Sutra on the Land of Aksobhya Buddha; 2 fasc. [T.11, No. 313]; translated by Lokaksema (Shirukasen). The sutra describes the glorious ornaments of Aksobhya's land called Abhirati ('Very Pleasant') and explains how one can make aspiration for birth there.

ashumakaruba 阿湿摩掲拉婆　Sk. asmagarbha ('interior of a stone'); emerald or agate; one of the seven treasures. See shippo. [Shosan]

ashura 阿修羅 Sk. asura ('spiritual, incorporeal'); a type of demi-god; one of the ten kinds of beings living in different states of existence (jikkai) and one of the eight supernatural beings who protect Buddhism (hachibushu). Originally a Hindu god, Asura became an evil spirit who constantly engages in fighting with Indra (Taishaku). In Buddhism, asuras are generally considered as evil and fearsome spirits fond of fighting, but some of them are good spirits and protectors of Buddhism.

ashurajo 阿修羅城 'The asuras' castle'; there are four asura kings' castles under the sea on the four sides of Mt. Sumeru (Shumisen). [KG.6]

ashura no kin 阿修羅の嫩 'The asura's harp'; the harp possessed by asuras; it produces music without anyone touching it. [KG.2,4]

asogi 阿僧祇 Sk. asamkhya or asamkhyeya ('incalculable'); a great number. [S.VI-10.]

asogiko 阿僧祇劫 Sk. asamkhya-kalpas; incalculable kalpas. [KG.3]

Asogya 阿僧伽　Sk. Asanga; see Mujaku.

asokiya 阿僧企耶 Sk. asamkhya; fifty-second of the sixty numerical units. See sumoku I.

asoraku 阿素洛 Sk. asura; see ashura. [Sam.]

Asuka daibutsu 飛鳥大仏　The large Buddha statue at Asukadera; the 16-foot sitting statue of Sakyamuni; said to have been constructed by Kuratsukuri-no-Tori 鞍作止利 in 609; it is 2.76 meters high.

Asukadera 飛鳥寺　Another name for the Gangoji in Nara founded by Prince Shotoku.

asura Sk. 'spiritual, incorporeal'; a kind of anti-god; originally a Hindu god. See ashura.

Açvajit Sk. 'Gaining horses': one of the five earliest disciples of the Buddha; 正願.
;
YY
Atago jinja 愛宕神社　Atago Shrine; the head shrine of some 800 shrines that exist throughout the country; located on Mt. Atago, Kyoto; also called Atago Daigongen 愛宕大権現; though several gods are enshrined, they are believed to be the gods of good harvest and prevention of fire.

atama o sori te mo kokoro o sorazu 頭を剃りても心を剃らず　'Though shaven headed, one has an unshaven mind'; though one has entered priesthood by shaving one's head, one still has secular desires and attachments. [Hei]

Atata 阿姙姙　Sk. Atata; the name of the third of the eight freezing hells. See hachikan-jigoku

Atirisen 阿底哩仙　The Hermit Atri; an ancient hermit in India. Also, one of the seven stars of the Big Dipper; Tonrosei 貪狼星.

Atisha アティーシャ Sk. Atisa; 980-1052; his Buddhist name was Dipamkara-sri-jnana ('Auspicious Wisdom of Lamp-maker'). Born of a royal family in Bengal, he began to study esoteric Buddhism in his youth and later won people's respect as a great master in Magadha. When Tibetan Buddhism was in danger of collapse owing to the persecution by Lan-daruma (Glan Darma), King Kor-re (Khor-re) of western Tibet invited Atisa to come to Tibet. He refused once, but after the king's death he came to Tibet during the reign of King U-de (hod-lde). He renovated Buddhism by removing the degenerate esoteric tendency which was widely practiced at that time and introducing the orthodox teaching and practice of Indian Buddhism. Thus he established the Ka-dam-pa (Bkah gdams-pa) school.

atoman アートマン Sk. atman; 'self' in Indian philosophy. Originally, it meant an individual's selfhood, but later acquired a developed meaning of 'universal self' and came to be identified with Brahman (Bon 梵), the universal and ultimate principle of existence. Buddhism does not recognize the permanent, imperishable atman, but holds the view of anatman (no-self 無我), although it does not negate the temporary, provisionally established self in the normal sense of the term. It asserts that self is the result of many causes and conditions; hence, it has no substantiality.

ato taru 跡垂る　'To show a trace'; to manifest an incarnation; used to describe a Buddha or a bodhisattva's incarnation manifested for the sake of the beings; see honji suijaku. [Masu.]

atsuzetsu 遏絶　To be hindered. [KG.1]

Aukutsu 央掘　See Okutsumara.

a-un 阿吽　Sk. 'A HUM'; the first and the last letter of the Sanskrit alphabet. 'A' indicates the principle of origination of all things, and 'hum' is the state to which all things return. Also, 'A' represents Bodhi-mind and 'HUM', Nirvana. Also, 'A' is the seed of Mahavairocana (Dainichi) and 'Hum' is the seed of Vajrasattva (Kongosatta 金剛薩藉). They also represent inhalation and exhalation. A pair of guardian gods or dogs often placed at the entrance of a temple or shrine, one with an open mouth and the other with a closed mouth, represent these two letters.

Auspicious Kalpa The present comit period, in which a thousand Buddhas are believed to appear; 賢劫.

Avalokiteçvara Sk. 'lord of beholding'; one of the two bodhisattvas attending Amida; he represents Amida's great compassion; 観音, 観世音. See Kannon.

awanuda butsu 合わぬだ仏　An expression that comes from 'Amida Butsu,' meaning 'it does not pay.' [Shinju ten no amijima]

au wa wakare no hajime 逢うは別れの始め　'Meeting is the beginning of parting'; those who meet must part.

aya 阿爺　'Father! Dad!'; used to call one's father.

ayo 唖羊 A dumb sheep; Sk. eda-muka; an extremely stupid person.

ayo no so 唖羊の僧 A stupid monk like a dumb sheep.

Ayuda 阿踰陀　Ayodhya; said to have been the capital of Kosala kingdom and closely related to Buddhist activities. It is said that Asanga (Mujaku) and Vasubandhu (Seshin) engaged in their Buddhist work here. According to Hsuan-tsang (Genjo), there were twenty temples in the area when he visited there.

ayuiotchi 阿惟越致 Sk. avaivartika ('unretrogressive'); the stage of non-retrogression. See abibatchi. [IT.; KG.2,3; Lotus.; Sukha.]

ayuiotchi(ji) 阿惟越致（地） The stage of non-retrogression; see futai 不退. [Juju.; KG.2,3]

Ayuiradai 阿維羅提 Sk. Abhirati ('Very Pleasant'); the name of the land of Aksobhya (Ashuku) Buddha; Miao-hsi 妙喜 (Myoki) in Ch.; also Abiradai.

ayuta 阿由多　Sk. ayuta; a great number, said to be equal to ten koti (kutei 倶胝); the 10th in the fifty-two scales of number. See sumoku I. [Kusha.; Sukha.]

azari 阿闍梨 See ajari.

Azuchi shuron 安土宗論　The doctrinal discussion at Azuchi; the discussion which took place in 1579 at the Jogon-in Hall浄厳院 of the Jodo school in Azuchi, Shiga Prefecture, between the Hokke school and the Jodo school. It was originally Oda Nobunaga's intention to subjugate the Hokke school, so the discussion ended in the defeat of the Hokke side.

B

ba 婆 I. Sk. BA; one of the fifty Siddham syllables; it is construed as representing bandhana 縛, bondage. II. Sk. BHA, which represents bhava 有 (u), existence. See. shittan.

Ba 口＋縛 Sk. VA; one of the fifty Siddham syllables; it is construed as representing vak-patha 語言道 (gogondo), the verbal path, and vara-yana 最上乗 (saijojo), the supreme vehicle. It signifies that all existence is beyond verbal expression.

bagaba 婆伽婆 Sk. bhagavat; see bagabon. [JW.]

bagabon 婆伽梵 Sk. bhagavat; the Honored One; an epithet of a Buddha. See jugo. [Tai.2]

Bagyaba 跋伽婆 Sk. Bhargava; see Bakasen.

bai 唄 Abbr. of bainoku; see bonbai.

baie no ho 敗壊の法 Perishable things; Sk. vinasa-dharmin. [Lanka.]

bainoku 唄彌 Sk. bhasa; also bachoku 婆陟, bashi 婆師; abbreviated as bai 唄, and translated as sanju 讃頌 (eulogizing in verse) and sandan 讃嘆 (praising); the chanting of hymns.

Baisheshika ヴァイシェーシカ Sk. Vaisesika; known in the Buddhist scriptures as Katsuron 勝論 and Eiseishi 衛世師; one of the six philosophical schools in ancient India. Founded by Kanada (also, Uluka), to whom is attributed the basic scripture, Vaisesika-sutra. This school holds that all things which are objects of our concepts are really existent and these existences are grouped into six catagories (padartha, 句義 kugi). See roppa tetsugaku.

baishi 唄師 A chanting priest; one who leads the chanting of verses eulogizing the Buddha's virtue, etc.; one of the seven priests taking main parts in a big service; see shichiso.

baita 貝多 An abbreviation of baitara; see next entry.

baitara 貝多羅 Sk. pattra; leaves of a tala tree. They are used for inscribing sutras.

Baitariya 梅咀利耶 Sk. Maitreya; see Miroku.

Bakasen 跋伽仙 The Hermit Bhargava, Bhagava or Bhaga; the ascetic who was the first teacher of the Buddha after his renunciation of the world.

bakku 抜苦 Getting rid of pain or suffering; Sk. duhkhapagama. [Sutra.]

Bako 馬光 'Horse-Radiance'; Sk. Hayaprabha*; the 114th of the 143 bodhisattvas listed in the Jujubibasharon. [Juju.]

baku 縛 I. 'Binding, bondage'; another name for bonno 煩悩, evil passions; Sk. bandha, baddha, bandhana. [An.; Lanka.; Yoga.] See gobaku. II. Binding; spellbinding; see jubaku. [R.I-15]

bakudatsu 縛脱 Emancipation from evil passions.

ban 幡 Flag, ensign; Sk. pataka, pataka-vaijayanti. [Sukha.]

ban 鑁 VAM; the mystic syllable of Mahavairocana (Dainichi) in the Vajra Realm Mandala (Kongokai mandara).

ban'en 万縁 A myriad conditions; myriad things.

bandits of the five sense-organs The five sense-organs often cause hindrances to the practicing of the Way; hence, compared to bandits.

banpo 万法 'The ten thousand dharmas'; see manbo.

bansho 万象 'The ten thousand forms'; also manzo.

banshukke 晩出家 Renouncing the world (i.e., becoming a monk) in one's later years. [S.II-I,Xb.-3]

banso 伴僧 An assistant priest.

banso 番僧 'A caretaker monk'; a monk or novice who takes care of a temple building; the same as domori 堂守.

bansoku 幡足 Perhaps 'stripes attached to a banner.' [R.II-Pre.]

baramon 婆羅門 Sk. brahmana; the priestly caste in India; a brahmin. [Tai.37]

Baramon sojo 婆羅門僧正 'The brahmin sojo'; refers to the Indian monk, named Bodhisena (Bodaisenna 菩提僊那), 704-760. He went to China with a Vietnamese monk, named Buttetsu 仏哲. At the request of a Japanese envoy to China, he came to Japan in 736 with Buttetsu and Tao-hsuan 道珮 (Dosen) and was well treated by the emperor. He was appointed sojo in 751 and took the leading part in the Buddhist service in celebration of the great new statue of the Buddha dedicated at the Todaiji Temple in 752. He died in 760 at the age of 57. Baramon sojo was the name by which he was popularly known. [Tai.24]

Barana 波羅奈 Sk. Baranasi; one of the sixteen great kingdoms (juroku-daikoku) in India at the time of the Buddha; the present Benares and its neighboring area. [Zen.]

Basarabodai 縛曰羅菩提 Sk. Vajrabodhi; see Kongochi.

Basha 婆蹉 Sk. Vamsa; one of the sixteen great kingdoms (juroku-daikoku) in India at the time of the Buddha. [KG.6]

Basharon 婆沙論 An abbreviation of Abidatsuma-daibibasharon.

Bashi 馬師 'Trainer of a horse'; one of the five companions of the Buddha and his first disciples; Sk. Asva-jit. See gobiku. [Sukha.]

Basho 芭蕉 I. Matsuo Basho (1644-94); one of the three greatest haiku poets, along with Issa 一茶 and Buson 蕪村. Born in Ueno (or Tsuge) in Iga Province, he was named Munefusa 宗房. He first learned haiku under Kitamura Kigin 北村季吟; at the age of 29, he went to Edo (Tokyo) to study a different school of haiku under Nishiyama Soin 西山宗因; he changed his name to Tosei 桃青. At 34 he established himself as a haiku teacher and became famous in Edo, but three years later he retired to a cottage in Fukagawa 深川 in the outskirts of Edo. He learned Zen from Master Butcho 仏頂 who happened to be staying in Fukagawa. His style of haiku gradually changed from 'play of words' to 'rustic serenity.' At 38, his disciple gave him a banana plant, which grew into such a splendid tree that he named his cottage 'Basho-an' (Banana Hut). From the age of 44 he often traveled in the country and wrote his travel diaries. At 46 he set out for a long journey to Northern Japan with his disciple Sora 宗良 and his chronological account was compiled as Oku no hosomichi (A Narrow Road to the Interior), which eternalized his name. Later he visited Kyoto and elsewhere; on his way to Osaka from Nara he became ill and died in 1694.

Basho 芭蕉 II. Basho Esei 芭蕉慧清; Ch. Pa-chiao Hui-ch'ing; the fifth in the line of Zen tradition after Ma-tsu 馬祖 (Baso). [M.44]

basic ignorance Spiritual darkness which lies at the basis of one's existence. See mumyo.

Baso 馬祖 Ch. Ma-tsu, 709-788; a spiritual grandson of Hui-neng 慧能 (Eno).

Basobanzu 婆薮般豆　Vasubandhu; see Seshin. [SS.]

Basobanzu bosatsu ron 婆薮般豆菩薩論　The Bodhisattva Vasubandhu's Discourse; refers to the Discourse on the Pure Land; see Jodoron. [SS.]

Basumitara 筏蘇蜜咀羅 Sk. Vasumitra ('Friend of a God'); also transcribed as 和須蜜, 婆須蜜多, and 婆須蜜多羅; translated as Shou 世友 and Ten'u 天友. A master of the Hinayana Sarvastivada school (Setsuissaiubu) who appeared about 400 years after the Buddha's Parinirvana. When 500 arhats were gathered to compile the Abhidharma-mahavibhasa (Abidatsuma-daibibasharon), Vasumitra was the head convenor.

Bato Kannon 馬頭観音 Horse-crowned Kannon; one of the six kinds of Kannon (rokkannon). He is the lord of the realm of animals and the manifestation of Amida Buddha in a fierce form. [S.II-4]

Batsuda 跋陀 Sk. Bhadrapala. See Batsudaba, Gengo.

Batsudaba 跋陀婆 Also, Batsudahara 跋陀波羅; Sk. Bhadrapala ('Gracious protector'); translated as 賢護 (Gengo) in Ch.; the foremost of the sixteen lay bodhisattvas, whom the Buddha addressed in the Pratyutpanna Samadhi Sutra (Hanju-sanmaikyo); the 57th of the 143 bodhisattvas mentioned in the list of Jujubibasharon. See juroku shoji. [Juju.]

Batsudaiga 抜提河 The River Hiranyavati ('Possessing Gold'); the river in Kusinagara near which the Buddha passed away. 'Batsudai' is part of 'Shiranabatsudai' 尸頼拏抜提, a transcription of 'Hiranyavati'. [Tai.18]

Batsudahara 跋陀婆羅 Sk. Bhadrapala; see Batsudaba; Gengo. [Lotus.]

Batsudawa 跋陀和 Also 跋陀婆羅 Batsudabara. See Batsudaba. [An.; KB.]

Batsunan 跋難 Refers to Batsunanda. [JW.]

Batsunanda 跋難陀 Sk. Upananda; one of the eight great dragon kings; see hachidai-ryuo. [JW.; Lotus.]

batsuzetsu 抜舌 Pulling out the tongue; as the retribution for telling lies, one must suffer the pain of having one's tongue pulled out in hell. [Sho.]

bazara 縛曰羅 Sk. vajra; adamant, vajra-pounder; see kongo, kongosho.

Beda ヴェーダ 吠陀 Sk. Veda; a collection of ancient Indian religious scriptures compiled by the Aryans between about 2000 and 500 B.C.E.; they still hold the highest spiritual authority as one of the messages of gods revealed to sages (sruti, keiji 啓示). When we speak of Veda, we usually mean Samhita (collection, honju 本集), which comprises four parts: Rc or Rg (sanka 賛歌), Saman (kaei 歌詠), Yajus (kito 祈祷), and Atharvan (jumon 呪文). They respectively belonged to the four groups of priests: Hotr, Udgatr, Adhvaryu, and Brahmana. Each of the four Vedas is composed of four parts: Samhita (in the narrow sense), Brahmana, Aranyaka, and Upanisad. Over a long period, a large number of different schools arose due to the variety of different traditions and interpretations, and so there are many different versions of the scriptures. As a whole, however, the Vedic literature constitutes the reservoir of spiritual, religious and cultural traditions of Hinduism. In the context, the Vedic literature can be divided into two categories: a. jnana-kanda, the section on religious and philosophical speculations, and b. karma-kanda, the section on rituals. The former corresponds to the Upanisad and the latter, to the Brahmana. Besides, there are a number of sutras which specifically define theoretical and ceremonial details.
1) The Rg-Veda, or Veda of 'praise': the oldest and most important of the four Vedas. It contains 1,028 hymns in ten cantos and is believed to have been composed between about 2000 and 800 B.C.E. Those hymns were transmitted from generation to generation through an oral tradition. They are religious hymns recited in praise of various gods. The Vedic gods include those representing natural phenomena such as Varuna (sky, king of the universe), Indra (storm, war), Agni (fire), Surya (sun), Rudra (storm), Soma (elixir of immortality), Vayu (wind), Vak (language) and Usas (dawn). About a quarter of the hymns are dedicated to Indra, who drinks Soma, destroys Dasa's citadel with a pounder (vajra), kills a snake-shaped devil Vrtra and pours water onto the human world. The Rg-Veda was transmitted through the two schools: Sakala and Vaskara.
2) The Sama-Veda, or Veda of 'chants': except for about 78 of them, these are included in the Rg-Veda hymns; they are chanted mostly by the Udgatr priests at Soma sacrifices. The Samhita of the Sama-Veda consists of two parts: a. Arcika which contains 585 verses and b. Uttararcika which contains 1225 verses. This Veda is said to have eight Brahmanas. The Sama-Veda was reputedly transmitted through a thousand schools but only three are known to exist today: Kauthuma, Ranayaniya, and Jaiminiya.
3) The Yajur-Veda, or 'prose' Veda: explanations of hymns and rituals; a great deal of material is taken from the Rg-Veda but is given a ritualistic character. There are two kinds of Yajur-Veda: black and white; four schools belonged to the former, namely, Maitrayaniya, Kathaka, Kapisthala and Taittiriya, and the school that belonged to the latter was Vajasaneyi.
4) The Atharva-Veda, or Atharvan's Veda: 'Atharvan' is the priest who is said to have been the first to institute the worship of fire and offer Soma and prayers to it; a collection of magic charms and incantations along with hymns and prayers. It is said that nine schools belonged to the Atharva-Veda, but only two, Saunaka and Paippalada, have survived to the present. See Hindukyo.

bekkyo 別教 'The distinctive teaching'; the third of the four doctrinal teachings of the Buddha classified in Tendai; the distinctively Mahayana teaching which shows that although things are distinguishable in their phenomenal aspects, their essence is the same; see keho no shikyo. [S.IV-1,Va-6]

bekkyo 別境 'Specific objects'; five mental functions which arise with regard to specific objects; Sk. viniyata, visese niyatatva. The Hosso school establishes five such mental functions: 1) yoku 欲 (chanda), desire; 2) shoge 勝解 (adhimoksa), clear observation and understanding; 3) nen 念 (smrti), thinking on, remembering; 4) jo 定 (samadhi), concentration; and 5) e 慧 (dhi, prajna), correct discernment, wisdom. See Appendix A, goi-hyappo. [Hosso.]

Bencho 弁長 Shokobo Bencho 聖光房弁長; 1162-1238; one of the leading disciples of Honen, and was later known as Chinzei Shonin 鎮西上人. He first went to Mt. Hiei in 1183 and studied Tendai under Kan'ei 観叡 and Shoshin 証真, but returned to his native place in Kyushu in 1190. Seven years later, he went to Kyoto and became Honen's disciple. After having received the nembutsu teaching, he spread it in Shikoku for a while. From 1204 until death he actively propagated this teaching in Kyushu. Bencho's school of the Jodo sect came to be known as Chinzei. Today Chion-in 知恩院 in Kyoto is its general head temple (sohonzan 総本山), and the famous Zojoji 増上寺 in Tokyo is one of the major head temples (daihonzan 大本山). After Honen's death there was among his disciples a tendency to deviate from his teaching. Seeing this, Bencho emphasized repeated recitation of the nembutsu as the authentic practice of the Jodo school. On the other hand, with his Tendai background, Bencho considered the nembutsu and other practices as essentially the same because both originated from True Suchness (shinnyo). In his view, those who are better suited to other practices should be encouraged to follow them, because they are also eligible for birth in the Pure Land.

Benchubenron 弁中辺論 Sk. Madhyantavibhaga; the Discourse on the Middle and the Extreme Views; the work consists of the verses by Maitreya (Miroku), which were given to Asanga (Mujaku) who spread them in the world, and their exposition by Vasubandhu (Seshin). "The Middle" refers to the truth of the Middle Path (chudo) systematized as the Yogacara teaching, and "the extreme views" refer to the two opposing views which are at variance with the Middle Path. This work elaborates on the principle of Consciousness-only, while maintaining the theory that one's essential nature is pure mind. It also expounds the "three natures" (sansho) as the three phases of reality ― imaginary existence, existence originating from causes and conditions, and existence conforming to the ultimate reality. This is one of the sixteen basic discourses of the Hosso school (Hossoshu shoe no kyoron). This work was translated by Hsuan-tsang (Genjo), 3 fasc. [T.31, No.1600], and also by Paramartha (Shindai) with the title, Chuhen-funbetsuron 中辺分別論 (the Discourse Distinguishing the Middle and the Extreme Views), 2 fasc. [T.31, No. 1599].

bendo miroku Same as Maitreya.


Bendowa 辧道話 The Discourse on the practice of the Way; the title of the 1st chapter of the Shobogenzo.

Ben-kenmitsu-nikyoron 辯顕密二教論 The Discourse Discerning the Two Teachings, Exoteric and Esoteric; 2 fasc.; popularly, Kenmitsu-nikyoron 顕密二教論 and Nikyoron 二教論; an important Shingon work written by Kukai in 813 or 815 and included in the Ten-fascicle Works (Jikkanjo). In this work, Kukai distinguishes the theoretical differences between the exoteric and esoteric teachings, quoting from six sutras, including the Mahavairocana Sutra (Dainichikyo), and three discourses, including the Discourse on the Bodhi-Mind (Bodaishinron). The main points of Kukai's assertion are as follows: 1) the exoteric teachings were delivered by Sambhogakaya (hojin) and Nirmanakaya (ojin) Buddhas as the methods of guiding living beings, whereas the esoteric teaching was the direct revelation of the Dharmakaya (hosshin) Buddha's 'self-enlightened truth' (jinaisho); 2) the exoteric teachings were the expositions of truth in terms of 'cause-condition,' whereas the esoteric teaching was the disclosure of truth beyond causal relationships; 3) according to the exoteric teachings, Buddhahood is to be attained after three great innumerable kalpas (sandai-asogiko), whereas the esoteric teaching enables one to realize Buddhahood instantaneously with one's present body; 4) even those who are unable to attain emancipation owing to their heavy karmic hindrances can be saved quickly by the esoteric teaching.

ben ojo 便往生 'Provisional birth'; one of the two kinds of birth in the Pure Land distinguished by Shinran in the Kyogyoshinsho, the other being soku ojo 即往生 (immediate birth). The term 'sokuben ojo' 即便往生 that appears in the Contemplation Sutra is interpreted by Shinran as two kinds of birth: 1) soku ojo refers to birth in the Recompensed Land in accordance with the eighteenth vow and 2) ben ojo refers to birth in an embryonic state and borderland and, also, beneath the Twin Sala trees in accordance with the nineteenth and twentieth vows. [KG.6]

Ben'on 辯音 'Eloquent Sound'; one of the bodhisattvas in the Vimalakirti Sutra (Yuima-gyo).

Benshaku 辯積 'Heap of Eloquence'; one of the bodhisattvas in the Vimalakirti Sutra.

Benshoron 辨正論 The Discourse Discerning the Right; 8 fasc.; a work by Fa-lin 法琳 (572-640) that severely criticized Taoism [T.52, No.2110]. Shinran quotes a large part of this in his Kyogyoshinsho, chapter on "Transformed Buddhas and Lands."

Benso 弁宗 A monk of the Daianji Temple. [R.III-3]

benzai 辯才 Eloquence; Sk. pratibhana. [Sukha.]

benzai chie 辯才智慧 Wisdom of discernment; Sk. pratisamvid. [Sukha.]

benzai muge-e 辯才無碍慧 Unimpeded wisdom of discernment; Sk. pratibhana-pratisamvid. [Yoga.]

Benzaiten 弁才天 Strictly, 辯才天; Sk. Sarasvati; also Benten 弁天; a goddess of music, eloquence, wealth, and wisdom; being originally a deification of a river, her shrines are often built by the sea, rivers, and lakes. [Tai.18,27]

benzetsuchi 弁舌智 Wisdom in eloquence; Sk. desana-jnana. [Sam.]

besso 別相 I. 'A special feature or characteristic' as contrasted with tsuso 通相 'a common feature or characteristic.' [An.] II. One of the six aspects which, according to the Kegon teaching, each and every existing thing possesses; see rokuso.

bessonenjo 別相念処 'Contemplation on different aspects of dharmas'; Sk. vyasta-laksana-smrty-upathana; contemplating separately the four objects: 1) one's body is defiled, 2) one's perceptions are painful, 3) one's mind is constantly changing, and 4) things in general are devoid of fixed entities. See gojoshin, shinenjo.

besson mandara 別尊曼荼羅 Specific deities' mandalas; mandalas centering on specific deities; opposed to toe mandara 都会曼荼羅 (all-inclusive mandalas), which refer to the Matrix-store Realm Mandala (Taizokai mandara) and Vajra Realm Mandala (Kongokai mandara). There are innumerable deities whose mandalas are depicted and worshiped. They are grouped under the following headings: 1) Buddhas, 2) Buddha's head, 3) Sutras, 4) Bodhisattvas, 5) Avalokitesvara, 6) Vidya-rajas, and 7) Deities.

Best-selected Primal Vow Refers to Amida's Forty-eight Vows which he chose out of many wishes when he was a bodhisattva; especially, the Eighteenth Vow in which the Nembutsu-Faith is presented as the cause of birth in the Pure Land.


betchi 別異 Difference; speciality. [An.]

betchi no gugan 別異の弘願 The very special great vow. Amida's vows distinguish themselves from those of other Buddhas in that they promise salvation for ordinary beings filled with evil passions. In this sense, the term specifically refers to his eighteenth vow. The term comes from Shan-tao's Commentary on the Contemplation Sutra, in the section on the "Essential Meaning" (Gengibun 玄義分). See hongan; hongan no mon. [AK.; KG.6]

beto 別当 The head priest of a large temple. See betto. [KN.]

betsubija 鼈鼻蛇 A turtle-nosed snake; a poisonous snake. [H.; Sh.]

betsugan 別願 The specific vow; the vow made specifically by a particular bodhisattva; opposed to tsugan 通願, general vow.

betsuge 別解　Different understandings; those with different understandings. [KG.3; IT.]

betsugedatsu 別解脱 See betsugedatsukai. Sk. pratimoksa. [Kusha.]

betsugedatsukai 別解脱戒 'Individually emancipating precepts'; Sk. pratimoksa, pratimoksa; also betsugedatsu ritsugi 別解脱律儀. A general term for ordinary precepts laid down for monks, nuns, novices, and laymen. They are prescribed for specific offenses, and those who have received precepts are delivered from the consequences of their offenses; hence, 'individually emancipating'. [Tai.15]

betsugyo 別行 Different practices; those who follow different practices. [KG.3; IT.]

betsuji 別時 Refers to betsuji nembutsu. [IH.; K.551]

betsuji-i 別時意 Allusion to a different time; Sk. kalantarabhipraya [Sutra.]; one of the four kinds of intention in preaching (shiishu 四意趣); for example, when a sutra says, "If one recites the name of the Buddha Prabhuta-ratna (Taho 多宝), one can immediately be settled in the realization of perfect enlightenment," or "If one recites the name of Amida Buddha, one can quickly attain birth in the Land of Utmost Bliss," the real intention of the sutra is simply to rouse people from a state of spiritual sloth and have them perform meritorious acts. The benefit promised in the sutra does not come straight away but at a distant time in the future. [An.]

betsujiishu 別時意趣 Same as above; Sk. kalantarabhipraya. [Sam.]

betsuji nembutsu 別時念仏 Recitation of the nembutsu for a fixed period of time, e.g., one day, seven days, ten days or ninety days. This is practiced at many temples of the Jodo school. Its origin is traced to the fudan-nembutsu.

betsuji no nembutsu 別時の念仏 See betsuji nembutsu. [S.IV-7]

betsuji no shomyo 別時の称名 'The nembutsu practice performed for a fixed period of time.' [Sane.]

betsuri 別離 Separation; Sk. vina-bhava, viyoga, viraha. [Yoga.]

betsuri no kugen 別離の苦患　Pain of separation (from one's beloved); one of the eight pains (hakku). See aibetsuriku. [S.III-1]

betto 別当 The title of the head priest of Kofukuji and some other big temples. Roben 良弁 (689-773) was the first to hold this title at the Todaiji Temple in 752. See beto. [KN.]

bettodai 別当代 A deputy superintendent of a temple. [Oku.]

bettoku 別徳　Distinguished virtue. [SS.]

bettoshiki Office of temple head.

Bhadrajit 'Gaining happiness'; one of the five earliest disciples of the Buddha; 仁賢.

Bhadrapala Lit. 'Gracious protector'; the foremost of the 16 lay bodhisattvas, to whom the Buddha addressed in the Pratyutpanna Samadhi Sutra; 賢護.

Bhagavat 'Honorable One, Blessed One'; the World-Honored One; one of the ten epithets for a Buddha; see note 6 below.

bhiksu A Buddhist monk; 比丘.

Bi 尾 Sk. Mula; one of the twenty-eight constellations (nijuhasshuku); corresponds to nine stars in Scorpio (the Scorpion). [KG.6]

bibaka 毘婆訶 Sk. vivaha; a high number; Mvy. 7722. [Sukha.]

bibasha 毘婆沙 Sk. vibhasa ('discourse'); translated as 論 ron. In contrast to upadesa (ubadaisha), which is a commentary of a sutra, this is mainly a Buddhist work explaining the ideas and meanings of the words of a Vinaya text and discourse. [Juju.]

Bibasharon 毘婆沙論 See Abidatsuma-daibibasharon.

bibashashi 毘婆沙師 Vibhasa masters; Sk. vaibhasika, vaibhasikiya [Kusha.]; those who participated in the compilation of the Daibibasharon or those who presented their views in this work; also those who abided by such views.

bibashana 毘婆舎那 Sk. vipasyana; prativipasya [Lanka.]; discernment, contemplation, visualization. This practice is performed side by side with shamata 奢摩他 (samatha). Chih-i's (Chigi) definition of this term is as follows [T.46, 21c]: 1) piercing (貫穿 kansen); destroying evil passions with wisdom; 2) penetrating insight (観達 kantatsu); penetrating through True Suchness (shinnyo) with the wisdom of insight, and 3) remedying non-contemplation (対不観観 taifukankan); removing ignorance by contemplating Dharma-nature. See shikan.

Bibashi 毘婆尸 Sk. Vipasyin ('Having insight'); the first of the eight Buddhas of the past and future. See kako shichibutsu. [Juju.; M.22]

bibutsuryaku 毘仏略　Sk. vaipulya [Sam.]; 'extensive'; translated as hoko 方広; a kind of scripture which presents extensive principles of truth; one of the nine and twelve kinds of scriptures (kubukyo and junibukyo).

Bidaronkyo 毘陀論経 A Vedic discourse; the four Vedas are well-known: Rg, Yajur, Atharva, and Sama; the reference mentioned in the Contemplation Sutra is not identified. See Beda. [Kan.]

bidon 毘曇 Ch. P'i-t'an; an abbreviation of abidon 阿毘曇, which is an older transcription of abhidharma 阿毘達磨.

Bidonshu 毘曇宗 The P'i-t'an school; the Chinese Hinayana school based on the translations of the earlier Abhidharma texts, including Samghadeva's translation of the Abidonshinron produced in 384. This was the precursor to the Chu-she 倶舎 or Kusha school. The name of this school was changed to Chu-she when Paramartha's (Shindai) translation of the Abidatsuma-kusharon (produced in 564) became popular. See Kushashu.

Bifurasen 毘富羅山 Mt. Vipula; a mountain located to the north-east of Rajagrha in central India. [An.]

Biji 毘時 Vajji; one of the sixteen great kingdoms (juroku-daikoku) in India at the time of the Buddha. [KG.6]

biku 比丘 Sk. bhiksu; a Buddhist monk.

bikuni 比丘尼 Sk. bhiksuni; a Buddhist nun.

bikuso 比丘僧 Sk. bhiksu-samgha; community of monks; a monk. [S.II-8]

biku 鼻孔 A nose; nostril; also, used in Zen to refer to one's original self.

Bimbisara 'The core of Bimbi fruit?'; the fifth king of the Çaiçnâga Dynasty in Magadha and a follower of the Buddha; in his late years, he was imprisoned by his son Ajâtaçatru and died in jail. See Binbashara 頻婆娑羅.


binaya 毘奈耶 The precepts; Sk. vinaya. [Kusha.]

Binaya-kyo 鼻奈耶経 Refers to Binaya 鼻奈耶, tr. by Chu Fo-nien (Jiku Butsunen 竺仏念); [T.24, No.1464]. [R.II-5]

binayazo 毘那耶蔵 Also binizo 毘尼蔵, ritsuzo 律蔵, etc. Sk. vinaya-pitaka, 'collection of precepts'; one of the three or five divisions of the Buddhist scriptures. It contains rules of conduct, disciplinary provisions, etc. See gozo, ritsuzo, sanzo.

binbara 頻婆羅 Sk. bimbara; eighteenth of the sixty numerical units. See sumoku.

Binbashara 頻婆娑羅 Sk. Bimbisara; the fifth king of the Saisnaga Dynasty in Magadha (Makada) and a follower of the Buddha. In his late years he was imprisoned by his son Ajatasatru (Ajase) and died in jail. [JW.; KG.3; S.Xa-2]

bingara 頻伽羅 Refers to karyobinga. [Tai.18]

bingu 貧窮　The poor and destitute; Sk. upakarana-vighata, vighata [Sutra.], daridra, daridrya. [Yoga.]

bini 毘尼 Sk. vinaya; precepts. [Lanka.]

bini no seimon 毘尼の制門 Prohibiting evil-doings in the precepts. [S.IV-1]

binizo 毘尼蔵 See binayazo.

binpatsu 鬚髪　Beard and hair.

binpatsu o teijo 鬚髪を剃除　To shave one's beard and hair (to become a monk); to take the tonsure.

Binzuru 賓頭盧 See Binzuruharada. [Ta.]

Binzuruharada 賓頭盧頗羅堕 Sk. Pindola-Bharadvaja (also, -Bharadvaja), 'Pindola, the skylark'; the Buddha's disciple and one of the sixteen arhats (arakan). In China and Japan his image is placed in the dining hall of a temple. It is believed in Japan that touching his image cures diseases. [Ami.]

biran 毘嵐 Sk. vairambhaka; also 毘藍, biranba 毘藍婆, etc., and translated as jinmofu 迅猛風 (a swift, violent wind), senpu 旋風 (a whirl wind), etc.; a very strong wind which blows at a time of cosmic change. See daisansai. [Tai.19]

birisha 毘利沙 Sk. Vrsa or Vrsabha; one of the twelve astrological houses; corresponds to Taurus (the Bull). [KG.6]

birishika 毘離支迦 Sk. Vrscika; one of the twelve astrological houses; corresponds to Scorpius (the Scorpion). [KG.6]

biriya 毘梨耶 Sk. virya; effort. [Lanka.]

biriya haramitsu 毘梨耶婆羅密 Sk. virya-paramita; perfection in making efforts; one of the Six Paramitas. See ropparamitsu. [Ni.46]

birth-and-death The cycle of birth and death; Samsara;

birth on the highest level of the highest grade The highest mode of birth in the Pure Land of the nine grades distinguished in the Contemplation Sutra.

Biru 毘盧 Abbr. of Birushana; Vairocana Buddha. [S.I-3,II-5]

Birudaku 毘留荼倶 Sk. Virudhaka; one of the Four Great Heavenly Kings (Shidaitenno or Shitenno); translated as Zojoten 増長天; he is the guardian god of the southern direction. [KG.6]

Biruhakusha 毘留博叉 Sk. Virupaksa ('Deformed-eyed'); one of the Four Great Heavenly Kings (Shidaiten or Shitenno); translated as Komokuten 広目天; he is the guardian god of the western direction. [KG.6]

Biruri O 毘琉璃王 King Virudhaka; also Ruri O 瑠璃王; also called Akusho O 悪生王 'King Evil-Born'; a son of King Prasenajit (Hashinoku O) of Sravasti (Shae). He usurped the throne and killed his father. When he was a prince, he heard his mother being abused by the men of the Sakya clan's as being born of a low class. After he became the king, he attacked Kapilavastu (Kabirajo) and massacred the Sakya clan.

Birushana 毘盧舎那 Sk. Vairocana, 'illuminating'; the principal Buddha in the Garland Sutra. I. In the Garland Sutra, he is a Sambhogakaya Buddha dwelling in the Lotus-Repository World (Rengezo sekai 蓮華蔵世界) and emitting great floods of light to illumine countless worlds. II. In the Mahavairocana Sutra, he is a Dharmakaya Buddha in whom the highest wisdom and the ultimate principle are perfectly accomplished and who is capable of illumining the darkness of ignorance in living beings. III. In the Tendai and Hosso schools, Vairocana is a Dharmakaya Buddha, and his body of incarnation, Rocana (盧舎那 Rushana), is a Sambhogakaya Buddha. IV. In Zen, Vairocana is the Dharmakaya Buddha who embodies the principle of ultimate reality and pervades all existences.

Birushana gosho 毘盧遮那五聖　The five Buddhas, with Mahavairocana in the center, in the Vajra Realm Mandala (Kongokai mandara). See gobutsu. [K.64]

Biseshi gedo 峭世師外道 The non-Buddhist school, Vaisesika. [Kusha.]

bishaja 毘舎闍 Sk. pisaca; translated as jiki-ketsunikuki 食血肉鬼 (a demon that sucks blood and eats flesh), kanninseikiki 頁人精気鬼 (a demon that sucks man's vital energy), or tenkyoki 癲狂鬼 (a mad demon); said to be a hungry spirit of a higher rank or a kind of raksasa (rasetsu); also said to be one of the two groups of attendants of King Dhrtarastra (Jikokuten), the other group being gandharva (kendatsuba). [Lanka.]

Bishamon 毘沙門 Sk. Vaisravana ('Extensively Heard'); also Tamonten 多聞天, etc.; one of the four guardian gods of the four directions (shitenno). He protects the northern sphere. [K.565; KG.6; O.V; S.Vb-7; Tai.3,11,18,29]

Bishamondo 毘沙門堂　A Bishamon hall. [S.Vb-7]

Bishamon no ho 毘沙門の法　A ritual dedicated to Bishamon as a prayer for victory in war. See shogun Bishamon ho. [Tai.29]

Bishamonten 毘沙門天 Vaisravana God; also, Tamonten 多聞天 (God of Much Hearing) and Kubera (Kuvera) 金毘羅; one of the Four Guardian Gods (Shidaitenno or Shitenno). Dwelling at the fourth level of Mt. Sumeru (Shumisen), he protects the northern quarter of the world. Since he always tends the Dharma Hall and listens to sermons, he is called 'Much Hearing.' He is usually portrayed as stamping down two demons, having a gem tower in the left hand and holding up a gem stick with the right hand. Besides being worshiped as one of the twelve deities who protect Buddhism (juniten), he is a popular deity in Japan as one of the seven gods of good fortune (shichifukujin).

Bishamon tenno 毘沙門天王　The Deva King Vaisravana. See Bishamonten. [K.53,54]

Bisharikoku 毘舎離国 Sk. Vaisali, Pa. Vesali; one of the six or sixteen great kingdoms in ancient India; located in the central India. Inhabited by the Licchavi clan, it greatly flourished at the time of the Buddha. The Buddha frequently visited this kingdom to teach people Buddhism. One of the eight sacred stupas (hachidaireito) was located in this kingdom. The country is well known as the native place of Vimalakirti (Yuima) and also as the site of the second Buddhist council. Its capital is believed to lie 27 miles north of Patna in Bengal Province.

bishasha 毘舎遮 Sk. pisaca; a fierce-looking spirit like a raksasa (rasetsu). [KG.6]

bishiki 鼻識 Olfactory consciousness; Sk. ghrana-vijnana. [Hosso.]

Bishuba 毘首婆 Sk. Visvabhu ('All-arising'); the third of the eight Buddhas of the past and future. See kako shichibutsu. [Juju.]

Bishukatsuma 毘首羯磨 Sk. Visvakarman; a subject of Indra (Taishaku); a god of arts and architecture, and an object of worship among craftsmen in India. The Kise-inpongyo 起世因本経 (Sutra on the Origin of the World) has this description: "Once Indra, the Lord of Gods, wanted a bodily ornament. As soon as he thought of Visvakarman, this god produced an ornament made of various precious metals and gems and presented it to Indra. He also produced ornaments by transformation for family members and relatives of the other gods in the Heaven of Thirty-three Gods (Toriten). The most illustrious story of his craftsmanship is told in China (in the Shikan-bugyo 止観輔行): When the Buddha ascended to the Heaven of Thirty-three Gods and did not return for a long time, King Udayana and King Prasenajit (Hashinoku O) longed to see him and each prepared sandalwood and a lump of purple gold to have statues of the Buddha made. At that time, Visvakarman transformed himself into a man and produced statues as the kings wished. It is also said that when the Buddha returned to this world from the Heaven of Thirty-three Gods, Visvakarman constructed a jeweled staircase for him. [Ron.; Tai.11,14]

bishuku 繭胞 Sk. bhiksu; a monk. [Sukha.]

bishukuni 繭胞尼 Sk. bhiksuni; a nun. [Sukha.]

Bishunu ヴィシュヌ Sk. Visnu ('All-pervader'); transcribed in Chinese as 毘紐 or 毘繭怒;おone of the three highest gods in India, the other two being Siva (Shiba) and Brahma (Bonten 梵天). Counted as one of the sun-related gods in the Vedas, though holding a minor position, Visnu gradually became an important god from the Brahmanic period on. During the Upanisadic period, he was mentioned as Narayana, Narasimha, and Vasudeva. From the Epic and Purana periods onwards, he came to be regarded as the highest god side by side with Siva. Belief in Visnu spread quickly as the Mahabharata and the Ramayana became popular. Capable of traveling over the world in three steps, this god is responsible for maintaining and developing the world; on the other hand, he is considered as a god of love and benevolence who provides benefits to believers. He is believed to manifest ten incarnations (avatara); when the world is in confusion, he manifests himself in the form of an animal, a man, etc., to restore order. Among his ten incarnations are Rama, Krsna, and even the Buddha. His name appears in the Mahavairocana Sutra (Dainichikyo), Suvarna-prabhasa Sutra (Konkomyokyo), Peacock Sutra (Kujakukyo), etc. In the Hindu mythology, sleeps on the bed of Sesa, a thousand-headed serpent, while floating on the water. Together with many devas and asuras, he churned the ocean water and thus obtained amrta (elixir). At that time, the goddess of good fortune, Mahasri or Laksmi (Kichijoten 吉祥天), appeared from the ocean, and Visnu took her as his wife. Visnu rides the huge mythological bird Garuda (konjicho 金翅鳥).
The religious sect centering on Visnu, called Vaisnava, emphasizes bhakti (faith, devotion, love). The sect split into two schools, Bhagavata and Pancaratra, and each school further split into several subschools over the time. This and Saivism (Shibaha) form the two dominant religions in India. Vaisnava's influence on esoteric Buddhism was all the more marked as time went on; it is found in the works of the 'Mother tantra' (Haha tantora) and the 'Kalacakra tantra' (Jirin tantora).

Biyari 毘耶離 Vaisali; an ancient town in India. [H.84]

Black-bee Hill The mountain where Nagarjuna is believed to have spent the latter part of his life.

black hindrance The darkest spiritual obscurity which hinders visualization of the setting sun.

blind passions, mental functions which disturb and pollute the mind; in Shin Buddhism, all mental acts are considered evil passions which are the cause of the endless cycle of birth and death.

bo 坊 Refers to sobo 僧坊; a temple building where monks live.

bo 房 I. A monk's quarters. II. A name or a title of a monk ending in bo which is used side by side with his Dharma-name: e.g., Honen-bo Genku 法然房源空; Shinran's bo-name was Zenshin 善信.

Bo 房 Sk. Anuradha; one of the twenty-eight constellations (nijuhasshuku); corresponds to four stars in Scorpio (the Scorpion). [KG.6]

Bo 昴 Sk. Krttika; one of the twenty-eight constellations (nijuhasshuku); corresponds to Pleiades. [KG.6]

bo 謗 Abusing; Sk. apavada [Yoga.], avajnam prakaroti [Sutra.].

boaku 暴悪 A violent act; Sk. raudra. [Yoga.]

bodai 菩提 Sk. bodhi; also, para bodhih, bodha, sambodhi [Yoga.], abhisambodha, abhisambodhi, sambodha [Sutra.]. I. The highest wisdom; the state of the highest perfection of wisdom; the state of undefiled purity and eternal bliss. II. The repose or salvation of the dead. III. Sk. Buddhi* ('Wisdom'); the 61st of the 107 Buddhas mentioned in the Jujubibasharon. [Juju.]

bodaibun 菩提分 Elements of enlightenment; Sk. bodhi-paksa [Sutra.], bodhi-paksya [Yoga.]; refers to the thirty-seven elements of enlightenment (sanjushichi-dobon).

Bodaidaruma 菩提達磨 Sk. Bodhidharma; the first patriarch of Zen in China. Originally, a man from south India, said to be the third son of a king. After studying Buddhism under Prajnatara (Hannyatara 般若多羅) and receiving from him the transmission of Zen, he propagated Mahayana in India. Later in 520, according to tradition, he went to China. After his interview with the Emperor Wu-ti 武帝 (Butei), he went to the Shao-lin-ssu Temple 少林寺 (Shorinji) on Mt. Sung 嵩山 (Suzan), where he sat unmoving day and night. There he took as his disciple Hui-k'o 慧可 (Eka), who thus became the Second Patriarch. He died in 528 or, according to another tradition, in 536, and was posthumously given the title of Yuan-chueh Ta-shih 円覚大師 (Engaku Daishi, Master 'Perfect Enlightenment') by Emperor Tai-tsung 代宗 (Daiso) of the T'ang dynasty (618-907).

bodaido 菩提道 The path to enlightenment. [Nimon.]

bodai dojo 菩提道場 The place or seat of enlightenment; the place where one becomes a Buddha.

bodaiji 菩提寺　'The bodhi temple'; the temple where prayers are offered for the repose or salvation of one's dead ancestors; a family temple, an ancestral Buddhist temple; also bodaisho 菩提所 (Bodhi place) and koge-in 香華院 (Incense and Flower Hall); see ujidera. [Tai. 36]

bodaiju 菩提樹　The bodhi tree; Sk. bodhi-vrksa [Sukha.; Sutra.]; the tree under which the Buddha attained enlightenment. The Sanskrit name of the tree is pippala, also known as asvattha, Ficus Religiosa (sacred fig-tree). [KG.3,6]

Bodaike 菩提華 'Flower of Enlightenment'; corresponds partly to Citta-dhara-buddhi-samkusumitabhyudgata ('Arising adorned with the wisdom possessing continuity of thought') in the Sanskrit text; the 39th of the 53 Buddhas of the past listed in the Larger Sutra. [Dai.]

bodai-ko 菩提講　Bodhi-gathering. The monthly gathering at the Unrin'in Temple 雲林院, Kyoto, at which the nembutsu was practiced and lectures given on sutras for the purpose of attaining birth in Amida's Pure Land and for the realization of Bodhi. [O.I.]

bodai no doka 菩提の道果 The fruit of the path of enlightenment; the ultimate state of enlightenment. [B.]

bodai no gokui 菩提の極位　The ultimate stage of enlightenment. [S.Xb-2]

bodai no gyo 菩提の行　Practices for attaining enlightenment. [Tai.37]

bodai no kakudo 菩提の覚道 The path to enlightenment of Bodhi. [Kiki.]

bodai no michi 菩提の道　The path to enlightenment. [K.500; KW.]

bodai no myoka 菩提の妙果　The wonderful fruit of enlightenment. [S.Xb-2]

bodai no tane 菩提の種　Seed of enlightenment. [SS.]

bodai o inoru 菩提を祈る　To pray for the repose of the dead; to pray that the dead will be born in Amida's Pure Land. [Tai.4]

bodai o toburau 菩提を弔ふ　To pray for the repose of the dead.

Bodairushi 菩提流支　Sk. Bodhiruci; an Indian monk who was invited to Ch'ang-an (Choan 長安) in 693. He produced translations of fifty-three scriptures, including Vasubandhu's Discourse on the Pure Land (Jodoron); he is said to have converted T'an-luan (Donran) to Pure Land Buddhism. [KG.3; KW.]

bodaisatta 菩提薩藉　Sk. bodhisattva; popularly abbreviated to bosatsu.

Bodaisatta shishobo 菩提薩多四摂法 'The four beneficial acts of a bodhisattva'; the title of the 45th chapter of the Shobogenzo. See shishobo.

Bodaisenna 菩提僊(or 仙)那 Sk. Bodhisena; see Baramon sojo.

bodaishi 菩提子　The name of a fruit produced in the Himalayas and called 'bo-di-ci' (or bo-dhi-rtsi) in Tibetan, which is used for making rosaries. The term is often incorrectly taken to mean the fruit of a bodaiju (Bodhi-tree). [Tai.35]

bodaishin 菩提心 Bodhi-mind; Sk. bodhi-citta, cittotpada [Sutra.]; the will to realize supreme enlightenment. The awakening of the Bodhi-mind is of utmost importance in ordinary Buddhist training and is the beginning of the bodhisattva's career. For the three kinds of Bodhi-mind in the Shingon school, see sanshu bodaishin.

bodaishin kisei 菩提心祈請　Praying for the (endowment of) Bodhi-mind. [S.I-8]

bodaishin no gyakuen 菩提心の逆縁 I. The adverse conditions for the Bodhi-mind (four); 1) not paying respect to the Dharma, 2) entertaining arrogance, 3) telling lies and being insincere and 4) not respecting teachers. [Juju.] II. Ten adverse conditions for the Bodhi-mind; 1) not sharing the supreme Dharma with others, 2) being attached to Hinayana ways, 3) abusing bodhisattvas, 4) despising those who practice meditation, 5) harboring a grudge and enmity towards one's teacher, 6) having the mind of flattery and crookedness, 7) hankering after riches and gains, 8) being unaware of maras' evil acts, 9) weakness of one's Bodhi-mind, and 10) one's karmic hindrances and pursuit of wrong teachings. [Juju.]

bodai shiryo 菩提資糧 Provisions for enlightenment; Sk. bodhi-sambhara. [Kusha.; Yoga.]

Bodaishin-ron 菩提心論 The Discourse on the Bodhi-mind, 1 fasc., attributed to Ryumyo 龍猛 and translated into Chinese by Amoghavajra (Fukukongo) [T.32, No.1665]. The full title is Kongocho-yugachu-hotsu-anokutara-sanmyaku-sanbodaishin-ron 金剛頂瑜伽中発阿耨多羅三藐三菩提心論; also, abbreviated to Hotsubodaishin-ron 発菩提心論 (Discourse on Awakening the Bodhi-mind) . This work first urges Shingon practitioners to awaken the three kinds of Bodhi-mind (sanshu bodaishin) and presents the principle of becoming a Buddha with the present body (sokushin jobutsu), fivefold meditation for realizing Buddhahood (goso-joshin), three mystic practices (sanmitsu), and meditation on the letter 'A' (ajikan). Because this work contains those essential elements of the Shingon teaching, Kukai considered it to be a highly important discourse. As for the authorship, Kukai followed the traditional ascription to Ryumyo but Enchin considered Amoghavajra (Fukukongo) as the real author because Subhakarasimha's (Zenmui) commentary on the Mahavairocana Sutra is quoted in the work.

bodaisho 菩提所　'A Bodhi place'; the same as bodaiji.

bodai soku jishin 菩提即自心　Enlightenment is (to know) one's own mind; the realization that the real essence of one's mind is Bodhi. [S.III-1]

bodaizo 菩提蔵 The collection of teachings leading to enlightenment; the term appears in Shan-tao's (Zendo) Hanjusan 般舟讃 (Hymns on the Pratyutpanna Samadhi). [KG.2]

Bodhi Enlightenment, the highest and transcendent wisdom; 菩提, 道.

Bodhi-Mind Aspiration for Enlightenment.

also called ashvattha.

Bodhiruci An Indian monk who went to China in 508 and produced translations of Buddhist scriptures, including Vasubandhu's Discourse on the Pure Land; he is said to have given T'an-luan the Contemplation Sutra.

bodhisattva 'A being of enlightenment'; one who makes vows to attain enlightenment and to save suffering beings, and thus sets out on the long course of practice. One who has accomplished the bodhisattva practice is a Buddha; an enlightenment-being; a Buddha-to-be; 菩薩.

Bodhisattva ideal The Mahayana ideal that one should strive to perform various acts of merits and cultivate wisdom in order to save suffering beings and attain Enlightenment.

Bodhisattva Path The path to be followed by bodhisattvas whereby they benefit both themselves and other beings and realize Enlightenment; this path is fully explained in the Mahayana Buddhism.

Bodhisattva Phoenix The name of high praise and respect given to T'an-luan by the king of Liang, Hsiao-yen.

Bodhi-tree The tree under which the Buddha attained Enlightenment; the Sanskrit name of this tree is pippala; 佛樹，道場樹.

Bodhisattva practice Acts of merits to be performed by the bodhisattva for the attainment of Enlightenment; see Six Paramitas.

Bodhisattva Vehicle The teaching for the bodhisattvas.

Bodhisattvahood The state of a bodhisattva.

Body for the sake of beings One of the two kinds of Buddha's body, the other being Body of True Suchness; the body manifested by the Buddha for the sake of bodhisattvas and sentient beings.

Body of True Suchness The essential body of the Buddha, which is identical with the ultimate reality, True Suchness.

bombu An ordinary, unenlightened being; in Shin Buddhism, this term is used with deep awareness of one's evil passions and inability to attain salvation by one's own power.

bofu hakurei 亡婦魄霊　The soul of a deceased woman. [Izu.]

boge 妨碍 To obstruct. [An.]

bogo ritsugi 防護律儀 'Protection of the precepts'; after one has received the precepts, a certain substance is produced in one's body, which works to protect the precepts and keeps one from violating them.

bohi shiaku 防非止悪 Guarding against wrongdoing and stopping evils.

Bokamakada 傍伽摩伽陀 Sk. Vangamagadha; one of the sixteen great kingdoms (juroku-daikoku) in India at the time of the Buddha. [KG.6]

bokan 坊官 Also chomu 庁務 and zaicho 在庁; an attendant of an ordained member of the imperial family. Though shaven-headed and wearing the monk's robe, he marries, wears a sword and eats meat like an ordinary layman. [Tai.9,21]

bokon 亡魂 A dead person's soul.

bokusen 卜占　Divination, fortune-telling. [SW.]

bomori 坊守 'The caretaker of a temple'; the wife of a priest of the Honganji school of Jodo Shinshu is so called.

bomoriko 坊守講 A bomoris' gathering; a gathering at which bomoris listen to the Dharma, discuss ways of realizing the teaching in daily life, and so forth.

bon 凡 An ordinary, ignorant person; Sk. bala. [Yoga.]

Bon 梵 Brahman, Brahma; originally the ultimate principle of existence and the absolute reality in India; the creator god in Hinduism. In Buddhism, he is the lord of the First Meditation Heaven (Shozenten) in the world of form. [Dai.; Kan.; KG.3,6]

bonan 妨難 Finding fault with or criticizing other people's view.

bonan 防難 Protecting one's view by refuting other people's criticism.

bonbu 凡夫　An ordinary, unenlightened being; Sk. avidvat, prthag-jana, bala, bala-prthag-jana [Lanka.], balisa [Kusha.]; a foolish, ignorant person, as opposed to a sage (shoja 聖者).

bonbuho 凡夫法 The teaching for ordinary people; Sk. prthag-jana-dharma. [Sam.]

bonbai 梵唄 The chanting of hymns; bon 梵 means bondo 梵土 (India) and bai 唄 is an abbr. of bainoku. Also means nyoraibai.

bondo 梵土　Brahman's land; India.

bonga ichinyo 梵我一如 Oneness of Brahman and atman; the basic teaching of Hinduism as found in the Upanisad. It is the theory that the ultimate principle of one's existence (atman) and that of the universe (Brahman) are one and the same, and from this principle arise myriads of things, and the souls of individuals take various forms according to their karma and become subject to transmigration. And so it is taught that emancipation from transmigration is the objective of life, and in order to attain it, one must seek unity with Brahman.

bonge 凡下　The ordinary, lower order of people.

bongu 凡愚　An ordinary, ignorant person; Sk. avipascita, bala-prthag-jana, balisa [Lanka.], bala [Sam.].

bongyo 凡形 Appearance of an ordinary person. [R.III-30]

bonji 凡地　A short form for bonbu no jii 凡夫の地位 (the stage of an ordinary person) as contrasted with that of an enlightened sage. [JW.]

bonjo 凡情　Emotion of an ordinary man; delusions as conceived by an ordinary man.

bonju 凡住 The abode for ignorant persons; Sk. bala-vihara. [Yoga.]

bonkai 犯戒　Also honkai; breaking of the precepts; Sk. apatti, duhsila, dauhsilya [Yoga.], apattiko bhavati [Sam.].

Bonkyo ボン教 Tib. Bon-po; the ancient religion of Tibet based primarily on shamanism and concerned with worshiping souls that reside in everything. It was characterized by fetishism, demon worship and propitiation by means of incantations. After the introduction of Buddhism into Tibet in the 4th century onward, Bon has lost its power but still exists in various forms in the religious life of Tibetans.

bongyo 梵行　Brahman's acts; morally pure acts. I. In India, the religious practices performed by brahmins. II. Moral practices; practices which accord with the precepts, esp. chastity. III. Generally, in Buddhism, practices prescribed by the Buddha for attaining emancipation.

bonji 梵士　A brahmin; a worshiper of Brahma. [SW.]

bonju 梵住 'Brahman's abode'; Sk. brahma-vihara, brahmya-vihara; refers to shibonju 四梵住. [Sutra.]

bonmani 梵摩尼 Brahma's mani-gem; the wish-fulfilling mani-gem possessed by Brahma. [Kan.]

Bonmo 梵網 I. 'Brahma's Net'; one of the bodhisattvas in the Vimalakirti Sutra. II. Refers to the Bonmo-kyo. [S.I-9]

Bonmokyo 梵網経 I. The Brahma-net Sutta; the Brahma-jala-sutta; a Pali sutta corrresponding to the Bondokyo 梵動経, the fourteenth text of the Dirgha-nikaya Sutra (Joagongyo 長阿含経), and the Bonmo-rokujunikengyo 梵網六十二見経. The title means 'a net of views,' signifying that the Buddha takes up the sixty-two views and points out their mistakes just as a fisherman casts a net and catches fish. See rokujuniken. II. The Brahma-net Sutra; 2 fasc.; the full title, Bonmokyo rushanabutsu setsu bosatsu shinjikaihon 梵網経盧舎那仏説菩薩心地戒品 (Chapter on the "Precepts of Bodhisattvas' Mind-ground Expounded by Rocana Buddha" in the Brahma-net Sutra), 10th fascicle. Its Chinese translation has been traditionally ascribed to Kumarajiva (Kumaraju) [T.24, No.1484]. The first fascicle explains the forty stages of a bodhisattva's career, and the second, the precepts for bodhisattvas, i.e. the ten major precepts (jujukai 十重戒) and forty-eight minor ones (shijuhachikyokai 四十八輕戒). See Bosatsukai-kyo.

Bonmo no juju 梵網の十重　The ten major precepts presented in the Bonmo-kyo: 1) not to kill or induce others to kill; 2) not to steal or make others steal; 3) not to engage in or make others engage in sexual intercourse; 4) not to lie or make others lie; 5) not to sell or make others sell intoxicating liquors; 6) not to talk of or make others talk of a fault in a bodhisattva, monk, or nun; 7) not to praise oneself and abuse others or make others do so; 8) not to be stingy or make others be stingy; 9) not to give vent to anger and treat others harshly or make others do so; 10) not to abuse or make others abuse the Three Treasures (sanbo).

Bonno 梵王　The Brahma King; the king of the Brahma Heaven (Bonten); Maha-brahman [Sukha.]; the same as Bontenno 梵天王. [JW.; S.VII-4]

bonno 煩悩　Afflictions, evil passions, blind passions; Sk. adhi, klista, klesa, grantha [Sutra.]; mental functions which disturb and pollute the mind and body; the basic cause of transmigration in Samsara. Six major bonno are called 'konpon bonno' 根本煩悩 (root-klesa); they are: 1) ton 貪 (raga), attachment; 2) shin 瞋 (pratigha), anger, and hatred; 3) chi 癡 (mudha, moha), stupidity or ignorance about the Buddhist truth and reality; 4) man 慢 (mana), haughtiness; 5) gi 疑 (vicikitsa), doubt on and rejection of the Buddhist truth and 6) akken悪見 (drs, drsti), wrong views. By extinguishing evil passions, one becomes an arhat (arakan). In the Mahayana, by penetrating into the non-substantiality of evil passions, a bodhisattva attains emancipation and realizes bodhi. See Appendix A.

bonno akusho 煩悩悪障　Evil passions and evil hindrances (which obstruct realization of enlightenment). [Tan.14,15]

bonno bodai ichimi 煩悩菩提一味　Evil passions and bodhi are of one taste; from the viewpoint of the highest, non-dualistic wisdom, evil passions and bodhi are undifferentiated. [SW.]

bonnobuku 煩悩伏 Suppressing evil passions; Sk. jita-klesa. [Sam.]

bonno-go 煩悩業　Karma created by evil passions. [S.Vb-8]

bonno gusoku 煩悩具足　To be filled with evil passions. [KW.; Tan.14]

bonno honku 煩悩本空　Evil passions are originally void. [S.Va-5]

bonno jikke shoki 煩悩習気所起 Arising of the residue of evil passions; Sk. klesa-dausthulya-prabhavitatva. [Sutra.]

bonno joju 煩悩成就　Full of evil passions; burdened with evil passions. [KW.; MT.]

bonnojoku 煩悩濁 Defilement of evil passions; Sk. klesa-kasaya; one of the five defilements (gojoku). [Yoga.]

bonnojumetsu 煩悩習滅 Removing the residue of evil passions; Sk. klesa-vasana-prahana. [Sam.]

bonno kanetsu 煩悩火熱 Heat of evil passions; Sk. klesa-paridaha. [Sutra.]

bonno-ma 煩悩魔　'The demon of evil passions'; Sk. klesa-mara; one of the four demons (shima); evil passions are so called because they torment one's mind and body. [Yoga.]

bonnomo 煩悩網 The net of evil passions; ordinary beings are caught in the strong net of evil passions which they produce. [Juju.]

bonno mozo 煩悩妄想　Evil passions and delusory thoughts. [S.IV-9]

bonno netsu 煩悩熱 Heat of evil passions; Sk. klesa-paridaha. [Sutra.]

bonno no aka 煩悩の垢　The grimes of evil passions. [Hei.2]

bonno no churin 煩悩の稠林 The dense forest of evil passions. [Monrui.]

bonno no hayashi 煩悩の林 The forest of evil passions. [KG.3]

bonno no jokusui 煩悩の濁水　Muddy water of evil passions. [KW.]

bonno no kokuun 煩悩の黒雲　Dark cloud of evil passions. [Tan.15]

bonno no taiga 煩悩の大河　The great river of evil passions; an analogy to show that evil passions are boundless and engulf sentient beings. [Tai.33]

bonno oyobi zuibonno 煩悩及随煩悩 Evil passions and minor evil passions; Sk. klesa-upaklesa [Sam.]. See Appendix A.

bonno shijo 煩悩熾盛 Evil passions that rage furiously; fiery evil passions; Sk. klesa-pracurata. [Tan.1; Yoga.]

bonnosho 煩悩性　The (real) nature of evil passions. [S.Xa-6]

bonnosho 煩悩障　Hindrance of evil passions; Sk. klesavarana; evil passions which hinder the practice of the Buddhist path and the realization of Nirvana; one of the two kinds of hindrances (nisho); see shochisho. [Lanka.; Yoga.]

bonno shochisho 煩悩所知障 Hindrance of evil passions and hindrance concerning things to be known; Sk. klesa-jneyavarana. [Yoga.]

bonnosho chisho 煩悩障智障 Same as above; Sk. klesa-jneya-vrti. [Sutra.]

bonnosho chisho 煩悩障知障 Same as above; Sk. klesa-jneyavarana. [Sam.]

bonno soku bodai 煩悩即菩提　Evil passions are themselves enlightenment. According to the Mahayana principle of non-duality, the real essence of one's passions is the same as enlightenment. [S.Va-5]

bonno zoku 煩悩賊 The bandit of evil passions; Sk. klesa-gana. [Sutra.]

bonno zozen 煩悩雑染 Evil passions and defilements; Sk. klesa-samklesa. [Sam.: Yoga.]

bonnon 梵音　Brahma's voice. I. A Buddha or bodhisattva's voice preaching the Dharma. II. A voice of chanting a sutra. [Tai.24]

Bonnon 梵音 Brahmaghosa, 'Brahma's voice'; a Buddha in the zenith [Ami.];
also, the 39th of the 107 Buddhas listed in the Jujubibasharon. [Juju.].

Bon'onjo-jizaio 梵音声自在王 'King who Controls Everything with the Voice of Brahma'; the name of a Buddha; corresponds to Sk. Brahma-svara-nada-abhinandita. [Sukha.]

Bonnon-ryuku 梵音龍吼 'Brahma's Voice and dragon's Roar'; the name of a Buddha; corresponds partly to Sk. Brahma-svara-nada-abhinandita. [Sukha.]

Bon'onzetsu 梵音説 'Expounding with Brahma's Voice'; Sk. Brahma-svara-nadabhinadita*; the 51st of the 107 Buddhas listed in the Jujubibasharon. [Juju.]

Bonpoten 梵輔天 Heaven of High Priests of Brahma; Sk. Brahma-prohita; part of the First Meditation Heaven (Shozenten)in the world of form [Yoga.] . See Appendix C 1.

bonryo 凡慮　An ordinary man's thought. [Tai.33]

Bonse 梵世 The world of Brahma; the Brahma Heaven in the world of form. [Juju.]

bonsei no gyogi 犯制の行儀　The procedure to be followed when one is found guilty of breaking the precepts.

bonseki 梵席　'Brahma's seat'; a Buddhist meeting. [Tai.24]

bonsetsu 梵刹 A Buddhist temple. [Sh.4]

bonshin 凡心　'An ordinary (man's) mind'; an unenlightened mind full of delusions and evil passions. [S.VI-16]

bonshin 凡身　The body of an ordinary man. [S.II-9]

bonsho 凡聖 A contraction of bombu and shoja, ordinary people and sages. [An.]

bonsho dogo 凡聖同居 Ordinary beings and sages live together. [H.35]

bonsho dogodo 凡聖同居土　The land where ordinary people and sages live together; one of the four kinds of lands (shido 四土) distinguished in the Tendai school.

bonsho funi 凡聖不二　Not discriminating between ordinary beings and sages. [S.Xb-3]

bonshu 凡衆　Ordinary, comman beings. [KW.]

Bonsho 梵書 The Brahmana; an Indian classical literature. See Burahumana.

Bonsho 梵声 Brahma's Voice; Sk. Brahma-ghosa*; the 79th of the 107 Buddhas listed in the Jujubibasharon. [Juju.]

bonsho 梵鐘 A sacred bell; see sho 鐘.

Bonshuten 梵衆天 Heaven of Councillors of Brahma; Sk. Brahma-parisadya; part of the First Meditation Heaven (Shozenten) in the world of form. See Appendix C 1.

bonso 凡僧　An ordinary priest; a priest of low rank. [K.520]

Bonso 梵相 I. 'Brahma's Banner'; Sk. Brahma-ketu; the 5th of the 107 Buddhas listed in the Jujubibasharon. [Juju.] II. 'Brahma's Ensign'; Sk. Brahma-dhvaja; the name of a Buddha. [Lotus.]

bonso 梵僧　An Indian monk. [Tai.24]

Bonten 梵天　I. The Brahma Heaven in the world of form (shikikai). [KG.6] II. Brahma, the King of the Brahma Heaven. As one of the twelve deities (juniten), he dwells in the zenith and oversees all the heavenly deities. See Burahuma. III. A god of the Brahma Heaven; Sk. brahma-kayika [Sukha.]. See Appendix C 1.

Bontenno 梵天王　The King of the Brahma Heaven; Sk. Maha-brahman. [Sukha.]

Bontenmonkyo 梵天問経 The Sutra on Brahma's Questions; Sk. Brahma-pariprccha(-sutra). [Sutra.]

bonwaku 煩惑 Affliction and delusion; Sk. klesa-mala. [Sukha.]

bonyaku bunin 傍若無人 'Behaving as if nobody were around'; an imprudent attitude. [M.6]

bonzei 梵砌　'Brahma's stone steps'; refers to a Buddhist temple. [Tai.15]

Border Region of the Pure Land Same as Transformed Land; the temporary abode for those who aspire to be born in the Pure Land but are still attached to their own power, and so unable to trust the Other-Power fully.

born by transformation The aspirants to the Pure Land who sincerely entrust themselves to Amitabha with clear cognition of his wisdom become fully enlightened as soon as they are born in the Pure Land; cf. embryonic state; 化生.

boru 瀑流 Flood, big stream, torrent; Sk. ogha [Hosso.; Yoga.]; augha [Lanka.]. See shiboru.


bosatsu 菩薩　I. Abbr. of bodaisatta 菩提薩藉, Sk. bodhisattva; also, sambodhisattva [Sukha.]; one who makes vows to attain enlightenment (bodai) and saves suffering beings, and thus sets out on the course of practice (known as ropparamitsu) which requires a long time to complete. He who has accomplished the bodhisattva practice is a Buddha. II. A title of respect given by the emperor to a monk of outstanding virtue. The first such instance in Japan occurred in 749 when Gyogi 行基 (668-749) was given the title of daibosatsu 大菩薩 by the Emperor Shomu 聖武.

bosatsu byodoshin 菩薩平等心 Bodhisattva's mind of equality; Sk. bodhisattva-samacitta. [Sam.]

bosatsudo 菩薩道 The Bodhisattva Path; Sk. bodhisattva-carya [Sukha.]; also, bodhisattva-marga [Yoga.]; the path to be followed by bodhisattvas whereby they benefit both themselves and other beings and realize enlightenment. This path is fully explained in the Mahayana Buddhism. [Juju.]

bosatsugyo 菩薩行 Bodhisattva-practice; Sk. bodhisattva-carya. [Sukha.; Sutra.; Yoga.]

bosatsu-issendai 菩薩一闡提 A bodhisattva-icchantika; a bodhisattva who remains in Samsara forever without realizing enlightenment while saving living beings; Sk. bodhisattva-icchantika. See issendai. [Lanka.]

bosatsuji 菩薩地 I. Stages of a bodhisattva; originally in India, ten stages were distinguished (see juji); later, the entire course of practice developed into fifty-two stages (see gojuni-i). [Kishin.] II. The ninth of the ten stages embracing the Three Vehicles (sanjo gu no juji 三乗共の十地; see juji II). III. Another name for Bosatsu-jijikyo; see next. IV. Stages of bodhisattvas' practice in general.

Bosatsu-jijikyo 菩薩地持経 The Sutra on Sustaining the Bodhisattva Stages; 10 fasc. [T.30, No.1581]; tr. by Dharmaksema (Donmushin); often abbreviated to Jijikyo 地持経; this is a different version of the Chapter on "Bodhisattvas" of the Yogacara-bhumi (Yugashijiron).

bosatsujo 菩薩乗　The bodhisattva vehicle; Sk. bodhisattva-yana; the teaching and system of practice for bodhisattvas. See gojo. [MT.]

bosatsu josho 菩薩定性 'The fixed nature of a bodhisattva'; the first of the five natures of sentient beings distinguished on the basis of their spiritual capabilities. See gosho kakubetsu. [Hosso.]

bosatsu jujizai 菩薩十自在 The ten controlling powers of a bodhisattva listed in the Garland Sutra. They are: 1) myojizai 命自在, the ability to live for innumerable kalpas in the world; 2) shinjizai 心自在, the ability to control one's mind with wisdom and expedient power, enter into inumerable samadhis and freely employ transcendent powers; 3) shigujizai 資具自在, the ability to produce immeasurable rare treasures with which to adorn the whole world; 4) gojizai 業自在, the ability to control one's karma so that one can manifest oneself in various forms; 5) jushojizai 受生自在, the ability to display the reception of various states of existence as one wishes; 6) gejizai 解自在, the ability to attain superior understanding of the Dharma and freely expound it; 7) ganjizai 願自在, the ability to make vows freely according to which one can manifest oneself in various worlds and display the attainments of Buddhahood; 8) jinrikijizai 神力自在, the ability to employ supernatural powers whereby one can manifest various forms in all worlds; 9) hojizai 法自在, the ability to freely expound innumerable Dharma-gates with extensive intelligence and eloquence; 10) chijizai 智自在, the ability to manifest, in a single moment, the Buddha's ten powers and four fearlessnesses through the employment of superior wisdom.

bosatsu juriki 菩薩十力 The ten powers of a bodhisattva; the ten spiritual powers attributed to a bodhisattva [Cf. BWD.912, Mvy. '&-769]. They are: 1) jinshinriki 深心力, the power of deep mind which is free of attachment and dedicated to the Buddha-dharma; 2) zojojinshinriki 増上深心力, the power of a deep mind and superior mind dedicated to the Buddha-dharma; 3) hobenriki 方便力, the power of employing expedient means to guide and embrace sentient beings; 4) chiriki 智力, the power of wisdom to know the activities of sentient beings' minds; 5) ganriki 願力, the power of vows fulfilling the desires of sentient beings; 6) gyoriki 行力, the power of performing practices without disruption; 7) joriki 乗力, the power of the vehicle which transcends all vehicles, i.e., the Mahayana; 8) jinpenriki 神変力, the power of the miraculous manifestations of the Tathagatas in all the worlds in the space of a single hair-follicle; 9) bodairiki 菩提力, the power of enlightenment which enables sentient beings to aspire for enlightenment and attain Buddhahood; 10) tenborinriki 転法輪力, the power of turning the Dharma-wheel by expounding a single phrase in accordance with the different capacities, natures, and desires of sentient beings. See juriki, riki-haramitsu no juriki.

bosatsukai 菩薩戒　The precepts for bodhisattvas; Sk. bodhisattva-sila [Sam.], bodhisattva(-sila)-samvara [Sutra.].

Bosatsukaikyo 菩薩戒經 The Sutra on the precepts for Bodhisattvas; refers to Bonmokyo Rushanabutsusetsu-bosatsu-shinjikaihon 梵網経盧舎那仏説菩薩心地戒品, usually abbreviated to Bonmokyo 梵網経 (Brahma-net Sutra) [T.24, No.1484]; see Bonmokyo.

bosatsu no shi 菩薩の死 'Death of the bodhisattva'; falling into the stages of a sravaka and a pratyekabuddha is so called, because the bodhisattvas who have fallen into such stages are content with the nihilistic Nirvana and would not aspire for Buddhahood. [Juju.]

bosatsu nyufuni homon 菩薩入不二法門 The teaching-gate through which the bodhisattva enters non-duality of all existence; the profound Mahayana principle mentioned in the Vimalakirti-sutra (Yuimagyo). [H.84; Sh.48]

Bosatsu-shotaikyo 菩薩処胎経 The Sutra on the Bodhisattvas Dwelling in the Womb; the full title is Bosatsu-jutojutsuten-gojinmotai-setsukofukyo 菩薩従兜術天降神母胎説広普経 [T.12, No.384]. According to this sutra, at a long distance to the west from this world, there is a land called 'Pride and Arrogance' (Kemangai 懈慢界), where there is plenty of happiness; the bodhisattvas born here are attached to it and are unable to advance. In the Jodoshinshu, this land is considered to be a kind of the Transformed Land (kedo 化土). [KW.]

Bosatsu-yorakukyo 菩薩瓔珞経 Refers to Bosatsu-yoraku-hongokyo 菩薩瓔珞本業経.

Bosatsu-yoraku-hongokyo 菩薩瓔珞本業経 The Sutra on the Bodhisattvas' Original Acts which Serve as their Ornaments; 2 fasc.; tr. by Chu Fo-nien (Jiku Butsunen 竺仏念) [T.24, No.1485]. This sutra explains, among other things, the forty-two stages of a bodhisattva, based on which T'ien-t'ai (Tendai) developed the theory of fifty-two stages (gojuni-i).

bosatsuzo 菩薩蔵　A collection of teachings for bodhisattvas; Sk. bodhisattva-pitaka. [Sutra.]

boshin 亡心　'A departed soul'; a ghost.

bosho 傍生 'A living creature that walks sideways'; Sk. tiryanc, tairyak, tairyag-yonika [Yoga.]; refers to animals.

bosho sekai 傍生世界 The realm of animals; Sk. tiryag-loka. [Yoga.]

boshoshu 傍生趣 The realm of animals; Sk. tiryanc.

Boundless Light I. One of the twelve epithets of Amida; 無辺光. II. Another name of the Bodhisattva Mahâsthâmaprâpta.

bozu 坊主 Also 房主; a bonzu; a resident priest of a temple; popularly, any priest or a monk. From the period of the shogunate government on, bozu were those who served tea and did miscellaneous works at the residences of government officials and feudal lords; they were called cha-bozu 茶坊主, tea-serving bonzu. [Basho.]

Brahmâ Originally the creator god in Hinduism; in Buddhism, he is the lord of the First Dhyâna Heaven in the world of form; 梵.

Brahma Heaven The heaven in the world of form.

Brahma-net Sutra A Mahayana sutra that explains, among other things, stages of bodhisattvas and precepts for them.

Brahma-king The king of the Brahma Heaven in the world of form.

brahmin A follower of Brahmanism.

Budda 仏陀 A Buddha; an enlightened one; one who has attained the highest wisdom and thus realized the ultimate reality. According to the Mahayana, a Buddha has three bodies. (1) Dharmakaya (hosshin 法身), the body of ultimate truth and reality, (2) Sambhogakaya (hojin 報身), the glorious body of bliss as reward for his supreme merits, and (3) Nirmanakaya (keshin 化身), the body of manifestation in human and other forms. The Buddha mentioned without further specification, refers to Gautama, the historical Buddha, commonly known as Çâkyamuni. The Mahayana conceives of innumerable Buddhas dwelling in transcendent realms, Buddha-lands. See Butsu.

Buddabadara 仏陀跋陀羅 Sk. Buddhabhadra ('Enlightened and Wise'); Chüeh-hsien 覚賢 (Kakuken) in Chinese; a native of northern India and a descendant of a royal family; especially conversant with meditation and the precepts. He came to Ch'ang-an 長安 (Chôan) in 406, became Kumârajîva's friend, and lectured on a sutra of meditation to Hui-yuan 慧遠 (Eon) of Mt. Lu 廬山 (Rozan). Later he translated thirteen sutras and discourses, including the Mahâsamghika's Vinaya text (Makasôgi-ritsu), the Garland Sutra (60 fasc.), and the Sutra on the Buddha of Infinite Life (Muryôjukyô) (2 fasc.). He died in 429 at the age of 71. It is presumed that he and a Chinese monk Pao-yun 宝雲 (Hôun) were the real translators of the Sutra on the Buddha of Infinite Life (Larger Sutra) which has been traditionally ascribed to Samghavarman (Kôsôgai). See goson shichiketsu.

Buddadeba ブッダデーバ Buddhadeva; see Kakuten.

Buddha-garland Samâdhi The samadhi which Samantabhadra (Fugen 普賢) entered before preaching the Dharma; 佛華厳三昧.



Buddagaya 仏陀伽耶　Buddhagaya; the place near Gaya in central India where the Buddha attained enlightenment. See Gayajo.

Buddagosa ブッダゴーサ P. Buddhaghosa; a great Buddhist master of about the 5th century; translated in Chinese as 仏音 Button ('Buddha's Voice') and 覚音 Kakuon ('Enlightened Voice'); originally a native of south India. While traveling in the country, he encountered a Buddhist monk named Revata, under whom he was ordained. Later he met Elders Buddhamitta and Jotipala of the Mahavihara school, which afforded him an opportunity to study Sinhalese Buddhism. In about the latter half of the 420's, he crossed to Sri Lanka and visited the Mahavihara Temple. He then studied classical Sinhalese commentaries and the doctrine of this school. He undertook to translate those texts into Pali. But, several years later, when King Mahanama died and there arose social unrest caused by the invasion of the Tamils, Buddhaghosa left Sri Lanka. It is not known how he spent the rest of his life but a large number of works, especially the commentaries of the Pali Tipitaka, known as atthakatha, have been ascribed to him. Seven works are reasonably attributed to his authorship, which include: 1) Visuddhi-magga (Path of Purity) and 2) Samantha-pasadika (Completely Serene), a commentary on the Vinaya Pitaka. His works have continued to represent the standard doctrines of the Theravada.

Buddaguhuya ブッダグフヤ Sk. Buddhaguhya; also, Buddhagupta; the 8th to the 9th century; one of the three greatest masters of Indian esoteric Buddhism; well known as the commentator of the Mahavairocana Sutra and the first assembly of the Vajra Peak Sutra. When King Khri-sron-lde-btsan invited him to Tibet, the master was unable to accept the invitation because he was practicing the Way in Mt. Kailasa at that time. It is said that his teacher was Jnanapada who flourished in the latter half of the 8th century or Vimalamitra, in the early 9th century. His works include the following: 1) Vairocanabhisambodhi-tantra-pindartha (Compendium of the Tantra of Vairocana's Enlightenment), 2) Vairocanabhisambodhi-vikurvitadhisthana-mahatantra-bhasya (Commentary on the Great Tantra of Transformed Empowerment of Vairocana's Enlightenment), and 3) Tantrarthavatara (Entry into the Meaning of Tantra).

Buddasanzo 仏陀三蔵 Also 仏駄三蔵; Tripitaka master Buddha(santa); see Buddhasenta.

Buddasenta 仏陀扇多 Sk. Buddhasanta; 覚定 Kakujo in Chinese; a native of north India. He was well versed in several languages and also skilled in art. He came to China and translated the Discourse on the Ten-Stage Sutra (Jujikyoron) together with Bodhiruci (Bodairushi) and Ratnamati (Rokunamadai) in 511. Later, dwelling at the White-horse temple (Hakubaji) in Lo-yang, he translated the Sutra on the Lion's Roar of the Tathagata (Nyorai-shishikukyo) and the Compendium of Mahayana (Shodaijoron). After moving to the Golden-Flower Temple (Kinkaji 金華寺) in Yeh 屋 (Gyo), he continued his translation work.

Buddashinha ブッダシンハ Buddhasimha; see Shishikaku.

Buddayasha 仏陀耶舎 Sk. Buddhayasas; the 4th to the 5th centuries; translated as Kakumyo 覚明 and Kakusho 覚称; a master from Kashmir well-versed in both Hinayana and Mahayana; the teacher of Kumarajiva (Kumaraju) during the period of his stay in India. At the invitation of Kumarajiva, he came to Ch'ang-an in 408 and produced translations of the Dirgha Nikaya, Four-Part Vinaya, etc., and then returned to India. Because of his thorough knowledge of the Mahavibhasa-sastra (Abidatsuma-daibibasharon) he was called 'red-beard Bibasha master.'

Buddha-recollection Samadhi The state of concentration in which one visualizes Amida; also, a concentrated practice of repeating his name whereby one attains unity with him; 念佛三昧.

Buddhashanta ブッダシャーンタ Buddhasanta; see Buddasenta.

bugyo 奉行　'Upholding and practicing'; upholding the teaching and practicing it; also, respectfully practicing the method of emancipation; this phrase is often placed at the end of a sutra.

bugyo dokkaku 部行独覚 'Pratyekabuddhas practicing in groups'; one of the two kinds of pratyekabuddhas, the other being rinkaku-yu dokkaku 麟角喩独覚 (pratyekabuddhas practicing on their own like the horn of a rhinoceros). They form groups in practicing the Way.

buha bukkyo 部派仏教 'Schismatic Buddhism.' About a hundred years after the Buddha's parinirvana, the Sangha split into two groups: the progressive Mahasamghika (Daishubu 大衆部) and the conservative Theravada (Sk. Sthaviravada, Jozabu 上座部). There are two traditions that account for the cause of the split: 1) according to the Ibushurinron by Vasumitra (Shou), the five 'heretical views' advocated by Mahadeva (Daiten no goji) brought about the schism of the Sangha; 2) according to a Vinaya text and the two Sinhalese chronicles of Buddhism, i.e., Dipavamsa (Toshi) and Mahavamsa (Daiotoshi), the schism was caused by the ten new theories proposed by monks of the Vajji clan about a hundred years after the Buddha's decease (juji no hiho). Yasa, a monk well-versed in the Vinaya, after witnessing in Vesali (Vaisali) that the ten unlawful acts were practiced, proposed to hold a convention at Vesali with the help of the Elder Revata. As seven hundred monk attended this convention, it was called 'Seven hundred (monks') Council' (shichihyaku ketsuju 七百結集). It was on this occasion that the authentic Vinaya rules were confirmed and the ten new theories were rejected as heretical. progressive monks who were against the decision of the elders formed a new school, Mahasamghika (Daishubu). During the period of a couple of hundred years following this schism, each school underwent a further split, each followed by yet another split in the course of time, until there were eighteen sub-schools in all by the 3rd century C.E. Including the two original schools, we speak of 'the twenty schools of Hinayana.'
[Twenty Schools] According to the Ibushurinron by Vasumitra which reflects the Sarvastivada's (Setsuissaiubu) view, after Mahadeva's revolutionary statement, the Sangha was divided into two, and further schisms occurred in succession until the following twenty schools were formed:
I. Mahasamghika (Daishubu 大衆部)
1. Ekavyavaharika (Issetsubu 一説部)
2. Lokottaravada (Setsushussebu 説出世部)
3. Kukkutika (Keiinbu 鶏胤部)
4. Bahusrtiya (Tamonbu 多聞部)
5. Prajnaptivada (Sekkebu 説仮部)
6. Caitika (Seitasanbu 制多山部)
7. Aparasaila (Seizanjubu 西山住部)
8. Uttarasaila (Hokusanjubu 北山住部)
II. Sthavira (Jozabu 上座部)
1. Haimavata (Sessenbu 雪山部)
= Purvasthavira (Hon-jozabu 本上座部)
2. Sarvastivada (Setsuissaiubu 説一切有部)
3. Vatsiputriya (Tokushibu 犢子部)
4. Dharmottariya (Hojobu 法上部)
5. Bhadrayaniya (Kenchubu 賢冑部)
6. Sammitiya (Shoryobu 正量部)
7. Sannagarika (Mitsurinsanbu 密林山部)
8. Mahisasaka (Kejibu 化地部)
9. Dharmaguptaka (Hozobu 法蔵部)
10. Kasyapiya (Onkobu 飲光部)
= Suvarsaka (Zensaibu 善歳部)
11. Sautrantika (Kyoryobu 経量部)
= Samkrantika (Settenbu 説転部)

buji 奉事 Revering, serving with respect; Sk. gaurava, pujayitva. [An.; Sukha.]

buji 奉持 Upholding; Sk. parigrhniyam. [Sukha.]

buji 無事 I. No problem; no trouble; without hindrance; free of obstruction. [Kiyo.] II. Having nothing to do; having nothing demanding to do before attaining enlightenment; the state of perfect freedom from troubles; no dealings with secular affairs; the state of tranquility and non-action; used to describe the state of satori.

buji kore kinin 無事是れ貴人 One who has nothing to do is the noble man, i.e., a man of satori. [Rin.]

buji no hito 無事の人 A man free of trouble; a man of satori free of all dealings with secular affairs.

bujo 奉請 Invoking the presence of the Buddhas, bodhisattvas, etc., at the Jodoshin service. See sanbujo, shibujo.

bujoyaku 奉詔訳 A translation produced by the emperor's order. In China, many translations of Buddhist texts were produced by emperors' order.

bukka 仏果 Fruition of Buddhahood; Sk. buddhatva [Sutra.]; a Buddha's enlightenment attained as the result of the practices performed when he was a bodhisattva.

bukka bodai 仏果菩提　The fruition of Buddhahood and enlightenment. [Tai.36]

bukkai 仏界　The Buddhas' realm; Sk. buddha...dhatu [Sutra.]; one of the ten states of existence (jikkai). [S.V-1,Xb-1]

bukkaku 仏閣　A general term for Buddhist buildings.

bukke 仏家　Also bukka; the Buddha family. I. Buddhists. II. Monks. III. Bodhisattvas of higher ranks. IV. A Buddha land.

bukke ni umareru 仏家に生まれる Born in the Tathagata's family; Sk. tathagata-kule janma. [Sutra.]

bukken 仏見 I. The Buddha's sight. II. A concept that Buddhas exist; from the Buddhist viewpoint of emptiness, it is a delusion to think that Buddhas exist in the relative sense. [En.; San.258]

bukki 仏旗 The Buddhist flag; see rokukonjiki no hata.

bukko 仏光 The light of the Buddha. [JW; San.173]

Bukkojiha 仏光寺派 The Bukkoji school; one of the ten schools of the Jodoshin sect (Shinshu jippa); its head temple, Bukkoji 仏光寺, is at Takakura-dori, Shimogyoku, Kyoto. This school is an off-shoot of the Takada school. Its founder Ryogen 了源 (1295-1336), a disciple of Myoko 明光 of the Takada school, moved a temple from Yamashina to Higashiyama, Kyoto, and named it Bukkoji; this school enjoyed some popularity but the 14th abbot Kyogo 経豪 (1451-1492) left Bukkoji, joined Rennyo's sangha with most of his members, and founded the Koshoji 興正寺. In 1586, the temple was moved to Takakura 高倉 in Gojo Street. The temple was destroyed by fire in 1788 and 1864; the Daishi-do 大師堂 and the main hall were reconstructed in 1884 and 1904, respectively. 'Bukkojiha' became the official name of this school in 1877. The number of temples belonging to this school is now 377 and it has 47,910 members,.

bukkoku 仏国 A Buddha's land; Sk. buddha-ksetra. [Sukha.]

bukku 仏供 Boiled rice offered at the Buddhist altar; same as buppan 仏飯.

bukkyo 仏教 The Buddha's teaching; Buddhism; Sk. buddha-vacana. [Yoga.]

bukkyo 仏経 I. A Buddhist sutra. II. 'Buddhist sutras'; the title of the 52nd chapter of the Shobogenzo.

bukkyo 仏境 The state of a Buddha; the Buddha's realm; Buddhahood. [K.64; Rin.]

bukkyo no igi 仏教の威儀　Buddhist rules of conduct. [SW.]

bukkyoku 仏曲 'Buddhist music'; ancient Buddhist music transmitted to China from Central Asia during the Sui and T'ang periods. It formed a kind of artistic music in the court of the T'ang dynasty. The names of a variety of such music include: Uten bukkyoku 于碇仏曲 (Khotan Buddhist music), Kiji bukkyoku 亀黙仏曲 (Kuccha Buddhist music), Miroku bukkyoku 彌勒仏曲 (Maitreya Buddhist music), and Rushana bukkyoku 盧舎那仏曲 (Vairona Buddhist music).

Bukugi 伏羲 Ch. Fou Hsi; one of the three Emperors in ancient China; having the body of a snake and human head, he is said to have invented writing from the mystic diagrams supposed to have been seen on the back of a tortoise; he also taught the people hunting and husbandry. See sanko. [An.]

bukunin 伏忍　The stage of patience through self-control. [TS.]

bukuzo 伏蔵 Hidden treasury; Sk. nidhana. [Sukha.]

bumo mishozen no menmoku 父母未生前の面目 One's original state even before one's parents were born; one's Buddha-nature. [Den.]

bumo shicho no onden 父母師長の恩田　The field of merit to be cultivated to repay the indebtedness to one's parents, teachers and elders; one of the three fields of merit; see onden, sanfukuden. [S.IV-9]

bunbetsu 分別　See funbetsu.

bundan 分段　Part, partition. I. Difference, distinction. [K.468] II. Refers to bundan shoji. Cf. bundanshin under nishin. [Tai.5]

bundan dogo 分段同居　States of existence with a limited life-span in which ordinary people and sages live together. [Tai.5]

bundan shoji 分段生死　States of existence in transmigration in which people have a limited life-span.

bundan-fuse 分檀布施 Making donations; Sk. dana. [Sukha.]

bunni 分位 Status, condition; Sk. avastha. [Yoga.]

bunni shabetsu 分位差別 Difference in status; Sk. avastha-bheda. [Yoga.]

bunshin 分身　One's counterpart, spiritual offshoot; refers to the many bodies of incarnation manifested by a Buddha or bodhisattva. [Tai.18]

bunzai 分斉　Degree, state, rank.

buppo 仏法　The Buddha-Dharma; Buddhist law; Buddhist teaching; Sk. buddha-desana [Sam.], buddha-dharma [Sam.; Sukha.], buddha-sasana [Sutra.].

buppo fushigi 仏法不思議　Inconceivable power of the Buddha-Dharma [KW.] . See goshu no fushigi.

Buppo-metsujin-kyo 仏法滅尽経 The Sutra on Extinction of the Buddha-Dharma; refers to Ho-metsujin-kyo. [Tai.24]

buppo no shishu 仏法の旨趣 The essence of the Buddha-Dharma. [D.]

buppo no taii 仏法の大意 The essential principle of the Buddha-Dharma; the essentials of Buddhism. [H.32; Rin.]

bupporiki 仏法力　Power of the Buddha-Dharma. [KW.]

bupposha 仏法者　One (engaging) in the Buddha-Dharma; one who studies and practices Buddhism; a good and true Buddhist. [SW.]

buppo tozen no reichi 仏法東漸の霊地　A holy place on the route of the gradual eastward transmission of the Buddha-Dharma. [Tai.18]

buppo to obo 仏法と王法 The Buddha-Dharma and the king's law. [H.]

Burahuma ブラフマー Sk. Brahma; Bonten 梵天; one of the three highest gods conceived in India, the other two being Visnu and Siva; the deification of the impersonal highest principle of the universe, Brahman (Bon 梵); the creator of the universe, commonly addressed 'Pita-maha' (paternal grandfather). Kubera (Bishamonten 毘沙門天), the god of fortune, is his grandson.

Burahumana ブラーフマナ Sk. Brahmana; an Indian classical literature; Fan-shu 梵書 (Bonsho) in Chinese; constitutes part of the Veda literature in the wide sense of the term; produced probably between 1,000 to 500 B.C.E. Each of the four Vedas has specific Brahmanas; the representative ones are as follows: those belonging to the Rg-Veda are Aitareya-B. and Kausitaki-B.; those belonging to the Sama-Veda are Pancavimsa-B. and Jaiminiya-B.; the Atharva-Veda has Gopatha-B. These Brahmanas are independent works separate from the Veda Samhita but those in the Yajur-Veda are different; the Satapatha-B. that belongs to the White Yajur-Veda is an independent work but those belonging to the Black Yajur-Veda, namely, Maitrayani-Samhita, Kathakam, Kapisthala-Katha-Samhita, and Taittiriya-Samhita, are contained in the Yajur-Veda proper. Contextually, the Brahmanas are divided into two divisions: 1) manuals of ritual (vidhi) and 2) an explanation of its significance (arthavada). The latter also contains mythological tales and philosophical speculations. They conceived of time (kala) as the highest principle of the universe, and Prajapati ('lord of creatures') as the highest deity. There are many kinds of rituals and ceremonial rules; the idea behind them was to overcome transmigration of the soul and attain the perfect spiritual state. Although there is no direct link between the Brahmanas and esoteric Buddhism, the use of spells and incantations and the theory of the five elements (godai 五大)―earth, water, fire, wind, and space―may have had some influence on the formation of esotericism in Buddhism.

Brahma-mani-gem The wish-fulfilling ma n}i-gem possessed by Brahma.

Buddha 'An enlightened one'; one who has attained the highest wisdom and thus realized the ultimate reality. According to the Mahayana, a Buddha has three bodies: (1) Dharmakaya, the body of ultimate truth and reality, (2) Sambhogakaya, the glorious body of bliss as reward for his supreme merits, and (3) Nirmanakaya, the body of manifestation in human and other forms. 'The Buddha,' mentioned without further specification, refers to Gautama, the historical Buddha, commonly known as Shakyamuni. The Mahayana conceives of innumerable Buddhas dwelling in transcendental realms, called 'Buddha-lands.'

Buddha of Accommodated Body One of the three bodies of the Buddha; this body is manifested in response to the needs of the beings

Buddha of Inconceivable Light One of the names of Amida originating from his twelve lights.

Buddha of Infinite Life Another name of Amida; Amitayus.

Buddha of Infinite Light and Life Refers to Amida who has the most distinctive attributes, infinite light and life, as promised in his Twelfth and Thirteenth Vows.

Buddha of Recompensed Body One of the three bodies of the Buddha which is manifested as the reward for his vows and practice of merits; as such, Amida displays his everlasting activities of salvation.

Buddha of transcendent Light Refers to Amida.

Buddha of Unhindered Light One of the names of Amida originating from his twelve lights.

Buddha of Unhindered Light Shining throughout the Ten Directions The name of glorification for Amida first used by Vasubandhu in his Hymn of Aspiration for Birth in the Pure Land.

Buddha Vehicle The Way of becoming a Buddha; the Buddha Path.

Buddha-Dharma Teaching of the Buddha; the truth realized and revealed by the Buddha.

Buddha-garland Samadhi The samadhi which Samantabhadra enters before preaching the Dharma.

Buddha-land The field of the Buddha's activity; the land which comes into existence as the reward for the Buddha's vows and acts of merits.

Buddha-land of Peace and Bliss Refers to Amida's Pure Land.

Buddha-Recollection Samadhi The state of concentration in which one visualizes Amitabha; also, a concentrated practice of repeating his name whereby one attains unity with him.

Buddha's children Refers to Buddhists, especially bodhisattvas.

Buddhas' Family Same as Tathagatas' Family.

Buddhabhadra A monk from north India who came to China in 406 and produced translations of a number of scriptures, including the Garland Sutra; he is believed to have translated the Larger Sutra in collaboration with Pao-yu"n in 421.

Buddhahood The state of the Buddha's Enlightenment.

Buddhas of the ten directions Buddhas dwelling the worlds of the ten directions, i.e. the four cardinal points, four intermediate directions, zenith and nadir.

Buddhist Path The way of attaining Buddhahood, and also Buddha's Enlightenment.

buritsu kenjo 扶律顕常　See furitsu kenjo.

bushi 部旨 Import; true meaning. [An.]

Buson 蕪村　A Japanese poet; 1716-83; one of the three most celebrated haiku poets, along with Basho and Issa. His family name is Yosa 与謝; a native of Settsu Province (Hyogo Prefecture). He was first fond of painting; went to Edo (Tokyo) to study painting and haiku poetry. When his haiku teacher Hayano Hajin 早野巴人 died in 1742, Buson left Edo and traveled around Northern Japan for several years. His painting advanced to a high artistic level, and his haiku began to be celebrated for its magnificent elegance. As Hayano Hajin's successor, he was called Yahantei 夜半亭, the second. Some 2,852 of his haiku are known to exist today. His paintings characterized by naturalistic classical beauty and continue to be a source of aesthetic inspiration.

bussetsu 仏刹 Buddha's land; Sk. buddha-ksetra. [An.; Sukha.]

bussetsu 仏説　The Buddha's teaching. [MT.; Tan.2]

Bussetsu amida san'yasanbutsu sarubutsudan kadonindokyo 仏説阿彌陀三耶三仏薩楼仏壇過度人道経, the Sutra on the Way of the Salvation of Humans by Amida, the Perfectly Enlightened One, that Transcends all Buddhas; the second oldest Chinese translation of the Larger Sutra, produced by Chih Ch'ien (Shiken) during the Wu dynasty, between 223 and 228. [KG.2,5]

Bussetsu Jizobosatsu hosshin innen juokyo 仏説地蔵菩薩発心因縁十王経 The Sutra Expounded by the Buddha on Ksitigarbha Bodhisattva's Awakening the Bodhi-mind and on the Ten Kings; see Juokyo.

bussha 仏舎　A Buddhist temple. [K.38]

busshari 仏舎利　The relics of the Buddha; Sk. jina-dhatu [Lanka.]; see shari.

busshi 仏子 I. The Buddha's children; refers to bodhisattvas; Sk. jina-putra, jinatmaja, jinauras, buddha-suta [Lanka.], jinatma-ja, buddhatma-ja [Sutra.]. II. The Buddha's disciple; a Buddhist. III. All living beings, who are regarded by the Buddha as his children.

busshi shihachi gyui rokusan shu 仏子四八及以六三種 'Four, eight, six, or three kinds of the Buddha's great disciples'; source unknown. [Juju.]

busshi 仏師 A Buddhist sculptor; also mokubusshi 木仏師; cf. ebusshi.

busshin 仏心 The Buddha's mind and heart; Sk. buddhasaya [Sutra.]. [SS.]

busshin-byodo 仏心平等 The Buddha's mind of equality; Sk. buddha-sama-citta. [Sam.]

busshin'in 仏心印　The Buddha-mind seal; see shin'in.

busshinshu 仏心宗　'Buddha-mind school'; refers to the Zen school. [Gu.; MT.; SS.]

busshin 仏身　The Buddha's body. [JW.]

busshin-ryo 仏神領　An estate belonging to a temple or shrine.

bussho 仏所　I. A place where a Buddha is located. II. The hall where a statue of a Buddha is enshrined. [K.441]　III. The quarter in a town where Buddhist sculptors live. Cf. zobutsushi; zobutsusho.

bussho 仏性 I. Buddha-nature; one's true nature. In the eye of the Buddha, all beings have the Buddha-nature. [JW.; KG.1,2,3,5; MT.; YM.] II. The title of the 22nd chapter of the Shobogenzo.

bussho joju 仏性常住　The eternal presence of the Buddha-nature. [S.1-6]

bussho o genken 仏性を眼見 To perceive the Buddha-nature by sight; bodhisattvas are capable of directly perceiving the Buddha-nature. [B.]

bussho o monken 仏性を聞見 To perceive the Buddha-nature through hearing; lesser sages are only capable of indirectly perceiving the Buddha-nature. [B.]

bussho reiko 仏性霊光　The mystic radiance of the Buddha-nature; the mystic spirituality of the Buddha-nature inherent in each living being. [S.VIII-23]

busshobi 仏生日　The Buddha's birthday, i.e., the eighth day of the fourth month. [Tai.8]

busshoe 仏生会 The Buddha's birthday celebration, held on the eighth day of the fourth month in north Asian countries. A small statue of the baby Buddha (tanjobutsu) is the object of worship on this occasion, and hydrangea tea (amacha) is poured over the statue. Since 1901 'flower festival' (hana-matsuri) has largely replaced the traditional celebration.

busshu 仏種　The seed of Buddhahood. [Kishin.; Tai.29,30,39]

busso 仏祖　Buddha-patriarch. I. Buddha. II. The Buddha and patriarchs.

bussoku chorai 仏足頂礼　Prostrating oneself in worship at the Buddha's feet. [JW.]

butchi 仏智 The Buddha's wisdom; Sk. buddha-jnana. [Lanka.; Sukha.; Sutra.]

butchi fushigi 仏智不思議　The Buddha's inconceivable wisdom. [JW.; SW.]

butchi giwaku 仏智疑惑　To doubt the Buddha's wisdom. [SW.]

butchi muhen 仏智無辺　The Buddha's wisdom is boundless. [SW.]

butchiken 仏知見 The wisdom and insight of the Buddha; this term comes from the Lotus Sutra. [B.; Dan.35]

butcho 仏頂　The crown of the Buddha's head; Sk. usnisa; also nikkei 肉髻 ; one of the thirty-two physical characteristics of the Buddha (sanjuni-so).

Butchoju 仏頂呪　See Daibutchoju.

Butcho osho 仏頂和尚 # Master Butcho; 1643-1715. Born in Hitachi Province (present-day Ibaragi Prefecture), he became the twenty-first head priest at the Konponji 根本寺 in Kashima Province (present-day Ibaragi Prefecture). While he was staying at the Rinsen-an Hall 臨川庵 in Tokyo, near where Basho 芭蕉 lived, Basho learnt Zen from him. See Basho. [Oku.]

butchoku 仏勅　The Buddha's edict. [S.VI-18]

butsu 仏 A Buddha; 'an enlightened one'; one who has attained the highest wisdom and thus realized the ultimate reality. According to the Mahayana, a Buddha has three bodies: 1) Dharmakaya, the body of ultimate truth and reality; 2) Sambhogakaya, the glorious body of bliss as the reward for his supreme merits; and 3) Nirmanakaya, the body of manifestation in human and other forms. 'The Buddha,' mentioned without further specification, refers to Gautama, the historical Buddha, commonly known as Sakyamuni. The Mahayana conceives of innumerable Buddhas dwelling in transcendent realms, called 'Buddha-lands.' For the ten epithets for the Buddha, see jugo; for various views of Buddha bodies, see nishin, sanshin, shishin, jusshin. See also hotoke.

butsuda 仏陀　Sk. Buddha; see butsu.

butsudan 仏壇　A household Buddhist altar for worshiping a Buddha; a family Buddhist shrine.

butsuden 仏伝 The Buddha's biographies.

butsuden kyoten 仏伝経典 Scriptures relating the Buddha's life stories and mythological tales. Examples are as follows: 1) the Mahavagga (Large Section) of the Vinaya collection; 2) the Nidanakatha (Discourse of the Relationship) placed as the preface to the Jataka; 3) the Mahaparinibbana-suttanta (Sutta on the Great, Complete Nibbana) of the Digha-nikaya (Long Discourses); 4) the Mahavastu (Great Matter); Daiji 大事 in Chinese; an account of the Buddha's life in Sanskrit which belonged to the Lokottaravadin school (説出世部) of the Mahasamghika (大衆部); 5) the Lalitavistara (Detailed Account of Sporting); there is a Chinese translation entitled Fuyokyo 普曜経, tr. by Dharmaraksa 法護, 8 fasc. [T.3, No.186]; a Mahayana version of the Buddha's biography from his birth to his return to Kapilavastu; 6) the Butsu-hongyojikkyo 仏本行集経 (Collection of the Buddha's Stories in the Past), tr. by Jnanagupta, et al, during 587-591 or 592, 60 fasc. [T.3, No.190]; 7) the Kakogenzai-ingakyo 過去現在因果経 (Sutra on the Cause and Effect of the Past and Present), tr. by Gunabhadra during 444-453, 4 fasc. [T.3, No.189]; 8) the Buddhacarita (Life of the Buddha), the Sanskrit verses by Asvaghosa 馬鳴; the Chinese translation, Butsushogyosan 仏所行賛, was translated by Pao-yun 宝雲 (Houn) in the 5th century, 5 fasc. [T.4, No.192]; 9) the Jataka (see Jataka). The Konjaku-monogatari 今昔物語 (Tales of the Past and Present) compiled in Japan by Minamoto Takakuni 源隆国 in the 12th century contains many stories from the above-mentioned scriptures.

butsuden 仏殿　A Buddha-hall; a hall where statues of a Buddha and bodhisattva(s) are enshrined. [Tai.24]

butsudeshi 仏弟子　A disciple of the Buddha.

butsudo 仏土 A Buddha's land; Sk. buddha-ksetra. [Sukha.; Yoga.]

butsudo shojo 仏土清浄 A pure Buddha-land; Sk. parisuddha-buddha-ksetra. [Sam.]

butsudo joju no daigaran 仏土成就の大伽藍 A great temple which is an earthly reproduction of the Buddha-land. [Oku.]

butsudo 仏道　I. The Buddhist Way; the path leading to enlightenment. II. The Buddha's enlightenment; Bodhi (bodai); Sk. bodhi-manda. [Sukha.].

butsu-e 仏会 The Buddha's teaching assembly; the place where the Buddha dwells; the Buddha-land. [Dan.7]

butsu-e 仏慧 The Buddha's wisdom; sometimes pronounced butte; Sk. buddha-jnana. [Sukha.]

butsugan no tai ni kaeru 仏願の体にかえる　'Returning to the essence of (Amida) Buddha's Vow'; Amida's Vow is the very essence or substance of the faith and practice for one's birth in the Pure Land. When one has attained the absolute faith, it does not stay in one's heart but returns to Amida's Vow from which it originated. [AK.]

butsugen 仏眼　I. Buddha-eye; Sk. buddha-caksus [Sukha.; Sutra.]. II. Refers to Butsugenson.

butsugen no ho 仏眼の法　The rite performed for Butsugen-son for the purpose of stopping calamities. [Tai.8]

Butsugen-son 仏眼尊　Revered One 'Buddha's Eye'; Sk. Buddha-locana; also translated as Kokugen 虚空眼, Butsugen-butsumo 仏眼仏母, etc.; a form of deification of the Buddha's eye worshiped in esoteric Buddhism; often referred to as 'Buddha's Mother' (Butsumo 仏母). She is depicted in the Matrix-store Realm Mandala (Taizokai Mandara).

butsugo 仏語　The Buddha's words; Sk. bauddha-pravacana, buddha-vacana. [Yoga.]

Butsugo 仏護 Sk. Buddhapalita; c. 470-540; a master of the Madhyamika school (Chugan-ha), regarded as the founder of the Prasangika ('deconstructive' reasoning) school.

butsugo 仏号　The Buddha's name. [KW.]

butsugu 仏具　Offerings to the Buddha, such as incense, flowers, and candles.

butsuhoben 仏方便 The Buddha's means of salvation; Sk. buddhatvopaya. [Sutra.]

butsui 仏意　Pronounced butchi; the Buddha's intention; Sk. buddha-asaya. [An.; Sutra.]

butsu ijin 仏威神 Buddha's divine power; Sk. buddha-anubhava. [Sukha.]

butsuin 仏印　Pronounced butchin; the Buddha-seal. I. Abbr. of busshin'in 仏心印. II. The distinctive mark or quality of the Buddha. III. The manual sign (inzo 印相) with which the Buddha conveys a specific meaning, such as 'turning of the wheel of the Dharma' and 'welcoming an aspirant at the deathbed.'

butsuji 仏地 The Buddha's stage; Sk. buddhatva, buddha-bhumi. [Lanka.; Sutra.]

butsuji no katoku 仏地の果徳 The virtue of the Buddha's fruition. [An.]

butsuji 仏事　I. The Buddha's activity; Sk. jina-kriya, buddha-karya [Sutra.], buddhanam karyam, buddha-kriya. [Sam.], buddha-karya [Yoga.]. II. Any deed which complies with the Buddhist Way. III. A Buddhist service, e.g., for the dead.

butsujimon 仏事門　The gate of Buddhist activity; the aspect of Buddhism in which verbal teachings are provisionally established. [S.IV-1,Va-6-1]

butsu jinriki 仏神力 Buddha's divine power; Sk. buddhanubhava. [Sukha.; Yoga.]

butsujin sanbo 仏神三宝　Buddhas, gods, and the three treasures (Buddha, dharma, and sangha); cf. sanbo.

butsujin sanbo mo sutehate tamo 仏神三宝も捨て果て給ふ　'Buddhas, gods, and the three treasures have forsaken me.' [Kiyo.]

butsujo 仏乗 The Buddha Vehicle; the Buddha Path; the Mahayana teaching that enables all to attain Buddhahood. [Juju.; KG.2]

butsuju 仏樹 Bodhi-tree; the tree under which the Buddha attained enlightenment; the Sanskrit name of this tree is pippala, also called asvattha; also bodaiju 菩提樹 and dojoju 道場樹. [Dai.]

butsuju 仏住 The Buddha's abode; Sk. buddha-vihara. [Sam.]

butsu kegen 仏化現 Buddha's apparitional appearance; Sk. buddha-nirmita. [Sukha.]

Butsu-kegon Zanmai 仏華厳三昧 Buddha-garland Samadhi; popularly, abbreviated to Kegon Zanmai (Garland Samadhi); the samadhi which Samantabhadra (Fugen) enters before preaching the Dharma. The bodhisattvas who follow the virtues of Samantabhadra preach the Dharma for sentient beings after entering this samadhi. [Dai.]

butsukudoku 仏功徳 The Buddha's merits; Sk. buddha-guna. [Sutra.]

butsukyogai 仏境界 The Buddha's realm; Sk. buddha-visaya. [Yoga.]

butsuma 仏魔 I. Buddha and Mara. [Rin.] II. The Buddha-mara; the Mara in the guise of a Buddha. [Rin.]

butsumetsu 仏滅　Passing of the Buddha; the Buddha's passing into Nirvana. [KW.]

butsumetsu nendai 仏滅年代　The year of the Buddha's passing. Based on the number of the dots marked on a Vinaya text, it was long believed that the Buddha passed into parinirvana in 485 B.C.E. According to Junjiro Takakusu, the Buddha's dates were 565-486 B.C.E. Hakuju Ui advanced a theory that the Buddha passed away in 386 B.C.E. His student, Hajime Nakamura, who determined the year of the Buddha's passing as 383, amended this theory. Recently, H.W. Schuman proposed 563-483 B.C.E. were the probable dates of the Buddha's parinirvana. During the Sui and T'ang dynasties in China and also in the Heian and Kamakura periods in Japan, the Buddha passed away in the 7th century B.C.E.

butsumo 仏母 'Buddha's mother.'　I. Refers to the Dharma because Buddhas are produced from the Dharma. II. Refers to Prajna-paramita because it produces all Buddhas. III. Refers to Sakyamuni's mother, Queen Maya. IV. Refers to Butsugenson 仏眼尊 (Buddha-locana, Buddha's Eye) who is depicted in the Matrix-store Realm Mandala (Taizokai Mandara).


butsumotsu 仏物　Offerings made to the Buddha. [Hei.3; S.IX-8; Tai.20]

butsumyo 仏名　I. The Buddha's name; Sk. buddha-nama [Sukha.]. II. 'Buddhas' names'; the annual ceremony of chanting the Sutra of Buddhas' Names for three days beginning on the 19th day of the 12th month for the purpose of annulling the evils committed during the past year; this ceremony was held widely at laypeople's homes as well as the imperial court. See butsumyo-e. [KN.]

butsumyo-e 仏名会　The annual ceremony of reciting the names of Buddhas of the past, present, and future at the imperial palace in order to expunge past evil karma. It originated from the expiation ceremony held by Kobo Daishi and others at the imperial palace on the 23rd day of the 12th month in 824. From 853, the ceremony was held from the 19th to the 21st days of the 12th month. From the 12th century, the ceremony was held for only one day or one night, and was finally discontinued from about the Eiwa era (1375-1379). The names of the Buddhas that were recited at first numbered 13,000, but from 918 they were reduced to 3,000. See gobutsumyo.

butsumyo sange no ho 仏名懺悔の法　The rite of repentance through (reciting) Buddhas' names; refers to butsumyo-e. [Tai.35]

butsu nehan no hi 仏涅槃の日　The memorial day of the Buddha's passing into Nirvana; the 15th of the second month. See nehan-e. [R.III-30]

butsunichi 仏日 The sun-like Buddha. [Juju.]

butsuniku 仏肉　The Buddha's flesh; the Buddha's body. [Tai.8]

butsuriki 仏力　The Buddha's power; Sk. buddhanubhava [Sutra.]. [FK.]

butsuriki juji 仏力住持 Sustained by the Buddha's power. [An.]

butsu seson 仏世尊 Buddha, the World-Honored One; Sk. buddha [Sukha.]; also, bhagavat [Yoga.]. See jugo.

butsushari 仏舎利　See busshari.

butsu shogyo 仏所行 The Buddha's act; Sk. tathagata-gocara. [Yoga.]

butsushogyo 仏聖教 The Buddha's sacred teaching; Sk. buddha-vacana. [Yoga.]

butsu shoju 仏所住 The Buddha's state; Sk. buddha-vihara. [Sukha.]

butsu shosaji 仏所作事 The Buddha's act; Sk. buddha-karya. [Yoga.]

butsu shusho 仏種性 The Buddha's seeds; the Buddha's family; Buddha-nature; Sk. buddha-gotra. [Yoga.]

butsuzen butsugo no doshi 仏前仏後の導師　The teacher before and after the Buddha; the teacher after the Buddha Sakyamuni passed away and before Maitreya (Miroku) appears in the world to become the next Buddha; refers to Jizo, who saves living beings during the period when there is no Buddha in the world. [Tai.20]

butsuzen ni shozu 仏前に生ず To be born in the presence of a Buddha. [Kishin.]

butsuzo 仏像 An image of the Buddha; Sk. buddha-bimba. [Lanka.; Sutra.]

Butsuzokyo 仏蔵経　The Buddha Repository Sutra; 3 or 4 fasc., tr. by Kumarajiva (Kumaraju) [T.15, No.653]. The sutra emphasizes the importance of being mindful of the Buddha, Dharma, Sangha, etc., and of the observance of the precepts, etc. [S.IV-1,VI-17,Xa-6]

buttai 仏体 The Buddha's essential nature; Sk. buddhatva. [Sutra.]

Buttocho 仏図澄 Ch. Fu T'u-ch'eng, Sk. Buddhacinga?; 235-348; a monk from Kucha. He entered the priesthood when young and studied Buddhism in Kashmir and elsewhere. He is said to have memorized a few million words from the sutras. He came to Lo-yang in 310 and engaged in spreading the Dharma. At first, he was not very successful but, after converting the first king of the Later Chao (後趙 Gocho) dynasty, Shih Le 石勒 (Sekiroku) (273-332), and becoming his advisor, Fu T'u-ch'eng's missionary work became fruitful. Under the patronage of the third emperor, Shih Hu 石虎 (Sekiko) ( -349), he participated in government administration. When spreading Buddhism, he is said to have displayed miraculous powers. In 38 years, he constructed 892 temples. Through his effort, native Chinese were allowed to become monks. He had several hundred disciples, including Tao-an 道安 (Doan), Chu Fa-t'ai 竺法汰 (Jiku Hota), Fa-he 法和 (Howa), and Fa-ch'ang 法常 (Hojo), who contributed a great deal to the development of Buddhism during the Eastern Tsin (東晋 Toshin) dynasty (317-420).

buttoku 仏徳 The Buddha's virtue; Sk. buddha-guna. [Lanka.]

Button 仏音 See Buddagosa.

button 仏恩　The Buddha's benevolence; one's indebtedness to the Buddha. [JW.; KW.; SW.; Tan.6]

button hozuru 仏恩報ずる　To acknowledge the Buddha's benevolence; to repay one's indebtedness to the Buddha. [SW.]

butsu 物 An object, thing, being; Sk. artha, upadhi, vastu, sattva. [Sutra.]

byakudo 白堂　Announcing the wishes of a devotee to the inner sanctuary. [R.III-3]

byakudo 白道　'A white path'; the white path leading to the Pure Land; see niga byakudo.

byakue 白衣 White clothes. I. In India, laymen wore white clothes. II. In China, a sign of mourning; a man who had not yet gained any post in the government wore white clothes. [S.III-31; Sh.56]

byakue jobu 白衣丈夫 A man in white clothes; Sk. avadata-vasanah purusah. [Kusha.]

Byakue Kannon 白衣観音 Kannon Wearing a White Robe; Sk. Pandara-vasini; also Byakusho Kanjizai 白処観自在; one of the twenty-one principal bodhisattvas in the Avalokitesvara Hall (Kannon-in 観音院) in the Matrix-store Realm Mandala (Taizokai Mandara).

byakugo 白業 white karma; good karma. [KG.3]

byakugo(so) 白亳(相) The white curl of hair between the eyebrows; one of the thirty-two physical characteristics of a Buddha. [Juju.]

byakuho 白法 The pure Dharma; Sk. sukla-dharma [Sam.; Sukha.; Sutra.; Yoga.], sukla-gana [Sutra.].

byakuho ontai 白法隠滞 The Buddha's pure Dharma is hidden and obscured. [An.]

Byakukozo 白香象 'White Scented Elephant'; Sk. Sveta-gandha-hastin*; the 129th of the 143 bodhisattvas listed in the Jujubibasharon [Juju.]; also, one of the bodhisattvas in the Vimalakirti Sutra.

byakuren 白蓮　A white lotus; Sk. pundarika. See Byakurensha; fundarike.

Byakuren no majiwari 白蓮の交　The White Lotus Association; see Byakurensha. [Tsu. 108]

Byakurensha 白蓮社　Ch. Pai-lien-she; the White Lotus Society; established by Hui-yuan (Eon) in 402 with 123 members on Mt. Lu (Rozan); they practiced meditation on Amida Buddha in accordance with the Pratyutpanna-samadhi Sutra (Hanju-zanmaikyo) in order to visualize Amida and attain birth in the Pure Land. Hui-yuan did not leave the mountain for thirty years; during that time, he concentrated on the nembutsu samadhi and thus inaugurated the tradition of Chinese Pure Land Buddhism. The mystic experience of visualization of Amida by one of the leading members, Liu I-min 劉遺民 (Ryu Imin) (c. 354-410), is recorded in the Wider Collection of Passages Disseminating the Way and Clarifying the Teaching 広弘明集 (Kogumyoshu) by Tao-hsuan 道宣 (Dosen). This type of nembutsu samadhi flourished most toward the end of the T'ang dynasty through the Sung dynasty.
At the beginning of the Southern Sung dynasty (1127-1279), Tz'u-chao Tzu-yuan 慈照子元 (Jisho Shigen) took refuge in the Pure Land teaching. He built a White Lotus hermitage near the Lake Tien-shan 澱山湖 (Densanko) in Chiang-su Province (江蘇省 Kososho, Jiangsusheng), where he practiced nembutsu samadhi and promulgated the teaching extensively. He was invited by the emperor to lecture on the nembutsu teaching in 1166 and was given the title "Master of Tz'u-chao school" (慈照宗主 Jishoshushu). His tradition was called "White Lotus Teaching " (白蓮教 Byakurenkyo) or "White Lotus school" (白蓮宗 Byakurenshu). This school made a new development in the 14th century by introducing the theory of Maitreya's appearance in the world. A clandestine religious group formed by Han Shan-tong 韓山童 (Kan Zando) (d.1351) proposed to change the political regime and realize the ideal world through Maitreya's advent from the Tusita Heaven. In 1351, he mobilized his 3,000 followers in his uprising against the government but was captured by the army and killed in the same year. This incident, however, triggered off the "crimson-scarfed disturbance" (紅布の乱 Kokin no ran) which lasted for more than ten years. Understandably, this and similar groups associated with 'White Lotus sect' were prohibited at the beginning of the Yuan dynasty (1271-1368).

Byakusangai-butcho-ju 白傘蓋仏頂呪　See Daibutcho-ju.

byakushibutsu 辟支仏 Sk. pratyekabuddha; one of the two kinds of Hinayana sages, the other being shomon 声聞 (sravaka, 'hearer'); also engaku 縁覚 and dokkaku 独覚; sometimes translated as 'a solitary Buddha.' Pratyekabuddhas attain emancipation from Samsara by observing the principle of twelve causations (juni-innen) without a teacher's guidance. See engaku.

byakushibutsuji 辟支仏地 The stage of a pratyekabuddha. [Juju.]

byakushi konma 白四羯磨 'One announcement and three requests for approval'; Sk. jnapti-caturthena karmana [Yoga.]. At the ceremony of conferring the precepts to a candidate monk or a nun, one of the ritual masters makes an announcement about the candidate's qualification and suitability; then he requests the approval of the seven witnesses three times. See jukai.

byo 瓶 A jar, pitcher; Sk. ghata. [Hosso.]

byodo 平等 Non-dual equality; sameness; non-discrimination; evenness; Sk. samata; in the eye of the Buddha's wisdom, all existing things, animate as well as inanimate, have the absolute value and so are undifferentiated. [Hosso.; Juju.; KW.]

byodochi 平等智 Wisdom of equality; Sk. samata-jnana. [Lanka.; Sam.; Sutra.]

byodo daie 平等大慧　The great wisdom which works without discrimination; the Buddha's unbiased wisdom. [Yori.]

byodo daihi 平等大悲 The great compassion which extends to all beings without discrimination; Sk. sama-karunya [Yoga.]

Byodogakkyo 平等覚経 The Sutra on the Equal Enlightenment; the earliest of the five extant Chinese translations of the Larger Sutra, produced by Lokaksema (Shirukasen) during the Later Han dynasty, between 147-186. See goson shichikietsu. [KG.1,5,6]

byodogaku 平等覚　Equal enlightenment; one who has been enlightened to the ultimate equality and sameness of all existence; one of the thirty-seven names of Amida (Amida sanjushichigo). [JW.]

byodo hosshin 平等法身 The Dharma-body of equality; uniformal Dharma-body; Sk. sama-dharma-kaya [Sam.]; the body of the Buddha or bodhisattva which is undivided and is free of differentiations. [KG.4; Kishin.]

Byodo-in 平等院 'Equality Hall'; originally, a villa of Fujiwara Michinaga 藤原道長 (966-1027). His son Yorimichi 頼通 (990-1074) converted it to a temple in 1052, the year when the mappo period began. Although many buildings in the temple were destroyed by fire several times, the surviving fine buildings include Hoodo 鳳凰堂 and Kannondo 観音堂. Formerly the temple belonged to the Tendai and Jodo schools but now constitutes an independent religious organization.

byodo-ishu 平等意趣 'An allusion to sameness'; Sk. samatabhipraya [Sam.]; one of the four kinds of the Buddha's intention in preaching. See shiishu.

byodo ittai 平等一体　Sameness and oneness; complete identity and non-discrimination.

byodo muni no chie 平等無二の智慧　The equal and non-dual wisdom; the wisdom of realizing absolute reality; the undifferentiated wisdom. [S.Xa-5]

byodo muso no chie 平等無相の智慧　The wisdom of equality and non-characteristics; the wisdom of seeing things in their ultimate reality of non-discrimination and non-characteristics. [S.Va-6]

byodo no isshin 平等の一心　The equal One Mind; the absolute mind-nature which is undifferentiated and pervasive to all beings. [S.III-8]

byodo no jihi 平等の慈悲　Impartial compassion. [S.IX-10]

byodo no ri 平等の理　The principle of equality; the reality-principle that all that exist are, in their essential nature, equal and indistinguishable. [S.Vb-9]

byodo no shinji 平等の心地　The equal mind-base; the original mind-nature which is universal and undifferentiated. [S.IV-1]

byodoriki 平等力　Equal power; equalizing power. Refers to Amida, for he makes those born in his land attain the equal qualities in mind and body. This is one of the thirty-seven names of Amida (Amida sanjushichigo). [JW.]

byodo (sanmajimon) 平等（三摩地門） 'Equality' (samadhi); Sk. samantanugata. [Sukha.]

byodoshin 平等心 Even-mindedness, mind of equality, non-discriminative mind. One who has attained enlightenment is above discrimination and looks upon all living beings with compassion in a spirit of complete equality; Sk. cittasaya-visuddhi-samata, sama-cittata [Sutra.], sama-citta, sama-cittata [Sam.], sama-citta [Yoga.], samata-citta [Lanka.].

byodosho 平等性 The nature of equality; refers to the ultimate reality, for it is above all discriminations. [B.]

byodoshochi 平等性智　The wisdom of (observing the ultimate) equality (of all things); Sk. samata-jnana; the wisdom to which the seventh consciousness develops when one's practice matures; it sees the ultimate sameness of all things; one of the four wisdoms (shichi) and the five wisdoms (gochi). [Hosso.]

byojoshin 平常心 See heijoshin.

Byokutsuge 廟窟偈 The Verse Received at the Entrenched Mausoleum; see Shinaga.

Byokyu 瓶宮 Sk. Kumbha; one of the twelve astrological houses (juniku); corresponds to Aquarius (the Water Carrier). [KG.6]

C
Cakravartin 'Wheel-turning Monarch'; the ideal king conceived in India who rules the world with the wheel (cakra), which crushes the enemy.

Candra-prabha 'Moon-light'; King Bimbisara's minister; 月光.

Candra-surya-pradipa 'Lam of the sun and the moon'; n. od Buddha in the south; 日月燈.

chakue kippan 著衣喫飯 Wearing a robe and eating a meal; routine acts in the daily life. In Zen, these should not be different from the Buddha-Dharma. [B.]

chakuetsu 適悦 Pleasing, causing delight, refreshing; Sk. ahladaka [Hosso.]; tusti, sata [Yoga.].

chakuho 択法 Discernment of dharmas; discerning true dharmas from false ones; Sk. vicaya [Sutra.]; dharma-pravicaya; one of the seven elements leading to enlightenment. See shichikakushi.

Chakuka koku 遮拘迦国 Takka?; an ancient country in Central Asia, located more than 2,000 li south-east of Khotan. According to a record in the Sui dynasty, the king of this country upheld only Mahayana; he is said to have kept the Prajnaparamita Sutra, the Garland Sutra and the Mahasannipata Sutra (Daishukyo) in his palace. He guarded them himself and made offerings to them.

chakumaku 適莫 Intimate and alienated. [An.]

chakumetsu mui 択滅無為 The uncreated dharma realized through the power of deliberation



Ch'ang-an The site of the capital in ancient China; present Xi'an.
Chapter on the Easy Practice The 9th chapter of the Commentary on the Chapter Ten Stages of the Garland Sutra, written by Nagarjuna; in this work he presents recitation of the names of Buddhas and bodhisattvas as an easy and effective way of attaining the Stage of Non-retrogression. Cf. the editor's translation, Igyohon.
Charioteer of Men One of the ten epithets of the Buddha.


Chi-tsang of San-lun School (549-623); a master of San-lun school, whose parents came from Parthia; he extensively lectured on Madhyamika literature and wrote commentaries on them, thereby consolidating the foundation of the San-lun school.
Chih-i (538-97); popularly Master T'ien-t'ai; the third patriarch of the T'ien-t'ai school in China, who systematized the T'ien-t'ai teaching and is regarded as its founder; the author of many works, including the three-volume commentary on the Lotus Sutra compiled by his disciple.
clear understanding of the one hundred dharmas There are two interpretations: (1) clear understanding of the 100 principles of truth in the Stage of Joy and (2) wisdom of clearly discerning the 100 constituent elements of all that exists, as taught in the School of Consciousness-Only.
Cliff of Master Phoenix (Luan) The name of the place where T'an-luan lived.
Collection of Essential Passages Concerning Birth in the Pure Land Ojoyoshu; the work of great celebration by Genshin, in which he presents various systems of Pure Land practice, both meditative and non-meditative, and concludes that the Nembutsu is the essential practice.
Collection of Passages Concerning Birth in the Land of Peace and Bliss An-le-chi a work by Tao-ch'o expounding the Pure Land teaching based mainly on the Contemplation Sutra.
Collection of Passages Concerning the Nembutsu of the Best-Selected Primal VowSenjakushu or Senchakushu; a work written by Honen in 1198, in which he justifies the Nembutsu as the most effective method of salvation; the publication of this work marked the independence of the Jodo sect.
Commentary on the Chapter Ten Stages of the Garland Sutra A work by Nagarjuna; the ninth chapter of this commentary, entitled "Path of Easy Practice," is an important text in Pure Land tradition.
Commentary on the Contemplation Sutra The four-fascicle commentary on the Contemplation Sutra by Shan-tao, which became the standard interpretation of the Pure Land thought and practice in China and Japan.
Commentary on the Discourse on the Pure Land Wang-shen lun-chu; T'an-luan's commentary on Vasubandhu's Discourse on the Pure Land (cf. Jodoron), an important work that explains the fundamental ideas of Pure Land Buddhism; Shinran highly valued this work and derived from it the basic Shin teaching.
Commentary on the Prajnaparamita Sutra A work by Nagarjuna that exhaustively presents various Mahayana thoughts while explaining terms and ideas of the Prajnaparamita Sutra.
complete precepts of a monk or a nun The precepts prescribed for a monk or a nun; there are 250 precepts for a monk to observe, and 348 for a nun.
Consciousness-Only The Mahayana doctrine that explains all phenomena as manifestations of one's consciousnesses, of which the eighth, Alaya, is the basic one; this doctrine was systematized by Vasubandhu and transmitted to China where it became known as Fa-hsiang (Hosso) school.
Contemplation Sutra Abbr. of the Sutra on Visualization of the Buddha of Infinite Life; one of the three basic canons of Pure Land Buddhism; translated into Chinese by Kalayashas during 424-53; it explains the method of visualizing Amida, his two attendant bodhisattvas, and his Pure Land, and also the way of attaining birth there.
cosmic body Lit., 'body of the Dharma-realm'; a Buddha's body manifested in correspondence to the meditating mind of a sentient being; see dharma-realm body.
Cosmic Buddha A popular epithet given to Vairocana because he embodies the ultimate reality of the universe.

chakumetsu 択滅 'Extinction through deliberation'; see chakumetsu mui; Nirvana to be attained through the power of deliberation; Sk. pratisamkhya-nirodha [Kusha.; Yoga.], visamyoga [Kusha.]; one of the three non-created dharmas in Kusha and one of the six uncreated dharmas in Hosso. See mui.


Ch'ang-an The site of the capital in ancient China; present Xi'an.

Chapter on the Easy Practice The 9th chapter of the Commentary on the Chapter Ten Stages of the Garland Sutra, written by Nagarjuna; in this work he presents recitation of the names of Buddhas and bodhisattvas as an easy and effective way of attaining the Stage of Non-retrogression. Cf. the editor's translation, Igyohon.

Charioteer of Men One of the ten epithets of the Buddha.

chi 知 Knowledge; Sk. vidya. [Hosso.]

chi 智 Knowing; higher knowledge, wisdom; Sk. jnana; see nichi; sanchi [Hosso.]; also, jnana-darsana [Sukha.].

chi 癡 Folly, stupidity; Sk. mudhi. [Hosso.]

chiai 癡愛　Short for guchi 愚痴 (ignorance and stupidity) and ton'ai 貪愛 (greed and attachment). [S.IV-9,IX-10.]

chian 癡闇 Darkness of ignorance; Sk. sammoha. [Kusha.]

chiben 智弁　Intelligence and eloquence. [Tai.24.]




Chibetto zokyo チベット蔵経 The Tibetan Tripitaka. The work of translating Buddhist texts into Tibetan began in the 8th century at the time of King Khri-sron-lde-btsan and was further carried on in the 9th century by the King Ral-pa-can. By the middle of the 13th century, the Tripitaka had been nearly completed in its present form. Bu-ston (1290-1364) compiled all the scriptures and published them as the older Narthan Temple edition. He divided the Tripitaka into two categories: 1) Bkah-hgyur (Kanjur, 甘珠爾) comprising sutras and Vinaya rules and 2) Bstan-hgyur (Tanjur, 丹珠爾) comprising discourses and works on miscellaneous subjects. At present, the following three editions produced in the 18th century are commonly used: Peking, Derge, and Narthan. Cf. daizokyo.

chibon 智品　Level of wisdom; wisdom; intellect. [S.I-3.]

chichi tantora 父タントラ 'Father tantra'; one of the three divisions of the anuttara-yoga tantra (mujoyuga tantora 無上瑜伽タントラ); this group of tantra texts emphasizes Upaya (skillful means); see Tantora bukkyo.

Chidaichi 知大地 'Knowing the Great Earth'; Sk. Mahaprthivi-jna*; the 6th of the 143 bodhisattvas listed in the Jujubibasharon. [Juju.]

chido 智度 I. Perfection of wisdom; Sk. prajnaparamita; one of the Six Paramitas; see hannya-haramitsu [Juju.]. II. Also, refers to Chidoron [KW.].

Chidoron 智度論　The Perfection of Wisdom Discourse; see Daichidoron. [KW.]

chidon 遅鈍 'Slow and dull'; foolish; Sk. jada, dhandha. [Yoga.]

chie 智慧 I. Knowledge, wisdom [Hosso.]; Sk. buddhi; also, jnana. [Sukha.]. II. 'Wisdom'; Sk. Jnana; the 52nd of the 143 bodhisattvas listed in the Jujubibasharon. [Juju.]

chie daiichi 智慧第一 Foremost in wisdom; Sk. matimat. [Sukha.]

chiegen 智慧眼 The eye of wisdom; Sk. suruciram visala-netram [Sukha.]; prajna-caksus [Lanka.]

chieko 智慧光　Light of wisdom. [JW.; KW.]

chiemuge 智慧無碍 Unhindered wisdom; Sk. asanga-jnanin. [Sukha.]

chie myoryo 智慧明了 Clear wisdom; Sk. prajnabha. [Sukha.]

chie no komyo 智慧の光明　Light of wisdom. [JW.]

chie no nembutsu 智慧の念仏　'The nembutsu of wisdom'; the nembutsu which is endowed by Amida and contains his wisdom. [SW.]

chie no myogo 智慧の名号 The Name embodying Amida's wisdom. [YM.; Yuishin.]

Chiekobutsu 智慧光仏　The Buddha of the Light of Wisdom; one of Amida's twelve names; cf. junikobutsu. [JW.; IT.]

chieriki 智慧力 Wisdom-power; Sk. prajna-bala. [Sutra.]

chigan 智願　'Vow of wisdom'; the vow that arose from Amida's wisdom. [SW.]

chigankai 智願海　The ocean-like vow that arose from Amida's wisdom. [YM.]

chigankaisui 智願海水　The ocean water of the vow that arose from Amida's wisdom. [SW.]

chige 智解　Intellectual understanding.

chige joryo 智解情量　Intellectual understanding and calculation. [S.Va-5.]

chigen 智眼 The eye of wisdom. [SW.]

chigi 地祇　An earth deity. See tenjin chigi. [JW.; SW.; Tan.7]

Chigi 智沮 Ch. Chih-i (538-597), Master of the T'ien-t'ai School. Born in Ching-chou 荊州 (Keishu) in Hunan Province (湖南省 Konansho, Hunansheng), he entered the priesthood at the age of eighteen. In 560, he went to Mt. Ta-su 大蘇山 (Daisozan) and met Hui-ssu 慧思 (Eji), under whose guidance he diligently practiced the Way and finally attained the 'Dharma-Lotus Samadhi' (Hokke-zanmai). Later he went to Mt. T'ien-t'ai in Chechiang Province (浙江省 Sekkosho, Zhejiangsheng), where he built a temple called Hsiu-ch'an 修禅 (Shuzen). By imperial order, he went to Chin-ling 金陵 (Kinryo) to give a series of lectures on the Lotus Sutra, the Benevolent King Prajnaparamita Sutra (Ninno-hannyakyo), the Perfection of Wisdom Discourse (Chidoron), etc. His lectures on the Lotus Sutra and his discourse on Mahayana meditation delivered at the Yu-ch'uan Temple 玉泉寺 (Gyokusenji) were later edited by his disciples, and became the fundamental texts of the T'ien-t'ai School. Chih-i systematized the T'ien-t'ai doctrine which centered on the Lotus Sutra. The following works are celebrated as the Three Great Works (sandaibu 三大部): Essentials of the Lotus Sutra (法華玄義 Hokkegengi), Commentary on the Lotus Sutra (法華文句 Hokkemongu), and Mahayana Practice of Cessation and Contemplation (摩訶止観 Makashikan). His critical classification of the Buddhist teachings, known as 'Five periods, eight teachings' (goji hakkyo 五時八教) had a great influence on the doctrinal formations of various other schools. As a practical method of salvation, Chih-i had deep devotion to Amida and practiced the 'Constant Walking Samadhi' (jogyo-zanmai) based on the Pratyutpanna Samadhi Sutra (Hanju-zanmaikyo). According to his biography, at his death he lay facing west, repeating the names of Amida, Prajnaparamita, and Kannon. Then he had a disciple recite the titles of the Lotus Sutra and the Larger Sutra. Having heard them, he composed a verse, urging his disciples to aspire for birth in the Pure Land, and said that his dead teachers and friends all came with Kannon to welcome him to the Pure Land.

chigo 児　Also 稚児; 'a child.' I. A servant-boy in a temple. [Tai.21.] II. A boy or girl who, dressed in ornamental clothes, participates in a parade on the day of a special Buddhist or Shinto service or festival. [K.573.]

chigoe tonafuru 千声となふる Reciting (the name of Kannon) a thousand times. [Basho.]

Chigon 智儼 Ch. Chih-yen (602-668); the second patriarch of the Chinese Kegon school; popularly called Master Shih-hsiang 至相大師 (Shiso Daishi) and Yun-hua Tsu-che 雲華尊者 (Unke Sonja); he was born in Kan-su Province (甘粛省 Kanshukusho, Gansusheng). At the age of 12, he became Tu-shun's 杜順 (Tojun) disciple, and also learned various Buddhist traditions under different teachers. He attained deep understanding of the Garland philosophy, especially the infinite, universal co-relatedness, and perfect fusion of all existence, and, at the age of 27, under the instruction of a divine sage, wrote a celebrated commentary on the Garland Sutra: Commentary Revealing the Essentials of the Garland Sutra (華厳経捜玄記 Kegongyo-sogenki). Dwelling at Shih-hsiang Temple 至相寺 (Shisoji) on Mt. Chung-nan 終南山 (Shunanzan) and Yun-hua Temple 雲華寺 (Unkeji) in Lo-yang 洛陽, he propagated the Garland teaching on which he wrote more than twenty works, including An Inquiry into the Garland Sutra (華厳孔目章 Kegon-kumokusho), which consolidated the foundation of the grand doctrinal system accomplished by the third patriarch, Fa-tsang 法蔵 (Hozo). At the time of death, he said to his disciples, "I will go to the Pure Land now, and later visit the Lotus-Store World. You should all follow me."

chigu 馳求 'Running about and seeking'; chasing after; self-effort pursuit of the Way, hence, useless effort.

chigushin 馳求心 The delusory mind which runs about, chasing after objects; pursuit of satori with delusory thought. [Rin.]

chigyo 智行　Wisdom and practice; wisdom and virtue. [KW.]

chigu 値遇　Pronounced chigu; 'rare encounter'; used to describe an encounter with a Buddha or the Buddhist teaching.

chigu ketsuen 値遇結縁　Pronounced chigu kechien; to do something as it presents itself and, thereby, provide an opportunity for other people to come to Buddhism. [IH.]

chigyo 智行　Wisdom and practice.

chigyo kenbi 智行兼備　Possessed of both wisdom and practice; possessed of both outstanding wisdom and the merit of correct practices. [Tai.15.]

Chihonzai 知本際 'Knowing the Original End'; Sk. Ajnata-kaundinya; a disciple of the Buddha. [Sukha.]

Chiin 智印 'Seal of Wisdom'; Sk. Jnana-mudra; the name of a samadhi. [Lotus.]

chiji 知事 Administrative officers at a Zen monastery; see rokuchiji.

chiji no so 知寺の僧　A priest supervising all the temple business. [R.II-32.]

chijoso 智浄相 The aspect of pure wisdom; one of the two aspects of manifestations from enlightenment distinguished in the Daijokishinron; it is the purity of wisdom developed by sustained practice. See fushigigoso; hongaku zuizen. [Kishin.]

chikai 智海　Ocean of wisdom; boundless wisdom. [KW.]

chikai no ami 誓ひの網　The net of the vow; Amida's vow of salvation. [Sane.]

chikaku 知覚 Perception, ascertainment, knowledge; Sk. pratipatti. [Hosso.]

chikakusha 知覚者 One who perceives or comprehends; Sk. pratipattr. [Hosso.]

Chikaku Zenji 智覚禅師 Master Chih-chueh; see Eimin Enju.

chikan 智鑒　'Mirror of wisdom'; metaphorically, superior wisdom. [R.I-22.]

Chike 智華 'Wisdom-Flower'; Sk. Kusumabhijna; the 18th of the 107 Buddhas listed in the Jujubibasharon. [Juju.]

chiken 知見　I. Knowing and seeing. II. Insight and thought.

chiken joryo 知見情量　Thinking and calculating. [S.Va-5.]

chiken mushoge 知見無所碍 Unhindered wisdom; Sk. asanga-jnana-darsin. [Sukha.]

Chiko 智光　I. Jnanaprabha; an Indian master who dwelt at Nalanda. One of the chief disciples of Silabhadra (Kaigen 戒賢), and well-known for his extensive knowledge of Buddhism and non-Buddhist teachings. When Hsuan-tsang (Genjo) visited Nalanda, he studied under Jnanaprabha, and after returning home to China, he corresponded with him to ask him questions about the Buddhist doctrine.

Chiko 智光 II. A Sanron master of the 8th century; c.709-780; a native of Kawachi Province (present-day Osaka Prefecture); he learned the Sanron teaching under Chizo 智蔵 of the Gangoji Temple 元興寺, and was celebrated as one of his two leading disciples, along with Raiko 礼光 (also 頼光). He wrote a commentary on Vasubandhu's Discourse on the Pure Land (Jodoron), but this commentary has been lost; we can find pieces of information about its content from quotations in the works of Ryogen 良源, Genshin 源信, and others. After Raiko's death, Chiko had a dream that Raiko had been reborn in Amida's Pure Land. Thereupon, he had an artist paint a picture of the Pure Land he had seen, built a hall in the premises of the Gangoji and placed the picture in it. This painting came to be known as the 'Chiko mandara.' [R.II-7.]

Chiko Mandara 智光曼陀羅 According to the Records of the Japanese who Attained Birth in the Land of Utmost Bliss (Nihon-ojo-gokuraku-ki) Chiko was dwelling at the Gangoji Temple 元興寺, Nara, with his fellow-monk Raiko 頼光. During the last few years of his life, Raiko spoke no words and apparently practiced no method of salvation. After Raiko's death, Chiko visited him in a dream and was told that Raiko had already been born in the Pure Land because of the merit acquired in his later years by contemplating Amida's figure and Land. Then in the same dream, Chiko went to see Amida and asked him what he should do in order to attain birth in his land. The Buddha told him to practice contemplation of Amida and his Pure Land. When Chiko remarked that the Pure Land was far too sublime and vast for an ordinary person like himself, the Buddha raised his right hand and manifested a small Pure Land on the palm. When Chiko awoke, he had an artist paint that Pure Land. In this picture, Amida and his two attendant bodhisattvas are depicted at the center, with various adornments around them. For the rest of his life, Chiko contemplated this picture and finally attained birth in the Pure Land. Ever since then, this picture has been known as the 'Chiko Mandara.' Though the original painting has been lost, some copies made in later periods have been preserved.

Chikurin shoja 竹林精舎 'Bamboo-grove monastery'; Sk. Venu-vana; the first Buddhist monastery and one of the five monasteries in India (goshoja); located to the north of Rajagrha (Oshajo) in Magadha; the monastery built by King Bimbisara (Binbashara) in the bamboo-grove owned by a wealthy man Kalandaka.

chikusho 畜生 Animals, creatures; Sk. tiryanc ('moving sideways'); also bosho 傍生 (living creatures that walk sideways) and osho 横生 (living creatures that walk sideways); one of the three evil realms (sanmakudo), six realms of samsara (rokudo) and ten realms (jikkai); this class of creatures includes birds, animals, fish, and insects. According to the Sutra on the Buddha's Traveling for Twelve Years (Juniyugyo 十二遊経) [T.4, No.195], there are 6,400 species of fish, 4,500 species of birds, and 2,400 species of animals. Those who have committed evil acts and are full of stupidity are reborn in this realm.

chikushodo 畜生道　The realm of animals; one of the ten realms (jikkai).

chikushoshu 畜生趣 The realm of animals; Sk. tiryag-yoni. [Sukha.]

chiman 痴慢 Stupidity and conceit. [Kishin.]

chimoku gyosoku 智目行足　'The eye of wisdom and the legs of practice'; the cultivation of wisdom and the performance of meritorious practices are compared to the eye and legs, for together they lead to enlightenment. [AK.]

chimon 智門　Wisdom-aspect; one of the two aspects of the Buddha's virtue, along with himon 悲門 'compassion-aspect'. [S.I-3.]

chin-cho 鴆鳥 A chin bird: a poisonous bird that feeds on snakes; if one of its green feathers is soaked in wine, poisonous wine is produced. [An.; KG.5]

chingo kokka 鎮護国家　Protecting the state.

chingo kokka no kyoo 鎮護国家の経王　The king of the sutras which protect the state; here refers to the Daihannya-kyo. See gokoku sanbukyo. [Tai.23.]

chingu 沈空 I. 'Sinking into emptiness'; at the seventh bhumi, i.e., the forty-seventh stage in the 52-stage scheme, bodhisattvas are in danger of clinging to emptiness which they contemplate and giving up their efforts to strive for Bodhi. This state of dormancy in emptiness is often called 'the death of a bodhisattva' (bosatsu no shi 菩薩の死). II. Attachment to a wrong notion of emptiness. [Dan.20]

chinin 智人　A wise, learned person; sage. [SW.]

chinju 鎮守　'Keeping peace and protection'; a tutelary god; a guardian god of a village. See chinjusha.

chinjusha 鎮守社 A shrine housing a local guardian god; local guardian gods became popular in the Middle Ages and took the place of ujigami 氏神 ('a guardian god of a clan'). Several types of such shrines are distinguished: 1) shrines for state guardian gods; large shrines of higher class; 2) ojo chinjugami 王城鎮守神; shrines for the guardian gods of the imperial household; they refer to the Twenty-one Special Shrines (Nijuissha 二十一社); 3) goin chinjugami 後院鎮守神; a shrine for the guardian god of the ex-emperor's residence; 4) jinja chinjugami 神社鎮守神; a shrine for the guardian god of a large shrine; for example, one in the precincts of the Ise Grand Shrine; 5) jiin chinjugami 寺院鎮守神; a shrine in the precincts of a temple where a Shinto god is enshrined to keep devils away; e.g., Chinju Hachimangu 鎮守八幡宮 in the precincts of the Todaiji Temple.

Chinsei 鎮星 Saturn; one of the eight major heavenly bodies; see hachidaisei.

chinsu 枕子 A pillow.

Chinzeiha 鎮西派 The Chinzei school; one of the schools of the Jodo sect, founded by Bencho 弁長 (1162-1238). After receiving the Pure Land teaching from his master Honen, Bencho returned to his native place in Kyushu in 1204 and built the Zendoji Temple 善導寺 there. While he extensively propagated the nembutsu teaching in Kyushu, his chief disciple Ryochu 良忠 engaged in spreading the teaching in the Kanto area and also in Kyoto. This school developed into six subschools, of which the Shirahata-ryu 白籏流 has thrived most and is now considered to be the orthodox school of the Jodo sect. The general head temple (sohonzan 総本山) of the Shirahata-ryu is the Chion-in 知恩院; the Zojoji Temple 増上寺 in Tokyo is one of the major head temples (daihonzan 大本山). When we speak of 'Jodoshu' without further specification, we usually mean the Chinzei school. There are 6,917 temples belonging to this school and 6,021,900 members.

Chinzei Shonin 鎮西上人 See Bencho.

chinzo 頂相 I. The mound on top of the head; the protuberance on the head of the Buddha; also, nikkei 肉髻; Sk. usnisa; one of the thirty-two physical characterics of the Buddha (sanjuniso). II. A portrait painting of the upper half of a Zen master's body.

chinzukaju 鎮頭迦樹 A persimmon tree. [KG.6]

Chio 癡王 'Ignorant King'; a disciple of the Buddha; Sk. Amogha-raja. [Sukha.]

chion 知恩 Acknowledging benevolence; gratefulness for kindness; Sk. krta-jna, krta-jnata. [Yoga.]

chion hotoku 知恩報徳 Gratefulness for (the Buddha's) benevolence and repayment for it. [KS; Ronchu.]

Chion-in 知恩院 The general head temple (sohonzan 総本山) of the Jodoshu located in Higashiyama, Kyoto; the name with the mountain title is Kachozan Otaniji 華頂山大谷寺; also called Yoshimizu zenbo 吉水禅房. After Honen converted to the nembutsu teaching and descended to Kyoto from Mt. Hiei in 1175, he lived in a hermitage at the Yoshimizu area for nearly thirty years. When he returned to Kyoto after his exile to Shikoku in 1211, he lived at the Nanzen-in 南禅院 (Otanizenbo 大谷禅房) and died there. His tomb-stone was built to the east of this site, where his disciples held services every year on his memorial day, the 25th day of the 1st month; this memorial service was called Chionko 知恩講 (Dharma-gathering to repay indebtedness). In 1234, Genchi 源智 built a temple at the site of the Otanizenbo and received from Emperor Shijo the plaque bearing the name of the temple: Kachozan Otaniji Chionkyoin 華頂山大谷寺知恩教院. In the Edo period (1603-1867), Tokugawa Ieyasu resolved to construct a large temple for the repose of the soul of his deceased mother and designated the Chion-in as his family temple. In 1607, it was decided that an ordained prince of the Imperial Family should successively dwell there as the head priest. After a fire in 1633, buildings were restored to the present arrangement. The main gate is the largest in Japan, and the gallery upstairs is richly colored. The gate and the main hall are national treasures.

Chirei 知礼 Ch. Chih-li; Ssu-ming Chih-li 四明知礼 (Shimei Chirei); 960-1028; the seventeenth patriarch of the T'ien-t'ai school; the most distinguished T'ien-t'ai monk in the Sung dynasty, celebrated as the one who revived the T'ien-t'ai school. Born in Ssu-ming 四明 in Chechiang Province (浙江省 Sekkosho, Zhejiangsheng) and bereft of his mother at the age of seven, he became a monk. At twenty, he studied T'ien-t'ai under I-t'ung (義通 Gitsu) and became an intimate friend of Tsun-shih (遵式 Junshiki). In 991 he was given the Ch'ien-fu Temple 乾符寺 (Kenfuji), where he taught students of T'ien-t'ai. Later, he moved to the Yen-ch'ing Temple 延慶寺 (Enkeiji) and extensively propagated the teaching of the Mountain-family school (Sangeha). Before he died, he assembled his disciples and gave them his last sermon. After reciting the nembutsu a few hundred times, he passed away. He wrote many works, including a commentary on the Contemplation Sutra. Cf. Shimei Chirei.

chiriki 智力 Power of wisdom; Sk. jnana-bala. [Yoga.]

Chiron 智論　The Wisdom Discourse; refers to Daichidoron. [S.IV-1.]

chisan 馳散 Distracted. [An.]

chisha 智者 A wise person; Sk. vidu [Sukha.], vidvams [Kusha.], jnatra, pandita, sat [Yoga.].

Chisha Daishi 智者大師　Master Chih-che; the title given to Master T'ien-t'ai 天台大師 (Tendai Daishi) or Chih-i 智沮 (Chigi) by Emperor Yang-ti 煬帝 (Yodai) in 591. [S.I-3.]

Chishaku 智積 'Store of Wisdom'; Sk. Jnanakara; the eldest son of a former Buddha. [Lotus.]

Chishakuin 智積院 Chishaku-in Temple; the head temple of the Chizan 智山 subschool of Shingi Shingon 新義真言, the 'new school of Shingon' originated by Kakuban 覚鑁 (1095-1143); located in Higashiyama Ward in Kyoto and also called Negoroji 根来寺. The temple, founded by Chosei 長盛 during the Southern and Northern dynasty (1336-1392), was originally in Wakayama Prefecture. After the temple was burnt down by Toyotomi Hideyoshi in 1585, the two leading scholarly monks, Sen'yo 専誉 and Gen'yu 玄宥, fled to Mt. Koya but were not allowed to stay there. Gen'yu eventually moved to Kyoto. With the donation of a piece of real estate by Tokugawa Ieyasu, the present temple was constructed. As the seventh abbot, Unsho 運敞, encouraged Buddhist studies, many students gathered at the temple; their number was said to have reached 3,000. Apart from the Shingon doctrine, studies in the Hosso and Kusha teachings were eagerly carried out there. See Kakuban; Shingi Shingon.

chishiki 知識　I. Sk. vijnana; consciousness. [Hosso.]　II. Knowledge; a good teacher; cf. zenjishiki. [KW.; S.I-10; SW.; Tai.24,27; Tan. Preface]

chishin 智心　An enlightened mind. [S.II-4.]

chishin 智身 Wisdom body; the body possessed of wisdom. [An.]

chisho 智性　Wisdom-nature; one's innate wisdom. [Kishin.; S.II-4.]

Chisho 智昇 Ch. Chih-sheng: a Vinaya master in the T'ang dynasty; well-known as the compiler of the K'ai-yuan Era Catalog of Buddhist Teachings (Kaigen-shakkyoroku). [KG.3]

Chisho 智証　See Enchin. [S.Xb-3.]

Chisho Daishi 智証大師　Master Chisho. See Enchin. [Tai. 15.]

chisho 智障 Hindrance to (the correct knowledge of) objects; Sk. jneyavarana [Sutra.]. See shochisho.

chishojo 智清浄 Purity of wisdom; Sk. prajna-parisuddhi. [Sutra.]

chiso 智相 I. The aspect of discernment; the aspect of mental activity which distinguishes objects which are pleasing to the mind and those which are not. The first of the six aspects of mental activity distinguished in the Daijokishinron. [Kishin.] II. Manifested form of wisdom; the Buddha's light is the manifestation of his wisdom. [KW.]

chisoku 知足 I. Contented, contentment; Sk. samtusta [Kusha.; Sukha.], samtusti [Kusha.]. II. Refers to Chisokuten. [S.II-5,8.]

Chi-tsang of San-lun School (549-623); a master of San-lun school, whose parents came from Parthia; he extensively lectured on Madhyamika literature and wrote commentaries on them, thereby consolidating the foundation of the San-lun school.

Chih-i (538-97); popularly Master T'ien-t'ai; the third patriarch of the T'ien-t'ai school in China, who systematized the T'ien-t'ai teaching and is regarded as its founder; the author of many works, including the three-volume commentary on the Lotus Sutra compiled by his disciple.

Chisokuten 知足天　Contentment Heaven; refers to the Tusita Heaven (Tosotsuten). [S.II-5.]

chiwaku 癡惑 Ignorant and deluded; Sk. visammudha. [Lanka.]

chizo 智増　'Predominance of wisdom'; used to describe the spiritual quality of a type of bodhisattva in whom wisdom is predominant and compassion is less obvious; the opposite of hizo 悲増. [S.Xa-1.]

cho 頂 'Top'; Sk. murdhana; the Hinayana stage in which the practitioner rises to the top of the experience of feeling the 'warmth' of the undefiled wisdom. See shizengon.

Cho 張 Sk. Purva-phalguni: one of the tweny-eight constellations (nijuhasshuku); corresponds to five stars in Hydra (the Water Monster). [KG.6]

chobuku 調伏　See jobuku.

chobutsu osso 超仏越祖 'Transcending the Buddha and surpassing the master'; a Zen phrase emphasizing the absolute experience of satori. [H.77; Sh.78; Tai.24.]

Chodatsu 調達 See Jodatsu.

choetsu 超越 Having passed or surpassed; transcending; Sk. atikranta. [Hosso.]

chofuku 調伏　See jobuku.

choga 超過 Surpassing, transcending; Sk. samatikranta. [Sam.]

choga ninden 超過人天 Surpassing the heavenly and human states; Sk. divya-samatikranta. [Sukha.]

choga shiku 超過四句 Going beyond the four-phrase discrimination; Sk. catus-kotika-bahya. [Lanka.]

Chogen 重源 Shunjobo Chogen 俊乗房重源; (d. 1195 or 1205); one of the leading disciples of Honen; his Buddhist name is Namuamidabutsu 南無阿彌陀仏. First he learnt esoteric Buddhism at the Daigoji Temple 醍醐寺, and later received the Pure Land teaching from Honen. He went to Sung China in 1167 and brought home the images of the five Pure Land masters. When the Todaiji Temple was destroyed by fire in 1180, he was recommended by Honen to assume the post of promoter to reconstruct the temple. Traveling around the country to raise the funds for this purpose for more than ten years, he achieved his goal and the reconstruction project was accomplished in 1195.

chogen 塚間 Cemetary, crematory; Sk. smasana. [Lanka.; Yoga.]

chogo 長講　See jogo.

choi 頂位 'The top stage'; one of the four preparatory stages leading to the attainment of the stage of a 'Stream-Winner'; Sk. murdha-avastha [Sutra.]. See shizengon.

choja 長者　I. The head of a household; a layman; Sk. grha-pati. [Sukha.; Yoga.] II. A rich, elderly man of virtue; Sk. sresthin [Yoga.]. III. The title of the head priest of the Toji Temple 東寺 in Kyoto.

chojakoji 長者居士 A layman; Sk. grha-pati. [Yoga.]

choja gujiyu 長者窮子喩 A parable of a rich man and his poverty-stricken son; one of the seven parables in the Lotus Sutra. A rich man's son left home when young and, after many years, came back. He stood at the door of his house but did not know it was his house. Knowing that his son had come home, the rich man sent his servant to fetch him but the son was so terrified that he tried to run away. His father devised a plan; he first offered him a menial job and then a little better work. The son gradually learnt to do an important job and held a high position in the house. Realizing that the time had come, the father told him the truth and made him inherit all the property. In this parable, the rich man is the Buddha and the son is a practitioner of the Two Vehicles (nijo). The property is the Mahayana truth. See Hokke shichiyu.

chokei 頂髻 Head; Sk. murdhan. [Sukha.]

chojo 澄浄 Also, tojo; serene and pure mind; Sk. prasada [Yoga.]

chojo-nikkei 頂上肉髻 A fleshy protuberance on the head of the Buddha; one of the thirty-two characteristics of a great man (sanjuniso); Sk. urna-kosa, [Lanka.]; cf. choso.

choju 聴受 Hearing and accepting; Sk. sravanata, srotavya. [Yoga.]

chojun 調順 Trained, controlled; Sk. danta. [Sutra.]

Choju O 長寿王 'King Long-Life'; King Dirghiti* or Dirghila*; the 14th of the 143 bodhisattvas listed in the Jujubibasharon [Juju.]; also, a king mentioned in the Sutra on the King Long-Life (Chojuogyo), who was a former incarnation of Sakyamuni [T.3, No.161].

Choka 鳥剪　'A bird's nest'; Ch. Niao-k'e; a nickname for Tao-lin (Dorin). [S.Va-5.]

choken 塚間 See chogen.

chokkan 直感 Intuitive perception; Sk. saksatkarana. [Hosso.]

choko 長講　See jogo.

chokuganji 勅願寺　A temple (erected) at the emperor's decree; also chokuganjo 勅願所; a temple erected by the emperor to offer up a particular prayer; cf. goganji. [Tai.24,40.]

chokuganjo 勅願所　The same as chokuganji.

chokumei 勅命　I. The emperor's order. II. Amida's call summoning people to take refuge in him. See nigahi. [SS.]

chokusen 勅宣　(The Buddha's) command. [SS.]

chokusetsu 直接 Before one's eyes; manifestly; actually; Sk. saksat. [Hosso.]

chomon 聴聞　Listening to a sermon; Sk. anusrava, sravana, sruta [Yoga.], susrusati [Sam.].

chomon no me 頂門の眼 'The eye in the forehead'; originally, the third eye of Mahesvara (Daijizaiten 大自在天). [H.; M.]

Chonichigakko 超日月光　Light outshining the sun and the moon; one of Amida's twelve names; Sk. abhibhuya-candra-surya-jihmikarana-prabha. [Sukha.]; cf. junikobutsu; Amida sanjushichigo.

cho niken kyogai 超二見境界 Transcending the state of dual (wrong) views; Sk. drsti-dvayatikranta-gocara. [Lanka.]

chonyu 超入 Leaping into; Sk. avakramana. [Lanka.]

chorai 頂礼　Worshiping with one's head touching the ground; the most reverential form of worship; Sk. namas-/kr [Kusha.], pranamya [Sukha.], nipatya [Yoga.].

chorai sosoku 頂礼雙足 Worshiping with one's head touching the feet and holding them from below; Sk. padayor nipatya. [Yoga.]

Chorin 張魂 Ch. Chang-lun: a military officer at the time of Kao Tsung in the Southern Sung dynasty (1127-1279); in his later years, he built a hall in his residence, where he practiced the nembutsu with his family. [KG.2]

choro 長老　Elder. I. A title of respect for a monk of wisdom and virtue who has been in the Sangha for many years; Sk. ayusmat [Sukha.]. II. A title of respect for a Zen monk, especially the head of a large temple.

Choroge 長老偈 The Verses of Theras; P. Thera-gatha, a collection of 1,279 verses by monks and three prefatory verses; presumably compiled during the sixth to the third centuries B.C.E.; well known for their high literary and spiritual value. The sister collection of verses by nuns is Choronige.

Choronige 長老尼偈 The Verses of Theris; P. Theri-gatha, a collection of 522 verses by nuns, presumed to have been compiled during the sixth to the third centuries B.C.E.; equally well known for their high literary and spiritual value like the Verses of Theras. The sister collection of verses by monks is Choroge.

chosai yoko 兆載永劫　An incalculable number of kalpas; cho 兆 and sai 載 are large numbers said to be equal to a million and to one followed by 44 zeros, respectively. The term refers to the length of time during which Amida performed his bodhisattva practices for the sake of all living beings. [AK.]
#
chose 超世 'Beyond the world'; above all things in the world; extraordinary; description of Amida's vows as being beyond comparison with other Buddhas'. [SW.; YM.]

chosei fushi no shinpo 長生不死の神方 The divine prescription for a long life and immortality; describes the Faith of Other-Power in the Jodoshin school. [KG.3]

chosho 徴祥 An auspicious sign. [An.]

Chosho O 頂生(or 上)王 'Head-born King'; King Mandhatr. I. a universal monarch in ancient times, born from an eruption on his father's head. He had conquered all the four continents (shishu) but, not content with that, he attempted to conquer the Trayastrimsa Heaven (Toriten) but failed and died. It is said that the king was one of Sakyamuni's previous incarnations. [S.Xa-8.] II. The 10th of the 143 bodhisattvas listed in the Jujubibasharon. [Juju.]

choshugen 超数限　Beyond measurement; immeasurable. [JW.; MT.]

choshu okkaku 超宗越格 Beyond the cardinal principle and the rules; describes the Zen tradition which is beyond the ordinary rules for human actitivies. [Ju.]

choshutsu 超出 Going beyond, transcending; Sk. niryata. [Yoga.]

Choso 頂相 'Peak-Characteristics'; Sk. Kuta-nimitta*; the 121st of the 143 bodhisattvas listed in the Jujubibasharon. [Juju.]

Choso biku 鳥鼠比丘　'A bat monk'; a derogatory term for a monk who has broken the precepts. [S.IV-1.]

Choso Tendai 趙宋天台 Ch. Chao-sung T'ien-t'ai; the Tendai school during the Chao-sung period (960-1278). The Tient-t'ai school declined toward the end of the T'ang dynasty (618-907) but flourished again from the period of five dynasties (907-979) onwards with the appearance of such eminent scholars as I-chi 義寂 (Gijaku) (919-987) and Chih-li 知礼 (Chirei) (960-1028). See Tendaishu.

Choyu 超勇 'Exceedingly Heroic'; Sk. Vikranta* or Atisura*; the 22nd of the 107 Buddhas listed in the Jujubibasharon. [Juju.]

chozen 調善 Well trained, fit, healthy, good; Sk. kalya, danta. [Yoga.]

chozo 雕造 Carving, engraving (a sutra on a woodblock).

chu 中 Middle; the principle of the Middle; see chudo. [An.]

chu 肘 A unit of measurement equal to the length of one's elbow, said to be equal to 18 inches. [An.]

Chu-agon-gyo 中阿含経　The Middle-Length Agama Sutras; Sk. Madhyam Agama-sutra; one of the four collections of sutras in the Agama (agon) division belonging to Hinayana; 60 fasc., tr. by Samghadeva (Sogyadaiba 僧伽提婆) about the beginning of the fifth century [T.1, No.26]. This collection contains 222 sutras. See Agon-gyo.

Chudai hachiyo-in 中台八葉院　The Central Eight-petal Hall; the central part of the Matrix-store Realm Mandala (see Chart under Taizokai mandara) where nine deities are portrayed - Mahavairocana sitting in the center and eight Buddhas and bodhisattvas sitting on the eight petals of a lotus. See taizokai gobutsu; taizokai kuson.

chudan 中壇　'The central platform' for the fierce-looking spirit Fudo in the Five-Platform Ritual (Godan-ho). [S.I-3.]

chudo 中堂　Refers to the Konponchudo. See Enryakuji. [K.52.]

chudo 中道　The Middle Way; Sk. madhyama pratipad; the principle of non-duality; the principle of ultimate reality which lies beyond existence and non-existence, hence, 'middle.' [S.IV-1]

Chuganha 中観派　The Madhyamika school; one of the two Mahayana schools in India, along with the Yogacara (Yugagyoha). This school, based on Nagarjuna's (Ryuju) Verses on the Middle (Churonju 中論頌), emphasizes the voidness of all existence. He distinguishes two levels of reality: ultimate, absolute reality (paramartha-satya, daiichigitai 第一義諦 or shogitai 勝義諦) and relative, conventional reality (samvrti-satya, sezokutai 世俗諦). The former is beyond relative concepts and expressions, while the latter belongs to the world of verbal expressions or the world of dependent co-origination (pratitya-samutpada, engi 縁起). Nagarjuna holds a view that things that have come into existence through dependent co-origination are devoid of substantiality, hence void (sunya, ku 空). The truth of the Middle lies in the fact that things are neither existent nor non-existent. Furthermore, his verse on the Eightfold Negation (happuge) provides the basic standpoint of this school. The method which he adopted in polemics to prove the voidness of all things is called 'prasanga-vakya' (deconstructive reasoning), according to which the opponent's argument is proved groundless. Nagarjuna's basic standpoint is, therefore, establishing 'no standpoint,' which means that his central theme that everything is void is not a positive statement but the conclusion attained by negating all possible propositions regarding the nature of existence.
Nagarjuna's prasanga stance was further developed by Buddhapalita (Butsugo 仏護, c. 470-540). Against this, Bhavaviveka or Bhavya (Shoben 清弁, c. 500-570) proposed that one should have a positive stance when engaging in disputes. His view, however, was opposed by Candrakirti (Gessho 月称, c. 600-650). The Indian Madhyamika school, thus, split into two traditions: Prasangika (kibu-ronshoha 帰謬論証派, school of deconstructive reasoning) and Svatantrika (jiryu-ronshoha 自立論証派, school of self-sufficient arguments).
When the Madhyamika literature was transmitted to China, there arose a strong school called San-lun (Sanron), which had a great impact on various aspects of Chinese Buddhism and whose tradition finally found its way to Japan early in the 7th century. See Sanronshu.

Chuganron 中観論 The Discourse on Contemplation of the Middle; see Churon.

chuge 中下 Those of the middle and lower stages; the two kinds of Hinayana sages, i.e., pratyekabuddhas and sravakas. [Dai.; KG.2]

chugen 中間　Refers to chugen hosshi. [K.601.]

chugen hosshi 中間法師　See shimo hosshi. [Hei.2; K.228,549,604.]

Chuhen funbetsuron 中辺分別論 The Discourse Distinguishing the Middle and the Extreme Views. See Benchubenron.

chuin 中陰　'Intermediate shadowy state'; an intermediate state between death and the next life; also chuu 中有; a period of seven weeks after death, during which a dead person stays in this suspended state; Sk. antara-bhava. [Lanka.; Sutra.]

chuin no hikazu 中陰の日数　The chuin period of (forty-nine) days. [Tai.18]

chuji 中時 Midday; Sk. madhyahna. [Sukha.]

chuki 中機　A man of mediocre capability. [Tai.24.]

chuko 中劫 Medium kalpa; Sk. antara-kalpa. See ko. [Kusha.]

churin 稠林　A dense forest, jungle; Sk. gahana [Lanka.; Yoga.], vana-gahana [Kusha.], vanatha [Yoga.]; often used as an analogy for intense evil passions and false views from which it is difficult to free oneself; cf. shoji no churin.

Churon 中論 The Discourse on the Middle. The central part containing 448 verses (Sanskrit text) or 445 verses (Chinese and Tibetan texts) composed by Nagarjuna (Ryuju) is called Mula-madhyamaka-karika (Fundamental Verses on the Middle), on which Pingala (青目 Shomoku) wrote a commentary. Popularly, Churon or Chuganron 中観論 translated into Chinese by Kumarajiva (Kumaraju), 4 fasc. [T.30, No.1564], refers to Pingala's commentary. The following commentaries are known to exist: 1) one by Nagarjuna himself, entitled Mula-madhyamaka-vritti-akuto-bhaya (Fundamental Commentary on the Middle which Knows no Fear) which exists in Tibetan translation, 2) Pingala's commentary mentioned above, 3) one by Buddhapalita (仏護 Butsugo), entitled Buddhapalita-mula-madhyamaka-vrtti (Fundamental Commentary on the Middle Protected by Buddhas), which exists only in Tibetan translation, 4) one by Bhavaviveka or Bhavya (清弁 Shoben), entitled Prajna-pradipa (Lamp of Wisdom), which exists in Tibetan and Chinese translations, the latter being Hannyatoron 般若灯論 [T.30, No.1566], 5) one by Asanga (無著 Mujaku), entitled Madhyamaka-sastrarthanugata-mahaprajna-paramita-sutradiparivarta-dharmaparyaya-pravesa, which exists only in Chinese translation, Junchuron 順中論 (Discourse in Conformity to the Middle) [T.30, No.1565], 6) one by Sthiramati (安慧 Anne), which exists in Chinese translation, entitled Daijo chugan shakuron 大乗中観釋論 (Mahayana Commentarial Discourse on Contemplation of the Middle) [T.30, No.1567]; its Sanskrit title, according to Tibetan tradition, is Mula-madhyamaka-sandhinirmocana-vyakhya; 7) Candrakirti's (月称 Gessho) Prasannapada (Pure Footing), the only extant Sanskrit commentary.
This is considered to be a work composed by Nagarjuna in his early years. He focused on the dependent orgination of all existence and, hence, the absence of any substantiality in it, which he called voidness (sunyata). He also developed a logical system of total negation. This work became the basic text of the Sanron (Three-Discourse) school. See Sanronshu.

Churon 註論　Also, Ronchu 論註; 'the commentary'; refers to T'an-luan's Commentary on Vasubandhu's Discourse on the Pure Land. See Ojoronchu. [SS.]

chuten 中天　Central India; ten is an abbr. of Tenjiku 天竺 'India.' [S.IV-1.]

chuto 偸盗　Stealing; Sk. caurya [Yoga.]. See gokai; hassaikai; jikkai.

chuu 中有 'An intermediate state'; Sk. antara-bhava; the state of existence between death and a new life; the same as chuin; one of the four stages of a sentient being's existence. See shiu 四有. [S.IV-9; Tai.6]

chuu no shiryo 中有の資糧　Provisions offered to a deceased person during the intermediate state (between death and a new life). [S.IV-9.]

chuu no tabi 中有の旅　'Traveling in the intermediate state' between death and a new life. [S.IV-9,VII-11.]

chuya rokuji 昼夜六時 Six times during the day and the night; Sk. aho-ratram sat-krtvah, sat-krtvo ratrin-divena. [Sutra.]

chuyo 中夭 Untimely death; Sk. antara marana, antara mrtyu [Kusha.], antare kala-kriya. [Yoga.]

chuzon 中尊　Also chuson; the central deity.


clear understanding of the one hundred dharmas There are two interpretations: (1) clear understanding of the 100 principles of truth in the Stage of Joy and (2) wisdom of clearly discerning the 100 constituent elements of all that exists, as taught in the School of Consciousness-Only; 百法明門.

Cliff of Master Phoenix (Luan) The name of the place where T'an-luan lived. See Donran.

Collection of Essential Passages Concerning Birth in the Pure Land Ôjôyôshû 往生要集; the work of great celebration by Genshin, in which he presents various systems of Pure Land practice, both meditative and non-meditative, and concludes that the Nembutsu is the essential practice.
Collection of Passages Concerning Birth in the Land of Peace and Bliss An-le-chi 安樂集; a work by Tao-ch'o Tao-ch'o 道 綽 expounding the Pure Land teaching based mainly on the Contemplation Sutra.

Collection of Passages Concerning the Nembutsu of the Best-Selected Primal VowSenjakushu or Senchakushu 選擇集 a work written by Hônen in 1198, in which he justifies the Nembutsu as the most effective method of salvation; the publication of this work marked the independence of the Jôdo sect.

Commentary on the Chapter Ten Stages of the Garland Sutra　Jûjikyôron 十地経論　A work by Nâgârjuna; the ninth chapter of this commentary, entitled "Path of Easy Practice," Igyôhon 易行品 is an important text in Pure Land tradition.

Commentary on the Contemplation Sutra The four-fascicle commentary on the Contemplation Sutra by Shan-tao 善導, which became the standard interpretation of the Pure Land thought and practice in China and Japan.

Commentary on the Discourse on the Pure Land Wang-shen lun-chu 往生論註; T'an-luan's commentary on Vasubandhu's Discourse on the Pure Land　浄土論 (cf. Jodoron), an important work that explains the fundamental ideas of Pure Land Buddhism; Shinran highly valued this work and derived from it the basic Shin teaching.

Commentary on the Prajñâpâramitâ Sutra　Daichidoron 大智度論 A work by Nâgârjuna that exhaustively presents various Mahayana thoughts while explaining terms and ideas of the Prajñâpâramitâ Sutra.

complete precepts of a monk or a nun The precepts prescribed for a monk or a nun; there are 250 precepts for a monk to observe, and 34 for a nun; gusokukn; 具足戒.

Consciousness-Only The Mahayana doctrine that explains all phenomena as manifestations of one's consciousnesses, of which the eighth, Alaya, is the basic one; this doctrine was systematized by Vasubandhu and transmitted to China where it became known as Fa-hsiang (Hosso) school.

Contemplation Sutra Abbr. of the Sutra on Visualization of the Buddha of Infinite Life; one of the three basic canons of Pure Land Buddhism; translated into Chinese by Kalayashas during 424-53; it explains the method of visualizing Amida, his two attendant bodhisattvas, and his Pure Land, and also the way of attaining birth there.

cosmic fire The fire said to occur at the end of the cosmic period of destruction; the fire destroys all the worlds up to the Brahma Heaven.

Return to Index; Glossary Index.

da akken 墮悪見 Fallen into a wrong view; Sk. ku-drsti-patita.

dabi 荼毘　P. jhâpeti; cremation.

Daginiten 咤祇尼天 See Dakiniten

Daginiten no hô　荼祇尼天の法　The rite dedicated to Dâkinî. See Dakiniten.

Daiakadakôkô　大阿伽陀香光 'Great Light of Agada Iincense'; the name of a Buddha; corresponds to Sk. Mahâ-gandha-râja-nirbhâsa.

Daiamidakyô 大阿彌陀経 One of the different Chinese translations the Larger Sutra; the full title is Bussetsu amida san'yasanbutsu sarubutsudan kadonindô-kyô 阿彌陀三耶三佛薩楼佛檀過度人道経.

Daian'i 大安慰　'The great consoler'; refers to Amida; one of the thirty-seven names of Amida (Amida sanjûshichigô). He is so called because one finds in him an inexhaustible source of consolation.

Daianji 大安寺　A Shingon temple in Yamato Province (Present-day Nara Prefecture); one of the seven great temples (shichidaiji) in Nara. Originally built by Prince Shotoku, it was moved to a new site near the Kudara River by Emperor Jomei 舒明 and renamed Kudara-no-Oodera 百済大寺 (Kudara Great Temple). It was moved again by Emperor Tenmu 天武 and the name was changed to Daikan-daiji 大官大寺. When the capital was moved to Nara in 710, the temple was also moved there. It was remodeled in 729 and renamed as Daianji. As the temple is located in the south of the new capital, it was popularly called Nandaiji 南大寺 (Southern Great Temple). In 829 Kûkai was appointed head priest (betto). Only a small hall has survived natural calamities until today.

daiannon 大安穏 Great peace; great repose; Nirvanic peace; one of the thirty-seven names of Amida (Amida sanjushichigô). [Ni.]

Daiba 提婆　See Âriyadeba & Daibadatta. [FK.]

Daiba-bon 提婆品　Chapter on "Devadatta"; the 12th chapter of the Lotus Sutra.

Daibadatsu 提婆達　See Daibadatta. [KG.3]

Daibadatta 提婆達多　Sk. Devadatta; also, simply Daiba 提婆 and Jôdatsu 調達; translated as Tenju 天授 'Endowed by God', etc.; a cousin of Çâkyamuni and a follower of his teaching. He attempted to take over the leadership of the Buddhist order and even to kill the Buddha. He incited Prince Ajâtaçatru (Ajase) to kill his father, King Bimbisâra (Binbashara), and usurp the throne. Because of his grave offenses, it is said that he fell into hell while still alive.

Daiba goja no hô 提婆五邪の法　Devadatta's five wrong teachings. Devadatta proposed to the Buddha that the following strict rules of conduct be adopted: 1) monks should wear only the prescribed robes throughout their lives; 2) they should accept nothing but food; 3) they should have only one meal a day; 4) they should not live under a roof; and 5) they should not eat meat. The Buddha, however, rejected Devadatta's proposal.

Daibasetsuma 提婆設摩 Sk. Devasarman; an Abhidharma master who flourished near the end of the 1st century; the author of the Shikishinsokuron 識身足論 (Abhidharma-vijñâna-kâya-pâda, Abhidharma 'Leg' Discourse on Consciousness and Bodies).

Daibashû 提婆宗　Kânadeva's school; the teaching of emptiness, i.e., Madhayamika, promulgated by Nâgârjuna and Kânadeva. See Kanadaiba. [H.13]

Daiba sonja 提婆尊者　Venerable Devadatta; Shinran considered him as an incarnation of a sage.

daibinizô 大毘尼蔵 The large Vinaya collection; another name for the Vinaya text named Hachiûjûritsu 八十誦律.

Daibirushana jôbutsu jinpen kajikyô 大毘盧舎那成仏神変加持経 See Dainichikyô.

daibodaishin 大菩提心　The great Bodhi-mind; in the Jodoshin school, faith endowed by Amida is the great Bodhi-mind, and so it is the cause of enlightenment.

Daibon 大梵　Refers to Daibonten. [Tai.17]

Daibonnô 大梵王　King Mahâbrahmâ; the king who reigns in the Mahâbrahmâ Heaven (Daibonten).

Daibon ôgû 大梵王宮 King Mahâbrahmâ's palace; Sk. brahmâ-vimâna. [Kusha.]

Daibonten 大梵天　The Mahâbrahmâ Heaven; the First Meditation Heaven in the world of form where King Mahâbrahmâ lives; Sk. Mahâbrahman, Mahâbrahmatva. See shikikai.

Daibontennô monbutsu ketsugikyô 大梵天王問仏決疑経　The Sutra on King Mahâbrahmâ's Questions to the Buddha and Clarification of Doubts; the Zen text containing the story that the Buddha lifted the flower and smiled (nenge mishô). The text is considered to have been compiled in China; abbreviated as Monbutsu-ketsugikyô 問仏決疑経. [Tai.24]

Daibon-gyô 大品経　Refers to Daibon-hannyakyô 大品般若経.

Daibon-hannyakyô 大品般若経　Refers to Makahannya-haramitsukyô.

daibosatsu 大菩薩　A great bodhisattva. I. A bodhisattva who has attained the stage of non-retrogression (futai) and is thus assured of becoming a Buddha. II. A title of respect for a bodhisattva. III. A title of respect for a monk of outstanding virtue: e.g., Gyôki 行基 was given this title by Emperor Shômu 聖武 in 749. IV. Refers to the god Hachiman who was considered an incarnation of a great bodhisattva.

Daibutchô daranikyô 大仏頂陀羅尼経　See Daibutchô-ju.

Daibutchô-ju 大仏頂呪　Also Butchô-ju 仏頂呪 and Ryôgon-ju 楞厳呪; refers to the Byakusangai-butchô-ju 白傘蓋仏頂呪 contained in the Shuryôgongyo 首楞厳経 [T.19, No.945]. The spell, consisting of 427 phrases, is believed to be effective in driving away evil spirits, curing illnesses, etc. [K.49]

Daibutcho nyorai mitsuin shusho ryogi shobosatsu mangyo shuryogongyo 大仏頂如来密因修証了義諸菩薩万行首楞厳経　See Shuryôgongyô.

daibutsu 大仏 The large Buddha at the Tôdaiji Temple in Nara. See Tôdaiji. [Basho.]

daibyakugosha 大白牛車　'A cart drawn by a great white bullock.' As it appears in the parable of a burning house in the Lotus Sutra, it represents the supreme One-Vehicle teaching (ichijô). See kataku-yu; sansha shisha.

daichi 大地 Earth, ground; Sk. dharanî-tala. [Sukha.]

daichi 大智　Great wisdom; the wisdom of knowing absolute reality.

daichi wa gu no gotoshi 大智は愚の若し 'Great wisdom appears to be foolish.'

Daichidoron 大智度論　The Great Wisdom Discourse; the Discourse on the Makahannya-haramitsu-kyô (Mahâprajñâpâramitâ Sûtra) attributed to Nâgârjuna (Ryûju); 100 fasc.; tr. by Kumârajîva (Kumarajû) [T.25, No.1509]. [S.IV-1,Xb-1]

Daichiron 大智論　The Great Wisdom Discourse; refers to the Daichidoron.

daidanna 大檀那　A great donor; one who makes many donations to one's temple.

daidan'otsu 大檀越 A great donor; same as daidanna.

daidô 大道 The Great Way; the Buddhist Path.

daidô mumon 大道無門 'The Great Way is gateless'; the phrase appears in the Mumonkan (Gateless Gate).

Daidôshi 大導師 'Great Leader'; Sk. Susârtha-vâha ('Good caravan-leader'); the name of a bodhisattva.

daie 大衣　A large robe; Sk. samghâti; the same as sogyari; one of the three kinds of robes. See kesa; sanne.

daie 大会　A large assembly; the same as daishue 大集会, an assembly of many monks and laymen.

daieshumon 大会衆門　'The gate of great assembly'; second of the 'five effect-gate' (gokamon 五果門) established by Vasubandhu (Seshin) in his Discourse on the Pure Land (Jodoron). See gokamon; gonenmon.

Daiei 大瀛 A priest and scholar of the Honganji school; 1760-1804; studied the Jodoshin teaching under Eun 慧雲. When the view that one must express one's faith in one's three acts (sangô kimyô 三業帰命) was accepted as the orthodox teaching by the seminary of Shin studies (gakurin 学林), Daiei presented criticism of it in 1797. He also wrote Ôchô-jikidô kongôhei 横超直道金剛峭 (Vajra-ax to Reveal the Direct Path for Crosswise Transcendence), clarifying the correct teaching of the Jodoshin school concerning faith.

Daienken 大焔肩 'Shoulders of Great Flame'; Sk. Mahârci-skandha. I. the name of a Buddha in the south. II. The name of a Buddha in the zenith.ZZZ

daienkyochi 大円鏡智　The great perfect mirror-wisdom; Sk.adarsa-jnana; the wisdom to which the eighth consciousness develops when one's practice matures. It reflects all phenomenal things as they are like a clear mirror; one of the four wisdoms (shichi) and the five wisdoms (gochi).

daieshu 大会衆 'Great assembly'; the assemblage of bodhisattvas and sages in the Pure Land. [KG.2,4]

daieshumon 大会衆門 'The gate of great assembly'; the second of the five effect-gates (gokamon). See gokamon.

Daie Soko 大慧宗杲 Ch. Ta-hui Tsung-kao (1089-1163); a Chinese Zen master of the Rinzai school, famous for advocating the use of koan for attaining satori. His line became the main current of the Zen tradition in the Southern Sung dynasty.

daifui 大怖畏 Great fear; Sk. maha-bhaya. [Yoga.]

daiga 大我　'Great self'; one's true self is completely free and not subject to any restriction or hindrance, being identical with Nirvana; contrasted with shoga 小我, 'the small self' bound by false desires and attachment. [S.III-8]

Daiga 提河 Sk. Ajitavati; a river in Central India; the Buddha passed into Nirvana on the western side of this river. [KG.6]

daigan 大願 A great vow; Sk. mahapranidhana [Sutra.; Yoga.], pranidhana, pranidhana-visesa [Sukha.]; a vow of a bodhisattva or a Buddha; especially, Amida's great Vow. [SW.]

daigangoriki 大願業力　The great vow-karmic power; Amida's great power generated by the great vow and practice; refers to Amida's saving power. The term first appears in Shan-tao's (Zendo) Commentary on the Contemplation Sutra, section on the "Essential Meaning" (Gengibun 玄義分): "All ordinary people, whether good or evil, who attain birth avail themselves of Amida Buddha's Great Vow-Karmic Power as the dominant saving power (zojoen)." The term can be construed as the combination of the three elements: daigan 大願 (great vow), daigo 大業 (great karmic acts which refer to Dharmakara's practice for many kalpas), and dairiki 大力 (great power which Amida now possesses). [KG.4; SS.; YM.]

daigan hokki 大願発起 Making a great vow. [Oku.]

daiganriki 大願力　Great vow-power; extraordinary power or energy produced by a bodhisattva's vow. [Ta]

Daiganji 大巌寺　The Ta-yen Temple; the temple offered to T'an-luan (Donran) by the Emperor of Eastern Wei (東魏 Togi) dynasty; it was in an area in the present-day Shanhsi Province (山西省 Sanseisho, Shanxisheng). [KW.]

Daigen no ho 大元の法　See Taigen no ho.

daigi 大疑 'Great doubt'; great questioning; ultimate inquiry; deep probing into the ultimate meaning of life, etc. It is said in Zen that the great doubt leads to the great satori.

daigo 大悟 'Great enlightenment'; the title of the 26th chapter of the Shobogenzo.

daigo 醍醐　I. Sk. manda, lit. 'clarified butter'; the last and most refined of the four milk products; used for the supreme teaching of the Buddha as found, according to the Tendai school, in the Lotus Sutra and Nirvana Sutra. According to the Shingon school, it is found in the esoteric texts. See gomi. [KG.2,3,5,6] II. Refers to the Daigoji Temple.

Daigo no sakura-e 醍醐の桜会　Cherry-blossom meeting at the Daigoji Temple; the annual service at the Daigoji in Kyoto in the third month, which was followed by a cherry-viewing party. [K.198]

Daigo 大号 'Great Title'; Sk. Mahanaman; one of the five earliest disciples of the Buddha. [Dai.]

daigokyo 大号叫 A great shriek or cry; Sk. maharaurava. [Yoga.]

daigo no gohyakunen 第五の五百年　The fifth 500-year period; see go-gohyakusai. [SW.]

Daigoji no sakura-e 醍醐寺の桜会　See Daigo no sakura-e. [K.533]

daigon 大権　A great incarnation; a great deity who has appeared in this world in human form. [S.I-3,8; Tai.6]

Daigon 大厳 'Great Adornment'; one of the bodhisattvas mentioned in the Vimalakirti Sutra.

Daiguren-naraka 大紅蓮奈羅迦 The hell of Great Padma (red lotus flower); Sk. Maha-padma-naraka; the seventh of the eight freezing hells; the sinners in this hell suffer extreme freezing cold so that their flesh is torn to pieces like a red lotus flower. [Yoga.]

daiguzeigan 大弘誓願 Great, universal vow; Sk. pranidhi, pranidhana-visesa. [Sukha.]

daigyo 大行 'Great Practice'; reciting the Name of Amida Buddha, i.e., the nembutsu, supported by the Buddha's power; this act originates from the Seventeenth Vow and contains all the merits and virtues of True Suchness. This act constitutes the karmic energy for attaining birth in the Pure Land. [KG.2]

Daigyozetsu 大樂説 'Great Eloquence'; Sk. Mahapratibhana; the name of a bodhisattva. [Lotus.]

Daihannya 大般若　Refers to the Daihannya-haramittakyo. [K.68,637; Ma.103; S.I-6,II-10,VII-23; Tai.5,6,38]

Daihannya-haramittakyo 大般若波羅蜜多経　Sk. Mahaprajnaparamita Sutra, the Great Perfection of Wisdom Sutra, 600 fasc.; tr. by Hsuan-tsang (Genjo) in 659. This version of the Hannyo-kyo contains most of the varieties of the Hannya group of sutras. See Hannyakyo. [T.5-7, No.220].

Daihannya-haramitta shingyo 大般若波羅蜜多心経　Refers to Hannya-shingyo. [O.VI]

Daihannyakyo 大般若経　Refers to the Daihannya-haramittakyo. [Tai.23]

Daihannyakyo shindoku no kuriki 大般若経真読の功力　The efficacy of chanting the whole of the Daihannyakyo; see shindoku. [Tai.23]

Daihannya no dei 大般若の泥 Gold powder used in copying the Daihannyakyo. [S.VII-16]

Daihannya no midokyo 大般若の御読経　Chanting of the Daihannya-haramittakyo. [K.3]

daihatsunehan 大般涅槃 Sk. mahaparinirvana, 'great, complete Nirvana'; the ultimate state of enlightenment. [KG.2,3,5; SW.]

Daihatsunehangyo 大般涅槃経 The Mahaparinirvana Sutra, 40 fasc.; tr. by Dharmaksema (Donmushin 曇無讖 )[T.12, No.374]. This is the Mahayana account of the Buddha's Parinirvana. The sutra also explains the eternal presence of the Buddha and the inherence of Buddha-nature in every living being. See Nehan-gyo.

daihi 大悲　Great compassion; Sk. mahakaruna.

Daihi 大悲 'Great Compassion'; Sk. Adhimatra-karunika ('Exceedingly compassionate one'); the name of a Great Brahma. [Lotus.]

daihi bosatsu 大悲菩薩 The compassionate bodhisattva; refers to Senju Kannon. [H.; Sh.]

daihi daijuku 大悲代受苦　Taking upon oneself the sufferings (of sentient beings) out of great compassion; used to describe bodhisattvas' compassionate saving activity even to subjugating themselves to the torments of hell. [S.I-10]

daihi honzei 大悲本誓　The original vow arising from great compassion. [S.II-6]

daihijinshu 大悲神呪　The divine spell of great compassion; see Senju-darani.

Daihi-ju 大悲呪　Also Daihi-shu; 'the spell of great compassion'; refers to Senju-darani. [Hei.3]

daihi koe no chikara 大悲広慧の力 The power of great compassion and vast wisdom (of Amida). [KG.3]

Daihi-kuchi kongo daikyoo gikikyo 大悲空智金剛大教王儀軌経 The Sutra on the Rite of the Great King of Teaching Called the Vajra of Great Compassion and Wisdom of Voidness; 5 fasc., 20 chapters; abbreviated to Daihi-kuchi-kongokyo 大悲空智金剛経; Sk. Hevajra-tantra; translated into Chinese by Dharmagupta (Hogo 法護). This belongs to the Vajra Peak group of sutras and to the Anuttara-yoga tantra (mujoyuga tantora) division; probably composed in India in the latter half of the 8th century, it spread widely in Tibet as the representative text of the Prajna tantras but was hardly known in China and Japan. Although stressing the harmony of Prajna (transcendent wisdom) and Upaya (skillful means), this work mainly expounds a sexual tantra characterized by Sakti companions (shakuti). [T.18, No.892]

Daihi-kuchi kongokyo 大悲空智金剛経 The Sutra on the Vajra of Great Compassion and Wisdom of Voidness; Sk. Hevajra-tantra; an abbreviation of Daihi-kuchi-kongo-daikyoo-gikikyo.

Daihikuse Kanzeon 大悲救世観世音　Avalokitesvara, the great compassionate savior of the world. [SW.]

Daihikyo 大悲経　The Compassion Sutra; 5 fasc., tr. by Narendrayasa (Narendairiyasha 那連提黎耶舎) and Fa-chih 法智 (Hochi) in the 6th century [T.12, No.380]. The sutra gives an account of the Buddha's death, his transmission of the Dharma to Brahma, Indra, Kasyapa, and Ananda, the merit of making offerings to his relics, etc. [An.; S.VI-18]

daihi no gan 大悲の願 The Vow of Great Compassion; Amida's vow of salvation; particularly, in Shinran's usage, the Seventeenth Vow and the Twelfth and Thirteenth Vows. [KG.2]

daihi no guzei 大悲の弘誓　The universal vow of great compassion; refers to Amida's vow. [Tai.6]

daihi no seigan 大悲の誓願 See daihi no gan. [KG.5]

daihiriki 大悲力　Power of the great compassion. [K.39]

Daihi senjugen 大悲千手眼 The Compassionate One with a thousand hands and eyes. See Senju Kannon. [Rin.; San.244]

daihishin 大悲心 Mind of great compassion; Sk. karunasaya, karuna-cittata, mahat-karunya-citta. [Yoga.]

daihisho 大悲声 Voice of great compassion; Sk. mahakaruna ... sabda. [Sukha.]

daiho 大法 I. Great Dharma; Sk. udara-dharma, maharya-dharma. [Sutra.] II. Sk. Mahadharma; the name of a kimnara king. [Lotus.]

Daihoben butsu-hoongyo 大方便仏報恩経　The Sutra on the Buddha's Repayment of his Indebtedness (to his Parents) by Great and Skilful Means, 7 fasc.; translator unknown [T.3, No.156]; the sutra expounds the Buddha's acts of repaying indebtedness to his parents, e.g., by visiting the Trayastrimsa Heaven (Toriten) to preach the Dharma to his mother. It is said that this sutra was preached to counter the criticism of a brahmin that the Buddha's renunciation of the world was an act of negligence of his duty to his parents. He explains that, during his lives from the beginningless past, he became parents to all sentient beings and also they, in turn, became his parents, and that he renounced the world in order to save all beings.

daihodo 大法幢 A great banner of the Dharma; Sk. mahadharma-dhvaja. [Sukha.]

Daihodo-daishukyo 大方等大集経　See Daishukyo.

Daihodo-kyo 大方等経　Abbr. of Daihodo-daishukyo 大方等大集経; see Daishukyo. [An.; R.I-20]

Daihogon 大宝厳 'Great Treasure-Ornament'; Sk. Prabhuta-ratna ('Rich treasure'); the name of a cosmic period. [Lotus.]

daiho hiho 大法秘法　Great and secret ritual practices. [Hei.3; Tai.8]

daihokai 大宝海　The great treasure-ocean; refers to Amida's boundless merit and virtue. [IT.; SS.]

Daihokkukyo 大法鼓経 The Great Dharma-drum Sutra; the sutra expounding that the Tathagata is eternally dwelling, that all sentient beings have the Buddha-nature, and that the doctrine of voidness is a provisional teaching; 2 fasc.; translated by Gunabhadra (Gunabadara) [T.9, No.270]. [An.]

Daihoko juringyo 大方広十輪経　The Great Extensive Sutra on the Ten Wheels, 8 fasc.; the translator unknown [T.13, No.410]. This sutra expounds the virtue of Jizo.

Daihoshakukyo 大宝積経 The Sutra on the Great Collection of Treasure; (Sk. Maharatna-kuta-sutra); a collection of forty-nine independent sutras in 120 fasc., which form forty-nine 'teaching assemblies' 会 (e); Bodhiruci (Bodairushi) completed his translation of twenty-five teaching assemblies in 713, and the rest was a collection of sutras translated by his predecessors and contemporaries. The fifth teaching assembly corresponds to the Larger Sutra. [T.11, No.310]

Daihoshogon 大宝荘厳 'Adorned with Great Treasure'; Sk. Maharatna-pratimandita; the name of a cosmic period. [Lotus.]

Daii 提謂 Sk. Trapusa; he and his younger brother Bhallika met the Buddha four weeks after the Buddha's enlightenment and offered him food. He became a lay Buddhist, and Bhallika became a Buddhist monk. [KG.6]

daiichi daini daisan honin 第一第二第三法忍　The first, second, and third insights into the nature of dharmas. They refer to: 1) awakening to reality by hearing the teaching of the Dharma (onkonin 音響忍); 2) coming into accord with the ultimate reality (nyujunnin 柔順忍); and 3) insight into the non-arising of all dharmas (mushobonin 無生法忍). See sannin. [Dai.]

daiichigi 第一義 The highest principle of Dharma; the ultimate truth or reality; the absolute state of existence, and so refers to daiichigitai. [Juju.; S.Pref.,I-10.Va-12; Tai.24]

daiichigichi 第一義智 The wisdom of knowing the highest truth; Sk. paramartha-jnana. [Lanka.]

daiichigiku 第一義空　The first-principle void; Sk. paramartha-sunyata; one of the eighteen kinds of void distinguished in the Daibon-hannyakyo, etc.; void as the first or ultimate principle, i.e., void beyond all relative concepts; cf. juhachiku. [S.IV-9]

daiichigi-kyogai 第一義境界 The realm or state of the highest reality; Sk. paramartha-gocara. [Lanka.]

daiichigitai 第一義諦　Sk. paramartha-satya 'the first principle'; the ultimate reality; also shintai 真諦 and shogitai 勝義諦. One of the two aspects of reality, the other being reality in the worldly sense (sezokutai).

daiichimuhison 第一無比尊 The Supreme, Peerless Honored One; an epithet of the Buddha. [Juju.]

daiichimujoson 第一無上尊 The Supreme, Unsurpassed One; an epithet of the Buddha. [Juju.]

daiikku 第一句 The first phrase; the ultimate phrase; the last words to describe the ultimate truth. [Rin.]

daiiko 大威光 Great majestic light; Sk. tejas. [Sukha.]

Daiitoku 大威徳 'Great Dignity'; Sk. Mahatejas; the name of a garuda (karura) king. [Lotus.]. Also. refers to Daiitoku Myoo [Tai.18].

Daiitoku-shu 大威徳呪　The spell of great majesty; refers to the Shijoko daiitoku shosai-kichijo daranikyo 熾盛光大威徳消災吉祥陀羅尼経; 1 fasc., tr. by Amoghavajra (Fuku) [T.19, No.963]. This is a sutra expounding the merit of the spell of the Tathagata Shijoko 熾盛光 (Blazing Light).

Daiitoku Myoo 大威徳明王　Sk. Yamantaka Vidyaraja; one of the five myoo deities (godai-myoo). He has three faces and six arms, and rides a large white ox. Assuming a fearsome appearance, he subdues deadly snakes and evil dragons. It is believed that, in his original state, he is Amida. [Tai.12]

Daiitoku no ho 大威徳の法　A ritual dedicated to Daiitoku Myoo. This is performed to pray for the subjugation of evil dragons, devils and enemies. [Tai.20]

Daiitokuzo 大威徳蔵 'Great Storage of Dignity'; Sk. Mahatejo-garbha; the name of a samadhi. [Lotus.]

daijakujo 大寂定　I. The great tranquility samadhi. Originally, refers to Nirvana in which all passions are calmed and all mental functions cease to arise. II. The name of the samadhi which Sakyamuni entered before preaching the Larger Sutra. The term appears in the T'ang version of the Larger Sutra, in which it is stated, "The World-Honored One now dwells in the Samadhi of Great Tranquility, performs the Tathagata's works, accomplishing them all, provides practices for bodhisattvas and contemplates all Buddhas of the past, present and future." See gotoku zuigen. [JW.]

daijakumetsu 大寂滅 I. Great tranquility; great Nirvana. [B.; Ni.19] II. Great Tranquility; the state of ultimate tranquility which the bodhisattvas of the seventh stage attain. This state is comparable to the Hinayanistic Nirvana. Those who attain this state are led to believe mistakenly that they have realized the final enlightenment. [KG.4]

daiji 大士　A great being, Sk. mahasattva, which is transcribed as makasatsu 摩訶薩; a synonym of bosatsu 菩薩, bodhisattva; also, buddha-suta (Buddha's child) in Sk. [Sukha.].

daiji 大寺 'A large temple or monastery.'

Daiji 大寺 P. Mahavihara. See Mahabihara.

daiji 大事　Important matter.　I. The most important thing one should do, i.e., seeking to attain enlightenment. II. Refers to ichidaiji innen 一大事因縁; the most important cause for which the Buddha appeared in the world, i.e., expounding the Dharma to save sentient beings. See ichidaiji no innen.

daiji 大慈　Great compassion, great mercy; Sk. mahamaitri.

daiji daihi 大慈大悲　Great compassion and great mercy.

daiji daihi no honji 大慈大悲の本地　The original state of the bodhisattva of great compassion and mercy; refers to Kannon. [Tai.6]

daiji daihi no Kanzeon 大慈大悲の観世音　Kanzeon of great compassion and mercy. See Kannon. [Tai.12]

daiji daihi no satta 大慈大悲の薩藉　A bodhisattva of great compassion and mercy; here refers to Jizo. [Tai.20]

daiji daihi no zo 大慈大悲の像 A statue of the bodhisattva of great compassion and great mercy; a statue of Kannon. [Basho.]

daijihishin 大慈悲心　Great compassionate heart. [Tan.4]

daijihishin 大慈悲身 The body of great compassion. [An.]

daiji kuse Shotokuo 大慈救世聖徳王　Prince Shotoku, the great compassionate savior of the world. [SW.]

daiji no megumi 大慈のめぐみ Benevolence of the great compassionate one; a Buddha or bodhisattva's compassion that relieves one's suffering; refers especially to Kannon's benevolence. [Oku.]

daijigoku 大地獄 A great hell. [Juju.]

daijiho 大地法 The 'great earth' dharmas; Sk. mahabhumika dharmah; the universally concomitant mental functions; one of the six groups of mental functions established in the Kusha school. It contains the following ten mental functions which necessarily arise when the mind operates: 1) ju 受 (vedana), sensation; 2) shi 思 (cetana), thought; 3) so 想 (samjna), perception; 4) yoku 欲 (chanda), desire; 5) soku 触 (sparsa), contact; 6) e 慧 (prajna), intellect; 7) nen 念 (smrti), memory; 8) sai 作意 (manaskara), attention; 9) shoge 勝解 (adhimoksa), deep understanding; and 10) jo 定 (samadhi), concentration. For the corresponding group of mental functions in the Hosso school, see hengyo 遍行.

Daijikkyo 大集経　See Daishukyo.

daiji mijingo 大地微塵劫　Kalpas numerous as the particles of the great earth. [KW.]

daijin 大臣 A minister; Sk. amatya. [Sukha.]

daijin kanzoku 大臣官族 Minister and state-officer; Sk. amatya. [Sukha.]

daijinzu 大神通　Great supernatural power. [Tai.24]

Daijizaio 大自在王 'Great sovereign king'; Sk. Mahesvara-raja*; the 83rd of the 143 bodhisattvas listed in the Jujubibasharon. [Juju.]

Daijizaio Bosatsu 大自在王菩薩　Great Sovereign-King Bodhisattva; the original deity who was reincarnated as Hachiman 八幡, the god of war. [K.1]

Daijizaiten 大自在天　Mahesvara Heaven; the highest heaven in the world of form (shikikai), where the god Mahesvara (Maheishubara) lives. The term is also used to refer to the sixth heaven in the world of desire (yokkai). [S.II-8]

Daijo 大成 'Great Arising'; Sk. Mahasambhava; the name of a Buddha-land. [Lotus.]

daijo 大定　Great meditation. [S.IV-1]

daijo 大乗 Great Vehicle; Mahayana; the teaching which conveys all sentient beings to Buddhahood; established as opposed to Hinayana, or Lesser Vehicle, which is primarily concerned about an individual's salvation. Followers of Mahayana are called bodhisattvas. They make vows to save all beings, cultivate wisdom and accumulate merits by performing the Practice of Six Perfections (ropparamitsu). Also a Mahayana sutra. [KG.2,3,4]

Daijo abidatsuma zojuron 大乗阿毘達磨雑集論 The Mahayana Discourse on Miscellaneous Abhidharma Theories; also called Zojuron 雑集論 (Miscellaneous Collection Discourse) and Taihoron 対法論 (Abhidharma Discourse); a work compiled by Sthiramati (Anne) combining Asanga's Abhidharma discourse and Buddhasimha's (Shishikaku) commentary on it; one of the sixteen basic discourses of the Hosso school (Hossoshu shoe no kyoron); tr. by Hsuan-tsang (Genjo), 16 fasc. [T.16, No.1606].

Daijo daigisho 大乗大義章 The Great Meanings of Mahayana; also, Homon-daigi 法門大義 (Great Significance of the Teaching); the record of correspondence between Hui-yuan (Eon) of Mt. Lu and Kumarajiva (Kumaraju). Hui-yuan asked Kumarajiva questions about Buddhist teachings and practice, of which eighteen were compiled together with their answers. It is to be noted that they include questions about Dharma-body (Dharmakaya) and nembutsu samadhi (nembutsu zanmai).

Daijo doshokyo 大乗同性経 The Mahayana Sutra on the Equal Nature; Mahayana samasvabhava-sutra*; the full title is Issaibutsu gyonyuchi birushana-zosetsukyo 一切仏行入智毘盧舎那蔵説経; 2 fasc., translated by Jnanayasas (Janayasha) [T.16, No.673]. In this sutra, the Buddha expounded to the Raksasa King of Lanka Castle various Mahayana teachings, including the thirty-seven elements of enlightenment (sanjushichi-dobon) and birth-stories of Buddhas and bodhisattvas. [An.; KG.]

Daijogisho 大乗義章 The Principles of Mahayana; an encyclopedic compedium of Mahayana, 10 fasc., by Hui-yuan (Eon) of the Ching-ying Temple 浄影寺 (Joyoji); a rich source of information on various aspects of Mahayana. [T.44, No.1851]

Daijo-hifundari-kyo 大乗悲分陀利経　See Hike-kyo.

daijo hokokyo 大乗方広経 An extensive Mahayana sutra; Sk. mahayana-vaipulya-desana. [Sam.]

Daijo honsho shinjikangyo 大乗本生心地観経　An 8-fascicle sutra. [T.3, No.159]; often abbreviated to Shinjikangyo.

daijo isshin kongohokai 大乗一心金剛宝戒　'The Mahayana diamond-treasure precepts based on One Mind'; the Mahayana precepts presented in the Brahma-net Sutra (Bonmo-kyo); also called endonkai 円頓戒 (precepts for perfect and sudden emancipation), daijokai 大乗戒 (Mahayana precepts), and bosatsukai 菩薩戒 (bodhisattva precepts). The core of these precepts abides in the universal and ultimate One Mind, which is itself True Suchness, and so, once received in the mind of the practitioner, it continues to exert its influence everlastingly. Since it is indestructible, it is compared to diamond. [YM.]

daijokai 大乗戒　Mahayana precepts; the precepts to be observed by bodhisattvas; hence, also, bosatsukai 菩薩戒. They include the ten major and forty-eight minor precepts presented in the Brahma-net Sutra (Bonmo-kyo) and the threefold pure precepts (sanjujokai). See Bonmo no juju; shojokai.

daijo-kaidan'in 大乗戒壇院　The hall of the Mahayana-precept platform; the name of one of the nine main halls on Mt. Hiei. This is where the Mahayana precepts are given to monks. Saicho, the founder of the Japanese Tendai school, fervently wished to establish a platform on Mt. Hiei for conferring the Mahayana precepts to monks. His wishes were granted a week after his death. [Tai.15]

Daijo kishinron 大乗起信論　The Awakening of Faith in Mahayana; a Mahayana discourse attributed to Asvaghosa (Memyo); there are two Chinese translations, one by Paramartha (Shindai) [T.32, No.1666] and the other by Siksananda (Jisshananda) [T.32, No.1667]. This discourse systematically presents the theory of "dependent origination from the Tathagata-matrix" (nyoraizo-engi), stating that the phenomenal world of our experience originates from the Mind of True Suchness under the influence of our spiritual darkness (mumyo). If we awaken faith in the three treasures (sanbo) and perform practices, such as charity, we will attain deliverance. In order to safeguard pure faith, the author recommends mindfulness of Amida to attain birth in the Land of Utmost Bliss. The discourse has been highly valued in China and Japan as an important text clarifying the essentials of Mahayana. Of a great many commentaries, the following three are traditionally considered of paramount importance: 1) Kishinronso 起信論疏 (Commentary on the Awakening of Faith) by Wonhyo (元暁 Gangyo, 617-686), 2 fasc. [T.44, No.1844]; 2) Daijo kishinron giki 大乗起信論義記 (Annotation of the Awakening of Faith in Mahayana) by Fa-tsang (法蔵 Hozo, 643-712), 5 fasc. [T.44, No.1846]; (3) Daijo kishinron gisho 大乗起信論義疏 (Commentary on the Awakening of Faith in Mahayana) by Hui-yuan of Ching-ying temple (浄影寺慧遠 Joyoji Eon, 523-592), 4 fasc. [T.44, No.1843].
The subjects of discussion can be epitomized as follows: 1) One Mind (isshin 一心) ― the absolute, all-inclusive reality-mind of sentient beings, which the author terms 'mind of sentient beings' (shujoshin 衆生心); this mind contains all phenomenal things and noumenal principles. 2) Two Aspects of One Mind (nimon 二門, lit. 'two gates' ); one is the mind as True Suchness (shin-shinnyo 心真如), which transcends both time and space; Ching-ying identifies this with the ninth consciousness which is pure and undefiled; the other is the mind as phenomena (shinshometsu 心生滅), which again has two aspects: the aspect of enlightenment and that of non-enlightenment; the state in which the pure enlightenment-mind and the phenomenal non-enlightenment-mind co-exist is termed 'alaya' ('store'; ariya, 阿梨耶), which Ching-ying considers to be the eighth consciousness. 3) Threefold Greatness (sandai 三大) ― the greatness of 'Mahayana' is explained in terms of essence, manifestation, and function; 1. True Suchness is the essence of all that exists; 2. it is manifested as the Tathagata-matrix; 3. its function is to give rise to all good causes, worldly and supraworldly. 4) Four Faiths (shishin 四信); in order to attain enlightenment, one should awaken the following: 1. belief in the ultimate source, i.e. True Suchness; 2. faith in the Buddha's immeasurable merits and virtues; 3. belief in the Dharma; and 4. faith in the Sangha, especially bodhisattvas. 5) Five Practices (gogyo 五行); one should perform the following practices in order to realize the above: dana, observance of the precepts, patience, effort, cessation (samatha) and contemplation (vipasyana).
The unfolding of the phenomenal world from True Suchness is explained in terms of sansai rokuso 三細六麁 (three subtle workings and six gross activities); the first three are subconscious workings and the next six are conscious activities of mind taking place in the plane of causal relationships. See sansai rokuso.
[Authorship] Asvaghosa's authorship has been doubted for a long time. Apart from the fact that there is no Sanskrit or Tibetan text of this work, the ideas expressed in it represent highly developed Mahayana thought; the term 'Ariya' 阿梨耶 (alaya) appears in the Lankhavatara Sutra which was presumably composed much later than Asvaghosa and Nagarjuna, and is expounded by Asanga (Mujaku) who flourished in the fourth century. Shinko Mochizuki, an eminent Japanese scholar of Buddhism, published his views on the authorship on several different occasions since 1902. Some of the points he presented are as follows: 1) The Awakening of Faith is clearly based on the Sutra on the Observation of the Effects of Good and Evil Karma (Senzatsu zennaku gohokyo 占察善悪業報経), which is of Chinese origin; 2) the Awakening of Faith also quotes such spurious sutras as the Benevolent King Prajnaparamita Sutra and the Bracelet Sutra (Bosatsu yoraku hongokyo 菩薩瓔珞本業経); 3) the five kinds of wrong views on 'self' refuted in the text were most probably the heretical views held by Chinese Buddhists concerning Dharma-body and Tathagata-matrix; 4) the names of the three Buddha-bodies must have been adopted from the scriptures current in north China, while their meanings were borrowed from masters of the She-lun school (Shoronshu) in south China; 5) the theory of the threefold greatness ― essence, manifestation, and function ― was based on the theory of three Buddha-bodies of the masters of north China; 6) the concept of True Suchness (shinnyo) is similar to the theory held by the Southern Group of the Ti-lun school (Jironshu); (7) the 'Ariya' consciousness is defined in much the same way as in the Ti-lun school and She-lun school. Mochizuki also denied the ascription of the Chinese version to Paramartha, because his terminology as found in A Commentary on the Mahayana Samgraha (Shodaijoron shaku) and others which were indubitably Paramartha's translations, is not the same as that used in the Awakening of Faith.
Hui-chun 慧均 (Ekin) of the T'ang dynasty stated in his Essentials of the Four Discourses (四論玄義 Shiron gengi) that the author of the Awakening of Faith must have been a master of the Ti-lun school; the central idea of this school is 'origination from the Tathagata-matrix' (shinnyo engi); this school also advances the theory that 'Ariya consciousness' is compounded of both true reality and delusory manifestation. Another Japanese scholar, Hiroo Kashiwagi found a possible link between the Awakening of Faith and T'an-yen 曇延 (Don'en), an eminent scholar in the 6th century; he composed commentaries on the Nirvana Sutra and others, including the Awakening of Faith. His Commentary on the Awakening of Faith shows traces of his efforts to harmonize the teaching of the Nirvana Sutra and the main ideas of the Awakening of Faith.
Recently, Noritoshi Aramaki of Otani University has gone a step further and proposed that T'an-yen 曇延 (Don'en) (516-588) was the probable author. According to the Later Biographies of Eminent Monks (Zoku kosoden 続高僧伝), compiled by Tao-hsuan (Dosen), T'an-yen had deep understanding of the Nirvana Sutra, Garland Sutra, Commentary on the Prajnaparamita Sutra, Discourse on the Ten Stages, etc. Aramaki assumes that when Paramartha produced a translation of A Commentary on the Mahayana Samgraha (Shodaijoron shaku), T'an-yen quickly obtained a copy of it and, based on its main ideas, composed the Awakening of Faith. His dream of a 'white horse' [T.50, p.488] is strongly suggestive of his authorship of this work in the name of Asvaghosa (see Don'en). As for the date of the composition, Aramaki proposes the period between 564 and 570. T'an-yen also wrote a commentary on this discourse.

daijokochi 大乗広智 Extensive wisdom of Mahayana. [An.]

daijokyo 大乗経　A Mahayana sutra.

daijo no shoshin 大乗の正信 Correct faith in the Mahayana. [Kishin.]

Daijo rishu ropparamittakyo 大乗理趣六波羅蜜多経　The Sutra on the Mahayana Principle of Six Paramitas; 10 fasc., tr. by Prajna (Hannya 般若) [T.8, No.261]. This sutra expounds the Six Paramita practices (ropparamitsu).

daijo shigoku no kyo 大乗至極の教　The ultimate teaching of Mahayana. [MT.]

daijoshin 大乘心 The Mahayana mind or aspiration. [Den]

Daijo shogonkyoron 大乗荘厳経論 The Mahayana-sutralamkara (Adornment of Mahayana Sutras). The text consists of verses by Maitreya (Miroku) and commentary by Vasubandhu (Seshin) through Asanga's (Mujaku) instruction. This work clarifies that the Mahayana is the supreme teaching and provides the best means to deliver beings from Samsara; it covers essential doctrinal points such as "Dharma-realm and sentient beings are one," "all sentient beings possess Buddha-nature," "the Tathagata-matrix (nyoraizo) is one's true self," and "one's basic consciousness is a product of one's delusory discrimination." It is also emphasized that the Mahayana is the authentic teaching of the Buddha; tr. by Prabhakaramitra during 630 and 633, 13 fasc. [T.31, No. 1604]; one of the sixteen basic discourses of the Hosso school (Hossoshu shoe no kyoron).

daijo shusho 大乗種姓 The Mahayana family; Sk. mahayana-gotra. [Yoga.]

daijo shutara 大乗修多羅　A Mahayana sutra. [SS.]

daijo soo 大乗相応 Suited for Mahayana Buddhism; Sk. mahayana-pratisamyukta. [Yoga.]

Daijo yuishikiron 大乗唯識論 The Mahayana Discourse on Consciousness-only; see Yuishiki-nijuron.

daijo zengon no kuni 大乗善根之国　A land of Mahayana goodness. [K.53]

daijobu 大丈夫　A great man; a bodhisattva who is devoted to cultivating virtue, compassion, and wisdom; Sk. mahapurusa. [Yoga.]

Daijobu-ron 大丈夫論　The Discourse on the Great Man; written by Deva (Daibara 提婆羅); tr. by Tao-t'ai 道泰 (Dotai); 2 fasc. [T.30, No.1577]. This work praises the virtue of charity and explains how it should be practiced. See Jobu-ron.

Daijoshi 大浄志 'Great Pure Will'; Sk. Mahakatyayana; also Makakasennen 摩訶迦肘延; one of the ten great disciples of the Buddha (judaideshi), renowned for his ability in debate. [Dai.]

Daiju 大住 'Great Abode'; also, Makakuchira 摩訶倶羞羅; Sk. Mahakausthila; the name of a disciple of the Buddha that appears in the Larger Sutra. [Dai.]

daijuhachigan 第十八願 'The Eighteenth Vow' of Amida; the most important of all the forty-eight vows made by Dharmakara (Hozo) which promises that those who have sincere and joyful faith, and recite Amida's name be brought to attain birth in the Pure Land. There are two other vows that promise one's birth in the Pure Land, i.e., Nineteenth (daijuku-gan) and Twentieth Vows (dainiju-gan), but in Shinran's interpretation, faith presented in the Eighteenth Vow is the pure faith of Other-Power, not mixed with practitioners' self-power calculations, and so it is the cause of birth in the True Recompensed Land. The implications of this vow are fully explained in the Kyogyoshinsho, chapter on "True Faith." The text of this vow is as follows: "If, when I attain Buddhahood, sentient beings in the lands of the ten directions who sincerely and joyfully entrust themselves to me, desire to be born in my land and think of me even ten times should not be born there, may I not attain perfect enlightenment. Excepted, however, are those who commit the five gravest offenses and abuse the Right Dharma." In the tradition of Pure Land Buddhism, 'think of me even ten times' is interpreted in the sense of 'call my Name even ten times.'

daijuhachigan jojumon 第十八願成就文 'The passage on the fulfillment of the Eighteenth Vow.' Concerning how the Eighteenth Vow has been fulfilled, the Larger Sutra states in the second fascicle, "All sentient beings who, having heard his Name, rejoice in faith, think of him even once, and sincerely transfer the merit of virtuous practices to that land, aspiring to be born there, will attain birth and dwell in the stage of non-retrogression. But excluded are those who commit the five grave offenses and abuse the Right Dharma."
In Shinran's interpretation, '... and sincerely transfer the merit of virtuous practices to that land...' reads '...through Amida's sincere merit transference...'; Shinran thereby clarified the working of the Other-Power. This reading can be justified in view of the Japanese reading of the original Chinese phrase. Secondly, '...will attain birth and dwell...' reads '... will immediately attain birth and dwell....' Shinran's reading comes from the different meanings of the term 'soku 即,' namely, 'now, then' and 'immediately.' He took the second meaning. Based on this reading, Shinran developed a unique soteriological theory that one's attainment of birth in the Pure Land takes place at the moment true faith is established in one's mind.

daijuichigan 第十一願 'The Eleventh Vow' of Amida; "If, when I attain Buddhahood, human and heavenly beings in my land should not dwell in the Rightly Established Stage and unfailingly reach Nirvana, may I not attain perfect enlightenment." Shinran calls this vow "the Vow of unfailing attainment of Nirvana" and "the Vow of realization of great Nirvana." The implications of this vow are fully explained in the Kyogyoshinsho, chapter on "True Enlightenment."

Daiju kindaraokyo 大樹緊陀羅王経 Refers to Daiju-kinnaraokyo. [An.]

Daiju kinnaraokyo 大樹緊那羅王経 The Sutra on the Kinnara King Great Tree; the sutra expounds the Kinnara King's guidance of sentient beings with music and encourages the practice of the Mahayana bodhisattva Way based on the standpoint of voidness; 4 fasc.; translated by Kumarajiva (Kumaraju) [T.15, No.625]. [An.]

daijukugan 第十九願 'The Nineteenth Vow' of Amida; "If, when I attain Buddhahood, sentient beings in the lands of the ten quarters, who awaken Bodhi-mind, perform various meritorious deeds and sincerely make aspiration, desiring to be born in my land, should not, at their death, see me appear before them surrounded by a multitude of sages, may I not attain perfect enlightenment." Shinran calls this vow 'the Vow of performing meritorious acts,' 'the Vow of Amida's appearance at one's death to guide one to birth in the Pure Land,' 'the Vow of Amida's coming to receive the aspirant,' and 'the Vow of Sincere Mind and Aspiration.' [KG.6]

daijunigan 第十二願 'The Twelfth Vow' of Amida; "If, when I attain Buddhahood, my light should be limited, unable to illuminate at least a hundred thousand kotis of nayutas of Buddha-lands, may I not attain perfect enlightenment." This is called "the Vow of Infinite Light," based on which Amida became a Buddha of infinite light.

daijusangan 第十三願 'The Thirteenth Vow' of Amida; "If, when I attain Buddhahood, my life-span should be limited, even to the extent of a hundred thousand kotis of nayutas of kalpas, may I not attain perfect enlightenment." This is called "the Vow of Infinite Life." As the result of this vow, Amida became a Buddha of infinite life.

daijushichigan 第十七願 'The Seventeenth Vow' of Amida; "If, when I attain Buddhahood, innumerable Buddhas in the lands of the ten quarters should not all praise and glorify my name, may I not attain perfect enlightenment." The Kyogyoshinsho, Chapter on "True Practice," is based on this vow. Shinran calls this vow by various names: the vow that the name shall be glorified by all the Buddhas, the Vow that the name shall be praised by all the Buddhas, the Vow that the name shall be lauded by all the Buddhas, the Vow accomplishing the going-forth aspect of the merit-transference, and the Vow of the nembutsu chosen from among many practices.

daikaho 大果報 A great reward; Sk. mahabhoga. [Sam.]

daijuku 代受苦　See daihi daijuku. [S.II-9]

daikaishu 大海衆　A great ocean-like multitude. I. Monks who are indistinguishable from each other just as the sea water is of uniform taste though rivers flowing into it have different tastes; also used to mean many monks. II. The general name for the bodhisattvas in Amida's Pure Land. See daikaishu bosatsu.

daikaishu bosatsu 大海衆菩薩　A great ocean-like multitude of bodhisattvas; also shojo daikaishu bosatsu 清浄大海衆菩薩 (a great ocean-like multitude of bodhisattvas of pure virtue); refers to all the bodhisattvas living in Amida's Pure Land.

daikangi 大歓喜 Greatly rejoicing; Sk. atta-manas [Sukha.]; also, mahapramodya [Yoga.].

Daikarintsu O 大華林通王 'King of the supernatural power of a big flower-forest'; the name of a Buddha; Sk. Puspavati-vana-raja-samkusumitabhijna. [Sukha.]

Daikasho 大迦葉 Sk. Mahakasyapa; see Makakasho. [Sukha.]

daiko 大光 I. Great light; Sk. vipula-prabha. [Sukha.] II. 'Great Light'; Mahaprabha; the name of a Buddha in the west. [Ami.] III. 'Great Light'; Sk. Vistirnavati ('Vastness'); the name of a Buddha-land. [Lotus.]

daiko 大劫　A large kalpa; see ko.

Daiko 大香 I. 'Great Fragrance'; Sk. Mahagandha; the 70th of the 107 Buddhas listed in the Jujubibasharon. [Juju.] II. 'Great Fragrance'; corresponds partly to Mahagandha-raja-nirbhasa ('Light of the great king of incense') in the Sanskrit text; the 28th of the 53 Buddhas of the past listed in the Larger Sutra. [Dai.]

Daikomon 大香聞 'Sensing great perfume'; the name of a Buddha; corresponds to Sk. Mahagandha-raja-nirbhasa. [Sukha.]

Daikokuten 大黒天 'Great black god'; Sk. Mahakala; also Daikokujin 大黒神 and Daiji 大時; usually transcribed as Makakaraten 摩訶迦羅天; a protector of the Three Treasures and a provider of food, portrayed as having a fearsome black countenance; also considered as a god of war and a god of merit and virtue. In esoteric Buddhism, he is an incarnation of Mahavairocana (Dainichi) in the fearsome form of a yaksa (yasha) king, and is depicted as having one head and eight arms or three heads and six arms. He is a war god, a god of wealth and happiness, and a cemetery god. As a war god, he is considered in India to be an incarnation or retainer of Siva (Shiba) or his consort, Durga. He is also sometimes considered to be an incarnation of Mahesvara (Daijizaiten). In Japan, Saicho was the first to perform the rite for the three-faced and six-armed Daikoku. Daikokuten is identified with a Shinto god, Okuninushi-no-mikoto 大国主命 and, as one of the seven gods of good fortune (shichifukujin), this god is portrayed as wearing a hood on his head, having a mallet of luck in his right hand, carrying a big bag with the left hand and standing astride two straw rice bags. Later, this god became enshrined in the kitchen of a temple.

daikonki 大根器 Great ability; (a man of) great spiritual potentiality. [Zen.]

Daikoo 大高王 'Great, High King'; Sk. Abhyudgata-raja ('Highly celebrated king'); the name of a cosmic period. [Lotus.]

Daikozo 大香象 'Great scented elephant'; Sk. Mahagandha-hastin*; the 128th of the 143 bodhisattvas listed in the Jujubibasharon. [Juju.]

Daikozoko 大香象光 'Light of great scented elephant'; the name of a Buddha; corresponds to Sk. Mahagandha-raja-nirbhasa. [Sukha.]

daikuju 大苦聚 A huge mass of pain; Sk. duhkha-skandha [Yoga.]

daikuzo 大庫蔵 A great storehouse. [An.]

Daikyo 大経 The Larger Sutra; the Sutra on the Buddha of Infinite Life; the title of the Sanskrit text is Sukhavativyuha, 'Adornment of Sukhavati, the Land of Bliss'; the most important of the three Pure Land sutras, in which Amida's vows and the Pure Land are fully recounted and the way of salvation through the nembutsu is presented. See Muryoju-kyo. [KG.2,3,4,5,6; YM.]

Daikyo no ge 大経の偈 The Verses on the Larger Sutra; refers to San'amidabutsuge 賛阿彌陀仏偈, the Verses Praising Amida Buddha by T'an-luan. [An.]

daikyokan 大叫喚 'Great shrieking'; Sk. Maharaurava; one of the eight great hells (hachidai-jigoku); this hell is located below the Shrieking Hell; the tortures inflicted on the sinners are ten times as great as those in the four hells above them and the sixteen subsidiary minor hells put together. Those who commit the faults of killing, stealing, adultery, drinking, and telling lies are doomed here. The lifespan of the sinner in this hell is eight thousand years which correspond to an almost incalculable length of time, for one day in this hell is equal to eight thousand years in the Nirmanarati Heaven (Kerakuten) and one day in this heaven is equal to eight hundred years in the human world. [Tai.12,17]

daikyokishin 大慶喜心 Great Joy; the joy attending the attainment of the faith of the Other-Power; refers to joyful faith (shingyo) in the Jodoshin school. [KG.3,6]

Daiman 大満 'Great Fulfillment'; Sk. Mahapurna; the name of a garuda (karura) king. [Lotus.]

daimao 大魔王　The great king of devils; refers to Papiyas (Hajun 波旬). [JW.]

daimeirusen 大迷廬山 Great mountain; Sk. mahameru. [Sukha.]

Daimokukenren 大目嗹連 Sk. Mahamaudgalyayana; also, 大目乾連, Mokukenren 目嗹連, Mokuren 目連, etc.; one of the ten great disciples of the Buddha (judaideshi), renowned for his supernatural powers. [Dai.; JW.; Kan.]

daimuni 大牟尼 Sk. mahamuni; a great sage; a Buddha. [Hosso.; Lanka.]

Daimuryoju-kyo 大無量寿経　The Larger Sutra on the Buddha of Infinite Life; see Daikyo; Muryoju-kyo. [JW.; KG.1,2,6]

Daimyo 大名 'Great name'; Sk. Mahanama; a disciple of the Buddha. [Sukha.]

Daimyo 大明 'Great light'; Sk. Mahaprabhasa*; the 31st of the 143 bodhisattvas listed in the Jujubibasharon [Juju.]; also, a Buddha in the west [Ami.].

Daimyojin 大明神　A great illuminating divine being; a general term of respect for a god, demi-god, or spirit that is believed to have especially strong power. [Une.]

daimyoso 題名僧　'Title priests'; ordinary priests participating in a big service other than the seven priests in the leading roles (shichiso). They are so called because they read out the title of the sutra after the dokushi 読師 (see shichiso). [O.VI]

dainehan 大涅槃 Great Nirvana; Sk. parinirvrta, mahaparinirvana [Sam.; Sukha.]; sama as Daihatsunehan. [IT.; KW.; SS.; YM.]

dainehando 大涅槃道　Enlightenment of great Nirvana. [SS.]

Dainehangyo 大涅槃経　Refers to Daihatsunehangyo, tr. by Dharmaksema (Donmushin). [S.Va-1]

dainenbutsu 大念仏　Big nembutsu; reciting the nembutsu in a loud voice. [S.IV-1]

dainenriki 大念力 Great power of mindfulness; Sk. mahasmrti-bala. [Yoga.]

Dainichi 大日　Sk. Mahavairocana, 'great illumination'; the central Buddha in the Shingon school, who is the embodiment of the true reality of the universe. In his Commentary on the Mahavairocana Sutra, Subhakarasimha (Zenmui 善無畏) gives the following three implications of this name: 1) 'removing the darkness and illuminating everything' (除闇遍明 joan henmyo); 2) 'capable of doing various works' (能成衆務 nojo shumu); and 3) 'its light neither arises nor perishes' (光無生滅 ko mu shometsu). [S.I-1.Vb-10,VI-1; Tai.10,18]

Dainichi Henjo 大日遍照　Mahavairocana, the Universally Illuminating One. [Tai.2,18]

Dainichi-kyo 大日経　The Mahavairocana Sutra; the popular title of the Daibirushana jobutsu jinpenkaji-kyo 大毘盧舎那成仏神変加持経, 7 fasc.; tr. by Subhakarasimha (Zenmui 善無畏) [T.18, No.848]; the Sanskrit title that appears in the Tibetan translation is: Mahavairocana-abhisambodhi-vikuruvita-adhisthana-vaipulya-sutra-indra-raja nama dharma-paryaya; one of the three canonical sutras of the Shingon school. The theoretical aspect of the teaching is expounded in the first chapter on the "states of mind" (Jushinbon 住心品) and the ritual aspect is fully discussed in the succeeding chapters.

Dainichi-kyo-sho 大日経疏　The Commentary on the Mahavairocana Sutra by Subhakarasimha (Zenmui); 20 fasc. [T.39, No.1796]; the full title is Daibirushana jobutsukyo-sho 大毘盧舎那成仏経疏, and its abbreviation is Daisho 大疏 (Great Commentary). This is the record by I-hsing 一行 (Ichigyo) of Subhakarasimha's lectures on the first thirty-one chapters of the Mahavairocana Sutra for Emperor Hsuan-tsung 玄宗 (Genso)(685-762). This is not merely a commentary on the sutra, but a re-interpretation of its main ideas from the standpoint of Chinese Buddhism. It had a great influence on the development of esoteric Buddhism, especially on Kukai's systematization of the Shingon teaching.

Dainichi no inmon 大日の印文　The inscribed passage by Mahavairocana. [S.I-1]

dainijugan 第二十願 'The Twentieth Vow' of Amida; "If, when I attain Buddhahood, sentient beings in the lands of the ten quarters who, having heard my name, concentrate their thoughts on my land, do various deeds and sincerely transfer their merits towards my land with a desire to be born there, should not eventually fulfill their aspiration, may I not attain perfect enlightenment." Shinran calls this vow by various names: 'the Vow of planting the root of virtue,' 'the Vow ensuring the birth of those who direct their thoughts [to the Pure Land],' 'the Vow of unfailing accomplishment of the ultimate salvation,' 'the Vow of Sincere Mind and Transferring Merit,' and 'the Vow of True Gate.' Those who practice according to this vow are to be born in the Transformed Lands.

dainijunigan 第二十二願 'The Twenty-second Vow' of Amida; "If, when I attain Buddhahood, bodhisattvas in the Buddha-lands of the other quarters who visit my land should not ultimately and unfailingly reach the Stage of Becoming a Buddha after One More Life, may I not attain perfect Bodhi. Excepted are those who wish to teach and guide sentient beings in accordance with their original vows. For they wear the armor of great vows, accumulate merits, deliver all beings from birth-and-death, visit Buddha-lands to perform the bodhisattva practices, make offerings to Buddhas, Tathagatas, throughout the ten quarters, enlighten countless sentient beings as numerous as the sands of the River Ganges, and establish them in the highest, perfect enlightenment. Such bodhisattvas transcend the course of practice of the ordinary bodhisattva stages and actually cultivate the virtues of Samantabhadra." This vow is called "the Vow of unfailing attainment of the rank next to Buddha," "the Vow of attainment of Buddhahood after one life-time," and also "the Vow of the Merit-transference for our return to this world." Based on the fulfillment of this vow, those born in the Pure Land where they attain enlightenment can freely visit other worlds to save beings.

dainika 第二果　The second fruit; the second of the four stages of spiritual attainment in Hinayana; ichiraika 一来果 or shidagonka 斯陀含果. See shika. [S.II-1]

daininso 大人相 The physical characteristics of a great man; Sk. mahapurusa-laksana [Sam.]. See sanjuni-daininso.

daiogu 大応供　A great arhat; one of the thirty-seven names of Amida (Amida sanjushichigo). See ogu. [JW.]

Daionjo 大音聲 'Great sound and voice'; Sk. Mahaghosa-svara*; the 39th of the 143 bodhisattvas listed in the Jujubibasharon. [Juju.]

Daionno 大音王 'King of Great Sound'; the name of a Buddha; Sk. Giri-raja-ghosa. [Sukha.]

daira 提羅　Abbr. of sendaira 扇提羅 or 栴提羅; Sk. sandha; one who has no distinctive sexual organ; a eunuch. [Tai.24]

dairi 大利　Great benefit; Sk. mahartha [Sutra.]. [JW.]

Dairiki 大力 'Great Power'; Sk. Mahavikramin ('Great courage'); the name of a bodhisattva. [Lotus.]

Dairokuten 第六天 The Sixth Heaven; the highest heaven in the world of desire (yokkai), known by the name of Takejizaiten 他化自在天; Sk. Paranirmita-vasavartin, meaning 'having power over (enjoyments) magically created by others (in the lower heavens).' The palace of the king of devils is in this heaven. See mao. [Dai.; S.I-1; Tai.16]

dairokuten no mao 第六天の魔王　The king of devils in the Sixth Heaven; see Dairokuten; mao. [Tai.12]

Dairon 大論　The Great Discourse; refers to the Daichido-ron attributed to Nagarjuna (Ryuju).

dairyoyaku 大良薬 Great medicine of wonderful effect; Sk. mahagada. [Sam.]

dairyu 大龍　Great dragons. [JW.]

dairyuzo 大龍象 'A great dragon-elephant'; Sk. mahanaga; used as an epithet of a Buddha. [Sukha.]

daisan 大參 'A big interview'; a big session of questions and answers held in the main hall of a Zen monastery with the participation of all the monks; distinguished from shosan 小參, a small interview.

Daisan'enten 第三焔天 'The Third Flaming Heaven'; refers to Yama Heaven (Yamaten 夜摩天), the third of the six heavens in the world of desire (yokkai); Sk. yama devas [An.; Sukha.].

daisan'i 第三位 'The third rank'; the head monk (shuso 首座) of the rear hall for monks. According to another source, this refers to zosu 蔵主, a monk in charge of the repository of sutras, one of the six secondary administrative officers in a Zen temple. See rokuchosu. [Rin]

daisanka 第三果　The third fruit; the third of the four stages of spiritual attainment in Hinayana; the same as fugenka 不還果 or anagonka 阿那含果. See shika. [S.Xa-2]

daisansai 大三災　'Three great calamities' which occur at the end of the cosmic period when the world begins to perish: 1) kasai 火災, seven suns appear in the sky and burn out the world; 2) suisai 水災, the whole world is flooded with water; and 3) fusai 風災, everything in the world is blown away by strong winds. See eko, shiko; shosansai. [Tai.8]

daisei funnu no akugen 大勢忿怒の悪眼　Vicious eyes showing great strength and fury; a fearsome look to frighten away enemies. [Tai.23]

daisei funnu no katachi 大勢忿怒の形　A form showing great strength and fury; a fearsome incarnation of a deity to suppress adversaries of Buddhism, e.g., Fudo. [Tai.12]

Daiseishi 大勢至　'Possessed of Great Power'; often abbreviated to Seishi 勢至; Sk. Mahasthamaprapta; one of the two attendant bodhisattvas of Amida, who stands on his right-hand side and represents wisdom. [Dai.; JW.; Kan.; SW.]

Daiseishi hooji 大勢至法王子　Dharma-prince Mahasthamaprapta. [SS.]

daisen 大千　Abbr. of daisenkai and sanzen-daisen-sekai. [Dai.; S.Xb-3]

daisenkai 大千界　A great thousand worlds; refers to sanzen-daisen-sekai. [Tai.23]

daisensekai 大千世界　A great thousand worlds; refers to sanzen-daisen-sekai. [JW.]

Daisessen 大雪山　The great snowy mountains; the Himalayas. [Tai.12]

daisetsu 大刹　A big temple; see setsu 刹 III. [Tai.24]

daisha 大車 Refers to daibyakugosha 大白牛車 [An.]

daisha 大捨 'Great abandonment'; abandoning both mind and body to attain satori.

daishi 大師　A great master. I. A title of respect for a Buddha or a high priest. II. Refers to Kobo Daishi. III. Abbr. of daishigo.

daishi-go 大師号　The title 'Great Master'; the title of honour and respect conferred posthumously by an emperor on a priest of great distinction. Saicho and Ennin were the first priests given this title in Japan (in 856).

daishi gonyujo no muro 大師御入定の室　The cave in which Kobo Daishi dwells in a state of meditation; this cave is at Oku-no-in 奥の院 on Mt. Koya; cf. Kukai. [Tai.39]

daishi kanjo no kisho 大師勧請の起請　'Invoking (Jie) Daishi' to appear as a witness to the truth of one's words. As to its origin, according to the Kokon chomonju, when Jie Daishi (Ryogen) of Mt. Hiei heard of an allegation that he did not abide by the precepts, he wrote an invocation to the Buddha, Dharma, and Sangha requesting them to prove his innocence and made it public. [Tsu.205]

daishi kanjo no kishomon 大師勧請の起請文　'A written invocation for invoking (Jie) Daishi'; any invocation to a deity is so called because Jie Daishi (Ryogen) was the first to draw up such an invocation. [Tai.17]

daishichi no Bonten 第七の梵天 'The seventh Brahma Heaven'; the First Meditation Heaven in the world of form; it is so called because that heaven is located above the Sixth Heaven in the world of desire. [An.]

daishijoko no ho 大熾盛光の法　The great blazing-light ritual; the same as shijoko-ho. [Tai.36]

daishika 第四果　The fourth fruit; the highest of the four stages of spiritual attainment in Hinayana; it refers to the stage of arhat (arakan). See shika. [S.II-1]

daishin 大心 Great mind or aspiration; Sk. mahatmya-asaya. [Sam.]

daishinkai 大心海　'The great mind-ocean'; refers to the magnanimous, all-embracing mind of Amida. [JW.]

daishinriki 大心力　'Great mind-power'; refers to Amida's great spiritual power which has fulfilled his vow. [An.; JW.]

Daishin 大身 'Large Body'; Sk. Mahakaya; the name of a garuda (karura) king. [Lotus.]

daishin 大信 Great faith; Sk. mahadhimukti. [Sutra.]

daishinjin 大信心 Great faith, conviction or resolution. In the Jodoshin school, faith or the entrusting heart endowed by Amida; the faith of Other-Power. It is the cause of birth in the Pure Land and attainment of enlightenment. Quoting from the Nirvana Sutra, Shinran equates great faith with Buddha-nature. In Zen, firm belief in one's Buddha-nature accompanied by resolution to realize it. [KG.3,6; JW.; Zen.]

daishi Tosotsuten 第四兜率天　Tusita, the Fourth Heaven (in the world of desire). See Tosotsuten. [K.64]

daishitei no hito 大死底の人 A man who has died a great death; a man who has exhausted all the blind passions and delusions; a man who is above all the discriminative thoughts; a man of satori. [H.; Sh.]

daisho 大小　'Great and small'; refers to daijo 大乗 (Mahayana) and shojo 小乗 (Hinayana). [MT.]

daisho shonin 大小聖人　Mahayana and Hinayana sages. [KW.]

Daisho 大聖 The Great Sage; Sk. natha. [Sukha.]; refers to the Buddha.

daisho seson 大聖世尊　'The great world-honoured sage'; the Buddha.

daisho Shakuson 大聖釋尊　The great sage Sakyamuni. [Tai.18]

Daishogon 大荘厳 I. 'Great adornment'; Sk. Mahavyuha; the 24th of the 107 Buddhas and also, the 101st of the 143 bodhisattvas listed in the Jujubibasharon. [Juju.] II. Sk. Mahavyuha; the name of a cosmic period. [Lotus.]

Daishogonron 大荘厳論 Refers to Daishogonronkyo 大荘厳論経; the Great Glorification Discourse; a collection of 90 episodes and alegories ascribed to Asvaghosa (Memyo); 15 fasc.; translated by Kumarajiva (Kumaraju) [T.4, No.201]. [An.]

Daishojin 大精進 'Great effort'; the name of a bodhisattva; Sk. Mahasthamaprapta. See Daiseishi. [Sukha.]

daisho kyomon 大小教門　Great and small teaching gates; Mahayana and Hinayana teachings. [S.III-1]

daishomon 大声聞 A great sravaka; Sk. mahasravaka. [Sukha.]

daishonetsu 大焦熱 'Great scorching heat'; Sk. Pratapana; also, daigokunetsu 大極熱; one of the eight great hells (hachidai-jigoku). The tortures imposed on the sinners are ten times as much as all the tortures of the six hells above this, and their lifespan is half a medium kalpa.

daishoson 大聖尊 The Great Sage; also, daisho 大聖; an epithet of the Buddha. [Juju.]

daishu 大衆　Multitudes of people, a large assemblage; Sk. parsad, praja [Sukha.]; also, mahajana, mahajana-kaya, mahasabha [Yoga.]. I. People in the world. II. A general term for the monks of a temple or an assemblage. III. All those who hear the sermon at the meeting.

Daishubu 大衆部 'The School of the Mass of Monks'; Sk. Mahasamghika; one of the two Hinayana schools which came into existence as the result of the dispute over the five 'heretical views' advocated by Mahadeva (Daiten no goji). Those who approved of the 'heretical views' were more progressive than the other school, Sthavira (Jozabu 上座部), and it was believed that Mahayana developed out of this school of progressive tendency. They held the view that Samsara and Nirvana are mere provisional names, that the mind-essence of all beings is pure but is covered by evil passions, and that only the present is really existent and the past and future have no substance. This was opposed to the Sthavira view that the past, present, and future actually exist. Over the course of time, this school attained further development and the number of its sub-schools amounted to nine. See buha bukkyo.

Daishu kanjo shukyo-mokuroku 大周刊定衆経目録 The Great Chou Dynasty's Catalogue of Authorized Sutras; compiled in 695 by Ming-ch'uan 明尾 (Minsen) and some seventy other scholars by the order of Empress Wu (Sokuten Buko); [T.55, No.2153]. This contains the titles of 3,616 scriptures in 8,641 fasc. Although this work seems important because it was compiled to fill the gap between the Catalogue of Internal Scriptures of the Great T'ang Dynasty (Daito-naitenroku 大唐内典録)(664) and the Catalogue of Buddhist Teachings Compiled during the K'ai-yuan Era (Kaigen-shakkyoroku 開元釋教録)(730), this catalogue is poorly edited and hardly reliable. See kyoroku.

Daishukyo 大集経　Also Daijikkyo; the Great Assembly Sutra; 60 fasc., tr. by Dharmaksema (Donmushin 曇無懺), et al. [T.13, No.397]; the full title is Daihodo-daishu-kyo 大方等大集経; Sk. Mahasannipata Sutra. In this sutra the Buddha explains to other Buddhas and bodhisattvas the Mahayana principles, such as the theory of emptiness. The sutra is also strongly characterized by esotericism. [S.II-10,VI-18; SW.]

Daishumi 大須彌 'Great Sumeru'; Sk. Mahameru; the name of a Buddha in the east. [Ami.]

daishutaraku 大修多羅供　Also pronounced daisutaraku; the fund for an unusually large group of monks to study and discuss a particular sutra (e.g. Daihannya-kyo) at Daianji, Nara. See joshutaraku; shutarabun. [R.II-28]

Daiso 大相 I. 'Great Banner'; Sk. Mahaketu; the 14th of the 107 Buddhas listed in the Jujubibasharon. [Juju.] II. 'Great Form'; Sk. Maharupa; the name of a cosmic period. [Lotus.]

daisoso 大総相 'The great generality aspect'; the all-inclusive general aspect of all existence. [Kishin.]

daisojo 大僧正　A great archbishop; the highest of the three grades of sojo and thus the highest rank in the Buddhist hierarchy; Gyogi was the first to be nominated as daisojo in 745. [Tan. Postscript]

Daisoku sekoku 大足石刻 Stone sculptures at Ta-tsu; Ta-tsu in Chung-ch'ing 重慶 in Ssuch'uan Province (四川省 Shisensho, Sichuansheng) has more than 60,000 stone carvings distributed over a hundred locations. Constructed later than Tun-huang 敦煌 (Tonko) and two other stone caves, Lung-men 龍門 (Ryumon) and Yun-kang 雲崗 (Unko), the stone sculptures at Ta-tsu represent the latest development of China's grotto art. The grottoes at five sites, including Mt. Pao-ting 宝頂山 (Hochozen)and Mt. Pei 北山 (Hokuzan), were designated as UNESCO World Cultural Assets in 1999. The grottoes at Mt. Pao-ting were constructed by a monk of esoteric Buddhism, named Chao Chih-feng 趙智鳳 (Cho Chiho), during the period of seventy years since 1179 and contain more than ten thousand images. Especially noteworthy is a group of images representing the Contemplation Sutra, a large image of Sakyamuni Buddha at Parinirvana and a fabulous statue of Thousand-armed Kannon (Senju Kannon). It is believed that the construction of the grottoes at Mt. Pei began in 892.

Daisotan 大痩短 'One who is Great, Emaciated and Short'; a disciple of the Buddha; Sk. Mahacunda. [Sukha.]

Daiten 大天 Sk. Mahadeva; a native of Mathura in India. He committed various immoral acts but, having deeply repented them, he joined the Buddhist order. He spread the Dharma in Pataliputra and, under the patronage of King Asoka, he dwelt at Kakkutarama Temple. He advocated five new theories (Daiten no goji), causing the Sangha to split into two: 1. the conservative group opposed to them, namely the Theravada school (Jozabu) and 2. the progressive group supporting them, the Mahasamghika school (Daishubu). Since King Asoka sided with the progressive group, the former group fled to Kasmira. Thus, Mahadeva is considered the founder of the Mahasamghika school.

Daiten no goji 大天の五事 'The five matters proposed by Mahadeva'; the five new views concerning arhats (arakan): 1) an arhat may have a wet dream; 2) an arhat may lack certain knowledge about principles of Buddhist truth; 3) an arhat may still be unclear about certain worldly matters; 4) an arhat may have to be told of his spiritual attainment by another when he is still not aware of it; and 5) an arhat may cry out in a bad dream, "Ah, painful," in order to awaken himself to the Holy Path. These were accepted by progressive monks, who formed a new group, the Mahasamghika (Daishubu), and those who were opposed to the new propositions remained in the traditional school, the Theravada (Sk. Sthaviravada, Jozabu 上座部). See buha bukkyo.

Daitetchi 大鉄囲 'Great Encircling Iron (Mountains)'; Sk. Mahacakravada. [Lotus.]

Daitetchisen 大鉄囲山 'Great Encircling Iron Mountain': Sk. Cakravada; the outermost mountain range made of iron encircling the universe of the three-thousand-great-thousand worlds (sanzen-daisen-sekai). See Tetchisen. [KG.6; Sukha.]

daito 大統 A high supervisor; the priestly rank during the Northern Wei dynasty; this consisted of a higher supervisor (daito 大統, ta-t'ung), a supervisor (to 統, t'ung), and three vice-supervisors (toina 都維那, tu-wei-na).

Daito 大塔　'The Great Tower' on Mt. Koya. [Hei.2]

daitoko 大灯炬　A great torch. [SS.]

daitoku 大徳　Great virtue; Sk. sthavira; a title used for a revered monk. [Kusha.]

Daito naitenroku 大唐内典録 The Catalogue of Internal Scriptures of the Great T'ang Dynasty, 10 fasc.; compiled by Tao-hsuan (Dosen) in 664. See kyoroku.

Daito saiikiki 大唐西域記 The Great T'ang Record of the Western Regions; a record of travel to India via Central Asia written by Hsuan-tsang (Genjo) at the request of the Emperor T'ai-tsung 太宗 (Taiso); edited by his disciple, Pien-chi 弁機 (Benki); 12 fasc. [T.51, No.2087]. This was completed in 646, the year after Hsuan-tsang's return to Ch'ang-an from his travel to India. This is an extensive record of his long journey covering a wide area of Central Asia and India. It describes, in great detail, the conditions of a hundred and ten countries he had visited and those of twenty-eight other countries which he had heard about. This record provides valuable information about medieval India and Central Asia. See Genjo.

Daitsuchisho 大通智勝 'Superior Wisdom having Great Supernatural Power'; Sk. Mahabhijna-jnana-abhibhu; the name of a Buddha [Lotus.]. Also, the title of the 9th case of the Mumonkan (無門関, Gateless Barrier). [An.; M.9]

Daiyaku 大薬 'Great medicine'; Sk. Mahausadhi*; the 7th of the 143 bodhisattvas listed in the Jujubibasharon. [Juju.]

daiyu genzen 大用現前 Great activity becomes manifest (after realizing satori). [H.]

Daiyuzan 大雄山　'The Great Majestic Mountain'; another name for Mt. Pai-chang 百丈山 (Hyakujozan) where Pai-chang 百丈 (Hyakujo) lived. [H.72,85]

Daizo-e 大蔵会　A service for the large collection (of Buddhist scriptures); the same as issaikyo-e.

Daizurata 題頭隷姙 Sk. Dhrtarastra: Jikokuten 持国天; one of the Four Great Heavenly Kings (Shitenno); he is the guardian god of the eastern direction. [KG.6]

Dakani 荼加尼 Sk. Dakini; see Dakiniten. [Lanka.]

Dakiniten 荼吉尼天　Also 姙枳尼天 and Daginiten 姙祇尼天; Sk. Dakini; a kind of yaksa (yasha) attending Daikokuten 大黒天; identified with the god Inari 稲荷 in Japan. He is believed to live on human bezoar (nin'o 人黄) which is said to give some supernatural power to one who eats it. He used to eat a man's bezoar six months before he died but, after hearing the remonstrations of Mahavairocana (Dainichi), incarnated as Daikokuten, he began to eat it only after a man had died.

daizokyo 大蔵経 'A great collection of scriptures'; also, issaikyo 一切経 (all sutras); 'scriptures' include sutras, vinaya texts (precepts), and discourses, which are summarily called 'Tripitaka' (Three Collections, 三蔵 sanzo). There are three major complete collections in three different languages: Pali Tipitaka, Tibetan Tripitaka, and Chinese Tripitaka. Besides this, collections in Mongolia, Manchurian, and Japanese languages also exist. The scriptures not included in the Tripitaka are called zogai 蔵外 ('outside the collection'). For the Tripitaka editions in different languages, see Chibetto zokyo; kan'yaku daizokyo; Moko zokyo; Nanden daizokyo; Shukusatsu zokyo; Sohan daizokyo; Taisho shinshu daizokyo. For the Tripitaka editions in Japanese transcription, see Kokuyaku issaikyo; Kokuyaku daizokyo.

daizokyo naiyo bunrui 大蔵経内容分類 Classification of the contents of the Tripitaka. I. The Kaigen shakkyoroku 開元釋教録 classified the scriptures into the three major divisions: 1) Mahayana ― a. sutras, b. Vinaya texts, c. discourses; 2) Hinayana ― a. sutras, b. Vinaya texts, c. discourses; and 3) biographies of sages and masters ― a. those compiled in India and b. those compiled in China.
II. The Shukusatsu zokyo 縮刷蔵経, published in Japan from 1880 to 1885, followed Chih-hsu 智旭 (Chigyoku) of the Ming dynasty in classifying the scriptures into sixteen categories: 1) Kegon 華厳 (Avatamsaka or Garland Sutra), 2) Hodo 方等 (Vaipulya or Extensive Sutra), 3) Hannya 般若 (Prajna Sutra), 4) Hokke 法華 (Lotus Sutra), 5) Nehan 涅槃 (Nirvana Sutra), 6) shojokyo 小乗経 (Hinayana sutras), 7) daijoritsu 大乗律 (Mahayana precepts), 8) shojoritsu 小乗律 (Hinayana precepts), 9) shukyoron 宗経論 (discourses on sutras), 10) shakkyoron 釋経論 (commentaries on sutras), 11) shoronshaku 諸論釋 (commentaries on discourses), 12) shojoron 小乗論 (Hinayana discourses), 13) indo senjutsu 印度撰述 (works from India), 14) himitsubu 秘密部 (esoteric division), 15) shina senjutsu 支那撰述 (works from China), and (16) nihon senjutsu 日本撰述 (works from Japan).
III. The Taisho shinshu daizokyo 大正新脩大蔵経 classifies the scriptures into thirty-one groups: 1) Agon 阿含 (Agama or Hinayana sutras) [1-2 Vols.]; 2) hon'en or honnen (jataka, birth-stories) [3-4]; 3) Hannya 般若 (Prajna Sutra) [5-8]; 4) Hokke 法華 (Lotus Sutra) [part of Vol. 9]; 5) Kegon 華厳 (Garland Sutra) [part of Vol. 9 and 10]; 6) Hoshaku 宝積 (Ratnakuta, a collection of various Mahayana sutras) [11 and part of Vol. 12]; 7) Nehan 涅槃 (Nirvana Sutra) [part of Vol. 12]; 8) Daishu 大集 (Mahasannipata Sutra) [13]; 9) kyoju 経集 (a collection of shorter sutras) [14-17]; 10) mikkyo 密教 (esoteric scriptures) [18-21]; 11) ritsu 律 (precepts) [22-24]; 12) shakkyoron 釋経論 (discourses on sutras) [25 and part of Vol. 26]; 13) bidon 毘曇 (abhidharma) [part of Vol. 26, 28 and 29]; 14) chugan 中観 (Madhyamika) [part of Vol. 30]; 15) yuga 瑜伽 (Yogacara) [part of Vol. 30 and 31]; 16) ronju 論集 (discourses) [32]; 17) kyoso 経疏 (commentaries on sutras) [33-39]; 18) risso 律疏 (commentaries on Vinaya texts) [part of Vol. 40]; 19) ronso 論疏 (commentaries on discourses) [part of Vol. 40 to part of Vol. 44]; 20) shoshu 諸宗 (various schools) [part of Vol. 44 to part of Vol. 48]; 21) shiden 史伝 (historical accounts) [49-52]; 22) jii 事彙 (lexicons) [53 and part of Vol. 54]; 23) gebukyo 外部教 (non-Buddhist texts) [part of Vol. 54]; 24) mokuroku 目録 (catalogs) [55]; 25) zoku-kyoso 続経疏 (supplementary commentaries on sutras) [56-61]; 26) zoku-risso 続律疏 (supplementary commentaries on Vinaya texts) [62]; 27) zoku-ronso 続論疏 (supplementary commentaries on discourses) [Vol. 63 to part of Vol. 70]; 28) zoku-shoshu 続諸宗 (supplementary discourses on various schools) [part of Vol. 70 to part of Vol. 84]; 29) shittan 悉曇 (Siddham) [part of Vol. 84]; 30) koitsu 古逸 (lost long ago but recovered later) [part of Vol. 85]; and 31) giji 疑似 (of dubious authorship) [part of Vol. 85].

dan 断 Relinquishing, abandoning; Sk. prahana. [Hosso.]

dan 壇　Altar; refers to gomadan 護摩壇, an altar for goma (Sk. homa), fire ritual. [K.59; Tai.12]

Dankyo 壇經 The Platform Sutra; see Rokuso dankyo. [Dan.per]

dan 檀 I. Sk. dana; donation; charity [Sukha.]; cf. fuse. II. Refers to sendan 栴檀, 'sandalwood', Sk. candana; cf. danzo.

ｌdana An act of giving; charity; one of the Six Paramitas.

danbaramitsu 檀婆羅蜜 See danharamitsu. [KG.3,6]

Dandokusen 檀特山　Mt. Dandaloka; a mountain in North India where the Buddha, born as a crown prince called Sudhana in one of his former lives, performed the practices of a bodhisattva. In China and Japan it is often regarded mistakenly as the place where the Buddha performed asceticism after renouncing the world. [S.III-1; Tai.33]

Dan-haramitsu 檀波羅蜜　Sk. dana-paramita, charity paramita; one of the Six Paramita (ropparamitsu) practices; see ropparamitsu. [S.Xa-5; Tai.37; Tan.18]

danka 檀家 Households affiliated to a Buddhist temple; supporters of a Buddhist temple; parishoners.

danna 檀那　Also 陀那; Sk. dana-pati. I. A donor; one who makes a donation to the Buddha, a monk, temple, etc.　II. One who bears the expense of a Buddhist service, sermon, etc.

danna-dera 檀那寺　'A gift temple'; originally, a temple which gives the gift of Dharma or to which one makes donations; popularly, a term for one's family temple.

dannotsu 檀越　Sk. danapati; translated as seshu 施主, danshu 檀主; also used in addressing the second person. See danna. [R.II-32]

dan'otsu 檀越　See dannotsu.

danse 檀施 Donation, charity; Sk. dana. [Sukha.]

danshu 檀主　A donor; see dannotsu. [R.I-10,II-36]

danto 檀度　Perhaps used for 檀徒, a member of a temple who makes donations to support it. [Tai.17,18,36]

dantoba 檀腟婆 Dhanus: one of the twelve astrological houses; corresponds to Sagittarus (the Archer). [KG.6]

danzo 檀像 A sandalwood statue. [R.II-39]

dana 陀那 Charity; Sk. dana. [Sam.]

danchisho 断智障 Destroying the hindrance to (the correct knowledge of) objects; Sk. jneyavarana-hana. [Sutra.]

dango 談合 Discussing (matters concerning the teaching and faith of the Jodoshin school). Rennyo encouraged serious discussion of this kind among his followers in order to attain the faith of Other-Power. [Kiki.]

danmatsuma 断末摩 Pain of dying; Sk. marma-ccheda [Kusha.]. Matsuma 末摩 (marman) is the mortal spot or vulnerable joint in one's body; if something touches it, one will suffer great pain and die instantly. When one dies, one of the three elements ― water, wind and fire ― increases inordinately and touches marman, causing instant death. Dan 断 (destroy) describes how this occurs and destroys one's life.

danmetsu 断滅 Destruction; Sk. vicchinna. [Sam.]

dan'aku shuzen 断悪修善　To relinquish evil and perform good. [Tan.16]

dangi 談義　Discussion of the principles and meanings; exposition; lecturing.

danjiki 段食 Ordinary food to be taken piecemeal; Sk. kavadikara, kavadikara-ahara. See shijiki; tanjiki. [Kusha.]

danjo 断常 Nihilistic and eternalistic (views); Sk. sasvata-uccheda, nitya-nasa, sasvata-uccheda-darsana. [Lanka.]

danjo no ana 断常の坑 The pitfall of nihilistic and eternalistic views. [Sho.]

danken 断見 A nihilistic view; a view that a world will completely perish and that a man's existence ends with death and there is neither reward nor retribution for his acts done; Sk. uccheda-asraya, uccheda-darsana, uccheda-drsti [Lanka.]; one of the two wrong views, the other being joken 常見. [En.]

danken to oyobi joken 断見及び常見 Nihilism and eternalism; Sk. sasvatoccheda-drsti. [Lanka.]

dankenron 断見論 A nihilistic view; Sk. uccheda-vada. [Yoga.]

danmetsuron 断滅論 Nihilistic view; Sk. uccheda-vada. [Lanka.]

danshi 弾指 Also tanji; snapping of one's fingers to applaud or to show regret or chagrin.

danshi ni 弾指に In the time it takes to snap one's fingers; in a very short time. [Sho]

danwaku 断惑 Destruction of delusion; Sk. prahana. [Lanka.]

danzengon sendai 断善根闡提　Icchantikas who lack the root of goodness. See sendai; zengon sendai. [Den]

danzetsu 断絶 Perishing, complete destruction; Sk. vipralopa [Sukha.]; also, samucchitti [Hosso.]

Darai-rama　ダライラマ (達頼喇嘛) Dalai-Lama; a common name for a successor of Tson-kha-pa (Tsonkapa ツォンカパ 宗怦巴) (1357-1419), the founder of the Yellow-Hat school. 'Dalai' is a Mongolian word meaning 'ocean'; ever since the Mongolian king Altan khan gave the title Dalai-Lama to the third patriarch of this school, this title has been used as the authentic title of respect for his succeeding patriarchs.

darani 陀羅尼　Sk. dharani; a mystic phrase, spell, or incantation; translated as soji 総持 (comprising all). The following four kinds of dharani are distinguished in the Bodhisattva-bhumi (part of Yogacara-bhumi 瑜伽師地論 Yugashijiron): 1) dharma-dharani (法陀羅尼 ho-darani), memorizing innumerable teachings; 2) artha-dharani (義陀羅尼 gi-darani), memorizing immeasurable meanings of the teachings for an immeasurable length of time; 3) mantra-dharani (呪陀羅尼 ju-darani), keeping in mind mystic phrases for removing people's distress; 4) bodhisattva-ksanti-labhaya dharani (忍陀羅尼 nin-darani), dharanis leading to bodhisattvas' acquisition of deeper meanings of all dharmas.

Daranijizaio 陀羅尼自在王 'King who has Mastery over Dharani'; Sk. Dharanisvara-raja*; the 82nd of 143 bodhisattvas listed in the Jujubibasharon. [Juju.]

daranizo 陀羅尼蔵　Sk. dharani-pitaka, 'a collection of mystic spells', which includes esoteric texts. One of the five divisions of Buddhist scriptures. See gozo.

daruma 達磨　I. Sk. dharma; see ho. II. Abbr. of Bodaidaruma (Bodhidharma). [S.Vv-10; Tai.24,26]

Daruma menpeki 達磨面壁 Bodhidharma's facing the wall; Bodhidharma is said to have continued to sit in meditation for nine years facing a wall. This is interpreted as showing his intensive meditation. [En.]

Daruma sairai 達磨西来　Bodhidharma's coming (to China) from the west (i.e., India). See sairai no shushi. [S.Vb-10]

Darumashu 達磨宗　The school founded by Bodhidharma (Bodaidaruma); the Zen school. [Tai.24,40]

Darurokuna 墮楼勒那 Sk. Vaidurya-nirbhasa; 'Brilliance of Lapis-lazuli'; the name of a Buddha. [Sukha.]

dashoji 墮生死 Fallen into a samsaric state; Sk. samsara-patita. [Yoga.]

datsuba 闥婆 Refers to kendatsuba 乾闥婆; a gandharva. [Lanka.]

datsueba 奪衣婆 'The old woman who takes off the clothes.' See juo.

Datsu-issai-sekenko 奪一切世間光 'Outshining all the Lights of the World'; the name of a Buddha; corresponds to Sk. Abhibhuya-narendrasurendra-prabha. [Sukha.]

Datsu-issai-shujo-seiki 奪一切衆生精気 'Snatching the Vital Energy of All Sentient Beings'; Sk. Sarva-sattvorjo-hari; the name of a female demon. [Lotus.]

Datsuma Butsu 達摩佛 Dharma; the name of a Buddha in the nadir. [Ami.]

Datta 達多 Short for Daibadatta.[JW.]

day of abstinence According to Nagarjuna's own explanation, the days of abstinence are six days of the month, i.e., 8th, 14th, 15th, 23rd, 29th and 30th, and also 45 days following the winter solstice.

dazai 墮在 Fallen into; subject to; Sk. patita. [Yoga.]

dazai nihen 墮在二辺 Fallen into two extreme views, i.e., nihilism and eternalism; Sk. anta-dvaya-patita. [Yoga.]


death of the bodhisattva Falling into the stages of a shravaka and a pratyekabuddha is so called, because the bodhisattvas who have fallen into them would be content with the nihilistic Nirvana and would not aspire to Buddhahood.

Decadent Dharma (age of) The last of the three Dharma-ages which lasts for ten thousand years; during this period, the Buddha-Dharma exists but no one can effectively practice the method of salvation by self-power and attain Enlightenment.

deep faith (two aspects) One of the three aspects of faith presented in the Contemplation Sutra; Shan-tao interpreted deep faith as having two aspects: (1) deep awareness of oneself as full of evil passions and incapable of salvation and (2) absolute trust in Amida's salvation.

definitely assured of Enlightenment When one reaches the First Stage, one is definitely assured of attaining Enlightenment; cf. Stage of Non-retrogression.

Definitely Assured Stage The stage of spiritual attainment in which one becomes assured of reaching Enlightenment.


dependent origination The Buddhist truth that all things come into existence depending on each other; pratitya-samutpada.

Desire for Birth One of the three aspects of the Other-Power Faith that appear in the Eighteenth Vow.

deva A divinity or god; a heavenly being. Devas, including Hindu gods, are believed to inhabit the heavens above the human realm, but are still unenlightened and bound to samsara (cycles of birth and death). Many such beings have already been converted to Buddhism and become its protectors.

Devadatta 'God-given'; a cousin of Shakyamuni and a follower of his teaching, he attempted to take over the leadership of the Buddhist order and even to kill the Buddha; incited Ajatashatru to kill his father and usurp the throne. Because of his grave crimes, he is said to have fallen into hell while still alive.

deibutsu 泥仏　A gilt statue of the Buddha. [S.VII-16,17]

denbo 伝法　Transmission of the Dharma. See denbo kanjo.

denbo kanjo 伝法潅頂　The Dharma-transmission abhiseka ceremony; the secret abhiseka (kanjo) ceremony for conveying Mahavairocana's (Dainichi) Dharma to the pupil before he becomes a master of esoteric Buddhism; also called fuho kanjo 付法潅頂 and ajari kanjo 阿闍梨潅頂. [Hei.2]

denbo no shi 伝法の師　A master who transmits the Dharma to pupils. [S.II-8]

den'e 伝衣 'Transmission of the robe'; transmission of the Dharma from the master to a disciple.

Dengyo 伝教　See Saicho. [S.Xb-3]

Dengyo Daishi 伝教大師　Master Dengyo; see Saicho. [JW.; Tai.15,18,20]

denji no hasso 伝持の八祖 The eight patriarchs in the line of scriptural transmission of the Shingon teaching. The basic Shingon scriptures were transmitted through the following eight patriarchs: 1) Nagarjuna (Ryumyo 龍猛), 2) Nagabodhi (Ryuchi 龍智), 3) Vajrabodhi (Kongochi 金剛智), 4) Subhakarasimha (Zenmui 善無畏), 5) Amoghavajra (Fukukongo 不空金剛), 6) I-hsing (Ichigyo 一行), 7) Hui-kuo (Keika 恵果) and 8) Kukai. Cf. fuho no hasso.

denju 伝授　Handing down (of the teaching).

Denkoroku 伝光録 The Book of the Transmission of the Light; an important work in the Soto school written by Keizan 瑩山. It presents biographies of fifty-three masters from Sakyamuni down to Ejo 懐弉 of Japan.

Denpo 伝法　See denbo.

Denshin hoyo 伝心法要 The Essentials of the Teaching Concerning the Transmission of the Mind; sayings of Huang-Po Hsi-yun 黄檗希運 (Obaku Kiun) complied and prefaced by P'ei-hsu 裴休 (Haikyu) in 857. [T.48, No.2012A]

dentojui 伝灯住位　The rank of dwelling in the transmission of the lamp; the third of the six ranks of priests established in 798. See rokui. [R.III-38]

Dentoroku 伝灯録 The Record of the Transmission of the Lamp; abbr. of Keitokudentoroku 景徳伝灯録, 30 fasc., written by the Chinese monk Tao-yuan 道原 (Dogen) in 1004. It presents the biographies of 1701 Buddhas and masters in the Zen lineage, including laymen, from the seven past Buddhas (shichibutsu) to the successors of Fa-yen 法眼 (Hogen) (855-958). The last three fascicles contain sayings, poems, etc., of some thirty Zen masters. [T.51, No.2076]

Dentoku 電徳 'Lightning-Glory'; Sk. Vidyut-sri* or Vidud-deva*; the 119th of the 143 bodhisattvas listed in the Jujubibasharon [Juju.]. Also, one of the bodhisattvas in the Vimalakirti Sutra.

deshi 弟子 A disciple; Sk. sisya, antevasika [Lanka.], sisya-gana [Sutra.].


Dharma (1) Truth, law; the Buddha's teaching. (2) N. of a Buddha in the nadir. (3) An existent, thing, element, constituent, etc.; often used in plural; cf. insight into the non-arising of all dharmas.
Dharma-Body Dharmakaya; the body of the ultimate truth and reality; the quintessential body of the Buddha..
Dharma Dana Teaching the Dharma to others to remove their suffering, resolve their spiritual problems and lead them to Enlightenment.
Dharma-body One of the three bodies of the Buddha; the body which is identical with the ultimate truth or reality; Sk. dharmakaya.
Dharma-body (two kinds of) According to T'an-luan, Buddhas and bodhisattvas have two kinds of Dharma-body.
Dharma-body of Dharma-nature One of the two kinds of Dharma-body distinguished by T'an-luan; this is the essential reality-body of Buddhas and bodhisattvas; cf. dharmata-dharmakaya.
Dharma-body of Expediency One of the two kinds of Dharma-body distinguished by T'an-luan; this is the body of manifestation for the sake of guiding sentient beings; cf. upaya-dharmakaya.
Dharma Prince Refers to a Bodhisattva because he will become a Dharma King, i.e. Buddha; especially used as the honorific title for Manjushri.
dharma-realm body Tentatively translated as 'cosmic body'. 'Dharma-realm' (dharma-dhatu; hokkai) has two usages: (1) The essence (dhatu) of all things (dharmas), a synonym of Dharma-nature or True Suchness and (2) the sphere of mental objects. T'an-luan interprets 'dharma-realm' as an object of the mind, such as an idea or image; it arises from the mind, just as a visual form arises as an object of the eye. In correspondence with the six sense-organs there are six kinds of object, of which 'dharma-realm' is one. As he explains next, just as the image of an object is seen reflected in the clear water, so the Buddha's image is perceived by the meditating mind; thus the Buddha's glorious body is inseparable from one's meditating mind, and so the Buddha does not exist apart from one's mind.
Dharma-nature The essential nature of all that exists; same as True Suchness.
Dharma-store The treasury of Dharma; a metaphorical expression of the boundless Dharma.
Dharmakara The name of the bodhisattva who later became Amida; literally, Dharma-store.
Dharmata-dharmakaya A reconstructed Sanskrit for the Chinese word 'hossho hosshin', which means 'Dharma-body of Dharma-nature'.
dhuta rules The twelve rules of frugal living for Buddhist mendicants: 1. living in the forest or fields (aranya), 2. living on alms alone, 3. begging alms from house to house without discriminating between rich and poor, 4. eating food at only one place, 5. eating from only one vessel, 6. not eating after noon, 7. wearing only discarded clothes, 8. wearing only three robes, 9. living in a cemetery, 10. living at the foot of a tree, 11. living in the open air, and 12. sleeping in a sitting posture.
Dhyana Heaven There are four Dhyana Heaven in the world of form where practicers of meditation (dhyana) are born.

Diamond Samadhi The samadhi in which one attains freedom in penetrating everything.
Diamond Faith Refers to the Other-Power Faith, shinjin, because it is as indestructible as diamond.
Diamond Mind Same as Diamond Faith.
Diamond-like Mind Same as Diamond Faith.
Difficult Practice One of the two kinds of Buddhist practice distinguished by Nagarjuna, the other being Easy Practice; self-power practice is difficult to perform and less efficacious than recitation of the names of Buddhas and bodhisattvas, which is called Easy Practice.
Dipankara 'Making Light'; n. of a Buddha of the past.
Discourse on the Pure Land with Hymn of Birth An important Pure Land work by Vasubandhu, which, together with T'an-luan's commentary on it, supplied Shinran with the basic idea of the Other-Power teaching; cf. Discourse on the Pure Land.
Discourse on the Repository of Abhidharma Discussions 'Abhidharma-kosha' in Sanskrit; a comprehensive treatise discussing the doctrines of Hinayana Buddhism composed by Vasubandhu.
Divine Phoenix The title of respect given to T'an-luan by the king of Eastern Wei, Hsiao-ching T'i.

do 度　'Ferrying across (the sea of birth and death)'; salvation; emancipation.

do 堂 A hall, building; Sk. prasada [Lanka.]; in particular, a temple building.

do 道 I. Path, Way, path, passage; the path of transmigration leading from one realm to another; see sando and rokudo. II. The path leading to enlightenment; see hasshodo. III. The absolute, unhindered path, i.e., Nirvana or Enlightenment; Sk. bodhi [Sukha.]. IV. To speak. V. An affix having no particular meaning: e.g., mondo 問道 'to ask,' gondo 言道 'to say,' setsudo 説道 'to speak,' and mondo 聞道 'to hear.'

do 幢 SK. dhvaja, ketu or pataka; hataboko in Japanese; a kind of banner tied to the top of a pole or hung on a pillar or from the ceiling. Originally used in India as an ensign of a king when leading an army, it was adopted into Buddhism as an ensign of a Buddha or a bodhisattva analogous to leading an army to defeat devils. Also often used as a decoration in a temple.

doban 幢幡　A banner; a kind of temple banner used as the ensign of a Buddha or a bodhisattva; also used as a temple decoration; Sk. dhvaja, pataka. [Lanka.]

Doan 道安 Ch. Tao An; 312-385; the central figure in the Buddhist movement during the Eastern Tsin (東晋 Toshin) dynasty (317-420). Born into a Confucian family, he became a disciple of Fu T'u-ch'eng 仏図澄 (Buttocho). After moving about the country with the master and his fellow-disciples because of social disturbances, he disseminated the Dharma at Hsiang-yang 襄陽 (Joyo) in Hu-pei Province (湖北省 Kohokusho, Hubeisheng) for fifteen years. He was invited to Ch'ang-an by Fu Chien 苻堅 (Fuken) (338-385) and became his advisor. It was through his recommendation to the king that Kumarajiva (Kumaraju) was invited to China from Kucha. His contribution to Buddhism was enormous. He compiled a valuable bibliography of Buddhist scriptures, entitled the Sori-shukyo-mokuroku 綜理衆経目録 (Comprehensive Bibliography of Sutras); although this work had been lost, its content was edited and included in the Shutsusanzokishu 出三蔵記集 (Record Clarifying the Compilation of the Tripitaka) by Seng-yu 僧祐 (Soyu). He also encouraged translation work of Buddhist scriptures by writing prefaces and commentaries to twenty-two sutras. He devised the system of dividing the content of a sutra into three parts: the prefatory part (序分 jobun), the main part (正宗分 shoshubun) and the part for future transmission 流通分 (ruzubun). This system has been used throughout the history of Buddhist studies ever since. Furthermore, he established rituals in the sangha and regulated the behavior of the monks. He also introduced the custom of affixing a character 釋 (shaku) to one's Buddhist name, which means 'Sakya clan.' The main field of his study was Prajnaparamita sutras but he was equally well versed in the Agama sutras and Abhidharma doctrine.

dobo 同朋　Fellow-disciples, fellow-practitioners. [Tan. Postscript]

dobo doryo 同朋同侶　Fellow-disciples, fellow-practitioners. [Tan.16]

dobon 道品　'The (thirty-seven) elements of the Way'; see sanjushichi dobon. [S.II-1]

dobuku 道服　'Clothes for (the pursuit of) the Way'; a kind of simple robe worn by a monk. [Tai.14]

dobun 同分 Abbr. of shudobun 衆同分 (nikaya-sabhaga), homogeneity; Sk. sabhaga [Kusha.]. In the Kusha school, this is one of the fourteen fusoogyo (conditioned dharmas which are separated from mind). Because of this element, some dharmas look the same or similar to each other. In the Hosso school, this element is one of the twenty-four fusoogyo.

dobyodo 道平等　Equal enlightenment; enlightenment is universally pervasive. [JW.]

Docho 道寵 Ch. Tao-ch'ung; the founder of the Northern Path school (Hokudoha 北道派) of the Ti-lun sect (Jironshu). He received the teaching from Bodhiruci (Bodairushi), who translated the Discourse on the Ten-Stage Sutra (Jujikyoron) together with Ratnamati (Rokunamadai). This school was in competition with the other tradition of the Ti-lun school, the Southern Path school (Nandoha), founded by Hui-kuang (Eko).

dodatsu 度脱 Emancipating; Sk. pramocayeyam. [Sukha.]

dodatsu 度達　To attain liberation. [KW.]

dodatsu 堂達　See shichiso.

dodoji 堂童子　'A hall-boy'; one who distributes baskets of lotus petals made of paper or leaves of shikimi 樒 (anise trees) at a Buddhist service. [Ma.116]

Doei 道映 'Path-Illuminating'; Sk. Nirbhasa*; the 71st of the 107 Buddhas listed in the Jujubibasharon. [Juju.]

Dogaigyo 度蓋行 'Practicing with the Canopy of Emancipation'; this corresponds to Mukta-cchatra ('Pearl canopy') in the Sanskrit text; the 45th of the 53 Buddhas of the past listed in the Larger Sutra. [Dai.]

Dogen 道元　The founder of the Japanese Soto school (1200-1253). Son of a government minister (naidaijin 内大臣), Koga Michichika 久我道親; he lost his mother when young, and entered Mt. Hiei at the age of 13 to become a novice. Later, he went to see Eisai 栄西 at Kenninji 建仁寺 and became his disciple. After Eisai's death, he went to China with Myozen 明全, Eisai's successor, in 1223. He attained enlightenment under the guidance of Ju-ching 如浄 (Nyojo) of T'ien-t'ung-ssu 天童寺 (Tendoji). He returned to Japan in 1227, and lived in Kyoto for more than ten years, first in the Kenninji Temple and later in the Koshoji Temple 興聖寺. In order to avoid association with secular powers, which would hinder the practice of Zen, he retired deep into the mountains in Echizen Province (present-day Fukui Prefecture) and built a temple called Daibutsuji 大仏寺 (later changed to Eiheiji 永平寺), which became the center of Soto Zen practice. In 1247, he visited Kamakura at the request of Hojo Tokiyori 北條時頼, who offered to build a temple for him, but he declined the offer and returned to Echizen. His works include Shobogenzo 正法眼藏 (Treasury of Eye of the True Dharma) and Eihei-shingi 永平清規 (Monastic Regulations of Eihei). His Fukanzazengi 普勧坐禅儀 (Universally Recommending Zazen), written in Kyoto soon after his return from China, is a useful guide for beginners. In 1854, he was posthumously given the name and title of Bussho-dento Kokushi 仏性伝東国師 (the state master who transmitted the Buddha-nature to the east), and further, in 1879, that of Joyo Daishi 承陽大師. See Sotoshu.

dogo 同居　'Dwelling together'; refers to bonsho dogodo. [Tai.5]

dogo 道業　Practice of the Way; practice for attaining enlightenment. [An.; S.IV-9,Va-3,VIII-23]

dogyo 同行 'A fellow-traveler'; a fellow-practitioner of the Buddhist Way. [MT.; Oku.]

dogyo 道行　The practice of the Way. I. Buddhist practices. II. The wisdom of enlightenment and practices. [Tai.25]

dogyo/dobo Fellow believer.



Dogyo hannyakyo 道行般若経 The Sutra on the Practice of the Way of Prajnaparamita; one of the earlier versions of the Prajnaparamita Sutra in 8,000 verses (Astasahasrika-prajnaparamita) produced by Lokaksema (Shirukasen) in 179.

dohan 堂班 The seating order in a temple hall; the order of seats for priests in the sanctuary of a Jodoshin temple. It is determined by the closeness of blood relations to the chief abbot, ranks of the temples, etc. Different orders and names are used in the Honganji, otani, Takada and Kibe sub-schools.

doho 同法　The same teaching; the same method of emancipation; also, those who practice the same method of emancipation.

Do Issaisekenkuno 度一切世間苦悩 'Removing All the Suffering of the World'; Sk. Sarva-loka-dhatu-upadravodvega-pratyuttirna ('Going beyond the calamities and sufferings of all the worlds'); the name of a Buddha. [Lotus.]

do issaishujo 度一切衆生 Saving all sentient beings; Sk. sattvams tarayitum pratipannah. [Sutra.]

doji 同時 At the same time; Sk. eka-kala. [Sam.]

doji 同事　'The same task'; sharing a task; doing the same thing together; one of the four methods employed by bodhisattvas to approach and convert people. See shishobo. [S.VI-6]

doji 童子 'A boy'. I. Sk. kumara; a boy over eight who serves monks from a desire to become a monk himself. II. Refers to a bodhisattva, since he is considered as a son of a Buddha. [Dan.7]

doji-gusoku soomon 同時具足相応門 The principle that the three periods are contained in one moment and all exist in perfect harmony with each other; one of the ten profundities established in the Kegon school. See jugen engi.

dojo 道場 I. 'A hall' where the Buddha is worshiped and the Buddhist Way is practiced; also a simple temple building or a temple at an early stage of development. [Tan.13] II. The place where enlightenment is attained; Sk. bodhi-manda [Sutra.], amandal [Lanka.].

dojoju 道場樹 Also bodaiju 菩提樹 and butsuju 佛樹; Sk. bodhi-vrksa [Sukha.]; Bodhi-tree; the tree under which the Buddha attained enlightenment; also, any Bodhi-tree in a Buddha-land. The Sanskrit name of this tree is pippala, also called asvattha. [Dai.; JW.; KG.6]

dojo itchi 動静一致　Harmony between activity and stillness; describes the ideal state of mind in which mental activities are in perfect accord with, or supported by, tranquility; a balanced state between physical acts and inner tranquility. [S.IV-1]

doju 堂衆　See doshu.

doka 道果　The fruition of the Buddhist Way; Nirvana. [S.II-1]

dokan 道観 I. Abbr. of kedo 化道 (guiding others) and kanbo 観法 (contemmplating dharmas as void). II. A Taoist monastery.

dokin 道禁 Precepts; Sk. sila. [Sukha.]

dokkaku 独覚 'Enlightened by oneself'; one of the two kinds of Hinayana sages; Sk. pratyekabuddha. See byakushibutsu.

Dokkaku sen(nin) 独覚仙（人）　'Self-enlightened hermit'; the name of a hermit who was a previous incarnation of Sakyamuni. See Ikkaku sennin 一角仙人.

dokko 独古　See next. [S.Xb-3]

dokko 独呼 Also 独股, a single vajra (kongosho 金剛杵) used in esoteric Buddhism, also, tokko, toko. It is a bar made mainly of iron and copper, with both ends shaped like a spear-head. [Ma.23]

dokku 毒鼓　A poison-drum; a drum which, being daubed with poison, can kill anyone who hears its sound. In the Nirvana Sutra, it is used as a metaphor to show that the teaching explaining the eternal presence of Buddha-nature 'kills' evil beings and converts them to Buddhism. [S.II-10]

dokkyo 読経　See dokyo.

doko 道光　Enlightenment-light; the light emanating from the Buddha's enlightenment; cf. do. [JW.]

Dokuganryu 独眼龍　'The one-eyed dragon'; refers to Ming-chao Te-ch'ien (明招徳謙 Meisho Tokken), the Dharma-heir to Lo-shan Tao-hsien (羅山道閑 Razan Dokan). [San.157]

dokuju 読誦 Reading, chanting; Sk. vacayisyanti [Sukha.]; also, svadhyaya, svadhyayam karoti [Yoga.].

dokuku 毒鼓　See dokku.

dokuru shikyo shiju hyakusai 特留此経止住百歳　'I (i.e., the Buddha) will especially make this sutra remain in the world for a hundred more years.' A passage from the Larger Sutra stating that, even after the destruction of all Buddhist teachings in the future, only this sutra will survive for a hundred more years. [Dai.; S.II-8]

dokuro 髑髏　A skull; a dead person; one who has annihilated one's discriminative mental functions and attained satori. [H.2]

dokurori no ganzei 髑髏裏の眼晴 The goggling eyes in the skull; the penetrating eyes of enlightenment glaring in the skull. After exhausting all activities of mind and body, the true eye of satori begins to illumine. [D.; San.]

dokushi 読師　Also tokuji. See shichiso.

dokusho 独処 A solitary place; Sk. ekakin. [Lanka.]

dokuyaku 毒薬 Poison; Sk. visa. [Sam.]

dokuson 特尊 Also 独尊; 'the most revered one', i.e., the Buddha. [S.III-1]

dokyo 読経　Commonly, dokkyo; chanting a sutra.

dokyo 道教 I. The teaching that leads one to enlightenment; the Buddha's lifetime teachings.

Dokyo 道教 II. 'The teaching of the Way (Tao)'; Taoism; an indigenous Chinese religious philosophy which originated in the thought of Lao-tz u 老子 (Roshi, late 5th century B.C.E.) and was developed by Chuang-tz u 荘子 (Soji, late 4th century B.C.E.). Tradition has it that, in his late years, Lao-tz u wanted to travel to a western country. At the request of the magistrate at the barrier gate, he wrote a discourse of 81 chapters in five thousand characters, entitled Tao-te ching 道徳経 (Dotokukyo), the Scripture on the Working of the Way. As he lived in the period of Warring States (475-221 B.C.E.), he witnessed social unrest. He believed that the social order could not be restored by the Confucian virtue of humanity. He rather believed in the invisible underlying principle of the universe which he called Tao (道 do, Way) or Wu (無 mu, nothingness). He rejected human sagacity and artful technique and taught that one should revert to the natural state of affairs (自然 shizen, naturalness) by freeing oneself from secular engagements (無為 mui, no action). Lao-tz u's theory was inherited and developed by such masters as Lieh-tzu 列子 (Resshi, 4th c. B.C.E.), Yang Chu 楊朱 (Yo Shu, c. 4th c. B.C.E.) and Chuang-tzu 荘子 (Soji)(365-290 B.C.E.). Chuang-tzu further developed the ideas of 'nothingness' and 'no action' in his work in 33 chapters, Chuang-tzu 荘子 (Soji).
In the Later Han dynasty (25-220) Taoism arose as a religion comprising a variety of popular beliefs for securing benefits in secular life (such as longevity). It grew out of two sects: 1) T'ai-p'ing-tao 太平道 (Taiheido, the Way of Great Peace) founded by Kan Chi 干吉 (Kan Kitsu) and developed by Chang Chiao 張角 (Cho Kaku)( -184) and 2) Wu-tou-mi-tao 五斗米道 (Gotobeido, the Way of Five Pecks of Rice; the name came from the fact that each member should pay the fee in kind, namely, five pecks of rice) founded by Chang Liang 張陵 (Cho Ryo)( -177) and developed by Chang Heng 張衡 (Cho Ko)(78-139) and Chang Lu 張魯 (Cho Ro). They advocated magical arts of healing illnesses while adopting the Taoist philosophy of 'naturalness' and 'no action' as well as the Buddhist rite of repentance. Since Chang Liang, the founder of the Way of Five Pecks of Rice, was called 'Divine Master' (天師 tenshi), his sect came to be known as the 'Way of the Divine Master' (天師道 tenshido). Later, K'ou Ch'ien-chih 寇謙之 (Ko Kenshi)(c. 356-448) of the Northern Wei dynasty (386-534) organized the rituals and systematized the doctrine by adopting the divine art of immortality. K'ou Ch'ien-chih styled himself as the third Divine Master (first and second being Lao-tz u and Chang Liang, respectively) and started the 'New Way of the Divine Master' (新天師道 Shintenshido). Henceforth, Taoism spread widely, even to the upper class of society, and it became the state religion of the Northern Wei dynasty. During the Sui, T'ang and Sung dynasties (6th to 13th centuries), it gained power strong enough to compete with Buddhism and Confucianism. In the Sung dynasty, a collection of Taoist scriptures similar to the Buddhist Tripitaka was compiled and a number of Taoist temples (道観 dokan) were constructed. Since the thirty-eighth Divine Master, Chang Yu-ts'ai 張与材 (Cho Yozai), of the Yuan dynasty (1271-1368) was called the 'Lord of the Orthodox Teaching' (正一教主, Shoitsukyoshu), the Way of the Divine Master became known by the new name, the Orthodox Teaching (正一教, Shoitsukyo).

Dokyo 道鏡　A monk of the Hosso school; his lay name was Yuge 弓削. He studied the Hosso teaching under Gien, and then entered Mt. Kazuragi-san 葛木山 to practice esoteric Buddhism. In 761 he successfully prayed for the recovery from illness of the ex-emperor Koken 孝謙; after this, he won imperial patronage. In 764 he was given the title of Daijin-zenji 大臣禅師 'Minister Zenji'; and in the following year, Dajodaijin-zenji 太政大臣禅師' Prime Minister Zenji,' and again in 766 the title of Hoo 法王 'Dharma-king.' He thus held the highest political and religious power. When he sought to claim the throne, a loyal subject, Wake no Kiyomaro 和気清麿, intervened and stopped him. Later, in 770, he was banished to Shimotsuke Province (present-day Tochigi Prefecture) and died there in 722. [R.III-38]

donen 道念　Thought of the Way; aspiration for the Buddhist Way or enlightenment.

Don'en 曇延 Ch. T'an-yen; 516-588; born of a rich family in Shanhsi Province (山西省 Sanseisho, Shanxisheng); a celebrated Buddhist master. When he heard a lecture on the Nirvana Sutra at the age of sixteen, he had a deep understanding of the sutra, and decided to become a monk. Later, he further heard lectures on the Garland Sutra, the Commentary on the Prajnaparamita Sutra, the Discourse on the Ten Stages, the Discourse on the Buddha-nature, the Discourse on the Treasure-nature, etc. Under the entry for T'an-yen the Later Biographies of Eminent Monks (Zoku kosoden 続高僧伝), compiled by Tao-hsuan (Dosen), states, "While living in a quiet place, he wanted to write an extensive commentary on the Nirvana Sutra. For fear of interruptions by secular thoughts, he prayed [to the Holy Ones] day and night. One night, he had a dream in which a man in white clothes appeared riding a white horse. Whisking its tail on the ground, the horse imparted to T'an-yen the essentials of the sutra. He extended his hands to grasp the horse and discuss the doctrine with it. When he awoke, he thought that this must be Bodhisattva Asvaghosa ('Horse-neigh'). After completing the commentary, he found that the scrolls shed illuminating light" [T.50, p. 488]. He won the respect of King T'ai-tsu 太祖 (Taiso) of Northern Chou dynasty, who built a temple for him. According to Noritoshi Aramaki [Hokucho Zuito Chugoku bukkyo shisoshi, Hozokan, 2000, pp. 62-84], when Paramartha (Shindai) produced a translation of A Commentary on the Mahayana Samgraha (Shodaijoron-shaku), he quickly obtained a copy of it and, based on its main ideas, composed the Awakening of Faith. As for the date of the composition, Aramaki proposes that it was between 564 and 570. He also wrote a commentary on this discourse. See Daijo-kishin-ron.

donin 道人　I. One who walks the Buddhist Way; a Buddhist practitioner. II. One who has attained enlightenment. III. An expert in Tao; a Taoist priest; an immortal.

donkon 鈍根　'A dull sense-perception'; inferior capacity; a man of inferior spiritual capacity; Sk. dhandhendriya, mrdv-indriya. [Yoga.]

Donmaimadai-ainandai 曇昧摩提阿維難提 Sk. Dharma-mati-vinandita-raja ('King who Rejoices at the Wisdom of the Dharma'); the name of a Buddha. [Sukha.]

Donmaka 曇摩迦 Sk. Dharmakara ('Dharma-storage'); name of the bodhisattva who later became Amida. See Hozo. [Sukha.]

Donmakaru 曇摩迦留 Sk. Dharmakara; the name of the bodhisattva who later became Amida. See Hozo. [Sukha.]

Donmukatsu 曇無竭　Ch. T'an-wu-chieh; a monk of the Liu-Sung dynasty (420-79). Having heard of Fa-hsien's 法顕 (Hokken) pilgrimage to India, he himself set out together with twenty-five monks to visit sacred places there in 420. After returning home, he translated sutras, including the Kanzeon-bosatsu-juki-kyo 観世音菩薩授記経.

Donmushin 曇無讖 Dharmaksema ('Dharma-happiness'); 385-433; an Indian monk who came to China in 412 via Kucha and Tun-huang and produced translations of the Nirvana Sutra, the Sutra of Golden Splendor, etc. [KG.2]

Donmutoku 曇無徳 Sk. Dharmagupta; also Donmakikuta 曇摩堺多; one of the five leading disciples of Upagupta (Ubakikuta 優婆軫多), the fifth patriarch of the transmission of the Buddha-Dharma in India; he established the Dharmagupta Vinaya school, which was transmitted to China, where it was better known as Ssu-fen-lu school 四分律宗 (Shibunrisshu, the Four-part Vinaya school).

Donmutokuritsu 曇無徳律 The Dharmagupta Vinaya; the Vinaya belonging to the Dharmagupta school (Hozobu 法蔵部) of Hinayana; it is popularly known in China as Ssu-fen-lu 四分律 (Shibunritsu, the Four-part Vinaya).

Donran 曇鸞 Ch. T'an-luan (476-542); the first of the five Pure Land masters (Jodo goso 浄土五祖) and the third of the seven patriarchs in the tradition of the Jodoshin school (shichikoso 七高僧). He was born in the present Shanhsi Province (山西省 Sanseisho, Shanxisheng) in north China, and entered the priestly life at the age of 15. He soon distinguished himself in the Madhyamika doctrine of the Four-discourse school (Shironshu 四論宗). Later, when he became interested in the Great Collection Sutra (Daishukyo) and wished to write a commentary on it, he became ill. He then turned to Taoism seeking health and longevity, and went to see T'ao Hung-ching 陶弘景 (To Kokei) (452-536), the greatest Taoist authority of that time. T'an-luan was given Taoist scriptures in 10 scrolls but, on his way home, he met with Bodhiruci (Bodairushi) from India at Lo-yang 洛陽, the capital of China. This Indian monk, who was a great Tripitaka master, admonished him that even if one gained longevity, he would still be bound to Samsara, and that the Buddha-Dharma was the true way to eternal life. So saying, he gave T'an-luan Pure Land scriptures, which were believed to be the Contemplation Sutra or Vasubandhu's Discourse on the Pure Land (Jodoron) or both. According to tradition, T'an-luan put both the Buddhist and Taoist texts in the fire to see which would survive. Sure enough, the Buddhist text was not burnt, and so he took refuge in it. Later in 531, Bodhiruci produced a translation of the Discourse on the Pure Land, on which T'an-luan wrote an extensive commentary, Ojoronchu 往生論註, 2 fasc. This commentary is an important Pure Land classic providing a basis for the doctrinal systems of Tao-ch'o 道綽 (Doshaku), Shan-tao 善導 (Zendo), Shinran 親鸞 and others. [KG.2,3; KW.; S.II-8,Xa-1]

Donran hosshi 曇鸞法師　Master T'an-luan. [SS.]

Donran kasho 曇鸞和尚　Master T'an-luan. [KW.; SS.; YM.]

Donran no chu 曇鸞の註　'T'an-luan's Commentary' on the Discourse on the Pure Land by Vasubandhu. See Ojo-ronchu. [S.II-8]

Doon 道隠 A priest and scholar of the Honganji school; 1741-1813. He studied the Jodoshin teaching under Soboku 僧樸 and Soyo 僧鎔; when the 'dispute over the three acts (of worship) (sango-wakuran)' arose, he sided with Daiei 大瀛 and defeated the heretical view held by Chido 智洞 and others. He was reputed as one of the three masters of the Kuge 空華 school and as the founder of Sakai-kuge 堺空華 subschool. His works include Kyogyoshinsho ryakusan 教行信証略賛 (Brief Praise of the Kyogyoshinsho).

dori 道理 Reason, principle; Sk. yukti. [Hosso.; Lanka.]; also, naya, nyaya, paryaya, pratiyukti, yukta, sthana [Yoga.].

Dorin 道林　Ch. Tao-lin (741-824L); the eighth in the lineage of the Niu-t'ou 牛頭 (Gozu) school of Zen. As he lived in the branches of a pine tree in the precincts of a temple, he was popularly called Master Bird's Nest 鳥剪 (Choka Zenji). [S.Va-5]

doru 道流 I. One who follows the Way; a student of Buddhism; fellow-practitioners of the Way. [Rin.] II. Taoist followers.

doruichi 道類智 'The wisdom belonging to the path'; Sk. marge 'nvaya-jnanam [Kusha.]; the wisdom acquired by observing the truth of the path leading to Nirvana or by destroying the delusion belonging to the realms of form and non-form which obstructs realization of the truth of the path.

dorui-in 同類因 The cause of bringing about the result of the same moral nature; Sk. sabhaga-hetu; one of the six causes. See rokuin. [Hosso.]

doryo 度量　See takuryo.

Dosen 道宣　Ch. Tao-hsuan (596-667); the founder of the Nanshan 南山 (Nanzan) sect of the Vinaya (Lu 律, Ritsu) school in China. He assisted Hsuan-tsang 玄弉 (Genjo) in translating volumes of precept texts and biographies of monks. As he lived in his earlier days at a temple on Mt. Chung-nan 終南 (Shunan), he was popularly called Precept Master Nan-shan 南山律師 (Nanzan Risshi) or Great Master Nan-shan 南山大師 (Nanzan Daishi). [Tai.8]

Dosen 道珮 Ch. Tao-hsuan (702-760); a native of Honan Province (河南省 Kanansho, Henansheng). At the invitation of a Japanese envoy to China, he came to Japan in 736 with an Indian monk Bodhisena (Bodaisenna 菩提僊那) and a Vietnamese monk Buttetsu 仏哲. He was the first to transmit the Kegon teaching to Japan and the second to transmit Zen. Also, he was the first qualified precept master who ever came to Japan to confer the precepts. He is said to have ordained Gyohyo 行表 and more than seven hundred people at the imperial palace in 741. Apart from propagating the Vinaya by lecturing on it, he played an important part in the Buddhist service in celebration of the great new statue of the Buddha dedicated at the Todaiji Temple in 752.

dosha 堂舎　A Buddha hall and a monks' residence; a general term for temple buildings.

dosha 道者　A practitioner of the Buddhist Way. [Tai.5]

Doshaku 道綽　Ch. Tao-ch'o (562-645); the second of the five Chinese Pure Land masters (Jodo goso 浄土五祖) and the fourth of the seven patriarchs in the tradition of the Jodoshin school (shichikoso 七高僧). He entered the priesthood at the age of 14 and became well-versed in the Nirvana Sutra. At 40, when he visited Hsuan-chung-ss u 玄中寺 (Genchuji) and read an inscription in praise of T'an-luan 曇鸞 (Donran), he became a serious aspirant for the Pure Land. He stayed at the temple and practiced the nembutsu as many as 70,000 times a day. He lectured on the Contemplation Sutra more than 200 times, and propagated the Pure Land teaching extensively. He emphasized the difficulty of the Path of Sages which was based on one's self-power and recommended the nembutsu practice to all beings. He followed T'an-luan in cautioning us against impure faiths which were not sincere, single-minded and continuous. On the contrary, the pure faith as given by Amida is characterized by sincerity, single-mindedness and continuity (sanshin). These three are mutually related. In Tao-ch'o's time, it was argued that Buddhism had entered the fourth five-hundred-year period (see goko-gohyakunen). This meant that it was extremely difficult to practice the Way effectively with one's own power and attain salvation. He wrote a 2-fasc. work, Anraku-shu 安樂集 (Collection of Passages Concerning Birth in the Land of Peace and Bliss), in which he fully discussed the practicability of various methods of practice and concluded that the nembutsu was the only way for those who were far removed from the time of Sakyamuni Buddha. In accordance with the Contemplation Sutra and other scriptures, he assured us that the nembutsu originating from Amida's vow would bring us to birth in the Pure Land, however deep our karmic hindrances might be. [KG.2; KW.]

Doshaku daishi 道綽大師　Master Tao-ch'o. See Doshaku. [KW.]

Doshaku zenji 道綽禅師　Master Tao-ch'o. See Doshaku. [KW.]

doshi 道士 I. A Buddhist. II. A Taoist.

doshi 導師　I. A spiritual leader; Sk. nayaka [Sukha.]. II. The chief priest who conducts a Buddhist service.

doshi no gyo 導師の行 The leader's act; Sk. jina-vihara. See gotoku zuigen. [Sukha.]

doshin 道心　Aspiration for the Way; desire to attain Bodhi; Bodhi-mind; the title of the 93rd chapter of the Shobogenzo.

doshinja 道心者　See doshinsha.

doshin kengo 道心堅固　The firm Bodhi-mind; unshakable determination to attain enlightenment. [K.57; Tai.13,37]

doshinsha 道心者　One who has an aspiration for the Way; one who aspires to attain enlightenment. [S.Xa-10,Xb-s]

doshin zuku 道心づく　The aspiration for Bodhi arises in the mind. [O.V]

doshin gyoja 同心行者　Practitioners with the same mind or aspiration. [Tan. Preface]

dosho 度生　Saving living beings.

Dosho 道生 Refers to Chu Tao-sheng 竺道生 (Jiku Dosho), a disciple of Kumarajiva (Kumaraju); d.434. Having read the earlier translation of the Nirvana Sutra (Naiongyo 泥疑経) in 6 fasc., he held a view that even an icchantika (one devoid of any stock of merit) could become a Buddha. His contemporaries criticized this but were deeply impressed by his insight when they found that this idea was expressed in the later translation of the sutra. See Nehan-gyo.

Dosho 道昭　Also 道照; a Hosso-Pure Land Master; 629-700; a native of Kawachi Province (now part of Osaka Prefecture). His family name was Funamuraji 船連. He first studied Buddhism at the Gangoji Temple 元興寺, and went to T'ang China in 653, where he studied the Hosso teaching under Hsuan-tsang 玄奘 (Genjo) and also Zen under Hui-man 慧満 (Eman). After returning home in 660, he built a hall in the compound of the Gangoji Temple and propagated the Hosso teaching. This is the first transmission of the Hosso doctrine. This and its second transmission from China have been traditionally called Nanjiden 南寺伝 (Southern-Temple tradition) as distinguished from the third and the fourth transmissions which have been called Hokujiden 北寺伝 (Northern-Temple, i.e., Kofukuji, tradition). He was appointed daisozu (chief abbot) in 698 and died later in the same year at the age of 72. Besides spreading the Hosso teaching, he traveled throughout the country helping people with the construction of roads and bridges, and introducing cremation. Tradition has it that before he died he took a bath, changed clothes, faced to the west and sat upright. His room was filled with light. Later that night, the light left the room and, after illuminating the temple garden, it went away to the west. His disciples were wonderstruck, and were convinced that he had been born in the Pure Land.

dosho 動性 Mobility. [Kishin.]

doshu 堂衆 Monks in charge of temple halls. I. The monks stationed at the three pagodas on Mt. Hiei to do miscellaneous jobs. This system was first set up in 1077 by the 23rd zasu; at first, they were called geshu 夏衆 (summer-retreat assistant monks). Doshu were distinguished from scholarly monks (gakusho 学生) and grew in power to form an armed group. II. In the Jodoshin school, the priests in charge of services at the two halls of the Honganji Temple: Goeido 御影堂 and Amidado 阿彌陀堂.

doshuchi 道種智　The wisdom of knowing the discriminative aspects of all existence; one of the three kinds of wisdom. See sanchi.

doshujoshin 度衆生心 The mind that seeks to save sentient beings; one of the two aspects of the aspiration for Bodhi, the other being gansabusshin. [KG.4; KW.; YM.]

doso 同相 The aspect of identity; the aspect of sameness between two or more things; contrasted with iso 異相. [Kishin.]

doso 堂僧　A monk or novice (who works as the keeper) of a Buddhist hall. Those devoted to the incessant practice of the nembutsu (fudannembutsushu 不断念仏衆) at the three pagodas on Mt. Hiei were called doso. Their status appears to be the lowest of all the monks of the nembutsu group, judging from the fact that the donations were to be taken in the following order: leader (doshi 導師), higher ranks of priests (sogo 僧綱), ordinary monks and doso. [S.Xb-2; Tsu.238]

doso 幢相 A banner; Sk. ketu.

dosojin 道祖神　'Ancestral deity of roads'; guardian deities of roads and village boundaries, worshiped in the form of stone images by the roadside. They are believed to protect passers-by from devils' harassment; today they also function as gods of marriage, birth, and so forth. [Oku.]

dosu 度す　To save beings, to deliver beings from Samsara. [JW.]

dotai muen no jihi 同体無縁の慈悲　The compassion originating from the insight of seeing the ultimate identity between oneself and other beings and of realizing the non-substantiality of living beings. See san'en no jihi. [S.I-3]
doyo 道要 The essentials of the Buddhist Way. [An.]

doyu 道用 An action; activity; spontaneous activity that arises from satori.

dozoku 道俗　Priests and laymen; clergy and laity. [KW.; SW.; YM.]

dozoku nannyo 道俗男女　Priests and laymen, both men and women.

dozoku no kaihon 道俗の戒品　The precepts for both monks and laymen. [YM.]- 1 -

Dragon Palace A mythical place inhabited by dragons.

Dragon-Arjuna The literal meaning of 'Nagarjuna'.

Return to Index; Glossary Index.