Responsibility
(author): Soothill, William E. ; (author): Hodous, Lewis
Title
(): A Dictionary of Chinese Buddhist Terms
Details
(place)Delhi: (publisher)Motilal Barnarsidass, 1987
Identifier
SOOTHILL
Comments
outdated; the dictionary has to be used cautiously; quite useful for Tiāntái terminology
Information basis
CA
Electronic Version
Referred from
APPEARANCE: 三十二相 (p.60)[ong slender fingers, pliant hands and feet; toes and fingers finely webbed, full-sized heels; arched insteps; thighs like a royal stag; hands reaching below the knees; well-retracted male organ; height and stretch of arms equal; every hair-root dark coloured; body hair graceful and curly; golden-hued body; a 10 foot-halo around him; soft smooth skin; the qi1 chu4 七處, i.e. two soles, two palms, two shoulders, and crown well rounded, below the armpits well-filled; lion-shaped body; erect, full shoulders; forty teeth; teeth white even and close; the four canine teeth pure white; lion jawed; saliva improving the taste of all food; tongue long and broad; voice deep and resonant; eyes deep blue; eyelashes like a royal bull; a white uurNnaa or curl between the eyebrows emitting light, an uSsNniSsa or fleshy protuberance on the crown." (The sources of Soothill's interpretation are: Sa1n-za1ng fa3 shu4 三藏法數, jua4n 48; Da4-zhi4-fu4 lu4n 大智度論, jua4n 4; NIRVANA, jua4n 28; MIDDLE AGAMA and the Sa1n-shi2-e4r xia1ng ji1ng 三十二相經. Different lists appear in Wu2-lia4ng yi4 ji1ng 無量意經 and A1-ha2n-ji1ng 阿含經, jua4n 11)...]AWARE: 意識 (p.310)AWARE: 意地 (p.310)AWARE: 相續識 (p.310)[arma or fails to mature it."...]BELIEVE: 斷見 (p.465)[in contrast with 常見 that body and soul are eternal—both views being heterodox; also world-extinction and the end of causation."...]BUDDHAS: 毗盧 (p.306)BUDDHIST DEITIES: 梵釋 (p.482)[Indra and Brahma, both protectors of Buddhism.]BUDDHIST PHRASES: 無畏 (p.381)[to fear"...]BUDDHIST PHRASES: 無所畏 (p.381)[to fear"...]BUDDHIST PHRASES: 五陰 (p.126)BUDDHIST REGIONS: 常寂光土 (p.348)CONCENTRATE: 無諍三昧[ssionlessness; abiding in the 'empty' of spiritual life without debate, or without striving with others."...]CONFUSED: 三惑 (p.65)DIRTY: 垢 (p.11)DISTINGUISH: 分別 (p.139)EMPTY: 空[nt. sSuunyataa, 舜若多, vacuity, voidness, emptiness, non-existence, immateriality, perhaps spirituality, unreality, the false or illusory nature of all existence, the seeming jia3 假 being unreal. The doctrine that all phenomena and the ego have no reality, but are composed of a certain number of skandhas or elements, which disintegrate. The void, the sky, space. The universal, the absolute, complete abstraction without relativity. There are classifications into 2, 3, 4, 6, 7, 11, 13, 16, and 18 categories. The doctrine is that all things are compounds, or unstable organisms, possessing no self-essence, i.e. are dependent, or caused, come into existence only to perish. The underlying reality, the principle of eternal relativity, or non-infinity, i.e. sSuunya, permeates all phenomena making possible their evolution. From this doctrine the Yogaacaarya school developed the idea of the permanent reality, which is Essence of Mind, the unknowable noumenon behind all phenomena, the entity void of ideas and phenomena, neither matter nor mind, but the root of both."...]EXIST: 生滅 (p.196)[nd annihilation; all life, all phenomena, have birth and death, beginning and end; the 三論 Maadhyamika school deny this in the 實 absolute, but recognize it in the 假 relative."...]GOOD: 十善 (p.47)LIVE: 邪命 (p.246)[on the part of a monk, e. g. by doing work with his hands, by astrology, his wits, flattery, magic, etc. Begging, or seeking alms, was the orthodox way of obtaining a living....]LOVE: 恩愛 (p.325)[the causes of rebirth...]MIND: 心地 (p.150)MISTAKE: 虛妄 (p.389)MONASTIC OFFICER: 院主 (p.340)MONK: 受業 (p.251)POISON: 三毒 (p.69)TEACHER: 律師 (p.301)TRUE: 四諦 (p.182)WICKED: 一闡提 (p.9, 28, 31, 73, 483)[out desire for Buddha enlightenment; an unbeliever; shameless, an enemy of the good; full of desires; 斷善根者 one who has cut off his roots of goodness; it is applied also to a bodhisattva who has made a vow not to become a Buddha until all beings are saved. This is called 大悲闡提 the icchantika of great mercy.
28: 二種闡提 (二種一闡提) Two kinds of icchantika, q.v.: (a) the utterly depraved, abandoned, and blasphemers of Buddha-truth; (b) bodhisattvas who refuse to enter upon their Buddhahood in order to save all beings.
31: 人尊三惡 The three most wicked among men: the Icchantika; v. 一闡提: the slanderers of Mahayana, and those who break the four great commandments.
73: 三種闡提 The three kinds of icchantika: (a) 一闡提迦 the wicked; (b) 阿闡提迦 called 大悲闡提 bodhisattvas who become icchantika to save all beings; (c) 阿顛底迦 otherwise 無性闡提 those without a nature for final nirv$a$na。?a. Cf. 三病.
483: 闡提 v. 一闡提 icchantika, intp. as unable to become Buddha (a) because of unbelief, or abandoned character; (b) because of a bodhisattva vow....]WORRY: 煩惱 (p.406)ZEN PATRIARCHS: 佛陀難提 (p.229)