Responsibility
(author): Muller, Charles
Title
(): Digital Dictionary of Buddhism
Details
(place): (publisher)http://www.acmuller.net,
Identifier
MULLER
Comments
Electronic Resources
Information basis
CA
Electronic Version
Referred from
ACT: 業[+id('b696d')...]ACT: 作用[artate). (2) The essential cause of something. Inducement, incentive, motive, cause. (3) The arising and cessation of existence. (4) Actual religious practice." (see also NAKAMURA: 439b)....]BODY: 十身[odies are presented in the AVATAMSAKA :
I. The ten bodies of the realm of understanding, associated with Vairocana Buddha. (1) zho4ng-she1ng-shen 眾生身 'sentient being-body' (2) guo2-tu2-she1n 國土身 'land's body' (3) ye4-ba4o-shen 業寶身 'karma-reward body' (4) she1ng-we2n-shen 聲聞身 'sSraavaka-body' (5) du2-jue2-shen 獨覺身 'pratyekabuddha body' (6) pu2-sa4-she1n 菩薩身 'bodhisattva body' (7) ru2-la2i-she1n 如來身 'tathaagata-body'; (8) zhi4-she1n 智身 'wisdom body'; (9) fa3-she1n 法身 'dharma-body'and (10) xu1-ko1ng-she1n 虛空身 'body of absolute space'
II. The ten bodies of the realm of practice are: (1) pu2-ti2-she1n 菩提身 'the enlightenment body' the manifestation of a buddha-body attaining enlightenment; (2) yua4n-she1n 願身 'vow body, aspiring to be born in TuSsita Heaven' (3) hua4-she1n 化身 'transformation body' (4) zhu4-chi2-she1n 住持身 'retaining body' (5) xia4ng-ha3o-zhua1ng-ya2n-she1n 相好莊嚴身 'body adorned with excellent physical characteristics' (6) shi4-li4-she1n 勢力身 'body of power' (7) ru2-yi4-she1n 如意身 'body manifested at will' (8) fu2-de2-she1n 福德身 'body of merit and virtue' (9) zhi4-she1n 智身 'wisdom body' (10) fa3-she1n 法身 'dharma body' the quintessential buddha-body."...]BUDDHIST PHRASES: 因果[+id('b56e0-679c')...]BUDDHIST REGIONS: 常寂光土[+id('b5bc2-5149-571f')...]BUDDHIST SCHOOLS: 三乘[+id('b4e09-4e58')...]CONCENTRATE: 滅盡定[eep sam$adhi where the activities of the mind are completely extinguished. In Abhidharmako$xa theory, it is one of the fourteen elements not concomitant with mind, and in Consciousness-only theory, it is one of the twenty-four elements not concomitant with mind. When this concentration is practiced, the mano-consciousness is also extinguished. Then the practitioner can be reborn into the Highest Heaven. Since this concentration has the power to extinguish mental functions in the mano consciousness, it is said to be the concentration practiced by sages. Since low-level practitioners and non-Buddhists are afraid to extinguish their egos, they do not enter this concentration of complete extinction. It is also called the 'concentration of extinguishing feeling and perception.' The seeds of 'disgusted mind' are established on the basis of this concentration."...]CONFORM: 相應[sponse', accordance; in tandem with; together; in synergy with; depending on each other. (1) Those things which are grouped together under the main topic of a teaching. (2) To accompany, to be involved in (anvita). (3) To be bound together, existent together. Binding, bound relationship, relationship, concomitant (yukti, sambandha). (4) The concomitance of mind with mental functions. (5) In the theory of Consciousness-only, union, or combination of the mind and its functions. The mind and mental functions arise from the same sensory faculty, serving as the agent, and possess the same objects, symbols, time and original quality (samprayoga). (6) Accordance with true principle (yoga)."...]CREATURE: 四生EMPTY: 空[e of yo3u 有-the negation of existence. As the rejection by the Buddha of this emptiness being simply the mistaken view of nothingness xu1wu2 虛無, this basic Buddhist teaching of emptiness is the negation of the two mistaken views of the acceptance of the real existence of a self wo3 我, and the understanding of an eternal nature of the compositional elements (fa3 法) that make up the world or the self. Therefore, it is an emptiness of self and dharmas. Among Hinayanists the Satyasiddhi sect (Che2ngshi2 zo1ng 成實宗) and in Mahaayaana teachings the Maadhyamika (Zh1onggua1n pa4i) 中觀派 and others strongly emphasized this teaching. Among the sutras, the PrajNNaapaaramitaa sutras all especially emphasize this teaching. Among the various understandings of emptiness are analytical emptiness and essential emptiness, as well as only emptiness and not-only-emptiness and so forth. As the teaching of emptiness is originally for the destruction of the attachment to false view, there is also the meaning of becoming empty-to break attachment. [cmuller]"...]FORBID: 菩薩戒HERO: 丈夫MEAN: 宗旨[n the Cha2n school, the source of the Buddha-dharma. Original idea. The reference point of religious practice. (3) The main principle or teaching of a particular sect....]MERIT: 福田[ence to the three treasures: the Buddha, the sangha and dharma; also, one's parents and the poverty-striken. These are the objects toward which one should direct his/her religious practice. (2) The place where people nurture and develop thier meritorious virtues. (3) The practices which lead to enlightenment."...]METHOD: 十二分教[ng 經)
(2) geya (zhi3-ye4 祇夜; yi1ng-so4ng 應頌; cho2ng-so4ng 重頌): this refers to verses which are inserted into the prosa text and which sum up the essential points of the preceding prosa text)
(3) gaathaa (qie2-tuo2 伽陀; fe4ng-so4ng 諷頌; gu1-qi3-so4ng 孤起頌): verses
(4) nidaana (ni2-tuo2-na4 尼陀那; yi1n-yua2n 因緣): this refers to historical narratives
(5) itivRrttaka (yi1-di4-mu4-duo1-qie2 伊帝目多伽; be3n-shi4 本事): this refers to accounts on the past lives of Buddha's disciples.
(6) jaataka (she2-duo1-qie2 闍多伽): this refers to accounts on the past lives of Buddha.
(7) adbhuta-dharma (a1-fu2-da2-mo2 阿浮達磨; a1-fu2-tuo2-da2-mo2 阿浮陀達磨; we4i-ze1ng-yo3u 未曾有): this refers to accounts in Buddhist scriptures which deal with Buddha掇 performance of supernatural deeds.
(8) avadaana (a1-bo1-tuo2-na4 阿波陀那; pi4-yu4 譬喻): parables and allegories
(9) upadesSa (yo1u-po2-ti2-she3 優婆提舍; lu4n-yi4 論議): this refers to debates and discussions on soteriological and epistemological issues.
(10) udaana (yo1u-tuo2-na4 優陀那; zi4-shuo1 自說): this term refers to doctrinal statements made by the Buddha not made as response to questions from disciples, opponents, etc.
(11) vaipulya (pi2-fo2-lye4 毗佛略; fa1ng-gua3ng 方廣): this refers to a wide range of doctrinal discussions.
(12) vyaakaraNna (he2-qie2-luo2-na4 和伽羅那; sho4u-ji4 授記): this refers to texts which deal with the prediction of future Buddhahood which Buddha gives to some of his disciples."�...]MONASTIC OFFICER: 寺主[+id('b5bfa-4e3b')...]MONASTIC OFFICER: 院主[+id('b9662-4e3b')...]REALM: 境界[2) Object(s) perceived by the sensory and perceptive organs. The sphere of cognition. (visaya, jNNeya). (3) Sphere, realm, place. (4) Feeling, sensation, mood. Mental state. Condition, state, situation. (5) The resultant condition each being ends up in according to their actions: 'fruit,' 'reward,' '-hood.' (6) One's area of specialization; one's own limits."...]ROOM: 方丈[square Chinese feet.
(1) The front room, or parlor room of a monastery.
(2) The room of the head monk. This meaning is originally derived from the story of Vimalakiirti's. A room, which was supposedly one square zha1ng (about 9 square meters). It later becomes a term of respect to address a teacher of a superior monk."...]TEACH: 三教[ traditions of Buddhism (fo2-jia4o 佛教), Confucianism (ru2-jia4o 儒教) and Taoism (da4o-jia4o 道教). (2) According to Zo1ngmi4 宗密 in his commentary to the S鋈ra of Perfect Enlightenment (Yua2n-jue2-ji1ng 圓覺經), the sudden teaching (du1n-jia4o 頓教) represented by the Hua1-ya2n-ji1ng 華嚴經, the jia4n-jia4o 漸教 represented by the period from the Deer Park to SSaala Forest, and the bu4-di4ng-jia4o 不定教, which teaches the eternal perfection of the Buddha-nature (ZZ 243.9.323b-c)."...]