A Dictionary of Chinese Buddhist Terms

A Dictionary of Chinese Buddhist Terms
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B~'B8b4U!iy[0William Edward Soothill圣域博客网站4o%p[knA
and
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Contents圣域博客网站&FI{3OD$D+J
Preface to the Digital Edition 圣域博客网站9q+n6z;L@d+C:BJ
Why Digitize Soothill***
oU{+gum/]0Status of the Digital Document and Treatment of its Contents 圣域博客网站Wy4XB!f[5C ycL
Acknowledgments
(hddY|0Professor Sooothill's Preface
{[n0O,iG"s]o%H0Professor Hodous' Preface
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g'VCiP0A DICTIONARY OF CHINESE-BUDDHIST TERMS
?:v;?Dk1AA0Download (HTML file and XML Source)

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Preface to the Digital Edition圣域博客网站}3VlF&@;h
Why Digitize Soothill***圣域博客网站,SI;cMH:H
Like all other graduate students for the past generation or so who chose to embark on a professional career in the study of East Asian Buddhism, I was, in my early days of study, strictly warned by my mentors against relying on the Soothill and Hodous' Dictionary of Chinese Buddhist Terms as a primary research tool. There were two main reasons for this. First, the dictionary is an extremely dated work, having reached completion during the mid 1930's, several decades before a serious profession of Buddhology had formed itself in the West. Western language information on Buddhism available to its compilers was extremely limited, and even in East Asian languages there were few reliable and comprehensive lexicons available. Thus the understanding of the philosophical terminology coming out of such systems as Mādhyamika and Yogācāra—which had only barely come to be understood in the West, tended to be simplistic, if not completely erroneous. It was a time in the history of the discipline when "Hīnayāna" was still considered to be something of a distinct historical Buddhist tradition. Beyond this, even concepts contained in the dictionary that were adequately understood were often expressed in archaic terms.

The second reason for pushing graduate students away from this work is related to the necessity of getting them involved as quickly as possible in dealing with resources from the original Asian traditions—in this case, the original texts and secondary resources from China, Korea, Japan, and Vietnam. Beyond this, the constraints imposed by the printing technology of the 1930's have always made the dictionary somewhat difficult to use, with many of the entries in the dictionary being *********ded inside other entries. There is also the difficulty brought about by the usage of vertical bars to indicate the repetition of Chinese characters. There is also somewhat of a dearth of useful indexing.

Despite these shortcomings, the fact is that just about every serious scholar of East Asian Buddhism has a copy of the Soothill/Hodous dictionary in her/his personal library (perhaps stashed somewhere next to a copy of Mathews). This is an indication of an important fact about the dictionary: there is a large amount of information contained within it that can't readily be found elsewhere. Most notably information on Indian and Central Asian place names, personal names, temple names and so forth, but also lots of information on hybrid Sanskrit and transliterations that one will not find in any other dictionary, East Asian or otherwise.

I made the decision to digitize the dictionary upon finding out that it had fallen into the public domain, coupled with the realization that its content could do much to supplement that of my own long-term Buddhist lexicographical project, the Digital Dictionary of Buddhism [DDB (http://www.acmuller.net/ddb)]. Obtaining a grant from the Japan Society for the Promotion of Science [JSPS] I spent, along with a number of assistants, two years in the task of digitizing this material and adding it to the DDB.

I became, in the process of this task, quite likely the only other person besides Soothill, Hodous, and their editorial staff, to read the dictionary in its entirety, and as a result of this concentrated exposure to it, I was led, as a fellow lexicographer, to come away with an immense respect for efforts of its compilers. Very early in the age of attempts at mixed Chinese-Roman typesetting, and several decades before the advent of copy machines, these two men, working on different continents, sent their handwritten manuscript back and forth by ship over the Atlantic ocean no less than four times.

Serious scrutiny has led me to the conclusion that the work is, at least in terms of its translations from Chinese sources, fairly sound. Using modern computing technology in the process of adding this material to the DDB, we were able to benefit from the presence of digitized versions of the Fanyi mingyi ji and the Ding Fubao, which were checked (along with a wide range of other digitized resources) on the addition of each entry. This allowed us to add a good amount of information to the DDB from these sources that Soothill and Hodous—no doubt in the interest of economy—left out. This also allowed us to see clearly that both men held a very solid command of classical Chinese. Their renderings from these sources are accurate, insightful, and nuanced. They also extensively and painstakingly consulted the other reference works that were available to them at the time, such as the lexicons by Eitel and Monier-Williams (see Soothill's Preface for a discussion of sources). Making extensive use of Eitel, they were able to add a sizeable amount of geographical location information for place names contained in the various travel records of Chinese monks who went to India and Central Asia.

As noted above, the most obvious area of difficulty in terms of content was that concerned with Buddhist philosophy. They were not aware at all of the complex nature of the relationship between the "Paramarthan" and Xuanzang Yogācāra (the "schools of Idealism"), but more telling (and historically, interesting) is the fact that they had not yet even sufficiently gr*********ed the distinctions between Yogācāra and Vajrayāna, as these two traditions are conflated in a number of places. Also, not surprising for the time period in which they worked and their backgrounds, much of their thinking was informed by Christian theology, and this is sometimes reflected in their renderings of Buddhist concepts. On the other hand, since Soothill was one the early translators of the Lotus Sutra, it is not surprising to note that there is a strong presence of Lotus and Tiantai related terminology in this work, most of it rendered with sufficient accuracy.

Status of the Digital Document and Treatment of its Contents
ztfKg5s0I started this project with only the intent of absorbing its data into the DDB in a supplementary fashion, and it was not until halfway through the process of digitization that it occurred to me that a separate digital version of the dictionary made publicly available on the internet could be of sufficient value to merit paying attention to the proper preservation of its original format. Thus, unfortunately, during the early stages, almost all attention was paid to devising the most efficient strategies for preparation of the material for entry into the DDB. This preparation included the changing of Chinese transliterations into Pinyin, as well as correction of Sanskrit diacritics, and amendments in diacritical style according to the modern norms used the DDB. However, even this was not done with consistency, as sometimes these changes were made in the Dictionary source files, and sometimes only after they had been added to the DDB.

The major format change one will see in this version is that of the places where Soothill/Hodous had included numerous entries under a single entry heading. For ready absorption into the DDB using computer programming, these were broken down into separate entries. As it turns out, it makes the dictionary much more readable, so I don't see that this will be a problem. Also, our replacement of the vertical bars with the actual Han characters they were used to indicate will make for much easier reading than in the printed original.

Most corrections to the material are usually only found in the equivalent DDB entry. Since we have already gone through the correcting and editing process once while adding the material to the DDB, it does not seem worth it, for our purposes, to go back and try to return to Soothill material to its precise original format. But if someone would like to do that job, they are certainly welcome to do so. There is little doubt that the addition of the material to the DDB in a more readily accessible, searchable format is something that Profs. Soothill and Hodous would have themselves happily welcomed. Prof. Soothill's attitude toward the usage of his work in future projects is well expressed as follows:

Lack of time and funds has prevented our studying the Canon, especially historically, or engaging a staff of competent Chinese Buddhist scholars to study it for the purpose. We are consequently all too well aware that the Dictionary is not as perfect or complete as it might be.
9Z:v7n K$@rf'kO5x0Nevertheless, it seems better to encourage the study of Chinese Buddhism as early as possible by the provision of a working dictionary rather than delay the publication perhaps for years, until our ideals are satisfied—a condition which might never be attained.
[ W;KB7g(dxGB0We therefore issue this Compendium—for it is in reality more than a Dictionary—in the hope that many will be stimulated to devote time to a subject which presents so fascinating a study in the development of religion.圣域博客网站8XW-M*yH_
The basic digital document is structured in XML, using the recommendations for print dictionaries provided by the Text Encoding Initiative [TEI]. This will allow for its transformation into various formats for implementation on the Web, and elsewhere. While the major portion of the work of development of the structure in the usage of TEI2 was done by Charles Muller, a significant housecleaning of this structure was done by Michael Beddow in the process of final production. The XSLT transformation was done based on the TEI style sheets developed by Sebastian Rahtz.

Acknowledgments圣域博客网站q"i3s`/?Qm1g
The work of digitizing A Dictionary of Chinese Buddhist Terms was made possible by a research grant from the Japan Society for the Promotion of Science. The scanning and OCR work was done in its entirety by Yasuko Suzuki. Ms. Suzuki also did almost all of the editing and correction of Chinese characters contained in the text. Proofreading of the English text, and especially the insertion of diacritical marks was done by Heather Blair, Juhn Ahn, Amanda Goodman, Gina Cogan, James Mark Shields, and Thomas Dreitlein. Please note that due to certain processes of the project, not all of these corrections appear in the present text, but are reflected in their entirety within the Digital Dictionary of Buddhism.

Charles Muller

Tokyo, March 2003

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PROFESSOR SOOTHILL'S PREFACE
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QJ0AS compilers of the first Dictionary of Chinese Mahāyāna Terms, we are far from considering our attempt as final. Our desire has been to provide a key for the student with which to unlock a closed door. If it serves to reveal the riches of the great Buddhist thesaurus in China, we will gladly leave to others the correction and perfecting of our instrument. It was Dr. E. J. Eitel, of The London Missionary Society, who over sixty years ago, in 1870, provided the first means in English of studying Chinese Buddhist texts by his Handbook for the Student of Chinese Buddhism. It has been of great service; but it did not deal with Chinese Buddhist terminology in general. In form it was Sanskrit-Chinese-English, and the second edition unhappily omitted the Chinese-Sanskrit Index which was essential for the student reading the Chinese Sutras. [Note:

1. A reprint of the second edition, incorporating a Chinese Index, was published in Japan in 1904, but is very scarce.

]

Lacking a dictionary of Chinese Buddhist terms, it was small wonder that the translation of Chinese texts has made little progress, important though these are to the understanding of Mahāyāna Buddhism, especially in its Far Eastern development. Two main difficulties present themselves: first of all, the special and peculiar use of numerous ordinary Chinese terms; and, secondly, the large number of transliterated phrases.

In regard to the first difficulty, those who have endeavoured to read Chinese texts apart from the apprehension of a Sanskrit background have generally made a fallacious interpretation, for the Buddhist canon is basically translation, or analogous to translation. In consequence, a large number of terms existing are employed approximately to connote imported ideas, as the various Chinese translators understood those ideas. Various translators invented different terms; and, even when the same term was finally adopted, its connotation varied, sometimes widely, from the Chinese term or phrase as normally used by the Chinese. For instance, kle***a undoubtedly has a meaning in Sanskrit similar to that of 煩惱, i. e. affliction, distress, trouble.

In Buddhism affliction (or, as it may be understood from Chinese, the afflicters, distressers, troublers) means the passions and illusions; and consequently fan-nao in Buddhist phraseology has acquired this technical connotation of the passions and illusions. Many terms of a similar character will be noted in the body of this work.

Consequent partly on this use of ordinary terms, even a well-educated Chinese without a knowledge of the technical equivalents finds himself unable to understand their implications.

A difficulty equally serious is the transliteration of Sanskrit, a difficulty rendered far greater by the varied versions of many translators. Take, for instance, the word "Buddha" and its transliteration as 佛; 佛陀; 浮陀, 浮圖, 浮頭, 勃陀, 勃馱, 部陀, 母陀, 沒馱, and so on. The pages of the Chinese canon are peppered with such transliterations as these from the Sanskrit, in regrettable variety. The position resembles that of Chinese terminology in Modern Science, which was often transliteration twenty or thirty years ago, when I drew the attention of the Board of Education in Peking to the need of a regulated terminology for Science. Similarly, in pages devoid of capitals, quotation-marks, or punctuation, transliterated Sanskrit-into-Chinese may well seem to the uninitiated, whether Chinese or foreign, to be ordinary phrases out of which no meaning can be drawn.

Convinced, therefore, that until an adequate dictionary was in existence, the study of Far Eastern Buddhist texts could make little progress amongst foreign students in China, I began the formation of such a work. In 1921 I discovered in Bodley's Library, Oxford, an excellent version of the 翻譯名義 集 Fan I ming I Chi, i.e. Translation of Terms and Meanings, composed by 法雲 Fa-y n, circa the tenth century A.D. At the head of each entry in the volume I examined, some one, I know not whom, had written the Sanskrit equivalent in Sanskrit letters. These terms were at once added to my own card index. Unhappily the writer had desisted from his charitable work at the end of the third volume, and the remaining seven volumes I had laboriously to decipher with the aid of Stanislas Julien's M thode pour d chiffrer et transcrire les noms sanscrits qui se rencontrent dans les livres chinois, 1861, and various dictionaries, notably that of Monier Williams. Not then possessed of the first edition of Eitel's Handbook, I also perforce made an index of the whole of his book. Later there came to my knowledge the admirable work of the Japanese 織田得能 Oda Tokunō in his 佛教大辭典; and also the Chinese version based upon it of 丁福 保 Ding Fubao, called the 佛學大辭典 in sixteen volumes; also the 佛學小辭典 in one volume. Apart from these, it would have been difficult for Dr. Hodous and myself to have collaborated in the production of this work. Other dictionaries and vocabularies have since appeared, not least the first three fascicules of the H b girin, the Japanese-Sanskrit-French Dictionary of Buddhism.

When my work had made considerable progress, Dr. Y. Y. Tsu called upon me and in the course of conversation mentioned that Dr. Hodous, of Hartford Theological Seminary, Connecticut, U.S.A., who had spent many years in South China and studied its religions, was also engaged on a Buddhist Dictionary. After some delay and correspondence, an arrangement was made by which the work was divided between us, the final editing and publishing being allotted to me. Lack of time and funds has prevented our studying the Canon, especially historically, or engaging a staff of competent Chinese Buddhist scholars to study it for the purpose. We are consequently all too well aware that the Dictionary is not as perfect or complete as it might be.

Nevertheless, it seems better to encourage the study of Chinese Buddhism as early as possible by the provision of a working dictionary rather than delay the publication perhaps for years, until our ideals are satisfied—a condition which might never be attained.

We therefore issue this Compendium—for it is in reality more than a Dictionary—in the hope that many will be stimulated to devote time to a subject which presents so fascinating a study in the development of religion.

My colleague and collaborator, Dr. Hodous, took an invaluable share in the draft of this work, and since its completion has carefully read over the whole of the typed pages. It may, therefore, be considered as the common work of both of us, for which we accept a common responsibility. It seemed scarcely possible for two men living outside China, separated by 2,000 miles of ocean, and with different mentalities and forms of expression, to work together to a successful conclusion. The risky experiment was hesitatingly undertaken on both sides, but we have been altogether happy in our mutual relations.

To Dr. F.W. Thomas, Boden Professor of Sanskrit, Oxford University, I am deeply indebted for his great kindness in checking the Sanskrit terminology. He is in no way responsible for the translation from the Chinese; but his comments have led to certain corrections, and his help in the revision of the proper spelling of the Sanskrit words has been of very great importance. In the midst of a busy life, he has spared time, at much sacrifice, to consider the Sanskrit phrases throughout the entire work, except certain additional words that have since come to my notice. As an outstanding authority, not only on the Sanskrit language, but on Tibetan Buddhism and the Tibetan language, his aid has been doubly welcome. Similarly, Dr. Hodous wishes specially to thank, his colleague at Trinity College, Hartford, Conn., Dr. LeRoy Carr Barret, for the generous assistance he rendered in revising the Sanskrit terms in his section of our joint work, and for his well-considered and acceptable comments and suggestions.

Dr. Lionel Giles, Keeper of the Department of Oriental Printed Books and MSS., British Museum, illustrious son of an illustrious parent, has also our special appreciation, for he magnanimously undertook to read the proofs. He brings his own ripe scholarship and experienced judgment to this long labour; and the value and precision of the Dictionary will undoubtedly be enhanced through his accurate and friendly supervision.

Next, we would most gratefully acknowledge the gift of Mrs. Paul de Witt Twinem, of Trenton, New Jersey, U***.A. She has subscribed a sum of money which has made the publication of our work possible. To this must be added further aid in a very welcome subvention from the Prize Publication Fund of the Royal Asiatic Society. Such a practical expression of encouragement by fellow-orientalists is a matter of particular gratification.

Our thanks are due to Mr. Zu-liang Yih 葉樹梁, who with accuracy, zeal, and faithfulness has written the large number of Chinese characters needed. To the Hon. Mrs. Wood I am grateful for help in the exacting task of transcribing. As to my daughter, Lady Hosie, I have no words to express my personal indebtedness to her. Without her loving and unflagging aid as amanuensis, I should have been unable to finish my part in this work, which-so the authors hope-will once again demonstrate the implicit and universal need of the human spirit for religion, and its *********irations towards the Light that "lighteth every man that cometh into the world".

W. E. SOOTHILL.

Oxford, England, 1934.

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PROFESSOR HODOUS'S PREFACE
Z{_7{}0After the Dictionary went to press, Professor Soothill died. The work on the Dictionary, however, was completed. For ten years we worked together, he at Oxford and I at Hartford, and the manuscript crossed the Atlantic four times. During his semester in New York as Visiting Professor in Columbia University and on my brief visit to Oxford, we had opportunity to consult together on some outstanding problems. The work of organizing the material and harmonizing the differences was done by Professor Soothill. He was well equipped to undertake the task of producing a Buddhist Dictionary, having a thorough knowledge of the Chinese language. His Pocket Chinese Dictionary is still in use. He knew Chinese culture and religion. He possessed a keen sense for the significant and a rare ability to translate abstruse terms into terse English. But even more valuable was his profound insight into and deep sympathy with the religious life and thought of another people.

The text and the indexes were again finally revised during his last long illness by Lady Hosie under his supervision. He was able also to appreciate the kind collaboration of Dr. Lionel Giles on the earlier proof-sheets. But his death meant a vastly increased amount of work for Dr. Giles who, on the other side of the Atlantic from myself, has had to assume a responsibility quite unexpected by himself and by us. For two to three years, with unfailing courtesy and patience, he has considered and corrected the very trying pages of the proofs, while the Dictionary was being printed. He gave chivalrously of his long knowledge both of Buddhism and of the Chinese literary characters. He adds yet another laurel to the cause of Chinese learning and research. And in the same way Professor F.W. Thomas bore the brunt of the Sanskrit proof-reading. We have indeed been fortunate to have had our work checked in extenso by such exacting scholars.

To Sir E. Denison Ross, who kindly looked over the proofs, and added certain welcome corrections, our thanks are due. Also we would wish to acknowledge the help of Mr. L. M. Chefdeville, who, putting his experience of various Oriental languages at our disposal, made many helpful suggestions, especially as regards the Indexes. Nor do we forget the fidelity and careful work of the printers, Messrs. Stephen Austin and Sons, who collaborated with us in every way in our desire to produce a volume a little worthy of its notable subject.

Our object is well expressed by my late colleague. The difficulties in the production of the book were not small. Buddhism has a long history. Its concepts were impregnated by different cultures, and expressed in different languages. For about a thousand years

Buddhism dominated the thought of China, and her first-rate minds were occupied with Buddhist philosophy. For a period it lagged; but today is in a different position from what it was a generation ago. Buddhism is no longer a decadent religion and in certain countries it is making considerable progress. It is therefore to be hoped that this Dictionary will help to interpret Chinese culture both through the ages and today.

LEWIS HODOUS.

Hartford, Connecticut, 1937.

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METHOD AND NOTES

1. The rule adopted has been to arrange the terms, first, by strokes, then by radicals, i. e.: -

(a) By the number of strokes in the initial character of a term; then,

(b) According to its radical.

Thus 佛 will be found under seven strokes and under the 亻 radical; 法 under eight strokes and the 氵 radical; 愛 under thirteen strokes and the 心 radical. A page index is provided showing where changes in the number of strokes occur.

2. A list of difficult characters is provided.

3. An index of the Sanskrit terms is given with references to the Chinese text.

4. A limited number of abbreviations have been used, which are self-evident, e.g. tr. for translation, translator, etc.; translit. for transliteration, transliterate, etc.; abbrev. for abbreviation; intp. for interpreted or interpretation; u.f. for used for. "Eitel" refers to Dr. Eitel's Handbook of Chinese Buddhism; "M.W." to Monier-Williams' Sanskrit-English Dictionary; "Keith" to Professor A. Berriedale Keith's Buddhist Philosophy; "Getty" to Miss Alice Getty's The Gods of Northern Buddhism; B.D. to the 佛學大辭典; B.N. to Bunyiu Nanjio's Catalogue.

5. Where characters are followed by others in brackets, they are used alone or in combination; e. g. in 十善 (正法) the term 十善 may be used alone or in full 十善正法.

6. In the text a few variations occur in the romanization of Sanskrit and other non-Chinese words. These have been corrected in the Sanskrit index, which should be taken as giving the correct forms.

In this Dictionary it was not possible to follow the principle of inserting hyphens between the members of Sanskrit compound words.

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A DICTIONARY OF CHINESE-BUDDHIST TERMS圣域博客网站.W
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[1]

1. ONE STROKE
6WiWFj7K4m2w0一 eka. One, unity, monad, once, the same; immediately on (seeing, hearing, etc.).

一一 One by one, each, every one, severally.

一丈六像 Sixteen 'feet' form, or image, said to be the height of the Buddha's body, or 'transformation' body; v. 丈六金身.

一三昧 ekāgra, aikāgrya. Undeflected concentration, meditation on one object; v 一行三昧.

一中 A hall of spread tables; idem一普.

一中一切中 One being recognized as 'mean' then all is of the 'mean'; the three *********ects of reality, noumenon, phenomenon, and madhya, are identical in essence; v. 止觀 5.

一乘 ekayāna, One yāna, the One yāna, the vehicle of one-ness.

一佛乘 The one Buddha-yāna. The One Vehicle, i.e. Mahāyāna, which contains the final or complete law of the Buddha and not merely a part, or preliminary stage, as in Hīnayāna. Mahāyānists claim it as the perfect and only way to the shore of parinirvā***a. It is especially the doctrine of the 法華經 Lotus Sūtra; v. 大乘.

一乘之珠 The pearl of the One yāna, i.e. The Lotus Scripture.

一乘圓宗 The Tiantai, or Lotus School of the perfect teaching, or the one vehicle; v. 天台宗.

一乘家 The one-vehicle family or sect, especially the Tiantai or Lotus School.

一乘法 (一乘法門) The one vehicle method as revealed in the Lotus Sūtra.

一乘究竟教 The One Vehicle in its final teaching, especially as found in the Lotus Sūtra.

一乘經 一乘妙典 (or 一乘妙文) Another name for the Lotus Sūtra, so called because it declares the one way of salvation, the perfect Mahāyāna.

一乘菩提 The one-vehicle enlightenment.

一乘顯性教 One of the five divisions made by 圭峯 Guifeng of the Huayan 華嚴 or Avata***saka School; v. 五教.

一九 A Shingon term for Amitābha.

一九之生 Future life in the Amitābha Pure Land.

一人作虛萬人傳實 One man's untruth is propagated by a myriad men as truth; famae mendacia.

一代 A human lifetime; especially the lifetime of ***ākyamuni on earth.

一代三段 The three sections, divisions, or periods of Buddha's teaching in his life- time, known as 序分, i.e. the 華嚴, 阿含, 方等, and 般若 sūtras; 正宗分, i.e. 無量義, 法華, and 普賢觀 sūtras; and 流通分, i.e. the 湼槃經; they are known as introductory, main discourse, and final application. There are other definitions.

一代五時佛法 The five period of Buddha's teachings, as stated by Zhiyi 智顗 of the Tiantai School. The five are 華嚴, 阿含, 方等, 般若, 法華湼槃, the last two being the final period.

一代教 The whole of the Buddha's teaching from his enlightenment to his nirvā***a, including Hīnayāna and Mahāyāna teaching.

一位一切位 idem 一門不門.

一佛世界 A Buddha-cosmos; a world undergoing transformation by a Buddha.

一佛乘 The Mahāyāna, or one-Buddha vehicle, especially the teaching of the Lotus Sūtra.

一佛土 (一佛國土); idem一佛世界 A Buddha-domain; or a one-Buddha region; also the Pure Land.

一佛多佛 One Buddha or many Buddhas, i.e. some Hīnayāna Schools say only one Buddha exists in the same aeon; Mahāyāna says many Buddhas appear in the same aeon in many worlds.

一佛淨土 A Buddha's Pure Land, especially that of Amitābha.

一來 (一來向) sak***dāgāmin. Only one more return to mortality, v. 斯 and 四向.

一來果 v. 四果.

一個半個 A particle, the very least.

一光三尊 Three honoured ones in one light or halo—Amitābha, Avalokite***vara, and Mahāsthāmaprāpta; or ***ākyamuni, Bhai***ajya the 藥王 and 藥上 his younger brother.

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[2]

一兎毛塵 An atom of dust on a hare's down (***a***or***a). A measure, the 22,588,608,000th part of a yojana.

一囘忌 The first anniversary of a death; any such anniversary; also 一周忌.

一刀三禮 In carving an image of Buddha, at each cut thrice to pay homage to the triratna. 一筆三禮 and 一字三禮 indicate a similar rule for the painter and the writer.

一分家 A school founded by 安慧 Anhui, teaching 心識之一分說 that cognition is subjective.

一分菩薩 A one-tenth bodhisattva, or disciple; one who keeps one-tenth of the commandments.

一切 sarva. All, the whole; 普, 遍, 具.

一切一心識 That all things are mind, or mental.

一切世尊最尊特身 The most honoured of all the world-honoured; a title of Vairocana; v. 毘.

一切人中尊 The most honoured among men, especially Vairocana; v. 毘.

一切佛心印 trikona. The sign on a Buddha's breast, especially that on Vairocana's; the sign of the Buddha-mind; it is a triangle of flame pointing downwards to indicate power overall temptations; it is also 一切徧智印 the sign of omniscience.

一切佛會 The assembly of all the Buddhas, a term for the two ma******alas, or circles; v. 胎藏界 and, 金剛界, i.e. the Garbhadhātu and the Vajradhātu.

一切卽一 v. 一卽一切.

一切如來 sarvatathāgata, all Tathāgatas, all the Buddhas.

一切如來定 The highest of the 108 degrees of samādhi practised by bodhisattvas, also called 大空三昧 ***ūnyasamādhi, i.e. of the great void, or immateriality, and 金剛三昧 vajrasamādhi, Diamond samādhi. A samādhi on the idea that all things are of the (same) Buddha-nature.

一切如來寶 The talismanic pearl of all Buddhas, especially one in the Garbhadhātu ma******ala who holds a lotus in his left hand and the talismanic pearl in his right.

一切如來必定印 The sign of the assurance of attaining Buddhahood.

一切如來智印 A sign of the wisdom of all buddhas, a triangle on a lotus in the Garbhadhātu group.

一切如來眼色如明照三摩地 A Vairocana-samādhi, in which the light of the Tathāgata-eye streams forth radiance. Vairocana by reason of this samādhi is accredited with delivering the 'true word' which sums up all the principles and practices of the masters.

一切如來諸法本性淸淨蓮華三昧 A lotus-samādhi of Vairocana from which Amitābha was born. It is a Tathāgata meditation, that the fundamental nature of all existence is pure like the lotus.

一切如來金剛誓誡 The original oath of every Tathāgata, when as with the roar of a lion he declares that all creatures shall become as himself.

一切智 sarvaj***a; v. 薩, i.e. 佛智Buddha-wisdom, perfect knowledge, omniscience.

一切智地 The state or place of such wisdom.

一切智藏 The thesaurus of 一切智; Buddha.

一切智人 or 一切智者 Buddha.

一切智舟 or 一切智船 The vehicle of 一切智 (Mahāyāna), which carries men to the 一切智地.

一切智相 sarvaj***atā, omniscience, or the state or condition of such wisdom.

一切智經 The 59th chapter of the 中阿含經.

一切智智 The wisdom of all wisdom, Buddha's wisdom, including bodhi, perfect enlightenment and purity; 大悲 great pity (for mortals); and 方便 tact or skill in teaching according to receptivity.

一切智句 The state or abode of all wisdom, i.e. of Buddha; 句 is 住處.

一切智天 薩婆愼若提婆 Sarvaj***adeva, the deva (i.e. Buddha) of universal wisdom.

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一切智心 The Buddha-wisdom mind.

一切智慧者 The all-wise one, a title of Vairocana; v. 毘.

一切普門身 The one who completely fills all the 'four realms' (dharmadhātu), a doctrine of the 華嚴 School.

一切有 sarvabhāva. All things or beings; tr. of the name of Vi***vabhū; v. 毘.

一切有情 一切衆生 All sentient beings.

一切有根本 The Mūlasarvāstivāda***, a branch of the Sarvāstivādin sect, which asserted the reality of things.

一切有爲 All phenomena, the phenomenal; all that is produced by causative action; everything that is dynamic and not static.

一切有部 The realistic School, Sarvāstivāda***, a branch of the Vaibhā***ika, claiming Rāhula as founder, asserting the reality of all phenomena: 說一切有部; 薩婆多部; 薩婆阿私底婆拖部; 一切語言部. It divided, and the following seven schools are recorded, but the list is doubtful: — Mūlasarvāstivāda*** 一切有根本部. Kā***yapīya*** 迦葉毘維, also known as Suvar***akā*** 蘇跋梨柯部; 遊梨沙部; 蘇梨沙部; and 善歲部. Dharmaguptā*** 法密部; 法藏部; 法護部. Mahī***āsakā*** or Mahī***āsikā*** 摩醯奢婆迦部; 彌喜捨婆阿部; 彌沙塞部; 化地部; 正地部. Tāmra***ā***īyā***. Vibhajyavādina*** 分別說部. Bahu***rutīyā*** 婆收婁多柯 or 多聞部.

一切施 sarvadā. 薩縛達 One who gives his all; all-bestowing.

一切法 一切萬法; 一切諸法 sarvadharma. All things; all laws, existences, or beings.

一切法界生印 One of the three signs in the ma******ala of the Shingon School — the sign of producing all things or realms.

一切法界決定智印 The 'true word' of assurance of Vairocana and of all the eight classes of beings, as the symbol through which all may attain the sure Buddha-wisdom.

一切法界自身表 Buddha's self-manifestation to all creation.

一切法空 sarvadharma-***ūnyatā, the emptiness or unreality of all things.

一切無障法印明 A sign for overcoming all hindrances, i.e. by making the sign of a sword through lifting both hands, palms outward and thumbs joined, saying Hail! Bhagavat! Bhagavat svāhā!

一切無障礙 Absolutely free or unhindered, e.g. like air; illimitable, universal.

一切皆成 All beings become Buddhas, for all have the Buddha-nature and must ultimately become enlightened, i.e. 一切衆生皆悉成佛. This is the doctrine of developed Mahāyāna, or universalism, as opposed to the limited salvation of Hīnayāna and of undeveloped Mahāyāna; 法華經方便品; 若有聞法者無一不成佛 if there be any who hear the dharma, not one will fail to become Buddha.

一切皆空宗 The sects which maintain the unreality of all things; v. 十宗.

一切眞言王 All the 'true word' rulers, shown in the Garbhadhātu and Vajradhātu groups.

一切眞言心 The first Sanskrit letter 'a'; it is pronounced 'an' by the Shingon School and emphasized as the heart of all wisdom. In India 'a' is the 'name of Vish***u (especially as the first of the three sounds in the sacred syllable o*** or aum), also of Brahmā, ***iva, and Vai***vānara (Agni)' M. W.

一切種妙三昧 The samādhi, or trance, which brings every kind of merit for one's adornment.

一切種智 see 三智.

一切種識 The 8th of the 八識 q.v.

一切經 The Tripi***aka 大藏經 or 藏經, i.e. the whole of the Buddhist Canon. The collection was first made in China in the first year of 開皇 A.D. 581. See B. N.

一切義成 Sarvārthasiddha, or Siddhārtha; all wishes realized, name given to ***ākyamuni at his birth; v. 悉, 薩.

一切萬 一切諸法; 一切物 All things, idem 一切法.

一切處 samanta. Everywhere, universal; a universal dhyāna.

一切處無不相應眞言 The Shingon or 'True word' that responds everywhere.

一切衆生之父 The Father of all the living, Brahmā 梵王.

一切衆生喜見佛 Sarvasattva-priya-dar***ana. The Buddha at whose appearance all beings rejoice. (1) A fabulous Bodhisattva who destroyed himself by fire and when reborn burned both arms to cinders, an act described in the Lotus Sūtra as the highest form of sacrifice. Reborn as Bhai***ajyarāja 藥王. (2) The name under which Buddha's aunt, Mahāprajāpatī, is to be reborn as Buddha.

一切衆生精氣 Sarvasattvāujohārī. Lit. subtle vitality of all beings; the quintessence or energy of all living beings. A certain rāk***asī, wife of a demon.

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一切衆生離諸惡趣 sarvasattva-pāpa-prahā***a. A samādhi on a world free from all the evil destinies.

一切語言部 idem 一切有部.

一切諸佛 All Buddhas.

一切遍智印 triko***a. A triangle above a white lotus, apex downward, of pure white colour, representing wisdom as a flame which burns up all passion and overcomes all opposition; the symbol of every Tathāgata. It is specially connected with Vairocana. Also 一切佛心印; 諸佛心印.

一刹 v. 掣. A k***etra, a land, a Buddha-realm or chiliocosm.

一刹那 A k***a***a, the shortest space of time, a moment, the 90th part of a thought and 4,500th part of a minute, during which 90 or 100 are born and as many die.

一化 The teaching and influence of a Buddha during one Buddha-period; also the teaching of the whole truth at once; also an instantaneous reform.

一化五味之教 The Five Tastes or periods of the Buddha's teaching as defined by the Tiantai School, i.e. the 華嚴; 阿含; 方等; 般若 and 法華湼槃 q.v. and v. 五味.

一千 sahasra; a thousand.

一千二百 1,200.

一千二百功德 The 1,200 merits or powers of the organs of eye, tongue, and mind predicted in the Lotus Sutra, but, generally, the merits therein predicted to all six organs.

一印 A seal, sign, symbol.

一印會 The sixth of the nine Vajradhātu groups.

一卽一切一切卽一 'One is all and all is one.' Expressing the essential unity of all things; a tenet of the Huayan and Tiantai schools.

一卽三 One is (or includes) three; especially the one yāna (the Buddha vehicle) is, or includes the three vehicles, i.e. bodhisattva, pratyekabuddha, and ***rāvaka.

一卽十 One is ten, or, if one then ten, one being the root or seed of numbers, and containing all the rest. There are many other forms, e.g. 一心卽一切心 and so on.

一叉鳩王 Ik***vāku Virū***haka or Videhaka, translated by 甘蔗王 Sugar-cane king, also 日種善生 Sūryava******a, an ancient king of Potala and ancestor of the ***ākya line.

一句 A word, or sentence; 一句子 a subordinate or explanatory word or sentence; 句 is also used for 處.

一句投火 For but one sentence of the Truth willingly to cast oneself into the fire.

一句道盡 With one word to make clear the whole Law.

一合相 An organism, a cosmos, or any combined form, e.g. a man, a world.

一向 One direction, each direction; with single mind, the mind fixed in one direction undistracted; e.g. 一向淸淨無有女人 (The land of that Buddha is) everywhere pure; no women are there.

一向宗 The 眞宗 Shin or Pure-land Shin Sect founded by Shinran, in Japan, whose chief tenet is unwavering reflection on Amida (by repeating his name).

一向小乘寺 A monastery wholly Hīnayāna.

一向大乘寺 A monastery wholly Mahāyāna.

一向記 A confirmatory reply to a question, e.g. Do not all die*** All die.

一吹 v. 一唾.

一味 One, or the same flavour, kind or character, i.e. the Buddha's teaching.

一味瀉甁 Completely, exhaustively, e.g. as water can be poured from one bottle to another without loss, so should be a master's pouring of the Law into the minds of his disciples.

一品 (一品經) varga 跋渠; a chapter, or division (of a sūtra).

一周忌 Anniversary of a death; also 一周關 and 一囘忌.

一唾一吹 A spit or a puff, i.e. as futile as thinking that a man could puff out a burning world and blow it again into complete existence, or could with a spit or a puff put it out.

一喝 A call, shout, deafening shout.

一四句偈 A four-character line of a gāthā, or verse.

一四天下 A world of four great continents surrounding a Mt. Sumeru.

一因 A cause; the cause from which the Buddha-law arises.

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一地 The one ground; the same ground; the Buddha-nature of all living beings i.e. as all the plants grow out of the one ground, so all good character and works grow from the one Buddha-nature.

一坐食 One meal a day taken before noon and without rising from the seat; it is the 5th of the 12 dhūtas.

一境 One region, realm, order, or category.

一境三諦 The three axioms in the one category; the three are 空, 假, and 中, which exist in every universe; v. 三諦. It is a principle of the Tiantai 圓教.

一境四心 Four different ways of looking at the same thing. Similar to 一水四見 i.e. one and the same reality though seen from different *********ects.

一塵 A grain of dust, an atom, a particle.

一塵法界 The whole in an atom, a universe in a grain of dust, one grain of dust is a microcosm of the universal whole.

一增一減 A kalpa during which a human lifetime increases from ten years to 80,000 years and then decreases back to ten. At the end of the first century the increase is to 11 years; at the end of the second century to 12 years, and so on till a lifetime lasts 80,000 years; then decrease follows in the same ratio till 10 is reached. The whole period of accretion and declension covers a small kalpa, i.e. 16,800,000 years; also called 中刧.

一壇構 The setting up of altars before the Vajradhātu and Garbhadhātu ma******alas, each erected and worshipped separately; also 一檀構.

一夏 The summer retreat in India of, 90 days, from the 16th of the 4th moon to the 15th of the 7th; v. 雨.

一大三千世界 A great chiliocosmos or universe of the three kinds of thousands of worlds. The three 千 are termed 一千; 中千; 大千. A great chiliocosmos is also termed 三千大千世界 q.v. Each world consists of its central mountain Sumeru, surrounded by four continents, its seas being surrounded by a girdle or wall of iron; 1,000 such worlds make a small chiliocosmos; 1,000 of these make a medium chiliocosmos; 1,000 of these make a great chiliocosmos, or 1,000,000,000 worlds. Later Buddhists increased this number to a figure with 4,456,489 digits. It is a Buddha-universe.

一大宅 The great house, i.e. the burning house (of the world) in the Lotus Sūtra; also 火宅.

一大車 The one great salvation vehicle of the Lotus Sūtra, the Mahāyāna.

一大事 The one great work of a Buddha, universal enlightenment and release; also a life, or lifetime.

一如 The one ru, i.e. the bhūtatathatā, or absolute, as the norm and essence of life. The 眞如 true suchness, or true character, or reality; the 法性 nature of things or beings. The whole of things as they are, or seem; a cosmos; a species; things of the same order. Name of a celebrated monk, Yiru. V. 一眞; 一實.

一如觀音 One of the 33 representations of Guanyin ascending on the clouds.

一如頓證 Immediate experiential enlightenment by the Tathāgata truth; the immediate realization that all is 眞如 bhūtatathatā.

一字 One word; a magic or esoteric word.

一字三禮 Three homages at every word one copies of the sūtras.

一字文殊 The 'Single-word Ma***ju***rī', the magic word is 齒 M063830; or 體哩呬 淫; or 叱洛呬燄, and is used to avoid difficult parturition and to heal arrow-wounds. The image used is of a youthful smiling Ma***ju***rī, wearing the felicitous pearl, with one tress on his head, hence also called 一髻文殊.

一字禪 A cryptic single-word reply to a question, requiring meditation for its apprehension; it is a Chan or Zen method.

一字金輪法 (一字金輪頂法) The one word golden-wheel magical method (Shingon), the one word is bhrū***; also 一字金輪佛頂法.

一家宴 A monasterial family party, i.e. when a monk, on becoming head of a monastery, invites its inmates to a feast.

一寧 Yining, a monk who went to Japan in 1299; v. 一山.

一實 The one reality; the bhūtatathatā; idem 一如, 一眞.

一實乘 The one method, of salvation, the 一實 School.

一實圓乘 The Tathāgata's perfect vehicle, i.e. that of the Lotus Scripture.

一實圓宗 The one real and perfect school, i.e. the Tiantai or Lotus School.

一實境界 The state or realm of 一實; the realization of the spirituality of all things; it is the 如來法身 the tathāgata-dharmakāya.

一實相 The state of bhūtatathatā, above all differentiation, immutable; it implies the Buddha-nature, or the immateriality and unity of all things; 眞如之理無二無別, 離諸虛妄之相; it is undivided unity apart from all phenomena.

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一實無相 The one reality being indivisible is apart from all transient (or empty) forms, and is therefore styled the formless, e.g. the invisible.

一寶 The one precious thing, the spirit, or intelligent nature; the intelligent mind (behind all things).

一小劫 A small kalpa; a period of the growth and decay of a universe. See 一增一滅 and 劫.

一山 A hill; a monastery; Yishan, the name of a Chinese monk who voyaged to Japan in A.D. 1299 and who was also styled 一寧 Yining.

一形 An appearance, a lifetime, the period of an individual existence, also 一期 and 一生涯.

一往 One passage, or time, once; on one superficial going.

一微塵 A particle of dust; an atom, the smallest particle, a microcosm of the universe.

一心 With the whole mind or heart; one mind of heart; also the bhūtatathatā, or the whole of things; the universe as one mind, or a spiritual unity.

一心稱名 With undivided mind to call on the name (of Guanyin).

一心三惑 同體三惑The Tiantai 'three doubts' in the mind of a bodhisattva, producing fear of illusion, confusion through multiplicity of duties, and ignorance, i.e. 見思; 塵沙 and 無明 q.v.

一心三智 One mind and three *********ects of knowledge. The 別教 separates the three *********ects into 空, 假, and 中 q.v.; Tiantai unifies them into one immediate vision, or regards the three as *********ects of the one mind.

一心三觀 The Tiantai insight 一心三智; also simultaneous vision of past, present, and future; also called 圓融三觀; 不可思議三觀.

一心金剛寶戒 圓頓戒 The infrangible-diamond rules of all bodhisattvas and Buddhas, a term of Tiantai School, founded on the 梵網經.

一念 A k***a***a, or thought; a concentration of mind; a moment; the time of a thought, of which there are varying measurements from 60 k***a***a upwards; the Fan-yi-ming-yi makes it one k***a***a. A reading. A repetition (especially of Amitābha's name). The Pure-land sect identify the thought of Buddha with Amitābha's vow, hence it is an assurance of salvation.

一念不生 Not a thought arising; beyond the necessity of thinking, as in the case of a Buddha.

一念三千 In one thought to survey or embrace the 3,000 worlds, or a chiliocosmos with all its forms of existence; to see the universe as a thought; it is a Tiantai mode of meditation.

一念業成 At one thought the work completed; karma complete in one thought. One repetition, or sincere thought of or faith in Amitābha's vow, and entrance into the Pure Land is assured.

一念萬年 In a moment's thought to obtain a myriad years and no return to mortality.

一性宗 Monophysitic or 'pantheistic' sects of Mahāyāna, which assert that all beings have one and the same nature with Buddha.

一息 A breath, i.e. inspiration-cum-expiration; a rest, or cessation.

一息半步 Half a step at a breathing on arising from meditation.

一恒河沙 (一恒) As one Ganges, i.e. as the sands of one Ganges river.

一成一切成 The Huayan doctrine that the law of the universal runs through the phenomenal, therefore a speck of dust is a microcosmos; also that with the Tathāgata's enlightenment all beings were enlightened in him; in the perfection of one all are perfected; one deed includes all.

一持 Adherence to one Buddha and one sūtra.

一拶 A sudden remark, or question, by a monk or master to test a disciple, a Chan (Zen) method.

一指頭禪 The one finger-tip contemplation used by a certain monk to bring to another a conception of the universe. Also a parable in the 楞伽經 La***kāvatāra-sūtra. The Chan or Zen sect 禪宗 regard the sūtras merely as indicators, i.e. pointing fingers, their real object being only attained through personal mediation.

一揣食 A ball (or handful) of food; one helping; a frugal meal, the sixth of the 12 dhūtas; also called 節量食 and 一摶食.

一日 A sun, or day from sunrise to sunset.

一日一夜 ahorātra. One day one night, a day and night, a division of time.

一日三時 The three divisions of a day, morning, noon, evening.

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一日佛 A one-day Buddha, i.e. he who lives a whole day purely.

一日經 A sūtra copied in one day (perhaps by many hands); also styled 頓寫.

一明 ming (i.e. bright, clear, illuminating) is the Shingon word for a dhāra***ī, or magical formula; especially applied to a magical acts.

一時 ekasmin samaye (Pali: eka*** samaya***); 'on one occasion,' part of the usual opening phrase of a sūtra— 'Thus have I heard, once,' etc. A period, e.g. a session of expounding a sūtra.

一普 A company; a general assembly of monks in a monastery.

一月三舟 The one moon represents Buddha, the three boats represent varying ways of viewing him, e.g. according as those in a anchored boat and those in two others sailing in opposite directions see different *********ects of the moon, so is it in regard to the Buddha.

一月三身 The allegorical trikāya or three bodies of the moon, i.e. form as 法身, its light as 報身, its reflection as 應身; the Buddha-truth 法 has also its 體 body, its light of wisdom 智, and its application or use 用, but all three are one, or a trinity; see trikāya, 三身.

一期 A date, fixed time; a life time.

一極 The one ultimate, or finality; ultimate enlightenment; the one final truth or way; the 一實 or Absolute.

一業 A karma; a 業困 karma-cause, causative of the next form of existence.

一機一境 The 機 is subjective; the 境 is objective, e.g. smoke is the objective phenomenon, fire the subjective inference.

一段事 The unity or continuity in the unbroken processes of nature; all nature, all being is but one continuous process.

一殺多生 To kill one that many may live.

一毛端 A hair's tip; the smallest division (of space or time).

一水四見 The same water may be viewed in four ways— devas see it as bejewelled land, men as water, hungry ghosts as pus and blood, fish as a place to live in. Cf. 一境四心.

一法 A dharma, or law; an ordered something, a thing, a matter.

一法印 The seal or assurance of the one truth or law, see 一如 and 一實; the criterion of Mahāyāna doctrine, that all is bhūtatathatā, as contrasted with the Hīnayāna criteria of impermane