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absolute addressing

  • 721 五覺

    The five (sa) bodhi, or states of enlightenment, as described in the 起信論 < Awakening of Faith>; see also 五菩提 for a different group.
    (1) 本覺 Absolute eternal wisdom, or (sa) bodhi;
    (2) 始覺 (sa) bodhi in its initial stages, or in action, arising from right observances;
    (3) 相似覺 bodhisattva. attainment of (sa) bodhi in action, in the 十信;
    (4) 隨分覺 further bodhisattva-enlightenment according to capacity, i. e. the stages 十住, 十行, and 十廻向;
    (5) 究竟覺 final or complete enlightenment, i. e. the stage of 妙覺, which is one with the first, i. e. 本覺. The 本覺 is bodhi in the potential, 始覺 is (sa) bodhi in the active state, hence
    (2),
    (3),
    (4), and
    (5) are all the latter, but the fifth has reached the perfect quiescent stage of original (sa) bodhi.

    Chinese Buddhist terms dictionary (Chinese-English) > 五覺

  • 722 五觉

    The five (sa) bodhi, or states of enlightenment, as described in the 起信論 < Awakening of Faith>; see also 五菩提 for a different group.
    (1) 本覺 Absolute eternal wisdom, or (sa) bodhi;
    (2) 始覺 (sa) bodhi in its initial stages, or in action, arising from right observances;
    (3) 相似覺 bodhisattva. attainment of (sa) bodhi in action, in the 十信;
    (4) 隨分覺 further bodhisattva-enlightenment according to capacity, i. e. the stages 十住, 十行, and 十廻向;
    (5) 究竟覺 final or complete enlightenment, i. e. the stage of 妙覺, which is one with the first, i. e. 本覺. The 本覺 is bodhi in the potential, 始覺 is (sa) bodhi in the active state, hence
    (2),
    (3),
    (4), and
    (5) are all the latter, but the fifth has reached the perfect quiescent stage of original (sa) bodhi.

    Chinese Buddhist terms dictionary (Chinese-English) > 五觉

  • 723 六染心

    The six mental 'taints' of the < Awakening of Faith> 起心論. Though mind-essence is by nature pure and without stain, the condition of 無明 ignorance, or innocence, permits of taint or defilement corresponding to the following six phases:
    (1) 執相應染 the taint interrelated to attachment, or holding the seeming for the real; it is the state of 執取相 and 名字相 which is cut off in the final pratyeka and śrāvaka stage and the bodhisattva 十住 of faith;
    (2) 不斷相應染 the taint interrelated to the persisting attraction of the causes of pain and pleasure; it is the 相續相 finally eradicated in the bodhisattva 初地 stage of purity;
    (3) 分別智相應染 the taint interrelated to the 'particularizing intelligence' which discerns things within and without this world; it is the first 智相, cut off in the bodhisattva 七地 stage of spirituality;
    (4) 現色不相應染 the non-interrelated or primary taint, i. e. of the 'ignorant' mind as yet hardly discerning subject from object, of accepting an external world; the third 現相 cut of in the bodhisattva 八地 stage of emancipation from the material;
    (5) 能見心不相應染 the non-interrelated or primary taint of accepting a perceptive mind, the second 轉相, cut of in the bodhisattva 九地 of intuition, or emancipation from mental effort;
    (6) 根本業不相應染 the non-interrelated or primary taint of accepting the idea of primal action or activity in the absolute; it is the first 業相, and cut of in the 十地 highest bodhisattva stage, entering on Buddhahood. See Suzuki's translation, 80-1.

    Chinese Buddhist terms dictionary (Chinese-English) > 六染心

  • 724 天台宗

    The Tiantai, or Tendai, sect founded by 智顗 Zhiyi. It bases its tenets on the < Lotus Sutra> 法華經 with the 智度論, 涅盤經, and 大品經; it maintains the identity of the Absolute and the world of phenomena, and attempts to unlock the secrets of all phenomena by means of meditation. It flourished during the Tang dynasty. Under the Sung, when the school was decadent, arose 四明 Ciming, under whom there came the division of 山家 Hill or Tiantai School and 山外 the School outside, the latter following 悟恩 Wuen and in time dying out; the former, a more profound school, adhered to Ciming; it was from this school that the Tiantai doctrine spread to Japan. The three principal works of the Tiantai founder are called 天台三部, i. e. 玄義 exposition of the deeper meaning of the Lotus; 文句 exposition of its text; and 止觀 meditation; the last was directive and practical; it was in the line of Bodhidharma, stressing the 'inner light'.

    Chinese Buddhist terms dictionary (Chinese-English) > 天台宗

  • 725 心無所住

    The mind without resting-place, i. e. detached from time and space, e. g. the past being past may be considered as a 'non-past' or non-existent, so with present and future, thus realizing their unreality. The result is detachment, or the liberated mind, which is the Buddha-mind, the bodhi-mind, 無生心 the mind free from ideas of creation and extinction, of beginning and end, recognizing that all forms and natures are of the Void, or Absolute.

    Chinese Buddhist terms dictionary (Chinese-English) > 心無所住

  • 726 心无所住

    The mind without resting-place, i. e. detached from time and space, e. g. the past being past may be considered as a 'non-past' or non-existent, so with present and future, thus realizing their unreality. The result is detachment, or the liberated mind, which is the Buddha-mind, the bodhi-mind, 無生心 the mind free from ideas of creation and extinction, of beginning and end, recognizing that all forms and natures are of the Void, or Absolute.

    Chinese Buddhist terms dictionary (Chinese-English) > 心无所住

  • 727 方便

    upāya. Convenient to the place, or situation, suited to the condition, opportune, appropriate; but 方 is interpreted as 方法 method, mode, plan, and 便 as 便用 convenient for use, i. e. a convenient or expedient method; also 方 as 方正 and 便 as 巧妙, which implies strategically correct. It is also intp. as 權道智 partial, temporary, or relative (teaching of) knowledge of reality, in contrast with 般若智 prajñā, and 真實 absolute truth, or reality instead of the seeming. The term is a translation of 傴和 upāya, a mode of approach, an expedient, stratagem, device. The meaning is-- teaching according to the capacity of the hearer, by any suitable method, including that of device or stratagem, but expedience beneficial to the recipient is understood. Mahāyāna claims that the Buddha used this expedient or partial method in his teaching until near the end of his days, when he enlarged it to the revelation of reality, or the preaching of his final and complete truth; Hīnayāna with reason denies this, and it is evident that the Mahāyāna claim has no foundation, for the whole of its 方等 or 方廣 scriptures are of later invention. Tiantai speaks of the 三乘 q. v. or Three Vehicles as 方便 expedient or partial revelations, and of its 一乘 or One Vehicle as the complete revelation of universal Buddhahood. This is the teaching of the < Lotus Sutra>, which itself contains 方便 teaching to lead up to the full revelation; hence the terms 體內 (or 同體) 方便, i. e. expedient or partial truths within the full revelation, meaning the expedient part of the Lotus, and 體外方便 the expedient or partial truths of the teaching which preceded the Lotus; see the 方便品 of that work, also the second chapter of the 維摩經. 方便 is also the seventh of the ten pāramitās.

    Chinese Buddhist terms dictionary (Chinese-English) > 方便

  • 728 世間相常住

    World-forms, systems, or states are eternal (as existing in the Absolute, the 真如).

    Chinese Buddhist terms dictionary (Chinese-English) > 世間相常住

  • 729 世间相常住

    World-forms, systems, or states are eternal (as existing in the Absolute, the 真如).

    Chinese Buddhist terms dictionary (Chinese-English) > 世间相常住

  • 730 四禪

    (四禪天) The four (sa) dhyāna heavens, 四靜慮 (四靜慮天), i. e. the division of the eighteen (sa) brahmalokas into four (sa) dhyānas: the disciple attains to one of these heavens according to the (sa) dhyāna he observes:
    (1) 初禪天 The first region, 'as large as one whole universe' comprises the three heavens, Brahma-pāriṣadya, Brahma-purohita, and Mahābrahma, 梵輔, 梵衆, and 大梵天; the inhabitants are without gustatory or olfactory organs, not needing food, but possess the other four of the six organs.
    (2) 二禪天 The second region, equal to 'a small chiliocosmos' 小千界, comprises the three heavens, according to Eitel, 'Parīttābha, Apramāṇābha, and Ābhāsvara, ' i. e. 少光 minor light, 無量光 infinite light, and 極光淨 utmost light purity; the inhabitants have ceased to require the five physical organs, possessing only the organ of mind.
    (3) 三禪天 The third region, equal to 'a middling chiliocosmos '中千界, comprises three heavens; Eitel gives them as Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna, i. e. 少淨 minor purity, 無量淨 infinite purity, and 徧淨 universal purity; the inhabitants still have the organ of mind and are receptive of great joy.
    (4) 四禪天 The fourth region, equal to a great chiliocosmos, 大千界, comprises the remaining nine (sa) brahmalokas, namely, Puṇyaprasava, Anabhraka, Bṛhatphala, Asañjñisattva, Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha (Eitel). The Chinese titles are 福生 felicitous birth, 無雲 cloudless, 廣果 large fruitage, 無煩 no vexations, atapa is 無熱 no heat, sudṛśa is 善見 beautiful to see, sudarśana is 善現 beautiful appearing, two others are 色究竟 the end of form, and 無想天 the heaven above thought, but it is difficult to trace avṛha and akaniṣṭha; the inhabitants of this fourth region still have mind. The number of the (sa) dhyāna heavens differs; the Sarvāstivādins say 16, the 經 or Sutra school 17, and the Sthavirāḥ school 18. Eitel points out that the first (sa) dhyāna has one world with one moon, one mem, four continents, and six (sa) devalokas; the second (sa) dhyāna has 1, 000 times the worlds of the first; the third has 1, 000 times the worlds of the second; the fourth (sa) dhyāna has 1, 000 times those of the third. Within a kalpa of destruction 壞劫 the first is destroyed fifty-six times by fire, the second seven by water, the third once by wind, the fourth 'corresponding to a state of absolute indifference' remains 'untouched' by all the other evolutions; when 'fate (天命) comes to an end then the fourth (sa) dhyāna may come to an end too, but not sooner'.

    Chinese Buddhist terms dictionary (Chinese-English) > 四禪

  • 731 四禅

    (四禪天) The four (sa) dhyāna heavens, 四靜慮 (四靜慮天), i. e. the division of the eighteen (sa) brahmalokas into four (sa) dhyānas: the disciple attains to one of these heavens according to the (sa) dhyāna he observes:
    (1) 初禪天 The first region, 'as large as one whole universe' comprises the three heavens, Brahma-pāriṣadya, Brahma-purohita, and Mahābrahma, 梵輔, 梵衆, and 大梵天; the inhabitants are without gustatory or olfactory organs, not needing food, but possess the other four of the six organs.
    (2) 二禪天 The second region, equal to 'a small chiliocosmos' 小千界, comprises the three heavens, according to Eitel, 'Parīttābha, Apramāṇābha, and Ābhāsvara, ' i. e. 少光 minor light, 無量光 infinite light, and 極光淨 utmost light purity; the inhabitants have ceased to require the five physical organs, possessing only the organ of mind.
    (3) 三禪天 The third region, equal to 'a middling chiliocosmos '中千界, comprises three heavens; Eitel gives them as Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna, i. e. 少淨 minor purity, 無量淨 infinite purity, and 徧淨 universal purity; the inhabitants still have the organ of mind and are receptive of great joy.
    (4) 四禪天 The fourth region, equal to a great chiliocosmos, 大千界, comprises the remaining nine (sa) brahmalokas, namely, Puṇyaprasava, Anabhraka, Bṛhatphala, Asañjñisattva, Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha (Eitel). The Chinese titles are 福生 felicitous birth, 無雲 cloudless, 廣果 large fruitage, 無煩 no vexations, atapa is 無熱 no heat, sudṛśa is 善見 beautiful to see, sudarśana is 善現 beautiful appearing, two others are 色究竟 the end of form, and 無想天 the heaven above thought, but it is difficult to trace avṛha and akaniṣṭha; the inhabitants of this fourth region still have mind. The number of the (sa) dhyāna heavens differs; the Sarvāstivādins say 16, the 經 or Sutra school 17, and the Sthavirāḥ school 18. Eitel points out that the first (sa) dhyāna has one world with one moon, one mem, four continents, and six (sa) devalokas; the second (sa) dhyāna has 1, 000 times the worlds of the first; the third has 1, 000 times the worlds of the second; the fourth (sa) dhyāna has 1, 000 times those of the third. Within a kalpa of destruction 壞劫 the first is destroyed fifty-six times by fire, the second seven by water, the third once by wind, the fourth 'corresponding to a state of absolute indifference' remains 'untouched' by all the other evolutions; when 'fate (天命) comes to an end then the fourth (sa) dhyāna may come to an end too, but not sooner'.

    Chinese Buddhist terms dictionary (Chinese-English) > 四禅

  • 732 平等覺

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

    Chinese Buddhist terms dictionary (Chinese-English) > 平等覺

  • 733 平等觉

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

    Chinese Buddhist terms dictionary (Chinese-English) > 平等觉

  • 734 平等觀

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

    Chinese Buddhist terms dictionary (Chinese-English) > 平等觀

  • 735 平等观

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

    Chinese Buddhist terms dictionary (Chinese-English) > 平等观

  • 736 本來空

    That all things come from the Void, or Absolute, the 真如.

    Chinese Buddhist terms dictionary (Chinese-English) > 本來空

  • 737 本来空

    That all things come from the Void, or Absolute, the 真如.

    Chinese Buddhist terms dictionary (Chinese-English) > 本来空

  • 738 生佛一如

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

    Chinese Buddhist terms dictionary (Chinese-English) > 生佛一如

  • 739 生佛不增不滅

    The indestructibility of the living and the Buddha; they neither increase nor decrease, being the absolute.

    Chinese Buddhist terms dictionary (Chinese-English) > 生佛不增不滅

  • 740 生佛不增不灭

    The indestructibility of the living and the Buddha; they neither increase nor decrease, being the absolute.

    Chinese Buddhist terms dictionary (Chinese-English) > 生佛不增不灭

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