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• Giới thừa tứ cú 戒乘四句
  
  [ja] カイジョウシク kaijōshiku ||| Four different ways of combining wisdom (乘) and moral discipline (戒): (1) jiehuanshengji 戒緩乘急 To be relaxed about the precepts while applying great effort toward polishing wisdom. (2) jiejishenghuan 戒急乘緩 To apply great effort toward the precepts while relaxing on the polishing of wisdom. (3) jieshengjuji 戒乘倶急 To apply great effort to both. (4) jieshengjuhuan 戒乘倶緩 To be relaxed about both. The result of serious application to precepts is rebirth as a god. The result of serious application to the polishing of wisdom is enlightenment.
  => Bốn phương pháp phối hợp Thừa (trí tuệ)(乘e: wisdom) và Giới (戒e: moral discipline): 1. Giới hoãn thừa cấp (c: jiehuanshengji 戒緩乘急): không chịu nghiêm trì giới pháp, trong khi tinh tấn trau dồi trí tuệ. 2. Giới cấp thừa hoãn (c: jiejishenghuan 戒急乘緩): Tinh cần trì giữ giới luật trong khi xem nhẹ tu tập trí tuệ. 3. Giới thừa câu cấp (c: jieshengjuhuan 戒乘倶急): tinh cần tu tập cả thừa lẫn giới. 4. Giới thừa câu hoãn (c: jieshengjuhuan 戒乘倶緩): Không trì giữ giới luật, cũng không trau dồi trí tuệ. Kết quả của việc nghiêm trì giới luật là được tái sinh ở cõi trời. Quả báo của việc trau dồi trí tuệ là được giải thoát. [ja] チュウ chū ||| Sanskrit śalāka; (1) A small stake or stick. A piece of wood or bamboo used for couting and voting. (2) A thin piece of wood used for wiping away ecrement. [ja] ショウゴン shōgon ||| To endeavor, make effort; strain, exert (ātāpin, pradadhāti, vīrya). [ja] ショウミョウ shōmyō ||| Exact, lucid, explicit, distinct; definite, clear, bright. [ja]ショウジン　セイシン shōjin seishin ||| (1) Consciousness, mental function-the sixth consciousness　六識. (2) The mind as subject [心], as distinguished from the body, which experiences rebirth.　(3) Core, marrow, essence. [ja] ショウジャ shōja ||| The residence of a religious practitioner: temple, monastery, etc. [ja] ショウショウ shōshō ||| Minute, detailed, exact. [ja] ショウジン shōjin ||| (vīrya). 'effort', 'vigor', 'diligence.' One of the 'six perfections' (六波羅蜜). One of the 'ten good mental condition' dharmas explained in the Abhidharmakośa-bhāsya, one of the eleven good mental function dharmas in the doctrine of the Yogācāra school. The mental operation of continuously cultivating good dharmas and cutting off evil ones. [ja] ショウシントウヒガン shōjin tōhigan ||| The perfection of effort. See 精進波羅蜜. [ja] ショウジンハラミツ shōjinharamitsu ||| The perfection of effort (virya-pāramitā). One of the six pāramitās 六波羅蜜 and ten pāramitās 十波羅蜜. [ja] ショウジンハラミッタ shōjin haramitta ||| See 精進波羅蜜. [ja] アク yaku ||| (1) An agreement, a promise, a pact, an alliance, a treaty. (2) To promise, contract, agree to, to bind. (3) To be in dire circumstances; to be in poverty. To be frugal, sparing, concise, restrained; to be cautious. (4) About, nearly, approximately. (5) About, concerning. Concerning . . .; seen from such-and-such a standpoint (āvasthika). Seen from such-and-such a perspective; seen from the standpoint of . . . (6) To shorten, contract, shrink, compress. [ja] アクキョウ yakukyō ||| Seeing from the viewpoint of a particular doctrine. [ja] ジュンタ Junda ||| Also written 准陀, 淳陀. Cunda, a lay disciple of Śākyamuni who invited him to his home for what turned out to be the last meal of his life. The meat which was served for dinner was tainted, causing the Buddha to suffer from food poisoning and eventual death (Nirvāna-sūtra). [ja] フンネン funzen ||| To be in trouble, difficulty, confusion, disorder. [ja] フンウン fun'un ||| Out of order, in disorder, a mess, be in confusion, disarranged; in chaos. [ja] ソ so ||| (1) White cloth. (2) White, bright. (3) Simple, unadorned. Purity, simplicity. Naive. (4) Origin, beginning. Raw materials. [ja] ソタンラン sotanran ||| An old transliteration of the Sanskrit sūtra, more commonly transliterated as 修多羅. 〔瑜伽論 T 1579.30.345a28〕 [ja] ソカイ sokai ||| One's original intent; a vow or wish held from long ago. [ja] サク saku ||| (1) A rope, a cord. (2) To twine rope. (3) Regain, retake, resume, recover, redeem. (4) Seek, ask for, desire, search for; to question. (5) Sad, lonely. (6) Use up, exhaust, finish. (7) Scatter, disperse. (8) A unit of length. [ja] サクオン sakuon ||| To seek the occult. [ja] シマゴン shimagon ||| Pure gold with a violet tinge, considered to be the most precious gold. (suvarna) [ja] シマゴンシン shimagonshin ||| The golden Buddha-body tinged with violet. [ja] サイ sai ||| (1) Get thin, taper off, make narrow. (2) Fine, thin, slender. (3) Detailed, minor, trifling, delicate, small, minute. (4) The subtle defilements possessed by bodhisattvas, as opposed to the coarse defilements possessed by worldlings. [ja] サイキョウソウシキ saikyōsōshiki ||| The rarefied, or pliant aspect of the store consciousness, which exists as the opposite of the dense, or sluggish aspect of the store consciousness (麁重相識). The rarefied is aspect refers to virtuous elemental constructions with outflow 有流善法. 〔攝大乘論 T 1593.31.1717c28〕 [ja] シュウナンダイシ Shūnan daishi ||| Zhongnan DashiAnother name for Shan-tao 善導. 終南 Chung-nan is the name of the mountain monastery where he lived and taught. [ja] シュウジフクシ shūjifukushi ||| To finish and start over again. In the Mahāyāna sutras a bodhisattva usually repeats his question to the Buddha three times in succession. [ja] ケツ ketsu ||| (1) Tie up, join together, link. Restrain, shackle. The shackles of the afflictions; defilement. That which binds and fetters sentient beings. Delusion (samyojana). (2) A reference to the 'ten fetters' 十結: desire, anger, pride, false views, doubt, attachment to discipline, attachment to existence, jealousy, parsimony, ignorance. (3) A contract, a bond. (4) Give birth to, produce (pratisaṃdhi). To give fruit, to finish. (5) Rolled hair. (6) The fifth part of the five part syllogistic method of the Old School of Buddhist Logic 因明. [ja] ケッセイ kessei ||| (1) To stay with resolve in the meditation retreat. (2) The retreat season; meditation season. [ja] ケッカ kekka ||| The beginning of the summer meditation retreat. [ja] ケッショウ kesshō ||| Literally, "linking life;" the power of continuity that leads one from one life to the next, based on the continued production of karma. To be born; to undergo birth. (pratisaṃdhi) 〔二障義、 HPC 1.796b〕 [ja] ケチシャ kechisha ||| A community dedicated to a common goal in religious practice. [ja] ケチキョウ kechikyō ||| (1) A Buddhist council held to settle debates over matters of orthodoxy; see 結集. (2) A sutra that the Buddha preaches as a conclusion, as a summary of a main sutra. As contrasted with a prefatory sutra 開經 and a main body sutra 本經. For example, the Kuānpŭxiánjīng 觀普賢經 is the concluding sutra for the Fahuajing 法華經. [ja] ケツバク ketsubaku ||| (1) The condition of bondage due to affliction. Equivalent in meaning to "affliction" 煩惱. (2) A Chinese translation of the name of the rākṣasī Lambā 藍婆. [ja] ケッカ kekka ||| See next 結跏(加)趺坐 . [ja] ケッカフザ kekkafuza ||| A style of sitting for meditation, known in the West as Lotus Position. One first places the right foot on the left thigh, and then places the left foot on the right thigh. This is the most correct and stable posture for meditation, which has been taught in India since ancient times. [ja] ケツジュウ ketsujū ||| A Buddhist council which is held to settle questions of orthodoxy (Skt. saṃgīti; Pali saṃgīti), also expressed in Chinese as 作集法, 集法藏, 結經, and 經典結集. There are three major categories: (1) The councils of early Indian ("Lesser Vehicle") Buddhism 小乘經結集; (2) The councils of Mahāyāna Buddhism 大乘經結集; and (3) The Councils of Esoteric Buddhism 秘密經結集. Within the first category, the Buddhist tradition records four: The First Council 第一結集 at Rājagṛha, the Second Council 第二結集 at Vaiśālī, the Third Council 第三結集 at Pāṭaliputra, and the Fourth Council 第四結集, held in Kaśmīra. [ja] ギツコドク Gitsukodoku ||| Anāthapindika (or Anāthapindada), whose name is also transliterated as Anatuobintutuo 阿那陀擯荼駄. A wealthy and generous man who lived in Rājagraha at the time when Śākyamuni was teaching. He was known for giving food and clothing to those in hardship ("orphans and the lonely elderly") and was revered by his contemporaries. He was a key figure in the acquisition of the land that was used for the building of the first temple. His real name was Sudatta (須達). [ja] トウ tō ||| (1) To govern, rule, control. (2) All, the whole. To gather into one. (3) A clue, a beginning, a succession; relationship lineage. [ja] ゼツ zetsu ||| (1) To cut off, to sever, interrupt, finish, be done with, end, stop, put a stop to, exhaust, end, die. (2) Decidedly, absolutely, extremely, very. Used to strengthen a negative. (3) To cross over. [ja] ゼツリョ zetsuryo ||| To end false discrimination. [ja] キョウ kyō ||| (1) The vertical threads of a textile. (2) Vertical. (3) Way, path, principle, thread. (4) A book; a scripture, a classic. The recorded words of a sage. The Chinese translation of the Sanskrit term sūtra. (5) One of the twelve traditional genre divisions of the Buddhist canon 十二部經. [ja] キョウテンケツジュウ kyōten ketsujū ||| A Buddhist council held to settle disagreements regarding orthodoxy; see 結集. [ja] キョウシュウ kyōshū ||| (1) The main doctrinal theme of a particular scripture. (2) A sect based on a particular scripture. (3) Another name for the Nichiren School 日蓮宗. [ja] キョウリツイソウ Kyōritsu isō ||| The Jinglu yixiang; T 2121.53.1a-268c. [ja] キョウキョウ kyōkyō ||| The teaching of the scriptures. [ja] キョウイ kyōi ||| (1) Horizontal and vertical; horizontal threads and vertical threads; longitude and latitude. (2) To be well-ordered; the particulars. [ja] キンヒン kinhin ||| To quietly and slowly walk around a certain area, especially to take a break after eating, hard work or sitting meditation, to clear up drowsiness. Customarily done in between long periods of meditation. [ja] キョウロン kyōron ||| Sutras and śāstras; scriptures and treatises. [ja] キョウブ kyōbu ||| ching-puSee 經量部. [ja] キョウリョウブ Kyōryōbu ||| Sautrāntika. One of the 20 Hīnayāna sects. This sect itself had an original group and a branch group. Both factions posited a basic seed consciousness theory. The original group developed the idea of the continuation of saṃsāra by mutual perfumation of consciousness and materiality; the branch sect established the theory of a subtle "ālaya" consciousness that is beginningless. As the name indicates, this school was known for its strict reliance on the sūtras 經, rather than on śāstras 論 and abhidharma. [ja] ソウリシュウキョウモクロク Sōrishūkyō mokuroku ||| The Zongli zhongjing mulu (Comprehensive Catalog of Scriptures); The first classical period Chinese catalog of Buddhist works, by Daoan 道安 (312-385), compiled in 374 (not extant); generally known by the abbreviated title Anlu 安録 (An's Catalogue). [ja] ユイマ Yuima ||| A transcription of the name Vimalakīrti, which means 'spotless name', and is translated as Jingming (淨名) etc. Vimalakīrti was a rich man who lived in Vaiśālī, India, and was renowned for his profound understanding of Mahāyāna. According to the Vimalakīrti-nirdeśa-sūtra 維摩經, he lived in a small room of ten feet square. Once, when he became ill, the Buddha sent to his place his disciples, headed by Mañjuśrī, to whom Vimalakīrti revealed the profundity of the Mahāyāna doctrine. [ja] ユイマドウ Yuimadō ||| A name for the temple Kōfukuji in Nara, where the Yuima-e takes place. [ja] ユイマエ Yuimae ||| The annual reading of the Vimalakīrti-nirdeśa-sūtra held at the Kōfukuji in Nara, for a week beginning on the 16th of the tenth month. This annual meeting had stopped and was revived by Chihō, who turned it into a meeting for studying Hossō 法相 teachings. [ja] ユイマキョウ Yuima gyō ||| Weimo jing; the Vimalakīrti-nirdeśa-sūtra. This scripture considered to be one of the most profound, as well as literarily excellent of the Indian Mahāyāna sutras. The sutra expounds the profound principle of Mahāyāna as opposed to lesser vehicle teachings, focusing on the explication of the meaning of non-duality. A significant aspect of the scripture is the fact that it is a teaching addressed to high-ranking Buddhist disciples through the mouth of the layman bodhisattva Vimalakīrti. There are three translations extant: the Weimojie suoshuo jing 維摩詰所説經 (trans. by Kumārajīva 鳩摩羅什; T 475.14.537a-557b), the Shuo wugoucheng jing 説無垢稱經 (6 fasc., trans., Xuanzang 玄奘. T 476.14.557-587) and the Foshuo Weimojie jing 佛説維摩詰經 (2 fasc., trans. Lokakṣema 支謙. T 474.14.519-536). In addition to these, earlier translations had been done by Zhiqian (223-228), Dharmarakṣa 竺法護 (308), Upaśūnya (545), and Jñānagupta (591). Of the three extent renditions, Kumārajīva's has traditionally been the most popular. Charles Luk translated the Kumārajīva version into English, as did Richard Robinson (unpublished); Robert Thurman translated from the Tibetan, taking advantage of Robinson's rendition from Chinese; Burton Watson (1997) also translated the Kumārajīva version. Lamotte took all editions, including Hsüan-tsang's, into account in his thorough translation of Vimalakīrti into French (L'enseignement de Vimalakīrti, 1962); his version has been translated into English by Sara Boin (PTS, 1976). [ja] ユイマキョウブンソ Yuimakyōbunso ||| Weimojing wenshou 'Commentary on the Passages of the Vimalakīrti Sutra ", by Zhiyi 智顗. [ja] ユイマキョウゲンソ Yuimakyō genso ||| Weimojing xuanshou The 'Profound Commentary on the Vimalakīrti Sutra ', 6 fasc., by Zhiyi 智顗. T 1777.38.519-561. [ja] ユイマキョウリャクソ Yuimakyō ryakuso ||| Weimo jing lue shou; 10 fasc., Tan-jen's 湛然 distillation of Zhiyi's 智顗 commentary. T 1778.38.562c-710a. [ja] ユイマキョウソ Yuimakyō so ||| Weimo jing shou; 2 fasc., T 2772.85.375c-423c. [ja] ユイマキツショセツキョウ Yuimakitsu shosetsu kyō ||| Weimojie suoshuo jing; (Vimalakīrti-nirdeśa-sūtra). 3 fasc., trans. by Kumārajīva; T 475.14.537a-557b. See 維摩經. [ja] ユイマキツキョウ Yuimakitsukyō ||| The Foshuo Weimojie jing; (Vimalakīrti-nirdeśa-sūtra). 2 fasc., trans. Lokakṣema 支謙. See 維摩經 for more details, including other translations. Full formal title is 佛説維摩詰經.T 474.14.519-536. [ja] コウヨウ kōyō ||| An outline of a doctrine, text, etc. The essentials of a school, teaching, etc. [ja] キゴ kigo ||| (1) Beautiful, ornate speech. (2) [Buddhism] Smooth, fancy talk that is used to conceal the truth. One of the ten crimes 十惡. [ja] キショク kishoku ||| Decorate ornately; embellish, dress up. [ja] シモンケイクン Shimon kyōkun ||| Zimen jingxun; 10 fasc. by 如巹, T 2023.48.1042b-1096c. [ja] キンナラ kinnara ||| One of the alternative transcriptions of kiṃnara. See 緊那羅. [ja] キンナラク kinnaraku ||| One of the alternative transcriptions of kiṃnara. See 緊那羅. [ja] キンタンロ kintanro ||| One of the alternative transcriptions of kiṃnara. See 緊那羅. [ja] キンヨウ kinyō ||| Most important, most essential. [ja] キンナラ kinnara ||| A heavenly musician, who body is part god, part human, and part animal (Skt. kiṃnara; Pali kinnara). Possibly equivalent to English chimera. The kiṃnaras are said to sing and dance to the wonderfully sublime music that they make. They are one of the eight kinds of spiritual beings 八部衆 who usually appear in the audience of Mahāyāna sutras. This term is also transcribed into Chinese as 緊捺洛, 緊拏羅, 緊擔路, 甄陀羅, 眞陀羅, and translated as 歌神, 歌樂神, and 音樂天. The meaning of kiṃ is that of an expression of doubt, while nara means "human." Thus the meaning is that of "dubious human" 疑人, or "human yet not human" 人非人. [ja] レンコン renkon ||| To polish one's abilities; to develop one's religious awareness to become sharp in faculty 利根, rather than dull in faculty 鈍根. This is something that normally occurs during the stage of preparation 加行位. (uttapti)〔對法論T 1606.31.764a5〕 [ja] エン en ||| (1) Cause. Various conditions. (Skt. kāraṇa, pratyaya, pratītya, pratyaya-hetu). (2) Indirect cause, secondary cause. Associated conditions. All things are subject to the principle of cause and effect, but there are conditions/circumstances that aid the causes that produce an effect, which are called 'indirect causes.' Connection. Opportunity, chance. (3) Relationship, basis (ārambana, ālambana). (4) Object of cognition, object of perception; environment, object. (5) To take as an object. To connect with; be connected with. The mind facing an object of the external world. To sense, perceive or cognize. With the meaning of cognition, it refers to the relation of subject to object, that is, the function of the consciousness cognizing external objects. (6) Facing the mind. (7) An abbreviation of 機縁, a term for 'sentient beings.' (8) Implement(s). Relationship, affinity, connection. (9) One of the ten such-likes taught in the Lotus Sutra. See 十如是. [ja] エンジ enji ||| (1) Things and affairs as conditions--as karma. (2) The consciousness that fully believes in the perfect connection between cause and effect. (3) The matters concerned with one's life; the things one has to do in his/her daily life; one's business. (4) The objects cognized by the mental consciousness. The objective aspect(xiangfen) 相分 of the four aspects (sifen 四分) of Consciousness-only. See 縁影 (yuanying) . [ja] エンシュショウウ enshu shōu ||| Conditioned by grasping, being arises (within the twelve limbs of conditioned origination). 〔攝大乘論 T 1593.31.116b2〕 [ja] エンヨウ enyō ||| 'Objective images.' The images that are produced when the subjective part (jianfen 見分) of the mental consciousness cognizes the objects of the external world. Also called the 'objective aspect' (xiangfen 相分). [ja] エンシン enshin ||| The contingent mind, or conditioned mind, which arises only based on its contact with the six sense data fields. 〔圓覺經 842.17.914b〕 [ja] エンリョ enryo ||| The thought, conceptualization that is based on, or conditioned by the six objects. In Consciousness-only theory it is an explicit reference to the function of the sixth consciousness to reflect on its (conceptual) objects. [ja] エンエ en'e ||| The coming together of various conditions. 〔瑜伽論T 1579.30.501b〕 [ja] エンウ en'u ||| Dependently-arisen existence. The view of reality according tot the nature of dependent origination. Equivalent to 依他起性. 〔瑜伽論 T 1579.30.0668c7〕 [ja] エンキ enki ||| (1) Conditioned energy; usually conditioned by the four elements or the six faculties. (2) The aspect of the outer environment cognized by the subjective view as explained by the Consciousness-only school. The objective view or realm (相分). [ja] エンホウ enhō ||| (1) Conditioned elemental constructs. (2) Concerning the dharma. 〔攝大乘論 T 1593.31.123a8〕 (3) Causes and conditions 因縁. [ja] エンショウ enshō ||| Produced by causal conditions. Produced by karma. All conditioned phenomena are produced as the result of the combination of causes and conditions. Same as 縁起 (pratītya-samutpāda). The Yogācārabhūmi-śāstra says "云何縁生。謂諸行生起法性" (T 1579.30.325c11). [ja] エンソウ ensō ||| (1) The cognition of objects by the mental consciousness. The external appearance of conditions. (pratyaya-lakṣaṇa). (2) In the Ratnagotravibhāga the "marks of conditions" represent one of four kinds of hindrances 四種障. 〔寶性論T 1611.31.830b2-5〕(3) In the Mahāyāna-saṃgraha, one of four kinds of permeation of the store consciousness. 〔攝大乘論 T 1593.31.117c5〕 [ja] エンギョウショウシキ engyō shōshiki ||| Conditioned on karmic formation, consciousness arises (within the twelve limbs of conditioned origination). 〔攝大乘論 T 1593.31.116b01〕 [ja] エンガク engaku ||| "Enlightened by contemplation on dependent arising." A Chinese translation, according to one interpretation of the meaning of the term (pratyekabuddha) bizhifo 辟支佛; also translated into Chinese as "solitary realizer" 獨覺. [ja] エンタイ entai ||| (1) In reference to the noble truths; [practice] depending on the noble truths. 〔瑜伽論 T 1579.30.475a10〕(2) The observation of the reality of dependent origination. [ja] エンジキ enjiki ||| The causal consciousness (pratyaya-vijñāna), or causal aspect of consciousness, as distinguished from the experiential consciousnesses 受識. This is a way of describing the ālayavijñāna 阿頼耶識 in contrast to the transforming consciousnesses 轉識. 〔攝大乘論 T 1593.31.115c19〕 [ja] エンギ engi ||| Dependent origination, conditioned genesis, etc. (pratītya-samutpāda). Also written in Chinese as yuansheng 縁生 and yinyuansheng 因縁生. The condition of relationship to something else resulting in arising or production. To be due to, in the sense of ...due to A, B arises. In the meaning of 'causal production,' all phenomena are given rise to due to the mutual relationships of countless causes (hetu: 因) and conditions (pratyaya: 縁) and are not independently existent. If all causes and conditions did not exist, no results or 'fruits' (phala: 果) could come into existence. This is a basic Buddhist teaching common to all schools of thought--that all production is the result of mutually dependent existence. Theoretically this shows the impossibility of a singular, eternal or truly substantial existence. In terms of practice, the aim is, in making this cause and effect relationship clear, to release one from the phenomenal world (of suffering) by removing these causes and conditions. [ja] エンギインブン engi inbun ||| The 'causal viewpoint of conditioned arising.' In Huayan teaching, that which is explained in speech in response to practitioners by the Buddha who is in the realm of the Ocean Like True Nature (realm of enlightenment). Also called the "realm of Samantabhadra." A way of describing the enlightenment perceived by practitioners who have not yet achieved Buddhahood. [ja] エンキキョウ Engi kyō ||| The Yuanqi jing; Pratītya-samutpāda divibhaṅga-nirdeśa sūtra (Sutra on Conditioned Arising). One fascicle, T 124.2.547-549. Translated by Xuanzang 玄奘 in 661. A sutra on the twelve limbs 十二支 of conditioned origination with some affinities to the Majjhima Nikāya 33, Mahāgopalaka Sutta. [ja] エンキショウドウキョウ Engi shōdō kyō ||| The Yuanqi shengdao jing; Nidāna sūtra (Sutra of Ārya Teachings on Conditioned Arising). One fascicle, T 714.16.827-829. (cf. T 124, 717). Translated by Xuanzang 玄奘 in 649 at Hungfa Hall. A sutra on the twelve limbs of pratītya-samutpāda. Full title is 佛説縁起聖道經

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