JAPANESE-ENGLISH BUDDHIST DICTIONARY A & fh Be ii ahCopyright © 1965 by DAITO SHUPPANSHA Printed by Kenkyusha Printing Co, i a PRAM O MABE LAMA ee LC RAL CHHATAL RU OHEL MR HRCD So BEORKOMRME D TH ok MY CS, ARRON OAH BEISHOOS 8 5 HCE + ETE ME EG ATS D> OFF TLBUMIE OREM & VI THOS Ke, WHRE Abr bit, fio T, AARON Sk, SSI WML ESL TSR, (BAe BR LUCHETI MARCA LARAMBLRALS, Ek, FOMMEMOPRRRE, MROMMK LoTR L CRSA, ME MBA e BS BO, MATHS < LTR MO ARE Ba, LIPS Bal LC ORE ERE WT SHAG L THE OB TCHS AICBOT, CONMRAMMELMHOA 4 bo THR SHEN SHLOKOTHS, Hot, © OPS PRAM t MBO LI LEO FUTORRA BY SHSEOTHSE. KC, AROLREROMME SIC. HER ROME HK LD bs, TALE OR RABE RICE BIL, HHO UBS ( ORME te LV THSOMHRTHS. LoT, th PERC S PM 7 BEE OREA Et 0, BAM OAM IC L CHAT AMSEC BED (A te BE VOPHOBS, ER, MK Lo CHRMARECBRI SERCH, SOMEMLVSSO BRRTCHS. TOLD PALO BRACE + Beas LEO Ie FRALO fv OALRE PERE EO PSRLLAGMOMIRE S, MCGTEGE LO LATS LOTHSE. COLT URRKE WIL ICHAEL OMI ORBTH 3, MEONHOE, SHRMMS+S EAA, WEEE, AEE Y— FR BY EYKEMM I 1 YA 4 YR GAM OH —-AOMRAMEMSAME REL. Wk, K AKDORAEM o THROUMTE Hohe HET, MAES CTE S PIMA OLB Sts FROLBOTFCARAA PIO, WRPMALRHL, THHOMAEELLTEORM SCC AG & ARCANE Mic BARRE Oe Hee HL, ICR AER RTL ASH, KEOMME ECRHAORM - CRERSKBoR, RAO BARC Bs CRUE OF EK TREC KML, CaO EBRSF Ay RABI CM CHAE NEALE ME SEBORTE SNS MY. CATER OXMELBEORRORL HSHEME LS, CSSPHMOTLBBERA, Ht CMROFLICH L WBOMEERATSRBTHS. Bhat HK AMM: OF OE HEa oT R. H. Blyth He 8 S. Weinstein AARRE 2 wt TE wh AK oR ® yy» ae F * = HS > & a | Re mH He S. Weinstein 15 ae: aes i i £ HF BB f fi A x 5 A wm it - Huntington H 5% ME tw &uh xz € KRRKRT R. Huntington te Ke tix KES (Ta7 747 tM Geese) PREFACE It cannot be denied that the thought and culture of Japan have developed around Buddhism as a hub. This is true not only as regards Japanese history, but also with respect to the thinking, customs, style-of-life, etc., of contemporary Japan. Therefore, it may truly be said that the effort to understand Japanese history, culture, and society will come to naught unless the influence of Buddhism is adequately evaluated. A fundamental expression of Buddhist thought is the concept of simpatd (A@; non- substantiality, relativity, voidness). ‘This concept denies the validity of reality as normally experienced, including the self; negates both existence and non-existence as normally understood; and states that when all illusion is at last abandoned, then there will be found the absolute void which is wondrously real. The apprehension and formulation of this reality are achieved without reference to the experience or concept of god, respec- tively. Buddhism is, therefore, capable of transcending the boundaries of pantheism (or of monotheism, variously interpreted). And yet from its center flow the desire for limitless mercy, the means to transcend good and evil, and the will to save all sentient beings. In this respect, Buddhism is unique among the high religions, and its universalis- tic conceptions can make a legitimate claim to the attention of all the people of the world. Having this in view, the meaning of the publication of the present work will be seen to be no less than the enhancement of international understanding and goodwill. If we survey, for a moment, the current Buddhist scholastic world, several features will be noted. In Japan, it will be seen that the volume of Buddhist studies published, and the number of invitations received by Buddhist scholars to lecture abroad, are both increasing. On the international scene, it will be observed that the publication of Bud- dhist studies, and the numbet of these studies which are in English, are both likewise expanding. In view of these developments, a publication, in English, which will facilitate international dissemination of present knowledge, and stimulate the worldwide progress of further studies, will be particularly timely. This dictionary, then, is a response to these circumstances and opportunities. Pursuant to the indicated objectives, an initial editorial conference was held in June, 1958, attended by more than ten Japanese Buddhist scholars, and Dr. Richard Gard of Yale University and Mr, Stanley Weinstein of London University. On that occasion, the fundamental principles of the work were established. Since then, several further meetings have been held to plan the course of the project. The first step in the preparation of the work was the selection of about 5,000 pas- sages from the approximately 24,700 passages in Konsaisn-bukkyo-jiten (A Concise BuddbistDictionary), edited by Dr. Ui Hakuju, and published by the present company in 1935. These passages were then distributed to some twenty scholars, active in Buddhist scholastic circles, who assumed the primary responsibility for translating the passages, and where appropriate, revising and rewriting them to accommodate more recent findings and points of view. After that, the text was submitted to an editorial process designed to teview the passages from the standpoint of the English presentation, and to eliminate substantive and stylistic errors. ‘The general editorial policy and the selection of passages were determined by: Hayashima Kyéshé, Hirakawa Akira, Masimaga Reibé, Nasu Seiryh, Nishi Giyt, Ono Hoda, Sakamoto Yukio, Sekiguchi Shindai, and Tamaki Késbiré. ‘The preparation of the passages was undertaken by : Hanajama Katsutonro, Hasebe Koichi, Hirakawa Akira, Imanishi Junkichi, Kanaoka Shityt, Kawasaki Nobusada, Masunaga Reibé, Murano Sencha, Nakamura Hajime, Nomoto Kochi, Shima Keirya, Takeda Gun’ ya, Tamaki Késbiré, Tamura Kansei, Urytequ Rytshin, Watanabe Akimaro, Stanley Weinstein, Yajima Taikyé, Yamada Issbi, Yazaki Shaken, et al. The text was critically read, in various stages of completion, by: R. H. Bhth, Robert Huntington, Kanayama Shiki, Murano Senchi, Nakamura Hajime, Saité Kiyoko, and Stanley Weinstein. The general editorial work was accomplished by: Hayashima Kyésha, Fumiyo Huntington, Robert Huntington, Murano Sencha, Nomoto Kichi, Sasaki Kaken, Sayeki Shinké, and Yazaki Shoken, ‘The index was prepared by: Iwata Ryizé, Maruyama Takao, Sasaki Kéken, and Yagaki Shoken. Here, then, is presented the first Japanese-English Buddhist dictionary published in Japan. It is my hope that it will contribute both to the further development of Buddhist studies, and to the international cultural dialogue. In conclusion, I wish to express my deepest gratitude to the many persons who have skillfully, generously, and faithfully contributed to this work through its several phases, Suin’yu Iwano, President Daifé Publishing Company Tokyo, Japan Autumn, 1965 JL L BABON—PRECOWT 1 ARYAN. REL bmp OM » 1 m #—Lite {Pi : embuda-gon, Horemon-ji, kompon-chi. 2. PREAH OMICRHEO 9 RBA (X' RBEMWR, A: Genlyit, bon'u-bussbs, 3. FE MAT RELAM FHICMY E omic t eMre, i: Hotebi-rom, Nitebd, fumbetcbi. 4. Da, Pay A a Glt he, ga, 6 LTB. Gil: Kakai-daishi, Hongan-ji, ekb. 5. SORRSARO bic ~ REA. i kanjo, Rydga-kys, Tendai-sha, 6 RVMERAST CFSE, MMRERA CHMIENT 72 vEMORM, KRGONT 7 ay OME TEFL bM—IEE € A 7s > Re RRL, i, ia, 4, RR, BO ATARI THE LT -hyd, -rom, -7i, shit, ba, -koku OW Vite (ij: Abidatsurea-junshOri-ron, anokutara-sammyake- sambedai, a-un, bekkyS-ichijt, Hoke-kys, Eibei- i Jojitsu-ron, Shingon-sbit, Seian-ba, Kydsha- ok. 7. BAMBISAARNEICH IR, fil: Tokugawa Ieyasu, Hojé Tokiyori, Wake-no- Kiyomaro. I, FLAP y bRBCOWT Ld bth te tht Bt AAV REPS ~ BERT S. : Asana, indvaka, samshira, samjita, srimaneraks. 2 Lh, St, ERASOMAAMORLA pl ROM LFS, Pl: Amitdbba-buddba, Armitayns-buddba, Sakya- muni-buddba, Avalokitesvara-bodbisattra, Mai- treya-bodbisattva, Vajra-sitra, Prajnapara- mita-sitra, Abbidbarma-mabivibbass-lastra. (LL, buddha DEED, Amiladba Buddha, Amitdyas Buddha & #ieF SM bY. TL PRACT 1. PBFIZAA, $4, J, SARS RL AY APLC MREMICH LCOARATS. 2 wav FE Y 2— FHKE DMC Favehts, Ke LOMA K. WM: Ta-bsin, Hsi-yiin, Tao-bsin, Ching-ying-sei, Chtang-an, T'ang, Wei, Hua-yen-ching, Pin yao-ching, Ta-ch‘éng-chuang-yen-ebing-lun. IV. AXFOMAMCOWT 1, KE CLABAMOACKKLEEMATS, $A: Tokugawa Period, Meiji Era, Kanagawa Pre- fecture, Kansai District, Heike Clan (1.0 WERAMORG —SHORMERM CRD FRREIIC ARE (EH); Hoke-kys, Obakw- ban, Kobo-daishi (ROY BAROMEIL— PALA 7 xv CHUDREHA). BUERDTMEARE, : Fascicle 25, Volume 19. SOMO, : The Second Buddhist Council, Imperial Court, Emperor, Empress, Kakai-daishi (The Great Master Who Crossed the Sea). iB, BIN LEoe —7enAMIwICK RFCHES. 2ereesn> LEMP ATAXERMMNET, (: enlightenment, the law, the middle way, the three treasures, the way, the Lommon, the sdakumon, xen, zen Buddhism (#7! L the Zem Sect, the Zen-sbi). Ve AV yOROMACOWT 1. FAME UC RECO aR, BO ARE, StH. A- UHR, Fo bi, PRB ZI > PHEMV Io 2. BMAOMRBILT FY o THEM. Pi: The Lotus of the True Law. 3, the Buddha, Hinayanist, karmic %, UIC POI BHie LTMHKA £ < fnbiS Tokyo, Kyo- to, Nara, Nagasaki, Hiroshima %it4 7) » 246 thw TRELE. VL RELECOWT JUHU a) HARA wp b) mF ©) shine ¢) PRR ee ) A-ie—we f) Fy hitpowe OME tro THD, a) & ABC MICBAILTHS. a), b) i224 SRIH LABIA D, a) iba RIB &b > THA, b) ZRMORIL OMMiCRe THR THM FEMALE, RAORMIce-vFAAMEML, “OB—~ FRAME b > CARRE WTS X51 LABEL tL ARSED FEM OEE AT SMI DS, ©) IST Y FICE OA, 1%, ERAS, a Ciet y FLMC Bit SHE SHML HESSE Olt lt. 4) 2PMLKCB SBREMOAICHL, ) ORENTH, AILS, Fao MARIE BAMLMOAIHLA, féo TS RIK LSB It i, a) b) c) d) ii, a) b) c) e) iii. a) b) ©) d) iv. a) b) c) y. a) b) d) vi. a) b) @) vii. a) b) f) viii, a) b) SUMAN * LIB. ®\: i. Abidatsuma-daibibasha-ron pyJUIeHS KBB Me Abbidbarma-mabinibbaga-Sastra. A-pi-ta-mo-ta-p'i-p'o-sha-lun. ii, G& % Aarman, kamma. iii, Hokku-gyé i498 Dbamma-pada. Fa- cbivching, iv. In (i detu, vy. Genjd %3& Hsian-chuang (600-664). vi. Pari-go Efila Pali vii. Sékakuha s¢7gE3 Tsoi-khe-pa (1355~ 1417). Soja fk 72, iv, ¥ OPIDMK Alc THA S ROARK ER LI. < OME (374-414), (1618- 1696) DiS AEBUERIHIC ARS O, (—788) ISBEDA, (634—) (2 AMEK OAM Drie x & teas t. Rk, KXPOMFICOV TR AMTMOA kK ac. €L, an. RRM VU. SXLHORASR, HRORWICOWT Ay FILE, PRA, HARES, thc AHO, MSPMRBOe—TFEML, KIC DAKTORMORAHLERERDT, DANO RT F(ABDAO RBM L TEI HTS), RRB (LRL BONS COOBIALT, PHB Ou-vE(RELANZAICRYD) SERATS, PA: Samantabbadra-bodhisattva (Fugen-bosatsu), V ijttaptimitrata-siddbi-tastrs (Ch'ing-wei-shib- tum, Jegnisbiki-ron), pogadba (fusaten); Clans. an (Chian), Tx‘i-tn-ta-sbib (Jion-daishi), Chtan (Zen) Sect; jOgy¥-fugi-mumyé (continuously- functioning ignorance). ERLA-MA Pico THE LT, MO MOACEAOMMBE Ll. WIA ROP bo THLRMOA Litt. Bic sense of smell (ghranendriya, bikon), the five eternal aggregates (gown), fragrance (gandba, Ad) MOD HO < CHARA LV CHAMPS MDS (LA AHRERTHA LHS, 723, LAM <, MOM PL HAR, SVTMHL DAMGOM< HMA SHAREO TABU DT OD FeO WE SEBEL Lote, VILL, BST BOA RO OEE be Fa LCA RE Loo ae BIS), UIC, SIT, POR —- FRIAEMHLE. WERILAR RH LBW & WTABERE Lit DCRR BIEBER < Iii, SMe HN HEC Zi. <+HBICAS. 30, A-UE, PRMOe—~eRSlts ABC MURR LI, HoT 4) FORWAENTH, af Kk wlttawk awit, citringgs (hs AS. 1X. REPKE ARRICB THV SME, BEEOEKSOO tkkoimL, 8.c,=before Christ ef.=compare e.g.=for example et al.=and others etc.=and so forth fasc. =fascicle ie=that is JRAS=The Journal of the Royal Asiatic Society (in London) q.v.=which see viz.=namely — =8ee; compare (?)=uncertain feleft rimighs SARANOTES 1. ROMANIZED JAPANESE 1. The Hephurs system of romanization is used. But, # before b, m, and p is changed to m. Ex’s: samba, bommon, kompon.) 2. The syllabic, nasal » before a vowel or y is followed by an apostrophe. Ex’s: hon’, Gen'yi. 3. When an assimilated sound is followed by the sound chi, ¢ is added. Ex.: Hofebi-ron. 4. Ka, ga, and ¢ are written in place of Ava, ewa, and ye, respectively, Ex’s: Kakai-daishi, Hon- gan-ji, eho. 5. The macron (bar above the vowel) is used with o and u to indicate the long sound. Ex’s: hanjé, sha. 6. Hyphens are used to elucidate meaning and pronunciation. In addition, the convention is followed of always writing a hyphen before &yé, ron, ji, shit, ba, kok, etc., in proper nouns, Ex’s of the latter: Hoke-kyd, Chit-ron, Hibei-ji, Shingon- shit, Seizanba, Bassa-kaku. 7. Names of Japanese persons are written in Japanese style, Ex’s: Oda Nobunaga, Fujii-no- Motobiko. 0, SANSKRIT 1. The following letters with diacritical marks are used: a, d, >. i, m, 9, #, 1, 7, 4 5, f and @ 2. ‘The proper names of Buddhas, bedhisattras, and works are written as shown by the following examples: Avmitabha-buddha; Avalokitetrara-bo- dhisattva; Vajra-shtra, Prajhiparamita-sittra, Abbi- dhurma-mabdvibhisa-fistra. (But note, the first name above can also be written in a half-Sanskrit, half- English form, as Amitabha Buddha ; and so on.) M1. ROMANIZED CHINESE 1, The Wade system of romanization is used. 2. The hyphen is used between syllables. 3, The four phonetic signs are omitted. IV. CAPITALIZATION 1. Proper nouns are capitalized. A few ex's: Jetavane-vibara, Nalanda Temple; Tien-tai-teung, T'ang Dynasty ; Amida-kyé, Kébé-daishi, Tokugewa Period, Kanagawa Prefecture, Heike Clan. 2. Imperial references are capitalized. Ex’s: Emperor, Imperial Court, Imperial order. 3. By convention, the first letter of the roman- ized Japanese entry-word is capitalized. 4. Buddhist technical words are not capitalized. Ex’s: nirnipa (neban, enlightenment), shakunon, Jaizikai-mandara, en. (But note, Zen Sect is capi- talized because it is a proper noun.) V. ITALICS 1. The Eastern languages are italicized, viz., Japanese, Sanskrit, Chinese, Pali, and Tibetan. The Western languages are not italicized, viz., English, Latin, and French. 2. ‘The titles of all works are italicized, includ- ing Western translations of Eastern works. Ex’s of the latter: The Lotus of the True Law, Le Lotus de ta bonne toi. 3. The names of all authors (translators and editors) are italicized, including Western authors. Ex’s of the latter: M. Miller, H. Kern, E. Burnouf, Th. Steberbatshy. 4. English words are not italicized even when derived from Eastern words. Ex’s: the Buddha, Hinayanist, karmic, Brahmanism. 5. Major Eastern place names are deemed to have entered the English language, and are not italicized. Ex's from Japan: Hiroshima, Kobe, Kyoto, Nagasaki, Nagoya, Nara, Nikko, Osaka, ‘Tokyo, and Yokohama.VI. ENTRY-WORDS The entry-word always appears in: a. Romanized Japanese b. Chinese characters It may also appear in: c. Sanskrit d. Romanized Chinese e. Pali f. Tibetan The following information is pertinent to the above: @) It is always first, always begins with a capital letter, and is always in boldface type. ‘The romanized Japanese entry- words ate organized in alphabetical order. In the alphabetization, « and » are not distinguished from ¢ and &, respectively. (b): It is always placed immediately after (a). Formal (rather than abbreviated) Chinese characters are used. (©): It is given for proper nouns (persons, places, sects, texts, ctc.) and Buddhist technical terms significant in Indian Bud- dhism. (d): It is given for proper nouns significant in Chinese Buddhism. (©) and (f): ‘They are given when important. (©) (@), ©), and (6): The initial letters are written in capital or small (lower case) letters to distinguish proper and common nouns, respectively. ‘The following word-orders are possible for the entry-words in the several languages, and will be found in the book: ia rereocoocoe maanaan eee we ew Abidatsuma-daibibasha-ron Py 238 iF KRM Abbidbarma-mabivibhdsa-kistra. A-p'i-ta-mo-ta-p'i-p'o-sha-lam. (The pas- sage proper begins.) . . . ii, G& 9 harman, kamman, (The passage proper begins.) . . . And so on. Vil. WORD ORDER ‘The word-order problem arises when a term is used in the text, and then one or more translations Of it into other languages are given in parentheses. When an Eastern word (phrase or sentence) ap- Pears in the text, the translations which follow it are normally stated in order of historical priority. Ex’s: dharma (ba, the law), Hoiian-chuang (Genjs), Bodbidbarma (P‘s-t*i-ta-mo, Bodaidaruma), (The lat- ter form, however, is often shortened’ to Bodbi- dharma [Bodaidaruma]; and so on.) The English word (phrase or sentence) is some- times used first in the text. In these cases, one or more translations into the Eastern languages ap- pear in parentheses following. If two terms are given in parentheses, again their order will be determined by historical priority. Ex’s: Bud- dhist order (sam ga), Buddhist order (sigya), Bud- dhist order (sam gha, sdgya). Vill. INDEXES 1. Chinese character index: The entry-words (only) are indexed. a. As the entry-words are written in formal Chinese characters, so also is the index. Ex.: @ This is the formal Chinese character; it is used in the book. iJ This is the abbreviated Chinese character ; it is not used in the book. b. The index is arranged by the number of strokes, 2. Sanskrit, Pali, and romanized Chinese in- dexes: There is a separate index for each of these three languages. ‘The entry-words (only) of the dictionary are indexed. ‘The entries in the indexes are arranged alphabetically. For the purposes of {xiv} alphabetization, a letter with a diacritical mark is | treated as identical to the same letter without a diacritical mark. Thus, for example, 4, ¢, and s (?) = uncertain i = left Wc r =rightf indexes are the equivalent of each other in the alphabetiza- | X, DATES tion. IX. ABBREVIATIONS* B.C. = before Christ cf, = compare eg. = for example etal. = and others etc, = and so forth cx, = example fasc, = fascicle ie. = that is JRAS = Journal of the Royal Asiatic Society q-v. = which see raison d’étre = reason for being or existence vis-i-vis = face to face, in relation to viz. = namely + =see; compare * And cwo French words which are used in the text. 1, General: All dates are expressed in the Western (Gregorian) calendar. Dates before Christ are labelled * B.C.’ Dates after Christ (i.c,, A.D. [in the year of our Lord])standalone. ‘Thus, * 562 B.C.’ means 562 before Christ, while ‘781 means 781 after Christ, 2. Dates of persons: (684-743) = born in 684, died in 743 (684-) = born in 684; death date unknown (743) = birth date unknown ; died in 743 XI. NUMBERS The traditional Japanese system of counting (which counts both ends of the series, and thus overcounts by one) has been abandoned in this work in favor of the modern, logically- (and hence mathematically-) valid system, which yields the correct numbers.A A Sif a. The first of the twelve shitfan vowels, the shijani-jimon (forty-two syllables), and the £¢jtiti-jimon (Gfty-two syllables). A is trans- lated by the words nw or fu, both of which indicate negation. ‘The sound a is regarded as the source from which all words are pro- duced while its shiftan graph a is thought to be the source of all other bouji. It is therefore termed ‘the mother of all sounds’ or ‘the sbiji (seed) of all graphs.’ A is said to have the following seven meanings: badaishin, bomon, muni (‘peetless’ or ‘indivisible”), bokbai, bos- 4161, jizai, and hossbin. Sinceit occurs as the first clement in many words, a signifies a variety of negative concepts: hompushd, mujs, muko, murai, mujé, etc. In the esoteric tradition it is said of the sound a: “ When one enters into the doctrine of a or hears the word a, one is im- mediately enlightened as to the principle of aji- bompushs.” Also: * Because of the principle of bompusbé the sound a has the four functions of climinating misfortunes, increasing benefits, overpowering opponents, and summoning spir- its.” In this way the word 4 is regarded as the ultimate form and source of all phenomena, It exemplifies the Mahdydna doctrine that the world of change is immediately the realm of ultimate reality of, in other words, saysdra is identical with nirvina, A is also employed to suggest the idea of the evolution of all phenomena from shinnyo (cf. shinnyo-eng!). The graph for a has four (or five) aspects which are romanized a, 4, am, ab (and ap) and, respectively, signify the vow to attain enlightenment, the religious practice directed toward that end, the attainment of en- lightenment, miredpa (and Athen). ‘These five as- pects of @ may also signify the five directions (north, south, cast, west, and center), the five clements (godai), the five kinds of knowledge (gocbi), and the five Buddhas (gobatsu). Aban [fi a-vage. A is the seed (sbaji) of Maha- vairocana (Dainichi-nyorai) in the garbhakela-dbatu (taizékai), and vam is his seed in the rajra-dbdtu (Kongtkai). In the Sbingon Sect these two sounds are regarded as embodying esoteric ideas. Abanranganken P(N PgR A, ban, ran, gan, hen ate the transliterations of the letters 4, vazr, ram, bam, and kag, "This is an upper-class ‘mantra of Mahivairocana (Dainicbi-nyorai), ic, the mantra of the dharma-kaya of the tathdgata. "The full mantra is: “ Namab samanta-buddbanam, A vane ram bane khan.” These five letters are said to correspond to the five clements of earth, water, fire, wind, and air which are said to be the substance of Maharairocana, Abarokiteishubara PIPPMS WLM Avaloki- tejvara. A transcription of the Sanskrit form of the name Kannon-bosatsu. Abi PJ Avici. ‘The hell of incessant suffering, the worst hell. It is located under the ground of the Jambu-deipa. Its area is too vast for any ‘one to escape from it. Those who are born in this hell are always crying out because of the heat of fire. Abibatchi [o[pezi% Same as the fatai. Abidatsuma pIJLi8% abbidbarma. That which concerns the dharma, One of the tripitaka (sanz) of the Hinayina canon. The abbidberma consists of works attributed to the Buddha’s disciples or great Buddhist scholars which at-Abidatsuma-daibibasha-ron tempt to state or interpret Buddhist doctrine systematically. Although there are a few abbidbarma works which belong to Mahayana, the term is used primarily to indicate Hinaydna works. Abidatsuma-daibibasha-ron pi] JB SK LRRD tit Abbidharma-mahdvibhasa-Sastra, A-p'i-ta-mo- ta-p'i-p'o-sha-lun. An abidatsuma work in two hundred fascicles translated by Hsian-chuang (Genjo) between 656 and 659. An extensive commentary on the A-p'i-ta-mo-fa-chib-lum (Abi- datsuma-botchi-ron) written from the standpoint of the Sarvdstivdda School of Katmira refuting the positions held by Saihashi, Kendarashi, and others of the non-Kafmira Sarvastivada School and by the SdmAdya (Suro) and others of certain non-Buddhist schools. Abidatsuma-honrui-sokuron pi /2AR E.R SUER Abbidharma-prakaranapida-tastra. A-p'i-ta-mo- Pin-lei-tsu-ln, Ax abidatsuma work in eighteen fascicles translated by Hoiian-chuang (Genjd) in 660. Its authorship is attributed to Vaswmitra. Tt is a compendium of Sarvdstindda docteines. Abidatsuma-hotchi-ron pa{jUie 5A Addi- dharma-jhinaprasthana-tistra, A-pi-te-mo-fa- chib-lm, Composed by the venerable Kafyiyant- putra 300 years after the mahdpariniredna of the Buddha. It is the principal treatise of the Sarvastivdda School, dealing with wisdom, medi- tation, pudgala, great clements, etc. There are two Chinese translations, one by the Kashmir monk Gandama Samghadeva and Chw-fo-nien (Jika- butsunen) in 383, entitled the Abbidharma- Hagrantha, generally known as the Astagrantha ; and the other by Hoian-cbuang (Genja), generally called the Jitinaprasthina. The JAdnaprasthina is much shorter than the As/agrantha, the former consisting of twenty fascicles, and the latter of thirty. Both versions contain eight sections covering forty-four chapters. This work, to- gether with the six pada works (rokuokw-ron), comprises the seven treatises of the Sarvartinade School. Abidatsuma-kusha-ron Abidatsuma-hdun-sokuron — fof / 59 SEARLS A-p'i-ta-mo-fa-yin-teu-lun, An abidatsuma work in twelve fascicles translated by Hsilan-chuang (Gen- J6) in 659. Its authorship is attributed to either Maba-mandgalydyana ot Sariputra, but probably it is a Sarvdstindda work written two or three centuries after the demise of the Buddha. It bears a resemblance to the Theravidin-vibhaiga (Funbetsa-ron) and agrees in part with the Sam- juktitgama (Zb-agen- 276). Abidatsuma-junshdri-ron By/U32HeNTEM Ag A- P'i-ta-mo-shun-ching-li-lan. An abidatsuma work in eighty fascicles translated by Hrilan-chuang (Genj) between 653 and 654. Ascribed to Samghab- Aadra (Shugen), it is a refutation of the Chii-shi- Jun (Kusha-ron) and purports to be an orthodox statement of the doctrines of the Sarndstindda School (Issaiu-bu). Abidatsuma-kaishin-sokuron [of 2i8i8 RLY 23 A-p'i-ta-mo-chieh-shéntsu-lun. An abidatruma work in three fascicles translated by Hiilan-chuang (Genja) in 663. According to the Chinese tradi- tion, its author is Vasumitra (Show) ; the Tibetan and Sanskrit traditions attribute it to Parra, Its contents are primarily concerned withananalysis of shin and shinjo. Abidatsuma-kusha-ron fi] ik (Sa A- bhidbarma-kola-Sastra, A-p'i-ta-mo-chii-shé-lun, Written by Vasubandbu (Seshin). This work is usually studied in China, Japan, and Tibet as a standard introduction to the doctrines of Hinayina. Two Chinese translations of this work are extant, one by Hsiian-chuang (Genjé) (651-654) containing thirty fascicles and nine chapters, and the other, an earlier one, by Para- martha (563-567) containing twenty-two fascicles and nine chapters. This deals with almostall the philosophical topics contained in the abbidbarma treatises, and it is an introduction to the seven abbidharma treatises of the Sarvastivadins ot the Vaibbasikas. In this work Vaswbandbu refutes the views of the Vaibhasikas. It is said that the work consists of two parts, onein verse (Adrifas), Abidatsuma-shikishin-sokuron and the other a prose explanation of the former. The earlier Chinese translation agrees with the Tibetan. Yafomitra’s commentary on this work in Sanskrit was edited and published by Ogibara Unrai. ‘The original Sanskrit text was recently found and is going to be published. Both Chinese recensions consist of nine chapters, containing discussions on dhitu, indriya, loka, harman, anusa- 34, Sryapudgala, jhtdna, samadbi, and a refutation of the concept of ego(démavdda). ‘The work was translated into French by Poussin, and partially into English by Th. Steberbatsky. Abidatsuma-shikishin-sokuron pif 238 Hm JE te A-p'i-ta-mo-shib-sbén-ten-lam. An abidatsuma work in sixteen fascicles translated by Hsian- chuang (Genjs) in 649, Its author is Devafarman (Daibasetsuma). It is primarily concerned with the rokusbiki and the doctrine of sanze-jitsuu- dottai-giu, Abidatsuma-shiimon-sokuron [aJU28 ES!" SER A-p'i-ta-mo-chi-i-mén-isu-lun. An abidatsuma work in twenty fascicles translated by Heiian- chuang (Genjé) between 660-663. The Chinese tra- dition attributes it to Saripatra, but the Sanskrit and Tibetan traditions have Maha-Aausthila (Ma- 4a-kuchira). This work consists of numerical groupings of doctrinal categories. Abidon f4J2& o-p'-tan. A Chinese transcrip- tion of the word abbidharma or abbidbamma or abidatsuma. Abidon-bibasha-ron PALME W RR A-p'i-tan piip'osha-lu. An incomplete abidatsuma work in sixty fascicles translated by Buddbavarman (Fudabatsuma), Tao-t‘ai (Détai), ct al., in 437. This work is an earlier and incomplete transla- tion of the Abbidharma-mahdvibbasd-Sistra (Abi- datsuma-daibibasha-ron). Tt is a commentary on three of the cight sections of the Abbidbarma- Jjilanaprasthina-Sastra ( Abidatsuma-botchi-ron). Abidon-hakkendo-ron Pig /\HER Ap fan-pa-chitn-tw-lun, Another translation for the Abbidbarma-jidnaprasthina-$astra ( Abidatsuma- botebi-ron). Agyo Abd “Ff ‘The practice in the Zen Sect of striking novices with a stick, The blows of the stick are not intended as punishment, but to help them attain enlightenment. Adanashiki [aPQ369R ddana-vijana, 1. In the Hossé Sect adanashiki is defined as shitchisbiki, i.e. the consciousness which holds the shiji (seeds). Adanasbiki is considered to be merely another name for the ariyasbiki, IL. In the Jiron and Shéron Sects the adanashiki is counted as the seventh consciousness, the eighth being the ariyasbiki, In contrast to the ariyashiki, the adanasbiki is thought to be continuously in error. Ago fig The name of Amida-merai. In the Jade and Ji Sects agi refers to the abbreviated form of the name of Amida-nyorai which is added to one’s own religious name. This custom is said to have begun with the priest Chigen of the Tédai-ji who urged priests and laymen alike to use the syllable ¢ in their names, so that when they would be asked their name by Emma after their death they would automatically reply by invoking the name of Amida-nyorai. Agon BJ ¢% agama, 1. Originally, it meant the excellent teaching of the Buddha, I, The abbreviation of Agama-sittra (Agon-g@). III. Aagon is often used as a generic term for the Hinayana sittras. Agon-gyd pi ifa A-han-ching. The Agama- sitras, In the Chinese tripifake there are four Agama-sitras which are Chinese translations from Sanskrit originals and correspond, more of less, to the Pali Nidiyas. Agonji flan The dgama period, the second of the five periods of the Buddha’s teaching, according to T‘ien-t'ai (Tendai). It is said that the Buddha expounded the Agama-sitras, ic., the Hinaydna teachings, in this period. —+ goji. Agyo Fit Instruction that a yew master gives to his disciple. A passage attached to the text oracomment ona Adan which gives one’s own opinion.Ahandai-koku Ahandai-koku [jill Asanti. An ancient country west of Kansimbi. The capital was Ujjayini; one of the sixteen larger countries in the Buddha’s time. It generally corresponds to the present-day Ma/wa District. Ai % I, Love. Broadly speaking, Buddhism recognizes two kinds of ai; the first is af stem- ming from attachment to self and includes desire for fame, wealth, and carnal pleasure; the second kind of ai is that of the Buddhas and bodbisattwas and is characterized by selfless compassion for all sentient beings. ‘The former is called defiled love (gemma-ai) and the latter undefiled love figemma-ai). IL. Ai is the transla- tion of éygnd, one of the jiini-innen. According to the Chii-shé-lum (Kusba-ron), ai refers to the lust which arises in a boy or gisl at the age of six- teen or seventeen. In the V/ijhiinardda (Yuishiki), however, it refers to the lust for life which arises at the point of death and serves as a contributory cause leading to rebirth. Aibetsuri-ku 3 9) REY priva-viprayoga-dubkba. ‘The suffering that comes from separation from those whom one loves. One of the five sufferings or eight sufferings. -»goku, hakkw. Aigo #3 Kind words, affectionate words. One of the four virtues of the bodbisativas. This is divided into both aspects of will and practice: kind words so as to match the other person’s will, and kind words so as to match the other person’s practice or reasoning. —» shishébé. Aiken % 54 Love and opinions in a false sense. ‘Thirst or craving, and delusion. These two correspond to illusion of desire and illusion of thinking, respectively. —> Aenji-to-waku, Aiketsu 4fj{ ‘The bondage of craving. One of the nine fetters of defilement. It is re- sponsible for evil deeds such as killing, stealing, etc., and brings about suffering in the future life. Tt binds all human beings, making eman- cipation from transmigration impossible. Aiku-6 P{#H Aloka. The third king of the Mauryan Dynasty (Kyjaks-ocbo), who reigned _ Aizen-myd-5 from c. 269 to c. 232 B.C. The grandson of Candragupta, and the son of Bindusara, He conquered Kaliiga in the ninth year of his reign. It is said that he held the Third Buddhist Council at the capital Pafaliputra (Keshi-fé) in the seventeenth year of his reign. He erected stipas and stone pillars all over the country and despatched missionaries abroad. He launched many philanthropic activities based on the spirit of Buddhism, During his reign Buddhism spread throughout India and Southeast Asia, and into some areas of western Asia. Aitta 1% ajita. The unconquerable. Trans- lated as mumishd, mushé (both of which mean unconquerable), and musandokn (he who is without the saidokw [three poisons]). Aitta is an epithet for Maifreya (Miroku-bosatsu). Aiyoku 9% Passion. Lust. Lust and desire. Love and desire. Love of family. Also called the stream of love, the ocean of desire, the poison of lust, ete., because it flows into the ocean of birth and death, covering the pure mind and causing the sufferings of trans- migration. Aizen-myd-5 BH Ragardja or Vajrardjapriya or the King of Love, A ridyarija whose true identity is Mahdeairocana or Vajrardga-bodhisattoa or Vajraréja-bodbisattva. His name comes from the fact that he loves the Buddha and is, in turn, loved and protected by the Buddha. He loves sentient beings and helps them to achieve emancipation. Generally, he has three faces and six arms, His faces show anger. He holds a bow and arrow. In order to avoid calamities and to obtain prosperity, his followers perform a ceremony in his honor. Originally, this ceremony was performed only in the Taimitsw Branch of Buddhism, but later it was accepted by the Témitsu as well. The twenty-sixth of every month is said to be the day on which it is celebrated by dyers who regard Aigemmyé-d as the god of dyeing. (In Japanese, the word Raja is Aigen, which is a homophone for aizen Ajari or dyeing with indigo.) Ajari BINH dedrya. Teacher or master. 1. Applied to an eminent priest who guides the pupil in conduct and sets an example for him. ‘There are several kinds: i. Monk-dedrya, who performs ordination ceremonies. ii. Master- dedrya, who sets an example for the monks. iii. Karma-dedrya, who gives instruction in ceremo- nies to novices. iy. Scripture-dedrya, who teaches the scripture or sire to the pupil. II. One of the ranks of the Japanese priesthood. It originated in 857 when Ane and others were appointed as Acdryas of the Three Great Sitras on the recommendation of Jikaku, In 876 Jésai was appointed as Acdrya of the Two Great Divisions (Vajna and Garbha). After that, eminent priests of the Tendai and Sbingow Sects were often appointed to this rank. There are two classes, great dedrya and ordinary dedrya. Ajari-i-kanj& PARM(LARDL dedryabbizeka. This abbischa is performed in order to confer the status of a teacher of the Mantra School. Ajase-O PUM Ajatasatra, The son of King Bimbisira. When he was the crown prince, he killed his father and imprisoned his mother through the instigation of Devadatta, He ascended the throne and conquered Central India, and became the most mighty monarch of his day. He followed the Buddha and supported the First Buddhist Council. He died twenty-four years after the demise of the Buddha. Aji PI The letter ¢. In esoteric Buddhism, it symbolizes the unity of the whole world. Thence it is identified with the symbolic letter or bija of Mabavairocana-tathagata, Aji-hompushé PI AFA: Letter a, which is uncreated, As the letter a is the foundation of all vowels and consonants, so the letter « seems to be the origin of all elements of the world. This is a fundamental tenet of esoteric Buddhism. It shows the truth that every element exists inherently in its essence, nothing Aku being newly produced. According to the mystic-sound interpretation, this letter ¢ which is uncreated is only another name for the dharma-kiya of Mahdvairocana-tathigata, whose body is thus ornamented beyond limit. ‘The meditation on this letter is called ajikum (the letter @ meditation). Ajikan pf Meditation on the letter «4, In esoteric Buddhism, this is to conceive the whole universe as the letter @ through which the theory that all things inherently exist is grasped. This is the most important medita- tion in esoteric Buddhism. First a lotus-flower of eight petals is drawn in the center of a moon whose diameter is eight inches. Then asiddham letter a character is visualized on that, This is practised every morning and night until the moon, becoming larger and larger, is finally transformed into the universe itself. By the practice the believer is able to grasp the aji- bompushé of all the Buddhas. Ajitabattei fj}7% (Rik A Chinese transcription of Hiragyavatf, The river running through Kufinagara which the Buddha crossed before his death. Aka Bin argha, arghya. Something valuable, an offering to the Buddha. Hence, I. a utensil used for offerings, II. offered water. Akanita-ten 200K Adaniigha. ‘The highest of the eighteen heavens of the shikikai, Beyond this heaven there exist only heavens of con- sciousness without form which constitute the mushikikai. The Akanistha is the last of the heavens in which form exists. The word akanita is translated as shiki-kukyé (the ultimate in form). Akken 1552 drsthi, ditfbi. False views. -» goken. Aku i ahulala, akusala, Evil. Demerit. Sin- falness. One of the three moral qualities, viz., good, bad, and neutral. Deeds which have strong character, whether good or bad, affect the stream of our present life, and may produce a result in a future life. But the resultingAku event is always neutral in the moral sense. In the Abbidbarma-kosa, the dharmas which are ‘always bad’ are shamelessness (drikya) and non-bashfulness (anapairdpya). Aku (ij dp. Adu is a transliteration of the letter amb. Itis a sced letter, or bija, of Mabdvairocana, Arb is an extended form of the letter a, In esoteric Buddhism, the four letters of a, 4, am, and dmb are said to represent the four stages of the awakening of faith, religious practice, Buddhahood (bodhi), and enlightenment (nirvana). The letter agp is a combination of a, 4, age, db (and $) and is therefore called “the letter dg) of the five declensions.” ‘These five letters are classified into five direc- tions, viz., north, south, east, west, and center, The letter dar) is said to represent the full form of Mahdvairocana and his five types of wisdom. Akugd (iit akslale-karman. Evil deeds, the op- posite of gengé. Evil conduct in thought, word, and deed, which leads to evil retribution. There are ten evils (three of the body, four of speech, and three of thought). —> jfiakw, Akuin-akka @i(g@Jt Evil deeds cause bad results, the opposite of the zen"in-genka. Bad retribution is produced by evil deeds. This implies that there is no place where man can escape the consequences of his evil actions. Evil consequences fall upon the doer of evil. Those people who do evil bring upon them- selves various types of suffering in both the present and future lives. —>Ae. Akunin-shdki GAGE Evil men are the ap- propriate group to receive the benefits of the vows of Amida Buddha, A theory advanced by Shinran that Amida made his vows primarily for the benefit of evil men. Aku-ritsugi iAtE Also akkai or furitsugi. Bad habits. Inclination toward evil conduct. > sanritsugi. Akusa iff) Repentance. I. Kawkytya. One of the indeterminate functions. Repentance of Amarashiki one’s own deeds. —>osa. II. Duskrta. One of seven aggregates in monastic rules, —» binju, Akusetsura Mix\Mt aksara. Inconvertibility. A letter or character, which represents one syl- lable in Sanskrit. Akushu Si dergati. One of the bad places in which a bad man will be reborn, i,¢., one of the hells, the world of hungry spirits or that of animals, Akushu-ki SUR Also bekishw-ka, Misunder- standing of non-substantiality. The antonym of enshu-ki. The heterodox view which etroneously clings to the idea of nihilism and misunderstands Jamyatd. It sees only the neg- ative side of Aimyata, Amacha }3¢ Sweet tea. A type of tea prepared by roasting the dried leaves of the hydrangea shrub, According to legend, when the Buddha was born, the heavenly niga (ri) caused a show- et of anro to fall to purify him. During the Aambutsn-e ceremony held in commemoration of his birthday, it is a custom to pour amacha over an image of the infant Buddha ia place of the original £anro. Ama-no-hakkikai //\3jt The eight major Precepts of a nun, any of which, if violated, brings about expulsion from the order: I. murder, II. theft, III. fornication, IV. lying, V. touching any part of the body of a male, VI. the eight proscribed acts with regard to a male with carnal thoughts (touching his hand, touching his clothing, entering an enclosure with him, sitting together, talking together, traveling together, leaning on him, promising to mect him again), VII. concealing the faults of others before the sburs, VIII. not following the regula- tions of the shusé while living in their midst. Amarashiki PYMESESR amala-vijiina. The un- defiled consciousness. In the schools which recognize nine consciousnesses (Sharon, Jiron, Tendai, Sbingon), the eighth consciousness (dlaya- siffna) is held to be false, ive, a producer of impermanent phenomena, while the ninth Amida Amida-sanzon consciousness, designated the undefiled con- sciousness, is held to be truc because it is identical with the fathat?, However, in the Hessé Sect, which recognizes only eight con- sciousnesses, the amala-vijiddna is considered to be the pure aspect of the aaya-rijiiina, and that appellation is given to it when Buddha- hood has been reached. -» shiki. Amida piiayz The Japanese name which combines both Amitabha (Infinite Light) and Amitayxs (Infinite Life). The Buddha of the Pure Realm, —+ Amida-butsu, Amida-butsu BISREMS Amitdbba-buddha, Ami- The Buddha of Infinite Light (Amitabba), the Buddha of Infinite Life (Amita- jus), Although this Buddha figures prominently in a very large number of Mahayana sitras, the three principal sitras (in terms of later Bud- dhism) of his cult are the Ta-wu-liang-shou-ching (Daimuryéjuckys), Knan-au-liang-shon-ching (Kam- muryiju-kyd), and the O-mi-t*o-ching (Amida-kyd). is oriented to the personality of this particular Buddha is known as Jédomon or ‘the Pure Land teaching.’ It is generally believed that both Nagarjuna and Vasubandbu in India held to this faith. In China it was systematized by T‘an-/uan (Donran), Tao-ch'o (Dishaku), and Shan-tao(Zendé). The teachings were further refined in Japan by Ryénin, who founded the Yiigi-nembutsu Sect; Hinen, who founded the Jédo Sect ; Shinran, who founded the Jédo-shin Sect; and Ippen, who founded the Ji Sect. The main teaching of the Pure Land Buddhism, as outlined in the Daimaryoju-kyé, is as follows: Many eons ago there lived a Buddha named Syjigai-6. A king renounced his throne to become a monk with the name Hézé, to seek enlightenment under the guidance of Sejigai-é Buddha. After Hégé examined an infinite number of Buddha-lands, he made a series of 48 vows in which he pledged to create his own Buddha-land which would combine all the excellent features of the various Buddha-lands, In the eighteenth vow Haze promised to bring all sentient beings to his Pure Land—which he named Subhdratt (Gokuraks)— who would call upoa him by invoking his name. After passing through an infinite number of Aalpas, in which he accumulated boundless merit, he finally attained enlighten- ment, becoming Avmida Buddha. His vows were thus fulfilled and his Pure Land was realized in the western region. In accordance with his eighteenth vow, anyone who invokes the name of Amida Buddha—nembutru—with a sincere heart can achieve rebirth in his Pure Land. In esoteric Buddhism, he is the Buddha of the western region, represents mydkan-yat- chi, and has the syllable brib for his bije (cf. gochi-nyorail. Amida-kyd BIRPERE Sulhavatt-ryaba, O-mi-to- ching. A Chinese version of the Smaller Sukha- vati-eyiha, ‘The Smal! Amida-sitra, ‘Trans lated by Kumérajiva of the Later Chin (Shin) Dynasty in the year 402. One of the three sittras of the Pure Land teaching. Hoiian-chuang (Genjf) translated this s#ira into Chinese in 650, giving it the title of Chéng-tran-ching-t'u-fo-shé- shou-ching (Shisan-jédobutsu-shsjn-hys). There was another Chinese translation of this sifra, made by Gunabbadra of Central India, but it was lost al- ready in 730, An English translation and notes to this sittra were published by M. Miiller in 1880 (RAS, Vol, XID). This is a s#éra in which the Buddha speaks of his own volition. The siitra first of all describes Amida Buddha and his Pure Land in detail. As the means for birth in the Pure Land, the siffra urges us to practise nembu- tsu, All the Buddhas of the six quarters stand witness to the truth of this siifra. Amida-sanzon pyRE= The three Amida divinities. Amida Buddha and his two bodbi- sativa attendants, Kannon and Seisbi, These three divinities are believed to welcome the departed into Jado, In some tare instances Jiza takes the place of Seisbi.Ammara Anne Ammara 3) %-dera, amba, The mango tree, Ammaraka abi dmalika, dmlike. The name of a fruit which tastes sour, Anagon if jig andgamin, Non-returning. The third of the four types of degrees to be attained by a follower of Hinayana, This degree can be attained by avoiding all defilements in the world of craving, including false views and false practices. Such a person may be reborn in either the sbikikai (material world) or the musbikikai (non-material of spiritual world), but he never will be reborn in the world of desire, so his attainment is called * non-returning.’ There are two divisions: I. Anagos-ks. The Process of attaining the stage of non-returning. Il, Anagon-ka. The state in which one has already attained the stage of non-returning. > fugen-ha, Anahana [5] #5729 dndpdna. Harmonious breath- ing. Rhythmic inhaling and exhaling during zazen. Anan [ait Ananda. A cousin of the Buddha. One of the ten great disciples of the Buddha. He accompanied the Buddha for more than twenty years. It is said that he was the Mas- ter’s favorite disciple, Ananda is said to have attained enlightenment after the demise of the Buddha under the guidance of Maba- Ragapa. He was famed for his excellent memory and is said to have recited the sifra- pitaka at the First Council, Anaritsu fa] 96 Aviruddba. Also Anuruddba. One of the ten great disciples of the Buddha. Auiruddba was a cousin of the Buddha, Having: once fallen asleep in the presence of the Buddha, he vowed that he would never sleep again, He eventually lost his eyesight, but acquired “the miraculous eye,” one of the six abbijad, which enabled him to see intuitively. Accord- ing to the Burmese tradition, Amiruddbe recited the abbidharma-pitaka at the First Council. Anda-e fb antarvdsa. One of the three robes of a Buddhist monk. An inner- or under- garment. Also called a working robe. —>go- Se-aesa. Ange-sho % Fit Rest-house. A place to rest from a journey before formally entering the zen temple, It is used by a new abbot before taking over a temple. Ango #8 sarzika, Also called ge-ango, w-ange, or xage. The rainy season (the three months from April 15th to July 15th), when monks stay inside the monastery for mental training such as meditation, study of sééras, and lectures. This system of training originally belonged to Brahmanism and was later adopted by Buddhists. Angobetsu 2f3)) The division of the ange into two or three periods. In the case of the latter, the period before the sixteenth day of the fourth Iunar month is the first period, the Period from the seventeenth day of the fourth month to the sixteenth day of the fifth month is the second period, and the period after the seventeenth day of the fifth month is the third period, Anjin gi. Assurance. Resting or peaceful mind. In the Shin Sect, this generally means faith in the vows of Amids Buddha. Ankoku-ji gz I. A temple of the Nichiren Sect at Kamakwra, built on the spot where Nichirew wrote the Rissbi-ankoku-ron, 11. Zen temples built by Ashikaga Nagyoshi in 1338 in sixty-six provinces, Very few of them now exist. Anne £8 Sthiramati. The name of a Mabipdna Philosopher, born in South India about 1100 years after the demise of the Buddha, who distinguished himself as a great commentator. His surviving works in the Chinese canon include the Ta-chéng-deuang-wn-yiin-lhm (Daie-Rigo- an-ron'), Ta-ch*ing-chung-kuan-shib-lun (Daijb-ebitgan- shaku-ron), and the Chi-shé-luw-shib-i-ch'ao (Kusha- ron-jitsugi-shé.) His commentary on the Wei-shib- sam-shib-samg (Yuisbiki-sanja-ja) was discovered by 5. Levi in Nepal in 1925. Annen 9 Annen # (—889). A priest of the Tendai Sect, born in Shiga Prefecture. Godaiin-daitoku, Gedaiin-oshd, Himittw-daishi, etc., ace popular names for him. He studied under Exmwin and Henjé. Later he founded a temple called Godai- in on Mt. Hiei, where he lived. In 884, he became the chief priest of the Genkysji by Imperial command. He was a well-known scholar on esoteric Buddhism. More than a hundred of his works are extant, such as the Shittang’, Hakke-biroku, Taikon-sotaijuki, Kyiji- jé, etc, He was posthumously named Abaky- daishi. Annin #2 The ninth of the jije-hamps. Anny6 jE Peace and rest. The same as Annyé-kai, the Land of Peace and Rest. -» An- ny6-kai. Annyé-kai £389} Land of Peace and Rest. One of several names of the Pure Land of Awitabba Buddha. Annyd-soku-jakk6 g7eengixe The Pure Land of Amitabha Buddha is not different from the Land of Tranquil Light, when seen from the standpoint of the doctrine of enmyw-muge (perfect harmony). Anokudatsu [i§i8 Anaratapte. Translated as munetsu (without heat), mumetsand (not plagued by heat), and sééry@ (clear and cool), I. The name of an imaginary lake with jewel-covered shores situated to the north of the Himalaya Mountains. Inhabited by nage (ri) kings, it was thought to be the source of the Gaigd, Sindbu, Vakeu, and Sita Rivers, which fertilize the soil of Jambu-deipa (Embudai). Ul. The name of one of the eight great ndge kings (bachi- dai-ryit- 6) who lives in this lake. In reality he is a bodbisattva in the eighth stage (fudéji) who has taken the form of a niga so that he can deliver the other ndgas from suffering. Anokutara-sammyaku-sambodai fi /§ 4% =i =H annttara-samyak-sambodbi. A translit- eration of anuttara-samyak-sambodbi. Perfect en- lightenment. The unsurpassed wisdom of the Anraku-shi- Buddhas, Antabari 458984! Amrapai?. The wife of Bim- bisdra and the mother of Jivaka. Her name was given when she offered Amnapdli-irima to Sakyamuni. Some say it was the name of a woman living in Vaital. Antaku-bd 224153 A priest of the Jado Sect, also called Désai. Born in Kyoto as a son of Geki-nyidé Morobide, Anrakn-bs was a disciple of Héne, He was beheaded at Rokwjé-gawara in Kyoto in 1206 because he had induced two court ladies of the ex-Emperor Go-foba to take the tonsure at the time of a membutswe. His companion Jaren was beheaded at Shishigatani in Kyoto in 1206, Anraku-koku %%§[i) Subhdeast-kyetra. World of Peace and Happiness, The world of highest happiness established by Amitabha Buddha, Anraku-no-himon #2#43/:/§ Another name for xezen. Literally, it means an easy and comfort- able method of zen meditation. Zen meditation is a way to achieve calmness of mind and free- dom from all dualistic ideas. Anraku-ritsu #44#¢ The Auraks-ritsw School. A school of the Rif Sect, also called the Tendai-ritsu Sect and the Arrakw Branch. Myéryit and Reikit preached the doctrine of the school at the Avsrakw-ritew-in on Mt. Hiei in the Gesroku and Kyébé Periods, ‘This school advocates the observance of the precepts of the Brabmajala-sitra (Fan-wang-ching, Bommo-kyé) and the Shibun-ritsa, Anraku-shi a4 Av-lo-chi. ‘Two fascicles, written by Tao-ch'o (Dishaku) of T'ang (Té) Dynasty. Basing himself upon the contents of the Amitayur-dhyana-sitra (Kuan-wn-liang-shou- ching, Kammurybju-kys), Dashaku divided Bud- dhism into two types of teaching, that of the saint, and that of the Pure Land. This work strongly recommends that the people in the map- pe period (the period when the true teachings are abandoned) should rely solely upon Amida Buddha in order to be born in his Pure Land.An-seiké An-scikd ¢:{jj An-shib-kao, A Persian priest who came to China in 148, which was during the Later Han (Kan) Dynasty, and translated thirty Buddhist s#%ras totalling thirty-seven fascicles. He was the crown prince of An-vi- uo (Ansoku-koku), a country in Persia, but he renounced the throne to study Buddhism earnestly. It is said that he died in China as the result of an accident. Anshin-ritsumel % (> v7 @ Also. anjin-ryimei. Acceptance of one’s fate. Originally a Con- fucian concept, the term was later borrowed by Buddhists in the changed sense of pious ac- ceptance of the doctrines of one’s sect. Anshé-no-zen mfatim An unsceing zen-follower. Ahalf-enlightened gen priest who has no true wisdom but persists in using the catchwords of zen. Ansoku-koku (3) Arsakes. An-bsi-kuo. An ancient country in Persia, founded about 250 B.C. by Arsakes I, and called Parthia by Euro- peans. It lasted for about five hundred years. Its capital was called Parthwa (the present-day Damghat). ‘The famed translator As-shib-kao (An-seikd) came from this country. Anuradapura [5] # HERE MRE Amuradbopura, A city in the northern part of Ceylon. It was the capital of Ceylon up to the eighth century. Anyakydjinnyo pI #tG pki Ajnatakanndinya. One of the five monks who were the first disciples of Ganfama after his enlightenment, At the first sermon of the Buddha at Mrgadava, he obtained the power to see the law before the sermon was over. Sikyamuni then praised him, saying, “ Ajaata! Kaupdinya, you have already obtained the state of purity by means of the power to see the law (dharma-cakgur- vituddba).” Thos the word Ajitata (known) was added to his name. Anzen @ iM Sitting at ease. Properly teans- mitted gagen characterized by calmness of body 10 Arayashiki China it has been translated as sefrazoku (killing the thief), fushd (no rebirth), and dgu (worthy). I. One who is free from all craving and rebirth. A saint who attains the fourth and highest stage to be attained by Himaydna Buddhists. Such a saint has already freed himself from all defilements, has obtained perfect knowledge, has learned all things so that there is nothing remain- ing to be learned, and has reached a stage where he is worthy of receiving respect and offerings. II. One of the ten appellations of the Buddha. In this case the word arakan or Gpw is generally used. In early Buddhism, the Buddha was call- ed arhat, but after the rise of Mahayana Bud- dhism, arhet was limited to the saints of Hina- ana Buddhism. Arakan-kd pI%EiK\t) arbat-pratipannaka, The process of attaining the state of arhat. A saint in Hinayana Buddhism who has already attained the degree of non-returning, and who is ad- vancing to the stage of attaining the state of arbat, wherein all defilements are destroyed. Arakarama [Mies = Same as Ararakaran. Arannya [IIM% drayya, rai. A forest, solitude, a tranquil place, A place of dwelling for mendicants or monks. A place fit for practising the right law, not too far from towns of villages, Arannya-gyé PMH fF One of the twelve items of ascetic practice. Living in the forest. > jlini-xuda, Ararakaran [sy §@ ju Wf Aridakalama, Alara- Aalima, The hermit whom the Buddha visited and asked about enlightenment immediately after he became a priest. Aradakalamais said to have been a sdmhye (philosopher) and to have lived near the Vaisall-castle (Bishari-js). Arayashiki HUGE dlaye-rijtana, The store- human consciousness is based; fundamental to the doctrines of the Yogirira School. This is and mind. Asakan fbi arhat, arabat. Also rakaw, In the eighth of the eight consciousnesses, The alaye-vijiiina is the source of the first seven Ariyashiki 11 consciousnesses, which are produced from seeds stored in it; hence its name of store-conscious- ness, This consciousness stores the shiji (seeds) of all darmas, mental and physical ; receives the impressions of the seven consciousnesses ; and is the object of the false clinging of the seventh consciousness. It is thus the most basic aspect of the individual, and is therefore regarded by him as the d/man or soul. This consciousness in its seeds has the power which produces all dbarmas, both tainted and untainted. It is dependent upon the seventh consciousness, and transforms the seeds, the body, and the physical world. It also receives the good, evil, or neutral reward of cach act and produces a pleasant or unpleasant effect accordingly. The é/aya- vijliéna of cach sentient being has existed since the beginningless past, and therefore admits of no creation, -> ariyashiki. Ariyashiki P{RUBM dlaya-vijina, The store- consciousness. Ariyashiki is the transcription employed by the translator Paramartha (Shintai) and followed by the Kegon scholar Fa-triang (Hod); arayasbiki is the transcription employed by Hsilan-chuang (Genj6) and followed by the Hossé Sect. Although both had d/aya-nijitdna as their Sanskrit original, Paramartha and Hssian-chuang each attached a different meaning to the word. Therefore in Far Eastern Buddhism, arayashihi and ariyasbii are differentiated. Ariya refers to that aspect of the tathatd (shinnyo), which having been acted upon by ignorance, transforms the phenomenal world. It includes, on the one hand, impermanency, and, on the other hand, true exist- ence(tathata) which is beyond all change. These two aspects are combined in the ariyashiki, so that itis also designated shimmd-wagishiki, “the con- sciousness in which the true (¢afhatd) and the ence, yet is never distinct or apart from the sathata, Yn that sense itis said that phenomenal existence arises from fathald, This is the so- Ashara called shinnyo-engi. > arayasbikei. Aroku-rokuji fij@i iti A word often found in gen texts with the following meanings: I. Abuse a person in foul language. II, Speak fluently. III. Proceed smoothly, IV. Act with perfect freedom. Asaba 2 a-sa-va. The three syllables 4, sa, and ba, respectively, represent the ayorai-b, renge-bu, and kongd-bu, which are the three component parts of the /aigikai-mandara. ‘Together these three syllables encompass all of the shingon of the divinities appearing in the Asaba-shé pipizatgh A work in one hundred and twenty-eight fascicles compiled between 1242- 1281 by Ogawa Sbdcbd dealing with various aspects of the doctrine and ritual of Taimitsu Buddhism and transmitted by the And Branch of Tendai, Asadaimoku-yinembutsu ji] 74) Inthe morning the Hoke-kyd service, in the evening the invocation of Amida Buddha. In the Tendai Sect it was customary to chant the Hoke-kyé in the morning and perform various Auida services in the evening. Asahi-no-mori #fi i The Asabi(Morning Sun) Forest on Mt. Kiyesumi in the province of Awa, where Nichiren is said to have founded his new sect by invoking the daimoku in the direc- tion of the rising morning-sun. A little chapel was later erected on the spot with an image of Nichiren. Asakusa-dera }%i%p Same as Sensé-ji. Asakusa-kannon 2&7 (iF Same as Sensdji. ‘The Senséji is especially famous for the Kamson- image enshrined in it and called thus. Asetsuji [207% Afvgjit. One of the five monks who were the first disciples of the Buddha, Sariputra was impressed by his dignified appearance so much that he asked him about the teaching he professed and subsequently be- came a disciple of Sakyanuni. Ashara B29 Alcla. I. A transcription of theAshida-sen Sanskrit form of the name Fudé-myé-d, 11, The eighth of the jai (ten stages of the bodbisattva), usually known as fudiji. Ashida-sen pip #ipe(l) Asita. A seer who lived in Kapilavastu, Central Nepal. When the Buddha was born, Asita came to see him and foretold that he would become a great saint or king. Ashuku-butsu [if/i] fs Akjoblya-baddba, The im- movable Buddha. 1. ‘The name of the Buddha who first took his vows under Daimokw-nyorai and who lived ina country called Abbirata which was located in the eastern region of the universe, After attaining enlightenment, Adsoblya Buddha created his own Pure Land in the eastern region Known as Myyki, where he is now believed to be preaching the Buddhist doctrine. II. In esoteric Buddhism, A&;obbya is one of the five Buddhas of Aongikai. He dwells in the eastern region, fepresents daienkyé-chi, and has the syllable bay for his dja. His left hand is in the shape of a fist, his right hand touches the ground, and he is of golden color. Ashuku-ji faypijz The name of a temple in Nara which is no longer existent. According to tradition, Empress Kémyé (701-760) made a vow to build a bath-house in which she would Personally wash the bodies of a thousand persons. The thousandth person to appear before her was a leper, but she washed him just as she had washed those before him, whereupon the leper suddenly revealed himself to be Abksoblya (Ashuku) Buddha, ‘To commemorate the event the Empress built the Ashuduyji, Ashura fifi aswrs. Originally in Brahmanism and Hinduism a devil who fights with the gods headed by Indra (or Sakra). Asura was in- troduced into Buddhism, and came to be regarded as a devil who is fond of fighting by nature. He is sometimes counted as one of the hachibu-shu. ~» rokudo, Asdgi PIII asembbye, asamkbyeya, Number- less, innumerable, countless, etc. The fifty- 12 Azuchi-shiron second unit of decimal numeration, according to the Abhidharma-kola (A-p'i-ta-mo-chit-shé-lun, Kasha-ron), Volume 12. A-un Bij: In esoteric Buddhism, the syllable « represents the underlying essence of gji-bompashi, while the syllable am represents its wisdom aspect. These two syllables are the bija of Mabavairocana in the taizékai and Aongékai, as well as the bija of the Tisjib-ching (Dainicbi-kyé) and Chin-kang-ting-ching (Kongsché-ky6). It will be noticed that the pair of Nid statues at the gate of a temple, the pair of stone lions in a Shinto shrine, etc., always show one of the images with the mouth open as if pronouncing « and the other with the mouth closed as if saying #. Ayuiotchi Pri avivartika. The transcription for the futai. Ayuja-koku piggiiiial Ayediyd, The name of an ancient country in Central India. Present Ondb and its vicinity. It is well known as a site of the epic Ramayana. Asaiiga (Mujaks)) and Vatubandbu (Seshin) are said to have lived there. Tt is described in Fascicle 5 of Heiian-chuang (Genja)'s Hesi-yit-chi (Saitki-ki). Ayuta fit }41% ayuie. An Indian numerical unit, said to be equivalent to one hundred Aofi (kutei). Azuchi-shiron +158 The Azuchi debate. A debate held between the Jéde and Nichirew Sects in the year 1579 at the Jagon-in in Azuchi where the feudal lord Oda Nobunaga had his castle. The Nichiren Sect was represented by more than one hundred persons, including the priests Nikké, Nichien, and Nitta?. The chief proponents of the Jédo Sect were Jéien and Gyokunen, who were later joined by Dato, Jonen, and others. The debate was presided over by Keisha of the Nenzen-ji and Inga-kyji, who finally declared a victory in favor of the Jédo Sect. Following the conclusion of the debate, three of the Nichiren priests were ex- ecuted, B Bagaba ifn bhagarat, Also bagabon. A man worthy of respect because he has destroyed all illusions and rid himself of all defilements. A common epithet of a Buddha. Bagabon ifn Same as bagaha. Baitara-yO 4989 patira. ‘The leaves of a tree, especially of the #d/a tree, upon which sifras were Bajica 9 AM rajra. —» kongicho. Bakku-yoraku iR2%989% Bakkw means taking away suffering, while yorakw means giving happiness. ‘The former is Aerupd, the latter maitri. "This phrase indicates the goal of Buddhism. Baku @ Fetters. This term refers to illusion which chains men to the cycle of birth and death. —> bonné, Ban i Seats of trainees in the meditation hall of a gen monastery. Beniesl, Hea Another name of Hitaks, the founder of the Ryimon-ji of the Ringai Sect in Hage Prefecture. > Eitaku. Bansan meg Evening discipline. Sitting cross- legged in the evening and chanting the sifras. Baramon 33" britimana, brabman, A priest in Brahmanism and Hinduism. He belongs to the highest Hindu caste. —> shih’. Bashubanzu ieqise% Vasubandbu. ‘The trans- cription of the Sanskrit Vasubandbu, —> Seshin, Bashumitsu 34% Vasumitra. The transcription of the Sanskrit Vasumitra. —» Shou. Bassa-koku 22288] Vasa. The transcription of the Sanskrit Vatsa. the Ringa? Sect. Batd-kannon J5 IH Haya-griva. The Horse- Headed Kanon. Baté is usually pronounced Mexu. One of the six figures of Kannon, the Bafé image has a furious visage. There are two types of images : one has a human body with the head of a horse and the other a human body and head with the figure of a horse’s head in the crown. The horse is said to symbolize the trampling of evil. This image is particularly invoked when one wishes to see one’s enemy BRB Bhargava. The ascetic amen visited first after he re- ix One of the Batsugi-koku siti Viji, Vajji. sixteen larger countries in the Buddha’s time. It included Vaifali and the adjacent region in the north, inhabited by the Licchavis, Videbas, and other smaller tribes. Batsujashi-biku ig) Fit Vajfiputtaka, A monk who lived about a century after the death of the Buddha, He proposed ten in- Second Council was convened to consider these innovations. ‘They were finally rejected, and this led to a schism in the Buddhist order. Beida stp Vede. The basic scriptures of Brahmanism, not recognized by Buddhists. Beidanta-ha oh (if & i Vedintavadin. The Ve- dinta School. One of the six non-Buddhist i ical schools in India. It is based ei iaitpaiien mdeaNeece tis tee Bassui #2iK Another name of EAé-daien-zenji Tokasbé, the founder of the Kigokwji Branch of first century of the Christian era, It regardspeeve, 14 Bennen Brahman (Bon) as the creator and source of all things, both living and non-living. Man is believed to be subject to transmigration because he is unaware that his own jiva (soul) is essen- tially identical with that of Brahman, When he gains this knowledge, usually by means of contemplation and various religious practices, he merges fully with Brahman. The basic scripture of this school is very concise, so that various interpretations of it have been made. The two major commentators are Sasikara of the eighth century and Ramdnwja of the twelfth century, each of whom founded a school of his own. Bekkyd si The different teaching. The teaching that is different from the other three of the four kinds of teaching of the Buddha. As defined by the T'ien-t'ai (Tendai) Sect, this is the third of the four kinds of teaching, and is called £ebé-no-sbikys. Bekky& jit wimiyate. Special areas. In the Yogicdra School, viniyatais used as a generic term for the five mental functions, viz., desire(chanda), resolve (adhimoksa), mindfulness (smti), con- centration (samddbi), and wisdom (eijiina), because they function with the mind in special or limited cases. These mental functions, to- gether with the universal mental functions, cor respond to the ten general mental functions enumerated in the Abbidbarma-kosa, Bekkyd-ichijd jjg{—9@ The view that the teaching of the one vehicle is quite different from the teaching of the three vehicles. One of the two views on the one vehicle held by the Kegon Sect. Ben’a #1 Another name of Shské-bé Benché, Ben'a is also pronounced Berna, —» Benché, Benchd #342 (1162—1238). ‘The founder of the Chingei School of the Jado Sect. He is also known as Ben’a or Shikd-bs. He is respect- fully called Niso-shinin, Chingei-shonin, Tsukushi- sbinin, Chinzei-zenji, etc. Daishé-shishi-kokushi is a Ai. Bornin Chikegen, now Fukuoka Prefecture, he entered the order in his infancy and studied the doctrine of Tendai. In 1183, he went to Mt. Hiei and practised under Hichi-b Shishin. In 1190, he returned to his native place to preach. In 1197, he visited Hénen in Kyoto and became his disciple. In 1198, he was despatched by his master Hénen to [yo, now Ebime Prefecture, for a year of missionary work. In 1204, he went to his native place to disseminate the Pure Land teachings. He founded forty-eight tem- ples, including the Zendé-ji. Ryéeba was the head of Benebs’s many followers. Benchd wrote the Jédo-shi-ytshi, Tetsu-senchaku-shi, Nembutew-san- Jin- yoshi, Jbdo-shi-myimokn-mondd, etc. He is re- garded as the second great figure of the Jédo Sect after Hénen, Benchiiben-ron iff #4 = Same asthe Chiben-ron. Benkei #}i (—1189). A priest of the Tendai Sect, also known as Musashi-bi. Oniwaka-marn was his child-name. He practised Buddhism in the Exkyéji on Shoshexan in Hyigo Prefecture and in the Gakuen-ji. Then he be- came chief priest of the Sai-#é on Mt, Hiei. However, by nature he preferred sword to pen, and he became a retainer of Minanoto-no- Yoshitsume and followed him as far as Hiraizumi in Iwate Prefecture, where he died in battle. He is also said to have gone to Hokkaids with his master, Yeshitswme. He became well known among the Japanese people through plays and the sd drama which helped to embellish the legend. i Ben-kemmitsu-nikyé-ron $Me — HA treatise on the esoteric and exoteric teachings within Buddhism. A two-fascicle work by Kébi-daishi asserting the superiority of mikkys with specific emphasis on its position vis-a-vis the rapid attainment of enlightenment. Bennen 91M] (1202-1280). 1. A priest of the Rinzai Sect, also called Eni, Born at Wara- posthumous name given by the Emperor Nin- shina in Shigwoka Prefecture, at the age of four Ben-5j = he became a pupil of Gydbem of the Kané-ji. At the age of seventeen he entered the priesthood at the Onjé-ji and received the Buddhist precepts at the Tédai-ji, ‘The following year he went to Kyoto to study Confucianism, but returned to the Onjé-ji. He then studied under Eiché of the Chtrakw-ji in Tochigi Prefecture and Taiké of the Jofubu-ji i. Kamakura. Yn 1235, he sailed to China, where he studied under Wu-chun-ch'an- shib (Majam-zenji) fox six years. In 1241, he came back to Japan and lectured at various places, such as the Manjuji in the province of Hien, the Séfuku-ji at Hakata, the Shaten-ji at Hakata, etc. In 1243, he expounded the zen doctrine for Fuji- wara Michiie and interpreted the Sugyé-rokw at the Imperial Palace. In 1255, he became the first chief priest of the Téfuku-ji after the temple was built. Later he supervised the Jufuka-ji in Kemakera, the Kenninji in Kyoto, etc., which contributed much to the spread of ye Bud- dhism. Shdichi-kokasbi, Késhd-kokusbi, and Jinké- Aokushi are posthumous names granted by the Imperial Court, He wrote the Sankyé- yéryaku, the Jisshi-yddé, etc. There is also a collection of his discourses and sermons. His followers founded the Téfwkwji Branch (one of the twenty-four schools of zen Buddhism in Japan). II. Another name of Myaho-b Shashin, one of the Twenty-four Great Priests of the Shin Sect. (Benner is also read Ben’en.) Ben-8j5 #£{i4: Being born in the temporary land (edo). Ben means ‘at once,’ ‘equal to,’ ete. In the Shin Sect, however, the implication of this word is different from that of soku, which literally expresses almost the same idea. Those who doubt the power of Amitibba Buddha are said to be born in the temporary land by self-power, which is called Betsuge doubt, the lotus opens and they share in full the light of the Pure Land. Benshé-ron $$ The Defense of What is Right. An cight-fascicle treatise by Fa-din (Hérin), « Téang (Té) Dynasty priest, asserting the superiority of Buddhism over Taoism. This work was composed as an answer to ‘Taoist polemics against Buddhism during the reign of Kao-tsw (Késo) of the T'ang Dynasty. Benzai-ten #4 Sarasveti. Also Benten. The name of a female goddess (en) who is supposed to grant eloquence in speech, wisdom, longevity, and victory on the battlefield, as well as to provide protection from natural disasters, Orig- inally a deification of a river, she is also closely associated with music, which the flowing of a river suggests, and her symbol is the musical instrument known as the biwa. Bengai-tew is tever- ed in Hinduism as well as in Buddhism. Accord- ing to the Chin-kuang-ming-ching (Konkimys-kys), she is said to be the cight-armed sister of Emma-d. She also appears in the gekongabu-in of the taizé- kai-mandara as a two-armed diety playing the biwa. Benzai-ten #9tK Lekymi. Also Daikichijo- fennyo. A goddess, She protects men from enemies and fears, and saves the poor. Some identify her with Sarasvati. Benzenna iif yaiijana. Indication, sugges- tion, manifestation. It also means nuance or taste. Bepp& i$ Particular reward. Individual characteristics of existence like those of the male vs. female, the wise vs. ignorant, the rich vs. poor, the high vs. low, etc. The opposite of sabd. Besshin ji Detailed explanation. The antonym of feisbin. To explain a specific, land of indolence, border land, ete., and which is considered to be within the boundary of the Pure Land. Those born there sit inside the lotus-flower, but are shut off from the three treasured ones. When they awake from detailed aspect of a doctrine. Bess6 $f] The second of the rekusé. Betsuge i{f§ This isa type of verse consisting of four lines, each having from three to eight words (ada). There are two types of befsuge, the