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二邊(1) (a) 有邊 That things exist; (6) 無邊 that since nothing is self-existent, things cannot be said to exist. (2) (a) 增益邊 The plus side, the common belief in a soul and permanence; (b) 損減邊 the minus side, that nothing exists even of karma. (3) (a) 斷邊見 and (b) 常邊見 annihilation and immortality; v. 見.
二部五部 The two are the divisions which took place immediately after the Buddha's death into (a) the elder monks or intimate disciples, and (b) the general body of disciples, styled respectively 上座 and 大衆 q.v.; the five are the divisions, which are said to have occurred a century later, into Dharma-guptah 曇無德, Mulasarvastivadah 薩婆多, Mahisasakah 彌沙塞, Kasyapiyah迦葉遣 and Vatsiputriya 姿麤富羅.
二量 The two "measurings," or parts of a syllogism : (a) 現量 appearance, e.g. smoke; (b) 比量 inference, e.g. fire from smoke.
二門 Two doors, entrances, schools, etc. There are many such pairs.
二際 The two borders, or states: according to Hīnayāna, nirvana and mortality; according to Mahāyāna the two are one.
二障 The two hindrances:(1) (a) 煩惱障 The passions and delusion which aid rebirth and hinder entrance into nirvana; (b) 智障 or所知障, worldly wisdom e.g. accounting the seeming as real, a hindrance to true wisdom. (2) (a) 煩惱障 as above; (b) 解脱障 hindrances to deliverance. (3) (a)理障 hindrances to truth; (b) 事障 hindrances of the passions, etc.
二頓 The two immediate or direct ways to perfection, as defined by Jingxi 荊溪 of the Huayan school; the gradual direct way of the Lotus; the direct way of the Huayan sutra, which is called the 頓頓頓圓, while that of the Lotus is called the 漸頓漸圓.
二類各生 The Pure Land will not be limited to those who repeat the name of Amitābha according to his eighteenth vow; but includes those who adopt other ways (as shown in his nineteenth and twentieth vows).
二類種子 v. 二種子.
二食 The two kinds of food: (1) (a) The joy of the Law; (b) the bliss of meditation. (2) (a)The right kind of monk's livelihood - by mendicancy; (b) the wrong kind - by any other means.
二餘 see 餘.
二鳥 The drake and the hen of the mandarin duck who are always together, typifying various contrasted theories and ideas, e.g. permanence and impermanence, joy and sorrow, emptiness and non-emptiness, etc.
二鼠 The black and white rats - night and day.
人 manu?ya; nara; puru?a; pudgala. Man, the sentient thinking being in the desire-realm, whose past deeds affect his present condition.
人尊 The Honoured One among or of men, the Buddha.
人分陀利華 A Lotus among men, a Buddha, also applied to all who invoke Amitābha. 人師子; 人師(or 獅)子.
人雄師子 A Lion among men, a Buddha.
人樹 The Tree among men, giving shelter as the bodhi-tree, a Buddha.
人尊牛王 The Lord of the herd. These and other similar terms are applied to the Buddha.
人尊三惡 The three most wicked among men: the Icchantika; v. 一闡提: the slanderers of Mahayana, and those who break the four great commandments.
人中尊 The Honoured One among or of men, the Buddha.
人中分陀利華 A Lotus among men, a Buddha, also applied to all who invoke Amitabha.
人中師子 人師(or 獅)子; 人雄師子 A Lion among men, a Buddha.
人中樹 The Tree among men, giving shelter as the bodhi-tree, a Buddha.
人乘 One of the five vehicles, v. 五乘, that of the five commandments, the keeping of which ensures rebirth in the world of men.
人人本具 Every man has by origin the perfect Buddha-nature.
人仙 The ??i jina, or immortal among men, i.e. the Buddha; also a name for Bimbisāra in his reincarnation.
人伽藍 This is given by Eitel as 'Narasa?ghārāma of Kapisa,' But this is doubtful.
人吉庶 mānu?a-k?tya; demons shaped like men; domestic slaves, introduced into Kashmir by Madhyāntika; also intp. as "work to be done by men."
人因 The causative influences for being reborn as a human being, i.e. a good life. Those in positions of honour have obtained them by former deeds of benevolence, reverence to Buddhas and monks, patience, humility, devotion to the sutras, charity, morality, zeal and exhortation, obedience, loyalty - hence they have obtained affluence, long life, and are held in high regard. Those in mean condition are thus born because of the opposite characteristics in previous incarnation.
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人執 The (false) tenet of a soul, or ego, or permanent individual, i.e. that the individual is real, the ego an independent unit and not a mere combination of the five skandhas produced by cause and in effect disintegrating; v. 我執.
人天 Men and devas.
人天乘 Two of the 五乘 q.v.
人天教 Two of the 五教 q.v.
人天眼目 A summary of the teaching of the 禪 Chan sect by Zhizhao 智照 of the Song dynasty.
人天勝妙善果 The highest forms of reincarnation、i.e. those of devas and men.
人定 The third beat of the first watch, 9-11 p.m., when men are settled for the night.
人寳 The treasure of men, Buddha.
人尊 idem 人中尊.
人師 A leader or teacher of men.
人師子 n?si?ha. The Lion of men, Buddha as leader and commander.
人獅子 Same as 人師子.
人我 Personality, the human soul, i.e. the false view, 人我見 that every man has a permanent lord within 常一生宰, which he calls the ātman, soul, or permanent self, a view which forms the basis of all erroneous doctrine. Also styled 人見; 我見; 人執; cf. 二我.
人有 Human bhāva or existence, one of the 七有.
人法 Men and things; also, men and the Buddha's law, or teaching.
人無我 Man as without ego or permanent soul; cf. 人我 and 二無我. Other similar terms are 衆生無我; 生空; 人空 and我空.
人無我智 The knowledge, or wisdom, of anātman, cf. 人無我.
人空 Man is only a temporary combination formed by the five skandhas and the twelve nidānas, being the product of previous causes, and without a real self or permanent soul. Hīnayāna is said to end these causes and consequent reincarnation by discipline in subjection of the passions and entry into nirvana by the emptying of the self. Mahāyāna fills the "void" with the Absolute, declaring that when man has emptied himself of the ego he realizes his nature to be that of the absolute, bhūtatathatā; v. 二空.
人空觀 The meditation on, or insight into the selflessness of person 人空.
人莽娑 Human mā?sa or flesh.
人摩娑 Human mā?sa or flesh.
人藥王 Human-touch healing prince, i.e. ?ākyamuni in a previous incarnation, whose touch healed all diseases, as did the application of his powdered bones after his decease in that incarnation.
人趣 人道 The human stage of the six gati, or states of existence.
人身 The human body, or person.
人身牛Cattle in human shape, stupid ignorant, heedless.
人雄師子 idem 人中師子.
人非人 A being resembling but not a human being, i.e. a kinnara.
人頭幢 A human head at the top of a da??a or flagpole, used as one of Yama's symbols; v. 檀茶 (or 檀拏).
人鬼 Men and disembodied spirits, or demons; disembodied ghosts.
入 To enter, entry, entrance; come, bring or take in; at home; awaken to the truth; begin to understand; to relate the mind to reality and thus evolve knowledge.
六入 The "six entries" ?a?āyatana, which form one of the links in the chain of causaton, v. 十二因緣 the preceding link being觸contact, and the succeeding link 識 perception. The six are the qualities and effects of the six organs of sense producing sight, hearing, smell, taste, touch, and thought (or mental presentations). v. also 二入.
入不二門 To enter the school of monism, i.e. that the 一實one great reality is universal and absolute without differentiation.
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入住出三心 Entrance, stay, exit; v. 入心.
入佛 The bringing in of an image of a Buddha.
入佛供養 The ceremony of bringing in a Buddha's image.
入佛平等戒 The Buddha-law by which all may attain to Buddhahood.
入信 To believe, or enter into belief.
入出二門 The two doors of ingress and egress, i.e. enter the gate of self-purification and adornment, then go forth 出 to benefit and save others.
入嚩羅 . Flaming, blazing, glowing (jvālā).
入堂 v. 入衆.
入堂五法 v. 入衆.
入塔 To inter the bones or body of a monk in a dagoba; v. 入骨.
入壇 To go to the altar (for baptism, in the esoteric sect).
入定 To enter into meditation by tranquillizing the body, mouth (i.e. lips), and mind, 身口意.
入室 To enter the master's study for examination or instruction; to enter the status of a disciple, but strictly of an advanced disciple. To receive consecration.
入寂 To inter into rest, or nirvana; also, to die. Also 入滅 or 入寂滅.
入唐八家 The eight Japanese who came to China in the Tang dynasty and studied the 密教esoteric doctrine.
入心 To enter the heart, or mind; also used for 入地 entering a particular state, its three stages being 入住出 entry, stay, and exit.
入我我入 He in me and I in him, i.e. the indwelling of the Buddha, any Buddha, or the Buddhas.
入文解釋 The method in expounding scriptures of giving the main idea before proceeding to detailed exposition.
入流 Srota-apama, v. 須陀洹.
入滅 idem 入寂.
入王宮聚落衣 The monk's robe, worn equally for a palace, or for begging in town or hamlet.
入重玄門 To enter again through the dark gate into mortality, e.g. as a bodhisattva does, even into the hells, to save the suffering. Another interpretation is the return of a bodhisattva to common life for further enlightenment.
入聖 To become an arhat.
入衆 To enter the assembly (of monks); also 交衆.
入衆五法 Five rules for the entrant - submission, kindness, respect, recognition of rank or order, and none but religious conversation.
入觀 To enter into meditation; it differs from 入定 as 定 means 自心之寂靜 complete stillness of the mind, while 觀 means 自觀照理 thought and study for enlightenment in regard to truth.
入道 To become a monk, 出家入道; to leave home and enter the Way.
入骨 To inter the bones (of a monk) in a stūpa, or a grave.
入龕 Entering, or putting into the casket (for cremation); i.e. encoffining a dead monk.
八 a??a, eight.
八不 The eight negations of Nagarjuna, founder of the Mādhyamika or Middle School 三論宗. The four pairs are "neither birth nor death, neither end nor permanence, neither identity nor difference, neither coming nor going." These are the eight negations; add "neither cause nor effect"and there are the 十不 ten negations; v. 八迷.
八不中觀 See 八不正觀.
八不正觀 Meditation on the eight negations 八不. These eight, birth, death, etc., are the 八迷 eight misleading ideas, or 八計 eight wrong calculations. No objection is made to the terms in the apparent, or relative, sense 俗諦, but in the real or absolute sense 眞諦 these eight ideas are incorrect, and the truth lies between them ; in the relative, mortality need not be denied, but in the absolute we cannot speak of mortality or immortality. In regard to the relative view, beings have apparent birth and apparent death from various causes, but are not really born and do not really die, i.e. there is the difference of appearance and reality. In the absolute there is no apparent birth and apparent death. The other three pairs are similarly studied.
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八不可越 idem 八敬戒.
八不思議 The eight inexpressibles, or things surpassing thought, i.e. eight qualities of the ocean (depth, extent, etc.) in illustration of nirvā?a; v. 大海.
八不正見 The teaching of the 大集經 26, on the eight incorrect views in regard to (1) 我見 the existence of a permanent ego; (2) 衆生見 the five skandhas as not the constituents of the living; (3)壽命見 fate, or determination of length of life; (4) 士夫見a creator; (5)常見 permanence; (6) 斷見 annihilation; (7) 有見 the reality of things; (8) 無見 their unreality.
八不淨 The eight things "unclean" to monks, of which there are different groups. 0ne group is - to keep gold, silver, male slaves, female slaves, cattle, stores, or to trade or farm. Another is - to own cultivated lands, to farm, keep supplies of grain and silk, servants, animals or birds, money, cushions and pans, and furniture and gilded beds.
八不顯實 By the eight negations of the Mādhyamika doctrine, the true reality of things is shown.
八中洲 Each of the "four continents" has two other continents, i.e. Jambudvīpa has Cāmara and Varacāmara; Pūrvavideha has Deha and Videha; Aparagodānīya has ?a?hā and Uttaramantri?a?; and Uttarakuru has Kurava? and Kaurava; v. 四洲.
八乾 The eight skandhas, or sections of the Abhidharma, v. 八犍度.
八事隨身 The eight appurtenances of a monk - three garments, bowl, stool, filter, needle and thread, and chopper.
八五三二 The four special characteristics of the 法相 Dharmalak?a?a sect, i.e. 八識, 五法, 三性, and 二無我 q.v.
八交道 The eight roads in the eight directions, bounded with golden cords, mentioned in the Lotus Sūtra as in certain Buddha-realms.
八佛 Eight Buddhas of the eastern quarter.
八位 The classification or grades of disciples according to the Tiantai 圓教 perfect teaching, i.e. (1) 觀行卽 grade of the five classes, or stages, of lay disciples; (2) 相似卽 grade of the ten classes of or ordinary monks and nuns; above these are the 分眞卽bodhisattva stages of those progressing towards Buddhahood i.e. (3) 十住, (4) 十行, (5) 十廻向, (6) 十地, (7) 等覺, and (8) the perfect or Buddha stage 究竟卽, i.e. 妙覺. Cf. 六卽.
八位胎藏 The eight stages of the human foetus: 羯羅藍 kalala, the appearance after the first week from conception; 額部曇 arbuda, at end of second week; 閉尸 pe?ī, third; 健南 ghana, fourth; 鉢羅奢法 pra?ākhā, limbs formed during fifth week; sixth, hair, nails, and teeth; seventh, the organs of sense, eyes, ears, nose, and tongue; and eighth, complete formation.
八倒 v. 八顚倒.
八億四千萬念 The myriads of "thoughts", or moments in a single day and night, each with its consequences of good and evil; probably 8,400,000,000 is meant.
八勝處 The eight victorious stages, or degrees, in meditation for overcoming desire, or attachment to the world of sense; v. 八解脫.
八十 a?īti, eighty.
八十一品思惑 The eighty-one kinds of illusion, or misleading thoughts, arising out of desire, anger, foolishness, and pride - nine grades in each of the nine realms of desire, of form and beyond form.
八十一法 The eighty-one divisions in the Praj?ā-pāramitā sūtra 大般若經 comprising form 色; mind 心; the five skandhas 五陰; twelve means of sensation 入; eighteen realms 界; four axioms 諦; twelve nidānas因緣; eighteen ?ūnya 空; six pāramitā 度, and four j?āna 智. Also 八十一科.
八十種好 八十隨形好 The eighty notable physical characteristics of Buddha; cf. 三十二相.
八十華嚴經 The translation of the Hua-yen 華嚴經 in eighty chüan, made by ?ik?ānanda in the T'ang dynasty.
八十誦律 The original Vinaya recited by the Buddha's disciple Upāli eighty times during the summer retreat, while the Tripi?aka was being composed after the Buddha's death.
八句義 The eight fundamental principles, intuitional or relating to direct mental vision, of the Ch'an (Zen) School, 禪宗 q.v.; they are 正法眼藏; 涅槃妙心; 實相無情;微妙法門; 不立文字; 教外別傳; 直指人心; 見性成佛.
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八味 The eight savours (or pleasures) of the Buddha's nirvā?a: 常住 perpetual abode, 寂滅extinction (of distress, etc.), 不老 eternal youth, 不死 immortality, 淸淨 purity, 虛通 absolute freedom (as space), 不動 imperturbility, and 快樂 joy.
八囀聲 (八囀) The eight cases of nouns in Sanskrit, termed Subanta, 蘇漫多, i.e. nirde?a, upade?ana, kart?kara?a, sampradāna, apādāna, svāmivacana, sa?nidhānārtha, āmahtra?a.
八圓 Eight fundamental characteristics of a 圓教 complete or perfect school of teaching, which must perfectly express 教, 理, 智, 斷, 行, 位, 因, and 果.
八塔 idem 八大靈塔.
八墮 idem 八波羅夷.
八多羅樹 As high as eight tāla (palmyra) trees, very high.
八大地獄 (八大) The eight great naraka, or hot hells: (1) sa?jīva 等活 hell of rebirth into (2) kāla-sūtra 黑繩, i.e. the hell of black cords or chains; (3) sa?ghāta 衆合, in which all are squeezed into a mass between two mountains falling together; (4) raurava 號呌; hell of crying and wailing; (5) mahāraurava 大號呌 hell of great crying; (6) tapana 炎熱 hell of burning; (7) pratāpana 大熱 hell of fierce heat; (8) avīci 無間 unintermitted rebirth into its sufferings with no respite. v. 地獄 and 八寒地獄.
八大明王 The eight diamond-kings, or bodhisattvas, in their representations as fierce guardians of Vairocana 大日; 金剛手 is represented as 降三世; 妙吉祥; as 大威德;虛空藏as大笑; 慈氏 as 大輪; 觀自在 as 馬頭; 地藏 as 無能勝明; 除蓋障 as 不動尊 and 普賢as歩擲.
八大在我 The eight great powers of personality or sovereign independence, as one of the four qualities 常樂我淨 of nirvā?a: powers of self-manifolding, infinite expansion, levitation and transportation, manifesting countless forms permanently in one and the same place, use of one physical organ in place of another, obtaining all things as if nothing, expounding a stanza through countless kalpas, ability to traverse the solid as space. v. 涅槃經 23.
八大菩薩 see 八大明王. Another group is given in the 八大菩薩曼荼羅經; another in the 樂師經 translated by Yijing; another in the 八大菩薩經 translated by Faxian; and there are other groups.
八大觀音 The eight Shingon representations of Guanyin: as one of the above 八大明王, as the white-robed one, as a rāk?asī, as with four faces, as with a horse's head, as Mahāsthāmaprāpta 大勢至, and as Tārā 陀羅.
八大辛苦 idem 八苦.
八大童子 The eight messengers of 不動明王, also known as 八大金剛童子; Ma?ju?rī also has eight.
八大金剛明王 or 八大金剛童子The eight attendants on 不動明王 (cf. 八大明王). They are 慧光, 慧喜, 阿耨達多, 指德, 烏倶婆迦, 淸德, 矜羯羅, and制吒迦.
八大靈塔 The eight great "spirit", or sacred stūpas erected at (1) Kapilavastu, Buddha's birthplace; (2) Magadha, where he was first enlightened; (3) the deer-park Benares, where he first preached; (4) Jetavana, where he revealed his supernatural powers; (5) Kanyākubja (Kanauj), where he descended from Indra's heavens; (6) Rājag?ha, where Devadatta was destroyed and the Sa?gha purifed; (7) Vai?āli, where he announced his speedy nirvana; (8) Ku?inagara, where he entered nirvā?a. There is another slightly variant list.
八字 The eight leading characters of the 聖行 chapter in the Nirvā?a sūtra 生滅滅巳寂滅爲樂, the teaching of the sūtra is death, or nirvā?a, as entry into joy.
八字布字 The eight magic words to be placed on eight parts of the body.
八字文殊法 The eight-word dhāra?ī, esoteric methods connected with Vairocana and Ma?ju?rī.
八天 The eight devalokas, i.e. four dhyāna devalokas of the region of form, and four arūpalokas; 四禪天 and 四空處.
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八定 The eight degrees of fixed abstraction, i.e. the four dhyānas corresponding to the four divisions in the heavens of form, and the four degrees of absolute fixed abstraction on the 空 or immaterial, corresponding to the arūpadhātu, i.e. heavens of formlessness.
八宗 or 八家 Eight of the early Japanese sects: 倶舍 Kusha, 成實 Jōjitsu, 律 Ritsu, 法相Hossō, 三論 Sanron, 華嚴 Kegon, 天台 Tendai, 眞言 Shingon.
八宗九宗 八家九宗 The eight Japanese schools 八宗 with the Zen 禪 school added. The first four are almost or entirely extinct.
八寒八熱 The eight cold and eight hot hells.
八寒地獄 Also written 八寒冰地獄. The eight cold narakas, or hells: (1) 頞浮陀 arbuda, tumours, blains; (2) 泥羅浮陀 nirarbuda, enlarged tumors; 疱裂bursting blains; (3) 阿叱叱 a?a?a, chattering (teeth); (4) 阿波波 hahava, or ababa, the only sound possible to frozen tongues; (5) 嘔侯侯ahaha, or hahava, ditto to frozen throats; (6) 優鉢羅 utpala, blue lotus flower, the flesh being covered with sores resembling it; (7) 波頭摩padma, red lotus flower, ditto; (8) 分陀利pu??arīka, the great lotus, ditto. v. 地獄 and大地獄.
八尊重法 idem 八敬戒.
八師 The eight teachers―murder, robbery, adultery, lying, drinking, age, sickness, and death; v. 八師經.
八忍 The eight k?ānti, or powers of patient endurance, in the desire-realm and the two realms above it, necessary to acquire the full realization of the truth of the Four Axioms, 四諦; these four give rise to the 四法忍, i.e. 苦, 集, 滅, 道法忍, the endurance or patient pursuit that results in their realization. In the realm of form and the formless, they are called the 四類忍. By patient meditation the 見惑 false or perplexed views will cease, and the八智 eight kinds of j?āna or gnosis be acquired; therefore 智 results from忍 and the sixteen, 八忍八智 (or 觀), are called the 十六心, i.e. the sixteen mental conditions during the stage of 見道, when 惑 illusions or perplexities of view are destroyed. Such is the teaching of the 唯識宗. The 八智 are 苦, 集, 滅,道法智 and 苦, etc. 類智.
八念法 Or 八念門. Eight lines of thought, in the智度論 21 , for resisting Māra-attacks and evil promptings during the meditation on impurity, etc.; i.e. thought of the Buddha, of the Law (or Truth), the fraternity, the commandments, alms-giving, the devas, breathing, and death. There are also the 大人八念 , i.e. that truth 道 is obtained through absence of desire, contentment, aloneness, zeal, correct thinking, a fixed mind, wisdom, and inner joy. v. 八念經.
八思巴 Also 發思巴 Bashpa, Phagspa, Baghcheba, Blo-gros-rgyal-mtshah, Chos-rgyal-?phags-pa. A ?rama?a of Tibet, teacher and confidential adviser of Kublai Khan, who appointed him head of the Buddhist church of Tibet A.D. 1260. He is the author of a manual of Buddhist terminology彰所知論 and translated another work into Chinese. In A.D. 1269 he constructed an alphabet for the Mongol language, "adapted from the Tibetan and written vertically," and a syllabary borrowed from Tibetan, known by the name of Hkhor-yig, for which, however, the Lama Chos-kyi-hod-zer 1307-1311 substituted another alphabet based on that of ?ākya-pa??ita.
八慢 The eight kinds of pride, māna, arrogance, or self-conceit, 如慢 though inferior, to think oneself equal to others (in religion); 慢慢 to think oneself superior among manifest superiors; 不如慢 to think oneself not so much inferior among manifest superiors; 增上慢 to think one has attained more than is the fact, or when it is not the fact; 我慢 self-superiority, or self-sufficiency; 邪慢 pride in false views, or doings; 憍慢 arrogance; 大慢 extreme arrogance.
八憍 The eight kinds of pride, or arrogance, resulting in domineering: because of strength; of clan, or name; of wealth; of independence, or position; of years, or age; of cleverness, or wisdom; of good or charitable deeds; of good looks. Of these, eight birds are named as types: 鴟梟 two kinds of owl, eagle, vulture, crow, magpie, pigeon, wagtail.
八成 idem 八相成道. 八成立因 The eight factors of a Buddhist syllogism.
八戒 (八戒齋) The first eight of the ten commandments, see 戒; not to kill; not to take things not given; no ignoble (i.e. sexual) conduct; not to speak falsely; not to drink wine; not to indulge in cosmetics, personal adornments, dancing, or music; not to sleep on fine beds, but on a mat on the ground; and not to eat out of regulation hours, i.e. after noon. Another group divides the sixth into two―against cosmetics and adornments and against dancing and music; the first eight are then called the eight prohibitory commands and the last the 齋 or fasting commandment. Also 八齋戒; 八關齋 (八支齋) ; cf. 八種勝法.
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八教 The eight Tiantai classifications of ?ākyamuni's teaching, from the Avata?saka to the Lotus and Nirvā?a sūtras, divided into the two sections (1) 化法四教 his four kinds of teaching of the content of the Truth accommodated to the capacity of his disciples; (2) 化儀四教 his four modes of instruction. (1) The four 化法教 are: (a) 三藏教 The Tripi?aka or Hīnayāna teaching, for ?rāvakas and pratyekabuddhas, the bodhisattva doctrine being subordinate; it also included the primitive ?ūnya doctrine as developed in the Satyasiddhi ?āstra. (b) 教通His later "intermediate" teaching which contained Hīnayāna and Mahāyāna doctrine for ?rāvaka, pratyekabuddha, and bodhisattva, to which are attributed the doctrines of the Dharmalak?a?a or Yogācārya and Mādhyamika schools. (c) 別教 His differentiated , or separated, bodhisattva teaching, definitely Mahāyāna. (d) 圓教 His final, perfect, bodhisattva, universal teaching as preached, e.g. in the Lotus and Nirvā?a sūtras. (2) The four methods of instruction 化儀 are: (a) 頓教 Direct teaching without reserve of the whole truth, e.g. the 華嚴 sūtra. (b) 漸教 Gradual or graded, e.g. the 阿含, 方等, and 般若 sūtras; all the four 化法 are also included under this heading. (c) 祕密教 Esoteric teaching, only understood by special members of the assembly. (d) 不定教 General or indeterminate teaching, from which each hearer would derive benefit according to his interpretation.
八敬戒 The eight commands given by the Buddha to his foster-mother, i.e. aunt, when she was admitted to the order, and which remain as commands to nuns: (1) even though a hundred years old a nun must pay respect to a monk, however young, and offer her seat to him; (2) must never scold a monk; (3) never accuse, or speak of his misdeeds; but a monk may speak of hers; (4) at his hands obtain reception into the order; (5) confess sin (sexual or other) before the assembly of monks and nuns; (6) ask the fraternity for a monk as preceptor; (7) never share the same summer resort with monks; (8) after the summer retreat she must report and ask for a responsible confessor. Also 八敬法; 八不可越法 (or 八不可過法) ; 八尊重法; v. 四分律 48.
八支 idem 八正道 also the eight sections of the 八支 ?āstra; also a term for the first eight commandments.
八方上下 The four quarters, the four 維 half-quarters and above and below, i.e. the universe in all directions.
八方天 The eight heavens and devas at the eight points of the compass: E., the Indra, or ?akra heaven; S., the Yama heaven; W., the Varuna, or water heaven; N., the Vai?ramana, or Pluto heaven; N.E., the ī?āna, or ?iva heaven; S.E., the Homa, or fire heaven; S.W., the Nir?ti, or Rak?a heaven; N.W., the Vāyu, or wind heaven. All these may be considered as devalokas or heavens.
八時 An Indian division of the day into eight "hours", four for day and four for night.
八智 The 四法智 and 四類智; see 八忍.
八會 The 華嚴經 Hua-yen sūtra, as delivered at eight assemblies.
八棄 idem 八波羅夷.
八正道 (八正道分) āryamārga. The eight right or correct ways, the "eightfold noble path" for the arhat to nirvā?a; also styled 八道船, 八正門, 八由行, 八游行, 八聖道支, 八道行, 八直行, 八直道. The eight are: (1) 正見Samyag-d???i, correct views in regard to the Four Axioms, and freedom from the common delusion. (2) 正思 Samyak-sa?kalpa, correct thought and purpose. (3) 正語 Samyag-vāc, correct speech, avoidance of false and idle talk. (4) 正業 Samyak-karmānta, correct deed, or conduct, getting rid of all improper action so as to dwell in purity. (5) 正命 Smnyag-ājīva, correct livelihood or occupation, avoiding the five immoral occupations. (6) 正精進 Samyag-vyāyāma, correct zeal, or energy in uninterrupted progress in the way of nirvā?a. (7) 正念 Samyak-sm?ti, correct remembrance, or memory, which retains the true and excludes the false. (8) 正定 Samyak-samadhi, correct meditation, absorption, or abstraction. The 正 means of course Buddhist orthodoxy, anything contrary to this being 邪 or heterodox, and wrong.
八正道經 Buddha-bhā?ita-a??a?ga-samya?-mārga-sūtra. Tr. by An Shigao of the Eastern Han B.N.659; being an earlier translation of the Samyuktāgama 雜阿含經.
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八水 Eight rivers of India—Ganges, Jumna, 薩羅? Sarasvatī, Hira?yavatī or Ajiravatī, 魔河? Mahī, Indus, Oxus, and Sītā.
八法 The eight dharmas, things, or methods. There are three groups: (1) idem 八風 q.v. (2) 四大and 四微 q.v. (3) The eight essential things, i.e. 教 instruction, 理 doctrine, 智 knowledge or wisdom attained, 斷 cutting away of delusion, 行 practice of the religious life, 位 progressive status, 因 producing 果 the fruit of saintliness. Of these 教理行果 are known as the 四法.
八波羅夷 or 八重罪 The eight pārājika, in relation to the sins of a nun; for the first four see 四波羅夷; (5) libidinous contact with a male; (6) any sort of improper association (leading to adultery); (7) concealing the misbehaviour (of an equal, or inferior); (8) improper dealings with a monk.
八海 v. 九山八海.
八無暇 The eight conditions of no leisure or time to hear a Buddha or his truth, idem 八難.
八無礙 The eight universalized powers of the六識 six senses, 意根 the mind and the 法界 dharmadhātu.
八熱地獄 v. 八大地獄.
八犍度 The eight skandhas or sections of the Abhidharma, i.e. miscellaneous; concerning bondage to the passions, etc.; wisdom; practice; the four fundamentals, or elements; the roots, or organs; meditation; and views. The 八犍論 in thirty sections, attributed to Kātyāyana, is in the Abhidharma.
八王子 The eight sons of the last of the 20,000 shining Buddhas 燈明佛 born before he left home to become a monk; their names are given in the first chapter of the Lotus sūtra. In Japan there are also eight sons of a Shinto deity, reincarnated as one of the six Guanyin.
八王日 The eight royal days, i.e. the solstices, the equinoxes, and the first day of each of the four seasons.
八由行 also 八直行 (or 道) idem 八正道.
八相成道 (八相) also 八相示現 Eight aspects of the Buddha's life, which the 起信論 gives as: (1) descent into and abode in the Tu?ita heaven; (2) entry into his mother's womb; (3) abode there visibly preaching to the devas; (4) birth from mother's side in Lumbinī; (5) leaving home at 19 (or 25) as a hermit; (6) after six years' suffering attaining enlightenment; (7) rolling the Law-wheel, or preaching; (8) at 80 entering nirvā?a. The 四教義 group of Tiantai is slightly different — descent from Tu?ita, entry into womb, birth, leaving home, subjection of Māra, attaining perfect wisdom, preaching, nirvana. See also the two 四相, i.e. 四本相 and 四隨相.
八神變 idem 八變化.
八祖相承 The succession of the eight founders of the esoteric sect, 眞言 or Shingon, i.e. 大日, 金剛, 龍猛, 龍智, 金剛智, 不空, 惠果 and the Japanese 弘法.
八禁 idem 八戒.
八福生處 The eight happy conditions in which he may be reborn who keeps the five commands and the ten good ways and bestows alms: (1) rich and honourable among men; (2) in the heavens of the four deva kings; (3) the Indra heavens; (4) Suyāma heavens; (5) Tu?ita heaven; (6) 化樂nirmā?arati heaven, i.e. the fifth devaloka; (7) 他化 Paranirmita-va?avartin, i.e. the sixth devaloka heaven; (8) the brahma-heavens. 八福田 The eight fields for cultivating blessedness: Buddhas; arhats (or saints); preaching monks (upādhyāya); teachers (ācārya); friars; father; mother; the sick. Buddhas, arhats, and friars (or monks in general) are termed 敬田 reverence-fields; the sick are 悲田 compassion-fields; the rest are 恩田grace- or gratitude- fields. Another group is: to make roads and wells; canals and bridges; repair dangerous roads; be dutiful to parents; support monks; tend the sick; save from disaster or distress; provide for a quinquennial assembly. Another: serving the Three Precious Ones, i.e. the Buddha; the Law; the Order; parents; the monks as teachers; the poor; the sick; animals.
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八種別解脫戒 Differentiated rules of liberation for the eight orders—monks; nuns; mendicants; novices male; and female; disciples male; and female; and the laity who observe the first eight commandments.
八種勝法 The eight kinds of surpassing things, i.e. those who keep the first eight commandments receive the eight kinds of reward―they escape from falling into the hells; becoming pretas; or animals; or asuras; they will be born among men, become monks, and obtain the truth; in the heavens of desire; in the brahma-heaven, or meet a Buddha; and obtain perfect enlightenment.
八種粥 The eight kinds of congee, or gruel, served by the citizens to the Buddha and his disciples when in retreat in the bamboo grove of Kā?ī; they were of butter, or fats, or hempseed, milk, peas, beans, sesamum, or plain gruel.
八種 (布) 施 Eight causes of giving―convenience; fear; gratitude; reward-seeking; traditional (or customary); hoping for heaven; name and fame; personal virtue.
八種授記 The eight kinds of prediction―made known to self, not to others; to others not to self; to self and others; unknown to self or others; the near made known but the remote not; the remote made known but not the intermediate steps; near and remote both made known; near and remote both not made known.
八種法 idem 八戒; also eight divisions of the 五十法 q.v. | | 清風 Pleasant breezes from the eight directions of the compass.
八穢 Eight things unclean to a monk: buying land for self, not for Buddha or the fraternity; ditto cultivating; ditto laying by or storing up; ditto keeping servants (or slaves); keeping animals (for slaughter); treasuring up gold, etc.; ivory and ornaments; utensils for private use.
八童子 idem 八大金剛童子.
八筏 The eight rafts, idem 八正道 The eightfold noble path.
八纏The eight entanglements, or evils: to be without shame; without a blush; envious; mean; unregretful; sleepy (or indolent); ambitious; stupid (or depressed).
八聖 The 四向 and 四果 of ?rāvakas.
八聖 (道支) idem 八正道.
八背捨 idem 八解脫.
八臂天 The eight-arm deva; an epithet of Brahma as Nārāya?adeva 那羅延天 creator of men.
八自在 idem 八變化 and 八大自在.
八色幡 The Amitābha eight pennons of various colours, indicating the eight directions of space.
八苦 The eight distresses―birth, age, sickness, death, parting with what we love, meeting with what we hate, unattained aims, and all the ills of the five skandhas.
八菩薩 idem 八大菩薩.
八萬 An abbreviation for 八萬四 (八萬四千) The number of atoms in the human body is supposed to be 84,000. Hence the term is used for a number of things, often in the general sense of a great number. It is also the age apex of life in each human world. There are the 84,000 stūpas erected by A?oka, each to accommodate one of the 84.000 relics of the Buddha's body; also the 84,000 forms of illumination shed by Amitābha; the 84,000 excellent physical signs of a Buddha; the 84,000 mortal distresses, i.e. 84,000 煩惱 or 塵勞; also the cure found in the 84,000 methods, i.e. 法藏, 法蘊, 法門, or教門.
八萬十二 An abbreviation for 八萬四千法藏 the 84,000 teachings or lessons credited to the Buddha for the cure of all sufferings, and the二部經 12 sūtras in which they are contained.
八萬威儀 The bodhisattva's 80,000 duties.
八葉 The eight lotus-petals, a name for Sumeru.
八葉院 is the central court of the 胎藏界with Vairocana as its central figure, also termed 八葉蓮臺 or 八葉座 An esoteric name for the heart is the eight-petal fleshly heart, and being the seat of meditation it gives rise to the term eight-leaf lotus meditation.
八覺 The eight (wrong) perceptions or thoughts, i.e. desire; hate; vexation (with others); 親里 home-sickness; patriotism (or thoughts of the country's welfare); dislike of death; ambition for one's clan or family; slighting or being rude to others. 華嚴經 13.
八解脫 a??a-vimok?a, mok?a, vimukti, mukti. Liberation, deliverance, freedom, emancipation, escape, release―in eight forms; also 八背捨 and cf. 解脫 and 八勝處. The eight are stages of mental concentration: (1) 内有色想觀外色解脱 Liberation, when subjective desire arises, by examination of the object, or of all things and realization of their filthiness. (2) 内無色想觀外色解脫 Liberation, when no subjective desire arises, by still meditating as above. These two are deliverance by meditation on impurity, the next on purity. (3) 淨身作證具足住解脫 Liberation by concentration on the pure to the realization of a permanent state of freedom from all desire. The above three "correspond to the four Dhyānas". (Eitel.) (4) 空無邊處解脫 Liberation in realization of the infinity of space, or the immaterial. (5) 識無邊處解脫 Liberation in realization of infinite knowledge. (6) 無所有處解脫Liberation in realization of nothingness, or nowhereness. (7) 非想非非想處解脫 Liberation in the state of mind where there is neither thought nor absence of thought. These four arise out of abstract meditation in regard to desire and form, and are associated with the 四空天. (8) 滅受 想定解脫 Liberation by means of a state of mind in which there is final extinction, nirvā?a, of both sensation, vedanā, and consciousness, sa?j?ā.
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八觸 Eight physical sensations which hinder meditation in its early stages: restlessness, itching, buoyancy, heaviness, coldness, heat, roughness, smoothness. 止觀 8.
八論 The eight ?āstras ; there are three lists of eight; one non-Buddhist; one by 無着 Asa?ga, founder of the Yoga School; a third by 陳那 Jina Dinnāga. Details are given in the 寄歸傳 4 and 解纜鈔 4.
八諦 The eight truths, postulates, or judgments of the 法相 Dharmalak?ana school, i.e. four common or mundane, and four of higher meaning. The first four are (1) common postulates on reality, considering the nominal as real, e.g. a pot; (2) common doctrinal postulates, e.g. the five skandhas; (3) abstract postulates, e.g. the four noble truths 四諦; and (4) temporal postulates in regard to the spiritual in the material. The second abstract or philosophical four are (5) postulates on constitution and function, e.g. of the skandhas; (6) on cause and effect, e.g. the 四諦; (7) on the void, the immaterial, or reality; and (8) on the pure inexpressible ultimate or absolute.
八識 The eight parij?āna, or kinds of cognition, perception, or consciousness. They are the five senses of cak?ur-vij?āna, ?rotra-v., ghrāna-v., jihvā-v., and kāya-v., i.e. seeing, hearing, smelling, tasting, and touch. The sixth is mano-vij?āna, the mental sense, or intellect, v. 末那. It is defined as 意 mentality, apprehension, or by some as will. The seventh is styled kli??a-mano-vij?āna 末那識 discriminated from the last as 思量 pondering, calculating; it is the discriminating and constructive sense, more than the intellectually perceptive; as infected by the ālaya-vij?āna., or receiving "seeds" from it, it is considered as the cause of all egoism and individualizing, i.e. of men and things, therefore of all illusion arising from assuming the seeming as the real. The eighth is the ālaya-vij?āna, 阿頼耶識 which is the storehouse, or basis from which come all "seeds"of consciousness. The seventh is also defined as the ādāna 阿陀那識 or "laying hold of" or "holding on to" consciousness.
八識心王 The eight fundamental powers of the 八識 and 八識心所 the eight powers functioning, or the concomitant sensations.
八識體一 The eight perceptions are fundamentally unity, opposed by the 唯識 school with the doctrine 八識體別 that they are fundamentally discrete.
八辯 Eight characteristics of a Buddha's speaking: never hectoring; never misleading or confused; fearless; never haughty; perfect in meaning; and in flavour; free from harshness; seasonable (or, suited to the occasion).
八變化 Eight supernatural powers of transformation, characteristics of every Buddha: (1) to shrink self or others, or the world and all things to an atom; (2) to enlarge ditto to fill all space; (3) to make the same light as a feather; (4) to make the same any size or anywhere at will; (5) everywhere and in everything to be omnipotent; (6) to be anywhere at will, either by self-transportation, or bringing the destination to himself, etc; (7) to shake all things (in the six, or eighteen ways); (8) to be one or many and at will pass through the solid or through space, or through fire or water, or transform the four elements at will, e.g. turn earth into water. Also 八神變; 八自在.
八輪 The eight (spoke) wheel, idem 八正道.
八輩 The eight grades, i.e. those who have attained the 四向 and 四果.
八迷 The eight misleading terms, which form the basis of the logic of the 中論, i.e. 生 birth, 滅 death, 去 past, 來 future, 一 identity, 異 difference, 斷 annihilation, 常 perpetuity (or eternity). The 三論宗 regards these as unreal; v. 八不中道.
八游行 idem 八正道.
八道 (八支 or 八船 or 八行) idem 八正道.