Great Cessation-and-Contemplation Volume I

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Notes

1 For details on these matters, see the "Introduction" by Daniel B. Stevenson and Neal Donner, The Great Calming and Contemplation: A Study and Annotated Translation of Chih-i's Mo-ho chih-kuan (Honolulu: University of Hawai'i Press, 1993), and my "Translator's Introduction" in Clear Serenity, Quiet Insight: T'ien-t'ai Chih-i's Mo-ho chih-kuan (Honolulu: University of Hawai'i Press, 2018).

2 This brief summary is too sketchy; those interested in the details of Zhiyi's life should consult Leon Hurvitz's Chih-i (538-597): An Introduction to the Life and Ideas of a Chinese Buddhist Monk (Bruxelles: Institute Belge des Hautes Études Chinoises, 1962; reprint 1980).

3 For a discussion of this theme, see Paul L. Swanson, Foundations of T'ien-t'ai Philosophy: The Flowering of the Two Truths Theory in Chinese Buddhism (Berkeley: Asian Humanities Press, 1989).

4 See, for example, Masao Ichishima and David W. Chappell, trans., "A Guide to the Tiantai Fourfold Teachings," in Tiantai Lotus Texts (Berkeley: BDK America, Inc., 2013), pp. 151-210.

5 Stevenson and Donner, in The Great Calming and Contemplation, have "calming and contemplation as luminosity and tranquility."

491

Glossary

absolute 絶待: Zhiyi uses the term "relative" to refer to a sense of something (e.g., for cessation-and-contemplation) in contrast to or with respect to a comparable or opposite item. The term "absolute" is used to indicate its intrinsic meaning without regard to or in contrast to something else.

acquired qualities 修徳: Virtuous qualities attained through practice, in contrast to inherent qualities. adapted [teachings] 融通: "Adapted" or "fused" teachings, a characteristic feature of the fourth period (the Prajñā period) of the Tiantai classification of teachings, where distinctions such as "great" and "small" are removed or fused, and the intention is to "integrate" the teachings. See also five periods and eight teachings; prajñā period. adorn and purify the meditation chamber 嚴淨道場: A common step in preparing for meditation or ritual practices; one of the ten items involved in the practice of the lotus samādhi.

adornment of virtue 福徳莊嚴 and adornment of wisdom 智慧莊嚴: Abhidharma terms, but Zhiyi refers to their use in the Great Nirvana Sutra, where it speaks of two adornments of a buddha, of wisdom and of virtuous qualities (the other five perfections). According to the Great Nirvana Sutra, the śrāvakas, pratyekabuddhas, and bodhisattvas up to the ninth bodhisattva stage are adorned with virtue as a "condition," a necessary but not sufficient cause, for buddhahood, but only the highest bodhisattvas and buddhas are adorned with wisdom, the final "cause" of buddhahood.

adventitious afflictions 客塵: An expression for the passionate afflictions found in the Vimalakīrti Sutra; for Zhiyi these "adventitious afflictions" refer to the surface passionate afflictions that must be severed first, before one attempts to sever the deeper afflictions such as fundamental ignorance.

Āgamas 阿含: The texts of early Indian Buddhism; in the Tiantai classification of teachings, the Hinayana texts and teachings preached by Śākyamuni at Deer Park during the second of five periods. See also five periods and eight teachings. aggregates (skandhas), sense entrances (āyatanas), and sense realms (dhātus), as objects (of contemplation) 陰入界境: The first of the ten objects of contemplation, the discussion of which takes up more than one-third of the entire text of the Mohezhiguan. See also ten objects of contemplation.

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Glossary

Ājñāta-Kauṇḍinya and the five mendicants 拘隣五人: The five mendicants in whose company Śākyamuni engaged in strenuous ascetic practice for six years, and who deserted him when he renounced such extreme ascetic ways; after Śākyamuni's awakening these five mendicants were the first people to whom the Buddha preached the sermon on the Four Noble Truths at Deer Park in Benares, the so-called "first turning of the wheel of the Dharma."

ālaya consciousness 阿黎耶: The "store consciousness," a concept of the Yogācāra school; an underlying consciousness or "pre-consciousness" that unifies into one experiential whole all the diverse operations of conscious activity. See also Yogācāra.

analogy of the color of milk: An analogy in the Great Nirvana Sutra that illustrates the inability of non-Buddhists to understand the Dharma, just as a blind person cannot truly know the color of milk even if compared to a shell, rice, snow, or a white crane. analytical method 析法: A method of "breaking down" that involves only an analysis and the negative breakdown of conceptualizations, passions, delusions, phenomena, and so forth; Zhiyi criticizes this as an inferior method of contemplation, or realizing emptiness at the level of the Tripiṭaka Teachings.

anti-path 非道: That which is the opposite of or counter to the way of Buddhism or acts contrary to the Buddhist way; non-Buddhist teachings and practice. annihilationism 斷[滅]見: (1) The mistaken (materialistic) view that everything is annihilated at the time of death. Nihilism or annihilationism is in contrast to the other mistaken view that the soul lives on forever, eternalism; (2) to sever deluded views; (3) the awareness of transiency aroused through the apparent "death" of the Buddha. See also eternalism.

appropriate joy 隨喜: Joy experienced over the good of others; rejoicing appropriately over the good qualities or positive experiences of others; one aspect of the fivefold repentance. See also fivefold repentance.

approximate understanding 似解: That which resembles, simulates, or approaches true understanding. The fourth level of the Six Identities. See also Six Identities. asaru medicine 阿婆羅(羅婆)藥 (*Bhumea lacena): A simile from the Flower Garland Sutra that refers to a potent medicine which must be tempered with water; an analogy for the role of the aspiration for awakening (bodhicitta) before undertaking strenuous practices.

aspiration for awakening 菩提心(初發心): Lit., "mind of awakening" (bodhicitta), the initial volition, intent, or hope to attain awakening; for those of the Perfect Teaching, the first level of the ten stages of abodes. See also Fourfold Teachings; ten abodes. Aśvajit 頞鞁(阿説示): One of the first five disciples of the Buddha; one of the five mendicants. See also Ājñāta-Kauṇḍinya and the five mendicants. 494

Glossary

atom 隣虛: "Next to nothingness," that is, the smallest particles or elements of existence. The Abhidharma idea that existence can be reduced to successions of extremely basic elements (dharmas).

attachment to mistaken views 見取: To be attached to a mistaken, inferior view and wrongly think that it is a superior or correct view; one of the five mistaken views. attachment to outer characteristics 取相[惑]: The delusion of being attached to the idea that nirvana and samsara are different or completely separate. attachment to precepts [of prohibition] 戒[禁]取: Overreliance on ascetic practice and blind adherence to the precepts; one of the five mistaken views. attainment of awakening upon aspiring 便成正覺: Supreme awakening, the attainment of buddhahood, is completely assured when one first aspires for awakening; the identity of one's first aspiration and supreme awakening. See also aspiration for awakening.

auxiliary methods 助道法門: Ancillary techniques designed to assist realization of the path; ritual processes and other meditative techniques that are useful in helping to realize the goal of practice.

avaricious desire is [indivisible from] awakening 貪欲卽菩提: The identity or indivisibility of passionate desires (such as greed) with awakening; the idea that desires and wisdom cannot be separated.

beyond words 言語道斷: Lit., "the way of words and discourse is severed," a phrase frequently used by Zhiyi to express reaching the point where one can only admit the inadequacy of verbal expression and conceptual understanding. bhūmi See ten stages.

blessings 恩: The good influences or "grace" of the Buddha or Dharma. boat that flows with the current 順流舟: An image for samsara: beings float along the current of life and death as a boat flows with the current. See also ocean of samsara. bodhisattva of the Distinct Teachings 別敎菩薩: Bodhisattvas who practice according to and understand at the level of the Distinct Teachings; they practice the gradual and successive or progressive method of cessation-and-contemplation. See also Fourfold Teachings.

bodhisattva of the Shared Teachings 通敎菩薩: Bodhisattvas who practice according to, or follow, the Shared Teachings. See also Fourfold Teachings bodhisattva of the six perfections 六度菩薩 or bodhisattva of the Tripiṭaka Teachings 三藏[藏敎]菩薩: Bodhisattvas who practice according to, or follow, the Tripiṭaka Teachings, characterized as one who specializes in the practice of the six perfections. See also Fourfold Teachings; six perfections. 495

Glossary

bodies [of the Buddha] 四身: The Dharma body 法身, the reward (recompense) body 報身, the manifestation (response) body 應身, and the historical appearance or transformation body 化身; the most common theory of the buddha bodies in Mahayana Buddhism stipulates three bodies (Dharma body, reward or manifestation body, and transformation body), but Zhiyi sometimes distinguishes between the "reward" and "manifestation" bodies for a classification of four bodies. body of recompense 報身(報佛): The body of the Buddha with which one enjoys the blissful reward of awakening. See also bodies [of the Buddha]. bonds of karma are [indivisible from] liberation 結業卽解脱: The indivisibility, or unity, of the bonds of karmic deeds and the liberation of the Buddha, which are inseparable. both lucidly and clearly illumined 雙照分明: For both aspects of emptiness and conventionality to be illumined through the practice of contemplation. both walking and sitting samādhi 半行半坐三昧: Lit., "half-walking and half-sitting samādhi"; includes methods of cultivating contemplation that involve various physical activities. See also samādhi. brahma ("noble, pure") mind 梵心: An advanced state of mind wherein one cultivates the four virtues (brahmavihāras) of kindness (maitrī), compassion (karuṇā), joy (muditā), and equanimity (upekṣā).

buddha-nature 佛性: (1) The innate ability or potential to attain buddhahood; buddhahood inherent in all beings; the essence of buddhahood; the capacity for awakening, given the right conditions. (2) The ultimate nature of reality, synonymous with other terms that attempt to describe the indescribable, such as "suchness," "the true features of reality," and Dharma realm.

capacity for understanding [三乘]根性, 機根, 根機: The natural or inherent capabilities of those in the three vehicles for understanding; spiritual endowments or potential. cessation 止 (Skt. śamatha): To concentrate and still or calm the mind; to stop or put an end to delusions and passionate afflictions; both the action of stilling and calming the mind, and the quiescence attained thereby. Usually paired with "contemplation." See also cessation-and-contemplation.

cessation-and-contemplation ("calming and insight") 止觀 (Skt. śamatha-vipaśyanā): for Zhiyi, the broad category of Buddhist practice that includes all practices and methods used to attain the goal of buddhahood. The attainment of cessation-andcontemplation is like seeing to the bottom of a pond when the water is still and clear of obstructions.

Chandaka 車匿: Śākyamuni's servant and charioteer who accompanied Gautama on the night of his "great departure" when he rode his horse out of the palace at Kapilavastu; later Chandaka joined the Buddhist sangha, though it is said that he was known for his arrogance and pride for being a member of the Śākya clan. 496

Glossary

circular altar 圓壇: A circular mandala with twenty-four images prepared for the practice of the vaipulya (repentance) samādhi. See also samādhi.

circumambulate 遶旋: One of the ten items involved in the practice of the lotus samādhi is circumambulation of a buddha image. See also lotus samādhi. circumstantial recompense 依報: The world itself, our environment, the place of our dwelling, this environment wherein one is born due to past deeds. clumsy deliverance 拙度: The Hinayana form of salvation; a realization of emptiness that involves analysis and extinction rather than a direct realization; the attainment of mere cessation and not the insight of contemplation; in contrast to the skillful deliverance of a bodhisattva or buddha.

coarse cot 繩床: Lit., "rope bed (or chair)," one of the eighteen articles that a monk is allowed to own, as defined in the Vinaya with certain restrictions. color of the mountains and the taste of the sea always the same 山海色味無二無別: Lit., "the color and taste of the mountains and sea are neither two nor distinct"; common Buddhist images for the equality of all phenomena, that good and bad phenomena are equally empty.

common prajñā [teachings] 共般若: Prajñā-wisdom that is common to or shared among the various Four Teachings; on the other hand, there is prajñā-wisdom that is not common 不共般若 but unique to bodhisattvas of the Distinct Teachings. See also Fourfold Teachings.

concentration of no conceptions 非想定: A state of concentration achieved through the practice of yoga in which all thoughts and conceptions cease. A state achieved by Śākyamuni while practicing under Udraka Rāmaputra.

concentration that is the realization of the inexhaustibility of emptiness 空無邊處定: The first level of attainment in the realm of formlessness. conditional cause 緣因 [仏性]: Practices or conditions, specifically those that bring about wisdom, as an aspect of buddha-nature; one of the types of threefold buddha-nature. consciousness of undying [ignorance] 無沒[無明][識]: "The consciousness of ignorance which does not sink or become extinct"; a Chinese translation of ālaya, or "store consciousness," which interprets the term as a-laya ("not-dying") instead of "store" or "container"; a function of the ālaya consciousness is to "gather and support all the seeds of undying ignorance."

consoling analogies 慰喩: The consoling remarks that can be made to an ill person, as in the remarks by Vimalakīrti in regard to his own "disease." constantly sitting samādhi 常坐三昧: One of the four samādhis; a method of Buddhist practice wherein one sits in meditation for a period of ninety days. See also single practice samādhi.

497

Glossary

constantly walking samādhi 常行三昧: One of the four samādhis; a method of Buddhist practice whereby one concentrates on and chants the name of Amitābha (Jp. Amida) while practicing circumambulation for a period of ninety days. constituent samsara 分段生死: The afflictive "birth and death of fixed (karmic) allotments"; the ordinary cycle of birth and death experienced by deluded beings, in contrast to the "rebirth by transformation" beyond conceptual understanding, a type of rebirth experienced by those who have severed all delusions. contemplation of analyzing [phenomena] to realize emptiness 析[法入]空觀: To analyze phenomena and conclude that they are empty; the method of realizing emptiness at the level of the Tripiṭaka Teachings. See also Fourfold Teachings, analytical method. contemplation of entering (realizing) emptiness from the conventional [and the two truths] 從假入空[二諦]觀: To advance from a naive acceptance of phenomena or conventional reality as substantially real to realizing its emptiness; the first stage of Zhiyi's threefold contemplation. See also threefold contemplation. contemplation of entering (realizing) the conventional from emptiness [and equality] 從空入假[平等]觀: To reaffirm conventional reality after, or on the basis of, a realization of emptiness; the second stage of Zhiyi's threefold contemplation. See also threefold contemplation.

contemplation of evil 惡觀: To contemplate evil thoughts and desires as they arise in the mind. A type of contemplation recommended for the neither walking nor sitting samādhi.

contemplation of impurity 不淨觀: To contemplate the impurity of this life, such as the decay of corpses, the impurity of the physical body, and so forth. contemplation of (realizing) essential emptiness 體空觀: To contemplate and realize that all is empty; the method of contemplation in the Shared Teachings, criticized by Zhiyi as too negativistic, though superior to the method of realizing emptiness by analyzing and breaking down phenomena used in the Tripiṭaka Teachings. The character 體 can be taken as referring to the "essence" of emptiness, or as a verb so that one "embodies" or "realizes" emptiness. See also Fourfold Teachings. contemplation of the conventional 假觀: To contemplate provisional existence or reality, that things, though empty, have provisional or conventional existence; one of the threefold contemplations. See also threefold contemplation.

contemplation of the mind; contemplating thoughts 觀心: (1) In Tiantai, the practice of contemplation; more specifically, the contemplation of thoughts themselves, to concentrate on specific thoughts; the contemplation of the mind (either and both as the subject or object of contemplation). (2) A general term for Buddhist practice. (3) The practice of contemplation that results in the experience of direct insight, which serves as authoritative for understanding and interpreting the Buddhist tradition. (4) The subject of the Mohezhiguan, specifically the section (Chapter VII) on 498

Glossary

"proper" or "correct" contemplation that begins in the fifth fascicle and continues to the end of the work.

contemplation of the [supreme] Middle Path 中道[第一義]觀: Contemplation of all things as simultaneously empty of substantial Being and yet having conventional existence; contemplation of the Middle Path as the supreme truth, or contemplation of the supreme truth as the Middle Path; contemplation of all things as "neither this nor that" and beyond verbalization and conceptualization. See also Middle Path. contemplation (or insight) 觀 (Skt. vipaśyanā): The practice of concentration or meditation to attain wisdom; both the practice of contemplation and the insight gained thereby. In the Mohezhiguan Zhiyi explains the relative sense of contemplation (in contrast to the "absolute" meaning) in terms of three meanings: piercing through 貫穿, penetrating insight 觀達, and contemplation (insight) in relative contrast to noncontemplation (non-insight) 對不觀觀. See also cessation-and-contemplation. contemplation, training, discipline, and cultivation 觀練熏修: A summation of various types of Buddhist practices.

contemplative wisdom 觀慧(觀法智慧): The prajñā-wisdom based on, or gained through, contemplation of dharmas ("factors of existence").

controlling, rectifying, and stabilizing (concentrating) 調直定: Zhiyi's gloss in the Mohezhiguan for samadhic concentration. It is possible that three terms are chosen because the Chinese transliteration of samādhi is 三昧, lit., "three mysteries." conventionality; conventional (provisional) [existence] 假: All things, though empty of substantial Being, have a conventional or provisional reality. copper wheel 銅輪 or "copper cakravartin": In Buddhist cosmology the second level of six wheel-turning kings; in terms of the Six Identities this corresponds to the level of "partial realization of the real truth." See also Six Identities; wheel-turning king. counting breaths 數息[觀]: A form of contemplation or aid to concentration that consists of counting the breath (inhalations and exhalations); one of the basic approaches or aids to concentrative meditation; one of the "six sublime gates" of meditation and the "five contemplations for putting the mind at rest."

daily activity 治生産業: The activity of worldly life; business; occupations that sustain life. dark and pale 濃淡: The contrast between superior and inferior, such as food, medicine, and teachings; thick or thin/diluted, rich or meager.

dark destinies 幽途: The three evil destinies of hell, beasts, and hungry ghosts. See also six destinies.

days of fasting 齋日: Days of fasting, ceremonial days, or auspicious days that occur on the eighth, fourteenth, fifteenth, twenty-third, twenty-ninth, or thirtieth days of the month; the six fasting days (uposatha) used for ritual purification, repentance, and (for laypeople) deliberate upholding of the eight basic precepts. 499

Glossary

death suffered by ordinary mortals 分段死: Ordinary death experienced by deluded beings in the samsaric realm of distinctions, in contrast to "rebirth by transformation," death experienced by those who have severed all delusions. Deer Park 鹿苑[時] period: According to the Tiantai scheme, the Buddha arrived three weeks after his awakening at the Deer Park at Mṛgadāva (modern-day Benares) and preached the Hinayana teachings for twelve years; the second of the five periods of Tiantai; also called "Āgama period," the period of the five Āgamas. See also Āgamas; five periods and eight teachings.

deliberate (conditioned) cultivation [of means] 緣修[方便]: The conscious and deliberate practice of gradual, successive contemplation; in contrast to the "true" or real spontaneous practice of contemplation.

deluded views and attitudes (conceptions) 見思(煩惱)惑: All the explicit mistaken views and attitudes (conceptions) or emotions, that is, the passions that afflict human beings; the first of the three categories of delusions; to mistakenly discriminate objects of consciousness and worldly things and become attached to mistaken views of the self and other extreme views; to analyze things and have mistaken attitudes or conceptions concerning them.

demon 羅刹 (Skt. rākṣasa): Demonic beings, though in some cases they act as protectors of the Dharma (see chapter 21 in the Lotus Sutra); personifications of evil or delusions, such as the passions and mistaken views.

demonic forces as objects [of contemplation] 魔事境: The fifth of the ten objects of contemplation. See also ten objects of contemplation.

determined singlemindedness 決定一心: A high level of singlemindedness. deviant (mistaken) views 邪見: Mistaken and dangerous metaphysical ideas; views that are the opposite of or obstruct the attainment of awakening. The objects of contemplation expounded in the final section 7 in Chapter VII of the Mohezhiguan. ḍha (茶 [Siddham letter]): The syllable ḍha represents the last in a series of forty-two syllables of the Siddham-Sanskrit alphabet that are equated with various thematic permutations of the liberative wisdom of the nonarising of phenomena. dhāraṇī 陀羅尼: An incantation that is the idealization of a Buddhist principle in a verse or phrase, and which contains spiritual power; a recitative technique to help retain the teachings that have been heard or to bring forth good qualities. Zhiyi often defines dhāraṇī in terms of a device to uphold or keep the good and hinder or get rid of evil.

dhāraṇī for destroying evil karma 破惡業陀羅尼: One of three dhāraṇī spells from the Sutra on Petitioning Avalokiteśvara used in the liturgical repentance; this dhāraṇī has the power to destroy the obstacles of karma.

500

Glossary

dhāraṇī for eliminating poison and restraining harm 銷伏毒害陀羅尼: One of three dhāraṇī spells from the Sutra on Petitioning Avalokiteśvara used in the liturgical repentance; this dhāraṇī has the power to destroy the obstacles of karmic recompense. dhāraṇī of six-syllable phrases 六字章句陀羅尼: One of three dhāraṇī spells from the Sutra on Petitioning Avalokiteśvara used in the liturgical repentance; this dhāraṇī has the power to destroy the obstacles of passionate afflictions. Dharma body 法身 (Skt. dharmakāya): One of the three bodies of the Buddha; the body of the Dharma; the essence of reality; the fundamental, beginningless, and endless truth. See also bodies [of the Buddha].

Dharma eye 法眼: One of the five kinds of eyes; insight into dharmas or phenomena as empty; to see things as they are; endowed with this insight, bodhisattvas perceive phenomena correctly and are thus able to help sentient beings in the mundane world. direct cause 正因[仏性]: In Tiantai, one of the three aspects of buddhahood, the function of the Dharma body as one of the threefold qualities of buddha-nature inherent in all beings; the direct cause for the attainment of buddhahood. direct karmic recompense 正報: The karmic recompense of a specific body and mind induced by one's own deeds in the past; the body and mind; a sentient being; this life, which is the result of deeds in past lives.

Dīrghanakha 長爪: The story of Dīrghanakha ("Long-clawed"), who does not agree with teachings of the Buddha, is part of the seventeenth of twenty reasons for the Buddha to preach the Perfection of Wisdom and is often cited as an example of wrong-headed thinking. See also Perfection of Wisdom.

discursive thought is inadequate 心行處滅: "The locus of discursive thought is annihilated" or "the activities of the mind become quiescent and [all passions] extinct" are phrases used frequently by Zhiyi to express reaching the point where one can only admit the inadequacy of verbal expression and conceptual understanding; often used in tandem with the phrase "beyond words."

disease as an object [of contemplation] 病患境: The third of the ten objects of contemplation in the Mohezhiguan. See also ten objects of contemplation. disposition 氣分: The stage or attitude of one inclined to accept the Buddha Dharma and practice the Buddhist path, specifically cessation-and-contemplation, before entering the five preliminary grades of the disciple.

Distinct advancing to Perfect 圓接別: To make a quantum leap, rapid progress, from the level of the Distinct Teachings to that of the Perfect. See also Fourfold Teachings. distinct and progressive threefold truth 隔歴三諦: The three truths of emptiness, conventionality, and the Middle as distinct from each other and involving progressive insight; in contrast to the threefold truth as perfectly integrated. 501

Glossary

Distinct Teachings 別敎: One of the Fourfold Teachings in the Tiantai doctrinal classification scheme. The teachings of the Buddha meant specifically or distinctly for the bodhisattva, apart from the Tripiṭaka and Shared Teachings; Mahayana, not Hinayana teachings, that is, for bodhisattvas only and not for those of the two vehicles of śrāvakas and pratyekabuddhas. See also Fourfold Teachings. divine eye 天眼: The eye or eyesight that is able to see things that a normal, physical eye cannot perceive. One of the five types of eyes or insights. dragon king 龍王: Technically not a dragon but a mythical Indian creature called nāga that more resembles a large snake, the translation "dragon" follows the meaning of the Chinese characters.

dream kings 夢王: A group of twelve figures mentioned in the Great and Broad Dhāraṇī Sutra, one of which should appear in a dream to a practitioner before he is allowed to proceed with undertaking the vaipulya samādhi.

drum stained with poison 毒塗鼓, 塗毒鼓: In contrast to the "heavenly drum" 天鼓 (a comparison to the voice of the Buddha), the "drum stained with poison" leads all who hear it to death; a metaphor for sensual desires associated with or aroused by sound. dull faculties 鈍根: Those who are slow to understand, people with inferior abilities or capabilities; in contrast to those with superior abilities who can understand quickly. eight beings such as gods and dragons 天龍八部: Eight mythical beings, devas (superhuman gods), nāgas (dragons), yakṣas (flying demons), gandharvas (semidivine beings), asuras (beings that are constantly fighting), garuḍas (a type of bird), kiṃnaras (half-human, half-beast), and mahoragas (serpent deity). eight courtesies 八敬法 (Pāli aṭṭha garu-dhammā, Skt. gurudharma): "Eight respectful dharmas or formalities"; "eight severe canonical provisions" that place a nun in complete dependence on the monks.

eight demonic forces 八魔: The eight destroyers or māras of the passionate afflictions, the aggregates, death, the Demon King Māra, impermanence, joylessness, nonself, and impurity.

eight dhyānas 八禪: The four dhyāna stages (meditative states in the realm of form) plus the four concentrative states in the realm of formlessness.

eight divination signs 八卦: A system of divination based on a series of eight combinations of solid and dotted lines (trigrams), starting with three solid lines and ending with three dotted lines: ☰☱☲☳☴☵☶☷, the basic pattern taught in the Book of Changes. eighteen kinds of emptiness 十八空: (1) internal emptiness, (2) external emptiness, (3) both internal and external emptiness, (4) the emptiness of emptiness, (5) great emptiness, (6) emptiness as the supreme meaning, (7) the emptiness of the conditioned, (8) the emptiness of the unconditioned, (9) the emptiness of the ultimate, (10) the emptiness of that without beginning, (11) the emptiness of that which is dispersed, (12) the emptiness of nature or essences, (13) the emptiness of that with specific 502

Glossary

marks, (14) the emptiness of all dharmas, (15) the emptiness of that which cannot be obtained (or "of the past, present, and future"), (16) the emptiness of non-Being/ nonexistence, (17) the emptiness of Being/existence, and (18) the emptiness of both nonexistence and existence.

eighteen realms 十八界: The six sense organs (eyes, ears, nose, tongue, body, and mind), their associated six sense objects (visible form, sound, smells, tastes, touch, and dharmas), and the six sense consciousnesses.

eighteen unique qualities [of the Buddha] 十八不共法: Characteristics that are unique to the Buddha, which include the ten powers, the four fearlessnesses, the three mindfulnesses, and great compassion.

eightfold right (noble) path 八正道: The content of the fourth of the Four Noble Truths; part of the thirty-seven steps on the path: right views, right discrimination, right speech, right deeds, right way of life, right diligence, right mindfulness, and right concentration. See also Four Noble Truths; thirty-seven steps on the path. eighth person (stage) 八人(忍): The third of the ten bhūmi stages of the Shared Teachings (corresponding to the eighth stage, or first fruit, for those of the Tripiṭaka Teachings). See also Fourfold Teachings; stage of the eighth person (patience); ten bhūmi stages.

eight kinds of forbearance (recognition) 八忍 (認): Eight understandings that lead to awakening; part of the thirty-four enlightened mental states; along with the eight kinds of wisdom, mental states or attitudes that help you to sever mistaken views, two types for each of the Four Noble Truths. See also thirty-four enlightened mental states. eight kinds of wisdom 八智: Part of the thirty-four enlightened mental states; along with the eight kinds of forbearance, mental states or attitudes that help to sever mistaken views, two types for each of the Four Noble Truths. See also thirty-four enlightened mental states.

eight levels of domination 八勝處: After attaining the eight liberations, the levels of contemplation wherein one increasingly attains mastery and domination over pure and impure realms. See also eight liberations.

eight liberations (renunciations, abandonments) 八解脱 (背捨): Eight stages of "liberation" leading to complete cessation (nirodha-samāpatti): (1) removing desires by concentration on and internalizing a certain external object; (2) cultivating total concentration by focusing the mind internally; (3) attaining a state of mental and physical purity; (4) maintaining calmness while freeing the mind from external objects; (5) focusing on unlimited space and dissolving the distinctions of the external world; (6) attaining both physically and mentally a realm without limits, where there are no "existents"; (7) attaining the foundation that transcends space and the mental realm, which is neither conceptual nor nonconceptual; and (8) attaining a state in which this foundation is constantly manifested, with the complete extinction of sensations and conceptualizations. Some explanations add a ninth "liberation": complete cessation or nothingness (nirodha-samāpatti).

503

Glossary

eight mindfulnesses 八念: To be mindful of the Buddha 佛, Dharma 法, and Sangha 僧; the precepts 戒; equanimity (or abandonment) 捨; divine matters 天; inhalations and exhalations of the breath 出入息; and death 死.

eight perversions 八[顚]倒: The four perverted views that the world is permanent, blissful, has selfhood, and is pure; there are four each in Hinayana and Mahayana, for a total of eight perverted views.

eight phases in the life of the Buddha [for attaining the path] 八相作佛, 八相[佛]成道: Important events in the life of a buddha: (1) dwelling in and descending from Tuṣita Heaven, (2) entering the mother's womb, (3) birth in this world, (4) leaving home to become a mendicant, (5) overcoming temptation and conquering the demons of desire after years of practice, (6) attaining the awakening of a buddha, (7) turning the wheel of the Dharma, and (8) entering final nirvana.

eight tactile sensations 八觸: Physical sensations of heaviness 重, lightness 輕, coldness 冷, heat 熱, roughness 渋(澁), smoothness 滑, softness 軟, and coarseness 麁. Or eight sensations that hinder meditation in its early stages: movement/restlessness 動, itchiness 痒, lightness 輕, heaviness 重, coldness 冷, heat 煖, roughness 澁, and smoothness 滑.

eight winds 八風: Happy and unhappy conditions that agitate the human mind: benefit 利, decline 衰, ruin 毀, honor 誉, praise 稱, slander 譏, suffering 苦, and pleasure 樂. eighty-eight passionate afflictions (myriad mistaken views) 八十八使: All of the afflictions and passions of this world, which include thirty-two afflictions of the realm of desires, twenty-eight of the realm of form, and twenty-eight of the formless realm. eighty minor marks [of a buddha] 八十種好: The eighty minor physical marks or characteristics of a "great person" or buddha, in addition to thirty-two major marks. The lists vary but include such features as the veins are not visible, walking like a lion (and an elephant, goose, and bull), all parts of the body are perfect, the navel forms a clockwise spiral, the ears are long and full, and the head is very large. See also thirty-two major marks [of a buddha].

eleven wisdoms 十一智: Types of wisdom listed in the Perfection of Wisdom in 25,000 Lines: Dharma wisdom, comparable wisdom, wisdom of knowing other people's minds, worldly wisdom, wisdom of suffering, wisdom of the causes of suffering, wisdom of the extinction of suffering, wisdom of the path, wisdom of exhaustion of passions, wisdom of nonarising, and wisdom of reality as it is. eloquence 樂説: To preach with pleasure; for a bodhisattva to hear and enjoy a superior Dharma teaching and preach it to sentient beings for their benefit; one of the four kinds of preaching; to be unobstructed in preaching the Dharma. emptiness 空 (Skt. śūnyatā): The true nature of things as lacking independent, substantial self-existence (Being).

504

Glossary

emptiness of emptiness 空空: Empty dharmas are also "empty" of "emptiness"; an expression of conventional reality; a denial of "substantial" emptiness. endowed with five virtuous qualities 五分法身: One who is endowed with the qualities of keeping the precepts, concentration, wisdom, liberation, and the knowledge-insight of liberation; in Tiantai, the highest attainment for those of the Hinayana. endowed with suffering 苦具: That which gives suffering; hell, the place of suffering. enticement 誘引: Conventional teachings used as skillful means to entice beings to higher levels of truth; in the Lotus Sutra the term is used in parables to describe how the father "entices" his children to leave the burning house, and "entices" the poor son to improve himself; in the Tiantai classification system, this refers to the teachings of the Tripiṭaka Period. See also Fourfold Teachings.

enticing [others to awakening] 被接: For the Buddha's grace to benefit sentient beings; for the Buddha to lead, or "pull" others to awakening; to advance to a higher stage of achievement, such as taking a quantum leap from the stages of the Distinct to the stages of the Perfect teachings; for those of the Distinct or Shared teachings who have superior ability to advance ("be enticed") to the level of the Perfect Teaching. See also enticement; Fourfold Teachings.

ephemeral [thought] 介爾[之心]: A way of expressing the shortest possible temporal moment, used in the context of discussing a single thought-moment. equivalent to awakening 等覺: Preliminary awakening; the realization of the equality of all things; in Tiantai, the fifty-first of the fifty-two bodhisattva stages. See also fifty-two [bodhisattva] levels.

eradicate and transcend [the idea of] fundamental [Being] 壞本絶本: An expression used by Zhiyi to express the realization of emptiness.

eraṇḍa 伊蘭: A type of plant with toxic seeds used to make castor oil; it is known for its foul smell (in contrast to the peasant fragrance of sandalwood). eternalism 常見: One of the two extreme views, that the world is eternal; the opposite of "annihilationism," that nothing exists; Buddhism teaches a middle way between these two extremes. See also annihilationism.

evil friend 惡友, evil teacher 惡知識: A supposed "friend" who leads you astray, in contrast to a "good friend," a teacher, who helps you approach awakening. exhausting dust 塵勞 [of passionate afflictions]: Along with ignorance, one of the basic conditions of "ordinary" sentient beings; to be covered with, and exhausted by, passionate afflictions.

expose the tentative and manifest the real 開權顯實: To show that the three vehicles (triyāna) are not ultimately true but that all is included in the single vehicle (ekayāna); to show conventional truth for what it is and reveal the ultimate truth; to reject the tentative and establish the real; one of the three meanings of the word "tentative." 505

Glossary

exposing, signifying, awakening, and entering (realizing) 開示悟入: A phrase from the Lotus Sutra stating that the one great purpose of the Buddha in appearing in this world is to expose and signify the Buddha Dharma, thus helping sentient beings to become awakened to and enter or realize the Buddha Dharma.

external guardians 外護: People who care for a practitioner's external needs, as mentioned by Zhiyi with regard to practicing constantly walking samādhi. external obstacles 外障: Obstacles and hindrances that originate outside the mind. extract suffering and grant bliss 拔苦與樂: The compassionate activity of buddhas and bodhisattvas; lit., to remove or extract suffering and bestow pleasure or bliss. extreme offenses 邊罪 (Skt. pārājika): The most serious moral offenses that a monk can commit, resulting in expulsion from the sangha; there are four pārājikas for an adult monk: engaging in sexual intercourse, stealing, committing murder, and claiming to have attained a level of understanding that they have not yet attained. See also four serious offenses.

extreme views 邊見: The two extreme views of annihilationism, that the self and all else is extinguished at the time of death, and of eternalism, that the self exists forever. eye of wisdom 慧眼: One of the "five eyes"; philosophical acumen, insight into the truth; to perceive that all things are empty.

falling from the pinnacle 頂墮: The "pinnacle" or "summit" is the state where one is free from the afflictions of the triple world; "falling" means retrogression to a defiled level of consciousness; the term specifically refers to the rebirth in an evil destiny by a person who had previously attained the level of the four wholesome roots of the śrāvaka path.

far and near [to awakening] 遠近: These terms correspond to the "outer" 外 [far] and "inner" 内 [near] means for attaining awakening; "far" refers to the introductory practices of one who is still far from buddhahood, and "near" refers to the more advanced practices of one who is approaching the final goal. fellow practitioners 同行: As Zhiyi says: "You must have external protectors who, day and night, regulate your meals and are diligent and patient, like a mother caring for her children. Also, you must have excellent fellow practitioners of serious demeanor and firm discipline, who act like persons traveling together on a perilous road." fifty-two [bodhisattva] levels 五十二位: The stages through which a bodhisattva advances on the path to buddhahood: ten levels of faith, ten abodes, ten levels of practice, ten levels of merit transference, ten stages (bhūmis), the level equivalent to awakening, and the level of (supreme) sublime awakening. See also ten abodes; ten stages. final fruit 果頭: The final, ultimate goal of buddhahood, attained only by those who realize the Perfect Teaching, not those of the Tripiṭaka, Shared, and Distinct Teachings. 506

Glossary

fire-blood sword 火血刀: The three evil destinies of the realms of hell, beasts, and hungry ghosts.

first aspiration for awakening 初發心 (Skt. bodhicitta): To aspire for buddhahood; to arouse a mind that seeks awakening; in Tiantai, the first of the ten stages of abodes. See also aspiration for awakening.

first deeds 初業: The earliest or first actions taken on the path toward awakening. first stage of abodes 初住: The first of the ten bodhisattva stages of the ten abodes, the second group of ten stages in the fifty-two stages leading to buddhahood; the level of aspiration for awakening. See also fifty-two [bodhisattva] levels; ten abodes. five afflictions that bind one to the lower parts [of the three realms] 五下分結: The various afflictions that bind people to the lowest of the three realms of existence, the everyday realm of desires: greed or covetousness 欲貪, anger 瞋恚, the view that the body is substantially real 有身見, the view of attachment to precepts 戒禁取見, and doubt 疑.

five afflictions that bind one to the upper parts [of the three realms] 五上分結: The various afflictions that bind people to the higher of the three realms of existence, the realms of form and formlessness: covetousness for visible form 色貪, covetousness for no visible form 無色貪, restlessness 掉擧, pride 慢, and ignorance 無明. five aggregates 五陰 (Skt. pañca-skandha): the five groups of constituent elements that combine to form living beings: (physical) visible form 色 (rūpa), (mental) sensations 受 (vedanā), conceptions 想 (saṃjñā), volitions 行 (saṃskāra), and consciousness 識 (vijñāna).

Five Classics 五經: Important Chinese spiritual, literary, and historical works, the Book of Changes, the Book of History, the Book of Odes, the Book of Rites, and the Spring and Autumn Annals.

five collections of precepts 五部律: Vinaya collections associated with five of the traditional Indian schools, Theravāda, Mahīśāsaka, Dharmaguptaka, Sarvāstivāda, and Mūlasarvāstivāda.

five constant [virtues] 五常: The five virtues that all people should constantly strive to uphold: humaneness 仁, duty 義, propriety 禮, wisdom 智, and trust 信. five contemplations for putting the mind at rest 五停心觀: To put the mind at rest by means of compassion, counting one's breaths, meditating on conditioned co-arising, meditating on impurities, and being mindful of the Buddha; or five kinds of contemplation for putting an end to the five unwholesome attitudes: (1) contemplation of impurity 不淨觀, (2) contemplation of compassion 慈悲觀, (3) contemplation of causes and conditions 因緣觀, (4) mindfulness of the Buddha 念佛觀, and (5) counting one's breaths 數息觀.

five dull (obvious) afflictions 五鈍使: Lit., five "dull" passions; the obvious unwholesome mental states of covetousness, anger, ignorance, pride (arrogance), and doubt. 507

Glossary

five elements 五行: The classical Chinese teaching that all things are composed of the five basic elements of wood, fire, earth, metal, and water.

five eyes 五眼 or five kinds of eyesight or insight: The physical eye 肉眼, the divine eye 天眼, the eye of wisdom 慧眼, the Dharma eye 法眼, and the Buddha eye 佛眼. five fetters 五繋: Refers to "the five corpses" 五尸, the demons of desires that are conquered through the five types of contemplations of impurity; or the fetters of "the five limbs" 五處 (two arms, two legs, and the neck).

five flavors 五味: An analogy based on a passage in the Great Nirvana Sutra that compares the various teachings of the Buddha and the attainment of nirvana to the five progressive stages of the refinement of milk: (1) milk 乳, (2) cream 酪, (3) (raw) curds 生酥, (4) butter (or mature curds) 熟酥, and (5) ghee 醍醐; used in Tiantai as an analogy for the five periods in the development of the Buddha's teaching. The "five flavors" correspond respectively to the teachings of the Flower Garland Sutra; the Tripiṭaka (the Āgamas); the Vaipulya sutras; the Perfection of Wisdom sutras; and the Great Nirvana Sutra and Lotus Sutra.

fivefold Dharma body 五分法身: The five virtuous qualities of the Dharma body: keeping the precepts, concentration, wisdom, liberation, and the knowledge-insight of liberation; in Tiantai, the highest attainment by those of the Hinayana. fivefold repentance [in the six times] 五悔: The fivefold Tiantai ceremony for repenting offenses committed by and through the six senses or sense organs; the five kinds of confession practiced by those cultivating the lotus samādhi: (1) repentance of the offenses committed through the six senses 懺悔, which includes (a) universal confession and (b) specific confession; (2) petitioning the buddhas to remain in the world and preach the Dharma 勸請; (3) rejoicing in the good of others 隨喜; (4) transferring your own merit to others 回向; and (5) vowing to save or benefit all beings 發願. five forbearances 五忍: Five levels of forbearance (or patience, sometimes "recognition" 認) from overcoming [delusions] 伏忍, from attaining faith 信忍, from pliantly following the path 柔順忍, of realizing the nonarising of dharmas 無生法忍, and of quiescent extinction 寂滅忍.

five good roots (faculties) 五善根: The moral faculties of faith 信, diligence 精, mindfulness 念, concentration 定, and wisdom 慧; one of the categories of the thirty-seven steps on the path. See also thirty-seven steps on the path.

five heavenly realms of the nonreturner 五那含天: The state from which there is no more falling back into a state of ignorance; one of the twenty-five realms of existence; the fifth through ninth levels of the fourth dhyāna stage.

five heinous (grave) offenses 五逆: The five worst, most deadly offenses: (1) patricide, (2) matricide, (3) killing an arhat, (4) to cause a buddha to bleed, and (5) to cause a schism in the sangha.

508

Glossary

five hundred yojanas 五百由旬: A great distance that must be traveled to reach the final goal; from the parable of the conjured city in the Lotus Sutra. five impediments 五蓋: Mental states that inhibit progress to awakening and must be removed when preparing to cultivate Buddhist practice: covetous desires 貪欲, hateful anger 瞋恚, drowsiness and sleep 睡眠, restlessness and remorse 掉悔, and doubt 疑.

five impurities 五濁: The impurities of this current eon of mistaken views, passionate afflictions, sentient beings, and life span.

five levels of delusions 五住地惑: The delusions with which sentient beings in the triple world are afflicted: (1) mistaken views in the triple world 見一處住地惑, (2) obstacles to knowledge in the realm of desires 欲愛地惑, (3) obstacles to knowledge in the realm of form 色愛地惑, (4) obstacles to knowledge in the formless realm 有愛地惑, (5) fundamental ignorance 無明地惑.

five-limbed prostration 五體投地: Adopting a pose of prostration in which both elbows, both knees, and the crown of one's head all touch the floor.

five limbs of the precepts 五支戒: A list of types of precepts in the Great Nirvana Sutra: (1) the complete pure precepts that are the basic deeds of the bodhisattva, (2) the rest of the pure precepts of the retinue in front of and behind the Buddha, (3) the pure precepts that are the perception of all non-evil perceptions, (4) the pure precepts of mindfulness that are a maintenance of correct mindfulness, (5) the precepts of the supreme path that are a complete conversion.

five mistaken views 五見: (1) the mistaken view that the body is substantial, (2) extreme views, (3) deviant views, (4) attachment to mistaken views, and (5) excessive attachment to the precepts (lit., "morality and vows"). five objects [of sensory perception] 五塵: Lit., "five dusts"; objects one experiences as visible form, sound, odor, taste, and touch.

five parts [of the practice of dhyāna] 五分: Five aspects of progression or retreat in the practice of dhyāna meditation: (1) retreating 退分, (2) dwelling 住分, (3) progressing 進分, (4) accomplishing 逹分, and (5) "keeping (guarding)" 護分. five periods and eight teachings 五時八教: The Tiantai doctrinal classification scheme of five periods of teachings are (1) the Flower Garland Sutra, (2) the Āgamas (Deer Park period), (3) the Vaipulya sutras, (4) the Perfection of Wisdom sutras, and (5) the Great Nirvana Sutra and Lotus Sutra. The eight teachings are the "four methods of conversion" (sudden, gradual, secret, and variable) and the "four doctrines of conversion" (the Fourfold Teachings of Tripiṭaka, Shared, Distinct, and Perfect). See also Fourfold Teachings.

five powers 五力: Faith 信, diligence 精, mindfulness 念, concentration 定, and wisdom 慧; the five powers are one of the categories of the thirty-seven steps on the path. See also thirty-seven steps on the path.

509

Glossary

five practices 五行: Types of bodhisattva practices as explained in the Great Nirvana Sutra: (1) noble practice 聖行, the cultivation of precepts, meditation, and wisdom; (2) noble compassionate practice (noble conduct) 梵行, actions to relieve suffering and bring joy to sentient beings; (3) divine practices 天行, actions done in accordance with heavenly principles; (4) parental practices 嬰児行, to act with compassion, as a mother toward a child; and (5) the practice of disease 病行, to suffer pain and disease in the same manner as other sentient beings, for their benefit. five precepts 五戒 (Skt. pañca-śīla): Basic rules for moral living, abstaining from killing, stealing, engaging in illicit sex, lying, and ingesting intoxicating substances. five preliminary constituents [of meditation] 五支: In the Abhidharma tradition there are five constituents of meditation, which in Tiantai are considered preliminary constituents: (1) vitarka 覺, examination, a process of positioning, implying examination leading up to judgment and decision; (2) vicāra 觀, reflection, the steadily moving reflection, the quiet and serious consideration and study of that which has been brought into the circle of interest. These first two constituents are the cognitive aspect of the process of concentration, and are followed by (3) prīti 喜, joy, an agreeable sensation, and (4) sukha 安樂, bliss, which together are the emotive aspect that is never absent in any of our mental processes; and (5) cittāikāgratā 心一境性, singleminded concentration.

five preliminary grades of the disciple 五品弟子位: In the Tiantai scheme of the various stages on the path to buddhahood, the five lowest or preliminary levels of practice and attainment (in the Perfect Teaching) for a disciple of the Buddha: appropriate joy 随喜品, reading and reciting the sutras 読誦品, preaching the Dharma 説法品, preliminary practice of the six perfections while practicing contemplation 兼行六度品, and the proper practice of the six perfections 正行六度品; the level of a practitioner preceding the attainment of the ten stages of faith; the five stages of "outsider" practices; the level Zhiyi himself claimed to have attained in his life. five shades 五翳: The "five shades" that block the light of the sun or moon are smoke, clouds, dust, fog, and the asura Rāhu (the mythological figure who causes eclipses). five sharp afflictions 五利使: Subtle, "sharp" everyday unconscious passionate afflictions; the "five sharp afflictions" of passion (covetousness) 愛(貪), anger 瞋, arrogance 慢, ignorance 癡 or 無明, and doubt 疑. five stages of name and form 名色位: Five "stages" in the development of a human fetus, referring to the first five weeks in the womb.

five supplementary methods 行五法: The fifth category of the twenty-five means or preparations for contemplation; supplementary methods in preparing for contemplative practice: yearning (zeal), diligence, mindfulness, skillful discernment, and singlemindedness.

five supranormal powers (or abilities) 五神通: Supernatural abilities possessed by a buddha: (1) the ability to appear anywhere you wish 如意通 or 神足通, (2) the 510

Glossary

ability to see what ordinary people cannot see 天眼通, (3) the ability to hear sounds that others cannot hear 天耳通, (4) the ability to read other peoples' minds 他心通, and (5) the ability to perceive your own and others' past lives 宿命通. five types of impurity [of the human body] 五種不淨: (1) impurity of the place of birth 生處, (2) impurity of seeds 種子, (3) impurity of the nature of the body 自性, (4) impurity of the features of the body 自相, and (5) ultimate (final) 究竟 impurity (in death).

fixing [thoughts] on the Dharma realm as the object [of contemplation] 繫緣法界: A characteristic of the perfect and sudden cessation-and-contemplation; to contemplate reality itself as the object of one's attention; a phrase from the Teaching of Mañjuśrī used in the introduction to the Mohezhiguan, considered the "essence" of the Tiantai teachings.

fix your thoughts [on reality] and have them emerge spontaneously 繫念現前: A description of the function of cessation as a result of "stopping" delusions and passionate afflictions.

flourish and decay 榮枯: A Tiantai description of the four perverted views, that the world is permanent, blissful, has selfhood, and is pure, four each in Hinayana and Mahayana for a total of eight perverted views; Tiantai dogmatics teach "four kinds of flourishing" and "four kinds of decay" in addition to the traditional "four kinds of perverted views."

flower of reward 華報: The rewards received in this life from performing good deeds, in contrast to the "fruit," "results," or "recompense" received in future lives. formless realm 無色界: The realm of experience by one who has severed all desires and attachments to form but has still not experienced full awakening; the realm that has no form but consists of only the other four of the five aggregates. forty-one bodhisattva stages 四十一位: The forty-one bodhisattva stages of the ten abodes 十住, ten practices 十行, ten of merit-transference 十回向, ten bhūmi stages 十地, and nearly equivalent to awakening 等覺; Tiantai teaches that bodhisattvas from the initial stage (the first stage of ten abodes) to highest awakening should be called dharmakāya mahāsattvas 法身大士. See also ten abodes.

forty-two letters 四十二字: The forty-two letters of the Sanskrit or Siddham alphabet: A 阿, ra 羅, pa 波, ca 遮, na 那, la 邏, da 陀, ba 婆, ḍa 茶, ṣa 沙, va 和, ta 多, ya 夜, ṣṭa 咤, ka 迦, sa 婆, ma 磨, ga 伽, tha 他, ja 闇, śva 簸, dha 駄, śa 賖, kha 呟, kṣa 叉, sta 哆, jñā 若, rtha 拖, bha 婆, cha 車, sma 摩, hva 火, tsa 嗟, gha 伽, tḥa 咃, na 拏, pha 頗, ska 歌, ysa 醒, śca 遮, ṭa 咤, and ḍha 荼.

forty unique qualities [of a buddha] 四十不共法: While eighteen unique characteristics are more commonly listed, the Treatise on the Ten Stages gives forty, starting with being able to fly freely through the air and producing immeasurable transformations, and ending with the ten powers of a buddha and "unobstructed liberation." 511

Glossary

forward and reverse contemplation of twelvefold causes and conditions 逆順觀十二因緣: The contemplation of the twelve links of conditioned arising, both forward and backward, totaling twenty-four aspects.

four appropriate methods 四隨: The Buddha uses various methods to preach the Dharma, in accordance with the capabilities of sentient beings: (1) in accordance with their desires, (2) in accordance with what is appropriate, (3) in accordance with therapeutic reasons (e.g., healing diseases that need to be healed), and (4) in accordance with the truth.

four boundless demeanors (immeasurable states of mind) 四無量心: Four "immeasurable" mental attitudes or virtues: friendliness (kindness) (maitrī) 慈, to seek to bring pleasure to others; compassion (karuṇā) 悲, sharing in the suffering of others; joy (muditā) 喜, rejoicing in the happiness of others; and abandonment 捨 or equanimity (upekṣā) 等, to abandon all false discrimination and be free of all attachments, and thus face all things "equally" (dispassionately).

four [buddha] lands 四土: Four types of buddha lands are pure lands that the Buddha "creates," as taught in the Tiantai tradition: (1) the land of co-dwelling 凡聖同居土, where ordinary people and sages dwell together; (2) the land where skillful means remain 方便有餘土, the state of arhats and pratyekabuddhas who have severed the delusions of views and thoughts and have transcended rebirth in this triple world, yet are still a step away from the awakening of a buddha; (3) the land of true recompense without obstruction 實報無障礙土, the state of the bodhisattva who has realized the truth of the Middle Path; and (4) the land of perpetual quiescent light 常寂光土 (symbolic of the three virtuous qualities of the Dharma body buddha, liberation, and wisdom), the state of the Buddha who has no delusions and has perfectly realized the truth. four categories of oneness 四一: The four "unities" or "onenesses" are (1) the oneness of teaching 教一, that all teachings of the Buddha are ultimately noncontradictory and lead to the single goal of buddhahood; (2) the oneness of practice 行一, that true practice is ultimately one and for the single purpose of attaining buddhahood; (3) the oneness of persons 人一, that the Buddha is nondual and that all people will ultimately attain buddhahood; and (4) the oneness of reality 理一, that reality is one. four categories of passions 四住地: Synonymous with "deluded views and attitudes": (1) all mistaken views in the triple world; (2) all the deluded and mistaken thoughts and attitudes in the realm of desires, that is, passion for sensual pleasures; (3) all mistaken thoughts and attitudes in the realm of form, that is, passions for forms; and (4) all mistaken thoughts and attitudes in the formless realm, that is, passion for continued existence.

four concentrations of the formless realm [or on emptiness] 四無色定 (四空定): four levels of realization in the realm of formlessness: (1) the place of the inexhaustibility of emptiness 空無邊處, (2) the place of the inexhaustibility of consciousness 識無邊處, (3) the place of nonexistence 無所有處 (or "the lesser place" 少處 of neither consciousness nor no consciousness), and (4) the place of neither conceptions nor no 512

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conceptions 非想非非想處. Four types of practicing concentration on "formlessness": the emptiness of dharma marks 法相, nonexistence 無法, own-being 自法, and other-being 他法.

four constituents [of meditation] 四支: (1) The four constituents of the second dhyāna stage: inner purity, joy, bliss, and singlemindedness; (2) four preliminary or supplementary means of concentration taught in the Treatise on the Real. four continents 四州, 四天下: In Buddhist cosmology, the four continents in the cardinal directions, which in Tiantai are part of the twenty-five realms of existence: (1) Uttarakuru in the north, (2) Jambudvīpa in the south, (3) Pūrvavideha in the east, and (4) Aparagodānīya in the west.

four demonic forces 四魔: Four māras, demonic forces, both actual and metaphoric, that obstruct the cultivation of the Buddhist path: the demons of the skandhas 陰魔, the demons of passionate afflictions 煩惱魔, the demon of death 死魔, and the supernatural demons 天子魔.

four dhyāna stages 四禪(天): The four states of dhyāna meditation, part of the twenty-five states of existence; the four states that arise in the realm of form through the practice of dhyāna. The first dhyāna stage has the five constituents of examination (vitarka) 覺, reflection (vicāra) 觀, joy 喜, bliss 樂, and singlemindedness 一心. The second stage has the constituents of inner purity 内浄, joy, bliss, and singlemindedness. The third stage has the five constituents of equanimity or abandonment 捨, mindfulness 念, wisdom 慧, bliss, and singlemindedness. The fourth stage has the constituents of neither suffering nor bliss 不苦不樂, equanimity, mindfulness, and singlemindedness. four elements 四大: The four "great" elements that make up the world: earth, water, fire, and wind.

four evil destinies 四惡趣: The four evil realms, part of the twenty-five realms of existence, are the realms of hell 地獄, beasts 畜生, hungry ghosts 餓鬼, and asuras 修羅. See also twenty-five realms of existence.

four fearlessnesses 四無[所]畏 (四意止): A characteristic of a buddha; to be able to teach sentient beings fearlessly; to be endowed with four kinds of fearlessness: (1) fearlessness from knowing that you have attained supreme awakening, (2) fearlessness from knowing that you have exhausted all defiled outflows, (3) fearlessness from knowing that you have preached the Dharma concerning the obstacles to the path, and (4) fearlessness from knowing that you have preached the Dharma of the path to liberation.

fourfold motions [of the ordination ceremony] 白四羯磨: The motions or proposals at the beginning of the ordination ceremony for becoming a monastic, which involve stating one's intent and asking and receiving approval three times; the ceremony requires the presence of three ordaining masters and seven additional witnesses, all ordained monks.

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Fourfold Teachings 四敎: The four kinds of teaching taught by the Buddha, as given in the Tiantai doctrinal classification scheme: (1) the Tripiṭaka Teachings (Hinayana teachings, Āgama sutras); (2) the Shared Teachings (teachings such as emptiness, which are shared by both Mahayana and Hinayana); (3) the Distinct Teachings (teachings specifically Mahayana, taught only for bodhisattvas); and the Perfect Teaching (the highest teaching as revealed most fully in the Lotus Sutra). four forbearances 四忍: Four levels of "forbearance" (or sometimes "recognition" 認): forbearance from overcoming [delusions] 伏忍, forbearance from attaining faith 信忍, forbearance from pliantly following [the path] 柔順忍, and the forbearance of (realizing) the nonarising of dharmas 無生法忍; levels of attainment for those of the Distinct Teachings.

four fruits 四果: The path to arhatship, consisting of attaining "four fruits," the stages of stream-enterer (one who is just entering the path), once-returner (one with only one more rebirth), nonreturner (one with no more rebirths), and arhat. four gates 四門: Four ways of understanding reality or phenomena; a form of the tetralemma of four options with regard to existence: as existence or Being, naive realism; nonexistence or emptiness, nothingness, nihilism; as both existence and nonexistence or neither existence nor nonexistence; these "four gates" are also reflected in Zhiyi's doctrinal classification system of the Fourfold Teachings. See also Fourfold Teachings.

four good roots 四善根: For Sarvāstivādins, the preparatory practices for attaining arhatship: (1) "heat" 煖, to "warm up," to burn away the passions with the fire of wisdom, to contemplate the Four Noble Truths and cultivate its sixteen aspects; (2) the "summit," "peak," or "crossroads" 頂 between regressing to the previous stage or advancing to the next; where one perfects the good roots; (3) forbearance 忍, where one patiently accepts the truth of the Four Noble Truths, the stage before arhatship where merit is irreplaceably attained; and (4) "supreme in the mundane world" 世第一. In Tiantai, these are four early levels of attainment (beyond the five contemplations for putting the mind at rest, distinct states of mindfulness, and general states of mindfulness) for overcoming deluded views and attitudes in the Tripiṭaka Teachings. four inducements 四攝: Four methods used to induce people to convert to the Buddhist path: (1) "giving" (preaching) the Dharma and giving things that people need; (2) inducing people through "loving" words; (3) helping people through physical, verbal, or mental conduct; and (4) helping others by putting oneself in their position and being able to render aid through the affinity thus experienced. four interpretations of Four [Noble] Truths 四種四諦: Four ways of understanding the Four Noble Truths, as interpreted by Zhiyi, based on the Śrīmālādevī Sutra and the Great Nirvana Sutra and correlated with the Fourfold Teachings according to content and method; four levels of understanding the Four Noble Truths (1) as arising and perishing 生滅, (2) as neither arising nor perishing 無生滅, (3) as immeasurable 無量 (beyond conceptual understanding yet arising and perishing), and (4) as 514

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spontaneous 無作 (beyond conceptual understanding and neither arising nor perishing). These four levels of interpretation correspond, respectively, to the four categories of Tripiṭaka, Shared, Distinct, and Perfect Teachings. See also Fourfold Teachings. four methods of instruction 四悉檀 (Skt. siddhānta): Lit., "accomplishment"; four methods the Buddha uses to present the Dharma to his audience: worldly (世界, laukika-siddhānta), individual (各各為人, prātipauruṣika-siddhānta), therapeutic (對治, prātipākṣika-siddhānta), and supreme (第一義, paramārthika-siddhānta). four mindfulnesses 四念處觀: Four states of mindfulness; mindfulness concerning the four objects, to have insight into the true thusness of body, feelings, mind, and dharmas/phenomena; the first four practices of the thirty-seven steps on the path: Mindfulness of the physical body as impure, that sensations are ultimately painful and involve suffering, that thoughts are impermanent, and that phenomena (dharmas) are without substantial reality. See also thirty-seven steps on the path. Four Noble Truths 四[聖]諦: The fundamental Buddhist teaching: (1) the truth that everything in this life consists in suffering; (2) the truth that the cause of suffering is passionate attachments and delusions; (3) the truth that extinction of suffering is possible; and (4) the truth of the path to extinguish suffering, the eightfold path of right views, right thoughts, right words, right actions, right livelihood, right effort, right mindfulness, and right concentration.

four paths 四道: The four paths that lead to nirvana, as taught in the Abhidharma tradition: (1) the path of practice (also translated as "path of means"), wherein one severs afflictions by attaining the three levels of erudition and the four good roots; (2) the "unobstructed" path wherein one severs afflictions through the attainment of wisdom; (3) the path of liberation wherein one attains true wisdom beyond the previous level; and (4) the path of supreme progress wherein one progresses even further to attain the results of both meditation and wisdom. [four] peaceful practices (四)安樂行: A bodhisattva practice to disseminate the teachings of the Lotus Sutra for the purpose of peace and bliss, based on chapter 14 of the Lotus Sutra; also translated "comfortable conduct"; it involves (1) physical 身, (2) verbal 口, and (3) mental 意 practice to (4) realize the vow 誓願 to attain peace and bliss four phases of a thought 四運心: The four phases involved in the process of "thought": (1) previous to the thought 未念 (pre-thought, not-yet-thinking), (2) imminent thought 欲念 (about to give rise to a thought), (3) thought itself 正念 (thought proper), and (4) concluded thought 念已 (the completed thought). four proper activities 四威儀: The activities of going, stopping, sitting, and reclining; more specifically, to act properly or correctly in all of these actions. four proper endeavors 四正勤: Efforts (or "abandonments") for advancing on the path; part of the thirty-seven steps on the path: (1) producing a desire for the nonarising of evil that has not yet arisen; (2) producing a desire for extinguishing evil that has already arisen; (3) producing a desire for the arising of favorable good things that 515

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have not yet arisen; and (4) producing a desire for the duration, increase, non-loss, and fulfillment of favorable good things that have arisen. See also thirty-seven steps on the path.

four reliances 四依: (1) To rely on the Dharma (teaching) and not the person (teacher), (2) to rely on the meaning and not the letter, (3) to rely on the definitive meaning and not the indefinite meaning, and (4) to rely on wisdom and not on ordinary consciousness.

four samādhis 四種三昧: The fourfold Tiantai system for cultivating concentrated contemplation: constantly sitting samādhi, constantly walking samādhi, both walking and sitting (or "half-walking and half-sitting") samādhi, and neither walking nor sitting samādhi.

four serious offenses (or prohibitions) 四重 (罪, 禁) (Skt. pārājika): The four most serious offenses that can be committed by members of the sangha and which result in expulsion: depraved sexual activity, stealing, murder, and lying or being arrogant about one's own spiritual attainments. See also extreme offenses. four snakes 四蛇: An analogy for the four elements of earth, water, fire, and wind that make up the world.

four supranormal powers 四如意足: One of the categories of the thirty-seven steps on the path: (1) the power endowed with the forces of the concentration and exertion of the will, (2) the power endowed with the forces of the concentration and exertion of the mind, (3) the power endowed with the forces of the concentration and exertion of diligence, and (4) the power endowed with the forces of the concentration and exertion of discursive reasoning. See also thirty-seven steps on the path. four truths as arising and perishing 生滅四諦: The first of the four ways of understanding the Four Noble Truths that all phenomenal things truly arise and perish; to analyze and realize the cause and result and rise and fall of phenomenal existence through the four truths; the Four Noble Truths as understood by śrāvakas and followers of the Abhidharma, those of the Tripiṭaka Teachings. See also Fourfold Teachings; Four Noble Truths.

four truths as conditioned 有作四諦: In contrast to the deeper insight into the Four Noble Truths as uncreated, unconditioned, or "spontaneous."

four truths as immeasurable 無量四諦: One of the four types of the Four Noble Truths as interpreted by Zhiyi; the Four Noble Truths in their immeasurable aspects; for the causes and conditions of the Four Noble Truths to be immeasurable and beyond the understanding of śrāvakas and pratyekabuddhas; the understanding of the Four Noble Truths by bodhisattvas, those of the Distinct Teachings. See also Fourfold Teachings; Four Noble Truths.

four truths as nonarising [and nonperishing] 無生[無滅]四諦: The second of the four ways of understanding the Four Noble Truths according to Zhiyi; that causes and results, ignorance and awakening, are empty and there is no real arising nor 516

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extinguishing; the understanding of the Four Noble Truths in terms of emptiness by those of the Shared Teachings. See also Fourfold Teachings; Four Noble Truths. four truths as spontaneous 無作四諦: Lit., "uncreated"; the fourth of the four types of the Four Noble Truths as interpreted by Zhiyi; the realm of thusness, with no "action"; the Four Noble Truths as they reveal the true cause-and-result relationship of all things, the true aspect of the Middle Path; the understanding of the Four Noble Truths by those of the Perfect Teaching. See also Fourfold Teachings; Four Noble Truths. four types of attachments 四取: A categorization of the traditional one hundred and eight passionate attachments into four types: (1) the attachment of desire for things of the five senses; (2) the attachment of mistaken views; (3) the attachment of following false precepts; (4) the attachment of the self, to be attached to the self and the view that one has an ongoing self.

four types of deluded views 四見惑: Four ways of analyzing mistaken views in terms of the four possibilities of the tetralemma: (1) the individual fourfold views 單四見, (2) the multiple fourfold views 複四見, (3) the integrated or combined fourfold views 具足四見, and (4) the fourfold views that are beyond words 無言四見. four types of śrāvakas 四種声聞: A list of four types of śrāvakas from Vasubandhu's Treatise on the Lotus Sutra: (1) determined śrāvakas 決定声聞, śrāvakas who do not seek the Great Vehicle but are certain to attain the state of arhat; (2) śrāvakas of overweening arrogance 増上慢声聞; (3) śrāvakas who have retrogressed from the aspiration to awakening 退菩提心声聞; and (4) transformed śrāvakas 應化声聞, bodhisattvas and buddhas who have taken on the form of a śrāvaka as a "response" in order to save sentient beings.

four unexplainables 四不可説: The teaching, based on four of six propositions in the Great Nirvana Sutra, that the arising of dharmas, their nonarising, both, and neither, are all unexplainable and beyond conceptual understanding; these four positions correspond, respectively, to the Fourfold Teachings.

four universal vows [of a bodhisattva] 四弘誓願: The earliest reference to these four universal vows is in Zhiyi's Gradual Method for Practicing Meditation, and perhaps is his original formulation: (1) though sentient beings are unlimited, I vow to save them all 衆生無邊誓願度; (2) though passions are immeasurable, I vow to sever them all 煩惱無量誓願斷; (3) though dharmas are inexhaustible, I vow to master them all 法門無盡誓願知; (4) though the Buddhist path is supreme, I vow to perfect it 無上佛道誓願成.

four unobstructed eloquences (or wisdoms, understandings) 四無礙辯 (四無礙智, 四無礙解): The four eloquent methods of preaching the Dharma: (1) to be unobstructed with regard to the Dharma, (2) to be unobstructed with regard to the content and meaning of the Dharma teachings, (3) to be unobstructed with regard to words, and (4) to be unobstructed and eloquent in preaching the Dharma. four verbal faults 口四過: Lying, slander, harsh words, and frivolous speech. 517

Glossary

four warped (perverted) views 四顚倒: Mistaken views that the world is permanent, full of pleasure or bliss, has selfhood, and is pure, rather than it being transient, full of pain, lacking selfhood, and impure.

Fragrant City 香城: A buddha land (city) called All Fragrances (*Sarvagaṇḍha), the abode of the preaching Bodhisattva Dharmodgata, to which Sadāpralāpa ("Ever-weeping") makes his way at the cost of great effort in order to hear the Dharma. fulfilling cause 了因 [仏性]: (1) ratio cognoscendi; if "A" is the reason for realizing "B," then "A" is the ratio cognoscendi for "B"; (2) the cause for aspiring to buddhahood; in Tiantai, the function of prajñā-wisdom as one of the threefold qualities of buddhanature; the attainment of wisdom as the fulfilling cause of buddha-nature. fully realized (basic) meditative states 根本禪: The four basic dhyāna states of meditative concentration; according to the Abhidharma tradition these are meditative states in each of eight levels of the realm of form and the formless realm that consist of partially realized meditation (due to only suppressing the passionate afflictions), and fully realized meditation (which consists of also severing defilements) at the levels of the four dhyāna stages.

fundamental ignorance 無明惑: The most fundamental of the three categories of delusions that afflict human beings; the fundamental tendency toward ignorance that remains even after one has severed all the explicit and subtle (minute) delusions; the habitual tendencies that must be eradicated after all the "explicit" delusions and views are severed

garuḍa 金剛翅(槌) ("golden-winged bird"): A mythical bird in Indian legend, an extremely fierce and powerful birdlike creature that can devour dragons; also believed to be an incarnation of Mañjuśrī in the Buddhist tradition. gate of cessation, gate of contemplation, gate of counting the breath, gate of following after the breath, gate of purity, gate of reflection. See six sublime gates. general (inclusive) states of mindfulness 總相念處: The third Hinayana stage; after contemplating individually the impurities of the body, the suffering implicit in sensations, the impermanence of mind, and the emptiness of dharmas, to contemplate all of them together as impure, suffering, impermanent, and empty. general vows 總願: All-inclusive and universalistic vows, such as the well-known four universal vows of a bodhisattva; in contrast, "specific vows" are limited to a specific or distinct focus or situation, such as the forty-eight vows of Amitābha. ghee 醍醐: The essence of butter that rises to the top when butter is boiled and reduced; symbolic of a refined essence; the fifth of the "five flavors," an analogy used in Tiantai for the five periods in the development of the Buddha's teaching. See also five flavors.

giving the Dharma 法施: The gift of the Dharma; one of many types of "giving," the first of the six perfections. See also six perfections.

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Golden Mouth [a transmission by the Buddha] 金口[相承]: (1) The "golden" words, sermons, and prophesies of the Buddha; (2) the Tiantai lineage of twenty-four masters as listed in the preface of the Mohezhiguan.

good friend 善知識: In Tiantai there are three types of "good friends" or teachers: (1) one who provides for outer needs such as a supporter of the monastery, a provider of food, shelter, etc.; (2) a fellow practitioner; and (3) a teacher; in the Mohezhiguan, the "contemplative mind" is also considered a "good friend." gradual and successive cessation-and-contemplation 次第止觀: One of the three ways of practicing cessation-and-contemplation; to advance slowly or gradually from the shallow to the profound; the kind of practice taught by Zhiyi in his Gradual Method for Practicing Meditation.

gradual teachings 漸敎: Gradual, progressive teachings; to lead those of the Hinayana gradually to the deeper truth.

Great Sage of the Himalayas 雪山大士 (雪山童子): The Buddha in a former life, during which he practiced great austerities and led a pure life in the wild forests and valleys of the Himalaya mountains.

great trichiliocosm 三千大千世界: The universe; the billions of worlds that constitute the domain of the Buddha.

greed, anger, and delusion 貪瞋癡: The "three poisons"; three major categories of passions that are the opposite of, and obstacles to, awakening. habitual propensities of ignorance 無明習氣: The fundamental tendencies of human beings toward delusion and passionate attachment that remain even after one has removed or conquered the explicit passions.

hair of a tortoise and horns of a rabbit 龜毛兎角: Common Buddhist metaphors for mistaking something as having features that it does not really possess, such as a person having an eternal self or a phenomenon having independent existence. healthy person 健兒: There are two types of "healthy people": those who do not do evil and those who do evil but repent of it.

heavenly bodhisattvas 義天: "Righteous heavenly beings," a name for one of the four types of heavenly states; bodhisattvas who have advanced to and beyond the ten stages of abodes; the ten stages of abodes for those of the Distinct Teachings correspond to the ten bhūmi stages for those of the Shared Teachings. See also Fourfold Teachings; ten abodes.

heaven of Brahmā's host 梵輔天: The first "heaven" of the first dhyāna state in the realm of form, the lowest stage of concentrated absorption; the dwelling of the host of devas who serve Brahmā; Brahmā's ministers.

help through affinity (share activity) 同事: One of the four methods used to induce people to convert to the Buddhist path. See also four inducements. 519

Glossary

Hinayana 小乘: According to Tiantai, the smaller or inferior vehicle, in contrast to the Mahayana, the larger or Great Vehicle; a derogatory term for the "inferior" teachings prior to the Mahayana; the Tripiṭaka Teachings that posit the three vehicles, or ways, of the śrāvaka, pratyekabuddha, and bodhisattva, in contrast to the one single vehicle of the Mahayana.

horizontal and vertical 横竪: Zhiyi often uses these terms as an illustration of that which is beyond verbalization and conceptualization; "vertical" refers to a focus on integration, or the dimension that is beyond verbalization; "horizontal" refers to a discussion of meaning at similar levels or at the dimension of verbal discourse. See also neither vertical nor horizontal.

household duties 家業: The responsibilities transferred to the son by the wealthy father in the parable of the poor son in the Lotus Sutra; symbolic of the teachings of emptiness transferred to the śrāvakas by the Buddha in the prajñā period, the fourth of the five periods of Tiantai doctrinal classification. See also five periods and eight teachings.

humility and repentance 慚愧懺悔: The proper attitude with which to practice the Buddhist path.

identity in contemplative practice 觀行卽: The third level of the Six Identities; the level in which one meditates on the Buddha Dharma. See also Six Identities. identity in outer appearance 相似卽: The fourth level of the Six Identities; the level of realization when one begins to "resemble" the Buddha. See also Six Identities. identity in partial realization [of the truth] 分證[真]卽: The fifth level of the Six Identities; the level of realization when the three virtuous qualities are partially manifested. See also Six Identities. identity in principle 理卽: The first level of the Six Identities; the basic state of sentient beings, in which they are inherently endowed with the three virtuous qualities of the Dharma body, prajñā-wisdom, and liberation. See also Six Identities. identity of emptiness, the conventional, and the Middle 卽空卽假卽中 (simultaneously empty, conventionally existent, and the Middle): Reality as simultaneously empty of substantial existence yet having conventional existence; the identity, indivisibility, or integration of emptiness, conventionality, and the Middle Path. ignorance 無明: The "ordinary" state of sentient beings who have not attained wisdom or insight into the true nature of things as they are.

ignorant person (level of outsider) 外凡: (1) A common, ignorant person who is "outside" the realm of awakening; (2) a stage of practice where one must cultivate the five contemplations for putting the mind to rest; (3) in contrast to a low-level insider (a common ignorant person with some awareness of the truth, who is "in the know"), a common person who has no awareness of the truth at all; in Mahayana, one who has not even attained the stages of trust or faith.

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impediments [that obstruct wisdom] 蓋: That which "covers" or obstructs wisdom. The passions that inhibit progress to awakening, as in the five kinds of impediments that must be removed when preparing to cultivate Buddhist practice: (1) covetous desires 貪欲, (2) hateful anger 瞋恚, (3) drowsiness and sleep 睡眠, (4) restlessness and remorse 掉悔, and (5) doubt 疑.

in accordance with [both] feelings and wisdom 隨情智: The Buddha preaching according to the capacity of the listener while the content is directly that of his awakening. in accordance with feelings 隨情 or "in accordance with the thoughts of others" 隨他意: The Buddha preaching in accordance with the capacity or understanding of the listener; a form of skillful means.

in accordance with wisdom 隨智 or "in accordance with one's own thoughts" 隨自意: The Buddha preaching in accordance with his wisdom or his own thoughts and expounding directly on the content of his awakening; for thoughts and understanding to be skillful because the Buddha relies on his own thought and intent. incarnations 分身: "Divided bodies"; the manifestations of buddhas or bodhisattvas in this world.

incense from the seashore 海岸香: A kind of incense used for the practice of the vaipulya (repentance) samādhi; perhaps the same as the "candana of the near seashore" mentioned in the Lotus Sutra.

inchworm 屈歩蟲: An image for those who do not make much progress; those who can attain some movement but are not able to cultivate the practices of the path. incomplete teachings 半字敎: Lit., "half-letters," the incomplete teachings of the Hinayana; the letters of the Sanskrit alphabet that by themselves are "half-words"; though they form the basic foundation for verbal communication, it is only when they are conjoined to form full and complete words that meaning and communication is possible. inconceivable (beyond conceptual thought) 不可思議: Beyond conceptual understanding; a phrase often utilized by Zhiyi to express the ultimately inexpressible; that things in their real nature are beyond verbal and conceptual expression. increasing in the path and losing [further] rebirth 増道損生: A technical phrase in which "increasing in the path" refers to the gradual awakening of the wisdom of the Middle Path in the Perfect Teaching, from the first stage of abodes to the final fruit of buddhahood; "losing further rebirth" refers to the severance of ignorance and thus final deliverance from this samsaric world of transformations and rebirth. independent ignorance 獨頭無明: Ignorance that arises apart from or unrelated to the passions, in contrast to "related ignorance" that arises related to or tied up with the passions.

individual liberation 孤調解脱: "Only a solitary and individual liberation"; in Tiantai, a critical, negative term referring to the Hinayana nirvana, referring to "nirvana 521

Glossary

without remainder" when all physical and mental passions and residue have been extinguished; from a Mahayana perspective, this is an inferior, Hinayana concept; a euphemism for inferior, Hinayanistic awakening.

individual nature 性分: The individual or personal characteristics with which one is born; one of the three definitions of "nature" given in the exposition of nature as the second of the "ten suchlikes" in the Mohezhiguan; in terms of the threefold truth, this meaning corresponds to the conventional.

inexpressible [path] 無言説[道]: (1) the way that cannot be verbally expressed, (2) to practice silently, without speaking.

inferior faculties 下根: Refers to those with inferior capabilities, who have a difficult time understanding and practicing the Buddha Dharma.

inferior [historical] body of manifestation (or response) 劣應身: The physical, historical manifestation of the Buddha. The "inferior" body of the historical Buddha in contrast to his "superior" body of awakening; the body of the Buddha that appears to ordinary people as a response to their needs and capacities; in Tiantai this refers to the historical Buddha, six feet tall, with all the characteristics of a human body, plus the thirty-two major and eighty minor marks of a buddha. See also bodies [of the Buddha]. integrate thoughts with reality 一念法界: An expression of correct contemplation: to fix one's thoughts on the Dharma realm (dharmadhātu) as the object of contemplation and integrate thoughts with reality.

interinclusiveness of the ten realms 十界互具: The ten destinies from hell to buddhahood all interpenetrate each other, and all include the other nine. See also ten destinies. intermediate state 中陰 (中有): The intermediate state between death and rebirth in another form.

internal and external disciplinary codes 内外律: The "internal" precepts, concerning the mental aspect of upholding the precepts, and the "external" precepts, concerning the physical or actual upholding of the precepts; the "spirit" and "letter" of keeping the precepts.

joy of meditation 禪悅: The joy, ecstasy, or delight experienced through the practice of meditation.

joy of the Dharma 法喜: The joy experienced through realizing the Dharma teachings. just sitting 專坐: The practice to be done for the constantly sitting samādhi. kalaviṅka bird 迦陸頻伽鳥: A bird that lives in the Himalaya mountains, famous for its beautiful voice; an analogy for the mind of aspiration for awakening (bodhicitta). karma as an object [of contemplation] 業相境: The fourth of the ten objects of contemplation in the Mohezhiguan. See also ten objects of contemplation. 522

Glossary

Kātyāyana 迦旃延: One of the chief disciples of the Buddha, known as foremost in debating skills.

Kātyāyanīputra 迦旃延子: An Abhidharma master of the third century after the death of the Buddha and author of the Sarvāstivādin Jñānaprasthāna; not to be confused with Kātyāyana, a great disciple of the Buddha.

king of samādhis 王三昧: Another name for the contemplation of the Middle; as Zhiyi says, "this is called the 'king of samādhis' because it involves attaining the samādhi of the threefold truth, and all samādhis are included within it." knifelike wind 風刀: The forces that course through the body and cause the body to shake at the time of death.

know how much is sufficient 知足: The "principle of sufficiency"; to know how much is sufficient and to be satisfied with it.

land of perpetual quiescent light, land of true recompense without obstruction, land where ordinary people and sages dwell together, land where skillful means remain. See four [buddha] lands.

latter age 末代: A corrupt age long after the death of the Buddha when people are ignorant and have deep and heavy attachments, making it impossible for them to practice the Buddhist way

legalistic precepts 律儀戒: The precepts of prohibition, which deal with what actions to avoid or not perform.

letter "i" 伊字: The Siddham/Sanskrit letter "i," which consist of three strokes set in a triangular pattern. Zhiyi often used this image to illustrate the unity and diversity of threefold categories such as the threefold truth and the three virtuous qualities. limited distinctions 當分: In the Tiantai context, a term used in classifying and making distinctions concerning the contents of various scriptures; to interpret the Buddha's teachings from a limited point of view (such as the Tripiṭaka, Shared, and Distinct Teachings), in contrast to an overarching interpretation which involves transcending the provisional teachings and interpreting all other teachings in light of the sublime truth of the Lotus Sutra.

lion of resolute speed [samādhi] 師子奮迅[三昧]: A concentrated state realized by a buddha in which they can manifest great power and compassion toward sentient beings, like an invigorated lion; the Lotus Sutra speaks of "the Buddha's power to move with the resolute speed of a lion."

lion's lute 師子琴: A lute with strings made from sinews from the body of a lion; music played on this lute is superior to and overwhelms all other music; a simile for the words and teachings of the Buddha.

lion's roar 師子吼: Symbolic of great power and profundity, often used to represent the preaching of the Buddha Dharma.

523

Glossary

Lotus-Nirvana period 法華涅槃時: According to the Tiantai five periods and eight teachings classification system, this is the fifth and last period, in which the Buddha preached the Lotus Sutra and the Great Nirvana Sutra. See also five periods and eight teachings.

lotus samādhi 法華三昧: A method of contemplation based on the Lotus Sutra in which one singlemindedly contemplates the Dharma realm, having first undertaken ten ritual steps: (1) adorning and purifying the meditation chamber; (2) purifying the body; (3) making an offering of one's physical, verbal, and mental deeds; (4) petitioning the buddhas; (5) paying homage to the Buddha; (6) repenting the offenses of the six sense organs; (7) circumambulating the buddha image; (8) reciting the Lotus Sutra; (9) sitting in meditation; and (10) realizing the true aspect of reality. See also samādhi.

loving words 愛語: One of the four methods used to induce people to convert to the Buddhist path. See also four inducements.

low-level insider 内凡: A common person who has at least some vague notion of the truth; a Buddhist; in Hinayana, those at the stage of the four good roots; in Mahayana, those at the three stages of abodes, practice, and merit transference. luminous quiescence [of cessation-and-contemplation] 明静[止觀]: Cessation-and-contemplation as luminous quiescence; "contemplation" as clear insight and "cessation" as quiet serenity; the first four characters of the famous opening passage of the Mohezhiguan, "the luminous quiescence of cessation-and-contemplation was unknown in former ages."

mahā tanchi [dandara] dhāraṇī 摩訶袒持陀羅尼: The set of eighteen types of dhāraṇī spells given at the beginning of the Great and Broad Dhāraṇī Sutra; the "great dhāraṇī spells for overcoming evil and upholding the good" or "great dhāraṇī spells for subduing [the demon] Dandara (Dandala)." Explained by Zhiyi as "the great secret essence for inhibiting evil and sustaining good." See also dhāraṇī. Mahayana 大乘: Lit., "Great Vehicle," in contrast to the "inferior vehicle" (Hinayana); the supreme teaching of the Buddha, which holds that all beings are destined for buddhahood.

mallet and block 槌砧: "A hammer (mallet) and a fulling block" is an analogy for the relationship between the contemplator and that which is contemplated. manifestation (response body) [of the buddha] 應身[應佛]: The historical manifestation of the Buddha; the Buddha's appearance in his physical, historical form in response to the needs and capacities of sentient beings. Zhiyi distinguishes between the "inferior body" (Śākyamuni's physical body before his awakening) and the "superior" manifested body (the historical Buddha endowed with supranormal powers and marks). See also bodies [of the Buddha].

524

Glossary

Māra 魔羅: Capitalized, refers to the personification of evil desires and passions and the temptations of this world, called the Evil One; the destroyer, the tempter; māras are demonic forces that hinder contemplation. Zhiyi speaks of ten types: (1) the māra of the five skandhas 五陰魔, because of the covetous attachments of the skandhas; (2) the māra of passionate afflictions 煩惱魔, because of the stains of passionate afflictions; (3) the māra of karma, because it is able to obstruct the attainment of awakening; (4) the māra of the mind, because of self-conceit; (5) the māra of death 死魔, because it deprives one of life and the ability to continue practice; (6) the māra of heavenly beings 天魔, because one arouses haughtiness and debauchery; (7) the māra of losing one's good roots 失善根魔, because the mind is not repentant; (8) the māra of samādhi 三昧魔, because of attachments to "tastes" 味 (seemingly a pun on the Chinese characters 昧 and 味); (9) the māra of good friends 善知識魔, because through them one may arouse thoughts of attachment; (10) the māra of not knowing the awakening of the true Dharma 不知菩提正法魔, because one is unable to accomplish all of their vows. See also ten demonic forces. meaningless dispute 戲論 (Skt. prapañca): Vain speculation, pointless argument. means 方便: Skillful conventional means used to lead others to awakening; the Buddha's various means used to help others, one of the main themes of the Lotus Sutra; preparations or preliminary stages in Buddhist practice.

Medicine King 薬王: Bhaiṣajyarāja; a bodhisattva who, in the Lotus Sutra, burns his whole body in laying down his life as an offering to the Buddha, but then is reborn immediately in a buddha's pure land.

meditation itself as an object [of contemplation] 禪定境: The sixth of the ten objects of contemplation in the Mohezhiguan. See also ten objects of contemplation. mental factors [of cognition] 心數: The activity of the mind when it cognizes an object, including both "good" and "bad" thoughts such as greed, avarice, and so forth. Middle Path 中道: In Tiantai, the simultaneous, balanced, and complete realization of both emptiness and conventionality.

Middle Path of buddha-nature 佛性中道: One of the expressions of the highest level of understanding and attainment; the Middle Path of the Perfect Teaching; the Middle Path that is beyond dualistic extremes, not just a middle between two extremes. mind-born body 意生身: According to the Śrīmālādevī Sutra, there are three types of beings with a "mind-born body": arhats, pratyekabuddhas, and bodhisattvas, who belong to the realm beyond delusion; the level of the bodhisattva's involvement in the world that is undefiled and beyond conceptual understanding; the activity and existence of arhats, pratyekabuddhas, and bodhisattvas who are not of this samsaric world, who are involved with karmic deeds and passionate attachments but are pure and free of defilements such as delusions and passions.

525

Glossary

mindfulness of [external] marks just as they are 如相念: An aspect of being mindful of the Buddha Amitābha; a part of the constantly walking samādhi; to perceive phenomena as they truly are, empty yet conventionally existent. minor offenses 吉羅: A misdemeanor; the lightest class of offenses of the Buddhist precepts.

minor precepts 波逸提, 波夜提: Refers to "light" or "minor" offenses that can be absolved through confession or expiation.

minute delusions 塵沙惑: The more subtle delusions or tendencies that remain even after one has severed all the explicit delusions; the second of the three categories of delusions.

moment 須臾: A brief moment of time, equal to thirty shorter moments (Skt. lava); often equated with a kṣaṇa.

much hearing 多聞: Or "much learning," particularly about the Buddha Dharma; for one to have faith and proceed with practice based on having heard and learned about the Buddha Dharma.

mundane truth 俗諦 (Skt. saṃvṛti-satya): The way the world is viewed by those without a complete understanding of the truth. The conventional, provisional reality of this world. Also called "worldly truth," in contrast to "real truth." mutual arising [of the objects of contemplation] 互發: Ten ways for the ten objects of contemplation to arise: (1) in succession or randomly, (2) one by one or together, (3) all appear or only certain ones appear, (4) consciously or spontaneously, (5) clearly or not so clearly, (6) beneficially or harmfully, (7) easily or with difficulty, (8) remaining a long or short time, (9) appearing repeatedly or just once, (10) as three kinds of obstacles or four kinds of demonic distraction. See also ten objects of contemplation. name and form 名色: The totality of empirical experience, reflecting the Buddhist teaching that all of human experience is a composite of mental and physical elements (skandhas); short for the five aggregates, "visible form" being the first and "name" referring to the other four mental aggregates; the fourth link in the twelvefold chain of causes and conditions.

name of a single buddha 一佛名字: To chant the name of a single buddha as part of the practice of the constantly sitting samādhi; Zhiyi and the sutras he relies on for this practice do not identify the "single buddha," but tradition follows Amitābha. natural morality 性戒: Conduct that is good or bad in itself, whether or not it is defined in the Buddhist precepts, in contrast to "defined precepts," the precepts or moral behavior that have been explicitly defined by the Buddha or in the Buddhist texts. nature 種性 (Skt. gotra): "Seed," "nature," or "lineage"; one's inherent potential; sometimes refers to the specific potential to attain buddhahood. 526

Glossary

[negative (evil)] notions and perceptions [諸惡]覺觀 (Skt. vitarka-vicāra): The conceptual examination and reflection on objects that precedes or prepares one for deeper quietude and contemplation; discriminative thoughts; negative notions and perceptions, such as the distractions that arise during meditation; similar to the term "deluded views and attitudes" 見思惑.

neither Being nor nothingness 非有非無: A denial of both extremes of positing a substantial Being or nihilistic nothingness; an expression of the Middle Path. neither merged nor scattered 不合不散: A denial of both total unity or nonduality and total affirmation of distinctions; an expression of the Middle Path. neither two nor separate 無二無別: A denial of duality and the reality of distinctions; an expression of the Middle Path.

neither vertical nor horizontal 不縱不横: An image used by Zhiyi to describe the symmetry and unity of various threefold concepts, such as the threefold truth, the three virtues of a buddha, and the three bodies of the buddha. See also horizontal and vertical. neither walking nor sitting samādhi 非行非坐三昧: The fourth of the four samādhis; the cultivation of contemplation in any and all aspects of life by contemplating each thought as it arises in the mind; also called the "samādhi of awakened thoughts" and the "samādhi of following after one's own thoughts."

neutral transformations [without production] 無記化化: The immeasurable transformations brought about by a buddha for the sake of saving sentient beings; yet these transformations do not involve any substantial production, nor result in any karmic recompense.

nihility 虛無: Nothingness in a negative sense, in contrast to the "positive" sense of emptiness, as in "the three truths are not nothingness."

nimble horse 快馬: An image used to illustrate someone who has advanced or keen faculties and is able to quickly respond to spiritual instruction. The simile, from the Saṃyukta Āgama, speaks of four kinds of horses, those that respond (1) merely by seeing the shadow of the whip (the "nimble horse"), (2) by being struck lightly with the whip, (3) by receiving a substantial blow, and (4) by having their flesh pierced to the bone. The first type, the "nimble horse," is compared to one who realizes the truth of suffering and illness and acts accordingly by only hearing of the suffering of others; the second type responds upon actually seeing the suffering or death of others; the third type responds by seeing the suffering or death of one's kinsmen; and the fourth type responds only from their own physical suffering. See also shadow of the whip.

nine considerations [of decaying corpses] 九想: The practice of contemplating a corpse as it passes through nine stages of decay: (1) the corpse begins to bloat; (2) the corpse changes color to a bluish hue, blown by the wind and parched by the sun; (3) the corpse begins to fester, smell, and fall apart; (4) blood and rotten flesh flows out from the disintegrating corpse onto the ground; (5) the corpse rots further (and 527

Glossary

turns blue), turns to pus, and loses its original form; (6) birds and beasts come and peck and bite at the corpse; (7) the corpse is completely broken apart and scattered by birds; (8) the flesh is gone and all that is left are white bones; and (9) the bones are bleached in the sun, cremated, and return to dust. This contemplation practice is meant to help those who are overly attached to sensual desires. ninefold scriptures 九部法: A classification of the Buddhist scriptures into nine categories, of which there are various lists; the one given in the Lotus Sutra is: sutra, gāthā (verses), itivṛttaka (former matters), jātaka (former lives), abhuta (miracle tales, "things that have never been before"), nidāna (causes and conditions), aupamya (parables), geya (verses repeating the prose), and upadeśa (treatises); from the Mahayana perspective, this is an incomplete Hinayana canon.

nine gradual and successive concentrations 九次第定: The four levels of dhyāna meditative trance, the four meditations (concentrations) in the realm of formlessness 四無色定, and the final samadhic concentration wherein all feelings and conceptions are extinguished (nirodha-samāpatti) 滅盡定. nine levels 九品: A classification scheme of nine levels, stations, or stages; for example, three levels of superior, median, and inferior, each of which has three superior, median, and inferior levels.

nine liberations 九解脱: Nine of the thirty-four enlightened mental states that sever obstacles to true knowledge; nine levels of liberation corresponding to the nine levels of delusions: higher, median, and lower levels, each with higher, median, and lower levels.

nine nonobstructions 九無礙: Nine of the thirty-four enlightened mental states that sever obstacles to true knowledge: the nine levels of nonobstruction correspond to the nine levels of delusions, higher, median, and lower levels, each of which has higher, median, and lower levels.

nine types of great dhyāna meditation 九種大禪: (1) The dhyāna of self-nature, ways of cultivating singlemindedness; another name for śamatha-vipaśyanā ("cessationand-contemplation"). (2) The universal dhyāna of two types, worldly and transworldly, each of these in turn has three types: the bliss from manifesting the Dharma, arousing the virtues of samadhic concentration, and benefiting sentient beings. (3) The difficult dhyāna, also of three types: the difficulty of abandoning dhyāna and being reborn in the realm of desires, the difficulty of becoming endowed with all virtuous qualities in excess of those of the two vehicles, and the difficulty of attaining awakening by relying on dhyāna. (4) All categories of dhyāna, the four dhyāna meditative trances. (5) The dhyāna of good people, which includes five types, i.e., the four boundless demeanors plus not being attached to samadhic concentration. (6) The dhyāna of all practices, which includes thirteen types. (7) The dhyāna of removing passionate defilements, which includes eight subtypes. (8) The dhyāna of this realm and the other realm, which includes nine subtypes. (9) The dhyāna of being free or separated from mistaken views, which includes ten subtypes. 528

Glossary

nine types of passionate afflictions 九種煩惱: Nine types of afflictions that delude the human body and mind: (1) the affliction of covetous desire; (2) the affliction of anger; (3) the afflictions of ignorance and stupidity; (4) the afflictions of covetous desire, anger, and ignorance together; (5) the afflictions that are the dwelling of ignorance; (6) the afflictions that can be extinguished directly through insight into the Four Noble Truths; (7) the afflictions that can be extinguished directly through the path of cultivation; (8) the afflictions of the impure stages; and (9) the afflictions of the pure stages. Nirgrantha 尼犍[道]: The Jains, originally one of the traditional six non-Buddhist religious schools contemporaneous with Śākyamuni; in the Mohezhiguan this is used as a generic term for all non-Buddhist teachings or sects that do provide a certain degree of worldly wisdom and religious attainment.

Noble One 聖人: A "noble person," one who has attained awakening; one of the titles of the Buddha.

noble womb 聖胎: A term for the bodhisattva stages of the ten abodes, the ten levels of practice, and the ten levels of merit transference, because they are the "womb" from which buddhahood is born.

no more backsliding 跋致: Nonretrogression; once bodhisattvas reach a certain level of attainment they are no longer in danger of falling back to a lower level and losing their attainments.

nonconceptual heavenly realm 無想天: The state attained through cultivation of contemplation of "no thought"; tīrthikas (non-Buddhists) see this as final nirvana; one of the "twenty-five realms of existence" in Tiantai cosmology; the fourth realm of the nine levels in the fourth dhyāna stage.

nondual and not distinct 不二不別 (無二無別): "Neither two nor separate"; the relationship between phenomena and ultimate reality, between the mundane and the ideal, samsara and nirvana.

nonpropelling karma 不動業 (不動行): "Neutral" karma or action that brings about neither good nor evil results.

no one attains buddhahood 果頭無人: The idea that those of the Tripiṭaka, Shared, and Distinct teachings advance to a certain level of attainment, but there are none who reach the final fruit of buddhahood unless they "advance" or "upgrade" to the Perfect Teaching. See also Fourfold Teachings.

no outflows [of passions] 無漏: The undefiled states wherein one no longer suffers from any outflows of passionate afflictions, the opposite of 有漏, to have outflows of passionate afflictions.

not a single color nor scent that is not the Middle Path 一色一香無非中道: The idea that all things, without exception, are mutually interconnected and participate in ultimate reality; a central phrase in the introduction to the Mohezhiguan that is considered the essence of Tiantai teachings.

529

Glossary

nothing more to learn 無學[道]: An arhat; one who has nothing more to study, practice, or learn.

obstacle of passionate afflictions 煩惱障: The attachments and delusions that obstruct the attainment of awakening.

ocean of samsara 苦輪海: The cyclic existence of birth and death in a world of suffering, which is as vast as the ocean and difficult to cross over.

offering of physical, verbal, and mental deeds 三業供養: One of the ten items involved in the practice of the lotus samādhi.

omniscience 一切智: Lit., "all-wisdom," one of the "three wisdoms"; in terms of the threefold truth, this is the wisdom of realizing emptiness.

one great deed (purpose, matter) 一大事: The teaching of the Lotus Sutra that the Buddha appears in this world for one great purpose: to reveal the way to buddhahood for all beings.

one hundred and eight samādhis 百八三昧: Types of samadhis enumerated in the Perfection of Wisdom in 25,000 Lines and explained in detail in the Great Treatise; usually referred to along with the eighteen kinds of emptiness. oneness of persons 人一: The teaching that those of the three vehicles ultimately belong to the One Vehicle and are all destined for buddhahood. See also One Vehicle. oneness of practice 行一: The teaching that all practices lead to the one goal of buddhahood; ultimately, the practices of the three vehicles are included in the One Vehicle. See also One Vehicle.

oneness of reality 理一: The ultimate teaching that reality is integrated and one. See also one real truth.

oneness of teaching 敎一: The final teaching of the Buddha of the One Vehicle and that there are not three vehicles; ultimately the teachings of the Buddha are one and noncontradictory. See also One Vehicle.

one real truth 一實: The truth that is realized at the level of the Perfect Teaching; the one truth realized by the Buddha; that truth is one single reality. See also oneness of reality.

One Vehicle 一乘 (Skt. ekayāna): The teaching of the Lotus Sutra that all beings are destined for the single goal of buddhahood; that there is only one vehicle, not three vehicles, to attain awakening.

ordinary feelings 凡情: The mind and feelings of ordinary, unenlightened people. ostracism 擯治: Excommunication, expulsion from the sangha of monks who commit offenses against the precepts, which can be either permanent or temporary; the latter allows the offender to rejoin the sangha after proper repentance. There are three forms: temporary expulsion, enforced silence, and permanent expulsion. 530

Glossary

outcast 旃陀羅 (Skt. caṇḍāla) A derogatory term for outcast people, those who are considered below and not part of the Indian four-caste system of social class. overweening pride as an object [of contemplation] 増上慢境: The eighth of the ten objects of contemplation; not expounded in the Mohezhiguan, which ends at the seventh object. See also ten objects of contemplation.

panacea 阿伽陀藥 (Skt. agada): A medicine that incorporates the efficacy of all medicines; the agada ("no-disease") medicine is often mentioned in the Flower Garland Sutra as a simile for the wisdom of awakening that cures all passionate defilements. parable of the poor (prodigal) son 窮子喩: The story of the "poor son" in chapter four of the Lotus Sutra, in which a father uses skillful means to gradually train his formerly long-lost son to be ready and worthy to take over his fortune. parable of the three carts 三車喩: In a well-known parable from the third chapter of the Lotus Sutra, a father offers three carts to his children to entice them to leave a burning house; the three carts represent the three vehicles of śrāvakas, pratyekabuddhas, and bodhisattvas. passionate afflictions are [indivisible from] awakening 煩惱卽菩提: The identity, indivisibility, or inseparability of the passionate afflictions of ordinary sentient beings and the wisdom of the Buddha; an expression of the inseparability or unity of opposites. passionate afflictions as the object [of contemplation] 煩惱境: The second of the ten objects of contemplation in the Mohezhiguan. See also ten objects of contemplation. path of cultivation 修道 (Skt. bhāvanā-mārga): The second stage of the śrāvaka disciple, who reflects again on the insight into the Four Noble Truths attained at the first stage of insight (darśana-mārga); the latter stages of one more rebirth and no more rebirths.

paying homage to the buddha(s) 禮佛: One of the ten items involved in the practice of the lotus samādhi..

penetrate and obstruct 通塞: (1) The theme of the fifth of ten modes of contemplation; to contemplate and know what penetrates (assists in, is conducive to) and what obstructs attainment of the path; implies "penetrating through" or overcoming obstacles to advance and realize the Middle Path. (2) A phrase from the parable of the conjured city in the Lotus Sutra.

perennial wisdom 常智: The "enduring, constant wisdom" of the Buddha; in Tiantai, the wisdom of the threefold truth in contrast with merely the principle of the threefold truth.

perfect and sudden [immediate] cessation-and-contemplation 圓頓止觀: One of the three ways of practicing cessation-and-contemplation, the most superior way of practice; to attain realization directly, immediately, and completely; the type of practice taught by Zhiyi in the Mohezhiguan.

531

Glossary

perfect awareness of the threefold truth 圓覺三諦: To have a full and complete awareness of the threefold truth of emptiness, conventionality, and the Middle; the threefold truth of perfect awakening.

perfect capability 圓機: The capacity to understand the full, complete, and perfect truth. perfect contemplation 圓觀: The supreme method of practice in Tiantai; perfect insight; contemplation of the perfect teachings of reality as the threefold truth. perfect faith 圓信: Conviction or belief in the Perfect Teaching, the simultaneous identity of emptiness, the conventional, and the Middle.

perfect in establishing sentient beings 圓建立衆生: One of the attributes of the Perfect Teaching; accomplishment of establishing sentient beings in the path of awakening; to help beings realize the perfect threefold truth.

perfect in overcoming 圓伏: One of the attributes of the Perfect Teaching; accomplishment of overcoming all passions; to destroy the distinctions between the three kinds of delusion—the obstacles of mistaken views and to knowledge, the delusions as numerous as the particles in the universe, and the delusions of fundamental ignorance—and thus to simultaneously overcome these three kinds of delusions. perfect in sufficiency 圓足: One of the four aspects of the Perfect Teaching; perfect sufficiency in the interpenetration of all phenomena.

perfect in the adornment of mastery 圓自在荘嚴: One of the attributes of the Perfect Teaching; the spontaneously perfect and complete mastery or freedom with which the Buddha is endowed.

Perfection of Wisdom (teachings, class of texts): Early Mahayana teachings and texts that focus on prajñā-wisdom, the sixth of the six perfections; the most quoted text in Zhiyi's work is the Perfection of Wisdom in 25,000 Lines. See also six perfections. perfect levels (of attainment) 圓位: One of the attributes of the Perfect Teaching; to reach the highest, perfect level of attainment; to perfect the stages of attainment; for all levels or stages to be attained in one level or stage of attainment. perfectly complete 圓滿: (1) Full, complete, fulfilled, perfected; (2) in Tiantai, one of the aspects of the Perfect Teaching; perfect in completion or fulfillment. perfectly integrated threefold truth 圓融三諦: The realization of the Middle Path as the simultaneous affirmation of and correct insight into both emptiness and conventionality, in contrast to the distinct characteristics of the three truths and a progressive realization or insight into them.

perfectly sublime 圓妙: One of the interpretations of the word "perfect," as in the highest, perfect teaching; realization of the inconceivability (beyond conceptual thought) of the unity of the threefold truth.

perfect one's capacity and experience the Buddha 成機感佛: To accomplish the capacity for awakening, and thus provide the opportunity to experience the "response" (grace) of the Buddha, who has "bent down" and "descended" to our level in order to save us. 532

Glossary

perfect person 圓人: One who practices the Perfect Teaching.

perfect practice 圓行: One of the attributes of the Perfect Teaching; the practice of the perfect teachings and the perfect and sudden (or immediate) cessation-and-contemplation; for one practice to include all practices. perfect realization 圓證: Perfect realization of the Buddha Dharma; used in the Mohezhiguan to describe Huisi, Zhiyi's teacher. perfect severance 圓斷: One of the attributes of the Perfect Teaching; accomplishment of the severance of all delusion, obstacles; the simultaneous severance of the three types of delusions of views or thought, which are as innumerable as motes of dust, and ignorance.

Perfect Teaching 圓敎: The complete and perfect teaching that includes the essential truth of both Hinayana and Mahayana; the direct and complete teaching of the Buddha Dharma; the fourth of the Fourfold Teachings in Tiantai doctrinal classification. See also Fourfold Teachings.

perpetual (objective) realm 常境: The "ongoing realm" of the flow of causes and conditions which neither arises nor passes away, and is the object of the buddhas' universal wisdom; in Tiantai identified with the principle of the threefold truth in contrast to the wisdom of the threefold truth.

perversions of the mind, of conceptualization, and of mistaken views 心想見倒: The totality of mistaken or perverted cognitive actions: mental perversions, conceptual perversions, and perversions that consist of mistaken views. perverted views [四]顚倒: Views that are the opposite, or perversion of, correct views; the four perverted views are that the world is permanent, blissful, has selfhood, and is pure (nitya-sukha-ātma-śuci).

petitioning the buddha(s) 請佛: One of the ten items involved in the practice of the lotus samādhi.

place of awakening 道場 (Skt. bodhimaṇḍa): Lit., the place, or "seat," where the Buddha realized awakening; by extension, a meditation hall or a place of practice, the "meditation chamber"; metaphorically, the "place" and time where one attains buddhahood.

practice based on Dharma [meditation] 法行: Practice that has its basis in one's own experience of meditation, contrasted with "practice based on faith." practice based on faith 信行: Practice that has its basis in faith or trust in the teachings that one hears and learns from those who have mastered the Dharma; contrasted with "practice based on Dharma [meditation]."

practice for oneself and to save others 自行化他: To practice the Buddhist path oneself and simultaneously benefit, lead, and transform others.

533

Glossary

practice founded on doctrine 依敎修行: Practice that has its basis in sound doctrine or teachings.

practice of (experiential) practice 行行: In the Tiantai context, used in contrast with "practice of (intellectual) wisdom."

practice of faith and understanding 信解行: A combination of faith and understanding; a superior understanding of the Dharma on the basis of faith in it; to believe, trust, and understand. Also the title of the fourth chapter of the Lotus Sutra, which contains the parable of the lost impoverished son.

practice of (intellectual) wisdom 慧行: Used in contrast with "practice of (experiential) practice."

practice without features 無相安樂行: In contrast to "practice with features," this practice is not restricted to predefined time limits or specific formal rituals. practice with (phenomenal) features 有相安樂行: Practices involving well-defined activities such as cleaning, worship, recitation, formal repentance ceremonies, and so forth, over a period of three weeks.

Prajñā period 般若時: The fourth of the five periods in the Tiantai doctrinal classification scheme; the period in which the Buddha preached the Perfection of Wisdom sutras for twenty-two years. See also five periods and eight teachings; Perfection of Wisdom. pratyekabuddha 緣覺佛: A "solitary" buddha; one who attains awakening without the benefit of hearing the Buddha's teachings and thus has only middling wisdom and insight, and who does not teach others; also, "one who is awakened concerning conditions," based on direct insight into conditioned arising. precepts accompanied by both concentration and the path 戒定道共: In the Tiantai scheme, the ideal of "upholding of the precepts" goes beyond the "precepts that accompany realizing the path," which is the highest of the three kinds of monastic discipline in Abhidharma theory; in line with the Tiantai threefold structure, the ideal upholding of the precepts is the Middle Path that includes both the spontaneous upholding of the precepts through attainment of dhyanic concentration (the aspect of cessation and emptiness), and the spontaneous upholding of the precepts that accompany attainment of the path (the aspect of insight/contemplation/wisdom and reaffirmation of the conventional).

precepts that accompany [attainment of] the path 道共戒: The highest of the three kinds of monastic discipline in Abhidharma theory; within the Hinayana this pertains only to saints, being a consequence of their undefiled meditation in the realms of form and formlessness; the attainment of both severing the passionate defilements and reaching the state of "no outflows" of passions, and attaining the even higher achievement of insight or wisdom.

precepts that accompany samadhic concentration 定共戒: The upholding of the precepts that comes spontaneously upon realizing samadhic concentration. 534

Glossary

pre-dhyāna preparations [of incompletely attained concentration] 未至[到地]定, 未到定: Preliminary dhyāna meditation practices where one has not yet entered into the four dhyāna stages proper; preparations for attaining the first dhyāna state. prediction (of awakening) 授記: For a buddha to promise, predict, or prophesize that one will eventually attain buddhahood.

preliminary inducements 弄引: To cultivate means such as repentance of the offenses of the six senses as preliminary inducements to realize awakening; an aspect of "practice with features," in contrast to "practice without features." preparing the five conditions 具五緣: The first category of the twenty-five means or preparations for contemplation: upholding the precepts and leading a pure life, preparing the minimum needs of food and clothing, dwelling in a quiet and secluded place, putting an end to mundane duties, and approaching a "good friend." Prince Dharma Ability 法才王子: A figure who appears in the Sutra of the Bodhisattva's Necklace as an example of one who retrogresses from a high stage of attainment; some sources identify this figure with Śāriputra.

prohibitory precepts 禁戒: The precepts concerning that which is prohibited, in contrast to the positive virtues of the good deeds that one should do. public confession and repentance 披陣懺悔: Part of the ritual in the liturgical repentance for petitioning Avalokiteśvara.

public repentance 對首懺悔: For a monk to repent and receive remission for a misdeed or breaking of the precepts.; the repentance is done openly in the presence of one to four fellow monks.

pure and cool pond 淸涼池: A simile for ultimate wisdom and awakening, which is "like a pure and cool pond on a hot day."

purifying the six senses 六根清淨: For the six sense organs to be perfectly pure; to be able to sense all things correctly and perfectly; in Tiantai, the results gained in the stages of faith.

purify the body 淨身: One of the ten items involved in the practice of the lotus samādhi. realizing the (true) aspect (of reality) 證相: The last of the ten items involved in the practice of the lotus samādhi; to contemplate and realize (or attest to) the true aspect of reality just as it is.

realm of desires 欲界: The world of desire; part of the triple world, including the realms of form and formlessness.

realm of form 色界: The realm experienced by one in this world who has severed all desires but still experiences the world as having visible form; part of the triple world, which also includes the realms of desire and formlessness. 535

Glossary

real truth 眞諦 (Skt. paramārtha-satya): Ultimate truth, the way things truly are, in contrast to worldly, conventional, or mundane truth; also called the "truth of supreme meaning."

rebirth by transformation 變易生死: The rebirth through transformation of one who has severed all delusions, in contrast to the "ordinary" birth and death of people in ("constituent") samsara.

receiving donations through an intermediary 説淨: Lit. "instructions in purity"; when monks receive gifts of clothing, almsbowls, money, food, etc., they must first give it away to someone who will manage the goods in their stead, in order to maintain "purity" unhampered by mundane concerns; the literal term "instructions in purity" comes from the ritual that was developed for such activity, which involved an explanation of the pure life.

recite the sutra(s) 誦經: One of the ten items involved in the practice of the lotus samādhi; in this case reciting the Lotus Sutra.

red-colored samādhi 赤色三昧: The fourteenth of the twenty-five samadhic concentrations, during which one transcends the six heavenly realms of desire. reflect on, illumine, and contemplate thoroughly 反照觀察: Or "turn back to reflect upon and discern thoroughly"; in this concise phrase Zhiyi summarizes the process of contemplation called "the samādhi of being fully aware of one's thoughts." reflection on the fact that in all the world there is no reason to be happy 一切世間不可樂想: One of a series of ten types of "reflections" or methods of contemplation on (1) impermanence, (2) suffering, (3) the lack of a permanent self, (4) the impurity of food, (5) the fact that in all the world there is no reason to be happy, (6) death, (7) impurity, (8) severance [of passionate delusions], (9) separation from desires, and (10) extinction [of afflictions].

regulate five matters 調五事: The fourth category of the twenty-five means or preparations for contemplation, to regulate one's life with regard to diet, sleep, the body, breath, and the mind.

rejecting the five impediments 棄五蓋: The third category of the twenty-five means or preparations for contemplation, to reject the impediments to awakening of greed, anger, lethargy, shame, and doubt.

related ignorance 相應無明: "Together, related, bound, associated"; ignorance that is related to or tied up with the passions, in contrast to ignorance that is "independent" of the passions.

relative 相待: Zhiyi uses this term to refer to a sense of something in contrast to or with respect to a comparable or opposite item; the term "absolute" 絶待 is used to indicate its intrinsic meaning without regard to or in contrast to something else. 536

Glossary

renouncing the five sensual desires 呵(訶)五欲: The second category of the twenty-five means or preparations for contemplation, to restrain or control the desires of visible form, sound, scent, taste, and touch.

repentance in deed 事懺: The actual performance of confession or repenting one's offenses, in contrast to "repentance in principle." The ceremonial performance of praises, worship, chanting of sutras, and so forth involved in ritual repentance. repentance in principle 理懺: Repentance based on insight into the true nature of things; a method for contemplating the true nature of reality; the principle underlying true repentance, in contrast to the actual performance of repentance or "repentance in deed"; repenting one's inadequacies or failures while contemplating the ultimate truth or reality.

repentance without features 無相懺悔: Repentance that involves realizing the emptiness of all things.

repenting (the offenses) of the six senses 六根懺悔: One of the ten items involved in the practice of the lotus samādhi.

repetitive (habitual) cause 習因 and repetitive (habitual) result 習果: That which causes a result similar to itself, such as good thoughts causing more good thoughts, and a result that is the same as its cause, such as an evil thought resulting from prior evil thoughts.

responding to objects as conditions arise 歷緣對境: The method of contemplation whereby one contemplates each thought or experience as it arises. resultant reward (or recompense) 果報: The karmic recompense or reward that comes as a result of good deeds; more specifically, the final reward of buddhahood. retributive cause 報因: "Causal recompense"; the type of rebirth or recompense that one experiences through the causes from past deeds.

retributive result 報果: Or resultant recompense; the type of rebirth or recompense that one experiences as a result of past deeds.

reward body of enjoyment 他受用報身: The body of a buddha that is a reward or recompense for attaining awakening; one aspect of the three bodies of the Buddha. See also bodies [of the Buddha].

right concentration 正受: Lit., to "accept" or "experience" the "right" or "proper" concentration; an older translation of samādhi. rootless faith 無根信: Faith "without roots" does not imply invalid or baseless faith but refers to receiving faith from or through the power or grace of the Buddha and not based on one's own deeds or power; that those "without roots" in their own deeds or attitudes, such as taking refuge in and honoring the Three Treasures, give rise to faith in the Buddha. See also Three Treasures.

537

Glossary

Sadāprarudita 常啼[菩薩]: "One who constantly weeps," a figure from the Perfection of Wisdom in 25,000 Lines known for his diligence in seeking the perfection of wisdom. See also Perfection of Wisdom.

Sāgara 娑伽羅: One of the eight great dragon kings, known for the power to bring about rain.

samādhi 三昧: According to Zhiyi's gloss, the Buddhist practice of controlling 調, rectifying 直, and stabilizing (concentrating) 定 the mind or your thoughts, and the state of concentration that is thereby attained.

samādhi of awakened thoughts 覺意三昧: "Being aware of one's thoughts"; a state of concentration wherein one is perfectly conscious and fully aware of all the tendencies of the mind and each thought as it arises; another name for the neither walking nor sitting samādhi.

samādhi of buddhas standing 佛立三昧: Another name for the samādhi of direct encounter (pratyutpannā), or the constantly walking samādhi, so called because its practice allows one to see the present buddhas of the ten directions standing in front of them. samādhi of contemplating the Buddha 念佛三昧: The practice and state of concentration attained by contemplating ("keeping in mind") the Buddha and his attributes; to contemplate Amitābha Buddha while chanting his name.

samādhi of following one's own thoughts 隨自意三昧: The practice of concentrating on each thought as it arises in the mind; another name for the neither walking nor sitting samādhi.

samsara is (indivisible from) nirvana 生死卽涅槃: The indivisibility, inseparability, or unity of this world and the perfected realm of the Buddha. scholars of the Dilun 地[論]師: Scholars who specialized in the study and exposition of the Treatise on the Ten Stages (Daśābhūmika-vibhāṣā-śāstra, T. 1521). scholars of the Shelun 攝[論]師: Scholars who specialized in the study and exposition of the Summary of the Great Vehicle (Mahāyāna-saṃgraha, T. 1593). secluded (forest) monastery 蘭若, 伽藍: The third of three places that are suitable for the practice of meditation and cessation-and-contemplation. secret teaching 祕密敎: Certain members of an audience receive a secret meaning from the Buddha's teaching when he is addressing a large assembly; a category emphasized more in later Tiantai writings than in Zhiyi's works. secret treasury (of the Dharma) 祕密藏: The wealth of the Dharma and teaching concerning it, which are "hidden" and unknown to ordinary, ignorant people; the "shelter" where one dwells in the truth; to know that nirvana completely includes the three virtuous qualities of liberation, wisdom, and the Dharma body. 538

Glossary

seeds of the Tathāgata 如來種: The "family," "lineage," or seeds of the Tathāgata; in the Vimalakīrti Sutra, the idea that this defiled world is the place where the Tathāgata grows and appears, as flowers bloom in mud; hence, "the passions are the family/ seeds of the Tathāgata" and, as Zhiyi says, "flowers grow in well-fertilized soil." seek what is above and save those that are below 上求下化 (上求佛道下化衆生): "Seeking what is above" refers to one's own quest for awakening, and "saving those that are below" refers to the bodhisattva's compassionate activity in seeking to save others.

self, others, together, or separately 自他共離: A form of the tetralemma; a thought arises not from itself, nor from something else, nor from both, nor apart from itself and something else.

sense faculty 根: "Root"; the five sense faculties, or organs, of the eyes, ears, nose, tongue, and body; the organs for the five senses.

sense object 塵: Lit., "dust"; the objects of the senses; the defiled objects of unenlightened experiences. sentient beings and the world in which they dwell 依正二報: The karmic recompense induced by one's own deeds and the circumstantial recompense of the environment into which you are born; our bodies and minds and the phenomenal world. seven assemblies 七衆: Seven groups that make up the Buddhist community: (1) bhikṣus (monks), (2) bhikṣuṇīs (nuns), (3) upāsakas (male lay practitioners), (4) upāsikās (female lay practitioners), (5) śrāmaṇeras (novice monks not yet of age), (6) śrāmaṇerikās (novice nuns not yet of age), (7) śikṣamāṇās (a special category of nuns who are in between the older and younger groups). The first two categories, monks and nuns, keep the full set of the Buddhist precepts; the two groups of lay practitioners are only required to keep five basic precepts. Śrāmaṇeras and śrāmaṇerikās receive the ten precepts, and śikṣamāṇās receive a set of six rules. seven buddhas (of the past) 七佛: A lineage of seven past buddhas that culminates in the appearance of Śākyamuni: Vipaśyin, Khāṇuśikhin, Viśvabhū, Krakucchanda, Kanakamuni, and Kāśyapa.

seven components of awakening 七覺[意]支: The "seven limbs of awakening"; characteristics of awakening to or being fully aware of things as they are; the sixth category of the thirty-seven steps on the path: (1) mindfulness 念覺支, (2) the faculty of discerning good dharmas from bad ones 擇覺支, (3) diligence 精進覺支, (4) joy 喜覺支, (5) serenity 輕覺支, (6) concentration 定覺支, and (7) equanimity or abandonment 捨覺支. See also thirty-seven steps on the path.

seven (evil) physical and verbal acts 身口七支: Seven of the ten evil deeds, physical acts of killing, stealing, and improper sexual activity, and four verbal faults of lying, slander, using harsh words, and frivolous speech.

539

Glossary

seven jewels (treasures) 七寶: A traditional list of seven jewels or treasures, which includes gold, silver, lapis lazuli (or beryl), moonstone, agate, coral, and amber; the Lotus Sutra lists gold, silver, vaiḍūrya, giant clam shell, agate, pearl, and carnelian. seven preparatory stages 七方便位: The seven stages prior to the arhat, the three levels of acquiring erudition or wisdom, and the four stages of good roots. See also seven types of wise people.

seven sages 七聖: A detailed classification of the stages of the arhat: those who practice according to faith, those who practice according to the Dharma, those with faith and understanding, those who have attained insight, those who have physical attestation (for their attainment), those with wisdom and liberation, and those who are endowed with liberation.

seven types of wise people 七賢: The first three of the seven types are those who have attained three levels of wisdom, which encompass the five basic kinds of meditation aimed at putting an end to unwholesome attitudes; the distinct stages of mindfulness in which one overcomes four obstacles of the impurity of the body, the suffering of feelings, the impermanence of mind, and the emptiness of dharmas; and the general stage of mindfulness having proceeded beyond the previous stage. The last four of seven types are those who have attained the four good roots: warmth or "heat," the summit, patience, and supreme in the mundane world. See also four good roots. shadow of the whip 鞭影: An analogy for a person with advanced or keen capabilities, based on a simile from the Saṃyukta Āgama. The simile speaks of four kinds of horses, those that respond (1) merely by seeing the shadow of the whip (the "nimble horse"), (2) by being struck lightly by the whip, (3) by receiving a substantial blow, and (4) by having their flesh pierced to the bone. See also nimble horse. Shared advancing to Distinct 別接通 and Shared advancing to Perfect 圓接通: To make a spiritual quantum leap from the level of the Shared Teaching to that of the Distinct, or from the level of the Shared Teaching to that of the Perfect. See also Fourfold Teachings.

shared delusions 通惑: The delusions common to or shared among śrāvakas, pratyekabuddhas, and bodhisattvas; synonymous with "deluded views and attitudes"; in contrast to distinct delusions that are severed only by bodhisattvas. Shared Teachings 通教: One of the four types of teachings in the Tiantai doctrinal classification scheme; the teachings that are common or shared among the Hinayana and Mahayana, and which emphasize emptiness. See also Fourfold Teachings. sharp (skillful) faculties 利根: Those with acute or refined capabilities are able to easily accept and practice the Buddha's teachings; in contrast to those with "dull faculties." sign of the Buddha 佛印: The "seal" of the Buddha, or buddhahood; that which represents its meaning. Zhiyi identifies this as, in short, "emptiness": no thing to covet, no thing to which to become attached, no thing to seek, no thing to conceptualize, the 540

Glossary

exhaustion of Being, the exhaustion of desires, no thing that leads to birth, no thing that can be extinguished, no thing that can be destroyed or defeated sign of the Dharma 法印: The "seal" of the Dharma, or reality; that which represents the meaning of the Dharma; the three or four fundamental ideas that serve as the signs of the Buddhist teachings, that all things are transient, all dharmas are selfless, all experience involves suffering, and (when a fourth is added) nirvana is quiescence. sign of the Dharma realm 法界印: The "seal" of the dharmadhātu; that which represents its meaning. A more common phrase is 法印, "sign of the Dharma." single practice samādhi 一行三昧: Another name for the constantly sitting samādhi. Opinion is divided on the meaning of this term; the methodological interpretation is that it refers to concentrating on a single practice, such as chanting the name of the Buddha or just sitting; the epistemological interpretation is that it means concentrating the mind on a single point, the single "object" of contemplation, namely, the Dharma realm, the one supreme truth, or the Dharma body. See also constantly sitting samādhi.

single thought-moment 一念: The focus of contemplation; a single thought-moment of an ordinary person.

singularly chant 專稱: To chant the name of a single buddha (usually Amitābha) during the practice of the constantly sitting or constantly walking samādhis, to help dispel distractions and aid in concentration.

sit properly 端坐: To sit in meditation with proper posture.

sitting in meditation 坐禪: To practice meditation or contemplation in the sitting position; one of the ten items involved in the practice of the lotus samādhi. six abodes 六住: A classification based on the Bodhisattva-bhūmi: (1) the abode of one's nature 種性住, (2) the abode of practicing liberating understanding 解行住, (3) the abode of a pure mind 淨心住, (4) the abode of the tracks or traces of practicing the path 行道迹住, (5) the abode of determination 決定住, and (6) the ultimate abode 究竟住.

six actions 六作: The activities of walking 行, standing (staying) 住, sitting 坐, reclining 臥, speaking (and silence) 語默, and general movement 作作; sometimes "speaking" and "being silent" are divided into the fifth and six "activities." six contemplative practices 六行觀: To contemplate progressively the crude dust of the passions 麁, suffering 苦, and obstacles 障 of this world, and the quietude 静, sublimity 妙, and liberation/freedom 離 of the heavenly realm or the Buddha. six desires [of women] [女有]六欲: Six desires or lustful impulses to which women are said to be subject (based on a list of seven desires to which all human beings are said to be subject, with regard to the opposite sex): (1) the desire for "color" or "sexiness" 色欲, (2) the desire for a good appearance (or "a comely face") 形貌欲, (3) the desire for a noble demeanor 威儀姿態欲, (4) the desire for (beautiful) words 541

Glossary

and sounds 言語音聲欲, (5) the desire for delicacy 細滑欲, and (6) the desire for (attractive) physical features 人相欲.

six destinies (of transmigration) 六道生死: The first six of the ten destinies or ten dharma realms in which beings are reborn: the realms of hell 地獄, beasts 畜生, hungry ghosts 餓鬼, asuras 修羅, humans 人, and heavenly beings 天.

six heavenly realms of desire 六欲天: Part of the twenty-five realms of existence; the six heavenly realms in the realm of desires, which include (1) the heaven of the four heavenly kings; (2) the thirty-three heavens (of the thirty-three celestials); (3) the heaven of Yāma; (4) Tuṣita Heaven; (5) the heaven of blissful transformations, where one enjoys objects of bliss created by oneself; and (6) the heaven where one enjoys objects of bliss created by other heavenly beings.

six [Hinayana] perfections at the level of phenomena 事六度: The six virtues of the Āgamas, at the level of understanding reality in terms of "arising and perishing"; the six virtues of the bodhisattvas of the Tripiṭaka Teaching, in contrast to the six virtues of the Perfection of Wisdom sutras.

Six Identities 六卽: Six levels of understanding the integrated nature of all reality; the Tiantai classification of the fifty-two bodhisattva stages into six interpenetrating levels: (1) identity in principle 理卽, that all things are inherently endowed with buddha-nature and the principle of reality as the threefold truth; (2) verbal identity 名字卽, to hear the words concerning the teaching of the Buddha and reach an intellectual understanding of the Buddha Dharma; (3) identity in contemplative practice 觀行卽, to meditate on and practice reality as the threefold truth; (4) identity in outer appearance (or resemblance) 相似卽, to become related or have a semblance to true awakening, to sever all obstacles of mistaken views and thoughts of this triple world; (5) identity in partial realization 分證卽, to have complete insight into the threefold truth and awake from all ignorance; and (6) ultimate identity 究竟卽, ultimate awakening. See also fifty-two [bodhisattva] levels. six incarnations of Avalokiteśvara 六觀世音: Explained by Zhiyi as part of a certain type of liturgical repentance; these six incarnations of Avalokiteśvara "have the power to destroy the three kinds of obstacles in the six lower destinies": Avalokiteśvara as (1) Great Compassion, (2) Great Mercy, (3) Fearless Lionlike Avalokiteśvara, (4) as Universally Shining Great Light, (5) as the Heavenly Hero, (6) as Mahābrahmā the Profound.

six mindfulnesses 六念處: (1) Mindfulness of the Buddha 念佛, to be mindful of and want to become a buddha; (2) mindfulness of the Dharma 念法, to be mindful of the Buddha's teachings and be committed to them; (3) mindfulness of the Sangha 念僧, to be mindful of cultivating the path of a home-departed one; (4) mindfulness of the precepts 念戒, to be mindful of keeping the precepts; (5) mindfulness of giving 念施 (or "mindfulness of abandonment/renunciation" 念捨), to be mindful of giving to others; and (6) mindfulness of the heavenly realms 念天, to be mindful of 542

Glossary

the possibility of being reborn in the heavenly realms due to the merit accumulated from practicing the Buddhist path.

six obscurations 六蔽: The six defilements that "cover" and thus obscure the mind, the opposite of the six perfections: (1) parsimony (stinginess, avarice, covetousness) 慳貪, (2) breaking the precepts (immorality) 破戒, (3) anger 瞋恚, (4) indolence (sloth) 懈怠, (5) distraction (lack of concentration) 散乱, and (6) stupidity (ignorance) 愚癡. six perfections 六度 (Skt. pāramitās): Virtues that allow one to reach the other shore of awakening: (1) giving, (2) keeping the precepts, (3) patience, (4) diligence, (5) meditation, and (6) wisdom.

six periods of the day 六甲: The six periods of a day: evening, midnight, early morning, morning, noon, and afternoon, and the various cycles associated with this system. See also six times.

six practices 六行: A set of practices wherein one contemplates the world as crude 麁, full of suffering 苦, and a hindrance 障 to awakening, and contemplates the realm of the Buddha as quiescent 静, sublime 妙, and free 離.

six relations 六親: Father and son, elder and younger brother, and husband and wife; or father and mother, elder and younger brother, and wife and child. six respectful actions (of a bodhisattva) 六和敬: Six respectful actions taken by bodhisattvas to help guide people to the path of the Buddha: (1) sharing the precepts, (2) sharing views, (3) sharing practices, (4) showing compassion by being physically transformed in the various destinies, (5) guiding people with compassionate words, (6) coming in contact with the beings of the various destinies with a compassionate mind and heart.

six sense organs 六根: Lit., "six (sense) roots," the sense organs of the eyes (sight), ears (hearing), nose (smell), tongue (taste), body (touch), and mind (consciousness). six senses 六入: The "six (sense) entrances" of sight, hearing, smell, taste, touch, and consciousness; the perception of color, sound, odor, taste, tactile sensation, and mental phenomena.

six sublime gates (of contemplation) 六妙法門: Methods of contemplation through which one can pass to nirvana; these six "gates" are the specific theme of Zhiyi's Six Sublime Dharma Gates 六妙法門 (T. 1917), which in the Tiantai scheme teaches the "undetermined" or "variable" type of contemplation: (1) the gate of counting the breaths 數息門, to calm the mind by counting one's inhalations and exhalations from one to ten; (2) the gate of following after the breaths 隨息門, to calm the mind not by counting the breath but by breathing freely and spontaneously; (3) the gate of stopping 止門, to calm and quiet the mind by focusing through concentration on a single object; (4) the gate of contemplation 觀門, to contemplate the object of concentration; (5) the gate of "returning" (restoring, reflection) 還門, to reflect on 543

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the mind of contemplation and realize its emptiness, and "restore" the original mind; and (6) the gate of purity 淨門, for the mind to be pure and unattached to anything. six supranormal powers 六[神]通: Six supernatural abilities possessed by an enlightened person: (1) the ability to appear anywhere one wishes 身如意, (2) the ability to see one's own and others' future lives 天眼, (3) the ability to hear sounds that others cannot hear 天耳, (4) the ability to read other peoples' minds 知他心, (5) the ability to perceive one's own and others' past lives 宿命, and (6) the ability to remove one's passionate afflictions 漏盡. Variant lists include "the six superknowledges (supramundane powers)": (1) psychic powers, (2) "the divine eye," (3) "the divine ear," (4) knowledge of other's minds, (5) knowledge of past lives, and (6) knowledge of the extinction of the contaminants.

six teachers of (non-Buddhist) heterodoxy 六師外道 (外道六師): Six religious and philosophical teachers before or during the time of the Buddha, who represent teachings that are not accepted and criticized in light of the Buddha Dharma: (1) Pūraṇa Kāśyapa, who denied moral efficacy and the value of good and evil, "considered things to neither arise nor perish," and represents "determinism"; (2) Māskārī Gośālīputra, who did not recognize the cause and effect of moral action, and represents "fatalism"; (3) Saṃjayī Vairāḍīputra, who taught a form of "skepticism" (and was the teacher of Śāriputra and Maudgalyāyana before they became disciples of the Buddha); (4) Ajita Keśakambhala, who did not recognize any reality outside of the four basic elements, "considered that the suffering from the recompense from past offenses should be atoned for in this life by ascetic deeds," and represents "materialism" and extreme "nihilism"; (5) Kakuda Kātyāyana, who explained the existence of the universe through seven elemental factors, "considered things to be both one and the same and different" and "to both exist and not exist," and represents another form of "materialism"; and (6) Nirgrantha Jñātiputra, the founder of Jainism, who "considered things to be neither one and the same nor different" and represents "relativism."

sixteen meditations on the Four Noble Truths 十六行相: To contemplate each of the Four Noble Truths in four ways: (1) the truth of suffering as transiency, suffering, emptiness, and without selfhood; (2) the truth of the origin of suffering as cause, arising, birth, and conditions; (3) the truth of extinction as extinction, quiescence, sublime, and liberation; and (4) the truth of the path as path, thusness, practice, and liberation. See also sixteen truths.

sixteen superior (forms of meditation) 十六特勝: Sixteen supreme or extraordinary forms or grades of meditation or contemplation, arranged "vertically" (to be followed in order, from easy to difficult) in contrast to the "horizontal" (not to be practiced in any particular order) listing of the various forms of contemplation known as the "six sublime gates"; sixteen stages of dhyāna meditation from "regulating the mind" to attaining the concentration that is "neither conceptual nor nonconceptual." sixteen truths 十六諦: Contemplating each of the Four Noble Truths as consisting of four aspects, contemplating the truth of suffering as (1) the transiency of all dharmas, (2) 544

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as consisting of an overbearing suffering, (3) as empty and lacking an ultimate basis, and (4) without selfhood or substantial existence; contemplating the truth of the causes of suffering as (5) that all deluded activity acts as a cause for future suffering, (6) the accumulation of causes for future suffering, (7) the birth of continued suffering, and (8) the conditions for future suffering; contemplating the truth of extinction as (9) extinction of physical restraints, (10) quieting the confusion of passions, (11) the subtle or sublime wonder of the absence of all evil disease, and (12) liberation from all difficulties; contemplating the truth of the path as (13) the way to extinction, (14) being in sync with true reality, (15) the practice that leads to nirvana, and (16) the escape or liberation from samsara. See also sixteen meditations on the Four Noble Truths. sixth heavenly realm 第六天: The sixth of the six heavenly realms of desire; the heaven where one enjoys objects of bliss created by other heavenly beings; where Pāpīyān, the Demon King of the māras, resides. See also six heavenly realms of desire. six times 六時: Early morning, midday, sunset, early evening, midnight, and late night. See also six periods of the day.

sixty-two kinds of mistaken views 六十二見: The totality of mistaken views; various lists are given to total sixty-two.

skillful deliverance 巧度: The proficient deliverance of Mahayana in contrast to the "clumsy" deliverance of the Hinayana or Tripiṭaka Teachings; deliverance through both cessation-and-contemplation, or the more proficient levels of threefold cessation and threefold contemplation. soften your light [and join with the dust] 和光[同塵]: A phrase from Laozi; Zhiyi uses this phrase to illustrate the activity of the bodhisattva who chooses to remain in the "dust" of the samsaric realm in order to help other sentient beings, characteristic of those who practice the samādhi of following one's thoughts in that one remains within the context of worldly activities and "evil conditions" while practicing, instead of isolating oneself in the remote places or in a monastery; a characteristic of the bodhisattvas of the Distinct Teachings.

specific (distinct) vows 別願: Vows that are limited to a specific or distinct focus or situation, such as the forty-eight vows of Amitābha, in contrast to "general vows" that are all-inclusive and universalistic, such as the well-known four universal vows of a bodhisattva.

śrāvaka 声聞: A disciple of the Buddha; a "voice-hearer," or "one who hears" the teachings of the Buddha; in Tiantai, the terms refers to a disciple of the Buddha who follows the Tripiṭaka Teachings and thus has inferior wisdom and insight compared to that of the Mahayana bodhisattva.

stage of "heat" 煖位: One of the four preparatory stages or four good roots; arousing an approximate (and "warm") understanding through mindfulness and attaining insight into the sixteen aspects of the Four Noble Truths. See also four good roots; ten stages. 545

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stage of insight into the path [of the Four Noble Truths] 見道[位]: The stage at which one has insight into the Four Noble Truths; the stage of the stream-enterer, the first of the four fruits.

stage of parched wisdom 乾慧地: The stage of limited "parched" wisdom where the wisdom that has been achieved has not yet been "watered" by the practice of meditation; alternatively, "stage of thirst for wisdom," in which one has not yet achieved much understanding, and is therefore still thirsty for wisdom. According to Zhiyi's system, the first of the ten stages common to all three vehicles; to have attained some wisdom but not tempered sufficiently by proficiency in meditation; to have some wisdom but not enough to reach an understanding of ultimate truth. See also ten stages common to all three vehicles.

stage of separation from desires 離欲地: The sixth of the ten stages common to all three vehicles; the stage at which one is separated from the realm of desires by severing all obstacles to knowledge in that realm. See also ten stages common to all three vehicles. stage of the eighth person (patience) 八人(忍)地: The third of the ten stages common to śrāvakas, pratyekabuddhas, and bodhisattvas; the stage comparable to the eighth stage of śrāvakas who have "entered the stream" and are irreversibly on their way to nirvana; identified by Zhiyi as corresponding to the eight kinds of patience (or "receptivity"; thus also referred to as 八忍地) that give rise to wisdom; the level of having insight into the Four Noble Truths. See also ten stages common to all three vehicles.

stage of weakening 薄地: The fifth of the ten stages common to śrāvakas, pratyekabuddhas, and bodhisattvas; the level of once-returner; the stage at which passionate afflictions begin to lose their hold and passionate desires weaken. See also ten stages common to all three vehicles.

stimulus and response 感應道交: "Mutual empathy," "mutual resonance"; the interaction of the empathy or receptivity of sentient beings and the response ("grace") of the Buddha or Dharma.

stream-enterer 預流果: One who has just set out on the path to arhatship. Subhadra 須跋陀羅: "The heretic," the last person converted by the Buddha before passing into final nirvana, known for rejoicing that the monks could now live as they liked without the Buddha's constant interference.

subject and object of contemplation 能觀所觀: The contemplator and that which is being contemplated.

sublime awakening 妙覺: Highest awakening, beyond conceptual understanding; the ultimate level of buddhahood; the fifty-second of the fifty-two bodhisattva stages. See also fifty-two [bodhisattva] levels.

sublime Dharma of One Vehicle 一乘妙法: The one single truth, as taught in the Lotus Sutra, that all are destined for the same goal of buddhahood; the sublime teaching 546

Glossary