Great Cessation-and-Contemplation Volume II

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 ("cessation-and-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. 492

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.

493

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. 494

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.

495

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. 496

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.

497

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. 498

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. 499

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. 500

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.

501

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. 502

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.

503

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 504

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 505

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 506

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 507

Glossary

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) Māskārin Gośāliputra, who did not recognize the cause and effect of moral action, and represents "fatalism"; (3) Sañjayin Vairāṭīputra, who taught a form of "skepticism" (and was the teacher of Śāriputra and Maudgalyāyana before they became disciples of the Buddha); (4) Ajita Kesakambharin, 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) Kakudha 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) Nirgraṇtha 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) 508

Glossary

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. 509

Glossary

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 510

Glossary

of the Lotus Sutra that there is only one vehicle for all; that is, all beings have the potential to become buddhas, in contrast to the idea of the three vehicles (śrāvaka, pratyekabuddha, bodhisattva) for attaining various goals for different people. sublime level(s) (of awakening) 妙位: The highest level of "subtle, wonderful, sublime awakening" 妙覺, the fifty-second and final stage of attainment; more generally the "wonderful" and "sublime" higher levels of attainment of the bodhisattva stages. See also fifty-two [bodhisattva] levels.

sublime understanding 妙解: The understanding that arises from one's own practice or experiential insight, specifically the practice of "contemplation of the mind." subtle dustlike delusions 塵沙惑: The subtle delusions that remain even after the delusions of mistaken views and thoughts are destroyed; synonymous with "wisdom obstacle"; the inability to adequately analyze the phenomena of this world, as numerous as the sands of the universe; the passionate afflictions, which number more than the sands of the Ganges River.

sudden (immediate) teachings 頓敎: Teachings in which the Buddha suddenly and directly revealed his awakening.

Sudhana 善財: The protagonist of the last chapter of the Flower Garland Sutra and the subject of the independent Gandavyūha Sutra, which tells of how Sudhana visited fifty-three masters in search of the true Dharma, finally attaining awakening ("entering the Dharma realm") upon encountering and hearing Mañjuśrī's sermon. summit (of concentration) 頂: One of the sublevels of attainment in the Tripiṭaka Teachings, consisting of attainment of the four supranormal concentrative states and further apprehension of the sixteen truths.

superior (historical) body of manifestation (response) 勝應身 (Skt. nirmāṇakāya): The historical Buddha but who is endowed with superior powers and supremacies. See also bodies [of the Buddha].

supranormal powers 神通: The unobstructed, supranormal penetrating abilities possessed by buddhas and bodhisattvas.

supremacy in supranormal powers 遊戯神通: The superior abilities of buddhas and bodhisattvas to freely and joyfully lead and teach sentient beings; the unobstructed, joyful powers of buddhas and bodhisattvas.

śūraṅgama [samādhi] 首楞嚴[三昧]: The samadhic concentration of "heroic progress": For Zhiyi, the state wherein one has full realization of the Middle Path and no longer will retrogress to inferior states of realization. According to the Great Nirvana Sutra, there are five names for samadhic concentration: (1) the śūraṅgama samādhi, (2) prajñāpāramitā ("perfection of wisdom"), (3) the vajra samādhi, (4) the lion's roar samādhi, and (5) buddha-nature.

Sutasoma 普明: A king praised in Buddhist texts for his diligence and fidelity. 511

Glossary

systematic refutation of the alternatives of the tetralemma 四句推檢不得: A lengthy and systematic analysis of all possible positions and a refutation of the possibility of their conceptualization because all alternatives are "unobtainable"; the method followed by Zhiyi in the section on the "universal deconstruction of all dharmas" in the Mohezhiguan.

ten abodes 十住: The second ten of the fifty-two stages to buddhahood: (1) aspiration, (2) maintenance, (3) cultivation, (4) noble rebirth, (5) completion of means, (6) rectification of the mind, (7) nonretrogression, (8) childlike goodness, (9) achieving the stage of Dharma prince, and (10) consecration. See also fifty-two [bodhisattva] levels. ten analogies [for emptiness] 十喩: Phenomena are like an illusion, a flame, the reflection of the moon on the surface of water, space, an echo, an illusory castle, a dream, a shadow, a reflection in a mirror, and a magical transformation. ten bodhisattvas of the ten stages of faith 十善菩薩: The ten bodhisattvas of the ten stages of faith of the Perfect Teaching.

ten considerations 十想: For a practitioner of the Buddha Dharma, ten things to consider: (1) impermanence, (2) suffering, (3) the lack of a self, (4) the impurity of food, (5) that it is impossible to find true happiness in this world, (6) death, (7) the impurity of the physical body, (8) severing passions and delusions, (9) becoming free of desires, and (10) exhausting [karmic bonds].

ten constituent virtuous qualities 支林功徳: Virtues summarized in ten types: (1) empty 空, (2) clear 明, (3) stable (concentrated) 定, (4) wisdom 智, (5) good mind 善心, (6) flexibility 柔軟, (7) joy 喜, (8) bliss 樂, (9) the realm of liberation 解脱境界, and (10) correspondence 相應.

ten demonic forces 十魔: (1) The demons of the five aggregates, (2) the demons of the passionate afflictions, (3) the demons of karma, (4) the demons of the mind, (5) the demon of death, (6) the heavenly demons, (7) the demons of losing one's good roots, (8) the demons of samadhic concentration, (9) the demons of good friends, (10) the demons of not knowing awakening and the true Dharma. See also Māra. ten destinies: Ten realms of samsaric rebirth, those of hell dwellers, beasts, hungry ghosts or spirits, asuras, humans, heavenly beings, śrāvakas, pratyekabuddhas, bodhisattvas, and buddhas. See also ten dharma realms.

ten dharma realm[s] [十]法界: (1) The totality of reality and (2) the ten realms or destinies (Skt. gati) of human existence, from hell to buddhahood. ten evil (immoral) deeds 十惡(十不善): (1) Killing; (2) stealing; (3) committing lustful, deviant sexual acts; (4) lying; (5) slander, or slighting someone; (6) using harsh, evil language; (7) frivolous speech (lit., "speaking with a forked tongue"); (8) greed; (9) anger; and (10) holding mistaken or deviant views.

512

Glossary

ten good deeds 十善: Avoidance of the ten evil deeds: Not killing, not stealing, avoiding lustful acts, not lying, not slandering, not using harsh language, not speaking frivolously, not being greedy, not being angry, not having mistaken views. ten levels of faith 十信: The first ten of the fifty-two stages of bodhisattva practice. See also fifty-two [bodhisattva] levels.

ten levels of merit transference 十回向: The fourth ten of the fifty-two stages of bodhisattva practice: (1) the salvation of sentient beings, (2) indestructibility, (3) equality with all buddhas, (4) pervading the universe, (5) inexhaustible virtue, (6) correspondence with all solid good roots of nondifferentiation, (7) awakening nondiscrimination toward all sentient beings, (8) the manifestation of suchness, (9) unrestrained and unattached liberation, and (10) the immeasurable Dharma realm. See also fifty-two [bodhisattva] levels.

ten levels of practice 十行: The third ten of the fifty-two stages of bodhisattva practice, characterized as (1) joyful, (2) beneficial, (3) lacking hatefulness, (4) unexhausted, (5) unconfused, (6) attractive, (7) unattached, (8) honored, (9) exemplary, and (10) true. See also fifty-two [bodhisattva] levels.

ten major (mental) domains 十大地法: All of the various types of mental activities: sensation 受, perception 想, volition 思, contact 触, desire 欲, wisdom 慧, remembrance 念, attention 作意, determination 勝解, and concentration 三摩地. ten modes of contemplation 十乘觀法: Modes or methods of contemplation taught in the Mohezhiguan: (1) to contemplate objects as inconceivable, beyond conceptual thought; (2) to arouse compassion and the correct aspiration for awakening; (3) contemplation that skillfully quiets the mind; (4) to universally deconstruct or destroy all dharmas; (5) to be conscious of what is conducive or obstructive to awakening; (6) to choose appropriate types of practice from among thirty-seven ways of meditation or "steps on the path" to awakening; (7) to control the auxiliary methods that help one attain awakening; (8) to know the stages of attainment; (9) to practice peace through patient forbearance; and (10) to avoid passionate attachment to any dharmas. See also thirty-seven steps on the path.

ten objects of contemplation 十境[觀]: The ten objects of contemplation that make up the focus of Chapter VII of the Mohezhiguan, consisting of the objects of (1) the five aggregates, the twelve sense entrances, and the eighteen sense realms 陰入界; (2) the body and mind subject to passionate afflictions 煩惱; (3) physical illness or disease 病患; (4) the marks of karma 業相; (5) demonic distractions 魔事; (6) dhyāna concentration, or meditation itself 禪定; (7) mistaken views 諸見; (8) overweening pride or arrogance 増上慢; (9) the two vehicles (śrāvaka and pratyekabuddha); and (10) bodhisattvahood.

ten periods [in a human life] 十時: The ten stages a human being passes through from conception to death: (1) membrane 膜, (2) foam 泡, (3) in the placenta 胞, (4) ball of flesh 肉團, (5) growth of limbs 逆, (6) infancy 嬰孩, (7) childhood 童子, (8) youth 少年, (9) mature adult 盛壯, and (10) decrepit old age 衰老.

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ten powers 十力: The powers of a buddha; the Great Treatise lists them as knowledge of (1) whether a view is suited to the path or not, (2) deeds and their respective recompense, (3) meditative states and techniques, (4) differences in the strength of beings' faculties, (5) the range of hopes or desires of beings, (6) dharmas and their natures, (7) the different destinies or abodes of existence, (8) one's own past existences, (9) karmic destinies in the future, and (10) exhaustion of outflows. The ten powers are often paired with the four fearlessnesses.

ten precepts 十戒: Basic precepts for monks and nuns in Theravāda and Nikāya Buddhism, of which the first five are also observed by lay practitioners: (1) not killing; (2) not stealing; (3) not engaging in improper sexual behavior, such as adultery; (4) not using false speech; (5) not ingesting intoxicating beverages; (6) not eating after noon; (7) not attendig dancing and singing shows; (8) not adorning oneself with garlands, perfumes, and ointments; (9) not using a high bed; and (10) not receiving gold and silver.

ten [sharp and dull] afflictions [利鈍]十使: The "five dull afflictions" of mistaken views of the self, extreme views, deviant views, attachment to precepts, and attachment to mistaken views, and the "five sharp afflictions" of passions, anger, arrogance, ignorance, and doubt.

ten spheres of the totality of objects 十一切處: Contemplations or meditations for becoming free of the passionate afflictions of the triple world; meditations on earth, water, fire, wind, blue, yellow, red, white, emptiness, and consciousness; the totality of contemplations; follows the attainment of the eight liberations and eight dominations.

ten stages 十地 (Skt. bhūmi): The ten bodhisattva stages of attainment in the Shared Teachings: (1) parched wisdom, (2) potential, (3) "eighth person," (4) insight, (5) weakening of delusions, (6) freedom from desires, (7) completion, (8) pratyekabuddhahood, (9) bodhisattvahood, and (10) buddhahood. The fifth ten of the fifty-two stages of bodhisattva practice in the Distinct Teachings, characterized as (1) joyful, (2) undefiled, (2) clear, (3) radiant ("heat"), (4) difficult to conquer, (5) face-to-face with reality (6) "manifested," (7) far-reaching, (8) immovable, (9) good, and (10) Dharma cloud. See also fifty-two [bodhisattva] levels.

ten stages common to all three vehicles 三乘共十地: In Tiantai, the ten stages of the Shared Teachings that are shared by śrāvakas, pratyekabuddhas, and bodhisattvas. See also ten stages.

ten suchlike characteristics 十如是: Characteristics of reality, based on Kumārajīva's translation of the Lotus Sutra: suchlike (1) appearances 相, (2) nature 性, (3) essence 體, (4) power 力, (5) activity 作, (6) causes 因, (7) conditions 緣, (8) results 果, (9) recompense 報, and (10) "beginning and end ultimately equal" or "ultimate equality from beginning to end" 本末究竟等.

tentative and real 權實: The Tiantai teaching that there are tentative and real aspects among the Buddha's teaching, practices, capacities of sentient beings, and reality itself. See also three meanings of tentative.

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tentative design 權謀: A gloss for the meaning of "tentative": something that functions for a while but is then abandoned. See also three meanings of tentative. ten titles of the Tathāgata 如來十號: Epithets for the Buddha: (1) Thus-come One 如来, (2) One Who Deserves Honor or Offerings 應供, (3) One Who Has Realized Universal Knowledge or Complete Awakening 正編知, (4) One Who is Fully Proficient in Awakening and Practice 明行足, (5) Well Gone (or Blessed) 善逝, (6) One Who Understands the World 世間解, (7) Supreme One 無上士, (8) Tamer of Beings 調御丈夫, (9) Teacher of Human and Heavenly Beings 天人師, (10) Buddha or World-honored One 佛世尊.

ten types of minute dharmas 十種細法: Subtle afflictions associated with (1) sensations 受, (2) conceptions 想, (3) volitions 行, (4) contact 触, (5) attitudes 思, (6) desires 欲, (7) understanding 解, (8) mindfulness 念, (9) concentration 定, and (10) wisdom 慧.

ten types of [upholding] the precepts 十種戒: A comprehensive list given by Zhiyi in the Mohezhiguan for all types of upholding the precepts: (1) no fault 不缺, (2) no breaking 不破, (3) no rupturing 不穿, (4) not mixed 不雜, (5) in accordance with the path 隨道, (6) without attachment 不著, (7) praised as wise (conduct) or, "praised by the wise" 智所讃, (8) mastery 自在, (9) in accordance with concentration 隨定, and (10) complete 具足. ten wisdoms 十智: Ten types of wisdom listed in the Mohezhiguan: (1-2) realizing the truth about the two conventionalities of mistaken views and conceptual attitudes are the "wisdoms of [the Noble Truths] of suffering and their causes," (3) realizing the truth that cessation-and-contemplation is the "wisdom of [the Noble Truth of] the path," (4) realizing that the twenty-five types of existence do not arise is the "wisdom of [the Noble Truth of] extinction," (5) knowing that the triple world just like this is the "wisdom of thisness," (6) realizing that to teach in accordance with worldly names and words is called "worldly wisdom," (7) knowing that other sentient beings are also like this is called "the wisdom of [knowing] the minds or thoughts of others," (8) knowing that how to discriminate or distinguish among all phenomena is called the "wisdom of equality," (9) knowing that the exhaustion of suffering and its causes is called the "wisdom of exhaustion," and (10) realizing that undefiled wisdom is called the "wisdom of nonarising."

tetralemma 四句: A method of discourse in which there are four possible logical options; classically stated: "A," not "A," both, or neither; an alternate form is: "A," "B," both "A" and "B," and neither "A" nor "B"; in Buddhist works it is often stated in the ontological terms of the four teachings of existence, emptiness (nonexistence), both emptiness and existence, and neither emptiness nor existence. thirteen saṃghāvaśeṣa dharmas 十三僧殘法: The most severe moral offenses after the four pārājika offenses: (1) intentional emission of semen (except during a dream); (2) with defiled thoughts, having physical contact with a woman; (3) with defiled thoughts, using sexually suggestive speech with a woman; (4) with defiled thoughts, 515

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offering and praising sexual services; (5) acting as a go-between for acquiring sexual services; (6) having an inappropriate dwelling built for oneself; (7) having an inappropriate dwelling built for the sangha; (8) falsely accusing another monk with malicious intent; (9) taking up a legal question as a pretext to falsely accuse another monk; (10) taking action leading to a schism in the sangha; (11) following a schismatic monk; (12) corrupting families, or showing partiality to a particular person with the hope of receiving a donation; (13) not taking the advice of other monks to abandon evil ways. See also extreme offenses; four serious offenses. thirty-four enlightened mental states 三十四心: The sixteen mental states (eight of forbearance or recognition and eight of wisdom) that sever mistaken views, plus the eighteen attitudes (nine of nonobstruction and nine of liberation) that sever obstacles to true knowledge and wisdom.

thirty-seven steps on the path 三十七道品: Thirty-seven factors of awakening, or steps on the path that lead to awakening: (1-4) the four mindfulnesses 四念處, (5-8) the four proper endeavors 四正勤, (9-12) the four supranormal powers 四如意足, (13-17) the five good roots/faculties 五善根, (18-22) the five powers 五力, (23-29) the seven components of awakening 七覺支, and (30-37) the eightfold right (noble) path 八正(聖)道.

thirty-six beasts 三十六獸: Animals associated with the various times of the day, three animals corresponding to the twelve periods (roughly two hours each) in the division of a day. thirty-two major marks [of a buddha] 三十二相: The major physical marks or characteristics of a "great person" or buddha, in addition to eighty minor marks; lists vary but include such features as the hair of the head grows clockwise, the forehead is perfectly flat, the hands and feet are webbed, and the sexual organs are completely concealed. See also eighty minor marks.

three animals crossing a river 三獸渡河: An analogy for the various abilities of śrāvakas, pratyekabuddhas, and buddhas. The Upāsakaśīla Sutra version says: "Good sons, it is like three animals—a rabbit, a horse, and an elephant—that all try to cross the Ganges River. The rabbit cannot reach the bottom [of the river] and must float in order to cross. The horse can reach the bottom but not completely. The elephant reaches the bottom completely. The Ganges River is like the river of the twelvelinked chain of dependent coarising. When śrāvakas cross, this is like the rabbit. When pratyekabuddhas cross, this is like the horse. When the Tathāgata crosses, this is like the elephant [that is, he reaches to the depths of understanding]. Therefore, the Tathāgata attains the title 'buddha.'"

three assortments 三聚: From the Tiantai perspective, a Hinayana classification of things into three categories or "assortments" of form, mind, and neither form nor mind; "three types (assortments) of pure precepts," a Mahayana classification of all moral behavior: (1) the "legalistic precepts," that is, avoiding evil action so that eventually all evil karmic retribution will be severed; (2) doing good so that good karmic 516

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recompense accumulates; (3) compassionate actions aimed at benefiting and saving other sentient beings.

three conventionalities 三假: Three meanings of conventional reality or provisional existence: (1) as causally arisen 因成假, that is, things are conventional because they are the result of a confluence of causes and conditions; (2) as continuous 相續假, meaning that they exhibit some continuity of characteristics, though no permanence; and (3) as relative 相待假, meaning that they have their meaning or existence relative to other things.

three delusions 三惑: (1) Explicit deluded views and attitudes/emotions 見思, (2) minute delusions 塵沙, and (3) the delusion of fundamental ignorance 無明. Also the three poisons of greed/covetousness, anger, and ignorance.

three dots 三點 [of the Siddham letter "i"]: The three "dots" or parts that make up the Siddham letter "I," set in a triangular pattern; Zhiyi frequently uses this image to illustrate the "both three yet one, one yet three" nature of various threefold concepts such as the threefold truth and the three virtuous qualities. See also three eyes. three evil destinies 三惡道: The evil or painful destinies of rebirth in the realms of hell, of beasts, and of hungry ghosts. See also three [lower] ways. three external techniques 外三術: Three activities of the ninth (of the ten) mode of contemplation (practicing peace through patient forbearance): (1) to neither accept nor be attached to fame and self-benefit, (2) to hide one's own virtues in order to avoid the temptation of achieving fame, (3) to go away to a distant land in order to avoid fame.

three eyes 三目 [of Maheśvara]: The three "eyes" of Īśvara represented by the Siddham letter "i," formed of three dots set in a triangle ∴. See also three dots. threefold buddha-nature 三因佛性: The three causes for attaining buddhahood; the potential to attain buddhahood, analyzed as having three aspects: (1) the "direct cause" 正因, that all beings are endowed with the nature of buddhahood by their participation in reality; (2) the "fulfilling cause" 了因, the wisdom that illumines this nature; and (3) "the conditional causes" 緣因, the practices or conditions that bring about wisdom.

threefold cessation 三止: (1) Cessation as the realization of the essence of true reality (as empty of substantial Being) 體眞止, (2) cessation as the realization of conventional means that arise through conditions 方便隨緣止, and (3) cessation as putting an end to both extremes of discriminatory conceptualizations 息二邊分別止. threefold contemplation 三觀: The threefold process of contemplation, to realize the emptiness of all things, to realize the conventional reality of all things, and to realize the simultaneous emptiness and conventional reality of all things, based on the same pattern as the threefold truth; specifically, (1) contemplation of the two truths 二諦觀, or "entering emptiness from conventionality" 從假入空; (2) contemplation 517

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of equality 平等觀, or "entering conventionality from emptiness" 從空入假; and (3) contemplation of the truth of supreme meaning and the Middle Path 中道第一義觀. threefold contemplation in a single thought 一心三觀: To realize simultaneously the three aspects of truth as emptiness, conventional existence, and the Middle; to understand the middle way between the extremes of a one-sided understanding of emptiness or conventional existence; the simultaneous contemplation and realization of emptiness and conventional reality. threefold path of cyclic samsara 三道: Suffering (karmic retribution), the passionate afflictions, and karma; a way to explain the misery of the human condition is that our passionate defilements produce karma, karma leads to suffering, suffering gives birth to further passionate afflictions, and so on in a neverending cycle. threefold truth 三諦: The three aspects of reality or truth as emptiness, conventionality, and the Middle; the basic theoretical structure of Zhiyi's Tiantai teachings and practices. threefold truth is fully included in a single moment of thought 一念心中具足三諦: Or "within a single thought of the mind is included the threefold truth"; one of the classic statements of Tiantai thought.

three good paths (destinies) 三善道: The three good or positive destinies of rebirth into the realms of asuras, humans, and the heavenly realms. The realms of existence in which one is able to perform good deeds and advance to higher levels of Buddhist accomplishment.

three illuminating insights 三明: Three supranormal insights attained by arhats: (1) the ability to see the conditions and events of the past and thus know the faults of oneself and others, (2) the ability to see the results that are to come in the future and thus be able to sever mistaken views, and (3) the ability to know and thus exhaust all the passionate afflictions of the present.

three kinds of bodies [of buddha] 三種身: Three kinds of bodies in which a buddha appears, corresponding to the three virtuous qualities of a buddha: (1) the physical body 色身, (2) the body of the Dharma teachings 法門身, and (3) the body of the true aspect of reality 實相身. See also three virtuous qualities; triple body [of the Buddha]. three kinds of matter 三種之色: (1) That which is visible and has resistance, (2) that which is invisible yet has resistance, and (3) that which is invisible and has no resistance. three kinds of samādhi 三三昧: Three types of samadhic concentration in relation to emptiness, featurelessness, and wishlessness: (1) the samādhi of emptiness 空三昧, in which all marks of existence are seen to be empty; (2) the samādhi of formlessness 無相三昧, in which even the mark of emptiness is destroyed; and (3) the samādhi of actionlessness 無作三昧, in which even the doer is not perceived. three levels of acquiring erudition 三賢位: Three of the stages of practice prior to becoming an arhat, which entail five contemplations for putting the mind at rest, distinct states of mindfulness, and general states of mindfulness.

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three levels of erudition and ten noble stages 三賢十聖: In Tiantai, the three groups of ten stages (the ten abodes, the ten levels of practice, and the ten levels of merit transference) and the ten bodhisattva bhūmi stages.

three [lower] ways 三塗: The three evil destinies of rebirth into the realms of hell, beasts, and hungry ghosts. See also three evil destinies.

three meanings of tentative 三權: Zhiyi's explanation of "tentative" as having three meanings: (1) the tentative is given for the sake of [knowing] the real 為實施權, (2) the tentative is exposed and the real is made manifest 開權顯實, and (3) the tentative is abandoned and the real is made manifest 廢權顯實. See also tentative and real. three obstacles 三障: The three obstacles of karmic recompense 報障, passionate afflictions 煩惱障, and karmic deeds 業障; three obstacles to the three virtuous qualities, ignorance that obstructs the Dharma body, attachment to features that obstructs prajñā-wisdom, and noncognizance that obstructs liberation.

three obstacles and four demonic forces 三障四魔: Various obstructions to awakening; matters that get in the way of cultivating the Buddhist path; the three obstacles are the obstacles of suffering or karmic recompense, the obstacles of passionate afflictions, and the obstacle of karmic deeds; the four demonic forces are the demons of the aggregates, the demons of passionate afflictions, the demon of death, and Māra or the supernatural demons.

three perversions 三倒: Three perverted ways of thinking that are "inverted" from that of the truth: perverted thoughts, perverted views, and perverted conceptions. three poisons 三毒: Greed, anger, and delusion (ignorance) 貪瞋癡; the three general categories of the passions and obstacles to awakening; in the original Sanskrit these are rāga (greed, craving, desirous passion), dveṣa (aversion, hatred), and moha (ignorance, delusion, illusion).

three robes 三衣: The three items of clothing a monk is allowed to possess, which includes a robe to wear during almsrounds, a robe to wear during ritual ceremonies, and a robe for daily wear.

three thousand realms 三千世界: The "trichiliocosm," a Buddhist term for the entire universe; the billions of worlds that constitute the domain of the Buddha, often abbreviated to 大千.

three thousand realms in a single thought 一念三千: The idea that the entire expanse of reality is the interpenetration of three thousand realms, and these three thousand realms of existence are all included in a single thought or a moment of consciousness; the ten realms from hell to the realm of Buddha interpenetrate each other to give one hundred realms, each of which have the ten suchlike characteristics, for a total of one thousand realms, each of which are characterized by three types of "worlds," the aggregates, the realm of sentient beings, and the lands they occupy, for a total of three thousand realms. This term is not to be confused with the "great trichiliocosm" of three thousand worlds.

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Three Treasures: Buddha, Dharma, and Sangha.

three turnings 三轉 (of the Four Noble Truths): As distinguished from the general "three turnings of the wheel of the Dharma," these are the three "turnings" of exhorting, signifying, and attesting given by Śākyamuni in his exposition of the Four Noble Truths. three types of bodhisattvas 三種菩薩: The three types of bodhisattvas of the Tripiṭaka, Shared, and Distinct Teachings.

three types of cessation-and-contemplation 三種止觀: The three ways to practice cessation-and-contemplation as passed on by Zhiyi from Huisi and explained in the introduction to the Mohezhiguan: (1) gradual and successive (or progressive) 漸次 cessation-and-contemplation, (2) variable (or indeterminate) 不定 cessation-andcontemplation, and (3) perfect and sudden 圓頓 cessation-and-contemplation. three types of concentrations 三定: Categories of concentration as superior, median, and inferior expounded in the Great Nirvana Sutra.

three (types of) liberation 三(種)解脱: Liberation corresponding to the three virtuous qualities of a buddha: (1) liberation as the purity of means, (2) liberation as perfect purity, and (3) liberation as the fundamental nature of purity. three (types of passionate) bonds 三結: Passionate afflictions that are severed by one who attains the fruit of the stream-enterer: the bond of mistaken views (namely, the view of a self), the bond of attachment to the precepts, and the bond of doubt. three (types of) suffering 三苦: The suffering experienced from coming in contact with that which is unpleasant, from losing that which is pleasant or dear, and from experiencing the constant flux of the phenomenal world; also, the "suffering of suffering," the "suffering of destruction," and the "suffering of activity. "

three types of worlds 三種世間: An analysis of the phenomenal world in terms of three categories: the worlds of the five aggregates 五陰世間, the world of sentient beings 衆生世間, and the world of the lands 國土世間.

three unconditioned [dharmas] 三無爲: Three "things" (dharmas) that are unchanging and unconditioned: unconditioned empty space, unconditioned chosen extinction (that is, nirvana), and unconditioned unchosen extinction.

three vehicles 三乘: The paths of the śrāvaka, pratyekabuddha, and bodhisattva, in contrast to the single One Vehicle. See also One Vehicle.

three virtuous qualities 三徳: The three ideal qualities of a buddha: the Dharma body 法身, prajñā-wisdom 般若, and liberation 解脱.

three wisdoms 三智: As explained in the Great Treatise: "all-wisdom" or omniscience 一切智, the wisdom of the path 道種智, and universal wisdom 一切種智; in Tiantai, these three wisdoms correspond to the three perceptions of emptiness, conventionality, and the Middle. 520

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tooth-cleaning sticks and pure water 楊枝淨水: Important monastic implements, as well as tools for oral hygiene; also, symbols of the bodhisattva Avalokiteśvara. transcendent realm 出世間: The realm of experience of those who have transcended the delusions and passions of the worldly realm.

transcendent [samādhi] 超越[三昧]: The samadhic concentrations of a buddha or bodhisattva that do not gradually and progressively advance through various levels of trance (such as the four dhyānas), but transcend all samadhic concentrations in a quantum leap, such as through the use of the "lion of resolute speed samādhi." See also lion of resolute speed [samādhi].

Tripiṭaka Teachings (三)藏教: The first of the four types of teachings in the Tiantai doctrinal classification scheme; "Tripiṭaka" refers to the threefold collection of Sutra, Abhidharma, and Vinaya of the Hinayana, which teach only how to escape this triple world of suffering. See also Fourfold Teachings. triple body [of the Buddha] 三身: The Dharma body 法身, the manifestation or response body 應身, and the body of recompense or transformation body 報身. See also three kinds of bodies [of buddha].

triple world 三界: This world of human experience, consisting of the realm of desires 欲界, the realm of form 色界, and the formless realm 無色界.

true cultivation 眞修: True, insightful, intuitive practice, in contrast to preparatory practices based on successive contemplation of conditions. true nature 實性: The nature of reality, namely the potential to attain buddhahood; another name for buddha-nature; 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 Middle. truly real 眞實: One of the compounds used by Zhiyi to designate the inexpressible reality as it is.

twelve dhyāna meditations 十二禪: The four dhyāna stages, the four concentrations of the formless realm (the emptiness of dharma marks, nonexistence, own-being, and other-being), and the four boundless demeanors (friendliness, compassion, joy, and equanimity)..

twelvefold causes and conditions (conditioned coarising) 十二因緣 (緣起): The cycle of causes and conditions that make up the human condition: ignorance 無明, volitional activity 行, consciousness 識, name and form 名色, the six senses 六入, contact 觸, experience (sensation) 受, passion 愛, grasping 取, existence 有, birth 生, and decay and death 老死; also called the "twelvefold wheel" 十二輪.

twelvefold (rules) for mendicants 十二頭陀: Ascetic rules that a monk may choose to follow, though not necessarily all at the same time; while Vinaya texts are not all in agreement as to the content of these twelve rules, one list includes (1) using clothing made from rags, (2) limiting one's clothing to three robes (one robe for use during 521

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almsrounds, one for ceremonial duties, and one for daily use), (3) always begging for one's meals, (4) not taking any extra meals, (5) restricting oneself to one seated meal a day, (6) restricting oneself to one meal a day, (7) staying in a secluded place, (8) sitting in meditation on a mound, (9) sitting in meditation under a tree, (10) sitting in meditation on open ground, (11) sitting in various places, (12) sitting in meditation constantly without laying down.

twelvefold scriptures 十二部法: In the Mahayana, the complete collection of the Buddhist canon; the order varies in different texts. The twelve categories are sutra, geya (verses), gāthā (verse parts of a discourse), nidāna (historical narratives), itivṛttaka (activities in past lives), jātaka (past lives of the Buddha), abhutadharma (Buddha's miraculous acts), avadāna (parables), upadeśa (legends), udāna (teachings offered by the Buddha without prompting), vaipulya (expansive teachings), and vyākaraṇa (prophesies).

twelve (sense) entrances 十二入: The six sense organs (eyes, ears, nose, tongue, body, and mind) and their associated six sense objects (visible form, sound, smells, tastes, tangibles, and dharmas).

twelve types of breathing 十二息: Breaths or breathing associated with meditation, especially with healing disease by counting and regulating the breath: (1) upper 上, (2) lower 下, (3) scorched 焦, (4) full 滿, (5) increasing and growing 増長, (6) decreasing and extinguishing 滅壞, (7) cold 冷, (8) hot 煖, (9) rushed 衝, (10) maintained 持, (11) harmonious 和, and (12) supplemental 補.

twenty-five means [of preparations for the practice of cessation-and-contemplation] 二十五方便: Five categories of five matters to attend to or put under control in order to prepare for serious cultivation of contemplation: (1) prepare five conditions of keeping the precepts, preparing a minimum of food and clothing, dwelling in a quiet and secluded place, ceasing all mundane responsibilities, and approaching a "good friend"; (2) renounce (restrain, rebuke, control) the sensual desires of form, sound, scent, taste, and touch; (3) reject the five impediments of greed, anger, lethargy, shame, and doubt; (4) regulate one's diet, sleep, body, breathing, and mind, (5) undertake five supplementary practices with regard to desires, diligence, mindfulness, skillful wisdom, and singlemindedness.

twenty-five realms of existence [in samsara] 二十五有: The four continents (north, south, east, and west), the four evil destinies (the realms of hell, beasts, hungry ghosts, and asuras), the six heavenly realms of desire, the Brahmā heaven, the four dhyāna stages, the four heavenly realms of emptiness, the heavenly realm of no-thought, and the five heavenly realms of the nonreturner.

twenty-five samādhis 二十五三昧: A list of samādhi concentrations from the Great Nirvana Sutra; each samadhic concentration allows one to overcome one of the twenty-five realms of samsaric existence.

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Glossary

twenty-three scholars [of the Liang] 二十三家: A group that carried on a famous debate (around 520 or 521 c.e.) on the meaning of the two truths.

twenty types of wisdom 二十智: Seven wisdoms of the Tripiṭaka Teachings, five wisdoms of the Shared Teachings, four wisdoms of the Distinct Teachings, and four wisdoms of the Perfect Teaching; the twelve wisdoms of the Tripiṭaka and Shared Teachings are encompassed by the contemplation of emptiness, the four wisdoms of the Distinct Teachings are encompassed by the contemplation of conventionality, and the four wisdoms of the Perfect Teaching are encompassed by contemplation of the Middle.

two (aspects of) emptiness 二空: The two "emptinesses" of self and of dharmas or phenomena; that there is no substantial self, but also that all phenomena are empty and without substantial existence; another way to explain the first two aspects (emptiness and conventionality) of the threefold truth.

two extremes 二邊: Extreme views to be avoided in order to realize the Middle Path; the two extremes of hedonism or asceticism, the extreme views that either the self is eternal or that the self does not exist, i.e., eternalism or annihilationism, and so forth. two obstacles 二障: The obstacles to attaining perfect awakening: the obstacle of passionate afflictions and the wisdom obstacle (either the obstacles to wisdom or a lower wisdom that obstructs a higher wisdom).

two truths 二諦: Real (ultimate) truth and mundane (conventional) truth. Udraka Rāmaputra 欝頭藍弗: Śākyamuni's yoga master during his practice leading up to awakening; Śākyamuni eventually left him to devote himself to extreme asceticism. ultimate identity 究竟卽: The sixth level of the Six Identities; the level of realization when both wisdom and the severance of passions are accomplished, and the three virtuous qualities are completely manifested.

ultimately empty and quiescent 畢竟空寂: The true nature of all phenomena, including avaricious desires.

unchanging nature 不改性: "Nature" as characteristics that do not change; the characteristics particular to each specific type; 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 emptiness. undetermined (variable) teachings 不定敎: For each member of an audience to receive a teaching from the Buddha's sermon according to their own capacity; one of the four methods of teaching in the Tiantai classification of five periods and eight teachings. See also five periods and eight teachings.

uninterrupted samādhi 無間三昧: A state of concentration achieved at the level of "supreme in the mundane world"; to contemplate nonarising and understand that both inner self and outer objects are empty. See also four good roots. 523

Glossary

universal giving 遍施: A characteristic of the Buddha (or Dharma) in acting with merciful compassion toward all beings in response to their respective capacity to receive; a gloss based on the meaning of the Chinese characters, but originally the compound was a transliteration of the Skt. siddhānta ("accomplishments," or methods of instruction).

universal wisdom 一切種智: One of the three wisdoms; the ultimate wisdom of a buddha, who is fully and correctly aware of all things; in terms of the threefold truth, this is the wisdom of the Middle.

unsolicited friend 不 請友: One who becomes a friend of all beings without being asked or solicited.

upholding the precepts in deed 事戒 and upholding the precepts in principle 理戒: The actual keeping and upholding of the precepts and upholding the precepts in principle through the cultivation of contemplation.

vaipulya period 方等時: According to the Tiantai five-period classification scheme, the Mahayana teachings preached by the Buddha in the eight years after teaching the Āgamas at Deer Park; vaipulya means "extensive" or "broad."

vaipulya [samādhi] 方等[三昧]: A repentance ritual based on the Great Vaipulya Dhāraṇī Sutra, consisting of chanting the "great dhāraṇī for overcoming evil and upholding the good" or the "great dhāraṇī for subduing [the demon] Dandara") as one circumambulates a buddha image or altar while repenting of inadequacies, then retreating to sit in contemplation; one of the methods taught by Zhiyi under the heading of the both walking and sitting samādhi.

vajra samādhi 金剛三昧: "Adamantine (diamondlike) samādhi"; a meditative absorption achieved toward the end of the path of cultivation which catalyzes the final experience of awakening; the process of abandonment, which can destroy even the subtlest and most persistent of delusional fetters.

variable (indeterminate) cessation-and-contemplation 不定止觀: One of the three ways of practicing cessation-and-contemplation; to practice various methods without any fixed agenda or without advancing through predetermined stages. verbal identity 名字卽: The second level of the Six Identities; the level of realization attained by hearing the verbal teaching of the Buddha Dharma. See also Six Identities. view of emptiness 空見: The mistaken and one-sided understanding of emptiness, e.g., the view that one need not uphold the precepts because they are "empty." views as objects [of contemplation] 諸見境: The seventh of the ten objects of contemplation; to contemplate mistaken view. See also ten objects of contemplation. views concerning equality and nondiscrimination 平等無分別見: The mistaken and one-sided understanding of emptiness totally in terms of "equality" and "nondiscrimination" that does not recognize conventional differences and, for example, 524

Glossary

denies the importance of upholding the precepts because of the "equality of" and nondiscrimination between right and wrong.

Vinaya 律: The body of precepts that define the activity and lifestyle one must maintain in order to realize extinction of passions and ignorance; one of the "three stores" (Tripiṭaka) of the Buddha's teachings, along with Sutra and Abhidharma. walking meditation 經行: To walk slowly and quietly in meditation; strictly regulated periods of walking slowly in meditation between sessions of seated meditation, to help alleviate the stress from sitting for long periods of time. wandering sage 家家: A once-returner who has severed the three or four degrees of delusions in the realm of desires; one who wanders "from house to house," or between this world and a heavenly realm.

warped, clumsy, ashes, and near 曲拙灰近: An abbreviated expression to describe four ways in which the attainment of the Hinayana adept is inferior, because it is warped in understanding, clumsy in the means of salvation, involves the belief that nirvana means a reduction of the body to ashes and the extinction of consciousness, and is analogous to the travelers (in the Lotus Sutra parable) who tarry near the conjured city rather than advancing further to the final goal.

wheel-turning king 轉輪王: An ideal world-ruling king who possesses the attributes of a buddha.

white-robed (laypeople) 白衣: "(Those who wear) white robes," in contrast to monks who wear colored robes; a euphemism for lay Buddhists.

wind samādhi 風[奮迅]三昧: Abbreviation of "speed of the wind samādhi," a state of concentration in which one can arouse a great wind and break up their own body, performed by Ānanda while crossing the Ganges River in order to satisfy the demands of the various kings who all wanted Ānanda's relics. wisdom as life 慧命: A word picture comparing wisdom to life; the identification of wisdom with the life process, because all sentient beings are inherently endowed with Dharma-nature and thus have the potential to realize buddhahood. wisdom based on contemplation [般若] 觀慧: In Tiantai, the prajñā-wisdom based on, or gained through, contemplation; the "treasure" handed down to the śrāvaka disciples by the Buddha in the fourth Perfection of Wisdom period.

wisdom like the sun 慧日: The Buddha's unlimited wisdom, which is like the sun and its rays; the "light rays" of wisdom; the sun of wisdom illumines space and manifests the true marks of phenomena as empty, as the sun illuminates the empty sky. wisdom obstacle 智障, 所知障 (Skt. jñeya-āvaraṇa): The more subtle obstacles to wisdom (beyond the obstacles of delusions); the middling "wisdom" that obstructs the attainment of a higher wisdom; also, both the "obstacle of wisdom," a kind of wisdom (of emptiness or conventionality) that obstructs the attainment of a higher 525

Glossary

wisdom, and the "obstacle to wisdom," the higher wisdom (of the Middle) that is being obstructed.

wisdom of extinction (of consciousness) and reduction of the body to ashes 灰身滅智: One of the four descriptions used in Tiantai for the "inferior" nirvana of the Hinayana follower. See also warped, clumsy, ashes, and near. wisdom of the path 道種智: One of the "three wisdoms;" the wisdom of a buddha in being fully and correctly aware of all phenomenal things; the wisdom of conventionality. wish-fulfilling (maṇi) jewel 如意珠, 摩尼珠: A magical, wish-fulfilling jewel. worthy of offerings 應供: A synonym for arhat, lit., "one who is worthy" to receive offerings; one who is valued and worthy of respect.

yellow dragon potion 黄龍湯: A potion made from excrement used as an extreme, last-resort medication; one source gives the following recipe: "mix human feces and urine with wild boar and cat excrement, add salt, and store it in an earthen jar." The practice of nine considerations of a decaying corpse is compared to the use of this potion. See also nine considerations [of decaying corpses]. Yogācāra: Lit., "the practice of yoga," focusing on how the mind works; one of the two major Mahayana philosophical traditions in India, often referred to in China as the school of "consciousness only" 唯識.

Zen "alarm" 禪鎭: A device used during meditation to assist in staying awake; an item that is balanced on top of the head, so that if one becomes drowsy and their head droops it falls off and wakes them up.

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Bibliography

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Ikeda, Rosan 池田魯参. Makashikan kenkyū josetsu 摩訶止観研究序説 (Prolegomenon to a Study of the Mohezhiguan). Tokyo: Daitō Shuppansha, 1986. —. Shōkai Makashikan 詳解摩訶止観 (Detailed Interpretations of the Mohezhiguan), 3 vols. Tokyo: Daizō Shuppan, 1996-1997.

Kantor, Hans-Rudolf. Die Lehre des "universalen Dekonstruierens" im chinesischen Tiantai-Buddhismus. Hamburg: Felix Meiner Verlag, 2022. Robert, Jean-Noël, trans. Quatre courts traités sur la Terrasse Céleste. Paris: Fayard, 2007.

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—. Foundations of T'ien-t'ai Philosophy: The Flowering of the Two Truths Theory in Chinese Buddhism. Nanzan Studies in Religion and Culture. Berkeley: Asian Humanities Press, 1989.

—, trans. The Collected Teachings of the Tendai Lotus School. BDK English Tripiṭaka Series. Berkeley: Bukkyō Dendō Kyōkai, 1995.

—, trans. The Hundred Records of the Temple of National Purity. BDK English Tripiṭaka Series. Moraga, CA: BDK America, Inc., 2023.

Tiantai Lotus Texts. BDK English Tripiṭaka Series. Berkeley: BDK America, Inc., 2013. Ziporyn, Brook. Emptiness and Omnipresence: An Essential Introduction to Tiantai Buddhism. Bloomington: Indiana University Press, 2016.

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