TERMS STARTING WITH
Ejoron 廻諍論. See VIGRAHAVYĀVARTANĪ
Ejo 懷讓. See NANYUE HUAIRANG
ejoo ::: n. --> Gomuti fiber. See Gomuti.
TERMS ANYWHERE
3. fire/heat (P. tejo[dhātu])
Achdut Ha'avodah ::: (Heb. Labor Union) Socialist-Zionist party that split from the Mapai party in 1944 under the leadership of Itzhak Tabenkin. It later rejoined the Labor party in 1968.
Airyana-ishejo. See AIRYEMA-ISHYO
Airyanem Vaejo is the primeval land of innocence and bliss of the Vendidad, similar to the Sveta-dvipa (white island) of Puranic literature or to Mount Meru. In this “beautiful land,” by the river Daitya, “the stars, the moon, and the sun are only once (a year) seen to rise and set” (Vendidad). Blavatsky equates it with the cradleland of physical humanity, and locates it in Central Asia. It is identical to Sambhala and to Arghya Varsha from which the Kalki avatara is expected (SD 2:416; BCW 4:526-7).
Airyema-ishyo (Avestan) Airyemā-ishyō. The much-desired brotherhood, or Yasna 54: “May brotherhood of man, for which we yearn, come down amongst us and rejoice the hearts of men and maidens of Zarathustra’s faith. Bringing fulfillment unto Vohu Man; when souls of men receive their precious mead, I pray too Asha in His Grace to grant these blessings for which human souls do long, which Mazda hath meant for all.” “This verse, though actually not included in the Gathas, follows immediately after the Fifth Gatha. Both the language and the metre are exactly the same, as those of the Fifth Gatha. . . . This verse is recited during the Zoroastrian marriage service as part of ‘the blessing’ ” (Taraporewala, The Religion of Zarathushtra 148).
Ananda (Sanskrit) Ānanda [from ā-nand to rejoice, be delighted] Bliss, joy, happiness; the favorite disciple of Gautama Buddha, who served his teacher with utmost devotion for twenty years and is credited with having recited, shortly after the Buddha’s parinibbana (great passing away), the entire buddhavachana (word of Buddha).
Ananda. (T. Kun dga' bo; C. Anan[tuo]; J. Anan[da]; K. Anan[da] 阿難[陀]). In Sanskrit and PAli, literally "Bliss," the name of the Buddha's cousin, longtime attendant, and one of his chief disciples. According to tradition, in his previous life, he was a god in the TUsITA heaven, who was born on the same day and into the same sAKYA clan as the BODHISATTVA and future buddha who was born as prince SIDDHARTHA. Ananda was born as the son of Amṛtodana, the brother of king sUDDHODANA. He was thus the Buddha's cousin and the brother of DEVADATTA. When the Buddha returned to his home town of KAPILAVASTU in the second year after his enlightenment, many of the sAkyan men, such as Ananda and Devadatta, wished to renounce the householder life and become the Buddha's disciples as monks. Not long after his ordination, Ananda became a SROTAAPANNA upon hearing a sermon by PuRnA. The Buddha did not have a personal attendant for the first twenty years after his enlightenment, with various monks occasionally offering various services to him. But after two decades of these ad hoc arrangements, the Buddha finally asked for someone to volunteer to be his personal attendant; all the monks volunteered except Ananda, who said that he did not do so because the Buddha would choose the correct person regardless of who volunteered. The Buddha selected Ananda, who accepted on the following conditions: the Buddha was never to give him any special food or robes that he had received as gifts; the Buddha was not to provide him with a special monk's cell; and the Buddha was not to include him in dining invitations he received from the laity. Ananda made these conditions in order to prevent anyone from claiming that he received special treatment because of serving as the Buddha's attendant. In addition, he asked to be allowed to accept invitations on behalf of the Buddha; he asked to be allowed to bring to the Buddha those who came from great distances to see him; he asked to be able to bring any questions he had to the Buddha; and he asked that the Buddha repeat to him any doctrine that had been taught in his absence. Ananda saw these latter conditions as the true advantages of serving the Buddha. For the next twenty-five years, Ananda served the Buddha with great devotion, bringing him water, sweeping his cell, washing his feet, rubbing his body, sewing his robes, and accompanying him wherever he went. He guarded the Buddha's cell at night, carrying a staff and a torch, in order to make sure that his sleep was not disturbed and to be ready should the Buddha need him. As the Buddha grew older and more infirm, Ananda provided devoted care, despite the fact that the two were exactly the same age. Because Ananda was constantly in the Buddha's presence, he played a key role in many famous events of the early dispensation. For example, it was Ananda who, on behalf of MAHAPRAJAPATI, requested that women be allowed to enter the SAMGHA as nuns, persisting in his request despite the Buddha's initial refusal. He is therefore remembered especially fondly by the order of BHIKsUnĪs, and it is said that he often preached to nuns. In a famous tale reproduced in various sources, the daughter of a woman named MAtangī attempted to seduce Ananda with the help of her mother's magical powers, only to come to realize her wrongdoing with the intervention of the Buddha. Toward the end of his life, the Buddha mentioned to Ananda that a buddha could live for a KALPA or until the end of the kalpa if he were asked to do so. (See CAPALACAITYA.) Ananda, distracted by MARA, failed to request the Buddha to do so, despite the Buddha mentioning this three times. Ananda was chastised for this blunder at the first council (see infra). Ananda figures prominently in the account of the Buddha's last days in the MAHAPARINIBBANASUTTA, weeping at the knowledge that the Buddha was about to die and being consoled by him. Ananda was known for his extraordinary powers of memory; he is said to have heard all 84,000 sermon topics (82,000 taught by the Buddha and 2,000 taught by other disciples) and was able to memorize 15,000 stanzas without omitting a syllable. He therefore played a key role in the recitation of the Buddha's teachings at the first council (SAMGĪTI; see COUNCIL, FIRST) held at RAJAGṚHA shortly after the Buddha's death. However, MAHAKAsYAPA, who convened the council, specified that all five hundred monks in attendance must be ARHATs, and Ananda was not. On the night before the opening of the council, Ananda achieved the enlightenment of an arhat as he was lying down to sleep, as his head fell to the pillow and his feet rose from the ground. He is therefore famous for achieving enlightenment in none of the four traditional postures (ĪRYAPATHA): walking, standing, sitting, or lying down. As an arhat, Ananda was welcomed to the council, where he recounted all the words of the Buddha (except those concerning the VINAYA, or monastic rules, which were recited by UPALI). For this reason, most SuTRAs open with the words, "Thus have I heard" (EVAM MAYA sRUTAM); the "I" is usually Ananda. (For this reason, Ananda is also known in China as Duowen Diyi, "First in Vast Hearing" or "He Who Heard the Most.") After the Buddha's death, the order of monks brought five charges against Ananda: (1) the Buddha had said that after his passing, the monks could disregard the minor precepts, but Ananda failed to ask him which those were; thus, all the precepts had to be followed; (2) Ananda had once stepped on the Buddha's robe when sewing it; (3) Ananda had allowed women to honor the Buddha's naked body after his death and their tears had fallen on his feet; (4) Ananda failed to ask the Buddha to live on for the rest of the kalpa; and (5) Ananda urged the Buddha to admit women to the order. Ananda replied that he saw no fault in any of these deeds but agreed to confess them. According to FAXIAN, when Ananda was 120 years old, he set out from MAGADHA to VAIsALĪ in order to die. Seeking his relics (sARĪRA), AJATAsATRU followed him to the Rohīni River, while a group from VaisAlī awaited him on the other bank. Not wishing to disappoint either group, Ananda levitated to the middle of the river in the meditative posture, preached the dharma, and then meditated on the TEJOKASInA, which prompted his body to burst into flames, with the relics dividing into two parts, one landing on each bank of the river. Ananda has long been one of the most beloved figures in the history of Buddhism, in part because he was not the wisest of the Buddha's disciples but showed unstinting devotion to the Buddha, always seeking to understand him correctly and to bring his teachings to as many people as possible.
angel chiefs” who passed before God to rejoice in
Angsan Hyejok 仰山慧寂. See YANGSHAN HUIJI
Anima Mundi: See: The World Soul, Bruno. Animalitarianism: A term used by Lovejoy in Primitivism and Related Ideas in Antiquity for the belief that animals are happier, more admirable, more "normal", or "natural", than human beings, -- G.B.
A. O. Lovejoy, The Revolt against Dualism, 1930.
aparejo ::: n. --> A kind of pack saddle used in the American military service and among the Spanish Americans. It is made of leather stuffed with hay, moss, or the like.
Apas. (P. Apo; T. chu; C. shuida; J. suidai; K. sudae 水大). In Sanskrit, lit. "water," viz., the property of "cohesion"; also seen written as ApodhAtu. One of the four "great elements" (MAHABHuTA) or "major elementary qualities" of which the physical world of materiality (RuPA) is composed, along with earth (viz., solidity; PṚTHIVĪ, P. pathavī), wind (viz., motion, movement, or oscillation; VAYU, P. vAyu/vAyo), and fire (viz., temperature, warmth; TEJAS, P. tejo). "Water" is defined as that which is moist and fluid and refers to the principle of liquidity; it also is the agent that binds the other elements together. Since water can convey things, such as ships (viz., earth), has relative temperature (viz., fire), and is capable of motion (viz., wind), the existence of all the other three elements may also be inferred even in that single element. In the physical body, this water element is associated with blood, tears, urine, sweat, phlegm, and so on.
Arbah Minim ::: (Heb. Four Species) Fruit and branches used to fulfill the commandment to “rejoice before the Lord” during the holiday of Sukkot (Festival of Tabernacles)..
arch- ::: a combining form that represents the outcome of archi- in words borrowed through Latin from Greek in the Old English period; it subsequently became a productive form added to nouns of any origin, which thus denote individuals or institutions directing or having authority over others of their class (archbishop; archdiocese; archpriest): principal. More recently, arch-1 has developed the senses "principal” (archenemy; archrival) or "prototypical” and thus exemplary or extreme (archconservative); nouns so formed are almost always pejorative. Arch-intelligence.
Arthur, King (Welsh) A dual figure: historical ruler who held up for forty years or so the Saxon incursions; said to have passed (not died) at or after the Battle of Camlan (540 AD). The mythological Arthur was the son of Uther Pendragon, or Uthr Ben, the Wonderful Head. In Prydwen, his Ship of Glass, he made an expedition into Annwn (the underworld) to obtain the Pair Dadeni, or cauldron of reincarnation, the symbol of initiation. As the king that was and shall be, he appears in the Welsh version of the coming of the Kalki-avatara, which will come to pass at the end of the present yuga. After Camlan he was taken to Ynys Afallen (Apple-tree Island), to be healed of his wounds and to await his return. But the apple tree of the island, as we see in the 6th-century poem “Afallenan” by Myrddin Gwyllt, is the Tree of Wisdom. The poem tells how the tree had to be hidden and guarded, but the time would come when it should be known again: then Arthur would return, and Cadwalaor, and then “shall Wales rejoice; bright shall be her dragon (leader). The horns of joy shall sound the Song of Peace and serenity. Before the Child of the Sun, bold in his courses, evil shall be rooted out. Bards shall triumph.”
asi ::: literally "sweet slave-girl", the dasi serving her Lord in a relation of madhura bhava; a symbol of the state of madhura dasya, the condition of "the living and loving instrument" (yantra), when it "ends in the whole nature of our being becoming the slave of God, rejoicing in his possession and its own blissful subjection to the divine grasp and mastery". madhura d dasya
Assassins [from Arab hashshashin hashish eaters; or from proper name Hassan] Originally an order founded in Persia and Syria during the 11th century by Hassan ben Sabbah, an offshoot of the Ismaelites of the Shiite division of Islam. They taught the esoteric doctrines of Islam, encouraged mathematics and philosophy, and are said to have used hashish as a means of obtaining celestial visions. They held that creation began with the intellectual world, moved to the soul and then the rest of creation. The human soul, imprisoned in the body to carry out the teacher’s orders, rejoins the universal soul at death. The usual accounts state that they sanctioned the employment of secret assassination against all enemies.
Atala (Sanskrit) Atala [from a not + tala place] No place, no material locality; the first and most spiritual of the seven talas, so nearly one with satyaloka, its corresponding loka or pole, that the two nearly conjoin into one — hence it is called “no place.” Atala bears somewhat the same relation to satyaloka that prakriti bears to Brahma; hence it is the first quasi-spiritual, quasi-material plane in the solar universe. “In satyaloka-atala, the highest loka combines into or rejoins the monadic essence of the planetary chain. The differentiation so marked on the lower planes ceases here and, because of this, the two blend into or become one” (FSO 264). Cosmically atala emanates directly from the solar logos and contains with satyaloka the substantial seeds of all that was, is, and will be, from the beginning to the end of the solar mahamanvantara. Atala, with satyaloka, may be considered from one standpoint the sphere of the hierarchies of the dhyanis, who are, when completely in this condition, in a state of parasamadhi, and hence clothed in the dharmakaya.
Atma-krida: One who rejoices in one’s own Self.
atmaram. ::: rejoicing the Self; united with peace and dwelling in the glory of one's own realised Self
Atma-rati: Rejoicing in the Self; interested or centred in the Self
atmaslagha ::: self-pride, self-confidence, knowledge of one's own might; with purification it becomes the divine Self within rejoicing in the Shakti of God as it pours itself out through the human adhara.
avaivartika. (T. phyir mi ldog; C. butuizhuan; J. futaiten; K. pult'oejon 不退轉). In Sanskrit, "nonretrogression" or "irreversible"; a term used to describe a stage on the path (MARGA) at which further progress is assured, with no further possibility of retrogressing to a previous stage. For the BODHISATTVA, different texts posit this crucial transition as occurring at various points along the path, such as on the path of preparation (PRAYOGAMARGA), where there is then no danger of the bodhisattva turning back to seek instead to become an ARHAT; the first BHuMI; or the eighth bhumi, when the bodhisattva is then certain to continue forward to complete, perfect enlightenment (ANUTTARASAMYAKSAMBODHI). There are many variant forms in Sanskrit (e.g., avaivarya, avinivartya, avinivartanīya, and anivartiya), of which avaivartika is among the most common. The state of nonretrogression is also termed the avaivartyabhumi. Nonretrogression is also listed in the MAHAVASTU as the highest of four stages of practice (CARYA). In the PURE LAND schools, taking rebirth (WANGSHENG) in AMITABHA's PURE LAND of SUKHAVATĪ is said to constitute the stage of nonretrogression.
Bailian jiao. (白蓮教). In Chinese, "White Lotus teachings." As with the BAILIAN SHE, this name was used frequently during the Ming dynasty to refer pejoratively to various religious teachings and magical techniques deemed heretical or traitorous by local officials and Buddhist leaders. No specific religious group, however, seems to coincide precisely with this appellation. The White Lotus teachings are nonetheless often associated with millenarian movements that began to appear during the Mongol Yuan dynasty. Religious groups associated with these movements compiled their own scriptures, known as "precious scrolls" (BAOJUAN), which spoke of the future buddha MAITREYA and the worship of Wusheng Laomu ("Eternal Venerable Mother").
bAla. (T. byis pa; C. yutong; J. gudo; K. udong 愚童). In Sanskrit and PAli, "foolish," "childish"; a pejorative term used to describe a worldling (PṚTHAGJANA), especially one who is ignorant or heedless of the DHARMA. The two terms often appear in a compound as bAlapṛthagjana (foolish worldling).
Baotang zong. (J. Hotoshu; K. Podang chong 保唐宗). An important school of the early Chinese CHAN tradition, known for its radically antinomian doctrines. The school takes its name from the monastery (Baotangsi) where the school's putative founder, BAOTANG WUZHU, resided. The monastery was located in Jiannan (in modern-day Sichuan province), in the vicinity of the city of Chengdu. Until the recent discovery of the LIDAI FABAO JI at DUNHUANG, information on this school was limited to the pejorative comments found in the writings of the ninth-century CHAN historian GUIFENG ZONGMI. Owing perhaps to the antinomian teachings espoused by its members, the school was short-lived. The school rejected all soteriological practices and devotional activities. No images of the Buddha were enshrined in their monasteries, and they questioned the value of chanting scriptures and performing repentance rituals. Instead, they insisted on "simply sitting in emptiness and quietude" (zhikong xianzuo) and transmitting "no thought" (WUNIAN) in lieu of formal precepts. The Baotang lineage is often traced back to Hui'an (582-709; also known as Lao'an, "Old An," because of his long life), a disciple of the fifth patriarch HONGREN, and to Hui'an's lay disciple Chen Chuzhang (d.u.), through whose influence Baotang Wuzhu is said to have attained awakening. Although the author of the Lidai fabao ji, a disciple of Wuzhu, attempts to associate the Baotang lineage with that of CHoNGJONG MUSANG, the founder of the JINGZHONG ZONG, these schools are now considered to have been two distinct traditions. Like the Jingzhong school, the Baotang zong also seems to have exerted considerable influence on the development of Tibetan Buddhism, especially on the early teachings of RDZOGS CHEN (dzogchen).
baroque Feature-encrusted; complex; gaudy; verging on excessive. Said of hardware or (especially) software designs, this has many of the connotations of {elephantine} or monstrosity but is less extreme and not pejorative in itself. "{Metafont} even has features to introduce random variations to its letterform output. Now *that* is baroque!" See also {rococo}. [{Jargon File}] (1995-02-22)
Baubo The Matron Baubo, the enchantress “before she succeeds in reconciling the soul — Demeter, to its new position, finds herself obliged to assume the sexual forms of an infant. Baubo is matter, the physical body; and the intellectual, as yet pure astral soul can be ensnared into its new terrestrial prison but by the display of innocent babyhood. Until then, doomed to her fate, Demeter, or Magna-mater, the Soul, wonders and hesitates and suffers; but once having partaken of the magic potion prepared by Baubo, she forgets her sorrows; for a certain time she parts with that consciousness of higher intellect that she was possessed of before entering the body of a child. Thenceforth she must seek to rejoin it again; and when the age of reason arrives for the child, the struggle — forgotten for a few years of infancy — begins again” (IU 2:112).
before God to extol and rejoice in the 1st Sabbath.
Ejoron 廻諍論. See VIGRAHAVYĀVARTANĪ
Ejo 懷讓. See NANYUE HUAIRANG
Berkeley Quality Software "abuse" (Often abbreviated "BQS") Term used in a pejorative sense to refer to software that was apparently created by rather spaced-out hackers late at night to solve some unique problem. It usually has nonexistent, incomplete, or incorrect documentation, has been tested on at least two examples, and core dumps when anyone else attempts to use it. This term was frequently applied to early versions of the "dbx(1)" debugger. See also {Berzerkeley}. [{Jargon File}] (1996-01-15)
Berkeley Quality Software ::: (abuse) (Often abbreviated BQS) Term used in a pejorative sense to refer to software that was apparently created by rather spaced-out hackers late dumps when anyone else attempts to use it. This term was frequently applied to early versions of the dbx(1) debugger.See also Berzerkeley.[Jargon File] (1996-01-15)
bhagavat. [alt. bhagavant] (T. bcom ldan 'das; C. shizun; J. seson; K. sejon 世尊). In Sanskrit and PAli, lit. "endowed with fortune"; one of the standard epithets of a buddha, commonly rendered in English as "Blessed One," "Exalted One," or simply "Lord." The term means "possessing fortune," "prosperous," and, by extension, "glorious," "venerable," "divine." In Sanskrit literature, bhagavat is reserved either for the most honored of human individuals, or for the gods. In Buddhist literature, however, the term is used almost entirely with reference to the Buddha, and points to the perfection of his virtue, wisdom, and contentment. There are several transcriptional and declensional variants of the term commonly found in English-language sources, including bhagavAn (nominative singular), bhagavat (weak stem), bhagavad (a saMdhi pronunciation change), bhagawan, and bhagwan. The Chinese translation of bhagavat, shizun, means "World-Honored One." The Tibetan translation may be rendered as "Transcendent and Accomplished Conqueror," as it indicates a conqueror (bcom) who is endowed with all good qualities (ldan) and has gone beyond SAMSARA ('das).
Bhakti (.Devotion) ::: Obedience is the sign of the servant, but that is the lowest stage of this relation, dasya. Afterwards we do not obey, but move to his will as the string replies to the finger of the musician. To be the instrument is this higher stage of self-surrender and submission. But this is the living and loving instrument and it ends in the whole nature of our being becoming the slave of God, rejoicing in his possession and its own blissful subjection to the divine grasp and mastery. With a passionate delight it does all he wills it to do without questioning and bears all he would have it bear, because what it bears is the burden of the beloved being.
Ref: CWSA Vol. 23-24, Page: 603
bhoga ::: enjoyment; a response to experience which "translates itself into joy and suffering" in the lower being, where it "is of a twofold kind, positive and negative", but in the higher being "it is an actively equal enjoyment of the divine delight in self-manifestation";(also called sama bhoga) the second stage of active / positive samata, reached when the rasagrahan.a or mental "seizing of the principle of delight" in all things takes "the form of a strong possessing enjoyment . . . which makes the whole life-being vibrate with it and accept and rejoice in it"; the second stage of bhukti, "enjoyment without desire" in the pran.a or vital being; (when priti is substituted for bhoga as the second stage of positive samata or bhukti) same as (sama) ananda, the third stage of positive samata or bhukti, the "perfect enjoyment of existence" that comes "when it is not things, but the Ananda of the spirit in things that forms the real, essential object of our enjoying and things only as form and symbol of the spirit, waves of the ocean of Ananda". bhoga h hasyam asyaṁ karmalips karmalipsa a samabh samabhava
Binary file /home/jpc/Documents/Code/KEYS/DICTIONARIES/DICTIONARIES.tar.gz matches
(b) In epistemology: Epistemological dualism is the theory that in perception, memory and other types of non-inferential cognition, there is a numerical duality of the content or dntum immediately present to the knowing mind and (sense datum, memory image, etc.) and the real object known (the thing perceived or remembered) (cf. A. O. Lovejoy, The Revolt Against Dualism, pp. 15-6). Epistemological monism, on the contrary identifies the immediate datum and the cognitive object either by assimilating the content to the object (epistemological realism) or the object to the content (epistemological idealism). -- L.W.
bit twiddling ::: 1. (pejorative) An exercise in tuning (see tune) in which incredible amounts of time and effort go to produce little noticeable improvement, often with the result that the code becomes incomprehensible.2. Aimless small modification to a program, especially for some pointless goal.3. bit bashing, especially used for the act of frobbing the device control register of a peripheral in an attempt to get it back to a known state.[Jargon File]
bit twiddling 1. (pejorative) An exercise in tuning (see {tune}) in which incredible amounts of time and effort go to produce little noticeable improvement, often with the result that the code becomes incomprehensible. 2. Aimless small modification to a program, especially for some pointless goal. 3. {bit bashing}, especially used for the act of frobbing the device control register of a peripheral in an attempt to get it back to a known state. [{Jargon File}]
bitty box "abuse" (Or "calculator") /bit'ee boks/ A computer sufficiently small, primitive, or incapable as to cause a hacker acute claustrophobia at the thought of developing software on or for it. The term is especially used of small, obsolescent, {single-tasking}-only {personal computers} such as the {Atari 800}, {Osborne}, {Sinclair}, {VIC-20}, {TRS-80} or {IBM PC}, but the term is a general pejorative opposite of "real computer" (see {Get a real computer!}). See also {mess-dos}, {toaster}, {toy}. (1994-11-29)
bitty box ::: (abuse) (Or calculator) /bit'ee boks/ A computer sufficiently small, primitive, or incapable as to cause a hacker acute claustrophobia at the thought Osborne, Sinclair, VIC-20, TRS-80 or IBM PC, but the term is a general pejorative opposite of real computer (see Get a real computer!).See also mess-dos, toaster, toy. (1994-11-29)
bodhisaMbhAra. (T. byang chub kyi tshogs; C. puti ju/puti ziliang; J. bodaigu/bodaishiryo; K. pori ku/pori charyang 菩提具/菩提資糧). In Sanskrit, "collection" of, or "equipment" (SAMBHARA) for, "enlightenment" (BODHI); the term refers to specific sets of spiritual requisites (also called "accumulations") necessary for the attainment of awakening. The BODHISATTVA becomes equipped with these factors during his progress along the path (MARGA) leading to the attainment of buddhahood. In a buddha, the amount of this "enlightenment-collection" is understood to be infinite. These factors are often divided into two major groups: the collection of merit (PUnYASAMBHARA) and the collection of knowledge (JNANASAMBHARA). The collection of merit (PUnYA) entails the strengthening of four perfections (PARAMITA): generosity (DANA), morality (sĪLA), patience (KsANTI), and energy (VĪRYA). The collection of knowledge entails the cultivation of meditative states leading to the realization that emptiness (suNYATA) is the ultimate nature of all things. The bodhisaMbhAra were expounded in the *BodhisaMbhAraka, attributed to the MADHYAMAKA exegete NAGARJUNA, which is now extant only in Dharmagupta's 609 CE Chinese translation, titled the Puti ziliang lun. In this treatise, NAgArjuna explains that the acquisition, development, and fruition of these factors is an essentially interminable process: enlightenment will be achieved when these factors have been developed for as many eons as there are grains of sand in the Ganges River (see GAnGANADĪVALUKA). The text also emphasizes the importance of compassion (KARUnA), calling it the mother of perfect wisdom (PRAJNAPARAMITA). The perfection of wisdom sutras stress that PARInAMANA (turning over [merit]) and ANUMODANA (rejoicing [in the good deeds of others]) are necessary to amass the collection necessary to reach the final goal.
BUAG ::: [alt.fan.warlord] Big Ugly ASCII Graphic. Pejorative term for ugly ASCII ART, especially as found in sig blocks. For some reason, mutations of the head of Bart Simpson are particularly common in the least imaginative sig blocks.See warlording.
BUAG [alt.fan.warlord] Big Ugly ASCII Graphic. Pejorative term for ugly {ASCII ART}, especially as found in {sig blocks}. For some reason, mutations of the head of Bart Simpson are particularly common in the least imaginative {sig blocks}. See {warlording}.
buglix /buhg'liks/ Pejorative term referring to {DEC}'s {ULTRIX} {operating system} in its earlier *severely* buggy versions. Still used to describe ULTRIX, but without nearly so much venom. Compare {AIDX}, {HP-SUX}, {Nominal Semidestructor}, {Telerat}, {sun-stools}.
buglix ::: /buhg'liks/ Pejorative term referring to DEC's ULTRIX operating system in its earlier *severely* buggy versions. Still used to describe ULTRIX, but without nearly so much venom. Compare AIDX, HP-SUX, Nominal Semidestructor, Telerat, sun-stools.
(c) A special school called "Critical Realists" arose as a reactionary movement against the alleged extravagant views of another school of realists called the "New Realists" (q.v.). According to the "Critical Realists" the objective world, existing independently of the subject, is separated in the knowledge-relation by media or vehicles or essences. These intermediaries are not objects but conveyances of knowledge. The mind knows the objective world not directly (epistemological monism) but by means of a vehicle through which we perceive and think (epistemological dualism). For some, this vehicle is an immediate mental essence referring to existences, for some a datum, for some a subsistent realm mediating knowledge, and for one there is not so much a vehicle as there is a peculiar transcendental giasping of objects in cognition. In 1920 Essays in Critical Realism was published as the manifesto, the platform of this school. Its collaborators were D. Drake, A. O. Lovejoy, J. B. Pratt, A. K. Rogers, G. Santayana, R. W. Sellars, and C A. Strong. -- V.F.
cause ::: v. --> That which produces or effects a result; that from which anything proceeds, and without which it would not exist.
That which is the occasion of an action or state; ground; reason; motive; as, cause for rejoicing.
Sake; interest; advantage.
A suit or action in court; any legal process by which a party endeavors to obtain his claim, or what he regards as his right; case; ground of action.
Cf. Studies in Primitivism, ed. Lovejoy and Boas.
Chanyuan zhuquanji duxu. (J. Zengen shosenshu tojo; K. Sonwon chejonjip toso 禪源諸詮集都序). In Chinese, lit., "Prolegomenon to the 'Collected Writings on the Source of Chan'"; composed by the CHAN and HUAYAN exegete GUIFENG ZONGMI sometime between 828 and 835; typically known by its abbreviated title of "Chan Prolegomenon" (C. Duxu; J. Tojo; K. Toso) and often referred to in English as the "Chan Preface." The text is a comprehensive overview of the Chan collection (Chanyuan zhuquanji), which is said to have been one hundred rolls (juan) in length, but is now entirely lost. Pei Xiu's (787?-860) own preface to Zongmi's "Prolegomenon" describes this collection as a massive anthology of essential prose and verse selections drawn from all the various Chan schools, which was so extensive that Pei says it deserves to be designated as a separate "Chan basket" (Chanzang; see PItAKA), complementing the other "three baskets" (TRIPItAKA) of the traditional Buddhist canon. In order to provide a comprehensive overview of this massive collection of Chan material, Zongmi seeks to assess in his "Prolegomenon" the teachings of eight representative schools of Tang-dynasty Chan: JINGZHONG ZONG, Northern school (BEI ZONG), BAOTANG ZONG, Nanshan Nianfo men Chan zong, the Shitou school of SHITOU XIQIAN (which would eventually evolve into the CAODONG and YUNMEN schools), NIUTOU ZONG, the Heze school of HEZEI SHENHUI, and the HONGZHOU ZONG (or "Jiangxi" as it is called in the text) of MAZU DAOYI. In an effort to bridge both the ever-growing gap between the contending Chan lineages and also their estranged relations with the doctrinal schools (C. jiao, see K. KYO) that derive from the written scriptures of Buddhism, Zongmi provides in his "Prolegomenon" an overarching hermeneutical framework (see JIAOXIANG PANSHI) through which to evaluate the teachings of both the Chan and doctrinal schools. This framework is built around a series of polarities, such as the three core teachings of the scriptures and the three axiomatic perspectives of Chan, the words of the Chan masters and the mind of the Buddha, sudden awakening and gradual practice, and original enlightenment (BENJUE) and nonenlightenment. In order to demonstrate the continuities between Chan and jiao, Zongmi proceeds to demonstrate how various doctrinal traditions align with the three core teachings of the scriptures and how the eight representative Chan schools correlate with the three axiomatic perspectives of Chan. He then correlates the three doctrinal teachings with the three Chan perspectives, thus demonstrating the fundamental correspondence between the Chan and the scriptures. The last polarity he examines, that between original enlightenment and nonenlightenment, also enables Zongmi to outline an etiology of both delusion and awakening, which provides the justification for a soteriological schema that requires an initial sudden awakening followed by continued gradual cultivation (DUNWU JIANXIU). Zongmi's luster faded in China during the Song dynasty, but his vision of the Chan tradition as outlined in his "Prolegomenon" was extremely influential in YONGMING YANSHOU's ZONGJING LU; indeed, it is now believed that the Zongjing lu subsumes a substantial part of Zongmi's lost "Chan Canon" (viz., his Chanyuan zhuquanji). Zongmi and his "Prolegomenon" found a particularly enthusiastic proponent in Korean Son in the person of POJO CHINUL, who placed Zongmi's preferred soteriological schema of sudden awakening followed by gradual cultivation at the core of Korean Son practice. Zongmi's works continued to be widely read in Korea after Chinul's time and, since the seventeenth century, Korean Buddhist seminaries (kangwon) included the "Prolegomenon" (K. Toso) in the SAJIP ("Fourfold Collection"), the four key texts of the Korean monastic curriculum.
Chan zong Yongjia ji. (J. Zenshu Yokashu; K. Sonjong Yongga chip 禪宗永嘉集). In Chinese, "Collection of Yonjia of the Chan School," attributed to the CHAN master YONGJIA XUANJUE; also known as the Yongjia ji, Yongjia chanzong ji, and Yongjia chanji. This text was an influential collection of poems that delineated the fundamental principles of meditation and the proper means of practice. The collection consists of ten major sections: (1) "intent and formalities in appreciating the way," (2) "haughtiness in keeping moral precepts (sĪLA)," (3) "the pure cultivation of the three modes of action," (4) "song of sAMATHA," (5) "song of VIPAsYANA," (6) "song of UPEKsA," (7) "gradual cultivation of the three vehicles," (8) "principle and phenomena are nondual," (9) "letters of encouragement to a friend," and (10) "vows." There is a famous commentary on this text by the Song-dynasty monk Xingding (d.u.) entitled the (Chan zong) Yongjia ji zhu. In 1464, a vernacular Korean translation of Xingding's text, with translation and commentary attributed to King Sejo (1455-1468) of the Choson dynasty, was published in Korea by the official Bureau of Scriptural Publication; this was one of the earliest texts composed in the new vernacular writing system of Han'gŭl.
chayamaya tejomaya (chhayamaya tejomaya) ::: shadowy-brilliant rūpa; tejomaya mixed with an element of chaya.
Chikchisa. (直指寺). In Korean, "Direct Pointing Monastery"; the eighth district monastery (PONSA) of the contemporary CHOGYE CHONG of Korean Buddhism, located on Mount Hwangak in North Kyongsang province. The monastery purports to have been founded in 418 CE by the Koguryo monk Ado (fl. c. 418). There are three different stories about how the monastery got its name. The first version states that the name originated when Ado pointed directly at Mount Hwangak and said, "At that place, a large monastery will be established." The second story says that a monk called Nŭngyo (fl. c. 936) laid out the monastery campus using only his hands and without using any other measuring devices; hence, the monastery was given the name "Direct Measuring" (chikchi). A third story connects the name to the famous line concerning the soteriological approach of the SoN or CHAN school: "direct pointing to the human mind" (K. chikchi insim; C. ZHIZHI RENXIN). With the support of the Koryo king Taejo (r. 918-943), Nŭngyo restored the monastery in 936; major renovations followed in the tenth century and again during the Choson dynasty. In 1595, during the Japanese Hideyoshi invasions, all its buildings except the Ch'onbul Chon (Thousand Buddhas Hall), Ch'onwang Mun (Heavenly Kings Gate), and Chaha Mun (Purple-Glow Gate) were burned to the ground. The monastery was rebuilt in a massive construction project that began in 1602 and lasted for seventy years. The monastery enshrines many treasures, including a seated figure of the healing buddha BHAIsAJYAGURU and a hanging picture of a Buddha triad (Samjonbul T'AENGHWA). Two three-story stone pagodas are located in front of the main shrine hall (TAEUNG CHoN) and other three-story pagodas are located in front of the Piro chon (VAIROCANA Hall).
CHIRLAN rejoiceth 525
chongjong. (宗正). In Korean, "supreme patriarch" (lit. "primate of the order"); the spiritual head of the CHOGYE CHONG (Chogye order) of Korean Buddhism. The term chongjong first began to be used in Korean Buddhism during Japanese colonial rule (1910-1945) and has continued to be employed since 1954 when the celibate monks (pigu sŭng) established an independent Chogye order, which eventually excluded the married monks (taech'o sŭng) who had dominated monastic positions during the colonial period. A Korean Supreme Court ruling in 1962 ultimately gave the celibate monks title to virtually all the major monasteries across the nation and led to the Chogye order's official re-establishment as the principal ecclesiastical institution of Korean Buddhism, with the chongjong serving as its primate. The married monks subsequently split off from the Chogye order to form the independent T'AEGO CHONG. ¶ To be selected as chongjong, a candidate must be a minimum of sixty-five years of age and have been a monk for at least forty-five years; his rank in the Chogye order must be that of Taejongsa (great master of the order), the highest of the Chogye order's six ecclesiastical ranks. To select the chongjong, a committee of seventeen to twenty-five monks is appointed, which includes the Chogye order's top executive (ch'ongmuwonjang), council representative (chonghoe ŭijang), and head vinaya master (hogye wiwonjang); the selection is finalized through a majority vote of the committee members. The chongjong is initially appointed for a five-year term and is eligible for reappointment for one additional term. The contemporary Chogye order counts Wonmyong Hyobong (1888-1966), appointed in 1962, as its first chongjong.
chotalok (Chhotalok) [Beng.] ::: [ (a member of) the lower orders of society (a pejorative term) ].
Christianity, in addition to a great many so-called pagan ideas, also inherited and adapted Jewish sacrificial ideas, but the word became limited to the sacrifice of Christ for the sins of the world, and the sacrifice by man of his personal desires to the behests of his divinity. The true origin of the Christian atonement is in the Mysteries, when the hierophant offered his pure and sinless life as a sacrifice for his race to the gods whom he hoped to rejoin (IU 2:42). The general sense in theosophy is that of sacrificing one’s temporal interests to a lofty ideal.
Compu$erve (Or "CompuSpend", "Compu$pend") A pejorative name for {CompuServe Information Service} ({CI$}) drawing attention to perceived high charges. [{Jargon File}] (1994-11-08)
Compu$erve ::: (Or CompuSpend, Compu$pend) A pejorative name for CompuServe Information Service (CI$) drawing attention to perceived high charges.[Jargon File] (1994-11-08)
congratulant ::: a. --> Rejoicing together; congratulatory.
conjubilant ::: a. --> Shouting together for joy; rejoicing together.
Corybantes (Greek) Korybantes. Celebrants in the Mysteries of Rhea Cybele in Phrygia. The outer rites, celebrating the death and rebirth of Atys, began with lamentations and ended with rejoicings. On account of the boisterous character of these public celebrations, the word Corybantic has become a modern synonym for roistering. Also, the name for the eunuch priests of Cybele.
Council, 1st. The term translated as "council" is SAMGĪTI, literally "recitation," the word used to describe the communal chanting of the Buddha's teaching. The term suggests that the purpose of the meeting was to recite the TRIPItAKA in order to codify the canon and remove any discrepancies concerning what was and was not to be included. The first Buddhist council is said to have been held in a cave at RAJAGṚHA shortly after the Buddha's passage into PARINIRVAnA, although its historicity has been questioned by modern scholars. There are numerous accounts of the first council and much scholarship has been devoted to their analysis. What follows draws on a number of sources to provide a general description. The accounts agree that, in the SAMGHA, there was an elderly monk named SUBHADRA, a former barber who had entered the order late in life. He always carried a certain animus against the Buddha because when Subhadra was a layman, the Buddha supposedly refused to accept a meal that he had prepared for him. After the Buddha's death, Subhadra told the distraught monks that they should instead rejoice because they could now do as they pleased, without the Buddha telling them what they could and could not do. MAHAKAsYAPA overheard this remark and was so alarmed by it that he thought it prudent to convene a meeting of five hundred ARHATs to codify and recite the rules of discipline (VINAYA) and the discourses (SuTRA) of the Buddha before they became corrupted. With the patronage of King AJATAsATRU, a meeting was called. At least one arhat, GAVAMPATI, declined to participate, deciding instead to pass into nirvAna before the council began. This led to an agreement that no one else would pass into nirvAna until after the conclusion of the council. At the time that the council was announced, ANANDA, the Buddha's personal attendant and therefore the person who had heard the most discourses of the Buddha, was not yet an arhat and would have been prevented from participating. However, on the night before the council, he fortuitously finished his practice and attained the status of arhat. At the council, MahAkAsyapa presided. He interrogated UPALI about the rules of discipline (PRATIMOKsA) of both BHIKsUs and BHIKsUnĪs. He then questioned Ananda about each of the discourses the Buddha had delivered over the course of his life, asking in each case where and on whose account the discourse had been given. In this way, the VINAYAPItAKA and the SuTRAPItAKA were established. (In many accounts, the ABHIDHARMAPItAKA is not mentioned, but in others it is said the abhidharmapitaka was recited by MahAkAsyapa or by Ananda.) Because of his extraordinary powers of memory, Ananda was said to be able to repeat sixty thousand words of the Buddha without omitting a syllable and recite fifteen thousand of his stanzas. It was at the time of his recitation that Ananda informed the council that prior to his passing the Buddha told him that after his death, the saMgha could disregard the minor rules of conduct. Since he had neglected to ask the Buddha what the minor rules were, however, it was decided that all the rules would be maintained. Ananda was then chastised for (1) not asking what the minor rules were, (2) stepping on the Buddha's robe while he was sewing it, (3) allowing the tears of women to fall on the Buddha's corpse, (4) not asking the Buddha to live for an eon (KALPA) or until the end of the eon although the Buddha strongly hinted that he could do so (see CAPALACAITYA), and (5) urging the Buddha to allow women to enter the order. (There are several versions of this list, with some including among the infractions that Ananda allowed women to see the Buddha's naked body.) The entire vinayapitaka and sutrapitaka was then recited, which is said to have required seven months. According to several accounts, after the recitation had concluded, a group of five hundred monks returned from the south, led by a monk named PurAna. When he was asked to approve of the dharma and vinaya that had been codified by the council, he declined, saying that he preferred to remember and retain what he had heard directly from the mouth of the Buddha rather than what had been chanted by the elders. PurAna also disputed eight points of the vinaya concerning the proper storage and consumption of food. This incident, whether or not it has any historical basis, suggests that disagreements about the contents of the Buddha's teaching began to arise shortly after his death.
crudware /kruhd'weir/ Pejorative term for the hundreds of megabytes of low-quality {freeware} circulated by user's groups and {BBSs} in the micro-hobbyist world. [{Jargon File}]
crudware ::: /kruhd'weir/ Pejorative term for the hundreds of megabytes of low-quality freeware circulated by user's groups and BBSs in the micro-hobbyist world.[Jargon File]
Cunda. (T. Skul byed; C. Zhuntuo; J. Junda; K. Chunda 準陀). In Sanskrit and PAli, the proper name of a metalworker famous, or perhaps infamous, for having offered the Buddha his final meal before his demise. According to the PAli account, the Buddha was traveling to KusinArA (S. KUsINAGARĪ) and interrupted his journey to rest at Cunda's mango grove in PAvA. Cunda paid his respects to the Buddha and invited him and his followers for the morning meal the next day. Cunda prepared for them sweet rice, cakes, and SuKARAMADDAVA, literally "tender boar" or "soft boar's [food]." There has been much debate, both in the tradition and among modern scholars, as to the meaning of this term. It is unclear whether it means something soft that is consumed by boars (such as a type of mushroom, truffle, or bamboo shoots that had been trampled by boars) or some kind of pork dish. The Indian and Sinhalese commentators prefer, although not unanimously, the latter interpretation. Some East Asian recensions of Cunda's story state that he offered the Buddha mushrooms rather than pork for his last meal, thus preserving the idea that the Buddha was vegetarian. At the meal, the Buddha announced that he alone should be served the dish, and what was left over should be buried, for none but a buddha could survive eating it. This has led some modern interpreters to suggest that the meal had been poisoned, but no such implication appears in traditional commentaries. Shortly thereafter, the Buddha became afflicted with the dysentery from which he would eventually die. Shortly before his death, the Buddha instructed his disciple ANANDA to visit Cunda and reassure the layman that he was blameless; in fact, he should rejoice at the great merit he earned for having given the Buddha his last meal. In an earlier meeting, Cunda remarked to the Buddha that he approved of Brahmanical rites of purification, to which the Buddha responded with a sermon on the threefold defilement and purification of the body, the fourfold defilement and purification of speech, and the threefold defilement and purification of the mind. Although Cunda is not recorded as having ever reached any degree of spiritual attainment, he did have his doubts removed by the Buddha, whom he regarded as his teacher. There are a variety of different transcriptions of the name in Chinese, of which the above is among the most common.
darsana. (P. dassana; T. mthong ba; C. jian; J. ken; K. kyon 見). In Sanskrit, lit. "seeing," viz., "vision," "insight," or "understanding." In a purely physical sense, darsana refers most basically to visual perception that occurs through the ocular sense organ. However, Buddhism also accepts a full range of sensory and extrasensory perceptions, such as those associated with meditative development (see YOGIPRATYAKsA), that also involve "vision," in the sense of directly perceiving a reality hidden from ordinary sight. Darsana may thus refer to the seeing that occurs through any of the five types of "eyes" (CAKsUS) mentioned in Buddhist literature, viz., (1) the physical eye (MAMSACAKsUS), the sense base (AYATANA) associated with visual consciousness; (2) the divine eye (DIVYACAKsUS), the vision associated with the spiritual power (ABHIJNA) of clairvoyance; (3) the wisdom eye (PRAJNACAKsUS), which is the insight that derives from cultivating mainstream Buddhist practices; (4) the dharma eye (DHARMACAKsUS), which is exclusive to the BODHISATTVAs; and (5) the buddha eye (BUDDHACAKsUS), which subsumes all the other four. When used in its denotation of "insight," darsana often appears in the compound "knowledge and vision" (JNANADARsANA), viz., the direct insight that accords with reality (YATHABHuTA) of the three marks of existence (TRILAKsAnA)-impermanence (ANITYA), suffering (DUḤKHA), and nonself/insubstantiality (ANATMAN)-and one of the qualities perfected on the path leading to the state of "worthy one" (ARHAT). Darsana is usually considered to involve awakening (BODHI) to the truth, liberation (VIMUKTI) from bondage, and purification (VIsUDDHI) of all afflictions (KLEsA). The perfection of knowledge and vision (jNAnadarsanapAramitA) is also said to be an alternate name for the perfection of wisdom (PRAJNAPARAMITA), one of the six perfections (PARAMITA) of the bodhisattva path. In the fivefold structure of the Buddhist path, the DARsANAMARGA constitutes the third path. The related term "view" (DṚstI), which derives from the same Sanskrit root √dṛs ("to see"), is sometimes employed similarly to darsana, although it also commonly conveys the more pejorative meanings of dogma, heresy, or extreme or wrong views regarding the self and the world, often as propounded by non-Buddhist philosophical schools. Darsana is also sometimes used within the Indian tradition to indicate a philosophical or religious system, a usage still current today.
Da Tang neidian lu. (J. Dai To naitenroku; K. Tae Tang naejon nok 大唐内典録). In Chinese, "The Great Tang Record of Inner [viz., Buddhist] Classics"; a catalogue of the Buddhist canon compiled by the Chinese monk DAOXUAN (596-667). While preparing an inventory of scriptures for the newly established library at the monastery of XIMINGSI, Daoxuan was unsatisfied with the quality of existing scriptural catalogues (JINGLU) and decided to compile his own. Daoxuan's catalogue draws heavily on earlier catalogues, such as the LIDAI SANBAO JI, CHU SANZANG JIJI, Fajing lu, and Renshou lu. The Da Tang neidian lu consists of ten major sections. The first section is the comprehensive catalogue of scriptures, which more or less corresponds to the list found in the Lidai sanbao ji. The second section, a taxonomy of scriptures, also largely corresponds to the Renshou lu. The third section lists the actual contents of Ximingsi's library and thus serves as an important source for studying the history of this monastery and its scriptural collection. The fourth section provides a list of texts appropriate for recitation. The fifth section deals with texts that contain mistakes and discusses their significance. The sixth section lists texts composed in China. The seventh and eighth sections cover miscellaneous texts and APOCRYPHA (162 in total). The ninth section lists previous scriptural catalogues of the past, and the tenth section discusses the virtues of reciting scriptures.
DDT 1. Generic term for a program that assists in debugging other programs by showing individual {machine instructions} in a readable symbolic form and letting the user change them. In this sense the term DDT is now archaic, having been widely displaced by "debugger" or names of individual programs like "{adb}", "{sdb}", "{dbx}", or "{gdb}". 2. Under {MIT}'s fabled {ITS} {operating system}, DDT (running under the alias HACTRN) was also used as the {shell} or top level command language used to execute other programs. 3. Any one of several specific debuggers supported on early {DEC} hardware. The {DEC} {PDP-10} Reference Handbook (1969) contained a footnote on the first page of the documentation for DDT that illuminates the origin of the term: Historical footnote: DDT was developed at {MIT} for the {PDP-1} computer in 1961. At that time DDT stood for "DEC Debugging Tape". Since then, the idea of an on-line debugging program has propagated throughout the computer industry. DDT programs are now available for all DEC computers. Since media other than tape are now frequently used, the more descriptive name "Dynamic Debugging Technique" has been adopted, retaining the DDT abbreviation. Confusion between DDT-10 and another well known pesticide, dichloro-diphenyl-trichloroethane (C14-H9-Cl5) should be minimal since each attacks a different, and apparently mutually exclusive, class of bugs. (The "tape" referred to was, incidentally, not magnetic but paper.) Sadly, this quotation was removed from later editions of the handbook after the {suits} took over and DEC became much more "businesslike". The history above is known to many old-time hackers. But there's more: Peter Samson, compiler of the original {TMRC} lexicon, reports that he named "DDT" after a similar tool on the {TX-0} computer, the direct ancestor of the PDP-1 built at {MIT}'s Lincoln Lab in 1957. The debugger on that ground-breaking machine (the first transistorised computer) rejoiced in the name FLIT (FLexowriter Interrogation Tape). [{Jargon File}]
DDT ::: 1. Generic term for a program that assists in debugging other programs by showing individual machine instructions in a readable symbolic form and letting widely displaced by debugger or names of individual programs like adb, sdb, dbx, or gdb.2. Under MIT's fabled ITS operating system, DDT (running under the alias HACTRN) was also used as the shell or top level command language used to execute other programs.3. Any one of several specific debuggers supported on early DEC hardware. The DEC PDP-10 Reference Handbook (1969) contained a footnote on the first page of the documentation for DDT that illuminates the origin of the term:Historical footnote: DDT was developed at MIT for the PDP-1 computer in 1961. At that time DDT stood for DEC Debugging Tape. Since then, the idea of an on-line should be minimal since each attacks a different, and apparently mutually exclusive, class of bugs.(The tape referred to was, incidentally, not magnetic but paper.) Sadly, this quotation was removed from later editions of the handbook after the suits took over and DEC became much more businesslike.The history above is known to many old-time hackers. But there's more: Peter Samson, compiler of the original TMRC lexicon, reports that he named DDT after first transistorised computer) rejoiced in the name FLIT (FLexowriter Interrogation Tape).[Jargon File]
Denkoroku. (傳光録). In Japanese, "Record of the Transmission of the Light"; a text also known by its full title, Keizan osho denkoroku ("A Record of the Transmission of the Light by Master Keizan"). The anthology is attributed by Soto tradition to KEIZAN JoKIN, but was most probably composed posthumously by his disciples. The Denkoroku is a collection of pithy stories and anecdotes concerning fifty-two teachers recognized by the Japanese SoToSHu as the patriarchs of the school, accompanied by the author's own explanatory commentaries and concluding verses. Each chapter includes a short opening case (honsoku), which describes the enlightenment experience of the teacher; a longer section (called a kien) offering a short biography and history of the teacher, including some of his representative teachings and exchanges with students and other teachers; a prose commentary (teisho; C. TICHANG) by the author; and a concluding appreciatory verse (juko). The teachers discussed in the text include twenty-seven Indian patriarchs from MAHĀKĀsYAPA to PrajNātāra; six Chinese patriarchs from BODHIDHARMA through HUINENG; seventeen Chinese successors of Huineng in the CAODONG ZONG, from QINGYUAN XINGSI to TIANTONG RUJING; and finally the two Japanese patriarchs DoGEN KIGEN and Koun Ejo (1198-1280). The Denkoroku belongs to a larger genre of texts known as the CHUANDENG LU ("transmission of the lamplight records"), although it is a rigidly sectarian lineage history, discussing only the single successor to each patriarch with no treatment of any collateral lines.
dge bshes. (geshe). A Tibetan abbreviation for dge ba'i bshes gnyen, or "spiritual friend" (S. KALYĀnAMITRA). In early Tibetan Buddhism, the term was used in this sense, especially in the BKA' GDAMS tradition, where saintly figures like GLANG RI THANG PA are often called "geshe"; sometimes, however, it can have a slightly pejorative meaning, as in the biography of MI LA RAS PA, where it suggests a learned monk without real spiritual attainment. In the SA SKYA sect, the term came to take on a more formal meaning to refer to a monk who had completed a specific academic curriculum. The term is most famous in this regard among the DGE LUGS, where it refers to a degree and title received after successfully completing a long course of Buddhist study in the tradition of the three great Dge lugs monasteries in LHA SA: 'BRAS SPUNGS, DGA' LDAN, and SE RA. According to the traditional curriculum, after completing studies in elementary logic and epistemology (BSDUS GRWA), a monk would begin the study of "five texts" (GZHUNG LNGA), five Indian sĀSTRAs, in the following order: the ABHISAMAYĀLAMKĀRA of MAITREYANĀTHA, the MADHYAMAKĀVATĀRA of CANDRAKĪRTI, the ABHIDHARMAKOsABHĀsYA of VASUBANDHU, and the VINAYASuTRA of GUnAPRABHA. Each year, there would also be a period set aside for the study of the PRAMĀnAVĀRTTIKA of DHARMAKĪRTI. The curriculum involved the memorization of these and other texts, the study of them based on monastic textbooks (yig cha), and formal debate on their content. Each year, monks in the scholastic curriculum (a small minority of the monastic population) were required to pass two examinations, one in memorization and the other in debate. Based upon the applicant's final examination, one of four grades of the dge bshes degree was awarded, which, in descending rank, are: (1) lha rams pa, (2) tshogs rams pa, (3) rdo rams pa; (4) gling bsre [alt. gling bseb], a degree awarded by a combination of monasteries; sometimes, the more scholarly or the religiously inclined would choose that degree to remove themselves from consideration for ecclesiastical posts so they could devote themselves to their studies and to meditation practice. The number of years needed to complete the entire curriculum depended on the degree, the status of the person, and the number of candidates for the exam. The coveted lha rams pa degree, the path to important offices within the Dge lugs religious hierarchy, was restricted to sixteen candidates each year. The important incarnations (SPRUL SKU) were first in line, and their studies would be completed within about twelve years; ordinary monks could take up to twenty years to complete their studies and take the examination. Those who went on to complete the course of study at the tantric colleges of RGYUD STOD and RYUD SMAD would be granted the degree of dge bshes sngags ram pa.
dickless workstation "abuse" Extremely pejorative hackerism for "{diskless workstation}". [{Jargon File}] (1995-03-28)
dickless workstation ::: (abuse) Extremely pejorative hackerism for diskless workstation.[Jargon File] (1995-03-28)
dink ::: /dink/ Said of a machine that has the bitty box nature; a machine too small to be worth bothering with - sometimes the system you're currently forced to work 16-bit machines. GNUMACS will never work on that dink machine. Probably derived from mainstream dinky, which isn't sufficiently pejorative.See macdink.[Jargon File] (1994-10-31)
dink /dink/ Said of a machine that has the {bitty box} nature; a machine too small to be worth bothering with - sometimes the system you're currently forced to work on. First heard from an {MIT} hacker working on a {CP/M} system with 64K, in reference to any {6502} system, then from fans of 32 bit architectures about 16-bit machines. "GNUMACS will never work on that dink machine." Probably derived from mainstream "dinky", which isn't sufficiently pejorative. See {macdink}. [{Jargon File}] (1994-10-31)
disaster, by crying out: “How dare you sing in rejoicing when my handiwork [i.e., the Egyptians] is perishing in the
Dogen Kigen. (道元希玄) (1200-1253). Japanese ZEN monk who is regarded as the founder of the SoToSHu. After losing both his parents at an early age, Dogen became the student of a relative, the monk Ryokan (d.u.), who lived at the base of HIEIZAN, the headquarters of the TENDAI school (C. TIANTAI) in 1212; Ryokan subsequently recommended that Dogen study at the famed training center of Senkobo. The next year, Dogen was ordained by Koen (d.u.), the abbot of the powerful Tendai monastery of ENRYAKUJI. Dogen was later visited by the monk Koin (1145-1216) of Onjoji, who suggested the eminent Japanese monk MYoAN EISAI as a more suitable teacher. Dogen visited Eisai at his monastery of KENNINJI and became a student of Eisai's disciple Myozen (1184-1225). In 1223, Dogen accompanied Myozen to China as his attendant and made a pilgrimage to various important monastic centers on Mts. Tiantong, Jing, and Yuwang. Before returning to Japan in 1227, Dogen made another trip in 1225 to Mt. Tiantong to study with the CAODONG ZONG Chan master TIANTONG RUJING (1162-1227), from whom he is said to have received dharma transmission. During his time there, Dogen overheard Rujing scolding a monk who was sleeping, saying, "The practice of zazen (C. ZUOCHAN) is the sloughing off of body and mind. What does sleeping accomplish?" Dogen reports that he experienced awakening upon hearing Rujing's words "sloughing off body and mind" (SHINJIN DATSURAKU), a phrase that would figure prominently in his later writings. The phrase, however, is not common in the Chan tradition, and scholars have questioned whether Dogen's spoken Chinese was up to the task of understanding Rujing's oral instructions. Dogen also attributes to Rujing's influence the practice of SHIKAN TAZA, or "just sitting," and the notion of the identity of practice and attainment: that to sit correctly in meditative posture is to enact one's own buddhahood. After Rujing's death, Dogen returned to Japan, famously reporting that he had learned only that noses are vertical and eyes are horizontal. He returned to Kenninji, but relocated two years later in 1229 to the monastery of Anyoin in Fukakusa. In 1233, Dogen moved to Koshoji, on the outskirts of Kyoto, where he established one of the first monasteries in Japan modeled on Song-dynasty Chan monastic practice. Dogen resided there for the next ten years and attracted a large following, including several adherents of the DARUMASHu, who became influential in his burgeoning community. When the powerful monastery of Tofukuji was established by his RINZAISHu rival ENNI BEN'EN, Dogen moved again to remote area of Echizen (present-day Fukui prefecture), where he was invited to reside at the newly established monastery of Daibutsuji; Dogen renamed the monastery EIHEIJI in 1246. There, he composed several chapters of his magnum opus, SHoBoGENZo ("Treasury of the True Dharma Eye"). In 1253, as his health declined, Dogen entrusted Eiheiji to his successor Koun Ejo (1198-1280), a former disciple of the Darumashu founder DAINICHIBo NoNIN, and left for Kyoto to seek medical treatment. He died that same year. Dogen was a prolific writer whose work includes the FUKAN ZAZENGI, EIHEI SHINGI, Eihei koroku, BENDoWA, HoKYoKI, GAKUDo YoJINSHU, Tenzo kyokun, and others. Dogen's voluminous oeuvre has been extremely influential in the modern construction of the Japanese Zen tradition and its portrayal in Western literature. See also GENJo KoAN; SHIKAN TAZA.
dṛsti. (P. ditthi; T. lta ba; C. jian; J. ken; K. kyon 見). In Sanskrit, "view" or "opinion"; nearly always used pejoratively in Buddhism to refer to a "wrong view." In the AttHAKAVAGGA chapter of the SUTTANIPĀTA, which seems to belong to the earliest stratum of Pāli Buddhist literature, the Buddha offers a rigorous indictment of the dangers inherent in "views" and displays a skepticism about religious dogmas in general, seeing them as virulent sources of attachment that lead ultimately to conceit, quarrels, and divisiveness. Some scholars have suggested that the thoroughgoing critique of views may have been the core teaching of Buddhism and might have served as the prototype of the later MADHYAMAKA logical approach of reductio ad absurdum, which sought to demonstrate the fallacies inherent in any philosophical statement. A standardized list of five types of wrong views (paNcadṛsti) is commonly found in the literature: (1) the view that there is a perduring self, or soul, that exists in reality (SATKĀYADṚstI); (2) extreme views (ANTAGRĀHADṚstI), viz., in permanence or annihilation (dhruvoccheda); (3) fallacious views (MITHYĀDṚstI), the denial of or disbelief in the efficacy of KARMAN, rebirth, and causality; (4) the rigid attachment to views (DṚstIPARĀMARsA), viz., mistakenly and stubbornly clinging to one's own speculative views as being superior to all others; and (5) the rigid attachment to the soteriological efficacy of rites and rituals (sĪLAVRATAPARĀMARsA). There are numerous other kinds of wrong views listed in the literature. Views are also commonly listed as the second of the four attachments (UPĀDĀNA), along with the attachments to sensuality (KĀMA), the soteriological efficacy of rites and rituals (sīlavrata), and mistaken notions of a perduring soul (ĀTMAVĀDA). Views are also the third of the four contaminants (ĀSRAVA), along with sensuality (KĀMA), the desire for continued existence (BHAVA), and ignorance (AVIDYĀ).
ejoo ::: n. --> Gomuti fiber. See Gomuti.
elephantine ::: Used of programs or systems that are both conspicuous hogs (owing perhaps to poor design founded on brute force and ignorance) and exceedingly hairy in Compare has the elephant nature and the somewhat more pejorative monstrosity. See also second-system effect and baroque.[Jargon File]
elephantine Used of programs or systems that are both conspicuous {hogs} (owing perhaps to poor design founded on {brute force and ignorance}) and exceedingly {hairy} in source form. An elephantine program may be functional and even friendly, but (as in the old joke about being in bed with an elephant) it's tough to have around all the same (and, like a pachyderm, difficult to maintain). In extreme cases, hackers have been known to make trumpeting sounds or perform expressive proboscatory mime at the mention of the offending program. Usage: semi-humorous. Compare "has the elephant nature" and the somewhat more pejorative monstrosity. See also {second-system effect} and {baroque}. [{Jargon File}]
epanadiplosis ::: n. --> A figure by which the same word is used both at the beginning and at the end of a sentence; as, "Rejoice in the Lord always: and again I say, Rejoice."
eucharistical ::: a. --> Giving thanks; expressing thankfulness; rejoicing.
Pertaining to the Lord&
Existence ::: Existence is not merely a glorious or a vain, a wonderful or a dismal panorama of a constant mutation of becoming. There is something eternal, immutable, imperishable, a timeless self-existence; that is not affected by the mutations of Nature. It is their impartial witness, neither affecting nor affected, neither acting nor acted upon, neither virtuous nor sinful, but always pure, complete, great and unwounded. Neither grieving nor rejoicing at all that afflicts and attracts the egoistic being, it is the friend of none, the enemy of none, but one equal self of all.
Ref: CWSA Vol. 19, Page: 303
exultant ::: a. --> Inclined to exult; characterized by, or expressing, exultation; rejoicing triumphantly.
exulting ::: p. pr. & vb. n. --> of Exult ::: a. --> Rejoicing triumphantly or exceedingly; exultant.
exults ::: shows or feels a lively or triumphant joy; rejoices exceedingly; is highly elated or jubilant. exulting, exultant, exultation.
exult ::: v. i. --> To be in high spirits; figuratively, to leap for joy; to rejoice in triumph or exceedingly; to triumph; as, an exulting heart.
Fahua wubai wen lun. (J. Hokke gohyakumonron; K. Pophwa obaek mun non 法華五百問論). In Chinese, "Treatise on Five Hundred Questions Regarding the 'Lotus Sutra,'" in three rolls; text composed by JINGXI ZHANRAN (711-782) to refute the Chinese YOGĀCĀRA school's (see FAXIANG ZONG) interpretation of the SADDHARMAPUndARĪKASuTRA. It is so named because it contains roughly five hundred entries offering rejoinders (mainly from a TIANTAI position) against hypothetical Faxiang argumentations. Questions such as whether one's spiritual potential is determined and fixed (see GOTRA), whether consciousness is fundamentally defiled or innately immaculate, and the relation between the different Buddhist "vehicles" (YĀNA) have been addressed in this polemical work.
Faxiang zong. (J. Hossoshu; K. Popsang chong 法相宗). In Chinese, "Dharma Characteristics School," the third and most important of three strands of YOGĀCĀRA-oriented MAHĀYĀNA Buddhism to emerge in China, along with the DI LUN ZONG and SHE LUN ZONG. The name Faxiang (originally coined by its opponents and having pejorative connotations) comes from its detailed analysis of factors (DHARMA) on the basis of the Yogācāra doctrine that all phenomena are transformations of consciousness, or "mere-representation" (VIJNAPTIMĀTRATĀ). The school's own preferred name for itself was the WEISHI ZONG (Consciousness/Representation-Only School). Interest in the theories of the SHIDIJING LUN (viz., Di lun) and the MAHĀLĀNASAMGRAHA (viz., She lun) largely waned as new YOGĀLĀRA texts from India were introduced to China by the pilgrim and translator XUANZANG (600/602-664) and the work of HUAYAN scholars such as FAZANG (643-712) on the AVATAMSAKASuTRA (within which the Dasabhumikasutra is incorporated) began to gain prominence. One of the reasons motivating Xuanzang's pilgrimage to India, in fact, was to procure definitive Indian materials that would help to resolve the discrepancies in interpretation of Yogācāra found in these different traditions. Because of the imperial patronage he received upon his return, Xuanzang became one of the most prominent monks in Chinese Buddhist history and attracted students from all over East Asia. The Faxiang school was established mainly on the basis of the CHENG WEISHI LUN (*VijNaptimātratāsiddhi; "The Treatise on the Establishment of Consciousness-Only"), a text edited and translated into Chinese by Xuanzang, based on material that he brought back with him from India. Xuanzang studied under sĪLABHADRA (529-645), a principal disciple of DHARMAPĀLA (530-561), during his stay in India, and brought Dharmapāla's scholastic lineage back with him to China. Xuanzang translated portions of Dharmapāla's *VijNaptimātratāsiddhi, an extended commentary on VASUBANDHU's TRIMsILĀ ("Thirty Verses on Consciousness-Only"). Dharmapāla's original exegesis cited the different interpretations of Vasubandhu's treatise offered by himself and nine other major scholiasts within the Yogācāra tradition; Xuanzang, however, created a précis of the text and translated only the "orthodox" interpretation of Dharmapāla. Xuanzang's disciple KUIJI (632-682) further systematized Xuanzang's materials by compiling the CHENG WEISHI LUN SHUJI ("Commentarial Notes on the *VijNaptimātratāsiddhi") and the Cheng weishi lun shuyao ("Essentials of the *VijNaptimātratāsiddhi"); for his efforts to build the school, Kuiji is traditionally regarded as the first Faxiang patriarch. The Faxiang school further developed under Huizhao (650-714), its second patriarch, and Zhizhou (668-723), its third patriarch, but thereafter declined in China. ¶ The teachings of the Faxiang school were transmitted to Korea (where it is called the Popsang chong) and were classified as one of the five major doctrinal traditions (see KYO) of the Unified Silla (668-935) and Koryo (935-1392) dynasties. The Korean expatriate monk WoNCH'ŬK (613-696) was one of the two major disciples of Xuanzang, along with Kuiji, and there are reports of intense controversies between Kuiji's Ci'en scholastic line (CI'EN XUEPAI) and Wonch'uk's Ximing scholastic line (XIMING XUEPAI) due to their differing interpretations of Yogācāra doctrine. Wonch'ŭk's commentary to the SAMDHINIRMOCANASuTRA, the Jieshenmi jing shu (K. Haesimmil kyong so), was transmitted to the DUNHUANG region and translated into Tibetan by CHOS GRUB (C. Facheng, c. 755-849) at the behest of the Tibetan king RAL PA CAN (806-838), probably sometime between 815 and 824. Wonch'ŭk's exegesis of the scripture proved to be extremely influential in the writings of TSONG KHA PA (1357-1419), and especially on his LEGS BSHAD SNYING PO, where Wonch'ŭk's work is called the "Great Chinese Commentary." ¶ The Japanese Hossoshu developed during the Nara period (710-784) after being transmitted from China and Korea, but declined during the Heian (794-1185) due to persistent attacks from the larger TENDAI (C. TIANTAI) and SHINGON (C. Zhenyan) schools. Although the Hossoshu survived, it did not have the wide influence over the Japanese tradition as did its major rivals. ¶ Faxiang is known for its comprehensive list of one hundred DHARMAs, or "factors" (BAIFA), in which all dharmas-whether "compounded" or "uncompounded," mundane or supramundane-are subsumed; this list accounts in large measure for its designation as the "dharma characteristics" school. These factors are classified into five major categories:
Faxing zong. (J. Hosshoshu; K. Popsong chong 法性宗). In Chinese, "Dharma Nature school," the intellectual tradition in East Asian Buddhism that was concerned with the underlying essence or "nature" (xing) of reality; contrasted with the "Dharma Characteristics School" (FAXIANG ZONG), the tradition that analyzed the different functions of various phenomena. The term "Faxing zong" was employed to refer to more advanced forms of the MAHĀLĀNA, such as to the MADHYAMAKA teachings of the SAN LUN ZONG, the TATHĀGATAGARBHA teachings, or to the last three of the five teachings in the Huayan school's hermeneutical taxonomy (see JIAOXIANG PANSHI): viz., the advanced teaching of Mahāyāna (Dasheng zhongjiao), the sudden teaching (DUNJIAO), and the perfect teaching (YUANJIAO). By contrast, "Faxiang zong" was a pejorative term referring to the Chinese YOGĀLĀRA school that was established on the basis of the new Yogācāra texts introduced from India by XUANZANG (600/602-664) and elaborated upon in his lineage. The Huayan exegete CHENGGUAN (738-839) first used the term Faxing zong to differentiate it from the Faxiang zong. In his Dafangguang fo huayanjing shu ("Commentary on the AVATAMSAKASuTRA"), Chengguan presents ten differences between the two schools of Faxing and Faxiang, and in his own hermeneutic taxonomy, Chengguan polemically equates the elementary teaching of the Mahāyāna (Dasheng shijiao) with Faxiang, and the advanced (Dasheng zhongjiao) and perfect teachings (yuanjiao) of the Mahāyāna with the Faxing school. The contrast between "nature" (xing) and "characteristics" (xiang) was used in FAZANG's (643-712) HUAYAN WUJIAO ZHANG as a means of reconciling the differences in the approaches taken by the Madhyamaka and Yogācāra schools. Although Fazang did not use the term Faxing zong himself, he did coin the term "Faxiang zong" to refer pejoratively to Xuanzang's lineage of Yogācāra teachings. It appears, then, that Chengguan projected the concept of Faxing and Faxiang schools onto Fazang's doctrinal notions as well, for Chengguan sometimes interprets Fazang's notions of the "provisional" and "definitive" teachings (see QUAN SHI) as the Faxiang and the Faxing schools, respectively, or sometimes replaces a concept such as "true nature" (zhenxing) with the term faxing.
flat ::: 1. Lacking any complex internal structure. That bitty box has only a flat file system, not a hierarchical one. The verb form is flatten. Usually used pejoratively (at least with respect to file systems).2. Said of a memory architecture like that of the VAX or Motorola 680x0 that is one big linear address space (typically with each possible value of a processor are composed from a base-register/offset pair. Segmented designs are generally considered cretinous.3. A flat domain is one where all elements except bottom are incomparable (equally well defined). E.g. the integers.[Jargon File]
flat 1. Lacking any complex internal structure. "That {bitty box} has only a flat file system, not a hierarchical one." The verb form is {flatten}. Usually used pejoratively (at least with respect to file systems). 2. Said of a memory architecture like that of the {VAX} or {Motorola} {680x0} that is one big linear address space (typically with each possible value of a processor register corresponding to a unique address). This is a {Good Thing}. The opposite is a "{segmented}" architecture like that of the {Intel 80x86} in which addresses are composed from a base-register/offset pair. Segmented designs are generally considered cretinous. 3. A flat {domain} is one where all elements except {bottom} are incomparable (equally well defined). E.g. the integers. [{Jargon File}]
Four Species ::: Fruit and branches used to fulfill the commandment to “rejoice before the L-rd” during Sukkot.
Frey, Freyr, Fro (Icelandic, Scandinavian) [from fro seed; Anglo-Saxon frea; Swedish frojda rejoice] The Norse god associated with the earth: in theosophy he represents the planetary chain whose soul-world (Alfhem) was his “teething gift in the morning of time.” Frey and his sister Freya, goddess of the planet Venus, are the children of Njord, the Norse Saturn-Chronos.
game ::: n. --> Crooked; lame; as, a game leg.
To rejoice; to be pleased; -- often used, in Old English, impersonally with dative.
To play at any sport or diversion.
To play for a stake or prize; to use cards, dice, billiards, or other instruments, according to certain rules, with a view to win money or other thing waged upon the issue of the contest; to gamble.
ganacakra. (T. tshogs kyi 'khor lo/tshogs). In Sanskrit, lit. "circle of assembly" or "feast"; originally, the term may have referred to an actual gathering of male and female tāntrikas engaging in antinomian behavior, including ingesting substances ordinarily deemed unclean, and sexual activities ordinarily deemed taboo. In Tibet, the ganacakra is typically a ritualized tantric liturgy, often performed by celibate monks, that involves visualizing impure substances and transforming them into a nectar (AMṚTA; PANCĀMṚTA), imagining the bliss of high tantric attainment, and mentally offering this to buddhas, bodhisattvas, and various deities (see T. TSHOGS ZHING) and to oneself visualized as a tantric deity. The ritual is regarded as a rapid means of accumulating the equipment (SAMBHĀRA) required for full enlightenment. In Tibet the word is inextricably linked with rituals for worshipping one's teacher (GURUYOGA) and in that context means an extended ritual performed on special days based on practices of highest yoga tantra (ANUTTARAYOGATANTRA). ¶ To start the ganacakra ritual, a large accumulation of food, including GTOR MA, bread, sweets, and fruit is placed near the altar, often supplemented by offerings from participants; a small plate with tiny portions of meat, a small container of an alcoholic beverage, and yogurt mixed with red jam is placed in a small container nearby. After visualizing one's teacher in the form of the entire pantheon of buddhas, bodhisattvas, and so on, the ganacakra consists of worship on the model of the BHADRACARĪPRAnIDHĀNA, i.e., the seven-branch worship (SAPTĀnGAVIDHI) of going for refuge, confessing transgressions, giving gifts, rejoicing, asking the teacher to turn the wheel of dharma, asking the buddhas not to pass into NIRVĀnA, and, finally, dedicating the merit to full enlightenment (see PARInĀMANĀ). Following this, the participants visualize the nectar (AMṚTA) and the bliss of high tantric attainment. Three participants then line up in front of the officiating master (VAJRĀCĀRYA) and ritually offer a plate with a gtor ma and other parts of the collected offerings, along with a tiny bit of meat, a slight taste of alcohol, and a drop of the mixed yogurt and jam. While singing tantric songs extolling the bliss of tantric attainment, the rest of the offerings are divided up equally among the other participants, who are also given a tiny bit of meat, a slight taste of alcohol, and a drop of the mixed yogurt and jam. The ganacakra forms the central part of the worship of the teacher (T. bla ma mchod pa) ritual and is a marker of religious identity in Tibetan Buddhism, because participants visualize their teacher in the form of the head of the particular sect, tradition, or monastery to which they are attached, with the historical buddha, and the tantric buddha telescoped into smaller and smaller figures in his heart; the entire pantheon of buddhas, bodhisattvas and so on are then arrayed around that form. A ganacakra is customarily performed at the end of a large ABHIsEKA (consecration) or teaching on TANTRA, where participants can number in the thousands.
gedanken /g*-dahn'kn/ Ungrounded; impractical; not well-thought-out; untried; untested. "Gedanken" is a German word for "thought". A thought experiment is one you carry out in your head. In physics, the term "gedanken experiment" is used to refer to an experiment that is impractical to carry out, but useful to consider because it can be reasoned about theoretically. (A classic gedanken experiment of relativity theory involves thinking about a man in an elevator accelerating through space.) Gedanken experiments are very useful in physics, but must be used with care. It's too easy to idealise away some important aspect of the real world in constructing the "apparatus". Among hackers, accordingly, the word has a pejorative connotation. It is typically used of a project, especially one in artificial intelligence research, that is written up in grand detail (typically as a Ph.D. thesis) without ever being implemented to any great extent. Such a project is usually perpetrated by people who aren't very good hackers or find programming distasteful or are just in a hurry. A "gedanken thesis" is usually marked by an obvious lack of intuition about what is programmable and what is not, and about what does and does not constitute a clear specification of an algorithm. See also {AI-complete}, {DWIM}.
gedanken ::: /g*-dahn'kn/ Ungrounded; impractical; not well-thought-out; untried; untested.Gedanken is a German word for thought. A thought experiment is one you carry out in your head. In physics, the term gedanken experiment is used to refer to used with care. It's too easy to idealise away some important aspect of the real world in constructing the apparatus.Among hackers, accordingly, the word has a pejorative connotation. It is typically used of a project, especially one in artificial intelligence research, does not constitute a clear specification of an algorithm. See also AI-complete, DWIM.
general formula ::: either of two lists of four terms, each formula being related to one of the first two members of the sakti catus.t.aya and consisting of attributes that are to be common (samanya) to all elements of that member of the catus.t.aya. The first general formula, tejo balaṁ pravr.ttir mahattvam, is related to virya; the second general formula, adinata ks.iprata sthairyam isvarabhavah., is related to sakti.
General Public Virus "software, legal" A pejorative name for some versions of the {GNU} project {copyleft} or {General Public License} (GPL), which requires that any tools or {application programs} incorporating copylefted code must be source-distributed on the same terms as GNU code. Thus it is alleged that the copyleft "infects" software generated with GNU tools, which may in turn infect other software that reuses any of its code. {Copyright} law limits the scope of the GPL to "programs textually incorporating significant amounts of GNU code" so GPL is only passed on if actual GNU source is transmitted. This used to be the case with the {Bison} {parser} skeleton until its licence was fixed. {(http://org.gnu.de/manual/bison/html_chapter/bison_2.html
General Public Virus ::: (software, legal) A pejorative name for some versions of the GNU project copyleft or General Public License (GPL), which requires that any tools or software generated with GNU tools, which may in turn infect other software that reuses any of its code.Copyright law limits the scope of the GPL to programs textually incorporating significant amounts of GNU code so GPL is only passed on if actual GNU source is transmitted. This used to be the case with the Bison parser skeleton until its licence was fixed. .[Jargon File] (1999-07-14)
gladden ::: v. t. --> To make glad; to cheer; to please; to gratify; to rejoice; to exhilarate. ::: v. i. --> To be or become glad; to rejoice.
glory ::: n. 1. Majestic and radiant beauty and splendour; resplendence. 2. Great honour, praise, or distinction accorded by common consent; renown. 3. A state of extreme happiness or exaltation. 4. A state of absolute happiness; gratification. Glory, glory"s, glories, self-glory. v. 5. Rejoice proudly (usually followed by in). glories, gloried, glorying.
gomuti ::: n. --> A black, fibrous substance resembling horsehair, obtained from the leafstalks of two kinds of palms, Metroxylon Sagu, and Arenga saccharifera, of the Indian islands. It is used for making cordage. Called also ejoo.
guoshi. (J. kokushi; K. kuksa 國師). In Chinese, "state preceptor," a high ecclesiastical office in East Asian Buddhist religious institutions. The first record of a "state preceptor" in China occurs during the reign of Emperor Wenxian (r. 550-559) of the Northern Qi dynasty, who is said to have appointed the monk Fachang (d.u.) as a guoshi after listening to his disquisition at court on the MAHĀPARINIRVĀnASuTRA. During the Tang dynasty, many renowned monks were appointed as guoshi, including FAZANG (643-712) as the Kangzang guoshi, CHENGGUAN (738-839) as the Qingliang guoshi, and NANYANG HUIZHONG (d. 775) as the Nanyang guoshi. In Japan, the term kokushi was used during the Nara period to refer to the highest ecclesiastical office accredited to each province (koku) by the central government. In Korea, kuksa were appointed from the Silla through early Choson dynasties and the term referred to a senior monk who served as a symbolic religious teacher and adviser to the state. The kuksa system appears to have become firmly established in Korea during the Koryo dynasty, which treated Buddhism as a virtual state religion. The first king of the Koryo dynasty, Wang Kon (T'aejo, r. 918-943), established a system of "royal preceptors" (wangsa) for his own religious edification, in distinction to the "state preceptors" who ministered to the government more broadly. The institution of ecclesiastical examinations (SŬNGKWA) during the reign of the king Kwangjong (r. 949-975) further systematized the appointments of both kuksa and wangsa. The kuksa and wangsa were compared to the parents of sentient beings and were thus placed at a status higher than even the king himself in state ceremonies. A monk could be posthumously appointed as a kuksa, and it was common during the Koryo dynasty for the king to reverentially appoint his wangsa as a kuksa following his spiritual adviser's death. Because Confucian ideologues during the late Koryo criticized the political roles played by kuksa and wangsa as examples of the corruption of Buddhism, the offices were eventually abolished during the reign of the third king of the Confucian-oriented Choson dynasty, T'aejong (r. 1400-1418).
gypsy ::: n. --> One of a vagabond race, whose tribes, coming originally from India, entered Europe in 14th or 15th centry, and are now scattered over Turkey, Russia, Hungary, Spain, England, etc., living by theft, fortune telling, horsejockeying, tinkering, etc. Cf. Bohemian, Romany.
The language used by the gypsies.
A dark-complexioned person.
A cunning or crafty person
Haeinsa. (海印寺). In Korean, "Ocean-Seal Monastery," or "Oceanic-Reflection Monastery"; the twelfth district monastery (PONSA) of the contemporary CHOGYE CHONG of Korean Buddhism, located on Kaya Mountain, in Hapch'on, South Kyongsang province. Along with SONGGWANGSA and T'ONGDOSA, Haeinsa is considered to be one of the "three-jewel monasteries" (SAMBO SACH'AL) which represent one of the three jewels of Buddhism (RATNATRAYA); Haeinsa is traditionally designated the "Dharma-Jewel Monastery" (Poppo sach'al) because of its pair of scriptural repositories, which house the woodblocks of the second Koryo-dynasty carving of the Buddhist canon (KORYo TAEJANGGYoNG; see also DAZANGJING). These paired halls are placed on top of a hill overlooking the main buddha hall in order to accentuate Haeinsa's role as a surrogate for the DHARMA. Haeinsa was established in 802 to celebrate the successful healing of King Aejang's (r. 800-808) queen by the two monks Sunŭng (d.u.) and Yijong (d.u.). The woodblock canon carved in the first half of the thirteenth century was moved to Haeinsa during the reign of King T'aejo (r. 1392-1398). In 1392, King T'aejo also repaired Haeinsa's old pagoda, and King Sejo (r. 1455-1468) later repaired the library halls housing the canon (Changgyonggak). The monastery went through extensive repairs again for three years from 1488 to 1490, but most of its treasures of old (with the fortunate exception of the woodblocks) were lost in a series of fires that broke out in the compounds between the years 1862 and 1874. Most of the buildings that stand today were rebuilt after those conflagrations.
Haimavata. (P. Hemavataka; T. Gangs ri'i sde; C. Xueshanbu; J. Sessenbu; K. Solsanbu 雪山部). In Sanskrit, "Inhabitants of the Himālayas," one of the traditional eighteen schools of the mainstream Indian Buddhist tradition, alternatively associated with either the MAHĀSĀMGHIKA, SARVĀSTIVĀDA, or STHAVIRANIKĀYA traditions. The name of the school is generally regarded as deriving from school's location in the Himalayan region. There are various theories on the origin of this school. The Pāli DĪPAVAMSA states that the Haimavata arose during the second century after the Buddha's death, and lists it separately along with the schools of Rājagirīya, Siddhārthika, PuRVAsAILA, Aparasaila (the four of which were collectively designated as the ANDHAKĀ schools by BUDDHAGHOSA in the introduction to his commentary on the KATHĀVATTHU) and Apararājagirika, but without identifying their respective origins. According to northwest Indian tradition, a view represented in the Sarvāstivāda treatise SAMAYABHEDOPARACANACAKRA (C. Yibuzong lun lun) by VASUMITRA (c. first to second centuries, CE), the Haimavata is considered the first independent school to split off from the Sthaviranikāya line. KUIJI's commentary to the Samayabhedoparacanacakra explains the name pejoratively to refer to the desolation of the freezing breeze coming down from the Himālayas, in contrast to the prosperity that accompanies the Sarvāstivāda teachings. However, given that the Haimavata school does not seem to have been particularly influential (even if had been part of the original Sthaviranikāya line) and that, moreover, all the other Sthavira lineages are posited to derive from the Sarvāstivāda by this tradition, the account of the Samayabhedoparacanacakra is usually dismissed as reflecting Sarvāstivāda polemics more than historical fact. The Samayabhedoparacanacakra also attributes to the Haimavata school MAHĀDEVA's five propositions about the status of the ARHAT, the propositions that prompted, at the time of the second Buddhist council (see COUNCIL, SECOND), the schism in the SAMGHA between the STHAVIRA and the nascent MahāsāMghika order. These five propositions were: the arhats (1) are still subject to sexual desire (RĀGA); (2) may have a residue of ignorance (ajNāna); (3) retain certain types of doubt (kānksā); (4) gain knowledge through others' help; and finally, (5) have spiritual experience accompanied by an exclamation, such as "aho." It is probably because of this identification with Mahādeva's propositions that BHĀVAVIVEKA (c. 490-570) classified the Haimavata among the MahāsāMghika. Other doctrines that Vasumitra claimed were distinctive to the Haimavata were (1) a BODHISATTVA is an ordinary person (PṚTHAGJANA); (2) a bodhisattva does not experience any desire (KĀMA) when he enters the mother's womb; (3) non-Buddhists (TĪRTHIKA) cannot develop the five kinds of supernatural powers (ABHIJNĀ); and (4) the divinities (DEVA) cannot practice a religious life (BRAHMACARYA). Vasumitra asserts that these and other of its views were similar to those of the Sarvāstivāda, thus positing a close connection between the doctrines of the two schools.
heavens and the abysses danced and rejoiced
heavyweight ::: High-overhead; baroque; code-intensive; featureful, but costly. Especially used of communication protocols, language designs, and any sort of implementation in This term isn't pejorative, but one hacker's heavyweight is another's elephantine and a third's monstrosity.Opposite: lightweight. Usage: now borders on technical especially in the compound heavyweight process. (1994-12-22)
heavyweight High-overhead; {baroque}; code-intensive; featureful, but costly. Especially used of communication protocols, language designs, and any sort of implementation in which maximum generality and/or ease of implementation has been pushed at the expense of mundane considerations such as speed, memory use and startup time. {Emacs} is a heavyweight editor; {X} is an *extremely* heavyweight window system. This term isn't pejorative, but one hacker's heavyweight is another's {elephantine} and a third's monstrosity. Opposite: "lightweight". Usage: now borders on technical especially in the compound "heavyweight process". (1994-12-22)
hīnayāna. (T. theg pa dman pa; C. xiaosheng; J. shojo; K. sosŭng 小乘). In Sanskrit, "lesser vehicle," a pejorative term coined by the MAHĀYĀNA ("Great Vehicle") tradition of Buddhism to refer to the (in their minds' discredited) doctrines and practices of its rival sRĀVAKAYĀNA schools of the mainstream Buddhist tradition. Hīna has the negative connotations of "lesser," "defective," and "vile," and thus the term hīnayāna is inevitably deprecatory. It should be understood that the term hīnayāna is never used self-referentially by the srāvakayāna schools of mainstream Buddhism and thus should never be taken as synonymous with the THERAVĀDA school of contemporary Sri Lankan and Southeast Asian Buddhism. Hīnayāna does, however, have a number of usages in Buddhist literature. (1) Hīnayāna is used by proponents of the Mahāyāna to refer specifically to those who do not accept the Mahāyāna sutras as being the authentic word of the Buddha (BUDDHAVACANA). (2) Hīnayāna is used in Mahāyāna literature to refer collectively to the paths of the sRĀVAKAs and the PRATYEKABUDDHAs (see also ER SHENG), i.e., those who, out of a desire to attain enlightenment for themselves alone, lack sufficient compassion to undertake the BODHISATTVA path leading ultimately to buddhahood. (3) Hīnayāna has been used both by traditional Buddhist exegetes and by modern scholars of Buddhism to refer to the non-Mahāyāna schools of Indian Buddhism, traditionally numbered as eighteen, which themselves each set forth the three paths of the srāvaka, pratyekabuddha, and bodhisattva. See MAINSTREAM BUDDHIST SCHOOLS.
Hokyoki. (寶慶). In Japanese, "Record from the Baoqing era," a treatise attributed to Japanese SoToSHu ZEN master DoGEN KIGEN. The Hokyoki was discovered after Dogen's death by his disciple Koun Ejo (1198-1280) and a preface was prepared in 1750. The Hokyoki is purportedly a record of Dogen's tutelage under the Chinese CAODONG ZONG master TIANTONG RUJING during his sojourn in China during the Baoqing reign era (1225-1227) of the Southern Song dynasty. The Hokyoki records specific instructions attributed to Rujing, including such topics as the "sloughing off body and mind" (J. SHINJIN DATSURAKU), seated meditation (J. zazen; C. ZUOCHAN), and his doctrinal teachings.
Huayan wujiao. (J. Kegon no gokyo; K. Hwaom ogyo 華嚴五教). In Chinese, "Huayan's five classifications of the teachings." The HUAYAN ZONG recognizes two different versions of this doctrinal-classification schema, which ranks different strands of Buddhist teachings. The best-known version was outlined by DUSHUN and FAZANG: (1) The HĪNAYĀNA teachings (xiaojiao; cf. XIAOSHENG JIAO), also known as the srāvakayāna teaching (shengwenjiao), was pejoratively referred to as "teachings befitting the [spiritually] obtuse" (yufa). The ĀGAMAs and the ABHIDHARMAs were relegated to this class, which supposedly dealt primarily with theories of elements (DHĀTU) and more basic concepts such as dependent origination (PRATĪTYASAMUTPĀDA). (2) The "elementary teaching [of Mahāyāna]" ([Dasheng] SHIJIAO). Within this category, two additional subgroups were differentiated. The first was the "initial teaching pertaining to emptiness" (kong shijiao), which encompassed the PRAJNĀPĀRAMITĀ literature and exegetical traditions such as MADHYAMAKA. This class of teachings was characterized by an emphasis (or, in Huayan's polemical assessment, an overemphasis) on the doctrine of emptiness (suNYATĀ). The second subgroup, the "initial teaching pertaining to phenomena" (xiang shijiao), broaches the dynamic and phenomenal aspects of reality and did not confine itself to the theme of emptiness. YOGĀCĀRA and its traditional affiliate sutras and commentaries were classified under this subgroup. Together, these two subgroups were deemed the provisional teachings (quanjiao) within the MAHĀYĀNA tradition. (3) The "advanced [Mahāyāna] teachings" ([Dasheng] ZHONGJIAO) focused on the way true suchness (ZHENRU; S. TATHATĀ) was innately immaculate but could be activated in response to myriad conditions. The DASHENG QIXIN LUN ("Awakening of Faith"), sRĪMĀLĀDEVĪSIMHANĀDASuTRA, and LAnKĀVATĀRASuTRA are examples of texts belonging to this doctrinal category. The treatment in these texts of the one mind (YIXIN) and TATHĀGATAGARBHA thought was considered a more definitive rendition of the MAHĀYĀNA teachings than were the elementary teachings (shijiao). (4) The "sudden teachings" (DUNJIAO), which includes texts like the VIMALAKĪRTINIRDEsA, was ranked as a unique category of subitist teachings befitting people of keen spiritual faculties (TĪKsnENDRIYA), and therefore bypasses traditional, systematic approaches to enlightenment. The CHAN ZONG's touted soteriological methods involving sudden enlightenment (DUNWU) and its rejection of reliance on written texts led some Huayan teachers to relegate that school to this advanced, but still inferior, category of the teachings. Chan was thus superseded by, (5) the "perfect teachings" or "consummate teachings" (YUANJIAO). This supposedly most comprehensive and definitive strand of Buddhist teaching was reserved for the Huayan school and especially its definitive scripture, the AVATAMSAKASuTRA. ¶ The second version of five classifications was made by GUIFENG ZONGMI (780-841) in his YUANREN LUN: (1) The "teachings pertaining to the human and heavenly realms" (RENTIAN JIAO) encompassed "mundane" (LAUKIKA) practices, such as the observation of the five precepts (PANCAsĪLA) and the ten wholesome ways of action (KUsALA-KARMAPATHA); this classification was named because of its believed efficacy to lead practitioners to higher realms of rebirth. (2) The "HĪNAYĀNA teachings" (XIAOSHENG JIAO), which were similar to the previous "xiaojiao." (3) The "dharma-characteristics teachings of MAHĀYĀNA" (Dasheng faxiang jiao), which was analogous to the aforementioned "elementary teaching pertaining to phenomena" (xiang shijiao) in the preceding classification scheme. (4) The "characteristics-negating teachings of MAHĀYĀNA" (Dasheng poxiang jiao) was analogous to the preceding "elementary teaching pertaining to emptiness." (5) The "nature-revealing teaching of the one vehicle" (yisheng xiangxing jiao) was equivalent to the last three categories Fazang's system combined together. See also HUAYAN WUJIAO ZHANG.
Hŭngch'onsa. (興天寺). In Korean, "Flourishing Heaven Monastery"; the head monastery of the school of Doctrine (KYO) during the Choson dynasty, located in Songbuk-ku in the capital of Seoul. When Queen Sindok (d. 1395) died, King Taejo (r. 1392-1398) ordered in 1396 that this monastery be constructed to the east of the queen's royal tomb. At the king's command, a Sarigak (a three-story reliquary pavilion) and a Sarit'ap (a reliquary STuPA) were erected at the north side of the monastery. Ceremonies to guide the spirit of the deceased queen, including the Uranbun ritual (see ULLAMBANA), were held during the seventh and eighth months. In 1408, Hŭngch'onsa was officially affiliated with the Hwaom school (C. HUAYAN ZONG), but was designated a generic Kyo monastery in 1424, when the seven schools of Choson-dynasty Buddhism were amalgamated into the two schools of Kyo (Doctrine) and SoN (Meditation). The Buddhist canon (taejanggyong; C. DAZANGJING; see KORYo TAEJANGGYoNG) was enshrined at the monastery in the ninth month of 1440. The monastery burned to the ground in 1510, and its large bronze monastery bell was moved to Toksu Palace. At King Sonjo's (r. 1567-1608) command, the monastery was reconstructed in 1569 at the old location of the Hamch'wi kiosk. The monastery's name was changed to Sinhŭngsa in 1794, but then changed back to Hŭngch'onsa in 1865. The monastery is known for its Kŭngnak pojon (SUKHĀVATĪ Hall) and MYoNGBU CHoN (Hall of Judgment), both of which are Seoul municipal cultural properties.
Hŭngdoksa. (興德寺). In Korean, "Flourishing Virtue Monastery"; the head monastery of the school of SoN (Meditation) during the Choson dynasty, located in Sodaemun-ku in the capital of Seoul. The monastery was constructed in 1401 at the command of the abdicated first king of Choson, Taejo (r. 1392-1398), to the east of the king's old residence; it was intended to serve as a source of blessings for his kingdom, his ancestors, his people, and his royal lineage. This monastery became the chief head monastery (tohoeso) in 1424, when the seven schools of Choson-dynasty Buddhism were amalgamated into the two schools of KYO (doctrine) and SoN (meditation). To the sides of the main shrine hall were two halls, one for Son meditation, the other for doctrinal lectures. The monastery was destroyed during the reign of King Yonsan (r. 1494-1506) and never reconstructed.
huo bianchu 火遍處. See TEJOKASInA
hwa p'yonch'o 火遍處. See TEJOKASInA
Idol: (Gr. eidolon, and Lat. idolum, image or likeness) Democritus (5th c. B.C.) tried to explain sense perception by means of the emission of little particles (eidola) from the sense object. This theory and the term, idolum, are known throughout the later middle ages, but in a pejorative sense, as indicating a sort of "second-hand" knowledge. G. Bruno is usually credited with the earliest Latin use of the term to name that which leads philosophers into error, but this is an unmerited honor. The most famous usage occurs in F. Bacon's Novum Oiganum, I, 39-68, where the four chief causes of human error in philosophy and science are called the Idols of the Tribe (weakness of understanding in the whole human race), of the Cave (individual prejudices and mental defects), of the Forum (faults of language in the communication of ideas), and of the Theatre (faults arising from received systems of philosophy). A very similar teaching, without the term, idol, had been developed by Grosseteste and Roger Bacon in the 13th century. -- V.J.R.
ilch'ejong chi一切種智. See SARVĀKĀRAJNATĀ
illuminate ::: v. t. --> To make light; to throw light on; to supply with light, literally or figuratively; to brighten.
To light up; to decorate with artificial lights, as a building or city, in token of rejoicing or respect.
To adorn, as a book or page with borders, initial letters, or miniature pictures in colors and gold, as was done in manuscripts of the Middle Ages.
To make plain or clear; to dispel the obscurity to
In Persian legend, the serpent appeared in Airyanem Vaejo and by his venom transformed the beautiful, eternal spring into winter, generating disease and death. Interpreting this geologically and astronomically, “every occultist knows that the Serpent alluded to is the north pole, as also the pole of the heavens. The latter produces the seasons according to the angle at which it penetrates the centre of this earth. The two axes were no more parallel; hence the eternal spring of Airyana-Vaego by the good river Daitya had disappeared, and ‘the Aryan magi had to emigrate to Sagdiani’ — say exoteric accounts. But the esoteric teaching states that the pole had passed through the equator, and that the ‘land of bliss’ of the Fourth Race, its inheritance from the Third, had now become the region of desolation and woe. This alone ought to be an incontrovertible proof of the great antiquity of the Zoroastrian Scriptures” (SD 2:356).
In the first case, the hierophant could either offer his pure life “as a sacrifice for his race to the gods whom he hoped to rejoin,” or an animal victim. This last is a blind, for no initiate of the right-hand path ever sacrificed the life of an animal or any life. The sacrifice performed is the complete conquest of the lower, animal nature, either in this or a lower degree; hence the alternative. The sacrifice of their lives “depended entirely on their own will. At the last moment of the solemn ‘new birth,’ the initiator passed ‘the word’ to the initiated, and immediately after that the latter had a weapon placed in his right hand, and was ordered to strike. This is the true origin of the Christian dogma of atonement” (IU 2:42). Blavatsky mentions a widespread superstition among the Slavs and Russians that a magician or wizard cannot die before he has passed the word to a successor, which she traces to the ancient Mysteries.
ip'ansŭng. (理判僧). In Korean, "practice monk," monks who engaged in meditation, scriptural study, and chanting; one of the two general types of Korean monastic vocations, along with SAP'ANSŬNG, administrative monks, who were responsible for the administrative and financial affairs of the monastery. Ip'ansŭng traditionally enjoyed higher standing within the monastery than the administrative monks, and the meditation monks had generally more status than doctrinal specialists. During the post-1945 "Purification Movement" (Chonghwa undong) within the Korean SAMGHA, the celibate monks called themselves ip'ansung, while pejoratively referring to married monks as sap'ansung.
isvara (sarvavastushu ishwara) ::: the Lord in all things.. u isvara sarves sarvesam am etesam etes a balaṁ pravrttir pravr.ttir mahattvam (sarvesham etesham .. ṁ tejo balam
jiriki. (C. zili; K. charyok 自力). In Japanese, "self power." The term jiriki came to be used frequently in the pure land schools by the followers of HoNEN and SHINRAN and their JoDOSHu and JoDO SHINSHu traditions. Jiriki, or "self power," is often contrasted with the term TARIKI, or "other power." While tariki refers to the practitioner's reliance on the power or grace of the buddha AMITĀBHA, jiriki is often used pejoratively to refer to practices requiring personal effort, such as keeping the precepts (sĪLA) and cultivating the six perfections (PĀRAMITĀ). Reliance on jiriki was often condemned as a difficult path to enlightenment, especially as compared to practices based on tariki, such as reciting Amitābha's name (J. nenbutsu; see C. NIANFO). Exegetes also attempted to underscore the futility of jiriki practices by suggesting that the world was currently in the mappo (C. MOFA), or dharma-ending age, when personal power alone was no longer sufficient to bring one to enlightenment, requiring instead the intervention of an external force. The jiriki-tariki dichotomy was often used polemically by Jodoshu and Jodo Shinshu exegetes to condemn the practices of rival Japanese traditions, such as the TENDAISHu and ZENSHu, which they claimed were ineffective in the current degenerate age of the dharma.
jubilation ::: n. --> A triumphant shouting; rejoicing; exultation.
Jude ::: (Ger.) "Jew"; often used in a pejorative manner.
kahensho 火遍處. See TEJOKASInA
Keizan Jokin. (瑩山紹瑾) (1268-1325). Japanese ZEN master and putative second patriarch of the SoTo Zen tradition. Keizan was a native of Echizen in present-day Fukui prefecture. Little is known of his early years, but Keizan is said to have been influenced by his mother, who was a pious devotee of the BODHISATTVA AVALOKITEsVARA. Keizan went to the nearby monastery of EIHEIJI and studied under the Zen master Gikai (1219-1309), a disciple of DoGEN KIGEN (1200-1253). He was later ordained by the monk Ejo (1198-1280). After Ejo's death, Keizan went to the nearby monastery of Hokyoji and continued his studies under another disciple of Dogen, Jakuen (1207-1299). At age twenty-eight, Keizan was invited as the founding abbot (kaisan; C. KAISHAN) of the monastery of Jomanji in Awa (present-day Tokushima prefecture). The next year, Keizan briefly visited Eiheiji to train in the conferral of bodhisattva precepts (bosatsukai; PUSA JIE; see also BODHISATTVAsĪLA) under the guidance of the abbot Gien (d. 1313). Keizan returned to Jomanji the very same year and began to confer precepts. Several years later, Keizan joined Gikai once more at the latter's new temple of Daijoji in Ishikawa and became his disciple. Three years later, Keizan succeeded Gikai as abbot of Daijoji. In 1300, Keizan began his lectures on what would eventually come to be known as the DENKoROKU. In 1311, while setting the regulations for Daijoji, Keizan composed the ZAZEN YoJINKI and Shinjinmei nentei. He also entrusted Daijoji to his disciple Meiho Sotetsu (1277-1350) and established the monastery of Jojuji in nearby Kaga. In 1317, Keizan established the monastery of Yokoji on Mt. Tokoku. Keizan also came into possession of a local temple known as Morookadera, which was renamed SoJIJI. In 1322, Yokoji and Sojiji were sanctioned as official monasteries by Emperor Godaigo (r. 1318-1339). This sanction is traditionally considered to mark the official establishment of Soto as an independent Zen institution. Keizan later entrusted the monastery of Sojiji to his disciple Gasan Joseki (1276-1366) and retired to Yokoji. In the years before his death, Keizan built a buddha hall, founder's hall, dharma hall, and monk's hall at Yokoji.
Kihwa. (己和) (1376-1433). Korean SoN master of the Choson dynasty, also known as Hamho Tŭkt'ong and Mujun. Kihwa was a native of Ch'ungju in present-day North Ch'ungch'ong province. The son of a diplomat, Kihwa entered the Songgyun'gwan academy and received a traditional Confucian education, although even there he already showed strong interests in Buddhism. In 1396, after the death of a close friend, Kihwa decided to become a monk, eventually becoming a disciple of the eminent Son master MUHAK CHACH'O (1327-1405) at the monastery of Hoeamsa. After studying kanhwa Son (see KANHUA CHAN) under Chach'o, Kihwa is said to have attained his first awakening at a small hut near his teacher's monastery. Kihwa devoted the next few years to teaching and lecturing at various monasteries around the Korean peninsula. In 1412, Kihwa began a three-year retreat at a small hermitage named Hamhodang near the monastery of Yonbongsa on Mt. Chamo in P'yongsan. In 1420, he made a pilgrimage to Mt. Odae, and the following year he was invited to the royal monastery of Taejaoch'al. In 1424, King Sejong (r. 1419-1450) forcibly consolidated the different schools of Korean Buddhism into the two branches of Son (CHAN; Meditation) and KYO (Doctrine), reduced the number of officially recognized monasteries, and limited the number of monks allowed to ordain. Perhaps in reaction to this increasing persecution of Buddhism, Kihwa left the royal monastery that same year. In response to the growing criticisms of Buddhism by the Confucian scholars at court, Kihwa composed his HYoNJoNG NON. Kihwa also composed influential commentaries on the VAJRACCHEDIKĀPRAJNĀPĀRAMITĀSuTRA ("Diamond Sutra") and the YUANJUE JING ("Perfect Enlightenment Sutra"). In 1431, he began restorations on a monastery known as Pongamsa on Mt. Hŭiyang in Yongnam and died at the monastery two years later in 1433.
kneejointed ::: a. --> Geniculate; kneed. See Kneed, a., 2.
kneejoint ::: n. --> The joint of the knee.
A toggle joint; -- so called because consisting of two pieces jointed to each other end to end, making an angle like the knee when bent.
knuckle ::: n. --> The joint of a finger, particularly when made prominent by the closing of the fingers.
The kneejoint, or middle joint, of either leg of a quadruped, especially of a calf; -- formerly used of the kneejoint of a human being.
The joint of a plant.
The joining pars of a hinge through which the pin or rivet passes; a knuckle joint.
Kuiji. (J. Kiki; K. Kyugi 窺基) (632-682). Scholar-monk of the Tang dynasty, commonly regarded as the founder of the FAXIANG ZONG of Chinese YOGĀCĀRA Buddhism. Orphaned as a boy, Kuiji was ordained as a teenager and assigned to the imperial translation bureau in the Tang capital; there, he emerged as one of the principal disciples of XUANZANG, under whom he studied Sanskrit and Indian Buddhist ABHIDHARMA and Yogācāra scholasticism. He participated in Xuanzang's numerous translation projects and is closely associated with the redaction of the CHENG WEISHI LUN, which included extensive selections from ten Indian commentaries. Kuiji played a crucial role in selecting and evaluating the various doctrinal positions that were to be summarized in the text. Kuiji subsequently wrote a series of lengthy commentaries on DHARMAPĀLA's doctrinally conservative lineage of VIJNAPTIMĀTRATĀ-Yogācāra philosophy. His elaborate and technical presentation of Yogācāra philosophy, which came to be designated pejoratively as Faxiang (Dharma Characteristics), contrasted markedly with the earlier Chinese Yogācāra school established by PARAMĀRTHA. Because he resided and eventually died at DACI'ENSI, he is often known as Ci'en dashi (J. Jion daishi; K. Chaŭn taesa), the Great Master of Ci'en Monastery. Kuiji commentaries include the Chengweishi lun shuji and the DASHENG FAYUAN YILIN ZHANG. See also WoNCH'ŬK.
Kukkutapāda, Mount. (T. Ri bo bya rkang; C. Jizushan; J. Keisokusen; K. Kyejoksan 鶏足山). In Sanskrit, "Cock's Foot"; a mountain located in the ancient Indian state of MAGADHA; also known as Gurupādaka (Honored Foot); the present Kurkihar, sixteen miles northeast of BODHGAYĀ. The mountain is renowned as the site where the Buddha's senior disciple, MAHĀKĀsYAPA, is said to be waiting in trance for the advent of the future buddha MAITREYA. Once Maiteya appears, Mahākāsyapa will hand over to him the robe (CĪVARA) of sĀKYAMUNI, symbolizing that Maitreya is his legitimate successor in the lineage of the buddhas. The Chinese monk-pilgrim FAXIAN visited the mountain on his sojourn in India in the fifth century CE, describing the mountain as home to many dangerous predators, including tigers and wolves.
Kusan Sonmun. (九山禪門). In Korean, "Nine Mountains School of Son," the major strands of the Korean SoN (C. CHAN) school during the Unified Silla and early Koryo dynasties. Due to severe opposition from the exegetical traditions supported by the court, especially Hwaom (C. HUAYAN), Korean adepts who returned from China with the new teachings of Chan (pronounced Son in Korean) established monasteries far away from the Silla capital of KYoNGJU to propagate the new practice. At least nine such mountain monasteries appeared during the latter Unified Silla and early Koryo dynasty, which soon developed into independent lines of Son. Each line was named after the mountain (san) on which the monastery of its founder was built. Toŭi is regarded as the founder of the Kajisan line of Son, Hongch'ok of Silsangsan, Hyech'ol of Tongnisan, Muyom of Songjusan, Pomil of Sagulsan, Toyun of Sajasan, Hyonuk of Pongnimsan, Iom of Sumisan, and Tohon of Hŭiyangsan. With the exception of Iom's Sumisan line of Son, all these traditions traced themselves back to the HONGZHOU lineage of MAZU DAOYI. The earliest biographies of many of these founders of the Kusan Sonmun are found in the CHODANG CHIP ("Hall of the Patriarchs Record"), a tenth-century genealogical anthology and one of the earlier "lamplight histories" (denglu). Along with the other Buddhist traditions in Korea, the Nine Mountains Son traditions were largely united and reorganized under the rubric of Son (Meditation) and Kyo (Doctrine) by King Sejong (r. 1419-1450) in 1424.
Kwangmyongsa. (廣明寺). In Korean, "Vast Radiance Monastery," a major SoN (CHAN) monastery during the Koryo dynasty; located on Songak Mountain in the Koryo capital of Kaesong. The monastery was established in 922, when the founder of the Koryo dynasty, Wang Kon (T'aejo, 877-943/r. 918-943), donated his residence to the Buddhist order. With King Kwangjong's (r. 925-975) launching of an ecclesiastical examination system (SŬNGKWA), Kwangmyongsa was designated as the site for the selection examination for monks in the Son (Meditation) school, with WANGNYUNSA (Royal Wheel Monastery) chosen to administer the Doctrinal (KYO) school examinations. During the military rule of the Ch'oe family during the late twelfth and thirteenth centuries, the monastery was also one of the major sites in the capital for the discussing Son dharma assembly (tamson pophoe), along with Pojesa (Universal Salvation Monastery) and Sopot'ongsa (Western Universal Penetration Monastery). A well located to the northeast of the monastery was associated with the legend of Chakchegon, the ancestor of the Koryo ruling family, who is said to have visited the Dragon King's palace. The monastery was the site of many Buddhist court ceremonies during the Koryo dynasty. King Ch'ungnyol (r. 1236-1308) visited the monastery in 1282 with his queen to meet the monk IRYoN (1206-1289), writer of the SAMGUK YUSA, and a ceremony to speed the king's recovery from illness was held there in the following year. King Ch'ungnyol later held an *ULLAMBANA (K. Uranbunje) rite (1296) and a yonghwahoe (dragon flower assembly; 1301, 1302) at the monastery. In 1371, King Kongmin (1330-1374/r. 1351-1374) commanded NAONG HYEGŬN (1320-1376) to administer there the monastic training examination (kongbuson, see sŭngkwa), an advanced test taken by the monks from the two meditative and five doctrinal schools. Kwangmyongsa's close relationship with the royal family continued into the early Choson dynasty, when, for example, King T'aejong (1367-1422/r. 1400-1418), granted grain and slaves to the monastery in 1405. The monastery was reassigned to the Kyo (Doctrinal) school after 1424 and subsequently drops from Korean Buddhist sources.
Kyejoksan 鶏足山. See KUKKUtAPĀDA
Kyo. (C. jiao; J. kyo 敎). In Korean, "doctrine" or "teaching," generally referring to doctrinally oriented Buddhist schools and their tenets, as distinguished from meditation-oriented Buddhist schools and practices (SoN; C. CHAN). While the Chinese and Japanese Buddhist traditions appear to have used the term doctrine only to describe one of two generic approaches to Buddhism, in Korea Buddhist schools have often been categorized as belonging to either the Doctrine (Kyo) or the Meditation (Son) schools; indeed, during the period of Buddhist suppression under the Choson dynasty, Kyo and Son became the specific designations for the two officially sanctioned schools of the tradition. During the stable political environment of the Unified Silla period (668-935), five major Kyo schools are traditionally presumed to have developed in Korean Buddhism: NIRVĀnA (Yolban chong), VINAYA (Kyeyul chong), Dharma-nature (PoPSoNG CHONG), Hwaom [alt. Wonyung chong], and YOGĀCĀRA (Popsang chong). Toward the end of the Unified Silla period, however, the newly imported Son (C. Chan, Meditation) lineages, which were associated with local gentry on the frontier of the kingdom, began to criticize the main doctrinal school, Hwaom, that was supported by the old Silla aristocracy in the capital of KYoNGJU; these schools came to be called the "Nine Mountains School of Son" (KUSAN SoNMUN). These various doctrine and meditation schools were collectively referred to as the "Five Doctrinal [Schools] and Nine Mountains [Schools of Son]" (OGYO KUSAN). The Ogyo Kusan designation continued to be used into the succeeding Koryo dynasty (937-1392), which saw the first attempts to bring together these two distinct strands of the Korean Buddhist tradition. Attempts to find common ground between the Kyo and Son schools are seen, for example, in ŬICH'oN's "cultivation together of scriptural study and contemplation" (kyogwan kyomsu) and POJO CHINUL's "cultivation in tandem of concentration [viz., Son] and wisdom [viz., scripture]" (chonghye ssangsu). The Ch'ont'ae (C. TIANTAI) and CHOGYE schools that are associated respectively with these two monks were both classified as Son schools during the mid- to late-Koryo dynasty; together with the five previous Kyo schools, these schools were collectively called the "Five Kyo and Two [Son] Traditions" (OGYO YANGJONG). This designation continued to be used into the early Choson dynasty (1392-1910). The Confucian orientation of the new Choson dynasty led to an increasing suppression of these Buddhist traditions. In 1407, King T'aejong (r. 1400-1418) restructured the various schools then current in Korean Buddhism into three schools of Son and four of Kyo; subsequently, in 1424, King Sejong (r. 1418-1450) reduced all these remaining schools down to, simply, the "Two Traditions, Son and Kyo" (SoN KYO YANGJONG), a designation that continued to be used through the remainder of the dynasty. The modern Chogye order of Korean Buddhism claims to be a synthetic tradition that combines both strands of Son meditation practice and Kyo doctrinal study into a single denomination.
Kyoto school. An influential school of modern and contemporary Japanese philosophy that is closely associated with philosophers from Kyoto University; it combines East Asian and especially MAHĀYĀNA Buddhist thought, such as ZEN and JoDO SHINSHu, with modern Western and especially German philosophy and Christian thought. NISHIDA KITARo (1870-1945), Tanabe Hajime (1885-1962), and NISHITANI KEIJI (1900-1991) are usually considered to be the school's three leading figures. The name "Kyoto school" was coined in 1932 by Tosaka Jun (1900-1945), a student of Nishida and Tanabe, who used it pejoratively to denounce Nishida and Tanabe's "Japanese bourgeois philosophy." Starting in the late 1970s, Western scholars began to research the philosophical insights of the Kyoto school, and especially the cross-cultural influences with Western philosophy. During the 1990s, the political dimensions of the school have also begun to receive scholarly attention. ¶ Although the school's philosophical perspectives have developed through mutual criticism between its leading figures, the foundational philosophical stance of the Kyoto school is considered to be based on a shared notion of "absolute nothingness." "Absolute nothingness" was coined by Nishida Kitaro and derives from a putatively Zen and PURE LAND emphasis on the doctrine of emptiness (suNYATĀ), which Kyoto school philosophers advocated was indicative of a distinctive Eastern approach to philosophical inquiry. This Eastern emphasis on nothingness stood in contrast to the fundamental focus in Western philosophy on the ontological notion of "being." Nishida Kitaro posits absolute nothingness topologically as the "site" or "locale" (basho) of nonduality, which overcomes the polarities of subject and object, or noetic and noematic. Another major concept in Nishida's philosophy is "self-awareness" (jikaku), a state of mind that transcends the subject-object bifurcation, which was initially adopted from William James' (1842-1910) notion of "pure experience" (J. junsui keiken); this intuition reveals a limitless, absolute reality that has been described in the West as God or in the East as emptiness. Tanabe Hajime subsequently criticized Nishida's "site of absolute nothingness" for two reasons: first, it was a suprarational religious intuition that transgresses against philosophical reasoning; and second, despite its claims to the contrary, it ultimately fell into a metaphysics of being. Despite his criticism of what he considered to be Nishida's pseudoreligious speculations, however, Tanabe's Shin Buddhist inclinations later led him to focus not on Nishida's Zen Buddhist-oriented "intuition," but instead on the religious aspect of "faith" as the operative force behind other-power (TARIKI). Inspired by both Nishida and such Western thinkers as Meister Eckhart (c. 1260-1327), Friedrich Nietzsche (1844-1900), and Martin Heidegger (1889-1976) (with whom he studied), Nishitani Keiji developed the existential and phenomenological aspects of Nishida's philosophy of absolute nothingness. Concerned with how to reach the place of absolute nothingness, given the dilemma of, on the one hand, the incessant reification and objectification by a subjective ego and, on the other hand, the nullification of reality, he argued for the necessity of overcoming "nihilism." The Kyoto school thinkers also played a central role in the development of a Japanese political ideology around the time of the Pacific War, which elevated the Japanese race mentally and spiritually above other races and justified Japanese colonial expansion. Their writings helped lay the foundation for what came to be called Nihonjinron, a nationalist discourse that advocated the uniqueness and superiority of the Japanese race; at the same time, however, Nishida also resisted tendencies toward fascism and totalitarianism in Japanese politics. Since the 1990s, Kyoto school writings have come under critical scrutiny in light of their ties to Japanese exceptionalism and pre-war Japanese nationalism. These political dimensions of Kyoto school thought are now considered as important for scholarly examination as are its contributions to cross-cultural, comparative philosophy.
laetere sunday ::: --> The fourth Sunday of Lent; -- so named from the Latin word Laetare (rejoice), the first word in the antiphone of the introit sung that day in the Roman Catholic service.
laksanasāstra. (T. mtshan nyid bstan bcos). In Sanskrit, lit. "marks treatise"; in Mahāyāna works, a pejorative designation for the pre-Mahāyāna ABHIDHARMA, which is portrayed as being obsessively concerned with generating exhaustive lists of factors (DHARMA) and their defining characteristics (LAKsAnA).
Lamaism. An obsolete English term that has no correlate in Tibetan, sometimes used to refer to the Buddhism of Tibet. Probably derived from the Chinese term lama jiao, or "teachings of the lamas," the term is considered pejorative by Tibetans, as it carries the negative connotation that the Tibetan tradition is something distinct from the mainstream of Buddhism. The use of this term should be abandoned in favor of, simply, "Tibetan Buddhism."
LIFE VIEW The life view concerns the consciousness aspect of existence and is the sum total of man's attitude to life, to its meaning and goal, and his view of mankind and man&
Linji zong. (J. Rinzaishu; K. Imje chong 臨濟宗). In Chinese, the "Linji school"; one of the so-called Five Houses and Seven Schools (WU JIA QI ZONG) of the mature Chinese CHAN school. Chan genealogical records (see CHUANDENG LU) describe a lineage of monks that can be traced back to the eponymous Tang-dynasty Chan master LINJI YIXUAN. Linji's lineage came to dominate the Chan tradition in the southern regions of China, largely through the pioneering efforts of his Song-dynasty spiritual descendants Fengxue Yanzhao (896-973), Fenyang Shanshao (947-1024), and Shishuang Chuyuan (986-1040). Shishuang's two major disciples, HUANGLONG HUINAN (1002-1069) and YANGQI FANGHUI (992-1049), produced the two most successful collateral lines within the Linji lineage: the HUANGLONG PAI and YANGQI PAI. Few monks had as significant an impact on the Chan tradition as DAHUI ZONGGAO, a successor in the Yangqi branch of the Linji lineage. Dahui continued the efforts of his teacher YUANWU KEQIN, who is credited with compiling the influential BIYAN LU ("Blue Cliff Record") and developed the use of Chan cases or precedents (GONG'AN) as subjects of meditation (see KANHUA CHAN). Dahui and his spiritual descendants continued to serve as abbots of the most powerful monasteries in China, such as WANSHOUSI (see GOZAN). During Dahui's time, the Linji lineage came into brief conflict with the resurgent CAODONG ZONG lineage over the issue of the latter's distinctive form of meditative practice, which Dahui pejoratively labeled "silent-illumination meditation" (MOZHAO CHAN). Other famous masters in the Linji lineage include WUZHUN SHIFAN, GAOFENG YUANMIAO, and ZHONGFENG MINGBEN. For the Korean and Japanese counterparts, see IMJE CHONG; RINZAISHu.
lurking "messaging, jargon" The activity of one of the "silent majority" in a electronic forum such as {Usenet}; posting occasionally or not at all but reading the group's postings regularly. This term is not pejorative and indeed is casually used reflexively: "Oh, I'm just lurking". Often used in "the lurkers", the hypothetical audience for the group's {flamage}-emitting regulars. Lurking and reading the {FAQ} are recommended {netiquette} for beginners who need to learn the history and practises of the group before posting. (1997-06-14)
Macintoy /mak'in-toy/ The Apple {Macintosh}, considered as a {toy}. Less pejorative than {Macintrash}. [{Jargon File}]
Macintoy ::: /mak'in-toy/ The Apple Macintosh, considered as a toy. Less pejorative than Macintrash.[Jargon File]
Magoksa. (麻谷寺). In Korean, "Hemp Valley Monastery"; the sixth district monastery (PONSA) of the contemporary CHOGYE CHONG of Korean Buddhism, located on T'aehwasan (Exalted Splendor Mountain) outside the city of Kongju in South Ch'ungch'ong province. The origins of the monastery and its name are obscure. One record claims that Magoksa was established by the Silla VINAYA master CHAJANG (fl. c. 590-658) in 643; because so many people attended Chajang's dharma lecture at the monastery's founding, the audience was said to have been "as dense as hemp stalks," so the Sinograph for "hemp" (ma) was given to the name of the monastery. This claim is, however, suspect since the monastery is located in what was then the territory of Silla's rival Paekche. A second theory is that the monastery was founded in 845 by Muju Muyom (799-888), founder of the Songjusan school of the Nine Mountains school of Son (KUSAN SoNMUN). When Muyom returned to Silla in 845 from his training in China, he is said to have named the monastery after his Chinese CHAN teacher Magu Baoche (K. Magok Poch'ol; b. 720?). Finally, it is also said that the monastery's name simply derives from the fact that hemp was grown in the valley before the monastery's establishment. In 1172, during the Koryo dynasty, Magoksa was significantly expanded in scope by POJO CHINUL (1158-1210) and his disciple Suu (d.u.), who turned it into a major monastery in the region. Following the Japanese Hideyoshi invasions of 1592-1598, the monastery sat destroyed for some sixty years until several of its shrine halls were reconstructed by Kakch'ong (d.u.) in 1651 and the monastery returned to prominence. The Taegwang pojon (Basilica of Great Brightness) is Magoksa's central sanctuary and enshrines an image of the buddha VAIROCANA; the building was reconstructed in 1172 by Pojo Chinul and again in 1651. In front of the basilica is a juniper tree planted by the independence fighter Kim Ku (1876-1949), who later lived at the monastery as a monk. Magoksa's main buddha hall (taeung pojon; see TAEUNG CHoN) enshrines a sĀKYAMUNI Buddha statue that is flanked by AMITĀBHA and BHAIsAJYAGURU, and the calligraphy hanging outside this hall is reported to be that of Kim Saeng (711-790/791), one of Silla's most famous calligraphers. One of Magoksa's unique structures is its five-story, Koryo-era stone pagoda, which is built upon a two-story-high stone base; its bronze cap suggests Tibetan influences that may have entered Korea via the Mongol Yuan dynasty. It is one of only three STuPAs of similar style known to exist worldwide. The Yongsan chon (Vulture Peak Hall) is decorated with paintings of the eight stereotypical episodes in the life of the Buddha (p'alsang; see C. BAXIANG); it is also called the Ch'onbul chon, or Thousand Buddhas Hall, for the many buddha statues enshrined around the inside perimeter of the hall. The building, which was reconstructed by Kakch'ong in 1651, is today's Magoksa's oldest extant building, with a plaque that may display the calligraphy of King Sejo (r. 1455-1468).
mahābhuta. (T. 'byung ba chen po; C. dazhong/sida; J.daishu/shidai; K. taejong/sadae 大種/四大). In Sanskrit and Pāli, the "great elements"; or "major elementary qualities" of which the physical world of materiality or form (RuPA) is composed. According to ABHIDHARMA analysis, these elements involve not only the common manifestations of earth (PṚTHIVĪ; P. pathavī), water (ĀPAS; P. āpo), fire (TEJAS; P. tejo), and wind (VĀYU; P. vāyu/vāyo), but also the fundamental qualities of the physical world that these elements represent. Thus, the quality of solidity is provided by earth, the quality of cohesion by water, the quality of heat or warmth by fire, and the quality of mobility by wind. All physical objects are said to possess of all four of the great elements, in greater or lesser proportion.
Mahākāsyapa. (P. Mahākassapa; T. 'Od srung chen po; C. Mohejiashe; J. Makakasho; K. Mahagasop 摩訶迦葉). Sanskrit name of one of the Buddha's leading disciples, regarded as foremost in the observance of ascetic practices (P. DHUTAnGA; S. dhutaguna). According to the Pāli accounts (where he is called Mahākassapa) his personal name was Pipphali and he was born to a brāhmana family in MAGADHA. Even as a child he was inclined toward renunciation and as a youth refused to marry. Finally, to placate his parents, he agreed to marry a woman matching in beauty a statue he had fashioned. His parents found a match in Bhaddā Kapilānī (S. BHADRA-KAPILĀNĪ), a beautiful maiden from Sāgala. But she likewise was inclined toward renunciation. Both sets of parents foiled their attempts to break off the engagement, so in the end they were wed but resolved not to consummate their marriage. Pipphali owned a vast estate with fertile soil, but one day he witnessed worms eaten by birds turned up by his plowman. Filled with pity for the creatures and fearful that he was ultimately to blame, he resolved then and there to renounce the world. At the same time, Bhaddā witnessed insects eaten by crows as they scurried among sesame seeds put out to dry. Feeling pity and fear at the sight, she also resolved to renounce the world. Realizing they were of like mind, Pipphali and Bhaddā put on the yellow robes of mendicants and abandoned their property. Although they left together, they parted ways lest they prove a hindrance to one another. Realizing what had transpired, the Buddha sat along Pipphali's path and showed himself resplendent with yogic power. Upon seeing the Buddha, Pipphali, whose name thenceforth became Kassapa, immediately recognized him as his teacher and was ordained. Traveling to Rājagaha (S. RĀJAGṚHA) with the Buddha, Mahākassapa requested to exchange his fine robe for the rag robe of the Buddha. The Buddha consented, and his conferral of his own rag robe on Mahākassapa was taken as a sign that, after the Buddha's demise, Mahākassapa would preside over the convention of the first Buddhist council (see COUNCIL, FIRST). Upon receiving the Buddha's robe, he took up the observance of thirteen ascetic practices (dhutanga) and in eight days became an arahant (S. ARHAT). Mahākassapa possessed great supranormal powers (P. iddhi; S. ṚDDHI) and was second only to the Buddha in his mastery of meditative absorption (P. JHĀNA; S. DHYĀNA). His body was said to be adorned with seven of the thirty-two marks of a superman (MAHĀPURUsALAKsAnA). So revered by the gods was he, that at the Buddha's funeral, the divinities would not allow the funeral pyre to be lit until Mahākassapa arrived and had one last chance to worship the Buddha's body. Mahākassapa seems to have been the most powerful monk after the death of the Buddha and is considered by some schools to have been the Buddha's successor as the first in a line of teachers (dharmācārya). He is said to have called and presided over the first Buddhist council, which he convened after the Buddha's death to counter the heresy of the wicked monk SUBHADRA (P. Subhadda). Before the council began, he demanded that ĀNANDA become an arhat in order to participate, which Ānanda finally did early in the morning just before the event. At the council, he questioned Ānanda and UPĀLI about what should be included in the SuTRA and VINAYA collections (PItAKA), respectively. He also chastised Ānanda for several deeds of commission and omission, including his entreaty of the Buddha to allow women to enter the order (see MAHĀPRAJĀPATĪ), his allowing the tears of women to fall on the Buddha's corpse, his stepping on the robe of the Buddha while mending it, his failure to recall which minor monastic rules the Buddha said could be ignored after his death, and his failure to ask the Buddha to live for an eon or until the end of the eon (see CĀPĀLACAITYA). Pāli sources make no mention of Mahākassapa after the events of the first council, although the Sanskrit AsOKĀVADĀNA notes that he passed away beneath three hills where his body will remain uncorrupted until the advent of the next buddha, MAITREYA. At that time, his body will reanimate itself and hand over to Maitreya the rag robe of sĀKYAMUNI, thus passing on the dispensation of the buddhas. It is said that the robe will be very small, barely fitting over the finger of the much larger Maitreya. ¶ Like many of the great arhats, Mahākāsyapa appears frequently in the MAHĀYĀNA sutras, sometimes merely listed as a member of the audience, sometimes playing a more significant role. In the VIMALAKĪRTINIRDEsA, he is one of the sRĀVAKA disciples who is reluctant to visit Vimalakīrti. In the SADDHARMAPUndARĪKASuTRA, he is one of four arhats who understands the parable of the burning house and rejoices in the teaching of a single vehicle (EKAYĀNA); later in the sutra, the Buddha prophesies his eventual attainment of buddhahood. Mahākāsyapa is a central figure in the CHAN schools of East Asia. In the famous Chan story in which the Buddha conveys his enlightenment by simply holding up a flower before the congregation and smiling subtly (see NIANHUA WEIXIAO), it is only Mahākāsyapa who understands the Buddha's intent, making him the first recipient of the Buddha's "mind-to-mind" transmission (YIXIN CHUANXIN). He is thus considered the first patriarch (ZUSHI) of the Chan school.
Mahākātyāyana. (P. Mahākaccāna; T. Ka tya'i bu chen po; C. Mohejiazhanyan; J. Makakasen'en; K. Mahagajonyon 摩訶迦旃延). Also known as Kātyāyana (P. Kaccāna, Kaccāyana); Sanskrit name of one of the Buddha's chief disciples and an eminent ARHAT deemed foremost among the Buddha's disciples in his ability to elaborate on the Buddha's brief discourses. According to the Pāli accounts, where he is known as Mahākaccāna, he was the son of a brāhmana priest who served King Candappajjota of AVANTI. He was learned in the Vedas and assumed his father's position upon his death. He was called Kaccāna because of the golden hue of his body and because it was the name of his clan. Once, he and seven companions were sent by the king to invite the Buddha to Avanti, the capital city of Ujjenī (S. Ujjayinī). The Buddha preached a sermon to them, whereupon they all attained arhatship and entered the order. Mahākaccāna took up residence in a royal park in Ujjenī, where he was treated with great honor by the king. He was such an able preacher and explicator of doctrine that many persons joined the order, until, it is said, the entire kingdom of Avanti sparkled with yellow robes. He became most renowned for his discourses in the MADHUPIndIKASUTTA, Kaccāyanasutta, and Parāyanasutta. In a previous life, Mahākaccāna was a thaumaturge (vijjādhara; S. VIDHYĀDHARA) during the time of the buddha Padumuttara. It was then that he first made the vow to win the eminence he eventually did under Gotama (S. Gautama) Buddha. Although living far away in Avanti, Mahākaccāna often went to hear the Buddha preach, and the assembled elders always left a place for him. He is said to have requested the Buddha to allow for special dispensation to ordain new monks in outlying regions without the requisite number of monastic witnesses. Mahākaccāna was noted for his ability to provide detailed exegeses of the Buddha's sometimes laconic instructions and brief verses, and several suttas in the Pāli canon are ascribed to him. According to tradition, he is the author of the NETTIPPAKARAnA and the PEtAKOPADESA, which seek to provide the foundational principles that unify the sometimes variant teachings found in the suttas; these texts are some of the earliest antecedents of commentarial exegesis in the Pāli tradition and are the only commentaries included in the suttapitaka proper. He is also said to be the author of the Pāli grammar, the Kaccāyanavyākarana. According to the Sanskrit tradition, Mahākātyāyana was the initiator of the STHAVIRANIKĀYA branch of the mainstream Buddhist schools and traditional compiler of the ABHIDHARMA. The JNĀNAPRASTHĀNA of the SARVĀSTIVĀDA ABHIDHARMAPItAKA is attributed to him, but it was certainly composed several hundred years later by an author of the same name. He is often depicted holding an alm's bowl (PĀTRA) or with his fingers interlaced at his chest. Like many of the great arhats, Mahākātyāyana appears frequently in the MAHĀYĀNA sutras, sometimes merely as a member of the audience, sometimes playing a more significant role. In the VIMALAKĪRTINIRDEsA, he is one of the sRĀVAKA disciples who is reluctant to visit the lay BODHISATTVA VIMALAKĪRTI. In the SADDHARMAPUndARĪKASuTRA, he is one of four arhats who understand the parable of the burning house and who rejoices in the teaching of the one vehicle (EKAYĀNA); later in the sutra, the Buddha prophesies his eventual attainment of buddhahood.
Mahāmaudgalyāyana. (P. Mahāmoggallāna; T. Mo'u 'gal gyi bu chen po; C. Mohemujianlian/Mulian; J. Makamokkenren/Mokuren; K. Mahamokkollyon/Mongnyon 摩訶目犍連/目連). An eminent ARHAT and one of the two chief disciples of the Buddha, often depicted together with his friend sĀRIPUTRA flanking the Buddha. Mahāmaudgalyāyana was considered supreme among the Buddha's disciples in supranormal powers (ṚDDHI). According to Pāli accounts, where he is called Moggallāna, he was older than the Buddha and born on the same day as sāriputra (P. Sāriputta). Both he and sāriputra were sons of wealthy families and were friends from childhood. Once, when witnessing a play, the two friends were overcome with a sense of the impermanence and the vanity of all things and decided to renounce the world as mendicants. They first became disciples of the agnostic SaNjaya Belatthiputta (SANJAYA VAIRĀtĪPUTRA), although later they took their leave and wandered the length and breadth of India in search of a teacher. Finding no one who satisfied them, they parted company, promising one another that if one should succeed he would inform the other. Later sāriputra met the Buddha's disciple, Assaji (S. AsVAJIT), who recited for him a précis of the Buddha's teachings, the so-called YE DHARMĀ verse, which immediately prompted sāriputra to attain the path of a stream-enterer (SROTAĀPANNA). He repeated the stanza to Mahāmaudgalyāyana, who likewise immediately became a stream-enterer. The two friends thereupon resolved to take ordination as disciples of the Buddha and, together with five hundred disciples of their former teacher SaNjaya, proceeded to the Veluvana (S. VEnUVANAVIHĀRA) grove where the Buddha was residing. The Buddha ordained the entire group with the formula ehi bhikkhu pabbajjā ("Come forth, monks"; see EHIBHIKsUKĀ), whereupon all five hundred became arhats, except for sāriputra and Mahāmaudgalyāyana. Mahāmaudgalyāyana attained arhatship seven days after his ordination, while sāriputra reached the goal one week later. The Buddha declared sāriputra and Mahāmaudgalyāyana his chief disciples the day they were ordained, noting that they had both strenuously exerted themselves in countless previous lives for this distinction; they appear often as the bodhisattva's companions in the JĀTAKAs. sāriputra was chief among the Buddha's disciples in wisdom, while Mahāmaudgalyāyana was chief in mastery of supranormal powers. He could create doppelgängers of himself and transform himself into any shape he desired. He could perform intercelestial travel as easily as a person bends his arm, and the tradition is replete with the tales of his travels, such as flying to the Himālayas to find a medicinal plant to cure the ailing sāriputra. Mahāmaudgalyāyana said of himself that he could crush Mount SUMERU like a bean and roll up the world like a mat and twirl it like a potter's wheel. He is described as shaking the heavens of sAKRA and BRAHMĀ to dissuade them from their pride, and he often preached to the divinities in their abodes. Mahāmaudgalyāyana could see ghosts (PRETA) and other spirits without having to enter into meditative trance as did other meditation masters, and because of his exceptional powers the Buddha instructed him alone to subdue the dangerous NĀGA, Nandopananda, whose huge hood had darkened the world. Mahāmaudgalyāyana's powers were so immense that during a terrible famine, he offered to turn the earth's crust over to uncover the ambrosia beneath it; the Buddha wisely discouraged him, saying that such an act would confound creatures. Even so, Mahāmaudgalyāyana's supranormal powers, unsurpassed in the world, were insufficient to overcome the law of cause and effect and the power of his own former deeds, as the famous tale of his death demonstrates. A group of naked JAINA ascetics resented the fact that the people of the kingdom of MAGADHA had shifted their allegiance and patronage from them to the Buddha and his followers, and they blamed Mahāmaudgalyāyana, who had reported that, during his celestial and infernal travels, he had observed deceased followers of the Buddha in the heavens and the followers of other teachers in the hells. They hired a group of bandits to assassinate the monk. When he discerned that they were approaching, the eighty-four-year-old monk made his body very tiny and escaped through the keyhole. He eluded them in different ways for six days, hoping to spare them from committing a deed of immediate retribution (ĀNANTARYAKARMAN) by killing an arhat. On the seventh day, Mahāmaudgalyāyana temporarily lost his supranormal powers, the residual karmic effect of having beaten his blind parents to death in a distant previous lifetime, a crime for which he had previously been reborn in hell. The bandits ultimately beat him mercilessly, until his bones had been smashed to the size of grains of rice. Left for dead, Mahāmaudgalyāyana regained his powers and soared into the air and into the presence of the Buddha, where he paid his final respects and passed into NIRVĀnA at the Buddha's feet. ¶ Like many of the great arhats, Mahāmaudgalyāyana appears frequently in the MAHĀYĀNA sutras, sometimes merely listed as a member of the audience, sometimes playing a more significant role. In the VIMALAKĪRTINIRDEsA, he is one of the sRĀVAKA disciples who is reluctant to visit VIMALAKĪRTI. In the SADDHARMAPUndARĪKASuTRA, he is one of four arhats who understands the parable of the burning house and who rejoices in the teaching of the one vehicle (EKAYĀNA); later in the sutra, the Buddha prophesies his eventual attainment of buddhahood. Mahāmaudgalyāyana is additionally famous in East Asian Buddhism for his role in the apocryphal YULANBEN JING. The text describes his efforts to save his mother from the tortures of her rebirth as a ghost (preta). Mahāmaudgalyāyana (C. Mulian) is able to use his supranormal powers to visit his mother in the realm of ghosts, but the food that he offers her immediately bursts into flames. The Buddha explains that it is impossible for the living to make offerings directly to the dead; instead, one should make offerings to the SAMGHA in a bowl, and the power of their meditative practices will be able to save one's ancestors and loved ones from rebirths in the unfortunate realms (DURGATI).
Mahāparinibbānasuttanta. (S. MAHĀPARINIRVĀnASuTRA; C. Youxing jing/Da banniepan jing; J. Yugyokyo/Daihatsunehangyo; K. Yuhaeng kyong/Tae panyolban kyong 遊行經/大般涅槃經). In Pāli, the "Discourse on the Great Decease" or the "Great Discourse on the Final Nirvāna"; the sixteenth sutta of the Pāli DĪGHANIKĀYA and longest discourse in the Pāli canon. (There were also either Sanskrit or Middle Indic recensions of this mainstream Buddhist version of the scripture, which should be distinguished from the longer MAHĀYĀNA recension of the scripture that bears the same title; see MAHĀPARINIRVĀnASuTRA.) There are six different Chinese translations of this mainstream version of the text, including a DHARMAGUPTAKA recension in the Chinese translation of the DĪRGHĀGAMA and an independent translation in three rolls by FAXIAN. This scripture recounts in six chapters the last year of Buddha's life, his passage into PARINIRVĀnA, and his cremation. In the text, the Buddha and ĀNANDA travel from Rājagaha (S. RĀJAGṚHA) to Kusināra (S. KUsINAGARĪ) in fourteen stages, meeting with different audiences to whom the Buddha gives a variety of teachings. The narrative contains numerous sermons on such subjects as statecraft, the unity of the SAMGHA, morality, the FOUR NOBLE TRUTHS, and the four great authorities (MAHĀPADEsA) for determining the authenticity of Buddhist doctrines following the Buddha's demise. The Buddha crosses a river using his magical powers and describes to the distraught where their deceased loved ones have been reborn. Becoming progressively more ill, the Buddha decides to spend his final rains retreat (P. vassa; S. VARsĀ) with Ānanda meditating in the forest near VEnUGRĀMAKA, using his powers of deep concentration to hold his disease in check. He is eighty years old and describes his body as being like an old cart held together by straps. When the Buddha expresses his wish to address the saMgha, Ānanda assumes that there is a teaching that the Buddha has not yet taught. The Buddha replies that he was not one who taught with a "teacher's fist" (P. ācariyamutthi) or "closed fist," holding back some secret teaching, but that he has in fact already revealed everything. The Buddha also says that he is not the head of the saMgha and that after his death each monk should "be an island unto himself" with the DHARMA as his island (P. dīpa; S. dvīpa) and his refuge. ¶ While meditating at the CĀPĀLACAITYA, the Buddha mentions to Ānanda three times that a TATHĀGATA has the power to live for an eon or until the end of an eon. (The Pāli commentaries take "eon" here to mean "his full allotted lifespan," not a cosmological period.) Ānanda, however, misses the hint and does not ask him to do so. MĀRA then appears to remind the Buddha of what he told him at the time of his enlightenment: that he would not enter nibbāna (NIRVĀnA) until he had trained monks and disciples who were able to teach the dhamma (S. DHARMA). Māra tells the Buddha that that task has now been accomplished, and the Buddha eventually agrees, "consciously and deliberately" renouncing his remaining lifespan and informing Māra that he will pass away in three months' time. The earth then quakes, causing the Buddha to explain to Ānanda the eight reasons for an earthquake, one of which is that a tathāgata has renounced his life force. It is only at that point that Ānanda implores the Buddha to remain until the end of the eon, but the Buddha tells him that the appropriate time for his request has passed, and recalls fifteen occasions on which he had told Ānanda of this remarkable power and how each time Ānanda had failed to ask him to exercise it. The Buddha then explains to a group of monks the four great authorities (MAHĀPADEsA), the means of determining the authenticity of a particular doctrine after the Buddha has died and is no longer available to arbitrate. He then receives his last meal from the smith CUNDA. The dish that the Buddha requests is called SuKARAMADDAVA, lit., "pig's delight." There has been a great deal of scholarly discussion on the meaning of this term, centering upon whether it is a pork dish, such as mincemeat, or something eaten by pigs, such as truffles or mushrooms. At the meal, the Buddha announces that he alone should be served the dish and what was left over should be buried, for none but a buddha could survive eating it. Shortly after finishing the dish, the Buddha is afflicted with the dysentery from which he would eventually die. The Buddha then converts a layman named Pukkusa, who offers him gold robes. Ānanda notices that the color of the robes pales next to the Buddha's skin, and the Buddha informs him that the skin of the Buddha is particularly bright on two occasions, the night when he achieves enlightenment and the night that he passes away. Proceeding to the outskirts of the town of Kusinagarī, the Buddha lies down on his right side between twin sāla (S. sĀLA) trees, which immediately bloom out of season. Shortly before dying, the Buddha instructs Ānanda to visit Cunda and reassure him that no blame has accrued to him; rather, he should rejoice at the great merit he has earned for having given the Buddha his last meal. Monks and divinities assemble to pay their last respects to the Buddha. When Ānanda asks how monks can pay respect to the Buddha after he has passed away, the Buddha explains that monks, nuns, and laypeople should visit four major places (MAHĀSTHĀNA) of pilgrimage: the site of his birth at LUMBINĪ, his enlightenment at BODHGAYĀ, his first teaching at ṚsIPATANA (SĀRNĀTH), and his PARINIRVĀnA at Kusinagarī. Anyone who dies while on pilgrimage to one of these four places, the Buddha says, will be reborn in the heavens. Scholars have taken these instructions as a sign of the relatively late date of this sutta (or at least this portion of it), arguing that this admonition by the Buddha is added to promote pilgrimage to four already well-established shrines. The Buddha instructs the monks to cremate his body in the fashion of a CAKRAVARTIN. He says that his remains (sARĪRA) should be enshrined in a STuPA to which the faithful should offer flowers and perfumes in order to gain happiness in the future. The Buddha then comforts Ānanda, telling him that all things must pass away and praising him for his devotion, predicting that he will soon become an ARHAT. When Ānanda laments the fact that the Buddha will pass away at such a "little mud-walled town, a backwoods town, a branch township," rather than a great city, the Buddha disabuses him of this notion, telling him that Kusinagarī had previously been the magnificent capital of an earlier cakravartin king named Sudarsana (P. Sudassana). The wanderer SUBHADRA (P. Subhadda) then becomes the last person to be ordained by the Buddha. When Ānanda laments that the monks will soon have no teacher, the Buddha explains that henceforth the dharma and the VINAYA will be their teacher. As his last disciplinary act before he dies, the Buddha orders that the penalty of brahmadanda (lit. the "holy rod") be passed on CHANDAKA (P. Channa), his former charioteer, which requires that he be completely shunned by his fellow monks. Then, asking three times whether any of the five hundred monks present has a final question, and hearing none, the Buddha speaks his last words, "All conditioned things are subject to decay. Strive with diligence." The Buddha's mind then passed into the first stage of meditative absorption (P. JHĀNA; S. DHYĀNA) and then in succession through the other three levels of the subtle-materiality realm (RuPADHĀTU) and then through the four levels of the immaterial realm (ĀRuPYADHĀTU). He then passed back down through the same eight levels to the first absorption, then back up to the fourth absorption, and then passed away, at which point the earth quaked. Seven days later, his body was prepared for cremation. However, the funeral pyre could not be ignited until the arrival of MAHĀKĀsYAPA (P. Mahākassapa), who had been away at the time of the Buddha's death. After he arrived and paid his respects, the funeral pyre ignited spontaneously. The relics (sARĪRA) of the Buddha remaining after the cremation were taken by the Mallas of Kusinagarī, but seven other groups of the Buddha's former patrons also came to claim the relics. The brāhmana DROnA (P. Dona) was called upon to decide the proper procedure for apportioning the relics. Drona divided the relics into eight parts that the disputing kings could carry back to their home kingdoms for veneration. Drona kept for himself the urn he used to apportion the relics; a ninth person was given the ashes from the funeral pyre. These ten (the eight portions of relics, the urn, and the ashes) were each then enshrined in stupas. At this point the scripture's narrative ends. A similar account, although with significant variations, appears in Sanskrit recensions of the Mahāparinirvānasutra.
maharshi. ::: a great sage; the sage who rejoices in his own Self and who knows he does not gain anything by doing any action &
Mahāyāna. (T. theg pa chen po; C. dasheng; J. daijo; K. taesŭng 大乘). In Sanskrit, "great vehicle"; a term, originally of self-appellation, which is used historically to refer to a movement that began some four centuries after the Buddha's death, marked by the composition of texts that purported to be his words (BUDDHAVACANA). Although ranging widely in content, these texts generally set forth the bodhisattva path to buddhahood as the ideal to which all should aspire and described BODHISATTVAs and buddhas as objects of devotion. The key doctrines of the Mahāyāna include the perfection of wisdom (PRAJNĀPĀRAMITĀ), the skillful methods (UPĀYAKAUsALYA) of a buddha, the three bodies (TRIKĀYA) of a buddha, the inherency of buddha-nature (BUDDHADHĀTU; TATHĀGATAGARBHA), and PURE LANDs or buddha-fields (BUDDHAKsETRA). The term Mahāyāna is also appended to two of the leading schools of Indian Buddhism, the YOGĀCĀRA and the MADHYAMAKA, because they accepted the Mahāyāna sutras as the word of the Buddha. However, the tenets of these schools were not restricted to expositions of the philosophy and practice of the bodhisattva but sought to set forth the nature of wisdom and the constituents of the path for the ARHAT as well. The term Mahāyāna often appears in contrast to HĪNAYĀNA, the "lesser vehicle," a pejorative term used to refer to those who do not accept the Mahāyāna sutras as the word of the Buddha. Mahāyāna became the dominant form of Buddhism in China, Korea, Japan, Tibet, and Mongolia, and therefore is sometimes referred to as "Northern Buddhism," especially in nineteenth-century sources. Because of the predominance of the Mahāyāna in East Asia and Tibet, it is sometimes assumed that the Mahāyāna displaced earlier forms of Buddhism (sometimes referred to by scholars as "Nikāya Buddhism" or "MAINSTREAM BUDDHIST SCHOOLS") in India, but the testimony of Chinese pilgrims, such as XUANZANG and YIJING, suggests that the Mahāyāna remained a minority movement in India. These pilgrims report that Mahāyāna and "hīnayāna" monks lived together in the same monasteries and followed the same VINAYA. The supremacy of the Mahāyāna is also sometimes assumed because of the large corpus of Mahāyāna literature in India. However, scholars have begun to speculate that the size of this corpus may not be a sign of the Mahāyāna's dominance but rather of its secondary status, with more and more works composed but few gaining adherents. Scholars find it significant that the first mention of the term "Mahāyāna" in a stone inscription does not appear in India until some five centuries after the first Mahāyāna sutras were presumably composed, perhaps reflecting its minority, or even marginal, status on the Indian subcontinent. The origins of the Mahāyāna remain the subject of scholarly debate. Earlier theories that saw the Mahāyāna as largely a lay movement against entrenched conservative monastics have given way to views of the Mahāyāna as beginning as disconnected cults (of monastic and sometimes lay members) centered around an individual sutra, in some instances proclaimed by charismatic teachers called DHARMABHĀnAKA. The teachings contained in these sutras varied widely, with some extolling a particular buddha or bodhisattva above all others, some saying that the text itself functioned as a STuPA. Each of these sutras sought to represent itself as the authentic word of sĀKYAMUNI Buddha, which was more or less independent from other sutras; hence, the trope in so many Mahāyāna sutras in which the Buddha proclaims the supremacy of that particular text and describes the benefits that will accrue to those who recite, copy, and worship it. The late appearance of these texts had to be accounted for, and various arguments were set forth, most making some appeal to UPĀYA, the Buddha's skillful methods whereby he teaches what is most appropriate for a given person or audience. Thus, in the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra"), the Buddha famously proclaims that the three vehicles (TRIYĀNA) that he had previously set forth were in fact expedient stratagems to reach different audiences and that there is in fact only one vehicle (EKAYĀNA), revealed in the Saddharmapundarīkasutra, the BUDDHAYĀNA, which had been taught many times in the past by previous buddhas. These early Mahāyāna sutras seem to have been deemed complete unto themselves, each representing its own world. This relatively disconnected assemblage of various cults of the book would eventually become a self-conscious scholastic entity that thought of itself as the Mahāyāna; this exegetical endeavor devoted a good deal of energy to surveying what was by then a large corpus of such books and then attempting to craft the myriad doctrines contained therein into coherent philosophical and religious systems, such as Yogācāra and Madhyamaka. The authority of the Mahāyāna sutras as the word of the Buddha seems to have remained a sensitive issue throughout the history of the Mahāyāna in India, since many of the most important authors, from the second to the twelfth century, often offered a defense of these sutras' authenticity. Another influential strand of early Mahāyāna was that associated with the RĀstRAPĀLAPARIPṚCCHĀ, KĀsYAPAPARIVARTA, and UGRAPARIPṚCCHĀ, which viewed the large urban monasteries as being ill-suited to serious spiritual cultivation and instead advocated forest dwelling (see ARANNAVĀSI) away from the cities, following a rigorous asceticism (S. dhutaguna; P. DHUTAnGA) that was thought to characterize the early SAMGHA. This conscious estrangement from the monks of the city, where the great majority of monks would have resided, again suggests the Mahāyāna's minority status in India. Although one often reads in Western sources of the three vehicles of Buddhism-the hīnayāna, Mahāyāna, and VAJRAYĀNA-the distinction of the Mahāyāna from the vajrayāna is less clear, at least polemically speaking, than the distinction between the Mahāyāna and the hīnayāna, with followers of the vajrayāna considering themselves as following the path to buddhahood set forth in the Mahāyāna sutras, although via a shorter route. Thus, in some expositions, the Mahāyāna is said to subsume two vehicles, the PĀRAMITĀYĀNA, that is, the path to buddhahood by following the six perfections (PĀRAMITĀ) as set forth in the Mahāyāna sutras, and the MANTRAYĀNA or vajrayāna, that is, the path to buddhahood set forth in the tantras.
mainstream Buddhist schools. A neologism coined by modern scholars to refer to the non-MAHĀYĀNA traditions of Indian Buddhism, including DHARMAGUPTA, MAHĀSĀMGHIKA, MAHĪsĀSAKA, SARVĀSTIVĀDA, SAUTRĀNTIKA, STHAVIRANIKĀYA, etc., which traditionally number eighteen (although over thirty different schools are named in the literature). These are also sometimes referred to as the NIKĀYA or sRĀVAKAYĀNA schools. The locution "mainstream Buddhist school" is to be preferred to the pejorative HĪNAYĀNA, or "lesser vehicle," a polemical term that the MAHĀYĀNA coined to refer to these schools, which (from their perspective) taught narrow and discredited perspectives on Buddhist practice. See List of Lists, "eighteen mainstream Buddhist schools," and individual entries for these schools.
malevolent ::: a. --> Wishing evil; disposed to injure others; rejoicing in another&
mārgajNatā. (T. lam shes; C. daozhi; J. dochi; K. toji 道智). In Sanskrit, "knowledge of the paths"; one of the three knowledges (along with SARVĀKĀRAJNATĀ and SARVAJNATĀ, or VASTUJNĀNA) set forth in the ABHISAMAYĀLAMKĀRA. When explained from the perspective of the path that bodhisattvas have to complete in order to reach their goal of full enlightenment, the knowledge of paths is indicated by nine dharmas; these include its special causes (MAHĀKARUnĀ, Mahāyāna GOTRA, and so on), the bodhisattva's paths of accumulation and preparation (called MOKsABHĀGĪYA and NIRVEDHABHĀGĪYA), a special path of vision (DARsANAMĀRGA), and a path of cultivation (BHĀVANĀMĀRGA) understood from the standpoints of UPĀYA (method) and PRAJNĀ (wisdom). "Method" consists of zealous resolution (ADHIMOKsA) regarding the merit (PUnYA) that derives from the perfection of wisdom (PRAJNĀPĀRAMITĀ) and its results; rejoicing (ANUMODANA) in that merit; and dedicating it to the goal of full enlightenment (PARInĀMANĀ). Wisdom consists in innate purity, and the purity that derives from the elimination of obscurations (ĀVARAnA). When described from the perspective of the bodhisattva's actual practice, "knowledge of the paths" refers to the Mahāyāna path of bodhisattvas, including all the aspects (ĀKĀRA) of knowledge that are as yet uninformed by the full knowledge of a buddha (the sarvākārajNatā).
Maya ::: “Maya in its original sense meant a comprehending and containing consciousness capable of embracing, measuring and limiting and therefore formative; it is that which outlines, measures out, moulds forms in the formless, psychologises and seems to make knowable the Unknowable, geometrises and seems to make measurable the limitless. Later the word came from its original sense of knowledge, skill, intelligence to acquire a pejorative sense of cunning, fraud or illusion, and it is in the figure of an enchantment or illusion that it is used by the philosophical systems.” The Life Divine
Maya ::: Sri Aurobindo: “Maya in its original sense meant a comprehending and containing consciousness capable of embracing, measuring and limiting and therefore formative; it is that which outlines, measures out, moulds forms in the formless, psychologises and seems to make knowable the Unknowable, geometrises and seems to make measurable the limitless. Later the word came from its original sense of knowledge, skill, intelligence to acquire a pejorative sense of cunning, fraud or illusion, and it is in the figure of an enchantment or illusion that it is used by the philosophical systems.” The Life Divine
maya ::: Sri Aurobindo: "Maya in its original sense meant a comprehending and containing consciousness capable of embracing, measuring and limiting and therefore formative; it is that which outlines, measures out, moulds forms in the formless, psychologises and seems to make knowable the Unknowable, geometrises and seems to make measurable the limitless. Later the word came from its original sense of knowledge, skill, intelligence to acquire a pejorative sense of cunning, fraud or illusion, and it is in the figure of an enchantment or illusion that it is used by the philosophical systems.” *The Life Divine
Missed'em-five ::: (operating system, abuse) (Or SysVile /sis-vi:l'/) A pejorative hackerism for AT&T System V Unix, generally used by BSD partisans in a bigoted mood.See software bloat, Berzerkeley.[Jargon File] (1998-07-01)
Missed'em-five "operating system, abuse" (Or "SysVile" /sis-vi:l'/) A pejorative hackerism for AT&T {System V} {Unix}, generally used by {BSD} partisans in a bigoted mood. See {software bloat}, {Berzerkeley}. [{Jargon File}] (1998-07-01)
mozhao Chan. (J. mokushozen; K. mukcho Son 默照禪) In Chinese, "silent illumination meditation"; a form of Chan meditation attributed to the CAODONG ZONG (J. SoToSHu), and specifically the masters HONGZHI ZHENGJUE (1091-1157) and his teacher Danxia Zichun (1064-1117). This practice builds upon the normative East Asian notion of the inherency of buddhahood (see TATHĀGATAGARBHA) to suggest that, since enlightenment is the natural state of the mind, there is nothing that needs to be done in order to attain enlightenment other than letting go of all striving for that state. Authentic Chan practice therefore entails only maintaining this original purity of the mind by simply sitting silently in meditation. Hongzhi's clarion call to this new Caodong-style of practice is found in his Mozhao ming ("Inscription on Silent Illumination"), which may have been written in response to increasingly vehement criticisms of the practice by the rival LINJI ZONG, although its dating remains uncertain. In Hongzhi's description of the practice of silent illumination, silence (mo) seems to correlate roughly with calmness (Ch. zhi, S. sAMATHA) and illumination (zhao) with insight (C. guan, S. VIPAsYANĀ); and when both silence and illumination are operating fully, the perfect interfusion of all things is made manifest. Silent-illumination meditation thus seems to have largely involved prolonged sessions of quiet sitting (see ZUOCHAN) and the cessation of distracted thought, a state likened to dead wood and cold ashes or a censer in an old shrine. The Linji Chan adept DAHUI ZONGGAO deploys the term to denigrate the teachings of his Caodong contemporaries and to champion his preferred approach of practice, investigating meditative topics (see KANHUA CHAN) through Chan cases (C. GONG'AN), which demands a breakthrough to enlightenment, not simply what he claims is the passive sitting of the Caodong zong. After Dahui's obstreperous critique of mozhao, the term seems to have acquired such a pejorative connotation that it stopped being used even within the Caodong tradition. See also SHIKAN TAZA.
MS-DOG "abuse" A pejorative name for {MS-DOS}.
MS-DOG ::: (abuse) A pejorative name for MS-DOS.
Muhak Chach'o. (無學自超) (1327-1405). A Korean SoN monk and pilgrim during the transition from the Koryo to the Choson dynasty; Muhak was a native of Samgi (present-day South Kyongsang province). After his ordination in 1344, Muhak traveled to different monasteries to study. In 1353, he went to China, where he met the Indian ĀCĀRYA ZHIKONG CHANXIAN (d. 1363; K. Chigong Sonhyon; S. *sunyadisya-Dhyānabhadra) and studied under his Korean student NAONG HYEGŬN at the Yuan-dynasty capital of Yanjing. Muhak returned to Korea in 1356. When Naong returned two years later, Muhak continued his studies under him at the hermitage of Wonhyoam on Mt. Ch'onsong. In 1392, shortly after the establishment of the Choson dynasty, Muhak was invited to the palace as the king's personal instructor (wangsa) and given the title Venerable Myoom (Subtle Adornment). He was also asked to reside at the royal monastery of Hoeamsa. In 1393, Muhak assisted the Choson-dynasty founder, King T'aejo (r. 1392-1398), in deciding on the location for the new capital in Hanyang (present-day Seoul). Among his writings, Muhak's history of the Korean Son tradition, Pulcho chongp'a chido, is still extant.
mumblage /muhm'bl*j/ The topic of one's mumbling (see {mumble}). "All that mumblage" is used like "all that stuff" when it is not quite clear how the subject of discussion works, or like "all that crap" when "mumble" is being used as an implicit replacement for pejoratives. [{Jargon File}]
mumblage ::: /muhm'bl*j/ The topic of one's mumbling (see mumble). All that mumblage is used like all that stuff when it is not quite clear how the subject of discussion works, or like all that crap when mumble is being used as an implicit replacement for pejoratives.[Jargon File]
Nanda (Sanskrit) Nanda [from the verbal root nand to rejoice] Joy, happiness; the name of the cowherd who brought up Krishna; also one of the kings of Magadha whose dynasty was overthrown by Chandragupta.
Nandin (Sanskrit) Nandin Rejoicing; a name of the sacred white bull of Siva, and also of his vahana (vehicle).
Nandi (Sanskrit) Nandi [from the verbal root nand to rejoice] The happy one; title given to many of the higher gods of the Hindu pantheon.
Nangaku Ejo 南岳懷讓. See NANYUE HUAIRANG
Nanyue Huairang. (J. Nangaku Ejo; K. Namak Hoeyang 南嶽懷讓) (677-744). Chinese CHAN monk of the Tang dynasty, Huairang was a native of Jinzhou in present-day Shandong province. At an early age, Huairang is said to have gone to the monastery of Yuquansi in Jingzhou (present-day Hubei province) where he studied VINAYA under the vinaya master Hongjing (d.u.). Later, he visited SONGSHAN and continued his studies under Hui'an (also known as Lao'an or "Old An"; 582-709), a reputed disciple of the fifth patriarch HONGREN (601-674). Hui'an purportedly introduced Huairang to the sixth patriarch (LIUZU) HUINENG (638-713), from whom Huairang eventually received dharma transmission. In 713, Huairang began teaching at the monastery of Boresi on Mt. Nanyue (present-day Hunan province), whence his toponym. There, Huairang acquired his most famous disciple, MAZU DAOYI (709-788). As most of what is known of Huairang comes from the work of Mazu and Mazu's students, some scholars contend that the obscure figure of Huairang was used as a convenient means of linking Mazu's successful HONGZHOU ZONG line with the legendary sixth patriarch Huineng. The Chan lamplight records (CHUANDENG LU) trace the GUIYANG ZONG and LINJI ZONG, two of the traditional "five houses" (see WU JIA QI ZONG) of the mature Chan tradition, back to Nanyue Huirang.
naturally, rejoiced over the victory of His Chosen People, He did not like to see His angels crowing over it. Thus, the
Nature: A highly ambiguous term, of which the following meanings are distinguished by A. O. Lovejoy: The objective as opposed to the subjective. An objective standard for values as opposed to custom, law, convention. The general cosmic order, usually conceived as divinely ordained, in contrast to human deviations from this. That which exists apart from and uninfluenced by man, in contrast with art. The instinctive or spontaneous behavior of man as opposed to the intellective. Various normative meanings are read into these, with the result that the "natural" is held to be better than the "artificial", the "unnatural", the "conventional" or customary, the intellectual or deliberate, the subjective. -- G.B.
nerd "person" A generally pejortive term for any person who is socially inept and studious or demonstrates obsessive knowledge of something. For example, a computer nerd. The term first appeared in print in "If I Ran the Zoo", 1950 by Dr. Seuss. Compare: {geek}. (2010-02-28)
net.police /net-p*-lees'/ (Or "net police", "net.cops") Those {Usenet} readers who feel it is their responsibility to pounce on and {flame} any posting which they regard as offensive or in violation of their understanding of {netiquette}. Generally used sarcastically or pejoratively. See also {net.-}, {code police}. [{Jargon File}]
net.police ::: /net-p*-lees'/ (Or net police, net.cops) Those Usenet readers who feel it is their responsibility to pounce on and flame any posting which they regard as offensive or in violation of their understanding of netiquette. Generally used sarcastically or pejoratively.See also net.-, code police.[Jargon File]
New Age ::: A modern-day system of beliefs on spirituality and wellness. This is not a term used much on this site due to its pejorative connotations in some circles as well as its association with less rigorous views on subjects like alternate medicine, astrology, and "energy".
Nightmare File System Pejorative hackerism for {Sun}'s {Network File System} (NFS). In any nontrivial network of Suns where there is a lot of NFS {cross-mount}ing, when one Sun goes down, the others often freeze up. Some machine tries to access the down one, and (getting no response) repeats indefinitely. This causes it to appear dead to some messages (what is actually happening is that it is locked up in what should have been a brief excursion to a higher {spl} level). Then another machine tries to reach either the down machine or the pseudo-down machine, and itself becomes pseudo-down. The first machine to discover the down one is now trying both to access the down one and to respond to the pseudo-down one, so it is even harder to reach. This situation snowballs very quickly, and soon the entire network of machines is frozen - worst of all, the user can't even abort the file access that started the problem! Many of NFS's problems are excused by partisans as being an inevitable result of its {stateless}ness, which is held to be a great feature (critics, of course, call it a great {misfeature}). {ITS} partisans are apt to cite this as proof of {Unix}'s alleged bogosity; ITS had a working NFS-like shared file system with none of these problems in the early 1970s. See also {broadcast storm}. [{Jargon File}]
Nightmare File System ::: Pejorative hackerism for Sun's Network File System (NFS). In any nontrivial network of Suns where there is a lot of NFS cross-mounting, when one Sun goes machines is frozen - worst of all, the user can't even abort the file access that started the problem!Many of NFS's problems are excused by partisans as being an inevitable result of its statelessness, which is held to be a great feature (critics, of course, call alleged bogosity; ITS had a working NFS-like shared file system with none of these problems in the early 1970s. See also broadcast storm.[Jargon File]
nikāya. (T. sde; C. bu; J. bu; K. pu 部). In Sanskrit and Pāli, lit. "group" or "collection," a term with two important denotations: (1) Any of the various collections of SuTRAs, such as in the Pāli canon, e.g., the "Long Collection" (DĪGHANIKĀYA), "Middle-Length Collection" (MAJJHIMANIKĀYA), etc. The Sanskrit collections of sutras tend be called instead ĀGAMA. Nikāya is also used as a general term for the collection or "canon." (2) Any of the various groups (in the sense of schools or sects) of "mainstream" (i.e., non-Mahāyāna) Indian Buddhism. Traditional lists enumerate eighteen such groups, although there were in fact more; the names of thirty-four schools have been identified in texts and inscriptions. These groups, divided largely according to which VINAYA they followed, are sometimes referred to collectively as Nikāya Buddhism, a term that more specifically refers to monastic Buddhism after the split that occurred between the MAHĀSĀMGHIKA and STHAVIRA schools. Nikāya Buddhism is also sometimes used as a substitute for the pejorative term HĪNAYĀNA, although it appears that in India the term hīnayāna was sometimes used to refer collectively to all Nikāya schools and sometimes to refer to a specific school, such as the VAIBHĀsIKA school of SARVĀSTIVĀDA ABHIDHARMA. See also MAINSTREAM BUDDHIST SCHOOLS.
Nirvana: (Skr. blown out) The complete extinction of individuality, without loss of consciousness, in the beatific rejoining of the liberated with the metaphysical world-ground. A term used principally by Buddhists though denoting a state the attainment of which has been counselled from the Upanishads (q.v.) on as the summum bonum. It is invariably defined as a condition in which all pain, suffering, mental anguish and, above all, samsara (q.v.) have ceased. It is doubtful that complete extinction of life and consciousness or absolute annihilation is meant. -- K.F.L.
On the ambiguities of the term, as well as an analysis of one of its meanings as the characteristics of thought shared by some German thinkers from about 1790 to 1830, cf. A. O. Lovejoy, "Meaning of Romanticism for the Historian of Ideas," Jour. Hist. Ideas (Jan. 1941), which refers also to Lovejoy's now famous articles on the subject. -- I.J.
Orientalism: a term that refers to a fascination with the East, by the West. Orientalism grew out of the Renaissance and increased during the18th century. Romantics such as Coleridge often used orientalist imagery. The rise of orientalism naturally coincided with the escalation of the British Empire. Now the term often has pejorative connotations.
Pak Chungbin. (朴重彬) (1891-1943). Founder of the Korean new religion of WoNBULGYO; also known by his cognomen SOT'AESAN. He is said to have begun his quest to discover the fundamental principle of the universe and human life at the age of seven and continued ascetic training for about twenty years. Finally, in 1916 at the age of twenty-six, Sot'aesan is said to have attained a personal enlightenment, which is considered the founding year of his religion. Since Sot'aesan recognized compelling parallels between his own experience and the description of enlightenment in Buddhism, he first called his religious organization the Pulpop Yon'guhoe (Society for the Study of the BUDDHADHARMA); later, the religion adopted the formal name of Wonbulgyo (lit. Consummate Buddhism). He presented his enlightenment, which he symbolized with the "one circle image" (IRWoNSANG), as the criterion of religious belief and practice by proclaiming the "cardinal tenet of one circle" (irwon chongji). Along with organizing his religion's fundamental tenets and building its institutional base, he and his followers also worked to improve the ordinary life of his followers, by establishing thrift and savings institutions and engaging in farming and land reclamation projects. The three foundational religious activities of edification (kyohwa), education (kyoyuk), and public service (chason) continue to be emblematic of Wonbulgyo practice. Sot'aesan published in 1943 the Wonbulgyo chongjon ("Principal Book of Won Buddhism"), a primer of the basic tenets of Wonbulgyo, which is one of the two representative scriptures of the religion, along with the Taejonggyong ("Discourses of the Founding Master"), the dialogues and teachings of Sot'aesan, published in 1962 by his successor Chongsan Song Kyu (1900-1962). Sot'aesan died in 1943 at the age of fifty-three, after delivering his last lecture, entitled "The Truth of Birth and Death" (Saengsa ŭi chilli).
pārājika. (T. phas pham pa; C. boluoyi; J. harai; K. parai 波羅夷). In Sanskrit and Pāli, "defeat," according to the monastic codes, those misdeeds that entail automatic (and, according to the Pāli recension of the VINAYA, permanent) expulsion from the SAMGHA and reversion to the laity. There are four pārājika offenses for monks (BHIKsU): (1) sexual intercourse through any of the orifices, (2) theft, (3) murder or abetting the murder of a human being, and (4) falsely claiming to have attained any degree of enlightenment, or to possess suprahuman powers (uttaramanusyadharma). Nuns (BHIKsUnĪ) have a list of eight pārājika offenses, which include the above four, plus (5) enjoying physical contact with a male between the collarbone and the knee, (6) concealing the pārājika offense of another nun, (7) becoming the follower of a monk (who is suspended), and (8) possessing eight dispositions tinged with sexuality (which include cases of a lascivious nun rejoicing at the arrival of a lecherous man, asking him to sit down, or stretching her body toward him). In the Pāli VINAYA, a monk or nun who commits a pārājika offense is compared to a person with his or her head cut off, to a withered leaf dropped from a branch, and to a stone split in two, etc., in that they may never return to their former monastic state, and may never again rejoin the saMgha. Other vinaya traditions, such as the MuLASARVĀSTIVĀDA, retain some possibility of redemption from this state of "defeat" by continuing to live in the monastery as a "pārājika penitent," or sIKsĀDATTAKA.
passed before God to extol and rejoice in the first
PC-ware ::: Pejorative term for software full of PC-isms on a machine with a more capable operating system.
PC-ware Pejorative term for software full of {PC-isms} on a machine with a more capable {operating system}.
pejoration: A process of language change where, over time, the meaning of a word changes to take on a more negative meaning than the original meaning.
pejorative ::: a. --> Implying or imputing evil; depreciatory; disparaging; unfavorable.
Pongsonsa. (奉先寺). In Korean, "Respecting Ancestors Monastery"; the twenty-fifth district monastery (PONSA) of the contemporary CHOGYE CHONG of Korean Buddhism, located on Mount Unak in Kyonggi province. The monastery was constructed by T'anmun (d.u.) in 968, in the twentieth year of the reign of Koryo King Kwangjong (r. 949-975), and was originally named Unaksa, after the mountain on which it was built. In 1469, the first year of the reign of King Yejong (r. 1468-1469), Queen Chonghŭi (1418-1483) decided that the tomb of her deceased husband, King Sejo (r. 1445-1468), should be established on this mountain, and she therefore had the monastery renamed "Respecting Ancestors Monastery" (Pongsonsa). The monastery became the headquarters of the KYO school when the two schools of Kyo (Doctrine) and SoN (Meditation) were restored in 1551, during the reign of the Choson king Myongjong (r. 1545-1567). The monastery was repeatedly destroyed by fire during several wars, including the Japanese Hideyoshi invasions of the late-sixteenth century, the Manchu invasions of the seventeenth century, and the Korean War.
ponsa. (C. bensi; J. honji 本寺). In Korean, lit. "foundational monastery"; the major district or parish monasteries of the CHOGYE CHONG of Korean Buddhism; also referred to as ponsan, or "foundational mountain [monastery]." The institution of ponsa was started by the Korean state as one means of exerting state control over the Buddhist ecclesiastical community. When the Choson king T'aejong (r. 1400-1418) in 1407 combined the preexisting eleven Buddhist schools into seven, a ponsa was designated for each school, all of them located in the vicinity of the Choson capital of Hanyang (Seoul). King Sejong (r. 1418-1450) reduced the number of schools again in 1424 to the two schools of Doctrine (KYO) and Meditation (SoN) (SoN KYO YANGJONG) and designated HŬNGCH'oNSA and HŬNGDoKSA as the ponsa of the Kyo and Son schools, respectively. The institution of ponsa was discontinued during the reign of the Choson king Myongjong (r. 1545-1567) because of the abolition of the two schools of Kyo and Son. The institution was revived in 1911 during the Japanese colonial period (1910-1945), when the "Monastery Act" (Sach'allyong) of the Japanese government-general divided the colony into thirty districts, with a ponsa heading each of them. One more was added in 1924, creating a total of thirty-one ponsa. After Korea was liberated in 1945, the South Korean Buddhist community established an independent Chogye order, which organized the monasteries of the peninsula into twenty-four districts, each headed by a ponsa. Each district monastery loosely presides over several affiliated "branch monasteries" (MALSA), each located in the geographical vicinity of its ponsa. The twenty-five ponsa of the contemporary Chogye order are (1) CHOGYESA, (2) YONGJUSA, (3) SINHŬNGSA, (4) WoLCH'oNGSA, (5) PoPCHUSA, (6) MAGOKSA, (7) SUDoKSA, (8) CHIKCHISA, (9) TONGHWASA, (10) ŬNHAESA, (11) PULGUKSA, (12) HAEINSA, (13) SSANGGYESA, (14) PoMoSA, (15) T'ONGDOSA, (16) KOUNSA, (17) KŬMSANSA, (18) PAEGYANGSA, (19) HWAoMSA, [(20) SoNAMSA (control ceded to the rival T'AEGO CHONG)], (21) SONGGWANGSA, (22) TAEHŬNGSA, (23) KWANŬMSA, (24) SoNUNSA, and (25) PONGSoNSA.
pramuditā. (T. rab tu dga' ba; C. huanxi di; J. kangiji; K. hwanhŭi chi 歡喜地). In Sanskrit, "joyous," the first of the ten bodhisattva BHuMI, a list of ten stages (DAsABHuMI) deriving from the DAsABHuMIKASuTRA ("Sutra on the Ten Bhumis"), a sutra that is later subsumed into the massive scriptural compilation, the AVATAMSAKASuTRA. This first bhumi coincides with the attainment of the path of vision (DARsANAMĀRGA) and the remaining nine to the path of cultivation (BHĀVANĀMĀRGA). The first stage is called "joyous" because the bodhisattva rejoices at having seen reality for the first time, or because he feels joy at seeing that he is close to buddhahood, at which point he can achieve the aims of sentient beings. When the six perfections are aligned with the ten bhumis, the pramuditā stage is an occasion for the bodhisattva to practice the perfection of giving (DĀNAPĀRAMITĀ) in particular and attracts disciples through the four means of gathering (SAMGRAHAVASTU). The bodhisattva remains at this stage as long as he remains unaware of subtle ethical transgressions; morality (sĪLA) is fully perfected on the second stage. On the first bhumi, it is said that a bodhisattva can (1) see one hundred buddhas, (2) be blessed by one hundred buddhas, (3) live for one hundred eons, (4) see the past and future in those one hundred eons with wisdom, (5) enter into and withdraw from one hundred SAMĀDHIs, (6) vibrate one hundred worlds, (7) illuminate one hundred worlds, (8) bring one hundred sentient beings to spiritual maturity using emanations, (9) go to one hundred pure buddha-fields (PARIsUDDHABUDDHAKsETRA), (10) open one hundred doors of doctrine, (11) display one hundred versions of his own body, and (12) surround each of those bodies with one hundred bodhisattvas. These numbers multiply as the bodhisattva proceeds to subsequent stages.
pratisthitanirvāna. (T. gnas pa'i mya ngan las 'das pa; C. zhu niepan; J. junehan; K. chu yolban 住涅槃). In Sanskrit, "static NIRVĀnA" or "localized nirvāna," a term used in the MAHĀYĀNA, often pejoratively, to describe the nirvāna of the ARHAT, which is "static" or "located" in a state of isolated serenity that transcends SAMSĀRA. This type of nirvāna is contrasted with the "unlocalized nirvāna" (APRATIstHITANIRVĀnA) of a buddha which is not localized in either saMsāra or the isolation of the arhat, but is instead a dynamic state that allows him to participate in the world while remaining forever untainted by it.
pṛthivī. [alt. pṛthivīdhātu] (P. pathavī; T. sa; C. dida; J. jidai; K. chidae 地大). In Sanskrit, lit. "earth" or "ground," viz., the property of "solidity"; one of the four "great elements" (MAHĀBHuTA) or "major elementary qualities" of which the physical world comprised of materiality (RuPA) is composed, along with wind (viz. motion, movement, VĀYU, P. vāyu/vāyo), water (viz. cohesion, ĀPAS, P. āpo), and fire (viz. temperature, warmth, TEJAS, P. tejo). "Earth" is characterized by hardness and firmness, and can refer to anything that exhibits solidity. Because earth has temperature (viz. fire) and tangibility (viz. water), and is capable of motion (viz. wind), the existence of the other three elements may also be inferred even in that single element. In the physical body, this element is associated with hair, bones, teeth, organs, and so on. ¶ Pṛthivī, "Earth," is also the proper name of the goddess of the earth, also known as STHĀVARĀ, or "Immovable," who played a crucial role in the story of GAUTAMA Buddha's enlightenment. When the BODHISATTVA's right to occupy the sacred spot beneath the BODHI TREE was challenged by MĀRA, Gautama touched the earth (BHuMISPARsAMUDRĀ) with his right hand, calling on the goddess of the earth to testify to his boundless meritorious deeds over his past lives. She responded by causing a mild earthquake or, in other versions of the story, emerging from the earth to bear witness. See also THORANI.
pult'oejon 不退轉. See AVAIVARTIKA
P'yohunsa. (表訓寺). In Korean, "P'yohun's monastery"; one of the four major monasteries on the Buddhist sacred mountain of KŬMGANGSAN (Diamond Mountains), now in North Korea. The monastery is said to have been built in 598 during the Silla dynasty by Kwallŭk (d.u.) and Yungun (d.u.), and rebuilt in 675 by P'yohun (d.u.), one of the ten disciples of ŬISANG (625-702), the vaunt-courier of the Korean HWAoM (C. HUAYAN) school. The present monastery was rebuilt after the Korean War (1950-1953) on the model of an earlier reconstruction project finished in 1778 during the late-Choson dynasty. The main shrine hall of the monastery is named Panya Pojon (PrajNā Jeweled Basilica), rather than the typical TAEUNG CHoN (basilica of the great hero [the Buddha]), and the image of the bodhisattva DHARMODGATA (Popki Posal) that used to be enshrined therein was installed facing Dharmodgata Peak (Popkibong) to the northeast of the hall, rather than toward the front. The relics (sARĪRA) of NAONG HYEGŬN (1320-1376), a late-Koryo period Son monk who introduced the orthodox LINJI ZONG (K. IMJE CHONG) lineage to Korea from China, were enshrined at P'yohunsa. The monastery also was famous for its iron pagoda (STuPA) with fifty-three enshrined buddha images, but these were lost sometime during the Japanese occupation of Korea (1910-1945), along with Naong's relics. Chongyangsa, one of the branch monasteries of P'yohunsa, is said to have been built at the spot where Dharmodgata and his attendant bodhisattvas appeared before the first king of the Koryo dynasty, Wang Kon, T'aejo (877-943; r. 918-943), on his visit to Kŭmgangsan. The peak where Dharmodgata made his appearance is named Panggwangdae (Radiant Terrace), and the spot where T'aejo prostrated himself before Dharmodgata is called Paejom (Prostration Hill). Podogam, a hermitage affiliated with P'yohunsa, is notable for its peculiar construction: for four hundred years it has been suspended off a cliff, supported by a single copper foundation pillar.
random ::: 1. Unpredictable (closest to mathematical definition); weird. The system's been behaving pretty randomly.2. Assorted; undistinguished. Who was at the conference? Just a bunch of random business types.3. (pejorative) Frivolous; unproductive; undirected. He's just a random loser.4. Incoherent or inelegant; poorly chosen; not well organised. The program has a random set of misfeatures. That's a random name for that function. Well, all the names were chosen pretty randomly.5. In no particular order, though deterministic. The I/O channels are in a pool, and when a file is opened one is chosen randomly.6. Arbitrary. It generates a random name for the scratch file.7. Gratuitously wrong, i.e. poorly done and for no good apparent reason. For example, a program that handles file name defaulting in a particularly useless so that no one else can invoke it without first saving four extra registers. What randomness!8. A random hacker; used particularly of high-school students who soak up computer time and generally get in the way.9. Anyone who is not a hacker (or, sometimes, anyone not known to the hacker speaking). I went to the talk, but the audience was full of randoms asking bogus questions.10. (occasional MIT usage) One who lives at Random Hall. See also J. Random, some random X.[Jargon File] (1995-12-05)
random 1. Unpredictable (closest to mathematical definition); weird. "The system's been behaving pretty randomly." 2. Assorted; undistinguished. "Who was at the conference?" "Just a bunch of random business types." 3. (pejorative) Frivolous; unproductive; undirected. "He's just a random loser." 4. Incoherent or inelegant; poorly chosen; not well organised. "The program has a random set of misfeatures." "That's a random name for that function." "Well, all the names were chosen pretty randomly." 5. In no particular order, though {deterministic}. "The I/O channels are in a pool, and when a file is opened one is chosen randomly." 6. Arbitrary. "It generates a random name for the scratch file." 7. Gratuitously wrong, i.e. poorly done and for no good apparent reason. For example, a program that handles file name defaulting in a particularly useless way, or an assembler routine that could easily have been coded using only three registers, but redundantly uses seven for values with non-overlapping lifetimes, so that no one else can invoke it without first saving four extra registers. What {randomness}! 8. A random hacker; used particularly of high-school students who soak up computer time and generally get in the way. 9. Anyone who is not a hacker (or, sometimes, anyone not known to the hacker speaking). "I went to the talk, but the audience was full of randoms asking bogus questions". 10. (occasional MIT usage) One who lives at Random Hall. See also {J. Random}, {some random X}. [{Jargon File}] (1995-12-05)
Real World ::: 1. Those institutions at which programming may be used in the same sentence as Fortran, COBOL, RPG, IBM, DBASE, etc. Places where programs do such commercially necessary but intellectually uninspiring things as generating payroll checks and invoices.2. The location of non-programmers and activities not related to programming.3. A bizarre dimension in which the standard dress is shirt and tie and in which a person's working hours are defined as 9 to 5 (see code grinder).4. Anywhere outside a university. Poor fellow, he's left MIT and gone into the Real World. Used pejoratively by those not in residence there. In conversation, because the Cambridge campus is actually coextensive with the centre of Cambridge.See also fear and loathing, mundane, uninteresting.
Real World 1. Those institutions at which "programming" may be used in the same sentence as "Fortran", "{COBOL}", "RPG", "{IBM}", "DBASE", etc. Places where programs do such commercially necessary but intellectually uninspiring things as generating payroll checks and invoices. 2. The location of non-programmers and activities not related to programming. 3. A bizarre dimension in which the standard dress is shirt and tie and in which a person's working hours are defined as 9 to 5 (see {code grinder}). 4. Anywhere outside a university. "Poor fellow, he's left MIT and gone into the Real World." Used pejoratively by those not in residence there. In conversation, talking of someone who has entered the Real World is not unlike speaking of a deceased person. It is also noteworthy that on the campus of Cambridge University in England, there is a gaily-painted lamp-post which bears the label "REALITY CHECKPOINT". It marks the boundary between university and the Real World; check your notions of reality before passing. This joke is funnier because the Cambridge "campus" is actually coextensive with the centre of Cambridge. See also {fear and loathing}, {mundane}, {uninteresting}.
re- ::: --> A prefix signifying back, against, again, anew; as, recline, to lean back; recall, to call back; recede; remove; reclaim, to call out against; repugn, to fight against; recognition, a knowing again; rejoin, to join again; reiterate; reassure. Combinations containing the prefix re- are readily formed, and are for the most part of obvious signification.
REASON. ::: The reason has its place especially with regard to certain physical things and general worldly questions — though even there it is a very fallible judge — or in the forma- tion of metaphysical conclusions and generalisations ; but its claim to be the decisive aulhori^ in matters of yoga or in spiritual things is untenable. The activities of the outward intellect there lead only to the formation of personal opinions, not to the discovery of Truth. It has always been understood in India that the reason and its logic or its judgment cannot give you the realisation of spiiitua] truths but can only assist in an intellectual presentation of ideas; realisation comes by intuition and inner experience. Reason and intellectuality cannot make you see the Divine, it is the soul that sees. Mind and the other instruments can only share in the vision when it is imparted to them by the soul and welcome and rejoice in it. But also the mind may prevent it or at least stand long in the way of the realisation of the vision. For its prepossessions. prKonceived
rebutter ::: n. --> The answer of a defendant in matter of fact to a plaintiff&
rejoiced ::: imp. & p. p. --> of Rejoice
rejoice in the 1st Sabbath.
rejoicement ::: n. --> Rejoicing.
rejoice ::: (often followed by in.) To feel joyful; be filled with joy; be delighted. rejoices, rejoiced, rejoicing.
rejoicer ::: n. --> One who rejoices.
rejoice ::: v. i. --> To feel joy; to experience gladness in a high degree; to have pleasurable satisfaction; to be delighted. ::: v. t. --> To enjoy.
To give joy to; to make joyful; to gladden.
rejoicingly ::: adv. --> With joi or exultation.
rejoicing ::: p. pr. & vb. n. --> of Rejoice ::: n. --> Joy; gladness; delight.
The expression of joy or gladness.
That which causes to rejoice; occasion of joy.
rejoinder ::: n. --> An answer to a reply; or, in general, an answer or reply.
The defendant&
rejoindure ::: n. --> Act of joining again.
rejoined ::: imp. & p. p. --> of Rejoin
rejoining ::: p. pr. & vb. n. --> of Rejoin
rejoin ::: to join together again; reunite.
rejoint ::: v. t. --> To reunite the joints of; to joint anew.
Specifically (Arch.), to fill up the joints of, as stones in buildings when the mortar has been dislodged by age and the action of the weather.
rejoin ::: v. t. --> To join again; to unite after separation.
To come, or go, again into the presence of; to join the company of again.
To state in reply; -- followed by an object clause. ::: v. i. --> To answer to a reply.
rejolt ::: n. --> A reacting jolt or shock; a rebound or recoil. ::: v. t. --> To jolt or shake again.
rejournment ::: n. --> Adjournment.
rejourn ::: v. t. --> To adjourn; to put off.
Representative Ideas, Theory of: Theory that the mind in perception, memory and other types of knowledge, does not know its objects directly but only through the mediation of ideas which represent them. The theory was advanced by Descartes and the expression, representative ideas, may have been suggested by his statement that our ideas more or less adequately "represent" their originals. See Meditations, III. Locke, Hobbes, Malebranche, Berkeley subscnbed to the theory in one form or another and the theory has supporters among contemporary epistemologists (e.g. Lovejoy and certain other Critical Reilists). The theory has been severely criticised ever since the time of Arnauld. (See Des vrais et de fausses idees) and has become one of reproach. See Epistemological Dualism. -- L.W.
RTFB "jargon" (By analogy with {RTFM}) Read The Fucking Binary. Used when neither {documentation} nor {source} for the problem at hand exists, and the only thing to do is use some {debugger} or {monitor} and directly analyse the {assembler} or even the {machine code}. "RTFB" is the least pejorative of the RTF? forms, the anger is directed at the absence of both source *and* adequate documentation rather than at the person asking a question. [{Jargon File}] (1995-08-20)
RTFB ::: (jargon) (By analogy with RTFM) Read The Fucking Binary.Used when neither documentation nor source for the problem at hand exists, and the only thing to do is use some debugger or monitor and directly analyse the assembler or even the machine code.RTFB is the least pejorative of the RTF? forms, the anger is directed at the absence of both source *and* adequate documentation rather than at the person asking a question.[Jargon File] (1995-08-20)
rūpa ::: rūpa composed of tejas. tejomaya varna
saddharmapratirupaka. (T. dam pa'i chos kyi gzugs brnyan; C. xiangfa/xiangsi zhengfa; J. zoho/zojishobo; K. sangpop/sangsajongpop 像法/像似正法). In Sanskrit, "semblance dharma," or "counterfeit dharma" (although this latter translation has a pejorative connotation in English that is not present in the Sanskrit); the term more literally means "a [mere] reflection of the true dharma." The term occurs most commonly in MAHĀYĀNA literature and is largely absent in the texts of the MAINSTREAM BUDDHIST SCHOOLS, suggesting that it came into use around the beginning of the Common Era. In its most general sense, it refers to the entire period during which the true dharma (SADDHARMA) of a given buddha exists in the world, i.e., from the time that the buddha passes into PARINIRVĀnA to the time that his dharma finally vanishes completely. In some texts, this term refers specifically to the second of two periods in the duration of the dharma: the first is the saddharma, or true dharma, the second is the saddharmapratirupaka, or reflection of the true dharma. In East Asian eschatological traditions, saddharmapratirupaka came to refer to the second of three periods in the disappearance of the dharma from the world: there was a period of the true dharma (zhengfa), a period of "semblance dharma" (called XIANGFA in Chinese), and a period of final dharma (see MOFA, SADDHARMAVIPRALOPA). See also ANTARADHĀNA.
salescritter /sayls'kri"tr/ Pejorative hackerism for a computer salesperson. Hackers tell the following joke: Q. What's the difference between a used-car dealer and a computer salesman? A. The used-car dealer knows he's lying. [Some versions add: ...and probably knows how to drive.] This reflects the widespread hacker belief that salescritters are self-selected for stupidity (after all, if they had brains and the inclination to use them, they'd be in programming). The terms "salesthing" and "salesdroid" are also common. Compare {marketroid}, {suit}. [{Jargon File}] (1994-12-08)
salescritter ::: /sayls'kritr/ Pejorative hackerism for a computer salesperson. Hackers tell the following joke:Q. What's the difference between a used-car dealer and a computer salesman?A. The used-car dealer knows he's lying. [Some versions add: ...and probably knows how to drive.]This reflects the widespread hacker belief that salescritters are self-selected for stupidity (after all, if they had brains and the inclination to use them, they'd be in programming). The terms salesthing and salesdroid are also common.Compare marketroid, suit.[Jargon File] (1994-12-08)
saMvṛtisatya. (P. sammutisacca; T. kun rdzob bden pa; C. shisu di/sudi; J. sezokutai/zokutai; K. sesok che/sokche 世俗諦/俗諦). In Buddhist Sanskrit, "conventional truth" or "relative truth"; the term carries the pejorative connotation of deception, concealment, and obscuration. Conventional truth (saMvṛtisatya) and ultimate truth (PARAMĀRTHASATYA) constitute the "two truths" (SATYADVAYA), a philosophical bifurcation that is widely referenced and analyzed in Buddhism. All dharmas are said to be included in one of these two categories. SaMvṛtisatya is variously defined by the Buddhist philosophical schools, but it is generally understood to refer to objects of ordinary experience that involve misperceptions tainted by ignorance, in distinction to the true or ultimate nature of those objects, which are ultimate truths (paramārthasatya). It is important to note that conventional truths, although misperceived, nonetheless exist conventionally or have conventional utility. The object of the most consequential misconception, a perduring self (ĀTMAN), is not a conventional truth because it is utterly nonexistent. SaMvṛtisatya is also understood to mean the unavoidable domain through which sentient beings must navigate and communicate with one another in the mundane world. Thus buddhas and BODHISATTVAs use their knowledge of conventional truths to teach unenlightened beings and lead them away from suffering. Some Buddhist schools further subdivide saMvṛtisatya into two categories: tathyasaMvṛtisatya (correct conventional truth) and atathyasaMvṛtisatya (or mithyāsaMvṛtisatya, incorrect or false conventional truth), a distinction based upon whether or not the object can perform functions in accordance with their appearance. For example, a face would be a tathyasaMvṛtisatya but a reflection of a face in a mirror would be a mithyāsaMvṛtisatya.
sanimitta. (T. mtshan bcas). In Sanskrit, literally "with marks" or "with signs," a term that has at least two principal denotations. In the context of MADHYAMAKA, sanimitta is a pejorative term, implying that one perceives the world via the chimeric signs or marks of intrinsic nature (SVABHĀVA). Because all phenomena are ultimately "signless" (ĀNIMITTA), to perceive them as having signs is a benighted form of ignorance. In the context of tantric meditation, however, the term has a more salutary meaning. Tantric texts and especially YOGATANTRAs, mention two forms of meditation, one called "yoga with signs" (SANIMITTAYOGA), the other "yoga without signs" (ANIMITTAYOGA). Yoga with signs refers to meditation in which one visualizes oneself as a deity, one's environment as a MAndALA, etc. Yoga without signs refers to meditation in which one meditates on emptiness (suNYATĀ). In certain tantric SĀDHANAs, both forms of meditation are performed.
saptāngavidhi. (T. yan lag bdun pa'i cho ga; C. qizhi zuofa; J. shichishisaho; K. ch'ilchi chakpop 七支作法). In Sanskrit, "seven-branched worship," a common component of MAHĀYĀNA Buddhist liturgy, often performed as a means of accumulating merit at the beginning of a Mahāyāna or tantric ritual or meditation session. The list may include more than seven items, but its standard form includes: obeisance (vandanā), offering (pujana), confession of wrongdoing (PĀPADEsANĀ), admiration or rejoicing (ANUMODANA), requesting the buddhas to turn the wheel of dharma (dharmacakrapravartanacodana), requesting the buddhas not to pass into PARINIRVĀnA (aparinirvṛtādhyesana), and the dedication of merit (PARInĀMANĀ). Obeisance includes reciting the three refuges (TRIsARAnA) formula and praising the excellent qualities of the Buddha, DHARMA, and SAMGHA; the offering branch is expanded to include elaborate offerings to each of the senses, and, in tantric rituals, so-called inner and secret offerings. In the BHADRACARĪPRAnIDHĀNA, the final part of the GAndAVYuHA (and itself the final chapter of the AVATAMSAKASuTRA), the bodhisattva SAMANTABHADRA reveals the worship in its fullest Mahāyāna formulation: he prefaces his famous ten vows with a version in which he imagines, on each atom in the universe, as many buddhas and bodhisattvas as there are atoms in the universe, and before each atom he imagines beings, as many as there are atoms in the universe, making obeisance, offering, confessing, and so on.
sarvākārajNatā. (T. rnam pa thams cad mkhyen pa; C. yiqiezhong zhi; J. issaishuchi; K. ilch'ejong chi 一切種智). In Sanskrit, "knowledge of all aspects," the preferred term in the ABHISAMAYĀLAMKĀRA and its commentaries for the omniscience of a buddha, which simultaneously perceives all phenomena in the universe and their final nature. When explained from the perspective of the goal that bodhisattvas will reach, the knowledge of all aspects is indicated by ten dharmas, among which are cittotpāda (cf. BODHICITTOTPĀDA), defining all the stages of all the Buddhist paths; AVAVĀDA, defining all the instructions relevant to those stages, the stages leading to the elimination of the subject-object conceptualization (GRĀHYAGRĀHAKAVIKALPA) along the entire range of accomplishments up to and including the state of enlightenment itself (see also NIRVEDHABHĀGĪYA); the substratum (GOTRA), objective supports (ĀLAMBANA) and aims (uddesa) of the practice; and the practices (PRATIPATTI) incorporating the full range of skillful means (UPĀYAKAUsALYA) necessary to turn the wheel of the dharma (DHARMACAKRAPRAVARTANA) in all its variety. When described from the perspective of the bodhisattva's practice that leads to it, sarvākārajNatā has 173 aspects: twenty-seven aspects of a sRĀVAKA's knowledge of the four noble truths (SARVAJNATĀ), thirty-six aspects of a BODHISATTVA's knowledge of paths (MĀRGAJNATĀ) and one hundred ten aspects that are unique to a buddha. These are again set forth as the thirty-seven aspects of all-knowledge, thirty-four aspects of the knowledge of the paths, and the thirty-nine aspects of the knowledge of all aspects itself. See also ĀKĀRA.
Sarva-prani-hite-ratah: Ever rejoicing in the good of all beings.
Sejon yomhwa 世尊拈花. See SHIZUN NIANHUA
sejon 世尊. See BHAGAVAN
Shanjia Shanwai. (J. Sange Sangai; K. San'ga Sanoe 山家山外). In Chinese, "On-Mountain, Off-Mountain"; two factions in a debate that engulfed the TIANTAI ZONG during the eleventh century over issues of the school's orthodoxy and orthopraxy. The Shanjia (On-Mountain) faction was led by the monk SIMING ZHILI (960-1028) and his disciples; they pejoratively referred to their opponents within the Tiantai school, such as Ciguang Wu'en (912-988), Yuanqing (d. 997), Qingzhao (963-1017), Zhiyuan (976-1022) and their disciples, as Shanwai (Off-Mountain), for drawing on non-Tiantai elements in their exegeses. The debate began over an issue of textual authenticity, but soon came to cover almost all major facets of Tiantai doctrine and practice. The On-Mountain faction criticized their rivals for attempting to interpret Tiantai doctrine using concepts borrowed from texts such as the DASHENG QIXIN LUN, which had not previously been an integral text in Tiantai exegesis, and from rival exegetical traditions, such as the HUAYAN ZONG. These Shanwai monks argued that the doctrine of the "TRICHILIOCOSM in an single instant of thought" (YINIAN SANQIAN) should be understood in the Huayan framework of the suchness that is in accord with conditions (zhenru suiyuan): in this understanding, an instant of thought is identified with the true mind that in its essence is pure, unchanging, and inherently enlightened; subsequently, by remaining in accord with conditions, that suchness in turn produces the trichiliocosm in all its diversity. From this perspective, they argued that the true mind should be the focus of contemplative practice in Tiantai. Shanjia masters feared such interpretations were a threat to the autonomy of the Tiantai tradition and sought to remove these Huayan elements so that the orthodox teachings of Tiantai would be preserved. Zhili, the major proponent of the Shanjia faction, argued that the Shanwai concept of suchness involved the principle of separation (bieli), since it excluded the afflicted and the ignorant, and only encompassed the pure and the enlightened. According to Zhili, suchness does not produce the trichiliocosm only when it is in accord with conditions, as the Huayan-influenced Shanwai exegetes asserted, because suchness is in fact identical to the trichiliocosm; therefore the instant of thought that encompasses all the trichiliocosm, including both its pure and impure aspects, should be the true focus of contemplative practice in Tiantai. Zhili's disciple Renyue (992-1064) and his fourth-generation successor Congyi (1042-1091) were subsequently branded the "Later Off-Mountain Faction," because they accepted some of the Shanwai arguments and openly rejected parts of Zhili's argument. Nevertheless, the Shanjia faction eventually prevailed, overshadowing their Shanwai rivals and institutionalizing Zhili's interpretations as the authentic teachings of the Tiantai tradition. Two Tiantai genealogical histories from the Southern Song dynasty, the Shimen zhengtong ("Orthodox Transmission of Buddhism") and the FOZU TONGJI ("Chronicle of the Buddhas and Patriarchs"), list Zhili as the last patriarch in the dharma transmission going back to the Buddha, thus legitimating the orthodoxy of the Shanjia faction from that point forward.
Shizun nianhua. (J. Seson nenge; K. Sejon yomhwa 世尊拈花). In Chinese, "The World-Honored One holding up a flower." See NIANHUA WEIXIAO.
Shobogenzo zuimonki. (正法眼藏隨聞). In Japanese, lit., "Treasury of the Eye of the True Dharma, Record of What Was Heard," a work by Koun Ejo (1198-1280), a disciple of DoGEN KIGEN. The book is essentially a collection of notes taken by Kuon on talks, instructions, and advice given by Dogen. Kuon's notes circulated in manuscript form before finally being printed in 1651. The text is considered to be more practical and accessible than Dogen's much larger and prolix SHoBoGENZo.
Simcha ::: Happy occasion. ::: Simhat Torah ::: (Heb. rejoicing with the Torah) A festival that celebrates the conclusion of the annual reading cycle of the Torah. See calendar.
Simchat Torah (&
sinjung. (C. shenzhong; J. shinshu 神衆). In Korean, "host of spirits"; referring to the LOKAPĀLAs, the protectors of the dharma (DHARMAPĀLA). The sinjung are often headed by KUMĀRABHuTA (K. Tongjin), who appears in a grand, feathered headdress accompanied by over a dozen associates, who aid him in protecting the religion. Originally Hindu deities, the sinjung were adopted into Buddhism as guardian deities after being converted by the Buddha's teachings. In particular, BRAHMĀ (K. Pom Ch'onwang), INDRA (K. Chesok ch'on), the four heavenly kings (S. CATURMAHĀRĀJA; K. sa ch'on wang), and WEITUO (K. Wit'a) were so popular that many statues and paintings were made of them. As the SUVARnAPRABHĀSOTTAMASuTRA gained popularity in East Asian Buddhism, the sinjung also came to be regarded as protectors of the state as well as the dharma. Imported to Korea along with Buddhism, the sinjung also came to be worshipped in state Buddhist services. During the Choson dynasty, when Neo-Confucianism replaced Buddhism as the state religion, the role of the sinjung stretched into the personal realm as well, including protecting against disease. Many of the sinjung derive from such Buddhist sutras as the AVATAMSAKASuTRA, the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra"), and the RENWANG JING ("Scripture for Humane Kings"), but there are also indigenous sinjung who originated from within the Chinese and Korean religious traditions. Hanging paintings (T'AENGHWA) of the sinjung are often displayed on the right wall of the main shrine halls (TAEUNG CHoN) in Korean monasteries. These paintings vary widely, and the main figures include: (1) Chesok ch'on (Indra), alone without associates; (2) Yejok Kŭmgang (the vajra-ruler who purifies unclean places), with Chesok ch'on on his left side and Pom Ch'onwang (Brahmā) on his right; (3) Wit'a (Weituo) with the same associates of Yejok Kŭmgang to his sides; (4) thirty-nine sinjung from the AvataMsakasutra; (4) 104 sinjung, including all the indigenous sinjung.
S. Lovejoy, Arthur O.: (1873-) Emeritus Professor of Philosophy of Johns Hopkins University. He was one of the contributors to "Critical Realism." He wrote the famous article on the thirteen pragmatisms (Jour. Philos. Jan. 16, 1908). Also critical of the behavioristic approach. His best known works are The Revolt against Dualism and his recent, The Great Chain of Being, 1936. The latter exemplified L's method of tracing the history of a "unit-idea." A. O. L. is the first editor of the Journal of the History of Ideas (1940-). He is an authority on Primitivism (q.v.) and Romanticism (q.v.). -- L.E.D.
SNAFU principle /sna'foo prin'si-pl/ [WWII Army acronym for "Situation Normal: All Fucked Up"] "True communication is possible only between equals, because inferiors are more consistently rewarded for telling their superiors pleasant lies than for telling the truth." - a central tenet of {Discordianism}, often invoked by hackers to explain why authoritarian hierarchies screw up so reliably and systematically. The effect of the SNAFU principle is a progressive disconnection of decision-makers from reality. This lightly adapted version of a fable dating back to the early 1960s illustrates the phenomenon perfectly: In the beginning was the plan, and then the specification; And the plan was without form, and the specification was void. And darkness was on the faces of the implementors thereof; And they spake unto their leader, saying: "It is a crock of shit, and smells as of a sewer." And the leader took pity on them, and spoke to the project leader: "It is a crock of excrement, and none may abide the odor thereof." And the project leader spake unto his section head, saying: "It is a container of excrement, and it is very strong, such that none may abide it." The section head then hurried to his department manager, and informed him thus: "It is a vessel of fertilizer, and none may abide its strength." The department manager carried these words to his general manager, and spoke unto him saying: "It containeth that which aideth the growth of plants, and it is very strong." And so it was that the general manager rejoiced and delivered the good news unto the Vice President. "It promoteth growth, and it is very powerful." The Vice President rushed to the President's side, and joyously exclaimed: "This powerful new software product will promote the growth of the company!" And the President looked upon the product, and saw that it was very good. After the subsequent disaster, the {suits} protect themselves by saying "I was misinformed!", and the implementors are demoted or fired. [{Jargon File}]
socati, na nandate (na sochati, na nandate) ::: neither grieves nor rejoices. n nastikya-buddhi
sohei. (僧兵). In Japanese, "monks' militia." During the mid-Heian period, the major Buddhist monasteries near Nara and Kyoto, such as KoFUKUJI, ENRYAKUJI, and Onjoji (later called MIIDERA), became large landholders and were deeply immersed in political activities. The monasteries maintained small armies of private warriors to protect their assets and promote their interests. Although these warriors wore Buddhist robes and lived inside the temple complexes, they were not formally ordained; on the battlefield, they also wore full armor, making them virtually indistinguishable from ordinary warriors. During this period, these warriors were called simply "members of the congregation" (shuto; daishu) or pejoratively referred to as "evil monks" (akuso); the term sohei seems not to have been used until 1715, when it first appeared in the Dainihon shi ("The History of Great Japan"). These monks' militias were mustered against both rival temples and secular authorities. From the tenth to the twelfth centuries, monks' militias engaged in pitched battles with their rivals, as in the intrasectarian rivalry between the Tendai monasteries of Enryakuji and Onjoji, and the intersectarian rivalries between Kofukuji and its two Tendai counterparts. During this same period, monks' militias also participated in the Genpei War of 1180-1185, which led to the establishment of the Kamakura shogunate. There were more than two hundred major violent incidents involving monks' militias between the late-tenth and early-sixteenth centuries. The monks' militia of Enryakuji also battled the temples established by the new schools of JoDO SHINSHu and NICHIRENSHu, which gained popularity among commoners and local warlords during the fifteenth and sixteenth centuries: for example, Enryakuji sohei attacked and destroyed the original HONGANJI in otani (east of Kyoto) in 1465 and twenty-one Nichiren temples in Kyoto in 1536. However, the power of monks' militias diminished significantly after 1571, when the warlord Oda Nobunaga (1534-1582) massacred the Buddhist clerics and sohei on HIEIZAN and burned down Enryakuji, which had threatened him with its military power. Monks' militias are not an exclusively Japanese phenomenon but are found across much of the Buddhist tradition. See also HUGUO FOJIAO.
Soltu Yuhyong. (雪竇有炯) (1824-1889). Korean SoN master of the Choson dynasty, also known as Pongmun and Ponggi. In 1842, Soltu entered the monastery under the guidance of Chonggwan K'waeil (d.u.) on Mt. Paegyang, and the following year he received the precepts from Ch'immyong Hansong (1801-1876). Soltu studied at various places throughout the country before visiting the Son master PAEKP'A KŬNGSoN. In 1870, Soltu began restoration of the monastery of Pulgapsa on Mt. Moak. In 1889, he taught Son meditation at the monastery of Ponginsa at the request of Hwanong Hwanjin (1824-1904). Soltu became ill shortly after his trip to Ponginsa, so he entrusted his robe and bowl to his disciple Soryu Ch'omyong (1858-1903) and retired to the hermitage of Sorimgul, where he passed away in 1889. Soltu was a prolific writer whose works include the Haejong nok, T'ongbang chongan, Sonwon soryu, Soltu sijip and others. His Sonwon soryu was written as a response to CH'OŬI ŬISUN (1786-1866) and UDAM HONGGI (1822-1881) who criticized Paekp'a's influential treatise, Sonmun sugyong ("Hand Mirror of the Son School").
Sonwon chejonjip toso 禪源諸詮集都序. See CHANYUAN ZHUQUANJI DUXU
Sotoshu. (曺洞宗). One of the three major branches of the Japanese Zen tradition, along with the RINZAISHu and oBAKUSHu. The Soto tradition traces its lineage back to DoGEN KIGEN (1200-1253), who is credited with transmitting to Japan the CAODONG ZONG line of the Chinese CHAN teacher TIANTONG RUJING (1162-1227). After returning from China in 1227, Dogen settled in Kyoto and sought to create a new Zen community. Because of resistance from the TENDAI and Rinzai traditions that were already firmly entrenched in the capital (see ENNI BEN'EN), Dogen and his followers eventually left for the rural area of Echizen (in the northern part of present-day Fukui prefecture), and founded EIHEIJI, which came to serve as the center of this new Zen institution. In Echizen, Dogen devoted his time and energy to securing the doctrinal and institutional bases for his community. Dogen's venture was aided by several adherents of the DARUMASHu, who joined the community. Among them were Koun Ejo (1198-1280), the editor of the seventy-five-roll version of Dogen's magnum opus, the SHoBoGENZo, and Tettsu Gikai (1219-1309), whose lineage subsequently came to dominate the Soto school; these monks later served as the second and the third abbots of Eiheiji. Modern scholars believe that a dispute between Gikai and a fellow disciple of Koun Ejo named Gien (d. 1313) concerning the abbotship of Eiheiji prompted Gikai to move to Daijoji in Ishikawa. Gikai was succeeded by his disciple KEIZAN JoKIN (1268-1325), who is honored as "the second patriarch" of Soto by the school's modern followers. Keizan revitalized the Soto community by synthesizing Zen practice with the worship of local gods (KAMI), thus appealing to the local populace. Keizan also established SoJIJI, which along with Eiheiji came to serve as the headquarters (honzan) of the Soto tradition. Gazan Shoseki (1275-1365), a successor of Keizan, produced several disciples, including Taigen Soshin (d. c. 1371) and Tsugen Jakurei (1322-1391), who are credited with the Soto school's rapid expansion throughout Japan during the medieval period. Soto monks of this period, especially those belonging to Keizan-Gazan lines, proselytized in the rural areas of Japan, which had been largely neglected by the established Buddhist traditions at court, and attracted a following among commoners and local elites by engaging in such social activities as building bridges and irrigation systems, as well as by performing rituals that met their religious needs, such as funeral services and mass ordinations (jukai e). Each lineage of the Soto tradition also developed its own secret koan manuals (monsan), only available to selected monks, which gave a received set of questions and answers regarding each koan (C. GONG'AN). During the Tokugawa period, the Soto school developed into one of the largest Buddhist sects in Japan, with a stable financial base, thanks to the mandatory parish system (DANKA SEIDO) that the government launched, in which every household was required to register as a member of a local Buddhist temple and was responsible for the financial support for the temple. By the middle of the eighteenth century, there were more than 17,500 Soto temples across Japan. Although the religious life of the majority of the Soto monks and lay followers during this period was focused on practical religious benefits, such as faith healing and funeral services, a restoration movement eventually developed that sought to return to the putative "original teachings and practices" of the founder Dogen. MANZAN DoHAKU (1636-1714) opposed the custom of IN'IN EKISHI, or "changing teachers according to temple," which was widespread in the Soto tradition during the sixteenth and seventeenth centuries and was required in order to inherit the dharma lineage of a temple (GARANBo). Instead, Manzan called for a direct, face-to-face transmission (menju shiho) from one master to his disciple (isshi insho), which he claimed Dogen had established for the Soto tradition. After several failed attempts, he finally succeeded in persuading the bakufu government to ban the in'in ekishi and garanbo practice in 1703. TENKEI DENSON (1648-1735) and MENZAN ZUIHo (1683-1769) also composed influential commentaries to Dogen's magnum opus, the Shobogenzo, which led to a renaissance in Dogen studies. After the Meiji reforms of 1868, the two head monasteries of Eiheiji and Sojiji, which had remained rivals through the Tokugawa period, worked together to reform the school, issuing several standardizations of the rules for temple operation, ritual procedures, etc. In 1890, Azegami Baisen (d.1901) from Sojiji and Takiya Takushu (d. 1897) from Eiheiji edited the layman ouchi Seiran's (1845-1918) introductory work on the Shobogenzo and distributed it under the title of the Soto kyokai shushogi ("Meaning of Practice and Realization in the Soto Sect"). This text played a major role in the popularization of the school's meditative practice of "just sitting" (SHIKAN TAZA), which fosters a psychological state in which "body and mind are sloughed off" (SHINJIN DATSURAKU); sitting practice itself is therefore regarded as the manifestation of the perfect enlightenment of buddhahood. The Soto school continues to thrive today, with the great majority of its more than fourteen thousand contemporary temples affiliated with Sojiji.
spaghetti code ::: (programming) A pejorative term for code with a complex and tangled control structure, especially one using many GOTOs, exceptions, or other unstructured branching constructs. The synonym kangaroo code has been reported, doubtless because such code has so many jumps in it.[Jargon File] (1997-02-17)
spaghetti code "programming" A pejorative term for code with a complex and tangled {control structure}, especially one using many {GOTOs}, {exceptions}, or other "unstructured" branching constructs. The synonym "kangaroo code" has been reported, doubtless because such code has so many jumps in it. {Object-oriented programming} may also feature {spaghetti inheritance} or {spaghetti with meatballs code}. [{Jargon File}] (2013-07-31)
Sraddha (Sanskrit) Śrāddha A ceremony in honor and for the welfare of dead relatives, observed with great strictness at various fixed periods and on occasions of rejoicing as well as mourning by the surviving relatives. It is not a funeral ceremony, but an act of reverential homage to a deceased person performed by relatives, and is supposed to supply the dead with strengthening nutriment after the performance of the previous funeral ceremonies has endowed them with ethereal bodies. In Hinduism, the deceased relative is considered a preta (wandering ghost) until the first sraddha ceremony, when he attains a position among the spiritual pitris in their blissful abode.
Stone Age ::: (jargon) In computer folklore, an ill-defined period from ENIAC (ca. 1943) to the mid-1950s; the great age of electromechanical dinosaurs. Sometimes transistor-logic, pre-ferrite core memory machines with drum or CRT mass storage (as opposed to just mercury delay lines and/or relays).More generally, the term is used pejoratively for ancient hardware or software, even by survivors from the Stone Age.[Jargon File](2003-09-27)
Stone Age "jargon" In computer folklore, an ill-defined period from {ENIAC} (ca. 1943) to the mid-1950s; the great age of electromechanical {dinosaurs}. Sometimes used for the entire period up to 1960-61 (see {Iron Age}); however, it is more descriptive to characterise the latter period in terms of a "Bronze Age" era of {transistor}-logic, pre-{ferrite core memory} machines with {drum} or {CRT} mass storage (as opposed to just {mercury delay lines} and/or relays). More generally, the term is used pejoratively for ancient hardware or software, even by survivors from the {Stone Age}. [{Jargon File}] (2003-09-27)
Subhadra. (T. Rab bzang; P. Subhadda; C. Xubatuoluo; J. Shubatsudara; K. Subaltara 須跋陀羅). The last person converted by the Buddha before he passed into PARINIRVĀnA. According to some accounts, he was a 120-year-old brāhmana, according to others, a young ascetic. Hearing that the Buddha would be passing away that night at KUsINAGARĪ, Subhadra went to see the Buddha and asked ĀNANDA for permission to speak with him. Ānanda refused the request three times, saying that the Buddha was weary. The Buddha overheard their conversation and told Subhadra to come forward, saying, "Do not keep out Subhadra. Subhadra may be allowed to see the Tathāgata. Whatever Subhadra will ask of me, he will ask from a desire for knowledge, and not to annoy me, and whatever I may say in answer to his questions, that he will quickly understand." Subhadra began to ask the Buddha about the doctrines of various other teachers, but the Buddha cut him short, explaining that only one who knows the noble eightfold path (ĀRYĀstĀnGAMĀRGA) is a true sRAMAnA. Subhadra then asked to be ordained. The Buddha replied that adherents of other sects first had to undergo a probationary period of four months before ordination. When Subhadra announced his willingness to do so, the Buddha waived the requirement and instructed Ānanda to shave the hair and beard of Subhadra. He was then escorted back to the Buddha who ordained him, making him the last person that Buddha personally ordained. The Buddha then gave him a subject of meditation. Walking up and down in the grove, he quickly became an ARHAT and came and sat by the Buddha. According to some accounts, Subhadra felt that he was unworthy to witness the passage of the Buddha into parinirvāna and thus asked the Buddha for permission to die first. The Buddha gave his permission. ¶ Subhadra is also the name of a former barber who entered the order late in life. He always carried a certain animus against the Buddha, because, while Subhadra was still a layman, the Buddha refused to accept a meal that he had prepared for him. After the Buddha's death, Subhadra told monks who were weeping at his passing that they should instead rejoice: since the Buddha would no longer be telling them what they could and could not do, monks would now be free to do as they pleased. MAHĀKĀsYAPA overheard this remark and was said to have been so alarmed by it that he convened what came to be known as the first Buddhist council (SAMGĪTI; see COUNCIL, FIRST) to codify the monastic rules and the Buddha's discourses.
sŭngkwa. (C. sengke; J. soka 僧科). In Korean, "ecclesiastical examinations," a clerical examination system used in Korea from the early Koryo through early Choson dynasties to exert state control over the ecclesiastical institution, by selecting monks who would hold official monastic positions. The examination system was established in 958 during the reign of the Koryo king Kwangjong (r. 949-975) and the examinations were originally administered every three years. There is no direct Chinese analogue for this kind of selective examination system conducted at the state level and it seems to have been a distinctively Korean creation. There were two separate examinations to select official monks: the Doctrinal (KYO, C. Jiao) school selection (KYOJONG SoN) and the Meditation (SoN, C. CHAN) school selection (SoNJONG SoN). The selection examination for the Doctrinal (Kyo) school was held at WANGNYUNSA, one of the ten major monasteries built in the Koryo capital of Kaesong by Wang Kon (T'aejo, r. 918-943), the first king of the Koryo dynasty; the Meditation (Son) exams were held at KWANGMYoNGSA, also located in the capital. Monks who passed the examination were qualified to hold official ecclesiastical status. Monks in both the Kyo and Son schools who passed the examinations were appointed, in ascending order, to the positions of taedok (great virtue), taesa (great master), ijungdaesa (second-grade great master), and samjungdaesa (third-grade great master). Beyond these positions common to both schools, there were two supreme positions exclusive to each school: sujwa (head seat) and SŬNGT'ONG for Kyo monks; and sonsa (Son master) and taesonsa (great Son master) for Son monks. State preceptors (KUKSA) and royal preceptors (WANGSA), the highest ecclesiastical offices during the Koryo dynasty and the symbolic religious teachers to the state and the king, were appointed from monks who held the positions of sŭngt'ong or taesonsa. The subject matter for the Kyo examination was derived from the AVATAMSAKASuTRA (Huayan jing) and the DAsABHuMIVYĀKHYĀNA (SHIDIJING LUN); for the Son examination, materials were taken from the JINGDE CHUANDENG LU and the SoNMUN YoMSONG CHIP. The examination system continued during the Choson dynasty despite the state suppression of Buddhism, but was abolished during the reign of King Chungjong (r. 1506-1544). The monastic examinations were subsequently revived in 1550 during the reign of King Myongjong (r. 1545-1567), but again abolished in 1565.
Supriyā. (P. Suppiyā; T. Rab dga' ba; C. Xupiye nü; J. Shubiyanyo; K. Subiyanyo 須毘耶女). Sanskrit name of an eminent lay disciple (UPĀSIKĀ) of the Buddha, whom he declared foremost among laywomen who comfort the sick. Supriyā lived in Vārānasī with her husband Supriya. Both were devoted followers of the Buddha and generous patrons of the order. Once, while visiting a monastery, Supriyā encountered a sick monk in need of meat broth. She sent a servant to market to fetch some meat but none was to be had in all of Vārānasī. She therefore cut a piece of flesh from her thigh and gave it to her servant to make into broth, after which, ill from her injury, she lay on her bed. Her husband rejoiced at her piety and invited the Buddha to the morning meal the next day. When the Buddha was informed of her deed, he praised her for her generosity and through his supranormal powers magically healed her wounds. As a consequence of Supriyā's offering, however, the Buddha passed a rule forbidding monks to eat human flesh, even when it is freely given.
surya vyuha rasmin samuha, tejo yat te rupam kalyanatamam tat te pasyami, yosavasau purusah. sohamasmi... ::: O illuminating Sun, marshal thy rays, draw together thy light; the Lustre which is thy most blessed form of all, that in Thee I behold. The purusa there and there, He am I. [Isa 16]
taejong 大種. See MAHĀBHuTA
Tae Tang naejon nok 大唐内典録. See DA TANG NEIDIAN LU
taijasa ::: full of tejas; same as tejomaya.
tariki. (C. tali; K. t'aryok 他力). In Japanese, "other power." The term tariki came to be used frequently by followers of SHINRAN and his JoDO SHINSHu tradition. Tariki often appears in contast with JIRIKI, or "self-power." While tariki refers to the practitioner's reliance on the power or grace of the buddha AMITĀBHA, jiriki is often used in a pejorative sense to refer to practices requiring personal effort, such as keeping the precepts and cultivating the six PĀRAMITĀs. Reliance on jiriki was often condemned as a more difficult path than that based on tariki, such as reciting Amitābha's name (see NIANFO). The tariki and jiriki distinction is traditionally attributed to the Chinese monk TANLUAN and his commentary on the WULIANGSHOU JING YOUPOTISHE YUANSHENG JI. Basing his claims on the vows of Amitābha that appear in the SUKHĀVATĪVYuHASuTRA, Tanluan argued that true power belonged not to the practitioner but to Amitābha. While Tanluan himself did not condemn practices involving self-power, SHINRAN and his Japanese followers argued for exclusive faith in the power of Amitābha and denounced jiriki as inappropriate for the final age of the DHARMA (J. mappo; C. MOFA).
tarka. (T. rtog ge; C. size; J. shichaku; K. sat'aek 思擇). In Sanskrit, "logic"; conceptual knowledge that relies on reasoning. Although often used in this neutral sense, in some contexts the term is used pejoratively to refer to a pedantic logic that is unrelated, and in some cases detrimental, to progress on the path of enlightenment. In this latter sense, the term might be better translated as "sophistry."
tārkika. (T. rtog ge ba). In Sanskrit, "logician," but generally used in a pejorative sense of a sophist or pendant obsessed with argumentation and thus prevented from perceiving reality.
tejahslagha ::: [rejoicing in (boasting about) one's own energy (tejas)].
tejas. [alt. tejodhātu] (P. tejo; T. me; C. huoda; J. kadai; K. hwadae 火大). In Sanskrit, lit. "fire," viz., the property of "temperature" or "luminosity"; one of the four "great elements" (MAHĀBHuTA) or "major elementary qualities" of which the physical world of materiality (RuPA) is composed, along with earth (viz., solidity, PṚTHIVĪ), water (viz., cohesion, ĀPAS), and wind (viz., motion, movement, VĀYU). "Fire" is understood to be that which gives light and provides the other elements with varying temperatures. Because fire, however, persists (viz., earth), has cohesion (viz., water), and moves (viz., wind), the existence of all the other three elements may also be inferred even in that single element. In the physical body, this element is associated with physical warmth, digestion, and maturation or aging.
tejo balaṁ mahattvaṁ pravr.ttih. (tejo balam mahattwam pravrittih; mahattvam -) ::: energy, strength, greatness, dynamism (see next).
tejo balam pravrittir mahattvam) ::: in all of these (elements of virya there must be) energy, strength, dynamism and greatness (the four terms of the first general formula of the sakti catus.t.aya). sarves.vetes.u ks.iprata, sthairyam, adinata cesvarabhavah. (sarveshvesarvesvetesu
tejo balaṁ pravr.ttir mahattvam (tejo balam pravrittir mahattwam) ::: energy (tejas), strength (bala1), dynamism (pravr.tti), greatness (mahattva): the first general formula of the sakti catus.t.aya, consisting of qualities needed for the perfection of all four elements of virya.
tejobhūta ::: the bhūta called tejas (fire), the igneous condition of tejobhuta material energy.
tejoghana ::: composed of dense tejas.
tejokasina
tejokasina. (S. tejaskṛtsnāyatana; T. me zad par gyi skye mched; C. huo bianchu; J. kahensho; K. hwa p'yonch'o 火遍處). In Pāli, "fire device"; one of the ten devices (KASInA) described in the PĀLI tradition for developing meditative concentration (P. JHĀNA, S. DHYĀNA); the locus classicus for their exposition is the VISUDDHIMAGGA of BUDDHAGHOSA. Ten kasina are enumerated there: visualization devices that are constructed from the elements (MAHĀBHuTA) of earth, water, fire, air; the colors blue, yellow, red, white; and light and empty space. In each case, the meditation begins by looking at the physical object; the perception of the device is called the "beginning sign" or "preparatory sign" (P. PARIKAMMANIMITTA). Once the object is clearly perceived, the meditator then memorizes the object so that it is seen as clearly in his mind as with his eyes. This perfect mental image of the device is called the "eidetic sign," or "learning sign" (P. UGGAHANIMITTAs), and serves as the subsequent object of concentration. As the internal visualization of this eidetic sign deepens and the five hindrances (NĪVARAnA) to mental absorption are temporarily allayed, a "representational sign" or "counterpart sign" (P. PAtIBHĀGANIMITTA) will emerge from out of the eidetic image, as if, the texts say, a sword is being drawn from its scabbard or the moon is emerging from behind clouds. The representational sign is a mental representation of the visualized image, which does not duplicate what was seen with the eyes but represents its abstracted, essentialized quality. Continued attention to the representational sign will lead to all four of the meditative absorptions of the subtle-materiality realm (RuPADHĀTU). In the case of the tejokasina, the meditator begins by making a fire of dried heartwood, hanging a curtain of reeds, leather, or cloth in front of it, then cutting a hole four fingerwidths in size in the curtain. He then sits in the meditative posture and observes the flame (rather than the sticks or the smoke) through the hole, thinking, "fire, fire," using the perception of the flame as the preparatory sign. The eidetic sign, which is visualized without looking at the flame, appears as a tongue of flame and continually detaches itself from the fire. The representational sign is more steady, appearing motionless like a red cloth in space, a gold fan, or a gold column. With the representational sign achieved, progress through the various stages of absorption may begin. The tejokasina figures prominently in the dramatic story of the passing away of the Buddha's attendant, ĀNANDA. According to FAXIAN, when Ānanda was 120 years old, he set out from MAGADHA to VAIsĀLĪ in order to die. Seeking control of the saint's relics after his death, AJĀTAsATRU followed him to the Rohīni River, while a group for Vaisālī awaited him on the other side. Not wishing to disappoint either group, Ānanda levitated to the middle of the river in the meditative posture, preached the dharma, and then meditated on the tejokasina, which caused his body to burst into flames, with his relics dividing into two parts, one landing on each side of the river.
Tejomaya: Full of light; resplendent.
tejomaya lipi ::: lipi composed of tejas. tejomaya rupa
tejomaya (tejomaya; tejomay) ::: fiery; fierily brilliant; pertaining to the bhūta of tejas; (rūpa or lipi) composed of or containing the akashic material called tejas. tejomaya chayamaya
tejonama ::: namadr.s.t.i of tejomaya lipi. tejonama
tejorasi (tejorashi) ::: mass of tejas. tejorasi
tejorekha ::: tejomaya rūpa resembling a drawing. tejorekha telepathic dr drsti
tejo. See TEJAS
The Jews took over the name of the deity and in the Old Testament we find: “Behold there sat women weeping for Tammuz” (Ezek 8:14) — in Hebrew tammuz. “The women of Israel held annual lamentations over Adonis (that beautiful youth being identical with Tammuz). The feast held in his honour was solstitial, and began with the new moon, in the month of Tammuz (July), taking place chiefly at Byblos in Phoenicia; but it was also celebrated as late as the fourth century of our era at Bethlehem, . . . Indeed, in the Mysteries of Tammuz or Adonis a whole week was spent in lamentations and mourning. The funereal processions were succeeded by a fast, and later by rejoicings; for after the fast Adoni-Tammuz was regarded as raised from the dead, and wild orgies of joy, of eating and drinking, as now in Easter week, went on uninterruptedly for several days” (TG 318-9).
Theravāda. (S. *Sthaviravāda/*Sthaviranikāya; T. Gnas brtan sde pa; C. Shangzuo bu; J. Jozabu; K. Sangjwa pu 上座部). In Pāli, "Way of the Elders" or "School of the Elders"; a designation traditionally used for monastic and textual lineages, and expanded in the modern period to refer to the dominant form of Buddhism of Sri Lanka and Southeast Asia, which is associated with study of the Pāli Buddhist canon (P. tipitaka; S. TRIPItAKA). The denotation of the term Theravāda is fraught with controversy. Buddhaghosa's commentaries to the four Pāli NIKĀYAs typically refer to himself and his colleagues as MAHĀVIHĀRAVĀSIN (lit. "Dweller in the Great Monastery"), the name of the then dominant religious order and ordination lineage in Sri Lanka; in his fifth-century commentary to the Pāli VINAYA, the SAMANTAPĀSĀDIKĀ, Buddhaghosa uses the term Theravāda, but in reference not to a separate school but to a lineage of elders going back to the first Buddhist council (see SAMGĪTI; COUNCIL, FIRST). According to some accounts, the term Theravāda is equivalent to the Sanskrit term *STHAVIRAVĀDA ("School of the Elders"), which is claimed to have been transmitted to Sri Lanka in the third century BCE. However, the term Sthaviravāda is not attested in any Indian source; attested forms (both very rare) include sthāvira or sthāvarīya ("followers of the elders"). In addition, the Tibetan and Sinographic renderings of the term both translate the Sanskrit term *STHAVIRANIKĀYA, suggesting again that Sthaviravāda or Theravāda was not the traditional designation of this school. By the eleventh century CE, what is today designated as the Theravāda became the dominant form of Buddhism in Sri Lanka, achieving a similar status in Burma in the same century, and in Cambodia, Thailand, and Laos by the thirteenth and fourteenth centuries. As a term of self-designation for a major branch of Buddhism, Theravāda does not come into common use until the early twentieth century, with ĀNANDA METTEYYA playing a key role. In the nineteenth century, the Buddhism of Sri Lanka and Southeast Asia was typically referred to in the West as "Southern Buddhism," in distinction to the "Northern Buddhism" of Tibet and East Asia. (See, e.g., EUGÈNE BURNOUF and TAKAKUSU JUNJIRo, whose treatments of Pāli materials described them as belonging to the "Southern tradition.") With increased interest in Sanskrit MAHĀYĀNA texts and the rise of Japanese scholarship on Buddhism, the term "Southern Buddhism" began in some circles to be replaced by the term HĪNAYĀNA ("lesser vehicle"), despite that term's pejorative connotations. Perhaps in an effort to forestall this usage, Pāli scholars, including THOMAS W. RHYS DAVIDS (who often referred to Pāli Buddhism as "original Buddhism"), began referring to what had been known as "Southern Buddhism" as Theravāda. The term has since come to be adopted widely throughout Sri Lanka and Southeast Asia. "Theravāda" had often been mistakenly regarded as a synonym of "hīnayāna," when the latter term is used to designate the many non-Mahāyāna schools of Indian Buddhism. In fact, to the extent that the Theravāda is a remnant of the Sthaviranikāya, it represents just one of the several independent traditions of what many scholars now call MAINSTREAM BUDDHIST SCHOOLS. In the 1950s, the WORLD FELLOWSHIP OF BUDDHISTS adopted a formal resolution replacing the pejorative term hīnayāna with the designation Theravāda in descriptions of the non-Mahāyāna tradition. This suggestion was reasonable as a referent for the present state of Buddhism, since the only mainstream Buddhist school that survives in the contemporary world is Theravāda, but it is not historically accurate. Despite the way in which scholars have portrayed the tradition, Theravāda is neither synonymous with early Buddhism, nor a more pristine form of the religion prior to the rise of the Mahāyāna. Such a claim suggests a state of sectarian statis or inertia that belies the diversity over time of doctrine and practice within what comes to be called the Theravāda tradition. In fact, the redaction of Pāli scriptures postdates in many cases the redaction of much of Mahāyāna literature. Even conceding this late coinage of the term Theravāda, it should still be acknowledged that many South and Southeast Asian Buddhists who self-identify as Theravāda do in fact regard the Pāli tipitaka (S. TRIPItAKA) as representing an earlier and more authentic presentation of the word of the Buddha (BUDDHAVACANA) than that found in other contemporary Buddhist traditions, in much that same way that many North and Northeast Asian Mahāyāna Buddhists hold that certain sutras that most scholars identify as being of later date are authentically the teachings of the historical Buddha. Although Theravāda soteriological theory includes a path for the bodhisatta (S. BODHISATTVA), the bodhisattva is a much rarer sanctified figure here than in the Mahāyāna; the more common ideal being in Theravāda is instead the ARHAT. The difference between the Buddha and the arhat is also less pronounced in the Theravāda than in the Mahāyāna schools; in the Theravāda, the Buddha and the arhat achieve the same type of NIRVĀnA, the chief difference between them being that the Buddha finds the path to nirvāna independently, while the arhat achieves his or her enlightenment by following the path set forth by the Buddha. (For other distinctive beliefs of the Theravāda tradition, see STHAVIRANIKĀYA.)
"The true mm of old did not know what it was to love life or to have death. He did not rejoice in birth nor resist death. Spontaneously he went, spontaneously he came that was all. He did not forget whence he came, nor did he seek whence he would end. He accepted things gladly, and returned them to nature without reminiscence. This is called not to hurt Tao with the human heart, nor to assist heaven with man." (Chuang Tzu, between 399-295 B.C.)
Tiantai zong. (J. Tendaishu; K. Ch'ont'ae chong 天台宗). In Chinese, "Terrace of Heaven School"; one of the main schools of East Asian Buddhism; also sometimes called the "Lotus school" (C. Lianhua zong), because of its emphasis on the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra"). "Terrace of Heaven" is a toponym for the school's headquarters on Mt. Tiantai in present-day Zhejiang province on China's eastern seaboard. Although the school retrospectively traces its origins back to Huiwen (fl. 550-577) and NANYUE HUISI (515-577), whom the school honors as its first and second patriarchs, respectively, the de facto founder was TIANTAI ZHIYI (538-597), who created the comprehensive system of Buddhist teachings and practices that we now call Tiantai. Zhiyi advocated the three truths or judgments (SANDI): (1) the truth of emptiness (kongdi), viz., all things are devoid of inherent existence and are empty in their essential nature; (2) the truth of being provisionally real (jiadi), viz., all things are products of a causal process that gives them a derived reality; and (3) the truth of the mean (zhongdi), viz., all things, in their absolute reality, are neither real nor unreal, but simply thus. Zhiyi described reality in terms of YINIAN SANQIAN (a single thought contains the TRICHILIOCOSM [TRISĀHASRAMAHĀSĀHASRALOKADHĀTU]), which posits that any given thought-moment perfectly encompasses the entirety of reality; at the same time, every phenomenon includes all other phenomena (XINGJU SHUO), viz., both the good and evil aspects of the ten constituents (DHĀTU) or the five sense organs (INDRIYA) and their respective objects and the three realms of existence (TRAIDHĀTUKA) are all contained in the original nature of all sentient beings. Based on this perspective on reality, Zhiyi made unique claims about the buddha-nature (FOXING) and contemplation (GUAN): he argued that not only buddhas but even sentient beings in such baleful existences as animals, hungry ghosts, and hell denizens, possess the capacity to achieve buddhahood; by the same token, buddhas also inherently possess all aspects of the unenlightened three realms of existence. The objects of contemplation, therefore, should be the myriad of phenomena, which are the source of defilement, not an underlying pure mind. Zhiyi's grand synthesis of Buddhist thought and practice is built around a graduated system of calmness and insight (jianzi ZHIGUAN; cf. sAMATHA and VIPAsYANĀ), which organized the plethora of Buddhist meditative techniques into a broad, overarching soteriological system. To Zhiyi is also attributed the Tiantai system of doctrinal classification (panjiao; see JIAOXIANG PANSHI) called WUSHI BAJIAO (five periods and eight teachings), which the Koryo Korean monk CH'EGWAN (d. 970) later elaborated in its definitive form in his CH'oNT'AE SAGYO ŬI (C. Tiantai sijiao yi). This system classifies all Buddhist teachings according to the five chronological periods, four types of content, and four modes of conversion. Zhiyi was succeeded by Guanding (561-632), who compiled his teacher's works, especially his three masterpieces, the FAHUA XUANYI, the FAHUA WENJU, and the MOHE ZHIGUAN. The Tiantai school declined during the Tang dynasty, overshadowed by the newer HUAYAN and CHAN schools. The ninth patriarch JINGXI ZHANRAN (711-782) was instrumental in rejuvenating the school; he asserted the superiority of the Tiantai school over the rival Huayan school by adapting Huayan concepts and terminologies into the tradition. Koryo monks such as Ch'egwan and Ŭit'ong (927-988) played major roles in the restoration of the school by helping to repatriate lost Tiantai texts back to China. During the Northern Song period, Wu'en (912-988), Yuanqing (d. 997), Zhiyuan (976-1022), and their disciples, who were later pejoratively called the SHANWAI (Off-Mountain) faction by their opponents, led the resurgence of the tradition by incorporating Huayan concepts in the school's thought and practice: they argued that since the true mind, which is pure in its essence, produces all phenomena in accord with conditions, practitioners should contemplate the true mind, rather than all phenomena. Believing this idea to be a threat to the tradition, SIMING ZHILI (960-1028) and his disciples, who called themselves SHANJIA (On-Mountain), criticized such a concept of pure mind as involving a principle of separateness, since it includes only the pure and excludes the impure, and led a campaign to expunge the Huayan elements that they felt were displacing authentic Tiantai doctrine. Although Renyue (992-1064) and Congyi (1042-1091), who were later branded as the "Later Off-Mountain Faction," criticized Zhili and accepted some of the Shanwai arguments, the Shanjia faction eventually prevailed and legitimized Zhili's positions. The orthodoxy of Zhili's position is demonstrated in the FOZU TONGJI ("Comprehensive History of the Buddhas and Patriarchs"), where the compiler Zhipan (1220-1275), himself a Tiantai monk, lists Zhili as the last patriarch in the dharma transmission going back to the Buddha. Tiantai theories and practices were extremely influential in the development of the thought and practice of the Chan and PURE LAND schools; this influence is especially noticeable in the white-lotus retreat societies (JIESHE; see also BAILIAN SHE) organized during the Song dynasty by such Tiantai monks as Zhili and Zunshi (964-1032) and in Koryo Korea (see infra). After the Song dynasty, the school declined again, and never recovered its previous popularity. ¶ Tiantai teachings and practices were transmitted to Korea during the Three Kingdoms period through such Korean monks as Hyon'gwang (fl. sixth century) and Yon'gwang (fl. sixth century), both of whom traveled to China and studied under Chinese Tiantai teachers. It was not until several centuries later, however, that a Korean analogue of the Chinese Tiantai school was established as an independent Buddhist school. The foundation of the Korean CH'oNT'AE CHONG is traditionally assumed to have occurred in 1097 through the efforts of the Koryo monk ŬICH'oN (1055-1101). Ŭich'on was originally a Hwaom monk, but he sought to use the Ch'ont'ae tradition in order to reconcile the age-old tension in Korean Buddhism between KYO (Doctrine) and SoN (Meditation). In the early thirteenth century, the Ch'ont'ae monk WoNMYO YOSE (1163-1245) organized the white lotus society (PAENGNYoN KYoLSA), which gained great popularity especially among the common people; following Yose, the school was led by Ch'on'in (1205-1248) and CH'oNCH'AEK (b. 1206). Although the Ch'ont'ae monk Chogu (d. 1395) was appointed as a state preceptor (K. kuksa; C. GUOSHI) in the early Choson period, the Ch'ont'ae school declined and eventually died out later in the Choson dynasty. The contemporary Ch'ont'ae chong is a modern Korean order established in 1966 that has no direct relationship to the school founded by Ŭich'on. ¶ In Japan, SAICHo (767-822) is credited with founding the Japanese TENDAISHu, which blends Tiantai and tantric Buddhist elements. After Saicho, such Tendai monks as ENNIN (793-864), ENCHIN (814-891), and ANNEN (b. 841) systematized Tendai doctrines and developed its unique forms, which are often called TAIMITSU (Tendai esoteric teachings). Since the early ninth century, when the court granted the Tendai school official recognition as an independent sect, Tendai became one of the major Buddhist schools in Japan and enjoyed royal and aristocratic patronage for several centuries. The Tendai school's headquarters on HIEIZAN became an important Japanese center of Buddhist learning: the founders of the so-called new Buddhist schools of the Kamakura era, such as HoNEN (1133-1212), SHINRAN (1173-1263), NICHIREN (1222-1282), and DoGEN KIGEN (1200-1253), all first studied on Mt. Hiei as Tendai monks. Although the Tendai school has lost popularity and patrons to the ZENSHu, PURE LAND, and NICHIRENSHu schools, it remains still today an active force on the Japanese Buddhist landscape.
tick 1. A {jiffy} (sense 1). 2. In simulations, the discrete unit of time that passes between iterations of the simulation mechanism. In AI applications, this amount of time is often left unspecified, since the only constraint of interest is the ordering of events. This sort of AI simulation is often pejoratively referred to as "tick-tick-tick" simulation, especially when the issue of simultaneity of events with long, independent chains of causes is {handwave}d. 3. In the FORTH language, a single quote character. [{Jargon File}]
tool ::: 1. (tool) A program used primarily to create, manipulate, modify, or analyse other programs, such as a compiler or an editor or a cross-referencing program. Opposite: app, operating system.2. A Unix application program with a simple, transparent (typically text-stream) interface designed specifically to be used in programmed combination with other tools (see filter, plumbing).3. (jargon) (MIT: general to students there) To work; to study (connotes tedium). The TMRC Dictionary defined this as to set one's brain to the grindstone. See hack.4. (jargon, person) (MIT) A student who studies too much and hacks too little. MIT's student humour magazine rejoices in the name Tool and Die.[Jargon File] (1996-12-12)
tool 1. "tool" A program used primarily to create, manipulate, modify, or analyse other programs, such as a compiler or an editor or a cross-referencing program. Opposite: {app}, {operating system}. 2. A {Unix} {application program} with a simple, "transparent" (typically text-stream) interface designed specifically to be used in programmed combination with other tools (see {filter}, {plumbing}). 3. "jargon" ({MIT}: general to students there) To work; to study (connotes tedium). The {TMRC} Dictionary defined this as "to set one's brain to the grindstone". See {hack}. 4. "jargon, person" ({MIT}) A student who studies too much and hacks too little. MIT's student humour magazine rejoices in the name "Tool and Die". [{Jargon File}] (1996-12-12)
toy problem ::: [AI] A deliberately oversimplified case of a challenging problem used to investigate, prototype, or test algorithms for a real problem. Sometimes used pejoratively. See also gedanken, toy program.[Jargon File]
toy problem [AI] A deliberately oversimplified case of a challenging problem used to investigate, prototype, or test algorithms for a real problem. Sometimes used pejoratively. See also {gedanken}, {toy program}. [{Jargon File}]
Transcendentalism: Any doctrine giving emphasis to the transcendent or transcendental (q.v.). Originally, a convenient synonym for the "transcendental philosophy" (q.v.) of Kant and Schelling. By extension, post-Kantian idealism. Any idealistic philosophy positing the immanence of the ideal or spiritual in sensuous experience. The philosophy of the Absolute (q.v.), the doctrine of: a) the immanence of the Absolute in the finite; b) the transcendence of the Absolute above the finite conceived as illusion or "unreality". A name, onginally pejorative, given to and later adopted by an idealistic movement in New England centering around the informal and so-called "Transcendental Club," organized at Boston in 1836. An outgrowth of the romantic movement, its chief influences were Coleridge, Schelling and Orientalism. While it embodied a general attitude rather than a systematically worked out philosophy, in general it opposed Lockean empiricism, materialism, rationalism, Calvinism, Deism, Trinitarianism, and middle-class commercialism. Its metaphysics followed that of Kant and post-Kantian idealism posited the immanancc of the divine in finite existence, and tended towards pantheism (Emerson's "Nature", "Oversoul", "The Transcendentalist"). Its doctrine of knowledge was idealistic and intuitive. Its ethics embraced idealism, individualism, mysticism, reformism and optimism regarding human nature. Theologically it was autosoteric, unitarian, and broadly mystical (Theo. Parker's "The Transient and Permanent in Christianity"). Popularly, a pejorative term for any view that is "enthusiastic", "mystical", extravagant, impractical, ethereal, supernatural, vague, abstruse, lacking in common sense. --W.L. Transcendentals (Scholastic): The transcendentalia are notions which apply to any being whatsoever. They are Being, Thing, Something, One, True, Good. While thing (res) and being (ens) are synonymous, the other four name properties of being which, however, are only virtually distinct from the concept to which they apply. -- R.A.
triplication ::: n. --> The act of tripling, or making threefold, or adding three together.
Same as Surrejoinder.
triskandhaka. (T. phung po gsum pa; C. sanju; J. sanju; K. samch'wi 三聚). In Sanskrit, lit. "three sections"; a three-part Mahāyāna liturgy that may have served as the foundation for more elaborate tantric liturgies (PuJĀ), such as the sevenfold ritual (SAPTĀnGAVIDHI). There are two versions of the three: (1) confession of transgressions (PĀPADEsANĀ), (2) rejoicing in other's virtues (ANUMODANA), and (3) dedication of merit (PARInĀMANĀ). A second version is: (1) confession of transgressions, (2) appreciation of other's virtues, and (3) requesting the buddhas to turn the wheel of the dharma (dharmacakrapravartanacodana). See also PuJĀ.
triumpher ::: n. --> One who was honored with a triumph; a victor.
One who triumphs or rejoices for victory.
triumph ::: n. 1. The fact, condition or act of being victorious; victory or conquest. Also fig. v. 2. To be victorious or successful; win. 3. To rejoice, exult, be elated or glad; to glory. triumphs, triumphed, triumphing.
triumplant ::: v. i. --> Rejoicing for victory; triumphing; exultant.
Celebrating victory; expressive of joy for success; as, a triumphant song or ode.
Graced with conquest; victorious.
Of or pertaining to triumph; triumphal.
tshogs zhing. (tsok shing). In Tibetan, "field of assembly" or "field of accumulation"; the assembly of buddhas, bodhisattvas, and other deities visualized in meditation practice (and represented in Tibetan scroll paintings, or THANG KA). The term is generally glossed to mean "the field for the collection of merit" because the assembly of deities are the objects of various virtuous practices through which the meditator accumulates merit. The most common practice performed in the presence of the field of assembly would be the sevenfold offering (SAPTĀnGAVIDHI): obeisance (vandana), offering (pujana), confession of transgressions (PĀPADEsANĀ), rejoicing in others' virtues (ANUMODANA), requesting that the buddhas turn the wheel of the dharma (dharmacakrapravartanacodana), beseeching the buddhas not pass into NIRVĀnA (aparinirvṛtādhyesana), and the dedication (PARInĀMANĀ) of merit. In paintings of the field of assembly, the central figure is often depicted with previous figures in the lineage in a vertical line above, with various disciples on either side and protector deities at the bottom.
ubhayatobhāgavimukta. (P. ubhatobhāgavimutta; T. gnyis ka'i cha las rnam par grol ba; C. ju jietuo; J. kugedatsu; K. ku haet'al 解). In Sanskrit, "liberated both ways." This is the type of liberation achieved by those noble persons (ĀRYA) who are liberated, first, by way of meditative absorption (DHYĀNA; P. JHĀNA), which is called "liberation of mind" (CETOVIMUKTI; P. cetovimutti), and second, "liberation through wisdom" (PRAJNĀVIMUKTI; P. paNNāvimutti), which involves insight by way of any of the four noble paths (ĀRYAMĀRGA), viz., the path of the stream-enterer (SROTAĀPANNA) to the path of the ARHAT. Liberation may be achieved via wisdom alone, but arhats enlightened in this manner, without any attainment of dhyāna, are in some materials pejoratively termed "dry insight workers" (P. SUKKHAVIPASSAKA); strands of contemporary Burmese VIPASSANĀ meditation theory, however, emphasize this focus on wisdom alone as a more subitist approach to enlightenment that does not require lengthy perfection of the dhyānas. Twofold liberation is thought to be a more complete experience, and all buddhas and their chief disciples are liberated in both these two ways. The ubhayatobhāgavimukta is also one of the VIMsATIPRABHEDASAMGHA ("twenty varieties of the ĀRYASAMGHA") based on the list given in the MAHĀVYUTPATTI.
Udam Honggi. (優曇洪基) (1822-1881). Korean SoN monk of the late Choson dynasty; his original dharma name was Uhaeng, and his sobriquet was Udam. A native of Andong, he lost his parents at an early age and entered the SAMGHA in 1837. Honggi studied under the monks Chasin (d.u.) at the monastery of Hŭibangsa and Yonwol (d.u.) at the major monastery of SONGGWANGSA. Honggi also studied under Ch'immyong Hansong (1801-1876) and received the full monastic precepts from the VINAYA master Inp'a (d.u.). Honggi is most famous for his treatise, the Sonmun chŭngjong nok ("Record of Attesting to Orthodoxy in the Son School"), a criticism of PAEKP'A KŬNGSoN's magnum opus, the Sonmun sugyong ("Hand Mirror of the Son School"). Honggi criticized Paekp'a for mistakenly positing three types of Son, drawing heavily on CH'OŬI ŬISUN's arguments in his Sonmun sabyonmano ("Prolix Words on Four Distinctive Types in the Son School") to posit that there are, in fact, only two. SoLTU YUHYoNG (1824-1889), a second-generation successor in Paekp'a's lineage, responded to Honggi's critique by writing his own treatise, the Sonwon soryu ("Tracing the Source of Son"), where he also criticizes Ch'oŭi Ŭisun's treatise Sonmun sabyonmano. Ch'ugwon Chinha (1861-1926) criticized Paekp'a and Soltu from Ch'oŭi's standpoint in his short treatise, Sonmun chaejong nok ("Reconsidering Orthodoxy in Son Writings"), written in 1890, arguing for the ultimate unity of all types of Son.
Ŭich'on. (C. Yitian 義天) (1055-1101). Korean prince, monk, and bibliophile, and putative founder of the CH'oNT'AE CHONG (C. TIANTAI ZONG) in Korea. Ŭich'on was born the fourth son of the Koryo king Munjong (r. 1047-1082). In 1065, Ŭich'on was ordained by the royal preceptor (WANGSA) Kyongdok Nanwon (999-1066) at the royal monastery of Yongt'ongsa in the Koryo capital of Kaesong. Under Nanwon, Ŭich'on studied the teachings of the AVATAMSAKASuTRA and its various commentaries. In 1067, at the age of twelve, Ŭich'on was appointed "saMgha overseer" (K. sŭngt'ong; C. SENGTONG). Ŭich'on is known on several occasions to have requested permission from his royal father to travel abroad to China, but the king consistently denied his request. Finally, in 1085, Ŭich'on secretly boarded a Chinese trading ship and traveled to the mainland against his father's wishes. Ŭich'on is said to have spent about fourteen months abroad studying under various teachers. His father sent his friend and colleague NAKCHIN (1045-1114) after Ŭich'on, but they ended up studying together with the Huayan teacher Jingyuan (1011-1088) of Huiyinsi in Hangzhou. Ŭich'on and Nakchin returned to Korea in 1086 with numerous texts that Ŭich'on acquired during his sojourn in China. While residing as the abbot of the new monastery of Hŭngwangsa in the capital, Ŭich'on devoted his time to teaching his disciples and collecting works from across East Asia, including the Khitan Liao kingdom. He sent agents throughout the region to collect copies of the indigenous writings of East Asian Buddhists, which he considered to be the equal of works by the bodhisattva exegetes of the imported Indian scholastic tradition. A large monastic library known as Kyojang Togam was established at Hŭngwangsa to house the texts that Ŭich'on collected. In 1090, Ŭich'on published a bibliographical catalogue of the texts housed at Hŭngwangsa, entitled Sinp'yon chejong kyojang ch'ongnok ("Comprehensive Catalogue of the Doctrinal Repository of All the Schools"), which lists some 1,010 titles in 4,740 rolls. The Hŭngwangsa collection of texts was carved on woodblocks and titled the Koryo sokchanggyong ("Koryo Supplement to the Canon"), which was especially important for its inclusion of a broad cross section of the writings of East Asian Buddhist teachers. (The one exception was works associated with the CHAN or SoN tradition, which Ŭich'on refused to collect because of their "many heresies.") Unfortunately, the xylographs of the supplementary canon were burned during the Mongol invasion of Koryo in 1231, and many of the works included in the collection are now lost and known only through their reference in Ŭich'on's catalogue. In 1097, Ŭich'on was appointed the founding abbot of the new monastery of Kukch'ongsa (named after the renowned Chinese monastery of Guoqingsi on Mt. Tiantai). There, he began to teach Ch'ont'ae thought and practice and is said to have attracted more than a thousand students. Ŭich'on seems to have seen the Tiantai/Ch'ont'ae synthesis of meditation and doctrine as a possible means of reconciling the Son and doctrinal (KYO) traditions in Korea. Ŭich'on's efforts have subsequently been regarded as the official foundation of the Ch'ont'ae school in Korea; however, it seems Ŭich'on was not actually attempting to start a new school, but merely to reestablish the study of Ch'ont'ae texts in Korea. He was awarded the posthumous title of state preceptor (K. kuksa; C. GUOSHI) Taegak (Great Enlightenment).
upalabdhi. (T. dmigs pa; C. suode; J. shotoku; K. sodŭk 所得). In Sanskrit, "observation" or "perception," i.e., "getting at" something, a common term for the cognition of an object. Upalabdhi is sometimes used in a pejorative sense to refer to the cognition of, or getting at, factors that do not exist in an object, notably, a perduring self. To be preferred to upalabdhi is cognition that that is "unascertainable" (ANUPALABDHI), viz., without any bifurcation between subject and object and thus freed from any kind of false dichotomization; this is the type of perception that occurs in enlightenment.
varn.a (tejomay varna) ::: brilliant colour; varn.a mixed with an element of tejas.
Vatsagotra. [alt. Vatsa, VaMsa] (P. Vacchagotta; C. Pocha; J. Basa; K. Pach'a 婆差). In Sanskrit, lit. "Calf Ancestry," an ARHAT and disciple of the Buddha. According to Pāli accounts, where he is known as Vacchagotta, he was a wandering mendicant of great learning who was converted and attained arhatship in a series of encounters with the Buddha. Numerous discourses in the Pāli SUTTAPItAKA concern metaphysical questions that Vacchagotta poses to the Buddha; an entire section of the SAMYUTTANIKĀYA is devoted to these exchanges. In other suttas, he raises similar questions in conversations with such important disciples of the Buddha as Mahāmoggallāna (MAHĀMAUDGALYĀYANA) and ĀNANDA. Vacchagotta's gradual conversion is recorded in a series of discourses contained in the MAJJHIMANIKĀYA. In the Tevijja-Vacchagottasutta, he rejoices at the words of the Buddha. In the Aggi-Vacchagottasutta, Vacchagotta has a renowned exchange concerning ten "indeterminate questions" (AVYĀKṚTA)-is the world eternal or not eternal, infinite or finite, what is the state of the TATHĀGATA after death, etc. The Buddha refuses to respond to any of the questions, and instead offers the simile of extinguishing fire to describe the state of the tathāgata after death: just as after a fire has been extinguished, it would be inappropriate to say that it has gone anywhere, so too after the tathāgata has extinguished each of the five aggregates (P. khandha; S. SKANDHA), he cannot be said to have gone anywhere. At the conclusion of the discourse, Vacchagotta accepts the Buddha as his teacher. In the Mahāvacchagottasutta, he is ordained by the Buddha and attains in sequence all the knowledges possible for one who is not yet an arhat. The Buddha instructs him in the practice of tranquility (P. samatha; S. sAMATHA) and insight (VIPASSANĀ; S. VIPAsYANĀ) whereby he can cultivate the six superknowledges (P. abhiNNā; S. ABHIJNĀ); Vacchagotta then attains arhatship. ¶ The DAZHIDU LUN (*MahāprajNāpāramitā-sāstra) identifies the Vacchagotta of the Pāli suttas with srenika Vatsagotra, the namesake of what in MAHĀYĀNA sources is called the sREnIKA HERESY. The locus classicus for this heresy appears in the MAHĀPARINIRVĀnASuTRA. There, when srenika raises the question about whether there is a self or not, the Buddha keeps silent, so srenika himself offers the fire simile, but with a very different interpretation than the Buddha's. He compares the physical body and the eternal self to a house and its owner: even though the house may burn down in a fire, the owner is safe outside the house; thus, the body and its constituents (SKANDHA) may be impermanent and subject to dissolution, but not the self. In other Sanskrit sources, Vatsagotra also seems to refer to the figure most typically known as Vatsa (T. Be'u) or VaMsa, a student of the ascetic Kāsyapa.
vāyu. [alt. vāyudhātu] (P. vāyu/vāyo; T. rlung; C. fengda; J. fudai; K. p'ungdae 風大). In Sanskrit and Pāli, lit. "wind" or "air," viz., the property of "motion" or "movement"; one of the four major elements (MAHĀBHuTA) or "principal elementary qualities" of which the physical world of materiality (RuPA) is composed, along with earth (viz., solidity, PṚTHIVĪ; P. pathavī), water (viz., cohesion, ĀPAS; P. āpo), and fire (viz., temperature, warmth, TEJAS; P. tejo). "Wind" is defined as "that which is light and moving" and thus can refer not only to the wind, air, and breath but also to the general property of motion. Because wind also has the ability to convey things (viz., earth), has relative temperature (viz., fire), and has a certain tangibility (viz., water), the existence of all the other three elements may also be inferred even in that single element. In the physical body, the wind element is associated with the lungs and the intestinal system.
Vejovis (Vedius), Sethlans, Mars, Mantus, Ercle
verbage ::: (spelling, jargon) /ver'b*j/ A deliberate misspelling and mispronunciation of verbiage that assimilates it to the word garbage. Compare content-free. More pejorative than verbiage. (1996-12-13)
Vigrahavyāvartanī. (T. Rtsod pa bzlog pa; C. Huizheng lun; J. Ejoron; K. Hoejaeng non 廻諍論). In Sanskrit, "Refutation of Objections"; one of the major works of NĀGĀRJUNA and considered as part of his philosophical corpus (YUKTIKĀYA). The work, which is preserved in Sanskrit, Tibetan, and Chinese, has seventy stanzas; there is also an autocommentary by the author. The work appears to have been composed after the MuLAMADHYAMAKAKĀRIKĀ, responding to objections that might be raised to arguments in that text; hence, the title "Refutation of Objections." As in the case of the Mulamadhyamakakārikā, the opponent is presumably an adherent of the ABHIDHARMA, although it is directed specifically to Naiyāyika-type arguments. Perhaps the most famous objection and response comes at the beginning of the text. In the first stanza of the work, the opponent states that, if it is true, as Nāgārjuna claims, that all things lack intrinsic nature (SVABHĀVA), then Nāgārjuna's own statement must also lack intrinsic nature, in which case the statement cannot deny the intrinsic nature of things. In the famous twenty-ninth stanza, Nāgārjuna responds, "If I had some thesis (PRATIJNĀ), I would incur that fault; because I have no thesis, I am faultless." The autocommentary explains that there can be no thesis when all things are empty, utterly quiescent, and naturally pristine. Therefore, because he has no thesis, no mark of a thesis is entailed by his previous statement that all things lack intrinsic nature. The text is widely quoted by later commentators, both in India and in Tibet.
Vint Cerf "person" (Vinton G. Cerf) The co-inventor with {Bob Kahn} of the {Internet} and its base {protocol}, {TCP/IP}. Like {Jon Postel}, he was crucial in the development of many higher-level protocols, and has written several dozen {RFCs} since the late 1960s. Vinton Cerf is senior vice president of Internet Architecture and Technology for {MCI WorldCom}. His team of architects and engineers design advanced Internet frameworks for delivering a combination of data, information, voice and video services for business and consumer use. In December 1997, President Clinton presented the U.S. National Medal of Technology to Cerf and his partner, Robert E. Kahn, for founding and developing the Internet. Prior to rejoining MCI in 1994, Cerf was vice president of the Corporation for National Research Initiatives (CNRI). As vice president of MCI Digital Information Services from 1982-1986, he led the engineering of {MCI Mail}, the first commercial e-mail service to be connected to the Internet. During his tenure from 1976-1982 with the U.S. Department of {Defense Advanced Research Projects Agency} (DARPA), Cerf played a key role leading the development of Internet and Internet-related data packet and security technologies. Cerf served as founding president of the {Internet Society} from 1992-1995 and is currently chairman of the Board. Cerf is a member of the U.S. Presidential Information Technology Advisory Committee (PITAC) and the Advisory Committee for Telecommunications (ACT) in Ireland. Cerf is a recipient of numerous awards and commendations in connection with his work on the Internet. In December 1994, People magazine identified Cerf as one of that year's "25 Most Intriguing People." In addition to his work on behalf of MCI and the Internet, Cerf serves as technical advisor to production for "Gene Roddenberry's Earth: Final Conflict," the number one television show in first-run syndication. He also made a special guest appearance in May 1998. Cerf also holds an appointment as distinguished visiting scientist at the Jet Propulsion Laboratory where he is working on the design of an interplanetary Internet. Cerf holds a Bachelor of Science degree in Mathematics from Stanford University and Master of Science and Ph.D. degrees in Computer Science from UCLA. He also holds honorary Doctorate degrees from the Swiss Federal Institute of Technology, Zurich; Lulea University of Technology, Sweden; University of the Balearic Islands, Palma; Capitol College and Gettysburg College. {(http://mci.com/cerfsup/)}. (1999-02-25)
Vint Cerf ::: (person) (Vinton G. Cerf) The co-inventor with Bob Kahn of the Internet and its base protocol, TCP/IP. Like Jon Postel, he was crucial in the development of many higher-level protocols, and has written several dozen RFCs since the late 1960s.Vinton Cerf is senior vice president of Internet Architecture and Technology for MCI WorldCom. His team of architects and engineers design advanced Internet frameworks for delivering a combination of data, information, voice and video services for business and consumer use.In December 1997, President Clinton presented the U.S. National Medal of Technology to Cerf and his partner, Robert E. Kahn, for founding and developing the Internet.Prior to rejoining MCI in 1994, Cerf was vice president of the Corporation for National Research Initiatives (CNRI). As vice president of MCI Digital Information Services from 1982-1986, he led the engineering of MCI Mail, the first commercial e-mail service to be connected to the Internet.During his tenure from 1976-1982 with the U.S. Department of Defense Advanced Research Projects Agency (DARPA), Cerf played a key role leading the development of Internet and Internet-related data packet and security technologies.Cerf served as founding president of the Internet Society from 1992-1995 and is currently chairman of the Board. Cerf is a member of the U.S. Presidential Information Technology Advisory Committee (PITAC) and the Advisory Committee for Telecommunications (ACT) in Ireland.Cerf is a recipient of numerous awards and commendations in connection with his work on the Internet. In December 1994, People magazine identified Cerf as one of that year's 25 Most Intriguing People.In addition to his work on behalf of MCI and the Internet, Cerf serves as technical advisor to production for Gene Roddenberry's Earth: Final Conflict, visiting scientist at the Jet Propulsion Laboratory where he is working on the design of an interplanetary Internet.Cerf holds a Bachelor of Science degree in Mathematics from Stanford University and Master of Science and Ph.D. degrees in Computer Science from UCLA. He also Zurich; Lulea University of Technology, Sweden; University of the Balearic Islands, Palma; Capitol College and Gettysburg College. . (1999-02-25)
vulture capitalist "abuse" A pejorative hackerism for "venture capitalist", deriving from the common practice of pushing contracts that deprive inventors of control over their own innovations and most of the money they ought to have made from them. [{Jargon File}] (1995-04-14)
vulture capitalist ::: (abuse) A pejorative hackerism for venture capitalist, deriving from the common practice of pushing contracts that deprive inventors of control over their own innovations and most of the money they ought to have made from them.[Jargon File] (1995-04-14)
wall follower "robotics" A person or {algorithm} that compensates for lack of sophistication or native stupidity by efficiently following some simple procedure shown to have been effective in the past. Used of an algorithm, this is not necessarily pejorative; it recalls "Harvey Wallbanger", the winning robot in an early AI contest (named, of course, after the cocktail). Harvey successfully solved mazes by keeping a "finger" on one wall and running till it came out the other end. This was inelegant, but it was mathematically guaranteed to work on simply-connected mazes - and, in fact, Harvey outperformed more sophisticated robots that tried to "learn" each maze by building an internal representation of it. Used of humans, the term *is* pejorative and implies an uncreative, bureaucratic, by-the-book mentality. See also {code grinder}. [{Jargon File}] (2003-02-03)
wall follower ::: (robotics) A person or algorithm that compensates for lack of sophistication or native stupidity by efficiently following some simple representation of it. Used of humans, the term *is* pejorative and implies an uncreative, bureaucratic, by-the-book mentality.See also code grinder.[Jargon File](2003-02-03)
Wangnyunsa. (王輪寺). In Korean, "Royal Wheel Monastery"; a major doctrinal (KYO) monastery located on Mt. Songak in the Koryo capital of Kaesong. It was one of the ten monasteries built in the capital in 919 by Wang Kon (T'aejo, r. 918-943), the first king of the Koryo dynasty, in conjunction with his policy to establish his new state on the foundations of the religious power of Buddhism. This monastery was the site for the ecclesiastical examinations (SŬNGKWA) for monks in the Doctrinal (Kyo) school, which were established during the reign of King Kwangjong (r. 949-975). Such important Koryo Kyo monks as the state preceptor (KUKSA) Chigwang Haerin (984-1067) and the royal preceptor (WANGSA) Hyedok Sohyon (1038-1096) were appointed to their positions after taking the examinations at Wangnyunsa. Although Wangnyunsa seems not to have been as heavily patronized by the royal family as some of the other monasteries in Kaesong, the Koryosa ("History of Koryo") notes a number of religious ceremonies that were held there during the dynasty. The monastery burned to the ground in 1236 during the Mongol invasion of the Korean peninsula and was subsequently rebuilt in 1275 by King Ch'ungnyol (r. 1274-1308). Wangnyunsa seems to have received special patronage during the reign of King Kongmin (r. 1351-1374). After his queen Noguk's (d. 1365) death, Kongmin sited her memorial hall of Inhŭi chon at Wangnyunsa; his own memorial hall, Hyemyong chon, was built in 1376 at the west of the campus, the last reference to the monastery to appear in Korean historical materials. See also KWANGMYoNGSA.
white trash ::: (abuse, hardware) A pejorative term for Intel-based microcomputers, used by NeXT users at UK law firm Linklaters & Paines to contrast these machines with their black NeXT boxes. (1996-09-04)
white trash "abuse, hardware" A pejorative term for {Intel}-based {microcomputers}, used by {NeXT} users at UK law firm Linklaters & Paines to contrast these machines with their black NeXT boxes. (1996-09-04)
Wonbulgyo. (圓佛教). In Korean, "Won Buddhism" or "Consummate Buddhism"; a modern Korean new religion, founded in 1916 by PAK CHUNGBIN (1891-1943), later known by his sobriquet SOT'AESAN. Based on his enlightenment to the universal order of the "one-circle image" (IRWoNSANG), Sot'aesan sought to establish an ideal world where this universal order could be accomplished in and through ordinary human life, rather than the specialized institution of the monastery. After perusing the scriptures of various religions, Sot'aesan came to regard the teachings of Buddhism as the ultimate source of his enlightenment and in 1924 named his new religion the Pulpop Yon'gu hoe (Society for the Study of the Buddhadharma); this organization was later renamed Wonbulgyo in 1947 by Sot'aesan's successor and the second prime Dharma master of the religion, Chongsan, a.k.a. Song Kyu (1900-1962). Since the tenets and institutions of Wonbulgyo are distinct from those of mainstream Buddhism in Korea, the religion is usually considered an indigenous Korean religion that is nevertheless closely aligned with the broader Buddhist tradition. Sot'aesan used the "one-circle image" as a way of representing his vision of the Buddhist notion of the "DHARMAKĀYA buddha" (popsinbul), which was reality itself; since this reality transcended all possible forms of conceptualization, he represented it with a simple circle, an image that is now displayed on the altar at all Wonbulgyo temples. Sot'aesan's religious activities were also directed at improving the daily lot of his adherents, and to this end he and his followers established thrift and savings institutions and led land reclamation projects. Wonbulgyo has focused its activities on the three pillars of religious propagation (kyohwa), education (kyoyuk), and public service (chason): for example, the second prime master Chongsan established temples for propagation, schools such as Won'gwang University for education, and social-welfare facilities such as hospitals and orphanages. These activities, along with international proselytization, were continued by his successors Taesan, Kim Taego (1914-1988), who became the third prime master in 1962, Chwasan, Yi Kwangjong (b. 1936), who became the fourth prime master in 1994, and Kyongsan, Chang Ŭngch'ol (b. 1940), who became the fifth prime master in 2006. The two representative scriptures of Wonbulgyo are the Wonbulgyo chongjon ("Principal Book of Won Buddhism"), a primer of the basic tenets of Wonbulgyo, which was published by Sot'aesan in 1943, and the Taejonggyong ("Scripture of the Founding Master"), the dialogues and teachings of Sot'aesan, published in 1962 by his successor Chongsan. Wonbulgyo remains an influential religious tradition in Korea, especially in the Cholla region in the southwest of the peninsula; in addition, there currently are over fifty Wonbulgyo temples active in over fourteen countries.
World-Wide Wait "humour" A pejorative expansion of {WWW} reflecting on the slowness of some network connections and sites. (1997-03-30)
World-Wide Wait ::: (humour) A pejorative expansion of WWW reflecting on the slowness of some network connections and sites. (1997-03-30)
xiangjiao. (J. zokyo; K. sanggyo 像教). In Chinese, "teaching [viz., religion] of images"; a pejorative term coined by Confucians to refer to Buddhism, derived from the emphasis in Buddhism on bowing before images during rituals and ceremonies. Confucianism, in turn, was called the "teaching [viz., religion] of names" (mingjiao), to demonstrate by contrast that it was based on intellectual inquiry and the "rectification of names" (zhengming) rather than on worship of images of Confucius and the teachers within the tradition.
xing zong. (J. shoshu; K. song chong 性宗). In Chinese, the "school of the nature"; also known as the FAXING ZONG, or "Dharma Nature" school. In distinction to the XIANG ZONG, or "characteristics school," which mainly involved the analysis of phenomena, the xing school refers to those Buddhist intellectual traditions that studied the underlying essence or "nature" of reality. While the xiang school, i.e., the FAXIANG or "Dharma Characteristics" school, was a pejorative term referring to the Chinese YOGĀCĀRA school established on the basis of the new Yogācāra texts introduced from India by XUANZANG (600/602-664) and elaborated by his lineage, the name "xing zong" was used polemically to refer to the MADHYAMAKA teachings of the SAN LUN ZONG, the TATHĀGATAGARBHA teachings, or the last three of the five teachings in the HUAYAN school's hermeneutical taxonomy (see JIAOXIANG PANSHI): the advanced teachings of Mahāyāna (Dasheng zhongjiao), i.e., the sudden teachings (DUNJIAO) and the perfect teachings (YUANJIAO). Maintaining a strict differentiation between the xing and xiang tendencies was called xingxiang juepan (differentiation between nature and characteristics); a scholastic approach that sought to harmonize the two trends was characterized as xingxiang ronghui (harmonizing nature and characteristics).
Yangshan Huiji. (J. Gyozan/Kyozan Ejaku; K. Angsan Hyejok 仰山慧寂) (807-883). Chinese CHAN master and patriarch of the GUIYANG ZONG [alt. Weiyang zong]. Yangshan was a native of Shaozhou prefecture in present-day Guangdong province. According to his biography, Yangshan's first attempt to enter the monastery at age fifteen failed because his parents refused to give their required permission. Two years later he cut off two of his fingers as a sign of his resolve to become a monk and became a sRĀMAnERA under the guidance of Chan master Tong (d.u.) of Nanhuasi. After he received his monastic precepts, Yangshan studied the VINAYAPItAKA. Yangshan is said to have received the teachings of the circle diagrams from Danyuan Yingzhen (d.u.), and he later became a disciple of Chan master GUISHAN LINGYOU after serving him for fifteen years. He later moved to Mt. Yang in Yuanzhou prefecture (present-day Jiangxi province), whence he acquired his toponym, and established a name for himself as a Chan master. Yangshan later moved to Mt. Dongping in his hometown of Shaozhou, where he passed away in the year 883 (alternative dates for his death are 916 and 891). He was posthumously honored with the title Dengxu dashi (Great Master Clear Vacuity) and a purple robe. He was also named Great Master Zhitong (Penetration of Wisdom). His teachings are recorded in the Yuanzhou Yangshan Huiji chanshi yulu. The names of the mountains on which Yangshan and his teacher Guishan resided were used in compound to designate their lineage, the Guiyang.
yingwu Chan. (J. omuzen; K. aengmu Son 鸚鵡禪). In Chinese, lit. "parrot Chan"; a CHAN Buddhist expression referring to the way some practitioners merely parrot with their mouths the pithy sayings and GONG'AN dialogues of the patriarchs and masters (ZUSHI), but fail to realize their true message and attain enlightenment for themselves. This pejorative description is also applied to pundits of the traditional Buddhist scholastic schools (C. jiao, see K. KYO), whose intellectual erudition and doctrinal prowess were caricatured as "parrot Chan," in contrast to the Chan school's supposed subitist spiritual approach that did not rely on mere intellectual understanding (see BULI WENZI). These pundits are likened to parrots in that they also mimic other people's understanding through their doctrinal exegeses, but without comprehending it themselves. Cf. KOUTOU CHAN.
Yondam Yuil. (蓮潭有一) (1720-1799). Korean SoN master and exegete during the Choson dynasty; also known as Mui. Shortly after his parents' death in 1737, Yondam became a student of the monk Songch'ol (d.u.) at the monastery of Popch'onsa on Mt. Sŭngdal and received the monastic precepts the next year from the VINAYA master Anbin (d.u.). In 1739, he began scriptural studies under the Son master Pyokha Taeu (1676-1763), which he continued under Yongam Ch'ejo (1714-1779) and Solp'a Sangon (1707-1791). In 1741, Yondam began training in Son meditation under Hoam Ch'ejong (1687-1748) and eventually became his disciple. Yondam established himself as a talented exegete of Son materials and was installed as the abbot of the monastery of Sobongsa in 1779. He left many writings, including the Imha nok, Chabo haengop, Toso kwamok pyongip sagi, Sonyo sagi, Sojang sagi, Won'gak sagi, Simsong non, and others. In his influential Imha nok, Yondam addressed the anti-Buddhist polemics of the Confucian scholars. His "personal notes" (sagi) on the CHANYUAN ZHUQUANJI DUXU, DAHUI SHUZHUANG, CHANYAO, and YUANJUE JING are still widely used in Korean monastic seminaries, or kangwon.
KEYS (10k)
1 Ejo
NEW FULL DB (2.4M)
1:To remember you
I carve true words
in stone
~ Ejo,#KEYS
*** WISDOM TROVE ***
*** NEWFULLDB 2.4M ***
1:Ko se spoprijemaš s težavami, ti najbolj pomagajo prav vsakdanje izkušnje, ki ti kažejo zadeve takšne kot so, ne pa, kakršne bi morale biti po kaj vem čigavem mnenju. Ko začneš odmetavati balast in izločati vse, kar ti ne pripada, vse, kar prihaja od zunaj, takrat si že na dobri poti. ~ Susanna Tamaro, #NFDB
2:TEQUILA MENU Tequila is made from the fermented juice of the blue agave plant, and connoisseurs know there are four grades, just as there are grades of scotch or bourbon: blanco, bottled immediately; reposado, or “rested,” aged in oak for two months to less than a year; añejo, aged for at least a year; and extra añejo, aged for at least three years. ~ Barbara O Neal, #NFDB
3:Petje sekir in grmenje kalita večni sen dreves. To, kar ljudje imenujejo smrt dreves, je samo začasna motnja v spanju. V tem, kar ljudje imenujejo smrt dreves, je približevanje nemirnemu obstajanju živali. ker, svetlejša kot je zavest, bolj ko je prodorna, več je v njej strahu. Toda drevesa nikoli ne dosežejo kraljevstva nemira ljudi in živali.
Ko drevo umre, drugo drevo prevzame njegov sen brez pomenov in vtisov. Zato drevesa nikoli ne umrejo. Času in smrti se izogne, kdor se ne zaveda svojega obstajanja. ~ Olga Tokarczuk,#NFDB
4:Če se odločite, da boste usmerjali svojo pozornost na močne strani drugih, na njihove odlike, na tisti del drugih, ki si prizadeva po najvišjem, tečejo skozi vaš sistem višjefrekvenčni tokovi spoštovanja, sprejemanja in ljubezni. Vaša energija in vpliv že takoj izžarevata iz duše v dušo. Postanete učinkovito orodje konstruktivne spremembe. Če imate namen uglasiti svojo osebnost v svojo dušo in če usmerjate pozornost na tiste zaznave, ki vam v vsakem položaju prinašajo najvišje frekvenčne energetske tokove, ste na poti k avtentični notranji moči. ~ Gary Zukav, #NFDB
5:Čustva so energetski tokovi z različnimi frekvencami. Čustva, o katerih mislimo, da so negativna- sovraštvo, zavist, prezir, strah -, imajo nižjo frekvenco in manj energije kot čustva, o katerih mislimo kot o pozitivnih - to so naklonjenost, radost, ljubezen in sočutje. Ko se odločite, da boste zamenjali energetski tok z nižjo frekvenco (npr. jezo)) s tokom z višjo frekvenco (odpuščanje), dvignete frekvenco svoje Luči. Ko se odločite, da boste pustili, da energetski tokovi z višjo frekvenco tečejo skozi vaš sistem, občutite več energije. Ko oseba obupuje, na primer, ali pa je vsa zaskrbljena, se počuti fizično izčrpano, ker se je spojila z energetskim tokom nižje frekvence. Oseba v tem položaju postane težka in pusta, medtem ko radostna oseba kar prekipeva od energije in se počuti vedro, ker po njenem sistemu teče višjefrekvenčni energetski tok. ~ Gary Zukav, #NFDB
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