A Dictionary of Chinese Buddhist Terms: With Sanskrit and English Equivalents and a Sanskrit-Pali Index

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William Edward Soothill, Lewis Hodous
Motilal Banarsidass Publ., 1937 - Buddha and Buddhism - 510 pages
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Here is an outstanding work for which two eminent scholars of Chinese Buddhism separated by 2000 miles of ocean collaborated for complete ten years during which the manuscript crossed the Atlantic four times. The authors aim has been to provide a key for the student with which to unlock a closed door and which does serve to reveal the riches of the great Buddhist thesaurus in China. In the absence of a dictionary of Chinese Buddhist Terms it was small wonder that the translation of Chinese texts has made little progress important thought these are to the understanding of Mahayana buddhism especially in its Far Eastern development.

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Page 237 - They are — 1. Not to kill. 2. Not to steal. 3. Not to commit adultery.
Page viii - Méthode pour déchiffrer et transcrire les noms sanscrits qui se rencontrent dans les livres chinois...
Page ix - Keeper of the Department of Oriental Printed Books and MSS., British Museum, illustrious son of an illustrious parent, has also our special appreciation, for he magnanimously undertook to read the proofs.
Page 400 - mind (in its widest sense as applied to all the mental powers), intellect, intelligence, understanding, perception, sense, conscience, will ". MW It is " the intellectual function of consciousness ", Keith. In Chinese it connotes thought, idea, intention, meaning, will ; but in Buddhist terminology its distinctive meaning is mind, or the faculty of thought. •^- ^. J@¿ ~ -, The three evils which belong to intellect — lobha, dvesa, moha, ie desire, dislike, delusion. J@» /] Mental power or intention...
Page 152 - The term is a translation of fla jfu upâya, a mode of approach, an expedient, stratagem, device. The meaning is — teaching according, to the capacity of the hearer, by any suitable method, including that of device or stratagem, but expedience beneficial to the recipient is understood. Mahäyäna claims that the Buddha used this expedient or partial method in his teaching until near the end of his days, when he enlarged it to the revelation of reality, or the preaching of his final and complete...
Page 42 - ... (4) the powers and faculties of all beings ; (5) the desires, or moral direction of every being ; (6) the actual condition of every individual ; (7) the direction and consequence of all laws ; (8) all causes of mortality and of good and evil in their reality ; (9) the end of all beings and nirvana ; (10) the destruction of all illusion of every kind.
Page 124 - Ж vijñana,. mental faculty in regard to perception and cognition, discriminative of affairs and things. The first is said to be physical, the other four mental qualities ; (2), (3), and (4) are associated with mental functioning, and therefore with ,ff ffi ; (5) is associated with the faculty or nature of the mind ,¿. 3E manas.
Page 216 - One of the thirtytwo marks (laksana) of a Buddha ; originally a conical or flame-shaped tuft of hair on the crown of a Buddha, in later ages represented as a fleshly excrescence on the skull itself ; interpreted as coiffure of flesh. In China it is low and large at the base, sometimes with a tonsure on top of the protuberance. Sva, svayam ; the self, one's own, personal ; of itself, naturally, of course ; also, from (ie from the self as central), g is used as the opposite of 4È another, other's,...
Page 310 - Garbhadhatu, or Garbhakosa-(dhatu), the womb treasury, the universal source from which all things are produced ; the matrix ; the embryo ; likened to a womb in which all of a child is conceived — its body, mind, etc. It is container and content ; it covers and nourishes ; and is the source of all supply. It represents the...
Page 443 - Later it was rendered fö j| or individual enlightenment, ie one who lives apart from others and attains enlightenment alone, or for himself, in contrast with the altruism of the bodhisattva principle. The term pratyeka-buddha is not limited to Buddhists, but is also general for recluses pondering alone over the meaning of Ufe, an illustration being the rhinoceros, which lives in isolation.

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