《蓮花海》(21) 聖地巡禮-佛陀進入「大般涅槃」之聖地-拘尸那羅(中)-佛陀宣說「無上密法」、並預言「密宗之主」的出現-佛陀來到「娑羅雙樹林」-佛陀接引最後一位弟子-佛陀「涅槃」前之最?
Magadha 摩伽陀 (C. Moqietuo; J. Makada): The most powerful ...
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81 †Magadha 摩伽陀 (C. Moqietuo; J. Makada): The most powerful kingdom in ancient Central India, corresponding to modern Bihar south of the Ganges. Buddhism and Jainism had their origins in Magadha, and it was here that King Bimbisāra, Vaidehī and Ajātaśatru lived at the time of Gautama Buddha, who preached here more often than anywhere else. 中インドにあった最も有力な国で、現在のビハール州のガンガー河南部に相当する。仏教・ジャ イナ教が興った地であり、ゴータマ・ブッダの頃、ビンビサーラ（頻婆娑羅）王とその妃ヴァ イデーヒー（韋提希）、王子アジャータシャトル（阿闍世）がいた。ゴータマ・ブッダが最も 多く説法した国である。 †Mahāsthāmaprāpta: See Seishi. Seishi を見よ。 Mahāyāna 大(乘) 【現】偉大な乗り物 (C. da cheng ; J. dai jō ): Literally, “great or large vehicle.” It refers to a Buddhist movement that arose in India around the start of the Common Era. It spread primarily in northern parts of Asia (China, Korea, Japan, Taiwan, etc.) and is contrasted with the Hīnayāna or Theravāda Buddhism, one of the schools of Buddhism that was influential prior to the rise of the Mahāyāna and spread primarily in southern Asia (Sri Lanka, Myanmar, Thailand, Cambodia, Laos, etc.). There are several theories regarding the origins of the Mahāyāna. One of the distinguishing features of the thought of Mahāyāna Buddhism is that whereas earlier forms of Buddhism aimed for the attainment of the state of an arhat, one stage prior to Buddhahood, and asserted that Gautama Buddha was the one and only Buddha, Mahāyāna Buddhism rejected this standpoint focused on self-benefiting, advocated others-benefiting practices aimed at the salvation of all beings, and argued that the path to Buddhahood was open to all people. Many scriptures reflecting these ideas were produced, and most of the sūtras quoted in the Kyōgyōshinshō are Mahāyāna sūtras. サンスクリット語のマハーヤーナは大きな乗り物の意で、その意味を取って大乗と、音写して 摩訶衍と漢訳された。大乗仏教とは、紀元前後からインドに興起して広まった仏教運動のこと。 主としてアジア北方（中国・朝鮮半島・日本・台湾など）に伝播して現存する大乗仏教に対し て、それ以前にインドで有力であり、主としてアジア南方（スリランカ・ミャンマー・タイ・ カンボジア・ラオスなど）に伝播して現存する仏教を上座仏教（上座部）といって、対比して 用いられる。 大乗仏教の成立に関しては諸説あるが、その思想的特徴の一例を挙げれば、それ以前の仏教が
Transcript of Magadha 摩伽陀 (C. Moqietuo; J. Makada): The most powerful ...
Abhidharmakoabhya [] (C81
†Magadha (C. Moqietuo; J. Makada): The most powerful kingdom in ancient
Central India, corresponding to modern Bihar south of the Ganges. Buddhism and Jainism
had their origins in Magadha, and it was here that King Bimbisra, Vaideh and
Ajtaatru lived at the time of Gautama Buddha, who preached here more often than
anywhere else.
Seishi
Mahyna () (C. da cheng ; J. dai j ): Literally, “great or
large vehicle.” It refers to a Buddhist movement that arose in India around the start of the
Common Era. It spread primarily in northern parts of Asia (China, Korea, Japan, Taiwan,
etc.) and is contrasted with the Hnayna or Theravda Buddhism, one of the schools of
Buddhism that was influential prior to the rise of the Mahyna and spread primarily in
southern Asia (Sri Lanka, Myanmar, Thailand, Cambodia, Laos, etc.). There are several
theories regarding the origins of the Mahyna.
One of the distinguishing features of the thought of Mahyna Buddhism is that whereas
earlier forms of Buddhism aimed for the attainment of the state of an arhat, one stage
prior to Buddhahood, and asserted that Gautama Buddha was the one and only Buddha,
Mahyna Buddhism rejected this standpoint focused on self-benefiting, advocated
others-benefiting practices aimed at the salvation of all beings, and argued that the
path to Buddhahood was open to all people. Many scriptures reflecting these ideas were
produced, and most of the stras quoted in the Kygyshinsh are Mahyna stras.
Skt. Mahsghika
Skt. Sarvstivdin
†Maitreya (C. Mile; J. Miroku): A bodhisattva. His name is also translated in
Chinese as “Compassionate One” (Cishi ). Having completed the requisite practices
of a bodhisattva, he is said to have attained the state of ultimate Buddhahood in
one birth and will appear in this world as the next Buddha after kyamuni in
5,670,000,000 years. Maitreya has had a strong influence on the history of Buddhism not
only in the sphere of religious beliefs, but also in the realm of art.
See
83
†mandrava flower (C. mantuoluo hua; J. mandara-ke): A divine flower said
to be beautiful, fragrant and of noble character and to delight anyone who sees it. Showers
of this flower are said to fall in the Pure Land.
†manifest or secret (C. xianmi; J. kenmitsu): Exoteric Buddhism and Esoteric
Buddhism. In the Japanese Shingon sect, the teachings of Buddhism are divided into
exoteric teachings and esoteric teachings, with only the Shingon sect being identified with
the latter, and all other forms of Buddhism are subsumed under the former.
†Mañjur (C. Wenshu; J. Monju): The name Mañjur was transliterated in
Chinese as Wenshushili , which was then abbreviated to Wenshu; his name was
also translated as “Wondrously Auspicious” (Miaojixiang ) and “Wondrous
Virtue” (Miaode ). A bodhisattva representative of Mahyna Buddhism, he
symbolizes wisdom and sometimes forms a pair with Samantabhadra, who represents
compassion.
†manuya (C. ren; J. nin): Human being, especially someone caught in the cycle of
transmigration. As one of the six paths, manuya refers to the realm of human
beings.
manuya nara, purua, pudgala
†mra (C. mo; J. ma): Sanskrit mra means “killing” or “death.” In Buddhism, mra
has a diverse and complex character that is very different from the notion of “devil” in
other religions. Though its basic character is difficult to describe in brief, it may be
conceived of as that which takes human life or impedes religious practice. Suzuki also
translates mo/ma as “evil ones,” “evil spirits,” etc. See also four devilish foes.
mra
84
†Maskarin Golputra (C. Moqieli Jushelizi; J. Matsukari
Kusharishi): One of six famous free-thinkers (see ramaa, non-Buddhist schools)
at the time of Gautama Buddha. He advocated a form of determinism.
See
Master of Kmyji (C. Guangmingsi Heshang; J.
Kmyji no Kash): See Zend.
Zend
†Maudgalyyana (C. Mulian; J. Mokuren): One of Gautama Buddha’s ten
principal disciples, renowned for his supernatural powers. He was initially, together with
riputra, a disciple of the skeptic Sajayin Vairaputra, who was the leader of
one of the non-Buddhist schools, but he later became a follower of Gautama.
Skt. Sañjaya Vairaputra, Sajayin Vairaputra
meditation (C. chanding, chan or ding; J. zenj, zen
or j): See Zen.
Zen
†Merciful One (C. cizun; J. jison): A venerable being endowed with great
compassion. Though this term often refers to Maitreya, in the Kygyshinsh it refers
to Amida.
†merit (S. gua, puya or anuasa; C. gongde; J. kudoku): A good quality
associated with a good deed, or a benefit that results from a good deed. Sanskrit gua
signifies a person’s “good quality” or “virtue,” puya can mean “auspiciousness” or
“holiness,” and anuasa refers to a benefit resulting from a good deed.
†“Midday Confessionals” (C. rizhong shili; J. nitch no ji no rai): Verses from
Zend’s j raisan which are recited at midday. “Midday” here refers to one of the six
periods into which a day is divided, i.e., sunset, beginning of the night, middle of the night,
end of the night, early morning, and midday.
mixed way (C. zaxing; J. zgy): Also “mixed practice.” See
right practice that rightly assures.
“mixed practice.”See
†Monji ki (C. Wenchi ji): A reference to the Amituo jing shu wenchi ji
(M. 1-33-2), a commentary on Ganj’s Amida Stra Commentary by
his disciple Kaido. However, Kaido left it unfinished, and it was completed about 40
years after his death by Fajiu . It is from this latter portion by Fajiu that Shinran
quotes in the Kygyshinsh.
40
†Monju Hannya Stra (S. Saptaatik-prajñpramit-stra; C. Wenshu bore; J.
Monju hannya): A reference to the Wenshushili suoshuo mohe bore boluomi jing
(T. 8, no. 232), translated by Mandra (fl. early 6th cent.) of the
Liang dynasty. There are two other Chinese translations of the Saptaatik
–prajñpramit -stra, by Genj (T. 7, no. 220 7th assembly ) and Saghavarman
(from Cambodia, fl. first half of 6th cent.) (T. 8, no. 233), but the passage quoted from the
j raisan in the Kygyshinsh is closest (but not identical) to Mandra’s translation.
No.232
Skt. Mandra
No.220
Skt. Saghavarman 8No.233
86
†Mount Lak (C. Lengqieshan; J. Rygasen): In Sanskrit, Lak refers to Sri
Lanka (Ceylon), but in the Lakvatra-stra (T. 16, nos. 670-672) it is identified with Mt.
Malaya on the South Indian coast (S. Samudra-malaya-ikhara). Lak is also the name of
the city ruled by Rvana, a wicked demon who figures in the Rmyaa, a famous Indian
epic. In the Kygyshinsh, Mount Lak refers to the place where the Lakvatra-stra
was taught, and Shinran summarizes a prediction given in this stra concerning
Ngrjuna.
16No. 670672Skt.
Samudra-malaya-ikhara
Skt. RmyaaSkt. Rvana
No. 671569a
†Mt. Sumeru (C. Xumi; J. Shumi): In Buddhist cosmology, an enormous mountain
standing at the center of the universe.
sumeru
†Magadha (C. Moqietuo; J. Makada): The most powerful kingdom in ancient
Central India, corresponding to modern Bihar south of the Ganges. Buddhism and Jainism
had their origins in Magadha, and it was here that King Bimbisra, Vaideh and
Ajtaatru lived at the time of Gautama Buddha, who preached here more often than
anywhere else.
Seishi
Mahyna () (C. da cheng ; J. dai j ): Literally, “great or
large vehicle.” It refers to a Buddhist movement that arose in India around the start of the
Common Era. It spread primarily in northern parts of Asia (China, Korea, Japan, Taiwan,
etc.) and is contrasted with the Hnayna or Theravda Buddhism, one of the schools of
Buddhism that was influential prior to the rise of the Mahyna and spread primarily in
southern Asia (Sri Lanka, Myanmar, Thailand, Cambodia, Laos, etc.). There are several
theories regarding the origins of the Mahyna.
One of the distinguishing features of the thought of Mahyna Buddhism is that whereas
earlier forms of Buddhism aimed for the attainment of the state of an arhat, one stage
prior to Buddhahood, and asserted that Gautama Buddha was the one and only Buddha,
Mahyna Buddhism rejected this standpoint focused on self-benefiting, advocated
others-benefiting practices aimed at the salvation of all beings, and argued that the
path to Buddhahood was open to all people. Many scriptures reflecting these ideas were
produced, and most of the stras quoted in the Kygyshinsh are Mahyna stras.
Skt. Mahsghika
Skt. Sarvstivdin
†Maitreya (C. Mile; J. Miroku): A bodhisattva. His name is also translated in
Chinese as “Compassionate One” (Cishi ). Having completed the requisite practices
of a bodhisattva, he is said to have attained the state of ultimate Buddhahood in
one birth and will appear in this world as the next Buddha after kyamuni in
5,670,000,000 years. Maitreya has had a strong influence on the history of Buddhism not
only in the sphere of religious beliefs, but also in the realm of art.
See
83
†mandrava flower (C. mantuoluo hua; J. mandara-ke): A divine flower said
to be beautiful, fragrant and of noble character and to delight anyone who sees it. Showers
of this flower are said to fall in the Pure Land.
†manifest or secret (C. xianmi; J. kenmitsu): Exoteric Buddhism and Esoteric
Buddhism. In the Japanese Shingon sect, the teachings of Buddhism are divided into
exoteric teachings and esoteric teachings, with only the Shingon sect being identified with
the latter, and all other forms of Buddhism are subsumed under the former.
†Mañjur (C. Wenshu; J. Monju): The name Mañjur was transliterated in
Chinese as Wenshushili , which was then abbreviated to Wenshu; his name was
also translated as “Wondrously Auspicious” (Miaojixiang ) and “Wondrous
Virtue” (Miaode ). A bodhisattva representative of Mahyna Buddhism, he
symbolizes wisdom and sometimes forms a pair with Samantabhadra, who represents
compassion.
†manuya (C. ren; J. nin): Human being, especially someone caught in the cycle of
transmigration. As one of the six paths, manuya refers to the realm of human
beings.
manuya nara, purua, pudgala
†mra (C. mo; J. ma): Sanskrit mra means “killing” or “death.” In Buddhism, mra
has a diverse and complex character that is very different from the notion of “devil” in
other religions. Though its basic character is difficult to describe in brief, it may be
conceived of as that which takes human life or impedes religious practice. Suzuki also
translates mo/ma as “evil ones,” “evil spirits,” etc. See also four devilish foes.
mra
84
†Maskarin Golputra (C. Moqieli Jushelizi; J. Matsukari
Kusharishi): One of six famous free-thinkers (see ramaa, non-Buddhist schools)
at the time of Gautama Buddha. He advocated a form of determinism.
See
Master of Kmyji (C. Guangmingsi Heshang; J.
Kmyji no Kash): See Zend.
Zend
†Maudgalyyana (C. Mulian; J. Mokuren): One of Gautama Buddha’s ten
principal disciples, renowned for his supernatural powers. He was initially, together with
riputra, a disciple of the skeptic Sajayin Vairaputra, who was the leader of
one of the non-Buddhist schools, but he later became a follower of Gautama.
Skt. Sañjaya Vairaputra, Sajayin Vairaputra
meditation (C. chanding, chan or ding; J. zenj, zen
or j): See Zen.
Zen
†Merciful One (C. cizun; J. jison): A venerable being endowed with great
compassion. Though this term often refers to Maitreya, in the Kygyshinsh it refers
to Amida.
†merit (S. gua, puya or anuasa; C. gongde; J. kudoku): A good quality
associated with a good deed, or a benefit that results from a good deed. Sanskrit gua
signifies a person’s “good quality” or “virtue,” puya can mean “auspiciousness” or
“holiness,” and anuasa refers to a benefit resulting from a good deed.
†“Midday Confessionals” (C. rizhong shili; J. nitch no ji no rai): Verses from
Zend’s j raisan which are recited at midday. “Midday” here refers to one of the six
periods into which a day is divided, i.e., sunset, beginning of the night, middle of the night,
end of the night, early morning, and midday.
mixed way (C. zaxing; J. zgy): Also “mixed practice.” See
right practice that rightly assures.
“mixed practice.”See
†Monji ki (C. Wenchi ji): A reference to the Amituo jing shu wenchi ji
(M. 1-33-2), a commentary on Ganj’s Amida Stra Commentary by
his disciple Kaido. However, Kaido left it unfinished, and it was completed about 40
years after his death by Fajiu . It is from this latter portion by Fajiu that Shinran
quotes in the Kygyshinsh.
40
†Monju Hannya Stra (S. Saptaatik-prajñpramit-stra; C. Wenshu bore; J.
Monju hannya): A reference to the Wenshushili suoshuo mohe bore boluomi jing
(T. 8, no. 232), translated by Mandra (fl. early 6th cent.) of the
Liang dynasty. There are two other Chinese translations of the Saptaatik
–prajñpramit -stra, by Genj (T. 7, no. 220 7th assembly ) and Saghavarman
(from Cambodia, fl. first half of 6th cent.) (T. 8, no. 233), but the passage quoted from the
j raisan in the Kygyshinsh is closest (but not identical) to Mandra’s translation.
No.232
Skt. Mandra
No.220
Skt. Saghavarman 8No.233
86
†Mount Lak (C. Lengqieshan; J. Rygasen): In Sanskrit, Lak refers to Sri
Lanka (Ceylon), but in the Lakvatra-stra (T. 16, nos. 670-672) it is identified with Mt.
Malaya on the South Indian coast (S. Samudra-malaya-ikhara). Lak is also the name of
the city ruled by Rvana, a wicked demon who figures in the Rmyaa, a famous Indian
epic. In the Kygyshinsh, Mount Lak refers to the place where the Lakvatra-stra
was taught, and Shinran summarizes a prediction given in this stra concerning
Ngrjuna.
16No. 670672Skt.
Samudra-malaya-ikhara
Skt. RmyaaSkt. Rvana
No. 671569a
†Mt. Sumeru (C. Xumi; J. Shumi): In Buddhist cosmology, an enormous mountain
standing at the center of the universe.
sumeru
