Jiu shi, Jiǔ shì, Jiǔ shí, Jiù shì, Jiū shī, Jiù shī, Jiù shí, Jiù shǐ: 23 definitions
Introduction:
Jiu shi means something in Buddhism, Pali. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.
In Buddhism
Chinese Buddhism
1) 九世 [jiu shi]—In past, present, and future worlds, each has its own past, present, and future, hence nine worlds or ages.
2) 九識 [jiu shi]—The kinds of cognition or consciousness (vijñāna); those of sight, hearing, smell, taste, touch, mind, mānas (or 阿陁那識 [a tuo na shi] ādāna), i.e. mental perception; 阿賴耶 [a lai ye] ālāya, bodhi-consciousness, and 阿摩羅識 [a mo luo shi] amala, purified or Buddha-consciousness. There is considerable difference as to the meaning of the last three.
3) 救世 [jiu shi]—To save the world; a saviour of the world, i.e. 救世者 [jiu shi zhe] or 救世尊 [jiu shi zun]; 救世菩薩 [jiu shi pu sa] Buddhas and bodhisattvas as world-saviours, especially 救世觀世音 [jiu shi guan shi yin] Guanyin, also called 救世圓滿 [jiu shi yuan man] complete saviour of the world.
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
九識 [jiu shi]—Nine Consciousnesses — [Nomenclature] This concept was established by the Nature School (性宗 [xing zong]). Beyond the eight consciousnesses, it postulates the realization of the unconditioned (無為 [wu wei]) tathatā-consciousness (真如識 [zhen ru shi]). Bodhisattva Asanga (無著菩薩 [wu zhe pu sa]) initially composed the Mahayanasamgraha-sutra (攝大乘論 [she da cheng lun]), and when it arrived in China (支那 [zhi na]), two different translations emerged. During the Liang Dynasty (梁朝 [liang chao]), Paramartha (真諦 [zhen di]) established the nine consciousnesses. The first six consciousnesses are as usual; the seventh consciousness is called ādāna-vijñāna (阿陀那識 [a tuo na shi]), the eighth is called ālaya-vijñāna (阿梨耶識 [a li ye shi]), and the ninth is called amala-vijñāna (菴摩羅識 [an mo luo shi]). It is translated as the immaculate consciousness (無垢識 [wu gou shi]) or pure consciousness (清淨識 [qing jing shi]), which is tathatā (真如 [zhen ru]), the true mind (真心 [zhen xin]), and the true consciousness mentioned in the Lankavatara Sutra (楞伽經 [leng jia jing]). This is the doctrine established by the Hua Tian Nature School (華天性宗 [hua tian xing zong]) proponents of the nine consciousnesses. However, Tang Xuanzang (唐玄奘 [tang xuan zang])'s translation of the Mahayanasamgraha-sutra only established eight consciousnesses, considering the ninth consciousness as an alternative name for the eighth consciousness. He stated that the eighth consciousness has two parts, defiled (染分 [ran fen]) and pure (淨分 [jing fen]). Its defiled part, being conditioned (有為 [you wei]) and defiled (有漏 [you lou]), is called ālaya-vijñāna (阿賴耶識 [a lai ye shi]); its pure part, being unconditioned (無為 [wu wei]) and undefiled (無漏 [wu lou]) (i.e., the four wisdoms (四智 [si zhi])), is called amala-vijñāna (菴摩羅識 [an mo luo shi]). Therefore, the Vijnaptimatrata-sastra (唯識論 [wei shi lun]) also refers to ālaya-vijñāna by the alternative name immaculate consciousness (無垢識 [wu gou shi]), but does not establish it as a separate ninth consciousness. This ultimately does not allow for a separate tathatā-consciousness (真如識 [zhen ru shi]), which is the doctrine of the Characteristic School (相宗 [xiang zong]).
[Nomenclature] The meaning of consciousness having nine types: (1) eye-consciousness, (2) ear-consciousness, (3) nose-consciousness, (4) tongue-consciousness, (5) body-consciousness, (6) mind-consciousness, (7) ādāna-vijñāna (阿阤那識 [a zhi na shi]), (8) ālaya-vijñāna (阿賴耶識 [a lai ye shi]), (9) amala-vijñāna (阿摩羅識 [a mo luo shi]). Although there is no explicit mention of a list of nine consciousnesses in the sutras, the terminology is not absent. The 'Entering the Reality Chapter' of the Vajrasamadhi Sutra (金剛三昧經 [jin gang san mei jing]) states: "Like that mind-ground, the ocean of the eight consciousnesses is clear, the flow of the nine consciousnesses is pure; the wind cannot move it, and no waves arise." Also, the ninth chapter of the Lankavatara Sutra (入楞伽經 [ru leng jia jing]) states: "The eight and nine kinds of consciousnesses are like waves in water." The middle scroll of the Mahayana-ghana-vyuha Sutra (大乘密嚴經 [da cheng mi yan jing]) states: "The mind has eight kinds, or even nine kinds." This is it.
Regarding amala-vijñāna (阿摩羅識 [a mo luo shi]), the fourth chapter of the Shurangama Sutra (大佛頂首楞嚴經 [da fu ding shou leng yan jing]) states: "In the fruit-position, bodhi (菩提 [pu ti]), nirvana (涅槃 [nie pan]), tathatā (真如 [zhen ru]), Buddha-nature (佛性 [fu xing]), amala-vijñāna (菴摩羅識 [an mo luo shi]), empty Tathagatagarbha (空如來藏 [kong ru lai cang]), and great perfect mirror wisdom (大圓鏡智 [da yuan jing zhi]) – these seven names, though differentiated in appellation, are pure, perfect, and their essence is firm and cohesive, like a vajra king, eternally abiding and indestructible." It is also found in the Vajrasamadhi Sutra (金剛三昧經 [jin gang san mei jing]), Ghana-vyuha Sutra (密嚴經 [mi yan jing]), Revolving Consciousness Treatise (轉識論 [zhuan shi lun]), etc. As mentioned previously, the view that amala-vijñāna (阿摩羅識 [a mo luo shi]) is the ninth consciousness, thus establishing a total of nine consciousnesses, seems to have first appeared with Tripitaka Master Paramartha (真諦三藏 [zhen di san cang]).
Woncheuk's (圓測 [yuan ce]) third scroll of the Commentary on the Samdhinirmocana Sutra (解深密經疏 [jie shen mi jing shu]) states: "Tripitaka Master Paramartha (真諦三藏 [zhen di san cang]), based on the Deciding Storehouse Treatise (決定藏論 [jue ding cang lun]), established the doctrine of the nine consciousnesses. The 'Nine Consciousnesses Chapter' states as follows: Regarding the nine consciousnesses, the eye-consciousness and the other six consciousnesses are largely consistent with other consciousness treatises. The seventh, ādāna (阿陀那 [a tuo na]), means 'holding/grasping.' It grasps the eighth as 'self' and 'mine.' It constitutes only the affliction obscuration (煩惱障 [fan nao zhang]) but not the attachment to dharmas (法執 [fa zhi]), and thus definitely cannot lead to Buddhahood. The eighth, ālaya-vijñāna (阿梨耶識 [a li ye shi]), itself has three types: (1) the ālaya of understanding nature (解性梨耶 [jie xing li ye]), which is the meaning of attaining Buddhahood. (2) the ālaya of retribution (果報梨耶 [guo bao li ye]), which cognizes the eighteen realms. Thus, the Madhyantavibhaga-karika states: 'Dust, roots, self, and consciousness, the fundamental consciousness arises resembling them.' According to that treatise and others, the eighth consciousness cognizes the eighteen realms. (3) the defiled ālaya (染污阿梨耶 [ran wu a li ye]), which cognizes the realm of tathatā (真如 [zhen ru]) and gives rise to four kinds of slanders. This is attachment to dharmas (法執 [fa zhi]), not attachment to self (人執 [ren zhi]). According to the Anvaya School (安慧宗 [an hui zong]), this is how it is explained. The ninth, amala-vijñāna (阿摩羅識 [a mo luo shi]), means 'immaculate consciousness' (無垢識 [wu gou shi]). Its essence is tathatā (真如 [zhen ru]). Within the single tathatā (真如 [zhen ru]), there are two meanings: (1) As the object of cognition (所緣之境 [suo yuan zhi jing]), it is called tathatā (真如 [zhen ru]) and ultimate reality (實際 [shi ji]), etc. (2) As the capacity to cognize (能緣之義 [neng yuan zhi yi]), it is called the immaculate consciousness (無垢識 [wu gou shi]) and also original enlightenment (本覺 [ben jue]). This is fully explained in the 'Nine Consciousnesses Chapter,' citing the 'Nine Consciousnesses Chapter' of the Deciding Storehouse Treatise (決定藏論 [jue ding cang lun])." From this, it can be understood that Paramartha (真諦 [zhen di]) considered ādāna (阿阤那 [a zhi na]) solely as the affliction obscuration (煩惱障 [fan nao zhang]) of self-grasping (我執 [wo zhi]). Furthermore, ālaya (阿梨耶 [a li ye]) has the meaning of understanding nature (解性 [jie xing]) (i.e., enlightenment (覺 [jue])) and defiled attachment to dharmas (染污法執 [ran wu fa zhi]) (i.e., non-enlightenment (不覺 [bu jue])).
The end of the third scroll of the Treatise on the Meaning of the Mahayana (大乘義章 [da cheng yi zhang]) states: "It is also possible to speak of nine, thus the general chapter of the Lankavatara Sutra (楞伽經 [leng jia jing]) says: 'The eight and nine kinds of consciousnesses are like waves in water.' How is this structured? There are two distinctions: (1) A real distinction, which speaks of nine types. Within the deluded, seven are distinguished, namely the six functional consciousnesses and the deluded consciousness. Within the true, two are distinguished, namely amala (阿摩羅 [a mo luo]) and ālaya (阿梨耶 [a li ye]). Their meanings are as debated above. Combining these with the previous ones, there are thus nine in total. (2) A distinction based on the separation and combination of true and false (真妄離合 [zhen wang li he]), which speaks of nine types. The solely true is one, namely the originally pure amala-vijñāna (本淨阿摩羅識 [ben jing a mo luo shi]). The combination of true and false (真妄和合 [zhen wang he he]) makes eight types in total. Their meanings are as debated above. Together with the fundamental consciousness, ādāna-vijñāna (阿阤那識 [a zhi na shi]), and the six arising consciousnesses, this makes nine in total." Among these, the first meaning, 'distinction between true and false' (真妄分別 [zhen wang fen bie]), implies that ālaya (阿梨耶 [a li ye]) does not lose its true nature and is thus included in the true. The second meaning, 'separation and combination of true and false' (真妄離合 [zhen wang li he]), implies that ālaya and others are a combination of true and false, and are thus distinguished from amala (阿摩羅 [a mo luo]) which is solely true and separated from false. The first scroll of the Profound Meaning of the Golden Light Sutra (金光明經玄義 [jin guang ming jing xuan yi]) states: "Amala-vijñāna (菴摩羅識 [an mo luo shi]) is the ninth immovable consciousness (不動識 [bu dong shi]). If distinguished, it is the Buddha-consciousness (佛識 [fu shi]). Alaya-vijñāna (阿梨耶識 [a li ye shi]) is the eighth undifferentiated consciousness (無沒識 [wu mei shi]), still combined with latent defilements (隨眠煩惱 [sui mian fan nao]) and ignorance (無明 [wu ming]). If distinguished, it is the Bodhisattva-consciousness (菩薩識 [pu sa shi]). The Great Treatise says: 'In the Bodhisattva's mind, it is called prajñā,' which is this meaning. Adana-vijñāna (阿陀那識 [a tuo na shi]) is the seventh discriminating consciousness (分別識 [fen bie shi]). It detests the evils of samsara and longs for nirvana. If distinguished, it is the Hinayana consciousness (二乘識 [er cheng shi])." The latter part of the fifth scroll of the Profound Meaning of the Lotus Sutra (法華玄義 [fa hua xuan yi]) states: "If the Dilun School (地論師 [de lun shi]) explains, ālaya (阿黎耶 [a li ye]) is the true, constant, pure consciousness. The Mahayanasamgraha-sutra (攝大乘論 [she da cheng lun]) says: 'It is the consciousness of indeterminate ignorance and latent defilements (無記無明隨眠之識 [wu ji wu ming sui mian zhi shi]), also called the undifferentiated consciousness (無沒識 [wu mei shi]); only the ninth consciousness is called the pure consciousness (淨識 [jing shi]).' They argued back and forth, etc." It can be seen that between the Chen and Sui dynasties, the Dilun School (地論師 [de lun shi]) and the Shelun School (攝論師 [she lun shi]) had mutual disputes regarding the true and false nature of ālaya (阿梨耶 [a li ye]). Based on this, it can be understood that the nine consciousnesses were established by the Shelun School (攝論家 [she lun jia]) of Paramartha's (真諦 [zhen di]) lineage. Xuanzang's (玄奘 [xuan zang]) disciples, following texts like the Yogacarabhumi-sastra (瑜伽 [yu jia]), established only eight consciousnesses. They stated that amala-vijñāna (阿摩羅識 [a mo luo shi]) or immaculate consciousness (無垢識 [wu gou shi]) is combined with the consciousness-nature of the eighth ālaya (阿賴耶 [a lai ye]), or that it is named by taking the pure part of the eighth, and that there are not nine distinct consciousness entities. Furthermore, they refuted Paramartha's (真諦 [zhen di]) view that ādāya (阿陀耶 [a tuo ye]) is the seventh (the Dharmalakṣaṇa School (法相宗 [fa xiang zong]) considers ādāya as an alternative name for ālaya), considering it solely as the affliction obscuration (煩惱障 [fan nao zhang]). They also criticized the idea that ālaya gives rise to attachment to dharmas (法執 [fa zhi]) and cognizes the eighteen realms. What the tenth chapter of the Treatise on the Ten Abiding Minds (十住心論 [shi zhu xin lun]) calls "teaching the pratyekabuddha mind by others, only showing eight minds, and the ultimate absence of a single path, but knowing nine consciousnesses." Although texts like the upper part of the fifth scroll of the Profound Meaning of the Lotus Sutra (法華玄義 [fa hua xuan yi]) state that amala (菴摩羅 [an mo luo]) is the ninth consciousness, discussing it as tathatā (真如 [zhen ru]) after the path, schools like Tiantai (天台 [tian tai]) certainly do not belong to the nine consciousnesses lineage. Also found in the fifth scroll of the Profound Commentary on the Vimalakirti Sutra (維摩經玄疏 [wei mo jing xuan shu]), the first scroll of the Commentary on the Vijnaptimatrata-siddhi-sastra (成唯識論述記 [cheng wei shi lun shu ji]), the first chapter of the Forest of Meanings in the Dharma Garden (法苑義林章 [fa yuan yi lin zhang]), etc.
(2) Different types within ālaya-vijñāna (阿梨耶識 [a li ye shi]). The Manifest Consciousness Treatise (顯識論 [xian shi lun]) states: "There are nine types of manifest consciousness (顯識 [xian shi]): (1) body consciousness (身識 [shen shi]), (2) object consciousness (塵識 [chen shi]), (3) function consciousness (用識 [yong shi]), (4) world consciousness (世識 [shi shi]), (5) instrument consciousness (器識 [qi shi]), (6) number consciousness (數識 [shu shi]), (7) four kinds of speech consciousness (四種言說識 [si zhong yan shuo shi]), (8) self-other difference consciousness (自他異識 [zi ta yi shi]), (9) good-evil samsara consciousness (善惡生死識 [shan e sheng si shi])." This is it. Indeed, manifest consciousness (顯識 [xian shi]) is the fundamental consciousness (本識 [ben shi]), referring to ālaya (阿梨耶 [a li ye]). Among them, body consciousness (身識 [shen shi]) is the consciousness that transforms into a body resembling the five faculties like eyes; object consciousness (塵識 [chen shi]) is the consciousness that transforms into the six objects like form, called the consciousness of proper reception (應受識 [ying shou shi]). Function consciousness (用識 [yong shi]) is the consciousness that transforms into the six consciousnesses like eye-consciousness, called the consciousness of correct reception (正受識 [zheng shou shi]). World consciousness (世識 [shi shi]) transforms into the three times like past; also, the uninterrupted continuity of birth and death is called 'world.' Instrument consciousness (器識 [qi shi]) is the consciousness that transforms into external instruments like the four great elements and five objects, the world, and the ten directions and three times, etc.; it is also called place consciousness (處識 [chu shi]). Number consciousness (數識 [shu shi]) is for calculation and measurement. Four kinds of speech consciousness (四種言說識 [si zhong yan shuo shi]) are the four of seeing, hearing, feeling, and knowing. Self-other difference consciousness (自他異識 [zi ta yi shi]) is for the bodies of the six realms. Good-evil samsara consciousness (善惡生死識 [shan e sheng si shi]) means that all birth and death are inseparable from the good and evil of the four human and heavenly realms; it is the consciousness that transforms into these matters. Also found in the fourth scroll of the Zongjinglu (宗鏡錄 [zong jing lu]), the latter part of Ren Tian Yan Mu Yi Shuo (人天眼目臆說 [ren tian yan mu yi shuo]), etc.
九識—【名數】是性宗所立。於八識之外，證有無為之真如識。初無著菩薩造攝大乘論，至支那而二譯不同。梁朝真諦，乃立九識。前六識如常，第七識名阿陀那識，第八識名阿梨耶識，第九名菴摩羅 Amala 識。譯曰無垢識或清淨識，即真如也，真心也，楞伽經之真識也，是華天性宗九識家之立義也。然唐玄奘譯攝論惟立八識，以九識為第八識之異名。謂第八識有染淨二分，取其染分之有為有漏，名為阿賴耶識，取淨分之無為無漏（即四智）名為菴摩羅識。故唯識論，亦於阿賴耶識之異名有無垢識之稱，而不別立為九識。是畢竟不許真如識，相宗之立義也。
【名數】識有九種之意：（一）一眼識，二耳識，三鼻識，四舌識，五身識，六意識，七阿阤那識，八阿賴耶識，九阿摩羅識。蓋經中雖無列九識之明文，而語則非無。金剛三昧經入實際品曰：「如彼心地，八識海澄，九識流淨，風不能動，波浪不起。」又入楞伽經第九曰：「八九種種識，如水中諸波。」大乘密嚴經卷中曰：「心有八種，或復九種。」是也。
說阿摩羅識者，大佛頂首楞嚴經第四曰：「如果位中，菩提、涅槃、真如、佛性、菴摩羅識、空如來藏、大圓鏡智，是七種名，稱謂離別，清淨圓滿，體性堅凝，如金剛王常住不壞。」此外見金剛三昧經，密嚴經，轉識論等。其如前所舉，以阿摩羅識為第九，總立之為九識者，似至真諦三藏，始見其說。
圓測之解深密經疏第三曰：「真諦三藏依決定藏論，立九識義，九識品如說。言九識者，眼等六識，大同識論。第七阿陀那，此云執持，執持第八為我我所。唯煩惱障而無法執，定不成佛。第八阿梨耶識，自有三種：一者解性梨耶，成佛之義。二者果報梨耶，緣十八界。故中邊分別偈云：塵根我及識，本識生似彼。依彼論等說，第八識，緣十八界。三者染污阿梨耶，緣真如境，起四種謗。即是法執，而非人執。依安慧宗，作如是說。第九阿摩羅識，此云無垢識，真如為體。於一真如，有其二義：一者所緣之境，名為真如及實際等。二者能緣之義，名無垢識，亦名本覺。具如九識章，引決定藏論九識品中說。」據此可知真諦唯以阿阤那為煩惱障我執，又阿梨耶有解性（即覺）與染污法執（即不覺）之義。
大乘義章第三末曰：「亦得說九，故楞伽經總品中云：八九種識，如水中波。其狀如何？分別有二：一者真實分別，以說九種。妄中分七，謂六事識及妄識。真中分二，謂阿摩羅及阿梨耶。義如上辯。以此通前，故合有九。二者真妄離合，以說九種。獨真為一，所謂本淨阿摩羅識。真妄和合，共為八種。義如上辯。共本識與阿阤那識及起六識，通前為九。」其中前真妄分別之義，約於阿梨耶不失真而攝之於真，後真妄離合之義，為阿梨耶等真妄和合故，以之對於阿摩羅之唯真離妄而分別者也。
金光明經玄義卷上曰：「菴摩羅識，是第九不動識。若分別之，即是佛識。阿梨耶識，即是第八無沒識，猶有隨眠煩惱與無明合，別而分之，是菩薩識。大論云：在菩薩心，名為般若，即其義也。阿陀那識，是第七分別識。訶惡生死，欣羨涅槃。別而分之，是二乘識。」法華玄義第五下曰：「若地人明，阿黎耶是真常淨識。攝大乘論云：是無記無明隨眠之識，亦名無沒識，九識乃名淨識，互諍云云。」可見陳隋之間，地論師與攝論師，關於阿梨耶之真妄，互有所諍難。
據此可知九識為真諦一派之攝論家所立。玄奘門下，依瑜伽等，唯建立八識，說阿摩羅無垢識，兼第八阿賴耶之識性，或謂為取第八之淨分而名之者，非識體有九也。且破真諦以阿陀耶為第七（法相宗謂阿陀耶為阿賴耶之異名），唯以為煩惱障，又彈斥阿賴耶起法執，並緣十八界之說。彼十住心論第十所謂「他緣覺心而教，但示八心，一道極無，但知九識。」雖由法華玄義第五上等，謂菴摩羅為第九識，以之為道後之真如而論。然天台等必非屬於九識家也。又出於維摩經玄疏五，成唯識論述記一，法苑義林章一等。
（二）阿梨耶識中之種別。顯識論曰：「顯識者有九種：一身識、二塵識、三用識、四世識、五器識、六數識、七四種言說識、八自他異識、九善惡生死識。」是也。蓋顯識即本識，指阿梨耶。其中身識為轉作眼等五根相似之身之識，塵識為轉作色等六塵之識，名為應受識。用識為轉作眼識等六識之識，名為正受識。世識轉作過去等三世，又生死相續不絕名為世。器識為轉作外四大五塵等器，世間及十方三世等之識，亦名處識。數識為算計量度。四種言說識為見聞覺知之四種。自他異識為六趣身。善惡生死識為一切生死不離人天四趣善惡之意，即轉作此等事之識也。又出宗鏡錄四，人天眼目臆說下等。
[míng shù] shì xìng zōng suǒ lì. yú bā shí zhī wài, zhèng yǒu wú wèi zhī zhēn rú shí. chū wú zhe pú sà zào shè dà chéng lùn, zhì zhī nà ér èr yì bù tóng. liáng cháo zhēn dì, nǎi lì jiǔ shí. qián liù shí rú cháng, dì qī shí míng ā tuó nà shí, dì bā shí míng ā lí yé shí, dì jiǔ míng ān mó luó Amala shí. yì yuē wú gòu shí huò qīng jìng shí, jí zhēn rú yě, zhēn xīn yě, léng jiā jīng zhī zhēn shí yě, shì huá tiān xìng zōng jiǔ shí jiā zhī lì yì yě. rán táng xuán zàng yì shè lùn wéi lì bā shí, yǐ jiǔ shí wèi dì bā shí zhī yì míng. wèi dì bā shí yǒu rǎn jìng èr fēn, qǔ qí rǎn fēn zhī yǒu wèi yǒu lòu, míng wèi ā lài yé shí, qǔ jìng fēn zhī wú wèi wú lòu (jí sì zhì) míng wèi ān mó luó shí. gù wéi shí lùn, yì yú ā lài yé shí zhī yì míng yǒu wú gòu shí zhī chēng, ér bù bié lì wèi jiǔ shí. shì bì jìng bù xǔ zhēn rú shí, xiāng zōng zhī lì yì yě.
[míng shù] shí yǒu jiǔ zhǒng zhī yì: (yī) yī yǎn shí, èr ěr shí, sān bí shí, sì shé shí, wǔ shēn shí, liù yì shí, qī ā zhì nà shí, bā ā lài yé shí, jiǔ ā mó luó shí. gài jīng zhōng suī wú liè jiǔ shí zhī míng wén, ér yǔ zé fēi wú. jīn gāng sān mèi jīng rù shí jì pǐn yuē: “rú bǐ xīn de, bā shí hǎi chéng, jiǔ shí liú jìng, fēng bù néng dòng, bō làng bù qǐ.” yòu rù léng jiā jīng dì jiǔ yuē: “bā jiǔ zhǒng zhǒng shí, rú shuǐ zhōng zhū bō.” dà chéng mì yán jīng juǎn zhōng yuē: “xīn yǒu bā zhǒng, huò fù jiǔ zhǒng.” shì yě.
shuō ā mó luó shí zhě, dà fú dǐng shǒu léng yán jīng dì sì yuē: “rú guǒ wèi zhōng, pú tí,, niè pán,, zhēn rú,, fú xìng,, ān mó luó shí,, kōng rú lái cáng,, dà yuán jìng zhì, shì qī zhǒng míng, chēng wèi lí bié, qīng jìng yuán mǎn, tǐ xìng jiān níng, rú jīn gāng wáng cháng zhù bù huài.” cǐ wài jiàn jīn gāng sān mèi jīng, mì yán jīng, zhuǎn shí lùn děng. qí rú qián suǒ jǔ, yǐ ā mó luó shí wèi dì jiǔ, zǒng lì zhī wèi jiǔ shí zhě, shì zhì zhēn dì sān cáng, shǐ jiàn qí shuō.
yuán cè zhī jiě shēn mì jīng shū dì sān yuē: “zhēn dì sān cáng yī jué dìng cáng lùn, lì jiǔ shí yì, jiǔ shí pǐn rú shuō. yán jiǔ shí zhě, yǎn děng liù shí, dà tóng shí lùn. dì qī ā tuó nà, cǐ yún zhí chí, zhí chí dì bā wèi wǒ wǒ suǒ. wéi fán nǎo zhàng ér wú fǎ zhí, dìng bù chéng fú. dì bā ā lí yé shí, zì yǒu sān zhǒng: yī zhě jiě xìng lí yé, chéng fú zhī yì. èr zhě guǒ bào lí yé, yuán shí bā jiè. gù zhōng biān fēn bié jì yún: chén gēn wǒ jí shí, běn shí shēng shì bǐ. yī bǐ lùn děng shuō, dì bā shí, yuán shí bā jiè. sān zhě rǎn wū ā lí yé, yuán zhēn rú jìng, qǐ sì zhǒng bàng. jí shì fǎ zhí, ér fēi rén zhí. yī ān huì zōng, zuò rú shì shuō. dì jiǔ ā mó luó shí, cǐ yún wú gòu shí, zhēn rú wèi tǐ. yú yī zhēn rú, yǒu qí èr yì: yī zhě suǒ yuán zhī jìng, míng wèi zhēn rú jí shí jì děng. èr zhě néng yuán zhī yì, míng wú gòu shí, yì míng běn jué. jù rú jiǔ shí zhāng, yǐn jué dìng cáng lùn jiǔ shí pǐn zhōng shuō.” jù cǐ kě zhī zhēn dì wéi yǐ ā zhì nà wèi fán nǎo zhàng wǒ zhí, yòu ā lí yé yǒu jiě xìng (jí jué) yǔ rǎn wū fǎ zhí (jí bù jué) zhī yì.
dà chéng yì zhāng dì sān mò yuē: “yì dé shuō jiǔ, gù léng jiā jīng zǒng pǐn zhōng yún: bā jiǔ zhǒng shí, rú shuǐ zhōng bō. qí zhuàng rú hé？ fēn bié yǒu èr: yī zhě zhēn shí fēn bié, yǐ shuō jiǔ zhǒng. wàng zhōng fēn qī, wèi liù shì shí jí wàng shí. zhēn zhōng fēn èr, wèi ā mó luó jí ā lí yé. yì rú shàng biàn. yǐ cǐ tōng qián, gù hé yǒu jiǔ. èr zhě zhēn wàng lí hé, yǐ shuō jiǔ zhǒng. dú zhēn wèi yī, suǒ wèi běn jìng ā mó luó shí. zhēn wàng hé hé, gòng wèi bā zhǒng. yì rú shàng biàn. gòng běn shí yǔ ā zhì nà shí jí qǐ liù shí, tōng qián wèi jiǔ.” qí zhōng qián zhēn wàng fēn bié zhī yì, yuē yú ā lí yé bù shī zhēn ér shè zhī yú zhēn, hòu zhēn wàng lí hé zhī yì, wèi ā lí yé děng zhēn wàng hé hé gù, yǐ zhī duì yú ā mó luó zhī wéi zhēn lí wàng ér fēn bié zhě yě.
jīn guāng míng jīng xuán yì juǎn shàng yuē: “ān mó luó shí, shì dì jiǔ bù dòng shí. ruò fēn bié zhī, jí shì fú shí. ā lí yé shí, jí shì dì bā wú méi shí, yóu yǒu suí mián fán nǎo yǔ wú míng hé, bié ér fēn zhī, shì pú sà shí. dà lùn yún: zài pú sà xīn, míng wèi bān ruò, jí qí yì yě. ā tuó nà shí, shì dì qī fēn bié shí. hē è shēng sǐ, xīn xiàn niè pán. bié ér fēn zhī, shì èr chéng shí.” fǎ huá xuán yì dì wǔ xià yuē: “ruò de rén míng, ā lí yé shì zhēn cháng jìng shí. shè dà chéng lùn yún: shì wú jì wú míng suí mián zhī shí, yì míng wú méi shí, jiǔ shí nǎi míng jìng shí, hù zhèng yún yún.” kě jiàn chén suí zhī jiān, de lùn shī yǔ shè lùn shī, guān yú ā lí yé zhī zhēn wàng, hù yǒu suǒ zhèng nán.
jù cǐ kě zhī jiǔ shí wèi zhēn dì yī pài zhī shè lùn jiā suǒ lì. xuán zàng mén xià, yī yú jiā děng, wéi jiàn lì bā shí, shuō ā mó luó wú gòu shí, jiān dì bā ā lài yé zhī shí xìng, huò wèi wèi qǔ dì bā zhī jìng fēn ér míng zhī zhě, fēi shí tǐ yǒu jiǔ yě. qiě pò zhēn dì yǐ ā tuó yé wèi dì qī (fǎ xiāng zōng wèi ā tuó yé wèi ā lài yé zhī yì míng), wéi yǐ wèi fán nǎo zhàng, yòu dàn chì ā lài yé qǐ fǎ zhí, bìng yuán shí bā jiè zhī shuō. bǐ shí zhù xīn lùn dì shí suǒ wèi “tā yuán jué xīn ér jiào, dàn shì bā xīn, yī dào jí wú, dàn zhī jiǔ shí.” suī yóu fǎ huá xuán yì dì wǔ shàng děng, wèi ān mó luó wèi dì jiǔ shí, yǐ zhī wèi dào hòu zhī zhēn rú ér lùn. rán tiān tái děng bì fēi shǔ yú jiǔ shí jiā yě. yòu chū yú wéi mó jīng xuán shū wǔ, chéng wéi shí lùn shù jì yī, fǎ yuàn yì lín zhāng yī děng.
(èr) ā lí yé shí zhōng zhī zhǒng bié. xiǎn shí lùn yuē: “xiǎn shí zhě yǒu jiǔ zhǒng: yī shēn shí,, èr chén shí,, sān yòng shí,, sì shì shí,, wǔ qì shí,, liù shù shí,, qī sì zhǒng yán shuō shí,, bā zì tā yì shí,, jiǔ shàn è shēng sǐ shí.” shì yě. gài xiǎn shí jí běn shí, zhǐ ā lí yé. qí zhōng shēn shí wèi zhuǎn zuò yǎn děng wǔ gēn xiāng shì zhī shēn zhī shí, chén shí wèi zhuǎn zuò sè děng liù chén zhī shí, míng wèi yīng shòu shí. yòng shí wèi zhuǎn zuò yǎn shí děng liù shí zhī shí, míng wèi zhèng shòu shí. shì shí zhuǎn zuò guò qù děng sān shì, yòu shēng sǐ xiāng xù bù jué míng wèi shì. qì shí wèi zhuǎn zuò wài sì dà wǔ chén děng qì, shì jiān jí shí fāng sān shì děng zhī shí, yì míng chù shí. shù shí wèi suàn jì liàng dù. sì zhǒng yán shuō shí wèi jiàn wén jué zhī zhī sì zhǒng. zì tā yì shí wèi liù qù shēn. shàn è shēng sǐ shí wèi yī qiè shēng sǐ bù lí rén tiān sì qù shàn è zhī yì, jí zhuǎn zuò cǐ děng shì zhī shí yě. yòu chū zōng jìng lù sì, rén tiān yǎn mù yì shuō xià děng.
[ming shu] shi xing zong suo li. yu ba shi zhi wai, zheng you wu wei zhi zhen ru shi. chu wu zhe pu sa zao she da cheng lun, zhi zhi na er er yi bu tong. liang chao zhen di, nai li jiu shi. qian liu shi ru chang, di qi shi ming a tuo na shi, di ba shi ming a li ye shi, di jiu ming an mo luo Amala shi. yi yue wu gou shi huo qing jing shi, ji zhen ru ye, zhen xin ye, leng jia jing zhi zhen shi ye, shi hua tian xing zong jiu shi jia zhi li yi ye. ran tang xuan zang yi she lun wei li ba shi, yi jiu shi wei di ba shi zhi yi ming. wei di ba shi you ran jing er fen, qu qi ran fen zhi you wei you lou, ming wei a lai ye shi, qu jing fen zhi wu wei wu lou (ji si zhi) ming wei an mo luo shi. gu wei shi lun, yi yu a lai ye shi zhi yi ming you wu gou shi zhi cheng, er bu bie li wei jiu shi. shi bi jing bu xu zhen ru shi, xiang zong zhi li yi ye.
[ming shu] shi you jiu zhong zhi yi: (yi) yi yan shi, er er shi, san bi shi, si she shi, wu shen shi, liu yi shi, qi a zhi na shi, ba a lai ye shi, jiu a mo luo shi. gai jing zhong sui wu lie jiu shi zhi ming wen, er yu ze fei wu. jin gang san mei jing ru shi ji pin yue: "ru bi xin de, ba shi hai cheng, jiu shi liu jing, feng bu neng dong, bo lang bu qi." you ru leng jia jing di jiu yue: "ba jiu zhong zhong shi, ru shui zhong zhu bo." da cheng mi yan jing juan zhong yue: "xin you ba zhong, huo fu jiu zhong." shi ye.
shuo a mo luo shi zhe, da fu ding shou leng yan jing di si yue: "ru guo wei zhong, pu ti,, nie pan,, zhen ru,, fu xing,, an mo luo shi,, kong ru lai cang,, da yuan jing zhi, shi qi zhong ming, cheng wei li bie, qing jing yuan man, ti xing jian ning, ru jin gang wang chang zhu bu huai." ci wai jian jin gang san mei jing, mi yan jing, zhuan shi lun deng. qi ru qian suo ju, yi a mo luo shi wei di jiu, zong li zhi wei jiu shi zhe, shi zhi zhen di san cang, shi jian qi shuo.
yuan ce zhi jie shen mi jing shu di san yue: "zhen di san cang yi jue ding cang lun, li jiu shi yi, jiu shi pin ru shuo. yan jiu shi zhe, yan deng liu shi, da tong shi lun. di qi a tuo na, ci yun zhi chi, zhi chi di ba wei wo wo suo. wei fan nao zhang er wu fa zhi, ding bu cheng fu. di ba a li ye shi, zi you san zhong: yi zhe jie xing li ye, cheng fu zhi yi. er zhe guo bao li ye, yuan shi ba jie. gu zhong bian fen bie ji yun: chen gen wo ji shi, ben shi sheng shi bi. yi bi lun deng shuo, di ba shi, yuan shi ba jie. san zhe ran wu a li ye, yuan zhen ru jing, qi si zhong bang. ji shi fa zhi, er fei ren zhi. yi an hui zong, zuo ru shi shuo. di jiu a mo luo shi, ci yun wu gou shi, zhen ru wei ti. yu yi zhen ru, you qi er yi: yi zhe suo yuan zhi jing, ming wei zhen ru ji shi ji deng. er zhe neng yuan zhi yi, ming wu gou shi, yi ming ben jue. ju ru jiu shi zhang, yin jue ding cang lun jiu shi pin zhong shuo." ju ci ke zhi zhen di wei yi a zhi na wei fan nao zhang wo zhi, you a li ye you jie xing (ji jue) yu ran wu fa zhi (ji bu jue) zhi yi.
da cheng yi zhang di san mo yue: "yi de shuo jiu, gu leng jia jing zong pin zhong yun: ba jiu zhong shi, ru shui zhong bo. qi zhuang ru he? fen bie you er: yi zhe zhen shi fen bie, yi shuo jiu zhong. wang zhong fen qi, wei liu shi shi ji wang shi. zhen zhong fen er, wei a mo luo ji a li ye. yi ru shang bian. yi ci tong qian, gu he you jiu. er zhe zhen wang li he, yi shuo jiu zhong. du zhen wei yi, suo wei ben jing a mo luo shi. zhen wang he he, gong wei ba zhong. yi ru shang bian. gong ben shi yu a zhi na shi ji qi liu shi, tong qian wei jiu." qi zhong qian zhen wang fen bie zhi yi, yue yu a li ye bu shi zhen er she zhi yu zhen, hou zhen wang li he zhi yi, wei a li ye deng zhen wang he he gu, yi zhi dui yu a mo luo zhi wei zhen li wang er fen bie zhe ye.
jin guang ming jing xuan yi juan shang yue: "an mo luo shi, shi di jiu bu dong shi. ruo fen bie zhi, ji shi fu shi. a li ye shi, ji shi di ba wu mei shi, you you sui mian fan nao yu wu ming he, bie er fen zhi, shi pu sa shi. da lun yun: zai pu sa xin, ming wei ban ruo, ji qi yi ye. a tuo na shi, shi di qi fen bie shi. he e sheng si, xin xian nie pan. bie er fen zhi, shi er cheng shi." fa hua xuan yi di wu xia yue: "ruo de ren ming, a li ye shi zhen chang jing shi. she da cheng lun yun: shi wu ji wu ming sui mian zhi shi, yi ming wu mei shi, jiu shi nai ming jing shi, hu zheng yun yun." ke jian chen sui zhi jian, de lun shi yu she lun shi, guan yu a li ye zhi zhen wang, hu you suo zheng nan.
ju ci ke zhi jiu shi wei zhen di yi pai zhi she lun jia suo li. xuan zang men xia, yi yu jia deng, wei jian li ba shi, shuo a mo luo wu gou shi, jian di ba a lai ye zhi shi xing, huo wei wei qu di ba zhi jing fen er ming zhi zhe, fei shi ti you jiu ye. qie po zhen di yi a tuo ye wei di qi (fa xiang zong wei a tuo ye wei a lai ye zhi yi ming), wei yi wei fan nao zhang, you dan chi a lai ye qi fa zhi, bing yuan shi ba jie zhi shuo. bi shi zhu xin lun di shi suo wei "ta yuan jue xin er jiao, dan shi ba xin, yi dao ji wu, dan zhi jiu shi." sui you fa hua xuan yi di wu shang deng, wei an mo luo wei di jiu shi, yi zhi wei dao hou zhi zhen ru er lun. ran tian tai deng bi fei shu yu jiu shi jia ye. you chu yu wei mo jing xuan shu wu, cheng wei shi lun shu ji yi, fa yuan yi lin zhang yi deng.
(er) a li ye shi zhong zhi zhong bie. xian shi lun yue: "xian shi zhe you jiu zhong: yi shen shi,, er chen shi,, san yong shi,, si shi shi,, wu qi shi,, liu shu shi,, qi si zhong yan shuo shi,, ba zi ta yi shi,, jiu shan e sheng si shi." shi ye. gai xian shi ji ben shi, zhi a li ye. qi zhong shen shi wei zhuan zuo yan deng wu gen xiang shi zhi shen zhi shi, chen shi wei zhuan zuo se deng liu chen zhi shi, ming wei ying shou shi. yong shi wei zhuan zuo yan shi deng liu shi zhi shi, ming wei zheng shou shi. shi shi zhuan zuo guo qu deng san shi, you sheng si xiang xu bu jue ming wei shi. qi shi wei zhuan zuo wai si da wu chen deng qi, shi jian ji shi fang san shi deng zhi shi, yi ming chu shi. shu shi wei suan ji liang du. si zhong yan shuo shi wei jian wen jue zhi zhi si zhong. zi ta yi shi wei liu qu shen. shan e sheng si shi wei yi qie sheng si bu li ren tian si qu shan e zhi yi, ji zhuan zuo ci deng shi zhi shi ye. you chu zong jing lu si, ren tian yan mu yi shuo xia deng.
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
救世 [jiu shi]—Savior — [Term] Also referred to as World-Honored Savior (尊 [zun]), Savior (者 [zhe]), Savior of Great Compassion (大悲者 [da bei zhe]), etc. A general appellation for Buddhas and Bodhisattvas (佛菩薩 [fu pu sa]). The Lotus Sutra (法華經 [fa hua jing]), Chapter on the Parable of the Transformed City (化城喻品 [hua cheng yu pin]), states: "Excellent it is to see all Buddhas, the holy World-Honored Saviors, who are able to deliver all sentient beings from the prison of the three realms (三界獄 [san jie yu])." The Awakening of Faith in Mahayana (起信論 [qi xin lun]) states: "The Omniscient One with Supreme Karma (最勝業徧知 [zui sheng ye bian zhi]), unimpeded and free in form (色無礙自在 [se wu ai zi zai]), the Savior of Great Compassion." These all refer to the Buddha. The Lotus Sutra (法華經 [fa hua jing]), Universal Gate Chapter (普門品 [pu men pin]), states: "When sentient beings are in distress, and boundless suffering afflicts their bodies, Guanyin's wondrous power of wisdom can save the world from suffering." This specifically refers to Guanyin Bodhisattva (觀音菩薩 [guan yin pu sa]). This Bodhisattva has a deep connection with this land/world (此土 [ci tu]) and is the most widely worshipped; therefore, the title of Savior is uniquely attributed to Guanyin.
救世—【術語】又作救世尊、救世者、救世大悲者等。佛菩薩之通稱。法華經化城喻品曰：「善哉見諸佛，救世之聖尊，能於三界獄，勉出諸眾生。」起信論曰：「最勝業徧知，色無礙自在，救世大悲者。」此等皆以名佛者。法華經普門品曰：「眾生被困厄，無量苦逼身，觀音妙智力，能救世間苦。」此特以名觀音菩薩者。此菩薩與此土緣深，信仰最多，故救世之稱號，獨為觀音所特有。
[shù yǔ] yòu zuò jiù shì zūn,, jiù shì zhě,, jiù shì dà bēi zhě děng. fú pú sà zhī tōng chēng. fǎ huá jīng huà chéng yù pǐn yuē: “shàn zāi jiàn zhū fú, jiù shì zhī shèng zūn, néng yú sān jiè yù, miǎn chū zhū zhòng shēng.” qǐ xìn lùn yuē: “zuì shèng yè biàn zhī, sè wú ài zì zài, jiù shì dà bēi zhě.” cǐ děng jiē yǐ míng fú zhě. fǎ huá jīng pǔ mén pǐn yuē: “zhòng shēng bèi kùn è, wú liàng kǔ bī shēn, guān yīn miào zhì lì, néng jiù shì jiān kǔ.” cǐ tè yǐ míng guān yīn pú sà zhě. cǐ pú sà yǔ cǐ tǔ yuán shēn, xìn yǎng zuì duō, gù jiù shì zhī chēng hào, dú wèi guān yīn suǒ tè yǒu.
[shu yu] you zuo jiu shi zun,, jiu shi zhe,, jiu shi da bei zhe deng. fu pu sa zhi tong cheng. fa hua jing hua cheng yu pin yue: "shan zai jian zhu fu, jiu shi zhi sheng zun, neng yu san jie yu, mian chu zhu zhong sheng." qi xin lun yue: "zui sheng ye bian zhi, se wu ai zi zai, jiu shi da bei zhe." ci deng jie yi ming fu zhe. fa hua jing pu men pin yue: "zhong sheng bei kun e, wu liang ku bi shen, guan yin miao zhi li, neng jiu shi jian ku." ci te yi ming guan yin pu sa zhe. ci pu sa yu ci tu yuan shen, xin yang zui duo, gu jiu shi zhi cheng hao, du wei guan yin suo te you.
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
九世 [jiu shi]— (jiǔ shì) — [Numerical term] The three ages of past, present, and future, with each of these 三世 [san shi] (sān shì) containing its own past, present, and future, thus combining to form nine ages.
九世—【名數】過現未三世，各具三世，合成九世。
[míng shù] guò xiàn wèi sān shì, gè jù sān shì, hé chéng jiǔ shì.
[ming shu] guo xian wei san shi, ge ju san shi, he cheng jiu shi.
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
究施 [jiu shi]—(Jiū Shī) — A 【地名 [de ming]】(place name), specifically a 城名 [cheng ming] (city name). See the 拘尸那條 [ju shi na tiao] (Kushinagar entry). (拘尸那 [ju shi na] Kushinagar)
究施—【地名】城名。見拘尸那條。(拘尸那)
[de míng] chéng míng. jiàn jū shī nà tiáo.(jū shī nà)
[de ming] cheng ming. jian ju shi na tiao.(ju shi na)
1) 九十 ts = jiǔ shí p refers to [number] “ninety; navati”; Domain: Buddhism 佛教 [fu jiao]; Notes: Sanskrit equivalent: navati, Tibetan: dgu bcu (Mahāvyutpatti 'navatiḥ'; MW 'navati').
2) 救世 ts = jiù shì p refers to [phrase] “to save the world”; Domain: Buddhism 佛教 [fu jiao]; Notes: Sanskrit equivalent: lokanātha; for example, in the 妙法蓮華經 [miao fa lian hua jing] “Lotus Sutra” (BCSD '救世 [jiu shi]', p. 573; Braarvig 2020, ch. 7; FGDB '救世 [jiu shi]'; Hurvitz 2009, p. 142; Kern 1884, ch. 7; T 262, Scroll 3, 9.0024b20) ..
3) 九識 t = 九识 s = jiǔ shí p refers to [phrase] “nine kinds of cognition”; Domain: Buddhism 佛教 [fu jiao]; Notes: Namely: sight, hearing, smell, taste, touch, mind, mānas, ālāya, and amala (FGDB '九識義 [jiu shi yi]'; SH '九識 [jiu shi]', p. 19) ..
4) 九世 ts = jiǔ shì p refers to [phrase] “nine worlds”; Domain: Buddhism 佛教 [fu jiao]; Notes: For the past, present, and future, each has its own past, present, and future; thus nine worlds (SH '九世 [jiu shi]', p. 15) ..
Chinese Buddhism (漢傳佛教, hanchuan fojiao) is the form of Buddhism that developed in China, blending Mahayana teachings with Daoist and Confucian thought. Its texts are mainly in Classical Chinese, based on translations from Sanskrit. Major schools include Chan (Zen), Pure Land, Tiantai, and Huayan. Chinese Buddhism has greatly influenced East Asian religion and culture.
Languages of India and abroad
Chinese-English dictionary
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
舊時 [jiù shí] [jiu shi]—
Formerly; in the past; once upon a time. From Book of the Later Han (《後漢書 [hou han shu]》), Volume 42, Biographies of the Ten Princes of Guangwu (《光武十王傳 [guang wu shi wang chuan]》), Biography of Prince Xian of Dongping, Cang (《東平憲王蒼傳 [dong ping xian wang cang chuan]》): "He then examined Empress Dowager Yin's (陰太后 [yin tai hou]) former utensils and clothes, and was moved to sadness (愴然動容 [chuang ran dong rong])." From Liu Yuxi's (劉禹錫 [liu yu xi]) Tang (唐 [tang]) Dynasty poem "Wuyi Lane" (〈烏衣巷 [wu yi xiang]〉): "The swallows that once nested before the halls of the Wang (王 [wang]) and Xie (謝 [xie]) families now fly into the homes of common people (尋常百姓家 [xun chang bai xing jia])." Also written as 舊日 [jiu ri] (jiùrì).
舊時：從前。《後漢書．卷四二．光武十王傳．東平憲王蒼傳》：「乃閱陰太后舊時器服，愴然動容。」唐．劉禹錫〈烏衣巷〉詩：「舊時王謝堂前燕，飛入尋常百姓家。」也作「舊日」。
jiù shí: cóng qián. < hòu hàn shū． juǎn sì èr． guāng wǔ shí wáng chuán． dōng píng xiàn wáng cāng chuán>: “nǎi yuè yīn tài hòu jiù shí qì fú, chuàng rán dòng róng.” táng． liú yǔ xī 〈wū yī xiàng〉 shī: “jiù shí wáng xiè táng qián yàn, fēi rù xún cháng bǎi xìng jiā.” yě zuò “jiù rì” .
jiu shi: cong qian. < hou han shu. juan si er. guang wu shi wang chuan. dong ping xian wang cang chuan>: "nai yue yin tai hou jiu shi qi fu, chuang ran dong rong." tang. liu yu xi
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
就使 [jiù shǐ] [jiu shi]—
Even if, even though.
In the commentary by Zhao Qi (趙岐 [zhao qi]) of the Han Dynasty (漢 [han]) on the sentence from Mencius (孟子 [meng zi]), "In one battle, he defeated Qi (齊 [qi]) and consequently possessed Nanyang (南陽 [nan yang]), yet it was still impermissible," it states: "Even if Shenzi (慎子 [shen zi]) could fight one battle for Lu (魯 [lu]) and take the land of Nanyang (南陽 [nan yang]) from Qi (齊 [qi]), it would still be impermissible." In "On Burials" (葬論 [zang lun]) by Sima Guang (司馬光 [si ma guang]) of the Song Dynasty (宋 [song]), it states: "Even if all were as the words of the burial masters (葬師 [zang shi]), how could those who are sons, precisely at the time of deep grief and destitution, bear not to attend to the exposure of their parents' bodies, and instead wish to seek benefits for themselves?"
就使：縱使、就算是。《孟子．告子下》「一戰勝齊，遂有南陽，然且不可」句下漢．趙岐．注：「就使慎子能為魯一戰，取齊南陽之地，且猶不可。」宋．司馬光〈葬論〉：「就使皆如葬師之言，為人子者方當哀窮之際，何忍不顧其親之暴露，乃欲自營福利耶？」
jiù shǐ: zòng shǐ,, jiù suàn shì. < mèng zi． gào zi xià> “yī zhàn shèng qí, suì yǒu nán yáng, rán qiě bù kě” jù xià hàn． zhào qí． zhù: “jiù shǐ shèn zi néng wèi lǔ yī zhàn, qǔ qí nán yáng zhī de, qiě yóu bù kě.” sòng． sī mǎ guāng 〈zàng lùn〉: “jiù shǐ jiē rú zàng shī zhī yán, wèi rén zi zhě fāng dāng āi qióng zhī jì, hé rěn bù gù qí qīn zhī bào lù, nǎi yù zì yíng fú lì yé?”
jiu shi: zong shi,, jiu suan shi. < meng zi. gao zi xia> "yi zhan sheng qi, sui you nan yang, ran qie bu ke" ju xia han. zhao qi. zhu: "jiu shi shen zi neng wei lu yi zhan, qu qi nan yang zhi de, qie you bu ke." song. si ma guang
1) 九十 ts = jiǔ shí p refers to “ninety”.
2) 就是 ts = jiù shì p refers to “exactly; precisely/only; simply; just/(used correlatively with 也 [ye3]) even; even if”..
3) 救世 ts = jiù shì p refers to “salvation”..
4) 救市 ts = jiù shì p refers to “market rescue (by central bank)”..
5) 舊事 t = 旧事 s = jiù shì p refers to “old affair/former matter”..
6) 舊式 t = 旧式 s = jiù shì p refers to “old style”..
7) 舊時 t = 旧时 s = jiù shí p refers to “in former times/the olden days”..
8) 舊詩 t = 旧诗 s = jiù shī p refers to “old verse/poetry in the old style”..
9) 舊識 t = 旧识 s = jiù shí p refers to “former acquaintance/old friend”..
10) 酒食 ts = jiǔ shí p refers to “food and drink”..
1) 究施 [jiū shī] refers to: “Kuśinagara” [Sanskrit place name].
究施 is further associated with the following language/terms:
[Related Chinese terms] 九士生地; 倶夷那竭; 倶尸那; 力士生地; 力士生處; 寂滅道場; 尸城; 拘夷那竭; 拘尸城; 拘尸羅; 拘尸那; 拘尸那城; 拘尸那揭羅; 拘尸那竭.
[Vietnamese] cứu thi.
[Korean] 구시 / Gusi.
[Japanese] クセ / Kuse.
2) 就實 [jiù shí] refers to: “in truth”.
就實 is further associated with the following language/terms:
[Related Chinese terms] 就實論之.
[Vietnamese] tựu thật.
[Korean] 취실 / chwisil.
[Japanese] ジュジツ / shūjitsu.
3) 九世 [jiǔ shì] refers to: “nine time periods”.
九世 is further associated with the following language/terms:
[Vietnamese] cửu thế.
[Korean] 구세 / guse.
[Japanese] グセ / guse.
4) 九十 [jiǔ shí] refers to: “ninety”.
九十 is further associated with the following language/terms:
[Vietnamese] cửu thập.
[Korean] 구십 / gusip.
[Japanese] クジュウ / kujū.
5) 九識 [jiǔ shí] refers to: “ninth consciousness”.
九識 is further associated with the following language/terms:
[Related Chinese terms] 第九識.
[Sanskrit] navānām...cittānām.
[Vietnamese] cửu thức.
[Korean] 구식 / gusik.
[Japanese] クシキ / kushiki.
6) 救世 [jiù shì] refers to: “save the world”.
救世 is further associated with the following language/terms:
[Vietnamese] cứu thế.
[Korean] 구세 / guse.
[Japanese] クセ / グセ.
7) 舅氏 [jiù shì] refers to: “motherʼs brothers”.
舅氏 is further associated with the following language/terms:
[Vietnamese] cậu thị.
[Korean] 구씨 / gussi.
[Japanese] キュウシ / kyūshi.
8) 酒勢 [jiǔ shì] refers to: “influence of alcohol”.
酒勢 is further associated with the following language/terms:
[Vietnamese] tửu thế.
[Korean] 주세 / juse.
[Japanese] シュセイ / shusei.
Chinese language.
See also (Relevant definitions)
Partial matches: Jiu, Shen, Shi, Bi.
Starts with (+27): Jiu shi ba, Jiu shi ba shi, Jiu shi ba sui mian, Jiu shi bo yi ti, Jiu shi chan ti, Jiu shi da bei zhe, Jiu shi da shi, Jiu shi dai, Jiu shi dan duo, Jiu shi dan ti, Jiu shi er, Jiu shi guan shi yin, Jiu shi guo, Jiu shi jian, Jiu shi jin lun fa shou yin, Jiu shi jing fa, Jiu shi jiu, Jiu shi liu, Jiu shi liu shu, Jiu shi liu zhong.
Full-text (+1881): Jiu shi pu sa, Jiu shi jian, Jiu shi lun, Jiu shi chan ti, Jiu shi ba, Jiu shi liu shu, Jiu shi ba shi, Jiu shi dan duo, Jiu shi zhe, Zhang sheng jiu shi, Zhong ti jiu shi, Ye jiu shi shuo, Jiu shi dai, Jiu shi liu zhong wai dao, Jiu shi lun zhi, Jiu shi da shi, Jiu shi sa duo, Jiu shi liu, Jiu shi tong lun, Jiu shi da bei zhe.
Relevant text
Search found 9 books and stories containing Jiu shi, Jiǔ shì, Jiǔ shí, Jiù shì, Jiū shī, Jiù shī, Jiù shí, Jiù shǐ, 九世, Jiǔshì, Jiushi, 九識, Jiǔshí, 救世, Jiùshì, 究施, Jiūshī, 九勢, 久視, 酒食, 舊詩, Jiùshī, 舊時, Jiùshí, 舊式, 舊事, 就食, 就使, Jiùshǐ, 就世, 就事, 就是, 就勢, 九十, 救市, 旧事, 旧式, 旧时, 旧诗, 舊識, 旧识, 就實, 舅氏, 酒勢; (plurals include: Jiu shis, Jiǔ shìs, Jiǔ shís, Jiù shìs, Jiū shīs, Jiù shīs, Jiù shís, Jiù shǐs, Jiǔshìs, Jiushis, Jiǔshís, Jiùshìs, Jiūshīs, Jiùshīs, Jiùshís, Jiùshǐs). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Taisho: Chinese Buddhist Canon
Sutta 2: The Nine Virtues of Generosity < [Part 125 - Ekottara-Agama (Numbered Discourses)]
Sutta 40: [0098c11] The story of the Brahmin Guanghua < [Part 154 - Jataka stories (translated by Dharmaraksha)]
Chapter 19: The Chapter on Responses and Inspirations < [Part 158 - Karunapundarika-sutra (unkown translator)]
Transcendental Time and Empirical Time < [Volume 14, Issue 5 (2023)]
The Secularization of Religious Figures < [Volume 13, Issue 2 (2022)]
From Criticism and Rejection to Sino-Western Communication < [Volume 15, Issue 6 (2024)]
Ksitigarbha Bodhisattva (Sutra of the Great Vow)
Chapter 8 - The Praise of Yama and his Followers < [Scroll 2]
Chapter 1 - Miracles in the Palace of Trāyastriṃśa Heaven < [Scroll 1]
On the Form and Function of Sanskrit Akṣara in Prajñā-pāramitā-Sūtras and Śāstras < [Volume 80 (2020)]
A Dictionary Of Chinese Buddhist Terms (by William Edward Soothill)
Towards a Sustainable Classroom Ecology < [Volume 13, Issue 19 (2021)]
How Do EMI Lecturers’ Translanguaging Perceptions Translate into Their... < [Volume 15, Issue 6 (2023)]
Information Services as a Method to Evaluate the Sustainability of Intangible... < [Volume 15, Issue 1 (2023)]