Liu ji, Liù jí, Liú jì, Liú jí, Liú jī, Liù jì: 12 definitions
Introduction:
Liu ji 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
六卽 [liu ji]—The six stages of Bodhisattva developments as defined in the Tiant 'ai 圓教 [yuan jiao], i. e. Perfect, or Final Teaching, in contrast with the previous, or ordinary six developments of 十信 [shi xin], 十住 [shi zhu], 十行 [shi xing], etc., as found in the 別教 [bie jiao] Differentiated or Separate school. The Tiantai six are: (1) 理卽 [li ji] realization that all beings are of Buddha-nature; (2) 名字卽 [ming zi ji] the apprehension of terms, that those who only hear and believe are in the Buddha. law and potentially Buddha; (3) 觀行卽 [guan xing ji] advance beyond terminology to meditation, or study and accordant action; it is known as 五品觀行 [wu pin guan xing] or 五品弟子位 [wu pin di zi wei]; (4) 相似卽 [xiang shi ji] semblance stage, or approximation to perfection in purity, the 六根淸淨位 [liu gen qing jing wei], i. e. the 十信位 [shi xin wei]; (5) 分證卽 [fen zheng ji] discrimination of truth and its progressive experiential proof, i. e. the 十住 [shi zhu], 十行 [shi xing], 十廻向 [shi hui xiang], 十地 [shi de], and 等覺位 [deng jue wei] of the 別教 [bie jiao] known also as the 聖因 [sheng yin] cause or root of holiness. (6) 究竟卽 [jiu jing ji] perfect enlightenment, i. e. the 妙覺位 [miao jue wei] or 聖果 [sheng guo] fruition of holiness. (1) and (2) are known as 外凡 [wai fan] external for, or common to, all. (1) is theoretical; (2) is the first step in practical advance, followed by (3) and (4) styled 内凡 [nei fan] internal for all, and (3), (4), (5), and (6) are known as the 八位 [ba wei] the eight grades.
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
六即 [liu ji]—The Six Identities — [Nomenclature]
The stages of practice for Mahayana Bodhisattvas (大乘菩薩 [da cheng pu sa]) include the Fifty-two Stages (五十二位 [wu shi er wei]) of Ten Faiths (十信 [shi xin]), Ten Abodes (十住 [shi zhu]), Ten Practices (十行 [shi xing]), Ten Meritorious Transfers (十迴向 [shi hui xiang]), Ten Grounds (十地 [shi de]), Equal Enlightenment (等覺 [deng jue]), and Wonderful Enlightenment (妙覺 [miao jue]), as expounded in the Avatamsaka Sutra (華嚴經 [hua yan jing]) and others. The Tiantai school (天台 [tian tai]) considers these as the stages of practice for Bodhisattvas of the Separate Teaching (別教 [bie jiao]), and separately established the Six Identities (位 [wei]) as the stages of practice for Bodhisattvas of the Perfect Teaching (圓教 [yuan jiao]):
1. Identity in Principle (理即 [li ji]): All sentient beings (眾生 [zhong sheng]) possess the Buddha-nature (佛性 [fu xing]). Whether there is a Buddha or not, the nature of the Buddha-nature is eternally abiding. Furthermore, not a single color or scent is not the Middle Way (中道 [zhong dao]). Although the rational nature is thus, one does not know it because one has not heard of it. Such ordinary beings (凡夫 [fan fu]) are equal to the Buddha only in their rational nature, hence it is called Identity in Principle.
2. Identity in Name (名字即 [ming zi ji]): Either from a spiritual friend (知識 [zhi shi]) or from sutras (經卷 [jing juan]), one hears of the path of the One True Bodhi (一實菩提 [yi shi pu ti]) mentioned above, and thereby comprehends and understands it through its names, knowing that everything is the Buddha-dharma (佛法 [fu fa]) and that all can attain Buddhahood.
3. Identity in Contemplative Practice (觀行即 [guan xing ji]): Not only understanding the names, but further progressing to practice according to the teachings, the mind's contemplation becomes clear, and principle and wisdom correspond; what is practiced is as what is said, and what is said is as what is practiced. In this stage, one practices the contemplative practices of the Five Grades (五品 [wu pin]) (as expounded in the Lotus Sutra (法華 [fa hua])) such as joyful acceptance and recitation. This is called the Stage of Five-Grade Disciples (五品弟子位 [wu pin di zi wei]).
4. Identity in Resemblance (相似即 [xiang shi ji]): Beginning to enter the Ten Faiths (十信位 [shi xin wei]) established in the Separate Teaching, one develops contemplative practices that resemble true, undefiled (無漏 [wu lou]) ones. Upon entering this stage, one attains the virtue of the purity of the six sense organs (六根清淨 [liu gen qing jing]) as expounded in the Lotus Sutra. Hence, it is called the Stage of Pure Six Sense Organs (六根清淨位 [liu gen qing jing wei]).
5. Identity in Partial Realization (分真即 [fen zhen ji]): Based on the power of resembling contemplation, one develops true wisdom (真智 [zhen zhi]), and begins to cut off a portion of ignorance (無明 [wu ming]) and see the Buddha-nature (佛性 [fu xing]), opening the treasure store and manifesting true suchness (真如 [zhen ru]). This is called the Abode of Arousing the Mind (發心住 [fa xin zhu]). From this point onward, through the nine abodes, up to the forty-one stages of Equal Enlightenment (等覺 [deng jue]), one gradually breaks through forty-one grades of ignorance (無明 [wu ming]) and partially sees the Dharma-nature (法性 [fa xing]).
6. Identity in Ultimate Realization (究竟即 [jiu jing ji]): Breaking through the forty-second, fundamental grade of ignorance (元品無明 [yuan pin wu ming]), one develops ultimate and perfect enlightenment-wisdom (覺智 [jue zhi]). This is Wonderful Enlightenment (妙覺 [miao jue]).
The "six" refers to the sequential progression from shallow to deep. The "identity" (即 [ji]) means "is." The stage of Principle is the stage of Name, and so on, up to the stage of Ultimate Realization, demonstrating that the preceding and succeeding stages are non-dual (不二 [bu er]). Although there are six distinctions based on the shallowness or depth of wisdom (enlightenment) and defilement (delusion), their essential nature is non-dual and identical. The six identities are used to cure arrogance (上慢 [shang man]). The "identity" (即 [ji]) is used to prevent self-abasement (自屈 [zi qu]).
The Mohe Zhiguan (止觀 [zhi guan]) (Vol. 1, Part 3) states: "These Six Identities begin with the ordinary and end with the sage. Because they begin with the ordinary, they remove doubt and timidity; because they end with the sage, they remove arrogance and haughtiness." The Fuxing (輔行 [fu xing]) (Vol. 1, Part 3) states: "Because the essence is non-dual (不二 [bu er]), it is called identity (即 [ji])." It also states: "This meaning of the Six Identities originated from a profound understanding of the school's doctrine, and is eternally free from all faults. Those who are ignorant of Chan (禪 [chan]) often develop arrogance (增上慢 [zeng shang man]), and those who are focused on texts attribute merit to others; both stem from not understanding the 'six' yet also the 'identity' (即 [ji])." The Guanjing Miaozong Chao (觀經妙宗鈔 [guan jing miao zong chao]) (Vol. 1) states: "即 [ji] means 'is'." The Great Master Tiantai (天台大師 [tian tai da shi]) authored a volume titled Meaning of the Six Identities (義 [yi]).
六即—【名數】凡大乘菩薩之行位，有十信，十住，十行，十迴向，十地，等覺妙覺之五十二位，華嚴經等所說也。天台以之為別教菩薩之行位，而別立圓教菩薩之行位六即位：一、理即，一切眾生，皆有佛性，有佛無佛性相常住也。又一色一香無非中道也，理性雖如是，然以未聞之而不知之，是等凡夫，唯於理性與佛均，故云理即。二、名字即，或從知識，或從經卷，聞上所說一實菩提之道，而於名字中，通達解了，知一切皆為佛法，一切皆可成佛者。三、觀行即，不惟解知名字，更進而依教修行，心觀明了，理慧相應，所行如所言，所言如所行者。此位修隨喜讀誦等五品（法華之所說）觀行，稱為五品弟子位。四、相似即，始入別教所立之十信位，發類似真無漏之觀行者。入此位，則得法華經所說六根清淨之德，故稱為六根清淨位。五、分真即，依相似之觀力，而發真智，始斷一分之無明，而見佛性，開寶藏，顯真如，名為發心住。於自此以後九住乃至等覺之四十一位，分破四十一品之無明，而分見法性者。六、究竟即，破第四十二之元品無明，發究竟圓滿之覺智者，即妙覺也。六者次第前後之淺深，即者是之義，理位即是名字位，乃至即是究竟位，顯前後為不二。雖由智（悟）情（迷）之淺深，有六種之別，然其體性不二即是。以六治上慢。以即免自屈也。止觀一之三曰：「此六即者，始凡終聖。始凡故除疑怯，終聖故除慢大。」輔行一之三曰：「體不二義，故名為即。」又曰：「此六即義，起自一家深符旨，永無眾過，暗禪者多增上慢，文字者推功上人，並由不曉六而復即。」觀經妙宗鈔上曰：「即者是義。」天台大師有六即義一卷。
[míng shù] fán dà chéng pú sà zhī xíng wèi, yǒu shí xìn, shí zhù, shí xíng, shí huí xiàng, shí de, děng jué miào jué zhī wǔ shí èr wèi, huá yán jīng děng suǒ shuō yě. tiān tái yǐ zhī wèi bié jiào pú sà zhī xíng wèi, ér bié lì yuán jiào pú sà zhī xíng wèi liù jí wèi: yī,, lǐ jí, yī qiè zhòng shēng, jiē yǒu fú xìng, yǒu fú wú fú xìng xiāng cháng zhù yě. yòu yī sè yī xiāng wú fēi zhōng dào yě, lǐ xìng suī rú shì, rán yǐ wèi wén zhī ér bù zhī zhī, shì děng fán fū, wéi yú lǐ xìng yǔ fú jūn, gù yún lǐ jí. èr,, míng zì jí, huò cóng zhī shí, huò cóng jīng juǎn, wén shàng suǒ shuō yī shí pú tí zhī dào, ér yú míng zì zhōng, tōng dá jiě le, zhī yī qiè jiē wèi fú fǎ, yī qiè jiē kě chéng fú zhě. sān,, guān xíng jí, bù wéi jiě zhī míng zì, gèng jìn ér yī jiào xiū xíng, xīn guān míng le, lǐ huì xiāng yīng, suǒ xíng rú suǒ yán, suǒ yán rú suǒ xíng zhě. cǐ wèi xiū suí xǐ dú sòng děng wǔ pǐn (fǎ huá zhī suǒ shuō) guān xíng, chēng wèi wǔ pǐn dì zi wèi. sì,, xiāng shì jí, shǐ rù bié jiào suǒ lì zhī shí xìn wèi, fā lèi shì zhēn wú lòu zhī guān xíng zhě. rù cǐ wèi, zé dé fǎ huá jīng suǒ shuō liù gēn qīng jìng zhī dé, gù chēng wèi liù gēn qīng jìng wèi. wǔ,, fēn zhēn jí, yī xiāng shì zhī guān lì, ér fā zhēn zhì, shǐ duàn yī fēn zhī wú míng, ér jiàn fú xìng, kāi bǎo cáng, xiǎn zhēn rú, míng wèi fā xīn zhù. yú zì cǐ yǐ hòu jiǔ zhù nǎi zhì děng jué zhī sì shí yī wèi, fēn pò sì shí yī pǐn zhī wú míng, ér fēn jiàn fǎ xìng zhě. liù,, jiū jìng jí, pò dì sì shí èr zhī yuán pǐn wú míng, fā jiū jìng yuán mǎn zhī jué zhì zhě, jí miào jué yě. liù zhě cì dì qián hòu zhī qiǎn shēn, jí zhě shì zhī yì, lǐ wèi jí shì míng zì wèi, nǎi zhì jí shì jiū jìng wèi, xiǎn qián hòu wèi bù èr. suī yóu zhì (wù) qíng (mí) zhī qiǎn shēn, yǒu liù zhǒng zhī bié, rán qí tǐ xìng bù èr jí shì. yǐ liù zhì shàng màn. yǐ jí miǎn zì qū yě. zhǐ guān yī zhī sān yuē: “cǐ liù jí zhě, shǐ fán zhōng shèng. shǐ fán gù chú yí qiè, zhōng shèng gù chú màn dà.” fǔ xíng yī zhī sān yuē: “tǐ bù èr yì, gù míng wèi jí.” yòu yuē: “cǐ liù jí yì, qǐ zì yī jiā shēn fú zhǐ, yǒng wú zhòng guò, àn chán zhě duō zēng shàng màn, wén zì zhě tuī gōng shàng rén, bìng yóu bù xiǎo liù ér fù jí.” guān jīng miào zōng chāo shàng yuē: “jí zhě shì yì.” tiān tái dà shī yǒu liù jí yì yī juǎn.
[ming shu] fan da cheng pu sa zhi xing wei, you shi xin, shi zhu, shi xing, shi hui xiang, shi de, deng jue miao jue zhi wu shi er wei, hua yan jing deng suo shuo ye. tian tai yi zhi wei bie jiao pu sa zhi xing wei, er bie li yuan jiao pu sa zhi xing wei liu ji wei: yi,, li ji, yi qie zhong sheng, jie you fu xing, you fu wu fu xing xiang chang zhu ye. you yi se yi xiang wu fei zhong dao ye, li xing sui ru shi, ran yi wei wen zhi er bu zhi zhi, shi deng fan fu, wei yu li xing yu fu jun, gu yun li ji. er,, ming zi ji, huo cong zhi shi, huo cong jing juan, wen shang suo shuo yi shi pu ti zhi dao, er yu ming zi zhong, tong da jie le, zhi yi qie jie wei fu fa, yi qie jie ke cheng fu zhe. san,, guan xing ji, bu wei jie zhi ming zi, geng jin er yi jiao xiu xing, xin guan ming le, li hui xiang ying, suo xing ru suo yan, suo yan ru suo xing zhe. ci wei xiu sui xi du song deng wu pin (fa hua zhi suo shuo) guan xing, cheng wei wu pin di zi wei. si,, xiang shi ji, shi ru bie jiao suo li zhi shi xin wei, fa lei shi zhen wu lou zhi guan xing zhe. ru ci wei, ze de fa hua jing suo shuo liu gen qing jing zhi de, gu cheng wei liu gen qing jing wei. wu,, fen zhen ji, yi xiang shi zhi guan li, er fa zhen zhi, shi duan yi fen zhi wu ming, er jian fu xing, kai bao cang, xian zhen ru, ming wei fa xin zhu. yu zi ci yi hou jiu zhu nai zhi deng jue zhi si shi yi wei, fen po si shi yi pin zhi wu ming, er fen jian fa xing zhe. liu,, jiu jing ji, po di si shi er zhi yuan pin wu ming, fa jiu jing yuan man zhi jue zhi zhe, ji miao jue ye. liu zhe ci di qian hou zhi qian shen, ji zhe shi zhi yi, li wei ji shi ming zi wei, nai zhi ji shi jiu jing wei, xian qian hou wei bu er. sui you zhi (wu) qing (mi) zhi qian shen, you liu zhong zhi bie, ran qi ti xing bu er ji shi. yi liu zhi shang man. yi ji mian zi qu ye. zhi guan yi zhi san yue: "ci liu ji zhe, shi fan zhong sheng. shi fan gu chu yi qie, zhong sheng gu chu man da." fu xing yi zhi san yue: "ti bu er yi, gu ming wei ji." you yue: "ci liu ji yi, qi zi yi jia shen fu zhi, yong wu zhong guo, an chan zhe duo zeng shang man, wen zi zhe tui gong shang ren, bing you bu xiao liu er fu ji." guan jing miao zong chao shang yue: "ji zhe shi yi." tian tai da shi you liu ji yi yi juan.
六即 ts = liù jí p refers to [phrase] “the six identities”; Domain: Buddhism 佛教 [fu jiao] , Subdomain: China; Notes: Concept by Zhi Yi 智顗 [zhi yi], 538—597, of the Tiantai school, relating to classification and implications of teachings: 1. 理即 [li ji] identity in principle, 2. 名字即 [ming zi ji] verbal identity, 3. 觀行即 [guan xing ji] identity in meditative practice, 4. 相似即 [xiang shi ji] identity in resemblance, 5. 分真即 [fen zhen ji] identity in increments of truth, and 6. 究竟即 [jiu jing ji] ultimate identity (FGDB '六即 [liu ji]') .
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.
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Chinese-English dictionary
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
流妓 [liú jì] [liu ji]—
A prostitute (娼妓 [chang ji]) without a fixed place of business. From "Strange Stories from a Chinese Studio" (《聊齋志異 [liao zhai zhi yi]》), Volume 4, "Xin Shisiniang" (《辛十四娘 [xin shi si niang]》): "The maidservant went beforehand and feigned to be a traveling prostitute." From Xu Ke's (徐珂 [xu ke]) "Classified Anecdotes from the Qing Dynasty" (《清稗類鈔 [qing bai lei chao]》), "Prostitutes Category" (娼妓類 [chang ji lei]), "Prostitutes in Shanghai" (上海之妓 [shang hai zhi ji]): "By the mid-Guangxu (光緒 [guang xu]) period, in inns, although there were traveling prostitutes residing and conducting business, and customers could go there, they were not the 'money trees' (錢樹子 [qian shu zi]) kept by the innkeepers."
流妓：沒有固定營業場所的娼妓。《聊齋志異．卷四．辛十四娘》：「婢乃預往，偽作流妓。」清．徐珂《清稗類鈔．娼妓類．上海之妓》：「至光緒中葉之旅館，雖有流妓寄居營業，客可前往，然非居停主人所蓄之錢樹子也。」
liú jì: méi yǒu gù dìng yíng yè chǎng suǒ de chāng jì. < liáo zhāi zhì yì． juǎn sì． xīn shí sì niáng>: “bì nǎi yù wǎng, wěi zuò liú jì.” qīng． xú kē < qīng bài lèi chāo． chāng jì lèi． shàng hǎi zhī jì>: “zhì guāng xù zhōng yè zhī lǚ guǎn, suī yǒu liú jì jì jū yíng yè, kè kě qián wǎng, rán fēi jū tíng zhǔ rén suǒ xù zhī qián shù zi yě.”
liu ji: mei you gu ding ying ye chang suo de chang ji. < liao zhai zhi yi. juan si. xin shi si niang>: "bi nai yu wang, wei zuo liu ji." qing. xu ke < qing bai lei chao. chang ji lei. shang hai zhi ji>: "zhi guang xu zhong ye zhi lu guan, sui you liu ji ji ju ying ye, ke ke qian wang, ran fei ju ting zhu ren suo xu zhi qian shu zi ye."
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
六驥 [liù jì] [liu ji]—
1. Six fine horses (六骥 [liu ji]) pulling a carriage.
《荀子 [xun zi]．修身 [xiu shen]》 (Xunzi, Cultivating Oneself): "One advances, one retreats; one goes left, one goes right; the six fine horses (六骥 [liu ji]) cannot reach."
《晋书 [jin shu]．卷三一 [juan san yi]．后妃传上 [hou fei chuan shang]．武元杨皇后传 [wu yuan yang huang hou chuan]》 (Book of Jin, Vol. 31, Biographies of Empresses and Consorts 1, Empress Wu Yuan Yang): "A thousand chariots (千乘 [qian cheng]) move their axles (轸 [zhen]), while the six fine horses (六骥 [liu ji]) hesitate."
2. Six dragons (六龙 [liu long]). According to legend, Xihe (羲和 [xi he]), the charioteer of the sun god (日神 [ri shen]), drove six dragons (六龙 [liu long]), hence it metaphorically refers to sunlight (日光 [ri guang]).
《史记 [shi ji]．卷八七 [juan ba qi]．李斯传 [li si chuan]》 (Records of the Grand Historian, Vol. 87, Biography of Li Si): "Indeed, human life in this world is like six fine horses (六骥 [liu ji]) galloping past a crack (决隙 [jue xi])."
六驥：1.駕車的六匹駿馬。《荀子．修身》：「一進一退，一左一右，六驥不致。」《晉書．卷三一．后妃傳上．武元楊皇后傳》：「千乘動軫，六驥躊躇。」
2.六龍。相傳羲和為日神駕六龍，故比喻日光。《史記．卷八七．李斯傳》：「夫人生居世閒也，譬猶馳六驥過決隙也。」
liù jì:1. jià chē de liù pǐ jùn mǎ. < xún zi． xiū shēn>: “yī jìn yī tuì, yī zuǒ yī yòu, liù jì bù zhì.” < jìn shū． juǎn sān yī． hòu fēi chuán shàng． wǔ yuán yáng huáng hòu chuán>: “qiān chéng dòng zhěn, liù jì chóu chú.”
2. liù lóng. xiāng chuán xī hé wèi rì shén jià liù lóng, gù bǐ yù rì guāng. < shǐ jì． juǎn bā qī． lǐ sī chuán>: “fū rén shēng jū shì xián yě, pì yóu chí liù jì guò jué xì yě.”
liu ji:1. jia che de liu pi jun ma. < xun zi. xiu shen>: "yi jin yi tui, yi zuo yi you, liu ji bu zhi." < jin shu. juan san yi. hou fei chuan shang. wu yuan yang huang hou chuan>: "qian cheng dong zhen, liu ji chou chu."
2. liu long. xiang chuan xi he wei ri shen jia liu long, gu bi yu ri guang. < shi ji. juan ba qi. li si chuan>: "fu ren sheng ju shi xian ye, pi you chi liu ji guo jue xi ye."
1) 劉基 t = 刘基 s = liú jī p refers to “Liu Ji or Liu Bowen 劉伯溫 | 刘伯温 [Liu2 Bo2 wen1] (1311-1375), general under the first Ming emperor Zhu Yuanzhang 朱元璋 [Zhu1 Yuan2 zhang1], with a reputation as a military genius”.
2) 留級 t = 留级 s = liú jí p refers to “to repeat a year in school”..
劉基 t = 刘基 s = liú jī p refers to [proper noun] “Liu Ji”; Domain: History 历史 [li shi] , Subdomain: China , Concept: General 将军 [jiang jun]; Notes: (1311-1375), general under the first Ming emperor Zu Yuanzhang (Idema and Haft 1997, p. 161) .
1) 六卽 [liù jí] refers to: “six identicals”.
六卽 is further associated with the following language/terms:
[Vietnamese] lục tức.
[Korean] 육즉 / yukjeuk.
[Japanese] ロクソク / rokusoku.
2) 六極 [liù jí] refers to: “six kinds of bad fortune”.
六極 is further associated with the following language/terms:
[Vietnamese] lục cực.
[Korean] 육극 / yukgeuk.
[Japanese] リクキョク / rokukyoku.
Chinese language.
See also (Relevant definitions)
Starts with: Liu ji fu, Liu ji nu, Liu jia, Liu jia qi zong, Liu jia qi zong lun, Liu jian, Liu jian fa, Liu jian feng, Liu jiang, Liu jiao xing, Liu jie, Liu jie ju, Liu jie yi wang, Liu jin bao, Liu jing, Liu jing jie, Liu jing jie shi, Liu jing shi yi lun, Liu jing ting.
Full-text (+160): Liu ji fu, Guan xing ji, Ming zi ji, Guan xing fu, Jiu jing ji, Fen zheng ji, Liji, Fa long si liu ji, Zhi liu ji, San shi liu ji, Xiang shi ji, Liu zhong ji, Ji liu, Liu gen qing jing wei, Zao gua, Li bian, Gan xing, Er liu ji bing chun, Ba wei, Er liu ji hu po suan na.
Relevant text
Search found 8 books and stories containing Liu ji, Liù jí, Liú jì, Liú jí, Liú jī, Liù jì, Liùjí, Liuji, Liújì, Liújí, Liújī, Liùjì, Liùji, 六即, 六卽, 六極, 六籍, 六驥, 刘基, 劉基, 流妓, 留級, 留级; (plurals include: Liu jis, Liù jís, Liú jìs, Liú jís, Liú jīs, Liù jìs, Liùjís, Liujis, Liújìs, Liújís, Liújīs, Liùjìs, Liùjis). 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 88: The Sutra of Arinemi < [Part 152 - Discourse of the Collection of the Six Perfections]
Part 182a - Sutra of the Nine-Colored Deer (version 1) < [Jataka and Avadana Section (Volume 3-4)]
Chapter 40: Encountering an Old Man < [Part 190 - The Abhinishkramana-sutra]
A Dictionary Of Chinese Buddhist Terms (by William Edward Soothill)
Study on Skywell Shape in Huizhou Traditional Architecture Based on Outdoor... < [Volume 15, Issue 10 (2023)]
Through the Lens of Telecoupling and Metacoupling < [Volume 13, Issue 5 (2021)]
The Utilization of Recycled Sewage Sludge Ash as a Supplementary Cementitious... < [Volume 14, Issue 8 (2022)]
Hualin International Journal of Buddhist Studies
A Treasure-house of Tendai Manuscripts Stored at a Shingon Branch Center < [Hualin International Journal of Buddhist Studies 4.1 (2021)]
The Merging of Tiantai and Vinaya < [Hualin International Journal of Buddhist Studies 4.1 (2021)]
How to Protect One’s Home in Medieval China? A Study of the... < [Volume 14, Issue 3 (2023)]
Orthodoxy in China and the West: The Jesuit Interpretation of Analects 2.16 < [Volume 15, Issue 1 (2024)]
From the Imagination to the Reality < [Volume 14, Issue 4 (2023)]
Green tea's benefits for neuropathy: review and pilot trial. < [Volume 22 (issue 1), Jul-Sep 2002]