Shi en, Shí ēn, Shī ēn, Shì ēn: 6 definitions
Introduction:
Shi en 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
十恩 [shi en]—Ten kinds of the Buddha's grace: his (1) initial resolve to universalize (his salvation); (2) self-sacrifice (in previous lives); (3) complete altruism; (4) his descent into all the six states of existence for their salvation; (5) relief of the living from distress and mortality; (6) profound pity; (7) revelation of himself in human and glorified form; (8) teaching in accordance with the capacity of his hearers, first hīnayāna, then māhayāna doctrine; (9) revealing his nirvāṇa to stimulate his disciples; (10) pitying thought for all creatures, in that dying at 80 instead of at 100 he left twenty years of his own happiness to his disciples; and also the tripiṭaka for universal salvation.
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
十恩 [shi en]—The Ten Favors — [Nomenclature]
1. The Favor of the Initial Resolve to Universally Benefit (發心普被恩 [fa xin pu bei en]): The Tathagata (如來 [ru lai]) initially aroused the Bodhi-mind (發菩提心 [fa pu ti xin]), practiced excellent conduct, and achieved merits and virtues, desiring to universally benefit (普被 [pu bei]) all sentient beings in the Dharma-realm, to make them all attain benefit and peace. This is called the Favor of the Initial Resolve to Universally Benefit.
2. The Favor of Difficult and Ascetic Practices (難行苦行恩 [nan xing ku xing en]): In past lives as a Bodhisattva, the Tathagata sacrificed his head, eyes, marrow, brain, kingdom, city, wife, and children; his body was pierced for a thousand lamps; he threw his body to feed a hungry tigress; he perished in the snowy mountains—accumulating such difficult and ascetic practices (難行苦行 [nan xing ku xing]) over countless kalpas. All these practices were for the benefit of sentient beings. This is called the Favor of Difficult and Ascetic Practices.
3. The Favor of Always Acting for Others (一向為他恩 [yi xiang wei ta en]): The Tathagata accumulated merits and virtues over kalpas, without regard for his own body or life, solely for the liberation of all sentient beings. Not even a single thought was for himself. This is called the Favor of Always Acting for Others (一向為他 [yi xiang wei ta]).
4. The Favor of Manifesting in the Six Realms (垂形六道恩 [chui xing liu dao en]): The Tathagata's transformed bodies manifested in the six realms (六道 [liu dao]), such as devas, humans, asuras, etc., to rescue them from all sufferings and enable them to attain peace and happiness. This is called the Favor of Manifesting in the Six Realms.
5. The Favor of Following and Guiding Sentient Beings (隨逐眾生恩 [sui zhu zhong sheng en]): The Tathagata sees that sentient beings have no mind to escape from transmigration, and thus for kalpas, he does not abandon them. Therefore, he employs his impartial great compassion to enable sentient beings to leave suffering and attain happiness. This is called the Favor of Following and Guiding Sentient Beings (隨逐眾生 [sui zhu zhong sheng]).
6. The Favor of Profound Great Compassion (大悲深重恩 [da bei shen zhong en]): The Tathagata sees sentient beings committing evil as if his own limbs were being cut; his heart feels deep pain and he cannot rest peacefully. Furthermore, he sees sentient beings falling into the three evil paths, enduring various sufferings; his heart is greatly worried and distressed. He immediately arouses great compassion (大悲 [da bei]) to rescue and protect them. If he sees them doing good, he feels great joy. This is called the Favor of Profound Great Compassion (大悲深重 [da bei shen zhong]).
7. The Favor of Concealing the Superior and Manifesting the Inferior (隱勝彰劣恩 [yin sheng zhang lie en]): For the capacities of Mahayana and Hinayana practitioners, the Tathagata manifests the function of a superior response body and an inferior response body. For example, when expounding the Avatamsaka Sutra, for great Bodhisattvas like Samantabhadra, he manifested his true reward body as a superior response body—this is the boundless, subtle, and excellent Dharma with as many auspicious marks as atoms in the Lotus Treasury World Sea. When expounding the teachings of the Three Vehicles, he only manifested an inferior response body (劣應身 [lie ying shen]) with the thirty-two auspicious marks. Only then could practitioners of the Two Vehicles and Bodhisattvas of the lesser teachings receive benefit. This is called the Favor of Concealing the Superior and Manifesting the Inferior (隱勝彰劣 [yin sheng zhang lie]).
8. The Favor of Concealing the Ultimate Truth and Teaching Expedient Means (隱實施權恩 [yin shi shi quan en]): The Tathagata observes that the faculties of sentient beings are narrow and inferior, so he conceals the ultimate teaching (實教 [shi jiao]) of Mahayana and uses the expedient teachings (權法 [quan fa]) of the human, deva, and Three Vehicles to guide sentient beings, to help them achieve progress, and then liberates them with Mahayana. This is called the Favor of Concealing the Ultimate Truth and Teaching Expedient Means (隱實施權 [yin shi shi quan]).
9. The Favor of Demonstrating Parinirvana to Inspire Longing (示滅令慕恩 [shi mie ling mu en]): If the Tathagata were to remain in the world for a long time, people of shallow virtue would not plant good roots, nor would they develop the thought of it being a rare encounter. Therefore, he demonstrates parinirvana (滅度 [mie du], i.e., passing away) to make sentient beings realize the difficulty of encountering a Buddha's appearance in the world, and thus cherish longing and admiration, and then plant good roots. This is called the Favor of Demonstrating Parinirvana to Inspire Longing (示滅令慕 [shi mie ling mu]).
10. The Favor of Endless Compassionate Remembrance (悲念無盡恩 [bei nian wu jin en]): The Tathagata compassionately remembers all sentient beings, therefore, he leaves residual merit (餘福 [yu fu]) to rescue them. If he were to manifest a lifespan similar to humans, he would remain in the world for a hundred years, but he enters parinirvana at eighty, thus leaving twenty years of residual merit to protect the disciples in the Dharma-ending Age (末法 [mo fa]). Furthermore, he leaves the teachings of the Tripitaka (三藏 [san cang]), widely enabling sentient beings to practice according to them and all achieve excellent results. His compassion, love, and benefits are inexhaustible. This is called the Favor of Endless Compassionate Remembrance (悲念無盡 [bei nian wu jin]).
See Dashu Yanyi Chao, Fascicle 23.
十恩—【名數】一、發心普被恩，如來最初發菩提心，修習勝行，成就功德，欲普被於法界之群生，咸使利益安樂也。是名發心普被恩。
二、難行苦行恩，如來在往昔因中，捨頭目髓腦國城妻子，身剜千燈，投形飼虎，雪嶺亡軀，積如是難行苦行劫，其行之者，皆為利益眾生也，是名難行苦行恩。
三、一向為他恩，如來積劫修諸功德，不顧身命，但為度脫一切眾生，未會一念為自己也。是名一向為他恩。
四、垂形六道恩，如來化身之形。埀於天人修羅等六道中。救濟眾苦。使得安樂。是名垂形六道恩。
五、隨逐眾生恩，如來見諸眾生無有出離生死之心，而長劫不捨，故運平等之大悲，使眾生離苦得樂，是名隨逐眾生恩。
六、大悲深重恩，如來見諸眾生造惡如割支體，心生痛切，不能自安。復見眾生墮於三惡道，受種種之苦，心大憂惱，即起大悲以救護之，若見作善。則生大歡喜。是名大悲深重恩。
七、隱勝彰劣恩，如來為大乘小乘之機，起勝應身劣應身之用，如說華嚴時，為普賢等諸大菩薩。示現實報勝應之身，是十蓮華藏世界海微塵數微妙相好無盡之勝法也。如說三乘教時，但示現三十二相之劣應身。於二乘及小教之菩薩，方蒙利益，是名隱勝彰劣恩。
八、隱實施權恩，如來現觀諸眾生之根機狹劣，隱覆大乘之實教，以人天三乘之權法，誘引眾生，使之成就，然後以大乘度脫之。是名隱實施權恩。
九、示滅令慕恩，如來若久住世，則薄德之人，不植善根，不生難遭之想，是故示現滅度，使諸眾生知值遇佛出世之難，心懷戀慕，便植善根。是名示滅令慕恩。
十、悲念無盡恩，如來悲念一切眾生，故留餘福，以救濟之，若示同於人壽，則為住世百年，而八十即入滅，則留二十年之餘福，以蔭末法之弟子。復留三藏之教法，廣使眾生依之修行，皆成勝果，悲愍愛念利益無窮也。是名悲念無盡恩。見大疏演義鈔二十三。
[míng shù] yī,, fā xīn pǔ bèi ēn, rú lái zuì chū fā pú tí xīn, xiū xí shèng xíng, chéng jiù gōng dé, yù pǔ bèi yú fǎ jiè zhī qún shēng, xián shǐ lì yì ān lè yě. shì míng fā xīn pǔ bèi ēn.
èr,, nán xíng kǔ xíng ēn, rú lái zài wǎng xī yīn zhōng, shě tóu mù suǐ nǎo guó chéng qī zi, shēn wān qiān dēng, tóu xíng sì hǔ, xuě lǐng wáng qū, jī rú shì nán xíng kǔ xíng jié, qí xíng zhī zhě, jiē wèi lì yì zhòng shēng yě, shì míng nán xíng kǔ xíng ēn.
sān,, yī xiàng wèi tā ēn, rú lái jī jié xiū zhū gōng dé, bù gù shēn mìng, dàn wèi dù tuō yī qiè zhòng shēng, wèi huì yī niàn wèi zì jǐ yě. shì míng yī xiàng wèi tā ēn.
sì,, chuí xíng liù dào ēn, rú lái huà shēn zhī xíng. chuí yú tiān rén xiū luó děng liù dào zhōng. jiù jì zhòng kǔ. shǐ dé ān lè. shì míng chuí xíng liù dào ēn.
wǔ,, suí zhú zhòng shēng ēn, rú lái jiàn zhū zhòng shēng wú yǒu chū lí shēng sǐ zhī xīn, ér zhǎng jié bù shě, gù yùn píng děng zhī dà bēi, shǐ zhòng shēng lí kǔ dé lè, shì míng suí zhú zhòng shēng ēn.
liù,, dà bēi shēn zhòng ēn, rú lái jiàn zhū zhòng shēng zào è rú gē zhī tǐ, xīn shēng tòng qiè, bù néng zì ān. fù jiàn zhòng shēng duò yú sān è dào, shòu zhǒng zhǒng zhī kǔ, xīn dà yōu nǎo, jí qǐ dà bēi yǐ jiù hù zhī, ruò jiàn zuò shàn. zé shēng dà huān xǐ. shì míng dà bēi shēn zhòng ēn.
qī,, yǐn shèng zhāng liè ēn, rú lái wèi dà chéng xiǎo chéng zhī jī, qǐ shèng yīng shēn liè yīng shēn zhī yòng, rú shuō huá yán shí, wèi pǔ xián děng zhū dà pú sà. shì xiàn shí bào shèng yīng zhī shēn, shì shí lián huá cáng shì jiè hǎi wēi chén shù wēi miào xiāng hǎo wú jǐn zhī shèng fǎ yě. rú shuō sān chéng jiào shí, dàn shì xiàn sān shí èr xiāng zhī liè yīng shēn. yú èr chéng jí xiǎo jiào zhī pú sà, fāng méng lì yì, shì míng yǐn shèng zhāng liè ēn.
bā,, yǐn shí shī quán ēn, rú lái xiàn guān zhū zhòng shēng zhī gēn jī xiá liè, yǐn fù dà chéng zhī shí jiào, yǐ rén tiān sān chéng zhī quán fǎ, yòu yǐn zhòng shēng, shǐ zhī chéng jiù, rán hòu yǐ dà chéng dù tuō zhī. shì míng yǐn shí shī quán ēn.
jiǔ,, shì miè lìng mù ēn, rú lái ruò jiǔ zhù shì, zé báo dé zhī rén, bù zhí shàn gēn, bù shēng nán zāo zhī xiǎng, shì gù shì xiàn miè dù, shǐ zhū zhòng shēng zhī zhí yù fú chū shì zhī nán, xīn huái liàn mù, biàn zhí shàn gēn. shì míng shì miè lìng mù ēn.
shí,, bēi niàn wú jǐn ēn, rú lái bēi niàn yī qiè zhòng shēng, gù liú yú fú, yǐ jiù jì zhī, ruò shì tóng yú rén shòu, zé wèi zhù shì bǎi nián, ér bā shí jí rù miè, zé liú èr shí nián zhī yú fú, yǐ yīn mò fǎ zhī dì zi. fù liú sān cáng zhī jiào fǎ, guǎng shǐ zhòng shēng yī zhī xiū xíng, jiē chéng shèng guǒ, bēi mǐn ài niàn lì yì wú qióng yě. shì míng bēi niàn wú jǐn ēn. jiàn dà shū yǎn yì chāo èr shí sān.
[ming shu] yi,, fa xin pu bei en, ru lai zui chu fa pu ti xin, xiu xi sheng xing, cheng jiu gong de, yu pu bei yu fa jie zhi qun sheng, xian shi li yi an le ye. shi ming fa xin pu bei en.
er,, nan xing ku xing en, ru lai zai wang xi yin zhong, she tou mu sui nao guo cheng qi zi, shen wan qian deng, tou xing si hu, xue ling wang qu, ji ru shi nan xing ku xing jie, qi xing zhi zhe, jie wei li yi zhong sheng ye, shi ming nan xing ku xing en.
san,, yi xiang wei ta en, ru lai ji jie xiu zhu gong de, bu gu shen ming, dan wei du tuo yi qie zhong sheng, wei hui yi nian wei zi ji ye. shi ming yi xiang wei ta en.
si,, chui xing liu dao en, ru lai hua shen zhi xing. chui yu tian ren xiu luo deng liu dao zhong. jiu ji zhong ku. shi de an le. shi ming chui xing liu dao en.
wu,, sui zhu zhong sheng en, ru lai jian zhu zhong sheng wu you chu li sheng si zhi xin, er zhang jie bu she, gu yun ping deng zhi da bei, shi zhong sheng li ku de le, shi ming sui zhu zhong sheng en.
liu,, da bei shen zhong en, ru lai jian zhu zhong sheng zao e ru ge zhi ti, xin sheng tong qie, bu neng zi an. fu jian zhong sheng duo yu san e dao, shou zhong zhong zhi ku, xin da you nao, ji qi da bei yi jiu hu zhi, ruo jian zuo shan. ze sheng da huan xi. shi ming da bei shen zhong en.
qi,, yin sheng zhang lie en, ru lai wei da cheng xiao cheng zhi ji, qi sheng ying shen lie ying shen zhi yong, ru shuo hua yan shi, wei pu xian deng zhu da pu sa. shi xian shi bao sheng ying zhi shen, shi shi lian hua cang shi jie hai wei chen shu wei miao xiang hao wu jin zhi sheng fa ye. ru shuo san cheng jiao shi, dan shi xian san shi er xiang zhi lie ying shen. yu er cheng ji xiao jiao zhi pu sa, fang meng li yi, shi ming yin sheng zhang lie en.
ba,, yin shi shi quan en, ru lai xian guan zhu zhong sheng zhi gen ji xia lie, yin fu da cheng zhi shi jiao, yi ren tian san cheng zhi quan fa, you yin zhong sheng, shi zhi cheng jiu, ran hou yi da cheng du tuo zhi. shi ming yin shi shi quan en.
jiu,, shi mie ling mu en, ru lai ruo jiu zhu shi, ze bao de zhi ren, bu zhi shan gen, bu sheng nan zao zhi xiang, shi gu shi xian mie du, shi zhu zhong sheng zhi zhi yu fu chu shi zhi nan, xin huai lian mu, bian zhi shan gen. shi ming shi mie ling mu en.
shi,, bei nian wu jin en, ru lai bei nian yi qie zhong sheng, gu liu yu fu, yi jiu ji zhi, ruo shi tong yu ren shou, ze wei zhu shi bai nian, er ba shi ji ru mie, ze liu er shi nian zhi yu fu, yi yin mo fa zhi di zi. fu liu san cang zhi jiao fa, guang shi zhong sheng yi zhi xiu xing, jie cheng sheng guo, bei min ai nian li yi wu qiong ye. shi ming bei nian wu jin en. jian da shu yan yi chao er shi san.
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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[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
施恩 [shī ēn] [shi en]—
To bestow favor upon others. Zuo Zhuan (左傳 [zuo chuan]), Year 6 of Duke Zhao: "If the people know there are rules to avoid, they will not fear those above." Tang Dynasty, Kong Yingda (孔穎達 [kong ying da]), Justice: "If the people know that those above do not dare to overstep the law to punish them, and also cannot bend the law to shi en, then the power will shift to the law, so the people will not fear those above." Dream of the Red Chamber (紅樓夢 [hong lou meng]), Chapter 61: "Why bother with such worries! 'When it's time to let go, you must let go.' What's such a big deal, why not be happy to not shi en?"
施恩：給別人恩惠。《左傳．昭公六年》：「民知有辟，則不忌於上。」唐．孔穎達．正義：「民知在上不敢越法以罪己，又不能曲法以施恩，則權柄移於法，故民皆不畏上。」《紅樓夢》第六一回：「何苦來操這心！『得放手時須放手。』什麼大不了的事，樂得不施恩呢？」
shī ēn: gěi bié rén ēn huì. < zuǒ chuán． zhāo gōng liù nián>: “mín zhī yǒu pì, zé bù jì yú shàng.” táng． kǒng yǐng dá． zhèng yì: “mín zhī zài shàng bù gǎn yuè fǎ yǐ zuì jǐ, yòu bù néng qū fǎ yǐ shī ēn, zé quán bǐng yí yú fǎ, gù mín jiē bù wèi shàng.” < hóng lóu mèng> dì liù yī huí: “hé kǔ lái cāo zhè xīn! ‘dé fàng shǒu shí xū fàng shǒu.’ shén me dà bù le de shì, lè dé bù shī ēn ne?”
shi en: gei bie ren en hui. < zuo chuan. zhao gong liu nian>: "min zhi you pi, ze bu ji yu shang." tang. kong ying da. zheng yi: "min zhi zai shang bu gan yue fa yi zui ji, you bu neng qu fa yi shi en, ze quan bing yi yu fa, gu min jie bu wei shang." < hong lou meng> di liu yi hui: "he ku lai cao zhe xin! 'de fang shou shi xu fang shou.' shen me da bu le de shi, le de bu shi en ne?"
1) 施恩 ts = shī ēn p refers to “to confer a favor on sb/to confer a benefit”.
2) 示恩 ts = shì ēn p refers to “to show kindness”..
1) 十恩 [shí ēn] refers to: “ten kinds of kindness”.
十恩 is further associated with the following language/terms:
[Vietnamese] thập ān.
[Korean] 십은 / sibeun.
[Japanese] ジュウオン / jūon.
2) 施恩 [shī ēn] refers to: “to bless”.
施恩 is further associated with the following language/terms:
[Vietnamese] thi ân.
[Korean] 시은 / si-eun.
[Japanese] セオン / seon.
Chinese language.
See also (Relevant definitions)
Partial matches: Shen, Shi, En, Bi.
Starts with: Shi en bao en fang bian shan qiao, Shi en bu wang bao, Shi en hui, Shi en lu.
Full-text (+52): Shi en bao en fang bian shan qiao, Bao shi en, Yin shi shi quan en, Shi en hui, Nan xing ku xing en, Yin sheng zhang lie en, Shi en bu wang bao, Thi an hue, Shi en lu, byas pa'i lan glon pa, De fang shou shi xu fang shou, Thi an, Kuai huo lin, Thap an, Piao mu jin fan, Xian fou bu ming, Xie shi yan, Bude, Yu de, En gong.
Relevant text
Search found 9 books and stories containing Shi en, Shí ēn, Shī ēn, Shì ēn, Shíēn, Shien, Shīēn, Shìēn, 十恩, 施恩, 示恩; (plurals include: Shi ens, Shí ēns, Shī ēns, Shì ēns, Shíēns, Shiens, Shīēns, Shìēns). 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 26: The (Sramana), the Louse, and the Seven-Day Offering < [Part 152 - Discourse of the Collection of the Six Perfections]
Chapter 14: Dharma Discourse to King Bimbisara < [Part 193 - Buddhacharita (translated by Bao Yun)]
Chapter 14: Dharma Discourse to King Bimbisara < [Part 193 - Buddhacharita (translated by Bao Yun)]
International Journal of Environmental Research and Public Health (MDPI)
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