Yizi, Yī zì, Yi zi, Yī zi, Yǐ zì, Yí zi, Yǐ zi, Yì zi, Yì zì, Yǐ zī: 11 definitions

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

以字 [yi zi]—The character "以 [yi]" (yǐ zì) — [Term] The form of "[?]" appearing as a heading/inscription (頭書 [tou shu]) on sutra titles (經題 [jing ti]) or talismans (守札 [shou zha]). This is the ancient form of the character "以 [yi]" (yǐ zì). There are many different interpretations. Volume three of the Song Biographies of Eminent Monks (宋高僧傳 [song gao seng chuan]) states: "Neither sound nor character is translated (音字俱不譯 [yin zi ju bu yi]), such as the two characters '[?][?]' on sutra titles (經題 [jing ti])." According to this statement, it was originally in the form of "[?][?]" and corrupted into "[?]." However, volume one of Matters of the Patriarchal Courts (祖庭事苑 [zu ting shi yuan]) cites three ancient theories: "First, it is the two characters '嘔啊 [ou a]' (ǒu ā) (also said to be '阿傴 [a yu]' (ā yǔ)); second, neither sound nor character is translated (音字俱不譯 [yin zi ju bu yi]); and third, it is a Sanskrit character for 'heart' (梵書之心字 [fan shu zhi xin zi])." But none of the three theories are accepted. It is determined to be: "Perhaps at that time, the scribe (傭書者 [yong shu zhe]) moved the brush to cover the sutra title (運筆以覆經題 [yun bi yi fu jing ti]), which is certainly beyond doubt." Volume two of Gu Xiang Ji (谷響集 [gu xiang ji]) and volume two of Shugen Monogatari Benran (修驗故事便覽 [xiu yan gu shi bian lan]) translate it in detail.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

醫子 [yi zi]—The Physician and Children—One of the seven parables (七喻 [qi yu]) in the Lotus Sutra (法華經 [fa hua jing]). It illustrates the opening of the near and revealing of the distant (開近顯遠 [kai jin xian yuan]) in the original teaching (本門 [ben men]). There was a skilled physician (良醫 [liang yi]) who had to travel to another country for business. His children (諸子 [zhu zi]) later consumed poisonous drugs (毒藥 [du yao]), became unconscious, and writhed in agony. At that time, the father returned. The children, overjoyed, begged for treatment. The father immediately gave them good medicinal herbs (好藥草 [hao yao cao]) with complete color, aroma, and taste (色香味具足 [se xiang wei ju zu]). Among the children, those who had not lost their minds (不失心者 [bu shi xin zhe]) took the medicine, and their illness was completely cured. However, those who had lost their minds (失心者 [shi xin zhe]) had the poison deeply ingrained in their bodies and dared not take it. The father, using an expedient means (方便 [fang bian]), went to another country and falsely announced his death (詐言死 [zha yan si]). When the children heard this, in their sorrow and grief, they finally awoke and took the good medicine, and all their poisonous effects (病毒 [bing du]) were removed. Then the father returned and they met again, filled with boundless joy (歡喜無極 [huan xi wu ji]). This is its main point (大旨 [da zhi]). The Tathagata (如來 [ru lai]) is likened to the physician (醫 [yi]), and the children (子 [zi]) are likened to the Three Vehicles (三乘 [san cheng]). The Tathagata, using the power of expedient means (方便力 [fang bian li]), tells the people of the Three Vehicles that he will enter nirvana (滅度 [mie du]), but in reality, his lifespan (壽命 [shou ming]) is immeasurable kalpas (無量劫 [wu liang jie]) and he does not enter nirvana (不滅度 [bu mie du]) at all.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

一字 [yi zi]—One character – [Term (術語 [shu yu])] A single character. It is the ultimate minimum of a name/designation. The Abhidharma-kośa-śāstra (俱舍論 [ju she lun]), World Chapter (世間品 [shi jian pin]), states: "The ultimate particle character (極微字 [ji wei zi]) and ksana (剎那 [sha na]); form, name, and time are reduced to their ultimate minimums (極少 [ji shao])." Guang Ji (光記 [guang ji]) Volume 12 states: "Analyzing a name down to a single character makes it the ultimate minimum of a name (名極少 [ming ji shao])." The Mahāvaipulya Sīhanāda Sūtra (大方廣師子吼經 [da fang guang shi zi hou jing]) states: "The Dharma (法 [fa]) is only one character, namely, the character of non-existence (無字 [wu zi])."