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Alaya
ā lài yé
阿賴耶 is the name Alaya in Chinese (Mandarin).
Alaya
araya
アラヤ is the name Alaya in Japanese (Katakana).
Note: Because this title is entirely Japanese Katakana, it should be written by a Japanese calligrapher.
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| Characters If shown, 2nd row is Simp. Chinese |
Pronunciation Romanization |
Simple Dictionary Definition |
阿賴耶 阿赖耶 see styles |
ā lài yé a1 lai4 ye2 a lai yeh araya |
More info & calligraphy: Alaya |
識 识 see styles |
zhì zhi4 chih shiki しき |
to record; to write a footnote (1) acquaintanceship; (2) {Buddh} vijnana; consciousness; (3) (after a signature) written by...; (personal name) Tsuguhide vijñāna, "the art of distinguishing, or perceiving, or recognizing, discerning, understanding, comprehending, distinction, intelligence, knowledge, science, learning . . . wisdom." M.W. parijñāna, "perception, thorough knowledge," etc. M.W. It is intp. by 心 the mind, mental discernment, perception, in contrast with the object discerned; also by 了別 understanding and discrimination. There are classifications of 一識 that all things are the one mind, or are metaphysical; 二識 q. v. discriminating the ālaya-vijñāna or primal undivided condition from the mano-vijñāna or that of discrimination; 三識 in the Laṅkāvatāra Sutra, fundamental, manifested and discriminate; 五識 q.v. in the 起信論, i.e. 業, 轉, 現, 知, and 相續識; 六識 the perceptions and discernings of the six organs of sense; also of 8, 9, 10, and 11 識. The most important is the eight of the 起信論, i.e. the perceptions of the six organs of sense, eye, ear, nose, tongue, body (or touch), and mind, together with manas, intp. as 意識 the consciousness of the previous moment, on which the other six depend; the eighth is the ālaya-vijñāna, v. 阿賴耶, in which is contained the seed or stock of all phenomena and which 無沒 loses none, or nothing, is indestructible; a substitute for the seventh is ādāna 'receiving' of the 唯識, which is intp. as 無解 undiscriminated, or indefinite perception; there is a difference of view between the 相 and the 性 schools in regard to the seventh and eight 識; and the latter school add a ninth called the amala, or pure vijñāna, i.e. the non-phenomenal 眞如識. The esoterics add that all phenomena are mental and all things are the one mind, hence the one mind is 無量識 unlimited mind or knowledge, every kind of knowledge, or omniscience. vijñāna is one of the twelve nidānas.; Ālaya-vijñāna and mano-vijñāna; i. e. 阿梨耶 | and 分別事 |; v. 識. |
三心 see styles |
sān xīn san1 xin1 san hsin sanshin さんしん |
(given name) Sanshin The three minds, or hearts; various groups are given: (1) Three assured ways of reaching the Pure Land, by (a) 至誠心 perfect sincerity; (b) 深 profound resolve for it; (c) 廻向接發願心 resolve on demitting one's merits to others. (2) (a) 根本心 The 8th or ālaya-vijñāna mind, the storehouse, or source of all seeds of good or evil; (b) 依本 the 7th or mano-vijñāna mind, the mediating cause of all taint; (c) 起事心 the ṣaḍāyatana-vijñāna mind, the immediate influence of the six senses. (3) (a) 入心 (b) 住心 (c) 出心 The mind entering into a condition, staying there, departing. (4) A pure, a single, and an undistracted mind. There are other groups. |
三識 三识 see styles |
sān shì san1 shi4 san shih sanshiki |
The three states of mind or consciousness: 眞識 the original unsullied consciousness or Mind, the tathāgatagarbha, the eighth or ālaya 阿賴耶識 ; 現識 mind or consciousness diversified in contact with or producing phenomena, good and evil; 分別識 consciousness discriminating and evolving the objects of the five senses. Also 意識 manas, 心識 ālaya, and 無垢識 amala, v. 識. |
九識 九识 see styles |
jiǔ shì jiu3 shi4 chiu shih kumi くみ |
(female given name) Kumi The kinds of cognition or consciousness (vijñāna); those of sight, hearing, smell, taste, touch, mind, mānas (or阿陁那識 ādāna), i.e. mental perception; 阿賴耶 ālāya, bodhi-consciousness, and 阿摩羅識 amala, purified or Buddha-consciousness. There is considerable difference as to the meaning of the last three. |
二相 see styles |
èr xiàng er4 xiang4 erh hsiang nisou / niso にそう |
(noun - becomes adjective with の) two-phase The two forms, or characteristics, of the bhutatathata, universal and particular. The 起信論 gives (a) 淨智相 pure wisdom, cf. ālaya-vijñāna, out of whose primary condition arise (b) 不思議用相 inconceivable, beneficial functions and uses. The same śāstra gives also a definition of the 眞如 as (a) 同相 that all things, pure or impure, are fundamentally of the same universal, e.g. clay which is made into tiles; (b) 異相 but display particular qualities, as affected by pure or impure causes, e.g. the tiles. Another definition, of the 智度論 31, is (a) 總相 universals, as impermanence; (b) 別相 particulars, for though all things have the universal basis of impermanence they have particular qualities, e.g. earth-solidity, heat of fire, etc. |
五智 see styles |
wǔ zhì wu3 zhi4 wu chih gochi ごち |
(place-name, surname) Gochi The five kinds of wisdom of the 眞言宗 Shingon School. Of the six elements 六大 earth, water, fire, air (or wind), ether (or space) 曇空, and consciousness (or mind 識 ), the first five form the phenomenal world, or Garbhadhātu, the womb of all things 胎藏界, the sixth is the conscious, or perceptive, or wisdom world, the Vajradhātu 金剛界, sometimes called the Diamond realm. The two realms are not originally apart, but one, and there is no consciousness without the other five elements. The sixth element, vijñāna, is further subdivided into five called the 五智 Five Wisdoms: (1) 法界體性智 dharmadhātu-prakṛti-jñāna, derived from the amala-vijñāna, or pure 識; it is the wisdom of the embodied nature of the dharmadhātu, defined as the six elements, and is associated with Vairocana 大日, in the centre, who abides in this samādhi; it also corresponds to the ether 空 element. (2) 大圓鏡智 adarśana-jñāna, the great round mirror wisdom, derived from the ālaya-vijñāna, reflecting all things; corresponds to earth, and is associated with Akṣobhya and the east. (3) 平等性智 samatā-jñāna, derived from mano-vijñāna, wisdom in regard to all things equally and universally; corresponds to fire, and is associated with Ratnasaṃbhava and the south. (4) 妙觀察智 pratyavekṣaṇa-jñāna, derived from 意識, wisdom of profound insight, or discrimination, for exposition and doubt-destruction; corresponds to water, and is associated with Amitābha and the west. (5) 成所作智 kṛtyānuṣṭhāna-jñāna, derived from the five senses, the wisdom of perfecting the double work of self-welfare and the welfare of others; corresponds to air 風 and is associated with Amoghasiddhi and the north. These five Dhyāni-Buddhas are the 五智如來. The five kinds of wisdom are the four belonging to every Buddha, of the exoteric cult, to which the esoteric cult adds the first, pure, all-refecting, universal, all-discerning, and all-perfecting. |
八識 八识 see styles |
bā shì ba1 shi4 pa shih hasshiki; hachishiki はっしき; はちしき |
{Buddh} eight consciousnesses (one for each of the five senses, consciousness of the mind, self-consciousness and store consciousness) The eight parijñāna, or kinds of cognition, perception, or consciousness. They are the five senses of cakṣur-vijñāna, śrotra-v., ghrāna-v., jihvā-v., and kāya-v., i.e. seeing, hearing, smelling, tasting, and touch. The sixth is mano-vijñāna, the mental sense, or intellect, v. 末那. It is defined as 意 mentality, apprehension, or by some as will. The seventh is styled kliṣṭa-mano-vijñāna 末那識 discriminated from the last as 思量 pondering, calculating; it is the discriminating and constructive sense, more than the intellectually perceptive; as infected by the ālaya-vijñāna., or receiving "seeds" from it, it is considered as the cause of all egoism and individualizing, i.e. of men and things, therefore of all illusion arising from assuming the seeming as the real. The eighth is the ālaya-vijñāna, 阿頼耶識 which is the storehouse, or basis from which come all "seeds"of consciousness. The seventh is also defined as the ādāna 阿陀那識 or "laying hold of" or "holding on to" consciousness. |
四相 see styles |
sì xiàng si4 xiang4 ssu hsiang shisou / shiso しそう |
(1) {Buddh} four essential elements of existence (birth, ageing, illness and death); (can act as adjective) (2) {math} four-phase; quadri-phase The four avasthā, or states of all phenomena, i. e. 生住異滅 birth, being, change (i. e. decay), and death; also 四有爲相. There are several groups, e. g. 果報四相 birth, age, disease, death. Also 藏識四相 of the Awakening of Faith referring to the initiation, continuation, change, and cessation of the ālaya-vijñāna. Also 我人四相 The ideas: (1) that there is an ego; (2) that man is different from other organisms; (3) that all the living are produced by the skandhas; (4) that life is limited to the organism. Also 智境四相 dealing differently with the four last headings 我; 人; 衆生; and 壽相. |
本有 see styles |
běn yǒu ben3 you3 pen yu honyuu / honyu ほんゆう |
(noun/participle) innateness; innate feature (or character, etc.); (surname) Motoari Originally or fundamentally existing; primal existence; the source and substance of all phenomena; also the present life; also the eighth 八識, i. e. ālaya-vijñāna. |
本識 本识 see styles |
běn shì ben3 shi4 pen shih honjiki |
The fundamental vijñāna, one of the eighteen names of the ālaya-vijñāna, the root of all things. |
果相 see styles |
guǒ xiàng guo3 xiang4 kuo hsiang ka sō |
Reward, retribution, or effect; especially as one of the three forms of the ālaya-vijñāna. |
法相 see styles |
fǎ xiàng fa3 xiang4 fa hsiang hossou / hosso ほっそう |
(1) {Buddh} (See 法性) dharmalaksana (dharma characteristics, the specific characteristics of all manifest phenomena); (2) (abbreviation) (See 法相宗) Hosso sect of Buddhism The aspects of characteristics of things-all things are of monad nature but differ in form. A name of the 法相宗 Faxiang or Dharmalakṣaṇa sect (Jap. Hossō), called also 慈恩宗 Cien sect from the Tang temple, in which lived 窺基 Kuiji, known also as 慈恩. It "aims at discovering the ultimate entity of cosmic existence n contemplation, through investigation into the specific characteristics (the marks or criteria) of all existence, and through the realization of the fundamental nature of the soul in mystic illumination". "An inexhaustible number" of "seeds" are "stored up in the Ālaya-soul; they manifest themselves in innumerable varieties of existence, both physical and mental". "Though there are infinite varieties. . . they all participate in the prime nature of the ālaya." Anesaki. The Faxiang School is one of the "eight schools", and was established in China on the return of Xuanzang, consequent on his translation of the Yogācārya works. Its aim is to understand the principle underlying the 萬法性相 or nature and characteristics of all things. Its foundation works are the 解深密經, the 唯識論, and the 瑜伽論. It is one of the Mahāyāna realistic schools, opposed by the idealistic schools, e.g. the 三論 school; yet it was a "combination of realism and idealism, and its religion a profoundly mystic one". Anesaki. |
緣起 缘起 see styles |
yuán qǐ yuan2 qi3 yüan ch`i yüan chi engi |
to originate; origin; genesis; account of the origins of an endeavor Arising from conditional causation; everything arises from conditions, and not being spontaneous and self-contained has no separate and independent nature; cf. 緣生. It is a fundamental doctrine of the Huayan school, which defines four principal uses of the term: (1) 業感緣起 that of the Hīnayāna, i.e. under the influence of karma the conditions of reincarnation arise; (2) 賴耶緣起 that of the primitive Mahāyāna school, i.e. that all things arise from the ālaya, or 藏 fundamental store; (3) 如來藏緣起 that of the advancing Mahāyāna, that all things arise from the tathāgatagarbha, or bhūtatathatā; (4) 法界緣起 that of complete Mahāyāna, in which one is all and all are one, each being a universal cause. |
識主 识主 see styles |
shì zhǔ shi4 zhu3 shih chu shikishu |
The lord of the intellect, the mind, the ālaya-vijñāna as discriminator. |
識藏 识藏 see styles |
shì zàng shi4 zang4 shih tsang shikizō |
The storehouse of mind, or discernment, the ālaya-vijñāna whence all intelligence or discrimination comes. |
賴耶 赖耶 see styles |
lài yé lai4 ye2 lai yeh raiya |
ālaya, v. 賴阿. |
轉識 转识 see styles |
zhuǎn shì zhuan3 shi4 chuan shih tenjiki |
(1) pravṛtti-vijñāna; knowledge or mind being stirred, the external world enters into consciousness, the second of the five processes of mental evolution in the 起信論. (2) The seven stages of knowledge (vijñāna), other than the ālaya-vijñāna, of the 唯識論. (3) Knowledge which transmutes the common knowledge of this transmigration-world into buddha-knowledge. |
陀那 see styles |
tuó nà tuo2 na4 t`o na to na dana |
dāna, bestow, alms; the marks on a scale; ādāna, another name for the ālaya-vijñāna. |
顯識 显识 see styles |
xiǎn shì xian3 shi4 hsien shih |
Manifest, revealing, or open knowledge, the store of knowledge where all is revealed both good and bad, a name for the ālaya-vijñāna. |
黎耶 see styles |
lí yé li2 ye2 li yeh |
ālaya, v. 阿. |
二種子 二种子 see styles |
èr zhǒng zǐ er4 zhong3 zi3 erh chung tzu ni shūji |
Two kinds of seed: (1) (a) 本有種子 the seed or latent undivided (moral) force immanent in the highest of the eight 識, i.e. the ālaya-vijñāna; (b) 新薰種子the newly influenced, or active seed when acted upon by the seven other 識, thus becoming productive. (2) (a) 名言種子 The so-called seed which causes moral action similar to 本有種子, e.g. good or evil seed producing good or evil deeds; (b) 業種子 karma seed, the sixth 識 acting with the eighth. |
二種性 二种性 see styles |
èr zhǒng xìng er4 zhong3 xing4 erh chung hsing nishu shō |
Two kinds of seed-nature, the character of the ālaya seed and its development: (1) (a) 性種子 The original good seed-nature; (b) 習種子 the seed-nature in practice or development. (2) (a) 本性住種性 The immanent abiding original good seed-nature; (b) 習所成種性 the seed productive according to its ground. (3) (a) 聖種性 The seed-nature of the saints, by which they attain nirvana; (b) 愚夫種性 the seed-nature in the foolish and ignorant. |
五八識 五八识 see styles |
wǔ bā shì wu3 ba1 shi4 wu pa shih gohachi shiki |
The five sense perceptions and the eighth or ālaya vijñāna, the fecundating principle of consciousness in man. |
倶生神 see styles |
jù shēng shén ju4 sheng1 shen2 chü sheng shen gushōjin |
The spirit, born at the same time as the individual, which records his deeds and reports to Yama. Another version is the two spirits who record one's good and evil. Another says it is the ālaya-vijñāna. |
初能變 初能变 see styles |
chū néng biàn chu1 neng2 bian4 ch`u neng pien chu neng pien sho nōhen |
The initiator of change, or mutation, i. e. the ālaya-vijñāna, so called because the other vijñānas are derived from it. |
執持識 执持识 see styles |
zhí chí shì zhi2 chi2 shi4 chih ch`ih shih chih chih shih shūji shiki |
adana-vijñāna, a name for the ālaya-vijñāna. |
有分識 有分识 see styles |
yǒu fēn shì you3 fen1 shi4 yu fen shih ubun shiki |
Discrimination, another name for the ālaya-vijñāna. |
果熟識 果熟识 see styles |
guǒ shú shì guo3 shu2 shi4 kuo shu shih kajuku shiki |
The ālaya-vijñāna, i. e. storehouse or source of consciousness, from which both subject and object are derived. |
異熟生 异熟生 see styles |
yì shóu shēng yi4 shou2 sheng1 i shou sheng ijuku shō |
A difference is made in Mahāyāna between 異熟 (異熟識) which is considered as ālaya-vijñāna, and 異熟生 the six senses, which are produced from the ālaya-vijñāna. |
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The following table may be helpful for those studying Chinese or Japanese...
| Title | Characters | Romaji (Romanized Japanese) | Various forms of Romanized Chinese | |
| Alaya | 阿賴耶 阿赖耶 | ā lài yé a1 lai4 ye2 a lai ye alaiye | a lai yeh alaiyeh |
|
| Alaya | アラヤ | araya | ||
| In some entries above you will see that characters have different versions above and below a line. In these cases, the characters above the line are Traditional Chinese, while the ones below are Simplified Chinese. | ||||
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