buddhism terminology

大千世界（Trisahasra-maha-sahasra-lokadhatu，直譯即為三千大千世界），是佛教说明世界组织的情形。每一个小世界（lokadhātu，組成宇宙的要素；Cakkavāla，圍繞小世界的鐵圍），其形式皆同。指由小、中、大等三種「千世界」所成的世界。由小千、中千輾轉集成的大千世界，謂之「三千世界」，或「三千大千世界」。以須彌山為中心，上自色界初禪，下至大地底下的風輪，其間包括四大洲、日、月、欲界六天及色界梵世天等為一小世界。一千個小世界，名一小千世界。一千個小千世界，為一中千世界。集一千中千世界，上覆盖四禅九天，为一大千世界。佛教的宇宙觀中說明：一個三千大千世界只是一尊佛所渡化眾生的世界，而所有的世間（器世間bhājana-loka/okāsaloka；有情世間sattva-loka/sattaloka；五陰世間saṅkhāraloka）有著無數無量的佛，所以有無數無量的三千大千世界。我々が住んでいる世界を包括している仏国土（三千大千世界）の名前は娑婆（サハー、sahā）である。阿弥陀如来が教化している極楽（sukhāvatī）という名前の仏国土は、サハー世界の外側、西の方角にあるため西方極楽浄土と呼ばれる。薬師如来の東方浄瑠璃世界や阿閦如来の妙喜世界なども同様にサハー世界の外に存在する。
- 十方世界指东、南、西、北、东南、西南、东北、西北、上、下。每一方都有无量无边的佛国世界（佛经中有时说东南西北、四维上下，指的就是十方世界） ，泛指遍虚空界，尽一切世界。因为十方可以看成八角柱的十个面，或双八角锥的十个顶点，故“十方”代指三维空间中的十个基本方向。

三乘法

• 汝觀自本心，莫著外法相。法無四乘，人心自有等差。見聞轉誦是小乘，悟法解義是中乘，依法修行是大乘。萬法盡通，萬法俱備，一切不染，離諸法相，一無所得，名最上乘。乘是行義，不在口爭，汝須自修，莫問吾也。一切時中，自性自如。https://ctext.org/wiki.pl?if=gb&chapter=817058

涅槃

• 曰：「一切眾生皆有二身，謂色身法身也。色身無常，有生有滅；法身有常，無知無覺。經云：『生滅滅已，寂滅為樂』者，不審何身寂滅？何身受樂？若色身者，色身滅時，四大分散，全然是苦，苦不可言樂。若法身寂滅，即同草木瓦石，誰當受樂？又法性是生滅之體，五蘊是生滅之用；一體五用，生滅是常。生則從體起用，滅則攝用歸體。若聽更生，即有情之類，不斷不滅。若不聽更生，則永歸寂滅，同於無情之物。如是，則一切諸法被涅槃之所禁伏，尚不得生，何樂之有？」師曰：「汝是釋子，何習外道斷常邪見，而議最上乘法？據汝所說，即色身外別有法身，離生滅求於寂滅。又推涅槃常樂，言有身受用。斯乃執吝生死，耽著世樂。汝今當知佛為一切迷人，認五蘊和合為自體相，分別一切法為外塵相，好生惡死，念念遷流，不知夢幻虛假，枉受輪迴，以常樂涅槃，翻為苦相，終日馳求。佛愍此故，乃示涅槃真樂，剎那無有生相，剎那無有滅相，更無生滅可滅，是則寂滅現前。當現前時，亦無現前之量，乃謂常樂。此樂無有受者，亦無不受者，豈有一體五用之名？何況更言涅槃禁伏諸法，令永不生，斯乃謗佛毀法。https://ctext.org/wiki.pl?if=gb&chapter=817058

In some schools of Buddhism, bardo (Classical Tibetan: བར་དོ་ Wylie: bar do), antarabhāva (Sanskrit), or chūu (Japanese: 中有) is an intermediate, transitional, or liminal state between death and rebirth. It is a concept which arose soon after the Buddha's passing, with a number of earlier Buddhist groups accepting the existence of such an intermediate state, while other schools rejected it. In Tibetan Buddhism, bardo is the central theme of the Bardo Thodol (literally Liberation Through Hearing During the Intermediate State), the Tibetan Book of the Dead.Used loosely, "bardo" is the state of existence intermediate between two lives on earth. According to Tibetan tradition, after death and before one's next birth, when one's consciousness is not connected with a physical body, one experiences a variety of phenomena. These usually follow a particular sequence of degeneration from, just after death, the clearest experiences of reality of which one is spiritually capable, and then proceeding to terrifying hallucinations that arise from the impulses of one's previous unskillful actions. For the prepared and appropriately trained individuals, the bardo offers a state of great opportunity for liberation, since transcendental insight may arise with the direct experience of reality; for others, it can become a place of danger as the karmically created hallucinations can impel one into a less than desirable rebirth.^{[citation needed]}Metaphorically, bardo can describe times when our usual way of life becomes suspended, as, for example, during a period of illness or during a meditation retreat. Such times can prove fruitful for spiritual progress because external constraints diminish. However, they can also present challenges because our less skillful impulses may come to the foreground, just as in the sidpa bardo.^{[citation needed]}The concept of antarabhāva, an intervening state between death and rebirth, was brought into Buddhism from the Vedic-Upanishadic philosophical tradition which later developed into Hinduism.

ten perfections (daca paramitas)


sambodhi, svabodhanam