習氣

Readings

Pinyin: xíqì

Wade-Giles: hsi-ch'i

Hangul: 습기

Korean MC: seupgi

Korean MR: sŭpki

Katakana: ジッケ

Katakana: ジュッケ

Hepburn: jikke

Hepburn: jukke

tập khí

habituated tendencies

• Also rendered as karmic impressions, habit energies, etc. Latent habituated tendencies created from all of the words, thoughts, actions and external influences experienced by sentient beings. Energies remaining from the fruition of perfumation 熏習. Habitual power; latent reserve karmic energy. For example, when the perfumation by unwholesome activities results in the production of afflictions, even when those afflictions are extinguished, some habituated tendencies remain. As the Yogâcārabhūmi-śāstra says, an arhat who has destroyed all of his afflictions, may still break into a smile when he sees a funny-looking person on the street; or if he lived many lifetimes as an aristocrat, he may still retain an air of arrogance when speaking to people of lower rank. (Skt. vāsanā, savāsanā, niṣyanda, dauṣṭhulya, anuśaya; Tib. bag chags) In Yogâcāra, the notion of habituated tendencies is closely linked to, and sometimes used interchangeably with concept of "seeds" 種子—i.e. latent potentialities which help to comprise the total character of the individual entity. When habituated tendencies are distinguished from seeds, it is from the perspective that they are the traces that remain even after destroying the seeds existent in the ālaya-vijñāna. The major division of habituated tendencies in terms of type is that seen between (1) habituated tendencies in the flow of continuity of sameness 等流習氣 (associated with linguistically conditioned impressions 名言習氣), and (2) ripened habituated tendencies, which are altered in their maturation 異熟習氣.

  According to the Yogâcāra school, the seeds and the habituated tendencies are removed during the period from the first bhūmi until the tenth. These tendencies are fully eliminated only upon the attainment of Buddhahood, and therefore, as hindrances to liberation are considered to be the most subtle, as all of the other hindrances proper of affliction 煩惱障, and cognition 所知障 can be eliminated at advanced bodhisattva stages. 〔成唯識論, T 1585.31.43a1; 瑜伽論 T T1579.30.305b5〕

  In his Ijangui, Wonhyo distinguishes habituated tendencies into the two types of distinctive 別習氣 and shared 反通習氣. 〔二障義 HBJ 1.79ae 〕 (Skt. dauṣthulya).

  [resp. Charles Muller; source(s): Nakamura,YBh-Ind, JEBD, Yokoi, Hirakawa, Iwanami]

Dictionary References:

Bukkyō jiten (Ui), 466, 495

Bulgyo sajeon, 498a

Record of Linji: Rinzairoku (Yanagida), 98-1

Zengaku daijiten (Komazawa U.), 450b

Iwanami bukkyō jiten, 365, 411

A Glossary of Zen Terms (Inagaki), 144

Japanese-English Buddhist Dictionary (Daitō shuppansha), 136a/149

Japanese-English Zen Buddhist Dictionary (Yokoi), 278

Zengo jiten (Iriya and Koga), 2-P54, 9-P214, 10-P59

Bukkyōgo daijiten (Nakamura), 648b→じっけ, 596b

Fo Guang Dictionary, 4771

Ding Fubao

Buddhist Chinese-Sanskrit Dictionary (Hirakawa), 0951

Bukkyō daijiten (Mochizuki), (v.1-6)2491c,1570a,2461a

Bukkyō daijiten (Oda), 909-1, 907-1*754-3

Sanskrit-Tibetan Index for the Yogâcārabhūmi-śāstra (Yokoyama and Hirosawa)

Copyright © 2010 -- Charles Muller

generated: 2014-03-04