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<12345678910...>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
實相 实相 see styles |
shí xiàng shi2 xiang4 shih hsiang jissō |
actual situation; the ultimate essence of things (Buddhism) Reality, in contrast with 虛妄; absolute fundamental reality, the ultimate, the absolute; the 法身, i.e. dharmakāya, or 眞如 bhūtatathatā. Other terms are 一實; 一如; 一相; 無相; 法證; 法位; 涅槃; 無爲; 眞諦; 眞性; 眞空; 實性; 實諦; 實際, q.v. |
尋伺 寻伺 see styles |
xún sì xun2 si4 hsün ssu jinshi |
vitarka and vicāra, two conditions in dhyāna discovery and analysis of principles; vitarka 毘擔迦 a dharma which tends to increase, and vicāra 毘遮羅one which tends to diminish, definiteness and clearness in the stream of consciousness; cf. 中間定. |
對法 对法 see styles |
duì fǎ dui4 fa3 tui fa taihō |
The corresponding law, the philosophy in the Buddha's teaching, the Abhidharma; comparison of cause and effect. |
小乘 see styles |
xiǎo shèng xiao3 sheng4 hsiao sheng shōjō |
Hinayana, the Lesser Vehicle; Buddhism in India before the Mayahana sutras; also pr. [Xiao3 cheng2] Hīnayāna 希那衍. The small, or inferior wain, or vehicle; the form of Buddhism which developed after Śākyamuni's death to about the beginning of the Christian era, when Mahāyāna doctrines were introduced. It is the orthodox school and more in direct line with the Buddhist succession than Mahāyānism which developed on lines fundamentally different. The Buddha was a spiritual doctor, less interested in philosophy than in the remedy for human misery and perpetual transmigration. He "turned aside from idle metaphysical speculations; if he held views on such topics, he deemed them valueless for the purposes of salvation, which was his goal" (Keith). Metaphysical speculations arose after his death, and naturally developed into a variety of Hīnayāna schools before and after the separation of a distinct school of Mahāyāna. Hīnayāna remains the form in Ceylon, Burma, and Siam, hence is known as Southern Buddhism in contrast with Northern Buddhism or Mahāyāna, the form chiefly prevalent from Nepal to Japan. Another rough division is that of Pali and Sanskrit, Pali being the general literary language of the surviving form of Hīnayāna, Sanskrit of Mahāyāna. The term Hīnayāna is of Mahāyānist origination to emphasize the universalism and altruism of Mahāyāna over the narrower personal salvation of its rival. According to Mahāyāna teaching its own aim is universal Buddhahood, which means the utmost development of wisdom and the perfect transformation of all the living in the future state; it declares that Hīnayāna, aiming at arhatship and pratyekabuddhahood, seeks the destruction of body and mind and extinction in nirvāṇa. For arhatship the 四諦Four Noble Truths are the foundation teaching, for pratyekabuddhahood the 十二因緣 twelve-nidānas, and these two are therefore sometimes styled the two vehicles 二乘. Tiantai sometimes calls them the (Hīnayāna) Tripiṭaka school. Three of the eighteen Hīnayāna schools were transported to China: 倶舍 (Abhidharma) Kośa; 成實 Satya-siddhi; and the school of Harivarman, the律 Vinaya school. These are described by Mahāyānists as the Buddha's adaptable way of meeting the questions and capacity of his hearers, though his own mind is spoken of as always being in the absolute Mahāyāna all-embracing realm. Such is the Mahāyāna view of Hīnayāna, and if the Vaipulya sūtras and special scriptures of their school, which are repudiated by Hīnayāna, are apocryphal, of which there seems no doubt, then Mahāyāna in condemning Hīnayāna must find other support for its claim to orthodoxy. The sūtras on which it chiefly relies, as regards the Buddha, have no authenticity; while those of Hīnayāna cannot be accepted as his veritable teaching in the absence of fundamental research. Hīnayāna is said to have first been divided into minority and majority sections immediately after the death of Śākyamuni, when the sthāvira, or older disciples, remained in what is spoken of as "the cave", some place at Rājagṛha, to settle the future of the order, and the general body of disciples remained outside; these two are the first 上坐部 and 大衆部 q. v. The first doctrinal division is reported to have taken place under the leadership of the monk 大天 Mahādeva (q.v.) a hundred years after the Buddha's nirvāṇa and during the reign of Aśoka; his reign, however, has been placed later than this by historians. Mahādeva's sect became the Mahāsāṅghikā, the other the Sthāvira. In time the two are said to have divided into eighteen, which with the two originals are the so-called "twenty sects" of Hīnayāna. Another division of four sects, referred to by Yijing, is that of the 大衆部 (Arya) Mahāsaṅghanikāya, 上座部 Āryasthavirāḥ, 根本說一切有部 Mūlasarvāstivādaḥ, and 正量部 Saṃmatīyāḥ. There is still another division of five sects, 五部律. For the eighteen Hīnayāna sects see 小乘十八部. |
少室 see styles |
shǎo shì shao3 shi4 shao shih Shōshitsu |
Shaoshi, a hill on the 嵩山 Sungshan where Bodhidharma set up his 少林寺 infra. |
尸棄 尸弃 see styles |
shī qì shi1 qi4 shih ch`i shih chi Shiki |
Śikhin, 式棄; 式詰; 尸棄那 (or 尸棄佛); 罽那尸棄; crested, or a fame; explained by 火 fire; 刺那尸棄 Ratnaśikhin occurs in the Abhidharma. In the 本行經 it is 螺髻 a shell like tuft of hair. (1) The 999th Buddha of the last kalpa, whom Śākyamuni is said to have met. (2) The second of the seven Buddhas of antiquity, born in Prabhadvaja 光相城 as a Kṣatriya. (3) A Maha-brahma, whose name Śikhin is defined as 頂髻 or 火災頂 having a flaming tuft on his head; connected with the world-destruction by fire. The Fanyimingyi 翻譯名義 describes Śikhin as 火 or 火首 fame, or a flaming head and as the god of fire, styled also 樹提 Suddha, pure; he observed the 火定 Fire Dhyāna, broke the lures of the realm of desire, and followed virtue. |
局方 see styles |
kyokuhou / kyokuho きょくほう |
(abbreviation) (See 日本薬局方) Japanese Pharmacopoeia |
巻線 see styles |
makisen まきせん |
winding (coil, armature, etc.) |
希法 see styles |
xī fǎ xi1 fa3 hsi fa kehō |
adbhutadharma; supernatural things, prodigies, miracles, a section of the twelve classical books. |
常身 see styles |
cháng shēn chang2 shen1 ch`ang shen chang shen jōshin |
The eternal Buddha-body, the dharmakāya. |
引業 引业 see styles |
yǐn yè yin3 ye4 yin yeh ingō |
引因; 牽引業; 總報業 The principal or integral direction of karma, in contrast with 滿引 its more detailed stages; see last entry. |
彼岸 see styles |
bǐ àn bi3 an4 pi an higan ひがん |
the other shore; (Buddhism) paramita (1) equinoctial week (when Buddhist services are held); (2) (abbreviation) (See 彼岸会) Buddhist services during the equinoctial week; (3) {Buddh} (See 此岸) nirvana; (4) (form) opposite bank; opposite shore; shore on the other side 波羅 parā, yonder shore i. e. nirvāṇa. The saṃsāra life of reincarnation is 此岸 this shore; the stream of karma is 中流 the stream between the one shore and the other. Metaphor for an end to any affair. pāramitā (an incorrect etymology, no doubt old) is the way to reach the other shore.; The other shore; nirvāṇa. |
後有 后有 see styles |
hòu yǒu hou4 you3 hou yu gū |
Future karma; the person in the subsequent incarnation; also, the final incarnation of the arhat, or bodhisattva. |
心命 see styles |
xīn mìng xin1 ming4 hsin ming shinmyō |
Mind life, i. e. the life, longevity, or eternity of the dharmakāya or spiritual body, that of mind; also 慧命. v. 智度論 78. |
心法 see styles |
xīn fǎ xin1 fa3 hsin fa shinpou / shinpo しんぽう |
(surname) Shinpou Mental dharmas, idea— all 'things' are divided into two classes 色 and 心 physical and mental; that which has 質礙 substance and resistance is physical, that which is devoid of these is mental; or the root of all phenomena is mind 緣起諸法之根本者爲心法. The exoteric and esoteric schools differ in their interpretation: the exoterics hold that mental ideas or 'things' are 無色無形 unsubstantial and invisible, the esoterics that they 有色有形 have both substance and form. |
心識 心识 see styles |
xīn shì xin1 shi4 hsin shih shinshiki |
The mind and cognition; mind and its contents; the two are considered as identical in the Abhidharma-kośa, but different in Mahāyāna. |
心鬼 see styles |
xīn guǐ xin1 gui3 hsin kuei shinki kokoro-no-oni |
A perverse mind, whose karma will be that of a wandering ghost. |
性佛 see styles |
xìng fó xing4 fo2 hsing fo shōbutsu |
The dharmakāya 法性佛, v. 法身. |
性土 see styles |
xìng tǔ xing4 tu3 hsing t`u hsing tu shōdo |
The sphere of the dharma-nature, i. e. the bhūtatathatā, idem 法性土. |
性海 see styles |
xìng hǎi xing4 hai3 hsing hai shoukai / shokai しょうかい |
{Buddh} world of tathata; the pure and absolute truth of the tathata is as wide as the sea; (surname, given name) Shoukai The ocean of the bhūtatathatā, the all-containing, immaterial nature of the dharmakāya. |
悅衆 悦众 see styles |
yuè zhòng yue4 zhong4 yüeh chung etsushu |
Please all, name for the manager of affairs in a monastery, also called 知事 karmadāna. |
悪業 see styles |
akugou / akugo あくごう |
{Buddh} (ant: 善業) bad karma; sinful deed; evil deed |
惡業 恶业 see styles |
è yè e4 ye4 o yeh akugō |
Evil conduct in thought, word, or deed, which leads to evil recompense; evil karma. |
愛業 爱业 see styles |
ài yè ai4 ye4 ai yeh aigō |
The karma which follows desire. |
愛潤 爱润 see styles |
ài rùn ai4 run4 ai jun auru あうる |
(female given name) Auru The fertilizing of desire; i.e. when dying the illusion of attachment fertilizes the seed of future karma, producing the fruit of further suffering. |
慧可 see styles |
huì kě hui4 ke3 hui k`o hui ko eka えか |
(person) Huike (487-593 CE) Huike, the successor of Bodhidharma, v. 達; he previously cut off his arm in appeal to be received as disciple, and finally inherited his mantle and alms-bowl. |
慧學 慧学 see styles |
huì xué hui4 xue2 hui hsüeh egaku |
The study of wisdom, e.g. the Abhidharma. |
慧藏 see styles |
huì zàng hui4 zang4 hui tsang ezou / ezo えぞう |
(personal name) Ezou Wisdom-store, the Abhidharma Piṭaka, which embodies the science of ascertaining the meaning of the sūtras. Also, the whole of the Tripiṭaka. |
慧身 see styles |
huì shēn hui4 shen1 hui shen eshin |
Wisdom body, one of the five division of the dharmakāya, which is the embodiment inter alia of inherent wisdom. |
應器 应器 see styles |
yìng qì ying4 qi4 ying ch`i ying chi ōki |
The pātra, or begging-bowl, the utensil corresponding to the dharma; the utensil which responds to the respectful gifts of others; the vessel which corresponds with one's needs; also 應量器. |
應應 应应 see styles |
yìng yìng ying4 ying4 ying ying ōō |
nirmāṇakāya response, its response to the needs of all; that of the dharmakāya is called 法應. |
應法 应法 see styles |
yìng fǎ ying4 fa3 ying fa ōhō |
In harmony with dharma or law. |
懸壺 悬壶 see styles |
xuán hú xuan2 hu2 hsüan hu |
(literary) to practice medicine; to work as a pharmacist |
折蘆 折芦 see styles |
zhé lú zhe2 lu2 che lu setsuro せつろ |
(given name) Setsuro The snapped-off reed on which Bodhidharma is said to have crossed the Yangtsze from Nanking. |
捲線 see styles |
makisen まきせん |
winding (coil, armature, etc.) |
授事 see styles |
shòu shì shou4 shi4 shou shih juji |
karmadāna, the director of duties, the one who gives out the work. |
擴軍 扩军 see styles |
kuò jun kuo4 jun1 k`uo chün kuo chün |
armament; to expand armed forces |
散業 散业 see styles |
sàn yè san4 ye4 san yeh sangō |
The good karma acquired in a life of activity. |
敬田 see styles |
jìng tián jing4 tian2 ching t`ien ching tien kyōden |
The field of reverence, i.e. worship and support of the Buddha, dharma, and saṃgha as a means to obtain blessing. |
文字 see styles |
wén zì wen2 zi4 wen tzu monji もんじ |
character; script; writing; written language; writing style; phraseology; CL:個|个[ge4] (1) letter (of an alphabet); character; (2) writing; (place-name, surname) Monji The letter; letters; literal; the written word is described as the breath and life of the dharmakāya; cf. 嚕 ruta. |
文殊 see styles |
wén shū wen2 shu1 wen shu monju もんじゅ |
Manjushri, the Bodhisattva of keen awareness (Buddhist term) Manjushri; Manjusri; Bodhisattva that represents transcendent wisdom; (p,s,f) Monju (文殊師利) Mañjuśrī 滿殊尸利 -later 曼殊室利. 文殊 is also used for Mañjunātha, Mañjudeva, Mañjughoṣa, Mañjuṣvara, et al. T., hjamdpal; J., Monju. Origin unknown; presumably, like most Buddhas and bodhisattvas, an idealization of a particular quality, in his case of Wisdom. Mañju is beautiful, Śrī; good fortune, virtue, majesty, lord, an epithet of a god. Six definitions are obtained from various scriptures: 妙首 (or 頭 ) wonderful or beautiful) head; 普首 universal head; 濡首 glossy head (probably a transliteration); 敬首 revered head; 妙德 wonderful virtue (or power); 妙吉祥 wonderfully auspicious; the last is a later translation in the 西域記. As guardian of wisdom 智慧 he is often placed on Śākyamuni's left, with 普顯 on the right as guardian of law 理, the latter holding the Law, the former the wisdom or exposition of it; formerly they held the reverse positions. He is often represented with five curls or waves to his hair indicating the 五智 q. v. or the five peaks; his hand holds the sword of wisdom and he sits on a lion emblematic of its stern majesty: but he has other forms. He is represented as a youth, i. e. eternal youth. His present abode is given as east of the universe, known as 淸涼山 clear and cool mountain, or a region 寶住 precious abode, or Abode of Treasures, or 寶氏 from which he derives one of his titles, 寶相如來. One of his dhāraṇīs prophesies China as his post-nirvāṇa realm. In past incarnations he is described as being the parent of many Buddhas and as having assisted the Buddha into existence; his title was 龍種上佛 the supreme Buddha of the nāgas, also 大身佛 or 神仙佛; now his title is 歡喜藏摩尼寶精佛 The spiritual Buddha who joyfully cares for the jewel: and his future title is to be 普現佛 Buddha universally revealed. In the 序品 Introductory Chapter of the Lotus Sutra he is also described as the ninth predecessor or Buddha-ancestor of Śākyamuni. He is looked on as the chief of the Bodhisattvas and represents them, as the chief disciple of the Buddha, or as his son 法王子. Hīnayāna counts Śāriputra as the wisest of the disciples, Mahāyāna gives Mañjuśrī the chief place, hence he is also styled 覺母 mother, or begetter of understanding. He is shown riding on either a lion or a peacock, or sitting on a white lotus; often he holds a book, emblem of wisdom, or a blue lotus; in certain rooms of a monastery he is shown as a monk; and he appears in military array as defender of the faith. His signs, magic words, and so on, are found in various sutras. His most famous centre in China is Wu-tai shan in Shansi. where he is the object of pilgrimages, especially of Mongols. The legends about him are many. He takes the place in Buddhism of Viśvakarman as Vulcan, or architect, of the universe. He is one of the eight Dhyāni-bodhisattvas, and sometimes has the image of Akṣobhya in his crown. He was mentioned in China as early as the fourth century and in the Lotus Sutra he frequently appears, especially as the converter of the daughter of the Dragon-king of the Ocean. He has five messengers 五使者 and eight youths 八童子 attending on him. His hall in the Garbhadhātu maṇḍala is the seventh, in which his group numbers twenty-five. His position is northeast. There are numerous sutras and other works with his name as title, e. g. 文殊師利問菩提經 Gayaśīrṣa sūtra, tr. by Kumārajīva 384-417: and its 論 or .Tīkā of Vasubandhu, tr. by Bodhiruci 535. see list in B. N. |
斫芻 斫刍 see styles |
zhuó chú zhuo2 chu2 cho ch`u cho chu shashu |
(斫乞芻) cakṣu (s), the eye, one of the six organs of sense. Cakṣurdhātu is the 眼界 eye-realm, or sight-faculty. There are definitions such as the eye of body, mind, wisdom, Buddha-truth, Buddha; or human, deva, bodhisattva, dharma, and Buddha vision. |
斷滅 断灭 see styles |
duàn miè duan4 mie4 tuan mieh danmetsu |
annihilation (of soul, Sanskrit uccheda) The heterodox teaching which denies the law of cause and effect, i.e. of karma. |
日局 see styles |
nikkyoku にっきょく |
(abbreviation) (See 日本薬局方・にほんやっきょくほう) Japanese Pharmacopoeia |
普法 see styles |
pǔ fǎ pu3 fa3 p`u fa pu fa fuhō |
to disseminate knowledge of the law Universal dharmas, or things; all things. |
月冑 月胄 see styles |
yuè zhòu yue4 zhou4 yüeh chou Getsuchū |
Candravarma, 旃達羅伐摩 a learned monk of the Nāgavadana monastery. |
有作 see styles |
yǒu zuò you3 zuo4 yu tso yuusaku / yusaku ゆうさく |
(given name) Yūsaku 有爲 Functioning, effective; phenomenal, the processes resulting from the law of karma; later 安立 came into use. |
有教 see styles |
yǒu jiào you3 jiao4 yu chiao yuukyou / yukyo ゆうきょう |
(given name) Yūkyō The realistic school as opposed to the 空教 teaching of unreality; especially (1) the Hīnayāna teaching of the 倶舍宗 Abhidharmakośa school of Vasubandhu, opposed to the 成實宗 Satya-siddhi school of Harivarman; (2) the Mahāyāna 法相宗 Dharma-lakṣana school, also called the 唯識宗, founded in China by Xuanzang, opposed to the 三論宗 Mādhyamika school of Nāgārjuna. |
有流 see styles |
yǒu liú you3 liu2 yu liu uryuu / uryu うりゅう |
(given name) Uryū The mortal stream of existence with its karma and delusion. Cf. 見流. |
有爲 有为 see styles |
yǒu wéi you3 wei2 yu wei ui |
Active, creative, productive, functioning, causative, phenomenal, the processes resulting from the laws of karma, v. 有作; opposite of 無爲 passive, inert, inactive, non-causative, laisser-faire. It is defined by 造作 to make, and associated with saṃskṛta. The three active things 三有爲法 are 色 material, or things which have form, 心 mental and 非色非心 neither the one nor the other. The four forms of activity 四有爲相 are 生住異滅 coming into existence, abiding, change, and extinction; they are also spoken of as three, the two middle terms being treated as having like meaning. |
有部 see styles |
yǒu bù you3 bu4 yu pu aribe ありべ |
(surname) Aribe 一切有部; 薩婆多 Sarvāstivāda; the school of the reality of all phenomena, one of the early Hīnayāna sects, said to have been formed, about 300 years after the Nirvāṇa, out of the Sthavira; later it subdivided into five, Dharmaguptāḥ, Mūlasarvāstivādāḥ, Kaśyapīyāḥ, Mahīśāsakāḥ, and the influential Vātsīputrīyāḥ. v. 一切有部. Its scriptures are known as the 有部律; 律書; 十誦律; 根本說一切有部毘那耶; (根本說一切有部尼陀那) 有部尼陀那; (根本說一切有部目得迦) 有部目得迦; 根本薩婆多部律攝 or 有部律攝, etc. |
有餘 有余 see styles |
yǒu yú you3 yu2 yu yü uyo |
to have an abundance Something more; those who have remainder to fulfil, e. g. of karma incomplete; extra, additional. |
有體 有体 see styles |
yǒu tǐ you3 ti3 yu t`i yu ti utai |
A thing, form, dharma, anything of ideal or real form; embodied things, bodies; varying list of 75, 84, and 100 are given. |
末摩 see styles |
mò mó mo4 mo2 mo mo matsuma |
marman; a vital part, or mortal spot. |
本覺 本觉 see styles |
běn jué ben3 jue2 pen chüeh hongaku |
Original bodhi, i. e. 'enlightenment', awareness, knowledge, or wisdom, as contrasted with 始覺 initial knowledge, that is 'enlightenment a priori is contrasted with enlightenment a posteriori'. Suzuki, Awakening of Faith, P. 62. The reference is to universal mind 衆生之心體, which is conceived as pure and intelligent, with 始覺 as active intelligence. It is considered as the Buddha-dharmakāya, or as it might perhaps be termed, the fundamental mind. Nevertheless in action from the first it was influenced by its antithesis 無明 ignorance, the opposite of awareness, or true knowledge. See 起信論 and 仁王經,中. There are two kinds of 本覺, one which is unconditioned, and never sullied by ignorance and delusion, the other which is conditioned and subject to ignorance. In original enlightenment is implied potential enlightenment in each being. |
析智 see styles |
xī zhì xi1 zhi4 hsi chih shakuchi |
Analytical wisdom, which analyses Hīnayāna dharmas and attains to the truth that neither the ego nor things have a basis in reality. |
果分 see styles |
guǒ fēn guo3 fen1 kuo fen ka bun |
The reward, e. g. of ineffable nirvāṇa, or dharmakāya. |
果報 果报 see styles |
guǒ bào guo3 bao4 kuo pao kaho かほ |
karma; preordained fate (Buddhism) (noun or adjectival noun) (1) good fortune; luck; happiness; (noun or adjectival noun) (2) {Buddh} (See 業・ごう・1) vipaka (retribution); (female given name) Kaho 異熟 Retribution for good or evil deeds, implying that different conditions in this (or any) life are the variant ripenings, or fruit, of seed sown in previous life or lives. |
果斷 果断 see styles |
guǒ duàn guo3 duan4 kuo tuan kadan |
firm; decisive To cut off the fruit, or results, of former karma. The arhat who has a 'remnant of karma', though he has cut off the seed of misery, has not yet cut off its fruits. |
染緣 染缘 see styles |
rǎn yuán ran3 yuan2 jan yüan zenen |
The nidāna or link of pollution, which connects illusion with the karmaic miseries of reincarnation. From the 'water' of the bhūtatathatā, affected by the 'waves' of this nidāna-pollution, arise the waves of reincarnation. |
梵身 see styles |
fàn shēn fan4 shen1 fan shen bonshin |
The pure spiritual body, or dharmakāya, of the Buddha, v. 法身. |
業力 业力 see styles |
yè lì ye4 li4 yeh li gōriki |
(Buddhism) karma The power of karma to produce good and evil fruit. |
業厄 业厄 see styles |
yè è ye4 e4 yeh o gōyaku |
The constraints of karma; i.e. restricted conditions now as resulting from previous lives. |
業因 业因 see styles |
yè yīn ye4 yin1 yeh yin gouin / goin ごういん |
karma The deed as cause; the cause of good or bad karma. |
業垢 业垢 see styles |
yè gòu ye4 gou4 yeh kou gōgō |
Karma defilement. |
業報 业报 see styles |
yè bào ye4 bao4 yeh pao gouhou / goho ごうほう |
karma effects; fate; inevitable retribution Karma-reward; the retribution of karma, good or evil. |
業塵 业尘 see styles |
yè chén ye4 chen2 yeh ch`en yeh chen gōjin |
Karma-dirt, the defilement or remains of evil karma. |
業壽 业寿 see styles |
yè shòu ye4 shou4 yeh shou gōju |
Life, long or short, as determined by previous karma. |
業天 业天 see styles |
yè tiān ye4 tian1 yeh t`ien yeh tien gyouten / gyoten ぎょうてん |
(surname) Gyouten The karma of heaven, i.e. the natural inevitable law of cause and effect. |
業性 业性 see styles |
yè xìng ye4 xing4 yeh hsing gosshō |
The nature of karma, its essential being; idem 業體. |
業惱 业恼 see styles |
yen ǎo yen4 ao3 yen ao gōnō |
Karmic distress; karma and distress. |
業感 业感 see styles |
yè gǎn ye4 gan3 yeh kan gōkan |
The influence of karma; caused by karma. |
業有 业有 see styles |
yè yǒu ye4 you3 yeh yu gōu |
Reality of karma, idem 行有. |
業果 业果 see styles |
yè guǒ ye4 guo3 yeh kuo gouka / goka ごうか |
effects of karma The fruit of karma, conditions of rebirth depending on previous karmic conduct. |
業海 业海 see styles |
yè hǎi ye4 hai3 yeh hai gō kai |
sea of evil; endless crime The vast, deep ocean of (evil) karma. |
業火 业火 see styles |
yè huǒ ye4 huo3 yeh huo gouka / goka ごうか |
(1) hellfire; flames of hell; (2) raging fire; large fire; (3) {Buddh} fire that consumes an evildoer The fires of evil karma; the fires of the hells. |
業田 业田 see styles |
yè tián ye4 tian2 yeh t`ien yeh tien gouda / goda ごうだ |
(surname) Gouda The field of karma; the life in which the seeds of future harvest are sown. |
業病 业病 see styles |
yè bìng ye4 bing4 yeh ping goubyou / gobyo ごうびょう |
(sensitive word) incurable disease (due to evil deeds in one's past life); chronic affliction Illness as the result of previous karma. |
業秤 业秤 see styles |
yè chèng ye4 cheng4 yeh ch`eng yeh cheng gō no hakari |
The scales of karma, in which good and evil are weighed by the rulers of Hades. |
業種 业种 see styles |
yè zhǒng ye4 zhong3 yeh chung gyoushu / gyoshu ぎょうしゅ |
type of industry karmabīja; karma-seed which springs up in happy or in suffering rebirth. |
業結 业结 see styles |
yè jié ye4 jie2 yeh chieh gōketsu |
The bond of karma; karma and the bond (of the passions). |
業綱 业纲 see styles |
yè gāng ye4 gang1 yeh kang gō kō |
The net of karma which entangles beings in the sufferings of rebirth. |
業緣 业缘 see styles |
yè yuán ye4 yuan2 yeh yüan gō en |
Karma-cause, karma-circumstance, condition resulting from karma. |
業縛 业缚 see styles |
yè fú ye4 fu2 yeh fu gōbaku |
Karma-bonds; the binding power of karma. |
業繩 业绳 see styles |
yè shéng ye4 sheng2 yeh sheng gōjō |
Karma-cords, the bonds of karma. |
業繫 业系 see styles |
yè xì ye4 xi4 yeh hsi gō ke |
Karma-bonds; karma-fetters. |
業羂 业羂 see styles |
yè juàn ye4 juan4 yeh chüan gōken |
The noose of karma which entangles in transmigration. |
業苦 业苦 see styles |
yè kǔ ye4 ku3 yeh k`u yeh ku gouku / goku ごうく |
karmic suffering Karmaic suffering. |
業處 业处 see styles |
yè chù ye4 chu4 yeh ch`u yeh chu gossho |
karmasthāna; a place for working, of business, etc.; the place, or condition, in which the mind is maintained in meditation; by inference, the Pure Land, etc. |
業行 业行 see styles |
yè xíng ye4 xing2 yeh hsing gōgyō |
Deeds, actions; karma deeds, moral action which influences future rebirth. |
業賊 业贼 see styles |
yè zéi ye4 zei2 yeh tsei gōzoku |
Robber-karma; evil karma harms as does a robber. |
業通 业通 see styles |
yè tōng ye4 tong1 yeh t`ung yeh tung gōtsū |
Supernatural powers obtained from former karma; idem 報通. |
業道 业道 see styles |
yè dào ye4 dao4 yeh tao gōdō |
The way of karma. |
業鏡 业镜 see styles |
yè jìng ye4 jing4 yeh ching kazumi かずみ |
(personal name) Kazumi Karma-mirror, that kept in Hades reveals all karma. |
業障 业障 see styles |
yè zhàng ye4 zhang4 yeh chang gōshō |
karmic hindrance (Buddhism); karmic consequences that stand in the way of enlightenment; (term of abuse, especially toward the younger generation) devil spawn; (fig.) money karmāvaraṇa; the screen, or hindrance, of past karma, hindering the attainment of bodhi. |
業風 业风 see styles |
yè fēng ye4 feng1 yeh feng gōfu |
Karma-wind: (1) the fierce wind of evil karma and the wind from the hells, at the end of the age; (2) karma as wind blowing a person into good or evil rebirth. |
業食 业食 see styles |
yè shí ye4 shi2 yeh shih gō shiki |
Karma as nutritive basis for succeeding existence. |
業餘 业余 see styles |
yè yú ye4 yu2 yeh yü gōyo |
in one's spare time; outside working hours; amateur (historian etc) A remnant of karma after the six paths of existence. v. 三餘. |
業魔 业魔 see styles |
yè mó ye4 mo2 yeh mo gōma |
Karma-māras, the demons who or the karma which hinders and harms goodness. |
槍兵 see styles |
souhei / sohe そうへい |
(hist) pikeman; spearman; lanceman |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "Arma" in Chinese and/or Japanese.Information about this dictionary:
Apparently, we were the first ones who were crazy enough to think that western people might want a combined Chinese, Japanese, and Buddhist dictionary.
A lot of westerners can't tell the difference between Chinese and Japanese - and there is a reason for that. Chinese characters and even whole words were borrowed by Japan from the Chinese language in the 5th century. Much of the time, if a word or character is used in both languages, it will have the same or a similar meaning. However, this is not always true. Language evolves, and meanings independently change in each language.
Example: The Chinese character 湯 for soup (hot water) has come to mean bath (hot water) in Japanese. They have the same root meaning of "hot water", but a 湯屋 sign on a bathhouse in Japan would lead a Chinese person to think it was a "soup house" or a place to get a bowl of soup. See this: Japanese Bath House
This dictionary uses the EDICT and CC-CEDICT dictionary files.
EDICT data is the property of the Electronic Dictionary Research and Development Group, and is used in conformance with the Group's
license.
Chinese Buddhist terms come from Dictionary of Chinese Buddhist Terms by William Edward Soothill and Lewis Hodous. This is commonly referred to as "Soothill's'". It was first published in 1937 (and is now off copyright so we can use it here). Some of these definitions may be misleading, incomplete, or dated, but 95% of it is good information. Every professor who teaches Buddhism or Eastern Religion has a copy of this on their bookshelf. We incorporated these 16,850 entries into our dictionary database ourselves (it was lot of work).
Combined, these cover 1,007,753 Japanese, Chinese, and Buddhist characters, words, idioms, names, placenames, and short phrases.
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