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<12345678910...>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
八忍 see styles |
bā rěn ba1 ren3 pa jen hachinin |
The eight kṣānti, or powers of patient endurance, in the desire-realm and the two realms above it, necessary to acquire the full realization of the truth of the Four Axioms, 四諦; these four give rise to the 四法忍, i.e. 苦, 集, 滅, 道法忍, the endurance or patient pursuit that results in their realization. In the realm of form and the formless, they are called the 四類忍. By patient meditation the 見惑 false or perplexed views will cease, and the八智 eight kinds of jñāna or gnosis be acquired; therefore 智 results from忍 and the sixteen, 八忍八智 (or 觀), are called the 十六心, i.e. the sixteen mental conditions during the stage of 見道, when 惑 illusions or perplexities of view are destroyed. Such is the teaching of the 唯識宗. The 八智 are 苦, 集, 滅,道法智 and 苦, etc. 類智. |
八魔 see styles |
bā mó ba1 mo2 pa mo hachima |
The eight Māras, or destroyers: 煩惱魔 the māras of the passions; 陰魔 the skandha-māras, v. 五陰; 死魔 death-māra ; 他化自在天魔 the māra-king. The above four are ordinarily termed the four māras: the other four are the four Hīnayāna delusions of śrāvakas and pratyekabuddhas, i.e. 無常 impermanence; 無樂 joylessness; 無我 impersonality; 無淨 impurity; cf. 八顚倒. |
冤家 see styles |
yuān jia yuan1 jia5 yüan chia |
enemy; foe; (in opera) sweetheart or destined love |
凋敝 see styles |
diāo bì diao1 bi4 tiao pi |
impoverished; destitute; hard; depressed (of business); tattered; ragged |
出先 see styles |
desaki でさき |
(1) one's destination; place where someone is going; place where someone has gone; (2) source (of an object); origin; (3) (abbreviation) (See 出先機関) branch office; (surname) Desaki |
劫數 劫数 see styles |
jié shù jie2 shu4 chieh shu kōshu |
predestined fate (Buddhism) for a number of kalpas |
劫水 see styles |
jié shuǐ jie2 shui3 chieh shui kōsui |
The flood in the kalpa of destruction, v. 三災. |
劫波 see styles |
jié bō jie2 bo1 chieh po kōhi |
kalpa (loanword) (Hinduism) kalpa; also劫簸; 劫跛; v. 劫. Aeon, age. The period of time between the creation and recreation ofa world or universe; also the kalpas offormation, existence, destruction, and non-existence, which four as acomplete period are called mahākalpa 大劫. Eachgreat kalpa is subdivided into four asaṇkhyeya-kalpas (阿僧企耶 i.e. numberless,incalculable): (1) kalpa of destructionsaṃvarta; (2)kalpaof utter annihilation, or empty kalpa 増滅劫; 空劫 saṃvarta-siddha; (3) kalpa of formation 成劫 vivarta; (4) kalpa ofexistence 住劫 vivartasiddha; or they may betaken in the order 成住壤空. Each of the four kalpas is subdivided into twenty antara-kalpas, 小劫 or small kalpas, so that a mahākalpaconsists of eighty small kalpas. Each smallkalpa is divided into a period of 増 increaseand 減 decrease; the increase period is ruled over by the four cakravartīs in succession, i.e. the four ages of iron,copper, silver, gold, during which the length of human life increases by oneyear every century to 84,000 years, and the length of the human body to8,400 feet. Then comes the kalpa of decreasedivided into periods of the three woes, pestilence, war, famine, duringwhich the length of human life is gradually reduced to ten years and thehuman body to 1 foot in height. There are other distinctions of the kalpas. A small kalpa isrepresented as 16,800,000 years, a kalpa as336,000,000 years, and a mahākalpa as1,334,000,000 years. There are many ways of illustrating the length of akalpa, e.g. pass a soft cloth over a solid rock40 li in size once in a hundred years, whenfinally the rock has been thus worn away a kalpa will not yet have passed; or a city of 40 li, filled with mustard seeds, one being removed everycentury till all have gone, a kalpa will notyet have passed. Cf. 成劫. |
劫火 see styles |
jié huǒ jie2 huo3 chieh huo gouka; kouka / goka; koka ごうか; こうか |
{Buddh} world-destroying conflagration The fire in the kalpa of destruction; also 劫盡火; 劫焰; 劫燒 v. 三災. |
劫灰 see styles |
jié huī jie2 hui1 chieh hui kōkai |
kalpa-ash, the ashes after the fire kalpa of destruction. |
劫災 劫灾 see styles |
jié zāi jie2 zai1 chieh tsai kōsai |
The calamity of fire, wind, and water, during the 壞劫 kalpa of destruction. |
動搖 动摇 see styles |
dòng yáo dong4 yao2 tung yao dōyō |
to sway; to waver; to rock; to rattle; to destabilize; to pose a challenge to tremble |
十信 see styles |
shí xìn shi2 xin4 shih hsin jisshin |
The ten grades of bodhisattva faith, i.e. the first ten 位 in the fifty-two bodhisattva positions: (1) 信 faith (which destroys illusion and results in); (2) 念 remembrance, or unforgetfulness; (3) 精進 zealous progress; (4) 慧 wisdom; (5) 定 settled firmness in concentration; (6) 不退 non-retrogression; (7) 護法 protection of the Truth; (8) 廻向 reflexive powers, e.g. for reflecting the Truth; (9) 戒 the nirvāṇa mind in 無為 effortlessness; (10) 願 action at will in anything and everywhere. |
十力 see styles |
shí lì shi2 li4 shih li jūriki |
Daśabala. The ten powers of Buddha, giving complete knowledge of: (1) what is right or wrong in every condition; (2) what is the karma of every being, past, present, and future; (3) all stages of dhyāna liberation, and samādhi; (4) the powers and faculties of all beings; (5) the desires, or moral direction of every being; (6) the actual condition of every individual; (7) the direction and consequence of all laws; (8) all causes of mortality and of good and evil in their reality; (9) the end of all beings and nirvāṇa; (10) the destruction of all illusion of every kind. See the 智度論 25 and the 倶舍論 29. |
十宗 see styles |
shí zōng shi2 zong1 shih tsung jūshū |
The ten schools of Chinese Buddhism: I. The (1) 律宗 Vinaya-discipline, or 南山|； (2) 倶舍 Kośa, Abhidharma, or Reality (Sarvāstivādin) 有宗； (3) 成實宗 Satyasiddhi sect founded on this śāstra by Harivarman; (4) 三論宗 Mādhyamika or 性空宗； (5) 法華宗 Lotus, "Law-flower" or Tiantai 天台宗； (6) 華嚴Huayan or法性 or賢首宗； ( 7) 法相宗 Dharmalakṣana or 慈恩宗 founded on the唯識論 (8) 心宗 Ch'an or Zen, mind-only or intuitive, v. 禪宗 ; (9) 眞言宗 (Jap. Shingon) or esoteric 密宗 ; (10) 蓮宗 Amitābha-lotus or Pure Land (Jap. Jōdo) 淨士宗. The 2nd, 3rd, 4th, and 9th are found in Japan rather than in China, where they have ceased to be of importance. II. The Hua-yen has also ten divisions into ten schools of thought: (1) 我法倶有 the reality of self (or soul) and things, e.g. mind and matter; (2) 法有我無 the reality of things but not of soul; (3) 法無去來 things have neither creation nor destruction; (4) 現通假實 present things are both apparent and real; (5) 俗妄眞實 common or phenomenal ideas are wrong, fundamental reality is the only truth; (6) things are merely names; (7) all things are unreal 空; (8) the bhūtatathatā is not unreal; (9) phenomena and their perception are to be got rid of; (10) the perfect, all-inclusive, and complete teaching of the One Vehicle. III. There are two old Japanese divisions: 大乘律宗, 倶舎宗 , 成實 宗 , 法和宗 , 三論宗 , 天台宗 , 華嚴宗 , 眞言宗 , 小乘律宗 , and 淨土宗 ; the second list adds 禪宗 and omits 大乘律宗. They are the Ritsu, Kusha, Jōjitsu, Hossō, Sanron, Tendai, Kegon, Shingon, (Hīnayāna) Ritsu, and Jōdo; the addition being Zen. |
十軍 十军 see styles |
shí jun shi2 jun1 shih chün jūgun |
The ten armies of Māra, which the Buddha attacks and destroys; the armies are desire, anxiety, hunger and thirst, longing, torpidity, fear, doubt, poison, gain, haughtiness (i.e. disdaining monks). |
半壊 see styles |
hankai はんかい |
(n,vs,vi) partial destruction |
半焼 see styles |
hanshou / hansho はんしょう |
(n,vs,vi) partial destruction by fire |
去處 去处 see styles |
qù chù qu4 chu4 ch`ü ch`u chü chu |
place; destination |
受花 see styles |
ukebana うけばな |
(obscure) ukebana (lotus-shaped support of a seat, pedestal or pagoda finial) |
受記 受记 see styles |
shòu jì shou4 ji4 shou chi juki じゅき |
(Buddhist term) vyakarana (assurance of future enlightenment) 受決; 受別 To receive from a Buddha predestination (to become a Buddha); the prophecy of a bodhisattva's future Buddhahood. |
口輪 口轮 see styles |
kǒu lún kou3 lun2 k`ou lun kou lun kuchiwa くちわ |
muzzle; (place-name) Kuchiwa 正教輪 One of the 三輪. The wheel of the mouth. or the wheel of the true teaching; Buddha's teaching rolling on everywhere, like a chariot-wheel, destroying misery. |
台座 see styles |
tái zuò tai2 zuo4 t`ai tso tai tso daiza だいざ |
pedestal pedestal; (surname) Daiza |
台石 see styles |
daiishi / daishi だいいし |
stone pedestal |
台胴 see styles |
daidou / daido だいどう |
{archit} dado (part of a pedestal between the base and the cornice) |
向寒 see styles |
koukan / kokan こうかん |
(usu. in letters) (See 向暑) approach of winter; approaching the coldest time of the year |
吹簫 吹箫 see styles |
chuī xiāo chui1 xiao1 ch`ui hsiao chui hsiao |
to play the xiao 簫|箫[xiao1] (mouth organ); to beg while playing pipes; cf politician Wu Zixu 伍子胥[Wu3 Zi3 xu1], c. 520 BC destitute refugee in Wu town, 吳市吹簫|吴市吹箫[Wu2 shi4 chui1 xiao1]; to busk; virtuoso piper wins a beauty, cf 玉人吹簫|玉人吹箫[yu4 ren2 chui1 xiao1]; (slang) fellatio; blowjob |
命定 see styles |
mìng dìng ming4 ding4 ming ting |
to be predestined |
命数 see styles |
meisuu / mesu めいすう |
(1) span of life; one's term of existence; one's time (alive); one's days; (2) destiny; fate; (3) (See 命数法) assigning a name to a number |
命理 see styles |
mìng lǐ ming4 li3 ming li |
fate; predestination; divinatory art |
喝道 see styles |
hè dào he4 dao4 ho tao |
to shout (i.e. to say in a loud voice) (usually followed by the words shouted); (old) (of yamen bailiffs etc) to walk ahead of an official, shouting at pedestrians to clear the way |
嗜み see styles |
tashinami たしなみ |
(1) (kana only) taste (in goods, etc.); (2) (kana only) manners; etiquette; (3) (kana only) modesty; restraint; prudence; (4) (kana only) knowledge, experience (of the arts, etc.); accomplishments; (5) (kana only) taking care of one's personal appearance |
嗜む see styles |
tashinamu; tashimu(ok) たしなむ; たしむ(ok) |
(transitive verb) (1) (kana only) to have a taste for; to be fond of; to enjoy (in moderation); to have an interest in (e.g. a hobby); (transitive verb) (2) (kana only) to be modest; to be prudent; to watch (e.g. one's behaviour) |
四劫 see styles |
sì jié si4 jie2 ssu chieh shikou / shiko しこう |
{Buddh} (See 劫・1) the four kalpa (formation, existence, destruction, nothingness) The four kalpas, or epochs, of a world, 成劫 that of formation and completion; 住劫 existing or abiding; 懷劫 destruction; and 空劫 annihilation, or the succeeding void. 倶舍論 12. |
四禪 四禅 see styles |
sì chán si4 chan2 ssu ch`an ssu chan shizen |
(四禪天) The four dhyāna heavens, 四靜慮 (四靜慮天), i. e. the division of the eighteen brahmalokas into four dhyānas: the disciple attains to one of these heavens according to the dhyāna he observes: (1) 初禪天 The first region, 'as large as one whole universe' comprises the three heavens, Brahma-pāriṣadya, Brahma-purohita, and Mahābrahma, 梵輔, 梵衆, and 大梵天; the inhabitants are without gustatory or olfactory organs, not needing food, but possess the other four of the six organs. (2) 二禪天 The second region, equal to 'a small chiliocosmos' 小千界, comprises the three heavens, according to Eitel, 'Parīttābha, Apramāṇābha, and Ābhāsvara, ' i. e. 少光 minor light, 無量光 infinite light, and 極光淨 utmost light purity; the inhabitants have ceased to require the five physical organs, possessing only the organ of mind. (3) 三禪天 The third region, equal to 'a middling chiliocosmos '中千界, comprises three heavens; Eitel gives them as Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna, i. e. 少淨 minor purity, 無量淨 infinite purity, and 徧淨 universal purity; the inhabitants still have the organ of mind and are receptive of great joy. (4) 四禪天 The fourth region, equal to a great chiliocosmos, 大千界, comprises the remaining nine brahmalokas, namely, Puṇyaprasava, Anabhraka, Bṛhatphala, Asañjñisattva, Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha (Eitel). The Chinese titles are 福生 felicitous birth, 無雲 cloudless, 廣果 large fruitage, 無煩 no vexations, atapa is 無熱 no heat, sudṛśa is 善見 beautiful to see, sudarśana is 善現 beautiful appearing, two others are 色究竟 the end of form, and 無想天 the heaven above thought, but it is difficult to trace avṛha and akaniṣṭha; the inhabitants of this fourth region still have mind. The number of the dhyāna heavens differs; the Sarvāstivādins say 16, the 經 or Sutra school 17, and the Sthavirāḥ school 18. Eitel points out that the first dhyāna has one world with one moon, one mem, four continents, and six devalokas; the second dhyāna has 1, 000 times the worlds of the first; the third has 1, 000 times the worlds of the second; the fourth dhyāna has 1, 000 times those of the third. Within a kalpa of destruction 壞劫 the first is destroyed fifty-six times by fire, the second seven by water, the third once by wind, the fourth 'corresponding to a state of absolute indifference' remains 'untouched' by all the other evolutions; when 'fate (天命) comes to an end then the fourth dhyāna may come to an end too, but not sooner'. |
回祿 回禄 see styles |
huí lù hui2 lu4 hui lu |
traditional Fire God; destruction by fire |
因由 see styles |
yīn yóu yin1 you2 yin yu inyu いんゆ |
reason; cause; predestined relationship (Buddhism) (n,vs,vi) cause to be owing to |
因縁 see styles |
innen(p); inen いんねん(P); いんえん |
(1) fate; destiny; (2) connection; tie; bond; origin; (3) pretext; justification; (4) {Buddh} hetu and prataya (direct causes and indirect conditions, which underlie the actions of all things) |
困窮 see styles |
konkyuu / konkyu こんきゅう |
(n,vs,vi) (1) poverty; need; destitution; (n,vs,vi) (2) having great difficulty with; struggling greatly with; being in distress |
国運 see styles |
kokuun / kokun こくうん |
national fortunes; destiny of a country |
基座 see styles |
jī zuò ji1 zuo4 chi tso |
underlay; foundation; pedestal |
基腳 基脚 see styles |
jī jiǎo ji1 jiao3 chi chiao |
footing; pedestal |
堙滅 see styles |
inmetsu いんめつ |
(noun/participle) (1) (law) destruction (esp. of evidence); spoliation; suppression; (2) hiding; concealment |
墾丁 垦丁 see styles |
kěn dīng ken3 ding1 k`en ting ken ting |
Kenting, a national park on the southern tip of Taiwan, popular as a tourist destination (abbr. for 墾丁國家公園|垦丁国家公园[Ken3 ding1 Guo2 jia1 Gong1 yuan2]) |
壊す see styles |
kowasu こわす |
(transitive verb) (1) to break; to destroy; to demolish; (2) to wreck; to ruin; to spoil; to damage; (3) to break (a bill, etc.) |
壊劫 see styles |
ekou / eko えこう |
{Buddh} (See 四劫) the kalpa of destruction (the third aeon of the universe) |
壊国 see styles |
kaikoku かいこく |
(net-sl) destroying a country |
壊滅 see styles |
kaimetsu かいめつ |
(n,vs,adj-no) destruction; annihilation; devastation; catastrophe |
壞劫 坏劫 see styles |
huài jié huai4 jie2 huai chieh e kō |
saṃvarta, v. 劫 7, the periodical gradual destruction of a universe, one of its four kalpas, i.e. 成 vivarta, formation; 住 vivarta-siddha; abiding, or existence; 壞 saṃvarta, decay, or destruction; 滅 saṃvarta-siddha, final annihilation. |
壞法 坏法 see styles |
huài fǎ huai4 fa3 huai fa ehō |
Any process of destruction, or decay to burn the bones of a deceased person so that they may not draw him to rebirth. |
壞相 坏相 see styles |
huài xiàng huai4 xiang4 huai hsiang esō |
The aspect, or state of destruction or decay. |
壞苦 坏苦 see styles |
huài kǔ huai4 ku3 huai k`u huai ku e ku |
The suffering of decay, or destruction, e.g. of the body, reaction from joy, etc. |
壞道 坏道 see styles |
huài dào huai4 dao4 huai tao edō |
To destroy the truth, or the religion, e.g. by evil conduct. |
壽數 寿数 see styles |
shòu shu shou4 shu5 shou shu |
predestined length of life |
外す see styles |
hazusu はずす |
(transitive verb) (1) to remove; to take off; to detach; to unfasten; to undo; (transitive verb) (2) to drop (e.g. from a team); to remove (from a position); to exclude; to expel; (transitive verb) (3) to leave (e.g. one's seat); to go away from; to step out; to slip away; (transitive verb) (4) to dodge (a question, blow, etc.); to evade; to sidestep; to avoid (e.g. peak season); (transitive verb) (5) (ant: 当たる・1) to miss (a target, chance, punch, etc.) |
大刧 大劫 see styles |
dà jié da4 jie2 ta chieh daikō |
mahākalpa. The great kalpa, from the beginning of a universe till it is destroyed and another begins in its place. It has four kalpas or periods known as vivarta 成刧 the creation period; vivarta‐siddha 住刧 the appearance of sun and moon, i.e. light, and the period of life, human and general; saṃvarta 壤刧 or 滅刧 destruction first by fire, then water, then fire, then deluge, then a great wind, i.e. water during seven small kalpas, fire during 56 and wind one, in all 64; saṃvartatthāhi 増滅刧 total destruction gradually reaching the void. A great kalpa is calculated as eighty small kalpas and to last 1,347,000,000 years. |
大叔 see styles |
dà shū da4 shu1 ta shu |
eldest of father's younger brothers; uncle (term used to address a man about the age of one's father) |
大命 see styles |
dà mìng da4 ming4 ta ming taimei / taime たいめい |
imperial command; royal command The great order, command, destiny, or fate, i.e. life-and-death, mortality, reincarnation. |
大哥 see styles |
dà gē da4 ge1 ta ko |
eldest brother; big brother (polite address for a man of about the same age as oneself); gang leader; boss |
大姑 see styles |
dà gū da4 gu1 ta ku |
father's oldest sister; husband's older sister; sister-in-law |
大姨 see styles |
dà yí da4 yi2 ta i |
aunt (mother's eldest sister); (respectful term of address for a woman who is about the age of one's mother) |
大寒 see styles |
dà hán da4 han2 ta han daikan だいかん |
Great Cold, 24th of the 24 solar terms 二十四節氣|二十四节气 20th January-3rd February (1) (time of) extreme cold; (2) (See 二十四節気) "major cold" solar term (approx. January 20, roughly the coldest time of the year); (given name) Osamu |
大日 see styles |
dà rì da4 ri4 ta jih dainichi だいにち |
Mahavairocana (Tathagata); Great Sun; Supreme Buddha of Sino-Japanese esoteric Buddhism; (place-name, surname) Dainichi Vairocana, or Mahāvairocana 大日如來; 遍照如來; 摩訶毘盧遮那； 毘盧遮那; 大日覺王 The sun, "shining everywhere" The chief object of worship of the Shingon sect in Japan, "represented by the gigantic image in the temple at Nara." (Eliot.) There he is known as Dai-nichi-nyorai. He is counted as the first, and according to some, the origin of the five celestial Buddhas (dhyāni-buddhas, or jinas). He dwells quiescent in Arūpa-dhātu, the Heaven beyond form, and is the essence of wisdom (bodhi) and of absolute purity. Samantabhadra 普賢 is his dhyāni-bodhisattva. The 大日經 "teaches that Vairocana is the whole world, which is divided into Garbhadhātu (material) and Vajradhātu (indestructible), the two together forming Dharmadhātu. The manifestations of Vairocana's body to himself―that is, Buddhas and Bodhisattvas ―are represented symbolically by diagrams of several circles ". Eliot. In the 金剛界 or vajradhātu maṇḍala he is the center of the five groups. In the 胎藏界 or Garbhadhātu he is the center of the eight-leaf (lotus) court. His appearance, symbols, esoteric word, differ according to the two above distinctions. Generally he is considered as an embodiment of the Truth 法, both in the sense of dharmakāya 法身 and dharmaratna 法寳. Some hold Vairocana to be the dharmakāya of Śākyamuni 大日與釋迦同一佛 but the esoteric school denies this identity. Also known as 最高顯廣眼藏如來, the Tathagata who, in the highest, reveals the far-reaching treasure of his eye, i.e. the sun. 大日大聖不動明王 is described as one of his transformations. Also, a śramaņa of Kashmir (contemporary of Padma-saṃbhava); he is credited with introducing Buddhism into Khotan and being an incarnation of Mañjuśrī; the king Vijaya Saṃbhava built a monastery for him. |
大量 see styles |
dà liàng da4 liang4 ta liang tairyou / tairyo たいりょう |
great amount; large quantity; bulk; numerous; generous; magnanimous (adj-na,adj-no,n) large quantity; massive (quantity); mass (e.g. mass production, mass transit, mass destruction) |
天分 see styles |
tiān fèn tian1 fen4 t`ien fen tien fen tenbun てんぶん |
natural gift; talent one's nature; talents; destiny; mission; sphere of activity |
天命 see styles |
tiān mìng tian1 ming4 t`ien ming tien ming tenmei / tenme てんめい |
Mandate of Heaven; destiny; fate; one's life span (1) God's will; heaven's decree; mandate of Heaven; fate; karma; destiny; (2) one's life; one's lifespan; (surname, given name) Tenmei |
天數 天数 see styles |
tiān shù tian1 shu4 t`ien shu tien shu |
number of days; fate; destiny |
天時 天时 see styles |
tiān shí tian1 shi2 t`ien shih tien shih amaji あまじ |
the time; the right time; weather conditions; destiny; course of time; heaven's natural order (surname) Amaji |
天橋 天桥 see styles |
tiān qiáo tian1 qiao2 t`ien ch`iao tien chiao amahashi あまはし |
overhead walkway; pedestrian bridge (surname) Amahashi |
天眼 see styles |
tiān yǎn tian1 yan3 t`ien yen tien yen tengen; tengan てんげん; てんがん |
nickname of the FAST radio telescope (in Guizhou) (1) {Buddh} (See 五眼) the heavenly eye; (2) (てんがん only) (rare) rolling back one's eyes during convulsions; (given name) Tengan divyacakṣṣus. The deva-eye; the first abhijñā, v. 六通; one of the five classes of eyes; divine sight, unlimited vision; all things are open to it, large and small, near and distant, the destiny of all beings in future rebirths. It may be obtained among men by their human eyes through the practice of meditation 修得: and as a reward or natural possession by those born in the deva heavens 報得. Cf 天耳, etc. |
天運 see styles |
tenun てんうん |
destiny; will of Heaven; luck |
契り see styles |
chigiri ちぎり |
(1) pledge; vow; promise; (2) (euph) having sexual relations; having sexual intercourse; (3) destiny; fate; karma |
妙趣 see styles |
miào qù miao4 qu4 miao ch`ü miao chü myoushu / myoshu みょうしゅ |
witty; clever; amusing exquisite beauty or charms The wonderful destiny or metempsychosis, i.e. that of Mahāyāna. |
姫君 see styles |
himegimi ひめぎみ |
(honorific or respectful language) daughter of a person of high rank (esp. eldest daughter) |
婦人 妇人 see styles |
fù rén fu4 ren2 fu jen fujin ふじん |
married woman (sensitive word) (dated) (See 紳士) woman; lady; adult female "Nothing is so dangerous to monastic chastity as woman"; she is the root of all misery, hindrance, destruction, bondage, sorrow, hatred, blindness, etc. |
媾曳 see styles |
aibiki あいびき |
(noun/participle) (secret) date; clandestine meeting; assignation; tryst; rendezvous |
嫡子 see styles |
dí zǐ di2 zi3 ti tzu chakushi ちゃくし |
son, esp. the eldest son, of the wife (contrasted with 庶子[shu4 zi3]) legitimate child a rightful heir |
嫡孫 see styles |
chakuson ちゃくそん |
eldest son's descendants |
嫡流 see styles |
chakuryuu / chakuryu ちゃくりゅう |
lineage of eldest son |
嫡男 see styles |
chakunan ちゃくなん |
heir; eldest son |
嬌羞 娇羞 see styles |
jiāo xiū jiao1 xiu1 chiao hsiu kyoushuu / kyoshu きょうしゅう |
bashful; shy; shyness; modesty charming and coy |
存亡 see styles |
cún wáng cun2 wang2 ts`un wang tsun wang sonbou / sonbo そんぼう |
to live or die; to exist or perish life or death; existence; destiny |
孟女 see styles |
moujo / mojo もうじょ |
(rare) (See 長女) eldest daughter |
定め see styles |
sadame さだめ |
(1) law; rule; regulation; provision; decision; appointment; arrangement; agreement; (2) destiny; fate; karma |
定分 see styles |
dìng fèn ding4 fen4 ting fen |
predestination; one's lot (of good and bad fortune) |
定命 see styles |
dìng mìng ding4 ming4 ting ming joumyou; teimei / jomyo; teme じょうみょう; ていめい |
(1) {Buddh} one's predestined length of life; (2) (ていめい only) destiny; fate Determined period of life; fate. |
定數 定数 see styles |
dìng shù ding4 shu4 ting shu |
constant (math.); quota; fixed number (e.g. of places on a bus); fixed quantity (e.g. load of truck); destiny See: 定数 |
宛先 see styles |
atesaki あてさき |
address; destination |
客氣 客气 see styles |
kè qi ke4 qi5 k`o ch`i ko chi |
polite; courteous; formal; modest |
宿分 see styles |
sù fèn su4 fen4 su fen shukubun しゅくぶん |
predestined relationship (place-name) Shukubun |
宿命 see styles |
sù mìng su4 ming4 su ming shukumei / shukume しゅくめい |
predestination; karma fate; destiny; predestination Previous life, or lives; v. 宿住. |
宿緣 宿缘 see styles |
sù yuán su4 yuan2 su yüan shukuen |
(Buddhism) predestined relationship Causation or inheritance from previous existence. |
宿縁 see styles |
shukuen しゅくえん |
destiny; fate; karma |
宿運 see styles |
shukuun / shukun しゅくうん |
fate; destiny |
密会 see styles |
mikkai みっかい |
(n,vs,vi) secret meeting; clandestine meeting |
射つ see styles |
utsu うつ |
(irregular kanji usage) (Godan verb with "tsu" ending) (1) to shoot (at); (2) to attack; to defeat; to destroy; to avenge |
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. |
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. |
崩す see styles |
kuzusu くずす |
(transitive verb) (1) to destroy; to demolish; to pull down; to tear down; to level; (transitive verb) (2) to disturb; to put into disorder; to throw off balance; to make shaky; (transitive verb) (3) to relax (one's pose); to make oneself at ease; (transitive verb) (4) (oft. 札を崩す, etc.) to break (a bill); to change; to make change; (transitive verb) (5) (oft. as 字を崩す) to write in cursive style; to write in running style; (transitive verb) (6) (as 顔を崩す, etc.) to break into a smile; to let off a smile; (transitive verb) (7) to lower (a price) |
幕板 see styles |
makuita まくいた |
screening panel (desk, etc.); modesty board |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "Dest" 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.
Just because a word appears here does not mean it is appropriate for a tattoo, your business name, etc. Please consult a professional before doing anything stupid with this data.
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No warranty as to the correctness, potential vulgarity, or clarity is expressed or implied. We did not write any of these definitions (though we occasionally act as a contributor/editor to the CC-CEDICT project). You are using this dictionary for free, and you get what you pay for.
The following titles are just to help people who are searching for an Asian dictionary to find this page.