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123456789>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
全 see styles |
quán quan2 ch`üan chüan zen ぜん |
More info & calligraphy: Jeon(prefix) (1) all; whole; entire; complete; total; pan-; (2) (before a number of volumes) complete (set); in total; (male given name) Matoshi All, whole, complete. |
周 see styles |
zhōu zhou1 chou shuu / shu しゅう |
More info & calligraphy: Chow / Zhou(counter) (1) counter for laps or circuits; (2) {math} perimeter; (3) (hist) Zhou dynasty (of China; approx. 1046-256 BCE); Chou dynasty; (female given name) Meguru Around, on every side, complete. |
鬼 see styles |
guǐ gui3 kuei oni(p); ki おに(P); き |
More info & calligraphy: Ghost Demon(1) ogre; demon; oni; (2) (See 亡魂) spirit of a deceased person; (3) (おに only) ogre-like person (i.e. fierce, relentless, merciless, etc.); (4) (おに only) (See 鬼ごっこ・おにごっこ) it (in a game of tag, hide-and-seek, etc.); (5) (き only) {astron} (See 二十八宿,朱雀・すざく・2) Chinese "ghost" constellation (one of the 28 mansions); (prefix) (6) (おに only) (slang) (See 超・1) very; extremely; super-; (surname) Miniwa preta 薜荔多, departed, dead; a disembodied spirit, dead person, ghost; a demon, evil being; especially a 餓鬼 hungry ghost. They are of many kinds. The Fan-i ming i classifies them as poor, medium, and rich; each again thrice subdivided: (1) (a) with mouths like burning torches; (b) throats no bigger than needles; (c) vile breath, disgusting to themselves; (2) (a) needle-haired, self-piercing; (b) hair sharp and stinking; (c) having great wens on whose pus they must feed. (3) (a) living on the remains of sacrifices; (b) on leavings in general; (c) powerful ones, yakṣas, rākṣasas, piśācas, etc. All belong to the realm of Yama, whence they are sent everywhere, consequently are ubiquitous in every house, lane, market, mound, stream, tree, etc. |
全能 see styles |
quán néng quan2 neng2 ch`üan neng chüan neng zennou / zenno ぜんのう |
More info & calligraphy: Almighty / Omnipotent(adj-na,adj-no,n) almighty; omnipotent |
因果 see styles |
yīn guǒ yin1 guo3 yin kuo inga いんが |
More info & calligraphy: Karma - Cause and Effect(1) cause and effect; causality; (2) {Buddh} karma; fate; (adjectival noun) (3) unfortunate; unlucky; ill-fated Cause and effect; every cause has its effect, as every effect arises from a cause. |
地獄 地狱 see styles |
dì yù di4 yu4 ti yü jigoku じごく |
More info & calligraphy: Hell(1) {Buddh} hell realm; Naraka; (2) {Christn} Hell; (3) hell; misery; nightmare; inferno; (4) place where a volcano or hot springs constantly spew smoke or steam; (place-name) Jigoku naraka, 捺落迦 (or 那落迦) ; niraya 泥犂; explained by 不樂 joyless; 可厭 disgusting, hateful; 苦具, 苦器 means of suffering; if 地獄 earth-prison; 冥府 the shades, or departments of darkness. Earth-prison is generally intp. as hell or the hells; it may also be termed purgatory; one of the six gati or ways of transmigration. The hells are divided into three classes: I. Central, or radical, 根本地獄 consisting of (1) The eight hot hells. These were the original hells of primitive Buddhism, and are supposed to be located umder the southern continent Jambudvīpa 瞻部州, 500 yojanas below the surface. (a) 等活 or 更活 Saṃjīva, rebirth, where after many kinds of suffering a cold wind blows over the soul and returns it to this life as it was before, hence the name 等活. (b) 黑繩 Kaslasūtra, where the sufferer is bound with black chains and chopped or sawn asunder. (c) 線合; 衆合; 堆壓 Saṃghāta, where are multitudes of implements of torture, or the falling of mountains upon the sufferer. (d) 號呌; 呼呼; 叫喚 Raurava, hell of wailing. (e) 大呌; 大號呌; 大呼 Mahāraurava, hell of great wailing. (f) 炎熱; 燒炙 Tapana, hell of fames and burning. (g) 大熱; 大燒炙; 大炎熱 Pratāpana, hell of molten lead. (h) 無間; 河鼻旨; 阿惟越致; 阿毗至; 阿鼻; 阿毗 Avīci, unintermitted suffering, where sinners die and are reborn to suffer without interval. (2) The eight cold hells 八寒地獄. (a) 頞浮陀地獄 Arbuda, where the cold causes blisters. (b) 尼刺部陀 Nirarbuda, colder still causing the blisters to burst. (c) 頞哳吒; 阿吒吒 Atata, where this is the only possible sound from frozen lips. (d) 臛臛婆; 阿波波 Hahava or Apapa, where it is so cold that only this sound can be uttered. (e) 虎虎婆 Hāhādhara or Huhuva, where only this sound can be uttered. (f) 嗢鉢羅; 鬱鉢羅 (or 優鉢羅) Utpala, or 尼羅鳥 (or 漚) 鉢羅 Nīlotpala, where the skin is frozen like blue lotus buds. (g) 鉢特摩 Padma, where the skin is frozen and bursts open like red lotus buds. (h) 摩訶鉢特摩 Mahāpadma, ditto like great red lotus buds. Somewhat different names are also given. Cf. 倶舍論 8; 智度論 16; 涅槃經 11. II. The secondary hells are called 近邊地獄 adjacent hells or 十六遊增 each of its four sides, opening from each such door are four adjacent hells, in all sixteen; thus with the original eight there are 136. A list of eighteen hells is given in the 十八泥梨經. III. A third class is called the 孤地獄 (獨地獄) Lokāntarika, or isolated hells in mountains, deserts, below the earth and above it. Eitel says in regard to the eight hot hells that they range 'one beneath the other in tiers which begin at a depth of 11,900 yojanas and reach to a depth of 40,000 yojanas'. The cold hells are under 'the two Tchahavālas and range shaft-like one below the other, but so that this shaft is gradually widening to the fourth hell and then narrowing itself again so that the first and last hell have the shortest, those in the centre the longest diameter'. 'Every universe has the same number of hells, ' but 'the northern continent has no hell whatever, the two continents east and west of Meru have only small Lokāntarika hells... whilst all the other hells are required for the inhabitants of the southern continent '. It may be noted that the purpose of these hells is definitely punitive, as well as purgatorial. Yama is the judge and ruler, assisted by eighteen officers and a host of demons, who order or administer the various degrees of torture. 'His sister performs the same duties with regard to female criminals, ' and it may be mentioned that the Chinese have added the 血盆池 Lake of the bloody bath, or 'placenta tank' for women who die in childbirth. Release from the hells is in the power of the monks by tantric means. |
あおば see styles |
aoba あおば |
(obsolete) (See やまびこ) (former) regular (stops at every station) Tōhoku-line Shinkansen; (female given name) Aoba |
一刻千金 see styles |
yī kè - qiān jīn yi1 ke4 - qian1 jin1 i k`o - ch`ien chin i ko - chien chin ikkokusenkin いっこくせんきん |
More info & calligraphy: Time is Gold(expression) (yoji) every moment is precious; time is money; precious time |
一視同仁 一视同仁 see styles |
yī shì tóng rén yi1 shi4 tong2 ren2 i shih t`ung jen i shih tung jen isshidoujin / isshidojin いっしどうじん |
More info & calligraphy: Impartial and Fair to the Brotherhood and Sisterhood of the World(yoji) loving every human being with impartiality; universal brotherhood; universal benevolence |
生老病死 see styles |
shēng lǎo bìng sǐ sheng1 lao3 bing4 si3 sheng lao ping ssu shouroubyoushi / shorobyoshi しょうろうびょうし |
More info & calligraphy: Birth Old-Age Sickness Death(yoji) {Buddh} the four inevitables in human life (birth, aging, sickness, and death) Birth, age, sickness, death, the 四苦 four afflictions that are the lot of every man. The five are the above four and 苦 misery, or suffering. |
體貼入微 体贴入微 see styles |
tǐ tiē rù wēi ti3 tie1 ru4 wei1 t`i t`ieh ju wei ti tieh ju wei |
More info & calligraphy: Consideration / Meticulous Care |
日日是好日 see styles |
rì rì shì hǎo rì ri4 ri4 shi4 hao3 ri4 jih jih shih hao jih hibi kore kōjitsu ひびこれこうにち |
More info & calligraphy: Every day is a good dayevery day is a good day |
各 see styles |
gè ge4 ko kaku かく |
each; every (prefix) each; every; all; (surname) Kaku Each, every. |
皆 see styles |
jiē jie1 chieh mina みな |
all; each and every; in all cases (adv,n) (1) (kana only) all; everyone; everybody; (2) (kana only) everything; (female given name) Mina All. |
一切 see styles |
yī qiè yi1 qie4 i ch`ieh i chieh issai いっさい |
everything; every; all (noun - becomes adjective with の) (1) all; everything; entirety; the whole; (adverb) (2) (with neg. verb) absolutely (not); (not) at all; (none) whatsoever; without exception; (place-name) Issai sarva. All, the whole; 普, 遍, 具. |
事事 see styles |
shì shì shi4 shi4 shih shih jiji ことごと |
everything everything every single thing |
人人 see styles |
rén rén ren2 ren2 jen jen ninnin ひとびと |
everyone; every person (noun - becomes adjective with の) each person; people; men and women; everybody people |
各位 see styles |
gè wèi ge4 wei4 ko wei kakui かくい |
everybody; all (guests, colleagues etc); all of you everyone; each and every one (of you); ladies and gentlemen; (personal name) Kakui |
各個 各个 see styles |
gè gè ge4 ge4 ko ko kakko かっこ |
every; various; separately, one by one every one; each |
各種 各种 see styles |
gè zhǒng ge4 zhong3 ko chung kakushu かくしゅ |
every kind of; all kinds of; various (noun - becomes adjective with の) every kind; all sorts each kind, every sort. |
夜夜 see styles |
yè yè ye4 ye4 yeh yeh yoyo よよ |
every night (n-adv,n-t) every evening; night after night |
日日 see styles |
rì rì ri4 ri4 jih jih hibi ひび |
every day the number of days; date; (n-adv,n-t) every day; daily; day after day; days (e.g. good old days); (surname) Hibi every day |
月月 see styles |
yuè yuè yue4 yue4 yüeh yüeh tsukizuki つきづき |
every month (n-adv,n-t,adj-no) every month; monthly; month by month |
百般 see styles |
bǎi bān bai3 ban1 pai pan hyappan ひゃっぱん |
in hundred and one ways; in every possible way; by every means (noun - becomes adjective with の) all; every; all kinds of |
諸事 诸事 see styles |
zhū shì zhu1 shi4 chu shih moroji もろじ |
everything; every matter various matters; everything; (surname) Moroji various affairs |
一言一行 see styles |
yī yán yī xíng yi1 yan2 yi1 xing2 i yen i hsing ichigenikkou / ichigenikko いちげんいっこう |
every word and action (idiom) (yoji) every word and act; just a word or an act |
世界各地 see styles |
shì jiè gè dì shi4 jie4 ge4 di4 shih chieh ko ti sekaikakuchi せかいかくち |
all over the world; everywhere; in all parts of the world every part of the world; all over the world; the four corners of the world |
倶 see styles |
jù ju4 chü ku |
variant of 俱[ju4]; variant of 具[ju4] All, every; translit. ku, ko; cf. 拘; 鳩; 究; 居; 窟; 巨. |
備 备 see styles |
bèi bei4 pei sonae そなえ |
(bound form) to prepare; to equip; (literary) fully; in every possible way (surname, female given name) Sonae (be) provided with |
凡 see styles |
fán fan2 fan bon ぼん |
ordinary; commonplace; mundane; temporal; of the material world (as opposed to supernatural or immortal levels); every; all; whatever; altogether; gist; outline; note of Chinese musical scale (noun or adjectival noun) (rare) (See 平凡) (ant: 非凡) ordinary; common; mediocre; (given name) Bon All, everybody, common, ordinary. |
徧 遍 see styles |
biàn bian4 pien hen |
variant of 遍[bian4] sarvatraga. On every side, ambit, everywhere, universal, pervade, all, the whole. |
摠 see styles |
zǒng zong3 tsung sō |
general; in every case; to hold to roll up |
止 see styles |
zhǐ zhi3 chih tomeru とめる |
to stop; to prohibit; until; only (given name) Tomeru To stop, halt, cease; one of the seven definitions of 禪定 dhyāna described as 奢摩他 śamatha or 三摩地 samādhi; it is defined as 靜息動心 silencing, or putting to rest the active mind, or auto-hypnosis; also 心定止於一處 the mind centred, lit. the mind steadily fixed on one place, or in one position. It differs from 觀 which observes, examines, sifts evidence; 止 has to do with 拂妄 getting rid of distraction for moral ends; it is abstraction, rather than contemplation; see 止觀 In practice there are three methods of attaining such abstraction: (a) by fixing the mind on the nose, navel, etc.; (b) by stopping every thought as it arises; (c) by dwelling on the thought that nothing exists of itself, but from a preceding cause. |
歷 历 see styles |
lì li4 li reki |
to experience; to undergo; to pass through; all; each; every; history To pass through, over or to; successive; separated; calendar, astronomical calculations. |
毎 see styles |
měi mei3 mei mai まい |
Japanese variant of 每 (prefix) every (usu. with events, e.g. every weekend); each; (female given name) Mai |
每 see styles |
měi mei3 mei mai |
each; every Each, every. |
痴 see styles |
chī chi1 ch`ih chih chi ち oko おこ |
imbecile; sentimental; stupid; foolish; silly (1) foolishness; fool; (2) (Buddhist term) moha (ignorance, folly); (noun or adjectival noun) foolish thing; stupid thing; absurdity moha, 'unconsciousness,' 'delusion,' 'perplexity,' 'ignorance, folly,' 'infatuation,' etc. M.W. Also, mūḍha. In Chinese it is silly, foolish, daft, stupid. It is intp. by 無明 unenlightened, i.e. misled by appearances, taking the seeming for real; from this unenlightened condition arises every kind of kleśa, i.e. affliction or defilement by the passions, etc. It is one of the three poisons, desire, dislike, delusion. |
相 see styles |
xiàng xiang4 hsiang sou / so そう |
appearance; portrait; picture; government minister; (physics) phase; (literary) to appraise (esp. by scrutinizing physical features); to read sb's fortune (by physiognomy, palmistry etc) (1) aspect; appearance; look; (2) physiognomy (as an indication of one's fortune); (3) {gramm} aspect; (4) {physics;chem} phase (e.g. solid, liquid and gaseous); (given name) Tasuku lakṣana 攞乞尖拏. Also, nimitta. A 'distinctive mark, sign', 'indication, characteristic', 'designation'. M. W. External appearance; the appearance of things; form; a phenomenon 有爲法 in the sense of appearance; mutual; to regard. The four forms taken by every phenomenon are 生住異滅 rise, stay, change, cease, i. e. birth, life, old age, death. The Huayan school has a sixfold division of form, namely, whole and parts, together and separate, integrate and disintegrate. A Buddha or Cakravartī is recognized by his thirty-two lakṣana , i. e. his thirty-two characteristic physiological marks. |
箇 个 see styles |
gè ge4 ko ko つ |
variant of 個|个[ge4] (out-dated or obsolete kana usage) (counter) (kana only) counter for the hito-futa-mi counting system (forming hitotsu, futatsu, mitsu, and misoji, yasoji, etc.); (counter) (1) counter for articles; (2) counter for military units; (3) individual; (counter) counter for the ichi-ni-san counting system (usu. directly preceding the item being counted); a noun read using its on-yomi Each, every. |
經 经 see styles |
jīng jing1 ching tsune つね |
classics; sacred book; scripture; to pass through; to undergo; to bear; to endure; warp (textile); longitude; menstruation; channel (TCM); abbr. for economics 經濟|经济[jing1 ji4] (female given name) Tsune A warp, that which runs lengthwise; to pass through or by, past; to manage, regulate; laws, canons, classics. Skt. sūtras; threads, threaded together, classical works. Also called 契經 and 經本. The sūtras in the Tripiṭaka are the sermons attributed to the Buddha; the other two divisions are 律 the Vinaya, and 論 the śāstras, or Abhidharma; cf. 三藏. Every sūtra begins with the words 如是我聞 'Thus did I hear', indicating that it contains the words of Śākyamuni. |
總 总 see styles |
zǒng zong3 tsung souzaki / sozaki そうざき |
general; overall; to sum up; in every case; always; invariably; anyway; after all; eventually; sooner or later; surely; (after a person's name) abbr. for 總經理|总经理[zong3 jing1 li3] or 總編|总编[zong3 bian1] etc (surname) Souzaki sādhāraṇa. Altogether, all, whole, general; certainly. |
諸 诸 see styles |
zhū zhu1 chu sho しょ |
all; various (prefix) various; many; several; (personal name) Morozumi The diverse kinds, many, the many, all, every; on, at, in regard to; a final interrogative particle, also a rhythmic ending; used for sarva. |
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. |
隔 see styles |
gé ge2 ko kaku かく |
to separate; to partition; to stand or lie between; at a distance from; after or at an interval of (prefix) every other; second; alternate To divide of, separate, part. |
とき see styles |
toki とき |
regular (stops at every station) Jouetsu-line Shinkansen; (place-name) Togi |
一々 see styles |
ichiichi / ichichi いちいち |
(adv,n) (1) (kana only) one-by-one; separately; (2) (kana only) every single; each and every; without omission; fully; in detail |
一一 see styles |
yī yī yi1 yi1 i i kazuhiro かずひろ |
one by one; one after another (adv,n) (1) (kana only) one-by-one; separately; (2) (kana only) every single; each and every; without omission; fully; in detail; (male given name) Kazuhiro One by one, each, every one, severally. |
一應 一应 see styles |
yī yīng yi1 ying1 i ying |
all; every |
七七 see styles |
qī qī qi1 qi1 ch`i ch`i chi chi nana なな |
(female given name) Nana The period of forty-nine days after death, when masses are said every seventh day till the seventh seventh day. |
三大 see styles |
sān dà san1 da4 san ta sandai さんだい |
(prefix) (See 三大疾病) the big three ...; (surname) Miou The three great characteristics of the 眞如 in the 起信論 Awakening of Faith: (1) 體大 The greatness of the bhūtatathatā in its essence or substance; it is 衆生心之體性 the embodied nature of the mind of all the living, universal, immortal, immutable, eternal; (2) 相大 the greatness of its attributes or manifestations, perfect in wisdom and mercy, and every achievement; (3) 用大 the greatness of its functions and operations within and without, perfectly transforming all the living to good works and good karma now and hereafter. There are other groups, e.g. 體, 宗, and 用. |
三時 三时 see styles |
sān shí san1 shi2 san shih mitoki みとき |
(adverbial noun) (1) 3 o'clock; (2) 3 o'clock snack; (personal name) Mitoki The three divisions of the day, i.e. dawn, daylight, and sunset; or morning, noon, and evening; also the three periods, after his nirvāṇa, of every Buddha's teaching, viz., 正 correct, or the period of orthodoxy and vigour, 像 semblance, or the period of scholasticism, and 末 end, the period of decline and termination. |
三智 see styles |
sān zhì san1 zhi4 san chih michi みち |
(female given name) Michi The three kinds of wisdom: (1) (a) 一切智 śrāvaka and pratyeka-buddha knowledge that all the dharma or laws are 空 void and unreal; (b) 道種智 bodhisattva-knowledge. of all things in their proper discrimination; (c) 一切種智 Buddha-knowledge, or perfect knowledge of all things in their every aspect and relationship past, present, and future. Tiantai associates the above with 室, 候, 中. (2) (a) 世間智 earthly or ordinary wisdom; (b) 出世間智 supra-mundane, or spiritual (śrāvaka and pratyeka-buddha) wisdom; (c) 出世間上上智 supreme wisdom of bodhisattvas and Buddhas. v. 智度論 27, 止觀 3, and 概伽經 3. Cf. — 心三智. |
三緣 三缘 see styles |
sān yuán san1 yuan2 san yüan sanen |
The three nidānas or links with the Buddha resulting from calling upon him, a term of the Pure Land sect: (a) 親緣 that he hears those who call his name, sees their worship, knows their hearts and is one with them; (b) 近緣 that he shows himself to those who desire to see him; (c) 增上緣 that at every invocation aeons of sin are blotted out, and he and his sacred host receive such a disciple at death. |
三覺 三觉 see styles |
sān jué san1 jue2 san chüeh sankaku |
The three kinds of enlightenment: (1) (a) 自覺 Enlightenment for self; (b) 覺他 for others; (c) 覺行圓 (or 窮) 滿 perfect enlightenment and accomplishment; the first is an arhat's, the first and second a bodhisattva's, all three a Buddha's. (2) From the Awakening of Faith 起信論 (a) 本覺 inherent, potential enlightenment or intelligence of every being; (b) 始覺 , initial, or early stages of such enlightenment, brought about through the external perfuming or influence of teaching, working on the internal perfuming of subconscious intelligence; (c) 究竟覺 completion of enlightenment, the subjective mind in perfect accord with the subconscious (or superconscious) mind, or the inherent intelligence. |
三身 see styles |
sān shēn san1 shen1 san shen sanjin; sanshin さんじん; さんしん |
{Buddh} trikaya (three bodies of the Buddha); (surname) Sanmi trikāya. 三寶身 The threefold body or nature of a Buddha, i.e. the 法, 報, and 化身, or dharmakāya, sambhogakāya, and nirmāṇakāya. The three are defined as 自性, 受用, and 變化, the Buddha-body per se, or in its essential nature; his body of bliss, which he "receives" for his own "use" and enjoyment; and his body of transformation, by which he can appear in any form; i.e. spiritual, or essential; glorified; revealed. While the doctrine of the trikāya is a Mahāyāna concept, it partly results from the Hīnayāna idealization of the earthly Buddha with his thirty-two signs, eighty physical marks, clairvoyance, clairaudience, holiness, purity, wisdom, pity, etc. Mahāyāna, however, proceeded to conceive of Buddha as the Universal, the All, with infinity of forms, yet above all our concepts of unity or diversity. To every Buddha Mahāyāna attributed a three-fold body: that of essential Buddha; that of joy or enjoyment of the fruits of his past saving labours; that of power to transform himself at will to any shape for omnipresent salvation of those who need him. The trinity finds different methods of expression, e.g. Vairocana is entitled 法身, the embodiment of the Law, shining everywhere, enlightening all; Locana is 報身; c.f. 三賓, the embodiment of purity and bliss; Śākyamuni is 化身 or Buddha revealed. In the esoteric sect they are 法 Vairocana, 報 Amitābha, and 化 Śākyamuni. The 三賓 are also 法 dharma, 報 saṅgha, 化 buddha. Nevertheless, the three are considered as a trinity, the three being essentially one, each in the other. (1) 法身 Dharmakāya in its earliest conception was that of the body of the dharma, or truth, as preached by Śākyamuni; later it became his mind or soul in contrast with his material body. In Mādhyamika, the dharmakāya was the only reality, i.e. the void, or the immateria1, the ground of all phenomena; in other words, the 眞如 the tathāgatagarbha, the bhūtatathatā. According to the Huayan (Kegon) School it is the 理or noumenon, while the other two are氣or phenomenal aspects. "For the Vijñānavāda... the body of the law as highest reality is the void intelligence, whose infection (saṃkleҫa) results in the process of birth and death, whilst its purification brings about Nirvāṇa, or its restoration to its primitive transparence" (Keith). The "body of the law is the true reality of everything". Nevertheless, in Mahāyāna every Buddha has his own 法身; e.g. in the dharmakāya aspect we have the designation Amitābha, who in his saṃbhogakāya aspect is styled Amitāyus. (2) 報身Sambhogakāya, a Buddha's reward body, or body of enjoyment of the merits he attained as a bodhisattva; in other words, a Buddha in glory in his heaven. This is the form of Buddha as an object of worship. It is defined in two aspects, (a) 自受用身 for his own bliss, and (b) 他受用身 for the sake of others, revealing himself in his glory to bodhisattvas, enlightening and inspiring them. By wisdom a Buddha's dharmakāya is attained, by bodhisattva-merits his saṃbhogakāya. Not only has every Buddha all the three bodies or aspects, but as all men are of the same essence, or nature, as Buddhas, they are therefore potential Buddhas and are in and of the trikāya. Moreover, trikāya is not divided, for a Buddha in his 化身 is still one with his 法身 and 報身, all three bodies being co-existent. (3) 化身; 應身; 應化身 nirmāṇakāya, a Buddha's transformation, or miraculous body, in which he appears at will and in any form outside his heaven, e.g. as Śākyamuni among men. |
不退 see styles |
bù tuì bu4 tui4 pu t`ui pu tui futai ふたい |
determination; (surname) Futai (不退轉) avaivartika, or avinivartanīya. Never receding, always progressing, not backsliding, or losing ground; never retreating but going straight to nirvana; an epithet of every Buddha. |
世尊 see styles |
shì zūn shi4 zun1 shih tsun seson せそん |
World Honored One; Revered One of the World (Buddha) World-Honored One (honorific name for Gautama Buddha) lokajyeṣṭha, world's most Venerable, or lokanātha, lord of worlds. 盧迦委斯諦; 路迦那他 World-honoured, an epithet of every Buddha. Also a tr. of Bhagavat, v. 婆. |
中気 see styles |
chuuki / chuki ちゅうき |
(1) {med} palsy; paralysis; (2) (See 二十四節気) every second solar term (occurring in the latter half of each month) |
二覺 二觉 see styles |
èr jué er4 jue2 erh chüeh nikaku |
The two enlightenments: (1) The 起信論 has two—(a) 本覺 the immanent mind in all things, e.g. "which lighteth every man that cometh into the world", also defined as the 法身 dharmakāya; (b) 始覺 initial enlightenment or beginning of illumination; this initiation leads on to Buddhahood, or full enlightenment. (2) (a) 等覺 The fifty-first stage of a bodhisattva's 行 位 practice; (b) 妙覺 the fifty-second stage, or enlightenment of Buddhahood.(3) (a)自覺 A Buddha's own or natural enlightenment; (b) 覺他 his enlightening of all others. |
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. |
人我 see styles |
rén wǒ ren2 wo3 jen wo jinga じんが |
oneself and others Personality, the human soul, i.e. the false view, 人我見 that every man has a permanent lord within 常一生宰, which he calls the ātman, soul, or permanent self, a view which forms the basis of all erroneous doctrine. Also styled 人見; 我見; 人執; cf. 二我. |
但凡 see styles |
dàn fán dan4 fan2 tan fan |
every single; as long as |
佛子 see styles |
fó zǐ fo2 zi3 fo tzu busshi ぶっし |
(surname) Busshi Son of Buddha; a bodhisattva; a believer in Buddhism, for every believer is becoming Buddha; a term also applied to all beings, because all are of Buddha-nature. There is a division of three kinds: 外子 external sons, who have not yet believed; 度子 secondary sons, Hīnayānists; 眞子 true sons, Mahāyānists. |
佛性 see styles |
fó xìng fo2 xing4 fo hsing butsushou / butsusho ぶつしょう |
Buddha nature (surname) Butsushou buddhatā. The Buddha-nature, i.e. gnosis, enlightenment; potential bodhi remains in every gati, i.e. all have the capacity for enlightenment; for the Buddha-nature remains in all as wheat-nature remains in all wheat. This nature takes two forms: 理 noumenal, in the absolute sense, unproduced and immortal, and 行 phenomenal, in action. While every one possesses the Buddha-nature, it requires to be cultivated in order to produce its ripe fruit. |
例年 see styles |
reinen / renen れいねん |
(n,adv) (1) average (normal, ordinary) year; (n,adv) (2) (See 毎年) every year; annually |
例月 see styles |
reigetsu / regetsu れいげつ |
(n,adv) every month |
供帳 供帐 see styles |
gōng zhàng gong1 zhang4 kung chang kuchō |
The Tang dynasty register, or census of monks and nuns, supplied to the government every three years. |
俱全 see styles |
jù quán ju4 quan2 chü ch`üan chü chüan |
every kind; every variety under the sun; a complete gamut |
個個 个个 see styles |
gè gè ge4 ge4 ko ko koko ここ |
each one individually; each and every (noun - becomes adjective with の) individual; one by one; separate |
備至 备至 see styles |
bèi zhì bei4 zhi4 pei chih |
to the utmost; in every possible way |
元因 see styles |
yuán yīn yuan2 yin1 yüan yin gan'in |
原因 The original or fundamental cause which produces phenomena, e. g. karma, reincarnation, etc.; every cause has its fruit or consequences. The idea of cause and effect is a necessary condition of antecedent and consequence; it includes such relations as interaction, correlation, interdependence, co-ordination based on an intrinsic necessity. |
全域 see styles |
quán yù quan2 yu4 ch`üan yü chüan yü zeniki ぜんいき |
the entire area; the entire domain; global; domain-wide (1) the whole area; the entire region; all parts (of); (2) the whole field (of study); every field; the whole gamut |
全寮 see styles |
zenryou / zenryo ぜんりょう |
whole dormitory; every dormitory |
全州 see styles |
quán zhōu quan2 zhou1 ch`üan chou chüan chou zenshuu / zenshu ぜんしゅう |
Quanzhou county in Guilin 桂林[Gui4 lin2], Guangxi (noun - becomes adjective with の) (1) whole state; (2) all states; every state; (place-name) Jeonju (South Korea) |
全巻 see styles |
zenkan ぜんかん |
(1) complete set (of volumes); every volume; (2) whole volume; whole film; whole reel |
全市 see styles |
quán shì quan2 shi4 ch`üan shih chüan shih zenshi ぜんし |
whole city (1) the whole city; (2) all the cities; every city; (personal name) Zen'ichi |
全幅 see styles |
zenpuku ぜんぷく |
(can be adjective with の) (1) full; wholehearted; utmost; all; every; (2) overall width |
八日 see styles |
bā rì ba1 ri4 pa jih youkaichi / yokaichi ようかいち |
(1) the eighth day of the month; (2) eight days; (place-name) Yōkaichi the 8th, 18th, and 28th days of every month |
六因 see styles |
liù yīn liu4 yin1 liu yin rokuin |
The six causations of the 六位 six stages of Bodhisattva development, q. v. Also, the sixfold division of causes of the Vaibhāṣikas (cf. Keith, 177-8); every phenomenon depends upon the union of 因 primary cause and 緣 conditional or environmental cause; and of the 因 there are six kinds: (1) 能作因 karaṇahetu, effective causes of two kinds: 與力因 empowering cause, as the earth empowers plant growth, and 不障因 non-resistant cause, as space does not resist, i. e. active and passive causes; (2) 倶有因 sahabhūhetu, co-operative causes, as the four elements 四大 in nature, not one of which can be omitted; (3) 同類因 sabhāgahetu, causes of the same kind as the effect, good producing good, etc.; (4) 相應因 saṃprayuktahetu, mutual responsive or associated causes, e. g. mind and mental conditions, subject with object; Keith gives 'faith and intelligence'; similar to (2); (5) 遍行因 sarvatragahetu, universal or omnipresent cause, i. e. of illusion, as of false views affecting every act; it resembles (3) but is confined to delusion; (6) 異熟因 vipākahetu, differental fruition, i. e. the effect different from the cause, as the hells are from evil deeds. |
凡是 see styles |
fán shì fan2 shi4 fan shih |
each and every; every; all; any |
力求 see styles |
lì qiú li4 qiu2 li ch`iu li chiu |
to make every effort to; striving to do one's best |
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. |
動輒 动辄 see styles |
dòng zhé dong4 zhe2 tung che |
easily; readily; frequently; at every turn; at the slightest pretext |
十一 see styles |
shí yī shi2 yi1 shih i toichi; tooichi; toichi といち; とおいち; トイチ |
eleven; 11 (1) (kana only) type of illegal loan charging 10% interest every 10 days; (2) {hanaf} (See 手役) dealt hand consisting of 1-point cards and one single 10-point card; (surname) Tokazu ekādaśa, eleven. |
十二 see styles |
shí èr shi2 er4 shih erh tooji とおじ |
twelve; 12 12; twelve; (given name) Tooji dvātriṃśa. Thirty-two. 三十二應 (or 三十二身) The thirty-two forms of Guanyin, and of Puxian, ranging from that of a Buddha to that of a man, a maid, a rakṣas; similar to the thirty-three forms named in the Lotus Sūtra. 三十二相三十二大人相 dvātriṃśadvaralakṣaṇa. The thirty-two lakṣaṇas, or physical marks of a cakravartī, or 'wheel-king', especially of the Buddha, i. e. level feet, thousand-spoke wheel-sign on feet, long slender fingers, pliant hands and feet, toes and fingers finely webbed, full-sized heels, arched insteps, thighs like a royal stag, hands reaching below the knees well-retracted male organ, height and stretch of arms equal, every hair-root dark coloured, body hair graceful and curly, golden-hued body, a 10 ft. halo around him, soft smooth skin, the 七處, i. e. two soles, two palms, two shoulders, and crown well rounded, below the armpits well-filled, lion-shaped body, erect, full shoulders, forty teeth, teeth white even and close, the four canine teeth pure white, lion-jawed, saliva improving the taste of all food, tongue long and broad, voice deep and resonant, eyes deep blue, eyelashes like a royal bull, a white ūrnā or curl between the eyebrows emitting light, an uṣṇīṣa or fleshy protuberance on the crown. These are from the 三藏法數 48, with which the 智度論 4, 涅盤經 28, 中阿含經, 三十ニ相經 generally agree. The 無量義經 has a different list. 三十二相經 The eleventh chapter of the 阿含經. 三十二相經願 The twenty-first of Amitābha's vows, v. 無量壽經. 三十三 trayastriṃśat. Thirty-three. 三十三天忉利天; 憺梨天, 多羅夜登陵舍; 憺利夜登陵奢; 憺利耶憺利奢 Trayastriṃśas. The Indra heaven, the second of the six heavens of form. Its capital is situated on the summit of Mt. Sumeru, where Indra rules over his thirty-two devas, who reside on thirty-two peaks of Sumeru, eight in each of the four directons. Indra's capital is called 殊勝 Sudarśana, 喜見城 Joy-view city. Its people are a yojana in height, each one's clothing weighs 六鐵 (1; 4 oz. ), and they live 1, 000 years, a day and night being equal to 100 earthly years. Eitel says Indra's heaven 'tallies in all its details with the Svarga of Brahminic mythology' and suggests that 'the whole myth may have an astronomical meaning', or be connected, with 'the atmosphere with its phenomena, which strengthens Koeppen's hypothesis explaining the number thirty-three as referring to the eight Vasus, eleven Rudras, twelve Ādityas, and two Aśvins of Vedic mythology'. In his palace called Vaijayanta 'Indra is enthroned with 1, 000 eyes with four arms grasping the vajra. There he revels in numberless sensual pleasures together with his wife Śacī... and with 119, 000 concubines with whom he associates by means of transformation'.; dvādaśa, twelve. |
十五 see styles |
shí wǔ shi2 wu3 shih wu togo トゴ |
fifteen; 15 (kana only) (from 十日で五割) black-market loan charging 50% interest every ten days; (personal name) Tougo Pañcadaśa, fifteen. |
十住 see styles |
shí zhù shi2 zhu4 shih chu jū jū |
The ten stages, or periods, in bodhisattva-wisdom, prajñā 般若, are the 十住; the merits or character attained are the 十地 q.v. Two interpretations may be given. In the first of these, the first four stages are likened to entry into the holy womb, the next four to the period of gestation, the ninth to birth, and the tenth to the washing or baptism with the water of wisdom, e.g. the baptism of a Kṣatriya prince. The ten stages are (1) 發心住 the purposive stage, the mind set upon Buddhahood; (2) 治地住 clear understanding and mental control; (3) 修行住 unhampered liberty in every direction; (4) 生貴住 acquiring the Tathāgata nature or seed; (5) 方便具足住 perfect adaptability and resemblance in self-development and development of others; (6) 正心住 the whole mind becoming Buddha-like; (7) 不退住 no retrogression, perfect unity and constant progress; (8) 童眞住 as a Buddha-son now complete; (9) 法王子住 as prince of the law; (10) 灌頂住 baptism as such, e.g. the consecration of kings. Another interpretation of the above is: (1) spiritual resolve, stage of śrota-āpanna; (2) submission to rule, preparation for Sakṛdāgāmin stage; (3) cultivation of virtue, attainment of Sakṛdāgāmin stage; (4) noble birth, preparation for the anāgāmin stage; (5) perfect means, attainment of anāgāmin stage; (6) right mind, preparation for arhatship; (7) no-retrogradation, the attainment of arhatship; (8) immortal youth, pratyekabuddhahood; (9) son of the law-king, the conception of bodhisattvahood; (10) baptism as the summit of attainment, the conception of Buddhahood. |
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. |
口々 see styles |
kuchiguchi くちぐち |
each entrance; every mouth |
口口 see styles |
kuchiguchi くちぐち |
each entrance; every mouth |
句々 see styles |
kuku くく |
every clause |
句句 see styles |
jù jù ju4 ju4 chü chü ku ku くく |
every clause Sentence by sentence, every word. |
各停 see styles |
kakutei / kakute かくてい |
(abbreviation) (See 各駅停車) train that stops at every station; local train; (place-name) Kakutei |
各国 see styles |
kakkoku(p); kakukoku かっこく(P); かくこく |
each country; every country; various countries; all countries |
各國 各国 see styles |
gè guó ge4 guo2 ko kuo |
each country; every country; various countries See: 各国 |
各地 see styles |
gè dì ge4 di4 ko ti kakuchi かくち |
in all parts of (a country); various regions (noun - becomes adjective with の) every place; various places |
各室 see styles |
kakushitsu かくしつ |
each room; every room |
各市 see styles |
kakushi かくし |
every city |
各戸 see styles |
kakko かっこ |
every house |
各月 see styles |
kakugetsu かくげつ |
every month |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "Every" 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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