There are 44 total results for your Human Being search.
| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
仙 see styles |
xiān xian1 hsien hisa ひさ |
More info & calligraphy: Immortal(1) (See 仙人・1) hermit; wizard; (2) (See 仙術) wizardry; (personal name) Hisa 僊 ṛṣi, 哩始 an immortal. 仙人; 人仙 the genī, of whom there is a famous group of eight 八仙; an ascetic, a man of the hills, a hermit; the Buddha. The 楞嚴經 gives ten kinds of immortals, walkers on the earth, fliers, wanderers at will, into space, into the deva heavens, transforming themselves into any form, etc. The names of ten ṛṣis, who preceded Śākyamuni, the first being 闍提首那? Jatisena; there is also a list of sixty-eight 大仙 given in the 大孔雀咒經下 A classification of five is 天仙 deva genī, 神仙 spirit genī, 人仙 human genī, 地仙 earth, or cavern genī, and 鬼仙 ghost genī. |
人道 see styles |
rén dào ren2 dao4 jen tao jindou(p); nindou / jindo(p); nindo じんどう(P); にんどう |
More info & calligraphy: The Tao or Dao of Being Human / Humanity(1) humanity; (2) sidewalk; footpath; (3) (にんどう only) {Buddh} (See 六道) human realm rebirth as a human being |
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 |
人 see styles |
rén ren2 jen hito(p); hito ひと(P); ヒト |
person; people; CL:個|个[ge4],位[wei4] (1) person; someone; somebody; (2) human beings; mankind; man; people; humans; (3) (kana only) (usu. ヒト) human (Homo sapiens); (4) (other) people; others; (5) character; personality; nature; (6) capable person; competent person; suitable person; right person; (7) adult; grown-up; (8) (used when rebuking or criticizing someone) I; me; one; (surname) Hitotaka manuṣya; nara; puruṣa; pudgala. Man, the sentient thinking being in the desire-realm, whose past deeds affect his present condition. |
阿 see styles |
ē e1 o a あ |
(literary) to flatter; to curry favor with (1) (See 阿字・あじ) first Sanskrit alphabet letter; (2) (abbreviation) (See 阿弗利加・アフリカ) Africa; (3) (abbreviation) Awa (old province of Japan); (prefix) (4) (familiar language) (archaism) prefixed to names to show intimacy; (surname) Hodo M077477 羅陀補羅 Anurādhapura, a northern city of Ceylon, at which tradition says Buddhism was introduced into the island; cf. Abhayagiri, 阿跋.; M077477 樓馱 v. 阿那律Aniruddha.; a or ā, अ, आ. It is the first letter of the Sanskrit Siddham alphabet, and is also translit. by 曷, 遏, 安, 頞, 韻, 噁, etc. From it are supposed to be born all the other letters, and it is the first sound uttered by the human mouth. It has therefore numerous mystical indications. Being also a negation it symbolizes the unproduced, the impermanent, the immaterial; but it is employed in many ways indicative of the positive. Amongst other uses it indicates Amitābha, from the first syllable in that name. It is much in use for esoteric purposes. |
ヒト see styles |
hito ヒト |
(1) man; person; (2) human being; mankind; people; (3) (kana only) human (Homo sapiens); humans as a species; (4) character; personality; (5) man of talent; true man; (6) another person; other people; others; (7) adult |
三界 see styles |
sān jiè san1 jie4 san chieh sangai さんがい |
(1) {Buddh} (See 欲界,色界,無色界) the three realms of existence; (2) (abbreviation) {Buddh} (See 三千大千世界) the whole universe (of a billion worlds) that Buddha enlightened; (3) {Buddh} (See 三世・さんぜ・1) past, present and future existences; (suffix) (4) far-off ...; distant ...; (surname) Mikai Trailokya or Triloka; the three realms; also 三有. It is the Buddhist metaphysical equivalent for the Brahmanic cosmological bhuvanatraya, or triple world of bhūr, bhuvaḥ, and svar, earth, atmosphere, and heaven. The Buddhist three are 欲, 色, and 無色界, i.e. world of sensuous desire, form, and formless world of pure spirit. (a) 欲界 Kāmadhātu is the realm of sensuous desire, of 婬 and 食 sex and food; it includes the six heavens of desire, the human world, and the hells. (b) 色界 Rūpadhātu is the realm of form, meaning 質礙 that which is substantial and resistant: it is above the lust-world and contains (so to speak) bodies, palaces, things, all mystic and wonderful一a semi-material conception like that in Revelation; it is represented in the 四禪天, or Brahmalokas. (c) 無色界 Arūpadhātu, or ārūpyadhātu, is the formless realm of pure spirit, where there are no bodies, places, things, at any rate none to which human terms would apply, but where the mind dwells in mystic contemplation; its extent is indefinable, but it is, conceived of in four stages, i,e. 四空處 the four "empty" regions, or regions of space in the immaterial world, which are 四無色 the four "formless" realms, or realms beyond form; being above the realm of form, their bounds cannot be defined. v. 倶舍論世間品. |
五蘊 五蕴 see styles |
wǔ yùn wu3 yun4 wu yün goun / gon ごうん |
the Five Aggregates (from Sanskrit "skandha") (Buddhism) {Buddh} the five skandhas (matter, sensation, perception, mental formations and consciousness); the five aggregates The five skandhas, pañca-skandha: also 五陰; 五衆; 五塞犍陀 The five cumulations, substances, or aggregates, i. e. the components of an intelligent being, specially a human being: (1) 色 rūpa, form, matter, the physical form related to the five organs of sense; (2) 受 vedana, reception, sensation, feeling, the functioning of the mind or senses in connection with affairs and things; (3) 想 saṃjñā, conception, or discerning; the functioning of mind in distinguishing; (4) 行 saṃskāra, the functioning of mind in its processes regarding like and dislike, good and evil, etc.; (5) 識 vijñāna, mental faculty in regard to perception and cognition, discriminative of affairs and things. The first is said to be physical, the other four mental qualities; (2), (3), and (4) are associated with mental functioning, and therefore with 心所; (5) is associated with the faculty or nature of the mind 心王 manas. Eitel gives— form, perception, consciousness, action, knowledge. See also Keith's Buddhist Philosophy, 85-91. |
人因 see styles |
rén yīn ren2 yin1 jen yin ninin |
The causative influences for being reborn as a human being, i.e. a good life. Those in positions of honour have obtained them by former deeds of benevolence, reverence to Buddhas and monks, patience, humility, devotion to the sutras, charity, morality, zeal and exhortation, obedience, loyalty - hence they have obtained affluence, long life, and are held in high regard. Those in mean condition are thus born because of the opposite characteristics in previous incarnation. |
人行 see styles |
rén xíng ren2 xing2 jen hsing ningyō |
activities as a human being |
人間 人间 see styles |
rén jiān ren2 jian1 jen chien ningen にんげん |
the human world; the earth (1) human being; human; person; man; mankind; humankind; (2) character (of a person) human being(s) |
仁道 see styles |
jindou / jindo じんどう |
the path that one should follow as a human being; the path of benevolence; (surname) Nidō |
佛月 see styles |
fó yuè fo2 yue4 fo yüeh butsu gatsu |
The Buddha-moon, Buddha being mirrored in the human heart like the moon in pure water. Also a meaning similar to 佛日. |
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. |
噍類 噍类 see styles |
jiào lèi jiao4 lei4 chiao lei |
a living being (esp. human) |
士夫 see styles |
shì fū shi4 fu1 shih fu shio しお |
(personal name) Shio v. 補盧沙 puruṣa. |
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. |
心霊 see styles |
shinrei / shinre しんれい |
(noun - becomes adjective with の) (1) spirit (e.g. human spirit); soul; (2) spirit; ghost; ethereal being; (female given name) Kokoa |
殺生 杀生 see styles |
shā shēng sha1 sheng1 sha sheng sesshou / sessho せっしょう |
to take the life of a living creature (noun/participle) (1) killing; destruction of life; (adjectival noun) (2) cruel; heartless; callous; brutal; (female given name) Setsuna To take life, kill the living, or any conscious being; the taking of human life offends against the major commands, of animal life against the less stringent commands. Suicide also leads to severe penalties. |
法界 see styles |
fǎ jiè fa3 jie4 fa chieh hokkai; houkai / hokkai; hokai ほっかい; ほうかい |
(1) {Buddh} universe; (2) {Buddh} realm of thought; (3) {Buddh} underlying principle of reality; manifestation of true thusness; (4) (ほうかい only) (abbreviation) (See 法界悋気) being jealous of things that have nothing to do with one; being jealous of others who are in love with each other dharmadhātu, 法性; 實相; 達磨馱都 Dharma-element, -factor, or-realm. (1) A name for "things" in general, noumenal or phenomenal; for the physical universe, or any portion or phase of it. (2) The unifying underlying spiritual reality regarded as the ground or cause of all things, the absolute from which all proceeds. It is one of the eighteen dhātus. These are categories of three, four, five, and ten dharmadhātus; the first three are combinations of 事 and 理 or active and passive, dynamic and static; the ten are: Buddha-realm, Bodhisattva-realm, pratyekabuddha-realm, śrāvaka, deva, Human, asura, Demon, Animal, and Hades realms-a Huayan category. Tiantai has ten for meditaton, i.e. the realms of the eighteen media of perception (the six organs, six objects, and six sense-data or sensations), of illusion, sickness, karma, māra, samādhi, (false) views, pride, the two lower Vehicles, and the Bodhisattva Vehicle. |
爪土 see styles |
zhǎo tǔ zhao3 tu3 chao t`u chao tu sōdo |
(爪上土) The quantity of earth one can put on a toe-nail, i. e. in proportion to the whole earth in the world, such is the rareness of being reborn as a human being; or, according to the Nirvana Sutra 33, of attaining nirvana. |
神仙 see styles |
shén xiān shen2 xian1 shen hsien shinsen しんせん |
Daoist immortal; supernatural entity; (in modern fiction) fairy, elf, leprechaun etc; fig. lighthearted person (1) immortal mountain wizard (in Taoism); Taoist immortal; supernatural being; (2) (in Japan) 11th note of the ancient chromatic scale (approx. C) 神僊 The genī, immortals, ṛṣi, of whom the five kinds are 天, 神, 人, 地, and 鬼仙, i.e. deva, spirit, human, earth (or cave), and preta immortals. |
糞嚢 see styles |
kusobukuro くそぶくろ |
(1) (archaism) stomach; intestines; (2) (archaism) human being; human body; (3) poop bag; doggy bag |
糞袋 see styles |
kusobukuro くそぶくろ |
(1) (archaism) stomach; intestines; (2) (archaism) human being; human body; (3) poop bag; doggy bag |
至人 see styles |
zhì rén zhi4 ren2 chih jen shinin |
fully realized human being; sage; saint The perfect man, i. e. Śākyamuni. |
人非人 see styles |
rén fēi rén ren2 fei1 ren2 jen fei jen ninpinin にんぴにん |
(derogatory term) (See 人でなし) inhuman person; fiend; beast; brute A being resembling but not a human being, i.e. a kinnara. |
十六物 see styles |
shí liù wù shi2 liu4 wu4 shih liu wu |
The thirty-six physical parts and excretions of the human body, all being unclean, i. e. the vile body. |
塞建陀 see styles |
sāi jiàn tuó sai1 jian4 tuo2 sai chien t`o sai chien to saikenda |
(塞建陀羅); 塞健陀 skandha, 'the shoulder'; 'the body'; 'the trunk of a tree'; 'a section,' etc. M.W. 'Five psychological constituents.' 'Five attributes of every human being.' Eitel. Commonly known as the five aggregates, constituents, or groups; the pañcaskandha; under the Han dynasty 陰 was used, under the Jin 衆, under the Tang 蘊. The five are: 色 rūpa, form, or sensuous quality; 受 vedana, reception, feeling, sensation; 想 sañjñā , thought, consciousness, perception; 行 karman, or saṃskāra, action, mental activity; 識 vijñāna, cognition. The last four are mental constituents of the ego. Skandha is also the name of an arhat, and Skanda, also 塞建那, of a deva. |
有上士 see styles |
yǒu shàng shì you3 shang4 shi4 yu shang shih ujō shi |
A bodhisattva who has reached the stage of 等覺 and is above the state of being, or the existing, i. e. as conceivable by human minds. |
胎藏界 see styles |
tāi zàng jiè tai1 zang4 jie4 t`ai tsang chieh tai tsang chieh taizō kai |
Garbhadhātu, or Garbhakośa-(dhātu), the womb treasury, the universal source from which all things are produced; the matrix; the embryo; likened to a womb in which all of a child is conceived— its body, mind, etc. It is container and content; it covers and nourishes; and is the source of all supply. It represents the 理性 fundamental nature, both material elements and pure bodhi, or wisdom in essence or purity; 理 being the garbhadhātu as fundamental wisdom, and 智 acquired wisdom or knowledge, the vajradhātu. It also represents the human heart in its innocence or pristine purity, which is considered as the source of all Buddha-pity and moral knowledge. And it indicates that from the central being in the maṇḍala, viz. the Sun as symbol of Vairocana, there issue all the other manifestations of wisdom and power, Buddhas, bodhisattvas, demons, etc. It is 本覺 original intellect, or the static intellectuality, in contrast with 始覺 intellection, the initial or dynamic intellectuality represented in the vajradhātu; hence it is the 因 cause and vajradhātu the 果 effect; though as both are a unity, the reverse may be the rule, the effect being also the cause; it is also likened to 利他 enriching others, as vajradhātu is to 自利 enriching self. Kōbō Daishi, founder of the Yoga or Shingon 眞言 School in Japan, adopted the representation of the ideas in maṇḍalas, or diagrams, as the best way of revealing the mystic doctrine to the ignorant. The garbhadhātu is the womb or treasury of all things, the universe; the 理 fundamental principle, the source; its symbols are a triangle on its base, and an open lotus as representing the sun and Vairocana. In Japan this maṇḍala is placed on the east, typifying the rising sun as source, or 理. The vajradhātu is placed west and represents 智 wisdom or knowledge as derived from 理 the underlying principle, but the two are essential one to the other, neither existing apart. The material and spiritual; wisdom-source and intelligence; essence and substance; and similar complementary ideas are thus portrayed; the garbhadhātu may be generally considered as the static and the vajradhātu as the dynamic categories, which are nevertheless a unity. The garbhadhātu is divided into 三部 three sections representing samādhi or quiescence, wisdom-store, and pity-store, or thought, knowledge, pity; one is called the Buddha-section, the others the Vajra and Lotus sections respectively; the three also typify vimokṣa, prajñā, and dharmakāya, or freedom, understanding, and spirituality. There are three heads of these sections, i. e. Vairocana, Vajrapāṇi, and Avalokiteśvara; each has a mother or source, e. g. Vairocana from Buddha's-eye; and each has a 明王 or emanation of protection against evil; also a śakti or female energy; a germ-letter, etc. The diagram of five Buddhas contains also four bodhisattvas, making nine in all, and there are altogether thirteen 大院 or great courts of various types of ideas, of varying numbers, generally spoken of as 414. Cf. 金剛界; 大日; 兩部. |
那羅延 那罗延 see styles |
nà luó yán na4 luo2 yan2 na lo yen Naraen |
(那羅延那); 那羅野拏 Nārāyaṇa, 'son of Nara or the original man, patronymic of the personified Purusha or first living being, author of the Purusha hymn,' M. W. He is also identified with Brahmā, Viṣṇu, or Kṛṣṇa; intp. by 人生本 the originator of human life; 堅固 firm and stable; 力士 or 天界力士 hero of divine power; and 金剛 vajra; the term is used adjectivally with the meaning of manly and strong. Nārāyaṇa is represented with three faces, of greenish-yellow colour, right hand with a wheel, riding a garuḍa-bird. |
一視同人 see styles |
isshidoujin / isshidojin いっしどうじん |
(yoji) loving every human being with impartiality; universal brotherhood; universal benevolence |
人外魔境 see styles |
jingaimakyou / jingaimakyo じんがいまきょう |
ominous place outside the human world; mysterious place where no human being lives; uninhabited area |
人間不在 see styles |
ningenfuzai にんげんふざい |
being devoid of consideration for human beings |
四人觀世 四人观世 see styles |
sì rén guān shì si4 ren2 guan1 shi4 ssu jen kuan shih shinin kanse |
The world from four points of view: that of men in general— its pleasures, thoughtlessly; of śrāvakas and pratyekabuddhas— as a burning house, uneasily; of bodhisattvas— as an empty flower; of Buddhas— as mind, all things being for (or of) intelligent mind. |
補特伽羅 补特伽罗 see styles |
bǔ tè qié luó bu3 te4 qie2 luo2 pu t`e ch`ieh lo pu te chieh lo futogara |
pudgala, 'the body, matter; the soul, personal identity' (M.W.); intp. by man, men, human being, and 衆生 all the living; also by 趣向 direction, or transmigration; and 有情 the sentient, v. 弗. |
研究対象者 see styles |
kenkyuutaishousha / kenkyutaishosha けんきゅうたいしょうしゃ |
human research subject; person who is being studied |
Variations: |
kusobukuro くそぶくろ |
(1) (archaism) stomach; intestines; (2) (archaism) human being; human body; (3) poop bag; doggy bag |
見る目嗅ぐ鼻 see styles |
mirumekaguhana みるめかぐはな |
(expression) (1) (See 閻魔) Yama's pole with a human head on the top (able to discern good and evil of the dead); (expression) (2) (being a) fuss-pot; complaining about things in the public eye |
Variations: |
isshidoujin / isshidojin いっしどうじん |
(yoji) loving every human being with impartiality; universal brotherhood; universal benevolence |
Variations: |
hitohada ひとはだ |
(1) the skin (of a human being); (2) warmth of the skin; body warmth |
Variations: |
isshidoujin / isshidojin いっしどうじん |
(yoji) loving every human being with impartiality; universal brotherhood; universal benevolence |
Variations: |
yanagihamidorihanahakurenai やなぎはみどりはなはくれない |
(expression) (1) (idiom) (from a quote by Su Shi) natural state; being unspoilt by human touch; willows are green, flowers are crimson; (expression) (2) (proverb) spring is beautiful; (expression) (3) (proverb) things are different by nature; all things have their characteristics |
Variations: |
yanagihamidori、hanahakurenai やなぎはみどり、はなはくれない |
(expression) (1) (idiom) (from a quote by Su Shi) natural state; being unspoilt by human touch; willows are green, flowers are crimson; (expression) (2) (proverb) spring is beautiful; (expression) (3) (proverb) things are different by nature; all things have their characteristics |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 44 results for "Human Being" 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.
We do offer Chinese and Japanese Tattoo Services. We'll also be happy to help you translate something for other purposes.
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.