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12>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
法 see styles |
fǎ fa3 fa hou / ho ほう |
More info & calligraphy: Dharma / The Law(n,n-suf) (1) law; act; principle; (n,n-suf) (2) method; (n,n-suf) (3) {gramm} mood; (n,n-suf) (4) {Buddh} dharma; law; (female given name) Minori Dharma, 達磨; 曇無 (or 曇摩); 達摩 (or 達謨) Law, truth, religion, thing, anything Buddhist. Dharma is 'that which is held fast or kept, ordinance, statute, law, usage, practice, custom'; 'duty'; 'right'; 'proper'; 'morality'; 'character'. M. W. It is used in the sense of 一切 all things, or anything small or great, visible or invisible, real or unreal, affairs, truth, principle, method, concrete things, abstract ideas, etc. Dharma is described as that which has entity and bears its own attributes. It connotes Buddhism as the perfect religion; it also has the second place in the triratna 佛法僧, and in the sense of 法身 dharmakāya it approaches the Western idea of 'spiritual'. It is also one of the six media of sensation, i. e. the thing or object in relation to mind, v. 六塵. |
身 see styles |
shēn shen1 shen mi み |
More info & calligraphy: Body(1) one's body; one's person; (2) oneself; one's appearance; (3) one's place (in society, etc.); one's position; (4) main part; meat (as opposed to bone, skin, etc.); wood (as opposed to bark); blade (as opposed to its handle); container (as opposed to its lid); (surname) Misaki kāya; tanu; deha. The body; the self.; Two forms of body; there are numerous pairs, e. g. (1) (a) 分段身 The varied forms of the karmic or ordinary mortal body, or being; (b) 變易身 the transformable, or spiritual body. (2) (a) 生身 The earthly body of the Buddha; (b) 化身 hinirmāṇakāya, which may take any form at will. (3) (a) 生身 his earthly body; (b) 法身 his moral and mental nature—a Hīnayāna definition, but Mahāyāna takes his earthly nirmāṇakāya as the 生身 and his dharmakāya or that and his saṃbhogakāya as 法身. (4) 眞應二身 The dharmakāya and nirmāṇakāya. (5) (a) 實相身 The absolute truth, or light, of the Buddha, i. e. the dharmakāya; (b) 爲物身 the functioning or temporal body. (6) (a) 眞身 the dharmakāya and saṃbhogakāya; (b) 化身 the nirmāṇakāya. (7) (a) 常身 his permanent or eternal body; (b) 無常身 his temporal body. (8) (a) 實身 and 化身 idem 二色身. |
道 see styles |
dào dao4 tao dou / do どう |
More info & calligraphy: Daoism / Taoism(1) (abbreviation) (See 道・みち・1) road; path; street; route; (2) (See 道・みち・5) way; set of practices; rules for conducting oneself; (3) (abbreviation) (in Japanese schools) (See 道徳教育) moral education; (4) Buddhist teachings; (5) Taoism; (6) administrative region of Japan (Hokkaido); (7) (hist) administrative region of Japan (Tokaido, Tosando, etc.); (8) province (administrative region of Korea); (9) circuit (administrative region of China); (10) (hist) province (Tang-era administrative region of China); (personal name) Wataru mārga. A way, road; the right path; principle, Truth, Reason, Logos, Cosmic energy; to lead; to say. The way of transmigration by which one arrives at a good or bad existence; any of the six gati, or paths of destiny. The way of bodhi, or enlightenment leading to nirvāṇa through spiritual stages. Essential nirvāṇa, in which absolute freedom reigns. For the eightfold noble path v. 八聖道.; The two Ways: (1) (a) 無礙道 or 無間道 The open or unhindered way, or the way of removing all obstacles or intervention, i. e. all delusion; (b) 解脫道 the way of release, by realization of truth. (2) (a) 難行道 The hard way of "works", i. e. by the six pāramitā and the disciplines. (b) 易行道 the easy way salvation, by the invocation of Amitābha. (3) (a) 有漏道 The way of reincarnation or mortality; (b) 無漏 the enlightened way of escape from the miseries of transmigration. (4) (a) 教道 The way of instruction; (b) 證道 the way of realization. (5) The two lower excretory organs. |
三諦 三谛 see styles |
sān dì san1 di4 san ti santai; sandai さんたい; さんだい |
More info & calligraphy: The Three TruthsThe three dogmas. The "middle" school of Tiantai says 卽空, 卽假. 卽中 i.e. 就是空, 假, 中; (a) by 空śūnya is meant that things causally produced are intheir essential nature unreal (or immaterial) 實空無; (b) 假, though thingsare unreal in their essential nature their derived forms are real; (c) 中;but both are one, being of the one 如 reality. These three dogmas arefounded on a verse of Nāgārjuna's— 因緣所生法, 我說卽是空 亦爲是假名, 亦是中道義 "All causally produced phenomena, I say, areunreal, Are but a passing name, and indicate the 'mean'." There are otherexplanations— the 圓教 interprets the 空 and 假 as 中; the 別教 makes 中 independent. 空 is the all, i.e. the totality of all things, and is spokenof as the 眞 or 實 true, or real; 假 is the differentiation of all thingsand is spoken of as 俗 common, i.e. things as commonly named; 中 is theconnecting idea which makes a unity of both, e.g. "all are but parts of onestupendous whole." The 中 makes all and the all into one whole, unifying thewhole and its parts. 空 may be taken as the immaterial, the undifferentiatedall, the sum of existences, by some as the tathāgatagarbha 如來藏; 假as theunreal, or impermanent, the material or transient form, the temporal thatcan be named, the relative or discrete; 中 as the unifier, which places eachin the other and all in all. The "shallower" 山外 school associated 空 and 中 with the noumenal universe as opposed to the phenomenal and illusoryexistence represented by 假. The "profounder" 山内 school teaches that allthree are aspects of the same. |
菩薩 菩萨 see styles |
pú sà pu2 sa4 p`u sa pu sa bosatsu(p); bosachi(ok) ぼさつ(P); ぼさち(ok) |
More info & calligraphy: Bodhisattva(n,n-suf) (1) {Buddh} bodhisattva; one who has reached enlightenment but vows to save all beings before becoming a buddha; (n,n-suf) (2) High Monk (title bestowed by the imperial court); (n,n-suf) (3) (See 本地垂迹説) title bestowed to Shinto kami in manifestation theory; (surname) Mizoro bodhisattva, cf. 菩提薩埵. While the idea is not foreign to Hīnayāna, its extension of meaning is one of the chief marks of Mahāyāna. 'The Bodhisattva is indeed the characteristic feature of the Mahāyāna.' Keith. According to Mahāyāna the Hinayanists, i.e. the śrāvaka and pratyekabuddha, seek their own salvation, while the bodhisattva's aim is the salvation of others and of all. The earlier intp. of bodhisattva was 大道心衆生 all beings with mind for the truth; later it became 大覺有情 conscious beings of or for the great intelligence, or enlightenment. It is also intp. in terms of leadership, heroism, etc. In general it is a Mahayanist seeking Buddhahood, but seeking it altruistically; whether monk or layman, he seeks enlightenment to enlighten others, and he will sacrifice himself to save others; he is devoid of egoism and devoted to helping others. All conscious beings having the Buddha-nature are natural bodhisattvas, but require to undergo development. The mahāsattva is sufficiently advanced to become a Buddha and enter nirvāṇa, but according to his vow he remains in the realm of incarnation to save all conscious beings. A monk should enter on the arduous course of discipline which leads to Bodhisattvahood and Buddhahood. |
金剛 金刚 see styles |
jīn gāng jin1 gang1 chin kang kongou / kongo こんごう |
More info & calligraphy: Diamond(1) vajra (indestructible substance); diamond; adamantine; (2) thunderbolt; Indra's weapon; Buddhist symbol of the indestructible truth; (p,s,g) Kongou vajra, 伐闍羅; 跋折羅 (or跋闍羅); 縛曰羅(or 縛日羅) The thunderbolt of Indra, often called the diamond club; but recent research considers it a sun symbol. The diamond, synonym of hardness, indestructibility, power, the least frangible of minerals. It is one of the saptaratna 七寶. |
至眞覺 至眞觉 see styles |
zhì zhēn jué zhi4 zhen1 jue2 chih chen chüeh shishinkaku |
More info & calligraphy: Enlightenment |
釋迦牟尼 释迦牟尼 see styles |
shì jiā móu ní shi4 jia1 mou2 ni2 shih chia mou ni Shakamuni |
More info & calligraphy: Shakyamuni / The Buddha釋迦文 (釋迦文尼); 釋伽文 Śākyamuni, the saint of the Śākya tribe. muni is saint, holy man, sage, ascetic monk; it is: intp. as 仁 benevolent, charitable, kind, also as 寂默 one who dwells in seclusion. After '500 or 550' previous incarnations, Śākyamuni finally attained to the state of Bodhisattva, was born in the Tuṣita heaven, and descended as a white elephant, through her right side, into the womb of the immaculate Māyā, the purest woman on earth; this was on the 8th day of the 4th month; next year on the 8th day of the 2nd month he was born from her right side painlessly as she stood under a tree in the Lumbinī garden. For the subsequent miraculous events v. Eitel. also the 神通遊戲經 (Lalitavistara), the 釋迦如來成道記, etc. Simpler statements say that he was born the son of Śuddhodana, of the kṣatriya caste, ruler of Kapilavastu, and Māyā his wife; that Māyā died seven days later, leaving him to be brought up by her sister Prājapati; that in due course he was married to Yaśodharā who bore him a son, Rāhula; that in search of truth he left home, became an ascetic, severely disciplined himself, and finally at 35 years of age, under a tree, realized that the way of release from the chain of rebirth and death lay not in asceticism but in moral purity; this he explained first in his four dogmas, v. 四諦 and eightfold noble way 八正道, later amplified and developed in many sermons. He founded his community on the basis of poverty, chastity, and insight or meditation, ad it became known as Buddhism, as he became known as Buddha, the enlightened. His death was probably in or near 487 B.C., a few years before that of Confucius in 479. The sacerdotal name of his family is Gautama, said to be the original name of the whole clan, Śākya being that of his branch, v. 瞿, 喬.; his personal name was Siddhārtha, or Sarvārthasiddha, v. 悉. |
如 see styles |
rú ru2 ju nyo にょ |
as; as if; such as {Buddh} (See 真如) tathata (the ultimate nature of all things); (female given name) Yuki tathā 多陀; 但他 (or 怛他), so, thus, in such manner, like, as. It is used in the sense of the absolute, the 空 śūnya, which is 諸佛之實相 the reality of all Buddhas; hence 如 ru is 賃相 the undifferentiated whole of things, the ultimate reality; it is 諸法之性 the nature of all things, hence it connotes 法性 faxing which is 眞實之際極 the ultimate of reality, or the absolute, and therefore connotes 實際 ultimate reality. The ultimate nature of all things being 如 ru, the one undivided same, it also connotes 理 li, the principle or theory behind all things, and this 理 li universal law, being the 眞實 truth or ultimate reality; 如 ru is termed 眞如 bhūtatathatā, the real so, or suchness, or reality, the ultimate or the all, i. e. the 一如 yiru. In regard to 如 ju as 理 li the Prajñā-pāramitā puṇḍarīka makes it the 中 zhong, neither matter nor nothingness. It is also used in the ordinary sense of so, like, as (cf yathā). |
一化 see styles |
yī huà yi1 hua4 i hua ichike |
The teaching and influence of a Buddha during one Buddha-period; also the teaching of the whole truth at once; also an instantaneous reform. |
一実 see styles |
ichijitsu いちじつ |
{Buddh} the one absolute truth; the one reality; (personal name) Makoto |
一極 一极 see styles |
yī jí yi1 ji2 i chi ikkyoku いっきょく |
monopole; singular pole; unipole The one ultimate, or finality; ultimate enlightenment; the one final truth or way; the 一實 or Absolute. |
一理 see styles |
yī lǐ yi1 li3 i li ichiri いちり |
(a) principle; (a) reason; (a) point; some truth; (given name) Ichiri one principle |
一義 一义 see styles |
yī yì yi1 yi4 i i ichigi いちぎ |
(1) one meaning; (2) primary importance; primary significance; primary consideration; (3) a reason; a truth; (personal name) Hitoyoshi one thing |
一諦 一谛 see styles |
yī dì yi1 di4 i ti ittai |
The doctrine of fundamental unity; an abbrev. for 一實諦 the Mādhyamika fundamental doctrine; also, generally, in the sense of an axiom, or fundamental truth; there are varying definitions of the one fundamental truth. |
七慢 see styles |
qī màn qi1 man4 ch`i man chi man shichiman |
The seven pretensions or arrogances 慢 asserting superiority over inferiors and equality with equals, 過慢 superiority over equals and equality with superiors, 慢過慢 superiority over manifest superiors, 我慢 egotism or overweening pride, 增上慢 vaunting assertion of possessing the Truth, 卑慢 vaunting one's inferiority (or false humility), and 邪慢 vaunting lack of virtue for virtue. |
三忍 see styles |
sān rěn san1 ren3 san jen sannin |
The tree forms of kṣānti, i.e. patience (or endurance, tolerance). One of the groups is patience under hatred, under physical hardship, and in pursuit of the faith. Another is patience of the blessed in the Pure Land in understanding the truth they hear, patience in obeying the truth, patience in attaining absolute reality; v. 無量壽經. Another is patience in the joy of remembering Amitābha, patience in meditation on his truth, and patience in constant faith in him. Another is the patience of submission, of faith, and of obedience. |
三施 see styles |
sān shī san1 shi1 san shih sanse |
The three forms of giving: (1) (a) one's goods; (b) the Law or Truth; (c) courage, or confidence: 智度論 11. (2) (a) goods; (b) worship; (c) preaching. (3) (a) food; (b) valuables; (c) life. |
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. |
五法 see styles |
wǔ fǎ wu3 fa3 wu fa gohō |
pañcadharma. The five laws or categories, of which four groups are as follows: I. 相名五法 The five categories of form and name: (1) 相 appearances, or phenomena; (2) 名 their names; (3) 分別 sometimes called 妄想 ordinary mental discrimination of them— (1) and (2) are objective, (3) subjective; (4) 正智 corrective wisdom, which corrects the deficiencies and errors of the last: (5) 如如 the 眞如 Bhutatathata or absolute wisdom, reached through the 如理智 understanding of the law of the absolute, or ultimate truth. II. 事理五法 The five categories into which things and their principles are divided: (1) 心法 mind; (2) 心所法 mental conditions or activities; (3) 色法 the actual states or categories as conceived; (4) 不相應法 hypothetic categories, 唯識 has twenty-four, the Abhidharma fourteen; (5) 無爲法 the state of rest, or the inactive principle pervading all things; the first four are the 事 and the last the 理. III. 理智五法 cf. 五智; the five categories of essential wisdom: (1) 眞如 the absolute; (2) 大圓鏡智 wisdom as the great perfect mirror reflecting all things; (3) 平等性智 wisdom of the equal Buddha nature of all beings; (4) 妙觀察智 wisdom of mystic insight into all things and removal of ignorance and doubt; (5) 成所作智 wisdom perfect in action and bringing blessing to self and others. IV. 提婆五法 The five obnoxious rules of Devadatta: not to take milk in any form, nor meat, nor salt; to wear unshaped garments, and to live apart. Another set is: to wear cast-off rags, beg food, have only one set meal a day, dwell in the open, and abstain from all kinds of flesh, milk, etc. |
內證 内证 see styles |
nèi zhèng nei4 zheng4 nei cheng naishō |
The witness or realization within: one's own assurance of the truth. |
六度 see styles |
liù dù liu4 du4 liu tu rokudo ろくど |
(surname) Rokudo The six things that ferry one beyond the sea of mortality to nirvana, i. e. the six pāramitās 波羅蜜 (波羅蜜多): (1) 布施 dāna, charity, or giving, including the bestowing of the truth on others; (2) 持戒 śīla, keeping the command rents; (3) 忍辱 kṣānti, patience under insult; (4) 精進 vīrya, zeal and progress; (5) 闡定 dhyāna, meditation or contemplation; (6) 智慧 prajñā; wisdom, the power to discern reality or truth. It is the last that carries across the saṃsāra (sea of incarnate life) to the shores of nirvana. The opposites of these virtues are meanness, wickedness, anger, sloth, a distracted mind, and ignorance. The 唯識論 adds four other pāramitās: (7) 方便 upāya, the use of appropriate means; (8) 願 praṇidhāna, pious vows; (9) 力 bala, power of fulfillment; (10) 智 jñāna knowledge. |
六慧 see styles |
liù huì liu4 hui4 liu hui rokue |
The six kinds of wisdom. Each is allotted seriatim to one of the six positions 六位 q. v. (1) 聞慧 the wisdom of hearing and apprehending the truth of the middle way is associated with the 十住; (2) 思慧 of thought with the 十行; (3) 修慧 of observance with the 十廻向; (4) 無相慧 of either extreme, or the mean, with the 十地; (5) 照寂慧 of understanding of nirvana with 等覺慧; (6) 寂照慧 of making nirvana illuminate all beings associated with 佛果 Buddha-fruition. They are a 別教 Differentiated School series and all are associated with 中道 the school of the 中 or middle way. |
刳る see styles |
shakuru しゃくる sakuru さくる kuru くる eguru えぐる |
(out-dated or obsolete kana usage) (transitive verb) (1) (kana only) to dig out; to gouge out; to hollow out; (2) to scoop; to ladle; to bail; (3) to jerk (one's chin); (transitive verb) (kana only) to gouge; to hollow out; to bore; to excavate; to scoop out; (transitive verb) (1) (kana only) to gouge; to hollow out; to bore; to excavate; to scoop out; (2) (kana only) to greatly perturb; to cause emotional pain; (3) (kana only) to get to the bottom of things; to relentlessly bring the truth to light |
力生 see styles |
lì shēng li4 sheng1 li sheng rikio りきお |
(given name) Rikio Power-born; one who is born from the Truth, a monk. |
十地 see styles |
shí dì shi2 di4 shih ti juuji / juji じゅうじ |
{Buddh} dasabhumi (forty-first to fiftieth stages in the development of a bodhisattva); (place-name) Jūji daśabhūmi; v. 十住. The "ten stages" in the fifty-two sections of the development of a bodhisattva into a Buddha. After completing the十四向 he proceeds to the 十地. There are several groups. I. The ten stages common to the Three Vehicles 三乘 are: (1) 乾慧地 dry wisdom stage, i. e. unfertilized by Buddha-truth, worldly wisdom; (2) 性地 the embryo-stage of the nature of Buddha-truth, the 四善根; (3) 八人地 (八忍地), the stage of the eight patient endurances; (4) 見地 of freedom from wrong views; (5) 薄地 of freedom from the first six of the nine delusions in practice; (6) 離欲地 of freedom from the remaining three; (7) 巳辨地 complete discrimination in regard to wrong views and thoughts, the stage of an arhat; (8) 辟支佛地 pratyeka-buddhahood, only the dead ashes of the past left to sift; (9) 菩薩地 bodhisattvahood; (10) 佛地 Buddhahood. v. 智度論 78. II. 大乘菩薩十地 The ten stages of Mahāyāna bodhisattva development are: (1) 歡喜地 Pramuditā, joy at having overcome the former difficulties and now entering on the path to Buddhahood; (2) 離垢地 Vimalā, freedom from all possible defilement, the stage of purity; (3) 發光地 Prabhākarī, stage of further enlightenment; (4) 焰慧地 Arciṣmatī, of glowing wisdom; (5) 極難勝地 Sudurjayā, mastery of utmost or final difficulties; (6) 現前地 Abhimukhī, the open way of wisdom above definitions of impurity and purity; (7) 遠行地 Dūraṁgamā, proceeding afar, getting above ideas of self in order to save others; (8) 不動地 Acalā, attainment of calm unperturbedness; (9) 善慧地 Sādhumatī, of the finest discriminatory wisdom, knowing where and how to save, and possessed of the 十力 ten powers; (10) 法雲地 Dharmamegha, attaining to the fertilizing powers of the law-cloud. Each of the ten stages is connected with each of the ten pāramitās, v. 波. Each of the 四乘 or four vehicles has a division of ten. III. The 聲聞乘十地 ten Śrāvaka stages are: (1) 受三歸地 initiation as a disciple by receiving the three refuges, in the Buddha, Dharma, and Saṅgha; (2) 信地 belief, or the faith-root; (3) 信法地 belief in the four truths; (4) 内凡夫地 ordinary disciples who observe the 五停心觀, etc.; (5) 學信戒 those who pursue the 三學 three studies; (6) 八人忍地 the stage of 見道 seeing the true Way; (7) 須陀洹地 śrota-āpanna, now definitely in the stream and assured of nirvāṇa; (8) 斯陀含地 sakrdāgāmin, only one more rebirth; (9) 阿那含地 anāgāmin, no rebirth; and (10) 阿羅漢地 arhatship. IV. The ten stages of the pratyekabuddha 緣覺乘十地 are (1) perfect asceticism; (2) mastery of the twelve links of causation; (3) of the four noble truths; (4) of the deeper knowledge; (5) of the eightfold noble path; (6) of the three realms 三法界; (7) of the nirvāṇa state; (8) of the six supernatural powers; (9) arrival at the intuitive stage; (10) mastery of the remaining influence of former habits. V. 佛乘十地 The ten stages, or characteristics of a Buddha, are those of the sovereign or perfect attainment of wisdom, exposition, discrimination, māra-subjugation, suppression of evil, the six transcendent faculties, manifestation of all bodhisattva enlightenment, powers of prediction, of adaptability, of powers to reveal the bodhisattva Truth. VI. The Shingon has its own elaborate ten stages, and also a group 十地十心, see 十心; and there are other groups. |
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. |
四一 see styles |
sì yī si4 yi1 ssu i shippin; shippin しっぴん; シッピン |
{cards} (See おいちょかぶ) scoring combination of a 4 and a 1 in oicho-kabu; (given name) Yoichi The four 'ones', or the unity contained (according to Tiantai) in the 方便品 of the Lotus Sutra; i. e. 教一 its teaching of one Vehicle; 行一 its sole bodhisattva procedure; 人一 its men all and only as bodhisattvas; 理一 its one ultimate truth of the reality of all existence. |
因明 see styles |
yīn míng yin1 ming2 yin ming inmyou / inmyo いんみょう |
(See 五明) hetuvidya (ancient Indian logic for determining right from wrong, truth from falsehood, etc.) Hetuvidya, 醯都費陀, the science of cause, logical reasoning, logic, with its syllogistic method of the proposition, the reason, the example. The creation of this school of logic is attributed to Akṣapāda, probably a name for the philosopher Gautama (not Śākyamuni). The 因明論 or Hetu-vidyā-śāstra is one of the 五明論 pañcavidya-śāstras, a treatise explaining causality, or the nature of truth and error. |
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. |
天子 see styles |
tiān zǐ tian1 zi3 t`ien tzu tien tzu tenshi てんし |
the (rightful) emperor; "Son of Heaven" (traditional English translation) (1) emperor; ruler (with a heavenly mandate); (2) heavenly being; celestial being; (female given name) Yoshiko A son of Heaven. The Emperor-Princes, i. e. those who in previous incarnations have kept the middle and lower grades of the ten good qualities 十善 and, in consequence, are born here as princes. It is the title of one of the four mara, who is 天主 or lord of the sixth heaven of desire; he is also known as 天子魔 (天子業魔) and with his following opposes the Buddha-truth. |
天魔 see styles |
tiān mó tian1 mo2 t`ien mo tien mo tenma てんま |
demonic; devil {Buddh} (See 四魔) demon of the sixth heaven in the realm of desire who tries to prevent people from doing good deva-māra, 魔羅 one of the four Māras, who dwells in the sixth heaven. Paranirmita-vaśa-vartin, at the top of the Kāmadhātu, with his innumerable host, whence he constantly obstructs the Buddha-truth and its followers. He is also styled 殺者 the slayer; also 波旬 explained by 惡愛 sinful love or desire, as he sends his daughters to seduce the saints; also 波卑 (波卑夜) Papiyan, the evil one. He is the special Māra of the Śākyamuni period; other Buddhas suffer from other Māras; v. 魔. |
應眞 应眞 see styles |
yìng zhēn ying4 zhen1 ying chen ōshin |
A worthy true one, an old tr. of the term arhat. Also, one who is in harmony with truth. |
斫芻 斫刍 see styles |
zhuó chú zhuo2 chu2 cho ch`u cho chu shashu |
(斫乞芻) cakṣu (s), the eye, one of the six organs of sense. Cakṣurdhātu is the 眼界 eye-realm, or sight-faculty. There are definitions such as the eye of body, mind, wisdom, Buddha-truth, Buddha; or human, deva, bodhisattva, dharma, and Buddha vision. |
方便 see styles |
fāng biàn fang1 bian4 fang pien houben / hoben ほうべん |
convenient; suitable; to facilitate; to make things easy; having money to spare; (euphemism) to relieve oneself (1) means; expedient; instrument; (2) {Buddh} upaya (skillful means, methods of teaching); (surname) Houben upāya. Convenient to the place, or situation, suited to the condition, opportune, appropriate; but 方 is interpreted as 方法 method, mode, plan, and 便 as 便用 convenient for use, i. e. a convenient or expedient method; also 方 as 方正 and 便 as 巧妙, which implies strategically correct. It is also intp. as 權道智 partial, temporary, or relative (teaching of) knowledge of reality, in contrast with 般若智 prajñā, and 眞實 absolute truth, or reality instead of the seeming. The term is a translation of 傴和 upāya, a mode of approach, an expedient, stratagem, device. The meaning is— teaching according to the capacity of the hearer, by any suitable method, including that of device or stratagem, but expedience beneficial to the recipient is understood. Mahāyāna claims that the Buddha used this expedient or partial method in his teaching until near the end of his days, when he enlarged it to the revelation of reality, or the preaching of his final and complete truth; Hīnayāna with reason denies this, and it is evident that the Mahāyāna claim has no foundation, for the whole of its 方等 or 方廣 scriptures are of later invention. Tiantai speaks of the 三乘 q. v. or Three Vehicles as 方便 expedient or partial revelations, and of its 一乘 or One Vehicle as the complete revelation of universal Buddhahood. This is the teaching of the Lotus Sutra, which itself contains 方便 teaching to lead up to the full revelation; hence the terms 體内 (or 同體 ) 方便, i. e. expedient or partial truths within the full revelation, meaning the expedient part of the Lotus, and 體外方便 the expedient or partial truths of the teaching which preceded the Lotus; see the 方便品 of that work, also the second chapter of the 維摩經. 方便 is also the seventh of the ten pāramitās. |
樂說 乐说 see styles |
lè shuō le4 shuo1 le shuo gyōsetsu |
Joy in preaching, or telling the way of salvation; joy in that which is preached. It is also called pratibhāna, bold and illuminating discourse, or freedom in expounding the truth with correct meaning and appropriate words, one of the 無礙智 four pratisaṃvids. |
正体 see styles |
shoutai / shotai しょうたい |
(1) true character; true form; true colors (colours); identity; truth (of a mystery, phenomenon, etc.); origin; (2) consciousness; one's senses |
法印 see styles |
fǎ yìn fa3 yin4 fa yin houin / hoin ほういん |
(1) {Buddh} highest rank among priests; (2) {Buddh} mountain ascetic monk; (3) {Buddh} signs that distinguish Buddhist teachings from other faiths; (4) title given to a great physician or painter; (personal name) Houin The seal of Buddha-truth, expressing its reality and immutability, also its universality and its authentic transmission from one Buddha or patriarch to another. |
理入 see styles |
lǐ rù li3 ru4 li ju rinyū |
Entry by the truth, or by means of the doctrine, or reason, as 行入 is entry by conduct or practice, the two depending one on the other, cf. 二入. |
理智 see styles |
lǐ zhì li3 zhi4 li chih richi りち |
reason; intellect; rationality; rational intellect; intelligence; (female given name) Richi Principle and gnosis (or reason); the noumenal in essence and in knowledge; the truth in itself and in knowledge; li is also the fundamental principle of the phenomenon under observation, chih the observing wisdom; one is reality, the other the knower or knowing; one is the known object, the other the knower, the knowing, or what is known; each is dependent on the other, chih depends on lili is revealed by chih. Also knowledge or enlightenment in its essence or purity, free from incarnational influences. |
眞人 see styles |
zhēn rén zhen1 ren2 chen jen mabito まびと |
(given name) Mabito One who embodies the Truth, an arhat; a Buddha. |
空諦 空谛 see styles |
kōng dì kong1 di4 k`ung ti kung ti kuutai / kutai くうたい |
{Buddh} (See 三諦) truth of emptiness (holding that all things are void) The doctrine of immateriality, one of the three dogmas of Tiantai, that all things animate and inanimate, seeing that they result from previous causes and are without reality in themselves, are therefore 空or not material, but "spiritual". |
綺語 绮语 see styles |
qǐ yǔ qi3 yu3 ch`i yü chi yü kigo; kigyo きご; きぎょ |
flowery writing; writing concerning love and sex (1) {Buddh} (See 十悪・2) embellishing one's words (one of the ten evil deeds); (2) (See 狂言綺語) embellished language; flowery language Sexual talk; improper remarks. |
背正 see styles |
bèi zhèng bei4 zheng4 pei cheng haishō |
To turn the back on Buddha-truth. |
見聞 见闻 see styles |
jiàn wén jian4 wen2 chien wen kenbun(p); kenmon けんぶん(P); けんもん |
what one has seen and heard; knowledge; one's experience (noun, transitive verb) information; experience; knowledge; observation Seeing and hearing, i. e. beholding Buddha with the eyes and hearing his truth with the ears. |
見諦 见谛 see styles |
jiàn dì jian4 di4 chien ti kentai |
The realization of correct views, i. e. the Hīnayāna stage of one who has entered the stream of holy living; the Mahāyāna stage after the first Bodhisattva stage. |
覺醒 觉醒 see styles |
jué xǐng jue2 xing3 chüeh hsing |
to awaken; to come to realize; awakened to the truth; the truth dawns upon one; scales fall from the eyes; to become aware |
觀門 观门 see styles |
guān mén guan1 men2 kuan men kanmon |
Contemplation or meditation as one of the two methods of entry into truth, i.e. instruction and meditation; also one of the 六妙門. |
貧道 贫道 see styles |
pín dào pin2 dao4 p`in tao pin tao hindou / hindo ひんどう |
poor Taoist (1) {Buddh} imperfect (Buddhist) training; imperfection in one's (Buddhist) training; incomplete training; poor training; (pronoun) (2) (humble language) (used by Buddhist monks) I; me The way of poverty, that of the monk and nun; also, a poor religion, i.e. without the Buddha-truth. |
起請 起请 see styles |
qǐ qǐng qi3 qing3 ch`i ch`ing chi ching kishou / kisho きしょう |
(n,vs,vi) vow To call on the gods or the Buddhas ( as witness to the truth of one's statement). |
道者 see styles |
dào zhě dao4 zhe3 tao che dōja |
One who practises Buddhism; the Truth, the religion. |
道風 道风 see styles |
dào fēng dao4 feng1 tao feng michikaze みちかぜ |
(surname, given name) Michikaze The wind of Buddha-truth, as a transforming power; also as a prognosis of future events. |
開眼 开眼 see styles |
kāi yǎn kai1 yan3 k`ai yen kai yen kaigan; kaigen かいがん; かいげん |
to open one's eyes; to widen one's horizons (n,vs,vi) (1) (esp. かいげん) enlightenment; spiritual awakening; opening one's eyes to the truth; (n,vs,vi) (2) (esp. かいげん) reaching one's peak (as a performer, etc.); reaching the highest echelons; (n,vs,vi,vt) (3) (かいがん only) gaining eyesight; restoring eyesight; opening the eyes; (n,vs,vi) (4) (かいげん only) {Buddh} filling out the eyes (of a Buddha) as the last step of consecrating a new statue or picture; ceremony where a newly made image or idol is consecrated opening the eye |
開顯 开显 see styles |
kāi xiǎn kai1 xian3 k`ai hsien kai hsien kaiken |
To open up and reveal; to expose the one and make manifest the other. It is a term used by Tiantai, i.e. 開權顯實, to expose and dispose of the temporary or partial teaching, and reveal the final and real truth as in the Lotus Sūtra. |
一實諦 一实谛 see styles |
yī shí dì yi1 shi2 di4 i shih ti ichi jittai |
one real truth |
一法印 see styles |
yī fǎ yìn yi1 fa3 yin4 i fa yin ippōin |
The seal or assurance of the one truth or law, see 一如 and 一實; the criterion of Mahāyāna doctrine, that all is bhūtatathatā, as contrasted with the Hīnayāna criteria of impermanence, non-personality, and nirvāṇa. |
一法句 see styles |
yī fǎ jù yi1 fa3 ju4 i fa chü ippokku |
The one-law abode, i.e. the sum of the 29 particular 句 or states of perfection in the Pure-land śāstra of Vasubandhu. |
三昧魔 see styles |
sān mèi mó san1 mei4 mo2 san mei mo zanmai ma |
samādhi-māra, one of the ten māras, who lurks in the heart and hinders progress in meditation, obstructs the truth and destroys wisdom. |
偏眞理 see styles |
piān zhēn lǐ pian1 zhen1 li3 p`ien chen li pien chen li hen shinri |
partial (one-sided, incomplete) truth |
和香丸 see styles |
hé xiāng wán he2 xiang1 wan2 ho hsiang wan wakō gan |
A pill compounded of many kinds of incense typifying that in the one Buddha-truth lies all truth. |
土木身 see styles |
tǔ mù shēn tu3 mu4 shen1 t`u mu shen tu mu shen |
one's body as wood and earth; undecorated; unvarnished (truth) |
曲げる see styles |
mageru まげる |
(transitive verb) (1) to bend; to crook; to bow; to curve; to curl; (2) to lean; to tilt; to incline; to slant; (3) to bend (the truth); to distort; to twist; to pervert; (4) to yield (a point); to depart (from a principle); to ignore (what one really thinks); (5) to pawn |
枉げる see styles |
mageru まげる |
(transitive verb) (1) to bend (the truth); to distort; to twist; to pervert; (2) to yield (a point); to depart (from a principle); to ignore (what one really thinks); (3) to pawn |
求道者 see styles |
qiú dào zhě qiu2 dao4 zhe3 ch`iu tao che chiu tao che kyuudousha; gudousha / kyudosha; gudosha きゅうどうしゃ; ぐどうしゃ |
seeker after truth; one who seeks the way religious practitioner |
無明惑 无明惑 see styles |
wú míng huò wu2 ming2 huo4 wu ming huo mumyō waku |
The illusion arising from primal ignorance which covers and hinders the truth of the via media; one of the 三惑 of Tiantai; in the 別教 it is overcome by the bodhisattva from the first 地 stage, in the 圓教 in the first 住 resting-place. |
無礙人 无碍人 see styles |
wú ài rén wu2 ai4 ren2 wu ai jen muge nin |
The unhindered one, the Buddha, who unbarred the way to nirvāṇa, which releases from all limitations; the omnipresent one; the one who realizes nirvāṇa-truth. |
目犍連 目犍连 see styles |
mù jiān lián mu4 jian1 lian2 mu chien lien Mokkenren |
目連; 摩訶目犍連 (or 摩訶羅夜那); 大目犍連 (or 大目乾連) ; 沒特伽羅子 (or 沒力伽羅子); 目伽略 (Mahā-) Maudgalyāyana, or Maudgalaputra; explained by Mudga 胡豆 lentil, kidney-bean. One of the ten chief disciples of Śākyamuni, specially noted for miraculous powers; formerly an ascetic, he agreed with Śāriputra that whichever first found the truth would reveal it to the other. Śāriputra found the Buddha and brought Maudgalyāyana to him; the former is placed on the Buddha's right, the latter on his left. He is also known as 拘栗 Kolita, and when reborn as Buddha his title is to be Tamāla-patra-candana-gandha. In China Mahāsthāmaprapta is accounted a canonization of Maudgalyāyana. Several centuries afterwards there were two other great leaders of the Buddhist church bearing the same name, v. Eitel. |
通達心 通达心 see styles |
tōng dá xīn tong1 da2 xin1 t`ung ta hsin tung ta hsin tsūdatsu shin |
通達菩提心 To attain to the enlightened mind; the stage of one who has passed through the novitiate and understands the truth. |
阿若多 see styles |
ā ruò duō a1 ruo4 duo1 a jo to Anyata |
(阿若) Ājñāta-kāuṇḍinya, 阿若憍陳如 one of the first five disciples of Śākyamuni, said to be the first to realize the Buddha-truth. ājñāta, his designation (i.e. recognized or confessed), is intp. as 巳知 Having known and 無知 Not knowing, or knowledge of non-existence. Or perhaps for ājñātṛ, confessor. Kaundinya, his surname, is said to mean a 'fire holder' from 'the early fire worship of the Brahmins.' |
一句投火 see styles |
yī jù tóu huǒ yi1 ju4 tou2 huo3 i chü t`ou huo i chü tou huo ikkutōka |
For but one sentence of the Truth willingly to cast oneself into the fire. |
一手遮天 see styles |
yī shǒu zhē tiān yi1 shou3 zhe1 tian1 i shou che t`ien i shou che tien |
lit. to hide the sky with one hand; to hide the truth from the masses |
一月三身 see styles |
yī yuè sān shēn yi1 yue4 san1 shen1 i yüeh san shen ichigatsu sanshin |
The allegorical trikāya or three bodies of the moon, i.e. form as 法身, its light as 報身, its reflection as 應身; the Buddha-truth 法 has also its 體 body, its light of wisdom 智, and its application or use 用, but all three are one, or a trinity; see trikāya, 三身. |
上行菩薩 上行菩萨 see styles |
shàng xíng pú sà shang4 xing2 pu2 sa4 shang hsing p`u sa shang hsing pu sa Jōgyō bosatsu |
Viśiṣṭa-cāritra Bodhisattva, who suddenly rose out of the earth as Buddha was concluding one of his Lotus sermons; v. Lotus sūtra 15 and 21. He is supposed to have been a convert of the Buddha in long past ages and to come to the world in its days of evil. Nichiren in Japan believed himself to be this Bodhisattva's reincarnation, and the Nichiren trinity is the Buddha, i.e. the eternal Śākyamuni Buddha; the Law, i.e. the Lotus Truth; and the Saṅgha, i.e. this Bodhisattva, in other words Nichiren himself as the head of all living beings, or eldest son of the Buddha. |
不二之法 see styles |
bù èr zhī fǎ bu4 er4 zhi1 fa3 pu erh chih fa funi no hō |
The one undivided truth, the Buddha-truth. Also, the unity of the Buddha-nature. |
不二法門 不二法门 see styles |
bù èr fǎ mén bu4 er4 fa3 men2 pu erh fa men funi hōmon |
the one and only way; the only proper course to take is similar to 不二之法; also the cult of the monistic doctrine; and the immediacy of entering into the truth. |
世界悉檀 see styles |
shì jiè xī tán shi4 jie4 xi1 tan2 shih chieh hsi t`an shih chieh hsi tan sekai shitsudan |
One of the foursiddhāntas: the Buddha's line of reasoning in earthly or common terms to draw men to the higher truth. |
妙法蓮華 妙法莲华 see styles |
miào fǎ lián huá miao4 fa3 lian2 hua2 miao fa lien hua myōhō renge |
法華 The wonderful truth as found in the Lotus Sutra. the One Vehicle Sutra; which is said to contain 實法 Buddha's complete truth as compared with his previous 權法 or 方便法, i.e. partial, or expedient teaching, but both are included in this perfect truth. The sutra is the Saddhamapuṇḍarīka 正法華經 or (添品妙法蓮華經) 妙法蓮華經, also known as 薩曇芥陀利經, of which several translations in whole or part were made from Sanskrit into Chinese, the most popular being by Kumārajīva. It was the special classic of the Tiantai school, which is sometimes known as the 蓮宗 Lotus school, and it profoundly influenced Buddhist doctrine in China, Japan, and Tibet. The commentaries and treatises on it are very numerous; two by Chih-i 智顗 of the Tiantai school being the妙法蓮華經文句 and the 玄義. |
己心法門 己心法门 see styles |
jǐ xīn fǎ mén ji3 xin1 fa3 men2 chi hsin fa men koshin hōmon |
己心中所行法門 The method of the self-realization of truth, the intuitive method of meditation, 止觀 1. |
已見諦者 已见谛者 see styles |
yǐ jiàn dì zhě yi3 jian4 di4 zhe3 i chien ti che i kentai sha |
one who has seen the truth(s) |
捨身求法 舍身求法 see styles |
shě shēn qiú fǎ she3 shen1 qiu2 fa3 she shen ch`iu fa she shen chiu fa |
to abandon one's body in the search for Buddha's truth (idiom) |
未見諦者 未见谛者 see styles |
wèi jiàn dì zhě wei4 jian4 di4 zhe3 wei chien ti che mi kentai sha |
one who has not [yet] perceived the [four noble] truth[s] |
本門本尊 本门本尊 see styles |
běn mén běn zūn ben3 men2 ben3 zun1 pen men pen tsun honmon honzon |
The especial honoured one of the Nichiren sect, Svādi-devatā, the Supreme Being, whose maṇḍala is considered as the symbol of the Buddha as infinite, eternal, universal. The Nichiren sect has a meditation 本門事觀 on the universality of the Buddha and the unity in the diversity of all his phenomena, the whole truth being embodied in the Lotus Sutra, and in its title of five words, 妙法蓮華經 Wonderful-Law Lotus-Flower Sutra, which are considered to be the embodiment of the eternal, universal Buddha. Their repetition preceded by 南無 Namah ! is equivalent to the 歸命 of other Buddhists. |
法華一實 法华一实 see styles |
fǎ huā yī shí fa3 hua1 yi1 shi2 fa hua i shih hokke ichijitsu |
The one perfect Vehicle of the Lotus gospel. |
法陀羅尼 法陀罗尼 see styles |
fǎ tuó luó ní fa3 tuo2 luo2 ni2 fa t`o lo ni fa to lo ni hō darani |
One of the four kinds of dhāraṇī: holding firmly to the truth one has heard, also called 聞法陀羅. |
目を開く see styles |
meohiraku めをひらく |
(exp,v5k) (1) to open one's eyes; (exp,v5k) (2) (idiom) to open one's eyes (to the truth, a new way of thinking, etc.); to awaken; to discover |
舞文曲筆 see styles |
bubunkyokuhitsu ぶぶんきょくひつ |
(yoji) twisting of the truth in one's writing; playing with text to distort the truth |
非三非一 see styles |
fēi sān fēi yī fei1 san1 fei1 yi1 fei san fei i |
Neither three nor one; a Tiantai phrase, that the 空假中 or noumenon, phenomenon, and madhya or mean, are three aspects of absolute truth, but are not merely three nor merely one; idem the 三德 three powers, i.e. dharmmkāya, wisdom, and nirvana. |
ぶっちゃけ see styles |
bucchake ぶっちゃけ |
(adverb) (1) (colloquialism) frankly; honestly speaking; to tell the truth; to put it bluntly; (2) (colloquialism) speaking one's mind and holding nothing back; (adverb) (3) (colloquialism) really; extremely; super |
二十五圓通 二十五圆通 see styles |
èr shí wǔ yuán tōng er4 shi2 wu3 yuan2 tong1 erh shih wu yüan t`ung erh shih wu yüan tung nijūgo enzū |
The twenty-five kinds of perfect understanding of the truth; they refer to the 六塵, 六根, 六識, and 七大; disciples of the Buddha are said each to have acquired a special knowledge of one of these twenty-five and to have been recognized as its authority, e. g. Guanyin of the ear, Dignāga of sound, etc. |
本音をいう see styles |
honneoiu ほんねをいう |
(exp,v5u) to speak one's mind; to be frank; to tell the truth; to be brutally honest |
本音を言う see styles |
honneoiu ほんねをいう |
(exp,v5u) to speak one's mind; to be frank; to tell the truth; to be brutally honest |
法自相相違因 法自相相违因 see styles |
fǎ zì xiāng xiāng wéi yīn fa3 zi4 xiang1 xiang1 wei2 yin1 fa tzu hsiang hsiang wei yin hō jisō sōiin |
One of the four fallacies connected with the reason (因), in which the reason is contrary to the truth of the premiss. |
一人作虛萬人傳實 一人作虚万人传实 see styles |
yī rén zuò xū wàn rén chuán shí yi1 ren2 zuo4 xu1 wan4 ren2 chuan2 shi2 i jen tso hsü wan jen ch`uan shih i jen tso hsü wan jen chuan shih ichinin sako mannin denjitsu |
One man's untruth is propagated by a myriad men as truth; famae mendacia. |
目から鱗が落ちる see styles |
mekaraurokogaochiru めからうろこがおちる |
(exp,v1) to see the light; to be awakened to the truth; to have the scales fall from one's eyes |
道之所存，師之所存 道之所存，师之所存 see styles |
dào zhī suǒ cún , shī zhī suǒ cún dao4 zhi1 suo3 cun2 , shi1 zhi1 suo3 cun2 tao chih so ts`un , shih chih so ts`un tao chih so tsun , shih chih so tsun |
If sb has grasped the truth before you, take him as your teacher (Tang dynasty essayist Han Yu 韓愈|韩愈[Han2 Yu4]).; We should learn from one who knows the way. |
Variations: |
mageru まげる |
(transitive verb) (1) (曲げる only) to bend; to crook; to bow; to curve; to curl; (transitive verb) (2) (曲げる only) to lean; to tilt; to incline; to slant; (transitive verb) (3) to bend (the truth); to distort; to twist; to pervert; (transitive verb) (4) to yield (a point); to depart (from a principle); to ignore (what one really thinks); (transitive verb) (5) to pawn |
目からうろこが落ちる see styles |
mekaraurokogaochiru めからうろこがおちる |
(exp,v1) to see the light; to be awakened to the truth; to have the scales fall from one's eyes |
道所存者，乃師所存者 道所存者，乃师所存者 see styles |
dào suǒ cún zhě , nǎi shī suǒ cún zhě dao4 suo3 cun2 zhe3 , nai3 shi1 suo3 cun2 zhe3 tao so ts`un che , nai shih so ts`un che tao so tsun che , nai shih so tsun che |
If sb has grasped the truth before you, take him as your teacher (Tang dynasty essayist Han Yu 韓愈|韩愈[Han2 Yu4]).; We should learn from one who knows the way. |
Variations: |
honneoiu ほんねをいう |
(exp,v5u) to speak one's mind; to be frank; to tell the truth |
Variations: |
mageru まげる |
(transitive verb) (1) (曲げる only) to bend; to crook; to bow; to curve; to curl; (transitive verb) (2) (曲げる only) to lean; to tilt; to incline; to slant; (transitive verb) (3) to bend (the truth); to distort; to twist; to pervert; (transitive verb) (4) to yield (a point); to depart (from a principle); to ignore (what one really thinks); (transitive verb) (5) to pawn |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "One Truth" 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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