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123456789>| 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. |
佛 see styles |
fó fo2 fo hotoke ほとけ |
More info & calligraphy: Buddhism / Buddha(surname) Hotoke Buddha, from budh to "be aware of", "conceive", "observe", "wake"; also 佛陀; 浮圖; 浮陀; 浮頭; 浮塔; 勃陀; 勃馱; 沒馱; 母馱; 母陀; 部陀; 休屠. Buddha means "completely conscious, enlightened", and came to mean the enlightener. he Chinese translation is 覺 to perceive, aware, awake; and 智 gnosis, knowledge. There is an Eternal Buddha, see e.g. the Lotus Sutra, cap. 16, and multitudes of Buddhas, but the personality of a Supreme Buddha, an Ādi-Buddha, is not defined. Buddha is in and through all things, and some schools are definitely Pan-Buddhist in the pantheistic sense. In the triratna 三寳 commonly known as 三寳佛, while Śākyamuni Buddha is the first "person" of the Trinity, his Law the second, and the Order the third, all three by some are accounted as manifestations of the All-Buddha. As Śākyamuni, the title indicates him as the last of the line of Buddhas who have appeared in this world, Maitreya is to be the next. As such he is the one who has achieved enlightenment, having discovered the essential evil of existence (some say mundane existence, others all existence), and the way of deliverance from the constant round of reincarnations; this way is through the moral life into nirvana, by means of self-abnegation, the monastic life, and meditation. By this method a Buddha, or enlightened one, himself obtains Supreme Enlightenment, or Omniscience, and according to Māhāyanism leads all beings into the same enlightenment. He sees things not as they seem in their phenomenal but in their noumenal aspects, as they really are. The term is also applied to those who understand the chain of causality (twelve nidānas) and have attained enlightenment surpassing that of the arhat. Four types of the Buddha are referred to: (1) 三藏佛the Buddha of the Tripiṭaka who attained enlightenment on the bare ground under the bodhi-tree; (2) 通佛the Buddha on the deva robe under the bodhi-tree of the seven precious things; (3) 別佛the Buddha on the great precious Lotus throne under the Lotus realm bodhi-tree; and (4) 圓佛the Buddha on the throne of Space in the realm of eternal rest and glory where he is Vairocana. The Hīnayāna only admits the existence of one Buddha at a time; Mahāyāna claims the existence of many Buddhas at one and the same time, as many Buddhas as there are Buddha-universes, which are infinite in number. |
信 see styles |
xìn xin4 hsin shin しん |
More info & calligraphy: Honesty / Fidelity(1) honesty; sincerity; fidelity; (2) trust; reliance; confidence; (3) (religious) faith; devotion; (counter) (4) counter for received messages; (female given name) Yuki śraddhā. Faith; to believe; belief; faith regarded as the faculty of the mind which sees, appropriates, and trusts the things of religion; it joyfully trusts in the Buddha, in the pure virtue of the triratna and earthly and transcendental goodness; it is the cause of the pure life, and the solvent of doubt. Two forms are mentioned: (1) adhimukti, intuition, tr. by self-assured enlightenment. (2) śraddhā, faith through hearing or being taught. For the Awakening of Faith, Śraddhotpāda, v. 起信論. |
本 see styles |
běn ben3 pen hon ほん |
More info & calligraphy: Ben(1) book; volume; script; (prefix) (2) this; present; current; ... in question; ... at issue; (prefix) (3) main; head; principal; (prefix) (4) real; genuine; regular; proper; (counter) (5) counter for long, cylindrical things; counter for films, TV shows, etc.; counter for goals, home runs, etc.; counter for telephone calls; (surname) Yanakamoto Radical, fundamental, original, principal, one's own; the Buddha himself, contrasted with 蹟 chi, traces left by him among men to educate them; also a volume of a book. |
牛 see styles |
niú niu2 niu ushi(p); gyuu; ushi / ushi(p); gyu; ushi うし(P); ぎゅう; ウシ |
More info & calligraphy: Ox / Bull / Cow(1) cattle (Bos taurus); cow; bull; ox; calf; (2) {food} (usu. ぎゅう) (See 牛肉) beef; (3) (ぎゅう only) {astron} (See 二十八宿,玄武・げんぶ・2) Chinese "Ox" constellation (one of the 28 mansions); (surname) Niu go, gaus; ox, bull, bullock, etc. A term applied to the Buddha Gautama as in 牛王 king of bulls, possibly because of the derivation of his name; the phrase 騎牛來牛 (or 騎牛覔牛) to ride an ox, to seek an ox, means to use the Buddha to find the Buddha. |
紺 绀 see styles |
gàn gan4 kan kon こん |
More info & calligraphy: Violet Color(noun - becomes adjective with の) navy blue; deep blue; (surname) Konsaki A violet or purplish colour, a blend of blue and red; also called紺靑 and紺璢璃, the colour of the roots紺髮 or 紺頂 of the Buddha's hair. |
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. |
三寶 三宝 see styles |
sān bǎo san1 bao3 san pao sanbou / sanbo さんぼう |
More info & calligraphy: Three Treasures of Buddhism(surname) Sanbou three treasures |
佛法 see styles |
fó fǎ fo2 fa3 fo fa buppō |
More info & calligraphy: Dharma / Buddhist Doctrinebuddhadharma; the Dharma or Law preached by the Buddha, the principles underlying these teachings, the truth attained by him, its embodiment in his being. Buddhism. |
勤求 see styles |
qín qiú qin2 qiu2 ch`in ch`iu chin chiu gongu ごんぐ |
More info & calligraphy: Buddha SeekingTo seek diligently (after the good). |
如來 如来 see styles |
rú lái ru2 lai2 ju lai nyorai にょらい |
More info & calligraphy: Tathagata(out-dated kanji) Tathagata; perfected one (suffix of high-ranking Buddhist deities) tathāgata, 多陀阿伽陀 q. v.; 怛他揭多 defined as he who comes as do all other Buddhas; or as he who took the 眞如 zhenru or absolute way of cause and effect, and attained to perfect wisdom; or as the absolute come; one of the highest titles of a Buddha. It is the Buddha in his nirmāṇakāya, i. e. his 'transformation' or corporeal manifestation descended on earth. The two kinds of Tathāgata are (1) 在纏 the Tathāgata in bonds, i. e. limited and subject to the delusions and sufferings of life, and (2) 出纏 unlimited and free from them. There are numerous sutras and śāstras bearing this title of 如來 rulai. |
平等 see styles |
píng děng ping2 deng3 p`ing teng ping teng byoudou / byodo びょうどう |
More info & calligraphy: Equality(n,adj-na,adj-no) equality; impartiality; evenness; (place-name) Byōdō sama; samatā. Level, even, everywhere the same, universal, without partiality; it especially refers to the Buddha in his universal; impartial, and equal attitude towards all beings. |
心印 see styles |
xīn yìn xin1 yin4 hsin yin shinnin |
More info & calligraphy: Appreciation of Truth by Meditation |
有緣 有缘 see styles |
yǒu yuán you3 yuan2 yu yüan uen |
More info & calligraphy: Karma ConnectionThose who have the cause, link, or connection, i. e. are influenced by and responsive to the Buddha. |
正法 see styles |
zhèng fǎ zheng4 fa3 cheng fa seihou / seho せいほう |
More info & calligraphy: Shobo(1) just law; (2) proper method; (3) {Buddh} the true teachings of Buddha; Period of the True Law; (given name) Masanori The correct doctrine of the Buddha, whose period was to last 500, some say 1, 000 years, be followed by the 像法時 semblance period of 1, 000 years, and then by the 末法時 period of decay and termination, lasting 10, 000 years. The 正法時 is also known as 正法壽. |
法門 法门 see styles |
fǎ mén fa3 men2 fa men hōmon |
More info & calligraphy: Dharma Gatedharmaparyāya. The doctrines, or wisdom of Buddha regarded as the door to enlightenment. A method. Any sect. As the living have 84,000 delusions, so the Buddha provides 84,000 methods法門of dealing with them. Hence the法門海 ocean of Buddha's methods. |
渴法 see styles |
kě fǎ ke3 fa3 k`o fa ko fa katsuhō |
More info & calligraphy: Thirst for Truth |
眞覺 眞觉 see styles |
zhēn jué zhen1 jue2 chen chüeh shinkaku |
More info & calligraphy: The True and Complete Enlightenment |
禪宗 禅宗 see styles |
chán zōng chan2 zong1 ch`an tsung chan tsung Zenshū |
More info & calligraphy: Zen BuddhismThe Chan, meditative or intuitional, sect usually said to have been established in China by Bodhidharma, v. 達, the twenty-eighth patriarch, who brought the tradition of the Buddha-mind from India. Cf. 楞 13 Laṅkāvatāra sūtra. This sect, believing in direct enlightenment, disregarded ritual and sūtras and depended upon the inner light and personal influence for the propagation of its tenets, founding itself on the esoteric tradition supposed to have been imparted to Kāśyapa by the Buddha, who indicated his meaning by plucking a flower without further explanation. Kāśyapa smiled in apprehension and is supposed to have passed on this mystic method to the patriarchs. The successor of Bodhidharma was 慧可 Huike, and he was succeeded by 僧璨 Sengcan; 道信 Daoxin; 弘忍 Hongren; 慧能 Huineng, and 神秀 Shenxiu, the sect dividing under the two latter into the southern and northern schools: the southern school became prominent, producing 南嶽 Nanyue and 靑原 Qingyuan, the former succeeded by 馬祖 Mazu, the latter by 石頭 Shitou. From Mazu's school arose the five later schools, v. 禪門. |
老子 see styles |
lǎo zi lao3 zi5 lao tzu roushi / roshi ろうし |
More info & calligraphy: Lao Tzu / LaoziLaozi; Lao Tzu; Lao Tse; (person) Laozi (semi-legendary Chinese philosopher and deity); Lao Tzu; Lao Tse Laozi, or Laocius, the accepted founder of the Daoists. The theory that his soul went to India and was reborn as the Buddha is found in the 齊書 History of the Qi dynasty 顧歡傳. |
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. |
行道 see styles |
xíng dào xing2 dao4 hsing tao yukimichi ゆきみち |
More info & calligraphy: Walk in the WayTo walk in the way, follow the Buddha-truth; to make procession round an image, especially of the Buddha, with the right shoulder towards it. |
見性 见性 see styles |
jiàn xìng jian4 xing4 chien hsing kenshou / kensho けんしょう |
More info & calligraphy: Kensho - Initial EnlightenmentTo behold the Buddha-nature within oneself, a common saying of the Chan (Zen) or Intuitive School. |
降魔 see styles |
xiáng mó xiang2 mo2 hsiang mo gouma / goma ごうま |
More info & calligraphy: Overcome the DevilTo overcome demons, e.g. as the Buddha did at his enlightenment. |
靈光 灵光 see styles |
líng guāng ling2 guang1 ling kuang |
More info & calligraphy: Divine Light |
菩提心 see styles |
pú tí xīn pu2 ti2 xin1 p`u t`i hsin pu ti hsin bodaishin ぼだいしん |
More info & calligraphy: The Bodhi MindThe mind for or of bodhi; the awakened, or enlightened mind; the mind that perceives the real behind the seeming, believes in moral consequences, and that all have the Buddha-nature, and aims at Buddhahood. |
不動明王 不动明王 see styles |
bù dòng míng wáng bu4 dong4 ming2 wang2 pu tung ming wang fudoumyouou / fudomyoo ふどうみょうおう |
More info & calligraphy: Fudo Myo-o / Wisdom King不動尊 Aryacalanatha 阿奢羅曩 tr. 不動尊 and 無動尊 and Acalaceta, 阿奢囉逝吒 tr. 不動使者. The mouthpiece or messenger, e. g. the Mercury, of the Buddhas; and the chief of the five Ming Wang. He is regarded as the third person in the Vairocana trinity. He has a fierce mien overawing all evil spirits. He is said to have attained to Buddhahood, but also still to retain his position with Vairocana. He has many descriptive titles, e. g. 無量力神通無動者; 不動忿怒王, etc. Five different verbal signs are given to him. He carries a sharp wisdom-sword, a noose, a thunder-bolt. The colour of his images is various—black, blue, purple. He has a youthful appearance; his hair falls over his left shoulder; he stands or sits on a rock; left eye closed; mouth shut, teeth gripping upper lip, wrinkled forehead, seven locks of hair, full-bodied, A second representation is with four faces and four arms, angry mien, protruding teeth, with fames around him. A third with necklaces. A fourth, red, seated on a rock, fames, trident, etc. There are other forms. He has fourteen distinguishing symbols, and many dharanis associated with the realm of fire, of saving those in distress, and of wisdom. He has two messengers 二童子 Kimkara 矜羯羅 and Cetaka 制吒迦, and, including these, a group of eight messengers 八大童子 each with image, symbol, word-sign, etc. Cf. 不動佛. |
大智慧門 大智慧门 see styles |
dà zhì huì mén da4 zhi4 hui4 men2 ta chih hui men dai chie mon |
More info & calligraphy: Door of Great Wisdom |
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. |
阿彌陀佛 阿弥陀佛 see styles |
ē mí tuó fó e1 mi2 tuo2 fo2 o mi t`o fo o mi to fo Amida butsu |
More info & calligraphy: Amitabha BuddhaAmitâbha Buddha |
乳 see styles |
rǔ ru3 ju chichi(p); chi ちち(P); ち |
breast; milk (1) milk; (2) breast; (3) (ち only) loop; (4) (ち only) (See 梵鐘) decorative bump (on a hanging bell); (female given name) Miruku Milk, which in its five forms illustrates the Tiantai 五時教 five periods of the Buddha's teaching. |
印 see styles |
yìn yin4 yin in いん |
to print; to mark; to engrave; a seal; a print; a stamp; a mark; a trace; image (1) stamp; seal; chop; (2) seal impression; seal; sealing; stamp; mark; print; (3) {Buddh} mudra (symbolic hand gesture); (4) ninja hand sign; (5) (abbreviation) (See 印度・インド) India; (surname) In mudrā; seal, sign, symbol, emblem, proof, assurance, approve; also 印契; 契印; 印相. Manual signs indicative of various ideas, e. g. each finger represents one of the five primary elements, earth, water, fire, air, and space, beginning with the little finger; the left hand represents 定 stillness, or meditation, the right hand 慧 discernment or wisdom; they have also many other indications. Also, the various symbols of the Buddhas and Bodhisattvas, e. g. the thunderbolt; cf. 因.; (度) The five Indias, or five regions of India, idem 五天竺 q. v. |
塔 see styles |
tǎ ta3 t`a ta tou / to とう |
pagoda; tower; minaret; stupa (abbr. loanword from Sanskrit tapo); CL:座[zuo4] (n,n-suf) (1) tower; steeple; spire; (2) (abbreviation) (original meaning) (See 卒塔婆・1,塔婆・1) stupa; pagoda; dagoba; (surname) Tousaki stūpa; tope; a tumulus, or mound, for the bones, or remains of the dead, or for other sacred relics, especially of the Buddha, whether relics of the body or the mind, e.g. bones or scriptures. As the body is supposed to consist of 84,000 atoms, Aśoka is said to have built 84,000 stūpas to preserve relics of Śākyamuni. Pagodas, dagobas, or towers with an odd number of stories are used in China for the purpose of controlling the geomantic influences of a neighbourbood. Also 塔婆; 兜婆; 偸婆; 藪斗波; 窣堵波; 率都婆; 素覩波; 私鍮簸, etc. The stūpas erected over relics of the Buddha vary from the four at his birthplace, the scene of his enlightenment, of his first sermon, and of his death, to the 84,000 accredited to Aśoka. |
性 see styles |
xìng xing4 hsing narikuse なりくせ |
nature; character; property; quality; attribute; sexuality; sex; gender; suffix forming adjective from verb; suffix forming noun from adjective, corresponding to -ness or -ity; essence; CL:個|个[ge4] (archaism) disposition; nature; character; (surname) Shou svabhāva, prakṛti, pradhāna. The nature intp. as embodied, causative, unchanging; also as independent or self-dependent; fundamental nature behind the manifestation or expression. Also, the Buddha-nature immanent in all beings, the Buddha heart or mind. |
穿 see styles |
chuān chuan1 ch`uan chuan haku はく |
to wear; to put on; to dress; to bore through; to pierce; to perforate; to penetrate; to pass through; to thread (female given name) Haku To bore, pierce; to thread; to don, put on. To bore a well and gradually discover water, likened to the gradual discovery of the Buddha-nature. |
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. |
一味 see styles |
yī wèi yi1 wei4 i wei ichimi いちみ |
persistently; stubbornly; blindly (1) clan; partisans; conspirators; gang; ring; crew; (n,vs,vi) (2) participation (e.g. in a plot); (3) one flavour; one charm; (4) one ingredient (in traditional Chinese medicine); (5) {Buddh} universality (of the teachings of Buddha); (given name) Kazumi One, or the same flavour, kind or character, i.e. the Buddha's teaching. |
一因 see styles |
yī yīn yi1 yin1 i yin ichiin / ichin いちいん |
one cause; one reason; one factor A cause; the cause from which the Buddha-law arises. |
一地 see styles |
yī dì yi1 di4 i ti ichiji いちぢ |
(personal name) Ichiji The one ground; the same ground; the Buddha-nature of all living beings i.e. as all the plants grow out of the one ground, so all good character and works grow from the one Buddha-nature. |
一雨 see styles |
yī yǔ yi1 yu3 i yü ichiburi いちぶり |
shower; rainfall; (place-name) Ichiburi A rain, i.e. a lesson from the Buddha, or his teaching, see Lotus V. |
七善 see styles |
qī shàn qi1 shan4 ch`i shan chi shan shichizen |
The seven exce1lences claimed for the Buddha's teaching good in its 時 timing or seasonableness, 義 meaning, 語 expression, 濁法 uniqueness, 具足 completeness, 淸淨調柔 pure adaptability, and 凡行 its sole objective, nirvana. There are other similar groups. |
七子 see styles |
qī zǐ qi1 zi3 ch`i tzu chi tzu fumiko ふみこ |
(female given name) Fumiko The parable in the Nirvana Sutra of the sick son whose parents, though they love all their sons equally, devote themselves to him. So does the Buddha specially care for sinners. The seven sons are likened to mankind, devas, sravakas, pratyeka-buddhas, and the three kinds of bodhisattvas of the 藏, 通 and 別教. |
丈六 see styles |
zhàng liù zhang4 liu4 chang liu jouroku / joroku じょうろく |
(1) one jō and six shaku (4.85m); (2) statue of Buddha measuring one jō and six shaku; (3) sitting cross-legged; (place-name, surname) Jōroku Sixteen "feet", the normal height of a Buddha in his "transformation body" 化 身 nirmāṇa-kāya; said to be the height of the Buddha when he was on earth. |
三乘 see styles |
sān shèng san1 sheng4 san sheng minori みのり |
(surname) Minori Triyāna, the three vehicles, or conveyances which carry living beings across saṁsāra or mortality (births-and-deaths) to the shores of nirvāṇa. The three are styled 小,中, and 大. Sometimes the three vehicles are defined as 聲聞 Śrāvaka, that of the hearer or obedient disciple; 緣覺Pratyeka-buddha, that of the enlightened for self; these are described as 小乘 because the objective of both is personal salvation; the third is 菩薩Bodhisattva, or 大乘 Mahāyāna, because the objective is the salvation of all the living. The three are also depicted as 三車 three wains, drawn by a goat, a deer, an ox. The Lotus declares that the three are really the One Buddha-vehicle, which has been revealed in three expedient forms suited to his disciples' capacity, the Lotus Sūtra being the unifying, complete, and final exposition. The Three Vehicles are differently explained by different exponents, e.g. (1) Mahāyāna recognizes (a) Śrāvaka, called Hīnayāna, leading in longer or shorter periods to arhatship; (b) Pratyeka-buddha, called Madhyamayāna, leading after still longer or shorter periods to a Buddhahood ascetically attained and for self; (c) Bodhisattva, called Mahayana, leading after countless ages of self-sacrifce in saving others and progressive enlightenment to ultimate Buddhahood. (2) Hīnayāna is also described as possessing three vehicles 聲, 緣, 菩 or 小, 中, 大, the 小 and 中 conveying to personal salvation their devotees in ascetic dust and ashes and mental annihilation, the 大 leading to bodhi, or perfect enlightenment, and the Buddha's way. Further definitions of the Triyāna are: (3) True bodhisattva teaching for the 大; pratyeka-buddha without ignorant asceticism for the 中; and śrāvaka with ignorant asceticism for the 小. (4) (a) 一乘 The One-Vehicle which carries all to Buddhahood: of this the 華嚴 Hua-yen and 法華 Fa-hua are typical exponents; (b) 三乘法 the three-vehicle, containing practitioners of all three systems, as expounded in books of the 深密般若; (c) 小乘 the Hīnayāna pure and simple as seen in the 四阿合經 Four Āgamas. Śrāvakas are also described as hearers of the Four Truths and limited to that degree of development; they hear from the pratyeka-buddhas, who are enlightened in the Twelve Nidānas 因緣; the bodhisattvas make the 六度 or six forms of transmigration their field of sacrificial saving work, and of enlightenment. The Lotus Sūtra really treats the 三乘. Three Vehicles as 方便 or expedient ways, and offers a 佛乘 Buddha Vehicle as the inclusive and final vehicle. |
三力 see styles |
sān lì san1 li4 san li sanriki |
The three powers, of which there are various groups: (1) (a) personal power; (6) tathāgata-power; (c) power of the Buddha-nature within. (2) (a) power of a wise eye to see the Buddha-medicine (for evil); (b) of diagnosis of the ailment; (c) of suiting and applying the medicine to the disease. (3) (a) the power of Buddha; (b) of samādhi; (c) of personal achievement or merit. |
三德 see styles |
sān dé san1 de2 san te santoku |
The three virtues or powers, of which three groups are given below. (1) (a) 法身德 The virtue or potency of the Buddha's eternal, spiritual body, the dharmakāya; (b) 般若德 of his prājñā, or wisdom, knowing all things in their reality; (c) 解脫德 of his freedom from all bonds and his sovereign Iiberty. Each of these has the four qualities of 常, 樂我, 淨eternity, joy, personality, and purity; v. 漫涅槃經 (2) (a) 智德 The potency of his perfect knowledge; (b) 斷德 of his cutting off all illusion and perfecting of supreme nirvāṇa; the above two are 自利 for his own advantage; (c) 恩德 of his universal grace and salvation, which 利他 bestows the benefits he has acquired on others. (3) (a) 因圓德 The perfection of his causative or karmic works during his three great kalpas of preparation; (b) 果圓德 the perfection of the fruit, or results in his own character and wisdom; (c) 恩圓德 the perfection of his grace in the salvation of others. |
三歸 三归 see styles |
sān guī san1 gui1 san kuei sanki |
Triśaraṇa, or Śaraṇa-gamana. The three surrenders to, or "formulas of refuge" in, the Three Precious Ones 三賓, i.e. to the Buddha 佛, the Dharma 法, the Saṅgha 僧. The three formulas are 歸依佛 Buddham śaraṇaṃ gacchāmi, 歸依法 Dharmaṃ saraṇaṃ gacchāmi, 歸依僧 Saṅghaṃ śaraṇaṃ gacchāmi. It is "the most primitive formula fidei of the early Buddhists". The surrender is to the Buddha as teacher 師, the Law as medicine 藥, the Ecclesia as friends 友. These are known as the 三歸依. |
三法 see styles |
sān fǎ san1 fa3 san fa sanbō |
The three dharma, i.e. 教法 the Buddha's teaching; 行法 the practice of it; 證法 realization or experiential proof of it in bodhi and nirvāṇa. |
三漸 三渐 see styles |
sān jiàn san1 jian4 san chien sanzen |
The three progressive developments of the Buddha's teaching according to the Prajñā school: (a) the 鹿苑 initial stage in the Lumbinī deer park; (b) the 方等 period of the eight succeeding years; (c) the 般若 Prajñā or wisdom period which succeeded. |
三照 see styles |
sān zhào san1 zhao4 san chao sanshō |
The three shinings; the sun first shining on the hill-tops, then the valleys and plains. So, according to Tiantai teaching of the Huayan sūtra, the Buddha's doctrine had three periods of such shining: (a) first, he taught the Huayan sūtra, transforming his chief disciples into bodhisattvas; (b) second, the Hīnayāna sūtras in general to śrāvakas and pratyeka-buddhas in the Lumbinī garden; (c) third, the 方等 sūtras down to the 涅槃經 for all the living. See the 六十華嚴經 35, where the order is five, i.e. bodhisattvas, pratyekabuddhas, śrāvakas, lay disciples, and all creatures. |
三福 see styles |
sān fú san1 fu2 san fu mifuku みふく |
(place-name, surname) Mifuku The three (sources of) felicity: (1) The 無量壽經 has the felicity of (a) 世福 filial piety, regard for elders, keeping the ten commandments; (b) 戒福 of keeping the other commandments; (c) 行福 of resolve on complete bodhi and the pursuit of the Buddha-way. (2) The 倶舍論 18, has the blessedness of (a) 施類福 almsgiving, in evoking resultant wealth; (b) 戒類福 observance of the 性戒 (against killing, stealing, adultery, lying) and the 遮戒 (against alcohol, etc.), in obtaining a happy lot in the heavens; (c) 修類福 observance of meditation in obtaining final escape from the mortal round. Cf. 三種淨業. |
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. |
三輩 三辈 see styles |
sān bèi san1 bei4 san pei sanpai |
The three ranks of those who reach the Pure Land of Amitābha: superior i.e. monks and nuns who become enlightened and devote themselves to invocation of the Buddha of boundless age; medium, i.e. laymen of similar character who do pious deeds; inferior, i.e. laymen less perfect than the last. |
三輪 三轮 see styles |
sān lún san1 lun2 san lun sanrin さんりん |
three wheels; (p,s,f) Miwa The three wheels: (1) The Buddha's (a) 身 body or deeds; (b) 口 mouth, or discourse; (c) 意 mind or ideas. (2) (a) 神通 (or 變) His supernatural powers, or powers of (bodily) self-transformation, associated with 身 body; (b) 記心輪 his discriminating understanding of others, associated with 意 mind; (c) 敎誡輪 or 正敎輪 his (oral) powers of teaching, associated with 口. (3) Similarly (a) 神足輪 ; (b) 說法輪 ; (c) 憶念輪 . (4) 惑, 業, and 苦. The wheel of illusion produces karma, that of karma sets rolling that of suffering, which in turn sets rolling the wheel of illusion. (5) (a) Impermanence; (b) uncleanness; (c) suffering. Cf. 三道. |
三轉 三转 see styles |
sān zhuǎn san1 zhuan3 san chuan santen |
(三轉法輪) The three turns of the law-wheel when the Buddha preached in the Deer Park: (a) 示轉 indicative, i.e. postulation and definition of the 四諦; (b) 勸轉 hortative, e.g. 苦當知 suffering should be diagnosed; (c) 證轉 evidential, e.g. I have overcome suffering, etc. |
三逆 see styles |
sān nì san1 ni4 san ni sangyaku |
The three unpardonable sins of Devadatta, which sent him to the Avici hell— schism, stoning the Buddha to the shedding of his blood, killing a nun. |
不法 see styles |
bù fǎ bu4 fa3 pu fa fuhou / fuho ふほう |
lawless; illegal; unlawful (noun or adjectival noun) (1) unlawful; illegal; (noun or adjectival noun) (2) unreasonable; outrageous; unjust; unwarranted Not in accordance with the Buddha law, wrong, improper, unlawful. |
不輕 不轻 see styles |
bù qīng bu4 qing1 pu ch`ing pu ching fukyō |
Never Despise, 常不輕菩薩 a previous incarnation of the Buddha, as a monk whose constant greeting to all he met, that they were destined for Buddhahood, brought him much persecution; see the chapter of this title in the Lotus Sutra. |
中宗 see styles |
zhōng zōng zhong1 zong1 chung tsung nakamune なかむね |
(surname) Nakamune The school or principle of the mean, represented by the 法相宗 Dharmalakṣaṇa school, which divides the Buddha's teaching into three periods, the first in which he preached 有 existence, the second 空 non-existence, the third 中 neither, something 'between' or above them, e. g. a realm of pure spirit, vide the 深密經 Saṃdhinirmocana-sūtra and the Lotus Sutra. |
乘種 乘种 see styles |
shèng zhǒng sheng4 zhong3 sheng chung jōshu |
The vehicle-seed, or seed issuing from the Buddha-vehicle. |
九惱 九恼 see styles |
jiun ǎo jiun3 ao3 jiun ao kunō |
also 九難, 九橫, 九罪報 The nine distresses borne by the Buddha while in the flesh, i.e. the two women Sundarā and Cañcā; others from Devadatta, Ajātaśatru, etc.; v. 智度論 9. |
九界 see styles |
jiǔ jiè jiu3 jie4 chiu chieh kukai |
(九界情執) The nine realms of error, or subjection to the passions, i.e. all the realms of the living except the tenth and highest, the Buddha-realm. |
九部 see styles |
jiǔ bù jiu3 bu4 chiu pu kubu |
(九部經) Nine of the Hīnayāna twelve classes of sūtras, that is, all except the 方廣, 授記 and 無門自說. Generally the term is thus interpreted, but there is also a Mahāyāna division of nine of the twelve sūtras, i.e. all except the 緣起, 譬喩, 論議. These are: sūtras, the Buddha's sermons; geyas, metrical pieces; vyākaraṇas, prophecies; gāthās, chants or poems; udāṇas, impromptu or unsolicited addresses; ityuktas, or itivṛttakas, marratives; jātakas, stories of former lives of Buddha, etc.; vaipulyas, expanded sūtras, etc.; adbhutadharmas, miracles, etc.; v. 十二部經. |
乳味 see styles |
rǔ wèi ru3 wei4 ju wei nyūmi |
The flavour of fresh milk, to which the Buddha's teaching in the 華嚴經 Huayan jing is compared. |
二加 see styles |
èr jiā er4 jia1 erh chia nika |
The dual aid bestowed by the Buddha, 顯加 manifest or external aid bestowed by the Buddha, in the blessings and powers of this life; 冥加 invisible aid bestowed by the Buddha, in getting rid of sins, increasing virtue, etc. |
二因 see styles |
èr yīn er4 yin1 erh yin niin / nin にいん |
{Buddh} two causes Two causes, of which there are various definitions: (1) 生因 The producing cause (of all good things); and 了因 the revealing or illuminating cause i.e. knowledge, or wisdom. (2) 能生因 The 8th 識 q. v.: the cause that is able to produce all sense and perceptions, also all good and evil; and 方便因 the environmental or adaptive cause, which aids the 8th 識, as water or earth does the seed, etc. (3) 習因 or 同類因 Practice or habit as cause e. g. desire causing desire; and 報因 or 果熟因 the rewarding cause, or fruit-ripening cause, e. g. pleasure or pain caused by good or evil deeds. (4) 正因 Correct or direct cause i.e. the Buddha-nature of all beings; and 緣因 the contributory cause, or enlightenment (see 了因 above) which evolves the 正因 or Buddha-nature by good works. (5) 近因 Immediate or direct cause and 遠因 distant or indirect cause or causes. |
二如 see styles |
èr rú er4 ru2 erh ju ninyo |
There are various definitions of the two aspects of the 眞如 bhūtatathatā. (1) (a) 不變眞如 The changeless essence or substance, e.g. the sea; (b) 隨緣眞如 its conditioned or ever-changing forms, as in the phenomenal world, e.g. the waves. (2) (a) 離言眞如 The inexpressible absolute, only mentally conceivable; (6) 依言眞如 aspects of it expressible in words, its ideal reflex. (3) (a) 空眞如 The absolute as the void, e.g. as space, the sky, a clear mirror; (b) 不空眞如 the absolute in manifestation, or phenomenal, e. g. images in the mirror: the womb of the universe in which are all potentialities. (4) (a) 在纏眞如The Buddha-nature in bonds, i.e. all beings in suffering; (b) 出纏真如the Buddha-nature set free by the manifestation of the Buddha and bodhisattvas. (5) (a) 有垢眞如The Buddha-nature defiled, as in unenlightened man, etc., e.g. the water-lily with its roots in the mud; (b) 無垢眞如 the pure Buddha-nature, purifed or bright as the full moon. (6) 安立 and 非安立眞如 similar to the first definition given above. |
二心 see styles |
èr xīn er4 xin1 erh hsin nishin ふたごころ |
disloyalty; half-heartedness; duplicity duplicity; treachery; double-dealing The two minds, 眞心 the original, simple, pure, natural mind of all creatures, the Buddha-mind, i.e. 如來藏心; and 妄心 the illusion-mind, which results in complexity and confusion. Also, 定心 the meditative mind, or mind fixed on goodness; and the 散心 the scattered, inattentive mind, or mind that is only good at intervals. |
二教 see styles |
èr jiào er4 jiao4 erh chiao nikyō |
Dual division of the Buddha's teaching. There are various definitions: (1) Tiantai has (a) 顯教 exoteric or public teaching to the visible audience, and (b) 密教 at the same time esoteric teaching to an audience invisible to the other assembly. (2) The 眞言 Shingon School by "exoteric" means all the Buddha's preaching, save that of the 大日經 which it counts esoteric. (3) (a) 漸教 and (b) 頓教 graduated and immediate teaching, terms with various uses, e.g. salvation by works Hīnayāna, and by faith, Mahāyāna, etc.; they are applied to the Buddha's method, to the receptivity of hearers and to the teaching itself. (4) Tiantai has (a) 界内教 and (b) 界外教 teachings relating to the 三界 or realms of mortality and teachings relating to immortal realms. (5) (a) 半字教 and (b) 滿字教 Terms used in the Nirvāṇa sūtra, meaning incomplete word, or letter, teaching and complete word teaching, i.e. partial and complete, likened to Hīnayāna and Mahāyāna. (6) (a) 捃收教 and (b) 扶律談常教 of the Nirvāṇa sūtra, (a) completing those who failed to hear the Lotus; (b) "supporting the law, while discoursing on immortality," i.e. that the keeping of the law is also necessary to salvation. (7) Tiantai's division of (a) 偏教 and (b) 圓教 the partial teaching of the 藏, 通, and schools as contrasted with the perfect teaching of the 圓 school. (8) Tiantai's division of (a) 構教 and (6) 實教 temporary and permanent, similar to the last two. (9) (a) 世間教 The ordinary teaching of a moral life here; (b) 出世間教 the teaching of Buddha-truth of other-worldly happiness in escape from mortality. (10) (a) 了義教 the Mahāyāna perfect or complete teaching, and (b) 不了義教 Hīnayāna incompleteness. (11) The Huayan division of (a) 屈曲教 indirect or uneven teaching as in the Lotus and Nirvāṇa sūtras, and (b) 平道教 direct or levelled up teaching as in the Huayan sūtra. (12) The Huayan division of (a) 化教 all the Buddha's teaching for conversion and general instruction, and (b) 制教 his rules and commandments for the control and development of his order. |
二現 二现 see styles |
èr xiàn er4 xian4 erh hsien nigen |
The two kinds of manifestation, or appearance, 須現 the necessary appearance in the flesh of the Buddha for ordinary people, and 不須現 the non-necessity for this to those of spiritual vision. |
二罪 see styles |
èr zuì er4 zui4 erh tsui nizai |
The two classes of offence: (a) 性罪 crime which is wrong in itself, e.g. murder, etc.; (b) 遮罪 crime not wrong in itself, e.g. taking alcohol, but forbidden by the Buddha for the sake of the other commandments; transgression of this is therefore a sin against the Buddha. |
二見 二见 see styles |
èr jiàn er4 jian4 erh chien futami ふたみ |
(can be adjective with の) forked (road, river); (place-name, surname) Futami Two (wrong) views: (1) Looking on people grudgingly with regard to almsgiving and preaching the Buddha-truth. (2) (a) 有見 Holding to the real existence of (material) things; (b) 無見 holding to their entire unreality. (3) (a) 斷見 Holding to the view of total annihilation; (b) 常見 to that of permanence or immortality. |
五乘 see styles |
wǔ shèng wu3 sheng4 wu sheng gojō |
The five vehicles conveying to the karma reward which differs according to the vehicle: they are generally summed up as (1) 入乘 rebirth among men conveyed by observing the five commandments; (2) 天乘 among the devas by the ten forms of good action; (3) 聲聞乘 among the śrāvakas by the four noble truths; (4) 緣覺乘 among pratyekabuddhas by the twelve nidānas; (5) 菩薩乘 among the Buddhas and bodhisattvas by the six pāramitās 六度 q. v. Another division is the various vehicles of bodhisattvas; pratyekabuddhas; śrāvakas; general; and devas-and-men. Another is Hīnayāna Buddha, pratyekabuddhas, śrāvakas, the gods of the Brahma heavens, and those of the desire-realm. Another is Hīnayāna ordinary disciples: śrāvakas: pratyekabuddhas; bodhisattvas; and the one all-inclusive vehicle. And a sixth, of Tiantai, is for men; devas; śrāvakas-cum-pratyekabuddhas; bodhisattvas: and the Buddha-vehicle. The esoteric cult has: men, corresponding with earth; devas, with water: śrāvakas, with fire: pratyekabuddhas, with wind; and bodhisattvas, with 空 the 'void'. |
五味 see styles |
wǔ wèi wu3 wei4 wu wei gomi ごみ |
the five flavors, namely: sweet 甜, sour 酸, bitter 苦, spicy hot 辣, salty 鹹|咸; all kinds of flavors (1) five flavors (sweet, salty, spicy, sour, bitter); five palates; five tastes; (2) {Buddh} (See 五時教) five flavors (milk at various stages of making ghee: fresh milk, cream, curdled milk, butter, and ghee); the five periods of the Buddha's teachings; (place-name, surname) Gomi five flavors |
五山 see styles |
wǔ shān wu3 shan1 wu shan gosan; gozan ごさん; ござん |
(rare) five most important temples of a region; (surname) Goyama Five mountains and monasteries: (1) in India, sacred because of their connection with the Buddha: 鞞婆羅跋怒 Vaibhāra-vana; 薩多般那求呵 Saptaparṇaguhā; 因陀羅勢羅求呵 Indraśailaguhā; 薩簸恕魂直迦鉢婆羅 Sarpiṣ kuṇḍikā-prāgbhāra; 耆闍崛 Gṛdhrakūṭa; (2) in China, established during the Five Dynasties and the Southern Sung dynasty, on the analogy of those in India; three at Hangzhou at 徑山 Jingshan, 北山 Beishan, and 南山 Nanshan and two at Ningbo at 阿育王山 King Aśoka Shan and 太白山 Taiboshan. Later the Yuan dynasty established one at 全陵 Chin Ling, the 天界大龍翔隻慶寺 which became chief of these under the Ming dynasty. |
五性 see styles |
wǔ xìng wu3 xing4 wu hsing goshō |
The five different natures as grouped by the 法相宗 Dharmalakṣana sect; of these the first and second, while able to attain to non-return to mortality, are unable to reach Buddhahood; of the fourth some may, others may not reach it; the fifth will be reborn as devas or men: (1) śrāvakas for arhats; (2) pratyekabuddhas for pratyekabuddha-hood; (3) bodhisattvas for Buddhahood; (4) indefinite; (5) outsiders who have not the Buddha mind. The Sutra of Perfect Enlightenment 圓覺經 has another group, i. e. the natures of (1) ordinary good people; (2) śrāvakas and pratyekabuddhas; (3) bodhisattvas; (4) indefinite; (5) heretics. |
五悔 see styles |
wǔ huǐ wu3 hui3 wu hui gokai |
The five stages in a penitential service. Tiantai gives: (1) confession of past sins and forbidding them for the future; (2) appeal to the universal Buddhas to keep the law-wheel rolling; (3) rejoicing over the good in self and others; (4) 廻向 offering all one's goodness to all the living and to the Buddha-way; (5) resolve, or vows, i. e. the 四弘誓. The Shingon sect 眞言宗 divides the ten great vows of Samantabhadra 普賢 into five 悔, the first three vows being included under 歸命 or submission; the fourth is repentance; the fifth rejoicing; the sixth, seventh, and eighth appeal to the Buddhas; the ninth and tenth, bestowal of acquired merit. |
五海 see styles |
wǔ hǎi wu3 hai3 wu hai goumi / gomi ごうみ |
(surname) Goumi The five 'seas' or infinities seen in a vision by Puxian, v. 舊華嚴經 3, viz., (1) all worlds, (2) all the living, (3) universal karma, (4) the roots of desire and pleasure of all the living, (5) all the Buddhas, past, present, and future. |
人仙 see styles |
rén xiān ren2 xian1 jen hsien ninsen |
The ṛṣi jina, or immortal among men, i.e. the Buddha; also a name for Bimbisāra in his reincarnation. |
人尊 see styles |
rén zūn ren2 zun1 jen tsun ninson |
idem 人中尊.; The Honoured One among or of men, the Buddha. |
人法 see styles |
rén fǎ ren2 fa3 jen fa ninpō |
Men and things; also, men and the Buddha's law, or teaching. |
仁王 see styles |
rén wáng ren2 wang2 jen wang niwa にわ |
the two guardian Deva kings; (personal name) Niwa The benevolent king, Buddha; the name Śākya is intp. as 能仁 able in generosity. Also an ancient king, probably imaginary, of the 'sixteen countries' of India, for whom the Buddha is said to have dictated the 仁王經, a sutra with two principal translations into Chinese, the first by Kumārajīva styled 仁王般若經 or 佛說仁王般若波羅蜜經 without magical formulae, the second by Amogha (不空) styled 仁王護國般若波羅蜜經, etc., into which the magical formulae were introduced; these were for royal ceremonials to protect the country from all kinds of calamities and induce prosperity. |
仏供 see styles |
bukku ぶっく |
offering to the Buddha (often rice); (place-name) Bukku |
仏前 see styles |
butsuzen ぶつぜん |
(1) (before a) Buddhist altar; before the Buddha; (2) (oft. as 御〜) offering placed on a Buddhist altar; incense money; condolatory offering; (surname) Butsuzen |
仏名 see styles |
butsumyou / butsumyo ぶつみょう |
(1) Buddha's name; (2) (abbreviation) (See 仏名会) annual ceremony of reciting the names of the Buddhas |
仏子 see styles |
busshi ぶっし |
(1) follower of the Buddha; Buddhist; (2) (See 衆生) all Buddha's children; mankind; all living things; (3) Bodhisattva; (g,p) Busshi |
仏眼 see styles |
butsugen ぶつげん |
{Buddh} (See 五眼) the Buddha eye |
仏語 see styles |
butsugo ぶつご |
(1) Buddhist term; (2) teaching of the Buddha; saying of the Buddha; words of the Buddha |
仙城 see styles |
xiān chéng xian1 cheng2 hsien ch`eng hsien cheng senjou / senjo せんじょう |
(surname) Senjō The ṛṣi's city, i. e. the Buddha's native city, Kapilavastu. |
住持 see styles |
zhù chí zhu4 chi2 chu ch`ih chu chih juuji / juji じゅうじ |
to administer a monastery Buddhist or Daoist; abbot; head monk (noun/participle) chief priest of temple To dwell and control; the abbot of a monastery; resident superintendent; to maintain, or firmly hold to (faith in the Buddha, etc.). For住持身 v. 佛具十身. |
佛乘 see styles |
fó shèng fo2 sheng4 fo sheng butsujō |
The Buddha conveyance or vehicle, Buddhism as the vehicle of salvation for all beings; the doctrine of the 華嚴 Huayan (Kegon) School that all may become Buddha, which is called 一乘 the One Vehicle, the followers of this school calling it the 圓教 complete or perfect doctrine; this doctrine is also styled in the Lotus Sutra 一佛乘 the One Buddha-Vehicle. |
佛國 佛国 see styles |
fó guó fo2 guo2 fo kuo bukkoku |
buddhakṣetra. The country of the Buddha's birth. A country being transformed by a Buddha, also one already transformed; v. 佛土 and 佛刹. |
佛土 see styles |
fó tǔ fo2 tu3 fo t`u fo tu butsudo |
buddhakṣetra. 佛國; 紇差怛羅; 差多羅; 刹怛利耶; 佛刹 The land or realm of a Buddha. The land of the Buddha's birth, India. A Buddha-realm in process of transformation, or transformed. A spiritual Buddha-realm. The Tiantai Sect evolved the idea of four spheres: (1) 同居之國土 Where common beings and saints dwell together, divided into (a) a realm where all beings are subject to transmigration and (b) the Pure Land. (2) 方便有餘土 or 變易土 The sphere where beings are still subject to higher forms of transmigration, the abode of Hīnayāna saints, i.e. srota-āpanna 須陀洹; sakṛdāgāmin 斯陀含; anāgāmin 阿那含; arhat 阿羅漢. (3) 實報無障礙 Final unlimited reward, the Bodhisattva realm. (4) 常寂光土 Where permanent tranquility and enlightenment reign, Buddha-parinirvāṇa. |
佛地 see styles |
fó dì fo2 di4 fo ti butsuji |
buddha-bhūmi. The Buddha stage, being the tenth stage of the 通 or intermediate school, when the bodhisattva has arrived at the point of highest enlightenment and is just about to become a Buddha. |
佛宗 see styles |
fó zōng fo2 zong1 fo tsung busshū |
Buddhism; principles of the Buddha Law, or dharma. |
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. |
佛戒 see styles |
fó jiè fo2 jie4 fo chieh bukkai |
The moral commandments of the Buddha; also, the laws of reality observed by all Buddhas. |
佛日 see styles |
fó rì fo2 ri4 fo jih butsunichi |
The Buddha-sun which drives away the darkness of ignorance; the day of Buddha. |
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. |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "The Buddha" 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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