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| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
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. |
喘氣 喘气 see styles |
chuǎn qì chuan3 qi4 ch`uan ch`i chuan chi |
to breathe deeply; to pant; to gasp; to take a breather; to catch one's breath |
海原 see styles |
hǎi yuán hai3 yuan2 hai yüan unabara うなばら |
Haiyuan county in Zhongwei 中衛|中卫[Zhong1 wei4], Ningxia ocean; sea; the deep; (place-name) Kaiwara |
深入 see styles |
shēn rù shen1 ru4 shen ju fukairi ふかいり |
to penetrate deeply; thorough (place-name) Fukairi Deep entering, or the deep sense. i.e. 貪desire, covetousness, cupidity. |
玄義 玄义 see styles |
xuán yì xuan2 yi4 hsüan i gengi |
The deep meaning; the meaning of the profound; it refers chiefly to the Tiantai method of teaching which was to proceed from a general explanation of the content and meaning of the various great sutras to a discussion of the deeper meaning. the method was: (1) 釋名 explanation of the terms; (2) 辨體 defintion of the substance; (3) 明宗 making clear the principles; (4) 論用 discussing their application; (5) 判教 discriminating the doctrine. v. also 玄疏. |
現觀 现观 see styles |
xiàn guān xian4 guan1 hsien kuan genkan |
Insight into, or meditation on, immediate presentations; present insight into the deep truth of Buddhism. |
知法 see styles |
zhī fǎ zhi1 fa3 chih fa chihō |
To know the Buddha-law, or the rules; to know things; in the exoteric sects, to know the deep meaning of the sutras; in the esoteric sects, to know the mysteries. |
苦津 see styles |
kǔ jīn ku3 jin1 k`u chin ku chin kushin |
The deep ford or flood of misery which must be crossed in order to reach enlightenment. |
那伽 see styles |
nà qié na4 qie2 na ch`ieh na chieh naka なか |
(female given name) Naka nāga. Snake, dragon, elephant. It is tr. by 龍 dragon and by 象 elephant. (1) As dragon it represents the chief of the scaly reptiles; it can disappear or be manifest, increase or decrease, lengthen or shrink; in spring it mounts in the sky and in winter enters the earth. The dragon is of many kinds. Dragons are regarded as beneficent, bringing the rains and guarding the heavens (again Draco); they control rivers and lakes, and hibernate in the deep. nāga and mahānāga are titles of a Buddha, (also of those freed from reincarnation) because of his powers, or because like the dragon he soars above earthly desires and ties. One of his former reincarnations was a powerful poisonous dragon which, out of pity, permitted itself to be skinned alive and its flesh eaten by worms. (2) A race of serpent-worshippers. |
三輪教 三轮教 see styles |
sān lún jiào san1 lun2 jiao4 san lun chiao sanrin kyō |
The three periods of the Buddha's teaching as defined by Paramārtha: (a) 轉法輪 the first rolling onwards of the Law-wheel, the first seven years' teaching of Hīnayāna, i.e. the 四諦 four axioms and 空 unreality; (b) 照法輪 illuminating or explaining the law-wheel, the thirty years' teaching of the 般若 prajñā or wisdom sūtras, illuminating 空 and by 空 illuminating 有 reality; (c) 持法輪 maintaining the law-wheel, i.e. the remaining years of teaching of the deeper truths of 空有 both unreality and reality. Also the three-fold group of the Lotus School: (a) 根本法輪 radical, or fundamental, as found in the 華嚴經 sūtra; (b) 枝末法輪 branch and leaf, i.e. all other teaching; until (c) 攝末歸本法輪 branches and leaves are reunited with the root in the Lotus Sutra, 法華經. |
天台宗 see styles |
tiān tái zōng tian1 tai2 zong1 t`ien t`ai tsung tien tai tsung tendaishuu / tendaishu てんだいしゅう |
Tiantai school of Buddhism Tendai sect (of Buddhism); (personal name) Tendaishuu The Tiantai, or Tendai, sect founded by 智顗 Zhiyi. It bases its tenets on the Lotus Sutra 法華經 with the 智度論, 涅盤經, and 大品經; it maintains the identity of the Absolute and the world of phenomena, and attempts to unlock the secrets of all phenomena by means of meditation. It flourished during the Tang dynasty. Under the Sung, when the school was decadent, arose 四明 Ciming, under whom there came the division of 山家 Hill or Tiantai School and 山外 the School outside, the latter following 悟恩 Wuen and in time dying out; the former, a more profound school, adhered to Ciming; it was from this school that the Tiantai doctrine spread to Japan. The three principal works of the Tiantai founder are called 天台三部, i. e. 玄義 exposition of the deeper meaning of the Lotus; 文句 exposition of its text; and 止觀 meditation; the last was directive and practical; it was in the line of Bodhidharma, stressing the 'inner light'. |
骨子裡 骨子里 see styles |
gǔ zi lǐ gu3 zi5 li3 ku tzu li |
beneath the surface; fundamentally; at the deepest level |
㑚伽定 see styles |
nuó jiā dìng nuo2 jia1 ding4 no chia ting |
The nāga meditation, which enables one to become a dragon, hibernate in the deep, prolong one's life and meet Maitreya, the Messiah. |
三種止觀 三种止观 see styles |
sān zhǒng zhǐ guān san1 zhong3 zhi3 guan1 san chung chih kuan sanshu shikan |
Three Tiantai modes of entering dhyāna: (a) 漸次 gradual, from the shallow to the deep, the simple to the complex; (b) 不定 irregular, simple, and complex mixed; (c) 圓頓 immediate and whole. |
四惡比丘 四恶比丘 see styles |
sì è bǐ qiū si4 e4 bi3 qiu1 ssu o pi ch`iu ssu o pi chiu shiaku biku |
The four wicked bhikṣus who threw over the teaching of their Buddha 大莊嚴 Dazhuangyan after his nirvana; these suffered in the deepest hells, came forth purified, but have not been able to attain perfection because of their past unbelief; v. 佛藏經往古品. Also four disobedient bhikṣus who through much purgation ultimately became the Buddhas of the four points of the compass, 阿閦, 寳相, 無量壽, and 微妙聲. |
奥の細道 see styles |
okunohosomichi おくのほそみち |
(work) The Narrow Road to the Deep North (chronicle by Matsuo Basho, published in 1702); (wk) The Narrow Road to the Deep North (chronicle by Matsuo Basho, published in 1702) |
殊深軫念 殊深轸念 see styles |
shū shēn zhěn niàn shu1 shen1 zhen3 nian4 shu shen chen nien |
extreme solicitude (idiom); expressing the deepest condolences; to feel deeply concerned |
進退両難 see styles |
shintairyounan / shintairyonan しんたいりょうなん |
(yoji) being driven to the wall; finding oneself between the devil and the deep blue sea; finding oneself between a rock and a hard place |
ザディープ see styles |
zadiipu / zadipu ザディープ |
(work) The Deep (film); (wk) The Deep (film) |
おくのほそ道 see styles |
okunohosomichi おくのほそみち |
(work) The Narrow Road to the Deep North (chronicle by Matsuo Basho, published in 1702); (wk) The Narrow Road to the Deep North (chronicle by Matsuo Basho, published in 1702) |
前門の虎後門の狼 see styles |
zenmonnotorakoumonnoookami / zenmonnotorakomonnoookami ぜんもんのとらこうもんのおおかみ |
(expression) (idiom) between the devil and the deep sea; out of the frying pan into the fire |
後門の虎前門の狼 see styles |
koumonnotorazenmonnoookami / komonnotorazenmonnoookami こうもんのとらぜんもんのおおかみ |
(expression) (idiom) (See 前門の虎後門の狼・ぜんもんのとらこうもんのおおかみ) between the devil and the deep sea; out of the frying pan into the fire |
進むも地獄退くも地獄 see styles |
susumumojigokushirizokumojigoku すすむもじごくしりぞくもじごく |
(expression) between the devil and the deep blue sea; both advancing and retreating are hell |
清水の舞台から飛びおりる see styles |
kiyomizunobutaikaratobioriru きよみずのぶたいからとびおりる |
(exp,v1) (idiom) to make a leap into the dark; to take the plunge; to jump in at the deep end; to jump off the stage of the Kiyomizu temple |
清水の舞台から飛び下りる see styles |
kiyomizunobutaikaratobioriru きよみずのぶたいからとびおりる |
(exp,v1) (idiom) to make a leap into the dark; to take the plunge; to jump in at the deep end; to jump off the stage of the Kiyomizu temple |
清水の舞台から飛び降りる see styles |
kiyomizunobutaikaratobioriru きよみずのぶたいからとびおりる |
(exp,v1) (idiom) to make a leap into the dark; to take the plunge; to jump in at the deep end; to jump off the stage of the Kiyomizu temple |
窮在鬧市無人問，富在深山有遠親 穷在闹市无人问，富在深山有远亲 see styles |
qióng zài nào shì wú rén wèn , fù zài shēn shān yǒu yuǎn qīn qiong2 zai4 nao4 shi4 wu2 ren2 wen4 , fu4 zai4 shen1 shan1 you3 yuan3 qin1 ch`iung tsai nao shih wu jen wen , fu tsai shen shan yu yüan ch`in chiung tsai nao shih wu jen wen , fu tsai shen shan yu yüan chin |
the poor are ignored in the busiest city; the rich will find relatives in the deepest mountain |
Variations: |
okunohosomichi おくのほそみち |
(work) The Narrow Road to the Deep North (chronicle by Matsuo Basho, published in 1702) |
Variations: |
zenmonnotorakoumonnoookami / zenmonnotorakomonnoookami ぜんもんのとらこうもんのおおかみ |
(expression) (idiom) between the devil and the deep sea; out of the frying pan into the fire; a tiger at the front gate, a wolf at the back gate |
Variations: |
koumonnotorazenmonnoookami / komonnotorazenmonnoookami こうもんのとらぜんもんのおおかみ |
(expression) (idiom) (See 前門の虎後門の狼) between the devil and the deep sea; out of the frying pan into the fire; a tiger at the back gate, a wolf at the front gate |
Variations: |
zenmonnotora、koumonnoookami / zenmonnotora、komonnoookami ぜんもんのとら、こうもんのおおかみ |
(expression) (idiom) between the devil and the deep sea; out of the frying pan into the fire; a tiger at the front gate, a wolf at the back gate |
Variations: |
koumonnotora、zenmonnoookami / komonnotora、zenmonnoookami こうもんのとら、ぜんもんのおおかみ |
(expression) (idiom) (See 前門の虎、後門の狼) between the devil and the deep sea; out of the frying pan into the fire; a tiger at the back gate, a wolf at the front gate |
Variations: |
kiyomizunobutaikaratobioriru きよみずのぶたいからとびおりる |
(exp,v1) (idiom) to make a leap into the dark; to take the plunge; to jump in at the deep end; to jump off the veranda of the Kiyomizu temple |
Variations: |
kiyomizunobutaikaratobioriru きよみずのぶたいからとびおりる |
(exp,v1) (idiom) to make a leap into the dark; to take the plunge; to jump in at the deep end; to jump off the veranda of the Kiyomizu temple |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 34 results for "The Deep" 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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