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12>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
一心 see styles |
yī xīn yi1 xin1 i hsin isshin いっしん |
More info & calligraphy: One Heart / One Mind / Heart and Soul(adv,n) (1) one mind; (adv,n) (2) (See 一心に) wholeheartedness; one's whole heart; (female given name) Hitomi With the whole mind or heart; one mind of heart; also the bhūtatathatā, or the whole of things; the universe as one mind, or a spiritual unity. |
世界 see styles |
shì jiè shi4 jie4 shih chieh sekai せかい |
More info & calligraphy: The World(1) the world; society; the universe; (2) sphere; circle; world; (can be adjective with の) (3) world-renowned; world-famous; (4) {Buddh} (original meaning) realm governed by one Buddha; space; (surname, female given name) Sekai Loka 世間; the finite world, the world, a world, which is of two kinds: (1) 衆生世界 that of the living, who are receiving their 正報 correct recompense or karma; (2) 器世界 that of the material, or that on which karma depends for expression. By the living is meant 有情 the sentient. |
天地 see styles |
tiān dì tian1 di4 t`ien ti tien ti tenchi(p); ametsuchi てんち(P); あめつち |
More info & calligraphy: Heaven and Earth(1) heaven and earth; the universe; the world; nature; (2) (てんち only) land; world; realm; sphere; (3) (てんち only) top and bottom; (4) (あめつち only) gods of heaven and earth; (surname) Amachi heaven and earth |
混沌 see styles |
hùn dùn hun4 dun4 hun tun konton こんとん |
More info & calligraphy: Chaos(noun - becomes adjective with の) (1) confusion; chaos; disorder; (adj-t,adv-to) (2) chaotic; confused; uncertain; disarrayed; (given name) Konton Mixed, confused, in disorder. |
梵 see styles |
fàn fan4 fan bon ぼん |
abbr. for 梵教[Fan4 jiao4] Brahmanism; abbr. for Sanskrit 梵語|梵语[Fan4 yu3] or 梵文[Fan4 wen2]; abbr. for 梵蒂岡|梵蒂冈[Fan4 di4 gang1], the Vatican (1) Brahman (ultimate reality of the universe in Hinduism); Brahma; (2) Brahma (Hindu creator god); (3) (abbreviation) (See 梵語) Sanskrit; (given name) Bon Brahman (from roots bṛh, vṛh, connected with bṛṃh, "religious devotion," "prayer," "a sacred text," or mantra, "the mystic syllable om"; "sacred learning," "the religious life," "the Supreme Being regarded as impersonal," "the Absolute," "the priestly or sacerdotal class," etc. M.W. Translit. |
一眞 see styles |
yī zhēn yi1 zhen1 i chen kazumasa かずまさ |
(personal name) Kazumasa The whole of reality, the universe, the all, idem 眞如; cf. 一如, 一實 bhūtatathatā. |
一體 一体 see styles |
yī tǐ yi1 ti3 i t`i i ti ittai |
an integral whole; all concerned; everybody Though externally differing, in nature the same; the fundamental unity of the universe. 天地與我同根, 萬物與我一體 Heaven, earth, and myself have the same root; all things are one corpus with me. |
万象 see styles |
banshou / bansho ばんしょう |
all creation; all nature; all the universe; (given name) Banshou |
三世 see styles |
sān shì san1 shi4 san shih sanze; miyo(ok) さんぜ; みよ(ok) |
the Third (of numbered kings) (1) {Buddh} three temporal states of existence; past, present and future; (2) (さんぜ only) three generations; (female given name) Miyo The three periods, 過去, 現在, 未來or 過, 現, 未, past, present, and future. The universe is described as eternally in motion, like flowing stream. Also 未生, 巳生,後滅, or 未, 現, 過 unborn, born, dead The 華嚴經 Hua-yen sūtra has a division of ten kinds of past, present, and future i.e. the past spoken of as past, present, and future, the present spoken of in like manner, the future also, with the addition of the present as the three periods in one instant. Also 三際. |
三句 see styles |
sān jù san1 ju4 san chü sanku |
Three cryptic questions of 雲門 Yunmen, founder of the Yunmen Chan School. They are: (1) 截斷衆流 What is it that stops all flow (of reincarnation) ? The reply from the 起信論 is 一心, i. e. the realization of the oneness of mind, or that all is mind. (2) 函蓋乾坤 What contains and includes the universe? The 眞如. (3) 隨波逐浪 One wave following another— what is this? Birth and death 生死, or transmigration, phenomenal existence. |
三才 see styles |
sansai さんさい |
(1) (form) the three powers (heaven, earth and man); (2) (form) everything in the universe; (surname) Sanzai |
主宰 see styles |
zhǔ zǎi zhu3 zai3 chu tsai shusai しゅさい |
to dominate; to rule; to dictate; master (noun, transitive verb) (1) chairmanship; presidency; management; (2) (See 主宰者) president; chairman Lord, master; to dominate, control; the lord within, the soul; the lord of the universe, God. |
乾坤 see styles |
qián kūn qian2 kun1 ch`ien k`un chien kun kenkon けんこん |
yin and yang; heaven and earth; the universe heaven and earth; universe |
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. |
住劫 see styles |
zhù jié zhu4 jie2 chu chieh juukou / juko じゅうこう |
{Buddh} (See 四劫) the kalpa of existence (the second aeon of the universe) vivartasiddhakalpa; the abiding or existing kalpa; the kalpa of human existence; v. 劫. |
佛刹 see styles |
fó chà fo2 cha4 fo ch`a fo cha bussetsu |
buddhakṣetra. 佛紇差怛羅 Buddha realm, land or country; see also 佛土, 佛國. The term is absent from Hīnayāna. In Mahāyāna it is the spiritual realm acquired by one who reaches perfect enlightenment, where he instructs all beings born there, preparing them for enlightenment. In the schools where Mahāyāna adopted an Ādi-Buddha, these realms or Buddha-fields interpenetrated each other, since they were coexistent with the universe. There are two classes of Buddhakṣetra: (1) in the Vairocana Schools, regarded as the regions of progress for the righteous after death; (2) in the Amitābha Schools, regarded as the Pure Land; v. McGovern, A Manual of Buddhist Philosophy, pp. 70-2. |
六合 see styles |
liù hé liu4 he2 liu ho rikugou / rikugo りくごう |
the six directions (north, south, east, west, up, down); the whole country; the universe; everything under the sun the universe; the cosmos; (place-name) Rokugou six combinations |
十妙 see styles |
shí miào shi2 miao4 shih miao jūmyō |
The ten wonders, or incomprehensibles; there are two groups, the 迹ｖ traceable or manifested and 本門妙 the fundamental. The 迹門十妙 are the wonder of: (1) 境妙 the universe, sphere, or whole, embracing mind, Buddha, and all things as a unity; (2) 智妙 a Buddha's all-embracing knowledge arising from such universe; (3) 行妙 his deeds, expressive of his wisdom; (4) 位妙 his attainment of all the various Buddha stages, i.e. 十住 and十地; (5) 三法妙 his three laws of 理, 慧, and truth, wisdom, and vision; (6) 感應妙 his response to appeal, i.e. his (spiritual) response or relation to humanity, for "all beings are my children"; (7) 神通妙 his supernatural powers; (8) 說法妙 his preaching; (9) 眷屬妙 his supernatural retinue; (10) 利益妙 the blessings derived through universal elevation into Buddhahood. The 本門十妙 are the wonder of (1) 本因妙 the initial impulse or causative stage of Buddhahood; (2) 本果妙 its fruit or result in eternity, joy, and purity; (3) 國土妙 his (Buddha) realm; (4) 感應妙 his response (to human needs); (5) 神通妙 his supernatural powers; (6) 說法妙 his preaching; (7) 眷屬妙 his supernatural retinue; (8) 涅槃妙 his nirvāṇa; (9) 壽命妙 his (eternal) life; (10) his blessings as above. Both groups are further defined as progressive stages in a Buddha's career. These "wonders" are derived from the Lotus sūtra. |
圓信 圆信 see styles |
yuán xìn yuan2 xin4 yüan hsin enshin |
Complete faith; the faith of the 'perfect' school. A Tiantai doctrine that a moment's faith embraces the universe. |
壊劫 see styles |
ekou / eko えこう |
{Buddh} (See 四劫) the kalpa of destruction (the third aeon of the universe) |
大王 see styles |
dài wang dai4 wang5 tai wang daiou / daio だいおう |
robber baron (in opera, old stories); magnate (honorific or respectful language) great king; (place-name, surname) Daiou mahārāja 摩賀羅惹. Applied to the four guardians of the universe, 四大天王. |
大虚 see styles |
taikyo たいきょ |
(1) the sky; the universe; (2) taixu (the great vacuity, in Chinese philosophy, the primordial substance that gives rise to qi); (given name) Taikyo |
太虚 see styles |
taikyo たいきょ |
(1) the sky; the universe; (2) taixu (the great vacuity, in Chinese philosophy, the primordial substance that gives rise to qi) |
寰宇 see styles |
huán yǔ huan2 yu3 huan yü |
the whole earth; the universe |
忍界 see styles |
rěn jiè ren3 jie4 jen chieh ninkai |
sahā, or sahāloka, or sahālokadhātu. The universe of persons subject to transmigration, the universe of endurance. |
成劫 see styles |
chéng jié cheng2 jie2 ch`eng chieh cheng chieh joukou; jougou / joko; jogo じょうこう; じょうごう |
{Buddh} (See 四劫) the kalpa of formation (the first aeon of the universe) vivarta kalpa, one of the four kalpas, consisting of twenty small kalpas during which worlds and the beings on them are formed. The others are: 住劫 vivarta-siddha kalpa, kalpa of abiding, or existence, sun and moon rise, sexes are differentiated, heroes arise, four castes are formed, social life evolves. 壞劫saṃvarta kalpa, that of destruction, consisting of sixty-four small kalpas when fire, water, and wind destroy everything except the fourth dhyāna. 空劫 saṃvarta-siddha kalpa, i.e. of annihilation. v. 劫波. |
文殊 see styles |
wén shū wen2 shu1 wen shu monju もんじゅ |
Manjushri, the Bodhisattva of keen awareness (Buddhist term) Manjushri; Manjusri; Bodhisattva that represents transcendent wisdom; (p,s,f) Monju (文殊師利) Mañjuśrī 滿殊尸利 -later 曼殊室利. 文殊 is also used for Mañjunātha, Mañjudeva, Mañjughoṣa, Mañjuṣvara, et al. T., hjamdpal; J., Monju. Origin unknown; presumably, like most Buddhas and bodhisattvas, an idealization of a particular quality, in his case of Wisdom. Mañju is beautiful, Śrī; good fortune, virtue, majesty, lord, an epithet of a god. Six definitions are obtained from various scriptures: 妙首 (or 頭 ) wonderful or beautiful) head; 普首 universal head; 濡首 glossy head (probably a transliteration); 敬首 revered head; 妙德 wonderful virtue (or power); 妙吉祥 wonderfully auspicious; the last is a later translation in the 西域記. As guardian of wisdom 智慧 he is often placed on Śākyamuni's left, with 普顯 on the right as guardian of law 理, the latter holding the Law, the former the wisdom or exposition of it; formerly they held the reverse positions. He is often represented with five curls or waves to his hair indicating the 五智 q. v. or the five peaks; his hand holds the sword of wisdom and he sits on a lion emblematic of its stern majesty: but he has other forms. He is represented as a youth, i. e. eternal youth. His present abode is given as east of the universe, known as 淸涼山 clear and cool mountain, or a region 寶住 precious abode, or Abode of Treasures, or 寶氏 from which he derives one of his titles, 寶相如來. One of his dhāraṇīs prophesies China as his post-nirvāṇa realm. In past incarnations he is described as being the parent of many Buddhas and as having assisted the Buddha into existence; his title was 龍種上佛 the supreme Buddha of the nāgas, also 大身佛 or 神仙佛; now his title is 歡喜藏摩尼寶精佛 The spiritual Buddha who joyfully cares for the jewel: and his future title is to be 普現佛 Buddha universally revealed. In the 序品 Introductory Chapter of the Lotus Sutra he is also described as the ninth predecessor or Buddha-ancestor of Śākyamuni. He is looked on as the chief of the Bodhisattvas and represents them, as the chief disciple of the Buddha, or as his son 法王子. Hīnayāna counts Śāriputra as the wisest of the disciples, Mahāyāna gives Mañjuśrī the chief place, hence he is also styled 覺母 mother, or begetter of understanding. He is shown riding on either a lion or a peacock, or sitting on a white lotus; often he holds a book, emblem of wisdom, or a blue lotus; in certain rooms of a monastery he is shown as a monk; and he appears in military array as defender of the faith. His signs, magic words, and so on, are found in various sutras. His most famous centre in China is Wu-tai shan in Shansi. where he is the object of pilgrimages, especially of Mongols. The legends about him are many. He takes the place in Buddhism of Viśvakarman as Vulcan, or architect, of the universe. He is one of the eight Dhyāni-bodhisattvas, and sometimes has the image of Akṣobhya in his crown. He was mentioned in China as early as the fourth century and in the Lotus Sutra he frequently appears, especially as the converter of the daughter of the Dragon-king of the Ocean. He has five messengers 五使者 and eight youths 八童子 attending on him. His hall in the Garbhadhātu maṇḍala is the seventh, in which his group numbers twenty-five. His position is northeast. There are numerous sutras and other works with his name as title, e. g. 文殊師利問菩提經 Gayaśīrṣa sūtra, tr. by Kumārajīva 384-417: and its 論 or .Tīkā of Vasubandhu, tr. by Bodhiruci 535. see list in B. N. |
普門 普门 see styles |
pǔ mén pu3 men2 p`u men pu men fumon ふもん |
(surname) Fumon Universal door, the opening into all things, or universality; the universe in anything; the unlimited doors open to a Buddha, or bodhisattva, and the forms in which he can reveal himself. |
法体 see styles |
hottai; houtai / hottai; hotai ほったい; ほうたい |
(1) {Buddh} clerical appearance; appearance of a priest; (2) teachings of Buddha; condition of the universe at creation; in the pure land teachings, the name of Amitabha, or prayers to Amitabha; investiture of a Buddhist priest |
法藏 see styles |
fǎ zàng fa3 zang4 fa tsang houzou / hozo ほうぞう |
(personal name) Houzou Dharma-store; also 佛法藏; 如來藏 (1) The absolute, unitary storehouse of the universe, the primal source of all things. (2) The Treasury of Buddha's teaching the sutras, etc. (3) Any Buddhist library. (4) Dharmākara, mine of the Law; one of the incarnations of Amitābha. (5) Title of the founder of the Huayan School 賢首法藏Xianshou Fazang. |
法身 see styles |
fǎ shēn fa3 shen1 fa shen hosshin; houshin / hosshin; hoshin ほっしん; ほうしん |
{Buddh} (See 三身) dharmakaya (dharma body, Buddhism's highest form of existence); (surname) Hotsushin dharmakāya, embodiment of Truth and Law, the "spiritual" or true body; essential Buddhahood; the essence of being; the absolute, the norm of the universe; the first of the trikāya, v.三身. The dharmakāya is divided into 總 unity and 別 diversity; as in the noumenal absolute and phenomenal activities, or potential and dynamic; but there are differences of interpretation, e.g. as between the 法相 and 法性 schools. Cf. 法身體性. There are many categories of the dharmakāya. In the 2 group 二法身 are five kinds: (1) 理 "substance" and 智 wisdom or expression; (2) 法性法身 essential nature and 應化法身 manifestation; the other three couples are similar. In the 3 group 三法身 are (1) the manifested Buddha, i.e. Śākyamuni; (2) the power of his teaching, etc.; (3) the absolute or ultimate reality. There are other categories. |
法體 法体 see styles |
fǎ tǐ fa3 ti3 fa t`i fa ti hōtai |
Embodiment of the Law, or of things. (1) Elements into which the Buddhists divided the universe; the Abhidharmakośa has 75, the 成實論 Satyasiddhi Sāstra 84, the Yogācārya 100. (2) A monk. |
混元 see styles |
hùn yuán hun4 yuan2 hun yüan Kongen |
time immemorial; origin of the universe; the world primordial chaos |
熱寂 热寂 see styles |
rè jì re4 ji4 je chi |
(physics) heat death of the universe |
玄奧 玄奥 see styles |
xuán ào xuan2 ao4 hsüan ao |
abstruse; profound mystery; the mysteries of the universe |
盤古 盘古 see styles |
pán gǔ pan2 gu3 p`an ku pan ku banko ばんこ |
Pangu (creator of the universe in Chinese mythology) Pangu; creator of heaven and earth in Chinese mythology |
空劫 see styles |
kōng jié kong1 jie2 k`ung chieh kung chieh kuukou; kuugou / kuko; kugo くうこう; くうごう |
{Buddh} (See 四劫) the kalpa of nothingness (the final aeon of the universe) The empty kalpa, v. 劫. |
見大 见大 see styles |
jiàn dà jian4 da4 chien ta kendai |
Visibility (or perceptibility) as one of the seven elements of the universe. |
路迦 see styles |
lù jiā lu4 jia1 lu chia roka |
loka, intp. by 世間, the world, a region or realm, a division of the universe. |
造化 see styles |
zào hua zao4 hua5 tsao hua zouka / zoka ぞうか |
good luck creation; nature; the Universe To create; to make and transform. |
造物 see styles |
zào wù zao4 wu4 tsao wu zoubutsu / zobutsu ぞうぶつ |
luck; to create the universe; god (as the creator of all things); the Creator all things in nature; Creation |
鴻蒙 鸿蒙 see styles |
hóng méng hong2 meng2 hung meng honmon ホンモン |
(literary) primordial chaos (mythological void state preceding the creation of the universe) (product) HarmonyOS (Huawei); (product name) HarmonyOS (Huawei) |
一元論 一元论 see styles |
yī yuán lùn yi1 yuan2 lun4 i yüan lun ichigenron いちげんろん |
monism, belief that the universe is made of a single substance monism |
一微塵 一微尘 see styles |
yī wēi chén yi1 wei1 chen2 i wei ch`en i wei chen ichi mijin |
A particle of dust; an atom, the smallest particle, a microcosm of the universe. |
二元論 二元论 see styles |
èr yuán lùn er4 yuan2 lun4 erh yüan lun nigenron にげんろん |
dualism, belief that the universe is made of two different substance (e.g. mind and matter or good and evil) dualism |
光音天 see styles |
guāng yīn tiān guang1 yin1 tian1 kuang yin t`ien kuang yin tien kōon ten |
Ābhāsvara, light and sound, or light-sound heavens, also styled 極光淨天, the heavens of utmost light and purity, i. e. the third of the second dhyāna heavens, in which the inhabitants converse by light instead of words; they recreate the universe from the hells up to and including the first dhyāna heavens after it has been destroyed by fire during he final series of cataclysms; but they gradually diminish in power and are reborn in lower states. The three heavens of the second dhyāna are 少光, 無量光, and 光音. |
可知論 可知论 see styles |
kě zhī lùn ke3 zhi1 lun4 k`o chih lun ko chih lun |
gnosticism, the philosophical doctrine that everything about the universe is knowable |
多元論 多元论 see styles |
duō yuán lùn duo1 yuan2 lun4 to yüan lun tagenron たげんろん |
pluralism, philosophical doctrine that the universe consists of different substances pluralism |
大宇宙 see styles |
daiuchuu / daiuchu だいうちゅう |
(See 小宇宙) macrocosmos; macrocosm; the universe; the cosmos |
宇宙観 see styles |
uchuukan / uchukan うちゅうかん |
one's outlook on the universe |
富樓沙 富楼沙 see styles |
fù lóu shā fu4 lou2 sha1 fu lou sha furōsha |
puruṣa, v. 布; a man, mankind. Man personified as Nārāyaṇa; the soul and source of the universe; soul. Explained by 神我 the spiritual self; the ātman whose characteristic is thought, and which produces, through successive modifications, all forms of existence. |
布路沙 see styles |
bù lù shā bu4 lu4 sha1 pu lu sha furosha |
puruṣa, 布嚕沙; 補盧沙 man, mankind, a man, Man as Nārayāṇa the soul and origin of the universe, the soul, the Soul, Supreme Being, God, see M. W.; intp. as 人 and 丈夫 man, and an adult man, also by 士夫 master or educated man, 'explained by 神我, literally the spiritual self. A metaphysical term; the spirit which together with nature (自性 svabhāva), through the successive modifications (轉變) of guṇa (求那 attributes or qualities), or the active principles (作者), produces all forms of existence (作一切物). ' Eitel. |
日心說 日心说 see styles |
rì xīn shuō ri4 xin1 shuo1 jih hsin shuo |
heliocentric theory; the theory that the sun is at the center of the universe |
毘嵐風 毘岚风 see styles |
pí lán fēng pi2 lan2 feng1 p`i lan feng pi lan feng biran pū |
vairambha. The great wind which finally scatters the universe; the circle of wind under the circle of water on which the world rests. Also 毘藍 (毘藍婆) (鞞藍 or 鞞藍婆) (吠藍 or 吠藍婆); 鞞嵐; 吠嵐婆 (or 吠嵐儈伽); 毘樓那; and 毘藍婆 which is also Pralambā, one of the rākṣasīs. |
泛神論 泛神论 see styles |
fàn shén lùn fan4 shen2 lun4 fan shen lun |
pantheism, theological theory equating God with the Universe |
熱的死 see styles |
netsutekishi ねつてきし |
heat death (i.e. of the universe) |
理神論 理神论 see styles |
lǐ shén lùn li3 shen2 lun4 li shen lun rishinron りしんろん |
deism, theological theory of God who does not interfere in the Universe deism |
盡十方 尽十方 see styles |
jìn shí fāng jin4 shi2 fang1 chin shih fang jin jippō |
The entire ten directions, the universe, everywhere. |
盤古氏 盘古氏 see styles |
pán gǔ shì pan2 gu3 shi4 p`an ku shih pan ku shih |
Pangu (creator of the universe in Chinese mythology) |
胎藏界 see styles |
tāi zàng jiè tai1 zang4 jie4 t`ai tsang chieh tai tsang chieh taizō kai |
Garbhadhātu, or Garbhakośa-(dhātu), the womb treasury, the universal source from which all things are produced; the matrix; the embryo; likened to a womb in which all of a child is conceived— its body, mind, etc. It is container and content; it covers and nourishes; and is the source of all supply. It represents the 理性 fundamental nature, both material elements and pure bodhi, or wisdom in essence or purity; 理 being the garbhadhātu as fundamental wisdom, and 智 acquired wisdom or knowledge, the vajradhātu. It also represents the human heart in its innocence or pristine purity, which is considered as the source of all Buddha-pity and moral knowledge. And it indicates that from the central being in the maṇḍala, viz. the Sun as symbol of Vairocana, there issue all the other manifestations of wisdom and power, Buddhas, bodhisattvas, demons, etc. It is 本覺 original intellect, or the static intellectuality, in contrast with 始覺 intellection, the initial or dynamic intellectuality represented in the vajradhātu; hence it is the 因 cause and vajradhātu the 果 effect; though as both are a unity, the reverse may be the rule, the effect being also the cause; it is also likened to 利他 enriching others, as vajradhātu is to 自利 enriching self. Kōbō Daishi, founder of the Yoga or Shingon 眞言 School in Japan, adopted the representation of the ideas in maṇḍalas, or diagrams, as the best way of revealing the mystic doctrine to the ignorant. The garbhadhātu is the womb or treasury of all things, the universe; the 理 fundamental principle, the source; its symbols are a triangle on its base, and an open lotus as representing the sun and Vairocana. In Japan this maṇḍala is placed on the east, typifying the rising sun as source, or 理. The vajradhātu is placed west and represents 智 wisdom or knowledge as derived from 理 the underlying principle, but the two are essential one to the other, neither existing apart. The material and spiritual; wisdom-source and intelligence; essence and substance; and similar complementary ideas are thus portrayed; the garbhadhātu may be generally considered as the static and the vajradhātu as the dynamic categories, which are nevertheless a unity. The garbhadhātu is divided into 三部 three sections representing samādhi or quiescence, wisdom-store, and pity-store, or thought, knowledge, pity; one is called the Buddha-section, the others the Vajra and Lotus sections respectively; the three also typify vimokṣa, prajñā, and dharmakāya, or freedom, understanding, and spirituality. There are three heads of these sections, i. e. Vairocana, Vajrapāṇi, and Avalokiteśvara; each has a mother or source, e. g. Vairocana from Buddha's-eye; and each has a 明王 or emanation of protection against evil; also a śakti or female energy; a germ-letter, etc. The diagram of five Buddhas contains also four bodhisattvas, making nine in all, and there are altogether thirteen 大院 or great courts of various types of ideas, of varying numbers, generally spoken of as 414. Cf. 金剛界; 大日; 兩部. |
補盧沙 补卢沙 see styles |
bǔ lú shā bu3 lu2 sha1 pu lu sha furusha |
puruṣa 'man collectively or individually'; 'Man personified'; 'the Soul of the universe' (M.W.); intp. by 丈夫 and 人; v. 布; also the first form of the masculine gender; (2) puruṣam 補盧衫; (3) puruṣeṇa 補盧沙拏; (4) puruṣāya 補盧沙耶; (5) puruṣaṭ 補盧沙?; (6) puruṣasya 補盧殺沙; (7) puruṣe 補盧 M040949. |
金剛界 金刚界 see styles |
jīn gāng jiè jin1 gang1 jie4 chin kang chieh kongoukai / kongokai こんごうかい |
(1) {Buddh} (See 胎蔵界・たいぞうかい・1) Vajradhatu; Diamond Realm; (2) (abbreviation) {Buddh} (See 金剛界曼荼羅・こんごうかいまんだら) Vajradathu Mandala; Diamond Realm Mandala vajradhātu, 金界 The 'diamond', or vajra, element of the universe; it is the 智 wisdom of Vairocana in its indestructibility and activity; it arises from the garbhadhātu 胎藏界q.v., the womb or store of the Vairocana 理 reason or principles of such wisdom, v. 理智. The two, garbhadhātu and vajradhātu, are shown by the esoteric school, especially in the Japanese Shingon, in two maṇḍalas, i.e. groups or circles, representing in various portrayals the ideas arising from the two, fundamental concepts. vajradhātu is intp. as the 智 realm of intellection, and garbhadhātu as the 理 substance underlying it, or the matrix; the latter is the womb or fundamental reason of all things, and occupies the eastern position as 'cause' of the vajradhātu, which is on the west as the resultant intellectual or spiritual expression. But both are one as are Reason and Wisdom, and Vairocana (the illuminator, the 大日 great sun) presides over both, as source and supply. The vajradhātu represents the spiritual world of complete enlightenment, the esoteric dharmakāya doctrine as contrasted with the exoteric nirmāṇakāya doctrine. It is the sixth element 識 mind, and is symbolized by a triangle with the point downwards and by the full moon, which represents 智 wisdom or understanding; it corresponds to 果 fruit, or effect, garbhadhātu being 因 or cause. The 金剛王五部 or five divisions of the vajradhātu are represented by the Five dhyāni-buddhas, thus: centre 大日Vairocana; east 阿閦 Akṣobhya; south 寶生Ratnasambhava; west 阿彌陀 Amitābha; north 不 空 成就 Amoghasiddhi, or Śākyamuni. They are seated respectively on a lion, an elephant, a horse, a peacock, and a garuda. v. 五佛; also 胎. |
須彌相 须弥相 see styles |
xū mí xiàng xu1 mi2 xiang4 hsü mi hsiang |
Merudhvaja, or Merukalpa, name of the universe of 須彌燈王佛, in the northwest, twelfth son of Mahābhijñā. |
一天四海 see styles |
ittenshikai いってんしかい |
(yoji) the world; the universe |
一念三千 see styles |
yī niàn sān qiān yi1 nian4 san1 qian1 i nien san ch`ien i nien san chien ichinen sanzen |
In one thought to survey or embrace the 3,000 worlds, or a chiliocosmos with all its forms of existence; to see the universe as a thought; it is a Tiantai mode of meditation. |
一指頭禪 一指头禅 see styles |
yī zhǐ tóu chán yi1 zhi3 tou2 chan2 i chih t`ou ch`an i chih tou chan ichishi zu zen |
The one finger-tip contemplation used by a certain monk to bring to another a conception of the universe. Also a parable in the 楞伽經 Laṅkāvatāra-sūtra. The Chan or Zen sect 禪宗 regard the sūtras merely as indicators, i.e. pointing fingers, their real object being only attained through personal mediation. |
三千世界 see styles |
sān qiān shì jiè san1 qian1 shi4 jie4 san ch`ien shih chieh san chien shih chieh sanzensekai さんぜんせかい |
(yoji) the whole world; the universe a great chiliocosm |
三重法界 see styles |
sān zhòng fǎ jiè san1 zhong4 fa3 jie4 san chung fa chieh sanjū hokkai |
The three meditations, on the relationship of the noumenal and phenomenal, of the 華嚴宗 Huayan School: (a) 理法界 the universe as law or mind, that all things are 眞如, i.e. all things or phenomena are of the same Buddha-nature, or the Absolute; (b) 理事無礙法界 that the Buddha-nature and the thing, or the Absolute and phenomena are not mutually exclusive; (c) 事事無礙法界 that phenomena are not mutually exclusive, but in a common harmony as parts of the whole. |
不可知論 不可知论 see styles |
bù kě zhī lùn bu4 ke3 zhi1 lun4 pu k`o chih lun pu ko chih lun fukachiron ふかちろん |
agnosticism, the philosophical doctrine that some questions about the universe are in principle unanswerable (noun - becomes adjective with の) agnosticism agnosticism |
五種法身 五种法身 see styles |
wǔ zhǒng fǎ shēn wu3 zhong3 fa3 shen1 wu chung fa shen goshu hosshin |
The five kinds of a Buddha's dharmakāya. There are four groups. I. (1) 如如智法身 the spiritual body of bhūtatathatā-wisdom; (2) 功德法身 of all virtuous achievement; (3) 自法身 of incarnation in the world; (4) 變化法身 of unlimited powers of transformation; (5) 虛空法身 of unlimited space; the first and second are defined as saṃbhogakāya, the third and fourth as nirmāṇakāya, and the fifth as the dharmakāya, but all are included under dharmakāya as it possesses all the others. II. The esoteric cult uses the first four and adds as fifth 法界身 indicating the universe as pan-Buddha. III. Huayan gives (1) 法性生身 the body or person of Buddha born from the dharma-nature. (2) 功德生身 the dharmakāya evolved by Buddha virtue, or achievement; (3) 變化法身 the dharmakāya with unlimited powers of transformation; (4) 實相法身 the real dharmakāya; (5) 虛 空法身 the universal dharmakāya. IV. Hīnayāna defines them as 五分法身 q. v. |
八方上下 see styles |
bā fāng shàng xià ba1 fang1 shang4 xia4 pa fang shang hsia happō jōge |
The four quarters, the four 維 half-quarters and above and below, i.e. the universe in all directions. |
十一切處 十一切处 see styles |
shí yī qiè chù shi2 yi1 qie4 chu4 shih i ch`ieh ch`u shih i chieh chu jū issai sho |
Ten universals, or modes of contemplating the universe from ten aspects, i.e. from the viewpoint of earth, water, fire, wind blue, yellow, red, white, space, or mind. For example, contemplated under the aspect of water, then the universe is regarded as in flux and change. Also called 十禪支, 十遍處定. It is one of the 三法. |
周遍法界 see styles |
zhōu biàn fǎ jiè zhou1 bian4 fa3 jie4 chou pien fa chieh shūhen hokkai |
The universal dharmadhātu; the universe as an expression of the dharmakāya; the universe; cf. 法界. |
天地創造 see styles |
tenchisouzou / tenchisozo てんちそうぞう |
(yoji) creation (of the universe); the Creation |
天王如來 天王如来 see styles |
tiān wáng rú lái tian1 wang2 ru2 lai2 t`ien wang ju lai tien wang ju lai Tennō Nyorai |
Devarāja-tathāgata, the name by which Devadatta, the enemy of Śākyamuni, will be known on his future appearance as a Buddha in the universe called 天道 Devasopāna; his present residence in hell being temporary for his karmaic expurgation. |
宇宙開闢 see styles |
uchuukaibyaku / uchukaibyaku うちゅうかいびゃく |
(since) the beginning of the universe; (since) the dawn of time |
岡底斯山 冈底斯山 see styles |
gāng dǐ sī shān gang1 di3 si1 shan1 kang ti ssu shan |
Mt Gangdisê (6656m) in southwest Tibet, revered by Tibetans as the center of the universe |
心性三千 see styles |
xīn xìng sān qiān xin1 xing4 san1 qian1 hsin hsing san ch`ien hsin hsing san chien shinshō sanzen |
The universe in a thought; the mind as a microcosm. |
悲天憫人 悲天悯人 see styles |
bēi tiān mǐn rén bei1 tian1 min3 ren2 pei t`ien min jen pei tien min jen |
to bemoan the state of the universe and pity the fate of mankind |
森羅萬象 森罗万象 see styles |
sēn luó wàn xiàng sen1 luo2 wan4 xiang4 sen lo wan hsiang shinra banshō |
The myriad forms dense and close, i.e. the universe. |
毘首羯磨 毗首羯磨 see styles |
pí shǒu jié mó pi2 shou3 jie2 mo2 p`i shou chieh mo pi shou chieh mo Bishukatsuma |
(毘首) Viśvakarman, all-doer, or maker, the Indian Vulcan, architect of the universe and patron of artisans; intp. as minister of Indra, and his director of works. Also 毘守羯磨; 毘濕縛羯磨. |
法界唯心 see styles |
fǎ jiè wéi xīn fa3 jie4 wei2 xin1 fa chieh wei hsin hokkai yuishin |
The universe is mind only; cf. Huayan Sutra, Laṅkāvatāra Sutra, etc. |
空空寂寂 see styles |
kōng kōng jí jí kong1 kong1 ji2 ji2 k`ung k`ung chi chi kung kung chi chi kūkū jakujaku くうくうじゃくじゃく |
(adj-no,adj-t,adv-to) (archaism) (yoji) deserted and lonesome; quiet and alone; innocent and nonattached; All is void Void and silent, i.e. everything in the universe, with form or without form, is unreal and not to be considered as real. |
第二能變 第二能变 see styles |
dì èr néng biàn di4 er4 neng2 bian4 ti erh neng pien daini nōhen |
The second power of change, the kliṣṭamano-vijñāna, disturbed-mind, consciousness, or self-consciousness which gives form to the universe. The first power of change is the ālaya-vijñāna. |
自然神論 自然神论 see styles |
zì rán shén lùn zi4 ran2 shen2 lun4 tzu jan shen lun |
deism, theological theory of God who does not interfere in the Universe |
諸法無我 诸法无我 see styles |
zhū fǎ wú wǒ zhu1 fa3 wu2 wo3 chu fa wu wo shohoumuga / shohomuga しょほうむが |
(expression) (yoji) {Buddh} (See 四法印・しほういん) idea that all things in the universe lack their own unchangeable substances Nothing has an ego, or is independent of the law of causation. |
超泛神論 超泛神论 see styles |
chāo fàn shén lùn chao1 fan4 shen2 lun4 ch`ao fan shen lun chao fan shen lun |
panentheism, theological theory of God as equal to the Universe while transcending it |
ブラフマン see styles |
burafuman ブラフマン |
(See アートマン) Brahman (san:); Brahma; ultimate reality of the universe (in Hinduism) |
大因陀羅壇 大因陀罗坛 see styles |
dà yīn tuó luó tán da4 yin1 tuo2 luo2 tan2 ta yin t`o lo t`an ta yin to lo tan dai Indara dan |
Indra-altar of square shape. He is worshipped as the mind-king of the universe, all things depending on him. |
大因陀羅座 大因陀罗座 see styles |
dà yīn tuó luó zuò da4 yin1 tuo2 luo2 zuo4 ta yin t`o lo tso ta yin to lo tso dai Indara za |
The throne of Indra, whose throne is four-square to the universe ; also 金剛輪座. |
大莊嚴世界 大庄严世界 see styles |
dà zhuāng yán shì jiè da4 zhuang1 yan2 shi4 jie4 ta chuang yen shih chieh dai shōgon sekai |
The great ornate world; i.e. the universe of Akāśagarbha Bodhisattva 虛空藏菩薩; it is placed in the west by the sūtra of that name, in the east by the 大隻經 12. |
天御中主神 see styles |
amenominakanushinokami あめのみなかぬしのかみ |
(dei) Amenominakanushi (first god and the source of the universe according to Shinto) |
宇宙の終焉 see styles |
uchuunoshuuen / uchunoshuen うちゅうのしゅうえん |
(exp,n) {astron} ultimate fate of the universe; end of the universe |
法界體性智 法界体性智 see styles |
fǎ jiè tǐ xìng zhì fa3 jie4 ti3 xing4 zhi4 fa chieh t`i hsing chih fa chieh ti hsing chih hokkai taishō chi |
Intelligence as the fundamental nature of the universe; Vairocana as cosmic energy and wisdom interpenetrating all elements of the universe, a term used by the esoteric sects. |
泛自然神論 泛自然神论 see styles |
fàn zì rán shén lùn fan4 zi4 ran2 shen2 lun4 fan tzu jan shen lun |
pandeism, theological theory that God created the Universe and became one with it |
阿賴耶外道 阿赖耶外道 see styles |
ā lài yé wài dào a1 lai4 ye2 wai4 dao4 a lai yeh wai tao araya gedō |
The ālaya heresy, one of the thirty heretical sects named in the 大日經, 住心, chapter 1, that the ālaya is a sort of eternal substance or matter, creative and containing all forms; when considered as a whole, it is non-existent, or contains nothing; when considered 'unrolled,' or phenomenal, it fills the universe. It seems to be of the nature of materialism as opposed to the idealistic conception of the ālaya-vijñāna. |
天之御中主神 see styles |
amenominakanushinokami あめのみなかぬしのかみ |
More info & calligraphy: God in the Glorious Center of Heaven |
ビッグクランチ see styles |
biggukuranchi ビッグクランチ |
big crunch (theoretical reversal of the big bang resulting in the demise of the universe) |
森羅萬象卽法身 森罗万象卽法身 see styles |
sēn luó wàn xiàng jí fǎ shēn sen1 luo2 wan4 xiang4 ji2 fa3 shen1 sen lo wan hsiang chi fa shen shinra banshō soku hosshin |
The universe in its vast variety is the dharmakāya, or Buddha-body; in the esoteric school it is the Vairocana-body. |
ビッグ・クランチ see styles |
biggu kuranchi ビッグ・クランチ |
big crunch (theoretical reversal of the big bang resulting in the demise of the universe) |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "The Universe" 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
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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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