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1234>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
西 see styles |
xī xi1 hsi shaa / sha シャー |
More info & calligraphy: West(1) {mahj} west wind tile; (2) {mahj} winning hand with a pung (or kong) of west wind tiles; (surname) Nishihama paścima, 跛室制麽; west; it is largely used in the limited sense of Kashmir in such terms as 西方 the west, or western regions; but it is also much used for the western heavens of Amitābha; 西天 is India, the western 天竺國. |
道 see styles |
dào dao4 tao dou / do どう |
More info & calligraphy: Daoism / Taoism(1) (abbreviation) (See 道・みち・1) road; path; street; route; (2) (See 道・みち・5) way; set of practices; rules for conducting oneself; (3) (abbreviation) (in Japanese schools) (See 道徳教育) moral education; (4) Buddhist teachings; (5) Taoism; (6) administrative region of Japan (Hokkaido); (7) (hist) administrative region of Japan (Tokaido, Tosando, etc.); (8) province (administrative region of Korea); (9) circuit (administrative region of China); (10) (hist) province (Tang-era administrative region of China); (personal name) Wataru mārga. A way, road; the right path; principle, Truth, Reason, Logos, Cosmic energy; to lead; to say. The way of transmigration by which one arrives at a good or bad existence; any of the six gati, or paths of destiny. The way of bodhi, or enlightenment leading to nirvāṇa through spiritual stages. Essential nirvāṇa, in which absolute freedom reigns. For the eightfold noble path v. 八聖道.; The two Ways: (1) (a) 無礙道 or 無間道 The open or unhindered way, or the way of removing all obstacles or intervention, i. e. all delusion; (b) 解脫道 the way of release, by realization of truth. (2) (a) 難行道 The hard way of "works", i. e. by the six pāramitā and the disciplines. (b) 易行道 the easy way salvation, by the invocation of Amitābha. (3) (a) 有漏道 The way of reincarnation or mortality; (b) 無漏 the enlightened way of escape from the miseries of transmigration. (4) (a) 教道 The way of instruction; (b) 證道 the way of realization. (5) The two lower excretory organs. |
信心 see styles |
xìn xīn xin4 xin1 hsin hsin shinjin しんじん |
More info & calligraphy: Confidence / Faithful Heart(noun, transitive verb) faith; belief; piety; devotion; godliness A believing mind, which receives without doubting.; Great or firm faith in, or surrender to Buddha, especially to Amitabha. |
心光 see styles |
xīn guāng xin1 guang1 hsin kuang shinkou / shinko しんこう |
More info & calligraphy: Merciful Heart / The Light from a Buddha MindThe light from (a Buddha's) mind, or merciful heart, especially that of Amitābha. |
永生 see styles |
yǒng shēng yong3 sheng1 yung sheng eisei / ese えいせい |
More info & calligraphy: Eternal Life / Everlasting Life / Immortalityeternal life; immortality; (personal name) Hisaki Eternal life; immortality; nirvana is defined as 不生 not being born, i. e. not reborn, and therefore 不滅 not dying; 永生 is also perpetual life; the Amitābha cult says in the Pure Land. |
浄土 see styles |
joudo / jodo じょうど |
More info & calligraphy: Pure Land / Jodo |
淨土 净土 see styles |
jìng tǔ jing4 tu3 ching t`u ching tu jōdo |
More info & calligraphy: Pure Land / JodoSukhāvatī. The Pure Land, or Paradise of the West, presided over by Amitābha. Other Buddhas have their Pure Lands; seventeen other kinds of pure land are also described, all of them of moral or spiritual conditions of development, e.g. the pure land of patience, zeal, wisdom, etc. |
淨土宗 净土宗 see styles |
jìng tǔ zōng jing4 tu3 zong1 ching t`u tsung ching tu tsung Jōdo Shū |
Pure Land Buddhism The Pure-land sect, whose chief tenet is salvation by faith in Amitābha; it is the popular cult in China, also in Japan, where it is the Jōdo sect; it is also called 蓮宗(蓮花宗) the Lotus sect. Established by Hui-yuan 慧遠 of the Chin dynasty (317— 419), it claims P'u-hsien 普賢 Samantabhadra as founder. Its seven chief textbooks are 無量淸淨平等覺經; 大阿彌陀經; 無量壽經; 觀無量壽經; 阿彌陀經; 稱讚淨土佛攝受經; and 鼓音聲三陀羅尼經. The淨土眞宗 is the Jōdo-Shin, or Shin sect of Japan. |
蓮華智 莲华智 see styles |
lián huá zhì lian2 hua2 zhi4 lien hua chih renge chi |
More info & calligraphy: Mystic Lotus Wisdom of Amitabha |
觀世音 观世音 see styles |
guān shì yīn guan1 shi4 yin1 kuan shih yin Kanzeon かんぜおん |
More info & calligraphy: Guan Shi Yin: Protector Of Life(out-dated kanji) Avalokiteshvara (Bodhisattva); Avalokitesvara; Kannon; Kwannon; Guanyin; Buddhist deity of compassion Regarder of the world's sounds, or cries, the so-called Goddess of Mercy; also known as 觀音; 觀世音善薩; 觀自在 (觀世自在); 觀尹; 光世音 (the last being the older form). Avalokiteśvara, v. 阿 8. Originally represented as a male, the images are now generally those of a female figure. The meaning of the term is in doubt; it is intp. as above, but the term 觀自在 (觀世自在) accords with the idea of Sovereign Regarder and is not associated with sounds or cries. Guanyin is one of the triad of Amida, is represented on his left, and is also represented as crowned with Amida; but there are as many as thirty-three different forms of Guanyin, sometimes with a bird, a vase, a willow wand, a pearl, a 'thousand' eyes and hands, etc., and, when as bestower of children, carrying a child. The island of Putuo (Potala) is the chief centre of Guanyin worship, where she is the protector of all in distress, especially of those who go to sea. There are many sūtras, etc., devoted to the cult, but its provenance and the date of its introduction to China are still in doubt. Chapter 25 of the Lotus Sūtra is devoted to Guanyin, and is the principal scripture of the cult; its date is uncertain. Guanyin is sometimes confounded with Amitābha and Maitreya. She is said to be the daughter of king Śubhavyūha 妙莊王, who had her killed by 'stifling because the sword of the executioner broke without hurting her. Her spirit went to hell; but hell changed into paradise. Yama sent her back to life to save his hell, when she was miraculously transported on a Lotus flower to the island of Poo-too'. Eitel. |
歡喜光佛 欢喜光佛 see styles |
huān xǐ guāng fó huan1 xi3 guang1 fo2 huan hsi kuang fo Kangi Kōbutsu |
More info & calligraphy: Happy Buddha |
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 |
南無阿弥陀仏 see styles |
namuamidabutsu なむあみだぶつ |
More info & calligraphy: Namu Amida Butsu |
南無阿彌陀佛 南无阿弥陀佛 see styles |
nán wú ā mí tuó fó nan2 wu2 a1 mi2 tuo2 fo2 nan wu a mi t`o fo nan wu a mi to fo namo amida butsu |
More info & calligraphy: Namo Amitabha Buddha |
大蓮華智慧三摩地智 大莲华智慧三摩地智 see styles |
dà lián huá zhì huì sān mó dì zhì da4 lian2 hua2 zhi4 hui4 san1 mo2 di4 zhi4 ta lien hua chih hui san mo ti chih dai renge chie sanmajichi |
More info & calligraphy: Great Lotus Wisdom - Samadhi Wisdom |
阿 see styles |
ē e1 o a あ |
(literary) to flatter; to curry favor with (1) (See 阿字・あじ) first Sanskrit alphabet letter; (2) (abbreviation) (See 阿弗利加・アフリカ) Africa; (3) (abbreviation) Awa (old province of Japan); (prefix) (4) (familiar language) (archaism) prefixed to names to show intimacy; (surname) Hodo M077477 羅陀補羅 Anurādhapura, a northern city of Ceylon, at which tradition says Buddhism was introduced into the island; cf. Abhayagiri, 阿跋.; M077477 樓馱 v. 阿那律Aniruddha.; a or ā, अ, आ. It is the first letter of the Sanskrit Siddham alphabet, and is also translit. by 曷, 遏, 安, 頞, 韻, 噁, etc. From it are supposed to be born all the other letters, and it is the first sound uttered by the human mouth. It has therefore numerous mystical indications. Being also a negation it symbolizes the unproduced, the impermanent, the immaterial; but it is employed in many ways indicative of the positive. Amongst other uses it indicates Amitābha, from the first syllable in that name. It is much in use for esoteric purposes. |
一九 see styles |
yī jiǔ yi1 jiu3 i chiu motochika もとちか |
(given name) Motochika A Shingon term for Amitābha. |
一念 see styles |
yī niàn yi1 nian4 i nien ichinen いちねん |
(1) determined purpose; (2) {Buddh} an incredibly short span of time (i.e. the time occupied by a single thought); (3) {Buddh} (See 浄土宗) a single repetition of a prayer (esp. in Jodo-shu); (personal name) Kazune A kṣaṇa, or thought; a concentration of mind; a moment; the time of a thought, of which there are varying measurements from 60 kṣaṇa upwards; the Fan-yi-ming-yi makes it one kṣaṇa. A reading. A repetition (especially of Amitābha's name). The Pure-land sect identify the thought of Buddha with Amitābha's vow, hence it is an assurance of salvation. |
一蓮 一莲 see styles |
yī lián yi1 lian2 i lien ichiren いちれん |
(given name) Ichiren The Lotus-flower of the Pure-land of Amitābha, idem 蓮臺. |
三字 see styles |
sān zì san1 zi4 san tzu sanji |
The "three characters", a term for 阿彌陀 Amitābha. |
三寳 三宝 see styles |
sān bǎo san1 bao3 san pao sanbō |
Triratna, or Ratnatraya, i.e. the Three Precious Ones: 佛 Buddha, 法 Dharma, 儈 Saṅgha, i.e. Buddha, the Law, the Ecelesia or Order. Eitel suggests this trinity may be adapted from the Trimūrti, i.e, Brahma, Viṣṇu, and Sīva. The Triratna takes many forms, e.g. the Trikāya 三身 q.v. There is also the Nepalese idea of a triple existence of each Buddha as a Nirvāṇa-Buddha, Dhyāni-Buddha, and Mānuṣi-Buddha; also the Tantric trinity of Vairocana as Nirvāṇa-Buddha, Locana according to Eitel "existing in reflex in the world of forms", and the human Buddha, Śākyamuni. There are other elaborated details known as the four and the six kinds of triratna 四 and 六種三寳, e.g. that the Triratna exists in each member of the trinity. The term has also been applied to the 三仙 q.v. Popularly the 三寳 are referred to the three images in the main hall of monasteries. The centre one is Śākyamuni, on his left Bhaiṣajya 藥師 and on his right Amitābha. There are other explanations, e.g. in some temples Amitābha is in the centre, Avalokiteśvara on his left, and Mahāsthāmaprāpta or Mañjuśrī on his right. Table of Triratna, Trikāya, and Trailokya: — DHARMASAṄGHABUDDHAEssential BodhiReflected BodhiPractical BodhiDhyāni BuddhaDhyāni BodhisattvaMānuṣī BuddhaDharmakāyaSambhogakāyaNirmāṇakāyaPurityCompletenessTransformations4th Buddha-kṣetra3rd Buddha-kṣetra1st and 2nd Buddha kṣetraArūpadhātuRūpadhātuKāmadhātu. |
三尊 see styles |
sān zūn san1 zun1 san tsun sanzon; sanson さんぞん; さんそん |
(1) (さんぞん only) {Buddh} Buddha triad; image of a Buddha attended by two Bodhisattvas; (2) (さんぞん only) {Buddh} (See 三宝) The Three Jewels; Buddha, the teachings of Buddha, and the community of monks and nuns; (3) (さんぞん only) (See 三尊天井) head and shoulders (stock price, etc. chart pattern); (4) the three people one must esteem: master, father, teacher The three honoured ones: Buddha, the Law, the Ecclesia or Order. Others are: Amitābha, Avalokiteśvara, and Mahāsthāmaprāpta, who, according to the Pure-land sect, come to welcome the dying invoker. Another group is Bhaiṣajya, Vairocana, and Candraprabha; and another, Śākyamunī, Mañjuśrī, and Samantabhadra. |
三忍 see styles |
sān rěn san1 ren3 san jen sannin |
The tree forms of kṣānti, i.e. patience (or endurance, tolerance). One of the groups is patience under hatred, under physical hardship, and in pursuit of the faith. Another is patience of the blessed in the Pure Land in understanding the truth they hear, patience in obeying the truth, patience in attaining absolute reality; v. 無量壽經. Another is patience in the joy of remembering Amitābha, patience in meditation on his truth, and patience in constant faith in him. Another is the patience of submission, of faith, and of obedience. |
三聖 三圣 see styles |
sān shèng san1 sheng4 san sheng sansei / sanse さんせい |
(1) three enlightened men (Buddha, Confucius and Christ; Lao-tzu, Confucius and Buddha; etc.); three sages; three virtuous men; (2) the three most accomplished people (of a particular craft or trade); (female given name) Misato The three sages, or holy ones, of whom there are several groups. The 華嚴Huayan have Vairocana in the center with Mañjuśrī on his left and Samantabhadra on his right. The 彌陀 Mituo or Pure-land sect, have Amitābha in the center, with Avalokiteśvara on his left and Mahāsthāmaprāpta on his right. The Tiantai use the term for the 藏, 別, and 圓教v. 三教. |
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. |
下品 see styles |
xià pǐn xia4 pin3 hsia p`in hsia pin gehin げひん |
(noun or adjectival noun) vulgar; indecent; coarse; crude; (place-name) Shimoshina The three lowest of the nine classes born in the Amitābha Pure Land, v. 無量壽經. These three lowest grades are (1) 下品上生 The highest of the three lowest classes who enter the Pure Land of Amitābha, i.e. those who have committed all sins except dishonouring the sūtras. If at the end of life the sinner clasps hands and says "Namo Amitābha", such a one will be born in His precious lake. (2) 下品中生 The middle class consists of those who have broken all the commandments, even stolen from monks and abused the law. If at death such a one hears of the great power of Amitābha, and assents with but a thought, he will be received into paradise. (3) 下品下生 The lowest class, because of their sins, should have fallen into the lowest gati, but by invoking the name of Amitābha, they can escape countless ages of reincarnation and suffering and on dying will behold a lotus flower like the sun, and, by the response of a single thought, will enter the Pure Land of Amitābha. |
九品 see styles |
jiǔ pǐn jiu3 pin3 chiu p`in chiu pin kuhon; kokonoshina くほん; ここのしな |
(1) (abbreviation) {Buddh} (See 浄土・1) nine levels of Amitabha's Pure Land; (2) (くほん only) (See 九品浄土) Amitabha's Pure Land; (3) (くほん only) (See 九品蓮台) nine-tiered lotus leaf platform in Amitabha's Pure Land; (given name) Kuhon Nine classes, or grades, i.e. 上上, 上中, 上下 upper superior, middle superior, lower superior, and so on with 中 and 下. They are applied in many ways, e.g. 上品上生 the highest type of incarnate being, to 下品下生, the lowest, with corresponding karma; see 九品淨土. Each grade may also be subdivided into nine, thus making a list of eighty-one grades, with similar further subdivision ad infinitum. |
九曜 see styles |
jiǔ yào jiu3 yao4 chiu yao kuyou / kuyo くよう |
(surname) Kuyou 九執 q.v. Navagraha. The nine luminaries: 日 Āditya, the sun; 月 Sōma, the moon; the five planets, i.e. 火星 Aṅgāraka, Mars; 水 Budha, Mercury; 木 Bṛhaspati, Jupiter; 金 Sukra, Venus; and 土 Śanaiścara, Saturn; also 羅睺 Rāhu, the spirit that causes eclipses; and 計都 Ketu, a comet. Each is associated with a region of the sky and also with a bodhisattva, etc., e.g. the sun with Guanyin, Venus with Amitābha, etc. |
九蓮 九莲 see styles |
jiǔ lián jiu3 lian2 chiu lien kuren |
The paradise of Amitābha, i.e. 九品蓮臺. |
二出 see styles |
èr chū er4 chu1 erh ch`u erh chu nishutsu |
The two modes of escape from mortality, 堅出 the long way called the 聖道門 or 自力敎, i.e. working out one's own salvation; and 橫出 the across or short way of the Pure-land sect or 他力敎 faith in or invocation of another, i.e. Amitābha. |
二力 see styles |
èr lì er4 li4 erh li nika にか |
(female given name) Nika Dual powers; there are three definitions: (1) 自力 one's own strength, or endeavours, i.e. salvation by cultivating 戒, 定, and 慧; 他カ another's strength, e.g. the saving power of Amitābha. (2) 思擇力 Power of thought in choosing (right principles); 修習力 power of practice and performance. (3) 有力 and 無力 positive and negative forces: dominant and subordinate; active and inert energy. |
二尊 see styles |
èr zūn er4 zun1 erh tsun nison |
The two honoured ones, Śākyamuni and Amitābha. |
二業 二业 see styles |
èr yè er4 ye4 erh yeh nigyou / nigyo にぎょう |
(archaism) restaurants and geisha establishments Two classes of karma. (1) (a) 引業 leads to the 總報, i.e. the award as to the species into which one is to be born, e.g. men, gods, etc.; (6) 滿業 is the 別報 or fulfillment in detail, i.e. the kind or quality of being e.g. clever or stupid, happy or unhappy, etc. (2) (a) 善業 and (b) 惡業 Good and evil karma, resulting in happiness or misery. (3) (a) 助業 Aids to the karma of being reborn in Amitābha's Pure—land e. g. offerings, chantings, etc.; (b) 正業 thought and invocation of Amitābha with undivided mind, as the direct method. |
五智 see styles |
wǔ zhì wu3 zhi4 wu chih gochi ごち |
(place-name, surname) Gochi The five kinds of wisdom of the 眞言宗 Shingon School. Of the six elements 六大 earth, water, fire, air (or wind), ether (or space) 曇空, and consciousness (or mind 識 ), the first five form the phenomenal world, or Garbhadhātu, the womb of all things 胎藏界, the sixth is the conscious, or perceptive, or wisdom world, the Vajradhātu 金剛界, sometimes called the Diamond realm. The two realms are not originally apart, but one, and there is no consciousness without the other five elements. The sixth element, vijñāna, is further subdivided into five called the 五智 Five Wisdoms: (1) 法界體性智 dharmadhātu-prakṛti-jñāna, derived from the amala-vijñāna, or pure 識; it is the wisdom of the embodied nature of the dharmadhātu, defined as the six elements, and is associated with Vairocana 大日, in the centre, who abides in this samādhi; it also corresponds to the ether 空 element. (2) 大圓鏡智 adarśana-jñāna, the great round mirror wisdom, derived from the ālaya-vijñāna, reflecting all things; corresponds to earth, and is associated with Akṣobhya and the east. (3) 平等性智 samatā-jñāna, derived from mano-vijñāna, wisdom in regard to all things equally and universally; corresponds to fire, and is associated with Ratnasaṃbhava and the south. (4) 妙觀察智 pratyavekṣaṇa-jñāna, derived from 意識, wisdom of profound insight, or discrimination, for exposition and doubt-destruction; corresponds to water, and is associated with Amitābha and the west. (5) 成所作智 kṛtyānuṣṭhāna-jñāna, derived from the five senses, the wisdom of perfecting the double work of self-welfare and the welfare of others; corresponds to air 風 and is associated with Amoghasiddhi and the north. These five Dhyāni-Buddhas are the 五智如來. The five kinds of wisdom are the four belonging to every Buddha, of the exoteric cult, to which the esoteric cult adds the first, pure, all-refecting, universal, all-discerning, and all-perfecting. |
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. |
來迎 来迎 see styles |
lái yíng lai2 ying2 lai ying raikou / raiko らいこう |
(surname) Raikou The coming of Buddhas to meet the dying believer and bid welcome to the Pure Land; the three special welcomers are Amitābha, Avalokiteśvara, and Mahāsthāmaprāpta. |
信忍 see styles |
xìn rěn xin4 ren3 hsin jen shinnin |
Faith-patience, faith-endurance: (1) To abide patiently in the faith and repeat the name of Amitābha. (2) To believe in the Truth and attain the nature of patient faith. (3) According to Tiantai the 別教 meaning is the unperturbed faith of the Bodhisattva (that all dharma is unreal). |
假門 假门 see styles |
jiǎ mén jia3 men2 chia men kemon |
The sects which rely on externals, i. e. on 'works' for salvation, in contrast with faith in Amitābha. |
像觀 像观 see styles |
xiàng guān xiang4 guan1 hsiang kuan zō kan |
meditation on Amitâbha's true form |
八萬 八万 see styles |
bā wàn ba1 wan4 pa wan hachiman はちまん |
(surname) Hachiman An abbreviation for 八萬四 (八萬四千) The number of atoms in the human body is supposed to be 84,000. Hence the term is used for a number of things, often in the general sense of a great number. It is also the age apex of life in each human world. There are the 84,000 stūpas erected by Aśoka, each to accommodate one of the 84.000 relics of the Buddha's body; also the 84,000 forms of illumination shed by Amitābha; the 84,000 excellent physical signs of a Buddha; the 84,000 mortal distresses, i.e. 84,000 煩惱 or 塵勞; also the cure found in the 84,000 methods, i.e. 法藏, 法蘊, 法門, or教門. |
六字 see styles |
liù zì liu4 zi4 liu tzu mutsuji むつじ |
(given name) Mutsuji The six words or syllables, 南無阿彌陀佛 Namo Amitābha. |
別願 别愿 see styles |
bié yuàn bie2 yuan4 pieh yüan betsugan |
Special vows, as the forty-eight of Amitābha, or the twelve of 藥師佛 Yao Shih Fo (Bhaiṣajya), as contrasted with general vows taken by all Bodhisattvas. |
利劍 利剑 see styles |
lì jiàn li4 jian4 li chien riken |
sharp sword A sharp sword, used figuratively for Amitābha, and Mañjuśrī, indicating wisdom, discrimination, or power over evil. |
助業 助业 see styles |
zhù yè zhu4 ye4 chu yeh jogou / jogo じょごう |
{Buddh} (See 浄土宗) auxiliary actions (in Jodo: recitation, observation, worship, praise and offering) Auxiliary karma, i.e. deeds or works, e.g. reciting the sutras about the Pure Land, worship, praise, and offering, as additional to direct karma 正業, i.e. faith in Amitābha, expressed by constant thought of him and calling on his name. |
勢至 势至 see styles |
shì zhì shi4 zhi4 shih chih seiji / seji せいじ |
(personal name) Seiji He whose wisdom and power reach everywhere, Mahāsthāmaprāpta, i.e. 大勢至 q.v. Great power arrived (at maturity), the bodhisattva on the right of Amitābha, who is the guardian of Buddha-wisdom.; See 大勢至菩薩. |
化前 see styles |
huà qián hua4 qian2 hua ch`ien hua chien kezen |
In the Amitābha cult the term means before its first sutra, the 觀無量壽經, just as 爾前 in the Lotus School means 'before the Lotus.' |
化土 see styles |
huà tǔ hua4 tu3 hua t`u hua tu kedo |
one of the 三土 three kinds of lands, or realms; it is any land or realm whose inhabitants are subject to reincarnation; any land which a Buddha is converting, or one in which is the transformed body of a Buddha. These lands are of two kinds, pure like the Tusita heaven, and vile or unclean like this world. Tiantai defines the huatu or the transformation realm of Amitābha as the Pure-land of the West, but other schools speak of huatu as the realm on which depends the nirmāṇakāya, with varying definitions. |
化生 see styles |
huà shēng hua4 sheng1 hua sheng keshou / kesho けしょう |
(noun/participle) (1) {Buddh} (See 四生) spontaneous birth; (2) goblin; monster; (surname, given name) Keshou q. v. means direct 'birth' by metamorphosis. It also means the incarnate avaatara of a deity.; aupapādaka, or aupapāduka. Direct metamorphosis, or birth by transformation, one of the 四生, by which existence in any required form is attained in an instant in full maturity. By this birth bodhisattvas residing in Tuṣita appear on earth. Dhyāni Buddhas and Avalokiteśvara are likewise called 化生. It also means unconditional creation at the beginning of a kalpa. Bhuta 部多 is also used with similar meaning. There are various kinds of 化生, e. g. 佛菩薩化生 the transformation of a Buddha or bodhisattva, in any form at will, without gestation, or intermediary conditions: 極樂化生, birth in the happy land of Amitābha by transformation through the Lotus; 法身化生 the dharmakāya, or spiritual body, born or formed on a disciple's conversion. |
十二 see styles |
shí èr shi2 er4 shih erh tooji とおじ |
twelve; 12 12; twelve; (given name) Tooji dvātriṃśa. Thirty-two. 三十二應 (or 三十二身) The thirty-two forms of Guanyin, and of Puxian, ranging from that of a Buddha to that of a man, a maid, a rakṣas; similar to the thirty-three forms named in the Lotus Sūtra. 三十二相三十二大人相 dvātriṃśadvaralakṣaṇa. The thirty-two lakṣaṇas, or physical marks of a cakravartī, or 'wheel-king', especially of the Buddha, i. e. level feet, thousand-spoke wheel-sign on feet, long slender fingers, pliant hands and feet, toes and fingers finely webbed, full-sized heels, arched insteps, thighs like a royal stag, hands reaching below the knees well-retracted male organ, height and stretch of arms equal, every hair-root dark coloured, body hair graceful and curly, golden-hued body, a 10 ft. halo around him, soft smooth skin, the 七處, i. e. two soles, two palms, two shoulders, and crown well rounded, below the armpits well-filled, lion-shaped body, erect, full shoulders, forty teeth, teeth white even and close, the four canine teeth pure white, lion-jawed, saliva improving the taste of all food, tongue long and broad, voice deep and resonant, eyes deep blue, eyelashes like a royal bull, a white ūrnā or curl between the eyebrows emitting light, an uṣṇīṣa or fleshy protuberance on the crown. These are from the 三藏法數 48, with which the 智度論 4, 涅盤經 28, 中阿含經, 三十ニ相經 generally agree. The 無量義經 has a different list. 三十二相經 The eleventh chapter of the 阿含經. 三十二相經願 The twenty-first of Amitābha's vows, v. 無量壽經. 三十三 trayastriṃśat. Thirty-three. 三十三天忉利天; 憺梨天, 多羅夜登陵舍; 憺利夜登陵奢; 憺利耶憺利奢 Trayastriṃśas. The Indra heaven, the second of the six heavens of form. Its capital is situated on the summit of Mt. Sumeru, where Indra rules over his thirty-two devas, who reside on thirty-two peaks of Sumeru, eight in each of the four directons. Indra's capital is called 殊勝 Sudarśana, 喜見城 Joy-view city. Its people are a yojana in height, each one's clothing weighs 六鐵 (1; 4 oz. ), and they live 1, 000 years, a day and night being equal to 100 earthly years. Eitel says Indra's heaven 'tallies in all its details with the Svarga of Brahminic mythology' and suggests that 'the whole myth may have an astronomical meaning', or be connected, with 'the atmosphere with its phenomena, which strengthens Koeppen's hypothesis explaining the number thirty-three as referring to the eight Vasus, eleven Rudras, twelve Ādityas, and two Aśvins of Vedic mythology'. In his palace called Vaijayanta 'Indra is enthroned with 1, 000 eyes with four arms grasping the vajra. There he revels in numberless sensual pleasures together with his wife Śacī... and with 119, 000 concubines with whom he associates by means of transformation'.; dvādaśa, twelve. |
十佛 see styles |
shí fó shi2 fo2 shih fo ju būtsu |
There are several, groups; that of the Huayan sūtra is Kāśyapa, Kanakamuni, Krakucchanda, Viśvabhū, Śikhin, Vipaśyi, Tiśya (or Puṣya), Tissa, ? Padma, and Dīpaṅkara. Another group is that of the Amitābha cult, one for each of the ten directions. There are other groups. |
十劫 see styles |
shí jié shi2 jie2 shih chieh jūkō |
The ten kalpas that have expired since Amitābha made his forty-eight vows, or 十劫正覺attained complete bodhi, hence he is styled 十劫彌陀. These ten kalpas as seen by Puxian are十劫須臾 but as a moment. |
十宗 see styles |
shí zōng shi2 zong1 shih tsung jūshū |
The ten schools of Chinese Buddhism: I. The (1) 律宗 Vinaya-discipline, or 南山|； (2) 倶舍 Kośa, Abhidharma, or Reality (Sarvāstivādin) 有宗； (3) 成實宗 Satyasiddhi sect founded on this śāstra by Harivarman; (4) 三論宗 Mādhyamika or 性空宗； (5) 法華宗 Lotus, "Law-flower" or Tiantai 天台宗； (6) 華嚴Huayan or法性 or賢首宗； ( 7) 法相宗 Dharmalakṣana or 慈恩宗 founded on the唯識論 (8) 心宗 Ch'an or Zen, mind-only or intuitive, v. 禪宗 ; (9) 眞言宗 (Jap. Shingon) or esoteric 密宗 ; (10) 蓮宗 Amitābha-lotus or Pure Land (Jap. Jōdo) 淨士宗. The 2nd, 3rd, 4th, and 9th are found in Japan rather than in China, where they have ceased to be of importance. II. The Hua-yen has also ten divisions into ten schools of thought: (1) 我法倶有 the reality of self (or soul) and things, e.g. mind and matter; (2) 法有我無 the reality of things but not of soul; (3) 法無去來 things have neither creation nor destruction; (4) 現通假實 present things are both apparent and real; (5) 俗妄眞實 common or phenomenal ideas are wrong, fundamental reality is the only truth; (6) things are merely names; (7) all things are unreal 空; (8) the bhūtatathatā is not unreal; (9) phenomena and their perception are to be got rid of; (10) the perfect, all-inclusive, and complete teaching of the One Vehicle. III. There are two old Japanese divisions: 大乘律宗, 倶舎宗 , 成實 宗 , 法和宗 , 三論宗 , 天台宗 , 華嚴宗 , 眞言宗 , 小乘律宗 , and 淨土宗 ; the second list adds 禪宗 and omits 大乘律宗. They are the Ritsu, Kusha, Jōjitsu, Hossō, Sanron, Tendai, Kegon, Shingon, (Hīnayāna) Ritsu, and Jōdo; the addition being Zen. |
十念 see styles |
shí niàn shi2 nian4 shih nien juunen / junen じゅうねん |
(surname) Jūnen The ten repetitions of an invocation, e.g. namo Amitābha. |
南無 南无 see styles |
nā mó na1 mo2 na mo namu; namo なむ; なも |
Buddhist salutation or expression of faith (loanword from Sanskrit); Taiwan pr. [na2 mo2] (conj,int) {Buddh} amen; hail; (surname) Namu namaḥ; Pali: namo; to submit oneself to, from to bend, bow to, make obeisance, pay homage to; an expression of submission to command, complete commitment, reverence, devotion, trust for salvation, etc. Also written 南牟; 南謨; 南忙; 那謨 (or 那模 or 那麻); 納莫 (or 納慕); 娜母; 曩莫 (or 曩謨); 捺麻(or捺謨), etc. It is used constantly in liturgy, incantations, etc., especially as in namaḥ Amitābha, which is the formula of faith of the Pure-land sect, representing the believing heart of all beings and Amitābha's power and will to save; repeated in the hour of death it opens the entrance to the Pure Land. |
名號 名号 see styles |
míng hào ming2 hao4 ming hao myōgō |
name; title; good reputation A name, or title, especially that of Amitābha. |
喜忍 see styles |
xǐ rěn xi3 ren3 hsi jen ki nin |
The 'patience' of joy, achieved on beholding by faith Amitābha and his Pure Land; one of the 三忍. |
囘向 回向 see styles |
huí xiàng hui2 xiang4 hui hsiang ekō |
迴向 pariṇāmanā. To turn towards; to turn something from one person or thing to another; transference of merit); the term is intp. by 轉趣 turn towards; it is used for works of supererogation, or rather, it means the bestowing on another, or others, of merits acquired by oneself, especially the merits acquired by a bodhisattva or Buddha for the salvation of all, e. g. the bestowing of his merits by Amitābha on all the living. There are other kinds, such as the turning of acquired merit to attain further progress in bodhi, or nirvana. 囘事向理 to turn (from) practice to theory; 囘自向他 to turn from oneself to another; 囘因向果 To turn from cause to effect. 囘世而向出世 to turn from this world to what is beyond this world, from the worldly to the unworldly. |
四智 see styles |
sì zhì si4 zhi4 ssu chih shichi |
The four forms of wisdom of a Buddha according to the 法相 Dharmalakṣana school: (1) 大圓鏡智 the great mirror wisdom of Akṣobhya; (2) 平等性智 the universal wisdom of Ratnaketu; (3) 妙觀察智 the profound observing wisdom of Amitābha; (4) 成所作智 the perfecting wisdom of Amoghasiddhi. There are various other groups. |
四法 see styles |
sì fǎ si4 fa3 ssu fa shihō |
There are several groups of four dharma: (1) 教法 the teaching of the Buddha); 理法 its principles, or meaning; 行法 its practice; 果法 its fruits or rewards. (2) Another group relates to bodhisattvas, their never losing the bodhi-mind, or the wisdom attained, or perseverance in progress, or the monastic forest life (āraṇyaka). (3) Also 信解行證 faith, discernment, performance, and assurance. (4) The Pure-land 'True' sect of Japan has a division: 教法, i. e. the 大無量壽經; 行法 the practice of the seventeenth of Amitābha's vows; 信法 faith in the eighteenth; and 證法 proof of the eleventh. The most important work of Shinran, the founder of the sect, is these four, i. e. 教行信證. (5) A 'Lotus ' division of 四法 is the answer to a question of Puxian (Samantabhadra) how the Lotus is to be possessed after the Buddha's demise, i. e. by thought (or protection) of the Buddhas; the cultivation of virtue; entry into correct dhyāna; and having a mind to save all creatures. |
四輪 四轮 see styles |
sì lún si4 lun2 ssu lun yonrin よんりん |
(can be adjective with の) four-wheeled The four wheels or circles: (1) 大地四輪 the four on which the earth rests, wind (or air), water, metal, and space. (2) Four images with wheels, yellow associated with metal or gold, white with water, red with fire, and black with wind. (3) The four dhyāni-buddhas, 金剛輪 Akṣobhya; 寳輪 Ratnasaṃbhava; 法輪 Amitābha; 羯磨輪 Amoghasiddhi. (4) Also the four metals, gold, silver, copper, iron, of the cakravartin kings. |
大通 see styles |
dà tōng da4 tong1 ta t`ung ta tung daitsuu / daitsu だいつう |
Datong, a district of Huainan City 淮南市[Huai2nan2 Shi4], Anhui; Datong Hui and Tu Autonomous County in Xining 西寧|西宁[Xi1ning2], Qinghai (surname) Daitsuu 大通智勝 Mahābhijñā Jñānābhibhu. The great Buddha of supreme penetraton and wisdom. "A fabulous Buddha whose realm was Sambhava, his kalpa Mahārūpa. Having spent ten middling kalpas in ecstatic meditation he became a Buddha, and retired again in meditation for 84,000 kalpas, during which his sixteen sons continued (as Buddhas) his preaching. Incarnations of his sons are," Akṣobhya, Merukūṭa, Siṃhaghoṣa, Siṃhadhvaja, Ākāśapratiṣṭhita, Nityapaṛvrtta, Indradhvaja, Brahmadhvaja, Amitābha, Sarvalokadhātū- padravodvegapratyuttīrna, Tamāla-patra-candanagandha, Merukalpa, Meghasvara, Meghasvararāja, Sarvaloka-bhayastambhitatva- vidhvaṃsanakāra, and Śākyamuni; v. Eitel. He is said to have lived in a kalpa earlier than the present by kalpas as numerous as the atoms of a chiliocosm. Amitābha is his ninth son. Śākyamuni his sixteenth, and the present 大衆 or assembly of believers are said to be the reincarnation of those who were his disciples in that former aeon; v. Lotus Sutra, chapter 7. |
妙土 see styles |
miào tǔ miao4 tu3 miao t`u miao tu myōdo |
The wonderful land; a Buddha's reward-land; especially the Western Paradise of Amitābha. |
宗派 see styles |
zōng pài zong1 pai4 tsung p`ai tsung pai shuuha / shuha しゅうは |
sect (1) sect; denomination; (2) school (e.g. of poetry) Sects (of Buddhism). In India, according to Chinese accounts, the two schools of Hīnayāna became divided into twentysects. Mahāyāna had two main schools, the Mādhyamika, ascribed to Nāgārjunaand Āryadeva about the second century A. D., and the Yogācārya, ascribed toAsaṅga and Vasubandhu in the fourth century A. D. In China thirteen sectswere founded: (1) 倶舍宗 Abhidharma or Kośa sect, representing Hīnayāna,based upon the Abhidharma-kosa-śāstra or 倶舍論. (2) 成實宗 Satyasiddhi sect, based on the 成實論 Satyasiddhi-śāstra,tr. by Kumārajīva; no sect corresponds to it in India; in China and Japan itbecame incorporated in the 三論宗. (3) 律宗 Vinaya or Discipline sect, basedon 十誦律, 四分律, 僧祗律, etc. (4) 三論宗 The three śāstra sect, based on theMādhyamika-śāstra 中觀論 of Nāgārjuna, theSata-śāstra 百論 of Āryadeva, and theDvādasa-nikāya-śāstra 十二門論 of Nāgārjuna; this schooldates back to the translation of the three śāstras by Kumārajīva in A. D. 409. (5) 涅槃宗 Nirvāṇasect, based upon the Mahāparinirvāṇa-sūtra 涅槃經 tr. byDharmaraksa in 423; later incorporated in Tiantai, with which it had much incommon. (6) 地論宗 Daśabhūmikā sect, based on Vasubandhu's work on the tenstages of the bodhisattva's path to Buddhahood, tr. by Bodhiruci 508,absorbed by the Avataṃsaka school, infra. (7) 淨土宗 Pure-land or Sukhāvatīsect, founded in China by Bodhiruci; its doctrine was salvation throughfaith in Amitābha into the Western Paradise. (8) 禪宗 dhyāna, meditative or intuitional sect, attributed toBodhidharma about A. D. 527, but it existed before he came to China. (9) 攝論宗, based upon the 攝大乘論 Mahāyāna-saṃparigraha-śāstra byAsaṅga, tr. by Paramārtha in 563, subsequently absorbed by the Avataṃsakasect. (10) 天台宗 Tiantai, based on the 法華經 SaddharmapuṇḍarīkaSūtra, or the Lotus of the Good Law; it is aconsummation of the Mādhyamika tradition. (11) 華嚴宗 Avataṃsaka sect, basedon the Buddhāvataṃsaka-sūtra, or Gandha-vyūha 華嚴經 tr. in 418. (12) 法相宗 Dharmalakṣaṇa sect, established after thereturn of Xuanzang from India and his trans. of the important Yogācāryaworks. (13) 眞言宗 Mantra sect, A. D. 716. In Japan twelve sects are named:Sanron, Hossō, Kegon, Kusha, Jōjitsu, Ritsu, Tendai, Shingon; these areknown as the ancient sects, the two last being styled mediaeval; therefollow the Zen and Jōdo; the remaining two are Shin and Nichiren; at presentthere are the Hossō, Kegon, Tendai, Shingon, Zen, Jōdo, Shin, and Nichirensects. |
宮胎 宫胎 see styles |
gōng tāi gong1 tai1 kung t`ai kung tai kutai |
The palace-womb, where those who call on Amitābha but are in doubt of him are confined for 500 years, devoid of the riches of Buddha-truth, till born into the Pure Land; idem 疑城胎宮. |
引接 see styles |
yǐn jiē yin3 jie1 yin chieh insetsu いんせつ |
(noun/participle) interview 引攝 To accept, receive, welcome— as a Buddha does all who call on him, as stated in the nineteenth vow 第十九願 of Amitābha. |
弘誓 see styles |
hóng shì hong2 shi4 hung shih guzei / guze ぐぜい |
Buddha's great vows; (personal name) Kōsei 弘誓願 vast or universal vows of a Buddha, or Bodhisattva, especially Amitābha's forty-eight vows. |
弥陀 see styles |
mida みだ |
(abbreviation) (See 阿弥陀仏) Amitabha; (surname) Mida |
彌陀 弥陀 see styles |
mí tuó mi2 tuo2 mi t`o mi to Mida |
Amitabha, the Buddha of the Western Paradise; abbr. for 阿彌陀佛|阿弥陀佛; Mituo or Mito township in Kaohsiung county 高雄縣|高雄县[Gao1 xiong2 xian4], southwest Taiwan Amitābha, v. 阿. |
往生 see styles |
wǎng shēng wang3 sheng1 wang sheng oujou / ojo おうじょう |
to be reborn; to live in paradise (Buddhism); to die; (after) one's death (n,vs,vi) (1) {Buddh} passing on to the next life; (n,vs,vi) (2) death; (n,vs,vi) (3) giving up a struggle; submission; (n,vs,vi) (4) being at one's wits' end; being flummoxed; (5) (rare) (See 圧状・2) coercion The future life, the life to which anyone is going; to go to be born in the Pure Land of Amitābha. (1) 往相囘向 To transfer one's merits to all beings that they may attain the Pure Land of Amitābha. (2) 還相囘向 Having been born in the Pure Land to return to mortality and by one's merits to bring mortals to the Pure Land. |
德本 see styles |
dé běn de2 ben3 te pen tokuhon |
The root of the moral life, or of religious power; also a name for Amitābha as the root of all virtue. |
念仏 see styles |
nenbutsu ねんぶつ |
(n,vs,vi) (1) {Buddh} (See 南無阿弥陀仏) nembutsu; nianfo; the three-word invocation "Namu Amida Butsu" dedicated to the Amitabha Buddha; (n,vs,vi) (2) {Buddh} visualizing a Buddha (in one's mind); (place-name, surname) Nenbutsu |
悟忍 see styles |
wù rěn wu4 ren3 wu jen gonin |
The patience of enlightenment, obtained by Vaidehī, wife of Bimbisāra, 'on her vision of Amitābha,' also known as Joy-perseverance, or Faith-perseverance; one of the ten stages of faith. |
悲智 see styles |
bēi zhì bei1 zhi4 pei chih hichi |
Pity and wisdom; the two characteristics of a bodhisattva seeking to attain perfect enlightenment and the salvation of all beings. In the esoteric sects pity is represented by the Garbadhātu or the womb treasury, while wisdom is represented by the Vajradhātu, the diamond treasury. Pity is typified by Guanyin, wisdom by Mahāsthāmaprāpta, the two associates of Amitābha. |
慈恩 see styles |
cí ēn ci2 en1 tz`u en tzu en jion じおん |
(given name) Jion Compassion and grace, merciful favour; name of a temple in Luoyang, under the Tang dynasty, which gave its name to Kuiji 窺基 q.v., founder of the 法相 school, known also as the 慈恩 or 唯識 school; he was a disciple of and collaborator with Xuanzang, and died A.D. 682. |
懺法 忏法 see styles |
chàn fǎ chan4 fa3 ch`an fa chan fa senbou / senbo せんぼう |
(1) {Buddh} penitence by chanting sutras; confession (of sins); Tendai ritual of chanting Lotus Sutra or to Kanzeon, Amida, or Kichijoten for forgiveness of sins performed unknowingly; (n,n-suf) (2) {Buddh} penitence sutra; (3) {Buddh} guidebook to penitence The mode of action, or ritual, at the confessional; also the various types of confessional, e.g. that of Guanyin, Amitābha, etc. |
持名 see styles |
chí míng chi2 ming2 ch`ih ming chih ming jimyō |
To hold to, i. e. rely on the name (of Amitābha). |
月蓋 月盖 see styles |
yuè gài yue4 gai4 yüeh kai Gatsugai |
An elder of Vaiśālī, who at the Buddha's bidding sought the aid of Amitābha, 勢至 (Mahāsthamaprāpta) and Guanyin, especially the last, to rid his people of a pestilence. See Vimalakīrti Sutra. |
本願 本愿 see styles |
běn yuàn ben3 yuan4 pen yüan hongan ほんがん |
Amida Buddha's original vow; long-cherished desire; (surname) Hongan pūrvapraṇidhāna. The original vow, or vows, of a Buddha or bodhisattva, e. g. the forty-eight of Amitābha, the twelve of 藥師, etc. |
極楽 see styles |
gokuraku ごくらく |
(1) (abbreviation) {Buddh} (See 極楽浄土) Sukhavati (Amitabha's Pure Land); (2) paradise; heaven on earth; (place-name, surname) Gokuraku |
極樂 极乐 see styles |
jí lè ji2 le4 chi le gokuraku |
bliss; extreme happiness Sukhāvatī, highest joy, name of the Pure Land of Amitābha in the West, also called 極樂世界 the world of utmost joy. |
橫出 横出 see styles |
héng chū heng2 chu1 heng ch`u heng chu ōshutsu |
By discipline to attain to temporary nirvāṇa in contrast with 橫超 happy salvation to Amitābha's paradise through trust in him. |
母主 see styles |
mǔ zhǔ mu3 zhu3 mu chu moshu |
The 'mother-lord', or mother, as contrasted with 主 and 母, lord and mother, king and queen, in the maṇḍala of Vajradhātu and Garbhadhātu; Vairocana, being the source of all things, has no 'mnother'as progenitor, and is the 部主 or lord of the maṇḍala; the other four dhyāni-buddhas have 'mothers' called 部母, who are supposed to arise from the paramitas; thus, Akṣobhya has 金剛波羅蜜 for mother; Ratnasaṃbhava has 寳波羅蜜 for mother; Amitābha has 法波羅蜜 for mother; Amoghasiddhi has 羯磨波羅蜜 for mother. |
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 |
法蔵 see styles |
houzou / hozo ほうぞう |
(1) {Buddh} Buddhist teachings; Buddhist scriptures; (2) {Buddh} Dharmakara; Amitabha Buddha in a pre-enlightenment incarnation; (place-name) Houzou; (person) Fazang; Fa-tsang (643-712) |
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. |
淨方 净方 see styles |
jìng fāng jing4 fang1 ching fang jōhō |
The Pure Land of Amitābha, v. 淨土. |
稱名 称名 see styles |
chēng míng cheng1 ming2 ch`eng ming cheng ming shōmyō |
To invoke the (Buddha's) name, especially that of Amitābha. |
紇哩 纥哩 see styles |
hé lī he2 li1 ho li kiriku |
or 紇利 (紇利倶); 纈利 hrīḥ is a germ-word of Amitābha and Guanyin. |
紫雲 紫云 see styles |
zǐ yún zi3 yun2 tzu yün shiun しうん |
Ziyun Hmong and Buyei autonomous county in Anshun 安順|安顺[An1 shun4], Guizhou {Buddh} purple clouds on which Amitabha rides to welcome the spirits of the dead; (female given name) Shikumo |
緣日 缘日 see styles |
yuán rì yuan2 ri4 yüan jih ennichi |
The day of the month on which a particular Buddha or bodhisattva is worshipped, he being in special charge of mundane affairs on that day, e.g. the 5th is Maitreya, 15th Amitābha, 25th Mañjuśrī, 30th Śākyamuni. |
總願 总愿 see styles |
zǒng yuàn zong3 yuan4 tsung yüan sōgan |
Universal vows common to all buddhas, in contrast with 別願 specific vows, e.g. the forty-eight of Amitābha. |
胎生 see styles |
tāi shēng tai1 sheng1 t`ai sheng tai sheng taisei / taise たいせい |
viviparity; zoogony (1) viviparity; (can be adjective with の) (2) viviparous; zoogonous; live-bearing Uterine birth, womb-born. Before the differentiation of the sexes birth is supposed to have been by transformation. The term is also applied to beings enclosed in unopened lotuses in paradise, who have not had faith in Amitābha but trusted to their own strength to attain salvation; there they remain for proportionate periods, happy, but without the presence of the Buddha, or Bodhisattvas, or the sacred host, and do not hear their teaching. The condition is known as 胎宮, the womb-palace. |
莊嚴 庄严 see styles |
zhuāng yán zhuang1 yan2 chuang yen shōgon |
solemn; dignified; stately alaṃkāraka. Adorn, adornment, glory, honour, ornament, ornate; e.g. the adornments of morality, meditation, wisdom, and the control of good and evil forces. In Amitābha's paradise twenty-nine forms of adornment are described, v. 淨土論. |
蓮刹 莲刹 see styles |
lián chà lian2 cha4 lien ch`a lien cha rensetsu |
Lotus-kṣetra, or Lotus-land, the paradise of Amitābha. |
蓮宗 莲宗 see styles |
lián zōng lian2 zong1 lien tsung Renshū |
see 淨土宗|净土宗[Jing4 tu3 zong1] The Lotus sect founded by 慧遠 Huiyuan circa A.D. 390 at his monastery, in which was a 自蓮池 white lotus pond. It has no connection with the White Lily Secret Society which arose during the Mongol or Yuan dynasty. The Lotus sect is traced to the awakening of Huiyuan by the reading of the Prajñāpāramitā sūtra. He then turned his attention to calling on the name of Buddha to obtain salvation direct to his Pure Land. The school became that of the Amitābha or Pure-land sect, which in later years developed into the principal Buddhist cult in the Far East. |
蓮胎 莲胎 see styles |
lián tāi lian2 tai1 lien t`ai lien tai rentai |
The Lotus-womb in which the believers of Amitābha are born into his paradise; it is also described as the believer's heart in embryo. |
蓮邦 莲邦 see styles |
lián bāng lian2 bang1 lien pang renbō |
The Lotus land, the Pure Land, of Amitābha. |
西主 see styles |
xī zhǔ xi1 zhu3 hsi chu nishi no aruji |
The Lord of the West, Amitābha, who is also the西天教主 lord of the cult, or sovereign teacher, of the western paradise. |
西方 see styles |
xī fāng xi1 fang1 hsi fang seihou(p); saihou; nishigata / seho(p); saiho; nishigata せいほう(P); さいほう; にしがた |
the West; the Occident; Western countries (1) western direction; (2) (さいほう only) (abbreviation) {Buddh} (See 西方浄土) Western Pure Land (Amitabha's Buddhist paradise); (3) (にしがた only) {MA} western fighter in a match (e.g. sumo); (surname) Yomo The west, especially Amitābha's Western Pure Land. 西方淨土, Sukhāvāti or Paradise西方極樂世界, to which Amitābha is the guide and welcomer 西方接引. |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "amitabha" 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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