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<12345678910...>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
廟寺 庙寺 see styles |
miào sì miao4 si4 miao ssu byōji |
a shrine (of a buddha) |
廣慧 广慧 see styles |
guǎng huì guang3 hui4 kuang hui kōe |
vipulaprajñā, or vipulamati, vast wisdom, an epithet of a Buddha, one able to transform all beings. |
廣教 广教 see styles |
guǎng jiào guang3 jiao4 kuang chiao kōkyō |
Full or detailed teaching by the Buddha about the duties of the order, in contrast with 略教 general or summarized teaching; the detailed teaching resulting from errors which had crept in among his disciples. |
廻向 迴向 see styles |
huí xiàng hui2 xiang4 hui hsiang ekō えこう |
(noun/participle) Buddhist memorial service; prayers for the repose of the soul The goal or direction of any discipline such as that of bodhisattva, Buddha, etc.; to devote one's merits to the salvation of others; works of supererogation. |
引導 引导 see styles |
yǐn dǎo yin3 dao3 yin tao indou / indo いんどう |
to guide; to lead (around); to conduct; to boot; introduction; primer (1) {Buddh} last words recited to the newly departed; requiem; (2) {Buddh} converting people to Buddhism To lead men into Buddha-truth); also a phrase used at funerals implying the leading of the dead soul to the other world, possibly arising from setting alight the funeral pyre. |
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. |
弗沙 see styles |
fú shā fu2 sha1 fu sha hoッsha |
勃沙 or 富沙 or 逋v or 補沙; puṣya; 'the sixth (or in later times the eighth) Nakshatra or lunar mansion, also called Tishya. ' M. W. 底沙. It is the 鬼 group Cancer γδηθ, the 23rd of the Chinese twenty-eight stellar mansions. Name of an ancient Buddha. |
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. |
彌勒 弥勒 see styles |
mí lè mi2 le4 mi le miroku みろく |
Mile county in Honghe Hani and Yi autonomous prefecture, Yunnan; Maitreya, the future Bodhisattva, to come after Shakyamuni Buddha (surname) Miroku Maitreya, friendly, benevolent. The Buddhist Messiah, or next Buddha, now in the Tuṣita heaven, who is to come 5,000 years after the nirvāṇa of Śākyamuni, or according to other reckoning after 4,000 heavenly years, i.e. 5,670,000,000 human years. According to tradition he was born in Southern India of a Brahman family. His two epithets are 慈氏 Benevolent, and Ajita 阿逸多 'Invincible'. He presides over the spread of the church, protects its members and will usher in ultimate victory for Buddhism. His image is usually in the hall of the four guardians facing outward, where he is represented as the fat laughing Buddha, but in some places his image is tall, e.g. in Peking in the Yung Ho Kung. Other forms are彌帝M075962; 迷諦隸; 梅低梨; 梅怛麗 (梅怛藥 or 梅怛邪); 每怛哩; 昧怛 M067070曳; 彌羅. There are numerous Maitreya sūtras. |
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. |
形像 see styles |
xíng xiàng xing2 xiang4 hsing hsiang gyōzō |
form; image pratimā, an image or likeness (of Buddha). |
影向 see styles |
yǐng xiàng ying3 xiang4 ying hsiang yougou / yogo ようごう |
(surname) Yōgou The coming of a deity, responding, responsive. |
影現 影现 see styles |
yǐng xiàn ying3 xian4 ying hsien yōgen |
The epiphany of the shadow, i.e. the temporal Buddha. |
後仏 see styles |
gobutsu ごぶつ |
{Buddh} (See 弥勒,前仏・2) Maitreya (buddha appearing 5.67 billion years after the death of Gautama) |
後唄 后呗 see styles |
hòu bài hou4 bai4 hou pai gobai |
The third of the three chants in praise of Buddha. |
得入 see styles |
dé rù de2 ru4 te ju tokunyū |
To attain entry, e.g. to buddha-truth. |
御堂 see styles |
midou / mido みどう |
(1) enshrinement hall (of a buddha); temple; (2) (usu. as お御堂) cathedral (esp. Catholic); (place-name, surname) Midou |
御蔭 see styles |
mikage みかげ |
(1) (kana only) grace (of God); benevolence (of Buddha); blessing; (2) (kana only) assistance; help; aid; (3) (kana only) effects; influence; (place-name) Mikage |
御陰 see styles |
okage おかげ |
(1) (kana only) grace (of God); benevolence (of Buddha); blessing; (2) (kana only) assistance; help; aid; (3) (kana only) effects; influence |
徧覺 徧觉 see styles |
biàn jué bian4 jue2 pien chüeh henkaku |
The omniscience, absolute enlightenment, or universal awareness of a Buddha. |
心佛 see styles |
xīn fó xin1 fo2 hsin fo shinbutsu |
The Buddha within the heart: from mind is Buddha hood: the Buddha revealed in or to the mind; the mind is Buddha. 心佛及衆生, 是三無差別 The mind, Buddha, and all the living — there is no difference between the three. i. e. all are of the same order. This is an important doctrine of the 華嚴經 Huayan sutra, cf. its 夜摩天宮品; by Tiantai it is called 三法妙 the mystery of the three things. |
心性 see styles |
xīn xìng xin1 xing4 hsin hsing shinsei / shinse しんせい |
one's nature; temperament mind; disposition; nature Immutable mind-corpus, or mind-nature, the self-existing fundamental pure mind, the all, the Tathāgata-garbha, or 如來藏心; 自性淸淨心; also described in the 起信論 Awakening of Faith as immortal 不生不滅. Another definition identifies 心 with 性 saying 性卽是心, 心卽是佛 the nature is the mind, and mind is Buddha; another, that mind and nature are the same when 悟 awake and understanding, but differ when 迷 in illusion; and further, in reply to the statement that the Buddha-nature is eternal but the mind not eternal, it is said, the nature is like water, the mind like ice, illusion turns nature to mental ice form, awakening melts it back to its proper nature. |
心極 心极 see styles |
xīn jí xin1 ji2 hsin chi shingoku |
The pole or extreme of the mind, the mental reach; the Buddha. |
心珠 see styles |
xīn zhū xin1 zhu1 hsin chu miju みじゅ |
(female given name) Miju The mind stuff of all the living, being of the pure Buddha-nature, is likened to a translucent gem. |
心證 心证 see styles |
xīn zhèng xin1 zheng4 hsin cheng shinshō |
The inner witness, or assurance, mind and Buddha witnessing together. |
忍仙 see styles |
rěn xiān ren3 xian1 jen hsien ninsen |
The patient ṛṣi, or immortal of patience, i.e. the Buddha. |
応供 see styles |
ougu / ogu おうぐ |
{Buddh} (See 阿羅漢) arhat (meritorious person, esp. an epithet of Buddha); (surname) Outomo |
応化 see styles |
ouge; ouke / oge; oke おうげ; おうけ |
(noun/participle) {Buddh} assumption of a suitable form (by a buddha or bodhisattva) |
応身 see styles |
oujin / ojin おうじん |
{Buddh} (See 三身) nirmanakaya (response body, form taken by a buddha according to the capabilities of those who are to be saved) |
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 |
念誦 念诵 see styles |
niàn sòng nian4 song4 nien sung nenju ねんじゅ |
to read out; to recite; to remember sb (while talking about something else) (noun, transitive verb) {Buddh} invocation To recite, repeat, intone, e. g. the name of a Buddha; to recite a dhāraṇī, or spell. |
性佛 see styles |
xìng fó xing4 fo2 hsing fo shōbutsu |
The dharmakāya 法性佛, v. 法身. |
性具 see styles |
xìng jù xing4 ju4 hsing chü seigu / segu せいぐ |
sex toy; sex aid The Tiantai doctrine that the Buddha-nature includes both good and evil; v. 觀音玄義記 2. Cf. 體具; 理具 of similar meaning. |
性因 see styles |
xìng yīn xing4 yin1 hsing yin shō in |
[buddha-] nature as cause |
性心 see styles |
xìng xīn xing4 xin1 hsing hsin shōshin |
The perfectly clear and unsullied mind, i. e. the Buddha mind or heart. The Chan (Zen) school use 性心 or 心性 indifferently. |
性我 see styles |
xìng wǒ xing4 wo3 hsing wo shōga |
The Buddha-nature ego, which is apperceived when the illusory ego is banished. |
性戒 see styles |
xìng jiè xing4 jie4 hsing chieh shōkai |
The natural moral law, e. g. not to kill, steal, etc, not requiring the law of Buddha. |
性罪 see styles |
xìng zuì xing4 zui4 hsing tsui shōzai |
Sins that are such according to natural law, apart from Buddha's teaching, e. g. murder, etc. |
息化 see styles |
xí huà xi2 hua4 hsi hua sokuke |
To cease the transforming work (and enter nirvana as did the Buddha). |
悉檀 see styles |
xī tán xi1 tan2 hsi t`an hsi tan shiddan |
悉談 siddhānta, an established conclusion, proved fact, axiom, dogma, at text or authoritative work, cf. M.W.; intp. as 成就 complete, and incorrectly as the Buddha's unstinted gift of the 四法 q.v. |
悲願 悲愿 see styles |
bēi yuàn bei1 yuan4 pei yüan higan ひがん |
(1) one's dearest wish; (2) {Buddh} Buddha's vow to save humanity The great pitying vow of Buddhas and bodhisattvas to save all beings. |
意學 意学 see styles |
yì xué yi4 xue2 i hsüeh igaku |
Mental learning, learning by meditation rather than from books, the special cult of the Chan or Intuitional school, which is also called the School of the Buddha-mind. |
意樂 意乐 see styles |
yì lè yi4 le4 i le igyō |
joy; happiness Joy of the mind, the mind satisfied and joyful. Manobhirāma, the realm foretold for Maudgalyāyana as a Buddha. |
愛毒 爱毒 see styles |
ài dú ai4 du2 ai tu aidoku |
The poison of desire, or love, which harms devotion to Buddha. |
愛法 爱法 see styles |
ài fǎ ai4 fa3 ai fa aihō |
Love for Buddha-truth; the method of love. |
愛眼 爱眼 see styles |
ài yǎn ai4 yan3 ai yen aigen |
The eye of love, that of Buddha. |
感應 感应 see styles |
gǎn yìng gan3 ying4 kan ying kannou / kanno かんのう |
response; reaction; interaction; irritability (biol.); induction (elec.); inductance (surname) Kannou Response to appeal or need; Buddha moved to respond. |
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. |
慈眼 see styles |
cí yǎn ci2 yan3 tz`u yen tzu yen jigen; jigan じげん; じがん |
{Buddh} merciful eye (of a Buddha or a bodhisattva watching humanity); (surname) Jigan The compassionate eye (of Buddha). |
慈雲 慈云 see styles |
cí yún ci2 yun2 tz`u yün tzu yün jiun じうん |
(given name) Jiun The over-spreading, fructifying cloud of compassion, the Buddha-heart; also Ciyun, the name of a noted Sung monk. |
慧日 see styles |
huì rì hui4 ri4 hui jih enichi えにち |
{Buddh} sun of wisdom; Buddha's or Bodhisattva's limitless light of wisdom; (given name) Enichi Wisdom-sun, Buddha-wisdom. Huiri, a celebrated Tang monk and author (disciple of Yijing) who also went on pilgrimage to India and spent thirteen years there, died A.D. 748; entitled 慈愍三藏. |
應佛 应佛 see styles |
yìng fó ying4 fo2 ying fo ōbutsu |
idem 應身 q.v. |
應身 应身 see styles |
yìng shēn ying4 shen1 ying shen ōjin |
nirmāṇakāya, one of the 三身 q.v. Any incarnation of Buddha. The Buddha-incarnation of the 眞如q.v. Also occasionally used for the saṃbhogakāya. There are various interpretation (a) The 同性經 says the Buddha as revealed supernaturally in glory to bodhisattvas is應身, in contrast with 化身, which latter is the revelation on earth to his disciples. (b) The 起信論 makes no difference between the two, the 應身 being the Buddha of the thirty-two marks who revealed himself to the earthly disciples. The 金光明經 makes all revelations of Buddha as Buddha to be 應身; while all incarnations not as Buddha, but in the form of any of the five paths of existence, are Buddha's 化身. Tiantai has the distinction of 勝應身 and 劣應身, i.e. superior and inferior nirmāṇakāya, or supernatural and natural. |
懸仏 see styles |
kakebotoke かけぼとけ |
round plaque carrying the image of a Buddha (usually hammered from behind) used in temples and shrines |
懸曠 悬旷 see styles |
xuán kuàng xuan2 kuang4 hsüan k`uang hsüan kuang genkō |
Hanging and widespread, e.g. sun and sky, the mystery and extensiveness (or all-embracing character of buddha-truth). |
戌迦 see styles |
xū jiā xu1 jia1 hsü chia juka |
śuka, a parrot; an epithet of the Buddha. |
成仏 see styles |
joubutsu / jobutsu じょうぶつ |
(n,vs,vi) (1) attaining Buddhahood; becoming a Buddha; entering Nirvana; (n,vs,vi) (2) going to heaven; resting in peace; dying (peacefully); (place-name) Jōbutsu |
成佛 see styles |
chéng fó cheng2 fo2 ch`eng fo cheng fo jōbutsu |
to become a Buddha; to attain enlightenment To become Buddha, as a Bodhisattva does on reaching supreme perfect bodhi. |
成道 see styles |
chéng dào cheng2 dao4 ch`eng tao cheng tao joudou / jodo じょうどう |
to reach illumination (Buddhism) (n,vs,vi) completing the path to becoming a Buddha (by attaining enlightenment); (personal name) Narumichi To attain the Way, or become enlightened, e.g. the Buddha under the bodhi tree. |
手輪 手轮 see styles |
shǒu lún shou3 lun2 shou lun shurin |
The lines on the palm and fingers— especially the 'thousand' lines on a Buddha's hand. |
投機 投机 see styles |
tóu jī tou2 ji1 t`ou chi tou chi touki / toki とうき |
congenial; agreeable; to speculate; to profiteer speculation; venture; stockjobbing; gambling (on stocks) To avail oneself of an opportunity; to surrender oneself to the principles of the Buddha in the search for perfect enlightenment. |
拙僧 see styles |
sessou / sesso せっそう |
(pronoun) (humble language) I, as a mere priest; this humble servant of Buddha |
拜佛 see styles |
bài fó bai4 fo2 pai fo haibutsu |
to worship Buddha To worship the Buddhas, etc. |
拝む see styles |
ogamu おがむ |
(transitive verb) (1) to assume the posture of praying; to press the palms and fingers of both hands together; to do reverence (e.g. before a statue of the Buddha); to pay one's respects; (transitive verb) (2) to beg; to make a supplication; (transitive verb) (3) (humble language) (sometimes used sarcastically in modern Japanese) to see (something or someone of high status) |
持仏 see styles |
jibutsu じぶつ |
(See 念持仏) one's own Buddha statue; (surname) Chibutsu |
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). |
持法 see styles |
chí fǎ chi2 fa3 ch`ih fa chih fa jihō |
cleave to the buddha-dharma |
挟侍 see styles |
kyouji / kyoji きょうじ |
(out-dated kanji) (Buddhist term) flanking image (e.g. in a Buddha triad) |
挾侍 挟侍 see styles |
jiā shì jia1 shi4 chia shih kyōji |
脇士 The two assistants of a buddha, etc., right and left. |
掃地 扫地 see styles |
sǎo dì sao3 di4 sao ti sōchi |
to sweep the floor; (fig.) (of one's reputation etc) to reach rock bottom; to be at an all-time low To sweep the floor, or ground, an act to which the Buddha is said to have attributed five kinds of merit; v. 毘奈耶雜事. |
掛佛 挂佛 see styles |
guà fó gua4 fo2 kua fo kebutsu |
large banner painting of a buddha |
掛眞 挂眞 see styles |
guà zhēn gua4 zhen1 kua chen ke shin |
To hang up a picture (of a Buddha, etc.). |
掩室 see styles |
yǎn shì yan3 shi4 yen shih en shitsu |
To shut (oneself) in a room, as did the Buddha for meditation. |
掩色 see styles |
yǎn sè yan3 se4 yen se enshiki |
To cover the form, or face, i.e. the death of the Buddha, or a noted monk, referring to the covering, of the face. |
提婆 see styles |
tí pó ti2 po2 t`i p`o ti po daiba だいば |
(rare) {Buddh} deva (being with god-like characteristics); (person) Aryadeva; (person) Devadatta (cousin of Gautama Buddha) deva. Explained by 天 celestial; also by 梵天人 inhabitants of the brahmalokas, or by 天神 celestial spirits. General designation of the gods of Brahmanism, and of all the inhabitants of devalokas who are subject to metempsychosis. Also 提波; 提和; 提桓. Used also for Devadatta, infra. |
摩尼 see styles |
mó ní mo2 ni2 mo ni mani まに |
Mani (3rd century AD), Persian prophet and founder of Manichaeism (1) {Buddh} jewel (san: mani); pearl; gemstone; (2) {Buddh} Cintamani stone; wish-fulfilling jewel; (surname) Mani maṇi; 'a jewel, gem, precious stone (especially a pearl, bead, or other globular ornament).' M.W. A bright luminous pearl, symbol of Buddha and his doctrines. Tr. 'as wished', or at wish, whoever possesses the pearl receives whatever he desires. One of the seven treasures. With Shivaites a symbol of the Liṅga. Also 末尼. |
摩旨 see styles |
mó zhǐ mo2 zhi3 mo chih mashi |
offering [to Buddha] |
摩頂 摩顶 see styles |
mó dǐng mo2 ding3 mo ting machō |
To lay the hand on the top of the head, a custom of Buddha in teaching his disciples, from which the burning of the spots on the head of a monk is said to have originated. |
支提 see styles |
zhī tí zhi1 ti2 chih t`i chih ti shitei |
支帝; 支徵; 支陀; 脂帝. Newer forms are 制多; 制底 (制底耶); 制地, i. e. 刹, 塔, 廟 caitya. A tumulus, a mausoleum; a place where the relics of Buddha were collected, hence a place where his sutras or images are placed. Eight famous Caityas formerly existed: Lumbinī, Buddha-gayā, Vārāṇasī, Jetavana, Kanyākubja, Rājagṛha 王舍城, Vaiśālī, and the Śāla grove in Kuśinagara. Considerable difference of opinion exists as to the exact connotation of the terms given, some being referred to graves or stūpas, others to shrines or temples, but in general the meaning is stūpas, shrines, and any collection of objects of worship. |
救済 see styles |
kusai; gusai くさい; ぐさい |
{Buddh} salvation (from suffering based on Buddha's teachings); (personal name) Gusai |
敕命 see styles |
chì mìng chi4 ming4 ch`ih ming chih ming chokumyō |
The sovereign commands of the Buddha. |
教主 see styles |
jiào zhǔ jiao4 zhu3 chiao chu kyoushu / kyoshu きょうしゅ |
founder or leader of a religion or sect; (fig.) revered figure (noun - becomes adjective with の) founder of a religious sect The founder of a religion, e.g. the Buddha. |
教外 see styles |
jiào wài jiao4 wai4 chiao wai kyōge |
Outside the sect, or school, or church; also not undergoing normal instruction i.e. the intuitive school which does not rely on texts or writings, but on personal communication of its tenets, either oral or otherwise, including direct contact with the Buddha or object of worship, e.g. 'guidance'. |
教法 see styles |
jiào fǎ jiao4 fa3 chiao fa kyouhou / kyoho きょうほう |
teaching method; teachings; doctrine (1) teachings of Buddha; (2) teaching method; way of teaching doctrine |
教網 教网 see styles |
jiào wǎng jiao4 wang3 chiao wang kyōmō |
The teaching (of Buddha) viewed as a net to catch and save mortals. |
教觀 教观 see styles |
jiào guān jiao4 guan1 chiao kuan kyōkan |
Teaching and meditation; the Buddha's doctrine and meditation on it; also教觀二門. |
教迹 see styles |
jiào jī jiao4 ji1 chiao chi kyōshaku |
The vestiges, or evidences of a religion; e.g, the doctrines, institutions, and example of the teachings of Buddha and the saints. |
教門 教门 see styles |
jiào mén jiao4 men2 chiao men kyoumon / kyomon きょうもん |
study of Buddhist theory A religion, a sect, different religious teachings. |
散花 see styles |
sàn huā san4 hua1 san hua chika ちか |
(female given name) Chika 散華 To scatter flowers in honour of a Buddha, etc. |
敬田 see styles |
jìng tián jing4 tian2 ching t`ien ching tien kyōden |
The field of reverence, i.e. worship and support of the Buddha, dharma, and saṃgha as a means to obtain blessing. |
文尼 see styles |
wén ní wen2 ni2 wen ni monni むに |
(1) (honorific or respectful language) muni (Indian ascetic or sage); (2) Buddha muni, idem 牟尼 and 茂尼, e. g. Śākyamuni. |
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. |
斫芻 斫刍 see styles |
zhuó chú zhuo2 chu2 cho ch`u cho chu shashu |
(斫乞芻) cakṣu (s), the eye, one of the six organs of sense. Cakṣurdhātu is the 眼界 eye-realm, or sight-faculty. There are definitions such as the eye of body, mind, wisdom, Buddha-truth, Buddha; or human, deva, bodhisattva, dharma, and Buddha vision. |
新佛 see styles |
xīn fó xin1 fo2 hsin fo shinbutsu しんぶつ |
(surname) Shinbutsu new buddha |
斷德 断德 see styles |
duàn dé duan4 de2 tuan te dantoku |
The power or virtue of bringing to an end all passion and illusion—one of the three powers of a buddha. |
斷肉 断肉 see styles |
duàn ròu duan4 rou4 tuan jou danniku |
To forbid flesh; meat was permitted by the Buddha under the Hīnayāna cult, but forbidden in Mahāyāna under the bodhisattva cult, and also by Hīnayāna. |
方便 see styles |
fāng biàn fang1 bian4 fang pien houben / hoben ほうべん |
convenient; suitable; to facilitate; to make things easy; having money to spare; (euphemism) to relieve oneself (1) means; expedient; instrument; (2) {Buddh} upaya (skillful means, methods of teaching); (surname) Houben upāya. Convenient to the place, or situation, suited to the condition, opportune, appropriate; but 方 is interpreted as 方法 method, mode, plan, and 便 as 便用 convenient for use, i. e. a convenient or expedient method; also 方 as 方正 and 便 as 巧妙, which implies strategically correct. It is also intp. as 權道智 partial, temporary, or relative (teaching of) knowledge of reality, in contrast with 般若智 prajñā, and 眞實 absolute truth, or reality instead of the seeming. The term is a translation of 傴和 upāya, a mode of approach, an expedient, stratagem, device. The meaning is— teaching according to the capacity of the hearer, by any suitable method, including that of device or stratagem, but expedience beneficial to the recipient is understood. Mahāyāna claims that the Buddha used this expedient or partial method in his teaching until near the end of his days, when he enlarged it to the revelation of reality, or the preaching of his final and complete truth; Hīnayāna with reason denies this, and it is evident that the Mahāyāna claim has no foundation, for the whole of its 方等 or 方廣 scriptures are of later invention. Tiantai speaks of the 三乘 q. v. or Three Vehicles as 方便 expedient or partial revelations, and of its 一乘 or One Vehicle as the complete revelation of universal Buddhahood. This is the teaching of the Lotus Sutra, which itself contains 方便 teaching to lead up to the full revelation; hence the terms 體内 (or 同體 ) 方便, i. e. expedient or partial truths within the full revelation, meaning the expedient part of the Lotus, and 體外方便 the expedient or partial truths of the teaching which preceded the Lotus; see the 方便品 of that work, also the second chapter of the 維摩經. 方便 is also the seventh of the ten pāramitās. |
於諦 于谛 see styles |
yú dì yu2 di4 yü ti otai |
All Buddha's teaching is 'based upon the dogmas' that all things are unreal, and that the world is illusion; a 三論 phrase. |
旃遮 see styles |
zhān zhē zhan1 zhe1 chan che Sensha |
Ciñca-Māṇavikā, or Sundarī, also 旃闍, 戰遮 name of a brahmin woman who falsely accused the Buddha of adultery with her, 興起行經下 q.v. |
明達 明达 see styles |
míng dá ming2 da2 ming ta meitatsu / metatsu めいたつ |
reasonable; of good judgment (noun or adjectival noun) wisdom; (given name) Myōtatsu Enlightenment 明in the case of the saint includes knowledge of future incarnations of self others, of the past incarnation of self and others, and that the present incarnation will end illusion. In the case of the Buddha such knowledge is called 達 thorough or perfect enlightenment. |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "buddha" in Chinese and/or Japanese.Information about this dictionary:
Apparently, we were the first ones who were crazy enough to think that western people might want a combined Chinese, Japanese, and Buddhist dictionary.
A lot of westerners can't tell the difference between Chinese and Japanese - and there is a reason for that. Chinese characters and even whole words were borrowed by Japan from the Chinese language in the 5th century. Much of the time, if a word or character is used in both languages, it will have the same or a similar meaning. However, this is not always true. Language evolves, and meanings independently change in each language.
Example: The Chinese character 湯 for soup (hot water) has come to mean bath (hot water) in Japanese. They have the same root meaning of "hot water", but a 湯屋 sign on a bathhouse in Japan would lead a Chinese person to think it was a "soup house" or a place to get a bowl of soup. See this: Japanese Bath House
This dictionary uses the EDICT and CC-CEDICT dictionary files.
EDICT data is the property of the Electronic Dictionary Research and Development Group, and is used in conformance with the Group's
license.
Chinese Buddhist terms come from Dictionary of Chinese Buddhist Terms by William Edward Soothill and Lewis Hodous. This is commonly referred to as "Soothill's'". It was first published in 1937 (and is now off copyright so we can use it here). Some of these definitions may be misleading, incomplete, or dated, but 95% of it is good information. Every professor who teaches Buddhism or Eastern Religion has a copy of this on their bookshelf. We incorporated these 16,850 entries into our dictionary database ourselves (it was lot of work).
Combined, these cover 1,007,753 Japanese, Chinese, and Buddhist characters, words, idioms, names, placenames, and short phrases.
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