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<12345678>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
八忍 see styles |
bā rěn ba1 ren3 pa jen hachinin |
The eight kṣānti, or powers of patient endurance, in the desire-realm and the two realms above it, necessary to acquire the full realization of the truth of the Four Axioms, 四諦; these four give rise to the 四法忍, i.e. 苦, 集, 滅, 道法忍, the endurance or patient pursuit that results in their realization. In the realm of form and the formless, they are called the 四類忍. By patient meditation the 見惑 false or perplexed views will cease, and the八智 eight kinds of jñāna or gnosis be acquired; therefore 智 results from忍 and the sixteen, 八忍八智 (or 觀), are called the 十六心, i.e. the sixteen mental conditions during the stage of 見道, when 惑 illusions or perplexities of view are destroyed. Such is the teaching of the 唯識宗. The 八智 are 苦, 集, 滅,道法智 and 苦, etc. 類智. |
八念 see styles |
bā niàn ba1 nian4 pa nien hachinen |
eight kinds of mindfulness |
八惡 八恶 see styles |
bā è ba1 e4 pa o hachi aku |
eight difficulties |
八慢 see styles |
bā màn ba1 man4 pa man hachiman |
The eight kinds of pride, māna, arrogance, or self-conceit, 如慢 though inferior, to think oneself equal to others (in religion); 慢慢 to think oneself superior among manifest superiors; 不如慢 to think oneself not so much inferior among manifest superiors; 增上慢 to think one has attained more than is the fact, or when it is not the fact; 我慢 self-superiority, or self-sufficiency; 邪慢 pride in false views, or doings; 憍慢 arrogance; 大慢 extreme arrogance. |
八憍 see styles |
bā jiāo ba1 jiao1 pa chiao hakkyō |
The eight kinds of pride, or arrogance, resulting in domineering: because of strength; of clan, or name; of wealth; of independence, or position; of years, or age; of cleverness, or wisdom; of good or charitable deeds; of good looks. Of these, eight birds are named as types: 鴟梟 two kinds of owl, eagle, vulture, crow, magpie, pigeon, wagtail. |
八成 see styles |
bā chéng ba1 cheng2 pa ch`eng pa cheng hachi jō |
eighty percent; most probably; most likely idem 八相成道. 八成立因 The eight factors of a Buddhist syllogism. |
八支 see styles |
bā zhī ba1 zhi1 pa chih hasshi |
idem 八正道 also the eight sections of the 八支 śāstra; also a term for the first eight commandments. |
八教 see styles |
bā jiào ba1 jiao4 pa chiao hakkyō |
The eight Tiantai classifications of Śākyamuni's teaching, from the Avataṁsaka to the Lotus and Nirvāṇa sūtras, divided into the two sections (1) 化法四教 his four kinds of teaching of the content of the Truth accommodated to the capacity of his disciples; (2) 化儀四教 his four modes of instruction. (1) The four 化法教 are: (a) 三藏教 The Tripiṭaka or Hīnayāna teaching, for śrāvakas and pratyekabuddhas, the bodhisattva doctrine being subordinate; it also included the primitive śūnya doctrine as developed in the Satyasiddhi śāstra. (b) 教通His later "intermediate" teaching which contained Hīnayāna and Mahāyāna doctrine for śrāvaka, pratyekabuddha, and bodhisattva, to which are attributed the doctrines of the Dharmalakṣaṇa or Yogācārya and Mādhyamika schools. (c) 別教 His differentiated , or separated, bodhisattva teaching, definitely Mahāyāna. (d) 圓教 His final, perfect, bodhisattva, universal teaching as preached, e.g. in the Lotus and Nirvāṇa sūtras. (2) The four methods of instruction 化儀 are: (a) 頓教 Direct teaching without reserve of the whole truth, e.g. the 華嚴 sūtra. (b) 漸教 Gradual or graded, e.g. the 阿含, 方等, and 般若 sūtras; all the four 化法 are also included under this heading. (c) 祕密教 Esoteric teaching, only understood by special members of the assembly. (d) 不定教 General or indeterminate teaching, from which each hearer would derive benefit according to his interpretation. |
八方 see styles |
bā fāng ba1 fang1 pa fang happou / happo はっぽう |
the eight points of the compass; all directions (1) all sides; the four cardinal directions and the four ordinal directions; (2) (See 八方行灯) large hanging lantern; (surname) Yakata lit. eight directions |
八旗 see styles |
bā qí ba1 qi2 pa ch`i pa chi yahata やはた |
Eight Banners, military organization of Manchu later Jin dynasty 後金|后金[Hou4 Jin1] from c. 1600, subsequently of the Qing dynasty (surname) Yahata |
八日 see styles |
bā rì ba1 ri4 pa jih youkaichi / yokaichi ようかいち |
(1) the eighth day of the month; (2) eight days; (place-name) Yōkaichi the 8th, 18th, and 28th days of every month |
八時 八时 see styles |
bā shí ba1 shi2 pa shih hachiji |
An Indian division of the day into eight "hours", four for day and four for night. |
八景 see styles |
hakkei / hakke はっけい |
eight picturesque sights; (surname) Hatsukei |
八智 see styles |
bā zhì ba1 zhi4 pa chih hacchi |
The 四法智 and 四類智; see 八忍. |
八會 八会 see styles |
bā huì ba1 hui4 pa hui hachie |
The 華嚴經 Hua-yen sūtra, as delivered at eight assemblies. |
八本 see styles |
hachihon; happon はちほん; はっぽん |
eight (long cylindrical things); (surname) Yamoto |
八校 see styles |
bā xiào ba1 xiao4 pa hsiao hakkyō |
are the opening days of the four seasons and the two solstices and two equinoxes during which similar investigations are made. See also 三覆八校. |
八棄 八弃 see styles |
bā qì ba1 qi4 pa ch`i pa chi hakki |
idem 八波羅夷. |
八極 八极 see styles |
bā jí ba1 ji2 pa chi hakkyoku |
eight extremities |
八水 see styles |
bā shuǐ ba1 shui3 pa shui hassui |
Eight rivers of India—Ganges, Jumna, 薩羅? Sarasvatī, Hiraṇyavatī or Ajiravatī, 魔河? Mahī, Indus, Oxus, and Sītā. |
八沖 八冲 see styles |
bā chōng ba1 chong1 pa ch`ung pa chung |
eight surges (a group of eight acupoints in Chinese acupuncture, namely PC-9, TB-1, HT-9 and LV-3, bilaterally) |
八法 see styles |
bā fǎ ba1 fa3 pa fa happō |
eight methods of treatment (TCM) The eight dharmas, things, or methods. There are three groups: (1) idem 八風 q.v. (2) 四大and 四微 q.v. (3) The eight essential things, i.e. 教 instruction, 理 doctrine, 智 knowledge or wisdom attained, 斷 cutting away of delusion, 行 practice of the religious life, 位 progressive status, 因 producing 果 the fruit of saintliness. Of these 教理行果 are known as the 四法. |
八海 see styles |
bā hǎi ba1 hai3 pa hai hakkai はっかい |
(surname) Hakkai v. 九山八海. |
八珍 see styles |
hacchin はっちん |
eight delicacies |
八生 see styles |
bā shēng ba1 sheng1 pa sheng yayoi やよい |
(female given name) Yayoi eight rebirths |
八疸 see styles |
bā dǎn ba1 dan3 pa tan |
eight (types of) jaundices (TCM) |
八百 see styles |
yamomo やもも |
(1) eight hundred; (2) multitude; large number; (surname) Yamomo |
八目 see styles |
yatsume やつめ |
(1) (abbreviation) eighth (place, position, etc.); (2) having eight eyes; having many eyes; (3) (of a fabric) having a loose knit; (4) lamprey; (5) eight-holed arrow whistle; (surname) Yatsume |
八相 see styles |
bā xiàng ba1 xiang4 pa hsiang hassō |
eight phases |
八省 see styles |
hasshou / hassho はっしょう |
(hist) (See 太政官) the eight ministries (under the Grand Council of State of the ritsuryō system) |
八禁 see styles |
bā jīn ba1 jin1 pa chin hachigon |
idem 八戒. |
八禪 八禅 see styles |
bā chán ba1 chan2 pa ch`an pa chan hachi zen |
eight dhyānas |
八種 八种 see styles |
bā zhǒng ba1 zhong3 pa chung yagusa やぐさ |
(place-name) Yagusa (布) 施 Eight causes of giving―convenience; fear; gratitude; reward-seeking; traditional (or customary); hoping for heaven; name and fame; personal virtue. |
八穢 八秽 see styles |
bā huì ba1 hui4 pa hui hachie |
Eight things unclean to a monk: buying land for self, not for Buddha or the fraternity; ditto cultivating; ditto laying by or storing up; ditto keeping servants (or slaves); keeping animals (for slaughter); treasuring up gold, etc.; ivory and ornaments; utensils for private use. |
八筏 see styles |
bā fá ba1 fa2 pa fa hachibatsu |
The eight rafts, idem 八正道 The eightfold noble path. |
八紘 see styles |
hakkou / hakko はっこう |
the eight directions; the whole land; the whole world; (given name) Yahiro |
八綱 八纲 see styles |
bā gāng ba1 gang1 pa kang |
(TCM) the eight principal syndromes (used to differentiate pathological conditions): yin and yang, exterior and interior, cold and heat, hypofunction and hyperfunction |
八纏 八缠 see styles |
bā chán ba1 chan2 pa ch`an pa chan hachiden |
The eight entanglements, or evils: to be without shame; without a blush; envious; mean; unregretful; sleepy (or indolent); ambitious; stupid (or depressed). |
八老 see styles |
bā lǎo ba1 lao3 pa lao |
"the Eight Great Eminent Officials" of the CCP, abbr. for 八大元老[Ba1 Da4 Yuan2 lao3] |
八聖 八圣 see styles |
bā shèng ba1 sheng4 pa sheng hasshō |
(道支) idem 八正道.; The 四向 and 四果 of śrāvakas. |
八聲 八声 see styles |
bā shēng ba1 sheng1 pa sheng hasshō |
eight kinds of voice |
八荒 see styles |
bā huāng ba1 huang1 pa huang hakkou / hakko はっこう |
the national boundaries eight wild [lands] |
八葉 八叶 see styles |
bā shě ba1 she3 pa she hachiha はちは |
(surname) Hachiha The eight lotus-petals, a name for Sumeru. |
八藏 see styles |
bā zàng ba1 zang4 pa tsang hachizō |
eight kinds of canons |
八虐 see styles |
hachigyaku はちぎゃく |
(archaism) the eight unpardonable crimes in ancient Japanese law |
八行 see styles |
bā xíng ba1 xing2 pa hsing hachigyō |
eight practices |
八覺 八觉 see styles |
bā jué ba1 jue2 pa chüeh hachikaku |
The eight (wrong) perceptions or thoughts, i.e. desire; hate; vexation (with others); 親里 home-sickness; patriotism (or thoughts of the country's welfare); dislike of death; ambition for one's clan or family; slighting or being rude to others. 華嚴經 13. |
八解 see styles |
bā jiě ba1 jie3 pa chieh hachige |
eight [aspects of ] liberation |
八觸 八触 see styles |
bā chù ba1 chu4 pa ch`u pa chu hassoku |
Eight physical sensations which hinder meditation in its early stages: restlessness, itching, buoyancy, heaviness, coldness, heat, roughness, smoothness. 止觀 8. |
八認 八认 see styles |
bā rèn ba1 ren4 pa jen hachi nin |
eight kinds of recognition |
八論 八论 see styles |
bā lùn ba1 lun4 pa lun hachiron |
The eight śāstras ; there are three lists of eight; one non-Buddhist; one by 無着 Asaṅga, founder of the Yoga School; a third by 陳那 Jina Dinnāga. Details are given in the 寄歸傳 4 and 解纜鈔 4. |
八諦 八谛 see styles |
bā dì ba1 di4 pa ti hachitai |
The eight truths, postulates, or judgments of the 法相 Dharmalakṣana school, i.e. four common or mundane, and four of higher meaning. The first four are (1) common postulates on reality, considering the nominal as real, e.g. a pot; (2) common doctrinal postulates, e.g. the five skandhas; (3) abstract postulates, e.g. the four noble truths 四諦; and (4) temporal postulates in regard to the spiritual in the material. The second abstract or philosophical four are (5) postulates on constitution and function, e.g. of the skandhas; (6) on cause and effect, e.g. the 四諦; (7) on the void, the immaterial, or reality; and (8) on the pure inexpressible ultimate or absolute. |
八識 八识 see styles |
bā shì ba1 shi4 pa shih hasshiki; hachishiki はっしき; はちしき |
{Buddh} eight consciousnesses (one for each of the five senses, consciousness of the mind, self-consciousness and store consciousness) The eight parijñāna, or kinds of cognition, perception, or consciousness. They are the five senses of cakṣur-vijñāna, śrotra-v., ghrāna-v., jihvā-v., and kāya-v., i.e. seeing, hearing, smelling, tasting, and touch. The sixth is mano-vijñāna, the mental sense, or intellect, v. 末那. It is defined as 意 mentality, apprehension, or by some as will. The seventh is styled kliṣṭa-mano-vijñāna 末那識 discriminated from the last as 思量 pondering, calculating; it is the discriminating and constructive sense, more than the intellectually perceptive; as infected by the ālaya-vijñāna., or receiving "seeds" from it, it is considered as the cause of all egoism and individualizing, i.e. of men and things, therefore of all illusion arising from assuming the seeming as the real. The eighth is the ālaya-vijñāna, 阿頼耶識 which is the storehouse, or basis from which come all "seeds"of consciousness. The seventh is also defined as the ādāna 阿陀那識 or "laying hold of" or "holding on to" consciousness. |
八軸 see styles |
hachijiku はちじく |
the eight volumes of the Lotus Sutra |
八輩 八辈 see styles |
bā bèi ba1 bei4 pa pei happai |
The eight grades, i.e. those who have attained the 四向 and 四果. |
八輪 八轮 see styles |
bā lún ba1 lun2 pa lun yawa やわ |
(surname) Yawa The eight (spoke) wheel, idem 八正道. |
八辯 八辩 see styles |
bā biàn ba1 bian4 pa pien hachiben |
Eight characteristics of a Buddha's speaking: never hectoring; never misleading or confused; fearless; never haughty; perfect in meaning; and in flavour; free from harshness; seasonable (or, suited to the occasion). |
八迷 see styles |
bā mí ba1 mi2 pa mi hachimei |
The eight misleading terms, which form the basis of the logic of the 中論, i.e. 生 birth, 滅 death, 去 past, 來 future, 一 identity, 異 difference, 斷 annihilation, 常 perpetuity (or eternity). The 三論宗 regards these as unreal; v. 八不中道. |
八逆 see styles |
hachigyaku はちぎゃく |
(archaism) the eight unpardonable crimes in ancient Japanese law |
八遮 see styles |
bā zhē ba1 zhe1 pa che hachisha |
A 三論 term for 八不中道 q.v. |
八邪 see styles |
bā xié ba1 xie2 pa hsieh hachija |
The eight heterodox or improper practices, the opposite of the eight correct paths八正道. |
八部 see styles |
bā bù ba1 bu4 pa pu hachibu はちぶ |
(abbreviation) {Buddh} (See 八部衆) the eight legions (devas, nagas, yaksas, gandharvas, asuras, garudas, kimnaras, mahoragas); (surname) Yabe (八部衆) The eight classes of supernatural beings in the Lotus sūtra: 天 deva, 龍 nāga, 夜叉yakṣa, 乾闥婆 gandharva, 阿修羅 asura, 迦樓羅 garuḍa, 緊那羅 kinnara, 摩喉羅迦 mahoraga. Also called 天龍八部 and 龍神八部. |
八醫 八医 see styles |
bā yī ba1 yi1 pa i hachi i |
eight branches of traditional Indian medicine |
八門 八门 see styles |
bā mén ba1 men2 pa men hachimon |
(八門二悟 or 八門兩益) Eight kinds of syllogisms in Buddhist logic; v. 因明八正理諭. (1) 能立a valid proposition; (2) 能破 an invalid proposition; (3) 似能立 doubtful, or seemingly valid but faulty; (4) 似能破 seemingly invalid, and assailable; (5) 現量manifest, or evidential; (6) 比量 inferential; (7) 似現量 seemingly evidential; (8) 似比量 seemingly inferential. |
八難 八难 see styles |
bān án ban1 an2 pan an hachinan |
The eight conditions in which it is difficult to see a Buddha or hear his dharma: in the hells: as hungry ghosts; as animals; in Uttarakuru (the northern continent where all is pleasant); in the long-life heavens (where life is long and easy); as deaf, blind, and dumb; as a worldly philosopher; in the intermediate period between a Buddha and his successor. Also 八無暇. |
八面 see styles |
hachimen はちめん |
eight faces; all sides; (place-name) Yatsuomote |
八音 see styles |
bā yīn ba1 yin1 pa yin hatton |
ancient classification system for musical instruments, based on the material of which the instrument is made (metal 金, stone 石, clay 土, leather 革, silk 絲|丝, wood 木, gourd 匏, bamboo 竹); the eight kinds of sound produced by instruments in these categories; music The eight tones of a Buddha's voice―beautiful, flexible, harmonious, respect-producing, not effeminate (i.e. manly), unerring, deep and resonant. |
八頭 see styles |
hachigashira はちがしら |
kanji "eight" radical at top; (place-name, surname) Yazu |
八風 八风 see styles |
bā fēng ba1 feng1 pa feng hachifuu / hachifu はちふう |
see 八風穴|八风穴[ba1 feng1 xue2] (1) {Buddh} eight winds; eight things that hinder enlightenment; prosperity, decline, disgrace, honor, praise, censure, suffering, and pleasure; (2) eight winds (e.g. in eight directions); (given name) Happuu The eight winds, or influences which fan the passions, i.e. gain, loss; defamation, eulogy; praise, ridicule; sorrow, joy. Also 八法. |
八魔 see styles |
bā mó ba1 mo2 pa mo hachima |
The eight Māras, or destroyers: 煩惱魔 the māras of the passions; 陰魔 the skandha-māras, v. 五陰; 死魔 death-māra ; 他化自在天魔 the māra-king. The above four are ordinarily termed the four māras: the other four are the four Hīnayāna delusions of śrāvakas and pratyekabuddhas, i.e. 無常 impermanence; 無樂 joylessness; 無我 impersonality; 無淨 impurity; cf. 八顚倒. |
八齋 八斋 see styles |
bā zhāi ba1 zhai1 pa chai hassai |
(八齋戒) idem 八戒齋. |
六卽 see styles |
liù jí liu4 ji2 liu chi rokusoku |
The six stages of Bodhisattva developments as defined in the Tiant 'ai 圓教, i. e. Perfect, or Final Teaching, in contrast with the previous, or ordinary six developments of 十信, 十住, 十行, etc., as found in the 別教 Differentiated or Separate school. The Tiantai six are: (1) 理卽 realization that all beings are of Buddha-nature; (2) 名字卽 the apprehension of terms, that those who only hear and believe are in the Buddha. law and potentially Buddha; (3) 觀行卽 advance beyond terminology to meditation, or study and accordant action; it is known as 五品觀行 or 五品弟子位; (4) 相似卽 semblance stage, or approximation to perfection in purity, the 六根淸淨位, i. e. the 十信位; (5) 分證卽 discrimination of truth and its progressive experiential proof, i. e. the 十住, 十行, 十廻向, 十地, and 等覺位 of the 別教 known also as the 聖因 cause or root of holiness. (6) 究竟卽 perfect enlightenment, i. e. the 妙覺位 or 聖果 fruition of holiness. (1) and (2) are known as 外凡 external for, or common to, all. (1) is theoretical; (2) is the first step in practical advance, followed by (3) and (4) styled 内凡 internal for all, and (3), (4), (5), and (6) are known as the 八位 the eight grades. |
判教 see styles |
pàn jiào pan4 jiao4 p`an chiao pan chiao hankyō |
Division of the Buddha's teaching, e.g. that of Tiantai, into the five periods and eight teachings, that of Huayan into five teachings, etc. |
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. |
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. |
十地 see styles |
shí dì shi2 di4 shih ti juuji / juji じゅうじ |
{Buddh} dasabhumi (forty-first to fiftieth stages in the development of a bodhisattva); (place-name) Jūji daśabhūmi; v. 十住. The "ten stages" in the fifty-two sections of the development of a bodhisattva into a Buddha. After completing the十四向 he proceeds to the 十地. There are several groups. I. The ten stages common to the Three Vehicles 三乘 are: (1) 乾慧地 dry wisdom stage, i. e. unfertilized by Buddha-truth, worldly wisdom; (2) 性地 the embryo-stage of the nature of Buddha-truth, the 四善根; (3) 八人地 (八忍地), the stage of the eight patient endurances; (4) 見地 of freedom from wrong views; (5) 薄地 of freedom from the first six of the nine delusions in practice; (6) 離欲地 of freedom from the remaining three; (7) 巳辨地 complete discrimination in regard to wrong views and thoughts, the stage of an arhat; (8) 辟支佛地 pratyeka-buddhahood, only the dead ashes of the past left to sift; (9) 菩薩地 bodhisattvahood; (10) 佛地 Buddhahood. v. 智度論 78. II. 大乘菩薩十地 The ten stages of Mahāyāna bodhisattva development are: (1) 歡喜地 Pramuditā, joy at having overcome the former difficulties and now entering on the path to Buddhahood; (2) 離垢地 Vimalā, freedom from all possible defilement, the stage of purity; (3) 發光地 Prabhākarī, stage of further enlightenment; (4) 焰慧地 Arciṣmatī, of glowing wisdom; (5) 極難勝地 Sudurjayā, mastery of utmost or final difficulties; (6) 現前地 Abhimukhī, the open way of wisdom above definitions of impurity and purity; (7) 遠行地 Dūraṁgamā, proceeding afar, getting above ideas of self in order to save others; (8) 不動地 Acalā, attainment of calm unperturbedness; (9) 善慧地 Sādhumatī, of the finest discriminatory wisdom, knowing where and how to save, and possessed of the 十力 ten powers; (10) 法雲地 Dharmamegha, attaining to the fertilizing powers of the law-cloud. Each of the ten stages is connected with each of the ten pāramitās, v. 波. Each of the 四乘 or four vehicles has a division of ten. III. The 聲聞乘十地 ten Śrāvaka stages are: (1) 受三歸地 initiation as a disciple by receiving the three refuges, in the Buddha, Dharma, and Saṅgha; (2) 信地 belief, or the faith-root; (3) 信法地 belief in the four truths; (4) 内凡夫地 ordinary disciples who observe the 五停心觀, etc.; (5) 學信戒 those who pursue the 三學 three studies; (6) 八人忍地 the stage of 見道 seeing the true Way; (7) 須陀洹地 śrota-āpanna, now definitely in the stream and assured of nirvāṇa; (8) 斯陀含地 sakrdāgāmin, only one more rebirth; (9) 阿那含地 anāgāmin, no rebirth; and (10) 阿羅漢地 arhatship. IV. The ten stages of the pratyekabuddha 緣覺乘十地 are (1) perfect asceticism; (2) mastery of the twelve links of causation; (3) of the four noble truths; (4) of the deeper knowledge; (5) of the eightfold noble path; (6) of the three realms 三法界; (7) of the nirvāṇa state; (8) of the six supernatural powers; (9) arrival at the intuitive stage; (10) mastery of the remaining influence of former habits. V. 佛乘十地 The ten stages, or characteristics of a Buddha, are those of the sovereign or perfect attainment of wisdom, exposition, discrimination, māra-subjugation, suppression of evil, the six transcendent faculties, manifestation of all bodhisattva enlightenment, powers of prediction, of adaptability, of powers to reveal the bodhisattva Truth. VI. The Shingon has its own elaborate ten stages, and also a group 十地十心, see 十心; and there are other groups. |
十方 see styles |
shí fāng shi2 fang1 shih fang jippou / jippo じっぽう |
(1) the ten directions (north, northeast, east, southeast, south, southwest, west, northwest, up and down); (2) all directions; everywhere; (place-name) Toohou The ten directions of space, i.e. the eight points of the compass and the nadir and zenith. There is a Buddha for each direction 十方十佛. |
半只 see styles |
bàn zhǐ ban4 zhi3 pan chih Hanshi |
(or 半支) 迦般止柯; 般闍迦; 散支 (散支迦); 德叉迦 Pāñcika, the third of the eight great yakṣas, husband of Hāritī 鬼子母. |
卜卦 see styles |
bǔ guà bu3 gua4 pu kua |
to divine using the eight trigrams |
取戒 see styles |
qǔ jiè qu3 jie4 ch`ü chieh chü chieh |
To receive, or accept, the commandments, or rules; a disciple; the beginner receives the first five, the monk, nun, and the earnest laity proceed to the reception of eight, the fully ordained accepts the ten. The term is also applied by the esoteric sects to the reception of their rules on admission. |
叡王 see styles |
eiou / eo えいおう |
{shogi} Eiō (one of the eight major professional titles of shogi) |
呌喚 呌唤 see styles |
jiào huàn jiao4 huan4 chiao huan kyōkan |
Raurava; also 號呌; 呼呼. The wailing hells, the fourth of the eight hot hells, where the inmates cry aloud on account of pain. |
善宿 see styles |
shàn sù shan4 su4 shan su zenshuku |
Abiding in goodness, disciples who keep eight commandments, upavasatha, poṣadha. |
四象 see styles |
sì xiàng si4 xiang4 ssu hsiang shishou / shisho ししょう |
four divisions (of the twenty-eight constellations 二十八宿[er4 shi2 ba1 xiu4] of the sky into groups of seven mansions), namely: Azure Dragon 青龍|青龙[Qing1 long2], White Tiger 白虎[Bai2 hu3], Vermilion Bird 朱雀[Zhu1 que4], Black Tortoise 玄武[Xuan2 wu3] four images; four symbols; four emblems; four phenomena; four phases; (given name) Shishou |
圓教 圆教 see styles |
yuán jiào yuan2 jiao4 yüan chiao engyō |
The complete, perfect, or comprehensive doctrine; the school or sect of Mahāyāna which represents it. The term has had three references. The first was by 光統 Guangtong of the Later Wei, sixth century, who defined three schools, 漸 gradual, 頓 immediate, and 圓 inclusive or complete. The Tiantai called its fourth section the inclusive, complete, or perfect teaching 圓, the other three being 三藏 Hīnayāna, 通 Mahāyāna-cum-Hīnayāna, 別 Mahāyāna. The Huayan so called its fifth section, i.e. 小乘; 大乘始; 大乘終; 頓 and 圓. It is the Tiantai version that is in general acceptance, defined as a perfect whole and as complete in its parts; for the whole is the absolute and its parts are therefore the absolute; the two may be called noumenon and phenomenon, or 空 and 假 (or 俗), but in reality they are one, i.e. the 中 medial condition. To conceive these three as a whole is the Tiantai inclusive or 'perfect' doctrine. The Huayan 'perfect' doctrine also taught that unity and differentiation, or absolute and relative, were one, a similar doctrine to that of the identity of contraries. In Tiantai teaching the harmony is due to its underlying unity; its completeness to the permeation of this unity in all phenomena; these two are united in the medial 中 principle; to comprehend these three principles at one and the same time is the complete, all-containing, or 'perfect' doctrine of Tiantai. There are other definitions of the all-inclusive doctrine, e.g. the eight complete things, complete in teaching, principles, knowledge, etc. 圓教四門 v. 四門. |
地藏 see styles |
dì zàng di4 zang4 ti tsang jizou / jizo じぞう |
Kṣitigarbha, the Bodhisattva of the Great Vow (to save all souls before accepting Bodhi); also translated Earth Treasury, Earth Womb, or Earth Store Bodhisattva (surname) Jizou Ti-tsang, J. Jizō, Kṣitigarbha, 乞叉底蘗沙; Earth-store, Earth-treasury, or Earthwomb. One of the group of eight Dhvani- Bodhisattvas. With hints of a feminine origin, he is now the guardian of the earth. Though associated with Yama as overlord, and with the dead and the hells, his role is that of saviour. Depicted with the alarum staff with its six rings, he is accredited with power over the hells and is devoted to the saving of all creatures between the nirvana of Śākyamuni and the advent of Maitreya the fifth century he has been especially considered as the deliverer from the hells. His central place in China is at Chiu-hua-shan, forty li south-west of Ch'ing-yang in Anhui. In Japan he is also the protector of travellers by land and his image accordingly appears on the roads; bereaved parents put stones by his images to seek his aid in relieving the labours of their dead in the task of piling stones on the banks of the Buddhist Styx; he also helps women in labour. He is described as holding a place between the gods and men on the one hand and the hells on the other for saving all in distress; some say he is an incarnation of Yama. At dawn he sits immobile on the earth 地 and meditates on the myriads of its beings 藏. When represented as a monk, it may be through the influence of a Korean monk who is considered to be his incarnation, and who came to China in 653 and died in 728 at the age of 99 after residing at Chiu-hua-shan for seventy-five years: his body, not decaying, is said to have been gilded over and became an object of worship. Many have confused 眞羅 part of Korea with 暹羅 Siam. There are other developments of Ti-tsang, such as the 六地藏 Six Ti-tsang, i. e. severally converting or transforming those in the hells, pretas, animals, asuras, men, and the devas; these six Ti-tsang have different images and symbols. Ti-tsang has also six messengers 六使者: Yama for transforming those in hell; the pearl-holder for pretas; the strong one or animals; the devīof mercy for asuras; the devī of the treasure for human beings; one who has charge of the heavens for the devas. There is also the 延命地藏 Yanming Ti-tsang, who controls length of days and who is approached, as also may be P'u-hsien, for that Purpose; his two assistants are the Supervisors of good and evil 掌善 and 掌惡. Under another form, as 勝軍地藏 Ti-tsang is chiefly associated with the esoteric cult. The benefits derived from his worship are many, some say ten, others say twenty-eight. His vows are contained in the 地藏菩薩本願經. There is also the 大乘大集地藏十電經 tr. by Xuanzang in 10 juan in the seventh century, which probably influenced the spread of the Ti-tsang cult. |
夜叉 see styles |
yè chā ye4 cha1 yeh ch`a yeh cha yasha やしゃ |
yaksha (malevolent spirit) (loanword); (fig.) ferocious-looking person yaksha (Buddhist guardian deities sometimes depicted as demonic warriors) (san: yaksa); (given name) Yasha 乞叉; 藥叉; 閱叉 yakṣa, (1) demons in the earth, or in the air, or in the lower heavens; they are malignant, and violent, and devourers (of human flesh). (2) The 八大將, the eight attendants of Kuvera, or Vaiśravaṇa, the god of wealth; those on earth bestow wealth, those in the empyrean houses and carriages, those in the lower heavens guard the moat and gates of the heavenly city. There is another set of sixteen. The names of all are given in 陀羅尼集經 3. See also 羅 for rakṣa and 吉 for kṛtya. yakṣa-kṛtya are credited with the powers of both yakṣa and kṛtya. |
大教 see styles |
dà jiào da4 jiao4 ta chiao daikyō |
The great teaching. (1) That of the Buddha. (2) Tantrayāna. The mahātantra, yoga, yogacarya, or tantra school which claims Samantabhadra as its founder. It aims at ecstatic union of the individual soul with the world soul, Iśvara. From this result the eight great powers of Siddhi (aṣṭa-mahāsiddhi), namely, ability to (1) make one's body lighter (laghiman); (2) heavier (gaiman); (3) smaller (aṇiman); (4) larger (mahiman) than anything in the world ; (5) reach any place (prāpti) ; (6) assume any shape (prākāmya) ; (7) control all natural laws (īśitva) ; (8) make everything depend upon oneself; all at will (v.如意身 and 神足). By means of mystic formulas (Tantras or dhāraṇīs), or spells (mantras), accompanied by music and manipulation of the hands (mūdra), a state of mental fixity characterized neither by thought nor the annihilation of thought, can be reached. This consists of six-fold bodily and mental happiness (yoga), and from this results power to work miracles. Asaṅga compiled his mystic doctrines circa A.D. 500. The system was introduced into China A.D. 647 by Xuanzang's translation of the Yogācārya-bhūmi-śāstra 瑜伽師地論 ; v. 瑜. On the basis of this, Amoghavajra established the Chinese branch of the school A.D. 720 ; v. 阿目. This was popularized by the labours of Vajrabodhi A.D. 732 ; v. 金剛智. |
大日 see styles |
dà rì da4 ri4 ta jih dainichi だいにち |
Mahavairocana (Tathagata); Great Sun; Supreme Buddha of Sino-Japanese esoteric Buddhism; (place-name, surname) Dainichi Vairocana, or Mahāvairocana 大日如來; 遍照如來; 摩訶毘盧遮那； 毘盧遮那; 大日覺王 The sun, "shining everywhere" The chief object of worship of the Shingon sect in Japan, "represented by the gigantic image in the temple at Nara." (Eliot.) There he is known as Dai-nichi-nyorai. He is counted as the first, and according to some, the origin of the five celestial Buddhas (dhyāni-buddhas, or jinas). He dwells quiescent in Arūpa-dhātu, the Heaven beyond form, and is the essence of wisdom (bodhi) and of absolute purity. Samantabhadra 普賢 is his dhyāni-bodhisattva. The 大日經 "teaches that Vairocana is the whole world, which is divided into Garbhadhātu (material) and Vajradhātu (indestructible), the two together forming Dharmadhātu. The manifestations of Vairocana's body to himself―that is, Buddhas and Bodhisattvas ―are represented symbolically by diagrams of several circles ". Eliot. In the 金剛界 or vajradhātu maṇḍala he is the center of the five groups. In the 胎藏界 or Garbhadhātu he is the center of the eight-leaf (lotus) court. His appearance, symbols, esoteric word, differ according to the two above distinctions. Generally he is considered as an embodiment of the Truth 法, both in the sense of dharmakāya 法身 and dharmaratna 法寳. Some hold Vairocana to be the dharmakāya of Śākyamuni 大日與釋迦同一佛 but the esoteric school denies this identity. Also known as 最高顯廣眼藏如來, the Tathagata who, in the highest, reveals the far-reaching treasure of his eye, i.e. the sun. 大日大聖不動明王 is described as one of his transformations. Also, a śramaņa of Kashmir (contemporary of Padma-saṃbhava); he is credited with introducing Buddhism into Khotan and being an incarnation of Mañjuśrī; the king Vijaya Saṃbhava built a monastery for him. |
大歳 see styles |
daisai だいさい |
(1) Taisai; one of the eight gods of the koyomi; (2) (archaism) Jupiter (planet); (1) (archaism) New Year's Eve; December 31st; (2) (archaism) Jupiter (planet); (surname) Daisai |
大陰 see styles |
daion だいおん |
(See 八将神) Daion; one of the eight gods of the traditional calendar; (surname) Ookage |
太歳 see styles |
dasai ださい |
(1) Taisai; one of the eight gods of the koyomi; (2) (archaism) Jupiter (planet); (surname) Dasai |
奔荼 see styles |
bēn tú ben1 tu2 pen t`u pen tu honda |
(奔荼利迦) puṇḍarīka, the white lotus, v. 分 or 芬; also the last of the eight great cold hells, v. 地獄. |
婆藪 婆薮 see styles |
pó sǒu po2 sou3 p`o sou po sou basō |
vasu 婆萸; good; rich; sweet; dry; according to Monier-Williams, eight personifications of natural phenomena; eight; the sun, etc.; father of Kṛṣṇa; intp. as the first to offer slain sacrifices to Heaven, to have been cast into hell, but after countless kalpas to have become a disciple of Buddha. Also called Vasudeva. Also name of certain devas, e.g. Viṣṇu; and other beings whom men serve, e.g. a father. |
宵月 see styles |
yoizuki よいづき |
(See 夕月) evening moon; moon that can only be seen in the early hours of the night (esp. from the 2nd to the 7th of the eight month) |
宿曜 see styles |
sù yào su4 yao4 su yao sukuyou; shukuyou / sukuyo; shukuyo すくよう; しゅくよう |
(See 宿曜経) form of astrology based on the Xiuyaojing The twenty-eight constellations and seven luminaries. |
宿禰 see styles |
sukune すくね |
(1) (archaism) (honorific or respectful language) Lord (title of respect for nobility, etc.); (2) (archaism) (See 八色の姓) Sukune (third highest of the eight hereditary titles); (personal name) Sukune |
寶池 宝池 see styles |
bǎo chí bao3 chi2 pao ch`ih pao chih takaraike たからいけ |
(surname) Takaraike The precious lake of the eight virtuous characteristics in the Pure Land. |
小学 see styles |
shougaku / shogaku しょうがく |
(1) (abbreviation) (See 小学校) elementary school; primary school; grade school; (2) (hist) school for children over eight years old in ancient China; (3) traditional Chinese philology |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "eight" 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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