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12>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
三諦 三谛 see styles |
sān dì san1 di4 san ti santai; sandai さんたい; さんだい |
More info & calligraphy: The Three TruthsThe three dogmas. The "middle" school of Tiantai says 卽空, 卽假. 卽中 i.e. 就是空, 假, 中; (a) by 空śūnya is meant that things causally produced are intheir essential nature unreal (or immaterial) 實空無; (b) 假, though thingsare unreal in their essential nature their derived forms are real; (c) 中;but both are one, being of the one 如 reality. These three dogmas arefounded on a verse of Nāgārjuna's— 因緣所生法, 我說卽是空 亦爲是假名, 亦是中道義 "All causally produced phenomena, I say, areunreal, Are but a passing name, and indicate the 'mean'." There are otherexplanations— the 圓教 interprets the 空 and 假 as 中; the 別教 makes 中 independent. 空 is the all, i.e. the totality of all things, and is spokenof as the 眞 or 實 true, or real; 假 is the differentiation of all thingsand is spoken of as 俗 common, i.e. things as commonly named; 中 is theconnecting idea which makes a unity of both, e.g. "all are but parts of onestupendous whole." The 中 makes all and the all into one whole, unifying thewhole and its parts. 空 may be taken as the immaterial, the undifferentiatedall, the sum of existences, by some as the tathāgatagarbha 如來藏; 假as theunreal, or impermanent, the material or transient form, the temporal thatcan be named, the relative or discrete; 中 as the unifier, which places eachin the other and all in all. The "shallower" 山外 school associated 空 and 中 with the noumenal universe as opposed to the phenomenal and illusoryexistence represented by 假. The "profounder" 山内 school teaches that allthree are aspects of the same. |
得誌 得志 see styles |
dé zhì de2 zhi4 te chih |
More info & calligraphy: Dream Come True / Enjoy Success |
本心 see styles |
běn xīn ben3 xin1 pen hsin honshin ほんしん |
More info & calligraphy: The Original MindThe original heart, or mind; one's own heart. |
根 see styles |
gēn gen1 ken ne ね |
root; basis; classifier for long slender objects, e.g. cigarettes, guitar strings; CL:條|条[tiao2]; radical (chemistry) (1) root (of a plant); (2) root (of a tooth, hair, etc.); center (of a pimple, etc.); (3) root (of all evil, etc.); source; origin; cause; basis; (4) one's true nature; (5) (fishing) reef; (personal name) Nemawari mūla, a root, basis, origin; but when meaning an organ of sense, indriyam, a 'power', 'faculty of sense, sense, organ of sense'. M.W. A root, or source; that which is capable of producing or growing, as the eye is able to produce knowledge, as faith is able to bring forth good works, as human nature is able to produce good or evil karma. v. 五根 and 二十二根. |
皮 see styles |
pí pi2 p`i pi kawa かわ |
leather; skin; fur; CL:張|张[zhang1]; pico- (one trillionth); naughty (1) (See 革) skin; hide; pelt; fur; (2) rind; peel; husk; bark; (3) shell; sheath; wrapping; (4) (See 化けの皮) mask (hiding one's true nature); seeming; (personal name) Hi 皮革 Leather, skin, hide. |
肚 see styles |
dù du4 tu hara はら |
belly (1) abdomen; belly; stomach; (2) womb; (3) one's mind; one's real intentions; one's true motive; (4) courage; nerve; willpower; (5) generosity; magnanimity; (6) feelings; emotions; (7) wide middle part; bulging part; (8) inside; interior; inner part; (9) (physics) anti-node; (suf,ctr) (10) counter for hard roe; (11) counter for containers with bulging middles (pots, vases, etc.) |
腹 see styles |
fù fu4 fu fuku はら |
abdomen; stomach; belly (1) abdomen; belly; stomach; (2) womb; (3) one's mind; one's real intentions; one's true motive; (4) courage; nerve; willpower; (5) generosity; magnanimity; (6) feelings; emotions; (7) wide middle part; bulging part; (8) inside; interior; inner part; (9) (physics) anti-node; (suf,ctr) (10) counter for hard roe; (11) counter for containers with bulging middles (pots, vases, etc.) The belly. |
一如 see styles |
yī rú yi1 ru2 i ju ichinyo いちにょ |
to be just like oneness; (personal name) Kazuyuki The one ru, i.e. the bhūtatathatā, or absolute, as the norm and essence of life. The 眞如 true suchness, or true character, or reality; the 法性 nature of things or beings. The whole of things as they are, or seem; a cosmos; a species; things of the same order. Name of a celebrated monk, Yiru. V. 一眞; 一實. |
三乘 see styles |
sān shèng san1 sheng4 san sheng minori みのり |
(surname) Minori Triyāna, the three vehicles, or conveyances which carry living beings across saṁsāra or mortality (births-and-deaths) to the shores of nirvāṇa. The three are styled 小,中, and 大. Sometimes the three vehicles are defined as 聲聞 Śrāvaka, that of the hearer or obedient disciple; 緣覺Pratyeka-buddha, that of the enlightened for self; these are described as 小乘 because the objective of both is personal salvation; the third is 菩薩Bodhisattva, or 大乘 Mahāyāna, because the objective is the salvation of all the living. The three are also depicted as 三車 three wains, drawn by a goat, a deer, an ox. The Lotus declares that the three are really the One Buddha-vehicle, which has been revealed in three expedient forms suited to his disciples' capacity, the Lotus Sūtra being the unifying, complete, and final exposition. The Three Vehicles are differently explained by different exponents, e.g. (1) Mahāyāna recognizes (a) Śrāvaka, called Hīnayāna, leading in longer or shorter periods to arhatship; (b) Pratyeka-buddha, called Madhyamayāna, leading after still longer or shorter periods to a Buddhahood ascetically attained and for self; (c) Bodhisattva, called Mahayana, leading after countless ages of self-sacrifce in saving others and progressive enlightenment to ultimate Buddhahood. (2) Hīnayāna is also described as possessing three vehicles 聲, 緣, 菩 or 小, 中, 大, the 小 and 中 conveying to personal salvation their devotees in ascetic dust and ashes and mental annihilation, the 大 leading to bodhi, or perfect enlightenment, and the Buddha's way. Further definitions of the Triyāna are: (3) True bodhisattva teaching for the 大; pratyeka-buddha without ignorant asceticism for the 中; and śrāvaka with ignorant asceticism for the 小. (4) (a) 一乘 The One-Vehicle which carries all to Buddhahood: of this the 華嚴 Hua-yen and 法華 Fa-hua are typical exponents; (b) 三乘法 the three-vehicle, containing practitioners of all three systems, as expounded in books of the 深密般若; (c) 小乘 the Hīnayāna pure and simple as seen in the 四阿合經 Four Āgamas. Śrāvakas are also described as hearers of the Four Truths and limited to that degree of development; they hear from the pratyeka-buddhas, who are enlightened in the Twelve Nidānas 因緣; the bodhisattvas make the 六度 or six forms of transmigration their field of sacrificial saving work, and of enlightenment. The Lotus Sūtra really treats the 三乘. Three Vehicles as 方便 or expedient ways, and offers a 佛乘 Buddha Vehicle as the inclusive and final vehicle. |
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. |
下水 see styles |
xià shui xia4 shui5 hsia shui shitamizu したみず |
offal; viscera; tripe (1) water flowing underneath; one's true feelings; (2) (as in 泰) kanji "water" radical at bottom (radical 85); (surname) Shimomizu |
亮相 see styles |
liàng xiàng liang4 xiang4 liang hsiang |
to strike a pose (Chinese opera); (fig.) to make a public appearance; to come out in public (revealing one's true personality, opinions etc); (of a product) to appear on the market or at a trade show etc |
以為 以为 see styles |
yǐ wéi yi3 wei2 i wei |
to think (i.e. to take it to be true that ...) (Usually there is an implication that the notion is mistaken – except when expressing one's own current opinion.) |
僧佉 see styles |
sēng qiā seng1 qia1 seng ch`ia seng chia sōkya |
saṅkhyā, 僧企耶; intp. 數 number, reckon, calculate; Saṅkhyā, 'one of the great divisions of Hindu philosophy ascribed to the sage Kapila, and so called as 'reckoning up' or 'enumerating' twenty-five Tattvas or true principles, its object being to effect the final liberation of the twenty-fifth (Purusha, the Soul) from the fetters of the phenomenal creation by conveying the correct knowledge of the twenty-four other Tattvas, and rightly discriminating the soul from them.' M.W. Cf. 迦 and 數. |
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. |
口輪 口轮 see styles |
kǒu lún kou3 lun2 k`ou lun kou lun kuchiwa くちわ |
muzzle; (place-name) Kuchiwa 正教輪 One of the 三輪. The wheel of the mouth. or the wheel of the true teaching; Buddha's teaching rolling on everywhere, like a chariot-wheel, destroying misery. |
圓覺 圆觉 see styles |
yuán jué yuan2 jue2 yüan chüeh engaku |
Complete enlightenment potentially present in each being, for all have 本覺 primal awareness, or 眞心 the true heart (e. g. conscience), which has always remained pure and shining; considered as essence it is the 一心 one mind, considered causally it is the Tathāgata-garbha, considered it is|| perfect enlightenment, cf. 圓覺經. |
地金 see styles |
jigane; jikin じがね; じきん |
(1) ore; unprocessed metal; ground metal; (2) (one's) true character; (surname) Chikane |
心中 see styles |
xīn zhōng xin1 zhong1 hsin chung shinchuu / shinchu しんちゅう |
central point; in one's thoughts; in one's heart one's heart; the mind; inner feelings; inmost thoughts; true motives in the mind |
應眞 应眞 see styles |
yìng zhēn ying4 zhen1 ying chen ōshin |
A worthy true one, an old tr. of the term arhat. Also, one who is in harmony with truth. |
本性 see styles |
běn xìng ben3 xing4 pen hsing honshou(p); honsei / honsho(p); honse ほんしょう(P); ほんせい |
natural instincts; nature; inherent quality true character; real nature The spirit one possesses by nature; hence, the Buddha-nature; the Buddha-nature within; one's own nature. |
本覺 本觉 see styles |
běn jué ben3 jue2 pen chüeh hongaku |
Original bodhi, i. e. 'enlightenment', awareness, knowledge, or wisdom, as contrasted with 始覺 initial knowledge, that is 'enlightenment a priori is contrasted with enlightenment a posteriori'. Suzuki, Awakening of Faith, P. 62. The reference is to universal mind 衆生之心體, which is conceived as pure and intelligent, with 始覺 as active intelligence. It is considered as the Buddha-dharmakāya, or as it might perhaps be termed, the fundamental mind. Nevertheless in action from the first it was influenced by its antithesis 無明 ignorance, the opposite of awareness, or true knowledge. See 起信論 and 仁王經,中. There are two kinds of 本覺, one which is unconditioned, and never sullied by ignorance and delusion, the other which is conditioned and subject to ignorance. In original enlightenment is implied potential enlightenment in each being. |
本音 see styles |
honne ほんね |
(See 建前・1) real intention; motive; true opinion; what one really thinks |
根性 see styles |
gēn xìng gen1 xing4 ken hsing konjou / konjo こんじょう |
one's true nature (Buddhism) (1) willpower; guts; determination; grit; spirit; (2) character; nature; disposition; personality Nature and character; the nature of the powers of any sense. |
正体 see styles |
shoutai / shotai しょうたい |
(1) true character; true form; true colors (colours); identity; truth (of a mystery, phenomenon, etc.); origin; (2) consciousness; one's senses |
正名 see styles |
zhèng míng zheng4 ming2 cheng ming masana まさな |
to replace the current name or title of something with a new one that reflects its true nature; rectification of names (a tenet of Confucian philosophy) (g,p) Masana |
正眼 see styles |
zhèng yǎn zheng4 yan3 cheng yen shō gen せいがん |
facing directly (with one's eyes); (to look sb) in the eyes aiming at the eye (with a sword) correct eye; true eye |
法界 see styles |
fǎ jiè fa3 jie4 fa chieh hokkai; houkai / hokkai; hokai ほっかい; ほうかい |
(1) {Buddh} universe; (2) {Buddh} realm of thought; (3) {Buddh} underlying principle of reality; manifestation of true thusness; (4) (ほうかい only) (abbreviation) (See 法界悋気) being jealous of things that have nothing to do with one; being jealous of others who are in love with each other dharmadhātu, 法性; 實相; 達磨馱都 Dharma-element, -factor, or-realm. (1) A name for "things" in general, noumenal or phenomenal; for the physical universe, or any portion or phase of it. (2) The unifying underlying spiritual reality regarded as the ground or cause of all things, the absolute from which all proceeds. It is one of the eighteen dhātus. These are categories of three, four, five, and ten dharmadhātus; the first three are combinations of 事 and 理 or active and passive, dynamic and static; the ten are: Buddha-realm, Bodhisattva-realm, pratyekabuddha-realm, śrāvaka, deva, Human, asura, Demon, Animal, and Hades realms-a Huayan category. Tiantai has ten for meditaton, i.e. the realms of the eighteen media of perception (the six organs, six objects, and six sense-data or sensations), of illusion, sickness, karma, māra, samādhi, (false) views, pride, the two lower Vehicles, and the Bodhisattva Vehicle. |
現形 现形 see styles |
xiàn xíng xian4 xing2 hsien hsing gengyō |
to become visible; to appear; to manifest one's true nature avatar |
眞一 see styles |
zhēn yī zhen1 yi1 chen i shinichi しんいち |
(male given name) Shin'ichi true one |
眞人 see styles |
zhēn rén zhen1 ren2 chen jen mabito まびと |
(given name) Mabito One who embodies the Truth, an arhat; a Buddha. |
眞子 see styles |
zhēn zǐ zhen1 zi3 chen tzu yoshiko よしこ |
(female given name) Yoshiko A son of the True One, i.e. the Tathāgata; a Buddha-son, one who embodies Buddha's teaching. |
真果 see styles |
shinka しんか |
(See 偽果) true fruit (i.e. one that forms from the ovary only); (female given name) Mika |
空鳥 空鸟 see styles |
kōng niǎo kong1 niao3 k`ung niao kung niao kūchō |
The bird that cries 空空, the cuckoo, i.e. one who, while not knowing the wonderful law of true immateriality (or spirituality), yet prates about it. |
背正 see styles |
bèi zhèng bei4 zheng4 pei cheng haishō |
To turn the back on Buddha-truth. |
襟素 see styles |
jīn sù jin1 su4 chin su |
one's true heart |
認定 认定 see styles |
rèn dìng ren4 ding4 jen ting nintei / ninte にんてい |
to maintain (that something is true); to determine (a fact); determination (of an amount); of the firm opinion; to believe firmly; to set one's mind on; to identify with (noun, transitive verb) authorization; authorisation; acknowledgment; acknowledgement; certification; recognition |
露相 see styles |
lòu xiàng lou4 xiang4 lou hsiang |
to show one's true colors |
顯形 显形 see styles |
xiǎn xíng xian3 xing2 hsien hsing |
to show one's true nature (derog.); to betray oneself |
骨髄 see styles |
kotsuzui こつずい |
(noun - becomes adjective with の) (1) bone marrow; medulla; (noun - becomes adjective with の) (2) true spirit; one's mind |
一圓實 一圆实 see styles |
yī yuán shí yi1 yuan2 shi2 i yüan shih ichi en jitsu |
one complete true [teaching] |
一實相 一实相 see styles |
yī shí xiàng yi1 shi2 xiang4 i shih hsiang ichi jissō |
The state of bhūtatathatā, above all differentiation, immutable; it implies the Buddha-nature, or the immateriality and unity of all things; 眞如之理無二無別, 離諸虛妄之相; it is undivided unity apart from all phenomena. |
三平等 see styles |
sān píng děng san1 ping2 deng3 san p`ing teng san ping teng mihira みひら |
(place-name, surname) Mihira The esoteric doctrine that the three— body, mouth, and mind— are one and universal. Thus in samādhi the Buddha "body" is found everywhere and in everything (pan-Buddha), every sound becomes a "true word", dhāraṇī or potent phrase, and these are summed up in mind, which being universal is my mind and my mind it, 入我我入 it in me and I in it. Other definitions of the three are 佛, 法, 儈 the triratna; and 心, 佛, 衆生 mind, Buddha, and the living. Also 三三昧. Cf. 三密. v. 大日經 1. |
信現觀 信现观 see styles |
xìn xiàn guān xin4 xian4 guan1 hsin hsien kuan shin genkan |
Firm faith in the triratna as revealing true knowledge; one of the 六現觀. |
化の皮 see styles |
bakenokawa ばけのかわ |
(irregular okurigana usage) masking one's true character; disguise; sheep's clothing |
心裡話 心里话 see styles |
xīn li huà xin1 li5 hua4 hsin li hua |
(to express one's) true feelings; what is on one's mind; secret mind |
意中人 see styles |
yì zhōng rén yi4 zhong1 ren2 i chung jen |
sweetheart; one's true love; the person of one's thoughts |
戲忘天 戏忘天 see styles |
xì wàng tiān xi4 wang4 tian1 hsi wang t`ien hsi wang tien kemō ten |
(戲忘念天) One of the six devalokas of the desire-heavens, where amusement and laughter cause forgetfulness of the true and right. |
無上眞 无上眞 see styles |
wú shàng zhēn wu2 shang4 zhen1 wu shang chen mujō shin |
the unsurpassed and true one |
理法界 see styles |
lǐ fǎ jiè li3 fa3 jie4 li fa chieh ri hokkai |
One of the 四界, that of the common essence or dharmakāya of all beings. |
眞佛子 see styles |
zhēn fó zǐ zhen1 fo2 zi3 chen fo tzu shin busshi |
A true Buddha son, i.e. one who has attained the first stage of bodhisattvahood according to the 別教 definition, i.e. the unreality of the ego and phenomena. |
眞見道 眞见道 see styles |
zhēn jiàn dào zhen1 jian4 dao4 chen chien tao shin kendō |
The realization of reality in the absolute as whole and undivided, one of the 見道位. |
真面目 see styles |
zhēn miàn mù zhen1 mian4 mu4 chen mien mu shinmenmoku; shinmenboku しんめんもく; しんめんぼく |
true identity; true colors (1) one's true character; one's true self; one's true worth; (noun or adjectival noun) (2) (obsolete) (See まじめ・1) serious; earnest |
真骨頂 see styles |
shinkocchou / shinkoccho しんこっちょう |
one's true worth; one's true self; what one is really made of |
露馬腳 露马脚 see styles |
lòu mǎ jiǎo lou4 ma3 jiao3 lou ma chiao |
to reveal the cloven foot (idiom); to unmask one's true nature; to give the game away |
一實境界 一实境界 see styles |
yī shí jìng jiè yi1 shi2 jing4 jie4 i shih ching chieh ichi jitsu kyōgai |
The state or realm of 一實; the realization of the spirituality of all things; it is the 如來法身 the tathāgata-dharmakāya. |
一實相印 一实相印 see styles |
yī shí xiàng yìn yi1 shi2 xiang4 yin4 i shih hsiang yin ichi jissō in |
seal of one true mark |
一眞法界 see styles |
yī zhēn fǎ jiè yi1 zhen1 fa3 jie4 i chen fa chieh isshinhokkai |
The dharma realm of the one reality, i.e. of the bhūtatathatā, complete in a speck of dust as in a universe; such is the dharmakāya, or spiritual body of all Buddhas, eternal, above terms of being, undefinable, neither immanent nor transcendent, yet the one reality, though beyond thought. It is the fundamental doctrine of the 華嚴宗. The 法界 is 諸佛平等法身, 從本以來不生不滅, 非空非有, 離名離相, 無內無外, 惟一眞實, 不可思議, 是名一眞法界; see 三藏法數 4. |
一眞無爲 一眞无为 see styles |
yī zhēn wú wéi yi1 zhen1 wu2 wei2 i chen wu wei isshin mui |
The 一眞法界 one reality, or undivided absolute, is static, not phenomenal, it is effortless, just as it is 自然 self-existing. |
三僞一眞 三伪一眞 see styles |
sān wěi yī zhēn san1 wei3 yi1 zhen1 san wei i chen sangisshin |
The three half-true, or partial revelations of the 小乘, 中乘 and 大乘, and the true one of the Lotus Sūtra. |
人如其名 see styles |
rén rú qí míng ren2 ru2 qi2 ming2 jen ju ch`i ming jen ju chi ming |
(idiom) to live up to one's name; true to one's name |
化けの皮 see styles |
bakenokawa ばけのかわ |
masking one's true character; disguise; sheep's clothing |
十種智明 十种智明 see styles |
shí zhǒng zhì míng shi2 zhong3 zhi4 ming2 shih chung chih ming jusshu chimyō |
Ten kinds of bodhisattva wisdom, or omniscience, for the understanding of all things relating to all beings, in order, to save them from the sufferings of mortality and bring them to true bodhi. The ten are detailed in the Hua-yen 華嚴 sūtra in two groups, one in the 十明品 and one in the 離世間品. |
和光同塵 和光同尘 see styles |
hé guāng tóng jen he2 guang1 tong2 jen2 ho kuang t`ung jen ho kuang tung jen wakoudoujin / wakodojin わこうどうじん |
(yoji) mingling with the world by hiding one's true talent or knowledge; living a quiet life by effacing oneself to dim the radiance and mingle with the dust |
圓融三諦 圆融三谛 see styles |
yuán róng sān dì yuan2 rong2 san1 di4 yüan jung san ti enyū sandai |
The three dogmas of 空假中 as combined, as one and the same, as a unity, according to the Tiantai inclusive or perfect school. The universal 空 apart from the particular 假 is an abstraction. The particular apart from the universal is unreal. The universal realizes its true nature in the particular, and the particular derives its meaning from the universal. The middle path 中 unites these two aspects of one reality. |
地が出る see styles |
jigaderu じがでる |
(exp,v1) to reveal one's true colors (colours); to betray oneself |
寂滅為楽 see styles |
jakumetsuiraku じゃくめついらく |
(expression) (yoji) freedom from one's desires (entry into Nirvana) is true bliss |
心を開く see styles |
kokoroohiraku こころをひらく |
(exp,v5k) (idiom) to open up to someone else; to divulge one's true feelings; to be openhearted |
心想事成 see styles |
xīn xiǎng shì chéng xin1 xiang3 shi4 cheng2 hsin hsiang shih ch`eng hsin hsiang shih cheng |
(idiom) to have one's wishes come true; wish you the best! |
心眞如門 心眞如门 see styles |
xīn zhēn rú mén xin1 zhen1 ru2 men2 hsin chen ju men shin shinnyo mon |
The mind as bhūtatathatā, one of the 二門 of the 起信論 Awakening of Faith. |
志操堅固 see styles |
shisoukengo / shisokengo しそうけんご |
(noun or adjectival noun) (yoji) being faithful to one's principles; being of firm purpose and deep commitment; constancy; true blue |
敵本主義 see styles |
tekihonshugi てきほんしゅぎ |
(yoji) (See 敵は本能寺にあり) diversionary tactics; concealing one's true motives until the last moment |
本來面目 本来面目 see styles |
běn lái miàn mù ben3 lai2 mian4 mu4 pen lai mien mu honrai menmoku |
(idiom) true colors; true features; original appearance one's original face |
法界實相 法界实相 see styles |
fǎ jiè shí xiàng fa3 jie4 shi2 xiang4 fa chieh shih hsiang hokkai jissō |
dharmadhātu-reality, or dharmadhātu is Reality, different names but one idea, i.e. 實相 is used for 理 or noumenon by the 別教 and 法界 by the 圓教. |
皮を被る see styles |
kawaokaburu かわをかぶる |
(exp,v5r) to conceal one's true nature or feelings; to feign friendliness; to play the hypocrite |
真偽莫辨 真伪莫辨 see styles |
zhēn wěi mò biàn zhen1 wei3 mo4 bian4 chen wei mo pien |
can't judge true or false (idiom); unable to distinguish the genuine from the fake; not to know whether to believe (what one reads in the news) |
素が出る see styles |
sugaderu すがでる |
(v1,exp) (See 素・す・1) for one's true nature to come out |
耳が痛い see styles |
mimigaitai みみがいたい |
(exp,adj-i) (1) being painfully-true (e.g. reprimand); making one's ears burn; striking home (e.g. remark); (2) having an earache; feeling pain in one's ear |
耳の痛い see styles |
miminoitai みみのいたい |
(exp,adj-f) (See 耳が痛い・1) being painfully-true (e.g. reprimand); making one's ears burn; striking home (e.g. remark) |
職人気質 see styles |
shokuninkatagi; shokuninkishitsu しょくにんかたぎ; しょくにんきしつ |
spirit of a true artisan; (a craftsman's) pride in one's work |
見性悟道 见性悟道 see styles |
jiàn xìng wù dào jian4 xing4 wu4 dao4 chien hsing wu tao kenshō godō |
seeing one's true nature and awakening to the Way |
言而無信 言而无信 see styles |
yán ér wú xìn yan2 er2 wu2 xin4 yen erh wu hsin |
untrustworthy; not true to one's word |
返璞歸真 返璞归真 see styles |
fǎn pú guī zhēn fan3 pu2 gui1 zhen1 fan p`u kuei chen fan pu kuei chen |
to return to one's true self; to regain the natural state |
露出馬腳 露出马脚 see styles |
lù chū mǎ jiǎo lu4 chu1 ma3 jiao3 lu ch`u ma chiao lu chu ma chiao |
to reveal the cloven foot (idiom); to unmask one's true nature; to give the game away |
アートマン see styles |
aatoman / atoman アートマン |
(See ブラフマン) atman (san: ātman); one's true self, which transcends death and is part of the universal Brahman (in Hinduism); (surname) Erdman |
仮面を被る see styles |
kamenokaburu かめんをかぶる |
(exp,v5r) (1) to wear a mask; (2) (idiom) to hide one's true intentions |
名実相伴う see styles |
meijitsuaitomonau / mejitsuaitomonau めいじつあいともなう |
(exp,v5u) to be true to one's name; to live up to one's reputation |
尻尾を出す see styles |
shippoodasu しっぽをだす |
(exp,v5s) to show one's true colors (colours); to expose one's faults; to give oneself away |
本来の面目 see styles |
honrainomenmoku ほんらいのめんもく |
(exp,n) {Buddh} one's true nature |
皮をかぶる see styles |
kawaokaburu かわをかぶる |
(exp,v5r) to conceal one's true nature or feelings; to feign friendliness; to play the hypocrite |
約束の通り see styles |
yakusokunotoori やくそくのとおり |
(exp,n,adv) as promised; true to one's promise |
耳がいたい see styles |
mimigaitai みみがいたい |
(exp,adj-i) (1) being painfully-true (e.g. reprimand); making one's ears burn; striking home (e.g. remark); (2) having an earache; feeling pain in one's ear |
阿卑羅吽欠 阿卑罗吽欠 see styles |
ā bēi luó hǒu qiàn a1 bei1 luo2 hou3 qian4 a pei lo hou ch`ien a pei lo hou chien a hi ra ku ketsu |
a-vi-ra-hūm-kham, (or āḥ-vi-ra-hūm-kham the Shingon 'true word' or spell of Vairocana, for subduing all māras, each sound representing one of the five elements, earth, water, fire, wind (or air), and space (or ether). Also, 阿毘羅吽欠 (or 阿尾羅吽欠 or阿尾羅吽劍 or阿毘羅吽劍); 阿味囉 M020011欠. |
しっぽを出す see styles |
shippoodasu しっぽをだす |
(exp,v5s) to show one's true colors (colours); to expose one's faults; to give oneself away |
仮面をかぶる see styles |
kamenokaburu かめんをかぶる |
(exp,v5r) (1) to wear a mask; (2) (idiom) to hide one's true intentions |
名に恥じない see styles |
nanihajinai なにはじない |
(exp,adj-i) (usu. as 〜の名に恥じない) true to one's name; living up to one's name |
本願一實大道 本愿一实大道 see styles |
běn yuàn yī shí dà dào ben3 yuan4 yi1 shi2 da4 dao4 pen yüan i shih ta tao hongan ichijitsu daidō |
The great way of the one reality of Amitābha's vows, i. e. that of calling on his name and trusting to his strength and not one's own. |
約束のとおり see styles |
yakusokunotoori やくそくのとおり |
(exp,n,adv) as promised; true to one's promise |
Variations: |
hara はら |
(1) abdomen; belly; stomach; (2) (See 胎・はら) womb; (3) one's mind; one's real intentions; one's true motive; (4) courage; nerve; willpower; (5) generosity; magnanimity; (6) feelings; emotions; (7) wide middle part; bulging part; (8) inside; interior; inner part; (9) {physics} anti-node; (suf,ctr) (10) counter for hard roe; (suf,ctr) (11) counter for containers with bulging middles (pots, vases, etc.) |
金箔が剥げる see styles |
kinpakugahageru きんぱくがはげる |
(exp,v1) (idiom) (See メッキが剥げる・メッキがはげる) to reveal one's true colors |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "one true" 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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