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Mandarin Chinese information.
Old Wade-Giles romanization used only in Taiwan.
Japanese information.
Buddhist definition. Note: May not apply to all sects.
 Definition may be different outside of Buddhism.

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Characters Pronunciation
Romanization
Simple Dictionary Definition

see styles
 tai
    たい

More info & calligraphy:

Body / Karada
(n,n-suf) (1) body; physique; posture; (n,n-suf) (2) shape; form; style; (n,n-suf) (3) substance; identity; reality; (n,n-suf) (4) {math} field; (counter) (5) counter for humanoid forms (e.g. dolls, statues, corpses, etc.); (n,n-suf) (6) typeface; type

see styles
dìng
    ding4
ting
 jou / jo
    じょう

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Samadhi
to fix; to set; to make definite; to subscribe to (a newspaper etc); to book (tickets etc); to order (goods etc); to congeal; to coagulate; (literary) definitely
(1) (See 案の定・あんのじょう) certainty; reality; actuality; (prefix noun) (2) (See 定宿) regular; permanent; (3) {Buddh} (See 三昧・さんまい・1,禅定・ぜんじょう・1) samadhi (state of intense concentration achieved through meditation); (given name) Yasushi
To fix, settle. samādhi. 'Composing the mind'; 'intent contemplation'; 'perfect absorption of thought into the one object of meditation.' M. W. Abstract meditation, the mind fixed in one direction, or field. (1) 散定 scattered or general meditation (in the world of desire). (2) 禪定 abstract meditation (in the realms of form and beyond form). It is also one of the five attributes of the dharmakāya 法身, i. e. an internal state of imperturbability or tranquility, exempt from all external sensations, 超受陰; cf. 三摩提.


see styles
shí
    shi2
shih
 minoru
    みのる

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Honesty
real; true; honest; really; solid; fruit; seed; definitely
(s,m) Minoru
Real, true, honest, sincere; solid; fixed; full; to fill; fruit, kernel, effects; verily, in fact; it is used for 眞, as in 一實 the supreme fact, or ultimate reality; also for bhūta.

see styles
kòng
    kong4
k`ung
    kung
 kuu / ku
    くう
to empty; vacant; unoccupied; space; leisure; free time
(1) empty air; sky; (2) {Buddh} shunyata (the lack of an immutable intrinsic nature within any phenomenon); emptiness; (3) (abbreviation) (See 空軍) air force; (noun or adjectival noun) (4) fruitlessness; meaninglessness; (noun or adjectival noun) (5) (See 五大・1) void (one of the five elements); (can be adjective with の) (6) {math} empty (e.g. set); (female given name) Ron
śūnya, empty, void, hollow, vacant, nonexistent. śūnyatā, 舜若多, vacuity, voidness, emptiness, non-existence, immateriality, perhaps spirituality, unreality, the false or illusory nature of all existence, the seeming 假 being unreal. The doctrine that all phenomena and the ego have no reality, but are composed of a certain number of skandhas or elements, which disintegrate. The void, the sky, space. The universal, the absolute, complete abstraction without relativity. There are classifications into 2, 3, 4, 6, 7, 11, 13, 16, and 18 categories. The doctrine is that all things are compounds, or unstable organisms, possessing no self-essence, i.e. are dependent, or caused, come into existence only to perish. The underlying reality, the principle of eternal relativity, or non-infinity, i.e. śūnya, permeates all phenomena making possible their evolution. From this doctrine the Yogācārya school developed the idea of the permanent reality, which is Essence of Mind, the unknowable noumenon behind all phenomena, the entity void of ideas and phenomena, neither matter nor mind, but the root of both.


see styles
chéng
    cheng2
ch`eng
    cheng
 masakatsu
    まさかつ

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Honesty
(bound form) sincere; authentic; (literary) really; truly
(adv,n) (1) truth; reality; (2) sincerity; honesty; integrity; fidelity; (3) (archaism) that's right (used when recalling forgotten information, suddenly changing the subject, etc.); (personal name) Masakatsu
Truthful, true, truth; real; sincere, sincerity.; See under Fourteen Strokes.

三諦


三谛

see styles
sān dì
    san1 di4
san ti
 santai; sandai
    さんたい; さんだい

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The Three Truths
{Buddh} threefold truth (all things are void; all things are temporary; all things are in the middle state between these two) (in Tendai)
The 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.

中道

see styles
zhōng dào
    zhong1 dao4
chung tao
 nakamichi
    なかみち

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The Middle Way
road through the middle; middle road; (place-name, surname) Nakamichi
The 'mean' has various interpretations. In general it denotes the mean between two extremes, and has special reference to the mean between realism and nihilism, or eternal substantial existence and annihilation; this 'mean' is found in a third principle between the two, suggesting the idea of a realm of mind or spirit beyond the terminology of 有 or 無, substance or nothing, or, that which has form, and is therefore measurable and ponderable, and its opposite of total non-existence. See 中論. The following four Schools define the term according to their several scriptures: the 法相 School describes it as the 唯識, v. 唯識中道; the 三論 School as the 八不 eight negations, v. 三論; the Tiantai as 實相 the true reality; and the Huayan as the 法界 dharmadhātu. Four forms of the Mean are given by the 三論玄義.

佛心

see styles
fó xīn
    fo2 xin1
fo hsin
 busshin

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Buddha Heart / Mind of Buddha
Buddha-like heart (full of compassion); spirit of Buddha (awakened to reality and no longer clinging to appearances)
The mind of Buddha, the spiritually enlightened heart. A heart of mercy; a heart abiding in the real, not the seeming; detached from good and evil and other such contrasts.

無我


无我

see styles
wú wǒ
    wu2 wo3
wu wo
 muga
    むが

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Selflessness
anatta (Buddhist concept of "non-self")
(1) selflessness; self-effacement; self-renunciation; (2) {Buddh} anatta; anatman; doctrine that states that humans do not possess souls; (female given name) Muga
anātman; nairātmya; no ego, no soul (of an independent and self-contained character), impersonal, no individual independent existence (of conscious or unconscious beings, anātmaka). The empirical ego is merely an aggregation of various elements, and with their disintegration it ceases to exist; therefore it has nm ultimate reality of its own, but the Nirvāṇa Sūtra asserts the reality of the ego in the transcendental realm. The non-Buddhist definition of ego is that it has permanent individuality 常一之體 and is independent or sovereign 有主宰之用. When applied to men it is 人我, when to things it is 法我. Cf. 常 11.

省悟

see styles
xǐng wù
    xing3 wu4
hsing wu
 seigo / sego
    せいご

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Wake Up to Reality
to wake up to reality; to come to oneself; to realize; to see the truth
(given name) Seigo
to reflect and become aware

真実

see styles
 shinjitsu(p); shinjichi(ok)
    しんじつ(P); しんじち(ok)

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Truth
(n,adj-no,adj-na) (1) truth; reality; (adverb) (2) truly; really; (3) {Buddh} absolute truth; (female given name) Mayumi

精眞

see styles
jīng zhēn
    jing1 zhen1
ching chen
 shōshin

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Ultimate Reality
Pure truth, apprehension of ultimate reality.

般若

see styles
bō rě
    bo1 re3
po je
 hannya
    はんにゃ

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Great Wisdom
(Buddhism) wisdom; insight into the true nature of reality (from Sanskrit prajñā)
(1) {Buddh} prajna (wisdom required to attain enlightenment); (2) {noh} (See 般若面・1) hannya; mask of a grinning, horned demoness (represents a woman's rage and jealousy); (3) (abbreviation) (See 般若面・2) dreadful face (esp. of a woman driven mad by jealousy); terrifying facial expression; (surname) Hanniya
(般賴若) Prajñā is also the name of a monk from Kabul, A.D. 810, styled 三藏法師; tr. four works and author of an alphabet.; prajñā, 'to know, understand'; 'Wisdom. ' M. W. Intp. 慧 wisdom; 智慧 understanding, or wisdom; 明 clear, intelligent, the sixth pāramitā. The Prajñā-pāramitā Sutra describes it as supreme, highest, incomparable, unequalled, unsurpassed. It is spoken of as the principal means, by its enlightenment, of attaining to nirvana, through its revelation of the unreality of all things. Other forms 般羅若; 般諄若; 鉢若; 鉢剌若; 鉢羅枳孃; 鉢腎禳; 波若, 波賴若; 波羅孃; 班若.

醒悟

see styles
xǐng wù
    xing3 wu4
hsing wu

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Reality
to come to oneself; to come to realize; to come to see the truth; to wake up to reality

波羅末陀


波罗末陀

see styles
bō luó mò tuó
    bo1 luo2 mo4 tuo2
po lo mo t`o
    po lo mo to
 haramada

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Paramartha
paramārtha, the highest truth, ultimate truth, reality, fundamental meaning, 眞諦. Paramārtha, name of a famous monk from Western India, Guṇarata, v. 拘, whose title was 眞諦三藏; reached China 547 or 548, but the country was so disturbed that he set of to return by sea; his ship was driven back to Canton, where he translated some fifty works.

大乘無上法


大乘无上法

see styles
dà shèng wú shàng fǎ
    da4 sheng4 wu2 shang4 fa3
ta sheng wu shang fa
 daijō mujō hō

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The Supreme Mahayana Truth
The supreme Mahāyāna truth, according to the 楞伽經, is that of ultimate reality in contrast with the temporary and apparent; also reliance on the power of the vow of the bodhisattva.

不見棺材不落淚


不见棺材不落泪

see styles
bù jiàn guān cai bù luò lèi
    bu4 jian4 guan1 cai5 bu4 luo4 lei4
pu chien kuan ts`ai pu lo lei
    pu chien kuan tsai pu lo lei
lit. not to shed a tear until one sees the coffin (idiom); fig. refuse to be convinced until one is faced with grim reality

see styles
shì
    shi4
shih
 sei / se
    せい
life; age; generation; era; world; lifetime; epoch; descendant; noble
(counter) (1) counter for generations; (suffix noun) (2) {geol} epoch; (personal name) Toki
yuga. An age, 1, 000th part of a kalpa.loka, the world. 世 originally meant a human generation, a period of thirty years; it is used in Buddhism both foryuga, a period of time ever flowing, andloka, the world, worldly, earthly. The world is that which is to be destroyed; it is sunk in the round of mortality, or transmigration; and conceals, or is a veil over reality.

see styles

    ru4
ju
 shio
    しお
to enter; to go into; to join; to become a member of; to confirm or agree with; abbr. for 入聲|入声[ru4 sheng1]
(suf,ctr) (archaism) counter for soakings (of fabric in a dye); (surname) Kaeru
To enter, entry, entrance; come, bring or take in; at home; awaken to the truth; begin to understand; to relate the mind to reality and thus evolve knowledge.

see styles
jìng
    jing4
ching
 sakae
    さかえ
border; place; condition; boundary; circumstances; territory
(1) border; boundary; (2) turning point; watershed; (3) area; region; spot; space; environment; (4) psychological state; mental state; (1) border; boundary; (2) area; region; spot; space; environment; (3) psychological state; mental state; (4) (Buddhist term) cognitive object; something perceptible by the sense organs or mind; (surname) Sakae
viṣaya; artha; gocara. A region, territory, environment, surroundings, area, field, sphere, e.g. the sphere of mind, the sphere of form for the eye, of sound for the ear, etc.; any objective mental projection regarded as reality.

see styles

    ru2
ju
 nyo
    にょ
as; as if; such as
{Buddh} (See 真如) tathata (the ultimate nature of all things); (female given name) Yuki
tathā 多陀; 但他 (or 怛他), so, thus, in such manner, like, as. It is used in the sense of the absolute, the 空 śūnya, which is 諸佛之實相 the reality of all Buddhas; hence 如 ru is 賃相 the undifferentiated whole of things, the ultimate reality; it is 諸法之性 the nature of all things, hence it connotes 法性 faxing which is 眞實之際極 the ultimate of reality, or the absolute, and therefore connotes 實際 ultimate reality. The ultimate nature of all things being 如 ru, the one undivided same, it also connotes 理 li, the principle or theory behind all things, and this 理 li universal law, being the 眞實 truth or ultimate reality; 如 ru is termed 眞如 bhūtatathatā, the real so, or suchness, or reality, the ultimate or the all, i. e. the 一如 yiru. In regard to 如 ju as 理 li the Prajñā-pāramitā puṇḍarīka makes it the 中 zhong, neither matter nor nothingness. It is also used in the ordinary sense of so, like, as (cf yathā).

see styles
shí
    shi2
shih
 jitsu(p); jichi
    じつ(P); じち
Japanese variant of 實|实
(noun - becomes adjective with の) (1) truth; reality; (noun - becomes adjective with の) (2) (じつ only) sincerity; honesty; fidelity; (noun - becomes adjective with の) (3) (じつ only) content; substance; (noun - becomes adjective with の) (4) (じつ only) (good) result; (m,f) Minoru

see styles
fàn
    fan4
fan
 bon
    ぼん
abbr. for 梵教[Fan4 jiao4] Brahmanism; abbr. for Sanskrit 梵語|梵语[Fan4 yu3] or 梵文[Fan4 wen2]; abbr. for 梵蒂岡|梵蒂冈[Fan4 di4 gang1], the Vatican
(1) Brahman (ultimate reality of the universe in Hinduism); Brahma; (2) Brahma (Hindu creator god); (3) (abbreviation) (See 梵語) Sanskrit; (given name) Bon
Brahman (from roots bṛh, vṛh, connected with bṛṃh, "religious devotion," "prayer," "a sacred text," or mantra, "the mystic syllable om"; "sacred learning," "the religious life," "the Supreme Being regarded as impersonal," "the Absolute," "the priestly or sacerdotal class," etc. M.W. Translit.


see styles

    di4
ti
 tai
    たい
to examine; truth (Buddhism)
{Buddh} satya; truth; (given name) Tai
To judge, examine into, investigate, used in Buddhism for satya, a truth, a dogma, an axiom; applied to the āryasatyāni, the four dogmas, or noble truths, of 苦, 集, 滅, and 道 suffering, (the cause of its) assembly, the ( possibility of its cure, or) extinction, and the way (to extinction), i.e. the eightfold noble path, v. 四諦 and 八聖道. There are other categories of 諦, e.g. (2) 眞 and 俗 Reality in contrast with ordinary ideas of things; (3) 空, 假 and 中 q.v. (6) by the 勝論宗; and(8) by the 法相宗.; Two forms of statement: (a) 俗諦 saṃvṛti-satya, also called 世諦, 世俗諦, 覆俗諦, 覆諦, meaning common or ordinary statement, as if phenomena were real; (b) 眞諦 paramartha-satya, also called 第一諦, 勝義諦, meaning the correct dogma or averment of the enlightened. Another definition is 王法 and 佛法, royal law and Buddha law.

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.

一実

see styles
 ichijitsu
    いちじつ
{Buddh} the one absolute truth; the one reality; (personal name) Makoto

一實


一实

see styles
yī shí
    yi1 shi2
i shih
 ichijitsu
The one reality; the bhūtatathatā; idem 一如, 一眞.

一眞

see styles
yī zhēn
    yi1 zhen1
i chen
 kazumasa
    かずまさ
(personal name) Kazumasa
The whole of reality, the universe, the all, idem 眞如; cf. 一如, 一實 bhūtatathatā.

三印

see styles
sān yìn
    san1 yin4
san yin
 san'in
The three signs or proofs of a Hīnayāna sutra— non-permanence, non-personality, nirvāṇa; without these the sūtra is spurious and the doctrine is of Māra; the proof of a Mahāyāna sūtra is the doctrine of 一實 ultimate reality, q. v. Also 三法印.

三宗

see styles
sān zōng
    san1 zong1
san tsung
 mimune
    みむね
(surname) Mimune
The three Schools of 法相宗, 破相宗 , and 法性宗 q.v., representing the ideas of 空, 假, and 不空假, i.e. unreality, temporary reality, and neither; or absolute, relative, and neither.

三德

see styles
sān dé
    san1 de2
san te
 santoku
The three virtues or powers, of which three groups are given below. (1) (a) 法身德 The virtue or potency of the Buddha's eternal, spiritual body, the dharmakāya; (b) 般若德 of his prājñā, or wisdom, knowing all things in their reality; (c) 解脫德 of his freedom from all bonds and his sovereign Iiberty. Each of these has the four qualities of 常, 樂我, 淨eternity, joy, personality, and purity; v. 漫涅槃經 (2) (a) 智德 The potency of his perfect knowledge; (b) 斷德 of his cutting off all illusion and perfecting of supreme nirvāṇa; the above two are 自利 for his own advantage; (c) 恩德 of his universal grace and salvation, which 利他 bestows the benefits he has acquired on others. (3) (a) 因圓德 The perfection of his causative or karmic works during his three great kalpas of preparation; (b) 果圓德 the perfection of the fruit, or results in his own character and wisdom; (c) 恩圓德 the perfection of his grace in the salvation of others.

三忍

see styles
sān rěn
    san1 ren3
san jen
 sannin
The tree forms of kṣānti, i.e. patience (or endurance, tolerance). One of the groups is patience under hatred, under physical hardship, and in pursuit of the faith. Another is patience of the blessed in the Pure Land in understanding the truth they hear, patience in obeying the truth, patience in attaining absolute reality; v. 無量壽經. Another is patience in the joy of remembering Amitābha, patience in meditation on his truth, and patience in constant faith in him. Another is the patience of submission, of faith, and of obedience.

三惑

see styles
sān huò
    san1 huo4
san huo
 sanwaku; sannaku
    さんわく; さんなく
{Buddh} three mental disturbances
A Tiantai classification of the three delusions, also styled 三煩惱; 三漏; 三垢; 三結; trials or temptations, leakages, uncleannesses, and bonds. The first of the following three is common to all disciples, the two last to bodhisattvas. They arise from (a) 見, 思, 惑 things seen and thought, i.e. illusions from imperfect perception, with temptation to love, hate, etc.; to be rid of these false views and temptations is the discipline and nirvāṇa of ascetic or Hīnayāna Buddhists. Mahāyāna proceeds further in and by its bodhisattva aims, which produce their own difficulties, i.e. (b) 塵沙惑 illusion and temptation through the immense variety of duties in saving men; and (c) 無明惑 illusions and temptations that arise from failure philosophically to understand things in their reality.

三教

see styles
sān jiào
    san1 jiao4
san chiao
 sankyou; sangyou / sankyo; sangyo
    さんきょう; さんぎょう
the Three Doctrines (Daoism, Confucianism, Buddhism)
(1) Shinto, Buddhism and Confucianism; the three religions; (2) Confucianism, Buddhism and Taoism; (3) Buddhism, Shinto and Christianity; (given name) Mitsunori
The three teachings, i.e. 儒, 佛 (or 釋), and 道Confucianism, Buddhism, and Taoism; or, 孔, 老, 釋 Confucianism, Taoism (aIso known as 神敎), and Buddhism. In Japan they are Shinto, Confucianism, and Buddhism. In Buddhism the term is applied to the three periods of Śākyamuni's own teaching, of which there are several definitions: (1) The Jiangnan 南中 School describe his teaching as (a) 漸progressive or gradual; (b) 頓 immediate, i.e. as one whole, especially in the 華嚴經; and (c) 不定 or indeterminate. (2) 光統 Guangtong, a writer of the Iater Wei dynasty, describes the three as (a) 漸 progressive for beginners, i.e. from impermanence to permanence, from the void to reality, etc.; (b) 頓 immediate for the more advanced; and (c) 圓complete, to the most advanced, i.e. the Huayan as above. (3) The 三時敎q.v. (4) The 南山 Southern school deals with (a) the 性空of Hīnayāna; (b) 相空of Mahāyāna; and (c) 唯識圓 the perfect idealism. v. 行事鈔中 4. Tiantai accepts the division of 漸, 頓, and 不定 for pre-Lotus teaching, but adopts 漸 gradual, 頓 immediate, and 圓 perfect, with the Lotus as the perfect teaching; it also has the division of 三藏敎 , 通敎 , and 別敎 q.v.

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.

不二

see styles
bù èr
    bu4 er4
pu erh
 funi
    ふに
the only (choice, way etc); undivided (loyalty)
{Buddh} advaitam (non-duality); (surname, female given name) Fuji
advaya. No second, non-duality, the one and undivided, the unity of all things, the one reality、 the universal Buddha-nature. There are numerous combinations, e. g. 善惡不二 good and evil are not a dualism: nor are 有 and 空 the material and immaterial, nor are 迷 and 悟 delusion and awareness— all these are of the one Buddha-nature.

世諦


世谛

see styles
shì dì
    shi4 di4
shih ti
 setai
ordinary or worldly truth, opposite of 眞諦 truth in reality; also 俗諦; 世俗諦; 覆俗諦.

事実

see styles
 jijitsu
    じじつ
(adv,n) fact; truth; reality

二執


二执

see styles
èr zhí
    er4 zhi2
erh chih
 nishū
The two (erroneous) tenets, or attachments: (1) 我執 or 人執 that of the reality of the ego, permanent personality, the ātman, soul or self. (2) 法執 that of the reality of dharma, things or phenomena. Both are illusions. "All illusion arises from holding to the reality of the ego and of things."

二空

see styles
èr kōng
    er4 kong1
erh k`ung
    erh kung
 nikū
The two voids, unrealities, or immaterialities; v. 空. There are several antitheses: (1) (a) 人空; 我空 The non-reality of the atman, the soul, the person; (6) 法空 the non-reality of things. (2) (a) 性空 The Tiantai division that nothing has a nature of its own; (b) 相空 therefore its form is unreal, i.e. forms are temporary names. (3) (a) 但空 Tiantai says the 藏 and 通 know only the 空; (b) 不但空 the 別 and 圓 have 空, 假, and 中 q.v. (4) (a) 如實空 The division of the 起信論 that the 眞如 is devoid of all impurity; (b) 如實不空 and full of all merit, or achievement.

五觀


五观

see styles
wǔ guān
    wu3 guan1
wu kuan
 gokan
The five meditations referred to in the Lotus Sutra 25: (1) 眞 on the true, idem 空觀, to meditate on the reality of the void or infinite, in order to be rid of illusion in views and thoughts; (2) 淸淨觀 on purity, to be rid of any remains of impurity connected with the temporal, idem 假觀; (3) 廣大智慧觀 on the wider and greater wisdom, idem 中觀, by study of the 'middle' way; (4) 悲觀 on pitifulness, or the pitiable condition of the living, and by the above three to meditate on their salvation; (5) 慈觀 on mercy and the extension of the first three meditations to the carrying of joy to all the living.

佛戒

see styles
fó jiè
    fo2 jie4
fo chieh
 bukkai
The moral commandments of the Buddha; also, the laws of reality observed by all Buddhas.

俗智

see styles
sú zhì
    su2 zhi4
su chih
 zokuchi
Common or worldly wisdom, which by its illusion blurs or colours the mind, blinding it to reality.

俗有

see styles
sú yǒu
    su2 you3
su yu
 zokuu
mundane reality

俗諦


俗谛

see styles
sú dì
    su2 di4
su ti
 zokutai
    ぞくたい
{Buddh} (See 真諦・1) conventional truth
世諦 Common principles, or axioms; normal unenlightened ideas, in contrast with reality.

倒我

see styles
dào wǒ
    dao4 wo3
tao wo
 tōga
The conventional ego, the reverse of reality.

倶空

see styles
jù kōng
    ju4 kong1
chü k`ung
    chü kung
 kukū
Both or all empty, or unreal, i.e. both ego and things have no reality.

假合

see styles
jiǎ hé
    jia3 he2
chia ho
 ke gō
假和合Phenomena, empirical combinations without permanent reality.

假有

see styles
jiǎ yǒu
    jia3 you3
chia yu
 ke-u
The phenomenal, which in reality no more exists than turtle's hair or rabbit's horns.

偏眞

see styles
piān zhēn
    pian1 zhen1
p`ien chen
    pien chen
 henshin
偏空, 單空The Hīnayāna doctrine of unreality, a one-sided dogma in contrast with the transcendental reality of Mahāyāna.

入眞

see styles
rù zhēn
    ru4 zhen1
ju chen
 nyūshin
to enter into reality

內觀


内观

see styles
nèi guān
    nei4 guan1
nei kuan
 naikan
to introspect; to examine oneself; (Buddhism) vipassana meditation (seeking insight into the true nature of reality)
internal observation

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.

六度

see styles
liù dù
    liu4 du4
liu tu
 rokudo
    ろくど
(surname) Rokudo
The six things that ferry one beyond the sea of mortality to nirvana, i. e. the six pāramitās 波羅蜜 (波羅蜜多): (1) 布施 dāna, charity, or giving, including the bestowing of the truth on others; (2) 持戒 śīla, keeping the command rents; (3) 忍辱 kṣānti, patience under insult; (4) 精進 vīrya, zeal and progress; (5) 闡定 dhyāna, meditation or contemplation; (6) 智慧 prajñā; wisdom, the power to discern reality or truth. It is the last that carries across the saṃsāra (sea of incarnate life) to the shores of nirvana. The opposites of these virtues are meanness, wickedness, anger, sloth, a distracted mind, and ignorance. The 唯識論 adds four other pāramitās: (7) 方便 upāya, the use of appropriate means; (8) 願 praṇidhāna, pious vows; (9) 力 bala, power of fulfillment; (10) 智 jñāna knowledge.

内実

see styles
 naijitsu
    ないじつ
(1) the facts; the truth; the true state of affairs; (n,adv) (2) in truth; in fact; in reality; actually; (female given name) Naimi

化心

see styles
huà xīn
    hua4 xin1
hua hsin
 keshin
The mind in the transformation body of a Buddha or bodhisattva, which apprehends things in their reality.

十力

see styles
shí lì
    shi2 li4
shih li
 jūriki
Daśabala. The ten powers of Buddha, giving complete knowledge of: (1) what is right or wrong in every condition; (2) what is the karma of every being, past, present, and future; (3) all stages of dhyāna liberation, and samādhi; (4) the powers and faculties of all beings; (5) the desires, or moral direction of every being; (6) the actual condition of every individual; (7) the direction and consequence of all laws; (8) all causes of mortality and of good and evil in their reality; (9) the end of all beings and nirvāṇa; (10) the destruction of all illusion of every kind. See the 智度論 25 and the 倶舍論 29.

十宗

see styles
shí zōng
    shi2 zong1
shih tsung
 jūshū
The ten schools of Chinese Buddhism: I. The (1) 律宗 Vinaya-discipline, or 南山|; (2) 倶舍 Kośa, Abhidharma, or Reality (Sarvāstivādin) 有宗; (3) 成實宗 Satyasiddhi sect founded on this śāstra by Harivarman; (4) 三論宗 Mādhyamika or 性空宗; (5) 法華宗 Lotus, "Law-flower" or Tiantai 天台宗; (6) 華嚴Huayan or法性 or賢首宗; ( 7) 法相宗 Dharmalakṣana or 慈恩宗 founded on the唯識論 (8) 心宗 Ch'an or Zen, mind-only or intuitive, v. 禪宗 ; (9) 眞言宗 (Jap. Shingon) or esoteric 密宗 ; (10) 蓮宗 Amitābha-lotus or Pure Land (Jap. Jōdo) 淨士宗. The 2nd, 3rd, 4th, and 9th are found in Japan rather than in China, where they have ceased to be of importance. II. The Hua-yen has also ten divisions into ten schools of thought: (1) 我法倶有 the reality of self (or soul) and things, e.g. mind and matter; (2) 法有我無 the reality of things but not of soul; (3) 法無去來 things have neither creation nor destruction; (4) 現通假實 present things are both apparent and real; (5) 俗妄眞實 common or phenomenal ideas are wrong, fundamental reality is the only truth; (6) things are merely names; (7) all things are unreal 空; (8) the bhūtatathatā is not unreal; (9) phenomena and their perception are to be got rid of; (10) the perfect, all-inclusive, and complete teaching of the One Vehicle. III. There are two old Japanese divisions: 大乘律宗, 倶舎宗 , 成實 宗 , 法和宗 , 三論宗 , 天台宗 , 華嚴宗 , 眞言宗 , 小乘律宗 , and 淨土宗 ; the second list adds 禪宗 and omits 大乘律宗. They are the Ritsu, Kusha, Jōjitsu, Hossō, Sanron, Tendai, Kegon, Shingon, (Hīnayāna) Ritsu, and Jōdo; the addition being Zen.

十行

see styles
shí xíng
    shi2 xing2
shih hsing
 jūgyō
The ten necessary activities in the fifty-two stages of a bodhisattva, following on the 十信and 十住; the two latter indicate personal development 自利. These ten lines of action are for the universal welfare of others 利他. They are: joyful service; beneficial service; never resenting; without limit; never out of order; appearing in any form at will; unimpeded; exalting the pāramitās amongst all beings; perfecting the Buddha-law by complete virtue; manifesting in all things the pure, final, true reality.

十門


十门

see styles
shí mén
    shi2 men2
shih men
 jūmon
The ten "doors" or connections between事 and 理; 事 is defined as 現象 form and 理 as 本體 substance; the common illustration of wave and water indicates the idea thus expressed. The 理事無礎十門 means that in ten ways form and substance are not separate, unconnected entities. (1) li the substance is always present with shih the phenomena; (2) shih is always present with li; (3) shih depends on li for its existence; (4) the shih can reveal the li; (5) the shih (mere form, which is unreal) can disappear in the li;(6) the shih can conceal the li; (7) the true li is the shih; (8) the shih is li; (9) the true li (or reality) is not the shih; (10) the shih is not the (whole) li; v. 華嚴大疏 2. 周遍含容觀十門 The fifth of the five 觀 meditations of the 華嚴宗, i.e. on li and shih, e.g. (1) the li is as the shih; (2) the shih is as the li; 理如事, 事如理 and so on. The 止觀十門 in the 宗鏡録35, also deals with li and shih chiefly for purposes of meditation. Another group, the 華嚴釋經十門, treats of the Canon and the schools.

名実

see styles
 meijitsu / mejitsu
    めいじつ
in name and in reality; nominally and virtually; form and contents; (female given name) Nami

名實


名实

see styles
míng shí
    ming2 shi2
ming shih
name and reality; how something is portrayed and what it is actually like

唯心

see styles
wéi xīn
    wei2 xin1
wei hsin
 yuishin
    ゆいしん
(1) {Buddh} doctrine that all phenomena are produced from consciousness (a central teaching of the Avatamska sutra); (2) {phil} (See 唯物) spiritualism; (personal name) Yuishin
Idealism, mind only, the theory that the only reality is mental, that of the mind. Similar to 唯識q. v. and v. Lankavatara sutra.

四一

see styles
sì yī
    si4 yi1
ssu i
 shippin; shippin
    しっぴん; シッピン
{cards} (See おいちょかぶ) scoring combination of a 4 and a 1 in oicho-kabu; (given name) Yoichi
The four 'ones', or the unity contained (according to Tiantai) in the 方便品 of the Lotus Sutra; i. e. 教一 its teaching of one Vehicle; 行一 its sole bodhisattva procedure; 人一 its men all and only as bodhisattvas; 理一 its one ultimate truth of the reality of all existence.

四土

see styles
sì tǔ
    si4 tu3
ssu t`u
    ssu tu
 shido
    しど
{Buddh} four realms (in Tendai Buddhism or Yogacara)
The four Buddha-kṣetra, or realms, of Tiantai: (1) 凡聖居同土 Realms where all classes dwell— men, devas, Buddhas, disciples, non-disciples; it has two divisions, the impure, e. g. this world, and the pure, e. g. the 'Western' pure-land. (2) 方便有餘土 Temporary realms, where the occupants have got rid of the evils of 見思 unenlightened views and thoughts, but still have to be reborn. (3) 實報無障礙土 Realms of permanent reward and freedom, for those who have attained bodhisattva rank. (4) 常寂光土 Realm of eternal rest and light (i. e. wisdom) and of eternal spirit (dharmakāya), the abode of Buddhas; but in reality all the others are included in this, and are only separated for convenience, sake.

四宗

see styles
sì zōng
    si4 zong1
ssu tsung
 shishū
The four kinds of inference in logic— common, prejudged or opposing, insufficiently founded, arbitrary. Also, the four schools of thought I. According to 淨影 Jingying they are (1) 立性宗 that everything exists, or has its own nature; e. g. Sarvāstivāda, in the 'lower' schools of Hīnayāna; (2) 破性宗 that everything has not a nature of its own; e. g. the 成實宗 a 'higher' Hīnayāna school, the Satyasiddhi; (3) 破相宗 that form has no reality, because of the doctrine of the void, 'lower' Mahāyāna; (4) 願實宗 revelation of reality, that all comes from the bhūtatathatā, 'higher ' Mahāyāna. II. According to 曇隱 Tanyin of the 大衍 monastery they are (1) 因緣宗, i. e. 立性宗 all things are causally produced; (2) 假名宗, i. e. 破性宗 things are but names; (3) 不眞宗, i. e. 破相宗, denying the reality of form, this school fails to define reality; (4) 眞宗, i. e. 顯實宗 the school of the real, in contrast with the seeming.

四教

see styles
sì jiào
    si4 jiao4
ssu chiao
 shikyō
Four teachings, doctrines, or schools; five groups are given, whose titles are abbreviated to 光天曉苑龍: (1) 光宅四教 The four schools of 法雲 Fayun of the 光宅 Guangzhai monastery are the four vehicles referred to in the burning house parable of the Lotus Sutra, i. e. śrāvaka, pratyekabuddha, bodhisattva, and the final or one vehicle teaching. (2) 天台四教 The Tiantai four are 藏通, 別, and 圓, v. 八教. (3) 曉公四教 The group of 元曉 Wŏnhyo of 海東 Haedong are the 三乘別教 represented by the 四諦緣起經; 三乘通教 represented by the 般若深密教; 一乘分教 represented by the 究網經; and 一乘滿教 represented by the 華嚴經. (4) 苑公四教 The group of 慧苑 Huiyuan: the schools of unbelievers, who are misled and mislead; of śrāvakas and pratyekabuddhas who know only the phenomenal bhūtatathatā; of novitiate bodhisattvas who know only the noumenal bhūtatathatā; and of fully developed bodhisattvas, who know both. (5) 龍樹四教 Nāgārjuna's division of the canon into 有 dealing with existence, or reality, cf. the 四阿含; 空 the Void, cf. 般若經; 亦有亦 空 both, cf. 深密經; and 非有非 空 neither, cf. 中論.

四絶

see styles
sì jué
    si4 jue2
ssu chüeh
The four ideas to be got rid of in order to obtain the 'mean' or ultimate reality, according to the 中論: they are that things exist, do not exist, both, neither.

圓實


圆实

see styles
yuán shí
    yuan2 shi2
yüan shih
 enjitsu
    えんじつ
(surname) Enjitsu
Perfect reality; the Tiantai perfect doctrine which enables one to attain reality or Buddhahood at once.

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.

地体

see styles
 jitai
    じたい
(1) (archaism) essence; true nature; substance; reality; (adverb) (2) (archaism) originally; naturally; by nature; from the start

執障


执障

see styles
zhí zhàng
    zhi2 zhang4
chih chang
 shūshō
The holding on to the reality of self and things and the consequent hindrance to entrance into nirvana.

夢現

see styles
 yumeutsutsu
    ゆめうつつ
(1) half asleep and half awake; trance; (2) dream and reality

夢話


梦话

see styles
mèng huà
    meng4 hua4
meng hua
talking in one's sleep; words spoken during sleep; fig. speech bearing no relation to reality; delusions

天眞

see styles
tiān zhēn
    tian1 zhen1
t`ien chen
    tien chen
 tenma
    てんま
(female given name) Tenma
bhūtatathatā, permanent reality underlying all phenomena, pure and unchanging e. g. the sea in contrast with the waves; nature, the natural, 天然之眞理, 非人之造作者 natural reality, not of human creation.

如実

see styles
 nyojitsu
    にょじつ
(1) (usu. 如実に) reality; actuality; actual conditions; true situation; faithful representation; vivid depiction; (2) {Buddh} ultimate reality; absolute truth; (given name) Nyojitsu

如實


如实

see styles
rú shí
    ru2 shi2
ju shih
 nyo jitsu
as things really are; realistic
Real, reality, according to reality ( yathābhūtam); true; the 眞如 zhenru, or bhūtatathatā, for which it is also used; the universal undifferentiated, i. e. 平等不二, or the primary essence out of which the phenomenal arises; 如實空 is this essence in its purity; 如實不空 is this essence in its differentiation.

如義


如义

see styles
rú yì
    ru2 yi4
ju i
 nyogi
accordant with reality

妄見


妄见

see styles
wàng jiàn
    wang4 jian4
wang chien
 mōken
False views (of reality), taking the seeming as real.

妙有

see styles
miào yǒu
    miao4 you3
miao yu
 tayu
    たゆ
(female given name) Tayu
The absolute reality, the incomprehensible entity, as contrasted with the superficial reality of phenomena; supernatural existence.

実態

see styles
 jittai
    じったい
true state; actual condition; reality

実相

see styles
 jissou / jisso
    じっそう
(1) reality; real state of affairs; true state of affairs; (2) {Buddh} true form of all things as they are; ultimate reality; (surname) Jitsusou

実際

see styles
 jissai
    じっさい
(noun - becomes adjective with の) (1) reality; actuality; truth; fact; actual conditions; (2) practice (as opposed to theory); (adverb) (3) truly; really; indeed; actually; (4) {Buddh} bhutakoti (limit of reality)

寂照

see styles
jí zhào
    ji2 zhao4
chi chao
 jakushou / jakusho
    じゃくしょう
(personal name) Jakushou
nirvāṇa-illumination; ultimate reality shining forth.

實化


实化

see styles
shí huà
    shi2 hua4
shih hua
 jikke
The real or noumenal Buddha as contrasted with 權化 the temporal or phenomenal Buddha; the 實化二身 are his 報身 saṃbhogakāya and his 化身 nirmāṇakāya.

實唱


实唱

see styles
shí chàng
    shi2 chang4
shih ch`ang
    shih chang
 jisshō
Reality-proclamation, i.e. to preach the Tathāgata's law of Reality.

實在


实在

see styles
shí zài
    shi2 zai4
shih tsai
 jitsuzai
really; actually; indeed; true; real; honest; dependable; (philosophy) reality
to truly exist

實教


实教

see styles
shí jiào
    shi2 jiao4
shih chiao
 jikkyō
The teaching of Reality; also, the real or reliable teaching.

實智


实智

see styles
shí zhì
    shi2 zhi4
shih chih
 jitchi
The knowledge or wisdom of Reality, in contrast with knowledge of the 權 relative.

實本


实本

see styles
shí běn
    shi2 ben3
shih pen
 jitsumoto
    じつもと
(personal name) Jitsumoto
Fundamental reality, applied to the teaching of the Lotus Sūtra, as opposed to the previous Buddhist teaching.

實物


实物

see styles
shí wù
    shi2 wu4
shih wu
 jitsumotsu
material object; concrete object; original object; in kind; object for practical use; definite thing; reality; matter (physics)
matter

實相


实相

see styles
shí xiàng
    shi2 xiang4
shih hsiang
 jissō
actual situation; the ultimate essence of things (Buddhism)
Reality, in contrast with 虛妄; absolute fundamental reality, the ultimate, the absolute; the 法身, i.e. dharmakāya, or 眞如 bhūtatathatā. Other terms are 一實; 一如; 一相; 無相; 法證; 法位; 涅槃; 無爲; 眞諦; 眞性; 眞空; 實性; 實諦; 實際, q.v.

實眼


实眼

see styles
shí yǎn
    shi2 yan3
shih yen
 jitsugen
An eye able to discern reality, i.e. the Buddha-eye.

實行


实行

see styles
shí xíng
    shi2 xing2
shih hsing
 jitsugyō
to implement; to carry out; to put into practice
action that accords with reality

實語


实语

see styles
shí yǔ
    shi2 yu3
shih yü
 jitsugo
True, or reliable words; words corresponding to reality; discussions of Reality.

實際


实际

see styles
shí jì
    shi2 ji4
shih chi
 jissai
reality; practice; practical; realistic; real; actual
The region of Reality.

悟入

see styles
wù rù
    wu4 ru4
wu ju
 gonyuu / gonyu
    ごにゅう
to understand; to comprehend the ultimate essence of things (Buddhism)
(n,vs,vi) {Buddh} entering enlightenment
To apprehend or perceive and enter into (the idea of reality). Name of a Kashmir monk, Sugandhara.

慧義


慧义

see styles
huì yì
    hui4 yi4
hui i
 egi
The apprehension of the meaning of reality through wisdom.

戀綜


恋综

see styles
liàn zōng
    lian4 zong1
lien tsung
dating reality show (abbr. for 戀愛綜藝節目|恋爱综艺节目[lian4 ai4 zong1 yi4 jie2 mu4])

我想

see styles
wǒ xiǎng
    wo3 xiang3
wo hsiang
 ga zō
The thought that the ego has reality.

Entries with 2nd row of characters: The 2nd row is Simplified Chinese.

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This page contains 100 results for "reality" 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.

Just because a word appears here does not mean it is appropriate for a tattoo, your business name, etc. Please consult a professional before doing anything stupid with this data.

We do offer Chinese and Japanese Tattoo Services. We'll also be happy to help you translate something for other purposes.

No warranty as to the correctness, potential vulgarity, or clarity is expressed or implied. We did not write any of these definitions (though we occasionally act as a contributor/editor to the CC-CEDICT project). You are using this dictionary for free, and you get what you pay for.

The following titles are just to help people who are searching for an Asian dictionary to find this page.

Japanese Kanji Dictionary

Free Asian Dictionary

Chinese Kanji Dictionary

Chinese Words Dictionary

Chinese Language Dictionary

Japanese Chinese Dictionary