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12>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
維 维 see styles |
wéi wei2 wei yuki ゆき |
More info & calligraphy: Vee(pronoun) (1) (kana only) this (indicating an item near the speaker, the action of the speaker, or the current topic); (2) (humble language) this person (usu. indicating someone in one's in-group); (3) now; (4) (archaism) here; (5) (archaism) I (me); (6) (archaism) certainly; (female given name) Yuki A carriage-curtain; a net; a corner, cardinal point; to tie or hold together, connect; a copula, also, but, whereas, now. |
三昧 see styles |
sān mèi san1 mei4 san mei sanmai; zanmai さんまい; ざんまい |
More info & calligraphy: Samadhi(1) (さんまい only) {Buddh} samadhi (state of intense concentration achieved through meditation) (san:); (suffix noun) (2) (usu. ざんまい) being immersed in; being absorbed in; indulging in; doing to one's heart's content; (suffix noun) (3) (usu. ざんまい) prone to; apt to; (given name) Sanmai (三昧地) Samādhi, "putting together, composing the mind, intent contemplation, perfect absorption, union of the meditator with the object of meditation." (M. W.) Also 三摩地 (三摩提, 三摩帝, 三摩底). Interpreted by 定 or 正定, the mind fixed and undisturbed; by 正受 correct sensation of the object contemplated; by 調直定 ordering and fixing the mind; by 正心行處 the condition when the motions of the mind are steadied and harmonized with the object; by 息慮凝心 the cessation of distraction and the fixation of the mind; by 等持 the mind held in equilibrium; by 奢摩他, i.e. 止息 to stay the breathing. It is described as concentration of the mind (upon an object). The aim is 解脫, mukti, deliverance from all the trammels of life, the bondage of the passions and reincarnations. It may pass from abstraction to ecstasy, or rapture, or trance. Dhyāna 定 represents a simpler form of contemplation; samāpatti 三摩鉢底 a stage further advanced; and samādhi the highest stage of the Buddhist equivalent for Yoga, though Yoga is considered by some as a Buddhist development differing from samādhi. The 翻譯名義 says: 思專 when the mind has been concentrated, then 志一不分 the will is undivided; when 想寂 active thought has been put to rest, then 氣虛神朗 the material becomes etherealized and the spirit liberated, on which 智 knowledge, or the power to know, has free course, and there is no mystery into which it cannot probe. Cf. 智度論 5, 20, 23, 28; 止觀 2; 大乘義章 2, 9, 1 3, 20, etc. There are numerous kinds and degrees of samādhi. |
合十 see styles |
hé shí he2 shi2 ho shih gōjū |
More info & calligraphy: Namaste - Greeting合爪; 合掌 To bring the ten fingers or two palms together; a monk's salutation. |
合掌 see styles |
hé zhǎng he2 zhang3 ho chang gasshou / gassho がっしょう |
More info & calligraphy: Gassho(n,vs,vi) (1) pressing one's hands together in prayer; (2) triangular frame of a thatched roof; (expression) (3) (at the end of Buddhist correspondence) (See 敬具) yours sincerely; yours truly; sincerely yours; (surname) Gasshou the gesture of joining one's palms and putting them to the breast as an expression of reverence |
一味同心 see styles |
ichimidoushin / ichimidoshin いちみどうしん |
More info & calligraphy: Work Together with One Mind |
一致団結 see styles |
icchidanketsu いっちだんけつ |
More info & calligraphy: Solidarity / Working Together as One |
同心協力 同心协力 see styles |
tóng xīn xié lì tong2 xin1 xie2 li4 t`ung hsin hsieh li tung hsin hsieh li |
More info & calligraphy: Working Together as One / Cooperation |
打成一片 see styles |
dǎ chéng yī piàn da3 cheng2 yi1 pian4 ta ch`eng i p`ien ta cheng i pien tajouippen / tajoippen たじょういっぺん |
More info & calligraphy: Merge / Unify(yoji) {Buddh} (See 座禅・ざぜん) intensive zazen meditation on a subject; knocking all into one To knock all into one, bring things together, or into order. |
齊心協力 齐心协力 see styles |
qí xīn xié lì qi2 xin1 xie2 li4 ch`i hsin hsieh li chi hsin hsieh li |
More info & calligraphy: Work Together with One Heart |
卽 see styles |
jí ji2 chi zoku |
variant of 即[ji2]; promptly To draw up to, or near; approach; forthwith; to be; i.e. alias; if, even if; 就是. It is intp. as 和融 united together; 不二not two, i.e. identical; 不離 not separate, inseparable. It resembles implication, e.g. the afflictions or passions imply, or are, bodhi; births-and-deaths imply, or are, nirvana; the indication being that the one is contained in or leads to the other. Tiantai has three definitions: (1) The union, or unity, of two things, e.g. 煩惱 and 菩提, i.e. the passions and enlightenment, the former being taken as the 相 form, the latter 性 spirit, which two are inseparable; in other words, apart from the subjugation of the passions there is no enlightenment. (2) Back and front are inseparables; also (3) substance and quality, e.g. water and wave. |
合 see styles |
hé he2 ho gou / go ごう |
to close; to join; to fit; to be equal to; whole; together; round (in battle); conjunction (astronomy); 1st note of pentatonic scale; old variant of 盒[he2] (1) gō; traditional unit of volume, approx. 180 ml; (2) gō; traditional unit of area, approx 0.33 square meters; (3) one-tenth of the distance from the base to the summit of a mountain; (4) {astron} (See 衝・3) conjunction; (5) (See 合計) sum; total; (6) {phil} (See 総合・1,正反合) synthesis (in dialectics); (7) minor premise (in hetuvidya); (counter) (8) counter for covered containers; (counter) (9) counter for matches, battles, etc.; (surname) Takagou Bring together, unite, unison, in accord. |
屬 属 see styles |
zhǔ zhu3 chu satsuka さつか |
to join together; to fix one's attention on; to concentrate on (surname) Satsuka belong to |
拼 see styles |
pīn pin1 p`in pin |
to piece together; to join together; to stake all; adventurous; at the risk of one's life; to spell |
捏 see styles |
niē nie1 nieh |
to hold between the thumb and fingers; to pinch; to mold (using the fingers); to hold (lit. in one's hand and fig.); to join together; to fabricate (a story, a report, etc) |
攝 摄 see styles |
shè she4 she setsu せつ |
(bound form) to take in; to absorb; to assimilate; to take (a photo); (literary) to conserve (one's health); (literary) to act for (female given name) Setsu To collect, gather together, combine, include; lay hold of; assist, act for or with; control, direct, attend to; translit. ś, śa. |
歸 归 see styles |
guī gui1 kuei ki |
to return; to go back to; to give back to; (of a responsibility) to be taken care of by; to belong to; to gather together; (used between two identical verbs) despite; to marry (of a woman) (old); division on the abacus with a one-digit divisor Return to, give oneself up to; commit oneself to, surrender; cf. 三歸 śaraṇa-gamana. |
相 see styles |
xiàng xiang4 hsiang sou / so そう |
appearance; portrait; picture; government minister; (physics) phase; (literary) to appraise (esp. by scrutinizing physical features); to read sb's fortune (by physiognomy, palmistry etc) (1) aspect; appearance; look; (2) physiognomy (as an indication of one's fortune); (3) {gramm} aspect; (4) {physics;chem} phase (e.g. solid, liquid and gaseous); (given name) Tasuku lakṣana 攞乞尖拏. Also, nimitta. A 'distinctive mark, sign', 'indication, characteristic', 'designation'. M. W. External appearance; the appearance of things; form; a phenomenon 有爲法 in the sense of appearance; mutual; to regard. The four forms taken by every phenomenon are 生住異滅 rise, stay, change, cease, i. e. birth, life, old age, death. The Huayan school has a sixfold division of form, namely, whole and parts, together and separate, integrate and disintegrate. A Buddha or Cakravartī is recognized by his thirty-two lakṣana , i. e. his thirty-two characteristic physiological marks. |
識 识 see styles |
zhì zhi4 chih shiki しき |
to record; to write a footnote (1) acquaintanceship; (2) {Buddh} vijnana; consciousness; (3) (after a signature) written by...; (personal name) Tsuguhide vijñāna, "the art of distinguishing, or perceiving, or recognizing, discerning, understanding, comprehending, distinction, intelligence, knowledge, science, learning . . . wisdom." M.W. parijñāna, "perception, thorough knowledge," etc. M.W. It is intp. by 心 the mind, mental discernment, perception, in contrast with the object discerned; also by 了別 understanding and discrimination. There are classifications of 一識 that all things are the one mind, or are metaphysical; 二識 q. v. discriminating the ālaya-vijñāna or primal undivided condition from the mano-vijñāna or that of discrimination; 三識 in the Laṅkāvatāra Sutra, fundamental, manifested and discriminate; 五識 q.v. in the 起信論, i.e. 業, 轉, 現, 知, and 相續識; 六識 the perceptions and discernings of the six organs of sense; also of 8, 9, 10, and 11 識. The most important is the eight of the 起信論, i.e. the perceptions of the six organs of sense, eye, ear, nose, tongue, body (or touch), and mind, together with manas, intp. as 意識 the consciousness of the previous moment, on which the other six depend; the eighth is the ālaya-vijñāna, v. 阿賴耶, in which is contained the seed or stock of all phenomena and which 無沒 loses none, or nothing, is indestructible; a substitute for the seventh is ādāna 'receiving' of the 唯識, which is intp. as 無解 undiscriminated, or indefinite perception; there is a difference of view between the 相 and the 性 schools in regard to the seventh and eight 識; and the latter school add a ninth called the amala, or pure vijñāna, i.e. the non-phenomenal 眞如識. The esoterics add that all phenomena are mental and all things are the one mind, hence the one mind is 無量識 unlimited mind or knowledge, every kind of knowledge, or omniscience. vijñāna is one of the twelve nidānas.; Ālaya-vijñāna and mano-vijñāna; i. e. 阿梨耶 | and 分別事 |; v. 識. |
通 see styles |
tòng tong4 t`ung tung tsuu / tsu つう |
classifier for an activity, taken in its entirety (tirade of abuse, stint of music playing, bout of drinking etc) (n,n-suf,adj-na) (1) authority; expert; connoisseur; well-informed person; (counter) (2) counter for messages, letters, notes, documents, etc.; (noun or adjectival noun) (3) understanding (esp. of male-female relations); tact; insight; (4) supernatural powers; magical powers; (given name) Michiaki Permeate, pass through, pervade; perceive, know thoroughly; communicate; current; free, without hindrance, unimpeded universal; e.g. 神通 supernatural, ubiquitous powers. There are categories of 五通, 六通, and 十通, all referring to supernatural powers; the five are (1) knowledge of the supernatural world; (2) deva vision; (3) deva hearing; (4) knowledge of the minds of all others; (5) knowledge of all the transmigrations of self and all others. The six are the above together with perfect wisdom for ending moral hindrance and delusion. The ten are knowing all previous transmigrations, having deva hearing, knowing the minds of others, having deva vision, showing deva powers, manifesting many bodies or forms, being anywhere instantly, power of bringing glory to one's domain, manifesting a body of transformation, and power to end evil and transmigration. |
釘 钉 see styles |
dìng ding4 ting kugi(p); kugi くぎ(P); クギ |
to join things together by fixing them in place at one or more points; to nail; to pin; to staple; to sew on nail; spike; tack; rivet; brad; (pachinko) pin; (surname) Teizaki |
一塊 一块 see styles |
yī kuài yi1 kuai4 i k`uai i kuai hitokatamari ひとかたまり ikkai いっかい |
one block; one piece; one (unit of money); together; in the same place; in company one lump; one group |
一所 see styles |
hitotokoro ひとところ issho いっしょ |
(1) one place; the same place; (2) (honorific or respectful language) (archaism) one person; (3) (archaism) together |
一道 see styles |
yī dào yi1 dao4 i tao ichidou / ichido いちどう |
together one road; ray (of hope); (given name) Kazumichi One way, the one way; the way of deliverance from mortality, the Mahāyāna. Yidao, a learned monk of the Pure-land sect. |
佛界 see styles |
fó jiè fo2 jie4 fo chieh bukkai |
The Buddha realm, the state of Buddhahood, one of the ten realms, which consist of the six gati together with the realms of Buddhas, bodhisattvas, pratyeka-buddhas, and śrāvakas; also a Buddha-land; also the Buddha's country; cf. 佛土. |
併攏 并拢 see styles |
bìng lǒng bing4 long3 ping lung |
to draw together; to place side by side (e.g. one's fingers, two halves of a torn sheet of paper etc) |
北藏 see styles |
běi zàng bei3 zang4 pei tsang Hokuzō |
The northern collection or edition of 1,621 works first published in Peking by order of Ch'eng Tsu (1403-1424), together with forty-one additional works, published by 密藏 Mizang after thirty years, labour beginning A. D. 1586. Later this edition was published in Japan 1678-1681 by 鐵眼 Tetsugen. |
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. |
合刻 see styles |
goukoku / gokoku ごうこく |
(noun/participle) (rare) publication of two or more different books together as one |
合心 see styles |
hé xīn he2 xin1 ho hsin |
acting together; to one's liking |
合手 see styles |
hé shǒu he2 shou3 ho shou |
to put one's palms together (in prayer or greeting); to work with a common purpose; harmonious; convenient (to use) |
同事 see styles |
tóng shì tong2 shi4 t`ung shih tung shih douji / doji どうじ |
colleague; co-worker; CL:個|个[ge4],位[wei4] the same event; no change (on the stock market); (female given name) Douji samānārthatā, working together (with and for others); one of the 四攝法. |
咬む see styles |
kamu かむ |
(transitive verb) (1) to bite; to chew; to gnaw; (2) to crash against (e.g. of waves); to break onto (shore); (3) to engage (of cogs, zippers, etc.); to mesh; to fit together; (4) to be involved in; (5) to fumble one's words (during a play, broadcast, etc.); to falter with one's words; (6) (archaism) to strongly confute; to argue down; to rebuke; to scold harshly |
嚼む see styles |
kamu かむ |
(transitive verb) (1) to bite; to chew; to gnaw; (2) to crash against (e.g. of waves); to break onto (shore); (3) to engage (of cogs, zippers, etc.); to mesh; to fit together; (4) to be involved in; (5) to fumble one's words (during a play, broadcast, etc.); to falter with one's words; (6) (archaism) to strongly confute; to argue down; to rebuke; to scold harshly |
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. |
寄る see styles |
yoru よる |
(v5r,vi) (1) to approach; to draw near; to come near; to be close to; (v5r,vi) (2) to gather (in one place); to come together; to meet; (v5r,vi) (3) to stop by (while on one's way to another place); to drop by; to make a short visit; (v5r,vi) (4) (See 年が寄る) to grow old; to grow high (number, etc.); (v5r,vi) (5) (in the form of しわが寄る) to grow (wrinkly); (v5r,vi) (6) (also written as 倚る, 凭る) to lean against; to recline on; (v5r,vi) (7) {sumo} to push one's opponent while holding their belt; (v5r,vi) (8) to decide on a price and come to a deal; (v5r,vi) (9) (archaism) to be swayed by (a person); to yield to |
對勁 对劲 see styles |
duì jìn dui4 jin4 tui chin |
suitable; to one's liking; to get along together |
對杯 对杯 see styles |
duì bēi dui4 bei1 tui pei |
to raise glasses together; to toast one another |
小劫 see styles |
xiǎo jié xiao3 jie2 hsiao chieh shōgō |
antarā-kalpa, or intermediate kalpa; according to the 倶舍論 it is the period in which human life increases by one year a century till it reaches 84,000 with men 8,400 feet high; then it is reduced at the same rate till the life-period reaches ten years with men a foot high; these two are each a small kalpa; the 智度論 reckons the two together as one kalpa; and there are other definitions. |
廝守 厮守 see styles |
sī shǒu si1 shou3 ssu shou |
to stay together; to rely on one another |
扒摟 扒搂 see styles |
pá lou pa2 lou5 p`a lou pa lou |
to gather together as with a rake; to shovel food into one's mouth; to eat fast |
拜拜 see styles |
bài bai bai4 bai5 pai pai |
to pay one's respects by bowing with hands in front of one's chest clasping joss sticks, or with palms pressed together; (Tw) religious ceremony in which offerings are made to a deity |
拝む see styles |
ogamu おがむ |
(transitive verb) (1) to assume the posture of praying; to press the palms and fingers of both hands together; to do reverence (e.g. before a statue of the Buddha); to pay one's respects; (transitive verb) (2) to beg; to make a supplication; (transitive verb) (3) (humble language) (sometimes used sarcastically in modern Japanese) to see (something or someone of high status) |
枕藉 see styles |
zhěn jiè zhen3 jie4 chen chieh chinseki ちんせき chinsha ちんしゃ |
to lie in total disorder; lying fallen over one another (1) (archaism) bedding; bed; (noun/participle) (2) (archaism) to sleep together in the same bed; (3) (archaism) to sleep together using each other's bodies as pillow; (4) (archaism) to sleep together using books as a pillow |
殉死 see styles |
xùn sǐ xun4 si3 hsün ssu junshi じゅんし |
to be buried alive as sacrifice (together with husband or superior) (n,vs,vi) following one's master into the grave; committing suicide after one's lord has died |
混一 see styles |
hùn yī hun4 yi1 hun i honitsu; honichi ホンイツ; ホンイチ |
to amalgamate; to mix together as one (abbreviation) (kana only) {mahj} (See 混一色・1) half flush; winning hand containing one suit and honor tiles |
灌注 see styles |
guàn zhù guan4 zhu4 kuan chu kanchū |
to pour into; perfusion (med.); to concentrate one's attention on; to teach; to inculcate; to instill flow together |
相々 see styles |
aiai あいあい |
(1) (archaism) doing something together; co-owning something and using it together; (2) (archaism) being on par with one another |
相合 see styles |
xiāng hé xiang1 he2 hsiang ho sougou / sogo そうごう |
to conform to; to fit with; to be compatible with (1) (archaism) doing something together; co-owning something and using it together; (2) (archaism) being on par with one another; (place-name) Sougou combine |
相相 see styles |
aiai あいあい |
(1) (archaism) doing something together; co-owning something and using it together; (2) (archaism) being on par with one another |
網羅 网罗 see styles |
wǎng luó wang3 luo2 wang lo mōra もうら |
net for fishing or bird catching; (fig.) fetters; to snare (a valuable new team member etc); to bring together under the one umbrella (noun/participle) comprising; including; covering; encompassing; comprehending net |
翕然 see styles |
xì rán xi4 ran2 hsi jan kyuuzen / kyuzen きゅうぜん |
(adv-to,adj-t) (coming together) as one; with one accord; unanimously to gather together |
該羅 该罗 see styles |
gāi luó gai1 luo2 kai lo gaira |
該攝 Containing, inclusive, undivided, whole; the one vehicle containing the three. |
通名 see styles |
tōng míng tong1 ming2 t`ung ming tung ming tsuumei / tsume つうめい |
common noun; generic term; to introduce oneself one's common or popular name named together |
連刷 see styles |
rensatsu れんさつ |
(noun - becomes adjective with の) se-tenant; different stamps (labels, etc.) printed together on the one sheet |
連寫 连写 see styles |
lián xiě lian2 xie3 lien hsieh |
to write without lifting one's pen from the paper; (in the Romanization of Chinese) to write two or more syllables together as a single word (not separated by spaces) |
連書 连书 see styles |
lián shū lian2 shu1 lien shu |
to write without lifting one's pen from the paper; (in the Romanization of Chinese) to write two or more syllables together as a single word (not separated by spaces) |
連理 连理 see styles |
lián lǐ lian2 li3 lien li renri れんり |
two trees that grow together as one; fig. conjugal union (1) trees with entwined branches; (2) intimate male and female relationship; (surname, female given name) Renri |
連筆 连笔 see styles |
lián bǐ lian2 bi3 lien pi renpitsu れんぴつ |
to write without lifting one's pen from the paper renpitsu brush; brush made by joining together several brushes in a row |
重疊 重叠 see styles |
chóng dié chong2 die2 ch`ung tieh chung tieh |
to overlap; to superimpose; to telescope; to run together; to duplicate; one over another; superposition; an overlap; redundancy; reduplication (in Chinese grammar, e.g. 散散步[san4 san4 bu4] to have a stroll) |
閻魔 阎魔 see styles |
yán mó yan2 mo2 yen mo enma えんま |
(Buddhism) Yama, the King of Hell {Buddh} Yama (King of Hell who judges the dead); Enma; (dei) Yama (king of the world of the dead, who judges the dead); Emma; Yan; Yomna 閻王 閻羅; (閻魔王); 閻摩羅; 閻老 Yama, also v. 夜; 閻羅王 Yama. (1) In the Vedas the god of the dead, with whom the spirits of the departed dwell. He was son of the Sun and had a twin sister Yamī or Yamuna. By some they were looked upon as the first human pair. (2) In later Brahmanic mythology, one of the eight Lokapālas, guardian of the South and ruler of the Yamadevaloka and judge of the dead. (3) In Buddhist mythology, the regent of the Nārakas, residing south of Jambudvīpa, outside of the Cakravālas, in a palace of copper and iron. Originally he is described as a king of Vaiśālī, who, when engaged in a bloody war, wished he were master of hell, and was accordingly reborn as Yama in hell together with his eighteen generals and his army of 80,000 men, who now serve him in purgatory. His sister Yamī deals with female culprits. Three times in every twenty-four hours demon pours into Yama's mouth boiling copper (by way of punishment), his subordinates receiving the same dose at the same time, until their sins are expiated, when he will be reborn as Samantarāja 普王. In China he rules the fifth court of purgatory. In some sources he is spoken of as ruling the eighteen judges of purgatory. |
陪讀 陪读 see styles |
péi dú pei2 du2 p`ei tu pei tu |
to accompany one's child or spouse who is studying overseas; to help a child with their study, reading or practicing together |
集中 see styles |
jí zhōng ji2 zhong1 chi chung shuuchuu / shuchu しゅうちゅう |
to concentrate; to centralize; to focus; centralized; concentrated; to put together (n,vs,vt,vi) (1) concentration (on a task); focusing one's attention; (n,vs,vt,vi) (2) concentration (of population, buildings, power, etc.); centralization; convergence; focus (of a debate, questions, etc.); (3) within a collection of works |
せーの see styles |
seeno せーの |
(interjection) all together now!; one, two, go!; ready, set, go!; heave, ho!; oops-a-daisy |
せいの see styles |
seino / seno せいの |
(ik) (interjection) all together now!; one, two, go!; ready, set, go!; heave, ho!; oops-a-daisy |
せえの see styles |
seeno せえの |
(interjection) all together now!; one, two, go!; ready, set, go!; heave, ho!; oops-a-daisy |
もみ手 see styles |
momide もみで |
(noun/participle) rubbing one's hands together |
一つ釜 see styles |
hitotsukama ひとつかま |
one or the same pot; eating or living together |
一緒に see styles |
isshoni いっしょに |
(adverb) (1) together (with); (adverb) (2) at the same time; (adverb) (3) in one lump; in the same category |
三補吒 三补咤 see styles |
sān bǔ zhà san1 bu3 zha4 san pu cha sanhota |
saṃpuṭa. One of the twelve ways of putting the hands together in worship, i.e. bringing the hands together without the palms touching. |
丸める see styles |
marumeru まるめる |
(transitive verb) (1) to make round; to roll up; to curl up; (transitive verb) (2) (See 丸め込む・1) to seduce; to cajole; to explain away; (transitive verb) (3) to round off (a fraction); (transitive verb) (4) (See 頭を丸める・1) to shave (one's head); (transitive verb) (5) (archaism) to lump together |
半同棲 see styles |
handousei / handose はんどうせい |
(See 同棲) almost living together; spending most nights with one's partner |
同体に see styles |
doutaini / dotaini どうたいに |
(adverb) as one; together |
拔茅茹 see styles |
bá máo rú ba2 mao2 ru2 pa mao ju |
lit. pull up a plant and the roots follow; fig. also involving others; inextricably tangled together; Invite one and he'll tell all his friends. |
揉み手 see styles |
momide もみで |
(noun/participle) rubbing one's hands together |
曼荼羅 曼荼罗 see styles |
màn tú luó man4 tu2 luo2 man t`u lo man tu lo mandara まんだら |
(Buddhism) (loanword from Sanskrit) mandala mandala; Buddhist visual schema of the enlightened mind; (given name) Mandara 曼怛羅; 曼特羅; 曼陀羅; 曼拏羅; 蔓陀囉; 滿荼邏 maṇḍala, a circle, globe, wheel ring; "any circular figure or diagram" (M.W.); a magic circle; a plot or place of enlightenment; a round or square altar on which buddhas and bodhisattvas are placed; a group of such, especially the garbhadhātu and vajradhātu groups of the Shingon sect; these were arranged by Kōbō Daishi to express the mystic doctrine of the two dhātu by way of illustration, the garbhadhātu representing the 理 and the 因 principle and cause, the vajradhātu the 智 and the 果 intelligence (or reason) and the effect, i.e. the fundamental realm of being, and mind as inherent in it; v. 胎 and 金剛. The two realms are fundamentally one, as are the absolute and phenomenal, e.g. water and wave. There are many kinds of maṇḍalas, e.g. the group of the Lotus Sutra; of the 觀經; of the nine luminaries; of the Buddha's entering into nirvana, etc. The real purpose of a maṇḍala is to gather the spiritual powers together, in order to promote the operation of the dharma or law. The term is commonly applied to a magic circle, subdivided into circles or squares in which are painted Buddhist divinities and symbols. Maṇḍalas also reveal the direct retribution of each of the ten worlds of beings (purgatory, pretas, animals, asuras, men, devas, the heavens of form, formless heavens, bodhisattvas, and buddhas). Each world has its maṇḍala which represents the originating principle that brings it to completion. The maṇḍala of the tenth world indicates the fulfilment and completion of the nine worlds. |
束ねる see styles |
tabaneru(p); tsukaneru たばねる(P); つかねる |
(transitive verb) (1) to tie up in a bundle (e.g. straw, hair, bills, letters); to bundle; to sheathe; (transitive verb) (2) to govern; to manage; to control; to administer; (transitive verb) (3) (つかねる only) to fold (one's arms); to put together (one's hands) |
涅槃經 涅盘经 see styles |
niè pán jīng nie4 pan2 jing1 nieh p`an ching nieh pan ching Nehan gyō |
the Nirvana sutra: every living thing has Buddha nature. Nirvāṇa Sūtra. There are two versions, one the Hīnayāna, the other the Mahāyāna, both of which are translated into Chinese, in several versions, and there are numerous treatises on them. Hīnayāna: 佛般泥洹經 Mahaparinirvāṇa Sūtra, tr. by Po Fazu A.D. 290-306 of the Western Chin dynasty, B.N. 552. 大般涅槃經 tr. by Faxian, B.N. 118. 般泥洹經 translator unknown. These are different translations of the same work. In the Āgamas 阿含there is also a Hīnayāna Nirvāṇa Sūtra. Mahāyāna: 佛說方等般泥洹經 Caturdāraka-samādhi Sūtra, tr. by Dharmarakṣa of the Western Chin A.D. 265-316, B. N. 116. 大般泥洹經 Mahaparinirvāṇa Sūtra, tr. by Faxian, together with Buddhabhadra of the Eastern Chin, A.D. 317-420, B. N. 120, being a similar and incomplete translation of B. N. 113, 114. 四童子三昧經 Caturdāraka-samādhi Sūtra, tr. by Jñānagupta of the Sui dynasty, A. D. 589-618, B.N. 121. The above three differ, though they are the first part of the Nirvāṇa Sūtra of the Mahāyāna. The complete translation is 大般涅槃經 tr. by Dharmarakṣa A.D. 423, B.N. 113; v. a partial translation of fasc. 12 and 39 by Beal, in his Catena of Buddhist Scriptures, pp. 160-188. It is sometimes called 北本 or Northern Book, when compared with its revision, the Southern Book, i.e. 南方大般涅槃經 Mahaparinirvāṇa Sūtra, produced in Jianye, the modem Nanjing, by two Chinese monks, Huiyan and Huiguan, and a literary man, Xie Lingyun. B.N. 114. 大般涅槃經後分 The latter part of the Mahaparinirvāṇa Sūtra tr. by Jñānabhadra together with Huining and others of the Tang dynasty, B.N. 115, a continuation of the last chapter of B.N. 113 and 114. |
狐の窓 see styles |
kitsunenomado きつねのまど |
way of entangling one's hands together to leave a small opening between the middle and ring fingers; fox's window |
相合い see styles |
aiai あいあい |
(1) (archaism) doing something together; co-owning something and using it together; (2) (archaism) being on par with one another |
詰める see styles |
tsumeru つめる |
(transitive verb) (1) to stuff into; to jam; to cram; to pack; to fill; to plug; to stop up; (v1,vt,vi) (2) to shorten; to move closer together; (transitive verb) (3) to reduce (spending); to conserve; (v1,vt,vi) (4) (usu. as 根を詰める) (See 根を詰める) to focus intently on; to strain oneself to do; (transitive verb) (5) to go through thoroughly; to work out (details); to bring to a conclusion; to wind up; (v1,vi) (6) to be on duty; to be stationed; (transitive verb) (7) to corner (esp. an opponent's king in shogi); to trap; to checkmate; (transitive verb) (8) (the meaning "to catch one's finger" is predominantly used in Kansai) (See 指を詰める・1) to cut off (one's finger as an act of apology); to catch (one's finger in a door, etc.); (aux-v,v1) (9) to do non-stop; to do continuously; to keep doing (without a break); (aux-v,v1) (10) to do completely; to do thoroughly; (aux-v,v1) (11) to force someone into a difficult situation by ... |
錆つく see styles |
sabitsuku さびつく |
(v5k,vi) (1) to rust together; to be rust-covered; to be rust-eaten; (2) to lose one's skill |
錆付く see styles |
sabitsuku さびつく |
(v5k,vi) (1) to rust together; to be rust-covered; to be rust-eaten; (2) to lose one's skill |
集合犯 see styles |
shuugouhan / shugohan しゅうごうはん |
(1) single crime that naturally consists of a number of incidences and is charged as only one count (e.g. habitual gambling); (2) (See 集団犯罪) crime whose goal requires a large number of people acting together (e.g. insurrection) |
黑白切 see styles |
hēi bái qiē hei1 bai2 qie1 hei pai ch`ieh hei pai chieh |
(Tw) heibaiqie, side dish of ingredients selected from a range on display, sliced up and served together on a plate (from Taiwanese 烏白切, Tai-lo pr. [oo-pe̍h-tshiat], where 烏白 means "as one pleases") |
セイノー see styles |
seinoo / senoo セイノー |
(interjection) all together now!; one, two, go!; ready, set, go!; heave, ho!; oops-a-daisy |
五部合斷 五部合断 see styles |
wǔ bù hé duàn wu3 bu4 he2 duan4 wu pu ho tuan gobu gōdan |
To cut off the five classes of misleading things, i. e. four 見 and one 修, i. e. false theory in regard to the 四諦 four truths, and erroneous practice. Each of the two classes is extended into each of the three divisions of past, three of present, and three of future, making eighteen mental conditions. |
十把一絡 see styles |
juppahitokarage じゅっぱひとからげ jippahitokarage じっぱひとからげ |
(noun - becomes adjective with の) lumping together all sorts of things; making sweeping generalizations; dealing with various things under one head |
合掌礼拝 see styles |
gasshouraihai / gasshoraihai がっしょうらいはい |
(noun/participle) join one's hands in prayer; pray with (the palms of) one's hands together |
合而為一 合而为一 see styles |
hé ér wéi yī he2 er2 wei2 yi1 ho erh wei i |
to merge together (idiom); to unify disparate elements into one whole |
吳頭楚尾 吴头楚尾 see styles |
wú tóu chǔ wěi wu2 tou2 chu3 wei3 wu t`ou ch`u wei wu tou chu wei |
lit. head in Wu and tail in Chu (idiom); fig. close together; head-to-tail; one thing starts where the other leaves off |
呼朋引伴 see styles |
hū péng yǐn bàn hu1 peng2 yin3 ban4 hu p`eng yin pan hu peng yin pan |
to gather one's friends; to band together |
手を打つ see styles |
teoutsu / teotsu てをうつ |
(exp,v5t) (1) (idiom) to take (preventive) measures; (exp,v5t) (2) (idiom) to come to an agreement (in bargaining, etc.); to strike a bargain; (exp,v5t) (3) to clap one's hands together |
抖擻精神 抖擞精神 see styles |
dǒu sǒu jīng shén dou3 sou3 jing1 shen2 tou sou ching shen |
to gather one's spirits; to pull oneself together |
拔毛連茹 拔毛连茹 see styles |
bá máo lián rú ba2 mao2 lian2 ru2 pa mao lien ju |
lit. pull up a plant and the roots follow (idiom); fig. also involving others; inextricably tangled together; Invite one and he'll tell all his friends. |
拔茅連茹 拔茅连茹 see styles |
bá máo lián rú ba2 mao2 lian2 ru2 pa mao lien ju |
lit. pull up a plant and the roots follow (idiom); fig. also involving others; inextricably tangled together; Invite one and he'll tell all his friends. |
擎拳合掌 see styles |
qíng quán hé zhǎng qing2 quan2 he2 zhang3 ch`ing ch`üan ho chang ching chüan ho chang |
to clasp hands; to put one's palms together (in obeisance) |
朝夕相處 朝夕相处 see styles |
zhāo xī xiāng chǔ zhao1 xi1 xiang1 chu3 chao hsi hsiang ch`u chao hsi hsiang chu |
to spend all one's time together (idiom) |
比翼雙飛 比翼双飞 see styles |
bǐ yì shuāng fēi bi3 yi4 shuang1 fei1 pi i shuang fei |
lit. a pair of birds flying close together (idiom); fig. two hearts beating as one; name of a sweet and sour chicken wing dish |
渾然一體 浑然一体 see styles |
hún rán yī tǐ hun2 ran2 yi1 ti3 hun jan i t`i hun jan i ti |
to blend into one another; to blend together well |
炊き合せ see styles |
takiawase たきあわせ |
food (meat, fish, vegetables, etc.) cooked separately but served together on one dish |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "together as one" 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.
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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.
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