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12345678>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
實 实 see styles |
shí shi2 shih minoru みのる |
More info & calligraphy: Honesty(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. |
明 see styles |
míng ming2 ming mei / me めい |
More info & calligraphy: Light / Bright(1) (ant: 暗) brightness; (2) discernment; insight; an eye (for); (3) (See 明を失う) eyesight; vision; (prefix) (4) (abbreviation) (See 明治) nth year in the Meiji era (1868.9.8-1912.7.30); (surname) Meishuu vidyā, knowledge. ming means bright, clear, enlightenment, intp. by 智慧 or 聰明 wisdom, wise; to understand. It represents Buddha-wisdom and its revelation; also the manifestation of a Buddha's light or effulgence; it is a term for 眞言 because the 'true word' can destroy the obscurity of illusion; the 'manifestation' of the power of the object of worship; it means also dhāraṇīs or mantras of mystic wisdom. Also, the Ming dynasty A. D. 1368-1644. |
真 see styles |
zhēn zhen1 chen ma ま |
More info & calligraphy: True / Real / Genuine(prefix) (1) (See 真上・まうえ) just; right; due (east); (prefix) (2) (See 真っ白・まっしろ・1) pure; genuine; true; (3) (See 真に受ける) truth; (surname) Mayanagi |
誠 诚 see styles |
chéng cheng2 ch`eng cheng masakatsu まさかつ |
More info & calligraphy: Honesty(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. |
靈 灵 see styles |
líng ling2 ling ryō |
More info & calligraphy: Spirit / SoulSpirit, spiritual, energy, effective, clever. |
なら see styles |
nara ナラ |
(auxiliary) (1) if; in case; if it is the case that; if it is true that; (2) as for; on the topic of; (conjunction) (3) (colloquialism) (abbreviation) if that's the case; if so; that being the case; (female given name) Nara |
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. |
中道 see styles |
zhōng dào zhong1 dao4 chung tao nakamichi なかみち |
More info & calligraphy: The Middle WayThe '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. |
信實 信实 see styles |
xìn shí xin4 shi2 hsin shih nobuzane のぶざね |
More info & calligraphy: Faithfulness(personal name) Nobuzane |
君子 see styles |
jun zǐ jun1 zi3 chün tzu kunshi くんし |
More info & calligraphy: Nobleman(1) man of virtue; wise man; (true) gentleman; (2) person of high rank; (3) (See 四君子) the four gentlemen (plum, chrysanthemum, orchid, and bamboo); (female given name) Kunshi superior man |
實道 实道 see styles |
shí dào shi2 dao4 shih tao jitsudō |
More info & calligraphy: True Religion / Buddha Truth |
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. |
正命 see styles |
zhèng mìng zheng4 ming4 cheng ming shoumyou / shomyo しょうみょう |
More info & calligraphy: 5. Right Living / Right Livelihood / Perfect Livelihoodsamyagājīva, the fifth of the 八正道, right livelihood, right life; 'abstaining from any of the forbidden modes of living. ' 正因 The true or direct cause, as compared with 緣因 a contributory cause. |
正念 see styles |
zhèng niàn zheng4 nian4 cheng nien shounen / shonen しょうねん |
More info & calligraphy: 7. Right Mindfulness / Right Memory / Perfect Mindfulness(1) {Buddh} (See 八正道) right mindfulness; (2) true faith (in rebirth in the promised land); (place-name) Shounen samyak-smṛti, right remembrance, the seventh of the 八正道; 'right mindfullness, the looking on the body and the spirit in such a way as to remain ardent, self-possessed and mindful, having overcome both hankering and dejection. ' Keith. |
正法 see styles |
zhèng fǎ zheng4 fa3 cheng fa seihou / seho せいほう |
More info & calligraphy: Shobo(1) just law; (2) proper method; (3) {Buddh} the true teachings of Buddha; Period of the True Law; (given name) Masanori The correct doctrine of the Buddha, whose period was to last 500, some say 1, 000 years, be followed by the 像法時 semblance period of 1, 000 years, and then by the 末法時 period of decay and termination, lasting 10, 000 years. The 正法時 is also known as 正法壽. |
海豹 see styles |
hǎi bào hai3 bao4 hai pao azarashi; kaihyou; azarashi / azarashi; kaihyo; azarashi あざらし; かいひょう; アザラシ |
More info & calligraphy: Seal(kana only) (See アシカ) true seal (animal); earless seal; (given name) Kaihyou |
相信 see styles |
xiāng xìn xiang1 xin4 hsiang hsin ainobu あいのぶ |
More info & calligraphy: Believe(surname) Ainobu |
眞智 see styles |
zhēn zhì zhen1 zhi4 chen chih masatoshi まさとし |
More info & calligraphy: Knowledge of Ultimate TruthWisdom or knowledge of ultimate truth, or the absolute, also called 無智 knowledge of the no-thing, i.e. of the immaterial or absolute; also 聖智 sage wisdom, or wisdom of the sage. |
眞覺 眞觉 see styles |
zhēn jué zhen1 jue2 chen chüeh shinkaku |
More info & calligraphy: The True and Complete Enlightenment |
真實 真实 see styles |
zhēn shí zhen1 shi2 chen shih |
true; real |
真心 see styles |
zhēn xīn zhen1 xin1 chen hsin magokoro(p); makokoro(ok) まごころ(P); まこころ(ok) |
More info & calligraphy: True Heart(noun - becomes adjective with の) sincerity; true heart; devotion; (female given name) Mami |
真愛 真爱 see styles |
zhēn ài zhen1 ai4 chen ai mio みお |
More info & calligraphy: True Love(female given name) Mio |
真誠 真诚 see styles |
zhēn chéng zhen1 cheng2 chen ch`eng chen cheng makoto まこと |
More info & calligraphy: Sincere / True Sincerity(personal name) Makoto |
真諦 真谛 see styles |
zhēn dì zhen1 di4 chen ti shintai; shintei / shintai; shinte しんたい; しんてい |
More info & calligraphy: True Essence(1) {Buddh} (esp. しんたい) (See 俗諦) ultimate truth; (2) (esp. しんてい) essence; (person) Paramartha (499-569 CE) |
真風 see styles |
maji まじ |
More info & calligraphy: Makaze / True Wind |
般若 see styles |
bō rě bo1 re3 po je hannya はんにゃ |
More info & calligraphy: Great Wisdom(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. |
八正道 see styles |
bā zhèng dào ba1 zheng4 dao4 pa cheng tao hasshōdō はっしょうどう |
More info & calligraphy: The Noble Eightfold Path(Buddhist term) noble eightfold path (八正道分) Āryamārga. The eight right or correct ways, the "eightfold noble path" for the arhat to nirvāṇa; also styled 八道船, 八正門, 八由行, 八游行, 八聖道支, 八道行, 八直行, 八直道. The eight are: (1) 正見Samyag-dṛṣṭi, correct views in regard to the Four Axioms, and freedom from the common delusion. (2) 正思 Samyak-saṁkalpa, correct thought and purpose. (3) 正語 Samyag-vāc, correct speech, avoidance of false and idle talk. (4) 正業 Samyak-karmānta, correct deed, or conduct, getting rid of all improper action so as to dwell in purity. (5) 正命 Smnyag-ājīva, correct livelihood or occupation, avoiding the five immoral occupations. (6) 正精進 Samyag-vyāyāma, correct zeal, or energy in uninterrupted progress in the way of nirvāṇa. (7) 正念 Samyak-smṛti, correct remembrance, or memory, which retains the true and excludes the false. (8) 正定 Samyak-samadhi, correct meditation, absorption, or abstraction. The 正 means of course Buddhist orthodoxy, anything contrary to this being 邪 or heterodox, and wrong. |
夠朋友 够朋友 see styles |
gòu péng you gou4 peng2 you5 kou p`eng yu kou peng yu |
More info & calligraphy: True Friend |
真の友 see styles |
shinnotomo しんのとも |
More info & calligraphy: True Friend |
真善美 see styles |
zhēn shàn měi zhen1 shan4 mei3 chen shan mei shinzenbi しんぜんび |
More info & calligraphy: Truth Goodness and Beautythe true, the good, and the beautiful; (female given name) Mazemi |
屋烏の愛 see styles |
okuunoai / okunoai おくうのあい |
More info & calligraphy: True Love |
浄土真宗 see styles |
joudoshinshuu / jodoshinshu じょうどしんしゅう |
More info & calligraphy: Shin Buddhism |
眞空妙有 see styles |
zhēn kōng miào yǒu zhen1 kong1 miao4 you3 chen k`ung miao yu chen kung miao yu shinkū myōu |
More info & calligraphy: True Emptiness Yields Transcendent Existence |
真意 see styles |
zhēn yì zhen1 yi4 chen i shini しんい |
real intention; true meaning; correct interpretation real intention; true motive; true meaning; (female given name) Mai |
真正 see styles |
zhēn zhèng zhen1 zheng4 chen cheng shinsei / shinse しんせい |
genuine; real; true; really; indeed (adj-na,adj-no,n) genuine; authentic; true; pure; (given name) Michimasa |
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 |
允 see styles |
yǔn yun3 yün yun ゆん |
just; fair; to permit; to allow (female given name) Yun Sincere, true; to assent. |
擇 择 see styles |
zé ze2 tse jaku |
to select; to choose; to pick over; to pick out; to differentiate; to eliminate; also pr. [zhai2] To select, pick, choose; used for pravicāra, the second of the seven bodhyaṅga, cf. 覺分; dharmapravicaya, discrimination, the faculty of discerning the true from the false. |
是 see styles |
shì shi4 shih ze ぜ |
to be (followed by substantives only); correct; right; true; (respectful acknowledgement of a command) very well; (adverb for emphatic assertion) righteousness; justice; right; (given name) Naoshi The verb to be, is, are, etc.; right; this, these. |
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. |
眞 see styles |
zhēn zhen1 chen mayanagi まやなぎ |
variant of 真[zhen1] (surname) Mayanagi True, real; verisimilitude, e.g. a portrait. |
確 确 see styles |
què que4 ch`üeh chüeh kaku かく |
authenticated; solid; firm; real; true (adj-t,adv-to) (See 確たる証拠) certain; definite; (male given name) Tsuyoshi |
篤 笃 see styles |
dǔ du3 tu toku とく |
serious (illness); sincere; true (surname) Toku Sincere; serious; consolidate. |
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. |
陰 阴 see styles |
yīn yin1 yin hoto ほと |
overcast (weather); cloudy; shady; Yin (the negative principle of Yin and Yang); negative (electric.); feminine; moon; implicit; hidden; genitalia (archaism) female private parts; female genitals; (surname) Kage Shade, dark, the shades, the negative as opposed to the positive principle, female, the moon, back, secret. In Buddhism it is the phenomenal, as obscuring the true nature of things; also the aggregation of phenomenal things resulting in births and deaths, hence it is used as a translation like 蘊 q.v. for skandha, the 五陰 being the five skandhas or aggregates. |
驗 验 see styles |
yàn yan4 yen ken |
to examine; to test; to check To examine into, hold an inquest; to come true, verify. |
〇× see styles |
marubatsu まるばつ |
circle and cross; right and wrong (answers); true-false |
っ子 see styles |
kko っこ |
(suffix) (colloquialism) (See 江戸っ子) someone with a liking or characteristic; a true representative of (place); (female given name) Tsune |
ヒト see styles |
hito ヒト |
(1) man; person; (2) human being; mankind; people; (3) (kana only) human (Homo sapiens); humans as a species; (4) character; personality; (5) man of talent; true man; (6) another person; other people; others; (7) adult |
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. |
三堅 三坚 see styles |
sān jiān san1 jian1 san chien sanken |
The three sure or certain things are 身, 命 and 財, i.e. the reward of the true disciple is an infinite body or personality, an endless life, and boundless (spiritual) possessions, 無極之身, 無窮之命, 無盡之財, v. 能摩經:菩薩品. |
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 |
下轉 下转 see styles |
xià zhuǎn xia4 zhuan3 hsia chuan geten |
The downward turn, in transmigration. Primal ignorance or unenlightenment 無明acting against the primal, true, or Buddha-nature causes transmigration. The opposite is上轉 when the good prevails over the evil. 下轉is sometimes used for 下化 to save those below. |
中實 中实 see styles |
zhōng shí zhong1 shi2 chung shih chūjitsu |
idem 中道實相. |
二障 see styles |
èr zhàng er4 zhang4 erh chang nishō |
The two hindrances:(1) (a) 煩惱障 The passions and delusion which aid rebirth and hinder entrance into nirvana; (b) 智障 or所知障, worldly wisdom e.g. accounting the seeming as real, a hindrance to true wisdom. (2) (a) 煩惱障 as above; (b) 解脱障 hindrances to deliverance. (3) (a)理障 hindrances to truth; (b) 事障 hindrances of the passions, etc. |
五塵 五尘 see styles |
wǔ chén wu3 chen2 wu ch`en wu chen gojin |
The objects of the five senses, which being dusty or earthly things can taint the true nature; idem 五境. |
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. |
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.) |
佛子 see styles |
fó zǐ fo2 zi3 fo tzu busshi ぶっし |
(surname) Busshi Son of Buddha; a bodhisattva; a believer in Buddhism, for every believer is becoming Buddha; a term also applied to all beings, because all are of Buddha-nature. There is a division of three kinds: 外子 external sons, who have not yet believed; 度子 secondary sons, Hīnayānists; 眞子 true sons, Mahāyānists. |
俗我 see styles |
sú wǒ su2 wo3 su wo zokuga |
The popular idea of the ego or soul, i.e. the empirical or false ego 假我 composed of the five skandhas. This is to be distinguished from the true ego 眞我 or 實我, the metaphysical substratum from which all empirical elements have been eliminated; v.八大自在我. |
信海 see styles |
xìn hǎi xin4 hai3 hsin hai shinkai しんかい |
(given name) Shinkai The ocean of faith: the true virtue of the believing hear is vast and boundless as the ocean. |
修真 see styles |
xiū zhēn xiu1 zhen1 hsiu chen shuuma / shuma しゅうま |
to practice Taoism; to cultivate the true self through spiritual exercises (personal name) Shuuma |
假實 假实 see styles |
jiǎ shí jia3 shi2 chia shih ke jitsu |
False and true, unreal and real, empirical and real, etc. |
假聲 假声 see styles |
jiǎ shēng jia3 sheng1 chia sheng |
falsetto (opposite: 真聲|真声[zhen1sheng1], natural or true voice) |
像觀 像观 see styles |
xiàng guān xiang4 guan1 hsiang kuan zō kan |
meditation on Amitâbha's true form |
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. |
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 |
六難 六难 see styles |
liun án liun4 an2 liun an rokunan |
The six difficult things— to be born in a Buddha-age, to hear the true Buddha-law, to beget a good heart, to be born in the central kingdom (India), to be born in human form, and to be perfect; see, Nirvana Sutra 23. |
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 |
内情 see styles |
naijou / naijo ないじょう |
internal conditions; true state of affairs |
内状 see styles |
naijou / naijo ないじょう |
internal conditions; true state of affairs |
十地 see styles |
shí dì shi2 di4 shih ti juuji / juji じゅうじ |
{Buddh} dasabhumi (forty-first to fiftieth stages in the development of a bodhisattva); (place-name) Jūji daśabhūmi; v. 十住. The "ten stages" in the fifty-two sections of the development of a bodhisattva into a Buddha. After completing the十四向 he proceeds to the 十地. There are several groups. I. The ten stages common to the Three Vehicles 三乘 are: (1) 乾慧地 dry wisdom stage, i. e. unfertilized by Buddha-truth, worldly wisdom; (2) 性地 the embryo-stage of the nature of Buddha-truth, the 四善根; (3) 八人地 (八忍地), the stage of the eight patient endurances; (4) 見地 of freedom from wrong views; (5) 薄地 of freedom from the first six of the nine delusions in practice; (6) 離欲地 of freedom from the remaining three; (7) 巳辨地 complete discrimination in regard to wrong views and thoughts, the stage of an arhat; (8) 辟支佛地 pratyeka-buddhahood, only the dead ashes of the past left to sift; (9) 菩薩地 bodhisattvahood; (10) 佛地 Buddhahood. v. 智度論 78. II. 大乘菩薩十地 The ten stages of Mahāyāna bodhisattva development are: (1) 歡喜地 Pramuditā, joy at having overcome the former difficulties and now entering on the path to Buddhahood; (2) 離垢地 Vimalā, freedom from all possible defilement, the stage of purity; (3) 發光地 Prabhākarī, stage of further enlightenment; (4) 焰慧地 Arciṣmatī, of glowing wisdom; (5) 極難勝地 Sudurjayā, mastery of utmost or final difficulties; (6) 現前地 Abhimukhī, the open way of wisdom above definitions of impurity and purity; (7) 遠行地 Dūraṁgamā, proceeding afar, getting above ideas of self in order to save others; (8) 不動地 Acalā, attainment of calm unperturbedness; (9) 善慧地 Sādhumatī, of the finest discriminatory wisdom, knowing where and how to save, and possessed of the 十力 ten powers; (10) 法雲地 Dharmamegha, attaining to the fertilizing powers of the law-cloud. Each of the ten stages is connected with each of the ten pāramitās, v. 波. Each of the 四乘 or four vehicles has a division of ten. III. The 聲聞乘十地 ten Śrāvaka stages are: (1) 受三歸地 initiation as a disciple by receiving the three refuges, in the Buddha, Dharma, and Saṅgha; (2) 信地 belief, or the faith-root; (3) 信法地 belief in the four truths; (4) 内凡夫地 ordinary disciples who observe the 五停心觀, etc.; (5) 學信戒 those who pursue the 三學 three studies; (6) 八人忍地 the stage of 見道 seeing the true Way; (7) 須陀洹地 śrota-āpanna, now definitely in the stream and assured of nirvāṇa; (8) 斯陀含地 sakrdāgāmin, only one more rebirth; (9) 阿那含地 anāgāmin, no rebirth; and (10) 阿羅漢地 arhatship. IV. The ten stages of the pratyekabuddha 緣覺乘十地 are (1) perfect asceticism; (2) mastery of the twelve links of causation; (3) of the four noble truths; (4) of the deeper knowledge; (5) of the eightfold noble path; (6) of the three realms 三法界; (7) of the nirvāṇa state; (8) of the six supernatural powers; (9) arrival at the intuitive stage; (10) mastery of the remaining influence of former habits. V. 佛乘十地 The ten stages, or characteristics of a Buddha, are those of the sovereign or perfect attainment of wisdom, exposition, discrimination, māra-subjugation, suppression of evil, the six transcendent faculties, manifestation of all bodhisattva enlightenment, powers of prediction, of adaptability, of powers to reveal the bodhisattva Truth. VI. The Shingon has its own elaborate ten stages, and also a group 十地十心, see 十心; and there are other groups. |
十德 see styles |
shí dé shi2 de2 shih te jittoku |
The ten virtues, powers, or qualities, of which there are several groups, e.g. in the 華嚴經,十地品 there are 法師十德 the ten virtues of a teacher of the Law, i.e. he should be well versed in its meaning; able widely to publish it; not be nervous before an audience; be untiring in argument; adaptable; orderly so that his teaching can be easily followed; serious and dignified; bold and zealous; unwearied; and enduring (able to bear insult, etc.). The 弟子十德 ten virtues or qualities of a disciple according to the 大日經疏 4, are faith; sincerity; devotion to the trikāya; (seeking the) adornment of true wisdom; perseverance; moral purity; patience (or bearing shame); generosity in giving; courage; resoluteness. |
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. |
原形 see styles |
yuán xíng yuan2 xing2 yüan hsing genkei / genke げんけい |
original shape; true appearance (under the disguise); true character original form; base form |
口占 see styles |
kuchiura くちうら |
(1) determining a speaker's true or hidden meaning; determining a speaker's intentions from his manner of speech; (2) (archaism) divining good or bad luck from listening to someone |
口裏 see styles |
kuchiura くちうら |
(1) determining a speaker's true or hidden meaning; determining a speaker's intentions from his manner of speech; (2) (archaism) divining good or bad luck from listening to someone |
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. |
叶う see styles |
kanau かなう |
(Godan verb with "u" ending) (1) (kana only) to come true (wish); (2) (kana only) to be suited; (3) (kana only) to match (implies competition); to rival; to bear (e.g. I can't bear the heat) |
唯眞 see styles |
wéi zhēn wei2 zhen1 wei chen yuishin |
only true |
善神 see styles |
shàn shén shan4 shen2 shan shen zenshin ぜんしん |
(1) (See 正法) good God; good deities; (2) {Buddh} true teachings of Buddha The good devas, or spirits, who protect Buddhism, 8, 16, or 36 in number; the 8 are also called 善鬼神. |
四法 see styles |
sì fǎ si4 fa3 ssu fa shihō |
There are several groups of four dharma: (1) 教法 the teaching of the Buddha); 理法 its principles, or meaning; 行法 its practice; 果法 its fruits or rewards. (2) Another group relates to bodhisattvas, their never losing the bodhi-mind, or the wisdom attained, or perseverance in progress, or the monastic forest life (āraṇyaka). (3) Also 信解行證 faith, discernment, performance, and assurance. (4) The Pure-land 'True' sect of Japan has a division: 教法, i. e. the 大無量壽經; 行法 the practice of the seventeenth of Amitābha's vows; 信法 faith in the eighteenth; and 證法 proof of the eleventh. The most important work of Shinran, the founder of the sect, is these four, i. e. 教行信證. (5) A 'Lotus ' division of 四法 is the answer to a question of Puxian (Samantabhadra) how the Lotus is to be possessed after the Buddha's demise, i. e. by thought (or protection) of the Buddhas; the cultivation of virtue; entry into correct dhyāna; and having a mind to save all creatures. |
固然 see styles |
gù rán gu4 ran2 ku jan |
admittedly (it's true that...) |
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. |
地体 see styles |
jitai じたい |
(1) (archaism) essence; true nature; substance; reality; (adverb) (2) (archaism) originally; naturally; by nature; from the start |
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 |
多他 see styles |
duō tā duo1 ta1 to t`a to ta tata |
多咃 tathā; in such a manner, like, so, true; it is tr. by 如 which has the same meanings. It is also said to mean 滅 extinction, or nirvana. v. 多陀. |
大我 see styles |
dà wǒ da4 wo3 ta wo taiga たいが |
the collective; the whole; (Buddhism) the greater self (female given name) Taiga The greater self, or the true personality 眞我. Hīnayāna is accused of only knowing and denying the common idea of a self, or soul, whereas there is a greater self, which is a nirvana self. It especially refers to the Great Ego, the Buddha, but also to any Buddha ;v.大目經1, etc., and 涅槃經 23. |
天爵 see styles |
tenshaku てんしゃく |
true merit; natural nobility |
奥意 see styles |
okui おくい |
true intention |
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. |
如語 如语 see styles |
rú yǔ ru2 yu3 ju yü nyogo |
True words, right discourse. |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "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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