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Right Understanding in Chinese / Japanese...
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1. Right Understanding / Right Perspective / Right View / Perfect View
Samyag Dristhi / Samyag Drsti / Samma Ditthi
正見 is one of the Noble Eightfold Paths of Buddhism. Right View, along with the Right Thought, constitutes the path to Wisdom.
To get to the correct view of the world, you must first understand and follow Four Noble Truths.
Note: This term is exclusively used by devout Buddhists. It is not a common term, and is remains an unknown concept to most Japanese and Chinese people.
See Also: Buddhism | Enlightenment | Noble Eightfold Path
All Tenets of the Noble Eightfold Path
zhèng jiàn zhèng sī wéi zhèng yǔ zhèng yè zhèng mìng zhèng jīng jìn zhèng niàn zhèng dìng
shouken shoushiyui shougo shougo shoumyou shoushoujin shounen shoujou
These are the eight tenets of the Buddhist Noble Eightfold Path written altogether.
Here's this list of tenets in English:
1. Right View / Right Understanding / Right Perspective / Perfect View
2. Right Resolve / Right Thought / Right Intention / Perfect Resolve
3. Right Speech / Right Talk / Perfect Speech
4. Right Action / Perfect Conduct
5. Right Living / Right Livelihood / Perfect Livelihood
6. Right Effort / Right Endeavor / Perfect Effort
7. Right Mindfulness / Right Memory / Perfect Mindfulness
8. Right Concentration / Perfect Concentration
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Below are some entries from our dictionary that may match your right understanding search...
| Characters If shown, 2nd row is Simp. Chinese |
Pronunciation Romanization |
Simple Dictionary Definition |
正見 正见 see styles |
zhèng jiàn zheng4 jian4 cheng chien shouken / shoken しょうけん |
More info & calligraphy: 1. Right Understanding / Right Perspective / Right View / Perfect Viewsamyag-dṛṣṭi, right views, understanding the four noble truths; the first of the 八正道; 'knowledge of the four noble truths. ' Keith. |
十住 see styles |
shí zhù shi2 zhu4 shih chu jū jū |
The ten stages, or periods, in bodhisattva-wisdom, prajñā 般若, are the 十住; the merits or character attained are the 十地 q.v. Two interpretations may be given. In the first of these, the first four stages are likened to entry into the holy womb, the next four to the period of gestation, the ninth to birth, and the tenth to the washing or baptism with the water of wisdom, e.g. the baptism of a Kṣatriya prince. The ten stages are (1) 發心住 the purposive stage, the mind set upon Buddhahood; (2) 治地住 clear understanding and mental control; (3) 修行住 unhampered liberty in every direction; (4) 生貴住 acquiring the Tathāgata nature or seed; (5) 方便具足住 perfect adaptability and resemblance in self-development and development of others; (6) 正心住 the whole mind becoming Buddha-like; (7) 不退住 no retrogression, perfect unity and constant progress; (8) 童眞住 as a Buddha-son now complete; (9) 法王子住 as prince of the law; (10) 灌頂住 baptism as such, e.g. the consecration of kings. Another interpretation of the above is: (1) spiritual resolve, stage of śrota-āpanna; (2) submission to rule, preparation for Sakṛdāgāmin stage; (3) cultivation of virtue, attainment of Sakṛdāgāmin stage; (4) noble birth, preparation for the anāgāmin stage; (5) perfect means, attainment of anāgāmin stage; (6) right mind, preparation for arhatship; (7) no-retrogradation, the attainment of arhatship; (8) immortal youth, pratyekabuddhahood; (9) son of the law-king, the conception of bodhisattvahood; (10) baptism as the summit of attainment, the conception of Buddhahood. |
文殊 see styles |
wén shū wen2 shu1 wen shu monju もんじゅ |
Manjushri, the Bodhisattva of keen awareness (Buddhist term) Manjushri; Manjusri; Bodhisattva that represents transcendent wisdom; (p,s,f) Monju (文殊師利) Mañjuśrī 滿殊尸利 -later 曼殊室利. 文殊 is also used for Mañjunātha, Mañjudeva, Mañjughoṣa, Mañjuṣvara, et al. T., hjamdpal; J., Monju. Origin unknown; presumably, like most Buddhas and bodhisattvas, an idealization of a particular quality, in his case of Wisdom. Mañju is beautiful, Śrī; good fortune, virtue, majesty, lord, an epithet of a god. Six definitions are obtained from various scriptures: 妙首 (or 頭 ) wonderful or beautiful) head; 普首 universal head; 濡首 glossy head (probably a transliteration); 敬首 revered head; 妙德 wonderful virtue (or power); 妙吉祥 wonderfully auspicious; the last is a later translation in the 西域記. As guardian of wisdom 智慧 he is often placed on Śākyamuni's left, with 普顯 on the right as guardian of law 理, the latter holding the Law, the former the wisdom or exposition of it; formerly they held the reverse positions. He is often represented with five curls or waves to his hair indicating the 五智 q. v. or the five peaks; his hand holds the sword of wisdom and he sits on a lion emblematic of its stern majesty: but he has other forms. He is represented as a youth, i. e. eternal youth. His present abode is given as east of the universe, known as 淸涼山 clear and cool mountain, or a region 寶住 precious abode, or Abode of Treasures, or 寶氏 from which he derives one of his titles, 寶相如來. One of his dhāraṇīs prophesies China as his post-nirvāṇa realm. In past incarnations he is described as being the parent of many Buddhas and as having assisted the Buddha into existence; his title was 龍種上佛 the supreme Buddha of the nāgas, also 大身佛 or 神仙佛; now his title is 歡喜藏摩尼寶精佛 The spiritual Buddha who joyfully cares for the jewel: and his future title is to be 普現佛 Buddha universally revealed. In the 序品 Introductory Chapter of the Lotus Sutra he is also described as the ninth predecessor or Buddha-ancestor of Śākyamuni. He is looked on as the chief of the Bodhisattvas and represents them, as the chief disciple of the Buddha, or as his son 法王子. Hīnayāna counts Śāriputra as the wisest of the disciples, Mahāyāna gives Mañjuśrī the chief place, hence he is also styled 覺母 mother, or begetter of understanding. He is shown riding on either a lion or a peacock, or sitting on a white lotus; often he holds a book, emblem of wisdom, or a blue lotus; in certain rooms of a monastery he is shown as a monk; and he appears in military array as defender of the faith. His signs, magic words, and so on, are found in various sutras. His most famous centre in China is Wu-tai shan in Shansi. where he is the object of pilgrimages, especially of Mongols. The legends about him are many. He takes the place in Buddhism of Viśvakarman as Vulcan, or architect, of the universe. He is one of the eight Dhyāni-bodhisattvas, and sometimes has the image of Akṣobhya in his crown. He was mentioned in China as early as the fourth century and in the Lotus Sutra he frequently appears, especially as the converter of the daughter of the Dragon-king of the Ocean. He has five messengers 五使者 and eight youths 八童子 attending on him. His hall in the Garbhadhātu maṇḍala is the seventh, in which his group numbers twenty-five. His position is northeast. There are numerous sutras and other works with his name as title, e. g. 文殊師利問菩提經 Gayaśīrṣa sūtra, tr. by Kumārajīva 384-417: and its 論 or .Tīkā of Vasubandhu, tr. by Bodhiruci 535. see list in B. N. |
正解 see styles |
zhèng jiě zheng4 jie3 cheng chieh seikai / sekai せいかい |
(n,vs,vt,vi) (1) correct answer; right solution; correct interpretation; (2) right decision; right choice; appropriate judgement to correct understanding |
良知良能 see styles |
liáng zhī liáng néng liang2 zhi1 liang2 neng2 liang chih liang neng ryouchiryounou / ryochiryono りょうちりょうのう |
instinctive understanding, esp. of ethical issues (idiom); untrained, but with an inborn sense of right and wrong; innate moral sense (yoji) one's innate intelligence and ability |
The following table may be helpful for those studying Chinese or Japanese...
| Title | Characters | Romaji (Romanized Japanese) | Various forms of Romanized Chinese | |
| 1. Right Understanding Right Perspective Right View Perfect View | 正見 正见 | sei ken / seiken | zhèng jiàn zheng4 jian4 zheng jian zhengjian | cheng chien chengchien |
| All Tenets of the Noble Eightfold Path | 正見正思唯正語正業正命正精進正念正定 正见正思唯正语正业正命正精进正念正定 | shouken shoushiyui shougo shougo shoumyou shoushoujin shounen shoujou shoken shoshiyui shogo shogo shomyo shoshojin shonen shojo | zhèng jiàn zhèng sī wéi zhèng yǔ zhèng yè zhèng mìng zhèng jīng jìn zhèng niàn zhèng dìng zheng4 jian4 zheng4 si1 wei2 zheng4 yu3 zheng4 ye4 zheng4 ming4 zheng4 jing1 jin4 zheng4 nian4 zheng4 ding4 zheng jian zheng si wei zheng yu zheng ye zheng ming zheng jing jin zheng nian zheng ding | cheng chien cheng ssu wei cheng yü cheng yeh cheng ming cheng ching chin cheng nien cheng ting |
| In some entries above you will see that characters have different versions above and below a line. In these cases, the characters above the line are Traditional Chinese, while the ones below are Simplified Chinese. | ||||
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