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Simple Dictionary Definition |
佛 see styles |
fú fu2 fu hotoke ほとけ |
More info & calligraphy: Buddhism / Buddha(surname) Hotoke Buddha, from budh to "be aware of", "conceive", "observe", "wake"; also 佛陀; 浮圖; 浮陀; 浮頭; 浮塔; 勃陀; 勃馱; 沒馱; 母馱; 母陀; 部陀; 休屠. Buddha means "completely conscious, enlightened", and came to mean the enlightener. he Chinese translation is 覺 to perceive, aware, awake; and 智 gnosis, knowledge. There is an Eternal Buddha, see e.g. the Lotus Sutra, cap. 16, and multitudes of Buddhas, but the personality of a Supreme Buddha, an Ādi-Buddha, is not defined. Buddha is in and through all things, and some schools are definitely Pan-Buddhist in the pantheistic sense. In the triratna 三寳 commonly known as 三寳佛, while Śākyamuni Buddha is the first "person" of the Trinity, his Law the second, and the Order the third, all three by some are accounted as manifestations of the All-Buddha. As Śākyamuni, the title indicates him as the last of the line of Buddhas who have appeared in this world, Maitreya is to be the next. As such he is the one who has achieved enlightenment, having discovered the essential evil of existence (some say mundane existence, others all existence), and the way of deliverance from the constant round of reincarnations; this way is through the moral life into nirvana, by means of self-abnegation, the monastic life, and meditation. By this method a Buddha, or enlightened one, himself obtains Supreme Enlightenment, or Omniscience, and according to Māhāyanism leads all beings into the same enlightenment. He sees things not as they seem in their phenomenal but in their noumenal aspects, as they really are. The term is also applied to those who understand the chain of causality (twelve nidānas) and have attained enlightenment surpassing that of the arhat. Four types of the Buddha are referred to: (1) 三藏佛the Buddha of the Tripiṭaka who attained enlightenment on the bare ground under the bodhi-tree; (2) 通佛the Buddha on the deva robe under the bodhi-tree of the seven precious things; (3) 別佛the Buddha on the great precious Lotus throne under the Lotus realm bodhi-tree; and (4) 圓佛the Buddha on the throne of Space in the realm of eternal rest and glory where he is Vairocana. The Hīnayāna only admits the existence of one Buddha at a time; Mahāyāna claims the existence of many Buddhas at one and the same time, as many Buddhas as there are Buddha-universes, which are infinite in number. |
禪 禅 see styles |
shàn shan4 shan yuzuri ゆずり |
More info & calligraphy: Zen / Chan / Meditation(out-dated kanji) (1) (Buddhist term) dhyana (profound meditation); (2) (abbreviation) Zen (Buddhism); (surname) Yuzuri To level a place for an altar, to sacrifice to the hills and fountains; to abdicate. Adopted by Buddhists for dhyāna, 禪 or 禪那, i.e. meditation, abstraction, trance. dhyāna is 'meditation, thought, reflection, especially profound and abstract religious contemplation'. M.W. It was intp. as 'getting rid of evil', etc., later as 靜慮 quiet meditation. It is a form of 定, but that word is more closely allied with samādhi, cf. 禪定. The term also connotes Buddhism and Buddhist things in general, but has special application to the 禪宗 q.v. It is one of the six pāramitās, cf. 波. There are numerous methods and subjects of meditation. The eighteen brahmalokas are divided into four dhyāna regions 'corresponding to certain frames of mind where individuals might be reborn in strict accordance with their spiritual state'. The first three are the first dhyāna, the second three the second dhyāna, the third three the third dhyāna, and the remaining nine the fourth dhyāna. See Eitel. According to Childers' Pali Dictionary, 'The four jhānas are four stages of mystic meditation, whereby the believer's mind is purged from all earthly emotions, and detached as it were from his body, which remains plunged in a profound trance.' Seated cross-legged, the practiser 'concentrates his mind upon a single thought. Gradually his soul becomes filled with a supernatural ecstasy and serenity', his mind still reasoning: this is the first jhāna. Concentrating his mind on the same subject, he frees it from reasoning, the ecstasy and serenity remaining, which is the second jhāna. Then he divests himself of ecstasy, reaching the third stage of serenity. Lastly, in the fourth stage the mind becomes indifferent to all emotions, being exalted above them and purified. There are differences in the Mahāyāna methods, but similarity of aim. |
索 see styles |
suǒ suo3 so saku さく |
More info & calligraphy: Soe(counter) {mahj} counter for bamboo tiles; (given name) Saku Cord; to extort, express; the cord or noose of Guanyin by which she binds the good; the cord of the vajra-king by which he binds the evil; translit. sa. |
如來 如来 see styles |
rú lái ru2 lai2 ju lai nyorai にょらい |
More info & calligraphy: Tathagata(out-dated kanji) Tathagata; perfected one (suffix of high-ranking Buddhist deities) tathāgata, 多陀阿伽陀 q. v.; 怛他揭多 defined as he who comes as do all other Buddhas; or as he who took the 眞如 zhenru or absolute way of cause and effect, and attained to perfect wisdom; or as the absolute come; one of the highest titles of a Buddha. It is the Buddha in his nirmāṇakāya, i. e. his 'transformation' or corporeal manifestation descended on earth. The two kinds of Tathāgata are (1) 在纏 the Tathāgata in bonds, i. e. limited and subject to the delusions and sufferings of life, and (2) 出纏 unlimited and free from them. There are numerous sutras and śāstras bearing this title of 如來 rulai. |
日蓮 日莲 see styles |
rì lián ri4 lian2 jih lien nichiren にちれん |
More info & calligraphy: NichirenNichiren, the Japanese founder, in A. D. 1252, of the 日蓮宗 Nichiren sect, which is also known as the 法華宗 or Lotus sect. Its chief tenets are the three great mysteries 三大祕法, representing the trikāya: (1) 本尊 or chief object of worship, being the great maṇḍala of the worlds of the ten directions, or universe, i. e. the body or nirmāṇakāya of Buddha; (2) 題目 the title of the Lotus Sutra 妙法蓮華經 Myo-ho-ren-gwe-kyo, preceded by Namo, or, 'Adoration to the scripture of the lotus of the wonderful law, ' for it is Buddha's spiritual body; (3) 戒壇 the altar of the law, which is also the title of the Lotus as above; the believer, wherever he is, dwells in the Pure-land of calm light 寂光淨土, the saṃbhogakāya. |
禪宗 禅宗 see styles |
chán zōng chan2 zong1 ch`an tsung chan tsung Zenshū |
More info & calligraphy: Zen BuddhismThe Chan, meditative or intuitional, sect usually said to have been established in China by Bodhidharma, v. 達, the twenty-eighth patriarch, who brought the tradition of the Buddha-mind from India. Cf. 楞 13 Laṅkāvatāra sūtra. This sect, believing in direct enlightenment, disregarded ritual and sūtras and depended upon the inner light and personal influence for the propagation of its tenets, founding itself on the esoteric tradition supposed to have been imparted to Kāśyapa by the Buddha, who indicated his meaning by plucking a flower without further explanation. Kāśyapa smiled in apprehension and is supposed to have passed on this mystic method to the patriarchs. The successor of Bodhidharma was 慧可 Huike, and he was succeeded by 僧璨 Sengcan; 道信 Daoxin; 弘忍 Hongren; 慧能 Huineng, and 神秀 Shenxiu, the sect dividing under the two latter into the southern and northern schools: the southern school became prominent, producing 南嶽 Nanyue and 靑原 Qingyuan, the former succeeded by 馬祖 Mazu, the latter by 石頭 Shitou. From Mazu's school arose the five later schools, v. 禪門. |
菩薩 菩萨 see styles |
pú sà pu2 sa4 p`u sa pu sa mizoro みぞろ |
More info & calligraphy: Bodhisattva(n,n-suf) (1) {Buddh} bodhisattva; one who has reached enlightenment but vows to save all beings before becoming a buddha; (n,n-suf) (2) High Monk (title bestowed by the imperial court); (n,n-suf) (3) (See 本地垂迹説) title bestowed to Shinto kami in manifestation theory; (surname) Mizoro bodhisattva, cf. 菩提薩埵. While the idea is not foreign to Hīnayāna, its extension of meaning is one of the chief marks of Mahāyāna. 'The Bodhisattva is indeed the characteristic feature of the Mahāyāna.' Keith. According to Mahāyāna the Hinayanists, i.e. the śrāvaka and pratyekabuddha, seek their own salvation, while the bodhisattva's aim is the salvation of others and of all. The earlier intp. of bodhisattva was 大道心衆生 all beings with mind for the truth; later it became 大覺有情 conscious beings of or for the great intelligence, or enlightenment. It is also intp. in terms of leadership, heroism, etc. In general it is a Mahayanist seeking Buddhahood, but seeking it altruistically; whether monk or layman, he seeks enlightenment to enlighten others, and he will sacrifice himself to save others; he is devoid of egoism and devoted to helping others. All conscious beings having the Buddha-nature are natural bodhisattvas, but require to undergo development. The mahāsattva is sufficiently advanced to become a Buddha and enter nirvāṇa, but according to his vow he remains in the realm of incarnation to save all conscious beings. A monk should enter on the arduous course of discipline which leads to Bodhisattvahood and Buddhahood. |
因陀羅 因陀罗 see styles |
yīn tuó luó yin1 tuo2 luo2 yin t`o lo yin to lo Indara |
More info & calligraphy: IndraIndra, 因坻; 因提; 因提梨; 因達羅; 天帝; 天主帝; 帝釋天; originally a god of the atmosphere, i. e. of thunder and rain; idem Śakra; his symbol is the vajra, or thunderbolt, hence he is the 金剛手; he became 'lord of the gods of the sky', 'regent of the east quarter', 'popularly chief after Brahmā, Viṣṇu, and Śiva, '(M.W.); in Buddhism he represents the secular power, and is inferior to a Buddhist saint. Cf. 忉利 and 印. |
諸葛亮 诸葛亮 see styles |
zhū gě liàng zhu1 ge3 liang4 chu ko liang juugaa ryan / juga ryan ジューガー・リャン |
More info & calligraphy: Zhuge Liang(person) Zhuge Liang (181-234; Chinese statesman and military strategist) |
不動明王 不动明王 see styles |
bù dòng míng wáng bu4 dong4 ming2 wang2 pu tung ming wang fudoumyouou / fudomyoo ふどうみょうおう |
More info & calligraphy: Fudo Myo-o / Wisdom King不動尊 Aryacalanatha 阿奢羅曩 tr. 不動尊 and 無動尊 and Acalaceta, 阿奢囉逝吒 tr. 不動使者. The mouthpiece or messenger, e. g. the Mercury, of the Buddhas; and the chief of the five Ming Wang. He is regarded as the third person in the Vairocana trinity. He has a fierce mien overawing all evil spirits. He is said to have attained to Buddhahood, but also still to retain his position with Vairocana. He has many descriptive titles, e. g. 無量力神通無動者; 不動忿怒王, etc. Five different verbal signs are given to him. He carries a sharp wisdom-sword, a noose, a thunder-bolt. The colour of his images is various—black, blue, purple. He has a youthful appearance; his hair falls over his left shoulder; he stands or sits on a rock; left eye closed; mouth shut, teeth gripping upper lip, wrinkled forehead, seven locks of hair, full-bodied, A second representation is with four faces and four arms, angry mien, protruding teeth, with fames around him. A third with necklaces. A fourth, red, seated on a rock, fames, trident, etc. There are other forms. He has fourteen distinguishing symbols, and many dharanis associated with the realm of fire, of saving those in distress, and of wisdom. He has two messengers 二童子 Kimkara 矜羯羅 and Cetaka 制吒迦, and, including these, a group of eight messengers 八大童子 each with image, symbol, word-sign, etc. Cf. 不動佛. |
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 |
More info & calligraphy: Paramartha |
訖里瑟拏 讫里瑟拏 see styles |
qì lǐ sèn á qi4 li3 sen4 a2 ch`i li sen a chi li sen a Kirishina |
More info & calligraphy: Krishna |
釋迦牟尼 释迦牟尼 see styles |
shì jiā móu ní shi4 jia1 mou2 ni2 shih chia mou ni Shakamuni |
More info & calligraphy: Shakyamuni / The Buddha釋迦文 (釋迦文尼); 釋伽文 Śākyamuni, the saint of the Śākya tribe. muni is saint, holy man, sage, ascetic monk; it is: intp. as 仁 benevolent, charitable, kind, also as 寂默 one who dwells in seclusion. After '500 or 550' previous incarnations, Śākyamuni finally attained to the state of Bodhisattva, was born in the Tuṣita heaven, and descended as a white elephant, through her right side, into the womb of the immaculate Māyā, the purest woman on earth; this was on the 8th day of the 4th month; next year on the 8th day of the 2nd month he was born from her right side painlessly as she stood under a tree in the Lumbinī garden. For the subsequent miraculous events v. Eitel. also the 神通遊戲經 (Lalitavistara), the 釋迦如來成道記, etc. Simpler statements say that he was born the son of Śuddhodana, of the kṣatriya caste, ruler of Kapilavastu, and Māyā his wife; that Māyā died seven days later, leaving him to be brought up by her sister Prājapati; that in due course he was married to Yaśodharā who bore him a son, Rāhula; that in search of truth he left home, became an ascetic, severely disciplined himself, and finally at 35 years of age, under a tree, realized that the way of release from the chain of rebirth and death lay not in asceticism but in moral purity; this he explained first in his four dogmas, v. 四諦 and eightfold noble way 八正道, later amplified and developed in many sermons. He founded his community on the basis of poverty, chastity, and insight or meditation, ad it became known as Buddhism, as he became known as Buddha, the enlightened. His death was probably in or near 487 B.C., a few years before that of Confucius in 479. The sacerdotal name of his family is Gautama, said to be the original name of the whole clan, Śākya being that of his branch, v. 瞿, 喬.; his personal name was Siddhārtha, or Sarvārthasiddha, v. 悉. |
子を持って知る親の恩 see styles |
koomotteshiruoyanoon こをもってしるおやのおん |
More info & calligraphy: No man knows what he owes to his parents until he comes to have children of his own |
他 see styles |
tā ta1 t`a ta ta た |
(third-person singular) (since the early 20th century, usu. male) he; him; his; (bound form) other; another; some other (as in 他日[ta1ri4] and 他人[ta1ren2]) (adv,n,adj-no) other (esp. people and abstract matters) Another, other, the other, his, her, it, etc. |
伊 see styles |
yī yi1 i yoshi よし |
(old) third person singular pronoun ("he" or "she"); second person singular pronoun ("you"); (May 4th period) third person singular feminine pronoun ("she"); (Classical Chinese) introductory particle with no specific meaning; (preceding a noun) that (abbreviation) (See 伊太利・イタリア) Italy; (personal name) Yoshi He, she, it; that; translit. i, ai, ṛ; cf. 壹, 彝 and 意; for the long ī the double characters 翳吚 and 伊伊 are sometimes used. |
何 see styles |
hé he2 ho ho ほ |
what; how; why; which; carry (pronoun) (1) (See 何・1) what; (prefix) (2) (followed by a counter) (See 何か月) how many; (prefix) (3) (followed by (optional number), counter and も) (See 何度も,何日も) many; a lot of; (prefix) (4) (followed by a counter and か) (See 何日か) several; a few; some; (surname) Ho Translit. ha, hai, a, ra, he, cf. 賀 and 曷. What? How? |
佗 see styles |
tuó tuo2 t`o to ta わび |
carry on the back (irregular kanji usage) the beauty to be found in poverty and simplicity; subdued taste; quiet refinement; sober refinement; wabi He, she, it; other; i.e. 他; translit. tha, e.g. in sthāna , sthāman. |
佢 see styles |
qú qu2 ch`ü chü |
(Cantonese) he, she, it |
佫 see styles |
hè he4 ho |
surname He |
其 see styles |
qí qi2 ch`i chi shi それ |
his; her; its; their; that; such; it (refers to something preceding it) (irregular okurigana usage) (pn,adj-no) (1) (kana only) that (indicating an item or person near the listener, the action of the listener, or something on their mind); it; (2) that time; then; (3) (archaism) there (indicating a place near the listener); (4) (archaism) you; (1) (archaism) that; (2) (archaism) he; she; that person; (1) (archaism) that; (2) you; (3) oneself; themself therein |
厥 see styles |
jué jue2 chüeh ketsu |
to faint; to lose consciousness; his; her; its; their Third personal pronoun; demonstrative pronoun; also used instead of 倶. |
呵 see styles |
hē he1 ho ka しかり |
(bound form) to scold; to expel breath; (onom.) laughter (usu. reduplicated); interjection of surprise scolding he, ko. Breathe out, yawn, scold; ha, laughter; used for 訶 and 阿. |
坪 see styles |
píng ping2 p`ing ping hei / he へい |
a plain; ping, unit of area equal to approx. 3.3058 square meters (used in Japan and Taiwan) (1) tsubo; traditional unit of land area, approx. 3.3 square meters; (2) tsubo; traditional unit of fabric or paper area, approx. 9.18 square centimeters; (3) tsubo; traditional unit of leather or tile area, approx. 918 square centimeters; (4) (See 立坪) cubic tsubo (approx. 6 cubic metres); (surname) Hei |
夫 see styles |
fú fu2 fu pu ぷ |
(classical) this, that; he, she, they; (exclamatory final particle); (initial particle, introduces an opinion) (1) (archaism) my dear; dear; honey; (2) (kana only) garnish (esp. one served with sashimi); (3) (kana only) embellishment; (1) (archaism) that; (2) (archaism) he; she; that person; husband; (n-pref,n-suf,n) (1) male; man; (2) (archaism) husband; (surname) Pu A man; a sage, officer, hero; a husband, mate; a fellow; a particle, i. e. for, so, etc. |
奴 see styles |
nú nu2 nu yakko やっこ |
slave (1) (kana only) (derogatory or familiar) fellow; guy; chap; (2) (colloquialism) (kana only) thing; object; (pronoun) (3) (derogatory or familiar) he; she; him; her; (surname) Yakko A slave 奴僕; 奴隸. |
屁 see styles |
pì pi4 p`i pi he へ |
fart; flatulence; nonsense; (usu. in the negative) what; (not) a damn thing (1) fart; gas; wind; (2) (See 屁でもない) worthless thing; insignificant thing |
屏 see styles |
píng ping2 p`ing ping hei / he へい |
(standing) screen (1) wall; (2) fence; (surname) Hei to cover |
巴 see styles |
bā ba1 pa he へ |
to long for; to wish; to cling to; to stick to; something that sticks; close to; next to; spread open; informal abbr. for bus 巴士[ba1 shi4]; bar (unit of pressure); nominalizing suffix on certain nouns, such as 尾巴[wei3 ba5], tail (abbreviation) (See パーリ語) Pali language; (personal name) He The open hand, palm; to lay hold of; to flatter. |
幤 see styles |
hei / he へい |
(surname) Hei |
彼 see styles |
bǐ bi3 pi sonosaki そのさき |
that; those; (one) another (pronoun) (1) (See 彼女・1) he; him; (2) (See 彼氏・1) boyfriend; (surname) Sonosaki That, the other, in contrast with 此 this. |
怹 see styles |
tān tan1 t`an tan |
he; she; (courteous, as opposed to 他[ta1]) |
所 see styles |
suǒ suo3 so tondokoro とんどころ |
actually; place; classifier for houses, small buildings, institutions etc; that which; particle introducing a relative clause or passive; CL:個|个[ge4] (suf,ctr) counter for places; (personal name) Tondokoro A place; where, what, that which, he (etc. ) who. |
氏 see styles |
zhī zhi1 chih hamauji はまうじ |
used in 月氏[Yue4zhi1]; used in 閼氏|阏氏[yan1zhi1] (suffix) (1) (honorific or respectful language) Mr; Mrs; Ms; Miss; (n,suf) (2) clan; (pronoun) (3) (honorific or respectful language) he; him; (counter) (4) (honorific or respectful language) counter for people; (surname) Hamauji |
渠 see styles |
qú qu2 ch`ü chü |
(artificial) stream; canal; drain; ditch (CL:條|条[tiao2]); (literary) big; great; (dialect) he; she; him; her; (old) rim of a carriage wheel; felloe |
炳 see styles |
bǐng bing3 ping hei / he へい |
bright; brilliant; luminous (adj-t,adv-to) (obsolete) bright; shining; clear; evident |
瓮 see styles |
wèng weng4 weng motai もたい he へ |
variant of 甕|瓮[weng4]; earthen jar; urn (archaism) earthenware vessel for alcoholic beverages, etc. |
菏 see styles |
hé he2 ho |
He river in Shandong |
醯 see styles |
xī xi1 hsi kei |
acyl Pickle. Translit. hi, he, hai. |
魔 see styles |
mó mo2 mo ma ま |
(bound form) evil spirit; devil; (prefix) supernatural; magical (1) demon; devil; evil spirit; evil influence; (suffix noun) (2) (See 覗き魔) -crazed person; -obsessed person; fiend; (can be adjective with の) (3) dreaded; terrible; awful; dreadful; (surname) Ma 魔羅 Māra, killing, destroying; 'the Destroyer, Evil One, Devil' (M.W.); explained by murderer, hinderer, disturber, destroyer; he is a deva 'often represented with a hundred arms and riding on an elephant'. Eitel. He sends his daughters, or assumes monstrous forms, or inspires wicked men, to seduce or frighten the saints. He 'resides with legions of subordinates in the heaven Paranirmita Vaśavartin situated on the top of the Kāmadhātu'. Eitel. Earlier form 磨; also v. 波 Pāpīyān. He is also called 他化自在天. There are various categories of māras, e.g. the skandha-māra, passion-māra, etc. |
TA see styles |
tā ta1 t`a ta tii ee; tiiee(sk) / ti ee; tiee(sk) ティー・エー; ティーエー(sk) |
he or she (1) (See ティーチングアシスタント) teaching assistant; TA; (2) (See テクノロジーアセスメント) technology assessment; TA; (3) (See ターミナルアダプタ) terminal adapter; TA; (4) (See 交流分析) transactional analysis |
一行 see styles |
yī xíng yi1 xing2 i hsing motoyuki もとゆき |
party; delegation (1) party; group; troop; company; (2) one act; one action; one deed; (personal name) Motoyuki One act (of body, mouth, or mind); holding to one course; devoted. Yixing, A.D. 672-717, a celebrated monk whose secular name was 張遂 Zhang Sui, posthumous title 大慧禪師; he was versed in mathematics and astronomy, a reformer of the Chinese calendar, and author of several works. |
丈六 see styles |
zhàng liù zhang4 liu4 chang liu jouroku / joroku じょうろく |
(1) one jō and six shaku (4.85m); (2) statue of Buddha measuring one jō and six shaku; (3) sitting cross-legged; (place-name, surname) Jōroku Sixteen "feet", the normal height of a Buddha in his "transformation body" 化 身 nirmāṇa-kāya; said to be the height of the Buddha when he was on earth. |
三密 see styles |
sān mì san1 mi4 san mi sanmitsu さんみつ |
{Buddh} three mysteries (Buddha's body, speech and mind) The three mystic things: the body, mouth (i.e. voice), and mind of the Tathāgata, which are universal, all things being this mystic body, all sound this mystic voice, and all thought this mystic mind. All creatures in body, voice, and mind are only individualized parts of the Tathāgata, but illusion hides their Tathāgata nature from them. The esoterics seek to realize their Tathāgata nature by physical signs and postures, by voicing of 眞言 dhāraṇī and by meditations, so that 入我我入 He may enter me and I Him, which is the perfection of siddhi 悉地; v. 大日經疏 1. 菩提心論. |
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. |
三照 see styles |
sān zhào san1 zhao4 san chao sanshō |
The three shinings; the sun first shining on the hill-tops, then the valleys and plains. So, according to Tiantai teaching of the Huayan sūtra, the Buddha's doctrine had three periods of such shining: (a) first, he taught the Huayan sūtra, transforming his chief disciples into bodhisattvas; (b) second, the Hīnayāna sūtras in general to śrāvakas and pratyeka-buddhas in the Lumbinī garden; (c) third, the 方等 sūtras down to the 涅槃經 for all the living. See the 六十華嚴經 35, where the order is five, i.e. bodhisattvas, pratyekabuddhas, śrāvakas, lay disciples, and all creatures. |
三緣 三缘 see styles |
sān yuán san1 yuan2 san yüan sanen |
The three nidānas or links with the Buddha resulting from calling upon him, a term of the Pure Land sect: (a) 親緣 that he hears those who call his name, sees their worship, knows their hearts and is one with them; (b) 近緣 that he shows himself to those who desire to see him; (c) 增上緣 that at every invocation aeons of sin are blotted out, and he and his sacred host receive such a disciple at death. |
三身 see styles |
sān shēn san1 shen1 san shen sanmi さんみ |
{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. |
下品 see styles |
xià pǐn xia4 pin3 hsia p`in hsia pin shimoshina しもしな |
(noun or adjectival noun) vulgar; indecent; coarse; crude; (place-name) Shimoshina The three lowest of the nine classes born in the Amitābha Pure Land, v. 無量壽經. These three lowest grades are (1) 下品上生 The highest of the three lowest classes who enter the Pure Land of Amitābha, i.e. those who have committed all sins except dishonouring the sūtras. If at the end of life the sinner clasps hands and says "Namo Amitābha", such a one will be born in His precious lake. (2) 下品中生 The middle class consists of those who have broken all the commandments, even stolen from monks and abused the law. If at death such a one hears of the great power of Amitābha, and assents with but a thought, he will be received into paradise. (3) 下品下生 The lowest class, because of their sins, should have fallen into the lowest gati, but by invoking the name of Amitābha, they can escape countless ages of reincarnation and suffering and on dying will behold a lotus flower like the sun, and, by the response of a single thought, will enter the Pure Land of Amitābha. |
不廻 不迴 see styles |
bù huí bu4 hui2 pu hui fue |
Anagamin. He who does not return; one exempt from transmigration. |
不空 see styles |
bù kōng bu4 kong1 pu k`ung pu kung fukuu / fuku ふくう |
(given name, person) Fukuu Amogha, Amoghavajra. 不空三藏; 智藏; 阿目佉跋折羅 Not empty (or not in vain) vajra. The famous head of the Yogācāra school in China. A Singhalese of northern brahmanic descent, having lost his father, he came at the age of 15 with his uncle to 東海, the eastern sea, or China, where in 718 he became a disciple of 金剛智 Vajrabodhi. After the latter's death in 732, and at his wish, Eliot says in 741, he went to India and Ceylon in search of esoteric or tantric writings, and returned in 746, when he baptized the emperor Xuan Tsung. He was especially noted for rain-making and stilling storms. In 749 he received permission to return home, but was stopped by imperial orders when in the south of China. In ?756 under Su Tsung he was recalled to the capital. His time until 771 was spent translating and editing tantric books in 120 volumes, and the Yogacara 密教 rose to its peak of prosperity. He died greatly honoured at 70 years of age, in 774, the twelfth year of Tai Tsung, the third emperor under whom he had served. The festival of feeding the hungry spirits 孟蘭勝會 is attributed to him. His titles of 智藏 and 不空三藏 are Thesaurus of Wisdom and Amogha Tripitaka. |
不輕 不轻 see styles |
bù qīng bu4 qing1 pu ch`ing pu ching fukyō |
Never Despise, 常不輕菩薩 a previous incarnation of the Buddha, as a monk whose constant greeting to all he met, that they were destined for Buddhahood, brought him much persecution; see the chapter of this title in the Lotus Sutra. |
世依 see styles |
shì yī shi4 yi1 shih i sei / se せい |
(female given name) Sei He on whom the world relies— Buddha. |
中宗 see styles |
zhōng zōng zhong1 zong1 chung tsung nakamune なかむね |
(surname) Nakamune The school or principle of the mean, represented by the 法相宗 Dharmalakṣaṇa school, which divides the Buddha's teaching into three periods, the first in which he preached 有 existence, the second 空 non-existence, the third 中 neither, something 'between' or above them, e. g. a realm of pure spirit, vide the 深密經 Saṃdhinirmocana-sūtra and the Lotus Sutra. |
九轍 九辙 see styles |
jiǔ zhé jiu3 zhe2 chiu che kutetsu |
Kumārajīva's nine divisions of the meaning of the Lotus Sūtra, whence he was styled the 九轍法師. |
乞食 see styles |
qǐ shí qi3 shi2 ch`i shih chi shih kojiki(p); kotsujiki(ok) こじき(P); こつじき(ok) |
to beg for food (1) (sensitive word) beggar; (n,vs,vi) (2) begging To beg for food, one of the twelve dhūtas prescribing outward conduct of the monk; mendicancy is the 正命 right livelihood of a monk, to work for a living is 邪命 an improper life: mendicancy keeps a monk humble, frees him from the cares of life, and offers the donors a field of blessedness; but he may not ask for food. |
了教 see styles |
liǎo jiào liao3 jiao4 liao chiao Ryōkyō |
A noted disciple named Ajñāta-Kauṇḍinya, v. 阿, also known as拘鄰鄰,了本際 and 知本際. He is described as "a prince of Magadha, maternal uncle of Śākyamuni, whose first disciple he became". He is "to be reborn as Buddha under the name of Samanṭa-Prabhāsa". Eitel. |
二土 see styles |
èr tǔ er4 tu3 erh t`u erh tu nido |
There are three groups: 性土 and 相土 : the former is the ubiquitous, unadulterated or innocent 法性之理 dharma-name, or essence of things; the latter is the form-nature, or formal existence of the dharma, pure or impure according to the mind and action of the living. The 淨土 and 穢土 are Pure-land or Paradise; and impure land, e.g. the present world. In the Pure-land there are also 報土 , the land in which a Buddha himself dwells and 化土 in which all beings are transformed. There are other definitions, e. g. the former is Buddha's Paradise, the latter the world in which he dwells and which he is transforming, e. g. this Sahā-world. |
五時 五时 see styles |
wǔ shí wu3 shi2 wu shih goji |
(五時教) The five periods or divisions of Śākyamuni's teaching. According to Tiantai they are (1) 華嚴時 the Avataṃsaka or first period in three divisions each of seven days, after his enlightenment, when he preached the content, of this sutra; (2) 鹿苑時 the twelve years of his preaching the Āgamas 阿含 in the Deer Park; (3) 方等時 the eight years of preaching Mahāyāna-cum-Hīnayāna doctrines, the vaipulya period; (4) 般若時 the twenty-two years of his preaching the prajñā or wisdom sutras; (5) 法華涅槃時 the eight years of his preaching the Lotus Sutra and, in a day and a night, the Nirvana Sutra. According to the Nirvana School (now part of the Tiantai) they are (1) 三乘別教 the period when the differentiated teaching began and the distinction of the three vehicles, as represented by the 四諦 Four Noble Truths for śrāvakas, the 十二因緣 Twelve Nidānas for pratyekabuddhas, and the 六度 Six Pāramitās for bodhisattvas; (2) 三乘通教 the teaching common to all three vehicles, as seen in the 般若經; (3) 抑揚教 the teaching of the 維摩經, the 思益梵天所問經, and other sutras olling the bodhisattva teaching at the expense of that for śrāvakas; (4) 同歸教 the common objective teaching calling all three vehicles, through the Lotus, to union in the one vehicle; (5) 常住教 the teaehmg of eternal life i. e. the revelation through the Nirvana sutra of the eternity of Buddhahood; these five are also called 有相; 無相; 抑揚; 曾三歸—; and 圓常. According to 劉虬 Liu Chiu of the 晉 Chin dynasty, the teaching is divided into 頓 immediate and 漸 gradual attainment, the latter having five divisions called 五時教 similar to those of the Tiantai group. According to 法寶 Fabao of the Tang dynasty the five are (1) 小乘; (2) 般着 or 大乘; (3) 深密 or 三乘; (4) 法華 or 一乘; (5) 涅槃 or 佛性教. |
人家 see styles |
rén jia ren2 jia5 jen chia jinka じんか |
other people; sb else; he, she or they; I, me (referring to oneself as "one" or "people") house; dwelling; human habitation |
人我 see styles |
rén wǒ ren2 wo3 jen wo jinga じんが |
oneself and others Personality, the human soul, i.e. the false view, 人我見 that every man has a permanent lord within 常一生宰, which he calls the ātman, soul, or permanent self, a view which forms the basis of all erroneous doctrine. Also styled 人見; 我見; 人執; cf. 二我. |
人空 see styles |
rén kōng ren2 kong1 jen k`ung jen kung ningū |
Man is only a temporary combination formed by the five skandhas and the twelve nidānas, being the product of previous causes, and without a real self or permanent soul. Hīnayāna is said to end these causes and consequent reincarnation by discipline in subjection of the passions and entry into nirvana by the emptying of the self. Mahāyāna fills the "void" with the Absolute, declaring that when man has emptied himself of the ego he realizes his nature to be that of the absolute, bhūtatathatā; v. 二空. |
他己 see styles |
tā jǐ ta1 ji3 t`a chi ta chi tako |
Another and oneself; both he and I. |
何曾 see styles |
hé céng he2 ceng2 ho ts`eng ho tseng |
did I ever ...? (or "did he ever ...?" etc) |
何胤 see styles |
hé yìn he2 yin4 ho yin Ka In |
He Yin |
何點 何点 see styles |
hé diǎn he2 dian3 ho tien Ka Ten |
He Dian (436–504) |
佛刹 see styles |
fó chà fo2 cha4 fo ch`a fo cha bussetsu |
buddhakṣetra. 佛紇差怛羅 Buddha realm, land or country; see also 佛土, 佛國. The term is absent from Hīnayāna. In Mahāyāna it is the spiritual realm acquired by one who reaches perfect enlightenment, where he instructs all beings born there, preparing them for enlightenment. In the schools where Mahāyāna adopted an Ādi-Buddha, these realms or Buddha-fields interpenetrated each other, since they were coexistent with the universe. There are two classes of Buddhakṣetra: (1) in the Vairocana Schools, regarded as the regions of progress for the righteous after death; (2) in the Amitābha Schools, regarded as the Pure Land; v. McGovern, A Manual of Buddhist Philosophy, pp. 70-2. |
佛壽 佛寿 see styles |
fó shòu fo2 shou4 fo shou butsu ju |
Buddha's life, or age. While he only lived to eighty as a man, in his saṁbhogakāya he is without end, eternal; cf. Lotus Sutra, 壽量品, where Buddha is declared to be eternal. |
佛跡 佛迹 see styles |
fó jī fo2 ji1 fo chi busseki |
佛迹 Buddha's relic; any trace of Buddha, e.g. the imprint of his foot in stone before he entered nirvana. |
佛鳴 佛鸣 see styles |
fó míng fo2 ming2 fo ming Butsumyō |
Buddhaghoṣa, the famous commentator and writer of the Hīnayāna School and of the Pali canon. He was "born near the Bo Tree, at Buddha Gayā, and came to Ceylon about A.D. 430". "Almost all the commentaries now existing (in Pali) are ascribed to him". Rhys Davids. |
作者 see styles |
zuò zhě zuo4 zhe3 tso che sakusha さくしゃ |
author; writer creator (of a work); author; writer; artist; composer; playwright; dramatist kartṛ; a doer, he who does things, hence the ātman, ego, or person within; the active element, or principle; one of the sixteen non-Buddhist definitions of the soul. Also kāraṇa, a cause, maker, creator, deity. |
元照 see styles |
yuán zhào yuan2 zhao4 yüan chao mototeru もとてる |
(given name) Mototeru Name of 湛然 Chan-jan, the seventh head of the Tiantai School; he died 1116. |
光宅 see styles |
guāng zhái guang1 zhai2 kuang chai Kōtaku |
Kuang-chai, name of the temple where 法雲 Fa-yun early in the sixth century wrote his commentary on the Lotus Sutra, which is known as the 光宅疏; 光宅 became his epithet. He made a division of four yāna from the Burning House parable, the goat cart representing the śrāvaka, the deer cart the pratyekabuddha, the ox-cart the Hīnayāna bodhisattva, and the great white ox-cart the Mahāyāna bodhisattva; a division adopted by T'ien-t'ai. |
入者 see styles |
rù zhě ru4 zhe3 ju che nyū sha |
he who enters |
內祕 内祕 see styles |
nèi mì nei4 mi4 nei mi naihi |
The inner mystic mind of the bodhisattva, though externally he may appear to be a śrāvaka. |
兩河 两河 see styles |
liǎng hé liang3 he2 liang ho ryōga |
the areas to the north and south of the Yellow River (in the Spring and Autumn Period); Mesopotamia The 'two rivers', Nairañjanā, v. 尼, where Buddha attained enlightenment, and Hiraṇyavatī, see 尸, where he entered Nirvāṇa. |
兵威 see styles |
heii / he へいい |
military power |
其奴 see styles |
soitsu(p); soyatsu; suyatsu そいつ(P); そやつ; すやつ |
(pronoun) (1) (kana only) (colloquialism) (derogatory term) (See 此奴・こいつ・1) he; she; that person; that guy; that fellow; (pronoun) (2) (そいつ only) (kana only) (colloquialism) (derogatory term) (See 此奴・こいつ・2) that; that one; that thing |
剝皮 剥皮 see styles |
bāo pí bao1 pi2 pao p`i pao pi hakuhi |
to skin; to flay; to peel; (fig.) (coll.) to haul (sb) over the coals; also pr. [bo1pi2] To flay, or peel. In one of the previous incarnations of Śākyamuni he is said to have written a certain gāthā containing the Holy Law on a piece of his own flayed skin with one of his bones split into the shape of a pen, and his blood instead of ink. 智度論 27. |
勢至 势至 see styles |
shì zhì shi4 zhi4 shih chih seiji / seji せいじ |
(personal name) Seiji He whose wisdom and power reach everywhere, Mahāsthāmaprāpta, i.e. 大勢至 q.v. Great power arrived (at maturity), the bodhisattva on the right of Amitābha, who is the guardian of Buddha-wisdom.; See 大勢至菩薩. |
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. |
十劫 see styles |
shí jié shi2 jie2 shih chieh jūkō |
The ten kalpas that have expired since Amitābha made his forty-eight vows, or 十劫正覺attained complete bodhi, hence he is styled 十劫彌陀. These ten kalpas as seen by Puxian are十劫須臾 but as a moment. |
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. |
十恩 see styles |
shí ēn shi2 en1 shih en jūon |
Ten kinds of the Buddha's grace: his (1) initial resolve to universalize (his salvation); (2) self-sacrifice (in previous lives); (3) complete altruism; (4) his descent into all the six states of existence for their salvation; (5) relief of the living from distress and mortality; (6) profound pity; (7) revelation of himself in human and glorified form; (8) teaching in accordance with the capacity of his hearers, first hīnayāna, then māhayāna doctrine; (9) revealing his nirvāṇa to stimulate his disciples; (10) pitying thought for all creatures, in that dying at 80 instead of at 100 he left twenty years of his own happiness to his disciples; and also the tripiṭaka for universal salvation. |
同妻 see styles |
tóng qī tong2 qi1 t`ung ch`i tung chi |
(neologism c. 2009) wife of a gay man (the man may marry to conform with social expectations, and the woman often enters the marriage not knowing he is gay) |
同氏 see styles |
doushi / doshi どうし |
(1) the said person; he; she; (2) same surname |
周羅 周罗 see styles |
zhōu luó zhou1 luo2 chou lo shūra |
(周羅髮); 首羅 cūḍā; a topknot left on the head of an ordinand when he receives the commandments; the locks are later taken off by his teacher as a sign of his complete devotion. |
和縣 和县 see styles |
hé xiàn he2 xian4 ho hsien |
He County or Hexian, a county in Ma'anshan 馬鞍山|马鞍山[Ma3an1shan1], Anhui |
啞法 哑法 see styles |
yǎ fǎ ya3 fa3 ya fa ahō |
The doctrine of a deaf and dumb person, which he cannot proclaim. |
善逝 see styles |
shàn shì shan4 shi4 shan shih zenzei / zenze ぜんぜい |
Sugata (the well-gone; epithet of Buddha) sugata, well departed, gone as he should go; a title of a Buddha; cf. 善來. |
嘿嘿 see styles |
hēi hēi hei1 hei1 hei hei |
(onom.) he he; mischievous laughter |
四禪 四禅 see styles |
sì chán si4 chan2 ssu ch`an ssu chan shizen |
(四禪天) The four dhyāna heavens, 四靜慮 (四靜慮天), i. e. the division of the eighteen brahmalokas into four dhyānas: the disciple attains to one of these heavens according to the dhyāna he observes: (1) 初禪天 The first region, 'as large as one whole universe' comprises the three heavens, Brahma-pāriṣadya, Brahma-purohita, and Mahābrahma, 梵輔, 梵衆, and 大梵天; the inhabitants are without gustatory or olfactory organs, not needing food, but possess the other four of the six organs. (2) 二禪天 The second region, equal to 'a small chiliocosmos' 小千界, comprises the three heavens, according to Eitel, 'Parīttābha, Apramāṇābha, and Ābhāsvara, ' i. e. 少光 minor light, 無量光 infinite light, and 極光淨 utmost light purity; the inhabitants have ceased to require the five physical organs, possessing only the organ of mind. (3) 三禪天 The third region, equal to 'a middling chiliocosmos '中千界, comprises three heavens; Eitel gives them as Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna, i. e. 少淨 minor purity, 無量淨 infinite purity, and 徧淨 universal purity; the inhabitants still have the organ of mind and are receptive of great joy. (4) 四禪天 The fourth region, equal to a great chiliocosmos, 大千界, comprises the remaining nine brahmalokas, namely, Puṇyaprasava, Anabhraka, Bṛhatphala, Asañjñisattva, Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha (Eitel). The Chinese titles are 福生 felicitous birth, 無雲 cloudless, 廣果 large fruitage, 無煩 no vexations, atapa is 無熱 no heat, sudṛśa is 善見 beautiful to see, sudarśana is 善現 beautiful appearing, two others are 色究竟 the end of form, and 無想天 the heaven above thought, but it is difficult to trace avṛha and akaniṣṭha; the inhabitants of this fourth region still have mind. The number of the dhyāna heavens differs; the Sarvāstivādins say 16, the 經 or Sutra school 17, and the Sthavirāḥ school 18. Eitel points out that the first dhyāna has one world with one moon, one mem, four continents, and six devalokas; the second dhyāna has 1, 000 times the worlds of the first; the third has 1, 000 times the worlds of the second; the fourth dhyāna has 1, 000 times those of the third. Within a kalpa of destruction 壞劫 the first is destroyed fifty-six times by fire, the second seven by water, the third once by wind, the fourth 'corresponding to a state of absolute indifference' remains 'untouched' by all the other evolutions; when 'fate (天命) comes to an end then the fourth dhyāna may come to an end too, but not sooner'. |
四蛇 see styles |
sì shé si4 she2 ssu she shida |
idem 四毒蛇. The Fanyimingyi under this heading gives the parable of a man who fled from the two bewildering forms of life and death, and climbed down a rope (of life) 命根, into the well of impermanence 無常, where two mice, night and day, gnawed the rattan rope; on the four sides four snakes 四蛇 sought to poison him, i. e. the 四大 or four elements of his physical nature); below were three dragons 三毒龍 breathing fire and trying to seize him. On looking up he saw that two 象 elephants (darkness and light) had come to the mouth of the well; he was in despair, when a bee flew by and dropped some honey (the five desires 五欲) into his mouth, which he ate and entirely forgot his peril. |
四鉢 四钵 see styles |
sì bō si4 bo1 ssu po shihatsu |
The four heavy stone begging-bowls offered to Śākyamuni by the four devas, which he miraculously combined into one and used as if ordinary material. |
因位 see styles |
yīn wèi yin1 wei4 yin wei in'i |
The causative position, i. e. that of a Buddhist, for he has accepted a cause, or enlightenment, that produces a changed outlook. |
國王 国王 see styles |
guó wáng guo2 wang2 kuo wang kokuō |
king A king, prince, i. e. one who has attained to his present high estate consequent on keeping all the ten commandments in a previous incarnation; and being protected by devas 天, he is called 天子 deva son, or Son of Heaven. |
地藏 see styles |
dì zàng di4 zang4 ti tsang jizou / jizo じぞう |
Kṣitigarbha, the Bodhisattva of the Great Vow (to save all souls before accepting Bodhi); also translated Earth Treasury, Earth Womb, or Earth Store Bodhisattva (surname) Jizou Ti-tsang, J. Jizō, Kṣitigarbha, 乞叉底蘗沙; Earth-store, Earth-treasury, or Earthwomb. One of the group of eight Dhvani- Bodhisattvas. With hints of a feminine origin, he is now the guardian of the earth. Though associated with Yama as overlord, and with the dead and the hells, his role is that of saviour. Depicted with the alarum staff with its six rings, he is accredited with power over the hells and is devoted to the saving of all creatures between the nirvana of Śākyamuni and the advent of Maitreya the fifth century he has been especially considered as the deliverer from the hells. His central place in China is at Chiu-hua-shan, forty li south-west of Ch'ing-yang in Anhui. In Japan he is also the protector of travellers by land and his image accordingly appears on the roads; bereaved parents put stones by his images to seek his aid in relieving the labours of their dead in the task of piling stones on the banks of the Buddhist Styx; he also helps women in labour. He is described as holding a place between the gods and men on the one hand and the hells on the other for saving all in distress; some say he is an incarnation of Yama. At dawn he sits immobile on the earth 地 and meditates on the myriads of its beings 藏. When represented as a monk, it may be through the influence of a Korean monk who is considered to be his incarnation, and who came to China in 653 and died in 728 at the age of 99 after residing at Chiu-hua-shan for seventy-five years: his body, not decaying, is said to have been gilded over and became an object of worship. Many have confused 眞羅 part of Korea with 暹羅 Siam. There are other developments of Ti-tsang, such as the 六地藏 Six Ti-tsang, i. e. severally converting or transforming those in the hells, pretas, animals, asuras, men, and the devas; these six Ti-tsang have different images and symbols. Ti-tsang has also six messengers 六使者: Yama for transforming those in hell; the pearl-holder for pretas; the strong one or animals; the devīof mercy for asuras; the devī of the treasure for human beings; one who has charge of the heavens for the devas. There is also the 延命地藏 Yanming Ti-tsang, who controls length of days and who is approached, as also may be P'u-hsien, for that Purpose; his two assistants are the Supervisors of good and evil 掌善 and 掌惡. Under another form, as 勝軍地藏 Ti-tsang is chiefly associated with the esoteric cult. The benefits derived from his worship are many, some say ten, others say twenty-eight. His vows are contained in the 地藏菩薩本願經. There is also the 大乘大集地藏十電經 tr. by Xuanzang in 10 juan in the seventh century, which probably influenced the spread of the Ti-tsang cult. |
報身 报身 see styles |
bào shēn bao4 shen1 pao shen houjin; houshin / hojin; hoshin ほうじん; ほうしん |
{Buddh} (See 三身) sambhogakaya (reward body, form taken by a buddha after completing its role as a bodhisattva) Reward body, the saṃbhoga-kāya of a Buddha, in which he enjoys the reward of his labours, v. 三身 trikāya. |
夜摩 see styles |
yè mó ye4 mo2 yeh mo yama |
Yama, 'originally the Aryan god of the dead, living in a heaven above the world, the regent of the South; but Brahminism transferred his abode to hell. Both views have been retained by Buddhism.' Eitel. Yama in Indian mythology is ruler over the dead and judge in the hells, is 'grim in aspect, green in colour, clothed in red, riding on a buffalo, and holding a club in one hand and noose in the other': he has two four-eyed watch-dogs. M. W. The usual form is 閻摩 q. v. |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "What is He" 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
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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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