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There are 2606 total results for your Immovable Mind Hall - Fudoshin Dojo search in the dictionary. I have created 27 pages of results for you. Each page contains 100 results...
<...1011121314151617181920...>| Characters | Pronunciation Romanization |
Simple Dictionary Definition | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
上心煩惱 上心烦恼 see styles |
shàng xīn fán nǎo shang4 xin1 fan2 nao3 shang hsin fan nao jōshin bonnō |
afflictions of those of advanced states of mind | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
不以為意 不以为意 see styles |
bù yǐ wéi yì bu4 yi3 wei2 yi4 pu i wei i |
not to mind; unconcerned | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
不動勝道 不动胜道 see styles |
bù dòng shèng dào bu4 dong4 sheng4 dao4 pu tung sheng tao fudō shōdō |
excellent immovable stage | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
不厭其煩 不厌其烦 see styles |
bù yàn qí fán bu4 yan4 qi2 fan2 pu yen ch`i fan pu yen chi fan |
not to mind taking all the trouble (idiom); to take great pains; to be very patient | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
不吐不快 see styles |
bù tǔ bù kuài bu4 tu3 bu4 kuai4 pu t`u pu k`uai pu tu pu kuai |
to have to pour out what's on one's mind (idiom) | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
不壞四禪 不坏四禅 see styles |
bù huài sì chán bu4 huai4 si4 chan2 pu huai ssu ch`an pu huai ssu chan fue (no) shizen |
The four dhyāna heavens, where the samādhi mind of meditation is indestructible, and the external world is indestructible by the three final catastrophes. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
不思議心 不思议心 see styles |
bù sī yì xīn bu4 si1 yi4 xin1 pu ssu i hsin fushigishin |
inconceivable mind | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
不提也罷 不提也罢 see styles |
bù tí yě bà bu4 ti2 ye3 ba4 pu t`i yeh pa pu ti yeh pa |
best not to mention it; drop it; never mind; let's not talk about it | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
不相應心 不相应心 see styles |
bù xiāng yìng xīn bu4 xiang1 ying4 xin1 pu hsiang ying hsin fu sōō shin |
The non-interrelated mind, see 起信論. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
不相應法 不相应法 see styles |
bù xiāng yìng fǎ bu4 xiang1 ying4 fa3 pu hsiang ying fa fu sōō hō |
[mental] factors not directly associated [with the mind] | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
不相應行 不相应行 see styles |
bù xiāng yìng xíng bu4 xiang1 ying4 xing2 pu hsiang ying hsing fu sōō gyō |
Actions non-interrelated (with mind). | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
不立文字 see styles |
bù lì wén zì bu4 li4 wen2 zi4 pu li wen tzu furyuumonji; furitsumonji / furyumonji; furitsumonji ふりゅうもんじ; ふりつもんじ |
(expression) (yoji) Buddhist revelation through intuitive discernment; Spiritual awakening cannot be experienced with words and letters; Spiritual enlightenment can be attained only by means of communion of mind with mind (Zen Buddhism) (不立文字教) The 禪 ch'an or intuitive School does 'not set up scriptures'; it lays stress on meditation and intuition rather than on books and other external aids: cf. Laṅkāvatāra-sūtra. |
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不覺心起 不觉心起 see styles |
bù jué xīn qǐ bu4 jue2 xin1 qi3 pu chüeh hsin ch`i pu chüeh hsin chi fukakushin ki |
unenlightened mind arises | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
世俗心境 see styles |
shì sú xīn jìng shi4 su2 xin1 jing4 shih su hsin ching sezoku shinkyō |
objects of the mundane mind | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
世諦心脫 世谛心脱 see styles |
shì dì xīn tuō shi4 di4 xin1 tuo1 shih ti hsin t`o shih ti hsin to setai shindatsu |
to mind liberated at the level of the conventional truth | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
九參上堂 九参上堂 see styles |
jiǔ sān shàng táng jiu3 san1 shang4 tang2 chiu san shang t`ang chiu san shang tang kyūsan jōdō |
The nine monthly visits or ascents to the hall for worship, every third day. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
九種大禪 九种大禅 see styles |
jiǔ zhǒng dà chán jiu3 zhong3 da4 chan2 chiu chung ta ch`an chiu chung ta chan kushu daizen |
The nine kinds of Mahāyāna dhyāna for bodhisattvas, given in the 菩薩地持經 6 and in other works; they are associated with the patience 忍 pāramitā and with the dhyāna of the super-realms. The nine are meditations: (1) 自性禪 on the original nature of things, or mind as the real nature, from which all things derive; (2) 一切禪 on achieving the development of self and all others to the utmost; (3) 難禪 on the difficulties of certain dhyāna conditions; (4) 一切禪 on the entrance to all the (superior) dhyāna conditions; (5) 善人禪 on the good; (6) 一切行禪 on all Mahāyāna practices and actions; (7) 除煩惱禪 on ridding all sufferers from the miseries of passion and delusion; (8) 此世他世樂禪 on the way to bring joy to all people both in this life and hereafter; (9) 淸淨淨禪 on perfect purity in the termination of all delusion and distress and the obtaining of perfect enlightenment. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
乾栗陀耶 干栗陀耶 see styles |
gān lì tuó yé gan1 li4 tuo2 ye2 kan li t`o yeh kan li to yeh kenridaya |
乾栗馱 hṛdaya, heart, soul, mind, core. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
二十二根 see styles |
èr shí èr gēn er4 shi2 er4 gen1 erh shih erh ken nijūni kon |
The twenty-two roots, organs, or powers, v. 根. They are: (1) 眼根 eye, cakṣurindriya; (2) 耳 根 ear, śrotrendriya; (3) 鼻根 nose, ghrāṇendriya; (4) 舌根 tongue, jihvendriya; (5) 身根 body, kāyendriya; (6) 意根 mind, manaīndriya (the above are the 六根); (7) 女根 female organ, strīndriya; (8) 男根 male organ, puruṣendriya; (9) 命根 life, jīvitendriya; (10) 苦根 suffering (or pain), duḥkhendriya; (11) 樂根 pleasure, sukhendriya; (12) 憂根 sorrow, daurmanasyendriya; (13) 喜根 joy, saumanas-yendriya; (14) 捨根 abandoning, upekṣendriya (from 10 to 14 they are the 五受); (15) 信根 faith, śraddhendriya; (16) 精進根 zeal, vīryendriya; (17) 念根 memory, smṛtīndriya; (18) 定根 meditation, or trance, samādhīndriya; (19) 慧根 wisdom, prajñendriya (these are the 信等之五根); (20) 未知當知根 the power for learning (the Four Noble Truths) anājñātamājñāsyāmīndriya; (21) 巳知根 the power of having learned (them), ājñendriya; (22) 具知根 the power of perfect knowledge (of them), ājñātādvīndriya (these three are called the 無漏根) . | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
二種心相 二种心相 see styles |
èr zhǒng xīn xiàng er4 zhong3 xin1 xiang4 erh chung hsin hsiang nishu shinsō |
Two kinds of mind: mind in its inner character and influence; in its outer manifestations. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
五位無心 五位无心 see styles |
wǔ wèi wú xīn wu3 wei4 wu2 xin1 wu wei wu hsin goi mushin |
five instances of no-mind | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
五停四念 see styles |
wǔ tíng sì niàn wu3 ting2 si4 nian4 wu t`ing ssu nien wu ting ssu nien gojō shinen |
idem 五停心觀 and 四念處 i. e. the five meditations for settling the mind and ridding it of the five errors of desire, hate, ignorance, the self, and a wayward or confused mind; the five meditations are 不淨觀, 慈悲觀, 因緣觀, 界分別觀 and 數息觀 i. e. the vileness of all things, pity for all, causality, right discrimination, breathing; some substitute meditation on the Buddha in place of the fourth; another division puts breathing first, and there are other differences. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
五勞七傷 五劳七伤 see styles |
wǔ láo qī shāng wu3 lao2 qi1 shang1 wu lao ch`i shang wu lao chi shang |
(TCM) "five strains and seven impairments", five referring to the five viscera 五臟|五脏[wu3 zang4], and seven to adverse effects on one's body as a result of: overeating (spleen), anger (liver), moisture (kidney), cold (lung), worry (heart), wind and rain (outer appearance) and fear (mind) | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
五智如來 五智如来 see styles |
wǔ zhì rú lái wu3 zhi4 ru2 lai2 wu chih ju lai gochi nyorai |
五智五佛; 五佛; 五如來 The five Dhyāni-Buddhas, or Wisdom-Tathāgatas of the Vajradhātu 金剛界, idealizations of five aspects of wisdom; possibly of Nepalese origin. The Wisdom Buddha represents the dharmakāya or Buddha-mind, also the Dharma of the triratna, or trinity. Each evolves one of the five colours, one of the five senses, a Dhyani-bodhisattva in two forms onegracious, the other fierce, and a Mānuṣi-Buddha; each has his own śakti, i. e. feminine energy or complement; also his own bīja, or germ-sound 種子or 印 seal, i. e. 眞言 real or substantive word, the five being for 大日 aṃ, for 阿閦 hūṃ, for 寶生 ? hrīḥ, for 彌陀 ? aḥ, for 不 空 ? āḥ. The five are also described as the emanations or forms of an Ādi-Buddha, Vajrasattva; the four are considered by others to be emanations or forms of Vairocana as theSupreme Buddha. The five are not always described as the same, e. g. they may be 藥師 (or 王) Bhaiṣajya, 多寶 Prabhūtaratna, Vairocana, Akṣobhya, andeither Amoghasiddhi or Śākyamuni. Below is a classified list of the generally accepted five with certain particulars connected with them, butthese differ in different places, and the list can only be a general guide. As to the Dhyāni-bodhisattvas, each Buddha evolves three forms 五佛生五菩薩, 五金剛, 五忿怒, i. e. (1) a bodhisattva who represents the Buddha's dharmakāya, or spiritual body; (2) a vajra ordiamond form who represents his wisdom in graciousness; and (3) a fierce or angry form, the 明王 who represents his power against evil. (1) Vairocanaappears in the three forms of 轉法輪菩薩 Vajra-pāramitā Bodhisattva, 遍照金剛 Universally Shining Vajrasattva, and 不動明王 Ārya-Acalanātha Rāja; (2) Akṣobhya's three forms are 虛空藏 Ākāśagarbha, 如意 complete power, and 軍荼利明王 Kuṇḍalī-rāja; (3 ) Ratnasaṃbhava's are 普賢 Samantabhadra, 薩埵Sattvavajra, and 孫婆 or 降三世明王 Trailokyavijayarāja; (4) Amitābha's are 觀世音 Avalokiteśvara, 法金剛 Dharmarāja, and 馬頭明王 Hayagrīva, thehorse-head Dharmapāla; (5) Amoghasiddhi's are 彌勒 Maitreya, 業金剛Karmavajra, and 金剛夜叉 Vajrayakṣa. The above Bodhisattvas differ from those in the following list:
Arrival of the five wise Buddhas |
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五相成身 see styles |
wǔ xiàng chéng shēn wu3 xiang4 cheng2 shen1 wu hsiang ch`eng shen wu hsiang cheng shen gosō jōshin |
(五相成身觀) A contemplation of the five stages in Vairocana Buddhahood— entry into the bodhi-mind; maintenance of it; attainment of the diamond mind; realization of the diamond embodiment; and perfect attainment of Buddhahood. It refers also to the 五智 of the Vairocana group; also 五轉成身 (or 五法成身) . | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
五輪六大 五轮六大 see styles |
wǔ lún liù dà wu3 lun2 liu4 da4 wu lun liu ta gorin rokudai |
The five are the 五大 five elements, to which the sixth 大 is added, i. e. the six elements, earth, water, fire, air and space, and 識 intelligence or mind. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
人寄せ席 see styles |
hitoyoseseki ひとよせせき |
(rare) (See 寄席) entertainment hall (for rakugo, manzai, magic, music, etc.); vaudeville theater (theatre); music hall | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
人心難測 人心难测 see styles |
rén xīn nán cè ren2 xin1 nan2 ce4 jen hsin nan ts`e jen hsin nan tse |
hard to fathom a person's mind (idiom) | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
仁王道場 仁王道场 see styles |
rén wáng dào chǎng ren2 wang2 dao4 chang3 jen wang tao ch`ang jen wang tao chang ninnō dōjō |
ceremony for recitation of the Sūtra for Humane Kings | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
今我此心 see styles |
jīn wǒ cǐ xīn jin1 wo3 ci3 xin1 chin wo tz`u hsin chin wo tzu hsin kinga shishin |
my present mind | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
令心淸淨 see styles |
lìng xīn qīng jìng ling4 xin1 qing1 jing4 ling hsin ch`ing ching ling hsin ching ching ryōshin shōjō |
purifies the mind | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
以心伝心 see styles |
ishindenshin いしんでんしん |
(noun - becomes adjective with の) (1) (yoji) telepathy; tacit understanding; thought transference; communion of mind with mind; (2) (yoji) {Buddh} non-verbal Zen Buddhist transmission to a disciple of the central tenets of Buddhism | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
以心傳心 以心传心 see styles |
yǐ xīn chuán xīn yi3 xin1 chuan2 xin1 i hsin ch`uan hsin i hsin chuan hsin ishin denshin |
Direct transmission from mind to mind, as contrasted with the written word; the intuitive principle of the Chan (Zen), or intuitive school. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
伏心菩提 see styles |
fú xīn pú tí fu2 xin1 pu2 ti2 fu hsin p`u t`i fu hsin pu ti fukushin bodai |
enlightenment of mind control | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
伸び伸び see styles |
nobinobi のびのび |
(adv,adv-to,vs,vi) (1) (kana only) comfortably; peacefully; freely; with one's mind at ease; unrestrained; calmly; without worries; relaxed; carefree; (adv,adv-to,vs,vi) (2) (kana only) (growing) quickly | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
但是一心 see styles |
dàn shì yī xīn dan4 shi4 yi1 xin1 tan shih i hsin dan ze isshin |
only this one mind | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
佛心天子 see styles |
fó xīn tiān zǐ fo2 xin1 tian1 zi3 fo hsin t`ien tzu fo hsin tien tzu busshin tenshi |
The Son of Heaven of the Buddha-heart, a name given to Wudi of the Liang dynasty, A.D. 502-549. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
佛殿四物 see styles |
fó diàn sì wù fo2 dian4 si4 wu4 fo tien ssu wu butsuden shimotsu |
four instruments for the buddha-hall | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
佛殿諷經 佛殿讽经 see styles |
fó diàn fèng jīng fo2 dian4 feng4 jing1 fo tien feng ching butsuden fūgin |
chanting in the Buddha-hall | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
信心爲本 信心为本 see styles |
xìn xīn wéi běn xin4 xin1 wei2 ben3 hsin hsin wei pen shinshin i hon |
the mind of faith is the basis | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
偲ばれる see styles |
shinobareru しのばれる |
(v1,vi) (See 偲ぶ・1) to be brought to mind; to come to mind | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
傾吐衷腸 倾吐衷肠 see styles |
qīng tǔ zhōng cháng qing1 tu3 zhong1 chang2 ch`ing t`u chung ch`ang ching tu chung chang |
to pour out (emotions); to pour one's heart out; to say everything that is on one's mind | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
僧堂開單 僧堂开单 see styles |
sēng táng kāi dān seng1 tang2 kai1 dan1 seng t`ang k`ai tan seng tang kai tan sōdō kaitan |
saṃgha hall opening | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
光明心殿 see styles |
guāng míng xīn diàn guang1 ming2 xin1 dian4 kuang ming hsin tien kōmyō shin den |
The temple of the bright or shining heart; the seat of Vairocana, the sun Buddha, in the Vajradhātu maṇḍala. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
入堂五法 see styles |
rù táng wǔ fǎ ru4 tang2 wu3 fa3 ju t`ang wu fa ju tang wu fa nyūdō gohō |
v. 入衆. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
八十一法 see styles |
bā shí yī fǎ ba1 shi2 yi1 fa3 pa shih i fa hachijūippō |
The eighty-one divisions in the Prajñā-pāramitā sūtra 大般若經 comprising form 色; mind 心; the five skandhas 五陰; twelve means of sensation 入; eighteen realms 界; four axioms 諦; twelve nidānas因緣; eighteen śūnya 空; six pāramitā 度, and four jñāna 智. Also 八十一科. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
八識心王 八识心王 see styles |
bā shì xīn wáng ba1 shi4 xin1 wang2 pa shih hsin wang hasshiki shinnō |
The eight fundamental powers of the 八識 and 八識心所 the eight powers functioning, or the concomitant sensations. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
六十二見 六十二见 see styles |
liù shí èr jiàn liu4 shi2 er4 jian4 liu shih erh chien rokujūni ken |
The sixty-two 見 or views, of which three groups are given: The 大品般若經 in the 佛母品 takes each of the five skandhas under four considerations of 常 time, considered as time past, whether each of the five has had permanence, impermanence, both, neither, 5 x 4 = 20; again as to their space, or extension, considered as present time, whether each is finite, infinite, both, neither =20; again as to their destination, i. e. future, as to whether each goes on, or does not, both, neither (e. g. continued personality) = 20, or in all 60; add the two ideas whether body and mind 神 are a unity or different = 62. The Tiantai School takes 我見, or personality, as its basis and considers each of the five skandhas under four aspects, e. g (1) rūpa, the organized body, as the ego; (2) the ego as apart from the rūpa; (3) rūpa as the greater, the ego the smaller or inferior, and the ego as dwelling in the rūpa; (4) the ego as the greater, rupa the inferior, and the rupa in the ego. Consider these twenty in the past, present, and future = 60, and add 斷 and 常 impermanence and permanence as fundamentals = 62. There is also a third group. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
六窗一猿 see styles |
liù chuāng yī yuán liu4 chuang1 yi1 yuan2 liu ch`uang i yüan liu chuang i yüan rokusō ichien |
Six windows and one monkey (climbing in and out), i. e. the six organs of sense and the active mind. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
其心專注 其心专注 see styles |
qí xīn zhuān zhù qi2 xin1 zhuan1 zhu4 ch`i hsin chuan chu chi hsin chuan chu ki shin senchū |
their [his; her] mind is focused | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
別境心所 别境心所 see styles |
bié jìng xīn suǒ bie2 jing4 xin1 suo3 pieh ching hsin so bekkyō shinsho |
vibhāvanā; the ideas, or mental states, which arise according to the various objects or conditions toward which the mind is directed, e.g. if toward a pleasing object, then desire arises. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
到達大廳 到达大厅 see styles |
dào dá dà tīng dao4 da2 da4 ting1 tao ta ta t`ing tao ta ta ting |
arrival hall | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
功德叢林 功德丛林 see styles |
gōng dé cóng lín gong1 de2 cong2 lin2 kung te ts`ung lin kung te tsung lin kudoku sōrin |
The grove of merit and virtue, i. e. a Buddhist hall, or monastery; also the scriptures. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
動靜一如 动静一如 see styles |
dòng jìng yī rú dong4 jing4 yi1 ru2 tung ching i ju dōjō ichinyo |
sameness of movement and stillness | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
勞心勞力 劳心劳力 see styles |
láo xīn láo lì lao2 xin1 lao2 li4 lao hsin lao li |
to tax one's mind and body; demanding (work); dedicated (worker); hard-working | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
十一切處 十一切处 see styles |
shí yī qiè chù shi2 yi1 qie4 chu4 shih i ch`ieh ch`u shih i chieh chu jū issai sho |
Ten universals, or modes of contemplating the universe from ten aspects, i.e. from the viewpoint of earth, water, fire, wind blue, yellow, red, white, space, or mind. For example, contemplated under the aspect of water, then the universe is regarded as in flux and change. Also called 十禪支, 十遍處定. It is one of the 三法. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
十不二門 十不二门 see styles |
shí bù èr mén shi2 bu4 er4 men2 shih pu erh men jū funi mon |
The school of the ten pairs of unified opposites founded by Jingxi 荊溪 on the teaching of the Lotus sūtra. There are several books bearing the name. The unifying principle is that of the identity of contraries, and the ten apparent contraries are matter and mind, internal and external, 修證 practice and proof (or realization), cause and effect, impurity and purity, objective and subjective, self and other, 三業 action, speech, and thought, 權實 relative and absolute, the fertilized and the fertilizer (i.e. receiver and giver). There are several treatises on the subject in the Canon. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
十二因緣 十二因缘 see styles |
shí èr yīn yuán shi2 er4 yin1 yuan2 shih erh yin yüan jūni innen |
Dvādaśaṅga pratītyasamutpāda; the twelve nidānas; v. 尼 and 因; also 十二緣起; 因緣有支; 因緣率連; 因緣棘園; 因緣輪; 因緣重城; 因緣觀; 支佛觀. They are the twelve links in the chain of existence: (1) 無明avidyā, ignorance, or unenlightenment; (2) 行 saṃskāra, action, activity, conception, "dispositions," Keith; (3) 識 vijñāna, consciousness; (4) 名色 nāmarūpa, name and form; (5) 六入 ṣaḍāyatana, the six sense organs, i.e. eye, ear, nose, tongue, body, and mind; (6) 觸 sparśa, contact, touch; (7) 受 vedanā, sensation, feeling; (8) 愛 tṛṣṇā, thirst, desire, craving; (9) 取 upādāna, laying hold of, grasping; (10) 有 bhava, being, existing; (11) 生 jāti, birth; (12) 老死 jarāmaraṇa, old age, death. The "classical formula" reads "By reason of ignorance dispositions; by reason of dispositions consciousness", etc. A further application of the twelve nidānas is made in regard to their causaton of rebirth: (1) ignorance, as inherited passion from the beginningless past ; (2) karma, good and evil, of past lives; (3) conception as a form of perception; (4) nāmarūpa, or body and mind evolving (in the womb); (5) the six organs on the verge of birth; (6) childhood whose intelligence is limited to sparśa, contact or touch; (7) receptivity or budding intelligence and discrimination from 6 or 7 years; (8) thirst, desire, or love, age of puberty; (9) the urge of sensuous existence; (10) forming the substance, bhava, of future karma; (11) the completed karma ready for rebirth; (12) old age and death. The two first are associated with the previous life, the other ten with the present. The theory is equally applicable to all realms of reincarnation. The twelve links are also represented in a chart, at the centre of which are the serpent (anger), boar (ignorance, or stupidity), and dove (lust) representing the fundamental sins. Each catches the other by the tail, typifying the train of sins producing the wheel of life. In another circle the twelve links are represented as follows: (1) ignorance, a blind woman; (2) action, a potter at work, or man gathering fruit; (3) consciousness, a restless monkey; (4) name and form, a boat; (5) sense organs, a house; (6) contact, a man and woman sitting together; (7) sensation, a man pierced by an arrow; (8) desire, a man drinking wine; (9) craving, a couple in union; (10) existence through childbirth; (11) birth, a man carrying a corpse; (12) disease, old age, death, an old woman leaning on a stick. v. 十二因緣論 Pratītya-samutpāda śāstra. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
十六大力 see styles |
shí liù dà lì shi2 liu4 da4 li4 shih liu ta li jūroku dairiki |
The sixteen great powers obtainable by a bodhisattva, i.e. of will, mind, action, shame (to do evil), energy, firmness, wisdom, virtue, reasoning, personal appearance, physical powers, wealth, spirit, magic, spreading the truth, subduing demons. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
十種不淨 十种不淨 see styles |
shí zhǒng bù jìng shi2 zhong3 bu4 jing4 shih chung pu ching jusshu fujō |
The deluded, e.g. the hīnayānists, because of their refusal to follow the higher truth, remain in the condition of reincarnation and are impure in ten ways: in body, mouth, mind, deed, state, sitting, sleeping, practice, converting others, their expectations. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
十重禁戒 see styles |
shí zhòng jīn jiè shi2 zhong4 jin1 jie4 shih chung chin chieh jū jū kinkai |
The ten pārājika, or a monk's most serious sins; also 十波羅夷; 波羅闍巳迦. They are killing, stealing, adultery, lying, selling wine, talking of a monk's misdeeds, self-praise for degrading others, meanness, anger at rebuke, vilifying the Triratna. The esoteric sect has a group in regard to giving up the mind of enlightenment, renouncing the Triratna and going to heretical sects, slandering the Triratna, etc. Another group of ten is in the 大日經 9 and 17; cf. 十波羅夷. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
十金剛心 十金刚心 see styles |
shí jīn gāng xīn shi2 jin1 gang1 xin1 shih chin kang hsin jū kongō shin |
Ten characteristics of the "diamond heart" as developed by bodhisattva: (1) complete insight into all truth; (2) saving of all creatures; (3) the glorifying of all Buddha-worlds; (4) supererogation of his good deeds; (5) service of all Buddhas; (6) realization of the truth of all Buddha-laws; (7) manifestation of all patience and endurance; (8) unflagging devotion to his vocation; (9) perfection of his work; (10) aiding all to fulfill their vows and accomplish their spiritual ends. 華嚴經 55. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
十長養心 十长养心 see styles |
shí cháng yǎng xīn shi2 chang2 yang3 xin1 shih ch`ang yang hsin shih chang yang hsin jūchōyōshin |
The ten kinds of well-nourished heart, essential to entry into the cult of the higher patience and endurance: a heart of kindness; of pity; of joy (in progress toward salvation of others); renunciation; almsgiving; delight in telling the doctrine; benefiting or aiding others to salvation; unity, or amity; concentration in meditation; wisdom; v. 梵綱經,心地品. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
卽心卽佛 see styles |
jí xīn jí fó ji2 xin1 ji2 fo2 chi hsin chi fo sokushin sokubutsu |
卽心是佛 (or 卽心成佛) The identity of mind and Buddha, mind is Buddha, the highest doctrine of Mahāyāna; the negative form is 非心非佛 no mind no Buddha, or apart from mind there is no Buddha; and all the living are of the one mind. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
卽心成佛 see styles |
jí xīn chéng fó ji2 xin1 cheng2 fo2 chi hsin ch`eng fo chi hsin cheng fo sokushin jōbutsu |
this mind is precisely buddha | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
卽心是佛 see styles |
jí xīn shì fó ji2 xin1 shi4 fo2 chi hsin shih fo sokushin ze butsu |
this mind is in itself buddha | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
卽相卽心 see styles |
jí xiàng jí xīn ji2 xiang4 ji2 xin1 chi hsiang chi hsin sokusō sokushin |
Both form and mind are identical, e.g. the Pure Land as a place is identical with the Pure Land in the mind or heart—a doctrine of the Pure Land or Jōdo sect. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
古教照心 see styles |
gǔ jiào zhào xīn gu3 jiao4 zhao4 xin1 ku chiao chao hsin kokyō shōshin |
the ancient teachings illuminate the mind | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
右近の橘 see styles |
ukonnotachibana うこんのたちばな |
(See 紫宸殿,左近の桜) tachibana tree west of the southern stairs of the Hall for State Ceremonies (in Heian Palace) | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
右顧左眄 see styles |
ukosaben うこさべん |
(n,vs,vi) (yoji) inability to make up one's mind due to worrying about how others will think; hesitation; wavering; vacillation | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
同心同德 see styles |
tóng xīn tóng dé tong2 xin1 tong2 de2 t`ung hsin t`ung te tung hsin tung te |
of one mind (idiom) | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
呼び起す see styles |
yobiokosu よびおこす |
(transitive verb) (1) to wake someone (by calling for them); to awaken; (2) to call (to mind); to remember | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
呼起こす see styles |
yobiokosu よびおこす |
(transitive verb) (1) to wake someone (by calling for them); to awaken; (2) to call (to mind); to remember | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
唯心法界 see styles |
wéi xīn fǎ jiè wei2 xin1 fa3 jie4 wei hsin fa chieh yuishin hokkai |
dharma-realm of mind-only | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
唯識中道 唯识中道 see styles |
wéi shì zhōng dào wei2 shi4 zhong1 dao4 wei shih chung tao yuishiki chūdō |
The madhya, or medial doctrine of idealism as held by the 法相 Dharmalakṣana school, that all things are of mind, evolution, and are neither in themselves real nor unreal. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
商人気質 see styles |
akindokatagi; shouninkatagi / akindokatagi; shoninkatagi あきんどかたぎ; しょうにんかたぎ |
mercantile mind-set; mercenary spirit; being intent on making a profit | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
問題意識 see styles |
mondaiishiki / mondaishiki もんだいいしき |
awareness of the issues; (having a) critical mind; concerns | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
善巧安心 see styles |
shàn qiǎo ān xīn shan4 qiao3 an1 xin1 shan ch`iao an hsin shan chiao an hsin zengyō anjin |
to skillfully calm the mind | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
善心無間 善心无间 see styles |
shàn xīn wú jiān shan4 xin1 wu2 jian1 shan hsin wu chien zenshin mugen |
lack of interruption in wholesome states of mind | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
喚び起す see styles |
yobiokosu よびおこす |
(transitive verb) (1) to wake someone (by calling for them); to awaken; (2) to call (to mind); to remember | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
嚴淨道場 严淨道场 see styles |
yán jìng dào chǎng yan2 jing4 dao4 chang3 yen ching tao ch`ang yen ching tao chang gon jō dōjō |
to adorn and purify the meditation chamber | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
四人觀世 四人观世 see styles |
sì rén guān shì si4 ren2 guan1 shi4 ssu jen kuan shih shinin kanse |
The world from four points of view: that of men in general— its pleasures, thoughtlessly; of śrāvakas and pratyekabuddhas— as a burning house, uneasily; of bodhisattvas— as an empty flower; of Buddhas— as mind, all things being for (or of) intelligent mind. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
四教三密 see styles |
sì jiào sān mì si4 jiao4 san1 mi4 ssu chiao san mi shikyō sanmitsu |
Now a 眞言 Shingon term; the 四教 are the Tiantai four schools of 顯 open or exoteric teaching; the 三密 are the Shingon esoteric teaching in which the three 身口意 body, mouth, and mind have special functions. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
回心轉意 回心转意 see styles |
huí xīn zhuǎn yì hui2 xin1 zhuan3 yi4 hui hsin chuan i |
to change one's mind (idiom) | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
堂司行者 see styles |
táng sī xíng zhě tang2 si1 xing2 zhe3 t`ang ssu hsing che tang ssu hsing che dōsu anja |
director of the practice hall | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
增上心學 增上心学 see styles |
zēng shàng xīn xué zeng1 shang4 xin1 xue2 tseng shang hsin hsüeh zōjōshin gaku |
The study of increased powers of mind (through meditation). | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
夢見心地 see styles |
yumemigokochi ゆめみごこち |
(See 夢心地) dreamy state of mind | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
大ホール see styles |
daihooru だいホール |
large hall | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
大佛寶殿 大佛宝殿 see styles |
dà fó bǎo diàn da4 fo2 bao3 dian4 ta fo pao tien dai buppō den |
large Buddha-treasure hall | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
大信心海 see styles |
dà xìn xīn hǎi da4 xin4 xin1 hai3 ta hsin hsin hai daishin jinkai |
ocean-like mind of great faith | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
大光明殿 see styles |
dà guāng míng diàn da4 guang1 ming2 dian4 ta kuang ming tien Daikō myō den |
Buddha hall devoted to Vairocana | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
大光明王 see styles |
dà guāng míng wáng da4 guang1 ming2 wang2 ta kuang ming wang Dai kōmyō ō |
The Great-Light Ming-wang, Śākyamuni in a previous existence, when king of Jambudvīpa, at Benares. There his white elephant, stirred by the sight of a female elephant, ran away with him into the forest, where he rebuked his mahout, who replied, "I can only control the body not the mind, only a Buddha can control the mind." Thereupon the royal rider made his resolve to attain bodhi and become a Buddha. Later, he gave to all that asked, finally even his own head to a Brahman who demanded it, at the instigation of an enemy king. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
大寂光殿 see styles |
dà jí guāng diàn da4 ji2 guang1 dian4 ta chi kuang tien dai jakukō den |
hall of silent illumination | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
大意音華 大意音华 see styles |
dà yì yīn huā da4 yi4 yin1 hua1 ta i yin hua daii onke |
a Big-Mind-Sound-flower | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
大總法門 大总法门 see styles |
dà zǒng fǎ mén da4 zong3 fa3 men2 ta tsung fa men daisō hōmon |
The bhūtatathatā as the totality of things, and Mind 心眞如 as the Absolute, 起信論. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
大菩提心 see styles |
dà pú tí xīn da4 pu2 ti2 xin1 ta p`u t`i hsin ta pu ti hsin dai bodai shin |
The great bodhi, i.e. Mahāyāna or Buddha-enlightenment, as contrasted with the inferior bodhi of the śrāvaka and pratyekabuddha. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
大雄寶殿 大雄宝殿 see styles |
dà xióng bǎo diàn da4 xiong2 bao3 dian4 ta hsiung pao tien daiyū hōden |
Hall of Great Strength, main hall of a Buddhist temple containing the main image of veneration 大雄[da4 xiong2] great shrine hall |
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天眞獨朗 天眞独朗 see styles |
tiān zhēn dú lǎng tian1 zhen1 du2 lang3 t`ien chen tu lang tien chen tu lang tenshin dokurō |
The fundamental reality or bhūtatathatā, is the only illumination. It is a dictum of 道邃 Daosui of the Tang to the famous Japanese monk 傳教 Dengyō. The apprehension of this fundamental reality makes all things clear, including the universality of Buddha- hood. It also interprets the phrase 一心三觀 that 空中假 the void, the 'mean ', the seeming, are all aspects of the one mind. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
失張失智 失张失智 see styles |
shī zhāng shī zhì shi1 zhang1 shi1 zhi4 shih chang shih chih |
out of one's mind | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
契心證會 契心证会 see styles |
qì xīn zhèng huì qi4 xin1 zheng4 hui4 ch`i hsin cheng hui chi hsin cheng hui kaishin shōe |
attuning the mind to realization |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
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This page contains 100 results for "Immovable Mind Hall - Fudoshin Dojo" in Chinese and/or Japanese.Information about this dictionary:
Apparently, we were the first ones who were crazy enough to think that western people might want a combined Chinese, Japanese, and Buddhist dictionary.
A lot of westerners can't tell the difference between Chinese and Japanese - and there is a reason for that. Chinese characters and even whole words were borrowed by Japan from the Chinese language in the 5th century. Much of the time, if a word or character is used in both languages, it will have the same or a similar meaning. However, this is not always true. Language evolves, and meanings independently change in each language.
Example: The Chinese character 湯 for soup (hot water) has come to mean bath (hot water) in Japanese. They have the same root meaning of "hot water", but a 湯屋 sign on a bathhouse in Japan would lead a Chinese person to think it was a "soup house" or a place to get a bowl of soup. See this: Japanese Bath House
This dictionary uses the EDICT and CC-CEDICT dictionary files.
EDICT data is the property of the Electronic Dictionary Research and Development Group, and is used in conformance with the Group's
license.
Chinese Buddhist terms come from Dictionary of Chinese Buddhist Terms by William Edward Soothill and Lewis Hodous. This is commonly referred to as "Soothill's'". It was first published in 1937 (and is now off copyright so we can use it here). Some of these definitions may be misleading, incomplete, or dated, but 95% of it is good information. Every professor who teaches Buddhism or Eastern Religion has a copy of this on their bookshelf. We incorporated these 16,850 entries into our dictionary database ourselves (it was lot of work).
Combined, these cover 1,007,753 Japanese, Chinese, and Buddhist characters, words, idioms, names, placenames, and short phrases.
Just because a word appears here does not mean it is appropriate for a tattoo, your business name, etc. Please consult a professional before doing anything stupid with this data.
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No warranty as to the correctness, potential vulgarity, or clarity is expressed or implied. We did not write any of these definitions (though we occasionally act as a contributor/editor to the CC-CEDICT project). You are using this dictionary for free, and you get what you pay for.
The following titles are just to help people who are searching for an Asian dictionary to find this page.