There are 1583 total results for your Far-Sighted in Deep Thought search. I have created 16 pages of results for you. Each page contains 100 results...
<12345678910...>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
九淵 九渊 see styles |
jiǔ yuān jiu3 yuan1 chiu yüan kyuuen / kyuen きゅうえん |
abyss; deep chasm (given name) Kyūen |
亂想 乱想 see styles |
luàn xiǎng luan4 xiang3 luan hsiang ransō |
To think confusedly, or improperly. |
了簡 see styles |
ryouken / ryoken りょうけん |
(noun/participle) (1) idea; thought; intention; design; inclination; decision; motive; (2) discretion; (3) forgiveness; toleration |
了見 see styles |
ryouken / ryoken りょうけん |
(noun/participle) (1) idea; thought; intention; design; inclination; decision; motive; (2) discretion; (3) forgiveness; toleration |
二力 see styles |
èr lì er4 li4 erh li nika にか |
(female given name) Nika Dual powers; there are three definitions: (1) 自力 one's own strength, or endeavours, i.e. salvation by cultivating 戒, 定, and 慧; 他カ another's strength, e.g. the saving power of Amitābha. (2) 思擇力 Power of thought in choosing (right principles); 修習力 power of practice and performance. (3) 有力 and 無力 positive and negative forces: dominant and subordinate; active and inert energy. |
二善 see styles |
èr shàn er4 shan4 erh shan futayoshi ふたよし |
(surname) Futayoshi The two good things, 定善 the good character that arises from meditation or contemplation mdash especially of the Pure Land; 散善 the good character attainable when, though not in meditation, one controls oneself in thought, word, and deed;. Also 未生善 the good character not yet evolved; and 已生善 the good character already evolved;. Also 事理善 goodness in theory and practice. |
二學 二学 see styles |
èr xué er4 xue2 erh hsüeh nigaku |
The two kinds of study or learning: (a) reading and reciting, (b) meditation and thought. |
二定 see styles |
èr dìng er4 ding4 erh ting nijō |
two kinds of [no-thought] absorption |
二業 二业 see styles |
èr yè er4 ye4 erh yeh nigyou / nigyo にぎょう |
(archaism) restaurants and geisha establishments Two classes of karma. (1) (a) 引業 leads to the 總報, i.e. the award as to the species into which one is to be born, e.g. men, gods, etc.; (6) 滿業 is the 別報 or fulfillment in detail, i.e. the kind or quality of being e.g. clever or stupid, happy or unhappy, etc. (2) (a) 善業 and (b) 惡業 Good and evil karma, resulting in happiness or misery. (3) (a) 助業 Aids to the karma of being reborn in Amitābha's Pure—land e. g. offerings, chantings, etc.; (b) 正業 thought and invocation of Amitābha with undivided mind, as the direct method. |
二藍 see styles |
futaai / futai ふたあい |
deep purple; reddish indigo |
五力 see styles |
wǔ lì wu3 li4 wu li goriki |
pañcabalāni, the five powers or faculties — one of the categories of the thirty-seven bodhipakṣika dharma 三十七助道品; they destroy the 五障 five obstacles, each by each, and are: 信力 śraddhābala, faith (destroying doubt); 精進力 vīryabala, zeal (destroying remissness); 念 or 勤念 smṛtibala, memory or thought (destroying falsity); 正定力 samādhibala, concentration of mind, or meditation (destroying confused or wandering thoughts); and 慧力 prajñābala, wisdom (destroying all illusion and delusion). Also the five transcendent powers, i. e. 定力 the power of meditation; 通力 the resulting supernatural powers; 借識力 adaptability, or powers of 'borrowing' or evolving any required organ of sense, or knowledge, i. e. by beings above the second dhyāna heavens; 大願力 the power of accomplishing a vow by a Buddha or bodhisattva; and 法威德力 the august power of Dharma. Also, the five kinds of Mara powers exerted on sight, 五大明王. |
五教 see styles |
wǔ jiào wu3 jiao4 wu chiao gokyō |
The five division of Buddhism according to the Huayan School, of which there are two That of 杜順 Dushun down to 賢首 Xianshou is (1) 小乘教 Hīnayāna which interprets nirvana as annihilation; (2) 大乘始教 the primary stage of Mahāyāna, with two sections the 相始教 and 空 始教 or realistic and idealistic, (3) 大乘終教 Mahāyāna in its final stage, teaching the 眞如 and universal Buddhahood; (4) 頓教 the immediate, direct, or intuitive school, e. g. by right concentration of thought, or faith, apart from 'works'; (5) 圓教 the complete or perfect teaching of the Huayan, combining all the rest into one all-embracing vehicle. The five are now differentiated into 十宗 ten schools. The other division, by 圭峯 Guifeng of the same school, is (1) 人天教 rebirth as human beings for those who keep the five commandments and as devas those who keep the 十善 as 相始教 above; (4) 大乘破相教 as 空始教 above; and (5) 一乘顯性教 the one vehicle which reveals the universal Buddha-nature; it includes (3), (4), and (5) of the first group. See also 五時教. |
亜流 see styles |
aru ある |
(1) (inferior) imitator; epigone; poor imitation; copycat; (2) follower; adherent; person belonging to the same school (e.g. of thought); (female given name) Aru |
亮眼 see styles |
liàng yǎn liang4 yan3 liang yen |
eye-catching; striking; impressive; sighted eyes; functioning eyes |
介爾 介尔 see styles |
jiè ěr jie4 er3 chieh erh keni |
A transient thought, see kṣaṇa 刹. |
他流 see styles |
taryuu / taryu たりゅう |
another style; another school (of thought, karate, etc.) |
伏兎 see styles |
buto ぶと |
(food term) (obscure) deep-fried mochi (Heian period) |
伺察 see styles |
sì chá si4 cha2 ssu ch`a ssu cha shisatsu |
deep, subtle analysis that penetrates to the core of things |
低い see styles |
hikui(p); hikkui(sk) ひくい(P); ひっくい(sk) |
(adjective) (1) (ant: 高い・1) low (rank, degree, value, content, quality, etc.); (adjective) (2) low (position); close to the ground; (adjective) (3) short (height); (adjective) (4) deep (voice); in a low key; low (volume) |
低回 see styles |
teikai / tekai ていかい |
(noun/participle) going about immersed or absorbed; pacing back and forth meditatively; being deep in thought |
低徊 see styles |
teikai / tekai ていかい |
(noun/participle) going about immersed or absorbed; pacing back and forth meditatively; being deep in thought |
低沉 see styles |
dī chén di1 chen2 ti ch`en ti chen |
(of weather) overcast; gloomy; (of a voice) low and deep; low-spirited; downcast |
作意 see styles |
zuò yì zuo4 yi4 tso i sakui さくい |
idea; design; motif; conception; intention cittotpāda; to have the thought arise, be aroused, beget the resolve, etc. |
作業 作业 see styles |
zuò yè zuo4 ye4 tso yeh sagyou / sagyo さぎょう |
school assignment; homework; work; task; operation; CL:個|个[ge4]; to operate (n,vs,vi) work; operation; task Karma produced, i.e. by the action of body, words, and thought, which educe the kernel of the next rebirth. |
倒心 see styles |
dào xīn dao4 xin1 tao hsin tōshin |
distorted thought |
倡導 倡导 see styles |
chàng dǎo chang4 dao3 ch`ang tao chang tao |
to advocate; to initiate; to propose; to be a proponent of (an idea or school of thought) |
倭琴 see styles |
yamatogoto やまとごと |
ancient Japanese koto (thought to be native to Japan) |
偽学 see styles |
gigaku ぎがく |
false science; science out of line with the world of thought |
傾慕 倾慕 see styles |
qīng mù qing1 mu4 ch`ing mu ching mu keibo / kebo けいぼ |
to adore; to admire greatly (noun, transitive verb) (obsolete) yearning; wholehearted longing; deep adoration |
僧若 see styles |
sēng ruò seng1 ruo4 seng jo sōnya |
sañjñā; saṃjñā, the third of the five skandhas, i.e. 想 thought, ideation, consciousness. |
僻境 see styles |
hekikyou / hekikyo へききょう |
deep rural areas |
元青 see styles |
yuán qīng yuan2 qing1 yüan ch`ing yüan ching |
deep black |
入觀 入观 see styles |
rù guān ru4 guan1 ju kuan nyūkan |
To enter into meditation; it differs from 入定 as 定 means 自心之寂靜 complete stillness of the mind, while 觀 means 自觀照理 thought and study for enlightenment in regard to truth. |
八音 see styles |
bā yīn ba1 yin1 pa yin hatton |
ancient classification system for musical instruments, based on the material of which the instrument is made (metal 金, stone 石, clay 土, leather 革, silk 絲|丝, wood 木, gourd 匏, bamboo 竹); the eight kinds of sound produced by instruments in these categories; music The eight tones of a Buddha's voice―beautiful, flexible, harmonious, respect-producing, not effeminate (i.e. manly), unerring, deep and resonant. |
六入 see styles |
liù rù liu4 ru4 liu ju rokunyuu / rokunyu ろくにゅう |
{Buddh} six sense organs (eyes, ears, nose, tongue, body, and mind) ṣaḍāyatana; 六阿耶怛那 (or 六阿也怛那) the six entrances, or locations, both the organ and the sensation — eye, ear, nose, tongue, body, and mind; sight, hearing, smell, taste, touch, and perception. The six form one of the twelve nidanas, see 十二因緣. The 六根 are the six organs, the 六境 the six objects, and the 六塵 or guṇas, the six inherent qualities. The later term is 六處 q. v.; The "six entries" ṣaḍāyatana, which form one of the links in the chain of causaton, v. 十二因緣 the preceding link being觸contact, and the succeeding link 識 perception. The six are the qualities and effects of the six organs of sense producing sight, hearing, smell, taste, touch, and thought (or mental presentations). v. also 二入. |
六境 see styles |
liù jìng liu4 jing4 liu ching rokkyou / rokkyo ろっきょう |
{Buddh} six objective fields of the senses (shape and colour, sound, scent, flavour, physical feeling, and mental presentation) The six fields of the senses, i. e. the objective fields of sight, sound, smell, taste, touch, and idea (or thought); rūpa, form and color, is the field of vision; sound, of hearing; scent, of smelling; the five flavors, of tasting; physical feeling, of touch; and mental presentation, of discernment; cf. 六入; 六處 and next. |
六慧 see styles |
liù huì liu4 hui4 liu hui rokue |
The six kinds of wisdom. Each is allotted seriatim to one of the six positions 六位 q. v. (1) 聞慧 the wisdom of hearing and apprehending the truth of the middle way is associated with the 十住; (2) 思慧 of thought with the 十行; (3) 修慧 of observance with the 十廻向; (4) 無相慧 of either extreme, or the mean, with the 十地; (5) 照寂慧 of understanding of nirvana with 等覺慧; (6) 寂照慧 of making nirvana illuminate all beings associated with 佛果 Buddha-fruition. They are a 別教 Differentiated School series and all are associated with 中道 the school of the 中 or middle way. |
内心 see styles |
naishin ないしん |
(noun - becomes adjective with の) (1) inner thoughts; real intention; inmost heart; one's mind; (n,adv) (2) at heart; deep down; on the inside; (3) {math} (See 外心・がいしん) inner center (centre) |
内湾 see styles |
naiwan ないわん |
(See 入り海,内海・1) enclosed bay; inlet; deep bay; basin |
冥思 see styles |
míng sī ming2 si1 ming ssu myōshi |
冥慮 The unfathomable thought or care of the buddhas and bodhisattvas, beyond the realization of men. |
冥慮 冥虑 see styles |
míng lǜ ming2 lv4 ming lü myōryo |
profound thought |
凝念 see styles |
gyounen / gyonen ぎょうねん |
concentration of thought |
凝重 see styles |
níng zhòng ning2 zhong4 ning chung korishige こりしげ |
dignified; grave (expression); imposing (attitude); heavy (atmosphere); (music etc) deep and resounding (surname) Korishige |
凡慮 凡虑 see styles |
fán lǜ fan2 lv4 fan lü bonryo ぼんりょ |
ordinary minds; ordinary men The anxieties of common or unconverted men. |
凹目 see styles |
kubome くぼめ |
sunken (deep-set) eyes |
出神 see styles |
chū shén chu1 shen2 ch`u shen chu shen |
spellbound; entranced; lost in thought |
切愛 see styles |
setsuai せつあい |
(noun/participle) deep love |
刑名 see styles |
xíng míng xing2 ming2 hsing ming keimei / keme けいめい |
xing-ming, a school of thought of the Warring States period associated with Shen Buhai 申不害[Shen1 Bu4hai4]; the designation for a punishment penalty designations |
初念 see styles |
chū niàn chu1 nian4 ch`u nien chu nien shonen |
first thought |
初祖 see styles |
chū zǔ chu1 zu3 ch`u tsu chu tsu hatsuso はつそ |
(rare) the first generation of a family; school (of thought) or religious sect; (surname) Hatsuso founder |
別意 see styles |
betsui べつい |
(1) different opinion; different thought; another intention; (2) regret at parting; sadness of parting |
別趣 see styles |
besshu べっしゅ |
(archaism) deep interest |
刹那 see styles |
chàn à chan4 a4 ch`an a chan a setsuna せつな |
(n-adv,n-t) moment (san: ksana); instant; juncture; (female given name) Setsuna kṣaṇa. An indefinite space of time, a moment, an instant; the shortest measure of time, as kalpa is the longest; it is defined as 一念 a thought; but according to another definition 60 kṣaṇa equal one finger-snap, 90 a thought 念, 4,500 a minute; there are other definitions. In each kṣaṇa 900 persons are born and die. |
刻印 see styles |
kè yìn ke4 yin4 k`o yin ko yin kokuin こくいん |
to engrave a seal; stamp mark; to print with carved type; to leave a deep impression (n,vs,vt,vi) (1) engraving a seal; engraved seal; inscribed seal; (noun, transitive verb) (2) engraving; inscribing; stamping (an impression); (3) (See 極印・2) brand (i.e. a mark of disgrace); stamp; reputation |
刻骨 see styles |
kè gǔ ke4 gu3 k`o ku ko ku |
ingrained; entrenched; deep-rooted |
前念 see styles |
qián niàn qian2 nian4 ch`ien nien chien nien zennen |
preceding instant of thought |
助業 助业 see styles |
zhù yè zhu4 ye4 chu yeh jogou / jogo じょごう |
{Buddh} (See 浄土宗) auxiliary actions (in Jodo: recitation, observation, worship, praise and offering) Auxiliary karma, i.e. deeds or works, e.g. reciting the sutras about the Pure Land, worship, praise, and offering, as additional to direct karma 正業, i.e. faith in Amitābha, expressed by constant thought of him and calling on his name. |
動念 动念 see styles |
dòng niàn dong4 nian4 tung nien dōnen |
movement of thought |
勝意 胜意 see styles |
shèng yì sheng4 yi4 sheng i katsuyoshi かつよし |
(male given name) Katsuyoshi overpowering thought |
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. |
十宗 see styles |
shí zōng shi2 zong1 shih tsung jūshū |
The ten schools of Chinese Buddhism: I. The (1) 律宗 Vinaya-discipline, or 南山|； (2) 倶舍 Kośa, Abhidharma, or Reality (Sarvāstivādin) 有宗； (3) 成實宗 Satyasiddhi sect founded on this śāstra by Harivarman; (4) 三論宗 Mādhyamika or 性空宗； (5) 法華宗 Lotus, "Law-flower" or Tiantai 天台宗； (6) 華嚴Huayan or法性 or賢首宗； ( 7) 法相宗 Dharmalakṣana or 慈恩宗 founded on the唯識論 (8) 心宗 Ch'an or Zen, mind-only or intuitive, v. 禪宗 ; (9) 眞言宗 (Jap. Shingon) or esoteric 密宗 ; (10) 蓮宗 Amitābha-lotus or Pure Land (Jap. Jōdo) 淨士宗. The 2nd, 3rd, 4th, and 9th are found in Japan rather than in China, where they have ceased to be of importance. II. The Hua-yen has also ten divisions into ten schools of thought: (1) 我法倶有 the reality of self (or soul) and things, e.g. mind and matter; (2) 法有我無 the reality of things but not of soul; (3) 法無去來 things have neither creation nor destruction; (4) 現通假實 present things are both apparent and real; (5) 俗妄眞實 common or phenomenal ideas are wrong, fundamental reality is the only truth; (6) things are merely names; (7) all things are unreal 空; (8) the bhūtatathatā is not unreal; (9) phenomena and their perception are to be got rid of; (10) the perfect, all-inclusive, and complete teaching of the One Vehicle. III. There are two old Japanese divisions: 大乘律宗, 倶舎宗 , 成實 宗 , 法和宗 , 三論宗 , 天台宗 , 華嚴宗 , 眞言宗 , 小乘律宗 , and 淨土宗 ; the second list adds 禪宗 and omits 大乘律宗. They are the Ritsu, Kusha, Jōjitsu, Hossō, Sanron, Tendai, Kegon, Shingon, (Hīnayāna) Ritsu, and Jōdo; the addition being Zen. |
十心 see styles |
shí xīn shi2 xin1 shih hsin jisshin |
The ten kinds of heart or mind; there are three groups. One is from the 止觀 4, minds ignorant and dark; affected by evil companions; not following the good; doing evil in thought, word, deed; spreading evil abroad; unceasingly wicked; secret sin; open crime; utterly shameless; denying cause and effect (retribution)―all such must remain in the flow 流 of reincarnation. The second group (from the same book) is the 逆流 the mind striving against the stream of perpetual reincarnation; it shows itself in devout faith, shame (for sin), fear (of wrong-doing), repentance and confession, reform, bodhi (i.e. the bodhisattva mind), doing good, maintaining the right law, thinking on all the Buddhas, meditation on the void (or, the unreality of sin). The third is the 眞言 group from the 大日經疏 3; the "seed" heart (i.e. the original good desire), the sprout (under Buddhist religious influence), the bud, leaf, flower, fruit, its serviceableness; the child-heart, the discriminating heart, the heart of settled judgment (or resolve). |
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. |
千慮 see styles |
senryo せんりょ |
much thought |
卑懐 see styles |
hikai ひかい |
(humble language) one's own thought; one's own idea |
卡啦 see styles |
kǎ lā ka3 la1 k`a la ka la |
crispy, deep-fried (variant of 卡拉[ka3 la1]) |
厚い see styles |
atsui あつい |
(adjective) (1) thick; deep; heavy; (2) kind; cordial; hospitable; warm; faithful; (3) abundant |
厚志 see styles |
kouji / koji こうじ |
kind intention; kind thought; (male given name) Kōji |
厚謝 see styles |
kousha / kosha こうしゃ |
(n,vs,vt,vi) deep gratitude |
參詳 参详 see styles |
cān xiáng can1 xiang2 ts`an hsiang tsan hsiang sanshō |
to collate and examine critically (texts etc) to examine thoroughly [with non-discursive thought] |
口腹 see styles |
kǒu fù kou3 fu4 k`ou fu kou fu koufuku / kofuku こうふく |
(fig.) food (1) appetite; (2) distinction between what is thought and what is said |
可念 see styles |
kě niàn ke3 nian4 k`o nien ko nien kanen |
pitiable; likable; memorable to can be thought of |
和人 see styles |
wajin わじん |
(archaism) you (nuance of either deep affection or contempt); (archaism) Japanese person (term esp. used in ancient China, etc.); (personal name) Wajin |
咔啦 see styles |
kǎ lā ka3 la1 k`a la ka la |
crispy, deep-fried (variant of 卡拉[ka3 la1]) |
哀痛 see styles |
āi tòng ai1 tong4 ai t`ung ai tung aitsuu / aitsu あいつう |
to grieve; to mourn; deep sorrow; grief (noun/participle) grieving; mourning; being very sad |
唐揚 唐扬 see styles |
táng yáng tang2 yang2 t`ang yang tang yang karaage / karage からあげ |
Japanese-style fried food, usually chicken (orthographic borrowing from Japanese 唐揚げ "karaage") (noun/participle) (food term) deep-fried food |
喪意 丧意 see styles |
sàng yì sang4 yi4 sang i sōi |
to abandon thought |
嗜眠 see styles |
shimin しみん |
(noun - becomes adjective with の) deep sleep; torpor |
四宗 see styles |
sì zōng si4 zong1 ssu tsung shishū |
The four kinds of inference in logic— common, prejudged or opposing, insufficiently founded, arbitrary. Also, the four schools of thought I. According to 淨影 Jingying they are (1) 立性宗 that everything exists, or has its own nature; e. g. Sarvāstivāda, in the 'lower' schools of Hīnayāna; (2) 破性宗 that everything has not a nature of its own; e. g. the 成實宗 a 'higher' Hīnayāna school, the Satyasiddhi; (3) 破相宗 that form has no reality, because of the doctrine of the void, 'lower' Mahāyāna; (4) 願實宗 revelation of reality, that all comes from the bhūtatathatā, 'higher ' Mahāyāna. II. According to 曇隱 Tanyin of the 大衍 monastery they are (1) 因緣宗, i. e. 立性宗 all things are causally produced; (2) 假名宗, i. e. 破性宗 things are but names; (3) 不眞宗, i. e. 破相宗, denying the reality of form, this school fails to define reality; (4) 眞宗, i. e. 顯實宗 the school of the real, in contrast with the seeming. |
四慧 see styles |
sì huì si4 hui4 ssu hui shie |
The four kinds of wisdom received: (1) by birth, or nature; (2) by hearing, or being taught; (3) by thought; (4) by dhyāna meditation. |
四法 see styles |
sì fǎ si4 fa3 ssu fa shihō |
There are several groups of four dharma: (1) 教法 the teaching of the Buddha); 理法 its principles, or meaning; 行法 its practice; 果法 its fruits or rewards. (2) Another group relates to bodhisattvas, their never losing the bodhi-mind, or the wisdom attained, or perseverance in progress, or the monastic forest life (āraṇyaka). (3) Also 信解行證 faith, discernment, performance, and assurance. (4) The Pure-land 'True' sect of Japan has a division: 教法, i. e. the 大無量壽經; 行法 the practice of the seventeenth of Amitābha's vows; 信法 faith in the eighteenth; and 證法 proof of the eleventh. The most important work of Shinran, the founder of the sect, is these four, i. e. 教行信證. (5) A 'Lotus ' division of 四法 is the answer to a question of Puxian (Samantabhadra) how the Lotus is to be possessed after the Buddha's demise, i. e. by thought (or protection) of the Buddhas; the cultivation of virtue; entry into correct dhyāna; and having a mind to save all creatures. |
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'. |
四絕 四绝 see styles |
sì jué si4 jue2 ssu chüeh shizetsu |
four [ways of] cutting off [thought] |
四運 四运 see styles |
sì yùn si4 yun4 ssu yün shiun |
(四運心) The four stages of a thought: not yet arisen, its initiation, its realization, its passing away, styled 未念, 欲念, 正念, and 念巳. |
四門 四门 see styles |
sì mén si4 men2 ssu men yotsukado よつかど |
(surname) Yotsukado The four doors, schools of thought, or theories: 有 is the phenomenal world real, or 空 unreal, or both, or neither ? According to the Tiantai school each of the four schools 四教 in discussing these four questions emphasizes one of them, i. e. 三藏教 that it is real 通教 unreal, 別通 both, 圓通 neither; v. 有 and 空, and each of the four schools. In esoteric symbolism the 四門 are four stages of initiation, development, enlightenment, and nirvana, and are associated with E., S., W., and N.; with the four seasons; with warmth, heat, coolness and cold, etc. |
四食 see styles |
sì shí si4 shi2 ssu shih shijiki |
The four kinds of food, i. e. 段食 or 摶食 for the body and its senses; 觸食 or 樂食 for the emotions; 思食 or 念食 for thought; and 識食 for wisdom, i. e. the 六識 of Hīnayāna and the 八識 of Mahāyāna, of which the eighth, i. e. ālayavijñāna, is the chief. |
回神 see styles |
huí shén hui2 shen2 hui shen |
to collect one's thoughts (after being surprised or shocked); to snap out of it (after being lost in thought) |
困厄 see styles |
kùn è kun4 e4 k`un o kun o konyaku こんやく |
in deep water; difficult situation (noun/participle) (archaism) distress; disaster distress |
填る see styles |
hamaru はまる |
(irregular okurigana usage) (v5r,vi) (1) (kana only) to fit; to get into; to go into; (2) (kana only) to be fit for (a job, etc.); to be suited for; to satisfy (conditions); (3) (kana only) to fall into; to plunge into; to get stuck; to get caught; (4) (kana only) to be deceived; to be taken in; to fall into a trap; (5) (kana only) to be addicted to; to be deep into; to be crazy about; to be stuck on |
塵境 尘境 see styles |
chén jìng chen2 jing4 ch`en ching chen ching jinkyō |
The environment of the six guṇas or qualities of sight, sound, smell, taste, touch, and thought. |
壺皿 see styles |
tsubozara つぼざら |
small, deep dish; dice cup |
多念 see styles |
duō niàn duo1 nian4 to nien tanen |
much thought |
大恥 大耻 see styles |
dà chǐ da4 chi3 ta ch`ih ta chih oohaji おおはじ |
great shame; great disgrace; harsh humiliation; deep embarrassment; unbearable loss of face greatly ashamed |
大息 see styles |
taisoku たいそく |
(noun/participle) deep sigh |
大教 see styles |
dà jiào da4 jiao4 ta chiao daikyō |
The great teaching. (1) That of the Buddha. (2) Tantrayāna. The mahātantra, yoga, yogacarya, or tantra school which claims Samantabhadra as its founder. It aims at ecstatic union of the individual soul with the world soul, Iśvara. From this result the eight great powers of Siddhi (aṣṭa-mahāsiddhi), namely, ability to (1) make one's body lighter (laghiman); (2) heavier (gaiman); (3) smaller (aṇiman); (4) larger (mahiman) than anything in the world ; (5) reach any place (prāpti) ; (6) assume any shape (prākāmya) ; (7) control all natural laws (īśitva) ; (8) make everything depend upon oneself; all at will (v.如意身 and 神足). By means of mystic formulas (Tantras or dhāraṇīs), or spells (mantras), accompanied by music and manipulation of the hands (mūdra), a state of mental fixity characterized neither by thought nor the annihilation of thought, can be reached. This consists of six-fold bodily and mental happiness (yoga), and from this results power to work miracles. Asaṅga compiled his mystic doctrines circa A.D. 500. The system was introduced into China A.D. 647 by Xuanzang's translation of the Yogācārya-bhūmi-śāstra 瑜伽師地論 ; v. 瑜. On the basis of this, Amoghavajra established the Chinese branch of the school A.D. 720 ; v. 阿目. This was popularized by the labours of Vajrabodhi A.D. 732 ; v. 金剛智. |
天冠 see styles |
tiān guàn tian1 guan4 t`ien kuan tien kuan tenkan; tengan てんかん; てんがん |
(1) imperial coronation crown; (2) celestial crown; crown worn by Buddha and celestial beings A deva-crown, surpassing human thought. |
天府 see styles |
tiān fǔ tian1 fu3 t`ien fu tien fu tenpu てんぷ |
Heavenly province (epithet of Sichuan, esp. area around Chengdu); land of plenty fertile land; deep scholarship |
天滓 see styles |
tenkasu てんかす |
tenkasu; crunchy bits of deep-fried dough produced as a byproduct of cooking tempura |
天親 天亲 see styles |
tiān qīn tian1 qin1 t`ien ch`in tien chin amachika あまちか |
one's flesh and blood (surname) Amachika Vasubandhu, 伐蘇畔度; 婆藪槃豆 (or 婆修槃豆) (or 婆修槃陀) 'akin to the gods ', or 世親 'akin to the world'. Vasubandhu is described as a native of Puruṣapura, or Peshawar, by Eitel as of Rājagriha, born '900 years after the nirvana', or about A. D. 400; Takakusu suggests 420-500, Peri puts his death not later than 350. In Eitel's day the date of his death was put definitely at A. D. 117. Vasubandhu's great work, the Abhidharmakośa, is only one of his thirty-six works. He is said to be the younger brother of Asaṅga of the Yogācāra school, by whom he was converted from the Sarvāstivāda school of thought to that of Mahāyāna and of Nāgārjuna. On his conversion he would have 'cut out his tongue' for its past heresy, but was dissuaded by his brother, who bade him use the same tongue to correct his errors, whereupon he wrote the 唯識論 and other Mahayanist works. He is called the twenty-first patriarch and died in Ayodhya. |
太い see styles |
futoi ふとい |
(adjective) (1) fat; thick; (adjective) (2) deep (of a voice); thick; sonorous; (adjective) (3) daring; shameless; brazen; audacious |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "Far-Sighted in Deep Thought" 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.
We do offer Chinese and Japanese Tattoo Services. We'll also be happy to help you translate something for other purposes.
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.