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<123>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
三三昧 see styles |
sān sān mèi san1 san1 mei4 san san mei san zanmai |
(三三昧地) The three samādhis, or the samādhi on three subjects; 三三摩 (三三摩地); 三定, 三等持; 三空; 三治; 三解脫門; 三重三昧; 三重等持. There are two forms of such meditation, that of 有漏 reincarnational, or temporal, called 三三昧; and that of 無 漏 liberation, or nirvāṇa, called 三解脫. The three subjects and objects of the meditation are (1) 空 to empty the mind of the ideas of me and mine and suffering, which are unreal; (2) 無相to get rid of the idea of form, or externals, i.e. the 十相 which are the five senses, and male and female, and the three 有; (3) 無願 to get rid of all wish or desire, also termed無作 and 無起. A more advanced meditation is called the Double Three Samādhi 重三三昧 in which each term is doubled 空空, 無相無相, 無願無願. The esoteric sect has also a group of its own. |
三種智 三种智 see styles |
sān zhǒng zhì san1 zhong3 zhi4 san chung chih sanshu chi |
The wisdom of common men, of the heterodox, and of Buddhism; i.e. (a) 世間智 normal, worldly knowledge or ideas; (b) 出世間智 other worldly wisdom, e.g. of Hīnayāna; (c) 出世間上上智 the highest other-worldly wisdom, of Mahāyāna; cf. 三種波羅蜜. |
二經體 二经体 see styles |
èr jīng tǐ er4 jing1 ti3 erh ching t`i erh ching ti ni kyōtai |
The two bodies or elements in a sūtra: 文 and 義 the words and the meaning, or ideas. |
修証義 see styles |
shushougi / shushogi しゅしょうぎ |
(work) Shushogi (compilation of Great Master Dogen's ideas, put together by the Soto Zen school); (wk) Shushogi (compilation of Great Master Dogen's ideas, put together by the Soto Zen school) |
倶生法 see styles |
jù shēng fǎ ju4 sheng1 fa3 chü sheng fa kushō hō |
Spontaneous ideas or things. |
出主意 see styles |
chū zhǔ yi chu1 zhu3 yi5 ch`u chu i chu chu i |
to come up with ideas; to make suggestions; to offer advice |
初時教 初时教 see styles |
chū shí jiào chu1 shi2 jiao4 ch`u shih chiao chu shih chiao shojikyō |
A term of the 法相宗 Dharmalakṣana school, the first of the three periods of the Buddha's teaching, in which he overcame the ideas of heterodox teachers that the ego is real, and preached the four noble truths and the five skandhas, etc. |
四念處 四念处 see styles |
sì niàn chù si4 nian4 chu4 ssu nien ch`u ssu nien chu shinenjo |
Four objects on which memory or the thought should dwell— the impurity of the body, that all sensations lead to suffering, that mind is impermanent, and that there is no such thing as an ego. There are other categories for thought or meditation.; (四念處觀); 四念住 smṛtyupasthāna. The fourfold stage of mindfulness, thought, or meditation that follows the 五停心觀 five-fold procedure for quieting the mind. This fourfold method, or objectivity of thought, is for stimulating the mind in ethical wisdom. It consists of contemplating (1) 身 the body as impure and utterly filthy; (2) 受 sensation, or consciousness, as always resulting in suffering; (3) 心 mind as impermanent, merely one sensation after another; (4) 法 things in general as being dependent and without a nature of their own. The four negate the ideas of permanence, joy, personality, and purity 常, 樂, 我, and 淨, i. e. the four 顚倒, but v. 四德. They are further subdivided into 別 and 總 particular and general, termed 別相念處 and 總相念處, and there are further subdivisions. |
大義王 大义王 see styles |
dà yì wáng da4 yi4 wang2 ta i wang daigiō |
(or 大義城) The king, or city, of all ideas, or aims, i.e. the heart as mind. |
少壯派 少壮派 see styles |
shào zhuàng pài shao4 zhuang4 pai4 shao chuang p`ai shao chuang pai |
young guard; young and vigorous group with new ideas; new wave |
心眼兒 心眼儿 see styles |
xīn yǎn r xin1 yan3 r5 hsin yen r |
one's thoughts; mind; intention; willingness to accept new ideas; baseless suspicions |
思想劇 see styles |
shisougeki / shisogeki しそうげき |
play dealing with ideas |
思想犯 see styles |
shisouhan / shisohan しそうはん |
ideological offense; crime of espousing dangerous ideas; political crime; ideological offender; thought crime |
思想界 see styles |
shisoukai / shisokai しそうかい |
world of ideas |
惡取空 恶取空 see styles |
è qǔ kōng e4 qu3 kong1 o ch`ü k`ung o chü kung akushu kū |
To have evil ideas of the doctrine of voidness, to deny the doctrine of cause and effect. |
扶塵根 扶尘根 see styles |
fú chén gēn fu2 chen2 gen1 fu ch`en ken fu chen ken fujin kon |
The external organs, i.e. of sight, etc., which aid the senses; 扶塵根 is also written 浮塵根 meaning fleeting, vacuous, these external things having an illusory existence; the real organs, or indriya, are the 正根 or 勝義根 which evolve the ideas. |
新思想 see styles |
xīn sī xiǎng xin1 si1 xiang3 hsin ssu hsiang |
new ideas |
新知識 see styles |
shinchishiki しんちしき |
advanced information; new ideas |
毘若底 毗若底 see styles |
pí ruò dǐ pi2 ruo4 di3 p`i jo ti pi jo ti binyatei |
vijñapti, information, report, representation; intp. as 識 knowledge, understanding, hence the 毘若底摩呾剌多 Vijñaptimātratā, or 唯識. Reality is nothing but representations or ideas. For 毘若南 v. 毘闍那. |
理解力 see styles |
lǐ jiě lì li3 jie3 li4 li chieh li rikairyoku りかいりょく |
ability to grasp ideas; understanding (power of) understanding; comprehensive faculty |
相續假 相续假 see styles |
xiāng xù jiǎ xiang1 xu4 jia3 hsiang hsü chia sōzoku ke |
Illusory ideas continuously succeed one another producing other illusory ideas, one of the three hypotheses of the 成實論 Satyasiddhi-śāstra. |
胎藏界 see styles |
tāi zàng jiè tai1 zang4 jie4 t`ai tsang chieh tai tsang chieh taizō kai |
Garbhadhātu, or Garbhakośa-(dhātu), the womb treasury, the universal source from which all things are produced; the matrix; the embryo; likened to a womb in which all of a child is conceived— its body, mind, etc. It is container and content; it covers and nourishes; and is the source of all supply. It represents the 理性 fundamental nature, both material elements and pure bodhi, or wisdom in essence or purity; 理 being the garbhadhātu as fundamental wisdom, and 智 acquired wisdom or knowledge, the vajradhātu. It also represents the human heart in its innocence or pristine purity, which is considered as the source of all Buddha-pity and moral knowledge. And it indicates that from the central being in the maṇḍala, viz. the Sun as symbol of Vairocana, there issue all the other manifestations of wisdom and power, Buddhas, bodhisattvas, demons, etc. It is 本覺 original intellect, or the static intellectuality, in contrast with 始覺 intellection, the initial or dynamic intellectuality represented in the vajradhātu; hence it is the 因 cause and vajradhātu the 果 effect; though as both are a unity, the reverse may be the rule, the effect being also the cause; it is also likened to 利他 enriching others, as vajradhātu is to 自利 enriching self. Kōbō Daishi, founder of the Yoga or Shingon 眞言 School in Japan, adopted the representation of the ideas in maṇḍalas, or diagrams, as the best way of revealing the mystic doctrine to the ignorant. The garbhadhātu is the womb or treasury of all things, the universe; the 理 fundamental principle, the source; its symbols are a triangle on its base, and an open lotus as representing the sun and Vairocana. In Japan this maṇḍala is placed on the east, typifying the rising sun as source, or 理. The vajradhātu is placed west and represents 智 wisdom or knowledge as derived from 理 the underlying principle, but the two are essential one to the other, neither existing apart. The material and spiritual; wisdom-source and intelligence; essence and substance; and similar complementary ideas are thus portrayed; the garbhadhātu may be generally considered as the static and the vajradhātu as the dynamic categories, which are nevertheless a unity. The garbhadhātu is divided into 三部 three sections representing samādhi or quiescence, wisdom-store, and pity-store, or thought, knowledge, pity; one is called the Buddha-section, the others the Vajra and Lotus sections respectively; the three also typify vimokṣa, prajñā, and dharmakāya, or freedom, understanding, and spirituality. There are three heads of these sections, i. e. Vairocana, Vajrapāṇi, and Avalokiteśvara; each has a mother or source, e. g. Vairocana from Buddha's-eye; and each has a 明王 or emanation of protection against evil; also a śakti or female energy; a germ-letter, etc. The diagram of five Buddhas contains also four bodhisattvas, making nine in all, and there are altogether thirteen 大院 or great courts of various types of ideas, of varying numbers, generally spoken of as 414. Cf. 金剛界; 大日; 兩部. |
般涅槃 see styles |
bān niè pán ban1 nie4 pan2 pan nieh p`an pan nieh pan hatsunehan はつねはん |
{Buddh} parinirvana; final release from the cycle of karma and rebirth (般涅槃那) parinirvāṇa; 'quite extinguished, quite brought to an end; the final extinction of the individual.' M. W. The death of the Buddha. Nirvana may be attained in this life, parinirvāṇa after it; for the meaning of 'extinction' v. 涅槃. It may also correspond to the suppression of all mental activity. It is also the second of the three grades of nirvana, parinirvāṇa, and mahānirvāṇa, which are later developments and have association with the ideas of Hīnayāna, Madhyamayāna, and Mahāyāna, or the small, middle, and great vehicles; also with the three grades of bodhi which these three vehicles represent; and the three classes of śrāvakas, pratyekabuddhas, and bodhisattvas. Other forms are:般利涅槃那; 波利涅槃那; 般尼洹. |
観念化 see styles |
kannenka かんねんか |
(1) ideation; process of forming and relating ideas; (noun or participle which takes the aux. verb suru) (2) to ideate |
金剛界 金刚界 see styles |
jīn gāng jiè jin1 gang1 jie4 chin kang chieh kongoukai / kongokai こんごうかい |
(1) {Buddh} (See 胎蔵界・たいぞうかい・1) Vajradhatu; Diamond Realm; (2) (abbreviation) {Buddh} (See 金剛界曼荼羅・こんごうかいまんだら) Vajradathu Mandala; Diamond Realm Mandala vajradhātu, 金界 The 'diamond', or vajra, element of the universe; it is the 智 wisdom of Vairocana in its indestructibility and activity; it arises from the garbhadhātu 胎藏界q.v., the womb or store of the Vairocana 理 reason or principles of such wisdom, v. 理智. The two, garbhadhātu and vajradhātu, are shown by the esoteric school, especially in the Japanese Shingon, in two maṇḍalas, i.e. groups or circles, representing in various portrayals the ideas arising from the two, fundamental concepts. vajradhātu is intp. as the 智 realm of intellection, and garbhadhātu as the 理 substance underlying it, or the matrix; the latter is the womb or fundamental reason of all things, and occupies the eastern position as 'cause' of the vajradhātu, which is on the west as the resultant intellectual or spiritual expression. But both are one as are Reason and Wisdom, and Vairocana (the illuminator, the 大日 great sun) presides over both, as source and supply. The vajradhātu represents the spiritual world of complete enlightenment, the esoteric dharmakāya doctrine as contrasted with the exoteric nirmāṇakāya doctrine. It is the sixth element 識 mind, and is symbolized by a triangle with the point downwards and by the full moon, which represents 智 wisdom or understanding; it corresponds to 果 fruit, or effect, garbhadhātu being 因 or cause. The 金剛王五部 or five divisions of the vajradhātu are represented by the Five dhyāni-buddhas, thus: centre 大日Vairocana; east 阿閦 Akṣobhya; south 寶生Ratnasambhava; west 阿彌陀 Amitābha; north 不 空 成就 Amoghasiddhi, or Śākyamuni. They are seated respectively on a lion, an elephant, a horse, a peacock, and a garuda. v. 五佛; also 胎. |
開ける see styles |
hirakeru ひらける |
(v1,vi) (1) to open out (of a view, scenery, etc.); to spread out; to become clear (of a road, visibility, etc.); to open up; (v1,vi) (2) to improve (of luck, prospects, etc.); to get better; (v1,vi) (3) to develop (of a town, civilization, etc.); to become civilized; to modernize; to grow; to advance (of knowledge, ideas, etc.); (v1,vi) (4) to be sensible; to be understanding; to be enlightened; (v1,vi) (5) to open (of a new road, railway, etc.); to be opened to traffic; (v1,vi) (6) to become populous; to become densely built; to become bustling |
開腦洞 开脑洞 see styles |
kāi nǎo dòng kai1 nao3 dong4 k`ai nao tung kai nao tung |
to blow people's minds with highly imaginative, bizarre ideas |
イデア論 see styles |
idearon イデアろん |
theory of ideas; Platonic idealism |
こがぁな see styles |
kogaぁna こがぁな |
(pre-noun adjective) (Hiroshima dialect) (See こんな) such (about something-someone close to the speaker (including the speaker), or about ideas expressed by the speaker); like this |
すり合せ see styles |
suriawase すりあわせ |
(1) comparing and adjusting; reconciling; knocking into shape; bouncing of ideas, opinions, etc. off each other to obtain a fine-tuned integrated whole; (2) (engr) lapping; precision surface finishing; mating by rubbing together; (3) (med) (kana only) margination |
そがぁな see styles |
sogaぁna そがぁな |
(pre-noun adjective) (Hiroshima dialect) (See そんな・1) such (about the actions of the listener, or about ideas expressed or understood by the listener); like that; that sort of |
一脈相承 一脉相承 see styles |
yī mài xiāng chéng yi1 mai4 xiang1 cheng2 i mai hsiang ch`eng i mai hsiang cheng |
traceable to the same stock (idiom); of a common origin (of trends, ideas etc) |
九十八使 see styles |
jiǔ shí bā shǐ jiu3 shi2 ba1 shi3 chiu shih pa shih kujūhasshi |
Also 九十八隨眠 The Hīnayāna ninety-eight tempters, or temptations, that follow men with all subtlety to induce laxity. They are the ninety-eight kleśas, or moral temptations in the realm of 見思 view and thought, or external and internal ideas. |
九有情居 see styles |
jiǔ yǒu qíng jū jiu3 you3 qing2 ju1 chiu yu ch`ing chü chiu yu ching chü ku ujō ko |
(or 九有情處), 九衆生居, 九居, 九門, see also 九有, 九地, 九禪 and 九定; the nine happy abodes or states of sentient beings of the 長阿含經 9; they are the 七識住seven abodes or stages of perception or consciousness to which are added the fifth and ninth below: (1) 欲界之人天 the world and the six deva-heavens of desire in which there is variety of bodies (or personalities) and thinking (or ideas); (2) 梵衆天the three brahma heavens where bodies differ but thinking is the same, the first dhyāna heaven; (3) 極光淨天 the three bright and pure heavens where bodies are identical but thinking diners, the second dhyāna heaven; (4) 遍淨天the three universally pure heavens where bodies and thinking are the same, the third dhyāna heaven; (5) 無想天 the no-thinking or no-thought heaven, the highest of the four dhyāna heavens; (6) 空無邊處 limitless space, the first of the formless realms; (7) 識無邊處 limitless percepton, the second ditto; (8) 無所有處 nothingness, the place beyond things, the third ditto; and (9) 非想非非想beyond thought or non-thought, the fourth ditto. |
五分法身 see styles |
wǔ fēn fǎ shēn wu3 fen1 fa3 shen1 wu fen fa shen gobun hosshin |
pañca-dharmakāya, the five attributes of the dharmakāya or 'spiritual' body of the Tathāgata, i. e. 戒 that he is above all moral conditions; 定 tranquil and apart from all false ideas; 慧 wise and omniscient; 解脫 free, unlimited, unconditioned, which is the state of nirvana; 解脫知見 that he has perfect knowledge of this state. These five attributes surpass all conditions of form, or the five skandhas; Eitel interprets this by exemption from all materiality (rūpa); all sensations (vedana); all consciousness (saṃjñā); all moral activity (karman); all knowledge (vijñāna). The esoteric sect has its own group. See also 五種法身. |
五種散亂 五种散乱 see styles |
wǔ zhǒng sàn luàn wu3 zhong3 san4 luan4 wu chung san luan goshu sanran |
The five kinds of mental aberration: (1) the five senses themselves not functioning properly; (2) external distraction, or inability to concentrate the attention; (3) internal distraction, or mental confusion; (4) distraction caused by ideas of mean and mine, personality, possession, etc. (5) confusion of thought produced by Hīnayāna ideas. |
借題發揮 借题发挥 see styles |
jiè tí fā huī jie4 ti2 fa1 hui1 chieh t`i fa hui chieh ti fa hui |
to use the current topic to put over one's own ideas; to use something as a pretext to make a fuss |
八不正觀 八不正观 see styles |
bā bù zhèng guān ba1 bu4 zheng4 guan1 pa pu cheng kuan happu shōkan |
Meditation on the eight negations 八不. These eight, birth, death, etc., are the 八迷 eight misleading ideas, or 八計 eight wrong calculations. No objection is made to the terms in the apparent, or relative, sense 俗諦, but in the real or absolute sense 眞諦 these eight ideas are incorrect, and the truth lies between them ; in the relative, mortality need not be denied, but in the absolute we cannot speak of mortality or immortality. In regard to the relative view, beings have apparent birth and apparent death from various causes, but are not really born and do not really die, i.e. there is the difference of appearance and reality. In the absolute there is no apparent birth and apparent death. The other three pairs are similarly studied. |
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. |
六離合釋 六离合释 see styles |
liù lí hé shì liu4 li2 he2 shi4 liu li ho shih roku ri gasshaku |
Ṣaṭ-samāsa; also 六種釋 (or 六合釋) the six interpretations of compound terms, considered in their component parts or together. (1) 持業釋 or 同依釋 karmadhāraya, referring to the equality of dependence of both terms, e. g. 大乘 Mahāyāna, 'great' and 'vehicle'), both equally essential to 'Mahāyāna' with its specific meaning; (2) 依主釋 (or 六士釋) tatpuruṣa, containing a principal term, e. g. 眼識 eye-perception, where the eye is the qualifying term; (3) 有財釋 (or 多財釋) bahuvrīhi, the sign of possession, e. g. 覺者 he who has enlightenment; (4) 相違釋 dvandva, a term indicating two separate ideas, e. g. 教觀 teaching and meditation; (5) 鄰近釋 avyayībhava, an adverbial compound, or a term resulting from 'neighboring' association, e. g. 念處 thought or remembering place, i. e. memory; (6) 帶數釋 dvigu, a numerative term, e. g. 五蘊 pañcaskandha, the five skandhas. M. W. gives the order as 4, 3, 1, 2, 6, and 5. |
出しきる see styles |
dashikiru だしきる |
(transitive verb) to use up (all one's strength, ideas, etc.); to exert oneself; to do one's best |
出し切る see styles |
dashikiru だしきる |
(transitive verb) to use up (all one's strength, ideas, etc.); to exert oneself; to do one's best |
出謀劃策 出谋划策 see styles |
chū móu huà cè chu1 mou2 hua4 ce4 ch`u mou hua ts`e chu mou hua tse |
to put forward plans and ideas (also derogatory); to give advice (idiom) |
切磋琢磨 see styles |
qiē cuō zhuó mó qie1 cuo1 zhuo2 mo2 ch`ieh ts`o cho mo chieh tso cho mo sessatakuma せっさたくま |
lit. cutting and polishing (idiom); fig. to learn by exchanging ideas or experiences (noun/participle) (1) (yoji) cultivating one's character by studying hard; diligent application; (2) (yoji) mutual encouragement (to improve) |
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. |
別相三觀 别相三观 see styles |
bié xiàng sān guān bie2 xiang4 san1 guan1 pieh hsiang san kuan bessō sankan |
The three views of the 別教 in regard to the absolute, the phenomenal, the medial 空假中 as separate ideas. |
十人十色 see styles |
juunintoiro / junintoiro じゅうにんといろ |
(exp,n) (yoji) several men, several minds; everyone has his own (ideas, tastes, interests, etc.); different strokes for different folks |
千人千色 see styles |
senninsenshoku せんにんせんしょく |
(expression) So many people, so many minds; Everyone has his own ideas and tastes; It takes all sorts to make a world; To each his (her) own |
反動思想 see styles |
handoushisou / handoshiso はんどうしそう |
reactionary ideas |
吉祥天女 see styles |
jí xiáng tiān nǚ ji2 xiang2 tian1 nv3 chi hsiang t`ien nü chi hsiang tien nü Kichijō tennyo |
功德天; 摩訶室利 Mahāśrī, identified with Lakṣmī, name 'of the goddess of fortune and beauty frequently in the later mythology identified with Śrī and regarded as the wife of Viṣṇu or Nārāyaṇa', she sprang from the ocean with a lotus in her hand, whence she is also called Padmā, and is connected in other ways with the lotus. M. W. There is some confusion between this goddess and Guanyin, possibly through the attribution of Hindu ideas of Lakṣmī to Guanyin. |
實大乘教 实大乘教 see styles |
shí dà shèng jiào shi2 da4 sheng4 jiao4 shih ta sheng chiao jitsu daijō kyō |
The real Mahāyāna, freed from temporal, relative, or expedient ideas; the Tiantai, Huayan, Intuitional, and Shingon schools claim to be such. |
崇洋媚外 see styles |
chóng yáng mèi wài chong2 yang2 mei4 wai4 ch`ung yang mei wai chung yang mei wai |
to revere everything foreign and pander to overseas powers (idiom); blind worship of foreign goods and ideas |
引玉之磚 引玉之砖 see styles |
yǐn yù zhī zhuān yin3 yu4 zhi1 zhuan1 yin yü chih chuan |
lit. a brick thrown to prompt others to produce a jade (idiom); fig. a modest suggestion intended to prompt others to come forward with better ideas |
心無所住 心无所住 see styles |
xīn wú suǒ zhù xin1 wu2 suo3 zhu4 hsin wu so chu shin mu shojū |
The mind without resting-place, i. e. detached from time and space, e. g. the past being past may be considered as a 'non-past' or non-existent, so with present and future, thus realizing their unreality. The result is detachment, or the liberated mind, which is the Buddha-mind, the bodhi-mind, 無生心 the mind free from ideas of creation and extinction, of beginning and end, recognizing that all forms and natures are of the Void, or Absolute. |
思想交流 see styles |
sī xiǎng jiāo liú si1 xiang3 jiao1 liu2 ssu hsiang chiao liu |
exchange of ideas |
意見交換 see styles |
ikenkoukan / ikenkokan いけんこうかん |
exchange of ideas; exchange of opinions; brainstorming |
我を出す see styles |
gaodasu がをだす |
(exp,v5s) to insist on one's own ideas |
我を張る see styles |
gaoharu がをはる |
(exp,v5r) to insist on one's own ideas |
我を通す see styles |
gaotoosu がをとおす |
(exp,v5s) to insist on one's own ideas; to have one's own way |
拋磚引玉 抛砖引玉 see styles |
pāo zhuān yǐn yù pao1 zhuan1 yin3 yu4 p`ao chuan yin yü pao chuan yin yü |
lit. throw out a brick and get jade thrown back (idiom); fig. to attract others' interest or suggestions by putting forward one's own modest ideas to get the ball rolling |
拿來主義 拿来主义 see styles |
ná lái zhǔ yì na2 lai2 zhu3 yi4 na lai chu i |
the attitude of mechanically borrowing (ideas etc) |
推陳佈新 推陈布新 see styles |
tuī chén bù xīn tui1 chen2 bu4 xin1 t`ui ch`en pu hsin tui chen pu hsin |
to push out the old and bring in the new (idiom); to innovate; to go beyond old ideas; advancing all the time |
摺り合せ see styles |
suriawase すりあわせ |
(1) comparing and adjusting; reconciling; knocking into shape; bouncing of ideas, opinions, etc. off each other to obtain a fine-tuned integrated whole; (2) (engr) lapping; precision surface finishing; mating by rubbing together; (3) (med) (kana only) margination |
擦り合せ see styles |
suriawase すりあわせ |
(1) comparing and adjusting; reconciling; knocking into shape; bouncing of ideas, opinions, etc. off each other to obtain a fine-tuned integrated whole; (2) (engr) lapping; precision surface finishing; mating by rubbing together; (3) (med) (kana only) margination |
故步自封 see styles |
gù bù zì fēng gu4 bu4 zi4 feng1 ku pu tzu feng |
stuck in the old ways (idiom); refusing to acknowledge new ideas; stagnating and conservative |
文創商品 文创商品 see styles |
wén chuàng shāng pǐn wen2 chuang4 shang1 pin3 wen ch`uang shang p`in wen chuang shang pin |
product that incorporates traditional culture or local elements with innovative design ideas |
既成観念 see styles |
kiseikannen / kisekannen きせいかんねん |
ready-made ideas |
春秋大夢 春秋大梦 see styles |
chūn qiū dà mèng chun1 qiu1 da4 meng4 ch`un ch`iu ta meng chun chiu ta meng |
grand dreams; unrealistic ideas (idiom) |
本有観念 see styles |
honyuukannen / honyukannen ほんゆうかんねん |
(rare) (See 生得観念) innate idea; innate ideas |
気を回す see styles |
kiomawasu きをまわす |
(exp,v5s) to read too much into things; to get wrong ideas by letting one's imagination run wild; to have a groundless suspicion |
汲上げる see styles |
kumiageru くみあげる |
(transitive verb) (1) to draw (water, etc.); to scoop up; to pump up; to dip up; (2) to adopt ideas (from subordinates, the public, etc.) |
温古知新 see styles |
onkochishin おんこちしん |
(yoji) developing new ideas based on study of the past; learning from the past |
無想無念 see styles |
musoumunen / musomunen むそうむねん |
(noun - becomes adjective with の) (yoji) being free from all distracting thoughts; keeping one's mind clear of all worldly thoughts; being free from all ideas and thoughts |
独立独行 see styles |
dokuritsudokkou / dokuritsudokko どくりつどっこう |
(noun - becomes adjective with の) self-reliance; acting according to one's own ideas and beliefs |
生得観念 see styles |
seitokukannen / setokukannen せいとくかんねん |
innate idea; innate ideas |
界內事教 界内事教 see styles |
jien ei shì jiào jien4 ei4 shi4 jiao4 jien ei shih chiao kainai (no) jikyō |
Tiantai's term for the Tripiṭaka school, i. e. Hīnayāna, which deals rather with immediate practice, confining itself to the five skandhas, twelve stages, and eighteen regions, and having but imperfect ideas of 空 the illimitable. |
素人考え see styles |
shiroutokangae / shirotokangae しろうとかんがえ |
(oft. used to refer modestly to one's own ideas) amateur's (shallow) thoughts (on a topic); layperson's opinion |
習得観念 see styles |
shuutokukannen / shutokukannen しゅうとくかんねん |
(rare) (See 生得観念) acquired idea (as opposed to innate); acquired ideas |
翻空出奇 see styles |
fān kōng chū qí fan1 kong1 chu1 qi2 fan k`ung ch`u ch`i fan kung chu chi |
to overturn empty convention, and display originality (idiom); new and different ideas |
脫亞入歐 脱亚入欧 see styles |
tuō yà rù ōu tuo1 ya4 ru4 ou1 t`o ya ju ou to ya ju ou |
to abandon the old (Asian) ways and learn from Europe; refers to the ideas that led to the Meiji Restoration and Japan's subsequent colonization projects in Asia |
腦洞大開 脑洞大开 see styles |
nǎo dòng dà kāi nao3 dong4 da4 kai1 nao tung ta k`ai nao tung ta kai |
imaginative; to have one's mind buzzing with ideas |
設計思想 see styles |
sekkeishisou / sekkeshiso せっけいしそう |
design concept; design philosophy; basic ideas behind a design |
談空說有 谈空说有 see styles |
tán kōng shuō yǒu tan2 kong1 shuo1 you3 t`an k`ung shuo yu tan kung shuo yu dankū setsuu |
To discuss non-existence and talk of existence; i.e. to discuss the meaning of reality; in discussing non-existence to talk of the existing; it is a phrase expressing confusion of ideas or argument. |
達利瑟致 达利瑟致 see styles |
dá lì sè zhì da2 li4 se4 zhi4 ta li se chih datsurishichi |
dṛṣṭi, 見 seeing, viewing, views, ideas, opinions; especially seeing the seeming as if real, therefore incorrect views, false opinions, e.g. 我見 the false idea of a permanent self; cf. darśana, infra. |
阿摩洛迦 see styles |
ā mó luò jiā a1 mo2 luo4 jia1 a mo lo chia amaraka |
菴摩洛迦 (or 菴摩羅迦 or 菴摩勒迦) āmra, mango, Mangifera indica; āmalaka, Emblic myrobalan, or Phyllanthus ernhlica, whose nuts are valued medicinally; āmrāta, hog-plum, Spondias mangifera. Also used for discernment of mental ideas, the ninth of the nine kinds of 心識. 菴沒羅 (or 菴摩羅or 菴婆羅) should apply to āmra the mango, but the forms are used indiscriminately. Cf. 阿摩羅. |
集恩廣益 集恩广益 see styles |
jí ēn guǎng yì ji2 en1 guang3 yi4 chi en kuang i |
to pool knowledge and ideas to produce a better outcome |
顚倒忘想 see styles |
diān dào wàng xiǎng dian1 dao4 wang4 xiang3 tien tao wang hsiang |
Upside-down and delusive ideas. |
くみ上げる see styles |
kumiageru くみあげる |
(transitive verb) (1) to draw (water, etc.); to scoop up; to pump up; to dip up; (2) to adopt ideas (from subordinates, the public, etc.) |
すり合せる see styles |
suriawaseru すりあわせる |
(transitive verb) (1) to rub together; (2) to reconcile (ideas, proposals, plans); to compare and adjust |
すり合わせ see styles |
suriawase すりあわせ |
(1) comparing and adjusting; reconciling; knocking into shape; bouncing of ideas, opinions, etc. off each other to obtain a fine-tuned integrated whole; (2) (engr) lapping; precision surface finishing; mating by rubbing together; (3) (med) (kana only) margination |
ぶつけ合う see styles |
butsukeau ぶつけあう |
(Godan verb with "u" ending) (1) to knock (ideas) against each other; to present competing ideas; to have a lively exchange of ideas; (Godan verb with "u" ending) (2) to smash together; to crash into each other; to throw at each other |
マッハ主義 see styles |
mahhashugi マッハしゅぎ |
Machism (philosophical ideas of Ernst Mach) |
一道無爲心 一道无为心 see styles |
yī dào wú wéi xīn yi1 dao4 wu2 wei2 xin1 i tao wu wei hsin ichidō mui shin |
Mind apart from all ideas of activity or inactivity. Also styled, or explained, by 如實一道心, 如實知自心, 空性無境心, 一如本淨心. The third of the ten mental resting places of the esoteric school. |
我を立てる see styles |
gaotateru がをたてる |
(exp,v1) to insist on one's own ideas |
摺り合せる see styles |
suriawaseru すりあわせる |
(transitive verb) (1) to rub together; (2) to reconcile (ideas, proposals, plans); to compare and adjust |
摺り合わせ see styles |
suriawase すりあわせ |
(1) comparing and adjusting; reconciling; knocking into shape; bouncing of ideas, opinions, etc. off each other to obtain a fine-tuned integrated whole; (2) (engr) lapping; precision surface finishing; mating by rubbing together; (3) (med) (kana only) margination |
擦り合せる see styles |
suriawaseru すりあわせる |
(transitive verb) (1) to rub together; (2) to reconcile (ideas, proposals, plans); to compare and adjust |
擦り合わせ see styles |
suriawase すりあわせ |
(1) comparing and adjusting; reconciling; knocking into shape; bouncing of ideas, opinions, etc. off each other to obtain a fine-tuned integrated whole; (2) (engr) lapping; precision surface finishing; mating by rubbing together; (3) (med) (kana only) margination |
染淨不二門 染淨不二门 see styles |
rǎn jìng bù èr mén ran3 jing4 bu4 er4 men2 jan ching pu erh men zenjō funi mon |
Impurity and purity as aspects of the total reality and not fundamentally ideas apart, one of the 十不二門 q. v. |
汲み上げる see styles |
kumiageru くみあげる |
(transitive verb) (1) to draw (water, etc.); to scoop up; to pump up; to dip up; (2) to adopt ideas (from subordinates, the public, etc.) |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "Ideas" in Chinese and/or Japanese.Information about this dictionary:
Apparently, we were the first ones who were crazy enough to think that western people might want a combined Chinese, Japanese, and Buddhist dictionary.
A lot of westerners can't tell the difference between Chinese and Japanese - and there is a reason for that. Chinese characters and even whole words were borrowed by Japan from the Chinese language in the 5th century. Much of the time, if a word or character is used in both languages, it will have the same or a similar meaning. However, this is not always true. Language evolves, and meanings independently change in each language.
Example: The Chinese character 湯 for soup (hot water) has come to mean bath (hot water) in Japanese. They have the same root meaning of "hot water", but a 湯屋 sign on a bathhouse in Japan would lead a Chinese person to think it was a "soup house" or a place to get a bowl of soup. See this: Japanese Bath House
This dictionary uses the EDICT and CC-CEDICT dictionary files.
EDICT data is the property of the Electronic Dictionary Research and Development Group, and is used in conformance with the Group's
license.
Chinese Buddhist terms come from Dictionary of Chinese Buddhist Terms by William Edward Soothill and Lewis Hodous. This is commonly referred to as "Soothill's'". It was first published in 1937 (and is now off copyright so we can use it here). Some of these definitions may be misleading, incomplete, or dated, but 95% of it is good information. Every professor who teaches Buddhism or Eastern Religion has a copy of this on their bookshelf. We incorporated these 16,850 entries into our dictionary database ourselves (it was lot of work).
Combined, these cover 1,007,753 Japanese, Chinese, and Buddhist characters, words, idioms, names, placenames, and short phrases.
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