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<12345678910...>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
佛子 see styles |
fó zǐ fo2 zi3 fo tzu busshi ぶっし |
(surname) Busshi Son of Buddha; a bodhisattva; a believer in Buddhism, for every believer is becoming Buddha; a term also applied to all beings, because all are of Buddha-nature. There is a division of three kinds: 外子 external sons, who have not yet believed; 度子 secondary sons, Hīnayānists; 眞子 true sons, Mahāyānists. |
佛性 see styles |
fó xìng fo2 xing4 fo hsing butsushou / butsusho ぶつしょう |
Buddha nature (surname) Butsushou buddhatā. The Buddha-nature, i.e. gnosis, enlightenment; potential bodhi remains in every gati, i.e. all have the capacity for enlightenment; for the Buddha-nature remains in all as wheat-nature remains in all wheat. This nature takes two forms: 理 noumenal, in the absolute sense, unproduced and immortal, and 行 phenomenal, in action. While every one possesses the Buddha-nature, it requires to be cultivated in order to produce its ripe fruit. |
依圓 依圆 see styles |
yī yuán yi1 yuan2 i yüan een |
Dependent and perfect, i. e. the dependent or conditioned nature, and the perfect nature of the unconditioned bhūtatathatā. |
便意 see styles |
biàn yì bian4 yi4 pien i beni べんい |
an urge to defecate urge to defecate (or urinate); call of nature |
信忍 see styles |
xìn rěn xin4 ren3 hsin jen shinnin |
Faith-patience, faith-endurance: (1) To abide patiently in the faith and repeat the name of Amitābha. (2) To believe in the Truth and attain the nature of patient faith. (3) According to Tiantai the 別教 meaning is the unperturbed faith of the Bodhisattva (that all dharma is unreal). |
修性 see styles |
xiū xìng xiu1 xing4 hsiu hsing shushō |
To cultivate the nature; the natural proclivities. |
修惡 修恶 see styles |
xiū è xiu1 e4 hsiu o shuaku |
To cultivate evil; cultivated evil in contrast with evil by nature. |
催す see styles |
moyoosu もよおす |
(transitive verb) (1) to hold (an event); to give (a dinner, party, etc.); (transitive verb) (2) to feel (sensation, emotion, call of nature, etc.); to show signs of |
優男 see styles |
yuuo / yuo ゆうお |
(1) man with a gentle nature; (2) man of delicate features; man of slender build; (3) effeminate man; feeble man; (personal name) Yūo |
元々 see styles |
motomoto もともと |
(adv,adj-no) (kana only) originally; by nature; from the start |
元元 see styles |
yuán yuán yuan2 yuan2 yüan yüan gangan もともと |
(adv,adj-no) (kana only) originally; by nature; from the start earnestly |
元来 see styles |
ganrai がんらい |
(adverb) (1) originally; essentially; naturally; by nature; really; actually; (adverb) (2) in the first place; to begin with |
內急 内急 see styles |
nèi jí nei4 ji2 nei chi |
to need to answer the call of nature |
內觀 内观 see styles |
nèi guān nei4 guan1 nei kuan naikan |
to introspect; to examine oneself; (Buddhism) vipassana meditation (seeking insight into the true nature of reality) internal observation |
兩垢 两垢 see styles |
liǎng gòu liang3 gou4 liang kou ryōku |
(兩垢如如) The contaminated and uncontaminated bhūtatathatā, or Buddha-nature, v. 止觀 2 and 起信論 Awakening of Faith. |
六卽 see styles |
liù jí liu4 ji2 liu chi rokusoku |
The six stages of Bodhisattva developments as defined in the Tiant 'ai 圓教, i. e. Perfect, or Final Teaching, in contrast with the previous, or ordinary six developments of 十信, 十住, 十行, etc., as found in the 別教 Differentiated or Separate school. The Tiantai six are: (1) 理卽 realization that all beings are of Buddha-nature; (2) 名字卽 the apprehension of terms, that those who only hear and believe are in the Buddha. law and potentially Buddha; (3) 觀行卽 advance beyond terminology to meditation, or study and accordant action; it is known as 五品觀行 or 五品弟子位; (4) 相似卽 semblance stage, or approximation to perfection in purity, the 六根淸淨位, i. e. the 十信位; (5) 分證卽 discrimination of truth and its progressive experiential proof, i. e. the 十住, 十行, 十廻向, 十地, and 等覺位 of the 別教 known also as the 聖因 cause or root of holiness. (6) 究竟卽 perfect enlightenment, i. e. the 妙覺位 or 聖果 fruition of holiness. (1) and (2) are known as 外凡 external for, or common to, all. (1) is theoretical; (2) is the first step in practical advance, followed by (3) and (4) styled 内凡 internal for all, and (3), (4), (5), and (6) are known as the 八位 the eight grades. |
六因 see styles |
liù yīn liu4 yin1 liu yin rokuin |
The six causations of the 六位 six stages of Bodhisattva development, q. v. Also, the sixfold division of causes of the Vaibhāṣikas (cf. Keith, 177-8); every phenomenon depends upon the union of 因 primary cause and 緣 conditional or environmental cause; and of the 因 there are six kinds: (1) 能作因 karaṇahetu, effective causes of two kinds: 與力因 empowering cause, as the earth empowers plant growth, and 不障因 non-resistant cause, as space does not resist, i. e. active and passive causes; (2) 倶有因 sahabhūhetu, co-operative causes, as the four elements 四大 in nature, not one of which can be omitted; (3) 同類因 sabhāgahetu, causes of the same kind as the effect, good producing good, etc.; (4) 相應因 saṃprayuktahetu, mutual responsive or associated causes, e. g. mind and mental conditions, subject with object; Keith gives 'faith and intelligence'; similar to (2); (5) 遍行因 sarvatragahetu, universal or omnipresent cause, i. e. of illusion, as of false views affecting every act; it resembles (3) but is confined to delusion; (6) 異熟因 vipākahetu, differental fruition, i. e. the effect different from the cause, as the hells are from evil deeds. |
六趣 see styles |
liù qù liu4 qu4 liu ch`ü liu chü rokushu |
The six directions of reincarnation, also 六道: (1) 地獄趣 naraka-gati, or that of the hells; (2) 餓鬼趣 preta-gati, of hungry ghosts; (3) 畜生趣 tiryagyoni-gati, of animals; (4) 阿修羅趣 asura-gati, of malevolent nature spirits; (5 ) 人趣 manuṣya-gati, of human existence; (6) 天趣 deva-gati, of deva existence. The 六趣輪廻經 is attributed to Aśvaghoṣa. |
写生 see styles |
shasei / shase しゃせい |
(noun, transitive verb) sketching; drawing from nature; portrayal; description |
冥初 see styles |
míng chū ming2 chu1 ming ch`u ming chu myōsho |
The primitive darkness (at the beginning of existence). |
冥性 see styles |
míng xìng ming2 xing4 ming hsing myōshō |
primordial material nature |
冥諦 冥谛 see styles |
míng dì ming2 di4 ming ti myōtai |
冥性; 自性 The Sāṅkhya doctrine of primordial profundity, beyond estimation, the original nature out of which all things arose. |
凡性 see styles |
fán xìng fan2 xing4 fan hsing bonshō |
nature of ordinary beings |
別性 别性 see styles |
bié xìng bie2 xing4 pieh hsing besshō |
different nature |
十住 see styles |
shí zhù shi2 zhu4 shih chu jū jū |
The ten stages, or periods, in bodhisattva-wisdom, prajñā 般若, are the 十住; the merits or character attained are the 十地 q.v. Two interpretations may be given. In the first of these, the first four stages are likened to entry into the holy womb, the next four to the period of gestation, the ninth to birth, and the tenth to the washing or baptism with the water of wisdom, e.g. the baptism of a Kṣatriya prince. The ten stages are (1) 發心住 the purposive stage, the mind set upon Buddhahood; (2) 治地住 clear understanding and mental control; (3) 修行住 unhampered liberty in every direction; (4) 生貴住 acquiring the Tathāgata nature or seed; (5) 方便具足住 perfect adaptability and resemblance in self-development and development of others; (6) 正心住 the whole mind becoming Buddha-like; (7) 不退住 no retrogression, perfect unity and constant progress; (8) 童眞住 as a Buddha-son now complete; (9) 法王子住 as prince of the law; (10) 灌頂住 baptism as such, e.g. the consecration of kings. Another interpretation of the above is: (1) spiritual resolve, stage of śrota-āpanna; (2) submission to rule, preparation for Sakṛdāgāmin stage; (3) cultivation of virtue, attainment of Sakṛdāgāmin stage; (4) noble birth, preparation for the anāgāmin stage; (5) perfect means, attainment of anāgāmin stage; (6) right mind, preparation for arhatship; (7) no-retrogradation, the attainment of arhatship; (8) immortal youth, pratyekabuddhahood; (9) son of the law-king, the conception of bodhisattvahood; (10) baptism as the summit of attainment, the conception of Buddhahood. |
十問 十问 see styles |
shí wèn shi2 wen4 shih wen jūmon |
The ten questions to the Buddha, put into the mouth of Vajrapāṇi, which, with the answers given, form the basis of the 大日經. What is (or are) (1) the nature of the bodhi-mind? (2) its form or forms? (3) the mental stages requisite to attainment? (4) the difference between them? (5) the time required? (6) the character of the merits attained? (7) the activities or practices necessary? (8) the way of such practices? (9) the condition of the uncultivated and cultivated mind? (10) the difference between it and that of the follower of Yoga? |
十地 see styles |
shí dì shi2 di4 shih ti juuji / juji じゅうじ |
{Buddh} dasabhumi (forty-first to fiftieth stages in the development of a bodhisattva); (place-name) Jūji daśabhūmi; v. 十住. The "ten stages" in the fifty-two sections of the development of a bodhisattva into a Buddha. After completing the十四向 he proceeds to the 十地. There are several groups. I. The ten stages common to the Three Vehicles 三乘 are: (1) 乾慧地 dry wisdom stage, i. e. unfertilized by Buddha-truth, worldly wisdom; (2) 性地 the embryo-stage of the nature of Buddha-truth, the 四善根; (3) 八人地 (八忍地), the stage of the eight patient endurances; (4) 見地 of freedom from wrong views; (5) 薄地 of freedom from the first six of the nine delusions in practice; (6) 離欲地 of freedom from the remaining three; (7) 巳辨地 complete discrimination in regard to wrong views and thoughts, the stage of an arhat; (8) 辟支佛地 pratyeka-buddhahood, only the dead ashes of the past left to sift; (9) 菩薩地 bodhisattvahood; (10) 佛地 Buddhahood. v. 智度論 78. II. 大乘菩薩十地 The ten stages of Mahāyāna bodhisattva development are: (1) 歡喜地 Pramuditā, joy at having overcome the former difficulties and now entering on the path to Buddhahood; (2) 離垢地 Vimalā, freedom from all possible defilement, the stage of purity; (3) 發光地 Prabhākarī, stage of further enlightenment; (4) 焰慧地 Arciṣmatī, of glowing wisdom; (5) 極難勝地 Sudurjayā, mastery of utmost or final difficulties; (6) 現前地 Abhimukhī, the open way of wisdom above definitions of impurity and purity; (7) 遠行地 Dūraṁgamā, proceeding afar, getting above ideas of self in order to save others; (8) 不動地 Acalā, attainment of calm unperturbedness; (9) 善慧地 Sādhumatī, of the finest discriminatory wisdom, knowing where and how to save, and possessed of the 十力 ten powers; (10) 法雲地 Dharmamegha, attaining to the fertilizing powers of the law-cloud. Each of the ten stages is connected with each of the ten pāramitās, v. 波. Each of the 四乘 or four vehicles has a division of ten. III. The 聲聞乘十地 ten Śrāvaka stages are: (1) 受三歸地 initiation as a disciple by receiving the three refuges, in the Buddha, Dharma, and Saṅgha; (2) 信地 belief, or the faith-root; (3) 信法地 belief in the four truths; (4) 内凡夫地 ordinary disciples who observe the 五停心觀, etc.; (5) 學信戒 those who pursue the 三學 three studies; (6) 八人忍地 the stage of 見道 seeing the true Way; (7) 須陀洹地 śrota-āpanna, now definitely in the stream and assured of nirvāṇa; (8) 斯陀含地 sakrdāgāmin, only one more rebirth; (9) 阿那含地 anāgāmin, no rebirth; and (10) 阿羅漢地 arhatship. IV. The ten stages of the pratyekabuddha 緣覺乘十地 are (1) perfect asceticism; (2) mastery of the twelve links of causation; (3) of the four noble truths; (4) of the deeper knowledge; (5) of the eightfold noble path; (6) of the three realms 三法界; (7) of the nirvāṇa state; (8) of the six supernatural powers; (9) arrival at the intuitive stage; (10) mastery of the remaining influence of former habits. V. 佛乘十地 The ten stages, or characteristics of a Buddha, are those of the sovereign or perfect attainment of wisdom, exposition, discrimination, māra-subjugation, suppression of evil, the six transcendent faculties, manifestation of all bodhisattva enlightenment, powers of prediction, of adaptability, of powers to reveal the bodhisattva Truth. VI. The Shingon has its own elaborate ten stages, and also a group 十地十心, see 十心; and there are other groups. |
反骨 see styles |
fǎn gǔ fan3 gu3 fan ku hankotsu はんこつ |
(physiognomy) protruding bone at the back of the head, regarded as a sign of a renegade nature (abbreviation) rebellious spirit |
同性 see styles |
tóng xìng tong2 xing4 t`ung hsing tung hsing dousei / dose どうせい |
same nature; homosexual (noun - becomes adjective with の) (See 異性・1) same sex same nature |
同質 同质 see styles |
tóng zhì tong2 zhi4 t`ung chih tung chih doushitsu / doshitsu どうしつ |
homogeneous (n,adj-no,adj-na) same quality; same nature; homogeneous |
同體 同体 see styles |
tóng tǐ tong2 ti3 t`ung t`i tung ti dōtei |
Of the same body, or nature, as water and wave, but同體慈悲 means fellow-feeling and compassion, looking on all sympathetically as of the same nature as oneself. |
向き see styles |
muki むき |
(n,n-suf) (1) direction; orientation; aspect; exposure; (suffix noun) (2) suited to; suitable for; designed for; (3) tendency; inclination; (4) nature (of a request or desire); (5) person |
品學 品学 see styles |
pǐn xué pin3 xue2 p`in hsüeh pin hsüeh |
conduct and learning (of an individual); moral nature and skill |
品性 see styles |
pǐn xìng pin3 xing4 p`in hsing pin hsing hinsei / hinse ひんせい |
nature; characteristic; moral character character |
善性 see styles |
shàn xìng shan4 xing4 shan hsing zensei / zense ぜんせい |
innate goodness of man Good nature, good in nature, or in fundamental quality. |
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. |
四等 see styles |
sì děng si4 deng3 ssu teng shitō |
The four virtues which a Buddha out of his infinite heart manifests equally to all; also called 四無量 q. w. They are: 慈悲喜捨 maitrī, karuṇā, muditā, upekṣā, i. e. kindness, pity, joy and indifference, or 護 protection. Another group is 字語法身, i. e. 字 that all Buddhas have the same title or titles; 語 speak the same language; 法 proclaim the same truth; and 身 have each the threefold body, or trikāya. A third group is 諸法 all things are equally included in the bhūtatathatā; 發心 the mind-nature being universal, its field of action is universal; 道等 the way or method is also universal; therefore 慈悲 the mercy (of the Buddhas) is universal for all. |
四蛇 see styles |
sì shé si4 she2 ssu she shida |
idem 四毒蛇. The Fanyimingyi under this heading gives the parable of a man who fled from the two bewildering forms of life and death, and climbed down a rope (of life) 命根, into the well of impermanence 無常, where two mice, night and day, gnawed the rattan rope; on the four sides four snakes 四蛇 sought to poison him, i. e. the 四大 or four elements of his physical nature); below were three dragons 三毒龍 breathing fire and trying to seize him. On looking up he saw that two 象 elephants (darkness and light) had come to the mouth of the well; he was in despair, when a bee flew by and dropped some honey (the five desires 五欲) into his mouth, which he ate and entirely forgot his peril. |
因明 see styles |
yīn míng yin1 ming2 yin ming inmyou / inmyo いんみょう |
(See 五明) hetuvidya (ancient Indian logic for determining right from wrong, truth from falsehood, etc.) Hetuvidya, 醯都費陀, the science of cause, logical reasoning, logic, with its syllogistic method of the proposition, the reason, the example. The creation of this school of logic is attributed to Akṣapāda, probably a name for the philosopher Gautama (not Śākyamuni). The 因明論 or Hetu-vidyā-śāstra is one of the 五明論 pañcavidya-śāstras, a treatise explaining causality, or the nature of truth and error. |
國語 国语 see styles |
guó yǔ guo2 yu3 kuo yü |
Chinese language (Mandarin), emphasizing its national nature; Chinese as a primary or secondary school subject; Chinese in the context of the Nationalist Government; Guoyu, book of historical narrative c. 10th-5th century BC |
圓融 圆融 see styles |
yuán róng yuan2 rong2 yüan jung enyū |
accommodating; (Buddhism) completely integrated Complete combination; the absolute in the relative and vice versa; the identity of apparent contraries; perfect harmony among all differences, as in water and waves, passion and enlightenment, transmigration and nirvāṇa, or life and death, etc.; all are of the same fundamental nature, all are bhūtatathatā, and bhūtatathatā is all; waves are one with waves, and water is one with water, and water and wave are one. |
圓通 圆通 see styles |
yuán tōng yuan2 tong1 yüan t`ung yüan tung enzuu / enzu えんづう |
flexible; accommodating (personal name) Enzuu Universally penetrating; supernatural powers of omnipresence; universality; by wisdom to penetrate the nature or truth of all things. |
土台 see styles |
dodai どだい |
(1) foundation; base; basis; (adverb) (2) (often in negative contexts) (See 元々・1) from the beginning; from the outset; by nature |
地体 see styles |
jitai じたい |
(1) (archaism) essence; true nature; substance; reality; (adverb) (2) (archaism) originally; naturally; by nature; from the start |
変症 see styles |
henshou / hensho へんしょう |
(n,vs,vi) change in the nature of a disease; developing into (another disease); taking a turn (for the worse, etc.) |
大事 see styles |
dà shì da4 shi4 ta shih daiji だいじ |
major event; major political event (war or change of regime); major social event (wedding or funeral); (do something) in a big way; CL:件[jian4],樁|桩[zhuang1] (adjectival noun) (1) important; serious; crucial; (adjectival noun) (2) valuable; precious; (3) (See 大事・おおごと) serious matter; major incident; matter of grave concern; crisis; (4) great undertaking; great enterprise; great thing; (adjectival noun) (5) (Tochigi dialect) (See だいじょうぶ・1) safe; OK (因緣) For the sake of a great cause, or because of a great matter―the Buddha appeared, i.e. for changing illusion into enlightenment. The Lotus interprets it as enlightenment; the Nirvana as the Buddha-nature; the 無量壽經 as the joy of Paradise. |
天分 see styles |
tiān fèn tian1 fen4 t`ien fen tien fen tenbun てんぶん |
natural gift; talent one's nature; talents; destiny; mission; sphere of activity |
天工 see styles |
tenkou / tenko てんこう |
work of nature; (surname) Tenkou |
天成 see styles |
tiān chéng tian1 cheng2 t`ien ch`eng tien cheng tensei / tense てんせい |
as if made by heaven (product of) nature; born (musician); (personal name) Tensei |
天機 天机 see styles |
tiān jī tian1 ji1 t`ien chi tien chi tenki てんき |
mystery known only to heaven (archaic); inscrutable twist of fate; fig. top secret (1) secret of nature; profound secret; (2) disposition; character; nature; (3) emperor's health; emperor's well-being Natural capacity; the nature bestowed by Heaven. |
天然 see styles |
tiān rán tian1 ran2 t`ien jan tien jan tennen てんねん |
natural (noun - becomes adjective with の) (1) (ant: 人工) nature; spontaneity; (noun - becomes adjective with の) (2) (abbreviation) (colloquialism) (See 天然ボケ) natural airhead; (surname) Tennen natural |
天眞 see styles |
tiān zhēn tian1 zhen1 t`ien chen tien chen tenma てんま |
(female given name) Tenma bhūtatathatā, permanent reality underlying all phenomena, pure and unchanging e. g. the sea in contrast with the waves; nature, the natural, 天然之眞理, 非人之造作者 natural reality, not of human creation. |
天籟 天籁 see styles |
tiān lài tian1 lai4 t`ien lai tien lai tenrai てんらい |
sounds of nature (1) sound of wind; (2) beautiful poetry; (given name) Tenrai |
天資 天资 see styles |
tiān zī tian1 zi1 t`ien tzu tien tzu tenshi てんし |
innate talent; gift; flair; native resource; dowry nature; natural elements |
契線 契线 see styles |
qì xiàn qi4 xian4 ch`i hsien chi hsien kaisen |
契經 The sutras, because they tally with the mind of man and the laws of nature. |
女気 see styles |
onnagi おんなぎ |
(archaism) (See 男気・おとこぎ) feminine spirit; graceful and kind nature |
始教 see styles |
shǐ jiào shi3 jiao4 shih chiao shikyō |
According to Tiantai, the preliminary teaching of the Mahāyāna, made by the Avataṃsaka (Kegon) School; also called 相始教; it discussed the nature of all phenomena as in the 唯識論, 空始教; and held to the immateriality of all things, but did not teach that all beings have the Buddha-nature. |
委順 委顺 see styles |
wěi shùn wei3 shun4 wei shun ijun |
To die, said of a monk. |
季相 see styles |
jì xiàng ji4 xiang4 chi hsiang |
characteristic nature of some season |
定性 see styles |
dìng xìng ding4 xing4 ting hsing teisei / tese ていせい |
to determine the nature (of something); to determine the chemical composition (of a substance); qualitative (can be adjective with の) qualitative Fixed nature; settled mind. A classification of 'five kinds of nature' 五種性 is made by the 法相宗, the first two being the 定性二乘, i. e. śrāvakas and pratyekabuddhas, whose mind is fixed on arhatship, and not on Buddhahood. The 定性喜樂地 is the second dhyāna heaven of form, in which the occupants abide in surpassing meditation or trance, which produces mental joy. |
實性 实性 see styles |
shí xìng shi2 xing4 shih hsing jisshō |
Real nature, or essence, i.e. the 眞如 bhūtatathatā. |
寫生 写生 see styles |
xiě shēng xie3 sheng1 hsieh sheng |
to sketch from nature; to do a still life drawing See: 写生 |
寶性 宝性 see styles |
bǎo xìng bao3 xing4 pao hsing hōshō |
The precious nature, or tathāgatagarbha, underlying all phenomena, always pure despite phenomenal conditions. |
己性 see styles |
jǐ xìng ji3 xing4 chi hsing koshō |
one's essential nature |
形質 形质 see styles |
xíng zhì xing2 zhi4 hsing chih keishitsu / keshitsu けいしつ |
form; structure; design form and nature |
影像 see styles |
yǐng xiàng ying3 xiang4 ying hsiang eizou / ezo えいぞう |
image silhouette pratibimba. Shadows, reflections, with no real existence or nature of their own. |
得体 see styles |
etai えたい |
nature; character |
心根 see styles |
xīn gēn xin1 gen1 hsin ken kokorone; shinkon こころね; しんこん |
the innermost depths of one's heart; (Buddhism) manas (the mind) (1) innermost feelings; heart; motive; (2) (こころね only) nature; disposition; spirit Manas, or the mind-organ, one of the twenty-five tattva 諦 or postulates of a universe. |
心珠 see styles |
xīn zhū xin1 zhu1 hsin chu miju みじゅ |
(female given name) Miju The mind stuff of all the living, being of the pure Buddha-nature, is likened to a translucent gem. |
心癖 see styles |
kokoroguse こころぐせ |
(archaism) predisposition; inclination; nature; tendency |
心眞 see styles |
xīn zhēn xin1 zhen1 hsin chen shinshin |
Our mind is by nature that of the bhūtatathatā. |
心術 心术 see styles |
xīn shù xin1 shu4 hsin shu shinjutsu しんじゅつ |
designs; schemes; intentions; scheming; calculating (of a person) nature; disposition; temperament |
心趣 see styles |
xīn qù xin1 qu4 hsin ch`ü hsin chü shinshu |
The bent or direction of the mind, or moral nature. |
性人 see styles |
xìng rén xing4 ren2 hsing jen shōnin |
a person with a certain nature |
性位 see styles |
xìng wèi xing4 wei4 hsing wei shōi |
to be in one seed-nature or another |
性佛 see styles |
xìng fó xing4 fo2 hsing fo shōbutsu |
The dharmakāya 法性佛, v. 法身. |
性具 see styles |
xìng jù xing4 ju4 hsing chü seigu / segu せいぐ |
sex toy; sex aid The Tiantai doctrine that the Buddha-nature includes both good and evil; v. 觀音玄義記 2. Cf. 體具; 理具 of similar meaning. |
性分 see styles |
xìng fēn xing4 fen1 hsing fen shoubun / shobun しょうぶん |
nature; disposition The nature of anything; the various nature of various things. |
性向 see styles |
xìng xiàng xing4 xiang4 hsing hsiang seikou / seko せいこう |
aptitude; disposition; inclination inclination; tendency; nature; character |
性命 see styles |
xìng mìng xing4 ming4 hsing ming shōmyō |
life The life of conscious beings; nature and life. |
性善 see styles |
xìng shàn xing4 shan4 hsing shan shouzen / shozen しょうぜん |
the theory of Mencius that people are by nature good (しょうぜん is a Buddhist term) intrinsic goodness; (personal name) Shouzen Good by nature (rather than by effort); naturally good; in contrast with 性惡 evil by nature. Cf. 性具. |
性因 see styles |
xìng yīn xing4 yin1 hsing yin shō in |
[buddha-] nature as cause |
性土 see styles |
xìng tǔ xing4 tu3 hsing t`u hsing tu shōdo |
The sphere of the dharma-nature, i. e. the bhūtatathatā, idem 法性土. |
性地 see styles |
xìng dì xing4 di4 hsing ti shōchi |
innate quality; natural disposition Spiritual nature, the second of the ten stages as defined by the 通教 Intermediate School, in which the illusion produced by 見思 seeing and thinking is subdued and the mind obtains a glimmer of the immateriality of things. Cf. 十地. |
性宗 see styles |
xìng zōng xing4 zong1 hsing tsung shōshū |
v. 法性宗. |
性德 see styles |
xìng dé xing4 de2 hsing te shōtoku |
Natural capacity for good (or evil), in contrast with 修性 powers (of goodness) attained by practice. |
性心 see styles |
xìng xīn xing4 xin1 hsing hsin shōshin |
The perfectly clear and unsullied mind, i. e. the Buddha mind or heart. The Chan (Zen) school use 性心 or 心性 indifferently. |
性惡 性恶 see styles |
xìn gè xin4 ge4 hsin ko seiaku |
evil by nature |
性我 see styles |
xìng wǒ xing4 wo3 hsing wo shōga |
The Buddha-nature ego, which is apperceived when the illusory ego is banished. |
性明 see styles |
xìng míng xing4 ming2 hsing ming shōmyō |
luminosity of one's nature |
性根 see styles |
xìng gēn xing4 gen1 hsing ken shoune / shone しょうね |
(See 根性・2) nature; character; disposition basic endowment; character |
性欲 see styles |
xìng yù xing4 yu4 hsing yü shōyoku せいよく |
(noun - becomes adjective with の) sexual desire Desires that have become second nature; desires of the nature. |
性海 see styles |
xìng hǎi xing4 hai3 hsing hai shoukai / shokai しょうかい |
{Buddh} world of tathata; the pure and absolute truth of the tathata is as wide as the sea; (surname, given name) Shoukai The ocean of the bhūtatathatā, the all-containing, immaterial nature of the dharmakāya. |
性状 see styles |
seijou / sejo せいじょう |
(1) properties and condition (of a thing); (2) nature and behaviour (of a person) |
性狀 性状 see styles |
xìng zhuàng xing4 zhuang4 hsing chuang |
nature (i.e. properties of something); character See: 性状 |
性理 see styles |
xìng lǐ xing4 li3 hsing li shōri |
human nature and natural laws |
性相 see styles |
xìng xiàng xing4 xiang4 hsing hsiang shō zō |
The nature (of anything) and its phenomenal expression xing being 無爲 non-functional, or noumenal and xiang 有爲 functional, or phenomenal. |
性空 see styles |
xìng kōng xing4 kong1 hsing k`ung hsing kung shoukuu / shoku しょうくう |
(personal name) Shoukuu The nature void, i. e. the immateriality of the nature of all things. |
性緣 性缘 see styles |
xìng yuán xing4 yuan2 hsing yüan shōen |
of dependent nature |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "Nature" 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.
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