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<12345678910...>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
冷静になる see styles |
reiseininaru / reseninaru れいせいになる |
More info & calligraphy: Chill Out |
大乘無上法 大乘无上法 see styles |
dà shèng wú shàng fǎ da4 sheng4 wu2 shang4 fa3 ta sheng wu shang fa daijō mujō hō |
More info & calligraphy: The Supreme Mahayana Truth |
百聞不如一見 百闻不如一见 see styles |
bǎi wén bù rú yī jiàn bai3 wen2 bu4 ru2 yi1 jian4 pai wen pu ju i chien |
More info & calligraphy: Seeing is Believing |
□ |
ging ging1 ging |
uptight; obstinate; to awkwardly force oneself to do something (from Taiwanese, Tai-lo pr. [king], often written as ㄍㄧㄥ, no generally accepted hanzi form) |
乗 see styles |
chéng cheng2 ch`eng cheng yotsunoya よつのや |
Japanese variant of 乘[cheng2] (suffix) (1) (nth) power; (counter) (2) counter for vehicles; (3) multiplication; (4) {Buddh} Buddha's teachings; (surname) Yotsunoya |
伏 see styles |
fú fu2 fu fuse ふせ |
to lean over; to fall (go down); to hide (in ambush); to conceal oneself; to lie low; hottest days of summer; to submit; to concede defeat; to overcome; to subdue; volt (surname) Fuse Prostrate; humble; suffer, bear; ambush; dog-days; hatch; it is used for control, under control, e. g. as delusion; 斷 is contrasted with it as complete extirpation, so that no delusive thought arises. |
借 see styles |
jiè jie4 chieh sha |
to borrow; (used in combination with 給|给[gei3] or 出[chu1] etc) to lend; to make use of; to avail oneself of; (sometimes followed by 著|着[zhe5]) by; with To borrow, lend. |
充 see styles |
chōng chong1 ch`ung chung munezawa むねざわ |
sufficient; full; to fill; to serve as; to act as; to act falsely as; to pose as (personal name) Munezawa to fill |
先 see styles |
xiān xian1 hsien hirosaki ひろさき |
beforehand; first; earlier; at first; originally; for the time being; for now; (prefix) my late (in referring to deceased relatives older than oneself) (adj-no,n) (1) former; previous; old; (2) first move (in go, shogi, etc.); opening move; (surname) Hirosaki Fore, before, former, first; precede. |
其 see styles |
qí qi2 ch`i chi shi それ |
his; her; its; their; that; such; it (refers to something preceding it) (irregular okurigana usage) (pn,adj-no) (1) (kana only) that (indicating an item or person near the listener, the action of the listener, or something on their mind); it; (2) that time; then; (3) (archaism) there (indicating a place near the listener); (4) (archaism) you; (1) (archaism) that; (2) (archaism) he; she; that person; (1) (archaism) that; (2) you; (3) oneself; themself therein |
冪 幂 see styles |
mì mi4 mi beki べき |
(math.) power; exponent; to cover with a cloth; cloth cover; veil (mathematics term) exponent; power |
取 see styles |
qǔ qu3 ch`ü chü takadori たかどり |
to take; to get; to choose; to fetch {Buddh} (See 十二因縁) appropriation; obtaining; (surname) Takadori upādāna. To grasp, hold on to, held by, be attached to, love; used as indicating both 愛 love or desire and 煩惱 the vexing passions and illusions. It is one of the twelve nidānas 十二因緣 or 十二支 the grasping at or holding on to self-existence and things. |
吾 see styles |
wú wu2 wu ware われ |
(old) I; my (pn,adj-no) (1) I; me; (2) oneself; (3) (archaism) you; (prefix) (4) (archaism) prefix indicating familiarity or contempt; (out-dated or obsolete kana usage) (pn,adj-no) I; me; (surname) Ware I, myself |
唵 see styles |
ǎn an3 an on おん |
(interjection) oh!; (dialect) to stuff something in one's mouth; (used in buddhist transliterations) om (interjection) (See オーム) om (ritual chant in Hinduism, etc.); aum oṃ; auṃ; 'a word of solemn affirmation and respectful assent (sometimes translated by yes, verily, so be it, and in this sense compared with Amen). 'M. W. It is 'the mystic name for the Hindu triad', and has other significations. It was adopted by Buddhists, especially by the Tantric school, as a mystic spell, and as an object of meditation. It forms the first syllable of certain mystical combinations, e. g. 唵?呢叭 061971 吽 oṃ maṇi padme huṃ, which is a formula of the Lamaistic branch, said to be a prayer to Padmapani; each of the six syllables having its own mystic power of salvation from the lower paths of transmigration, etc.; the formula is used in sorcery, auguries, etc.; other forms of it are 唵?呢鉢頭迷吽; 唵麽抳鉢訥銘吽. |
啞 哑 see styles |
yǎ ya3 ya a |
mute; dumb; incapable of speech; (of a voice) hoarse; husky; (bound form) (of a bullet, bomb etc) dud eḍa, dumb; eḍamūka, deaf and dumb, unable to express oneself; translit. a, v. 阿. |
夠 够 see styles |
gòu gou4 kou |
enough (sufficient); enough (too much); (coll.) (before adj.) really; (coll.) to reach by stretching out |
奮 奋 see styles |
fèn fen4 fen fukumi ふくみ |
to exert oneself (bound form) (personal name) Fukumi To rouse, excite, exert; impetuous, energetic. |
妝 妆 see styles |
zhuāng zhuang1 chuang |
(of a woman) to adorn oneself; makeup; adornment; trousseau; stage makeup and costume |
威 see styles |
wēi wei1 wei tsuyoshi つよし |
power; might; prestige power; authority; might; influence; dignity; majesty; (personal name) Tsuyoshi prabhāva. Awe-inspiring majesty; also 威力 and 威神力. |
媁 see styles |
wěi wei3 wei |
ugly; to indulge oneself |
寄 see styles |
jì ji4 chi yorizaki よりざき |
to entrust; to place in sb's care; (bound form) to depend on; to attach oneself to; to reside temporarily; (bound form) foster (as in 寄女[ji4nu:3] foster daughter); to send by post; to mail (surname) Yorizaki To go or put under cover, lodge, confide to, deliver, convey, transfer; to enter, put in a list. |
己 see styles |
jǐ ji3 chi ki き |
self; oneself; sixth of the ten Heavenly Stems 十天干[shi2 tian1 gan1]; sixth in order; letter "F" or Roman "VI" in list "A, B, C", or "I, II, III" etc; hexa 6th in rank; sixth sign of the Chinese calendar; (place-name) Ki Self, personal, own. |
性 see styles |
xìng xing4 hsing shou / sho しょう |
nature; character; property; quality; attribute; sexuality; sex; gender; suffix forming adjective from verb; suffix forming noun from adjective, corresponding to -ness or -ity; essence; CL:個|个[ge4] (archaism) disposition; nature; character; (surname) Shou svabhāva, prakṛti, pradhāna. The nature intp. as embodied, causative, unchanging; also as independent or self-dependent; fundamental nature behind the manifestation or expression. Also, the Buddha-nature immanent in all beings, the Buddha heart or mind. |
恣 see styles |
zì zi4 tzu shi ほしいまま |
to abandon restraint; to do as one pleases; comfortable (dialect) (adjectival noun) (kana only) selfish; self-indulgent; arbitrary offered |
悦 see styles |
yoroko よろこ |
self-satisfaction; rejoicing; (female given name) Yoroko |
惣 see styles |
zǒng zong3 tsung michi みち |
(hist) rural local self-government (Muromachi period); (surname) Michi overall |
慢 see styles |
màn man4 man man |
slow māna. Pride, arrogance, self-conceit, looking down on others, supercilious, etc.; there are categories of seven and nine kinds of pride. |
憂 忧 see styles |
yōu you1 yu yuu / yu ゆう |
to worry; to concern oneself with; worried; anxiety; sorrow; (literary) to observe mourning (female given name) Yū Sorrow, grief, melancholy, anxiety; to mourn, grieve; translit. u, yu; cf. 優, 烏. |
憍 see styles |
jiāo jiao1 chiao kyō |
arrogant Boastful, bragging; self-indulgent; indulgent; translit. ko, kau, go, gau; cf. 瞿, 倶, 拘, 巨. |
我 see styles |
wǒ wo3 wo ga が |
I; me; my (1) {Buddh} obstinacy; (2) atman; the self; the ego I, my, mine; the ego, the master of the body, compared to the ruler of a country. Composed of the five skandhas and hence not a permanent entity. It is used for ātman, the self, personality. Buddhism takes as a fundamental dogma 無我, i.e. no 常我, no permanent ego, only recognizing a temporal or functional ego. The erroneous idea of a permanent self continued in reincarnation is the source of all illusion. But the Nirvana Sutra definitely asserts a permanent ego in the transcendental world, above the range of reincarnation; and the trend of Mahāyāna supports such permanence; v. 常我樂淨. |
戒 see styles |
jiè jie4 chieh kai; ingoto(ok) かい; いんごと(ok) |
to guard against; to exhort; to admonish or warn; to give up or stop doing something; Buddhist monastic discipline; ring (for a finger) (1) (かい only) {Buddh} admonition; commandment; (2) sila (precept) śīla, 尸羅. Precept, command, prohibition, discipline, rule; morality. It is applied to the five, eight, ten, 250, and other commandments. The five are: (1) not to kill; (2 ) not to steal; (3) not to commit adultery; (4) not to speak falsely; (5) not to drink wine. These are the commands for lay disciples; those who observe them will be reborn in the human realm. The Sarvāstivādins did not sanction the observance of a limited selection from them as did the 成實宗 Satyasiddhi school. Each of the five precepts has five guardian spirits, in all twenty-five, 五戒二十五神. The eight for lay disciples are the above five together with Nos. 7, 8, and 9 of the following; the ten commands for the ordained, monks and nuns, are the above five with the following: (6) not to use adornments of flowers, nor perfumes; (7) not to perform as an actor, juggler, acrobat, or go to watch and hear them; (8) not to sit on elevated, broad, and large divans (or beds); (9) not to eat except in regulation hours; (10) not to possess money, gold or silver, or precious things. The 具足戒full commands for a monk number 250, those for a nun are 348, commonly called 500. Śīla is also the first of the 五分法身, i.e. a condition above all moral error. The Sutra of Brahma's Net has the following after the first five: (6) not to speak of the sins of those in orders; (7) not to vaunt self and depreciate others; (8) not to be avaricious; (9) not to be angry; (10) not to slander the triratna. |
戢 see styles |
jí ji2 chi shū |
to restrain oneself; to collect; to hoard; to store up; to cease gather |
扮 see styles |
bàn ban4 pan fun ふん |
to disguise oneself as; to dress up; to play (a role); to put on (an expression) (surname) Fun |
扶 see styles |
fú fu2 fu mamoru まもる |
to support with the hand; to help sb up; to support oneself by holding onto something; to help (given name) Mamoru Aid, support, uphold. |
投 see styles |
tóu tou2 t`ou tou tou / to とう |
to throw (something in a specific direction: ball, javelin, grenade etc); to cast (a ballot); to cast (a glance, a shadow etc); to put in (money for investment, a coin to operate a slot machine); to send (a letter, a manuscript etc); to throw oneself into (a river, a well etc to commit suicide); to go to; to seek refuge; to place oneself into the hands of; (coll.) to rinse (clothes) in water (1) {baseb} pitching ability; (counter) (2) {sports} counter for throws (of a javelin, bowling ball, etc.); (counter) (3) {fish} counter for casts (of a line) To cast, throw into, surrender, tender. |
振 see styles |
zhèn zhen4 chen furu ふる |
to shake; to flap; to vibrate; to resonate; to rise up with spirit; to rouse oneself (surname) Furu To shake, rouse, restore. |
挹 see styles |
yì yi4 i |
(literary) to scoop up; to ladle out; (literary) to draw toward oneself |
捨 舍 see styles |
shě she3 she sha しゃ |
to give up; to abandon; to give alms {Buddh} equanimity; upeksa; upekkha upekṣā, neglect, indifference, abandoning, M.W. To relinquish, renounce, abandon, reject, give. One of the chief Buddhist virtues, that of renunciation, leading to a state of "indifference without pleasure or pain" (Keith), or independence of both. v. 舍. It is defined as the mind 平等 in equilibrium, i.e. above the distinction of things or persons, of self or others; indifferent, having abandoned the world and all things and having no affections or desires. One of the seven bodhyaṅgas. Translit. sa, śa, s(r). |
搬 see styles |
bān ban1 pan |
to move (i.e. relocate oneself); to move (something relatively heavy or bulky); to shift; to copy indiscriminately |
撲 扑 see styles |
pū pu1 p`u pu |
to throw oneself at; to pounce on; to devote one's energies; to flap; to flutter; to dab; to pat; to bend over |
擅 see styles |
shàn shan4 shan hoshiimama / hoshimama ほしいまま |
without authority; to usurp; to arrogate to oneself; to monopolize; expert in; to be good at (adjectival noun) (kana only) selfish; self-indulgent; arbitrary |
攀 see styles |
pān pan1 p`an pan han |
to climb (by pulling oneself up); to implicate; to claim connections of higher status To grasp, drag, pull, detain; climb, clamber. |
敷 see styles |
fū fu1 fu shiki しき |
to spread; to lay out; to apply (powder, ointment etc); sufficient (to cover); enough (suffix) suffix indicating room size (following a number of tatami mats and a counter); (n-suf,n-pref,n) (1) spreading; laying out; covering; (2) (abbreviation) security deposit; (3) (abbreviation) Japanese mattress; (surname) Shiki Diffuse, spread, promulgate, announce. |
柄 see styles |
bǐng bing3 ping fukumasu ふくます |
handle or shaft (of an axe etc); (of a flower, leaf or fruit) stem; something that affords an advantage to an opponent; classifier for knives or blades hilt (of a sword); haft (of a dagger); handle; handgrip; (personal name) Fukumasu A handle; authority, power. |
根 see styles |
gēn gen1 ken nemawari ねまわり |
root; basis; classifier for long slender objects, e.g. cigarettes, guitar strings; CL:條|条[tiao2]; radical (chemistry) (1) root (of a plant); (2) root (of a tooth, hair, etc.); center (of a pimple, etc.); (3) root (of all evil, etc.); source; origin; cause; basis; (4) one's true nature; (5) (fishing) reef; (personal name) Nemawari mūla, a root, basis, origin; but when meaning an organ of sense, indriyam, a 'power', 'faculty of sense, sense, organ of sense'. M.W. A root, or source; that which is capable of producing or growing, as the eye is able to produce knowledge, as faith is able to bring forth good works, as human nature is able to produce good or evil karma. v. 五根 and 二十二根. |
権 see styles |
quán quan2 ch`üan chüan hajime はじめ |
old variant of 權|权[quan2] (n-suf,n) (1) right (to do something); (n,n-suf) (2) authority; power; (given name) Hajime |
權 权 see styles |
quán quan2 ch`üan chüan gon ごん |
authority; power; right; (literary) to weigh; expedient; temporary (surname) Gon The weight (on a steelyard), weight, authority, power; to balance, adjudge; bias, expediency, partial, provisional, temporary, positional; in Buddhist scriptures it is used like 方便 expediency, or temporary; it is the adversative of 實 q.v. |
欿 see styles |
kǎn kan3 k`an kan |
discontented with oneself |
歸 归 see styles |
guī gui1 kuei ki |
to return; to go back to; to give back to; (of a responsibility) to be taken care of by; to belong to; to gather together; (used between two identical verbs) despite; to marry (of a woman) (old); division on the abacus with a one-digit divisor Return to, give oneself up to; commit oneself to, surrender; cf. 三歸 śaraṇa-gamana. |
汚 污 see styles |
wū wu1 wu yogore; yogore よごれ; ヨゴレ |
variant of 污[wu1] (kana only) (See 汚鮫・よごれざめ,オーシャニックホワイトティップシャーク) oceanic whitetip shark (Carcharhinus longimanus) Filthy, impure. kleśa; contamination of attachment to the pleasures of sense, to heretical views, to moral and ascetic practices regarded as adequate to salvation, to the belief in the self, all which cause misery.; Impure; to defile. |
烤 see styles |
kǎo kao3 k`ao kao |
to roast; to grill; to broil; to bake; to toast (bread); to warm oneself by a fire |
物 see styles |
wù wu4 wu mono もの |
(bound form) thing; (literary) the outside world as distinct from oneself; people other than oneself (1) thing; object; article; stuff; substance; (2) (as 〜のもの, 〜のもん) one's things; possessions; property; belongings; (3) things; something; anything; everything; nothing; (4) quality; (5) reason; the way of things; (6) (kana only) (formal noun often used as 〜ものだ) used to emphasize emotion, judgment, etc.; used to indicate a common occurrence in the past (after a verb in past tense); used to indicate a general tendency; used to indicate something that should happen; (suffix noun) (7) (kana only) item classified as ...; item related to ...; work in the genre of ...; (suffix noun) (8) cause of ...; cause for ...; (prefix) (9) (もの only) (See 物寂しい・ものさびしい) somehow; somewhat; for some reason; (prefix) (10) (もの only) (See 物珍しい・ものめずらしい) really; truly; (surname) Mono Thing, things in general, beings, living beings, matters; "substance," cf. 陀羅驃 dravya. |
犋 see styles |
jù ju4 chü |
unit of animal power (sufficient to pull a plow, harrow etc) |
稽 see styles |
qǐ qi3 ch`i chi horidome ほりどめ |
to bow to the ground (personal name) Horidome Investigate; delay; to prostrate oneself. |
縦 see styles |
zòng zong4 tsung muneo むねお |
old variant of 縱|纵[zong4] (adverb) (kana only) even if; (adjectival noun) (kana only) selfish; self-indulgent; arbitrary; (1) the vertical; height; (2) front-to-back; length; (3) north-to-south; (noun - becomes adjective with の) (4) vertical (relationship); hierarchy; (5) (weaving) warp; (personal name) Muneo |
老 see styles |
lǎo lao3 lao rou / ro ろう |
prefix used before the surname of a person or a numeral indicating the order of birth of the children in a family or to indicate affection or familiarity; old (of people); venerable (person); experienced; of long standing; always; all the time; of the past; very; outdated; (of meat etc) tough (n,n-pref,n-suf) (1) old age; age; old people; the old; the aged; senior; elder; (pronoun) (2) (archaism) (humble language) (used by the elderly) I; me; my humble self; (surname) Rou jarā; old, old age. |
聯 联 see styles |
lián lian2 lien tsurane つらね |
(bound form) to ally oneself with; to unite; to combine; to join; (bound form) (poetry) antithetical couplet (personal name) Tsurane to link |
肆 see styles |
sì si4 ssu shi ほしいまま |
four (banker's anti-fraud numeral); unrestrained; wanton; (literary) shop (adjectival noun) (kana only) selfish; self-indulgent; arbitrary; (numeric) four a market |
自 see styles |
zì zi4 tzu mizu みず |
(bound form) self; oneself; from; since; naturally; as a matter of course (prefix) (1) self-; (prefix) (2) (See 至) from (a time or place); (female given name) Mizu sva, svayam; the self, one' s own, personal; of itself, naturally, of course; also, from (i. e. from the self as central). 自 is used as the opposite of 他 another, other's, etc., e. g. 自力 (in) one's own strength as contrasted with 他力 the strength of another, especially in the power to save of a Buddha or Bodhisattva. It is also used in the sense of ātman 阿怛摩 the self, or the soul. |
舍 see styles |
shè she4 she sha |
(bound form) residence; house; (bound form) my (in speaking of relatives younger than oneself); (archaic) unit of distance equal to 30 li 里[li3] A shelter, cottage; used as a term of humility for "my"; to lodge; let go, relinquish. |
藉 借 see styles |
jiè jie4 chieh yoru |
(literary) cushion; mat; (literary) to put some padding underneath To rely on, avail oneself of. |
護 护 see styles |
hù hu4 hu mori もり |
to protect (surname) Mori To protect, guard, succour.; The two protectors: the inner, oneself, by studying and following the Law; the outer, those who supply what is needful for one's body and mind, e. g. supporters. |
趁 see styles |
chèn chen4 ch`en chen |
to avail oneself of; to take advantage of |
趕 赶 see styles |
gǎn gan3 kan |
to overtake; to catch up with; to hurry; to rush; to try to catch (the bus etc); to drive (cattle etc) forward; to drive (sb) away; to avail oneself of (an opportunity); until; by (a certain time) |
足 see styles |
zú zu2 tsu mitsuru みつる |
(bound form) foot; leg; sufficient; ample; as much as; fully (counter) counter for pairs of socks, shoes, etc.; (given name) Mitsuru Foot, leg; enough, full.; A man's two legs, compared to goodness and wisdom, 福 being counted as the first five of the pāramitās, 智 as the sixth; v. 六度. 二足尊 The honoured one among bipeds or men, i. e. a Buddha; cf. 兩足. |
跩 see styles |
zhuǎi zhuai3 chuai |
to waddle; to swagger; (coll.) strutting; self-satisfied |
躬 see styles |
gōng gong1 kung |
(literary) body (of a human, esp. the torso); (bound form) to bow; (literary) oneself; personally |
辱 see styles |
rǔ ru3 ju joku はじ |
disgrace; dishonor; to insult; to bring disgrace or humiliation to; to be indebted to; self-deprecating; Taiwan pr. [ru4] (out-dated or obsolete kana usage) shame; embarrassment; disgrace shame |
通 see styles |
tòng tong4 t`ung tung michiaki みちあき |
classifier for an activity, taken in its entirety (tirade of abuse, stint of music playing, bout of drinking etc) (n,n-suf,adj-na) (1) authority; expert; connoisseur; well-informed person; (counter) (2) counter for messages, letters, notes, documents, etc.; (noun or adjectival noun) (3) understanding (esp. of male-female relations); tact; insight; (4) supernatural powers; magical powers; (given name) Michiaki Permeate, pass through, pervade; perceive, know thoroughly; communicate; current; free, without hindrance, unimpeded universal; e.g. 神通 supernatural, ubiquitous powers. There are categories of 五通, 六通, and 十通, all referring to supernatural powers; the five are (1) knowledge of the supernatural world; (2) deva vision; (3) deva hearing; (4) knowledge of the minds of all others; (5) knowledge of all the transmigrations of self and all others. The six are the above together with perfect wisdom for ending moral hindrance and delusion. The ten are knowing all previous transmigrations, having deva hearing, knowing the minds of others, having deva vision, showing deva powers, manifesting many bodies or forms, being anywhere instantly, power of bringing glory to one's domain, manifesting a body of transformation, and power to end evil and transmigration. |
遠 远 see styles |
yuàn yuan4 yüan tooshi とおし |
to distance oneself from (classical) (can be adjective with の) (archaism) distant; (given name) Tooshi Far, distant, far removed. |
鄙 see styles |
bǐ bi3 pi hina ひな |
rustic; low; base; mean; to despise; to scorn countryside; rural areas; (female given name) Hina I (self-deprecatory) |
闖 闯 see styles |
chuǎng chuang3 ch`uang chuang |
to rush; to charge; to dash; to break through; to temper oneself (through battling hardships) |
雄 see styles |
xióng xiong2 hsiung yuuji / yuji ゆうじ |
male; staminate; grand; imposing; powerful; mighty; person or state having great power and influence (1) male; man; (2) excellence; greatness; best (of); great person; leading figure; (personal name) Yūji hero |
餬 糊 see styles |
hú hu2 hu |
congee; (in 糊口[hu2kou3]) to feed oneself See: 糊 |
駕 驾 see styles |
jià jia4 chia kago かご |
to harness; to draw (a cart etc); to drive; to pilot; to sail; to ride; your good self; prefixed word denoting respect (polite 敬辭|敬辞[jing4 ci2]) vehicle; horse-drawn carriage; (place-name) Kago [horse] carriage |
Ｊ隊 see styles |
jeitai / jetai ジェイたい |
(slang) (See 自衛隊・1) Japan Self-Defense Forces; JSDF |
ＭＰ see styles |
emu pii; emupii(sk) / emu pi; emupi(sk) エム・ピー; エムピー(sk) |
(1) {vidg} (See マジックポイント) MP; magic point; mana point; magic power; (2) military police (US, etc.); MP; (3) member of parliament (UK, etc.); MP |
ずく see styles |
zuku ズク |
(nab:) putting oneself into something; exerting oneself; (personal name) Zuk |
バネ see styles |
pane パネ |
(kana only) spring (e.g. coil, leaf); mainspring; power spring; (personal name) Pane |
一己 see styles |
yī jǐ yi1 ji3 i chi kazumi かづみ |
oneself (noun - becomes adjective with の) personal; private; oneself; (female given name) Kazumi |
一我 see styles |
yī wǒ yi1 wo3 i wo ichiga |
a unitary self |
一手 see styles |
yī shǒu yi1 shou3 i shou hitote ひとて |
a skill; mastery of a trade; by oneself; without outside help (1) one's own effort; doing single-handedly; (2) a game (of go, shogi, etc.); a match; (3) a dance; a (musical) composition; (4) a company (e.g. of soldiers); a group; a party; (5) one hand one hand |
一身 see styles |
yī shēn yi1 shen1 i shen kazumi かずみ |
whole body; from head to toe; single person; a suit of clothes oneself; one's body; (female given name) Kazumi a single person |
七知 see styles |
qī zhī qi1 zhi1 ch`i chih chi chih shichichi |
The seven knowings - to know the Law, its meaning, the times for all duties, moderation, oneself, the different classes of people, and people as individuals. |
七聖 七圣 see styles |
qī shèng qi1 sheng4 ch`i sheng chi sheng nanasei / nanase ななせい |
(male given name) Nanasei v.七賢, 七聖, 七聖財, saptadhana. The seven sacred graces variously defined, e.g. 信 faith, 戒 observation of the commandments, 聞hearing instruction, 慙 shame (for self), 愧 shame (for others); 捨 renunciation; and慧 wisdom. |
三乗 see styles |
minori みのり |
(noun, transitive verb) {math} cube; third power; (surname) Minori |
三乘 see styles |
sān shèng san1 sheng4 san sheng minori みのり |
(surname) Minori Triyāna, the three vehicles, or conveyances which carry living beings across saṁsāra or mortality (births-and-deaths) to the shores of nirvāṇa. The three are styled 小,中, and 大. Sometimes the three vehicles are defined as 聲聞 Śrāvaka, that of the hearer or obedient disciple; 緣覺Pratyeka-buddha, that of the enlightened for self; these are described as 小乘 because the objective of both is personal salvation; the third is 菩薩Bodhisattva, or 大乘 Mahāyāna, because the objective is the salvation of all the living. The three are also depicted as 三車 three wains, drawn by a goat, a deer, an ox. The Lotus declares that the three are really the One Buddha-vehicle, which has been revealed in three expedient forms suited to his disciples' capacity, the Lotus Sūtra being the unifying, complete, and final exposition. The Three Vehicles are differently explained by different exponents, e.g. (1) Mahāyāna recognizes (a) Śrāvaka, called Hīnayāna, leading in longer or shorter periods to arhatship; (b) Pratyeka-buddha, called Madhyamayāna, leading after still longer or shorter periods to a Buddhahood ascetically attained and for self; (c) Bodhisattva, called Mahayana, leading after countless ages of self-sacrifce in saving others and progressive enlightenment to ultimate Buddhahood. (2) Hīnayāna is also described as possessing three vehicles 聲, 緣, 菩 or 小, 中, 大, the 小 and 中 conveying to personal salvation their devotees in ascetic dust and ashes and mental annihilation, the 大 leading to bodhi, or perfect enlightenment, and the Buddha's way. Further definitions of the Triyāna are: (3) True bodhisattva teaching for the 大; pratyeka-buddha without ignorant asceticism for the 中; and śrāvaka with ignorant asceticism for the 小. (4) (a) 一乘 The One-Vehicle which carries all to Buddhahood: of this the 華嚴 Hua-yen and 法華 Fa-hua are typical exponents; (b) 三乘法 the three-vehicle, containing practitioners of all three systems, as expounded in books of the 深密般若; (c) 小乘 the Hīnayāna pure and simple as seen in the 四阿合經 Four Āgamas. Śrāvakas are also described as hearers of the Four Truths and limited to that degree of development; they hear from the pratyeka-buddhas, who are enlightened in the Twelve Nidānas 因緣; the bodhisattvas make the 六度 or six forms of transmigration their field of sacrificial saving work, and of enlightenment. The Lotus Sūtra really treats the 三乘. Three Vehicles as 方便 or expedient ways, and offers a 佛乘 Buddha Vehicle as the inclusive and final vehicle. |
三仇 see styles |
sān chóu san1 chou2 san ch`ou san chou |
animosity or resentment towards three groups (the bureaucrats, the wealthy, and the police) due to perceived abuse of power |
三修 see styles |
sān xiū san1 xiu1 san hsiu san shū |
The three ways of discipline, i.e. three śrāvaka and three bodhisattva ways. The three śrāvaka ways are 無常修 no realization of the eternal, seeing everything as transient; 非樂修 joyless, through only contemplating misery and not realizing the ultimate nirvāṇa-joy; 無我修 non-ego discipline, seeing only the perishing self and not realizing the immortal self. The bodhisattva three are the opposite of these. |
三力 see styles |
sān lì san1 li4 san li sanriki |
The three powers, of which there are various groups: (1) (a) personal power; (6) tathāgata-power; (c) power of the Buddha-nature within. (2) (a) power of a wise eye to see the Buddha-medicine (for evil); (b) of diagnosis of the ailment; (c) of suiting and applying the medicine to the disease. (3) (a) the power of Buddha; (b) of samādhi; (c) of personal achievement or merit. |
三族 see styles |
sān zú san1 zu2 san tsu sanzoku さんぞく |
(old) three generations (father, self and sons); three clans (your own, your mother's, your wife's) three types of relatives (e.g. father, children and grandchildren; parents, siblings, wife and children; etc.) |
三明 see styles |
sān míng san1 ming2 san ming mitsuaki みつあき |
see 三明市[San1ming2 Shi4] {Buddh} (See 宿命通,天眼通,漏尽通) three kinds of awareness; (surname, given name) Mitsuaki The three insights; also 三達. Applied to Buddhas they are called 三達, to arhats 三明. (a) 宿命明 Insight into the mortal conditions of self and others in previous lives; (b) 天眼明 supernatural insight into future mortal conditions; (c) 漏盡明 nirvāṇa insight, i.e. into present mortal sufferings so as to overcome aIl passions or temptations. In the 倶舍論 27 the three are termed 住智識證明; 死生識證明 and 漏盡識證明. For 三明經 v. 長阿含16. |
三疑 see styles |
sān yí san1 yi2 san i sangi |
The three doubts— of self, of teacher, of the dharma-truth. |
三空 see styles |
sān kōng san1 kong1 san k`ung san kung sankū |
The three voids or immaterialities. The first set of three is (a) 空, (b) 無相, (c) 無願, v. 三三昧. The second, (a) 我空 , (b) 法空 , (c) 倶空 the self, things, all phenomena as "empty" or immaterial. The third relates to charity: (a) giver, (b) receiver, (c) gift, all are "empty". |
三自 see styles |
sān zì san1 zi4 san tzu sanji |
abbr. for 三自愛國教會|三自爱国教会[San1 zi4 Ai4 guo2 Jiao4 hui4], Three-Self Patriotic Movement Three divisions of the eight-fold noble path, the first to the third 自調 self-control, the fourth and fifth 自淨 self-purification, the last three 自度 self-development in the religious life and in wisdom. Also 自體, 自相, 自用 substance, form, and function. |
三覺 三觉 see styles |
sān jué san1 jue2 san chüeh sankaku |
The three kinds of enlightenment: (1) (a) 自覺 Enlightenment for self; (b) 覺他 for others; (c) 覺行圓 (or 窮) 滿 perfect enlightenment and accomplishment; the first is an arhat's, the first and second a bodhisattva's, all three a Buddha's. (2) From the Awakening of Faith 起信論 (a) 本覺 inherent, potential enlightenment or intelligence of every being; (b) 始覺 , initial, or early stages of such enlightenment, brought about through the external perfuming or influence of teaching, working on the internal perfuming of subconscious intelligence; (c) 究竟覺 completion of enlightenment, the subjective mind in perfect accord with the subconscious (or superconscious) mind, or the inherent intelligence. |
三身 see styles |
sān shēn san1 shen1 san shen sanmi さんみ |
{Buddh} trikaya (three bodies of the Buddha); (surname) Sanmi trikāya. 三寶身 The threefold body or nature of a Buddha, i.e. the 法, 報, and 化身, or dharmakāya, sambhogakāya, and nirmāṇakāya. The three are defined as 自性, 受用, and 變化, the Buddha-body per se, or in its essential nature; his body of bliss, which he "receives" for his own "use" and enjoyment; and his body of transformation, by which he can appear in any form; i.e. spiritual, or essential; glorified; revealed. While the doctrine of the trikāya is a Mahāyāna concept, it partly results from the Hīnayāna idealization of the earthly Buddha with his thirty-two signs, eighty physical marks, clairvoyance, clairaudience, holiness, purity, wisdom, pity, etc. Mahāyāna, however, proceeded to conceive of Buddha as the Universal, the All, with infinity of forms, yet above all our concepts of unity or diversity. To every Buddha Mahāyāna attributed a three-fold body: that of essential Buddha; that of joy or enjoyment of the fruits of his past saving labours; that of power to transform himself at will to any shape for omnipresent salvation of those who need him. The trinity finds different methods of expression, e.g. Vairocana is entitled 法身, the embodiment of the Law, shining everywhere, enlightening all; Locana is 報身; c.f. 三賓, the embodiment of purity and bliss; Śākyamuni is 化身 or Buddha revealed. In the esoteric sect they are 法 Vairocana, 報 Amitābha, and 化 Śākyamuni. The 三賓 are also 法 dharma, 報 saṅgha, 化 buddha. Nevertheless, the three are considered as a trinity, the three being essentially one, each in the other. (1) 法身 Dharmakāya in its earliest conception was that of the body of the dharma, or truth, as preached by Śākyamuni; later it became his mind or soul in contrast with his material body. In Mādhyamika, the dharmakāya was the only reality, i.e. the void, or the immateria1, the ground of all phenomena; in other words, the 眞如 the tathāgatagarbha, the bhūtatathatā. According to the Huayan (Kegon) School it is the 理or noumenon, while the other two are氣or phenomenal aspects. "For the Vijñānavāda... the body of the law as highest reality is the void intelligence, whose infection (saṃkleҫa) results in the process of birth and death, whilst its purification brings about Nirvāṇa, or its restoration to its primitive transparence" (Keith). The "body of the law is the true reality of everything". Nevertheless, in Mahāyāna every Buddha has his own 法身; e.g. in the dharmakāya aspect we have the designation Amitābha, who in his saṃbhogakāya aspect is styled Amitāyus. (2) 報身Sambhogakāya, a Buddha's reward body, or body of enjoyment of the merits he attained as a bodhisattva; in other words, a Buddha in glory in his heaven. This is the form of Buddha as an object of worship. It is defined in two aspects, (a) 自受用身 for his own bliss, and (b) 他受用身 for the sake of others, revealing himself in his glory to bodhisattvas, enlightening and inspiring them. By wisdom a Buddha's dharmakāya is attained, by bodhisattva-merits his saṃbhogakāya. Not only has every Buddha all the three bodies or aspects, but as all men are of the same essence, or nature, as Buddhas, they are therefore potential Buddhas and are in and of the trikāya. Moreover, trikāya is not divided, for a Buddha in his 化身 is still one with his 法身 and 報身, all three bodies being co-existent. (3) 化身; 應身; 應化身 nirmāṇakāya, a Buddha's transformation, or miraculous body, in which he appears at will and in any form outside his heaven, e.g. as Śākyamuni among men. |
三輪 三轮 see styles |
sān lún san1 lun2 san lun miwa みわ |
three wheels; (p,s,f) Miwa The three wheels: (1) The Buddha's (a) 身 body or deeds; (b) 口 mouth, or discourse; (c) 意 mind or ideas. (2) (a) 神通 (or 變) His supernatural powers, or powers of (bodily) self-transformation, associated with 身 body; (b) 記心輪 his discriminating understanding of others, associated with 意 mind; (c) 敎誡輪 or 正敎輪 his (oral) powers of teaching, associated with 口. (3) Similarly (a) 神足輪 ; (b) 說法輪 ; (c) 憶念輪 . (4) 惑, 業, and 苦. The wheel of illusion produces karma, that of karma sets rolling that of suffering, which in turn sets rolling the wheel of illusion. (5) (a) Impermanence; (b) uncleanness; (c) suffering. Cf. 三道. |
三障 see styles |
sān zhàng san1 zhang4 san chang sanshō |
The three vighna, i.e. hinderers or barriers, of which three groups are given: (1) (a) 煩惱障 the passions, i.e. 三毒 desire, hate, stupidity; (b) 業障 the deeds done; (c) 報障 the retributions. (2) (a) 皮煩惱障 ; (b) 肉煩惱障 ; (c) 心煩惱障 skin, flesh, and heart (or mind) troublers, i.e. delusions from external objects: internal views, and mental ignorance. (3) 三重障 the three weighty obstructions: (a) self-importance, 我慢; (b) envy, 嫉妬; (c) desire, 貧欲. |
上台 see styles |
shàng tái shang4 tai2 shang t`ai shang tai wandai わんだい |
to rise to power (in politics); to go on stage (in the theater) (place-name) Wandai |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "Power of Oneself Self-Sufficient" 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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