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<12345678910...>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
には see styles |
niha には |
(exp,prt) (1) (emphasises word marked by に) (See に・1) to; for; on; in; at; (exp,prt) (2) in order to; for; (exp,prt) (3) (indicates respect for subject of sentence) (See は・1) as for; regarding; (exp,prt) (4) (as ＡにはＡが...; emphasizes the repeated word, followed by a contrasting statement) while it is (was) the case that ...; indeed ... (but); certainly ... (but) |
一我 see styles |
yī wǒ yi1 wo3 i wo ichiga |
a unitary self |
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. |
三尊 see styles |
sān zūn san1 zun1 san tsun sanzon; sanson さんぞん; さんそん |
(1) (さんぞん only) {Buddh} Buddha triad; image of a Buddha attended by two Bodhisattvas; (2) (さんぞん only) {Buddh} (See 三宝) The Three Jewels; Buddha, the teachings of Buddha, and the community of monks and nuns; (3) (さんぞん only) (See 三尊天井) head and shoulders (stock price, etc. chart pattern); (4) the three people one must esteem: master, father, teacher The three honoured ones: Buddha, the Law, the Ecclesia or Order. Others are: Amitābha, Avalokiteśvara, and Mahāsthāmaprāpta, who, according to the Pure-land sect, come to welcome the dying invoker. Another group is Bhaiṣajya, Vairocana, and Candraprabha; and another, Śākyamunī, Mañjuśrī, and Samantabhadra. |
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. |
上士 see styles |
shàng shì shang4 shi4 shang shih joushi / joshi じょうし |
(hist) high-ranking retainer of a daimyo (Edo Period) The superior disciple, who becomes perfect in (spiritually) profiting himself and others. The 中士 profits self but not others; the 下士 neither. |
上肩 see styles |
shàng jiān shang4 jian1 shang chien jōken |
Upper shoulder, i.e. the left or superior; one worthy of respect. |
上轉 上转 see styles |
shàng zhuǎn shang4 zhuan3 shang chuan jōten |
The upward turn: (1) progress upward, especially in transmigration; (2) increase in enlightenment for self, while下轉 q.v. is for others. |
下乗 see styles |
gejou / gejo げじょう |
(n,vs,vi) (1) dismounting (esp. from a horse as a sign of respect); alighting; (n,vs,vi) (2) prohibition against entering the grounds of a temple or shrine on horseback |
不尊 see styles |
bù zūn bu4 zun1 pu tsun fuson |
does not respect |
不惑 see styles |
bù huò bu4 huo4 pu huo fuwaku ふわく |
without doubt; with full self-confidence; forty years of age past forty; following right course |
不肖 see styles |
bù xiào bu4 xiao4 pu hsiao fushou / fusho ふしょう |
(literary) unlike one's parents; degenerate; unworthy (adj-no,adj-na,n) (1) unworthy (of one's father, teacher, etc.); (pronoun) (2) (humble language) I; me; (adj-no,adj-na,n) (3) (form) (used self-referentially) incompetent; unskilled; inexperienced; foolish; (noun or adjectival noun) (4) (archaism) unfortunate; unlucky; (given name) Fushou does not reject |
主体 see styles |
chuche チュチェ |
(1) (kana only) (See 主体思想) Juche (North Korean political ideology) (kor:); self-reliance; (2) (kana only) Juche (North Korean calendar) |
主我 see styles |
shuga しゅが |
ego; self |
九儀 九仪 see styles |
jiǔ yí jiu3 yi2 chiu i ku gi |
The nine "Indian" ways of showing respect, according to Xuanzang — asking about welfare; bowing the head; holding high the hands; bowing with folded hands; bending the knee; kneeling; hands and knees on the ground; elbows and knees ditto; the whole body prostrate. |
二執 二执 see styles |
èr zhí er4 zhi2 erh chih nishū |
The two (erroneous) tenets, or attachments: (1) 我執 or 人執 that of the reality of the ego, permanent personality, the ātman, soul or self. (2) 法執 that of the reality of dharma, things or phenomena. Both are illusions. "All illusion arises from holding to the reality of the ego and of things." |
二我 see styles |
èr wǒ er4 wo3 erh wo niga |
(二我見) The two erroneous views of individualism: (a) 人我見 The erroneous view that there is an independent human personality or soul, and (b) 法我見 the like view that anything exists with an independent nature. |
二邊 二边 see styles |
èr biān er4 bian1 erh pien nihen |
(a) 有邊 That things exist; (6) 無邊 that since nothing is self-existent, things cannot be said to exist. (2) (a) 增益邊 The plus side, the common belief in a soul and permanence; (b) 損減邊 the minus side, that nothing exists even of karma. (3) (a) 斷邊見 and (b) 常邊見 annihilation and immortality; v. 見. |
五品 see styles |
wǔ pǐn wu3 pin3 wu p`in wu pin gohon |
A division of the disciples, in the Lotus Sutra, into five grades— those who hear and rejoice; read and repeat; preach; observe and meditate; and transform self and others. |
五因 see styles |
wǔ yīn wu3 yin1 wu yin goin |
The five causes, v. 倶舍論 7. i. e. (1) 生因 producing cause; (2) 依因supporting cause; (3) 立因 upholding or establishing cause; (4) 持因 maintaining cause; (5) 養因 nourishing or strengthening cause. These all refer to the four elements, earth, water, fire, wind, for they are the causers or producers and maintainers of the infinite forms of nature. Another list from the Nirvana-Sutra 21 is (1) 生因 cause of rebirth, i. e. previous delusion; (2) 和合因 intermingling cause, i. e. good with good, bad with bad, neutral with neutral; (3) 住因 cause of abiding in the present condition, i. e. the self in its attachments; (4) 增長因 causes of development, e. g. food, clothing, etc.; (5) 遠因 remoter cause, the parental seed. |
五悔 see styles |
wǔ huǐ wu3 hui3 wu hui gokai |
The five stages in a penitential service. Tiantai gives: (1) confession of past sins and forbidding them for the future; (2) appeal to the universal Buddhas to keep the law-wheel rolling; (3) rejoicing over the good in self and others; (4) 廻向 offering all one's goodness to all the living and to the Buddha-way; (5) resolve, or vows, i. e. the 四弘誓. The Shingon sect 眞言宗 divides the ten great vows of Samantabhadra 普賢 into five 悔, the first three vows being included under 歸命 or submission; the fourth is repentance; the fifth rejoicing; the sixth, seventh, and eighth appeal to the Buddhas; the ninth and tenth, bestowal of acquired merit. |
五智 see styles |
wǔ zhì wu3 zhi4 wu chih gochi ごち |
(place-name, surname) Gochi The five kinds of wisdom of the 眞言宗 Shingon School. Of the six elements 六大 earth, water, fire, air (or wind), ether (or space) 曇空, and consciousness (or mind 識 ), the first five form the phenomenal world, or Garbhadhātu, the womb of all things 胎藏界, the sixth is the conscious, or perceptive, or wisdom world, the Vajradhātu 金剛界, sometimes called the Diamond realm. The two realms are not originally apart, but one, and there is no consciousness without the other five elements. The sixth element, vijñāna, is further subdivided into five called the 五智 Five Wisdoms: (1) 法界體性智 dharmadhātu-prakṛti-jñāna, derived from the amala-vijñāna, or pure 識; it is the wisdom of the embodied nature of the dharmadhātu, defined as the six elements, and is associated with Vairocana 大日, in the centre, who abides in this samādhi; it also corresponds to the ether 空 element. (2) 大圓鏡智 adarśana-jñāna, the great round mirror wisdom, derived from the ālaya-vijñāna, reflecting all things; corresponds to earth, and is associated with Akṣobhya and the east. (3) 平等性智 samatā-jñāna, derived from mano-vijñāna, wisdom in regard to all things equally and universally; corresponds to fire, and is associated with Ratnasaṃbhava and the south. (4) 妙觀察智 pratyavekṣaṇa-jñāna, derived from 意識, wisdom of profound insight, or discrimination, for exposition and doubt-destruction; corresponds to water, and is associated with Amitābha and the west. (5) 成所作智 kṛtyānuṣṭhāna-jñāna, derived from the five senses, the wisdom of perfecting the double work of self-welfare and the welfare of others; corresponds to air 風 and is associated with Amoghasiddhi and the north. These five Dhyāni-Buddhas are the 五智如來. The five kinds of wisdom are the four belonging to every Buddha, of the exoteric cult, to which the esoteric cult adds the first, pure, all-refecting, universal, all-discerning, and all-perfecting. |
五法 see styles |
wǔ fǎ wu3 fa3 wu fa gohō |
pañcadharma. The five laws or categories, of which four groups are as follows: I. 相名五法 The five categories of form and name: (1) 相 appearances, or phenomena; (2) 名 their names; (3) 分別 sometimes called 妄想 ordinary mental discrimination of them— (1) and (2) are objective, (3) subjective; (4) 正智 corrective wisdom, which corrects the deficiencies and errors of the last: (5) 如如 the 眞如 Bhutatathata or absolute wisdom, reached through the 如理智 understanding of the law of the absolute, or ultimate truth. II. 事理五法 The five categories into which things and their principles are divided: (1) 心法 mind; (2) 心所法 mental conditions or activities; (3) 色法 the actual states or categories as conceived; (4) 不相應法 hypothetic categories, 唯識 has twenty-four, the Abhidharma fourteen; (5) 無爲法 the state of rest, or the inactive principle pervading all things; the first four are the 事 and the last the 理. III. 理智五法 cf. 五智; the five categories of essential wisdom: (1) 眞如 the absolute; (2) 大圓鏡智 wisdom as the great perfect mirror reflecting all things; (3) 平等性智 wisdom of the equal Buddha nature of all beings; (4) 妙觀察智 wisdom of mystic insight into all things and removal of ignorance and doubt; (5) 成所作智 wisdom perfect in action and bringing blessing to self and others. IV. 提婆五法 The five obnoxious rules of Devadatta: not to take milk in any form, nor meat, nor salt; to wear unshaped garments, and to live apart. Another set is: to wear cast-off rags, beg food, have only one set meal a day, dwell in the open, and abstain from all kinds of flesh, milk, etc. |
五見 五见 see styles |
wǔ jiàn wu3 jian4 wu chien gomi ごみ |
(surname) Gomi The five wrong views: (1) 身見 satkāya-dṛṣṭi, i. e. 我見 and 我所見 the view that there is a real self, an ego, and a mine and thine: (2) 邊見 antar-grāha, extreme views. e. g. extinction or permanence; (3) 邪見 mithyā, perverse views, which, denying cause and effect, destroy the foundations of morality; (4) 見取見 dṛṣṭi-parāmarśa, stubborn perverted views, viewing inferior things as superior, or counting the worse as the better; (5) 戒禁取見 śīla-vrata-parāmarśa, rigid views in favour of rigorous ascetic prohibitions, e. g. covering oneself with ashes. Cf. 五利使. |
五輪 五轮 see styles |
wǔ lún wu3 lun2 wu lun gorin ごりん |
(1) (See オリンピック) Olympic Games; Olympics; (2) Olympic rings; (p,s,f) Gorin The five wheels, or things that turn: I. The 五體 or five members, i. e. the knees, the elbows, and the head; when all are placed on the ground it implies the utmost respect. II. The five foundations of the world. first and lowest the wheel or circle of space; above are those of wind; of water; the diamond, or earth; on these rest the nine concentric circles and eight seas. III. The esoteric sect uses the term for the 五大 five elements, earth, water, fire, wind, and space; also for the 五解脫輪 q. v. IV. The five fingers (of a Buddha). |
五障 see styles |
wǔ zhàng wu3 zhang4 wu chang goshou / gosho ごしょう |
(1) {Buddh} five hindrances (that prevent a woman from becoming a Buddha, a Brahmā, a Shakra, a devil king, or a wheel-turning king); five obstructions to women's attainment; (2) {Buddh} five hindrances (that impede ascetic practices; sensory desire, ill-will, sloth and torpor, restlessness and worry, doubt) The five hindrances, or obstacles; also 五礙; 五雲. I. Of women, i. e. inability to become Brahma-kings, Indras, Māra-kings, Caikravarti-kings, or Buddhas. II. The hindrances to the five 五力 powers, i. e. (self-) deception a bar to faith, as sloth is to zeal, anger to remembrance, hatred to meditaton, and discontent to wisdom. III. The hindrances of (1) the passion-nature, e. g. original sin; (2) of karma caused in previous lives; (3) the affairs of life; (4) no friendly or competent preceptor; (5) partial knowledge. |
五食 see styles |
wǔ shí wu3 shi2 wu shih gojiki |
The five kinds of spiritual food by which roots of goodness are nourished: correct thoughts; delight in the Law; pleasure in meditation; firm resolve, or vows of self-control; and deliverance from the karma of illusion. |
亞父 亚父 see styles |
yà fù ya4 fu4 ya fu |
(term of respect) second only to father; like a father (to me) |
人我 see styles |
rén wǒ ren2 wo3 jen wo jinga じんが |
oneself and others Personality, the human soul, i.e. the false view, 人我見 that every man has a permanent lord within 常一生宰, which he calls the ātman, soul, or permanent self, a view which forms the basis of all erroneous doctrine. Also styled 人見; 我見; 人執; cf. 二我. |
人望 see styles |
rén wàng ren2 wang4 jen wang hitomu ひとむ |
prestige; esteem popularity; favorable reputation; high esteem; respect; (personal name) Hitomu |
人空 see styles |
rén kōng ren2 kong1 jen k`ung jen kung ningū |
Man is only a temporary combination formed by the five skandhas and the twelve nidānas, being the product of previous causes, and without a real self or permanent soul. Hīnayāna is said to end these causes and consequent reincarnation by discipline in subjection of the passions and entry into nirvana by the emptying of the self. Mahāyāna fills the "void" with the Absolute, declaring that when man has emptied himself of the ego he realizes his nature to be that of the absolute, bhūtatathatā; v. 二空. |
今吾 see styles |
kongo こんご |
(archaism) (See 故吾) one's present self |
他律 see styles |
tā lǜ ta1 lu:4 t`a lü ta lü taritsu たりつ |
external regulation (e.g. by means of a regulatory body, as opposed to self-regulation 自律[zi4 lu:4]); (ethics) heteronomy (1) {phil} (See 自律・1) heteronomy (in Kantian ethics); (2) heteronomy |
仰ぐ see styles |
aogu あおぐ |
(transitive verb) (1) to look up (at); (transitive verb) (2) to look up to; to respect; to revere; (transitive verb) (3) to ask for (e.g. guidance); to seek; to turn to (someone) for; (transitive verb) (4) to depend on; to rely on; (transitive verb) (5) to gulp down; to quaff; to drink |
伏忍 see styles |
fú rěn fu2 ren3 fu jen buku nin |
The first of the 五忍 five forms of submission, self-control, or patience. |
伯父 see styles |
bó fù bo2 fu4 po fu eoji えおじ |
father's elder brother; term of respect for older man; CL:個|个[ge4] (archaism) (See 阿叔) uncle (one's father's older brother) |
似我 see styles |
sì wǒ si4 wo3 ssu wo jiga |
apparent self |
住地 see styles |
zhù dì zhu4 di4 chu ti jūji |
living area; residential area Dwelling-place; abiding place in the Truth, i.e. the acquirement by faith of a self believing in the dharma and producing its fruits. |
佛媛 see styles |
fó yuán fo2 yuan2 fo yüan |
Buddhist griftress (female Internet influencer who exploits Buddhist imagery for self-promotion or commercial purposes) |
佛檀 see styles |
fó tán fo2 tan2 fo t`an fo tan butsudan |
buddha-dāna, Buddha-giving contrasted with Māra-giving; Buddha-charity as the motive of giving, or preaching, and of self-sacrifice, or self-immolation. |
佛爺 佛爷 see styles |
fó ye fo2 ye5 fo yeh |
Buddha (term of respect for Sakyamuni 釋迦牟尼|释迦牟尼[Shi4 jia1 mou2 ni2]); His Holiness (refers to a Buddhist grandee); Buddha; God; emperor; in late Qing court, refers exclusively to Empress Dowager Cixi 慈禧太后[Ci2 xi3 tai4 hou4] |
作禮 作礼 see styles |
zuò lǐ zuo4 li3 tso li sarai |
To pay one's respect by worship; to make an obeisance. |
依他 see styles |
yī tā yi1 ta1 i t`a i ta eta |
Dependent on or trusting to someone or something else; trusting on another, not on self or 'works.' |
依自 see styles |
yī zì yi1 zi4 i tzu eji |
self-dependence |
侠客 see styles |
kyoukyaku / kyokyaku きょうきゃく kyoukaku / kyokaku きょうかく |
self-styled humanitarian; chivalrous person; persons acting under the pretence of chivalry who formed gangs and engaged in gambling |
俗我 see styles |
sú wǒ su2 wo3 su wo zokuga |
The popular idea of the ego or soul, i.e. the empirical or false ego 假我 composed of the five skandhas. This is to be distinguished from the true ego 眞我 or 實我, the metaphysical substratum from which all empirical elements have been eliminated; v.八大自在我. |
保甲 see styles |
bǎo jiǎ bao3 jia3 pao chia |
historical communal administrative and self-defence system created during the Song Dynasty and revived during the Republican Era, in which households are grouped in jia 甲[jia3] and jia are grouped in bao 保[bao3] |
保身 see styles |
yasumi やすみ |
self-protection; (personal name) Yasumi |
信服 see styles |
xìn fú xin4 fu2 hsin fu shinpuku しんぷく |
to have faith in; to believe in; to have confidence in; to respect (noun/participle) being convinced |
信用 see styles |
xìn yòng xin4 yong4 hsin yung shinyou / shinyo しんよう |
trustworthiness; (commerce) credit; (literary) to trust and appoint (noun, transitive verb) (1) confidence; trust; faith; reputation; (2) {finc} credit to respect |
修真 see styles |
xiū zhēn xiu1 zhen1 hsiu chen shuuma / shuma しゅうま |
to practice Taoism; to cultivate the true self through spiritual exercises (personal name) Shuuma |
修身 see styles |
xiū shēn xiu1 shen1 hsiu shen masami まさみ |
to cultivate one's moral character; (fashion) slim-fit; body-hugging morals; ethics; moral training; (personal name) Masami self-cultivation |
修道 see styles |
xiū dào xiu1 dao4 hsiu tao nagamichi ながみち |
to practice Daoism (n,vs,vi) learning; studying the fine arts; (given name) Nagamichi To cultivate the way of religion; be religious; the way of self-cultivation. In the Hīnayāna the stage from anāgāmin to arhat; in Mahāyāna one of the bodhisattva stages. |
個我 个我 see styles |
gè wǒ ge4 wo3 ko wo kaga |
individual self |
倒我 see styles |
dào wǒ dao4 wo3 tao wo tōga |
The conventional ego, the reverse of reality. |
倒體 倒体 see styles |
dào tǐ dao4 ti3 tao t`i tao ti tōtai |
to erroneously believe in the existence of an inherent self |
倶害 see styles |
jù hài ju4 hai4 chü hai kugai |
to bring harm to both [self and others] |
倶空 see styles |
jù kōng ju4 kong1 chü k`ung chü kung kukū |
Both or all empty, or unreal, i.e. both ego and things have no reality. |
假我 see styles |
jiǎ wǒ jia3 wo3 chia wo ke ga |
The empirical ego of the five skandhas. |
偏袒 see styles |
piān tǎn pian1 tan3 p`ien t`an pien tan hendan |
to bare one shoulder; (fig.) to side with; to discriminate in favor of Bare on one side, i. e. to wear the toga, or robe, over the right shoulder, baring the other as a mark of respect. |
傾倒 倾倒 see styles |
qīng dào qing1 dao4 ch`ing tao ching tao keitou / keto けいとう |
to dump; to pour out; to empty out (n,vs,vi) (1) devoting oneself to; concentrating on; being an ardent admirer of; having great esteem for; (n,vs,vi) (2) (archaism) (orig. meaning) tipping over and collapsing |
儭著 儭着 see styles |
chèn zhāo chen4 zhao1 ch`en chao chen chao qīnjaku |
to dress one's self in |
兄長 兄长 see styles |
xiōng zhǎng xiong1 zhang3 hsiung chang |
elder brother; term of respect for a man of about the same age |
克制 see styles |
kè zhì ke4 zhi4 k`o chih ko chih |
to restrain; to control; restraint; self-control |
內我 内我 see styles |
nèi wǒ nei4 wo3 nei wo naiga |
The antarātman or ego within, one's own soul or self, in contrast with bahirātman 外我 an external soul, or personal, divine ruler. |
內空 内空 see styles |
nèi kōng nei4 kong1 nei k`ung nei kung naikū |
Empty within, i. e. no soul or self within. |
八慢 see styles |
bā màn ba1 man4 pa man hachiman |
The eight kinds of pride, māna, arrogance, or self-conceit, 如慢 though inferior, to think oneself equal to others (in religion); 慢慢 to think oneself superior among manifest superiors; 不如慢 to think oneself not so much inferior among manifest superiors; 增上慢 to think one has attained more than is the fact, or when it is not the fact; 我慢 self-superiority, or self-sufficiency; 邪慢 pride in false views, or doings; 憍慢 arrogance; 大慢 extreme arrogance. |
八戒 see styles |
bā jiè ba1 jie4 pa chieh hakkai; hachikai はっかい; はちかい |
the eight precepts (Buddhism) {Buddh} (See 五戒) the eight precepts (the five precepts with the addition of prohibitions against lying in a luxurious bed, self-decoration, song and dance, and eating after noon) (八戒齋) The first eight of the ten commandments, see 戒; not to kill; not to take things not given; no ignoble (i.e. sexual) conduct; not to speak falsely; not to drink wine; not to indulge in cosmetics, personal adornments, dancing, or music; not to sleep on fine beds, but on a mat on the ground; and not to eat out of regulation hours, i.e. after noon. Another group divides the sixth into two―against cosmetics and adornments and against dancing and music; the first eight are then called the eight prohibitory commands and the last the 齋 or fasting commandment. Also 八齋戒; 八關齋 (八支齋) ; cf. 八種勝法. |
八穢 八秽 see styles |
bā huì ba1 hui4 pa hui hachie |
Eight things unclean to a monk: buying land for self, not for Buddha or the fraternity; ditto cultivating; ditto laying by or storing up; ditto keeping servants (or slaves); keeping animals (for slaughter); treasuring up gold, etc.; ivory and ornaments; utensils for private use. |
八識 八识 see styles |
bā shì ba1 shi4 pa shih hasshiki; hachishiki はっしき; はちしき |
{Buddh} eight consciousnesses (one for each of the five senses, consciousness of the mind, self-consciousness and store consciousness) The eight parijñāna, or kinds of cognition, perception, or consciousness. They are the five senses of cakṣur-vijñāna, śrotra-v., ghrāna-v., jihvā-v., and kāya-v., i.e. seeing, hearing, smelling, tasting, and touch. The sixth is mano-vijñāna, the mental sense, or intellect, v. 末那. It is defined as 意 mentality, apprehension, or by some as will. The seventh is styled kliṣṭa-mano-vijñāna 末那識 discriminated from the last as 思量 pondering, calculating; it is the discriminating and constructive sense, more than the intellectually perceptive; as infected by the ālaya-vijñāna., or receiving "seeds" from it, it is considered as the cause of all egoism and individualizing, i.e. of men and things, therefore of all illusion arising from assuming the seeming as the real. The eighth is the ālaya-vijñāna, 阿頼耶識 which is the storehouse, or basis from which come all "seeds"of consciousness. The seventh is also defined as the ādāna 阿陀那識 or "laying hold of" or "holding on to" consciousness. |
八音 see styles |
bā yīn ba1 yin1 pa yin hatton |
ancient classification system for musical instruments, based on the material of which the instrument is made (metal 金, stone 石, clay 土, leather 革, silk 絲|丝, wood 木, gourd 匏, bamboo 竹); the eight kinds of sound produced by instruments in these categories; music The eight tones of a Buddha's voice―beautiful, flexible, harmonious, respect-producing, not effeminate (i.e. manly), unerring, deep and resonant. |
公理 see styles |
gōng lǐ gong1 li3 kung li masatoshi まさとし |
self-evident truth; (math.) axiom (noun - becomes adjective with の) axiom; maxim; self-evident truth; (male given name) Masatoshi |
六行 see styles |
liù xíng liu4 xing2 liu hsing rokugyō |
Among Buddhists the term means the practice of the 六度 six pāramitās; it is referred, among outsiders, to the six austerities of the six kinds of heretics: (1) 自餓 starvation; (2) 投淵 naked cave-dwelling (or, throwing oneself down precipices); (3) 赴火 self-immolation, or self-torturing by fire; (4) 自坐 sitting naked in public; (5) 寂默 dwelling in silence among graves; (6) 牛狗 living as animals. |
兼利 see styles |
jiān lì jian1 li4 chien li kanetoshi かねとし |
(s,m) Kanetoshi Mutual benefit; to benefit self and others. |
内省 see styles |
naisei / naise ないせい |
(noun, transitive verb) introspection; reflection on one's self |
再拜 see styles |
zài bài zai4 bai4 tsai pai kiihai |
to bow again; to bow twice (gesture of respect in former times); (in letters, an expression of respect) bowing twice |
几下 see styles |
kika きか |
(1) word of respect added to the addressee's name on a letter; (2) under the desk |
分身 see styles |
fēn shēn fen1 shen1 fen shen bunshin(p); funjin(ok) ぶんしん(P); ふんじん(ok) |
(of one who has supernatural powers) to replicate oneself so as to appear in two or more places at the same time; a derivative version of sb (or something) (e.g. avatar, proxy, clone, sockpuppet); to spare some time for a separate task; to cut a corpse into pieces; to pull a body apart by the four limbs; parturition (1) other self; alter ego; part of oneself (in someone or something else); representation of oneself; (2) {Buddh} incarnations of Buddha Parturition: in Buddhism it means a Buddha's power to reproduce himself ad infinitum and anywhere. |
利己 see styles |
lì jǐ li4 ji3 li chi toshimi としみ |
personal profit; to benefit oneself (ant: 利他) self-interest; (given name) Toshimi |
剋己 克己 see styles |
kè jǐ ke4 ji3 k`o chi ko chi katsumi かつみ |
self-restraint; discipline; selflessness (personal name) Katsumi |
北度 see styles |
běi dù bei3 du4 pei tu hokudo |
The pupil's position in paying respect to his master, i. e. facing the north where the master sits. |
匪躬 see styles |
hikyuu / hikyu ひきゅう |
self-sacrificing service |
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. |
十宗 see styles |
shí zōng shi2 zong1 shih tsung jūshū |
The ten schools of Chinese Buddhism: I. The (1) 律宗 Vinaya-discipline, or 南山|； (2) 倶舍 Kośa, Abhidharma, or Reality (Sarvāstivādin) 有宗； (3) 成實宗 Satyasiddhi sect founded on this śāstra by Harivarman; (4) 三論宗 Mādhyamika or 性空宗； (5) 法華宗 Lotus, "Law-flower" or Tiantai 天台宗； (6) 華嚴Huayan or法性 or賢首宗； ( 7) 法相宗 Dharmalakṣana or 慈恩宗 founded on the唯識論 (8) 心宗 Ch'an or Zen, mind-only or intuitive, v. 禪宗 ; (9) 眞言宗 (Jap. Shingon) or esoteric 密宗 ; (10) 蓮宗 Amitābha-lotus or Pure Land (Jap. Jōdo) 淨士宗. The 2nd, 3rd, 4th, and 9th are found in Japan rather than in China, where they have ceased to be of importance. II. The Hua-yen has also ten divisions into ten schools of thought: (1) 我法倶有 the reality of self (or soul) and things, e.g. mind and matter; (2) 法有我無 the reality of things but not of soul; (3) 法無去來 things have neither creation nor destruction; (4) 現通假實 present things are both apparent and real; (5) 俗妄眞實 common or phenomenal ideas are wrong, fundamental reality is the only truth; (6) things are merely names; (7) all things are unreal 空; (8) the bhūtatathatā is not unreal; (9) phenomena and their perception are to be got rid of; (10) the perfect, all-inclusive, and complete teaching of the One Vehicle. III. There are two old Japanese divisions: 大乘律宗, 倶舎宗 , 成實 宗 , 法和宗 , 三論宗 , 天台宗 , 華嚴宗 , 眞言宗 , 小乘律宗 , and 淨土宗 ; the second list adds 禪宗 and omits 大乘律宗. They are the Ritsu, Kusha, Jōjitsu, Hossō, Sanron, Tendai, Kegon, Shingon, (Hīnayāna) Ritsu, and Jōdo; the addition being Zen. |
十恩 see styles |
shí ēn shi2 en1 shih en jūon |
Ten kinds of the Buddha's grace: his (1) initial resolve to universalize (his salvation); (2) self-sacrifice (in previous lives); (3) complete altruism; (4) his descent into all the six states of existence for their salvation; (5) relief of the living from distress and mortality; (6) profound pity; (7) revelation of himself in human and glorified form; (8) teaching in accordance with the capacity of his hearers, first hīnayāna, then māhayāna doctrine; (9) revealing his nirvāṇa to stimulate his disciples; (10) pitying thought for all creatures, in that dying at 80 instead of at 100 he left twenty years of his own happiness to his disciples; and also the tripiṭaka for universal salvation. |
十智 see styles |
shí zhì shi2 zhi4 shih chih jū chi |
The ten forms of understanding. I. Hīnayāna: (1) 世俗智 common understanding; (2) 法智 enlightened understanding, i.e. on the Four Truths in this life; (3) 類智 ditto, applied to the two upper realms 上二界; (4), (5), (6), (7) understanding re each of the Four Truths separately, both in the upper and lower realms, e.g. 苦智; (8) 他心智 understanding of the minds of others; (9) 盡智 the understanding that puts an end to all previous faith in or for self, i.e. 自信智; (10) 無生智 nirvāṇa wisdom; v. 倶舍論 26. II. Mahāyāna. A Tathāgatas ten powers of understanding or wisdom: (1) 三世智 perfect understanding of past, present, and future; (2) ditto of Buddha Law; (3) 法界無礙智 unimpeded understanding of the whole Buddha-realm; (4) 法界無邊智 unlimited, or infinite understanding of the whole Buddha-realm; (5) 充滿一切智 understanding of ubiquity; (6) 普照一切世間智 understanding of universal enlightenment; (7) 住持一切世界智 understanding of omnipotence, or universal control; (8) 知一切衆生智 understanding of omniscience re all living beings; (9) 知一切法智 understanding of omniscience re the laws of universal salvation; (10) 知無邊諸佛智 understanding of omniscience re all Buddha wisdom. v. 華嚴経 16. There are also his ten forms of understanding of the "Five Seas" 五海 of worlds, living beings, karma, passions, and Buddhas. |
卑下 see styles |
bēi xià bei1 xia4 pei hsia hige ひげ |
base; low (noun, transitive verb) self-abasement; self-depreciation; humility inferior |
卑屈 see styles |
bēi qū bei1 qu1 pei ch`ü pei chü hikutsu ひくつ |
(noun or adjectival noun) servile; subservient; obsequious; slavish; self-abasing; grovelling; spineless mean |
卑慢 see styles |
bēi màn bei1 man4 pei man himan |
(下慢) The pride of regarding self as little inferior to those who far surpass one; one of the 七慢. |
參見 参见 see styles |
cān jiàn can1 jian4 ts`an chien tsan chien |
to refer to; see also; compare (cf.); to pay respect to |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "Self-Respect - Self-Esteem" 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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