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<12345678>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
入觀 入观 see styles |
rù guān ru4 guan1 ju kuan nyūkan |
To enter into meditation; it differs from 入定 as 定 means 自心之寂靜 complete stillness of the mind, while 觀 means 自觀照理 thought and study for enlightenment in regard to truth. |
內證 内证 see styles |
nèi zhèng nei4 zheng4 nei cheng naishō |
The witness or realization within: one's own assurance of the truth. |
八忍 see styles |
bā rěn ba1 ren3 pa jen hachinin |
The eight kṣānti, or powers of patient endurance, in the desire-realm and the two realms above it, necessary to acquire the full realization of the truth of the Four Axioms, 四諦; these four give rise to the 四法忍, i.e. 苦, 集, 滅, 道法忍, the endurance or patient pursuit that results in their realization. In the realm of form and the formless, they are called the 四類忍. By patient meditation the 見惑 false or perplexed views will cease, and the八智 eight kinds of jñāna or gnosis be acquired; therefore 智 results from忍 and the sixteen, 八忍八智 (or 觀), are called the 十六心, i.e. the sixteen mental conditions during the stage of 見道, when 惑 illusions or perplexities of view are destroyed. Such is the teaching of the 唯識宗. The 八智 are 苦, 集, 滅,道法智 and 苦, etc. 類智. |
八教 see styles |
bā jiào ba1 jiao4 pa chiao hakkyō |
The eight Tiantai classifications of Śākyamuni's teaching, from the Avataṁsaka to the Lotus and Nirvāṇa sūtras, divided into the two sections (1) 化法四教 his four kinds of teaching of the content of the Truth accommodated to the capacity of his disciples; (2) 化儀四教 his four modes of instruction. (1) The four 化法教 are: (a) 三藏教 The Tripiṭaka or Hīnayāna teaching, for śrāvakas and pratyekabuddhas, the bodhisattva doctrine being subordinate; it also included the primitive śūnya doctrine as developed in the Satyasiddhi śāstra. (b) 教通His later "intermediate" teaching which contained Hīnayāna and Mahāyāna doctrine for śrāvaka, pratyekabuddha, and bodhisattva, to which are attributed the doctrines of the Dharmalakṣaṇa or Yogācārya and Mādhyamika schools. (c) 別教 His differentiated , or separated, bodhisattva teaching, definitely Mahāyāna. (d) 圓教 His final, perfect, bodhisattva, universal teaching as preached, e.g. in the Lotus and Nirvāṇa sūtras. (2) The four methods of instruction 化儀 are: (a) 頓教 Direct teaching without reserve of the whole truth, e.g. the 華嚴 sūtra. (b) 漸教 Gradual or graded, e.g. the 阿含, 方等, and 般若 sūtras; all the four 化法 are also included under this heading. (c) 祕密教 Esoteric teaching, only understood by special members of the assembly. (d) 不定教 General or indeterminate teaching, from which each hearer would derive benefit according to his interpretation. |
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. |
六度 see styles |
liù dù liu4 du4 liu tu rokudo ろくど |
(surname) Rokudo The six things that ferry one beyond the sea of mortality to nirvana, i. e. the six pāramitās 波羅蜜 (波羅蜜多): (1) 布施 dāna, charity, or giving, including the bestowing of the truth on others; (2) 持戒 śīla, keeping the command rents; (3) 忍辱 kṣānti, patience under insult; (4) 精進 vīrya, zeal and progress; (5) 闡定 dhyāna, meditation or contemplation; (6) 智慧 prajñā; wisdom, the power to discern reality or truth. It is the last that carries across the saṃsāra (sea of incarnate life) to the shores of nirvana. The opposites of these virtues are meanness, wickedness, anger, sloth, a distracted mind, and ignorance. The 唯識論 adds four other pāramitās: (7) 方便 upāya, the use of appropriate means; (8) 願 praṇidhāna, pious vows; (9) 力 bala, power of fulfillment; (10) 智 jñāna knowledge. |
六慧 see styles |
liù huì liu4 hui4 liu hui rokue |
The six kinds of wisdom. Each is allotted seriatim to one of the six positions 六位 q. v. (1) 聞慧 the wisdom of hearing and apprehending the truth of the middle way is associated with the 十住; (2) 思慧 of thought with the 十行; (3) 修慧 of observance with the 十廻向; (4) 無相慧 of either extreme, or the mean, with the 十地; (5) 照寂慧 of understanding of nirvana with 等覺慧; (6) 寂照慧 of making nirvana illuminate all beings associated with 佛果 Buddha-fruition. They are a 別教 Differentiated School series and all are associated with 中道 the school of the 中 or middle way. |
共法 see styles |
gòng fǎ gong4 fa3 kung fa gū hō |
共功德 The totality of truth, or virtue, common to all sages, is found in the Buddha. |
内実 see styles |
naimi ないみ |
(1) the facts; the truth; the true state of affairs; (n,adv) (2) in truth; in fact; in reality; actually; (female given name) Naimi |
决擇 决择 see styles |
jué zé jue2 ze2 chüeh tse ketchaku |
Deciding and choosing; that which decides and gives reason, i. e. the truth of the saints, or Buddhism. |
凡師 凡师 see styles |
fán shī fan2 shi1 fan shih bonshi |
Ordinary, or worldly teachers unenlightened by Buddhist truth. |
出聖 出圣 see styles |
chū shèng chu1 sheng4 ch`u sheng chu sheng shusshō |
The surpassing sacred truth, or the sacred immortal truth. |
刳る see styles |
shakuru しゃくる sakuru さくる kuru くる eguru えぐる |
(out-dated or obsolete kana usage) (transitive verb) (1) (kana only) to dig out; to gouge out; to hollow out; (2) to scoop; to ladle; to bail; (3) to jerk (one's chin); (transitive verb) (kana only) to gouge; to hollow out; to bore; to excavate; to scoop out; (transitive verb) (1) (kana only) to gouge; to hollow out; to bore; to excavate; to scoop out; (2) (kana only) to greatly perturb; to cause emotional pain; (3) (kana only) to get to the bottom of things; to relentlessly bring the truth to light |
剔る see styles |
eguru えぐる |
(transitive verb) (1) (kana only) to gouge; to hollow out; to bore; to excavate; to scoop out; (2) (kana only) to greatly perturb; to cause emotional pain; (3) (kana only) to get to the bottom of things; to relentlessly bring the truth to light |
力生 see styles |
lì shēng li4 sheng1 li sheng rikio りきお |
(given name) Rikio Power-born; one who is born from the Truth, a monk. |
化儀 化仪 see styles |
huà yí hua4 yi2 hua i kegi |
The rules or methods laid down by the Buddha for salvation: Tiantai speaks of 化儀 as transforming method, and 化法 q. v. as transforming truth; its 化儀四教 are four modes of conversion or enlightenment: 頓 direct or sudden, 漸 gradual, 祕密 esoteric, and 不定 variable. |
化誘 化诱 see styles |
huà yòu hua4 you4 hua yu keyū |
To convert and entice (into the way of truth). |
十信 see styles |
shí xìn shi2 xin4 shih hsin jisshin |
The ten grades of bodhisattva faith, i.e. the first ten 位 in the fifty-two bodhisattva positions: (1) 信 faith (which destroys illusion and results in); (2) 念 remembrance, or unforgetfulness; (3) 精進 zealous progress; (4) 慧 wisdom; (5) 定 settled firmness in concentration; (6) 不退 non-retrogression; (7) 護法 protection of the Truth; (8) 廻向 reflexive powers, e.g. for reflecting the Truth; (9) 戒 the nirvāṇa mind in 無為 effortlessness; (10) 願 action at will in anything and everywhere. |
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. |
十妙 see styles |
shí miào shi2 miao4 shih miao jūmyō |
The ten wonders, or incomprehensibles; there are two groups, the 迹ｖ traceable or manifested and 本門妙 the fundamental. The 迹門十妙 are the wonder of: (1) 境妙 the universe, sphere, or whole, embracing mind, Buddha, and all things as a unity; (2) 智妙 a Buddha's all-embracing knowledge arising from such universe; (3) 行妙 his deeds, expressive of his wisdom; (4) 位妙 his attainment of all the various Buddha stages, i.e. 十住 and十地; (5) 三法妙 his three laws of 理, 慧, and truth, wisdom, and vision; (6) 感應妙 his response to appeal, i.e. his (spiritual) response or relation to humanity, for "all beings are my children"; (7) 神通妙 his supernatural powers; (8) 說法妙 his preaching; (9) 眷屬妙 his supernatural retinue; (10) 利益妙 the blessings derived through universal elevation into Buddhahood. The 本門十妙 are the wonder of (1) 本因妙 the initial impulse or causative stage of Buddhahood; (2) 本果妙 its fruit or result in eternity, joy, and purity; (3) 國土妙 his (Buddha) realm; (4) 感應妙 his response (to human needs); (5) 神通妙 his supernatural powers; (6) 說法妙 his preaching; (7) 眷屬妙 his supernatural retinue; (8) 涅槃妙 his nirvāṇa; (9) 壽命妙 his (eternal) life; (10) his blessings as above. Both groups are further defined as progressive stages in a Buddha's career. These "wonders" are derived from the Lotus sūtra. |
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. |
原理 see styles |
yuán lǐ yuan2 li3 yüan li genri げんり |
principle; theory principle; theory; fundamental truth; (given name) Genri |
厳粛 see styles |
genshuku げんしゅく |
(adjectival noun) (1) grave; solemn; serious; (adjectival noun) (2) harsh (e.g. truth); hard; strict |
吐實 吐实 see styles |
tǔ shí tu3 shi2 t`u shih tu shih |
to reveal the truth; to spill the beans |
味道 see styles |
wèi dao wei4 dao5 wei tao midō |
flavor; taste; (fig.) feeling (of ...); sense (of ...); hint (of ...); (fig.) interest; delight; (dialect) smell; odor Taste, flavour; the taste of Buddha-truth or tasting the doctrine. |
喝破 see styles |
kappa かっぱ |
(noun, transitive verb) (1) arguing (someone) down; loudly scolding; rebuking; (noun, transitive verb) (2) proclaiming (the truth); expounding |
四一 see styles |
sì yī si4 yi1 ssu i yoichi よいち |
{cards} (See おいちょかぶ) scoring combination of a 4 and a 1 in oicho-kabu; (given name) Yoichi The four 'ones', or the unity contained (according to Tiantai) in the 方便品 of the Lotus Sutra; i. e. 教一 its teaching of one Vehicle; 行一 its sole bodhisattva procedure; 人一 its men all and only as bodhisattvas; 理一 its one ultimate truth of the reality of all existence. |
四依 see styles |
sì yī si4 yi1 ssu i shi e |
The four necessaries, or things on which the religious rely. (1) 行四依 The four of ascetic practitioners— rag clothing; begging for food; sitting under trees; purgatives and diuretics as moral and spiritual means; these are also termed 四聖種. (2) 法四依 The four of the dharma: i. e. the truth, which is eternal, rather than man, even its propagator; the sutras of perfect meaning i. e. of the 道實相 the truth of the 'middle' way; the meaning, or spirit, not the letter; wisdom 智, i.e. Buddha-wisdom rather than mere knowledge 識. There are other groups. Cf. 四事. |
四捨 四舍 see styles |
sì shě si4 she3 ssu she shisha |
The four givings, i. e. of goods of the Truth, of courage (or fearlessness), and the giving up of the passions and delusions; cf. dāna-pāramitā, 捨. |
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. |
四道 see styles |
sì dào si4 dao4 ssu tao shimichi しみち |
(surname) Shimichi The Dao or road means the nirvana road; the 'four' are rather modes of progress, or stages in it: (1) 加行道 discipline or effort, i. e. progress from the 三賢 and 四善根 stages to that of the 三學位, i. e. morality, meditation, and understanding; (2) 無間道 uninterrupted progress to the stage in which all delusion is banished; (3) 解脫道 liberaton, or freedom, reaching the state of assurance or proof and knowledge of the truth; and (4) 勝進道 surpassing progress in dhyāni-wisdom. Those four stages are also associated with those of srota-āpanna, sakṛdāgāmin, anāgāmin, and arhat. |
四重 see styles |
sì zhòng si4 zhong4 ssu chung shijuu / shiju しじゅう |
(noun - becomes adjective with の) fourfold (四重禁) The four grave prohibitions, or sins, 四重罪 pārājikas: killing, stealing, carnality, lying. Also four of the esoteric sect, i. e. discarding the truth, discarding the bodhi-mind, being mean or selfish in regard to the supreme law, injuring the living. |
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. |
圓宗 圆宗 see styles |
yuán zōng yuan2 zong1 yüan tsung enshū |
The sect of the complete or final Buddha-truth, i.e. Tiantai; cf. 圓教. |
圓悟 圆悟 see styles |
yuán wù yuan2 wu4 yüan wu engo えんご |
(personal name) Engo Completely to apprehend the truth. In Tiantai, the complete apprehension at the same time of noumenon, phenomenon, and the middle way. |
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. |
壞道 坏道 see styles |
huài dào huai4 dao4 huai tao edō |
To destroy the truth, or the religion, e.g. by evil conduct. |
大日 see styles |
dà rì da4 ri4 ta jih dainichi だいにち |
Mahavairocana (Tathagata); Great Sun; Supreme Buddha of Sino-Japanese esoteric Buddhism; (place-name, surname) Dainichi Vairocana, or Mahāvairocana 大日如來; 遍照如來; 摩訶毘盧遮那； 毘盧遮那; 大日覺王 The sun, "shining everywhere" The chief object of worship of the Shingon sect in Japan, "represented by the gigantic image in the temple at Nara." (Eliot.) There he is known as Dai-nichi-nyorai. He is counted as the first, and according to some, the origin of the five celestial Buddhas (dhyāni-buddhas, or jinas). He dwells quiescent in Arūpa-dhātu, the Heaven beyond form, and is the essence of wisdom (bodhi) and of absolute purity. Samantabhadra 普賢 is his dhyāni-bodhisattva. The 大日經 "teaches that Vairocana is the whole world, which is divided into Garbhadhātu (material) and Vajradhātu (indestructible), the two together forming Dharmadhātu. The manifestations of Vairocana's body to himself―that is, Buddhas and Bodhisattvas ―are represented symbolically by diagrams of several circles ". Eliot. In the 金剛界 or vajradhātu maṇḍala he is the center of the five groups. In the 胎藏界 or Garbhadhātu he is the center of the eight-leaf (lotus) court. His appearance, symbols, esoteric word, differ according to the two above distinctions. Generally he is considered as an embodiment of the Truth 法, both in the sense of dharmakāya 法身 and dharmaratna 法寳. Some hold Vairocana to be the dharmakāya of Śākyamuni 大日與釋迦同一佛 but the esoteric school denies this identity. Also known as 最高顯廣眼藏如來, the Tathagata who, in the highest, reveals the far-reaching treasure of his eye, i.e. the sun. 大日大聖不動明王 is described as one of his transformations. Also, a śramaņa of Kashmir (contemporary of Padma-saṃbhava); he is credited with introducing Buddhism into Khotan and being an incarnation of Mañjuśrī; the king Vijaya Saṃbhava built a monastery for him. |
大白 see styles |
dà bái da4 bai2 ta pai daihaku だいはく |
to be revealed; to come out (of the truth); chalk (for whitening walls); (old) wine cup; (neologism c. 2021) healthcare worker or volunteer in full-body PPE (esp. during the COVID-19 pandemic) (from the 2014 Disney version of the Marvel Comics character Baymax, whose Chinese name is 大白) large cup; (place-name) Daihaku |
天子 see styles |
tiān zǐ tian1 zi3 t`ien tzu tien tzu yoshiko よしこ |
the (rightful) emperor; "Son of Heaven" (traditional English translation) (1) emperor; ruler (with a heavenly mandate); (2) heavenly being; celestial being; (female given name) Yoshiko A son of Heaven. The Emperor-Princes, i. e. those who in previous incarnations have kept the middle and lower grades of the ten good qualities 十善 and, in consequence, are born here as princes. It is the title of one of the four mara, who is 天主 or lord of the sixth heaven of desire; he is also known as 天子魔 (天子業魔) and with his following opposes the Buddha-truth. |
天魔 see styles |
tiān mó tian1 mo2 t`ien mo tien mo tenma てんま |
demonic; devil {Buddh} (See 四魔) demon of the sixth heaven in the realm of desire who tries to prevent people from doing good deva-māra, 魔羅 one of the four Māras, who dwells in the sixth heaven. Paranirmita-vaśa-vartin, at the top of the Kāmadhātu, with his innumerable host, whence he constantly obstructs the Buddha-truth and its followers. He is also styled 殺者 the slayer; also 波旬 explained by 惡愛 sinful love or desire, as he sends his daughters to seduce the saints; also 波卑 (波卑夜) Papiyan, the evil one. He is the special Māra of the Śākyamuni period; other Buddhas suffer from other Māras; v. 魔. |
失理 see styles |
shī lǐ shi1 li3 shih li shitsuri |
to miss the truth |
奥旨 see styles |
oushi / oshi おうし |
deep truth; deep knowledge |
女賊 女贼 see styles |
nǚ zéi nv3 zei2 nü tsei jozoku; nyozoku じょぞく; にょぞく |
(1) (hist) female bandit; female robber; (2) (にょぞく only) (derogatory term) {Buddh} woman (who distracts men's search for truth) Woman the robber, as the cause of sexual passion, stealing away the riches of religion, v. 智度論 14. |
如実 see styles |
nyojitsu にょじつ |
(1) (usu. 如実に) reality; actuality; actual conditions; true situation; faithful representation; vivid depiction; (2) {Buddh} ultimate reality; absolute truth; (given name) Nyojitsu |
如理 see styles |
rú lǐ ru2 li3 ju li nyori |
truth |
妄語 妄语 see styles |
wàng yǔ wang4 yu3 wang yü mougo; bougo(rk) / mogo; bogo(rk) もうご; ぼうご(rk) |
to tell lies; to talk nonsense; lies; nonsense {Buddh} (See 妄語戒) falsehood (as one of the five sins in Buddhism); lie The commandment against lying. either as slander, or false boasting, or deception; for this the 智度論 gives ten evil results on reincarnation: (1) stinking breath; (2) good spirits avoid him, as also do men; (3) none believes him even when telling the truth; (4) wise men never admit him to their deliberations: etc. |
妙法 see styles |
miào fǎ miao4 fa3 miao fa myouhou / myoho みょうほう |
brilliant plan; ingenious method; perfect solution (1) mysteries; excellent methods; (2) {Buddh} marvelous law of Buddha; Saddharma; (3) {Buddh} (See 妙法蓮華経) Lotus Sutra; teachings of the Lotus Sutra; (g,p) Myōhou saddharma, 薩達摩 (薩達刺摩) The wonderful law or truth (of the Lotus Sutra). |
妙諦 see styles |
myoutei; myoutai / myote; myotai みょうてい; みょうたい |
amazing truth; cardinal principle; key (to understanding) |
妨眞 see styles |
fáng zhēn fang2 zhen1 fang chen bōshin |
obscures the truth |
実は see styles |
jitsuha じつは |
(exp,adv) as a matter of fact; by the way; to tell you the truth; to be honest; frankly |
実事 see styles |
jitsugoto; jitsuji じつごと; じつじ |
(1) fact; (a) truth; (2) (じつごと only) (in kabuki) realistic portrayal of an ordinary event (by a wise man) |
実際 see styles |
jissai じっさい |
(noun - becomes adjective with の) (1) reality; actuality; truth; fact; actual conditions; (2) practice (as opposed to theory); (adverb) (3) truly; really; indeed; actually; (4) {Buddh} bhutakoti (limit of reality) |
宮胎 宫胎 see styles |
gōng tāi gong1 tai1 kung t`ai kung tai kutai |
The palace-womb, where those who call on Amitābha but are in doubt of him are confined for 500 years, devoid of the riches of Buddha-truth, till born into the Pure Land; idem 疑城胎宮. |
寂光 see styles |
jí guāng ji2 guang1 chi kuang jakukou / jakuko じゃくこう |
(1) {Buddh} light of wisdom (when nearing nirvana); silent illumination; (2) {Buddh} (See 寂光浄土,常寂光土) paradise; nirvana; (personal name) Jakukou Calm and illuminating as are Truth and Knowledge; the hidden truth illuminating. |
實情 实情 see styles |
shí qíng shi2 qing2 shih ch`ing shih ching |
the actual situation; the truth |
實言 实言 see styles |
shí yán shi2 yan2 shih yen jitsugon |
to speak the truth |
實話 实话 see styles |
shí huà shi2 hua4 shih hua |
truth |
實諦 实谛 see styles |
shí dì shi2 di4 shih ti jittai |
A truth; the true statement of a fundamental principle. |
寶筏 宝筏 see styles |
bǎo fá bao3 fa2 pao fa hōbatsu |
The precious raft of buddha-truth, which ferries over the sea of mortality to nirvana. |
尅實 尅实 see styles |
kè shí ke4 shi2 k`o shih ko shih kokujitsu |
To discover the truth. |
就實 就实 see styles |
jiù shí jiu4 shi2 chiu shih shūjitsu |
in truth |
己證 己证 see styles |
jǐ zhèng ji3 zheng4 chi cheng koshō |
自證 Self-attained assurance of the truth, such as that of the Buddha. |
引導 引导 see styles |
yǐn dǎo yin3 dao3 yin tao indou / indo いんどう |
to guide; to lead (around); to conduct; to boot; introduction; primer (1) {Buddh} last words recited to the newly departed; requiem; (2) {Buddh} converting people to Buddhism To lead men into Buddha-truth); also a phrase used at funerals implying the leading of the dead soul to the other world, possibly arising from setting alight the funeral pyre. |
得入 see styles |
dé rù de2 ru4 te ju tokunyū |
To attain entry, e.g. to buddha-truth. |
心鏡 心镜 see styles |
xīn jìng xin1 jing4 hsin ching kokoro no kagami |
The heart-mirror, or mirror of the mind, which must be kept clean if it is to reflect the Truth. |
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. |
悉利 see styles |
xī lì xi1 li4 hsi li shiri |
idem 室利 q.v. 悉地 siddhi, accomplishment, complete attainment, perfection, proof, truth, final emancipation, supreme felicity, magical or supernatural powers; cf. M.W. As supernatural power it is used to end calamities, subdue demons, etc. |
悟道 see styles |
wù dào wu4 dao4 wu tao norimichi のりみち |
to comprehend the truth; to become enlightened {Buddh} (the path of spiritual) enlightenment; (given name) Norimichi To awaken to the truth. |
惑障 see styles |
huò zhàng huo4 zhang4 huo chang wakushō |
The hindrance, or obstruction of the delusive passions to entry into truth. |
愛法 爱法 see styles |
ài fǎ ai4 fa3 ai fa aihō |
Love for Buddha-truth; the method of love. |
慳法 悭法 see styles |
qiān fǎ qian1 fa3 ch`ien fa chien fa kenhō |
Mean and grudging of the Truth to others, unwillingness to part with it. |
應眞 应眞 see styles |
yìng zhēn ying4 zhen1 ying chen ōshin |
A worthy true one, an old tr. of the term arhat. Also, one who is in harmony with truth. |
懸曠 悬旷 see styles |
xuán kuàng xuan2 kuang4 hsüan k`uang hsüan kuang genkō |
Hanging and widespread, e.g. sun and sky, the mystery and extensiveness (or all-embracing character of buddha-truth). |
成實 成实 see styles |
chéng shí cheng2 shi2 ch`eng shih cheng shih narumi なるみ |
(surname) Narumi Completely true, or reliable, perfect truth, an abbreviation for成實宗, 成實論, 成實師. |
文理 see styles |
wén lǐ wen2 li3 wen li bunri ぶんり |
arts and sciences (1) humanities and sciences; social sciences and hard sciences; (2) context; (3) (line of) reasoning; (surname) Bunri The written word and the truth expressed; written principles, or reasonings; a treatise; literary style. |
斫芻 斫刍 see styles |
zhuó chú zhuo2 chu2 cho ch`u cho chu shashu |
(斫乞芻) cakṣu (s), the eye, one of the six organs of sense. Cakṣurdhātu is the 眼界 eye-realm, or sight-faculty. There are definitions such as the eye of body, mind, wisdom, Buddha-truth, Buddha; or human, deva, bodhisattva, dharma, and Buddha vision. |
斷證 断证 see styles |
duàn zhèng duan4 zheng4 tuan cheng dan shō |
to eliminate [evil] and actualize [the truth] |
方便 see styles |
fāng biàn fang1 bian4 fang pien houben / hoben ほうべん |
convenient; suitable; to facilitate; to make things easy; having money to spare; (euphemism) to relieve oneself (1) means; expedient; instrument; (2) {Buddh} upaya (skillful means, methods of teaching); (surname) Houben upāya. Convenient to the place, or situation, suited to the condition, opportune, appropriate; but 方 is interpreted as 方法 method, mode, plan, and 便 as 便用 convenient for use, i. e. a convenient or expedient method; also 方 as 方正 and 便 as 巧妙, which implies strategically correct. It is also intp. as 權道智 partial, temporary, or relative (teaching of) knowledge of reality, in contrast with 般若智 prajñā, and 眞實 absolute truth, or reality instead of the seeming. The term is a translation of 傴和 upāya, a mode of approach, an expedient, stratagem, device. The meaning is— teaching according to the capacity of the hearer, by any suitable method, including that of device or stratagem, but expedience beneficial to the recipient is understood. Mahāyāna claims that the Buddha used this expedient or partial method in his teaching until near the end of his days, when he enlarged it to the revelation of reality, or the preaching of his final and complete truth; Hīnayāna with reason denies this, and it is evident that the Mahāyāna claim has no foundation, for the whole of its 方等 or 方廣 scriptures are of later invention. Tiantai speaks of the 三乘 q. v. or Three Vehicles as 方便 expedient or partial revelations, and of its 一乘 or One Vehicle as the complete revelation of universal Buddhahood. This is the teaching of the Lotus Sutra, which itself contains 方便 teaching to lead up to the full revelation; hence the terms 體内 (or 同體 ) 方便, i. e. expedient or partial truths within the full revelation, meaning the expedient part of the Lotus, and 體外方便 the expedient or partial truths of the teaching which preceded the Lotus; see the 方便品 of that work, also the second chapter of the 維摩經. 方便 is also the seventh of the ten pāramitās. |
施化 see styles |
shī huà shi1 hua4 shih hua seke |
To bestow the transforming truth. |
明理 see styles |
míng lǐ ming2 li3 ming li meri めり |
sensible; reasonable; an obvious reason, truth or fact; to understand the reason or reasoning (female given name) Meri elucidate reality |
普賢 普贤 see styles |
pǔ xián pu3 xian2 p`u hsien pu hsien fugen ふげん |
Samantabhadra, the Buddhist Lord of Truth Samantabhadra (bodhisattva); Universal Compassion; (place-name) Fugen Samantabhadra, Viśvabhadra; cf. 三曼 Universal sagacity, or favour; lord of the 理 or fundamental law, the dhyāna, and the practice of all Buddhas. He and Mañjuśrī are the right- and left-hand assistants of Buddha, representing 理 and 智 respectively. He rides on a white elephant, is the patron of the Lotus Sūtra and its devotees, and has close connection with the Huayan Sūtra. His region is in the east. The esoteric school has its own special representation of him, with emphasis on the sword indicative of 理 as the basis of 智. He has ten vows. |
智斷 智断 see styles |
zhì duàn zhi4 duan4 chih tuan chidan |
Mystic wisdom which attains absolute truth, and cuts off misery. |
曇諦 昙谛 see styles |
tán dì tan2 di4 t`an ti tan ti Dontai |
dharma-truth |
有様 see styles |
ariyou / ariyo ありよう arisama ありさま |
state; condition; circumstances; the way things are or should be; truth |
有諦 有谛 see styles |
yǒu dì you3 di4 yu ti utai |
truth of existence |
本当 see styles |
hontou / honto ほんとう honto ほんと |
(adj-no,adj-na,adv,n) (1) truth; reality; actuality; fact; (adj-no,adj-na,adv) (2) proper; right; correct; official; (3) genuine; authentic; natural; veritable; (ik) (adj-no,adj-na,adv,n) (1) truth; reality; actuality; fact; (adj-no,adj-na,adv) (2) proper; right; correct; official; (3) genuine; authentic; natural; veritable |
本気 see styles |
maji まじ |
(n,adj-no,adj-na) (usu. 本気で) seriousness; earnestness; truth; sanctity; (personal name) Maji |
本當 see styles |
hontou / honto ほんとう honto ほんと |
(out-dated kanji) (adj-no,adj-na,adv,n) (1) truth; reality; actuality; fact; (adj-no,adj-na,adv) (2) proper; right; correct; official; (3) genuine; authentic; natural; veritable; (out-dated kanji) (ik) (adj-no,adj-na,adv,n) (1) truth; reality; actuality; fact; (adj-no,adj-na,adv) (2) proper; right; correct; official; (3) genuine; authentic; natural; veritable |
本真 see styles |
honma ほんま |
(noun or adjectival noun) (kana only) (ksb:) truth; reality; (surname) Honma |
本統 see styles |
hontou / honto ほんとう |
(1) main branch of a family; (2) (See 本当・1) truth; reality |
析智 see styles |
xī zhì xi1 zhi4 hsi chih shakuchi |
Analytical wisdom, which analyses Hīnayāna dharmas and attains to the truth that neither the ego nor things have a basis in reality. |
柔輭 see styles |
róu ruǎn rou2 ruan3 jou juan nyūnan |
(A heart) mild and pliable (responsive to the truth). |
樂法 乐法 see styles |
lè fǎ le4 fa3 le fa gyō hō |
Delight in Buddha-truth, or the religion. |
樂說 乐说 see styles |
lè shuō le4 shuo1 le shuo gyōsetsu |
Joy in preaching, or telling the way of salvation; joy in that which is preached. It is also called pratibhāna, bold and illuminating discourse, or freedom in expounding the truth with correct meaning and appropriate words, one of the 無礙智 four pratisaṃvids. |
機宜 机宜 see styles |
jī yí ji1 yi2 chi i kigi きぎ |
guidelines; what to do (under given circumstances) opportuneness; timeliness; opportunity; occasion Opportune and suitable; natural qualification (for receiving the truth). |
權理 权理 see styles |
quán lǐ quan2 li3 ch`üan li chüan li gonri |
Partial, or incomplete truth. |
止觀 止观 see styles |
zhǐ guān zhi3 guan1 chih kuan shikan |
奢摩他毗婆舍那 (or 奢摩他毗鉢舍那) śamatha-vipaśyanā, which Sanskrit words are intp. by 止觀; 定慧; 寂照; and 明靜; for their respective meanings see 止 and 觀. When the physical organism is at rest it is called 止 zhi, when the mind is seeing clearly it is called 觀 guan. The term and form of meditation is specially connected with its chief exponent, the founder of the Tiantai school, which school is styled 止觀宗 Zhiguan Zong, its chief object being concentration of the mind by special methods for the purpose of clear insight into truth, and to be rid of illusion. The Tiantai work gives ten fields of mediation, or concentration: (1) the 五陰, 十八界, and 十二入; (2) passion and delusion; (3) sickness; (4) karma forms; (5) māra-deeds; (6) dhyāna; (7) (wrong) theories; (8) arrogance; (9) the two Vehicles; (10) bodhisattvahood. |
正体 see styles |
shoutai / shotai しょうたい |
(1) true character; true form; true colors; identity; truth (of a mystery, phenomenon, etc.); origin; (2) consciousness; one's senses |
正聞 正闻 see styles |
zhèng wén zheng4 wen2 cheng wen shōbun |
hearing the truth |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "Truth" 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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