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<...2021222324252627282930...>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
傾耳 倾耳 see styles |
qīng ěr qing1 er3 ch`ing erh ching erh |
to prick up one's ear; to listen attentively |
傾訴 倾诉 see styles |
qīng sù qing1 su4 ch`ing su ching su |
to say everything (that is on one's mind) |
像法 see styles |
xiàng fǎ xiang4 fa3 hsiang fa zoubou / zobo ぞうぼう |
{Buddh} age of the copied law (one of the three ages of Buddhism); middle day of the law; age of semblance dharma saddharma-pratirūpaka; the formal or image period of Buddhism; the three periods are 正像末, those of the real, the formal, and the final; or correct, semblance, and termination. The first period is of 500 years; the second of 1,000 years; the third 3,000 years, when Maitreya is to appear and restore all things. There are varied statements about periods and dates, e.g. there is a division of four periods, that while the Buddha was alive, the early stage after his death, then the formal and the final periods. |
僑亭 侨亭 see styles |
qiáo tíng qiao2 ting2 ch`iao t`ing chiao ting kyōjō |
resides in a town(or country) other than one's own |
僑居 侨居 see styles |
qiáo jū qiao2 ju1 ch`iao chü chiao chü |
to live far away from one's native place; to reside in a foreign country |
僧佉 see styles |
sēng qiā seng1 qia1 seng ch`ia seng chia sōkya |
saṅkhyā, 僧企耶; intp. 數 number, reckon, calculate; Saṅkhyā, 'one of the great divisions of Hindu philosophy ascribed to the sage Kapila, and so called as 'reckoning up' or 'enumerating' twenty-five Tattvas or true principles, its object being to effect the final liberation of the twenty-fifth (Purusha, the Soul) from the fetters of the phenomenal creation by conveying the correct knowledge of the twenty-four other Tattvas, and rightly discriminating the soul from them.' M.W. Cf. 迦 and 數. |
僧俗 see styles |
sēng sú seng1 su2 seng su souzoku / sozoku そうぞく |
Buddhist monks and secular people priests and laymen Monks and the laity. |
僧殘 僧残 see styles |
sēng cán seng1 can2 seng ts`an seng tsan sōzan |
saṅghāvaśeṣa; Pali, saṅghādiśeṣa. A sin of an ordained person, requiring open confession before the assembly for absolution, or riddance 殘; failing confession, dismissal from the order. Thirteen of these sins are of sexual thoughts, or their verbal expression, also greed, even for the sake of the order, etc. |
僭稱 僭称 see styles |
jiàn chēng jian4 cheng1 chien ch`eng chien cheng |
to give sb or something a title one has no authority to give See: 僭称 |
僭越 see styles |
jiàn yuè jian4 yue4 chien yüeh senetsu せんえつ |
to usurp; to overstep one's authority (adjectival noun) presumptuous; arrogant; audacious; forward; insolent |
僻む see styles |
higamu ひがむ |
(Godan verb with "mu" ending) (1) (kana only) to have a warped view; to be jaundiced; to be prejudiced; (Godan verb with "mu" ending) (2) (kana only) to feel that one has been unfairly treated; (Godan verb with "mu" ending) (3) (kana only) to be jealous; to be envious; to have an inferiority complex |
僻在 see styles |
hekizai へきざい |
(noun/participle) being off to one side; being away off in the country |
億兆 see styles |
okuchou / okucho おくちょう |
the people; multitude; masses |
儉學 俭学 see styles |
jiǎn xué jian3 xue2 chien hsüeh |
to be frugal so that one can pay for one's education |
儒官 see styles |
jukan じゅかん |
official Confucian teacher |
儘に see styles |
mamani ままに |
(expression) (kana only) as (e.g. "do as one is told", "as we age we gain wisdom"); wherever (e.g. "wherever my fancy took me") |
償命 偿命 see styles |
cháng mìng chang2 ming4 ch`ang ming chang ming |
to pay with one's life |
儭著 儭着 see styles |
chèn zhāo chen4 zhao1 ch`en chao chen chao qīnjaku |
to dress one's self in |
元嫁 see styles |
motoyome もとよめ |
(one's) ex-wife; (one's) former wife |
元服 see styles |
genpuku; genbuku げんぷく; げんぶく |
(noun/participle) (1) (hist) male coming-of-age-ceremony; (noun/participle) (2) (hist) (See 丸髷・1) shaving one's eyebrows, blackening one's teeth, and wearing one's hair in the marumage style (of a newly married woman; Edo period) |
元龍 元龙 see styles |
yuán lóng yuan2 long2 yüan lung |
one that has achieved the way; emperor |
兄い see styles |
anii / ani あにい |
(1) (colloquialism) (familiar language) (See 兄貴・1) elder brother; one's senior; (2) dashing young man; gallant young lad |
兄臺 兄台 see styles |
xiōng tái xiong1 tai2 hsiung t`ai hsiung tai |
brother (polite appellation for a friend one's age) |
兄貴 see styles |
aniki(p); aniki あにき(P); アニキ |
(1) (familiar language) (honorific or respectful language) elder brother; (2) one's senior; (3) older man; man older than oneself |
充電 充电 see styles |
chōng diàn chong1 dian4 ch`ung tien chung tien juuden / juden じゅうでん |
to recharge (a battery); (fig.) to recharge one's batteries (through leisure); to update one's skills and knowledge (noun/participle) (1) charging (electrically); (noun/participle) (2) electrification |
充飢 充饥 see styles |
chōng jī chong1 ji1 ch`ung chi chung chi |
to allay one's hunger |
兆民 see styles |
choumin / chomin ちょうみん |
the whole nation; all the people; (given name) Chōmin |
先々 see styles |
sakizaki さきざき |
(n-adv,n-t) (1) distant future; inevitable future; (2) places one goes to |
先代 see styles |
sakiyo さきよ |
(1) previous generation (of a family); previous head of the family; one's (late) father; (2) predecessor; (3) previous age; previous generation; (female given name) Sakiyo |
先先 see styles |
sakizaki さきざき |
(n-adv,n-t) (1) distant future; inevitable future; (2) places one goes to |
先公 see styles |
xiān gōng xian1 gong1 hsien kung senkou / senko せんこう |
(literary) my late father (1) (colloquialism) (derogatory term) teacher; teach; (2) previous ruler; previous lord; lord of the previous generation |
先君 see styles |
xiān jun xian1 jun1 hsien chün senkun せんくん |
my late father; my ancestors; the late emperor (1) (form) previous lord; late lord; (2) (form) (one's) late father; (3) (form) ancestor |
先哲 see styles |
xiān zhé xian1 zhe2 hsien che sentetsu せんてつ |
the wise and learned individuals of the past ancient wise men 先達 One who has preceded (me) in understanding, or achievement. |
先妣 see styles |
xiān bǐ xian1 bi3 hsien pi senpi せんぴ |
(literary) my late mother (form) (See 先考) (one's) late mother |
先師 see styles |
senshi せんし |
former teacher |
先後 先后 see styles |
xiān hòu xian1 hou4 hsien hou matsunochi まつのち |
early or late; first and last; priority; in succession; one after another (1) before and after; earlier and later; order; sequence; (n,vs,vi) (2) occurring almost simultaneously; inversion (of order); (3) (abbreviation) {shogi} (from 先手後手) black and white; (place-name) Matsunochi before and after |
先考 see styles |
senkou / senko せんこう |
(form) (See 先妣) (one's) late father |
先腹 see styles |
sakibara; senpuku; senbara(ok) さきばら; せんぷく; せんばら(ok) |
(1) (See 後腹・あとばら・3) child from an earlier wife; (2) (さきばら only) (See 追い腹) preceding one's master into death by committing ritual suicide (seppuku) |
先隣 see styles |
sakitonari; sakidonari さきとなり; さきどなり |
next door but one; (a house) two doors away |
光一 see styles |
mitsukazu みつかず |
(1) scoring hand in hanafuda with one 20 point flower card and six 1 point flower cards; (2) something (or someone) that stands out above the rest; (given name) Mitsukazu |
光毫 see styles |
guāng háo guang1 hao2 kuang hao kōgō |
The ūrṇā, or curl between the Buddha's eyebrows whence streams light that reveals all worlds, one of the thirty-two characteristics of a Buddha. |
光臨 光临 see styles |
guāng lín guang1 lin2 kuang lin kourin / korin こうりん |
(formal) to honor with one's presence; to attend (honorific or respectful language) (See 降臨・2) arrival; visit; call |
光降 see styles |
guāng jiàng guang1 jiang4 kuang chiang kōgō |
The honoured one descends, i. e. the Buddha or bodhisattva who is worshipped descends. |
党歴 see styles |
toureki / toreki とうれき |
(1) party history (political); (2) one's history as a party member |
入園 入园 see styles |
rù yuán ru4 yuan2 ju yüan nyuuen / nyuen にゅうえん |
to enter a park or other place for public recreation (typically, one whose name ends in 園|园: a zoo 動物園|动物园[dong4 wu4 yuan2], amusement park 遊樂園|游乐园[you2 le4 yuan2] etc); to enrol in a kindergarten 幼兒園|幼儿园[you4 er2 yuan2]; to start going to kindergarten (noun/participle) (1) enrollment in kindergarten; enrolment in kindergarten; (2) entering a park, garden, zoo, etc. |
入室 see styles |
rù shì ru4 shi4 ju shih nyuushitsu(p); nisshitsu / nyushitsu(p); nisshitsu にゅうしつ(P); にっしつ |
(n,vs,vi) (1) (にゅうしつ only) (See 退室) entering a room; (n,vs,vi) (2) {Buddh} studying under a Buddhist teacher To enter the master's study for examination or instruction; to enter the status of a disciple, but strictly of an advanced disciple. To receive consecration. |
入席 see styles |
rù xí ru4 xi2 ju hsi |
to take one's seat |
入座 see styles |
rù zuò ru4 zuo4 ju tso |
to take one's seat |
入心 see styles |
rù xīn ru4 xin1 ju hsin nyūshin |
To enter the heart, or mind; also used for 入地 entering a particular state, its three stages being 入住出 entry, stay, and exit. |
入戲 入戏 see styles |
rù xì ru4 xi4 ju hsi |
(of an actor) to inhabit one's role; to become the character; (of an audience) to get involved in the drama |
入手 see styles |
rù shǒu ru4 shou3 ju shou irite いりて |
to begin (with ...) (typically used in a structure such as 從|从[cong2] + {noun} + 入手[ru4shou3]: "to begin with {noun}; to take {noun} as one's starting point"); to receive; to obtain; to buy (noun, transitive verb) acquisition; obtaining; procurement; getting (hold of); (surname) Irite |
入眼 see styles |
rù yǎn ru4 yan3 ju yen |
to appear before one's eyes; pleasing to the eye; nice to look at |
入聲 入声 see styles |
rù shēng ru4 sheng1 ju sheng |
entering tone; checked tone; one of the four tones of Middle Chinese See: 入声 |
入贅 入赘 see styles |
rù zhuì ru4 zhui4 ju chui |
to go and live with one's wife's family, in effect becoming a member of her family |
入魂 see styles |
nyuukon / nyukon にゅうこん |
(n,vs,adj-no) (1) putting one's heart and soul (into); giving one's all; (noun/participle) (2) breathing a soul into (e.g. a Buddhist statue); (3) (archaism) (See 入魂・じゅこん) intimacy; familiarity |
內奸 内奸 see styles |
nèi jiān nei4 jian1 nei chien |
undiscovered traitor; enemy within one's own ranks |
內宿 内宿 see styles |
nèi sù nei4 su4 nei su naishuku |
Food that has been kept overnight in a monastic bedroom and is therefore one of the 'unclean' foods; v. 內煮. |
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. |
內明 内明 see styles |
nèi míng nei4 ming2 nei ming naimyō |
adhyatmāvidyā, a treatise on the inner meaning (of Buddhism), one of the 五明 q. v. |
內煮 内煮 see styles |
nèi zhǔ nei4 zhu3 nei chu naisha |
Cooked food in a monastic bedroom, becoming thereby one of the 'unclean' foods; v. 內宿食. |
內衣 内衣 see styles |
nèi yī nei4 yi1 nei i nai'e |
undergarment; underwear; CL:件[jian4] antaravāsaka, one of the three regulation garments of a monk, the inner garment. |
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. |
全力 see styles |
quán lì quan2 li4 ch`üan li chüan li zenryoku ぜんりょく |
with all one's strength; full strength; all-out (effort); fully (support) (noun - becomes adjective with の) all one's power (strength, energy, efforts); one's utmost |
全敗 see styles |
zenpai ぜんぱい |
(n,vs,vi) {sports} complete defeat; losing all of one's matches; finishing the tournament with no wins |
全霊 see styles |
zenrei / zenre ぜんれい |
one's whole soul |
兩手 两手 see styles |
liǎng shǒu liang3 shou3 liang shou ryōshu |
one's two hands; two prongs (of a strategy); both aspects, eventualities etc; skills; expertise two hands |
兩會 两会 see styles |
liǎng huì liang3 hui4 liang hui |
National People's Congress and Chinese People's Political Consultative Conference |
兩舌 两舌 see styles |
liǎng shé liang3 she2 liang she ryōzetsu |
Double tongue. One of the ten forms of evil conduct 十惡業. |
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. |
八法 see styles |
bā fǎ ba1 fa3 pa fa happō |
eight methods of treatment (TCM) The eight dharmas, things, or methods. There are three groups: (1) idem 八風 q.v. (2) 四大and 四微 q.v. (3) The eight essential things, i.e. 教 instruction, 理 doctrine, 智 knowledge or wisdom attained, 斷 cutting away of delusion, 行 practice of the religious life, 位 progressive status, 因 producing 果 the fruit of saintliness. Of these 教理行果 are known as the 四法. |
八苦 see styles |
bā kǔ ba1 ku3 pa k`u pa ku hakku はっく |
the eight distresses - birth, age, sickness, death, parting with what we love, meeting with what we hate, unattained aims, and all the ills of the five skandhas (Buddhism) {Buddh} the eight kinds of suffering (birth, old age, disease, death, parting from loved ones, meeting disliked ones, not getting what one seeks, pains of the five skandha) The eight distresses―birth, age, sickness, death, parting with what we love, meeting with what we hate, unattained aims, and all the ills of the five skandhas. |
八萬 八万 see styles |
bā wàn ba1 wan4 pa wan hachiman はちまん |
(surname) Hachiman An abbreviation for 八萬四 (八萬四千) The number of atoms in the human body is supposed to be 84,000. Hence the term is used for a number of things, often in the general sense of a great number. It is also the age apex of life in each human world. There are the 84,000 stūpas erected by Aśoka, each to accommodate one of the 84.000 relics of the Buddha's body; also the 84,000 forms of illumination shed by Amitābha; the 84,000 excellent physical signs of a Buddha; the 84,000 mortal distresses, i.e. 84,000 煩惱 or 塵勞; also the cure found in the 84,000 methods, i.e. 法藏, 法蘊, 法門, or教門. |
八覺 八觉 see styles |
bā jué ba1 jue2 pa chüeh hachikaku |
The eight (wrong) perceptions or thoughts, i.e. desire; hate; vexation (with others); 親里 home-sickness; patriotism (or thoughts of the country's welfare); dislike of death; ambition for one's clan or family; slighting or being rude to others. 華嚴經 13. |
八論 八论 see styles |
bā lùn ba1 lun4 pa lun hachiron |
The eight śāstras ; there are three lists of eight; one non-Buddhist; one by 無着 Asaṅga, founder of the Yoga School; a third by 陳那 Jina Dinnāga. Details are given in the 寄歸傳 4 and 解纜鈔 4. |
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. |
公卿 see styles |
gōng qīng gong1 qing1 kung ch`ing kung ching kugyou; koukei; kuge(gikun) / kugyo; koke; kuge(gikun) くぎょう; こうけい; くげ(gikun) |
high-ranking officials in the court of a Chinese emperor (1) (hist) high-ranking court noble; senior court official; kugyō; (2) (こうけい only) (hist) three lords and nine ministers (of the ancient Chinese government) |
公房 see styles |
gōng fáng gong1 fang2 kung fang koubou / kobo こうぼう |
public housing; dormitory, esp. for unmarried people (given name) Kōbou |
六依 see styles |
liù yī liu4 yi1 liu i roku e |
The six senses on which one relies, or from which knowledge is received; v. 六情. |
六入 see styles |
liù rù liu4 ru4 liu ju rokunyuu / rokunyu ろくにゅう |
{Buddh} six sense organs (eyes, ears, nose, tongue, body, and mind) ṣaḍāyatana; 六阿耶怛那 (or 六阿也怛那) the six entrances, or locations, both the organ and the sensation — eye, ear, nose, tongue, body, and mind; sight, hearing, smell, taste, touch, and perception. The six form one of the twelve nidanas, see 十二因緣. The 六根 are the six organs, the 六境 the six objects, and the 六塵 or guṇas, the six inherent qualities. The later term is 六處 q. v.; The "six entries" ṣaḍāyatana, which form one of the links in the chain of causaton, v. 十二因緣 the preceding link being觸contact, and the succeeding link 識 perception. The six are the qualities and effects of the six organs of sense producing sight, hearing, smell, taste, touch, and thought (or mental presentations). v. also 二入. |
六凡 see styles |
liù fán liu4 fan2 liu fan rokubon |
The six stages of rebirth for ordinary people, as contrasted with the saints 聖者: in the hells, and as hungry: ghosts, animals, asuras, men, and devas. |
六因 see styles |
liù yīn liu4 yin1 liu yin rokuin |
The six causations of the 六位 six stages of Bodhisattva development, q. v. Also, the sixfold division of causes of the Vaibhāṣikas (cf. Keith, 177-8); every phenomenon depends upon the union of 因 primary cause and 緣 conditional or environmental cause; and of the 因 there are six kinds: (1) 能作因 karaṇahetu, effective causes of two kinds: 與力因 empowering cause, as the earth empowers plant growth, and 不障因 non-resistant cause, as space does not resist, i. e. active and passive causes; (2) 倶有因 sahabhūhetu, co-operative causes, as the four elements 四大 in nature, not one of which can be omitted; (3) 同類因 sabhāgahetu, causes of the same kind as the effect, good producing good, etc.; (4) 相應因 saṃprayuktahetu, mutual responsive or associated causes, e. g. mind and mental conditions, subject with object; Keith gives 'faith and intelligence'; similar to (2); (5) 遍行因 sarvatragahetu, universal or omnipresent cause, i. e. of illusion, as of false views affecting every act; it resembles (3) but is confined to delusion; (6) 異熟因 vipākahetu, differental fruition, i. e. the effect different from the cause, as the hells are from evil deeds. |
六地 see styles |
liù dì liu4 di4 liu ti rokuchi |
Six bodhisattvas in the Dizang group of the garbhadhātu, each controlling one of the 六道 or ways of sentient existence. They deal with rebirth in the hells, as hungry ghosts, animals, asuras, men, and devas. |
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. |
六德 see styles |
liù dé liu4 de2 liu te rokutoku |
The six characteristics of a bhagavat, which is one of a Buddha's titles: sovereign, glorious, majestic, famous, propitious, honored. |
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. |
六時 六时 see styles |
liù shí liu4 shi2 liu shih rokuji ろくじ |
(1) six o'clock; (2) (Buddhist term) six periods of a day (morning, midday, afternoon, evening, midnight, late night) The six 'hours' or periods in a day, three for night and three for day, i. e. morning noon, evening; night, midnight, and dawn. Also, the six divisions of the year, two each of spring, summer, and winter. |
六物 see styles |
liù wù liu4 wu4 liu wu rokumotsu |
The six things personal to a monk— saṅghāṭī, the patch robe; uttarā saṅghāṭī, the stole of seven pieces; antara-vaasaka, the skirt or inner garment of five pieces; the above are the 三衣 three garments: paatra, begging bowl; ni.siidana, a stool: and a water-strainer: the six are also called the 三衣六物. |
六處 六处 see styles |
liù chù liu4 chu4 liu ch`u liu chu rokusho |
ṣaḍāyatana. The six places, or abodes of perception or sensation, one of the nidānas, see 十二因緣; they are the 六根 or six organs of sense, but the term is also used for the 六入 and 六境 q. v.; also 六塵. |
六親 六亲 see styles |
liù qīn liu4 qin1 liu ch`in liu chin rokushin ろくしん |
six close relatives, namely: father 父[fu4], mother 母[mu3], older brothers 兄[xiong1], younger brothers 弟[di4], wife 妻[qi1], male children 子[zi3]; one's kin the six blood relations The six immediate relations— father and mother, wife and child, elder and younger brothers. |
六輪 六轮 see styles |
liù lún liu4 lun2 liu lun rokuwa ろくわ |
(place-name) Rokuwa The six kinds of cakravartī, or wheel-kings, each allotted to one of the 六位; the iron-wheel king to the 十信位, copper 十住, silver 十行, gold 十廻向, crystal 十地, and pearl 等覺. |
六道 see styles |
liù dào liu4 dao4 liu tao rokudou / rokudo ろくどう |
{Buddh} the six realms (Deva realm, Asura realm, Human realm, Animal realm, Hungry Ghost realm, Naraka realm); (place-name) Rokudō The six ways or conditions of sentient existence; v. 六趣; the three higher are the 上三途, the three lower 下三途. |
六韜 六韬 see styles |
liù tāo liu4 tao1 liu t`ao liu tao |
“Six Secret Strategic Teachings”, one of the Seven Military Classics of ancient China 武經七書|武经七书[Wu3 jing1 Qi1 shu1], attributed to Jiang Ziya 姜子牙[Jiang1 Zi3 ya2] |
六麤 六粗 see styles |
liù cū liu4 cu1 liu ts`u liu tsu rokuso |
The six 'coarser' stages arising from the 三細 or three finer stages which in turn are produced by original 無明, the unenlightened condition of ignorance; v. Awakening of Faith 起信論. They are the states of (1) 智相 knowledge or consciousness of like and dislike arising from mental conditions; (2) 相續相 consciousness of pain and pleasure resulting from the first, causing continuous responsive memory; (3) 執取相 attachment or clinging, arising from the last; (4) 計名字相 assigning names according to the seeming and unreal with fixation of ideas); (5) 起業 the consequent activity with all the variety of deeds; (6) 業繋苦相 the suffering resulting from being tied to deeds and their karma consequences. |
六齋 六斋 see styles |
liù zhāi liu4 zhai1 liu chai rokusai |
The six monthly poṣadha, or fast days: the 8th, 14th, 15th, 23rd, 29th, and 30th. They are the days on which the Four Mahārājas 四天王 take note of human conduct and when evil demons are busy, so that great care is required and consequently nothing should be eaten after noon, hence the 'fast', v. 梵王經 30th command. The 智度論 13 describes them as 惡日 evil or dangerous days, and says they arose from an ancient custom of cutting of the flesh and casting it into the fire. |
共訳 see styles |
kyouyaku / kyoyaku きょうやく |
(noun, transitive verb) joint translation (translation carried out by more than one person) |
兵變 兵变 see styles |
bīng biàn bing1 bian4 ping pien |
mutiny; (Tw) to be dumped by one's girlfriend while serving in the army |
其一 see styles |
qí yī qi2 yi1 ch`i i chi i kiitsu / kitsu きいつ |
one of the given (options etc); the first; firstly (given name) Kiitsu one and only |
其奴 see styles |
soitsu(p); soyatsu; suyatsu そいつ(P); そやつ; すやつ |
(pronoun) (1) (kana only) (colloquialism) (derogatory term) (See 此奴・こいつ・1) he; she; that person; that guy; that fellow; (pronoun) (2) (そいつ only) (kana only) (colloquialism) (derogatory term) (See 此奴・こいつ・2) that; that one; that thing |
其所 see styles |
qí suǒ qi2 suo3 ch`i so chi so |
its place; one's appointed place; the place for that |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
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This page contains 100 results for "When Three People Gather - One Becomes a Teacher" 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).
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