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<...2021222324252627282930...>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
動靜 动静 see styles |
dòng jìng dong4 jing4 tung ching dōjō |
(detectable) movement; (sign of) activity; movement and stillness movement and stillness |
勘合 see styles |
kangou / kango かんごう |
(noun/participle) checking and verifying |
勘定 see styles |
kān dìng kan1 ding4 k`an ting kan ting kanjou / kanjo かんじょう |
to demarcate; to survey and determine (noun, transitive verb) (1) calculation; computation; counting; reckoning; count; (noun, transitive verb) (2) bill; check; account; payment (of a bill); settlement (of an account); (noun, transitive verb) (3) consideration; allowance; (surname) Kanjō |
勘校 see styles |
kankou / kanko かんこう |
(noun, transitive verb) examination and correction |
勘決 see styles |
kanketsu かんけつ |
(noun/participle) investigation and decision |
勘辨 see styles |
kān biàn kan1 bian4 k`an pien kan pien kanben |
To examine and define. |
勝劣 胜劣 see styles |
shèng liè sheng4 lie4 sheng lieh shōretsu |
superior and inferior |
勝地 胜地 see styles |
shèng dì sheng4 di4 sheng ti shouchi / shochi しょうち |
well-known scenic spot (1) place of scenic beauty; beauty spot; scenic spot; (2) (archaism) suitable land; (surname) Katsuji |
勝果 胜果 see styles |
shèng guǒ sheng4 guo3 sheng kuo shōka |
The surpassing fruit, i.e. that of the attainment of Buddhahood, in contrast with Hīnayāna lower aims; two of these fruits are transcendent nirvāṇa and complete bodhi. |
勝負 胜负 see styles |
shèng fù sheng4 fu4 sheng fu shoubu / shobu しょうぶ |
victory or defeat; the outcome of a battle (1) victory or defeat; (n,vs,vi) (2) match; contest; game; bout; (place-name) Shoubu winning and losing |
勝軍 胜军 see styles |
shèng jun sheng4 jun1 sheng chün katsutoki かつとき |
(given name) Katsutoki Prasenajit, conquering army, or conqueror of an army; king of Kośala and patron of Śākyamuni; also one of the Maharājas, v. 明王. |
勞務 劳务 see styles |
láo wù lao2 wu4 lao wu |
service (work done for money); services (as in "goods and services") |
勞懈 劳懈 see styles |
láo xiè lao2 xie4 lao hsieh rōke |
fatigued and lazy |
勞資 劳资 see styles |
láo zī lao2 zi1 lao tzu |
labor and capital; workers and capitalists |
勞逸 劳逸 see styles |
láo yì lao2 yi4 lao i |
work and rest |
勞雇 劳雇 see styles |
láo gù lao2 gu4 lao ku |
labor and employer |
勢力 势力 see styles |
shì li shi4 li5 shih li seiryoku / seryoku せいりょく |
power; influence; a force (military, political etc) influence; power; might; strength; potency; force; energy; (place-name, surname) Seiriki momentum |
勢富 势富 see styles |
shì fù shi4 fu4 shih fu seifu |
influential and wealthy |
勢望 see styles |
seibou / sebo せいぼう |
power and popularity |
勢至 势至 see styles |
shì zhì shi4 zhi4 shih chih seiji / seji せいじ |
(personal name) Seiji He whose wisdom and power reach everywhere, Mahāsthāmaprāpta, i.e. 大勢至 q.v. Great power arrived (at maturity), the bodhisattva on the right of Amitābha, who is the guardian of Buddha-wisdom.; See 大勢至菩薩. |
勢阱 势阱 see styles |
shì jǐng shi4 jing3 shih ching |
potential well (physics) |
勤儉 勤俭 see styles |
qín jiǎn qin2 jian3 ch`in chien chin chien |
hardworking and frugal |
勤怠 see styles |
kintai きんたい |
diligence and indolence; attendance and absence (at work) |
勤息 see styles |
qín xī qin2 xi1 ch`in hsi chin hsi gonsoku ごんそく |
(surname) Gonsoku A tr. of śramaṇa, one who diligently pursues the good, and ceases from evil. |
勤惰 see styles |
kinda きんだ |
(See 勤怠) diligence and indolence; attendance and absence (at work) |
勤懇 勤恳 see styles |
qín kěn qin2 ken3 ch`in k`en chin ken |
diligent and attentive; assiduous; sincere |
勤樸 勤朴 see styles |
qín pǔ qin2 pu3 ch`in p`u chin pu |
simple and industrious; hardworking and frugal |
勤苦 see styles |
qín kǔ qin2 ku3 ch`in k`u chin ku kinku きんく |
hardworking; assiduous (noun/participle) toil and hardship Devoted and suffering, zealously suffering. |
勤謹 勤谨 see styles |
qín jǐn qin2 jin3 ch`in chin chin chin |
diligent and painstaking |
勧懲 see styles |
kanchou / kancho かんちょう |
(abbreviation) (See 勧善懲悪) rewarding good and punishing evil |
勧賞 see styles |
kanshou / kansho かんしょう |
(noun, transitive verb) praise and encouragement |
勲爵 see styles |
kunshaku くんしゃく |
peerage and order of merit |
勸悅 劝悦 see styles |
quàn yuè quan4 yue4 ch`üan yüeh chüan yüeh kanetsu |
exhorts and pleases |
勸持 劝持 see styles |
quàn chí quan4 chi2 ch`üan ch`ih chüan chih kanji |
the exhortation to preserve, revere, and follow (the teachings of certain sūtra) |
勸授 劝授 see styles |
quàn shòu quan4 shou4 ch`üan shou chüan shou kanju |
to encourage and bestow |
勸教 劝教 see styles |
quàn jiào quan4 jiao4 ch`üan chiao chüan chiao |
to advise and teach; to persuade and instruct |
勸架 劝架 see styles |
quàn jià quan4 jia4 ch`üan chia chüan chia |
to mediate in a quarrel; to intervene in a dispute and try to calm things down |
勸率 劝率 see styles |
quàn shuài quan4 shuai4 ch`üan shuai chüan shuai kanshutsu |
to encourage and guide |
勸示 劝示 see styles |
quàn shì quan4 shi4 ch`üan shih chüan shih kanji |
to show and exhort |
勸誡 劝诫 see styles |
quàn jiè quan4 jie4 ch`üan chieh chüan chieh kankai |
to exhort; to admonish Exhortation and prohibition; to exhort and admonish; exhort to be good and forbid the doing of evil. |
勸課 劝课 see styles |
quàn kè quan4 ke4 ch`üan k`o chüan ko |
to encourage and supervise (esp. state officials promoting agriculture) |
勸轉 劝转 see styles |
quàn zhuǎn quan4 zhuan3 ch`üan chuan chüan chuan kanten |
The second, or exhortation turn of the Buddha's wheel, v. 三轉法輪, men must know the meaning and cause of suffering, cut off its accumulation, realize that it may be extinguished, and follow the eightfold path to attainment. |
勸道 劝道 see styles |
quàn dào quan4 dao4 ch`üan tao chüan tao kandō |
to encourage and guide |
勻整 匀整 see styles |
yún zhěng yun2 zheng3 yün cheng |
neat and well-spaced |
勻溜 匀溜 see styles |
yún liu yun2 liu5 yün liu |
even and smooth |
勻稱 匀称 see styles |
yún chèn yun2 chen4 yün ch`en yün chen |
well proportioned; well shaped |
勿伽 see styles |
wù qié wu4 qie2 wu ch`ieh wu chieh mokka |
mudga; 'phaseolus mungo (both the plant and its beans),' M. W.; intp. as 胡豆 and 綠豆 kidney beans by the Fanyi mingyi. |
包剿 see styles |
bāo jiǎo bao1 jiao3 pao chiao |
to surround and annihilate (bandits) |
包工 see styles |
bāo gōng bao1 gong1 pao kung |
to undertake to perform work within a time limit and according to specifications; to contract for a job; contractor |
包袋 see styles |
bāo dài bao1 dai4 pao tai houtai / hotai ほうたい |
bag file wrapper for a patent; correspondence about the status of a patent between the inventor and the patent office |
匈奴 see styles |
xiōng nú xiong1 nu2 hsiung nu kyoudo; funnu / kyodo; funnu きょうど; フンヌ |
Xiongnu, a people of the Eastern Steppe who created an empire that flourished around the time of the Qin and Han dynasties (hist) Xiongnu (ancient Central Asian nomadic people associated with the Huns) |
匕箸 see styles |
hicho ひちょ |
spoon and chopsticks |
化佛 see styles |
huà fó hua4 fo2 hua fo kebutsu |
nirmāṇabuddha, an incarnate, or metamorphosed Buddha: Buddhas and bodhisattvas have universal and unlimited powers of appearance, v. 神通力. |
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. |
化土 see styles |
huà tǔ hua4 tu3 hua t`u hua tu kedo |
one of the 三土 three kinds of lands, or realms; it is any land or realm whose inhabitants are subject to reincarnation; any land which a Buddha is converting, or one in which is the transformed body of a Buddha. These lands are of two kinds, pure like the Tusita heaven, and vile or unclean like this world. Tiantai defines the huatu or the transformation realm of Amitābha as the Pure-land of the West, but other schools speak of huatu as the realm on which depends the nirmāṇakāya, with varying definitions. |
化夢 化梦 see styles |
huà mèng hua4 meng4 hua meng kemu |
magic and a dream |
化導 化导 see styles |
huà dǎo hua4 dao3 hua tao kadou; kedou / kado; kedo かどう; けどう |
(noun/participle) influencing (a person) for good To instruct and guide. |
化度 see styles |
huà dù hua4 du4 hua tu kedo |
To convert and transport, or save. |
化德 see styles |
huà dé hua4 de2 hua te |
Huade county in Ulaanchab 烏蘭察布|乌兰察布[Wu1 lan2 cha2 bu4], Inner Mongolia |
化教 see styles |
huà jiào hua4 jiao4 hua chiao kekyō |
see 化行二教. |
化法 see styles |
huà fǎ hua4 fa3 hua fa kehō |
Instruction in the Buddhist principles, as 化儀 is in practice, Tiantai in its 化法四教 divides the Buddha's teaching during his lifetime into the four periods of 藏, 通, 別, and 圓 Pitaka, Interrelated, Differentiated, and Complete, or All-embracing. |
化炭 see styles |
huà tàn hua4 tan4 hua t`an hua tan ketan |
charcoal obtained by monastic begging and the offering of exhortation or instruction. |
化現 化现 see styles |
huà xiàn hua4 xian4 hua hsien kegen けげん |
(n,vs,vi) {Buddh} manifesting in a bodily form (of a god or Buddha); incarnation; avatar Metamorphosis and manifestation; the appearance or forms of a Buddha or bodhisattva for saving creatures may take any form required for that end. |
化生 see styles |
huà shēng hua4 sheng1 hua sheng keshou / kesho けしょう |
(noun/participle) (1) {Buddh} (See 四生) spontaneous birth; (2) goblin; monster; (surname, given name) Keshou q. v. means direct 'birth' by metamorphosis. It also means the incarnate avaatara of a deity.; aupapādaka, or aupapāduka. Direct metamorphosis, or birth by transformation, one of the 四生, by which existence in any required form is attained in an instant in full maturity. By this birth bodhisattvas residing in Tuṣita appear on earth. Dhyāni Buddhas and Avalokiteśvara are likewise called 化生. It also means unconditional creation at the beginning of a kalpa. Bhuta 部多 is also used with similar meaning. There are various kinds of 化生, e. g. 佛菩薩化生 the transformation of a Buddha or bodhisattva, in any form at will, without gestation, or intermediary conditions: 極樂化生, birth in the happy land of Amitābha by transformation through the Lotus; 法身化生 the dharmakāya, or spiritual body, born or formed on a disciple's conversion. |
化米 see styles |
huà mǐ hua4 mi3 hua mi ke mai |
Rice obtained by monastic begging and the offering of exhortation or instruction, similarly化炭 charcoal and化茶 tea; sometimes used with larger connotation. |
化茶 see styles |
huà chá hua4 cha2 hua ch`a hua cha kesa |
tea obtained by monastic begging and the offering of exhortation or instruction. |
化行 see styles |
huà xíng hua4 xing2 hua hsing kean |
(化行二教) The two lines of teaching: i. e. in the elements, for conversion and admission, and 行教 or 制教 in the practices and moral duties especially for the Order, as represented in the Vinaya; cf. 化制. |
化誘 化诱 see styles |
huà yòu hua4 you4 hua yu keyū |
To convert and entice (into the way of truth). |
化道 see styles |
huà dào hua4 dao4 hua tao kedō |
The way of conversion, transformation, or development; also 教道. |
北洋 see styles |
běi yáng bei3 yang2 pei yang hokuyou / hokuyo ほくよう |
the Qing Dynasty name for the coastal provinces of Liaoning, Hebei, and Shandong northern waters; (given name) Hokuyou |
北海 see styles |
běi hǎi bei3 hai3 pei hai hokkai ほっかい |
Beihai, park in Beijing to the northwest of the Forbidden City; the North Sea (Europe); Beihai prefecture-level city and seaport in Guangxi; Bohai Sea; Lake Baikal (1) northern sea; (2) North Sea; (n,n-pref) (3) (abbreviation) (See 北海道) Hokkaido; (surname) Hokkai |
北漂 see styles |
běi piāo bei3 piao1 pei p`iao pei piao |
to migrate to Beijing in search of better job opportunities; migrant worker living and working in Beijing without a residence permit |
北玉 see styles |
kitatama きたたま |
{sumo} (See 北玉時代) era at the turn of 1960s into 70s dominated by grand champions Kitanofuji and Tamanoumi |
北羅 北罗 see styles |
běi luó bei3 luo2 pei lo kitara きたら |
(surname) Kitara Valabhī. Northern Lāṭa. 'An ancient kingdom and city on the Eastern coast of Gujerat.' Eitel. |
北行 see styles |
běi xíng bei3 xing2 pei hsing hokkou / hokko ほっこう |
(noun/participle) going north; heading northward Uttarāyaṇa. The northern ascension of the sun between the winter and summer solstices. |
北邙 see styles |
běi máng bei3 mang2 pei mang |
Mt Mang at Luoyang in Henan, with many Han, Wei and Jin dynasty royal tombs |
北陸 see styles |
hokuriku ほくりく |
Hokuriku region (of Honshu; incl. Niigata, Toyama, Ishikawa and Fukui prefectures); (place-name, surname) Hokuriku |
北韓 北韩 see styles |
běi hán bei3 han2 pei han hokkan ほっかん |
(Tw, HK) North Korea (name used in South Korea, Taiwan, Hong Kong and Macao) (See 北朝鮮) North Korea; (place-name) North Korea (name used in South Korea) |
匯報 汇报 see styles |
huì bào hui4 bao4 hui pao |
to report; to give an account of; to collect information and report back |
匯豐 汇丰 see styles |
huì fēng hui4 feng1 hui feng |
Hong Kong and Shanghai Banking Corporation (HSBC) |
匹偶 see styles |
pǐ ǒu pi3 ou3 p`i ou pi ou hitsuguu / hitsugu ひつぐう |
a married couple (noun/participle) (1) (archaism) pair; couple (husband and wife); (2) (archaism) friend; comrade |
匹敵 匹敌 see styles |
pǐ dí pi3 di2 p`i ti pi ti hitteki ひってき |
to be equal to; to be well-matched; rival (vs,vi) to be a match for; to rival; to equal; to compare with; to be equivalent to |
区点 see styles |
kuten くてん |
{comp} Japanese character set row and column index |
医薬 see styles |
iyaku いやく |
(noun - becomes adjective with の) (1) medicine; (noun - becomes adjective with の) (2) (abbreviation) (from 医薬安全局) Pharmaceutical and Food Safety Bureau |
區位 区位 see styles |
qū wèi qu1 wei4 ch`ü wei chü wei |
geographical location; (computing) row-cell (i.e. the row 區|区[qu1] and cell 位[wei4] used to specify a character in a CJK character set) |
十一 see styles |
shí yī shi2 yi1 shih i toichi; tooichi; toichi といち; とおいち; トイチ |
eleven; 11 (1) (kana only) type of illegal loan charging 10% interest every 10 days; (2) {hanaf} (See 手役) dealt hand consisting of 1-point cards and one single 10-point card; (surname) Tokazu ekādaśa, eleven. |
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. |
十佛 see styles |
shí fó shi2 fo2 shih fo ju būtsu |
There are several, groups; that of the Huayan sūtra is Kāśyapa, Kanakamuni, Krakucchanda, Viśvabhū, Śikhin, Vipaśyi, Tiśya (or Puṣya), Tissa, ? Padma, and Dīpaṅkara. Another group is that of the Amitābha cult, one for each of the ten directions. There are other groups. |
十使 see styles |
shí shǐ shi2 shi3 shih shih jū shi |
十大惑; 十根本煩惱 The ten messengers, deluders, fundamental passions; they are divided into five sharp and five dull; the five 鈍使 dull ones are desire, hate, stupidity, pride, and doubt; the five sharp 利使 are 身見, 邊見, 邪見, 見取見, 戒禁見, v. 見. |
十來 十来 see styles |
shí lái shi2 lai2 shih lai torai とらい |
(female given name) Torai (十來偈) The ten rhymes in "lai", a verse which expresses the Buddhist doctrine of moral determinism, i.e. that the position anyone now occupies is solely the result of his character in past lives; heredity and environment having nothing to do with his present condition, for, whether in prince or beggar, it is the reward of past deeds. The upright from the forbearing come, The poor from the mean and greedy come, Those of high rank from worshippers come, The low and common from the Prideful come, Those who are dumb from slanderers come, The blind and deaf from unbelievers come, The long-lived from the merciful come, The short-lived from life, takers come, The deficient in faculties from command-breakers come, The complete in faculties from command-keepers come. 端正者忍辱中來. 貧窮着樫貧中來. 高位者禮拜中來. 下賤者橋慢中來. 瘖啞者誹謗中來. 盲聾者不信中來. 長壽者慈悲中來. 短命者殺生中來. 諸根不具者破戒中來. 六根具足者持戒中來. |
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. |
十六 see styles |
shí liù shi2 liu4 shih liu tomu とむ |
sixteen; 16 16; sixteen; (given name) Tomu ṣoḍaśa Sixteen is the esoteric (Shingon) perfect number, just as ten is the perfect number in the Huayan sūtra and generally, see 大日經疏 5. |
十問 十问 see styles |
shí wèn shi2 wen4 shih wen jūmon |
The ten questions to the Buddha, put into the mouth of Vajrapāṇi, which, with the answers given, form the basis of the 大日經. What is (or are) (1) the nature of the bodhi-mind? (2) its form or forms? (3) the mental stages requisite to attainment? (4) the difference between them? (5) the time required? (6) the character of the merits attained? (7) the activities or practices necessary? (8) the way of such practices? (9) the condition of the uncultivated and cultivated mind? (10) the difference between it and that of the follower of Yoga? |
十地 see styles |
shí dì shi2 di4 shih ti juuji / juji じゅうじ |
{Buddh} dasabhumi (forty-first to fiftieth stages in the development of a bodhisattva); (place-name) Jūji daśabhūmi; v. 十住. The "ten stages" in the fifty-two sections of the development of a bodhisattva into a Buddha. After completing the十四向 he proceeds to the 十地. There are several groups. I. The ten stages common to the Three Vehicles 三乘 are: (1) 乾慧地 dry wisdom stage, i. e. unfertilized by Buddha-truth, worldly wisdom; (2) 性地 the embryo-stage of the nature of Buddha-truth, the 四善根; (3) 八人地 (八忍地), the stage of the eight patient endurances; (4) 見地 of freedom from wrong views; (5) 薄地 of freedom from the first six of the nine delusions in practice; (6) 離欲地 of freedom from the remaining three; (7) 巳辨地 complete discrimination in regard to wrong views and thoughts, the stage of an arhat; (8) 辟支佛地 pratyeka-buddhahood, only the dead ashes of the past left to sift; (9) 菩薩地 bodhisattvahood; (10) 佛地 Buddhahood. v. 智度論 78. II. 大乘菩薩十地 The ten stages of Mahāyāna bodhisattva development are: (1) 歡喜地 Pramuditā, joy at having overcome the former difficulties and now entering on the path to Buddhahood; (2) 離垢地 Vimalā, freedom from all possible defilement, the stage of purity; (3) 發光地 Prabhākarī, stage of further enlightenment; (4) 焰慧地 Arciṣmatī, of glowing wisdom; (5) 極難勝地 Sudurjayā, mastery of utmost or final difficulties; (6) 現前地 Abhimukhī, the open way of wisdom above definitions of impurity and purity; (7) 遠行地 Dūraṁgamā, proceeding afar, getting above ideas of self in order to save others; (8) 不動地 Acalā, attainment of calm unperturbedness; (9) 善慧地 Sādhumatī, of the finest discriminatory wisdom, knowing where and how to save, and possessed of the 十力 ten powers; (10) 法雲地 Dharmamegha, attaining to the fertilizing powers of the law-cloud. Each of the ten stages is connected with each of the ten pāramitās, v. 波. Each of the 四乘 or four vehicles has a division of ten. III. The 聲聞乘十地 ten Śrāvaka stages are: (1) 受三歸地 initiation as a disciple by receiving the three refuges, in the Buddha, Dharma, and Saṅgha; (2) 信地 belief, or the faith-root; (3) 信法地 belief in the four truths; (4) 内凡夫地 ordinary disciples who observe the 五停心觀, etc.; (5) 學信戒 those who pursue the 三學 three studies; (6) 八人忍地 the stage of 見道 seeing the true Way; (7) 須陀洹地 śrota-āpanna, now definitely in the stream and assured of nirvāṇa; (8) 斯陀含地 sakrdāgāmin, only one more rebirth; (9) 阿那含地 anāgāmin, no rebirth; and (10) 阿羅漢地 arhatship. IV. The ten stages of the pratyekabuddha 緣覺乘十地 are (1) perfect asceticism; (2) mastery of the twelve links of causation; (3) of the four noble truths; (4) of the deeper knowledge; (5) of the eightfold noble path; (6) of the three realms 三法界; (7) of the nirvāṇa state; (8) of the six supernatural powers; (9) arrival at the intuitive stage; (10) mastery of the remaining influence of former habits. V. 佛乘十地 The ten stages, or characteristics of a Buddha, are those of the sovereign or perfect attainment of wisdom, exposition, discrimination, māra-subjugation, suppression of evil, the six transcendent faculties, manifestation of all bodhisattva enlightenment, powers of prediction, of adaptability, of powers to reveal the bodhisattva Truth. VI. The Shingon has its own elaborate ten stages, and also a group 十地十心, see 十心; and there are other groups. |
十境 see styles |
shí jìng shi2 jing4 shih ching jikkyō |
Ten objects of or stages in meditation觀 in the Tiantai school, i.e. 陰境 the five skandhas; 煩惱境 life's distresses and delusion; 病患境 sickness, or duḥkha, its cause and cure; 業相境 age-long karmaic influences; 魔事境 Māra affairs, how to overthrow their rule; 禪定境 the conditions of dhyāna and samādhi; 諸見境 various views and doubts that arise; 慢境 pride in progress and the delusion that one has attained nirvāṇa; 二乘境 temptation to be content with the lower nirvāṇa, instead of going on to the greater reward; 菩薩境 bodhisattvahood; see the 止觀 5. |
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. |
十寶 十宝 see styles |
shí bǎo shi2 bao3 shih pao jippō |
The ten precious things; 十寶山 the ten precious mountains, or mountain of ten precious things; v. 十善 and 十善王. |
十師 十师 see styles |
shí shī shi2 shi1 shih shih jisshi |
The ten monks necessary for a full ordination of a monk, i.e. 三師七證 three leaders and seven witnesses. |
十干 see styles |
shí gān shi2 gan1 shih kan jikkan じっかん |
same as 天干; the 10 heavenly stems 甲, 乙, 丙, 丁, 戊, 己, 庚, 辛, 壬, 癸 (used cyclically in the calendar and as ordinal number like Roman I, II, III) ten celestial stems (two types each of wood, fire, earth, metal, water); ten heavenly stems |
十德 see styles |
shí dé shi2 de2 shih te jittoku |
The ten virtues, powers, or qualities, of which there are several groups, e.g. in the 華嚴經,十地品 there are 法師十德 the ten virtues of a teacher of the Law, i.e. he should be well versed in its meaning; able widely to publish it; not be nervous before an audience; be untiring in argument; adaptable; orderly so that his teaching can be easily followed; serious and dignified; bold and zealous; unwearied; and enduring (able to bear insult, etc.). The 弟子十德 ten virtues or qualities of a disciple according to the 大日經疏 4, are faith; sincerity; devotion to the trikāya; (seeking the) adornment of true wisdom; perseverance; moral purity; patience (or bearing shame); generosity in giving; courage; resoluteness. |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
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This page contains 100 results for "Inner Strength Inner Well-Being and Health" 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
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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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