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<12345678910...>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
凡身 see styles |
fán shēn fan2 shen1 fan shen bonshin |
The common mortal body, the ordinary individual. |
出現 出现 see styles |
chū xiàn chu1 xian4 ch`u hsien chu hsien shutsugen しゅつげん |
to appear; to arise; to emerge; to show up (n,vs,vi) appearance; emergence; advent; arrival; showing up; coming to existence To manifest, reveal, be manifested, appear, e. g. as does a Buddha's temporary body, or nirmāṇakāya. Name of Udāyi 優陀夷 a disciple of Buddha to be reborn as Samantaprabhāsa; also of a son of Ajātaśatru. |
出體 出体 see styles |
chū tǐ chu1 ti3 ch`u t`i chu ti shuttai |
External; the components of a thing or matter; to put forth a body. |
分身 see styles |
fēn shēn fen1 shen1 fen shen bunshin(p); funjin(ok) ぶんしん(P); ふんじん(ok) |
(of one who has supernatural powers) to replicate oneself so as to appear in two or more places at the same time; a derivative version of sb (or something) (e.g. avatar, proxy, clone, sockpuppet); to spare some time for a separate task; to cut a corpse into pieces; to pull a body apart by the four limbs; parturition (1) other self; alter ego; part of oneself (in someone or something else); representation of oneself; (2) {Buddh} incarnations of Buddha Parturition: in Buddhism it means a Buddha's power to reproduce himself ad infinitum and anywhere. |
前傾 前倾 see styles |
qián qīng qian2 qing1 ch`ien ch`ing chien ching zenkei / zenke ぜんけい |
to lean forward (noun/participle) (1) forward inclination (of the body); bending forward; (noun/participle) (2) {med} anteversion |
前身 see styles |
qián shēn qian2 shen1 ch`ien shen chien shen zenshin ぜんしん |
forerunner; predecessor; precursor; previous incarnation (Buddhism); jacket front antecedents; ancestor; previous position; previous existence; predecessor organization; predecessor organisation The previous body, or incarnation. |
剛体 see styles |
goutai / gotai ごうたい |
(noun - becomes adjective with の) rigid body |
剛體 刚体 see styles |
gāng tǐ gang1 ti3 kang t`i kang ti |
rigid body |
剜燈 剜灯 see styles |
wān dēng wan1 deng1 wan teng wantō |
To scoop out (one's body) and turn (it) into a lamp, attributed to Śākyamuni in a former incarnation. |
副腎 副肾 see styles |
fù shèn fu4 shen4 fu shen fukujin ふくじん |
adrenal glands (noun - becomes adjective with の) suprarenal body; adrenal glands |
副葬 see styles |
fukusou / fukuso ふくそう |
(noun/participle) burying a dead person's personal belongings with the body |
力む see styles |
rikimu りきむ |
(v5m,vi) (1) to strain (oneself); to bear down; to exert oneself; to try (too) hard; to draw one's body taut; (v5m,vi) (2) to put on a bold front; to make a show of strength; to swagger; to bluff; to boast |
劫波 see styles |
jié bō jie2 bo1 chieh po kōhi |
kalpa (loanword) (Hinduism) kalpa; also劫簸; 劫跛; v. 劫. Aeon, age. The period of time between the creation and recreation ofa world or universe; also the kalpas offormation, existence, destruction, and non-existence, which four as acomplete period are called mahākalpa 大劫. Eachgreat kalpa is subdivided into four asaṇkhyeya-kalpas (阿僧企耶 i.e. numberless,incalculable): (1) kalpa of destructionsaṃvarta; (2)kalpaof utter annihilation, or empty kalpa 増滅劫; 空劫 saṃvarta-siddha; (3) kalpa of formation 成劫 vivarta; (4) kalpa ofexistence 住劫 vivartasiddha; or they may betaken in the order 成住壤空. Each of the four kalpas is subdivided into twenty antara-kalpas, 小劫 or small kalpas, so that a mahākalpaconsists of eighty small kalpas. Each smallkalpa is divided into a period of 増 increaseand 減 decrease; the increase period is ruled over by the four cakravartīs in succession, i.e. the four ages of iron,copper, silver, gold, during which the length of human life increases by oneyear every century to 84,000 years, and the length of the human body to8,400 feet. Then comes the kalpa of decreasedivided into periods of the three woes, pestilence, war, famine, duringwhich the length of human life is gradually reduced to ten years and thehuman body to 1 foot in height. There are other distinctions of the kalpas. A small kalpa isrepresented as 16,800,000 years, a kalpa as336,000,000 years, and a mahākalpa as1,334,000,000 years. There are many ways of illustrating the length of akalpa, e.g. pass a soft cloth over a solid rock40 li in size once in a hundred years, whenfinally the rock has been thus worn away a kalpa will not yet have passed; or a city of 40 li, filled with mustard seeds, one being removed everycentury till all have gone, a kalpa will notyet have passed. Cf. 成劫. |
動体 see styles |
doutai / dotai どうたい |
moving body |
動作 动作 see styles |
dòng zuò dong4 zuo4 tung tso dousa / dosa どうさ |
movement; motion; action (CL:個|个[ge4]); to act; to move (1) movement (of the body); action; motion; gesture; (2) bearing; carriage; behaviour; behavior; demeanour; demeanor; (n,vs,vi) (3) operation (of a machine, software, etc.); running; working; functioning activity |
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. |
化心 see styles |
huà xīn hua4 xin1 hua hsin keshin |
The mind in the transformation body of a Buddha or bodhisattva, which apprehends things in their reality. |
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. |
化相 see styles |
huà xiàng hua4 xiang4 hua hsiang kesō |
The transformation form or body (in which the Buddha converts the living). |
化色 see styles |
huà sè hua4 se4 hua se keshiki |
A Buddha's or bodhisattva's metamorphoses of body, or incarnations at will. |
十二 see styles |
shí èr shi2 er4 shih erh tooji とおじ |
twelve; 12 12; twelve; (given name) Tooji dvātriṃśa. Thirty-two. 三十二應 (or 三十二身) The thirty-two forms of Guanyin, and of Puxian, ranging from that of a Buddha to that of a man, a maid, a rakṣas; similar to the thirty-three forms named in the Lotus Sūtra. 三十二相三十二大人相 dvātriṃśadvaralakṣaṇa. The thirty-two lakṣaṇas, or physical marks of a cakravartī, or 'wheel-king', especially of the Buddha, i. e. level feet, thousand-spoke wheel-sign on feet, long slender fingers, pliant hands and feet, toes and fingers finely webbed, full-sized heels, arched insteps, thighs like a royal stag, hands reaching below the knees well-retracted male organ, height and stretch of arms equal, every hair-root dark coloured, body hair graceful and curly, golden-hued body, a 10 ft. halo around him, soft smooth skin, the 七處, i. e. two soles, two palms, two shoulders, and crown well rounded, below the armpits well-filled, lion-shaped body, erect, full shoulders, forty teeth, teeth white even and close, the four canine teeth pure white, lion-jawed, saliva improving the taste of all food, tongue long and broad, voice deep and resonant, eyes deep blue, eyelashes like a royal bull, a white ūrnā or curl between the eyebrows emitting light, an uṣṇīṣa or fleshy protuberance on the crown. These are from the 三藏法數 48, with which the 智度論 4, 涅盤經 28, 中阿含經, 三十ニ相經 generally agree. The 無量義經 has a different list. 三十二相經 The eleventh chapter of the 阿含經. 三十二相經願 The twenty-first of Amitābha's vows, v. 無量壽經. 三十三 trayastriṃśat. Thirty-three. 三十三天忉利天; 憺梨天, 多羅夜登陵舍; 憺利夜登陵奢; 憺利耶憺利奢 Trayastriṃśas. The Indra heaven, the second of the six heavens of form. Its capital is situated on the summit of Mt. Sumeru, where Indra rules over his thirty-two devas, who reside on thirty-two peaks of Sumeru, eight in each of the four directons. Indra's capital is called 殊勝 Sudarśana, 喜見城 Joy-view city. Its people are a yojana in height, each one's clothing weighs 六鐵 (1; 4 oz. ), and they live 1, 000 years, a day and night being equal to 100 earthly years. Eitel says Indra's heaven 'tallies in all its details with the Svarga of Brahminic mythology' and suggests that 'the whole myth may have an astronomical meaning', or be connected, with 'the atmosphere with its phenomena, which strengthens Koeppen's hypothesis explaining the number thirty-three as referring to the eight Vasus, eleven Rudras, twelve Ādityas, and two Aśvins of Vedic mythology'. In his palace called Vaijayanta 'Indra is enthroned with 1, 000 eyes with four arms grasping the vajra. There he revels in numberless sensual pleasures together with his wife Śacī... and with 119, 000 concubines with whom he associates by means of transformation'.; dvādaśa, twelve. |
半人 see styles |
hannin; hanjin はんにん; はんじん |
(can be adjective with の) (1) (はんにん only) (See 半人前・2) useless; worthless; no good; (2) (often はんじん) half-man (esp. upper body); (3) (はんにん only) (archaism) half day (e.g. when working) |
危城 see styles |
wéi chéng wei2 cheng2 wei ch`eng wei cheng kijō |
A perilous citadel, i. e. the body. |
卽身 see styles |
jí shēn ji2 shen1 chi shen sokushin |
The doctrine of the Shingon 眞言 sect that the body is also Buddha; in other words Buddha is not only 卽心 mind, but body; hence 卽身成佛; 卽身菩提 the body is to become (consciously) Buddha by Yoga practices. |
厚重 see styles |
hòu zhòng hou4 zhong4 hou chung atsue あつえ |
thick; heavy; thickset (body); massive; generous; extravagant; profound; dignified (female given name) Atsue |
原紙 see styles |
genshi げんし |
(1) stencil (for a mimeograph); (2) silkworm egg sheet; (3) base paper; body paper |
厥冷 see styles |
ketsurei / ketsure けつれい |
clamminess; coldness of body |
反る see styles |
soru そる |
(v5r,vi) (1) to warp; to curve; to arch; to bend; (v5r,vi) (2) to bend backward (body or body part, e.g. fingers) |
受身 see styles |
shòu shēn shou4 shen1 shou shen jushin うけみ |
(n,adj-no,adj-na) (1) the defensive; (2) passive attitude; passivity; passiveness; (3) (linguistics terminology) the passive; passive voice; (4) (martial arts term) ukemi (the art of falling safely) to be reborn into a new body |
右脅 右胁 see styles |
yòu xié you4 xie2 yu hsieh ukyō |
right side of the body |
同体 see styles |
doutai / dotai どうたい |
as one flesh or body; simultaneously |
同體 同体 see styles |
tóng tǐ tong2 ti3 t`ung t`i tung ti dōtei |
Of the same body, or nature, as water and wave, but同體慈悲 means fellow-feeling and compassion, looking on all sympathetically as of the same nature as oneself. |
名色 see styles |
míng sè ming2 se4 ming se nashiki なしき |
{Buddh} (See 十二因縁) namarupa; name and form; (place-name) Nashiki nāmarūpa, name-form, or name and form, one of the twelve nidānas. In Brahminical tradition it served 'to denote spirit and matter', 'the concrete individual', Keith; in Buddhism it is intp. as the 五蘊 five skandhas or aggregates, i, e. a 'body', 受, 想, 行, and 識 vedana, saṃjñā, karman, and vijñāna being the 'name' and 色 rupa the 'form'; the first-named four are mental and the last material. 色 Rupa is described as the minutest particle of matter, that which has resistance; the embryonic body or foetus is a nāmarūpa, something that can be named. |
周身 see styles |
zhōu shēn zhou1 shen1 chou shen |
whole body |
四体 see styles |
shitai したい |
(archaism) head, trunk, arms, and legs; the whole body |
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. |
四肢 see styles |
sì zhī si4 zhi1 ssu chih shishi しし |
the four limbs of the body the (four) limbs; arms and legs |
四食 see styles |
sì shí si4 shi2 ssu shih shijiki |
The four kinds of food, i. e. 段食 or 摶食 for the body and its senses; 觸食 or 樂食 for the emotions; 思食 or 念食 for thought; and 識食 for wisdom, i. e. the 六識 of Hīnayāna and the 八識 of Mahāyāna, of which the eighth, i. e. ālayavijñāna, is the chief. |
団体 see styles |
dantai だんたい |
(1) group; party; team; (2) organization; organisation; association; group; body; society; (place-name) Dantai |
団長 see styles |
danchou / dancho だんちょう |
leader of a delegation (body, party) |
図体 see styles |
zuutai / zutai ずうたい |
body; frame |
固体 see styles |
kotai こたい |
(noun - becomes adjective with の) solid (body); solid matter; solid-state |
固型 see styles |
kokei / koke こけい |
(noun - becomes adjective with の) solid (body) |
固形 see styles |
kokei / koke こけい |
(noun - becomes adjective with の) solid (body) |
国政 see styles |
kunimasa くにまさ |
(noun - becomes adjective with の) national politics; political situation; statecraft; body politic; (place-name, surname) Kunimasa |
地藏 see styles |
dì zàng di4 zang4 ti tsang jizou / jizo じぞう |
Kṣitigarbha, the Bodhisattva of the Great Vow (to save all souls before accepting Bodhi); also translated Earth Treasury, Earth Womb, or Earth Store Bodhisattva (surname) Jizou Ti-tsang, J. Jizō, Kṣitigarbha, 乞叉底蘗沙; Earth-store, Earth-treasury, or Earthwomb. One of the group of eight Dhvani- Bodhisattvas. With hints of a feminine origin, he is now the guardian of the earth. Though associated with Yama as overlord, and with the dead and the hells, his role is that of saviour. Depicted with the alarum staff with its six rings, he is accredited with power over the hells and is devoted to the saving of all creatures between the nirvana of Śākyamuni and the advent of Maitreya the fifth century he has been especially considered as the deliverer from the hells. His central place in China is at Chiu-hua-shan, forty li south-west of Ch'ing-yang in Anhui. In Japan he is also the protector of travellers by land and his image accordingly appears on the roads; bereaved parents put stones by his images to seek his aid in relieving the labours of their dead in the task of piling stones on the banks of the Buddhist Styx; he also helps women in labour. He is described as holding a place between the gods and men on the one hand and the hells on the other for saving all in distress; some say he is an incarnation of Yama. At dawn he sits immobile on the earth 地 and meditates on the myriads of its beings 藏. When represented as a monk, it may be through the influence of a Korean monk who is considered to be his incarnation, and who came to China in 653 and died in 728 at the age of 99 after residing at Chiu-hua-shan for seventy-five years: his body, not decaying, is said to have been gilded over and became an object of worship. Many have confused 眞羅 part of Korea with 暹羅 Siam. There are other developments of Ti-tsang, such as the 六地藏 Six Ti-tsang, i. e. severally converting or transforming those in the hells, pretas, animals, asuras, men, and the devas; these six Ti-tsang have different images and symbols. Ti-tsang has also six messengers 六使者: Yama for transforming those in hell; the pearl-holder for pretas; the strong one or animals; the devīof mercy for asuras; the devī of the treasure for human beings; one who has charge of the heavens for the devas. There is also the 延命地藏 Yanming Ti-tsang, who controls length of days and who is approached, as also may be P'u-hsien, for that Purpose; his two assistants are the Supervisors of good and evil 掌善 and 掌惡. Under another form, as 勝軍地藏 Ti-tsang is chiefly associated with the esoteric cult. The benefits derived from his worship are many, some say ten, others say twenty-eight. His vows are contained in the 地藏菩薩本願經. There is also the 大乘大集地藏十電經 tr. by Xuanzang in 10 juan in the seventh century, which probably influenced the spread of the Ti-tsang cult. |
均勻 均匀 see styles |
jun yún jun1 yun2 chün yün |
even; well-distributed; homogeneous; well-proportioned (figure, body etc) |
基體 基体 see styles |
jī tǐ ji1 ti3 chi t`i chi ti |
base body; matrix; substrate See: 基体 |
堅法 坚法 see styles |
jiān fǎ jian1 fa3 chien fa kenpō |
The three things assured to the faithful (in reincarnation)—a good body, long life, and boundless wealth. |
堤体 see styles |
teitai / tetai ていたい |
dam body; levee body |
報佛 报佛 see styles |
bào fó bao4 fo2 pao fo hōbutsu |
To thank the Buddha; also idem報身. |
報女 报女 see styles |
bào nǚ bao4 nv3 pao nü hōnyo |
a (real) female body obtained based on karmic retribution |
報身 报身 see styles |
bào shēn bao4 shen1 pao shen houjin; houshin / hojin; hoshin ほうじん; ほうしん |
{Buddh} (See 三身) sambhogakaya (reward body, form taken by a buddha after completing its role as a bodhisattva) Reward body, the saṃbhoga-kāya of a Buddha, in which he enjoys the reward of his labours, v. 三身 trikāya. |
塊頭 块头 see styles |
kuài tóu kuai4 tou2 k`uai t`ou kuai tou |
size; body size |
塊體 块体 see styles |
kuài tǐ kuai4 ti3 k`uai t`i kuai ti |
a block; body of person or animal as a block |
塑身 see styles |
sù shēn su4 shen1 su shen |
body sculpting (weight loss and exercise) |
塗灰 涂灰 see styles |
tú huī tu2 hui1 t`u hui tu hui tokai |
to daub one's body with ashes |
塗香 涂香 see styles |
tú xiāng tu2 xiang1 t`u hsiang tu hsiang zukō |
To rub the body with incense or scent to worship Buddha. |
增劫 see styles |
zēng jié zeng1 jie2 tseng chieh zōkō |
The kalpa of increment, during which human life increases by one year every century, from an initial life of ten years, till it reaches 84,000 (and the body from 1 foot to 8,400 feet in height), in the 滅劫 similarly diminishing. |
壞苦 坏苦 see styles |
huài kǔ huai4 ku3 huai k`u huai ku e ku |
The suffering of decay, or destruction, e.g. of the body, reaction from joy, etc. |
多体 see styles |
tatai たたい |
(adj-no,n) {physics} many-body |
大乘 see styles |
dà shèng da4 sheng4 ta sheng oonori おおのり |
Mahayana, the Great Vehicle; Buddhism based on the Mayahana sutras, as spread to Central Asia, China and beyond; also pr. [Da4 cheng2] (surname) Oonori Mahāyāna; also called 上乘; 妙乘; 勝乘; 無上乘; 無上上乘; 不惡乘; 無等乘, 無等等乘; 摩訶衍 The great yāna, wain, or conveyance, or the greater vehicle in comparison with the 小乘 Hīnayāna. It indicates universalism, or Salvation for all, for all are Buddha and will attain bodhi. It is the form of Buddhism prevalent in Tibet, Mongolia, China, Korea, Japan, and in other places in the Far East. It is also called Northern Buddhism. It is interpreted as 大教 the greater teaching as compared with 小教 the smaller, or inferior. Hīnayāna, which is undoubtedly nearer to the original teaching of the Buddha, is unfairly described as an endeavour to seek nirvana through an ash-covered body, an extinguished intellect, and solitariness; its followers are sravakas and pratyekabuddhas (i.e. those who are striving for their own deliverance through ascetic works). Mahāyāna, on the other hand, is described as seeking to find and extend all knowledge, and, in certain schools, to lead all to Buddhahood. It has a conception of an Eternal Buddha, or Buddhahood as Eternal (Adi-Buddha), but its especial doctrines are, inter alia, (a) the bodhisattvas 菩薩 , i.e. beings who deny themselves final Nirvana until, according to their vows, they have first saved all the living; (b) salvation by faith in, or invocation of the Buddhas or bodhisattvas; (c) Paradise as a nirvana of bliss in the company of Buddhas, bodhisattvas, saints, and believers. Hīnayāna is sometimes described as 自利 self-benefiting, and Mahāyāna as 自利利他 self-benefit for the benefit of others, unlimited altruism and pity being the theory of Mahāyāna. There is a further division into one-yana and three-yanas: the trīyāna may be śrāvaka, pratyeka-buddha, and bodhisattva, represented by a goat, deer, or bullock cart; the one-yāna is that represented by the Lotus School as the one doctrine of the Buddha, which had been variously taught by him according to the capacity of his hearers, v. 方便. Though Mahāyāna tendencies are seen in later forms of the older Buddhism, the foundation of Mahāyāna has been attributed to Nāgārjuna 龍樹. "The characteristics of this system are an excess of transcendental speculation tending to abstract nihilism, and the substitution of fanciful degrees of meditation and contemplation (v. Samādhi and Dhyāna) in place of the practical asceticism of the Hīnayāna school."[Eitel 68-9.] Two of its foundation books are the 起信論and the 妙法蓮華經 but a larnge numberof Mahāyāna sutras are ascribed to the Buddha。. |
大教 see styles |
dà jiào da4 jiao4 ta chiao daikyō |
The great teaching. (1) That of the Buddha. (2) Tantrayāna. The mahātantra, yoga, yogacarya, or tantra school which claims Samantabhadra as its founder. It aims at ecstatic union of the individual soul with the world soul, Iśvara. From this result the eight great powers of Siddhi (aṣṭa-mahāsiddhi), namely, ability to (1) make one's body lighter (laghiman); (2) heavier (gaiman); (3) smaller (aṇiman); (4) larger (mahiman) than anything in the world ; (5) reach any place (prāpti) ; (6) assume any shape (prākāmya) ; (7) control all natural laws (īśitva) ; (8) make everything depend upon oneself; all at will (v.如意身 and 神足). By means of mystic formulas (Tantras or dhāraṇīs), or spells (mantras), accompanied by music and manipulation of the hands (mūdra), a state of mental fixity characterized neither by thought nor the annihilation of thought, can be reached. This consists of six-fold bodily and mental happiness (yoga), and from this results power to work miracles. Asaṅga compiled his mystic doctrines circa A.D. 500. The system was introduced into China A.D. 647 by Xuanzang's translation of the Yogācārya-bhūmi-śāstra 瑜伽師地論 ; v. 瑜. On the basis of this, Amoghavajra established the Chinese branch of the school A.D. 720 ; v. 阿目. This was popularized by the labours of Vajrabodhi A.D. 732 ; v. 金剛智. |
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 |
大股 see styles |
oomata おおまた |
(noun - becomes adjective with の) (1) straddle; (2) long (great, swinging) stride; long (big) steps; (3) {sumo} thigh-scooping body drop; (place-name, surname) Oomata |
大身 see styles |
dà shēn da4 shen1 ta shen oomi おおみ |
person of high rank or income; (place-name) Oomi The great body, i.e. the nirmāṇakāya, or transformable body 化身 of a Buddha. Also, Mahākāya, a king of garuḍas. |
大隊 大队 see styles |
dà duì da4 dui4 ta tui daitai だいたい |
group; a large body of; production brigade; military group battalion |
天体 see styles |
sutera すてら |
heavenly body; celestial body; astronomical object; (surname) Sutera |
天身 see styles |
tiān shēn tian1 shen1 t`ien shen tien shen tenshin |
a heavenly body |
天體 天体 see styles |
tiān tǐ tian1 ti3 t`ien t`i tien ti |
celestial body; nude body See: 天体 |
奪舍 夺舍 see styles |
duó shè duo2 she4 to she |
to incarnate into sb else's body |
女体 see styles |
nyotai にょたい |
woman's body; (place-name) Nyotai |
女拓 see styles |
nyotaku にょたく |
(See 魚拓・1) (making a) print with a female body |
女身 see styles |
nǚ shēn nv3 shen1 nü shen nyoshin |
female body |
妙色 see styles |
miào sè miao4 se4 miao se myōshiki |
surūpa, 蘇樓波. The wonderful form or body, i.e. of a Buddha's saṃbhogakāya and his Buddha-land. |
妙身 see styles |
miào shēn miao4 shen1 miao shen myōshin |
the wonderful body |
委身 see styles |
wěi shēn wei3 shen1 wei shen |
to give oneself wholly to; to put oneself at sb's service; (of a woman) to give one's body to; to marry |
姿勢 姿势 see styles |
zī shì zi1 shi4 tzu shih shisei / shise しせい |
posture; position (1) posture; pose; position; stance; carriage (of the body); (2) attitude; approach; stance |
安樂 安乐 see styles |
ān lè an1 le4 an le anraku あんらく |
peace and happiness (surname) Anraku Happy; ease (of body) and joy (of heart) 身安心樂. |
安神 see styles |
ān shén an1 shen2 an shen yasukami やすかみ |
to calm (soothe) the nerves; to relieve uneasiness of body and mind (adj-na,n,vs) relief; peace of mind; (surname) Yasukami |
宗體 宗体 see styles |
zōng tǐ zong1 ti3 tsung t`i tsung ti shū tei |
The body of doctrine of a sect. The thesis of a syllogism, v. 宗法. |
定身 see styles |
dìng shēn ding4 shen1 ting shen jōshin |
The dharmakāya of meditation, one of the 五分法身 five forms of the Buddha-dharmakāya. |
宝毛 see styles |
takarage; takarake たからげ; たからけ |
(colloquialism) single, long white (or translucent) body hair (said to bring good luck according to folklore) |
客星 see styles |
kakusei; kyakusei; kyakushou / kakuse; kyakuse; kyakusho かくせい; きゃくせい; きゃくしょう |
celestial body seen only for a short time (e.g. comet) |
寒毛 see styles |
hán máo han2 mao2 han mao |
fine hair on the human body |
寒氣 寒气 see styles |
hán qì han2 qi4 han ch`i han chi |
cold air; a chill one feels in the body (when exposed to cold air) |
寸胴 see styles |
zundou; zundo / zundo; zundo ずんどう; ずんど |
(adj-na,adj-no,n) (1) cylindrical container (pot, vase, etc.); (adj-na,n,adj-no) (2) having no waist (straight body figure, not curvy); being stumpy; (adj-na,n,adj-no) (3) sleeveless (coat etc.) |
封體 封体 see styles |
fēng tǐ feng1 ti3 feng t`i feng ti fūtai |
To seal up a god or Buddha in a body by secret methods. |
對岸 对岸 see styles |
duì àn dui4 an4 tui an |
opposite bank (of a body of water) |
小乘 see styles |
xiǎo shèng xiao3 sheng4 hsiao sheng shōjō |
Hinayana, the Lesser Vehicle; Buddhism in India before the Mayahana sutras; also pr. [Xiao3 cheng2] Hīnayāna 希那衍. The small, or inferior wain, or vehicle; the form of Buddhism which developed after Śākyamuni's death to about the beginning of the Christian era, when Mahāyāna doctrines were introduced. It is the orthodox school and more in direct line with the Buddhist succession than Mahāyānism which developed on lines fundamentally different. The Buddha was a spiritual doctor, less interested in philosophy than in the remedy for human misery and perpetual transmigration. He "turned aside from idle metaphysical speculations; if he held views on such topics, he deemed them valueless for the purposes of salvation, which was his goal" (Keith). Metaphysical speculations arose after his death, and naturally developed into a variety of Hīnayāna schools before and after the separation of a distinct school of Mahāyāna. Hīnayāna remains the form in Ceylon, Burma, and Siam, hence is known as Southern Buddhism in contrast with Northern Buddhism or Mahāyāna, the form chiefly prevalent from Nepal to Japan. Another rough division is that of Pali and Sanskrit, Pali being the general literary language of the surviving form of Hīnayāna, Sanskrit of Mahāyāna. The term Hīnayāna is of Mahāyānist origination to emphasize the universalism and altruism of Mahāyāna over the narrower personal salvation of its rival. According to Mahāyāna teaching its own aim is universal Buddhahood, which means the utmost development of wisdom and the perfect transformation of all the living in the future state; it declares that Hīnayāna, aiming at arhatship and pratyekabuddhahood, seeks the destruction of body and mind and extinction in nirvāṇa. For arhatship the 四諦Four Noble Truths are the foundation teaching, for pratyekabuddhahood the 十二因緣 twelve-nidānas, and these two are therefore sometimes styled the two vehicles 二乘. Tiantai sometimes calls them the (Hīnayāna) Tripiṭaka school. Three of the eighteen Hīnayāna schools were transported to China: 倶舍 (Abhidharma) Kośa; 成實 Satya-siddhi; and the school of Harivarman, the律 Vinaya school. These are described by Mahāyānists as the Buddha's adaptable way of meeting the questions and capacity of his hearers, though his own mind is spoken of as always being in the absolute Mahāyāna all-embracing realm. Such is the Mahāyāna view of Hīnayāna, and if the Vaipulya sūtras and special scriptures of their school, which are repudiated by Hīnayāna, are apocryphal, of which there seems no doubt, then Mahāyāna in condemning Hīnayāna must find other support for its claim to orthodoxy. The sūtras on which it chiefly relies, as regards the Buddha, have no authenticity; while those of Hīnayāna cannot be accepted as his veritable teaching in the absence of fundamental research. Hīnayāna is said to have first been divided into minority and majority sections immediately after the death of Śākyamuni, when the sthāvira, or older disciples, remained in what is spoken of as "the cave", some place at Rājagṛha, to settle the future of the order, and the general body of disciples remained outside; these two are the first 上坐部 and 大衆部 q. v. The first doctrinal division is reported to have taken place under the leadership of the monk 大天 Mahādeva (q.v.) a hundred years after the Buddha's nirvāṇa and during the reign of Aśoka; his reign, however, has been placed later than this by historians. Mahādeva's sect became the Mahāsāṅghikā, the other the Sthāvira. In time the two are said to have divided into eighteen, which with the two originals are the so-called "twenty sects" of Hīnayāna. Another division of four sects, referred to by Yijing, is that of the 大衆部 (Arya) Mahāsaṅghanikāya, 上座部 Āryasthavirāḥ, 根本說一切有部 Mūlasarvāstivādaḥ, and 正量部 Saṃmatīyāḥ. There is still another division of five sects, 五部律. For the eighteen Hīnayāna sects see 小乘十八部. |
局所 see styles |
kyokusho きょくしょ |
(1) part; section; (2) part of the body; affected part (of the body); (can be adjective with の) (3) local (e.g. anesthesia); topical; (4) private parts; genitals |
局部 see styles |
jú bù ju2 bu4 chü pu kyokubu きょくぶ |
part; local (1) part; section; (2) affected part (of the body); (3) private parts; genitals |
屋身 see styles |
wū shēn wu1 shen1 wu shen okushin |
roof body |
屍体 see styles |
shitai したい |
(noun - becomes adjective with の) dead body; corpse; cadaver |
屍塊 尸块 see styles |
shī kuài shi1 kuai4 shih k`uai shih kuai |
body parts (of a mutilated corpse) |
屍臭 尸臭 see styles |
shī chòu shi1 chou4 shih ch`ou shih chou |
odor of a dead body |
屍蝋 see styles |
shirou / shiro しろう |
adipocere; grave wax; greying of the body fats of a corpse which rests in a moist but airless place (graying) |
屍身 尸身 see styles |
shī shēn shi1 shen1 shih shen |
corpse; dead body |
屍首 尸首 see styles |
shī shou shi1 shou5 shih shou |
corpse; carcass; dead body |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "Body" 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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