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<12345678910...>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
功業 功业 see styles |
gōng yè gong1 ye4 kung yeh kougyou / kogyo こうぎょう |
achievement; outstanding work; glorious deed exploit; achievement |
功績 功绩 see styles |
gōng jì gong1 ji4 kung chi kouseki / koseki こうせき |
feat; contribution; merits and achievements achievement; meritorious deed; distinguished service; contribution |
加深 see styles |
jiā shēn jia1 shen1 chia shen |
to deepen |
助業 助业 see styles |
zhù yè zhu4 ye4 chu yeh jogou / jogo じょごう |
{Buddh} (See 浄土宗) auxiliary actions (in Jodo: recitation, observation, worship, praise and offering) Auxiliary karma, i.e. deeds or works, e.g. reciting the sutras about the Pure Land, worship, praise, and offering, as additional to direct karma 正業, i.e. faith in Amitābha, expressed by constant thought of him and calling on his name. |
労り see styles |
itawari いたわり |
(noun - becomes adjective with の) (1) (kana only) sympathy; consideration; carefulness; attention; (2) (archaism) service; labor; labour; trouble; meritorious deed; (3) (archaism) illness; disease; sickness |
労功 see styles |
roukou / roko ろうこう |
meritorious deed |
勧善 see styles |
kanzen かんぜん |
(See 勧善懲悪) rewarding good deeds |
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. |
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. |
十心 see styles |
shí xīn shi2 xin1 shih hsin jisshin |
The ten kinds of heart or mind; there are three groups. One is from the 止觀 4, minds ignorant and dark; affected by evil companions; not following the good; doing evil in thought, word, deed; spreading evil abroad; unceasingly wicked; secret sin; open crime; utterly shameless; denying cause and effect (retribution)―all such must remain in the flow 流 of reincarnation. The second group (from the same book) is the 逆流 the mind striving against the stream of perpetual reincarnation; it shows itself in devout faith, shame (for sin), fear (of wrong-doing), repentance and confession, reform, bodhi (i.e. the bodhisattva mind), doing good, maintaining the right law, thinking on all the Buddhas, meditation on the void (or, the unreality of sin). The third is the 眞言 group from the 大日經疏 3; the "seed" heart (i.e. the original good desire), the sprout (under Buddhist religious influence), the bud, leaf, flower, fruit, its serviceableness; the child-heart, the discriminating heart, the heart of settled judgment (or resolve). |
十悪 see styles |
juuaku / juaku じゅうあく |
(1) (hist) the ten abominations (the ten most grievous offenses under traditional Chinese law); (2) {Buddh} (See 十善・1) the ten evil deeds |
卡啦 see styles |
kǎ lā ka3 la1 k`a la ka la |
crispy, deep-fried (variant of 卡拉[ka3 la1]) |
厚い see styles |
atsui あつい |
(adjective) (1) thick; deep; heavy; (2) kind; cordial; hospitable; warm; faithful; (3) abundant |
厚謝 see styles |
kousha / kosha こうしゃ |
(n,vs,vt,vi) deep gratitude |
參茸 参茸 see styles |
shēn róng shen1 rong2 shen jung |
ginseng and young deer antler (used in TCM) |
取柄 see styles |
torie とりえ |
worth; redeeming feature; merit; gain; profit |
取業 see styles |
qǔ yè qu3 ye4 ch`ü yeh chü yeh |
Duties of the receiver of the rules; also to receive the results or karma of one's deeds. |
可是 see styles |
kě shì ke3 shi4 k`o shih ko shih |
but; however; (used for emphasis) indeed |
名義 名义 see styles |
míng yì ming2 yi4 ming i meigi / megi めいぎ |
name; titular; nominal; in name; ostensible purpose (1) name (esp. on a deed, contract, etc.); (2) (See 名分・1) moral duty; (3) justification; pretext Name and meaning; the meaning of a name, or term. |
吠鹿 see styles |
hoejika; hoejika ほえじか; ホエジカ |
(kana only) common muntjac (species of barking deer, Muntiacus muntjak); Indian muntjac |
呦呦 see styles |
yōu yōu you1 you1 yu yu |
(literary) (onom.) bleating of a deer |
和人 see styles |
wajin わじん |
(archaism) you (nuance of either deep affection or contempt); (archaism) Japanese person (term esp. used in ancient China, etc.); (personal name) Wajin |
咒願 咒愿 see styles |
zhòu yuàn zhou4 yuan4 chou yüan jugan |
Vows, prayers, or formulas uttered in behalf of donors, or of the dead; especially at the All Souls Day's offerings to the seven generations of ancestors. Every word and deed of a bodhisattva should be a dhāraṇī. |
咔啦 see styles |
kǎ lā ka3 la1 k`a la ka la |
crispy, deep-fried (variant of 卡拉[ka3 la1]) |
哀々 see styles |
aiai あいあい |
(adj-t,adv-to) (archaism) deeply sad |
哀哀 see styles |
aiai あいあい |
(adj-t,adv-to) (archaism) deeply sad |
哀慟 哀恸 see styles |
āi tòng ai1 tong4 ai t`ung ai tung |
to be deeply grieved |
哀痛 see styles |
āi tòng ai1 tong4 ai t`ung ai tung aitsuu / aitsu あいつう |
to grieve; to mourn; deep sorrow; grief (noun/participle) grieving; mourning; being very sad |
唐揚 唐扬 see styles |
táng yáng tang2 yang2 t`ang yang tang yang karaage / karage からあげ |
Japanese-style fried food, usually chicken (orthographic borrowing from Japanese 唐揚げ "karaage") (noun/participle) (food term) deep-fried food |
善事 see styles |
shàn shì shan4 shi4 shan shih zenji ぜんじ |
good deeds good thing; good deed good deed |
善因 see styles |
shàn yīn shan4 yin1 shan yin zenin ぜんいん |
(Buddhism) good karma {Buddh} (ant: 悪因) good cause (that will bring a good reward); good deed Good causation, i.e. a good cause for a good effect. |
善根 see styles |
shàn gēn shan4 gen1 shan ken yoshine よしね |
good deeds; charity; (surname) Yoshine wholesome roots |
善業 善业 see styles |
shàn yè shan4 ye4 shan yeh zengou / zengo ぜんごう |
(ant: 悪業) good deeds good actions |
善舉 善举 see styles |
shàn jǔ shan4 ju3 shan chü |
meritorious deed; benevolent act |
喘氣 喘气 see styles |
chuǎn qì chuan3 qi4 ch`uan ch`i chuan chi |
to breathe deeply; to pant; to gasp; to take a breather; to catch one's breath |
嗚呼 呜呼 see styles |
wū hū wu1 hu1 wu hu aa / a ああ |
alas; alack; welladay; wellaway; to die (ateji / phonetic) (interjection) (1) (kana only) Ah!; Oh!; Alas!; (2) (kana only) Yes; Indeed; That is correct; (3) (kana only) Hey!; Yo!; (4) (kana only) Uh huh; Yeah yeah; Right; Gotcha |
嗜眠 see styles |
shimin しみん |
(noun - becomes adjective with の) deep sleep; torpor |
四乘 see styles |
sì shèng si4 sheng4 ssu sheng shijō |
The goat, deer, and ox carts and the great white-bullock cart of the Lotus Sutra, see 四車. |
四行 see styles |
sì xíng si4 xing2 ssu hsing shigyō |
The four disciplinary processes: enlightenment; good deeds; wisdom; and worship. |
四車 四车 see styles |
sì chē si4 che1 ssu ch`e ssu che yotsuguruma よつぐるま |
(surname) Yotsuguruma The four vehicles 四乘 of the Lotus Sutra 譬喩品, i. e. goat, deer, bullock, and great white-bullock carts. |
困厄 see styles |
kùn è kun4 e4 k`un o kun o konyaku こんやく |
in deep water; difficult situation (noun/participle) (archaism) distress; disaster distress |
地券 see styles |
chiken ちけん |
(hist) (in the Meiji era) title deed; land certificate; muniments |
地契 see styles |
dì qì di4 qi4 ti ch`i ti chi |
title deed (for land); CL:張|张[zhang1],份[fen4] |
坡鹿 see styles |
pō lù po1 lu4 p`o lu po lu |
Eld's deer (Cervus eldii) |
報功 报功 see styles |
bào gōng bao4 gong1 pao kung |
to report a heroic deed; to mention sb in dispatches |
報命 报命 see styles |
bào mìng bao4 ming4 pao ming hōmyō |
The life of reward or punishment for former deeds. |
報果 报果 see styles |
bào guǒ bao4 guo3 pao kuo hōka |
The reward-fruit, or consequences of past deeds. |
填る see styles |
hamaru はまる |
(irregular okurigana usage) (v5r,vi) (1) (kana only) to fit; to get into; to go into; (2) (kana only) to be fit for (a job, etc.); to be suited for; to satisfy (conditions); (3) (kana only) to fall into; to plunge into; to get stuck; to get caught; (4) (kana only) to be deceived; to be taken in; to fall into a trap; (5) (kana only) to be addicted to; to be deep into; to be crazy about; to be stuck on |
壞事 坏事 see styles |
huài shì huai4 shi4 huai shih |
bad thing; misdeed; to ruin things |
売券 see styles |
baiken ばいけん |
(archaism) certificate of sale; deed of sale |
壺皿 see styles |
tsubozara つぼざら |
small, deep dish; dice cup |
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。. |
大恥 大耻 see styles |
dà chǐ da4 chi3 ta ch`ih ta chih oohaji おおはじ |
great shame; great disgrace; harsh humiliation; deep embarrassment; unbearable loss of face greatly ashamed |
大息 see styles |
taisoku たいそく |
(noun/participle) deep sigh |
大業 大业 see styles |
dà yè da4 ye4 ta yeh taigyou / taigyo たいぎょう |
great cause; great undertaking great deed; great enterprise; great work; massive undertaking great work |
大鹿 see styles |
dà lù da4 lu4 ta lu oshika おしか |
moose (1) large deer; (2) moose; elk; red deer; (surname) Oshika |
天府 see styles |
tiān fǔ tian1 fu3 t`ien fu tien fu tenpu てんぷ |
Heavenly province (epithet of Sichuan, esp. area around Chengdu); land of plenty fertile land; deep scholarship |
天滓 see styles |
tenkasu てんかす |
tenkasu; crunchy bits of deep-fried dough produced as a byproduct of cooking tempura |
天祿 天禄 see styles |
tiān lù tian1 lu4 t`ien lu tien lu |
auspicious sculpted animal, usu. a unicorn or deer with a long tail; possession of the empire See: 天禄 |
太い see styles |
futoi ふとい |
(adjective) (1) fat; thick; (adjective) (2) deep (of a voice); thick; sonorous; (adjective) (3) daring; shameless; brazen; audacious |
太兆 see styles |
futomani ふとまに |
(archaism) scapulimancy (divination using the cracks in the heated shoulder blade of a deer); scapulomancy; spatulamancy; armomancy |
太占 see styles |
futomani ふとまに |
(archaism) scapulimancy (divination using the cracks in the heated shoulder blade of a deer); scapulomancy; spatulamancy; armomancy |
契據 契据 see styles |
qì jù qi4 ju4 ch`i chü chi chü |
deed |
奥底 see styles |
okusoko; outei / okusoko; ote おくそこ; おうてい |
(1) depths; deep place; (2) (See 心の奥底) bottom (of one's heart) |
奥旨 see styles |
oushi / oshi おうし |
deep truth; deep knowledge |
女役 see styles |
onnayaku おんなやく |
(1) female role (e.g. in film); female part; (2) occupation deemed fit for a woman; (3) (slang) passive role in a male homosexual relationship |
好事 see styles |
hào shì hao4 shi4 hao shih kouji; kouzu / koji; kozu こうじ; こうず |
to be meddlesome fortune; good deed; curious good works |
妄執 妄执 see styles |
wàng zhí wang4 zhi2 wang chih mōjū もうしゅう |
(Buddhist term) deep-rooted delusion; firm conviction (based on incorrect beliefs) False tenets, holding on to false views. |
委實 委实 see styles |
wěi shí wei3 shi2 wei shih |
indeed; really (very much so) |
孤愁 see styles |
koshuu / koshu こしゅう |
(noun - becomes adjective with の) (form) profound loneliness; deep loneliness |
孤拔 see styles |
gū bá gu1 ba2 ku pa |
Amédée Courbet (1826-1885), a French admiral who won a series of important land and naval victories during the Tonkin campaign and the Sino-French War |
実に see styles |
makotoni まことに jitsuni じつに geni げに |
(adverb) indeed; really; absolutely; truly; actually; very; quite |
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) |
宿作 see styles |
sù zuò su4 zuo4 su tso shukusa |
The deeds of a former life. |
宿善 see styles |
sù shàn su4 shan4 su shan sukuzen |
Good deeds done in previous existence. |
宿報 宿报 see styles |
sù bào su4 bao4 su pao shukuhō |
The consequence of deeds done in former existence. |
宿弊 see styles |
sù bì su4 bi4 su pi shukuhei / shukuhe しゅくへい |
long-standing abuse; continuing fraud longstanding abuse; deep-rooted evil |
宿習 宿习 see styles |
sù xí su4 xi2 su hsi shuku shū |
The practices, habits, or deeds of or inherited from former existence. |
寔に see styles |
makotoni まことに |
(adverb) indeed; really; absolutely; truly; actually; very; quite |
實に see styles |
makotoni まことに jitsuni じつに geni げに |
(out-dated kanji) (adverb) indeed; really; absolutely; truly; actually; very; quite |
實在 实在 see styles |
shí zài shi2 zai4 shih tsai jitsuzai |
really; actually; indeed; true; real; honest; dependable; (philosophy) reality to truly exist |
寬亮 宽亮 see styles |
kuān liàng kuan1 liang4 k`uan liang kuan liang |
wide and bright; without worries; deep and sonorous (voice) |
寬厚 宽厚 see styles |
kuān hòu kuan1 hou4 k`uan hou kuan hou |
tolerant; generous; magnanimous; thick and broad (build); thick and deep (voice) |
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. |
小善 see styles |
xiǎo shàn xiao3 shan4 hsiao shan shouzen / shozen しょうぜん |
a small kindness; minor good deed; (surname) Shouzen small amount of goodness |
小草 see styles |
xiǎo cǎo xiao3 cao3 hsiao ts`ao hsiao tsao ogusa おぐさ |
(surname) Ogusa Smaller herbs, those who keep the five commandments and do the ten good deeds, thereby attaining to rebirth as men or devas, v. 三草二木. |
尸羅 尸罗 see styles |
shī luó shi1 luo2 shih lo shira |
sila (Buddhism) Sila, 尸; 尸怛羅 intp. by 淸凉 pure and cool, i.e. chaste; also by 戒 restraint, or keeping the commandments; also by 性善 of good disposition. It is the second pāramitā, moral purity, i. e. of thought, word, and deed. The four conditions of śīla are chaste, calm, quiet, extinguished, i. e. no longer perturbed by the passions. Also, perhaps śīla, a stone, i. e. a precious stone, pearl, or coral. For the ten śīlas or commandments v. 十戒, the first five, or pañca-śīla 五戒, are for all Buddhists. |
山奥 see styles |
yamaoku やまおく |
deep in the mountains; mountain recesses; (surname) Yamaoku |
岭巆 岭𫶕 see styles |
líng yíng ling2 ying2 ling ying |
deep in the mountains |
崢巆 峥巆 see styles |
zhēng yíng zheng1 ying2 cheng ying |
lofty (of mountain); deep (of valley) |
嵌る see styles |
hamaru はまる |
(irregular okurigana usage) (v5r,vi) (1) (kana only) to fit; to get into; to go into; (2) (kana only) to be fit for (a job, etc.); to be suited for; to satisfy (conditions); (3) (kana only) to fall into; to plunge into; to get stuck; to get caught; (4) (kana only) to be deceived; to be taken in; to fall into a trap; (5) (kana only) to be addicted to; to be deep into; to be crazy about; to be stuck on |
嶺巆 岭巆 see styles |
lǐng yíng ling3 ying2 ling ying |
lofty (of mountain); deep (of valley) |
左様 see styles |
sayou / sayo さよう |
(adjectival noun) (1) (kana only) like that; (interjection) (2) (kana only) that's right; indeed; (3) (kana only) let me see... |
巻煎 see styles |
kenchan けんちん kenchiin / kenchin けんちゃん |
(1) fried finely minced daikon, great burdock, carrot and shiitake mushrooms wrapped with crumbled tofu in dried beancurd and deep-fried; (2) (abbreviation) Japanese tofu and vegetable chowder; (3) (archaism) black soybean sprouts fried in sesame seed oil wrapped in dried beancurd and stewed |
巻繊 see styles |
kenchan けんちん kenchiin / kenchin けんちゃん |
(1) fried finely minced daikon, great burdock, carrot and shiitake mushrooms wrapped with crumbled tofu in dried beancurd and deep-fried; (2) (abbreviation) Japanese tofu and vegetable chowder; (3) (archaism) black soybean sprouts fried in sesame seed oil wrapped in dried beancurd and stewed |
幽々 see styles |
yuuyuu / yuyu ゆうゆう |
(adj-t,adv-to) deep; dark; quiet |
幽冥 see styles |
yōu míng you1 ming2 yu ming yū mei ゆうめい |
dark; hell; netherworld; hades semidarkness; deep and strange; hades; the present and the other world; dark and light darkness |
幽幽 see styles |
yōu yōu you1 you1 yu yu yuuyuu / yuyu ゆうゆう |
faint; indistinct (adj-t,adv-to) deep; dark; quiet |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "Dee" 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.
Just because a word appears here does not mean it is appropriate for a tattoo, your business name, etc. Please consult a professional before doing anything stupid with this data.
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No warranty as to the correctness, potential vulgarity, or clarity is expressed or implied. We did not write any of these definitions (though we occasionally act as a contributor/editor to the CC-CEDICT project). You are using this dictionary for free, and you get what you pay for.
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