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There are 4272 total results for your Immovable Mind Way - Fudoshin Way search in the dictionary. I have created 43 pages of results for you. Each page contains 100 results...
<12345678910...>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
やや see styles |
yaya やや |
(interjection) (1) oh!; oh my!; dear me!; (interjection) (2) (ksb:) (from いや+や) (See やだ・1) not a chance; not likely; no way; no; (interjection) (3) (ksb:) (See やだ・2) oh no; yuck; eew; (female given name) Yaya |
一中 see styles |
yī zhōng yi1 zhong1 i chung icchuu / icchu いっちゅう |
(given name) Icchuu A hall of spread tables; idem一普. |
一向 see styles |
yī xiàng yi1 xiang4 i hsiang ikkou / ikko いっこう |
a period of time in the recent past; (indicating a period of time up to the present) all along; the whole time (adverb) (1) (See 一向に・1) completely; absolutely; totally; (adverb) (2) (in a negative sentence) (not) at all; (not) a bit; (not) in the least; (adverb) (3) earnestly; intently; determinedly; (4) (abbreviation) (See 一向宗) Jōdo Shinshū; (surname) Hitomukai One direction, each direction; with single mind, the mind fixed in one direction undistracted; e.g. 一向淸淨無有女人 (The land of that Buddha is) everywhere pure; no women are there. |
一周 see styles |
yī zhōu yi1 zhou1 i chou isshuu / isshu いっしゅう |
one week; all the way around; a whole cycle (n,vs,vi) one round; one circuit; one revolution; one lap; one turn; (personal name) Kazumasa |
一寶 一宝 see styles |
yī bǎo yi1 bao3 i pao ippou / ippo いっぽう |
(surname) Ippou The one precious thing, the spirit, or intelligent nature; the intelligent mind (behind all things). |
一念 see styles |
yī niàn yi1 nian4 i nien ichinen いちねん |
(1) determined purpose; (2) {Buddh} an incredibly short span of time (i.e. the time occupied by a single thought); (3) {Buddh} (See 浄土宗) a single repetition of a prayer (esp. in Jodo-shu); (personal name) Kazune A kṣaṇa, or thought; a concentration of mind; a moment; the time of a thought, of which there are varying measurements from 60 kṣaṇa upwards; the Fan-yi-ming-yi makes it one kṣaṇa. A reading. A repetition (especially of Amitābha's name). The Pure-land sect identify the thought of Buddha with Amitābha's vow, hence it is an assurance of salvation. |
一極 一极 see styles |
yī jí yi1 ji2 i chi ikkyoku いっきょく |
monopole; singular pole; unipole The one ultimate, or finality; ultimate enlightenment; the one final truth or way; the 一實 or Absolute. |
一直 see styles |
yī zhí yi1 zhi2 i chih icchoku いっちょく |
straight (in a straight line); continuously; always; all the way through {baseb} lining out to first base; (given name) Kazunao |
一相 see styles |
yī xiàng yi1 xiang4 i hsiang issō |
lakṣana. One aspect, form, or side; ekatva, unity as contrasted with diversity; monism; the bhūtatathatā; the one mind in all things; cf. 一異. |
一行 see styles |
yī xíng yi1 xing2 i hsing ikkou / ikko いっこう |
party; delegation (1) party; group; troop; company; (2) one act; one action; one deed; (personal name) Motoyuki One act (of body, mouth, or mind); holding to one course; devoted. Yixing, A.D. 672-717, a celebrated monk whose secular name was 張遂 Zhang Sui, posthumous title 大慧禪師; he was versed in mathematics and astronomy, a reformer of the Chinese calendar, and author of several works. |
一路 see styles |
yī lù yi1 lu4 i lu ichiro いちろ |
the whole journey; all the way; going the same way; going in the same direction; of the same kind (adverb) (1) straight; directly; (2) voyage; journey; straight road; (given name) Kazuro |
一途 see styles |
yī tú yi1 tu2 i t`u i tu itto いっと |
way; course; the only way; (given name) Kazumichi one path |
一通 see styles |
ittsuu / ittsu いっつう |
(1) one copy (of a document); one letter; (2) (abbreviation) (See 一方通行・1) one-way traffic; (3) (abbreviation) {mahj} (sometimes written イッツー) (See 一気通貫・いっきつうかん・1) pure straight; winning hand containing nine consecutive tiles of the same suit (i.e. 1-9); (male given name) Kazumichi |
一遍 see styles |
yī biàn yi1 bian4 i pien ippen いっぺん |
one time (all the way through); once through (n,adv) (1) (kana only) (See 一遍に・1) once; one time; (suffix noun) (2) (kana only) (after a noun) (See 正直一遍,義理一遍) exclusively; only; alone; (given name) Ippen Once, one recital of Buddha's name, or of a sūtra, or magic formula; style of 智眞 Zhizhen, founder of the 時宗 Ji-shū (Japan).. |
一道 see styles |
yī dào yi1 dao4 i tao ichidou / ichido いちどう |
together one road; ray (of hope); (given name) Kazumichi One way, the one way; the way of deliverance from mortality, the Mahāyāna. Yidao, a learned monk of the Pure-land sect. |
三乘 see styles |
sān shèng san1 sheng4 san sheng minori みのり |
(surname) Minori Triyāna, the three vehicles, or conveyances which carry living beings across saṁsāra or mortality (births-and-deaths) to the shores of nirvāṇa. The three are styled 小,中, and 大. Sometimes the three vehicles are defined as 聲聞 Śrāvaka, that of the hearer or obedient disciple; 緣覺Pratyeka-buddha, that of the enlightened for self; these are described as 小乘 because the objective of both is personal salvation; the third is 菩薩Bodhisattva, or 大乘 Mahāyāna, because the objective is the salvation of all the living. The three are also depicted as 三車 three wains, drawn by a goat, a deer, an ox. The Lotus declares that the three are really the One Buddha-vehicle, which has been revealed in three expedient forms suited to his disciples' capacity, the Lotus Sūtra being the unifying, complete, and final exposition. The Three Vehicles are differently explained by different exponents, e.g. (1) Mahāyāna recognizes (a) Śrāvaka, called Hīnayāna, leading in longer or shorter periods to arhatship; (b) Pratyeka-buddha, called Madhyamayāna, leading after still longer or shorter periods to a Buddhahood ascetically attained and for self; (c) Bodhisattva, called Mahayana, leading after countless ages of self-sacrifce in saving others and progressive enlightenment to ultimate Buddhahood. (2) Hīnayāna is also described as possessing three vehicles 聲, 緣, 菩 or 小, 中, 大, the 小 and 中 conveying to personal salvation their devotees in ascetic dust and ashes and mental annihilation, the 大 leading to bodhi, or perfect enlightenment, and the Buddha's way. Further definitions of the Triyāna are: (3) True bodhisattva teaching for the 大; pratyeka-buddha without ignorant asceticism for the 中; and śrāvaka with ignorant asceticism for the 小. (4) (a) 一乘 The One-Vehicle which carries all to Buddhahood: of this the 華嚴 Hua-yen and 法華 Fa-hua are typical exponents; (b) 三乘法 the three-vehicle, containing practitioners of all three systems, as expounded in books of the 深密般若; (c) 小乘 the Hīnayāna pure and simple as seen in the 四阿合經 Four Āgamas. Śrāvakas are also described as hearers of the Four Truths and limited to that degree of development; they hear from the pratyeka-buddhas, who are enlightened in the Twelve Nidānas 因緣; the bodhisattvas make the 六度 or six forms of transmigration their field of sacrificial saving work, and of enlightenment. The Lotus Sūtra really treats the 三乘. Three Vehicles as 方便 or expedient ways, and offers a 佛乘 Buddha Vehicle as the inclusive and final vehicle. |
三句 see styles |
sān jù san1 ju4 san chü sanku |
Three cryptic questions of 雲門 Yunmen, founder of the Yunmen Chan School. They are: (1) 截斷衆流 What is it that stops all flow (of reincarnation) ? The reply from the 起信論 is 一心, i. e. the realization of the oneness of mind, or that all is mind. (2) 函蓋乾坤 What contains and includes the universe? The 眞如. (3) 隨波逐浪 One wave following another— what is this? Birth and death 生死, or transmigration, phenomenal existence. |
三大 see styles |
sān dà san1 da4 san ta miou / mio みおう |
(prefix) (See 三大疾病) the big three ...; (surname) Miou The three great characteristics of the 眞如 in the 起信論 Awakening of Faith: (1) 體大 The greatness of the bhūtatathatā in its essence or substance; it is 衆生心之體性 the embodied nature of the mind of all the living, universal, immortal, immutable, eternal; (2) 相大 the greatness of its attributes or manifestations, perfect in wisdom and mercy, and every achievement; (3) 用大 the greatness of its functions and operations within and without, perfectly transforming all the living to good works and good karma now and hereafter. There are other groups, e.g. 體, 宗, and 用. |
三學 三学 see styles |
sān xué san1 xue2 san hsüeh sangaku |
The "three studies" or vehicles of learning— discipline, meditation, wisdom: (a) 戒學 learning by the commandments, or prohibitions, so as to guard against the evil consequences of error by mouth, body, or mind, i.e. word, deed, or thought; (b) 定學 learning by dhyāna, or quietist meditation; (c) 慧學 learning by philosophy, i.e. study of principles and solving of doubts. Also the Tripiṭaka; the 戒 being referred to the 律 vinaya, the 定 to the 經 sūtras, and the to the 論 śāstras. |
三密 see styles |
sān mì san1 mi4 san mi sanmitsu さんみつ |
{Buddh} three mysteries (Buddha's body, speech and mind) The three mystic things: the body, mouth (i.e. voice), and mind of the Tathāgata, which are universal, all things being this mystic body, all sound this mystic voice, and all thought this mystic mind. All creatures in body, voice, and mind are only individualized parts of the Tathāgata, but illusion hides their Tathāgata nature from them. The esoterics seek to realize their Tathāgata nature by physical signs and postures, by voicing of 眞言 dhāraṇī and by meditations, so that 入我我入 He may enter me and I Him, which is the perfection of siddhi 悉地; v. 大日經疏 1. 菩提心論. |
三心 see styles |
sān xīn san1 xin1 san hsin sanshin さんしん |
(given name) Sanshin The three minds, or hearts; various groups are given: (1) Three assured ways of reaching the Pure Land, by (a) 至誠心 perfect sincerity; (b) 深 profound resolve for it; (c) 廻向接發願心 resolve on demitting one's merits to others. (2) (a) 根本心 The 8th or ālaya-vijñāna mind, the storehouse, or source of all seeds of good or evil; (b) 依本 the 7th or mano-vijñāna mind, the mediating cause of all taint; (c) 起事心 the ṣaḍāyatana-vijñāna mind, the immediate influence of the six senses. (3) (a) 入心 (b) 住心 (c) 出心 The mind entering into a condition, staying there, departing. (4) A pure, a single, and an undistracted mind. There are other groups. |
三有 see styles |
sān yǒu san1 you3 san yu san'u |
The three kinds of bhava, or existence; idem 三界 q. v. The three states of mortal existence in the trailokya, i. e. in the realms of desire, of form, and beyond form. Another definition is 現有 present existence, or the present body and mind; 當有 in a future state; 中有 antara-bhava, in the intermediate state. 三有對 The three sets of limitation on freedom: (a) direct resistance or opposition; (b) environment or condition; (c) attachment. 三有爲法 The three active) functioning dharmas: (1) pratigha, matter or form, i. e. that which has ' substantial resistance'; (2) mind; and (3) 非色非心 entities neither of matter nor mind; cf. 七十五法. 三有爲相 The three forms of all phenomena, birth, stay (i. e. 1ife), death; utpāda, sthiti, and nirvana. |
三漏 see styles |
sān lòu san1 lou4 san lou sanro |
The three affluents that feed the stream of mortality, or transmigration: 欲 desire; 有 (material, or phenomenal) existence; 無明 ignorance (of the way of escape). 涅槃經 22. |
三界 see styles |
sān jiè san1 jie4 san chieh mikai みかい |
(1) {Buddh} (See 欲界,色界,無色界) the three realms of existence; (2) (abbreviation) {Buddh} (See 三千大千世界) the whole universe (of a billion worlds) that Buddha enlightened; (3) {Buddh} (See 三世・さんぜ・1) past, present and future existences; (suffix) (4) far-off ...; distant ...; (surname) Mikai Trailokya or Triloka; the three realms; also 三有. It is the Buddhist metaphysical equivalent for the Brahmanic cosmological bhuvanatraya, or triple world of bhūr, bhuvaḥ, and svar, earth, atmosphere, and heaven. The Buddhist three are 欲, 色, and 無色界, i.e. world of sensuous desire, form, and formless world of pure spirit. (a) 欲界 Kāmadhātu is the realm of sensuous desire, of 婬 and 食 sex and food; it includes the six heavens of desire, the human world, and the hells. (b) 色界 Rūpadhātu is the realm of form, meaning 質礙 that which is substantial and resistant: it is above the lust-world and contains (so to speak) bodies, palaces, things, all mystic and wonderful一a semi-material conception like that in Revelation; it is represented in the 四禪天, or Brahmalokas. (c) 無色界 Arūpadhātu, or ārūpyadhātu, is the formless realm of pure spirit, where there are no bodies, places, things, at any rate none to which human terms would apply, but where the mind dwells in mystic contemplation; its extent is indefinable, but it is, conceived of in four stages, i,e. 四空處 the four "empty" regions, or regions of space in the immaterial world, which are 四無色 the four "formless" realms, or realms beyond form; being above the realm of form, their bounds cannot be defined. v. 倶舍論世間品. |
三相 see styles |
sān xiàng san1 xiang4 san hsiang sansou / sanso さんそう |
(noun - becomes adjective with の) three phases The three forms or positions: 解脫相 nirvāṇa; 離相 no nirvāṇa; 滅和 or 非有非無之中道 absence of both, or the "middle way" of neither. |
三福 see styles |
sān fú san1 fu2 san fu mifuku みふく |
(place-name, surname) Mifuku The three (sources of) felicity: (1) The 無量壽經 has the felicity of (a) 世福 filial piety, regard for elders, keeping the ten commandments; (b) 戒福 of keeping the other commandments; (c) 行福 of resolve on complete bodhi and the pursuit of the Buddha-way. (2) The 倶舍論 18, has the blessedness of (a) 施類福 almsgiving, in evoking resultant wealth; (b) 戒類福 observance of the 性戒 (against killing, stealing, adultery, lying) and the 遮戒 (against alcohol, etc.), in obtaining a happy lot in the heavens; (c) 修類福 observance of meditation in obtaining final escape from the mortal round. Cf. 三種淨業. |
三禮 三礼 see styles |
sān lǐ san1 li3 san li mire みれ |
(female given name) Mire Worship with 身, 口, 意, body, mouth, and mind. |
三等 see styles |
sān děng san1 deng3 san teng santō さんとう |
third class The three equal and universal characteristics of the one Tathāgata, an esoteric definition: (1) (a) his 身 body, (b) 語 discourse, (c) 意 mind. (2) (a) his life or works 修行; (b) spiritual body 法身; (c) salvation 度生; in their equal values and universality. |
三覺 三觉 see styles |
sān jué san1 jue2 san chüeh sankaku |
The three kinds of enlightenment: (1) (a) 自覺 Enlightenment for self; (b) 覺他 for others; (c) 覺行圓 (or 窮) 滿 perfect enlightenment and accomplishment; the first is an arhat's, the first and second a bodhisattva's, all three a Buddha's. (2) From the Awakening of Faith 起信論 (a) 本覺 inherent, potential enlightenment or intelligence of every being; (b) 始覺 , initial, or early stages of such enlightenment, brought about through the external perfuming or influence of teaching, working on the internal perfuming of subconscious intelligence; (c) 究竟覺 completion of enlightenment, the subjective mind in perfect accord with the subconscious (or superconscious) mind, or the inherent intelligence. |
三識 三识 see styles |
sān shì san1 shi4 san shih sanshiki |
The three states of mind or consciousness: 眞識 the original unsullied consciousness or Mind, the tathāgatagarbha, the eighth or ālaya 阿賴耶識 ; 現識 mind or consciousness diversified in contact with or producing phenomena, good and evil; 分別識 consciousness discriminating and evolving the objects of the five senses. Also 意識 manas, 心識 ālaya, and 無垢識 amala, v. 識. |
三身 see styles |
sān shēn san1 shen1 san shen sanmi さんみ |
{Buddh} trikaya (three bodies of the Buddha); (surname) Sanmi trikāya. 三寶身 The threefold body or nature of a Buddha, i.e. the 法, 報, and 化身, or dharmakāya, sambhogakāya, and nirmāṇakāya. The three are defined as 自性, 受用, and 變化, the Buddha-body per se, or in its essential nature; his body of bliss, which he "receives" for his own "use" and enjoyment; and his body of transformation, by which he can appear in any form; i.e. spiritual, or essential; glorified; revealed. While the doctrine of the trikāya is a Mahāyāna concept, it partly results from the Hīnayāna idealization of the earthly Buddha with his thirty-two signs, eighty physical marks, clairvoyance, clairaudience, holiness, purity, wisdom, pity, etc. Mahāyāna, however, proceeded to conceive of Buddha as the Universal, the All, with infinity of forms, yet above all our concepts of unity or diversity. To every Buddha Mahāyāna attributed a three-fold body: that of essential Buddha; that of joy or enjoyment of the fruits of his past saving labours; that of power to transform himself at will to any shape for omnipresent salvation of those who need him. The trinity finds different methods of expression, e.g. Vairocana is entitled 法身, the embodiment of the Law, shining everywhere, enlightening all; Locana is 報身; c.f. 三賓, the embodiment of purity and bliss; Śākyamuni is 化身 or Buddha revealed. In the esoteric sect they are 法 Vairocana, 報 Amitābha, and 化 Śākyamuni. The 三賓 are also 法 dharma, 報 saṅgha, 化 buddha. Nevertheless, the three are considered as a trinity, the three being essentially one, each in the other. (1) 法身 Dharmakāya in its earliest conception was that of the body of the dharma, or truth, as preached by Śākyamuni; later it became his mind or soul in contrast with his material body. In Mādhyamika, the dharmakāya was the only reality, i.e. the void, or the immateria1, the ground of all phenomena; in other words, the 眞如 the tathāgatagarbha, the bhūtatathatā. According to the Huayan (Kegon) School it is the 理or noumenon, while the other two are氣or phenomenal aspects. "For the Vijñānavāda... the body of the law as highest reality is the void intelligence, whose infection (saṃkleҫa) results in the process of birth and death, whilst its purification brings about Nirvāṇa, or its restoration to its primitive transparence" (Keith). The "body of the law is the true reality of everything". Nevertheless, in Mahāyāna every Buddha has his own 法身; e.g. in the dharmakāya aspect we have the designation Amitābha, who in his saṃbhogakāya aspect is styled Amitāyus. (2) 報身Sambhogakāya, a Buddha's reward body, or body of enjoyment of the merits he attained as a bodhisattva; in other words, a Buddha in glory in his heaven. This is the form of Buddha as an object of worship. It is defined in two aspects, (a) 自受用身 for his own bliss, and (b) 他受用身 for the sake of others, revealing himself in his glory to bodhisattvas, enlightening and inspiring them. By wisdom a Buddha's dharmakāya is attained, by bodhisattva-merits his saṃbhogakāya. Not only has every Buddha all the three bodies or aspects, but as all men are of the same essence, or nature, as Buddhas, they are therefore potential Buddhas and are in and of the trikāya. Moreover, trikāya is not divided, for a Buddha in his 化身 is still one with his 法身 and 報身, all three bodies being co-existent. (3) 化身; 應身; 應化身 nirmāṇakāya, a Buddha's transformation, or miraculous body, in which he appears at will and in any form outside his heaven, e.g. as Śākyamuni among men. |
三輪 三轮 see styles |
sān lún san1 lun2 san lun miwa みわ |
three wheels; (p,s,f) Miwa The three wheels: (1) The Buddha's (a) 身 body or deeds; (b) 口 mouth, or discourse; (c) 意 mind or ideas. (2) (a) 神通 (or 變) His supernatural powers, or powers of (bodily) self-transformation, associated with 身 body; (b) 記心輪 his discriminating understanding of others, associated with 意 mind; (c) 敎誡輪 or 正敎輪 his (oral) powers of teaching, associated with 口. (3) Similarly (a) 神足輪 ; (b) 說法輪 ; (c) 憶念輪 . (4) 惑, 業, and 苦. The wheel of illusion produces karma, that of karma sets rolling that of suffering, which in turn sets rolling the wheel of illusion. (5) (a) Impermanence; (b) uncleanness; (c) suffering. Cf. 三道. |
三金 see styles |
sān jīn san1 jin1 san chin mikane みかね |
(surname) Mikane The three metals, gold, silver, copper. The esoterics have (a) earth, water, fire, representing the 身密 mystic body; (b) space and wind, the 語密 mystic mouth or speech; (c) 識 cognition, the 意密 mystic mind. |
三障 see styles |
sān zhàng san1 zhang4 san chang sanshō |
The three vighna, i.e. hinderers or barriers, of which three groups are given: (1) (a) 煩惱障 the passions, i.e. 三毒 desire, hate, stupidity; (b) 業障 the deeds done; (c) 報障 the retributions. (2) (a) 皮煩惱障 ; (b) 肉煩惱障 ; (c) 心煩惱障 skin, flesh, and heart (or mind) troublers, i.e. delusions from external objects: internal views, and mental ignorance. (3) 三重障 the three weighty obstructions: (a) self-importance, 我慢; (b) envy, 嫉妬; (c) desire, 貧欲. |
上路 see styles |
shàng lù shang4 lu4 shang lu jouji / joji じょうじ |
to start on a journey; to be on one's way (surname) Jōji |
下風 下风 see styles |
xià fēng xia4 feng1 hsia feng kafuu / kafu かふう |
leeward; downwind; disadvantageous position; to concede or give way in an argument subordinate position; lower position; (surname) Shimokaze |
不二 see styles |
bù èr bu4 er4 pu erh fuji ふじ |
the only (choice, way etc); undivided (loyalty) {Buddh} advaitam (non-duality); (surname, female given name) Fuji advaya. No second, non-duality, the one and undivided, the unity of all things, the one reality、 the universal Buddha-nature. There are numerous combinations, e. g. 善惡不二 good and evil are not a dualism: nor are 有 and 空 the material and immaterial, nor are 迷 and 悟 delusion and awareness— all these are of the one Buddha-nature. |
不動 不动 see styles |
bù dòng bu4 dong4 pu tung fudou / fudo ふどう |
motionless (adj-no,n) (1) immovable; motionless; firm; unwavering; unshakable; steadfast; (2) (abbreviation) {Buddh} (See 不動明王) Acala (Wisdom King); Fudō; fierce Buddhist deity; (place-name, surname) Fudou acala; niścala; dhruva. The unmoved, immobile, or motionless; also 無動 the term is used for the unvarying or unchanging, for the pole-star, for fearlessness, for indifference to passion or temptation. It is a special term of Shingon 異言 applied to its most important Bodhisattva, the 不動明王 q. v. |
不変 see styles |
fuhen ふへん |
(adj-na,adj-no,n) (1) (ant: 可変) eternal; everlasting; unchangeable; immutable; immovable; constant; permanent; indestructible; (2) {math} invariant |
不致 see styles |
bù zhì bu4 zhi4 pu chih |
not in such a way as to; not likely to |
不遂 see styles |
bù suì bu4 sui4 pu sui fuzui |
to fail; to fail to materialize; not to get one's way not done |
中々 see styles |
nakanaka なかなか |
(adv,adj-na) (1) (kana only) very; considerably; easily; readily; fairly; quite; highly; rather; (adverb) (2) (kana only) by no means (with negative verb); not readily; (3) middle; half-way point; (can be adjective with の) (4) (kana only) excellent; wonderful; very good |
中中 see styles |
zhōng zhōng zhong1 zhong1 chung chung chūchū なかなか |
middling; average; impartial; (Hong Kong) secondary school that uses Chinese as the medium of instruction ("CMI school") (adv,adj-na) (1) (kana only) very; considerably; easily; readily; fairly; quite; highly; rather; (adverb) (2) (kana only) by no means (with negative verb); not readily; (3) middle; half-way point; (can be adjective with の) (4) (kana only) excellent; wonderful; very good middling of the middling |
中宿 see styles |
nakasuka なかすか |
(1) (archaism) inn where one rests on the way; (2) (archaism) (See 出合い宿) inn that serves as a meeting place for lovers; (3) (archaism) (See 引き手茶屋) inn that introduces clients to prostitutes; (surname) Nakasuka |
中實 中实 see styles |
zhōng shí zhong1 shi2 chung shih chūjitsu |
idem 中道實相. |
中庸 see styles |
zhōng yōng zhong1 yong1 chung yung nakatsune なかつね |
golden mean (Confucianism); (literary) (of person) mediocre; ordinary (n,adj-no,adj-na) (1) middle way; (golden) mean; moderation; middle path; (2) (See 四書) the Doctrine of the Mean (one of the Four Books); (personal name) Nakatsune Doctrine of the Mean |
中心 see styles |
zhōng xīn zhong1 xin1 chung hsin chuushin / chushin ちゅうしん |
center; heart; core (noun - becomes adjective with の) (1) center; centre; middle; heart; core; focus; pivot; emphasis; balance; (suffix) (2) -centered; -centred; -focused; -oriented; centered on; focused on idem 忠心經. |
中段 see styles |
zhōng duàn zhong1 duan4 chung tuan nakadan なかだん |
middle section; middle period; middle area; mid- half-way up a slope or stairway; landing; center of three (horizontal) columns (of print) (centre); (place-name, surname) Nakadan |
中線 中线 see styles |
zhōng xiàn zhong1 xian4 chung hsien chuusen / chusen ちゅうせん |
half-way line; median line {geom} median; midline |
中觀 中观 see styles |
zhōng guān zhong1 guan1 chung kuan chū gan |
Meditation on the Mean, one of the 三觀; also meditation on the absolute which unites all opposites. There are various forms of such meditation, that of the 法相宗, the 三論宗, the 天台宗. v. 中論. |
中論 中论 see styles |
zhōng lùn zhong1 lun4 chung lun Chūron |
中觀論 Prāñnyāya-mūla-śāstra-ṭīkā, or Prāṇyamula-śāstra-ṭīkā; the Mādhyamika-śāstra, attributed to the bodhisattvas Nāgārjuna as creator, and Nīlacakṣus as compiler; tr. by Kumārajīva A. D. 409. It is the principal work of the Mādhyamika, or Middle School, attributed to Nāgārjuna. Versions only exist in Chinese and Tibetan; an English translation by Miyamoto exists and publication is promised; a German version is by Walleser. The 中論 is the first and most?? important of the 三論 q. v. The teaching of this School is found additionally in the 順中論; 般若燈論釋大乘中觀釋論 and 中論疏. Cf. 中道. The doctrine opposes the rigid categories of existence and non-existence 假 and 空, and denies the two extremes of production (or creation) and nonproduction and other antitheses, in the interests of a middle or superior way. |
中點 中点 see styles |
zhōng diǎn zhong1 dian3 chung tien |
midpoint; half-way point See: 中点 |
乏道 see styles |
fá dào fa2 dao4 fa tao bōdō |
lacking in the right way, shortcoming, poor, —an expression of humility. |
九識 九识 see styles |
jiǔ shì jiu3 shi4 chiu shih kumi くみ |
(female given name) Kumi The kinds of cognition or consciousness (vijñāna); those of sight, hearing, smell, taste, touch, mind, mānas (or阿陁那識 ādāna), i.e. mental perception; 阿賴耶 ālāya, bodhi-consciousness, and 阿摩羅識 amala, purified or Buddha-consciousness. There is considerable difference as to the meaning of the last three. |
九陰 九阴 see styles |
jiǔ yīn jiu3 yin1 chiu yin ku'on |
The five elements together with time, space, mind (manas), and soul (ātman) according to the teaching of the "heretical" Vaiśeṣika sect; v. 鞞. |
也罷 也罢 see styles |
yě bà ye3 ba4 yeh pa |
(reduplicated) whether... or...; never mind; fine (indicating acceptance or resignation) |
亂善 乱善 see styles |
luàn shàn luan4 shan4 luan shan ranzen |
To disturb the good, confound goodness; the confused goodness of those who worship, etc., with divided mind. |
亂心 乱心 see styles |
luàn xīn luan4 xin1 luan hsin ran shin |
A perturbed or confused mind, to disturb or unsettle the mind. |
亂意 乱意 see styles |
luàn yì luan4 yi4 luan i ran'i |
to confuse the mind |
事戒 see styles |
shì jiè shi4 jie4 shih chieh ji kai |
The commands relating to body, speech, and mind 身, 口, 意. |
二光 see styles |
èr guāng er4 guang1 erh kuang nikō |
The dual lights, i.e. 色光 the halo from a Buddha's body and 心光 the light from his mind. Also 常光 the constant halo from the bodies of Buddhas and 神通光 the supernatural light sent out by a Buddha (e.g. from between his eyebrows) to illuminate a distant world. |
二出 see styles |
èr chū er4 chu1 erh ch`u erh chu nishutsu |
The two modes of escape from mortality, 堅出 the long way called the 聖道門 or 自力敎, i.e. working out one's own salvation; and 橫出 the across or short way of the Pure-land sect or 他力敎 faith in or invocation of another, i.e. Amitābha. |
二土 see styles |
èr tǔ er4 tu3 erh t`u erh tu nido |
There are three groups: 性土 and 相土 : the former is the ubiquitous, unadulterated or innocent 法性之理 dharma-name, or essence of things; the latter is the form-nature, or formal existence of the dharma, pure or impure according to the mind and action of the living. The 淨土 and 穢土 are Pure-land or Paradise; and impure land, e.g. the present world. In the Pure-land there are also 報土 , the land in which a Buddha himself dwells and 化土 in which all beings are transformed. There are other definitions, e. g. the former is Buddha's Paradise, the latter the world in which he dwells and which he is transforming, e. g. this Sahā-world. |
二心 see styles |
èr xīn er4 xin1 erh hsin nishin ふたごころ |
disloyalty; half-heartedness; duplicity duplicity; treachery; double-dealing The two minds, 眞心 the original, simple, pure, natural mind of all creatures, the Buddha-mind, i.e. 如來藏心; and 妄心 the illusion-mind, which results in complexity and confusion. Also, 定心 the meditative mind, or mind fixed on goodness; and the 散心 the scattered, inattentive mind, or mind that is only good at intervals. |
二業 二业 see styles |
èr yè er4 ye4 erh yeh nigyou / nigyo にぎょう |
(archaism) restaurants and geisha establishments Two classes of karma. (1) (a) 引業 leads to the 總報, i.e. the award as to the species into which one is to be born, e.g. men, gods, etc.; (6) 滿業 is the 別報 or fulfillment in detail, i.e. the kind or quality of being e.g. clever or stupid, happy or unhappy, etc. (2) (a) 善業 and (b) 惡業 Good and evil karma, resulting in happiness or misery. (3) (a) 助業 Aids to the karma of being reborn in Amitābha's Pure—land e. g. offerings, chantings, etc.; (b) 正業 thought and invocation of Amitābha with undivided mind, as the direct method. |
二流 see styles |
èr liú er4 liu2 erh liu niryuu / niryu にりゅう |
second-rate; second-tier (noun - becomes adjective with の) second-rate; inferior The two ways in the current of transmigration: 順流 to flow with it in continual re-incarnation; 逆流 resist it and seek a way of escape by getting rid of life's delusions, as in the case of the saints. |
二覺 二觉 see styles |
èr jué er4 jue2 erh chüeh nikaku |
The two enlightenments: (1) The 起信論 has two—(a) 本覺 the immanent mind in all things, e.g. "which lighteth every man that cometh into the world", also defined as the 法身 dharmakāya; (b) 始覺 initial enlightenment or beginning of illumination; this initiation leads on to Buddhahood, or full enlightenment. (2) (a) 等覺 The fifty-first stage of a bodhisattva's 行 位 practice; (b) 妙覺 the fifty-second stage, or enlightenment of Buddhahood.(3) (a)自覺 A Buddha's own or natural enlightenment; (b) 覺他 his enlightening of all others. |
二頓 二顿 see styles |
èr dùn er4 dun4 erh tun niton |
The two immediate or direct ways to perfection, as defined by Jingxi 荊溪 of the Huayan school; the gradual direct way of the Lotus; the direct way of the Huayan sutra, which is called the 頓頓頓圓, while that of the Lotus is called the 漸頓漸圓. |
互譯 互译 see styles |
hù yì hu4 yi4 hu i |
two-way translation |
五力 see styles |
wǔ lì wu3 li4 wu li goriki |
pañcabalāni, the five powers or faculties — one of the categories of the thirty-seven bodhipakṣika dharma 三十七助道品; they destroy the 五障 five obstacles, each by each, and are: 信力 śraddhābala, faith (destroying doubt); 精進力 vīryabala, zeal (destroying remissness); 念 or 勤念 smṛtibala, memory or thought (destroying falsity); 正定力 samādhibala, concentration of mind, or meditation (destroying confused or wandering thoughts); and 慧力 prajñābala, wisdom (destroying all illusion and delusion). Also the five transcendent powers, i. e. 定力 the power of meditation; 通力 the resulting supernatural powers; 借識力 adaptability, or powers of 'borrowing' or evolving any required organ of sense, or knowledge, i. e. by beings above the second dhyāna heavens; 大願力 the power of accomplishing a vow by a Buddha or bodhisattva; and 法威德力 the august power of Dharma. Also, the five kinds of Mara powers exerted on sight, 五大明王. |
五心 see styles |
wǔ xīn wu3 xin1 wu hsin go shin |
The five conditions of mind produced by objective perception: 卒爾心 immediate or instantaneous, the first impression; 尋求心attention, or inquiry; 決定心conclusion, decision; 染淨心the effect, evil or good; 等流心the production therefrom of other causations. |
五性 see styles |
wǔ xìng wu3 xing4 wu hsing goshō |
The five different natures as grouped by the 法相宗 Dharmalakṣana sect; of these the first and second, while able to attain to non-return to mortality, are unable to reach Buddhahood; of the fourth some may, others may not reach it; the fifth will be reborn as devas or men: (1) śrāvakas for arhats; (2) pratyekabuddhas for pratyekabuddha-hood; (3) bodhisattvas for Buddhahood; (4) indefinite; (5) outsiders who have not the Buddha mind. The Sutra of Perfect Enlightenment 圓覺經 has another group, i. e. the natures of (1) ordinary good people; (2) śrāvakas and pratyekabuddhas; (3) bodhisattvas; (4) indefinite; (5) heretics. |
五悔 see styles |
wǔ huǐ wu3 hui3 wu hui gokai |
The five stages in a penitential service. Tiantai gives: (1) confession of past sins and forbidding them for the future; (2) appeal to the universal Buddhas to keep the law-wheel rolling; (3) rejoicing over the good in self and others; (4) 廻向 offering all one's goodness to all the living and to the Buddha-way; (5) resolve, or vows, i. e. the 四弘誓. The Shingon sect 眞言宗 divides the ten great vows of Samantabhadra 普賢 into five 悔, the first three vows being included under 歸命 or submission; the fourth is repentance; the fifth rejoicing; the sixth, seventh, and eighth appeal to the Buddhas; the ninth and tenth, bestowal of acquired merit. |
五智 see styles |
wǔ zhì wu3 zhi4 wu chih gochi ごち |
(place-name, surname) Gochi The five kinds of wisdom of the 眞言宗 Shingon School. Of the six elements 六大 earth, water, fire, air (or wind), ether (or space) 曇空, and consciousness (or mind 識 ), the first five form the phenomenal world, or Garbhadhātu, the womb of all things 胎藏界, the sixth is the conscious, or perceptive, or wisdom world, the Vajradhātu 金剛界, sometimes called the Diamond realm. The two realms are not originally apart, but one, and there is no consciousness without the other five elements. The sixth element, vijñāna, is further subdivided into five called the 五智 Five Wisdoms: (1) 法界體性智 dharmadhātu-prakṛti-jñāna, derived from the amala-vijñāna, or pure 識; it is the wisdom of the embodied nature of the dharmadhātu, defined as the six elements, and is associated with Vairocana 大日, in the centre, who abides in this samādhi; it also corresponds to the ether 空 element. (2) 大圓鏡智 adarśana-jñāna, the great round mirror wisdom, derived from the ālaya-vijñāna, reflecting all things; corresponds to earth, and is associated with Akṣobhya and the east. (3) 平等性智 samatā-jñāna, derived from mano-vijñāna, wisdom in regard to all things equally and universally; corresponds to fire, and is associated with Ratnasaṃbhava and the south. (4) 妙觀察智 pratyavekṣaṇa-jñāna, derived from 意識, wisdom of profound insight, or discrimination, for exposition and doubt-destruction; corresponds to water, and is associated with Amitābha and the west. (5) 成所作智 kṛtyānuṣṭhāna-jñāna, derived from the five senses, the wisdom of perfecting the double work of self-welfare and the welfare of others; corresponds to air 風 and is associated with Amoghasiddhi and the north. These five Dhyāni-Buddhas are the 五智如來. The five kinds of wisdom are the four belonging to every Buddha, of the exoteric cult, to which the esoteric cult adds the first, pure, all-refecting, universal, all-discerning, and all-perfecting. |
五法 see styles |
wǔ fǎ wu3 fa3 wu fa gohō |
pañcadharma. The five laws or categories, of which four groups are as follows: I. 相名五法 The five categories of form and name: (1) 相 appearances, or phenomena; (2) 名 their names; (3) 分別 sometimes called 妄想 ordinary mental discrimination of them— (1) and (2) are objective, (3) subjective; (4) 正智 corrective wisdom, which corrects the deficiencies and errors of the last: (5) 如如 the 眞如 Bhutatathata or absolute wisdom, reached through the 如理智 understanding of the law of the absolute, or ultimate truth. II. 事理五法 The five categories into which things and their principles are divided: (1) 心法 mind; (2) 心所法 mental conditions or activities; (3) 色法 the actual states or categories as conceived; (4) 不相應法 hypothetic categories, 唯識 has twenty-four, the Abhidharma fourteen; (5) 無爲法 the state of rest, or the inactive principle pervading all things; the first four are the 事 and the last the 理. III. 理智五法 cf. 五智; the five categories of essential wisdom: (1) 眞如 the absolute; (2) 大圓鏡智 wisdom as the great perfect mirror reflecting all things; (3) 平等性智 wisdom of the equal Buddha nature of all beings; (4) 妙觀察智 wisdom of mystic insight into all things and removal of ignorance and doubt; (5) 成所作智 wisdom perfect in action and bringing blessing to self and others. IV. 提婆五法 The five obnoxious rules of Devadatta: not to take milk in any form, nor meat, nor salt; to wear unshaped garments, and to live apart. Another set is: to wear cast-off rags, beg food, have only one set meal a day, dwell in the open, and abstain from all kinds of flesh, milk, etc. |
五蘊 五蕴 see styles |
wǔ yùn wu3 yun4 wu yün goun / gon ごうん |
the Five Aggregates (from Sanskrit "skandha") (Buddhism) {Buddh} the five skandhas (matter, sensation, perception, mental formations and consciousness); the five aggregates The five skandhas, pañca-skandha: also 五陰; 五衆; 五塞犍陀 The five cumulations, substances, or aggregates, i. e. the components of an intelligent being, specially a human being: (1) 色 rūpa, form, matter, the physical form related to the five organs of sense; (2) 受 vedana, reception, sensation, feeling, the functioning of the mind or senses in connection with affairs and things; (3) 想 saṃjñā, conception, or discerning; the functioning of mind in distinguishing; (4) 行 saṃskāra, the functioning of mind in its processes regarding like and dislike, good and evil, etc.; (5) 識 vijñāna, mental faculty in regard to perception and cognition, discriminative of affairs and things. The first is said to be physical, the other four mental qualities; (2), (3), and (4) are associated with mental functioning, and therefore with 心所; (5) is associated with the faculty or nature of the mind 心王 manas. Eitel gives— form, perception, consciousness, action, knowledge. See also Keith's Buddhist Philosophy, 85-91. |
五觀 五观 see styles |
wǔ guān wu3 guan1 wu kuan gokan |
The five meditations referred to in the Lotus Sutra 25: (1) 眞 on the true, idem 空觀, to meditate on the reality of the void or infinite, in order to be rid of illusion in views and thoughts; (2) 淸淨觀 on purity, to be rid of any remains of impurity connected with the temporal, idem 假觀; (3) 廣大智慧觀 on the wider and greater wisdom, idem 中觀, by study of the 'middle' way; (4) 悲觀 on pitifulness, or the pitiable condition of the living, and by the above three to meditate on their salvation; (5) 慈觀 on mercy and the extension of the first three meditations to the carrying of joy to all the living. |
五識 五识 see styles |
wǔ shì wu3 shi4 wu shih goshiki |
The five parijñānas, perceptions or cognitions; ordinarily those arising from the five senses, i. e. of form-and-color, sound, smell, taste, and touch. The 起信論 Awakening of Faith has a different set of five steps in the history of cognition; (1) 業識 initial functioning of mind under the influence of the original 無明 unenlightenment or state of ignorance; (2) 轉識 the act of turning towards the apparent object for its observation; (3) 現識 observation of the object as it appears; (4) 知識 the deductions derived from its appearance; (5) 相續識 the consequent feelings of like or dislike, pleasure or pain, from which arise the delusions and incarnations. |
亡心 see styles |
wáng xīn wang2 xin1 wang hsin mōshin |
forget the mind |
人門 人门 see styles |
rén mén ren2 men2 jen men ninmon |
entry way for humans |
仁術 仁术 see styles |
rén shù ren2 shu4 jen shu jinjutsu じんじゅつ |
kindness; benevolence; to govern in humanitarian way benevolent act; healing act |
介す see styles |
kaisu かいす |
(v5s,vs-c,vt) (1) (See 介する・1) to use as an intermediary; to mediate; to assist; (v5s,vs-c,vt) (2) (See 介する・2) to worry; to mind; to care |
介意 see styles |
jiè yì jie4 yi4 chieh i kaii / kai かいい |
to care about; to take offense; to mind (noun, transitive verb) worrying about; caring about |
介懷 介怀 see styles |
jiè huái jie4 huai2 chieh huai |
to mind; to brood over; to be concerned about |
仕口 see styles |
shikuchi しくち |
method; way |
仕形 see styles |
shikata しかた |
way; method; means; resource; course |
仕方 see styles |
shikata しかた |
way; method; means; resource; course |
仕様 see styles |
shiyou / shiyo しよう |
(1) way; method; means; resource; remedy; (2) (technical) specification |
仕樣 see styles |
shiyou / shiyo しよう |
(out-dated kanji) (1) way; method; means; resource; remedy; (2) (technical) specification |
他方 see styles |
tā fāng ta1 fang1 t`a fang ta fang tahou / taho たほう |
(noun - becomes adjective with の) (1) one (esp. of two); the other; one way; the other way; one direction; the other direction; one side; the other side; one party; the other party; (conjunction) (2) (See 一方・いっぽう・2) on the other hand other lands |
付方 see styles |
fù fāng fu4 fang1 fu fang tsukekata つけかた |
credit side (of a balance sheet), as opposed to 收方[shou1 fang1] (1) way of affixing something; (2) way of recording something (to a logbook, etc.) |
以心 see styles |
yǐ xīn yi3 xin1 i hsin ishin いしん |
(given name) Ishin using mind; with mind |
以資 以资 see styles |
yǐ zī yi3 zi1 i tzu |
by way of; to serve as |
仲々 see styles |
nakanaka なかなか |
(irregular kanji usage) (adv,adj-na) (1) (kana only) very; considerably; easily; readily; fairly; quite; highly; rather; (adverb) (2) (kana only) by no means (with negative verb); not readily; (3) middle; half-way point; (can be adjective with の) (4) (kana only) excellent; wonderful; very good |
任心 see styles |
rén xīn ren2 xin1 jen hsin ninshin |
to give free rein to one's mind |
伊麼 伊么 see styles |
yī mó yi1 mo2 i mo imo |
in that way... |
伏心 see styles |
fú xīn fu2 xin1 fu hsin fukushin |
subdue the mind |
休心 see styles |
xiū xīn xiu1 xin1 hsiu hsin kokoro wo yasumu きゅうしん |
(noun/participle) peace of mind; relief to rest the mind |
休神 see styles |
kyuushin / kyushin きゅうしん |
(noun/participle) peace of mind; relief |
似心 see styles |
sì xīn si4 xin1 ssu hsin jishin |
apparent mind |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "Immovable Mind Way - Fudoshin Way" 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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