Our regular search mode rendered no results. We switched to our sloppy search mode for your query. These results might not be accurate...
There are 5382 total results for your Into search. I have created 54 pages of results for you. Each page contains 100 results...
<12345678910...>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
中分 see styles |
zhōng fēn zhong1 fen1 chung fen nakawake なかわけ |
to part one's hair in the middle (noun, transitive verb) (archaism) dividing into two halves; (surname) Nakawake |
中唄 中呗 see styles |
zhōng bài zhong1 bai4 chung pai chūbai |
Chanting of 梵唄 Buddhist hymns is divided into three kinds 初, 中, and 後. |
中宗 see styles |
zhōng zōng zhong1 zong1 chung tsung nakamune なかむね |
(surname) Nakamune The school or principle of the mean, represented by the 法相宗 Dharmalakṣaṇa school, which divides the Buddha's teaching into three periods, the first in which he preached 有 existence, the second 空 non-existence, the third 中 neither, something 'between' or above them, e. g. a realm of pure spirit, vide the 深密經 Saṃdhinirmocana-sūtra and the Lotus Sutra. |
中宮 see styles |
nakamiya なかみや |
(1) (See 三后) the Empress, the Empress Dowager and the Grand Empress Dowager; (2) emperor's second consort; (3) empress; palace of the empress; (4) building of a Shinto shrine built on middle ground; (5) (See 皇居) demesne of the imperial palace; (place-name, surname) Nakamiya |
中計 中计 see styles |
zhòng jì zhong4 ji4 chung chi chuukei / chuke ちゅうけい |
to fall into a trap; to be taken in (abbreviation) (See 中期経営計画) mid-term business plan |
乗り see styles |
nori(p); nori のり(P); ノリ |
(1) riding; ride; (2) spread (of paints); (suffix noun) (3) -seater (e.g. two-seater); (4) (kana only) (esp. ノリ. possibly from 気乗り) (getting into the) mood; (entering into the) spirit; energy; enthusiasm; rhythm; feeling |
乗る see styles |
noru のる |
(v5r,vi) (1) to get on (train, plane, bus, ship, etc.); to get in; to board; to take; to embark; (2) to get on (e.g. a footstool); to step on; to jump on; to sit on; to mount; (3) to reach; to go over; to pass; (4) to follow; to stay (on track); to go with (the times, etc.); (5) to take part; to participate; to join; (6) to get into the swing (and sing, dance, etc.); (7) to be deceived; to be taken in; (8) to be carried; to be spread; to be scattered; (9) to stick; to attach; to take; to go on |
乗車 see styles |
jousha / josha じょうしゃ |
(n,vs,vi) (ant: 下車,降車) boarding (a train, bus, etc.); getting into (e.g. a taxi) |
乘る see styles |
noru のる |
(out-dated kanji) (v5r,vi) (1) to get on (train, plane, bus, ship, etc.); to get in; to board; to take; to embark; (2) to get on (e.g. a footstool); to step on; to jump on; to sit on; to mount; (3) to reach; to go over; to pass; (4) to follow; to stay (on track); to go with (the times, etc.); (5) to take part; to participate; to join; (6) to get into the swing (and sing, dance, etc.); (7) to be deceived; to be taken in; (8) to be carried; to be spread; to be scattered; (9) to stick; to attach; to take; to go on |
九品 see styles |
jiǔ pǐn jiu3 pin3 chiu p`in chiu pin kuhon くほん |
(1) (abbreviation) {Buddh} (See 浄土・1) nine levels of Amitabha's Pure Land; (2) (くほん only) (See 九品浄土) Amitabha's Pure Land; (3) (くほん only) (See 九品蓮台) nine-tiered lotus leaf platform in Amitabha's Pure Land; (given name) Kuhon Nine classes, or grades, i.e. 上上, 上中, 上下 upper superior, middle superior, lower superior, and so on with 中 and 下. They are applied in many ways, e.g. 上品上生 the highest type of incarnate being, to 下品下生, the lowest, with corresponding karma; see 九品淨土. Each grade may also be subdivided into nine, thus making a list of eighty-one grades, with similar further subdivision ad infinitum. |
九字 see styles |
jiǔ zì jiu3 zi4 chiu tzu kuji くじ |
{Buddh} (See 臨兵闘者皆陣裂在前) nine-character charm chanted with ritual gestures to ward off evil (esp. by mountain ascetics and adherents of Esoteric Buddhism) The nine magical characters 臨兵鬪者皆陳列在前 implying that the armed forces are arrayed against the powers of evil. After reciting these words, four vertical and five horizontal lines, forming a grid, are drawn in the air to show that the forces are arrayed. It was used among Taoists and soldiers, and is still used in Japan, especially when going into the mountains. |
九野 see styles |
jiǔ yě jiu3 ye3 chiu yeh kuno くの |
the nine "fields" into which Heaven was anciently divided; the Nine Provinces of ancient China (surname) Kuno |
乱入 see styles |
rannyuu / rannyu らんにゅう |
(1) trespassing; intrusion; (noun or participle which takes the aux. verb suru) (2) to barge into; to burst into; to trespass |
乳缽 乳钵 see styles |
rǔ bō ru3 bo1 ju po |
small mortar used for grinding medicines into a powder (TCM) |
亂搞 乱搞 see styles |
luàn gǎo luan4 gao3 luan kao |
to make a mess; to mess with; to be wild; to sleep around; to jump into bed |
了察 see styles |
ryousatsu / ryosatsu りょうさつ |
(noun/participle) consideration; taking into account; sympathy with |
事障 see styles |
shì zhàng shi4 zhang4 shih chang jishō |
Phenomenal hindrances to entry into nirvāṇa, such as desire, etc.; 理障 are noumenal hindrances, such as false doctrine, etc. |
二分 see styles |
èr fēn er4 fen1 erh fen nibun にぶん |
second part; the equinox (n,vs,vt,vi) (1) halving; dividing (into two parts); bisection; (2) the two equinoxes (vernal and autumnal); (surname) Nibun two parts |
二圓 二圆 see styles |
èr yuán er4 yuan2 erh yüan nien |
The two perfect doctrines, a term of the Tiantai School, called 今圓 (also 開顯圓 and 絶待圓) and 昔圓 (also 相待圓 ). 今圓 is the present really perfect 一實 doctrine arising from the Lotus Sūtra; 昔圓 is the older, or 相待 comparatively speaking perfect doctrine of the pre-Lotus teaching, that of the 藏, 通, and 別 schools; but the older was for limited salvation and not universal like the 今圓; these two are also termed 部圓 and 教圓 . The Huayan school has a division of the two perfections into 漸圓 gradual perfection and 頓圓 immediate perfection. |
二悟 see styles |
èr wù er4 wu4 erh wu ni go |
The two awakenings, or kinds of entry into bodhisattvahood, i.e. 頓悟 immediate and 漸悟 gradual. |
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. |
二相 see styles |
èr xiàng er4 xiang4 erh hsiang nisou / niso にそう |
(noun - becomes adjective with の) two-phase The two forms, or characteristics, of the bhutatathata, universal and particular. The 起信論 gives (a) 淨智相 pure wisdom, cf. ālaya-vijñāna, out of whose primary condition arise (b) 不思議用相 inconceivable, beneficial functions and uses. The same śāstra gives also a definition of the 眞如 as (a) 同相 that all things, pure or impure, are fundamentally of the same universal, e.g. clay which is made into tiles; (b) 異相 but display particular qualities, as affected by pure or impure causes, e.g. the tiles. Another definition, of the 智度論 31, is (a) 總相 universals, as impermanence; (b) 別相 particulars, for though all things have the universal basis of impermanence they have particular qualities, e.g. earth-solidity, heat of fire, etc. |
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. |
二障 see styles |
èr zhàng er4 zhang4 erh chang nishō |
The two hindrances:(1) (a) 煩惱障 The passions and delusion which aid rebirth and hinder entrance into nirvana; (b) 智障 or所知障, worldly wisdom e.g. accounting the seeming as real, a hindrance to true wisdom. (2) (a) 煩惱障 as above; (b) 解脱障 hindrances to deliverance. (3) (a)理障 hindrances to truth; (b) 事障 hindrances of the passions, etc. |
五分 see styles |
wǔ fēn wu3 fen1 wu fen gobun ごぶん |
(noun, transitive verb) diving into five parts idem 五分法身 and 五部大論. |
五品 see styles |
wǔ pǐn wu3 pin3 wu p`in wu pin gohon |
A division of the disciples, in the Lotus Sutra, into five grades— those who hear and rejoice; read and repeat; preach; observe and meditate; and transform self and others. |
五夜 see styles |
sayo さよ |
(1) (archaism) division of the night (from approx. 7pm to 5am) into five 2-hour periods; (2) the fifth of these periods (approx. 3am to 5am); (female given name) Sayo |
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. |
五惡 五恶 see styles |
wǔ è wu3 e4 wu o goaku |
The five sins— killing, stealing, adultery, lying, drinking intoxicants. Cf. 五戒. |
五教 see styles |
wǔ jiào wu3 jiao4 wu chiao gokyō |
The five division of Buddhism according to the Huayan School, of which there are two That of 杜順 Dushun down to 賢首 Xianshou is (1) 小乘教 Hīnayāna which interprets nirvana as annihilation; (2) 大乘始教 the primary stage of Mahāyāna, with two sections the 相始教 and 空 始教 or realistic and idealistic, (3) 大乘終教 Mahāyāna in its final stage, teaching the 眞如 and universal Buddhahood; (4) 頓教 the immediate, direct, or intuitive school, e. g. by right concentration of thought, or faith, apart from 'works'; (5) 圓教 the complete or perfect teaching of the Huayan, combining all the rest into one all-embracing vehicle. The five are now differentiated into 十宗 ten schools. The other division, by 圭峯 Guifeng of the same school, is (1) 人天教 rebirth as human beings for those who keep the five commandments and as devas those who keep the 十善 as 相始教 above; (4) 大乘破相教 as 空始教 above; and (5) 一乘顯性教 the one vehicle which reveals the universal Buddha-nature; it includes (3), (4), and (5) of the first group. See also 五時教. |
五時 五时 see styles |
wǔ shí wu3 shi2 wu shih goji |
(五時教) The five periods or divisions of Śākyamuni's teaching. According to Tiantai they are (1) 華嚴時 the Avataṃsaka or first period in three divisions each of seven days, after his enlightenment, when he preached the content, of this sutra; (2) 鹿苑時 the twelve years of his preaching the Āgamas 阿含 in the Deer Park; (3) 方等時 the eight years of preaching Mahāyāna-cum-Hīnayāna doctrines, the vaipulya period; (4) 般若時 the twenty-two years of his preaching the prajñā or wisdom sutras; (5) 法華涅槃時 the eight years of his preaching the Lotus Sutra and, in a day and a night, the Nirvana Sutra. According to the Nirvana School (now part of the Tiantai) they are (1) 三乘別教 the period when the differentiated teaching began and the distinction of the three vehicles, as represented by the 四諦 Four Noble Truths for śrāvakas, the 十二因緣 Twelve Nidānas for pratyekabuddhas, and the 六度 Six Pāramitās for bodhisattvas; (2) 三乘通教 the teaching common to all three vehicles, as seen in the 般若經; (3) 抑揚教 the teaching of the 維摩經, the 思益梵天所問經, and other sutras olling the bodhisattva teaching at the expense of that for śrāvakas; (4) 同歸教 the common objective teaching calling all three vehicles, through the Lotus, to union in the one vehicle; (5) 常住教 the teaehmg of eternal life i. e. the revelation through the Nirvana sutra of the eternity of Buddhahood; these five are also called 有相; 無相; 抑揚; 曾三歸—; and 圓常. According to 劉虬 Liu Chiu of the 晉 Chin dynasty, the teaching is divided into 頓 immediate and 漸 gradual attainment, the latter having five divisions called 五時教 similar to those of the Tiantai group. According to 法寶 Fabao of the Tang dynasty the five are (1) 小乘; (2) 般着 or 大乘; (3) 深密 or 三乘; (4) 法華 or 一乘; (5) 涅槃 or 佛性教. |
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. |
五胡 see styles |
wǔ hú wu3 hu2 wu hu goko ごこ |
Five non-Han people, namely: Huns or Xiongnu 匈奴[Xiong1 nu2], Xianbei 鮮卑|鲜卑[Xian1 bei1], Jie 羯[Jie2], Di 氐[Di1], Qiang 羌[Qiang1], esp. in connection with the Sixteen Kingdoms 304-439 五胡十六國|五胡十六国[Wu3 hu2 Shi2 liu4 guo2] (hist) Wu Hu (five tribes that migrated into China in 300-500 CE: Xiongnu, Jie, Xianbei, Di, Qiang) |
井河 see styles |
jǐng hé jing3 he2 ching ho igawa いがわ |
(surname) Igawa Like the well and the river', indicating the impermanence of life. The 'well ' refers to the legend of the man who running away from a mad elephant fell into a well; the 'river ' to a great tree growing on the river bank yet blown over by the wind. |
亡命 see styles |
wáng mìng wang2 ming4 wang ming boumei / bome ぼうめい |
to flee; to go into exile (from prison) (n,vs,vi) fleeing from one's country; seeking asylum; defection; emigration (for political reasons); (going into) exile; becoming a (political) refugee |
交接 see styles |
jiāo jiē jiao1 jie1 chiao chieh kousetsu / kosetsu こうせつ |
(of two things) to come into contact; to meet; to hand over to; to take over from; to associate with; to have friendly relations with; to have sexual intercourse (n,vs,vi) sexual intercourse |
亮察 see styles |
ryousatsu / ryosatsu りょうさつ |
(noun/participle) consideration; taking into account; sympathy with |
人徳 see styles |
jintoku; nintoku じんとく; にんとく |
natural virtue; personal virtue |
人神 see styles |
ninjin にんじん |
{Shinto} man-god; person enshrined as a god; (place-name) Ninjin |
人空 see styles |
rén kōng ren2 kong1 jen k`ung jen kung ningū |
Man is only a temporary combination formed by the five skandhas and the twelve nidānas, being the product of previous causes, and without a real self or permanent soul. Hīnayāna is said to end these causes and consequent reincarnation by discipline in subjection of the passions and entry into nirvana by the emptying of the self. Mahāyāna fills the "void" with the Absolute, declaring that when man has emptied himself of the ego he realizes his nature to be that of the absolute, bhūtatathatā; v. 二空. |
仁徳 see styles |
nintoku にんとく |
benevolence; goodness; (surname) Nintoku |
仁王 see styles |
rén wáng ren2 wang2 jen wang niwa にわ |
the two guardian Deva kings; (personal name) Niwa The benevolent king, Buddha; the name Śākya is intp. as 能仁 able in generosity. Also an ancient king, probably imaginary, of the 'sixteen countries' of India, for whom the Buddha is said to have dictated the 仁王經, a sutra with two principal translations into Chinese, the first by Kumārajīva styled 仁王般若經 or 佛說仁王般若波羅蜜經 without magical formulae, the second by Amogha (不空) styled 仁王護國般若波羅蜜經, etc., into which the magical formulae were introduced; these were for royal ceremonials to protect the country from all kinds of calamities and induce prosperity. |
仁等 see styles |
rén děng ren2 deng3 jen teng nintō |
you people |
仁翔 see styles |
jinto じんと |
(personal name) Jinto |
今様 see styles |
imayou / imayo いまよう |
(noun - becomes adjective with の) (1) modern style; contemporary style; current fashion; (2) (abbreviation) (See 今様歌) verse form from the Heian and Kamakura periods consisting of 4 lines each divided into two parts of 7 and 5 syllables |
仏詣 see styles |
bukkei / bukke ぶっけい |
act of visiting a Shinto shrine or Buddhist temple |
仕丁 see styles |
shitei / shite してい |
(1) (archaism) men pressed into forced labor (ritsuryō system); (2) (しちょう, じちょう, してい only) (archaism) palanquin bearer (Edo period); (place-name) Shitei |
付諸 付诸 see styles |
fù zhū fu4 zhu1 fu chu |
to apply to; to put into (practice etc); to put to (a test, a vote etc) |
仙氣 仙气 see styles |
xiān qì xian1 qi4 hsien ch`i hsien chi |
ethereal quality; (Chinese folklore) a puff of breath from the mouth of a celestial being, which can magically transform an object into something else |
代入 see styles |
dài rù dai4 ru4 tai ju dainyuu / dainyu だいにゅう |
to substitute into (noun/participle) (1) {math} substitution; (noun/participle) (2) {comp} assignment; (surname) Dainyū |
仮殿 see styles |
karidono かりどの |
(Shinto) temporary shrine (houses the object in which the deity resides when main shrine is under repairs) |
仲店 see styles |
nakamise なかみせ |
nakamise; shops lining a passageway in the precincts of a Shinto shrine |
休克 see styles |
xiū kè xiu1 ke4 hsiu k`o hsiu ko |
(medicine) (loanword) shock; to go into shock |
会す see styles |
kaisu かいす |
(v5s,vi) (1) (See 会する・1) to meet; to assemble; to gather; (v5s,vi) (2) to encounter; to run into |
伝受 see styles |
denju でんじゅ |
(noun, transitive verb) being initiated (e.g. into the secrets of an art); receiving instruction (in); being taught |
伽陀 see styles |
qié tuó qie2 tuo2 ch`ieh t`o chieh to gyada |
伽他 (1) gātha ＝ song; gāthā, a metrical narrative or hymn, with moral purport, described as generally composed of thirty-two characters, and called 孤起頌 a detached stanza, distinguished from geya, 重頌 which repeats the ideas of preceding prose passages. (2) agada as adjective ＝ healthy; as noun ＝ antidote. (3) gata, arrived at, fallen into, or "in a state". |
佛土 see styles |
fó tǔ fo2 tu3 fo t`u fo tu butsudo |
buddhakṣetra. 佛國; 紇差怛羅; 差多羅; 刹怛利耶; 佛刹 The land or realm of a Buddha. The land of the Buddha's birth, India. A Buddha-realm in process of transformation, or transformed. A spiritual Buddha-realm. The Tiantai Sect evolved the idea of four spheres: (1) 同居之國土 Where common beings and saints dwell together, divided into (a) a realm where all beings are subject to transmigration and (b) the Pure Land. (2) 方便有餘土 or 變易土 The sphere where beings are still subject to higher forms of transmigration, the abode of Hīnayāna saints, i.e. srota-āpanna 須陀洹; sakṛdāgāmin 斯陀含; anāgāmin 阿那含; arhat 阿羅漢. (3) 實報無障礙 Final unlimited reward, the Bodhisattva realm. (4) 常寂光土 Where permanent tranquility and enlightenment reign, Buddha-parinirvāṇa. |
佛系 see styles |
fó xì fo2 xi4 fo hsi |
(neologism c. 2017) (coll.) chill about everything (typically used to describe young people who don't buy into aspirational society) |
併入 并入 see styles |
bìng rù bing4 ru4 ping ju |
to merge into; to incorporate in |
併合 see styles |
heigou / hego へいごう |
(n,vs,vt,vi) merger; joining into one; amalgamation; melding; merging; annexation; absorption |
併紗 并纱 see styles |
bìng shā bing4 sha1 ping sha |
doubling (combining two or more lengths of yarn into a single thread) |
使醉 see styles |
shǐ zuì shi3 zui4 shih tsui |
to intoxicate |
侏羅 侏罗 see styles |
zhū luó zhu1 luo2 chu lo |
Jura mountains of eastern France and extending into Switzerland |
供僧 see styles |
gusou / guso ぐそう |
(1) (abbreviation) (See 供奉僧・1) monk who attends to the principal image of a temple; (2) Buddhist monk serving at an attached Shinto shrine |
依報 依报 see styles |
yī bào yi1 bao4 i pao ehou / eho えほう |
{Buddh} (See 正報) circumstantial retribution; circumstances (e.g. geographical, societal) one is born into because of karma in previous lives v. 依正. |
侵入 see styles |
qīn rù qin1 ru4 ch`in ju chin ju shinnyuu / shinnyu しんにゅう |
to make (military) incursions; to invade; to intrude into; to trespass; to gain unauthorized access (computing) (n,vs,vi) invasion; incursion; raid; aggression; intrusion; trespass; penetration; hacking |
信燈 see styles |
shinto しんと |
(given name) Shinto |
修祓 see styles |
shubatsu; shuubatsu; shuufutsu / shubatsu; shubatsu; shufutsu しゅばつ; しゅうばつ; しゅうふつ |
(n,vs,vi) purification rite (esp. one held prior to a Shinto event) |
倫士 see styles |
rinto りんと |
(given name) Rinto |
倫黨 伦党 see styles |
lún dǎng lun2 dang3 lun tang rintō |
a group of people |
值遇 see styles |
zhí yù zhi2 yu4 chih yü chigū |
to meet with; to bump into meet |
偏狭 see styles |
henkyou / henkyo へんきょう |
(noun or adjectival noun) narrow-mindedness; intolerance; illiberality; narrowness |
停滞 see styles |
teitai / tetai ていたい |
(n,vs,vi) stagnation; tie-up; standstill; congestion; delay; accumulation; falling into arrears |
傘降 伞降 see styles |
sǎn jiàng san3 jiang4 san chiang |
to parachute into; parachuting |
催生 see styles |
cuī shēng cui1 sheng1 ts`ui sheng tsui sheng |
to pressure a younger relative to hurry up and have a baby; (obstetrics) to induce labor; to expedite childbirth; (fig.) to be a driving force in bringing something into existence |
傾注 倾注 see styles |
qīng zhù qing1 zhu4 ch`ing chu ching chu keichuu / kechu けいちゅう |
to throw into (noun, transitive verb) devoting (oneself) to; concentrating (one's efforts) on |
働く see styles |
hataraku はたらく |
(v5k,vi) (1) to work; to labor; to labour; (v5k,vi) (2) to function; to operate; to be effective; to work (i.e. ... works); to come into play; (v5k,vi) (3) to commit (e.g. a crime); to perpetrate; to do; to act; to practise; to practice; (v5k,vi) (4) {ling} to be conjugated |
儲值 储值 see styles |
chǔ zhí chu3 zhi2 ch`u chih chu chih |
(Tw) to put money into (a stored-value card or pre-paid phone account); to top up |
充氣 充气 see styles |
chōng qì chong1 qi4 ch`ung ch`i chung chi |
to pump air (into something); to inflate |
先腹 see styles |
sakibara; senpuku; senbara(ok) さきばら; せんぷく; せんばら(ok) |
(1) (See 後腹・あとばら・3) child from an earlier wife; (2) (さきばら only) (See 追い腹) preceding one's master into death by committing ritual suicide (seppuku) |
兌換 兑换 see styles |
duì huàn dui4 huan4 tui huan dakan だかん |
to convert; to exchange (noun, transitive verb) conversion (of paper money, esp. into specie) |
入信 see styles |
rù xìn ru4 xin4 ju hsin nyuushin / nyushin にゅうしん |
(n,vs,vi) entering a faith; joining a religion To believe, or enter into belief. |
入内 see styles |
nyuunai / nyunai にゅうない |
(n,vs,vi) imperial bridal party's entry into the court; (place-name) Nyūnai |
入国 see styles |
irikuni いりくに |
(n,vs,vi) (ant: 出国) entry into a country; (surname) Irikuni |
入坑 see styles |
nyuukou / nyuko にゅうこう |
(n,vs,vi) entrance into drift or pit |
入城 see styles |
nyuujou / nyujo にゅうじょう |
(n,vs,vi) entry into a castle (by a conquering force) |
入域 see styles |
nyuuiki / nyuiki にゅういき |
(noun/participle) entering (a district, zone, etc.); going into |
入場 入场 see styles |
rù chǎng ru4 chang3 ju ch`ang ju chang nyuuba / nyuba にゅうば |
to enter the venue for a meeting; to enter into an examination; to enter a stadium, arena etc (n,vs,vi) (ant: 退場・1) entrance; entering; admission; admittance; (surname) Nyūba |
入壻 see styles |
irimuko いりむこ |
man who takes his wife's family name and marries into her family; man who is adopted by his wife's family |
入夫 see styles |
nyuufu / nyufu にゅうふ |
(noun/participle) marrying into the wife's family |
入婿 see styles |
irimuko いりむこ |
man who takes his wife's family name and marries into her family; man who is adopted by his wife's family |
入寂 see styles |
rù jí ru4 ji2 ju chi nyuujaku / nyujaku にゅうじゃく |
(n,vs,vi) death of a priest; nirvana; spiritual liberty To inter into rest, or nirvana; also, to die. Also 入滅 or 入寂滅. |
入寮 see styles |
nyuuryou / nyuryo にゅうりょう |
(noun/participle) (ant: 退寮) moving into a dormitory |
入局 see styles |
rù jú ru4 ju2 ju chü |
to enter the game; to get involved; to walk into a scam |
入港 see styles |
nyuukou / nyuko にゅうこう |
(n,vs,vi) (See 出港) entry into port; arriving in harbor |
入玉 see styles |
iritama いりたま |
(noun/participle) {shogi} entering of a king (into opponent's territory); (surname) Iritama |
入聟 see styles |
irimuko いりむこ |
man who takes his wife's family name and marries into her family; man who is adopted by his wife's family |
入船 see styles |
nyuusen / nyusen にゅうせん |
(noun/participle) (1) arrival of a ship; (2) ship coming into a port; (place-name) Nyūsen |
入觀 入观 see styles |
rù guān ru4 guan1 ju kuan nyūkan |
To enter into meditation; it differs from 入定 as 定 means 自心之寂靜 complete stillness of the mind, while 觀 means 自觀照理 thought and study for enlightenment in regard to truth. |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "Into" 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.
We do offer Chinese and Japanese Tattoo Services. We'll also be happy to help you translate something for other purposes.
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.
The following titles are just to help people who are searching for an Asian dictionary to find this page.