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<12345678910...>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
四土 see styles |
sì tǔ si4 tu3 ssu t`u ssu tu shido しど |
{Buddh} four realms (in Tendai Buddhism or Yogacara) The four Buddha-kṣetra, or realms, of Tiantai: (1) 凡聖居同土 Realms where all classes dwell— men, devas, Buddhas, disciples, non-disciples; it has two divisions, the impure, e. g. this world, and the pure, e. g. the 'Western' pure-land. (2) 方便有餘土 Temporary realms, where the occupants have got rid of the evils of 見思 unenlightened views and thoughts, but still have to be reborn. (3) 實報無障礙土 Realms of permanent reward and freedom, for those who have attained bodhisattva rank. (4) 常寂光土 Realm of eternal rest and light (i. e. wisdom) and of eternal spirit (dharmakāya), the abode of Buddhas; but in reality all the others are included in this, and are only separated for convenience, sake. |
四業 四业 see styles |
sì yè si4 ye4 ssu yeh shi gō |
four types of admixture of good and evil karma |
因人 see styles |
yīn rén yin1 ren2 yin jen innin |
Followers of Buddha who have not yet attained Buddhahood, but are still Producers of karma and reincarnation. |
因修 see styles |
yīn xiū yin1 xiu1 yin hsiu inshu |
The practice of Buddhism as the 'cause' of Buddhahood. |
因由 see styles |
yīn yóu yin1 you2 yin yu inyu いんゆ |
reason; cause; predestined relationship (Buddhism) (n,vs,vi) cause to be owing to |
圓融 圆融 see styles |
yuán róng yuan2 rong2 yüan jung enyū |
accommodating; (Buddhism) completely integrated Complete combination; the absolute in the relative and vice versa; the identity of apparent contraries; perfect harmony among all differences, as in water and waves, passion and enlightenment, transmigration and nirvāṇa, or life and death, etc.; all are of the same fundamental nature, all are bhūtatathatā, and bhūtatathatā is all; waves are one with waves, and water is one with water, and water and wave are one. |
在家 see styles |
zài jiā zai4 jia1 tsai chia zaike ざいけ |
to be at home; (at a workplace) to be in (as opposed to being away on official business 出差[chu1 chai1]); (Buddhism etc) to remain a layman (as opposed to becoming a monk or a nun 出家[chu1 jia1]) (noun - becomes adjective with の) (1) (ざいけ only) {Buddh} (See 出家・2) layperson; layman; laywoman; laity; (2) country home; farmhouse; cottage; (place-name, surname) Zaike At home, a layman or woman, not 出家, i. e. not leaving home as a monk or nun. |
坐化 see styles |
zuò huà zuo4 hua4 tso hua zake |
to die in a seated posture (Buddhism) to pass away while sitting in meditation |
坐關 坐关 see styles |
zuò guān zuo4 guan1 tso kuan |
(Buddhism) to sit in contemplation |
執著 执着 see styles |
zhí zhuó zhi2 zhuo2 chih cho shūjaku しゅうちゃく |
to be strongly attached to; to be dedicated; to cling to; (Buddhism) attachment (noun/participle) attachment; adhesion; tenacity; fixation; obsession To cling to things as real ; used for abhiniveśa. |
報應 报应 see styles |
bào yìng bao4 ying4 pao ying hō'ō |
(Buddhism) divine retribution; karma Recompense, reward, punishment; also the 報身 and 應身 q.v. |
報通 报通 see styles |
bào tōng bao4 tong1 pao t`ung pao tung hōtsū |
The supernatural powers that have been acquired as karma by demons, spirits, nāgas, etc. |
塵累 尘累 see styles |
chén lěi chen2 lei3 ch`en lei chen lei jinrui |
The passion-karma which entangles the mind. |
境界 see styles |
jìng jiè jing4 jie4 ching chieh kyougai / kyogai きょうがい |
boundary; state; realm (1) {Buddh} (one's) circumstances in life (determined by the karma of a previous life); situation in life; (2) (one's) lot in life; situation; circumstance Sphere, region, realm, as 境. |
声聞 see styles |
shoumon / shomon しょうもん |
(1) sravaka (disciple of Buddha); (2) adherent of Hinayana Buddhism |
外教 see styles |
wài jiào wai4 jiao4 wai chiao gaikyou; gekyou / gaikyo; gekyo がいきょう; げきょう |
foreign teacher (abbr. for 外國教師|外国教师); greenhorn; novice; amateurish; religion other than Buddhism (term used by Buddhists) (1) (がいきょう only) foreign religion (esp. Christianity); (2) {Buddh} (esp. げきょう) (ant: 内教) religion other than Buddhism non-Buddhist teachings |
多羅 多罗 see styles |
duō luó duo1 luo2 to lo tara たら |
(1) (abbreviation) (See 多羅樹) palmyra; (2) (abbreviation) (See 多羅葉) lusterleaf holly; (3) patra (silver incense dish placed in front of a Buddhist statue); (surname, female given name) Tara tārā, in the sense of starry, or scintillation; Tāla, for the fan-palm; Tara, from 'to pass over', a ferry, etc. Tārā, starry, piercing, the eye, the pupil; the last two are both Sanskrit and Chinese definitions; it is a term applied to certain female deities and has been adopted especially by Tibetan Buddhism for certain devīs of the Tantric school. The origin of the term is also ascribed to tar meaning 'to cross', i. e. she who aids to cross the sea of mortality. Getty, 19-27. The Chinese derivation is the eye; the tara devīs; either as śakti or independent, are little known outside Lamaism. Tāla is the palmyra, or fan-palm, whose leaves are used for writing and known as 具多 Pei-to, pattra. The tree is described as 70 or 80 feet high, with fruit like yellow rice-seeds; the borassus eabelliformis; a measure of 70 feet. Taras, from to cross over, also means a ferry, and a bank, or the other shore. Also 呾囉. |
多聞 多闻 see styles |
duō wén duo1 wen2 to wen tamon たもん |
(1) row house built on top of a castle wall; (2) row houses surrounding a main residence; (3) {Buddh} having great knowledge about Buddhism; (4) (abbreviation) {Buddh} (See 多聞天) Vaisravana (one of the Four Heavenly Kings); (surname, given name) Tamon bahu-sruta; learned, one who has heard much. |
夜摩 see styles |
yè mó ye4 mo2 yeh mo yama |
Yama, 'originally the Aryan god of the dead, living in a heaven above the world, the regent of the South; but Brahminism transferred his abode to hell. Both views have been retained by Buddhism.' Eitel. Yama in Indian mythology is ruler over the dead and judge in the hells, is 'grim in aspect, green in colour, clothed in red, riding on a buffalo, and holding a club in one hand and noose in the other': he has two four-eyed watch-dogs. M. W. The usual form is 閻摩 q. v. |
大乗 see styles |
daijou / daijo だいじょう |
(1) {Buddh} (See 小乗・しょうじょう) Mahayana (Buddhism); the Great Vehicle; (2) (on street signs) large passenger vehicle; (given name) Daijō |
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。. |
大召 see styles |
dà zhào da4 zhao4 ta chao daijō |
A temple and its great bell in Lhasa Tibet, styled 老木郞, built when the T'ang princess became the wife of the Tibetan king Ts'ah-po and converted Tibet to Buddhism. |
大夜 see styles |
dà yè da4 ye4 ta yeh daiya |
the second half of the night; early morning (cf. 小夜[xiao3 ye4], evening); (fig.) eternal rest; death; (Buddhism) the night before the cremation of a monk The great night, i.e. that before the funeral pyre of a monk is lighted; also 迨夜; 宿夜. |
大我 see styles |
dà wǒ da4 wo3 ta wo taiga たいが |
the collective; the whole; (Buddhism) the greater self (female given name) Taiga The greater self, or the true personality 眞我. Hīnayāna is accused of only knowing and denying the common idea of a self, or soul, whereas there is a greater self, which is a nirvana self. It especially refers to the Great Ego, the Buddha, but also to any Buddha ;v.大目經1, etc., and 涅槃經 23. |
大日 see styles |
dà rì da4 ri4 ta jih dainichi だいにち |
Mahavairocana (Tathagata); Great Sun; Supreme Buddha of Sino-Japanese esoteric Buddhism; (place-name, surname) Dainichi Vairocana, or Mahāvairocana 大日如來; 遍照如來; 摩訶毘盧遮那； 毘盧遮那; 大日覺王 The sun, "shining everywhere" The chief object of worship of the Shingon sect in Japan, "represented by the gigantic image in the temple at Nara." (Eliot.) There he is known as Dai-nichi-nyorai. He is counted as the first, and according to some, the origin of the five celestial Buddhas (dhyāni-buddhas, or jinas). He dwells quiescent in Arūpa-dhātu, the Heaven beyond form, and is the essence of wisdom (bodhi) and of absolute purity. Samantabhadra 普賢 is his dhyāni-bodhisattva. The 大日經 "teaches that Vairocana is the whole world, which is divided into Garbhadhātu (material) and Vajradhātu (indestructible), the two together forming Dharmadhātu. The manifestations of Vairocana's body to himself―that is, Buddhas and Bodhisattvas ―are represented symbolically by diagrams of several circles ". Eliot. In the 金剛界 or vajradhātu maṇḍala he is the center of the five groups. In the 胎藏界 or Garbhadhātu he is the center of the eight-leaf (lotus) court. His appearance, symbols, esoteric word, differ according to the two above distinctions. Generally he is considered as an embodiment of the Truth 法, both in the sense of dharmakāya 法身 and dharmaratna 法寳. Some hold Vairocana to be the dharmakāya of Śākyamuni 大日與釋迦同一佛 but the esoteric school denies this identity. Also known as 最高顯廣眼藏如來, the Tathagata who, in the highest, reveals the far-reaching treasure of his eye, i.e. the sun. 大日大聖不動明王 is described as one of his transformations. Also, a śramaņa of Kashmir (contemporary of Padma-saṃbhava); he is credited with introducing Buddhism into Khotan and being an incarnation of Mañjuśrī; the king Vijaya Saṃbhava built a monastery for him. |
大法 see styles |
dà fǎ da4 fa3 ta fa taihou / taiho たいほう |
(1) {Buddh} great teachings (of the Buddha); (2) {Buddh} teachings of the Mahayana; (3) {Buddh} most important ritual (in esoteric Buddhism); (given name) Taihou The great Dharma, or Law (of Mahāyāna salvation). |
大綱 大纲 see styles |
dà gāng da4 gang1 ta kang ootsuna おおつな |
synopsis; outline; program; leading principles (1) fundamental principles; main lines; (2) outline; summary; general features; (place-name, surname) Ootsuna The main principles of Buddhism, likened to the great ropes of a net. |
天台 see styles |
tiān tāi tian1 tai1 t`ien t`ai tien tai tendai てんだい |
Mt Tiantai near Shaoxing 紹興|绍兴 in Zhejiang, the center of Tiantai Buddhism 天台宗; Tiantai county in Taizhou 台州[Tai1 zhou1], Zhejiang Tendai sect (of Buddhism); (place-name) Tendai Tiantai |
天命 see styles |
tiān mìng tian1 ming4 t`ien ming tien ming tenmei / tenme てんめい |
Mandate of Heaven; destiny; fate; one's life span (1) God's will; heaven's decree; mandate of Heaven; fate; karma; destiny; (2) one's life; one's lifespan; (surname, given name) Tenmei |
天尊 see styles |
tiān zūn tian1 zun1 t`ien tsun tien tsun tenson てんそん |
(honorific appellation of a deity) (given name) Tenson The most honoured among devas, a title of a Buddha, i. e. the highest of divine beings; also used for certain maharāja protectors of Buddhism and others in the sense of honoured devas. Title applied by the Daoists to their divinities as a counterpart to the Buddhist 世尊. |
天帝 see styles |
tiān dì tian1 di4 t`ien ti tien ti tentei / tente てんてい |
God of heaven; Celestial emperor (1) Shangdi (supreme deity in ancient Chinese religion); (2) {Christn} God; (3) {Buddh} (See 帝釈天・たいしゃくてん) Shakra (king of heaven in Hindu mythology); Indra King, or emperor of Heaven, i. e. 因陀羅 Indra, i. e. 釋 (釋迦); 釋迦婆; 帝 (帝釋); Śakra, king of the devaloka 忉利天, one of the ancient gods of India, the god of the sky who fights the demons with his vajra, or thunderbolt. He is inferior to the trimūrti, Brahma, Viṣṇu, and Śiva, having taken the place of Varuṇa, or sky. Buddhism adopted him as its defender, though, like all the gods, he is considered inferior to a Buddha or any who have attained bodhi. His wife is Indrāṇī. |
天道 see styles |
tiān dào tian1 dao4 t`ien tao tien tao tendou / tendo てんどう |
natural law; heavenly law; weather (dialect) (1) (てんとう only) the sun; (2) god of heaven and the earth; (3) laws governing the heavens; (4) {astron} celestial path; celestial motion; (5) {Buddh} (See 六道) deva realm (svarga); (surname, given name) Tendō deva-gati, or devasopāna, 天趣. (1) The highest of the six paths 六道, the realm of devas, i. e. the eighteen heavens of form and four of formlessness. A place of enjoyment, where the meritorious enjoy the fruits of good karma, but not a place of progress toward bodhisattva perfection. (2) The Dao of Heaven, natural law, cosmic energy; according to the Daoists, the origin and law of all things. |
天鼓 see styles |
tiān gǔ tian1 gu3 t`ien ku tien ku tenko てんこ |
(given name) Tenko The deva drum— in the 善法 Good Law Hall of the Trayas-triṃśas heavens, which sounds of itself, warning the inhabitants of the thirty-three heavens that even their life is impermanent and subject to karma: at the sound of the drum Indra preaches against excess. Hence it is a title of Buddha as the great law-drum, who warns, exhorts, and encourages the good and frightens the evil and the demons. |
契り see styles |
chigiri ちぎり |
(1) pledge; vow; promise; (2) (euph) having sexual relations; having sexual intercourse; (3) destiny; fate; karma |
妄語 妄语 see styles |
wàng yǔ wang4 yu3 wang yü mougo; bougo(rk) / mogo; bogo(rk) もうご; ぼうご(rk) |
to tell lies; to talk nonsense; lies; nonsense {Buddh} (See 妄語戒) falsehood (as one of the five sins in Buddhism); lie The commandment against lying. either as slander, or false boasting, or deception; for this the 智度論 gives ten evil results on reincarnation: (1) stinking breath; (2) good spirits avoid him, as also do men; (3) none believes him even when telling the truth; (4) wise men never admit him to their deliberations: etc. |
妙行 see styles |
miào xíng miao4 xing2 miao hsing myoukou / myoko みょうこう |
(female given name) Myōkou The profound act by which a good karma is produced, e.g. faith; v. 一行一切行. |
子果 see styles |
zǐ guǒ zi3 guo3 tzu kuo shika |
Seed and fruit; seed-produced fruit is 子果, fruit-produced seed is 果子. The fruit produced by illusion in former incarnation is 子果, which the Hīnayāna arhat has not yet finally cut off. It is necessary to enter Nirvāṇa without remnant of mortality to be free from its "fruit", or karma. |
学匠 see styles |
gakushou / gakusho がくしょう |
(1) scholar; (2) (See 学生・2) Buddhist scholar; researcher at a Buddhist temple; person studying Buddhism |
孽報 孽报 see styles |
niè bào nie4 bao4 nieh pao |
bad karma |
宋音 see styles |
souon / soon そうおん |
(See 唐音・とうおん,宋・そう・1) sō-on; Song reading; on reading of a kanji based on Song dynasty and later Chinese (esp. in words related to Zen Buddhism) |
宗派 see styles |
zōng pài zong1 pai4 tsung p`ai tsung pai shuuha / shuha しゅうは |
sect (1) sect; denomination; (2) school (e.g. of poetry) Sects (of Buddhism). In India, according to Chinese accounts, the two schools of Hīnayāna became divided into twentysects. Mahāyāna had two main schools, the Mādhyamika, ascribed to Nāgārjunaand Āryadeva about the second century A. D., and the Yogācārya, ascribed toAsaṅga and Vasubandhu in the fourth century A. D. In China thirteen sectswere founded: (1) 倶舍宗 Abhidharma or Kośa sect, representing Hīnayāna,based upon the Abhidharma-kosa-śāstra or 倶舍論. (2) 成實宗 Satyasiddhi sect, based on the 成實論 Satyasiddhi-śāstra,tr. by Kumārajīva; no sect corresponds to it in India; in China and Japan itbecame incorporated in the 三論宗. (3) 律宗 Vinaya or Discipline sect, basedon 十誦律, 四分律, 僧祗律, etc. (4) 三論宗 The three śāstra sect, based on theMādhyamika-śāstra 中觀論 of Nāgārjuna, theSata-śāstra 百論 of Āryadeva, and theDvādasa-nikāya-śāstra 十二門論 of Nāgārjuna; this schooldates back to the translation of the three śāstras by Kumārajīva in A. D. 409. (5) 涅槃宗 Nirvāṇasect, based upon the Mahāparinirvāṇa-sūtra 涅槃經 tr. byDharmaraksa in 423; later incorporated in Tiantai, with which it had much incommon. (6) 地論宗 Daśabhūmikā sect, based on Vasubandhu's work on the tenstages of the bodhisattva's path to Buddhahood, tr. by Bodhiruci 508,absorbed by the Avataṃsaka school, infra. (7) 淨土宗 Pure-land or Sukhāvatīsect, founded in China by Bodhiruci; its doctrine was salvation throughfaith in Amitābha into the Western Paradise. (8) 禪宗 dhyāna, meditative or intuitional sect, attributed toBodhidharma about A. D. 527, but it existed before he came to China. (9) 攝論宗, based upon the 攝大乘論 Mahāyāna-saṃparigraha-śāstra byAsaṅga, tr. by Paramārtha in 563, subsequently absorbed by the Avataṃsakasect. (10) 天台宗 Tiantai, based on the 法華經 SaddharmapuṇḍarīkaSūtra, or the Lotus of the Good Law; it is aconsummation of the Mādhyamika tradition. (11) 華嚴宗 Avataṃsaka sect, basedon the Buddhāvataṃsaka-sūtra, or Gandha-vyūha 華嚴經 tr. in 418. (12) 法相宗 Dharmalakṣaṇa sect, established after thereturn of Xuanzang from India and his trans. of the important Yogācāryaworks. (13) 眞言宗 Mantra sect, A. D. 716. In Japan twelve sects are named:Sanron, Hossō, Kegon, Kusha, Jōjitsu, Ritsu, Tendai, Shingon; these areknown as the ancient sects, the two last being styled mediaeval; therefollow the Zen and Jōdo; the remaining two are Shin and Nichiren; at presentthere are the Hossō, Kegon, Tendai, Shingon, Zen, Jōdo, Shin, and Nichirensects. |
定め see styles |
sadame さだめ |
(1) law; rule; regulation; provision; decision; appointment; arrangement; agreement; (2) destiny; fate; karma |
定命 see styles |
dìng mìng ding4 ming4 ting ming joumyou; teimei / jomyo; teme じょうみょう; ていめい |
(1) {Buddh} one's predestined length of life; (2) (ていめい only) destiny; fate Determined period of life; fate. |
定業 定业 see styles |
dìng yè ding4 ye4 ting yeh teigyou / tegyo ていぎょう |
regular employment Fixed karma, rebirth determined by the good or bad actions of the past. Also, the work of meditation with its result. |
宿命 see styles |
sù mìng su4 ming4 su ming shukumei / shukume しゅくめい |
predestination; karma fate; destiny; predestination Previous life, or lives; v. 宿住. |
宿善 see styles |
sù shàn su4 shan4 su shan sukuzen |
Good deeds done in previous existence. |
宿福 see styles |
sù fú su4 fu2 su fu shukufuku |
Happy karma from previous existence. |
宿種 宿种 see styles |
sù zhǒng su4 zhong3 su chung shukushu |
seeds of karma planted in prior lifetimes |
宿緣 宿缘 see styles |
sù yuán su4 yuan2 su yüan shukuen |
(Buddhism) predestined relationship Causation or inheritance from previous existence. |
宿縁 see styles |
shukuen しゅくえん |
destiny; fate; karma |
寂滅 寂灭 see styles |
jì miè ji4 mie4 chi mieh jakumetsu じゃくめつ |
to die out; to fade away; nirvana (Buddhism) (n,vs,vi) (1) {Buddh} achieving nirvana (san:); (n,vs,vi) (2) death Calmness and extinction, nirvāṇa. |
密宗 see styles |
mì zōng mi4 zong1 mi tsung misshuu / misshu みっしゅう |
tantra (1) {Buddh} tantrism; esoteric Buddhism; (2) {Buddh} (See 真言宗) Shingon sect The esoteric, mantra, Shingon, or 'True word' sect, especially prevalent in Japan, where its two chief texts are 毘盧遮那成佛經 and 金剛頂經 founded by Kōbō Daishi, it developed the two maṇḍalas of the Garbhadhātu and Vajradhātu, q.v. |
密教 see styles |
mì jiào mi4 jiao4 mi chiao mikkyou / mikkyo みっきょう |
esoteric Buddhism {Buddh} (ant: 顕教) esoteric Buddhism; Tantric Buddhism; Vajrayana; secret Buddhist teachings; Mikkyō idem, also esoteric teaching in general; the two classes are divided into the密教 esoteric or Yoga school, and 顯教 the open schools or teaching, comprising all the sects of Buddhism, except the esoteric sect. The密教三藏 Tripiṭaka of the esoteic sect are, as its sutra, the 大毘盧舍那金剛頂經; as its vinaya, the 蘇婆呼經根本部; as its śāstras, the 莊嚴菩提心經, etc., q.v. |
實相 实相 see styles |
shí xiàng shi2 xiang4 shih hsiang jissō |
actual situation; the ultimate essence of things (Buddhism) Reality, in contrast with 虛妄; absolute fundamental reality, the ultimate, the absolute; the 法身, i.e. dharmakāya, or 眞如 bhūtatathatā. Other terms are 一實; 一如; 一相; 無相; 法證; 法位; 涅槃; 無爲; 眞諦; 眞性; 眞空; 實性; 實諦; 實際, q.v. |
寶藏 宝藏 see styles |
bǎo zàng bao3 zang4 pao tsang hōzō |
precious mineral deposits; hidden treasure; (fig.) treasure; (Buddhism) the treasure of Buddha's law The treasury of precious things, the wonderful religion of Buddha. |
小乗 see styles |
shoujou / shojo しょうじょう |
{Buddh} (See 大乗・だいじょう・1) Hinayana (Buddhism); the Lesser Vehicle |
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. |
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. |
居士 see styles |
jū shì ju1 shi4 chü shih koji こじ |
(1) {Buddh} (See 大姉・だいし) grhapati (layman; sometimes used as a posthumous suffix); (2) private-sector scholar 倶欏鉢底; 迦羅越 kulapati. A chief, head of a family; squire, landlord. A householder who practises Buddhism at home without becoming a monk. The female counterpart is 女居士. The 居士傳 is a compilation giving the biography of many devout Buddhists. |
山外 see styles |
shān wài shan1 wai4 shan wai yamasoto やまそと |
{Buddh} (See 山家・さんげ) Off-Mountain School (of Song-period Tiantai Buddhism); (surname) Yamasoto A branch of the Tiantai School founded by 晤恩 Wu En (d. A. D. 986) giving the 'shallower' interpretation of the teaching of this sect; called Shan-wai because it was developed in temples away from the Tiantai mountain. The 'Profounder' sect was developed at Tien-tai and is known as 山家宗 'the sect of the mountain family ' or home sect. |
山門 山门 see styles |
shān mén shan1 men2 shan men yamamon やまもん |
monastery main gate (Buddhism); monastery (1) {Buddh} main temple gate; (2) {Buddh} temple; (surname) Yamamon The gate of a monastery; a monastery. |
庭詰 see styles |
niwazume にわづめ |
{Buddh} waiting in front of a temple to be accepted for training (in Zen Buddhism) |
廃仏 see styles |
haibutsu はいぶつ |
rejection of Buddhism; expulsion of Buddhism |
引導 引导 see styles |
yǐn dǎo yin3 dao3 yin tao indou / indo いんどう |
to guide; to lead (around); to conduct; to boot; introduction; primer (1) {Buddh} last words recited to the newly departed; requiem; (2) {Buddh} converting people to Buddhism To lead men into Buddha-truth); also a phrase used at funerals implying the leading of the dead soul to the other world, possibly arising from setting alight the funeral pyre. |
引業 引业 see styles |
yǐn yè yin3 ye4 yin yeh ingō |
引因; 牽引業; 總報業 The principal or integral direction of karma, in contrast with 滿引 its more detailed stages; see last entry. |
彌勒 弥勒 see styles |
mí lè mi2 le4 mi le miroku みろく |
Maitreya, the future Bodhisattva, to come after Shakyamuni Buddha (surname) Miroku Maitreya, friendly, benevolent. The Buddhist Messiah, or next Buddha, now in the Tuṣita heaven, who is to come 5,000 years after the nirvāṇa of Śākyamuni, or according to other reckoning after 4,000 heavenly years, i.e. 5,670,000,000 human years. According to tradition he was born in Southern India of a Brahman family. His two epithets are 慈氏 Benevolent, and Ajita 阿逸多 'Invincible'. He presides over the spread of the church, protects its members and will usher in ultimate victory for Buddhism. His image is usually in the hall of the four guardians facing outward, where he is represented as the fat laughing Buddha, but in some places his image is tall, e.g. in Peking in the Yung Ho Kung. Other forms are彌帝M075962; 迷諦隸; 梅低梨; 梅怛麗 (梅怛藥 or 梅怛邪); 每怛哩; 昧怛 M067070曳; 彌羅. There are numerous Maitreya sūtras. |
彼岸 see styles |
bǐ àn bi3 an4 pi an higan ひがん |
the other shore; (Buddhism) paramita (1) equinoctial week (when Buddhist services are held); (2) (abbreviation) (See 彼岸会) Buddhist services during the equinoctial week; (3) {Buddh} (See 此岸) nirvana; (4) (form) opposite bank; opposite shore; shore on the other side 波羅 parā, yonder shore i. e. nirvāṇa. The saṃsāra life of reincarnation is 此岸 this shore; the stream of karma is 中流 the stream between the one shore and the other. Metaphor for an end to any affair. pāramitā (an incorrect etymology, no doubt old) is the way to reach the other shore.; The other shore; nirvāṇa. |
往生 see styles |
wǎng shēng wang3 sheng1 wang sheng oujou / ojo おうじょう |
to be reborn; to live in paradise (Buddhism); to die; (after) one's death (n,vs,vi) (1) {Buddh} passing on to the next life; (n,vs,vi) (2) death; (n,vs,vi) (3) giving up a struggle; submission; (n,vs,vi) (4) being at one's wits' end; being flummoxed; (5) (rare) (See 圧状・2) coercion The future life, the life to which anyone is going; to go to be born in the Pure Land of Amitābha. (1) 往相囘向 To transfer one's merits to all beings that they may attain the Pure Land of Amitābha. (2) 還相囘向 Having been born in the Pure Land to return to mortality and by one's merits to bring mortals to the Pure Land. |
律宗 see styles |
lǜ zōng lv4 zong1 lü tsung risshuu / risshu りっしゅう |
Ritsu (school of Buddhism) The Vinaya school, emphasizing the monastic discipline, founded in China by 道宣 Daoxuan of the Tang dynasty. |
後有 后有 see styles |
hòu yǒu hou4 you3 hou yu gū |
Future karma; the person in the subsequent incarnation; also, the final incarnation of the arhat, or bodhisattva. |
後法 后法 see styles |
hòu fǎ hou4 fa3 hou fa gohō |
像法 The latter, or symbol, age of Buddhism; see above. |
微塵 微尘 see styles |
wēi chén wei1 chen2 wei ch`en wei chen mijin(p); bijin(ok) みじん(P); びじん(ok) |
dust; (Buddhism) minutest particle of matter (1) particle; atom; little piece; (noun - becomes adjective with の) (2) (used with neg. verb, often as 微塵も〜ない) not at all; not the slightest A molecule, v. above. |
心根 see styles |
xīn gēn xin1 gen1 hsin ken kokorone; shinkon こころね; しんこん |
the innermost depths of one's heart; (Buddhism) manas (the mind) (1) innermost feelings; heart; motive; (2) (こころね only) nature; disposition; spirit Manas, or the mind-organ, one of the twenty-five tattva 諦 or postulates of a universe. |
心鬼 see styles |
xīn guǐ xin1 gui3 hsin kuei shinki kokoro-no-oni |
A perverse mind, whose karma will be that of a wandering ghost. |
忿怒 see styles |
fèn nù fen4 nu4 fen nu funnu ふんぬ |
variant of 憤怒|愤怒[fen4 nu4] (n,adj-no,vs) anger; rage; resentment; indignation; exasperation Anger, angry, fierce, over-awing: a term for the 忿王 or 忿怒王 (忿怒明王) the fierce mahārājas as opponents of evil and guardians of Buddhism; one of the two bodhisattva forms, resisting evil, in contrast with the other form, manifesting goodness. There are three forms of this fierceness in the Garbhadhātu group and five in the Diamond group. |
思慧 see styles |
sī huì si1 hui4 ssu hui shie |
The wisdom attained by meditating (on the principles and doctrines of Buddhism). |
悟入 see styles |
wù rù wu4 ru4 wu ju gonyuu / gonyu ごにゅう |
to understand; to comprehend the ultimate essence of things (Buddhism) (n,vs,vi) {Buddh} entering enlightenment To apprehend or perceive and enter into (the idea of reality). Name of a Kashmir monk, Sugandhara. |
悪業 see styles |
akugou / akugo あくごう |
{Buddh} (ant: 善業) bad karma; sinful deed; evil deed |
惡果 恶果 see styles |
è guǒ e4 guo3 o kuo akuka |
evil consequence; retribution (in Buddhism) Evil fruit from evil deeds. |
惡業 恶业 see styles |
è yè e4 ye4 o yeh akugō |
Evil conduct in thought, word, or deed, which leads to evil recompense; evil karma. |
愛業 爱业 see styles |
ài yè ai4 ye4 ai yeh aigō |
The karma which follows desire. |
愛河 爱河 see styles |
ài hé ai4 he2 ai ho aikawa あいかわ |
the river of love; a stumbling block on the path to enlightenment (Buddhism) (surname) Aikawa The river of desire in which men are drowned. |
愛潤 爱润 see styles |
ài rùn ai4 run4 ai jun auru あうる |
(female given name) Auru The fertilizing of desire; i.e. when dying the illusion of attachment fertilizes the seed of future karma, producing the fruit of further suffering. |
愛著 爱着 see styles |
ài zhù ai4 zhu4 ai chu aijaku |
The strong attachment of love; the bondage of desire. From this bond of love also arises pity 慈悲 which is fundamental to Buddhism. |
慈門 慈门 see styles |
cí mén ci2 men2 tz`u men tzu men ji mon |
The gate of mercy, Buddhism. |
懺悔 忏悔 see styles |
chàn huǐ chan4 hui3 ch`an hui chan hui zange; sange ざんげ; さんげ |
to repent; (religion) to confess (noun, transitive verb) {Christn;Buddh} (さんげ is usu. used in Buddhism and ざんげ elsewhere) repentance; confession; penitence chan is the translit. of kṣamā, 悔 its translation, i.e. repentance; but also the first is intp. as confession, cf. 提 deśanā, the second as repentance and reform. |
成業 成业 see styles |
chéng yè cheng2 ye4 ch`eng yeh cheng yeh seigyou / segyo せいぎょう |
(n,vs,vi) completion of one's work to create karma |
成道 see styles |
chéng dào cheng2 dao4 ch`eng tao cheng tao narumichi なるみち |
to reach illumination (Buddhism) (n,vs,vi) completing the path to becoming a Buddha (by attaining enlightenment); (personal name) Narumichi To attain the Way, or become enlightened, e.g. the Buddha under the bodhi tree. |
戒行 see styles |
jiè xíng jie4 xing2 chieh hsing kaigyou / kaigyo かいぎょう |
(Buddhism) to adhere strictly to the ethical precepts; asceticism {Buddh} observing the precepts (of Buddhism) to observe the precepts |
抑佛 see styles |
yì fó yi4 fo2 i fo yokubutsu |
suppression of Buddhism |
掉擧 掉举 see styles |
diào jǔ diao4 ju3 tiao chü jōko |
restlessness (Buddhism) Ambitious, unsettled. |
接引 see styles |
jiē yǐn jie1 yin3 chieh yin shōin |
to greet and usher in (guests, newcomers etc); (Buddhism) to receive into the Pure Land To receive and lead, to welcome. |
摂受 see styles |
shouju; setsuju / shoju; setsuju しょうじゅ; せつじゅ |
{Buddh} converting someone (gently) to Buddhism; proselytization |
放燈 放灯 see styles |
fàng dēng fang4 deng1 fang teng hōtō |
Lighting strings of lanterns, on the fifteenth of the first month, a custom wrongly attributed to Han Ming Ti, to celebrate the victory of Buddhism in the debate with Taoists; later extended to the seventh and fifteenth full moons. |
教化 see styles |
jiào huà jiao4 hua4 chiao hua kyouke; kyouge / kyoke; kyoge きょうけ; きょうげ |
to enlighten; to civilize; to indoctrinate; to train (an animal) (noun, transitive verb) {Buddh} guidance; teaching people and leading them to Buddhism To transform by instruction; teach and convert; to cause another to give alms. |
教者 see styles |
kyousha / kyosha きょうしゃ |
teacher (esp. in Buddhism) |
教語 教语 see styles |
jiào yǔ jiao4 yu3 chiao yü kyōgo |
The words of Buddhism; words of instruction. |
散業 散业 see styles |
sàn yè san4 ye4 san yeh sangō |
The good karma acquired in a life of activity. |
文殊 see styles |
wén shū wen2 shu1 wen shu monju もんじゅ |
Manjushri, the Bodhisattva of keen awareness (Buddhist term) Manjushri; Manjusri; Bodhisattva that represents transcendent wisdom; (p,s,f) Monju (文殊師利) Mañjuśrī 滿殊尸利 -later 曼殊室利. 文殊 is also used for Mañjunātha, Mañjudeva, Mañjughoṣa, Mañjuṣvara, et al. T., hjamdpal; J., Monju. Origin unknown; presumably, like most Buddhas and bodhisattvas, an idealization of a particular quality, in his case of Wisdom. Mañju is beautiful, Śrī; good fortune, virtue, majesty, lord, an epithet of a god. Six definitions are obtained from various scriptures: 妙首 (or 頭 ) wonderful or beautiful) head; 普首 universal head; 濡首 glossy head (probably a transliteration); 敬首 revered head; 妙德 wonderful virtue (or power); 妙吉祥 wonderfully auspicious; the last is a later translation in the 西域記. As guardian of wisdom 智慧 he is often placed on Śākyamuni's left, with 普顯 on the right as guardian of law 理, the latter holding the Law, the former the wisdom or exposition of it; formerly they held the reverse positions. He is often represented with five curls or waves to his hair indicating the 五智 q. v. or the five peaks; his hand holds the sword of wisdom and he sits on a lion emblematic of its stern majesty: but he has other forms. He is represented as a youth, i. e. eternal youth. His present abode is given as east of the universe, known as 淸涼山 clear and cool mountain, or a region 寶住 precious abode, or Abode of Treasures, or 寶氏 from which he derives one of his titles, 寶相如來. One of his dhāraṇīs prophesies China as his post-nirvāṇa realm. In past incarnations he is described as being the parent of many Buddhas and as having assisted the Buddha into existence; his title was 龍種上佛 the supreme Buddha of the nāgas, also 大身佛 or 神仙佛; now his title is 歡喜藏摩尼寶精佛 The spiritual Buddha who joyfully cares for the jewel: and his future title is to be 普現佛 Buddha universally revealed. In the 序品 Introductory Chapter of the Lotus Sutra he is also described as the ninth predecessor or Buddha-ancestor of Śākyamuni. He is looked on as the chief of the Bodhisattvas and represents them, as the chief disciple of the Buddha, or as his son 法王子. Hīnayāna counts Śāriputra as the wisest of the disciples, Mahāyāna gives Mañjuśrī the chief place, hence he is also styled 覺母 mother, or begetter of understanding. He is shown riding on either a lion or a peacock, or sitting on a white lotus; often he holds a book, emblem of wisdom, or a blue lotus; in certain rooms of a monastery he is shown as a monk; and he appears in military array as defender of the faith. His signs, magic words, and so on, are found in various sutras. His most famous centre in China is Wu-tai shan in Shansi. where he is the object of pilgrimages, especially of Mongols. The legends about him are many. He takes the place in Buddhism of Viśvakarman as Vulcan, or architect, of the universe. He is one of the eight Dhyāni-bodhisattvas, and sometimes has the image of Akṣobhya in his crown. He was mentioned in China as early as the fourth century and in the Lotus Sutra he frequently appears, especially as the converter of the daughter of the Dragon-king of the Ocean. He has five messengers 五使者 and eight youths 八童子 attending on him. His hall in the Garbhadhātu maṇḍala is the seventh, in which his group numbers twenty-five. His position is northeast. There are numerous sutras and other works with his name as title, e. g. 文殊師利問菩提經 Gayaśīrṣa sūtra, tr. by Kumārajīva 384-417: and its 論 or .Tīkā of Vasubandhu, tr. by Bodhiruci 535. see list in B. N. |
斥佛 see styles |
chì fó chi4 fo2 ch`ih fo chih fo sekibutsu |
anti-Buddhism |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "Karma-Buddhism 2" 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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