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<12345678910...>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
六根 see styles |
liù gēn liu4 gen1 liu ken rokkon ろっこん |
{Buddh} six sense organs (eyes, ears, nose, tongue, body, and mind); (surname) Rokkon The six indriyas or sense-organs: eye, ear, nose, tongue, body, and mind. See also 六入, 六境, 六塵, and 六處. |
六界 see styles |
liù jiè liu4 jie4 liu chieh rokkai |
The six elements: earth, water, fire, air (or wind), space, and mind; idem 六大. |
六著 六着 see styles |
liù zhāo liu4 zhao1 liu chao rokujaku |
six kinds of attachment of mind |
六賊 六贼 see styles |
liù zéi liu4 zei2 liu tsei rokuzoku |
The six cauras, or robbers, i. e. the six senses; the 六根 sense organs are the 媒 'matchmakers', or medial agents, of the six robbers. The 六賊 are also likened to the six pleasures of the six sense organs. Prevention is by not acting with them, i. e. the eye avoiding beauty, the ear sound, nose scent, tongue flavors, body seductions, and mind uncontrolled thoughts. |
其れ see styles |
sore それ |
(pn,adj-no) (1) (kana only) that (indicating an item or person near the listener, the action of the listener, or something on their mind); it; (2) that time; then; (3) (archaism) there (indicating a place near the listener); (4) (archaism) you |
内奥 see styles |
naiou / naio ないおう |
(form) recesses (of one's mind, heart, etc.); depths; innermost parts |
内心 see styles |
naishin ないしん |
(noun - becomes adjective with の) (1) inner thoughts; real intention; inmost heart; one's mind; (n,adv) (2) at heart; deep down; on the inside; (3) {math} (See 外心・がいしん) inner center (centre) |
内面 see styles |
naimen ないめん |
(1) inside; interior; (2) (within) one's mind; one's soul; one's heart |
円相 see styles |
ensou / enso えんそう |
{Buddh} circle painted with a single stroke in Zen calligraphy (representing the perfect peace of mind) |
冥合 see styles |
míng hé ming2 he2 ming ho meigō |
to agree implicitly; of one mind; views coincide without a word exchanged to match perfectly |
凡心 see styles |
fán xīn fan2 xin1 fan hsin bonshin |
reluctance to leave this world; heart set on the mundane ordinary mind |
初發 初发 see styles |
chū fā chu1 fa1 ch`u fa chu fa shohotsu |
first arousal [of the enlightened mind] |
別傳 别传 see styles |
bié zhuàn bie2 zhuan4 pieh chuan betsuden |
supplementary biography Separately handed down; oral tradition; to pass on the teaching from mind to mind without writing, as in the Chan (Zen) or Intuitional school. Also 單傳. |
別心 别心 see styles |
bié xīn bie2 xin1 pieh hsin besshin |
apart from mind |
利人 see styles |
lì rén li4 ren2 li jen rihito りひと |
(given name) Rihito To benefit or profit men, idem利他 parahita; the bodhisattva-mind is 自利利他 to improve oneself for the purpose of improving or benefiting others; the Buddha-mind is 利他一心 with single mind to help others, pure altruism; 利生 is the extension of this idea to 衆生 all the living, which of course is not limited to men or this earthly life; 利物 is also used with the same meaning, 物 being the living. |
刻む see styles |
kizamu きざむ |
(transitive verb) (1) to mince; to cut fine; to chop up; to hash; to shred; (transitive verb) (2) to carve; to engrave; to chisel; to notch; (transitive verb) (3) to tick away (time); to beat out (e.g. rhythm); to record the passing moments; (transitive verb) (4) (as 心に刻む, etc.) (See 心に刻む) to etch (into one's mind); to remember distinctly; (transitive verb) (5) (archaism) to have tattooed; (transitive verb) (6) (archaism) to torment |
勝心 胜心 see styles |
shèng xīn sheng4 xin1 sheng hsin katsumune かつむね |
(given name) Katsumune The victorious mind, which carries out the Buddhist discipline. |
勞神 劳神 see styles |
láo shén lao2 shen2 lao shen |
to be a tax on (one's mind); to bother; to trouble; to be concerned |
勤劬 see styles |
qín qú qin2 qu2 ch`in ch`ü chin chü gonku |
to concentrate the mind |
勵心 励心 see styles |
lì xīn li4 xin1 li hsin reishin |
to concentrate the mind |
勾起 see styles |
gōu qǐ gou1 qi3 kou ch`i kou chi |
to evoke; to induce; to call to mind; to pick up with a hook |
化心 see styles |
huà xīn hua4 xin1 hua hsin keshin |
The mind in the transformation body of a Buddha or bodhisattva, which apprehends things in their reality. |
十住 see styles |
shí zhù shi2 zhu4 shih chu jū jū |
The ten stages, or periods, in bodhisattva-wisdom, prajñā 般若, are the 十住; the merits or character attained are the 十地 q.v. Two interpretations may be given. In the first of these, the first four stages are likened to entry into the holy womb, the next four to the period of gestation, the ninth to birth, and the tenth to the washing or baptism with the water of wisdom, e.g. the baptism of a Kṣatriya prince. The ten stages are (1) 發心住 the purposive stage, the mind set upon Buddhahood; (2) 治地住 clear understanding and mental control; (3) 修行住 unhampered liberty in every direction; (4) 生貴住 acquiring the Tathāgata nature or seed; (5) 方便具足住 perfect adaptability and resemblance in self-development and development of others; (6) 正心住 the whole mind becoming Buddha-like; (7) 不退住 no retrogression, perfect unity and constant progress; (8) 童眞住 as a Buddha-son now complete; (9) 法王子住 as prince of the law; (10) 灌頂住 baptism as such, e.g. the consecration of kings. Another interpretation of the above is: (1) spiritual resolve, stage of śrota-āpanna; (2) submission to rule, preparation for Sakṛdāgāmin stage; (3) cultivation of virtue, attainment of Sakṛdāgāmin stage; (4) noble birth, preparation for the anāgāmin stage; (5) perfect means, attainment of anāgāmin stage; (6) right mind, preparation for arhatship; (7) no-retrogradation, the attainment of arhatship; (8) immortal youth, pratyekabuddhahood; (9) son of the law-king, the conception of bodhisattvahood; (10) baptism as the summit of attainment, the conception of Buddhahood. |
十信 see styles |
shí xìn shi2 xin4 shih hsin jisshin |
The ten grades of bodhisattva faith, i.e. the first ten 位 in the fifty-two bodhisattva positions: (1) 信 faith (which destroys illusion and results in); (2) 念 remembrance, or unforgetfulness; (3) 精進 zealous progress; (4) 慧 wisdom; (5) 定 settled firmness in concentration; (6) 不退 non-retrogression; (7) 護法 protection of the Truth; (8) 廻向 reflexive powers, e.g. for reflecting the Truth; (9) 戒 the nirvāṇa mind in 無為 effortlessness; (10) 願 action at will in anything and everywhere. |
十問 十问 see styles |
shí wèn shi2 wen4 shih wen jūmon |
The ten questions to the Buddha, put into the mouth of Vajrapāṇi, which, with the answers given, form the basis of the 大日經. What is (or are) (1) the nature of the bodhi-mind? (2) its form or forms? (3) the mental stages requisite to attainment? (4) the difference between them? (5) the time required? (6) the character of the merits attained? (7) the activities or practices necessary? (8) the way of such practices? (9) the condition of the uncultivated and cultivated mind? (10) the difference between it and that of the follower of Yoga? |
十妙 see styles |
shí miào shi2 miao4 shih miao jūmyō |
The ten wonders, or incomprehensibles; there are two groups, the 迹ｖ traceable or manifested and 本門妙 the fundamental. The 迹門十妙 are the wonder of: (1) 境妙 the universe, sphere, or whole, embracing mind, Buddha, and all things as a unity; (2) 智妙 a Buddha's all-embracing knowledge arising from such universe; (3) 行妙 his deeds, expressive of his wisdom; (4) 位妙 his attainment of all the various Buddha stages, i.e. 十住 and十地; (5) 三法妙 his three laws of 理, 慧, and truth, wisdom, and vision; (6) 感應妙 his response to appeal, i.e. his (spiritual) response or relation to humanity, for "all beings are my children"; (7) 神通妙 his supernatural powers; (8) 說法妙 his preaching; (9) 眷屬妙 his supernatural retinue; (10) 利益妙 the blessings derived through universal elevation into Buddhahood. The 本門十妙 are the wonder of (1) 本因妙 the initial impulse or causative stage of Buddhahood; (2) 本果妙 its fruit or result in eternity, joy, and purity; (3) 國土妙 his (Buddha) realm; (4) 感應妙 his response (to human needs); (5) 神通妙 his supernatural powers; (6) 說法妙 his preaching; (7) 眷屬妙 his supernatural retinue; (8) 涅槃妙 his nirvāṇa; (9) 壽命妙 his (eternal) life; (10) his blessings as above. Both groups are further defined as progressive stages in a Buddha's career. These "wonders" are derived from the Lotus sūtra. |
十宗 see styles |
shí zōng shi2 zong1 shih tsung jūshū |
The ten schools of Chinese Buddhism: I. The (1) 律宗 Vinaya-discipline, or 南山|； (2) 倶舍 Kośa, Abhidharma, or Reality (Sarvāstivādin) 有宗； (3) 成實宗 Satyasiddhi sect founded on this śāstra by Harivarman; (4) 三論宗 Mādhyamika or 性空宗； (5) 法華宗 Lotus, "Law-flower" or Tiantai 天台宗； (6) 華嚴Huayan or法性 or賢首宗； ( 7) 法相宗 Dharmalakṣana or 慈恩宗 founded on the唯識論 (8) 心宗 Ch'an or Zen, mind-only or intuitive, v. 禪宗 ; (9) 眞言宗 (Jap. Shingon) or esoteric 密宗 ; (10) 蓮宗 Amitābha-lotus or Pure Land (Jap. Jōdo) 淨士宗. The 2nd, 3rd, 4th, and 9th are found in Japan rather than in China, where they have ceased to be of importance. II. The Hua-yen has also ten divisions into ten schools of thought: (1) 我法倶有 the reality of self (or soul) and things, e.g. mind and matter; (2) 法有我無 the reality of things but not of soul; (3) 法無去來 things have neither creation nor destruction; (4) 現通假實 present things are both apparent and real; (5) 俗妄眞實 common or phenomenal ideas are wrong, fundamental reality is the only truth; (6) things are merely names; (7) all things are unreal 空; (8) the bhūtatathatā is not unreal; (9) phenomena and their perception are to be got rid of; (10) the perfect, all-inclusive, and complete teaching of the One Vehicle. III. There are two old Japanese divisions: 大乘律宗, 倶舎宗 , 成實 宗 , 法和宗 , 三論宗 , 天台宗 , 華嚴宗 , 眞言宗 , 小乘律宗 , and 淨土宗 ; the second list adds 禪宗 and omits 大乘律宗. They are the Ritsu, Kusha, Jōjitsu, Hossō, Sanron, Tendai, Kegon, Shingon, (Hīnayāna) Ritsu, and Jōdo; the addition being Zen. |
十心 see styles |
shí xīn shi2 xin1 shih hsin jisshin |
The ten kinds of heart or mind; there are three groups. One is from the 止觀 4, minds ignorant and dark; affected by evil companions; not following the good; doing evil in thought, word, deed; spreading evil abroad; unceasingly wicked; secret sin; open crime; utterly shameless; denying cause and effect (retribution)―all such must remain in the flow 流 of reincarnation. The second group (from the same book) is the 逆流 the mind striving against the stream of perpetual reincarnation; it shows itself in devout faith, shame (for sin), fear (of wrong-doing), repentance and confession, reform, bodhi (i.e. the bodhisattva mind), doing good, maintaining the right law, thinking on all the Buddhas, meditation on the void (or, the unreality of sin). The third is the 眞言 group from the 大日經疏 3; the "seed" heart (i.e. the original good desire), the sprout (under Buddhist religious influence), the bud, leaf, flower, fruit, its serviceableness; the child-heart, the discriminating heart, the heart of settled judgment (or resolve). |
十牛 see styles |
juugyuu / jugyu じゅうぎゅう |
{Buddh} Ten Bulls (ten stages of the herding of an ox, used as an analogy for training the mind on the path to enlightenment) |
印象 see styles |
yìn xiàng yin4 xiang4 yin hsiang inshou / insho いんしょう |
impression (something that stays in one's mind); a memory impression; (given name) Inshou |
卽心 see styles |
jí xīn ji2 xin1 chi hsin sokushin |
Of the mind, mental, i.e. all things are mental, and are not apart from mind. |
卽身 see styles |
jí shēn ji2 shen1 chi shen sokushin |
The doctrine of the Shingon 眞言 sect that the body is also Buddha; in other words Buddha is not only 卽心 mind, but body; hence 卽身成佛; 卽身菩提 the body is to become (consciously) Buddha by Yoga practices. |
厭心 厌心 see styles |
yàn xīn yan4 xin1 yen hsin enshin |
disgusted mind |
反芻 反刍 see styles |
fǎn chú fan3 chu2 fan ch`u fan chu hansuu / hansu はんすう |
to ruminate; to chew the cud (n,vs,adj-no) (1) rumination; regurgitation; chewing the cud; (noun/participle) (2) turning over in one's mind; thinking over something; pondering; musing; rumination (about a subject) |
反覆 反复 see styles |
fǎn fù fan3 fu4 fan fu hanpuku はんぷく |
repeatedly; over and over; to upend; unstable; to come and go; (of an illness) to return (n,vs,vt,vi) (1) (dated) changing one's mind (and betraying someone); turning traitor (to); betraying; double-crossing; having a change of heart; (n,vs,vt,vi) (2) (dated) reversing; turning around; flipping; turning upside down; (noun, transitive verb) (3) (rare) (See 反復・1) repetition; repeat; reiteration start over again |
同志 see styles |
tóng zhì tong2 zhi4 t`ung chih tung chih doushi / doshi どうし |
comrade; (slang) homosexual; CL:位[wei4] (1) like-mindedness; (being of the) same mind; shared sentiment; (2) (See 同士・どうし) comrade; fellow; kindred soul comrade |
同気 see styles |
douki / doki どうき |
same temperament; same turn of mind |
吐露 see styles |
tǔ lù tu3 lu4 t`u lu tu lu toro とろ |
to tell; to disclose; to reveal (noun, transitive verb) expressing one's mind; speaking out |
含む see styles |
fukumu ふくむ kukumu くくむ |
(transitive verb) (1) to contain; to comprise; to have; to hold; to include; to embrace; (2) to hold in the mouth; (3) to bear in mind; to understand; to harbor (grudge, etc.); to harbour; (4) to express (emotion, etc.); to imply |
呼起 see styles |
koki こき |
(noun/participle) (See 呼び起こす・よびおこす・2) recollection; calling to mind |
和ぐ see styles |
nagu なぐ |
(v5g,vi) to become calm (of one's mind, feelings, etc.); to calm down |
唯心 see styles |
wéi xīn wei2 xin1 wei hsin yuishin ゆいしん |
(1) {Buddh} doctrine that all phenomena are produced from consciousness (a central teaching of the Avatamska sutra); (2) {phil} (See 唯物) spiritualism; (personal name) Yuishin Idealism, mind only, the theory that the only reality is mental, that of the mind. Similar to 唯識q. v. and v. Lankavatara sutra. |
唯色 see styles |
wéi sè wei2 se4 wei se yuishiki |
All things are matter, because mind and matter are identical, for matter is mind. |
唯識 唯识 see styles |
wéi shì wei2 shi4 wei shih yuishiki ゆいしき |
{Buddh} vijnapti-matrata (theory that all existence is subjective and nothing exists outside of the mind) vijñānamatra(vada) cittamatra. Idealism, the doctrine that nothing exists apart from mind, 識外無法. |
囘心 回心 see styles |
huí xīn hui2 xin1 hui hsin kai shin |
囘心懺悔 To turn the mind from evil to good, to repent. |
四法 see styles |
sì fǎ si4 fa3 ssu fa shihō |
There are several groups of four dharma: (1) 教法 the teaching of the Buddha); 理法 its principles, or meaning; 行法 its practice; 果法 its fruits or rewards. (2) Another group relates to bodhisattvas, their never losing the bodhi-mind, or the wisdom attained, or perseverance in progress, or the monastic forest life (āraṇyaka). (3) Also 信解行證 faith, discernment, performance, and assurance. (4) The Pure-land 'True' sect of Japan has a division: 教法, i. e. the 大無量壽經; 行法 the practice of the seventeenth of Amitābha's vows; 信法 faith in the eighteenth; and 證法 proof of the eleventh. The most important work of Shinran, the founder of the sect, is these four, i. e. 教行信證. (5) A 'Lotus ' division of 四法 is the answer to a question of Puxian (Samantabhadra) how the Lotus is to be possessed after the Buddha's demise, i. e. by thought (or protection) of the Buddhas; the cultivation of virtue; entry into correct dhyāna; and having a mind to save all creatures. |
四知 see styles |
sì zhī si4 zhi1 ssu chih shichi |
The four who know the workings of one's mind for good or evil— heaven, earth, one's intimates, and oneself. |
四禪 四禅 see styles |
sì chán si4 chan2 ssu ch`an ssu chan shizen |
(四禪天) The four dhyāna heavens, 四靜慮 (四靜慮天), i. e. the division of the eighteen brahmalokas into four dhyānas: the disciple attains to one of these heavens according to the dhyāna he observes: (1) 初禪天 The first region, 'as large as one whole universe' comprises the three heavens, Brahma-pāriṣadya, Brahma-purohita, and Mahābrahma, 梵輔, 梵衆, and 大梵天; the inhabitants are without gustatory or olfactory organs, not needing food, but possess the other four of the six organs. (2) 二禪天 The second region, equal to 'a small chiliocosmos' 小千界, comprises the three heavens, according to Eitel, 'Parīttābha, Apramāṇābha, and Ābhāsvara, ' i. e. 少光 minor light, 無量光 infinite light, and 極光淨 utmost light purity; the inhabitants have ceased to require the five physical organs, possessing only the organ of mind. (3) 三禪天 The third region, equal to 'a middling chiliocosmos '中千界, comprises three heavens; Eitel gives them as Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna, i. e. 少淨 minor purity, 無量淨 infinite purity, and 徧淨 universal purity; the inhabitants still have the organ of mind and are receptive of great joy. (4) 四禪天 The fourth region, equal to a great chiliocosmos, 大千界, comprises the remaining nine brahmalokas, namely, Puṇyaprasava, Anabhraka, Bṛhatphala, Asañjñisattva, Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha (Eitel). The Chinese titles are 福生 felicitous birth, 無雲 cloudless, 廣果 large fruitage, 無煩 no vexations, atapa is 無熱 no heat, sudṛśa is 善見 beautiful to see, sudarśana is 善現 beautiful appearing, two others are 色究竟 the end of form, and 無想天 the heaven above thought, but it is difficult to trace avṛha and akaniṣṭha; the inhabitants of this fourth region still have mind. The number of the dhyāna heavens differs; the Sarvāstivādins say 16, the 經 or Sutra school 17, and the Sthavirāḥ school 18. Eitel points out that the first dhyāna has one world with one moon, one mem, four continents, and six devalokas; the second dhyāna has 1, 000 times the worlds of the first; the third has 1, 000 times the worlds of the second; the fourth dhyāna has 1, 000 times those of the third. Within a kalpa of destruction 壞劫 the first is destroyed fifty-six times by fire, the second seven by water, the third once by wind, the fourth 'corresponding to a state of absolute indifference' remains 'untouched' by all the other evolutions; when 'fate (天命) comes to an end then the fourth dhyāna may come to an end too, but not sooner'. |
四等 see styles |
sì děng si4 deng3 ssu teng shitō |
The four virtues which a Buddha out of his infinite heart manifests equally to all; also called 四無量 q. w. They are: 慈悲喜捨 maitrī, karuṇā, muditā, upekṣā, i. e. kindness, pity, joy and indifference, or 護 protection. Another group is 字語法身, i. e. 字 that all Buddhas have the same title or titles; 語 speak the same language; 法 proclaim the same truth; and 身 have each the threefold body, or trikāya. A third group is 諸法 all things are equally included in the bhūtatathatā; 發心 the mind-nature being universal, its field of action is universal; 道等 the way or method is also universal; therefore 慈悲 the mercy (of the Buddhas) is universal for all. |
四重 see styles |
sì zhòng si4 zhong4 ssu chung shijuu / shiju しじゅう |
(noun - becomes adjective with の) fourfold (四重禁) The four grave prohibitions, or sins, 四重罪 pārājikas: killing, stealing, carnality, lying. Also four of the esoteric sect, i. e. discarding the truth, discarding the bodhi-mind, being mean or selfish in regard to the supreme law, injuring the living. |
回味 see styles |
huí wèi hui2 wei4 hui wei |
to call to mind and ponder over; aftertaste |
圓心 圆心 see styles |
yuán xīn yuan2 xin1 yüan hsin enshin |
center of circle The perfect mind, the mind that seeks perfection, i.e. nirvāṇa. |
圓覺 圆觉 see styles |
yuán jué yuan2 jue2 yüan chüeh engaku |
Complete enlightenment potentially present in each being, for all have 本覺 primal awareness, or 眞心 the true heart (e. g. conscience), which has always remained pure and shining; considered as essence it is the 一心 one mind, considered causally it is the Tathāgata-garbha, considered it is|| perfect enlightenment, cf. 圓覺經. |
在意 see styles |
zài yì zai4 yi4 tsai i |
to care about; to mind |
域心 see styles |
yù xīn yu4 xin1 yü hsin ikishin |
域懷 The limits of the mind, natural endowment. |
執心 执心 see styles |
zhí xīn zhi2 xin1 chih hsin shuushin / shushin しゅうしん |
(n,vs,vi) devotion; attachment; infatuation The mind which clings to (things as real). |
堅意 坚意 see styles |
jiān yì jian1 yi4 chien i keni けんい |
(personal name) Ken'i 堅慧 Sthiramati of firm mind, or wisdom. An early Indian monk of the Mahāyāna; perhaps two monks. |
塵心 尘心 see styles |
chén xīn chen2 xin1 ch`en hsin chen hsin jinshin |
defiled mind |
塵累 尘累 see styles |
chén lěi chen2 lei3 ch`en lei chen lei jinrui |
The passion-karma which entangles the mind. |
塵緣 尘缘 see styles |
chén yuán chen2 yuan2 ch`en yüan chen yüan jinen |
The circumstances or conditions environing the mind created by the six guṇas. |
境地 see styles |
jìng dì jing4 di4 ching ti sakaichi さかいち |
circumstances (1) state (of mind); mental state; emotional condition; (2) field (of activity); (3) one's lot; circumstance; situation in life; (4) (orig. meaning) place; region; area; land; (surname) Sakaichi condition |
境智 see styles |
jìng zhì jing4 zhi4 ching chih kyōchi |
The objective world and the subjective mind, or knowledge of the objective sphere. |
変心 see styles |
henshin へんしん |
(n,vs,vi) change of mind; inconstancy; apostasy |
夢心 梦心 see styles |
mèng xīn meng4 xin1 meng hsin yumemi ゆめみ |
(female given name) Yumemi dreaming mind |
大心 see styles |
dà xīn da4 xin1 ta hsin hiromi ひろみ |
(Tw) considerate; thoughtful (from Taiwanese 貼心, Tai-lo pr. [tah-sim]) (personal name) Hiromi great, expansive mind |
天心 see styles |
tiān xīn tian1 xin1 t`ien hsin tien hsin tenshin てんしん |
center of the sky; will of heaven; will of the Gods; the monarch's will (1) zenith; (2) divine will; providence; (given name) Tenshin mind of heaven |
天量 see styles |
tiān liàng tian1 liang4 t`ien liang tien liang |
a staggering number; a mind-boggling amount |
失心 see styles |
shī xīn shi1 xin1 shih hsin shitsushin しっしん |
(n,vs,adj-no) faint; trance; swoon; stupefaction scattered mind |
失念 see styles |
shī niàn shi1 nian4 shih nien shitsunen しつねん |
(noun, transitive verb) forgetting; lapse of memory To lose the train of thought, or meditation; a wandering mind; loss of memory. |
奉持 see styles |
fèng chí feng4 chi2 feng ch`ih feng chih buji ほうじ |
(noun/participle) bearing; presenting; holding up (emperor's picture) to bear in mind (or memory) with all respect |
契心 see styles |
qì xīn qi4 xin1 ch`i hsin chi hsin kaishin |
to realize [one's inherent Buddha-]mind |
契線 契线 see styles |
qì xiàn qi4 xian4 ch`i hsien chi hsien kaisen |
契經 The sutras, because they tally with the mind of man and the laws of nature. |
女人 see styles |
nǚ ren nu:3 ren5 nü jen nyonin; jojin にょにん; じょじん |
wife woman Woman, described in the Nirvāṇa sūtra 浬槃經 9 as the "abode of all evil", 一切女人皆是衆惡之所住處 The 智度論 14 says: 大火燒人是猶可近, 淸風無形是亦可捉, 蚖蛇含毒猶亦可觸, 女人之心不可得實 "Fierce fire that would burn men may yet be approached, clear breezes without form may yet be grasped, cobras that harbour poison may yet be touched, but a woman's heart is never to be relied upon." The Buddha ordered Ānanda: "Do not Look at a woman; if you must, then do not talk with her; if you must, then call on the Buddha with all your mind"— an evidently apocryphal statement of 文句 8. |
妄心 see styles |
wàng xīn wang4 xin1 wang hsin moushin; moujin / moshin; mojin もうしん; もうじん |
{Buddh} (See 煩悩・2) deluded mind (a mind polluted with klesha, incapable of understanding the original essence of things) A wrong, false, or misleading mind. |
妙心 see styles |
miào xīn miao4 xin1 miao hsin myōshin |
The mind or heart wonderful and profound beyond human thought. According to Tiantai the 別教 limited this to the mind 眞心 of the Buddha, while the 圓教 universalized it to include the unenlightened heart 妄心 of all men. |
妙明 see styles |
miào míng miao4 ming2 miao ming taeaki たえあき |
(surname, given name) Taeaki Profoundly enlightened heart or mind, i.e. the knowledge of the finality of the stream of reincarnation. |
始覺 始觉 see styles |
shǐ jué shi3 jue2 shih chüeh shigaku |
The initial functioning of mind or intelligence as a process of 'becoming', arising from 本覺 which is Mind or Intelligence, self-contained, unsullied, and considered as universal, the source of all enlightenment. The 'initial intelligence' or enlightenment arises from the inner influence 薰 of the Mind and from external teaching. In the 'original intelligence' are the four values adopted and made transcendent by the Nirvāṇa-sūtra, viz. 常, 樂, 我, 淨 Perpetuity, joy, personality, and purity; these are acquired through the 始覺 process of enlightenment. Cf. 起信論 Awakening of Faith. |
娘心 see styles |
musumegokoro むすめごころ |
girlish mind; girlish innocence |
子縛 子缚 see styles |
zǐ fú zi3 fu2 tzu fu shibaku |
The seed bond, or delusion of the mind, which keeps men in bondage. |
存見 存见 see styles |
cún jiàn cun2 jian4 ts`un chien tsun chien zonken |
To keep to (wrong) views. |
守心 see styles |
shǒu xīn shou3 xin1 shou hsin shushin |
to guard the mind |
安樂 安乐 see styles |
ān lè an1 le4 an le anraku あんらく |
peace and happiness (surname) Anraku Happy; ease (of body) and joy (of heart) 身安心樂. |
定力 see styles |
dìng lì ding4 li4 ting li jouriki / joriki じょうりき |
ability to concentrate; willpower; resolve (place-name) Jōriki samādhibala. The power of abstract or ecstatic meditation, ability to overcome all disturbing thoughts, the fourth of the five bāla 五力; described also as 攝心 powers of mind-control. |
定弦 see styles |
dìng xián ding4 xian2 ting hsien |
tuning (stringed instrument); (fig.) to make up one's mind |
定心 see styles |
dìng xīn ding4 xin1 ting hsin jōshin |
定意 A mind fixed in meditation. |
定性 see styles |
dìng xìng ding4 xing4 ting hsing teisei / tese ていせい |
to determine the nature (of something); to determine the chemical composition (of a substance); qualitative (can be adjective with の) qualitative Fixed nature; settled mind. A classification of 'five kinds of nature' 五種性 is made by the 法相宗, the first two being the 定性二乘, i. e. śrāvakas and pratyekabuddhas, whose mind is fixed on arhatship, and not on Buddhahood. The 定性喜樂地 is the second dhyāna heaven of form, in which the occupants abide in surpassing meditation or trance, which produces mental joy. |
定散 see styles |
dìng sàn ding4 san4 ting san jōsan |
A settled, or a wandering mind; the mind organized by meditation, or disorganized by distraction. The first is characteristic of the saint and sage, the second of the common untutored man. The fixed heart may or may not belong to the realm of transmigration; the distracted heart has the distinctions of good, bad, or indifferent. |
客塵 客尘 see styles |
kè chén ke4 chen2 k`o ch`en ko chen kakujin |
āgantu-kleśa, the foreign atom, or intruding element, which enters the mind and causes distress and delusion; the mind is naturally pure or innocent till the evil element enters; v. 煩惱. |
宸襟 see styles |
shinkin しんきん |
mind of the emperor; inner feelings of the emperor |
容気 see styles |
katagi かたぎ |
(n,n-suf) spirit; character; trait; temperament; turn of mind; disposition |
宿執 宿执 see styles |
sù zhí su4 zhi2 su chih shukushū |
The character acquired in a previous existence and maintained. |
寂志 see styles |
jí zhì ji2 zhi4 chi chih jakushi |
one who has a tranquil mind |
寂念 see styles |
jí niàn ji2 nian4 chi nien jaku nen |
Calm thoughts; to calm the mind; contemplation. |
實心 实心 see styles |
shí xīn shi2 xin1 shih hsin jisshin |
sincere; solid sound mind |
專心 专心 see styles |
zhuān xīn zhuan1 xin1 chuan hsin senshin |
to focus one's attention; to concentrate on (doing something) With single mind; whole-heartedly. |
專念 专念 see styles |
zhuān niàn zhuan1 nian4 chuan nien sennen |
To fix the mind, or attention, upon; solely to invoke (a certain buddha). |
專注 专注 see styles |
zhuān zhù zhuan1 zhu4 chuan chu senchū |
to focus; to concentrate; to give one's full attention concentration [of mind] |
小乘 see styles |
xiǎo shèng xiao3 sheng4 hsiao sheng shōjō |
Hinayana, the Lesser Vehicle; Buddhism in India before the Mayahana sutras; also pr. [Xiao3 cheng2] Hīnayāna 希那衍. The small, or inferior wain, or vehicle; the form of Buddhism which developed after Śākyamuni's death to about the beginning of the Christian era, when Mahāyāna doctrines were introduced. It is the orthodox school and more in direct line with the Buddhist succession than Mahāyānism which developed on lines fundamentally different. The Buddha was a spiritual doctor, less interested in philosophy than in the remedy for human misery and perpetual transmigration. He "turned aside from idle metaphysical speculations; if he held views on such topics, he deemed them valueless for the purposes of salvation, which was his goal" (Keith). Metaphysical speculations arose after his death, and naturally developed into a variety of Hīnayāna schools before and after the separation of a distinct school of Mahāyāna. Hīnayāna remains the form in Ceylon, Burma, and Siam, hence is known as Southern Buddhism in contrast with Northern Buddhism or Mahāyāna, the form chiefly prevalent from Nepal to Japan. Another rough division is that of Pali and Sanskrit, Pali being the general literary language of the surviving form of Hīnayāna, Sanskrit of Mahāyāna. The term Hīnayāna is of Mahāyānist origination to emphasize the universalism and altruism of Mahāyāna over the narrower personal salvation of its rival. According to Mahāyāna teaching its own aim is universal Buddhahood, which means the utmost development of wisdom and the perfect transformation of all the living in the future state; it declares that Hīnayāna, aiming at arhatship and pratyekabuddhahood, seeks the destruction of body and mind and extinction in nirvāṇa. For arhatship the 四諦Four Noble Truths are the foundation teaching, for pratyekabuddhahood the 十二因緣 twelve-nidānas, and these two are therefore sometimes styled the two vehicles 二乘. Tiantai sometimes calls them the (Hīnayāna) Tripiṭaka school. Three of the eighteen Hīnayāna schools were transported to China: 倶舍 (Abhidharma) Kośa; 成實 Satya-siddhi; and the school of Harivarman, the律 Vinaya school. These are described by Mahāyānists as the Buddha's adaptable way of meeting the questions and capacity of his hearers, though his own mind is spoken of as always being in the absolute Mahāyāna all-embracing realm. Such is the Mahāyāna view of Hīnayāna, and if the Vaipulya sūtras and special scriptures of their school, which are repudiated by Hīnayāna, are apocryphal, of which there seems no doubt, then Mahāyāna in condemning Hīnayāna must find other support for its claim to orthodoxy. The sūtras on which it chiefly relies, as regards the Buddha, have no authenticity; while those of Hīnayāna cannot be accepted as his veritable teaching in the absence of fundamental research. Hīnayāna is said to have first been divided into minority and majority sections immediately after the death of Śākyamuni, when the sthāvira, or older disciples, remained in what is spoken of as "the cave", some place at Rājagṛha, to settle the future of the order, and the general body of disciples remained outside; these two are the first 上坐部 and 大衆部 q. v. The first doctrinal division is reported to have taken place under the leadership of the monk 大天 Mahādeva (q.v.) a hundred years after the Buddha's nirvāṇa and during the reign of Aśoka; his reign, however, has been placed later than this by historians. Mahādeva's sect became the Mahāsāṅghikā, the other the Sthāvira. In time the two are said to have divided into eighteen, which with the two originals are the so-called "twenty sects" of Hīnayāna. Another division of four sects, referred to by Yijing, is that of the 大衆部 (Arya) Mahāsaṅghanikāya, 上座部 Āryasthavirāḥ, 根本說一切有部 Mūlasarvāstivādaḥ, and 正量部 Saṃmatīyāḥ. There is still another division of five sects, 五部律. For the eighteen Hīnayāna sects see 小乘十八部. |
小根 see styles |
xiǎo gēn xiao3 gen1 hsiao ken kone こね |
(surname) Kone 小機 Having a mind fit only for Hīnayāna doctrine. |
小機 小机 see styles |
xiǎo jī xiao3 ji1 hsiao chi shōki |
小根; Having a mind fit only for Hīnayāna doctrine. |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "Mind" 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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