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<12345678910...>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
佛影 see styles |
fó yǐng fo2 ying3 fo ying butsuyō |
buddhachāyā; the shadow of Buddha, formerly exhibited in various places in India, visible only to those "of pure mind". |
依心 see styles |
yī xīn yi1 xin1 i hsin eshin |
to rely on the mind |
俗智 see styles |
sú zhì su2 zhi4 su chih zokuchi |
Common or worldly wisdom, which by its illusion blurs or colours the mind, blinding it to reality. |
修心 see styles |
xiū xīn xiu1 xin1 hsiu hsin shushin |
to cultivate the mind |
停心 see styles |
tíng xīn ting2 xin1 t`ing hsin ting hsin teishin |
To fix or settle the mind in meditation, cf. 五停心觀. |
傳心 传心 see styles |
chuán xīn chuan2 xin1 ch`uan hsin chuan hsin denshin |
To pass from mind to mind, to pass by narration or tradition, to transmit the mind of Buddha as in the Intuitional school, mental transmission. |
傾訴 倾诉 see styles |
qīng sù qing1 su4 ch`ing su ching su |
to say everything (that is on one's mind) |
僻心 see styles |
higagokoro; higamigokoro ひがごころ; ひがみごころ |
(1) warped mind; (2) mistaken idea |
儘よ see styles |
mamayo ままよ |
(interjection) (kana only) whatever; never mind; I don't care; the hell with it |
兀爾 兀尔 see styles |
wù ěr wu4 er3 wu erh gotsuji |
stable |
元心 see styles |
yuán xīn yuan2 xin1 yüan hsin genshin |
The original or primal mind behind all things, idem the 一心 of the 起信論 Awakening of Faith, the 森羅萬象之元 source of all phenomena, the mind which is in all things. |
入心 see styles |
rù xīn ru4 xin1 ju hsin nyūshin |
To enter the heart, or mind; also used for 入地 entering a particular state, its three stages being 入住出 entry, stay, and exit. |
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. |
內住 内住 see styles |
nèi zhù nei4 zhu4 nei chu naijū |
setting the mind |
內塵 内尘 see styles |
nèi chén nei4 chen2 nei ch`en nei chen nai jin |
The inner, or sixth 塵 guṇa associated with mind, in contrast with the other five guṇas, qualities or attributes of the visible, audible, etc. |
內心 内心 see styles |
nèi xīn nei4 xin1 nei hsin naishin |
heart; innermost being; (math.) incenter The mind or heart within; the red lotus is used in the 大日經 as its emblem. |
內意 内意 see styles |
nèi yì nei4 yi4 nei i naii |
inner mind |
內懷 内怀 see styles |
nèi huái nei4 huai2 nei huai naie |
inner mind |
內界 内界 see styles |
nèi jiè nei4 jie4 nei chieh naikai |
The realm of mind as contrasted with 外界 that of the body; also the realm of cognition as contrasted with externals, e. g. the 五界 five elements. |
內祕 内祕 see styles |
nèi mì nei4 mi4 nei mi naihi |
The inner mystic mind of the bodhisattva, though externally he may appear to be a śrāvaka. |
內薰 see styles |
nèi xūn nei4 xun1 nei hsün |
Inner censing; primal ignorance, or unenlightenment; perfuming, censing, or acting upon original intelligence causes the common uncontrolled mind to resent the miseries of mortality and to seek nirvana; v. 起信論 Awakening of Faith. |
八識 八识 see styles |
bā shì ba1 shi4 pa shih hasshiki; hachishiki はっしき; はちしき |
{Buddh} eight consciousnesses (one for each of the five senses, consciousness of the mind, self-consciousness and store consciousness) The eight parijñāna, or kinds of cognition, perception, or consciousness. They are the five senses of cakṣur-vijñāna, śrotra-v., ghrāna-v., jihvā-v., and kāya-v., i.e. seeing, hearing, smelling, tasting, and touch. The sixth is mano-vijñāna, the mental sense, or intellect, v. 末那. It is defined as 意 mentality, apprehension, or by some as will. The seventh is styled kliṣṭa-mano-vijñāna 末那識 discriminated from the last as 思量 pondering, calculating; it is the discriminating and constructive sense, more than the intellectually perceptive; as infected by the ālaya-vijñāna., or receiving "seeds" from it, it is considered as the cause of all egoism and individualizing, i.e. of men and things, therefore of all illusion arising from assuming the seeming as the real. The eighth is the ālaya-vijñāna, 阿頼耶識 which is the storehouse, or basis from which come all "seeds"of consciousness. The seventh is also defined as the ādāna 阿陀那識 or "laying hold of" or "holding on to" consciousness. |
六入 see styles |
liù rù liu4 ru4 liu ju rokunyuu / rokunyu ろくにゅう |
{Buddh} six sense organs (eyes, ears, nose, tongue, body, and mind) ṣaḍāyatana; 六阿耶怛那 (or 六阿也怛那) the six entrances, or locations, both the organ and the sensation — eye, ear, nose, tongue, body, and mind; sight, hearing, smell, taste, touch, and perception. The six form one of the twelve nidanas, see 十二因緣. The 六根 are the six organs, the 六境 the six objects, and the 六塵 or guṇas, the six inherent qualities. The later term is 六處 q. v.; The "six entries" ṣaḍāyatana, which form one of the links in the chain of causaton, v. 十二因緣 the preceding link being觸contact, and the succeeding link 識 perception. The six are the qualities and effects of the six organs of sense producing sight, hearing, smell, taste, touch, and thought (or mental presentations). v. also 二入. |
六処 see styles |
rokusho ろくしょ |
{Buddh} six sense organs (eyes, ears, nose, tongue, body, and mind) |
六劍 六剑 see styles |
liù jiàn liu4 jian4 liu chien rokken |
六箭 The six swords (or arrows), i. e. the six senses, v. 六塵, which are defined as the qualities of sight, sound, smell, taste, touch, and mind. |
六因 see styles |
liù yīn liu4 yin1 liu yin rokuin |
The six causations of the 六位 six stages of Bodhisattva development, q. v. Also, the sixfold division of causes of the Vaibhāṣikas (cf. Keith, 177-8); every phenomenon depends upon the union of 因 primary cause and 緣 conditional or environmental cause; and of the 因 there are six kinds: (1) 能作因 karaṇahetu, effective causes of two kinds: 與力因 empowering cause, as the earth empowers plant growth, and 不障因 non-resistant cause, as space does not resist, i. e. active and passive causes; (2) 倶有因 sahabhūhetu, co-operative causes, as the four elements 四大 in nature, not one of which can be omitted; (3) 同類因 sabhāgahetu, causes of the same kind as the effect, good producing good, etc.; (4) 相應因 saṃprayuktahetu, mutual responsive or associated causes, e. g. mind and mental conditions, subject with object; Keith gives 'faith and intelligence'; similar to (2); (5) 遍行因 sarvatragahetu, universal or omnipresent cause, i. e. of illusion, as of false views affecting every act; it resembles (3) but is confined to delusion; (6) 異熟因 vipākahetu, differental fruition, i. e. the effect different from the cause, as the hells are from evil deeds. |
六大 see styles |
liù dà liu4 da4 liu ta rokudai ろくだい |
{Buddh} the six elements (earth, water, fire, wind, void, and consciousness); (place-name) Rokudai The six great or fundamental things, or elements — earth; water; fire; wind (or air); space (or ether); and 識 mind, or perception. These are universal and creative of all things, but the inanimate 非情 are made only of the first five, while the animate 有情 are of all six. The esoteric cult represents the six elements, somewhat differently interpreted in the garbhadhātu and vajradhātu. Also 六大界. |
六度 see styles |
liù dù liu4 du4 liu tu rokudo ろくど |
(surname) Rokudo The six things that ferry one beyond the sea of mortality to nirvana, i. e. the six pāramitās 波羅蜜 (波羅蜜多): (1) 布施 dāna, charity, or giving, including the bestowing of the truth on others; (2) 持戒 śīla, keeping the command rents; (3) 忍辱 kṣānti, patience under insult; (4) 精進 vīrya, zeal and progress; (5) 闡定 dhyāna, meditation or contemplation; (6) 智慧 prajñā; wisdom, the power to discern reality or truth. It is the last that carries across the saṃsāra (sea of incarnate life) to the shores of nirvana. The opposites of these virtues are meanness, wickedness, anger, sloth, a distracted mind, and ignorance. The 唯識論 adds four other pāramitās: (7) 方便 upāya, the use of appropriate means; (8) 願 praṇidhāna, pious vows; (9) 力 bala, power of fulfillment; (10) 智 jñāna knowledge. |
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. |
刺蝿 see styles |
sashibae さしばえ |
(kana only) stable fly (Stomoxys calcitrans) |
刺蠅 see styles |
sashibae さしばえ |
(kana only) stable fly (Stomoxys calcitrans) |
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 |
勸和 劝和 see styles |
quàn hé quan4 he2 ch`üan ho chüan ho |
to mediate; to urge peace |
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. |
厩舎 see styles |
kyuusha / kyusha きゅうしゃ |
barn; stable |
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) |
同心 see styles |
tóng xīn tong2 xin1 t`ung hsin tung hsin doushin / doshin どうしん |
to be of one mind; united; concentric (noun - becomes adjective with の) (1) concentricity; (noun - becomes adjective with の) (2) same mind; unanimity; (3) (hist) (subordinate of 与力) (See 与力・1) policeman; constable in the Edo period; (place-name) Doushin same mind |
同志 see styles |
tóng zhì tong2 zhi4 t`ung chih tung chih doushi / doshi どうし |
comrade; (slang) homosexual; CL:位[wei4],個|个[ge4] (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 |
和戦 see styles |
wasen わせん |
(1) war and peace; (2) (making) peace; cessation of hostilities; reconciliation |
和會 和会 see styles |
hé huì he2 hui4 ho hui wae |
peace conference To blend, unite. |
和楽 see styles |
waraku わらく |
(n,vs,vi) peace and harmony; (surname) Waraku |
和睦 see styles |
hé mù he2 mu4 ho mu waboku わぼく |
peaceful relations; harmonious (n,vs,vi) reconciliation; peace; rapprochement Concord, harmony. |
和約 和约 see styles |
hé yuē he2 yue1 ho yüeh wayaku わやく |
peace treaty peace settlement |
和談 和谈 see styles |
hé tán he2 tan2 ho t`an ho tan |
peace talks |
和議 see styles |
wagi わぎ |
peace conference; peace negotiations |
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. |
單穩 单稳 see styles |
dān wěn dan1 wen3 tan wen |
monostable; single-side stable (relays) |
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). |
堅固 坚固 see styles |
jiān gù jian1 gu4 chien ku kengo けんご |
firm; firmly; hard; stable (noun or adjectival noun) solid; strong; firm; (given name) Kengo Firm and sure. |
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. |
堅牢 坚牢 see styles |
jiān láo jian1 lao2 chien lao kenrou / kenro けんろう |
strong; firm (noun or adjectival noun) solid; strong; sturdy; durable; stout Firm and stable ; that which is stable, the earth. |
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. |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "Stable - Mind at Peace" 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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No warranty as to the correctness, potential vulgarity, or clarity is expressed or implied. We did not write any of these definitions (though we occasionally act as a contributor/editor to the CC-CEDICT project). You are using this dictionary for free, and you get what you pay for.
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