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<12345678910...>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
三空 see styles |
sān kōng san1 kong1 san k`ung san kung sankū |
The three voids or immaterialities. The first set of three is (a) 空, (b) 無相, (c) 無願, v. 三三昧. The second, (a) 我空 , (b) 法空 , (c) 倶空 the self, things, all phenomena as "empty" or immaterial. The third relates to charity: (a) giver, (b) receiver, (c) gift, all are "empty". |
三自 see styles |
sān zì san1 zi4 san tzu sanji |
abbr. for 三自愛國教會|三自爱国教会[San1 zi4 Ai4 guo2 Jiao4 hui4], Three-Self Patriotic Movement Three divisions of the eight-fold noble path, the first to the third 自調 self-control, the fourth and fifth 自淨 self-purification, the last three 自度 self-development in the religious life and in wisdom. Also 自體, 自相, 自用 substance, form, and function. |
三覺 三觉 see styles |
sān jué san1 jue2 san chüeh sankaku |
The three kinds of enlightenment: (1) (a) 自覺 Enlightenment for self; (b) 覺他 for others; (c) 覺行圓 (or 窮) 滿 perfect enlightenment and accomplishment; the first is an arhat's, the first and second a bodhisattva's, all three a Buddha's. (2) From the Awakening of Faith 起信論 (a) 本覺 inherent, potential enlightenment or intelligence of every being; (b) 始覺 , initial, or early stages of such enlightenment, brought about through the external perfuming or influence of teaching, working on the internal perfuming of subconscious intelligence; (c) 究竟覺 completion of enlightenment, the subjective mind in perfect accord with the subconscious (or superconscious) mind, or the inherent intelligence. |
三身 see styles |
sān shēn san1 shen1 san shen sanmi さんみ |
{Buddh} trikaya (three bodies of the Buddha); (surname) Sanmi trikāya. 三寶身 The threefold body or nature of a Buddha, i.e. the 法, 報, and 化身, or dharmakāya, sambhogakāya, and nirmāṇakāya. The three are defined as 自性, 受用, and 變化, the Buddha-body per se, or in its essential nature; his body of bliss, which he "receives" for his own "use" and enjoyment; and his body of transformation, by which he can appear in any form; i.e. spiritual, or essential; glorified; revealed. While the doctrine of the trikāya is a Mahāyāna concept, it partly results from the Hīnayāna idealization of the earthly Buddha with his thirty-two signs, eighty physical marks, clairvoyance, clairaudience, holiness, purity, wisdom, pity, etc. Mahāyāna, however, proceeded to conceive of Buddha as the Universal, the All, with infinity of forms, yet above all our concepts of unity or diversity. To every Buddha Mahāyāna attributed a three-fold body: that of essential Buddha; that of joy or enjoyment of the fruits of his past saving labours; that of power to transform himself at will to any shape for omnipresent salvation of those who need him. The trinity finds different methods of expression, e.g. Vairocana is entitled 法身, the embodiment of the Law, shining everywhere, enlightening all; Locana is 報身; c.f. 三賓, the embodiment of purity and bliss; Śākyamuni is 化身 or Buddha revealed. In the esoteric sect they are 法 Vairocana, 報 Amitābha, and 化 Śākyamuni. The 三賓 are also 法 dharma, 報 saṅgha, 化 buddha. Nevertheless, the three are considered as a trinity, the three being essentially one, each in the other. (1) 法身 Dharmakāya in its earliest conception was that of the body of the dharma, or truth, as preached by Śākyamuni; later it became his mind or soul in contrast with his material body. In Mādhyamika, the dharmakāya was the only reality, i.e. the void, or the immateria1, the ground of all phenomena; in other words, the 眞如 the tathāgatagarbha, the bhūtatathatā. According to the Huayan (Kegon) School it is the 理or noumenon, while the other two are氣or phenomenal aspects. "For the Vijñānavāda... the body of the law as highest reality is the void intelligence, whose infection (saṃkleҫa) results in the process of birth and death, whilst its purification brings about Nirvāṇa, or its restoration to its primitive transparence" (Keith). The "body of the law is the true reality of everything". Nevertheless, in Mahāyāna every Buddha has his own 法身; e.g. in the dharmakāya aspect we have the designation Amitābha, who in his saṃbhogakāya aspect is styled Amitāyus. (2) 報身Sambhogakāya, a Buddha's reward body, or body of enjoyment of the merits he attained as a bodhisattva; in other words, a Buddha in glory in his heaven. This is the form of Buddha as an object of worship. It is defined in two aspects, (a) 自受用身 for his own bliss, and (b) 他受用身 for the sake of others, revealing himself in his glory to bodhisattvas, enlightening and inspiring them. By wisdom a Buddha's dharmakāya is attained, by bodhisattva-merits his saṃbhogakāya. Not only has every Buddha all the three bodies or aspects, but as all men are of the same essence, or nature, as Buddhas, they are therefore potential Buddhas and are in and of the trikāya. Moreover, trikāya is not divided, for a Buddha in his 化身 is still one with his 法身 and 報身, all three bodies being co-existent. (3) 化身; 應身; 應化身 nirmāṇakāya, a Buddha's transformation, or miraculous body, in which he appears at will and in any form outside his heaven, e.g. as Śākyamuni among men. |
三輪 三轮 see styles |
sān lún san1 lun2 san lun miwa みわ |
three wheels; (p,s,f) Miwa The three wheels: (1) The Buddha's (a) 身 body or deeds; (b) 口 mouth, or discourse; (c) 意 mind or ideas. (2) (a) 神通 (or 變) His supernatural powers, or powers of (bodily) self-transformation, associated with 身 body; (b) 記心輪 his discriminating understanding of others, associated with 意 mind; (c) 敎誡輪 or 正敎輪 his (oral) powers of teaching, associated with 口. (3) Similarly (a) 神足輪 ; (b) 說法輪 ; (c) 憶念輪 . (4) 惑, 業, and 苦. The wheel of illusion produces karma, that of karma sets rolling that of suffering, which in turn sets rolling the wheel of illusion. (5) (a) Impermanence; (b) uncleanness; (c) suffering. Cf. 三道. |
三障 see styles |
sān zhàng san1 zhang4 san chang sanshō |
The three vighna, i.e. hinderers or barriers, of which three groups are given: (1) (a) 煩惱障 the passions, i.e. 三毒 desire, hate, stupidity; (b) 業障 the deeds done; (c) 報障 the retributions. (2) (a) 皮煩惱障 ; (b) 肉煩惱障 ; (c) 心煩惱障 skin, flesh, and heart (or mind) troublers, i.e. delusions from external objects: internal views, and mental ignorance. (3) 三重障 the three weighty obstructions: (a) self-importance, 我慢; (b) envy, 嫉妬; (c) desire, 貧欲. |
三餘 三余 see styles |
sān yú san1 yu2 san yü sanyo |
The three after death remainders, or continued mortal experiences, of śrāvakas and pratyekabuddhas, who mistakenly think they are going to 無餘涅槃final nirvāṇa, but will still find 煩惱餘 further passion and illusion, 業餘 further karma, and 果餘 continued rebirth, in realms beyond the 三界trailokya. |
上台 see styles |
shàng tái shang4 tai2 shang t`ai shang tai wandai わんだい |
to rise to power (in politics); to go on stage (in the theater) (place-name) Wandai |
上士 see styles |
shàng shì shang4 shi4 shang shih joushi / joshi じょうし |
(hist) high-ranking retainer of a daimyo (Edo Period) The superior disciple, who becomes perfect in (spiritually) profiting himself and others. The 中士 profits self but not others; the 下士 neither. |
上意 see styles |
shàng yì shang4 yi4 shang i joui / joi じょうい |
will (esp. of shogun); decree; emperor's wishes superior intention (?) |
上轉 上转 see styles |
shàng zhuǎn shang4 zhuan3 shang chuan jōten |
The upward turn: (1) progress upward, especially in transmigration; (2) increase in enlightenment for self, while下轉 q.v. is for others. |
下品 see styles |
xià pǐn xia4 pin3 hsia p`in hsia pin shimoshina しもしな |
(noun or adjectival noun) vulgar; indecent; coarse; crude; (place-name) Shimoshina The three lowest of the nine classes born in the Amitābha Pure Land, v. 無量壽經. These three lowest grades are (1) 下品上生 The highest of the three lowest classes who enter the Pure Land of Amitābha, i.e. those who have committed all sins except dishonouring the sūtras. If at the end of life the sinner clasps hands and says "Namo Amitābha", such a one will be born in His precious lake. (2) 下品中生 The middle class consists of those who have broken all the commandments, even stolen from monks and abused the law. If at death such a one hears of the great power of Amitābha, and assents with but a thought, he will be received into paradise. (3) 下品下生 The lowest class, because of their sins, should have fallen into the lowest gati, but by invoking the name of Amitābha, they can escape countless ages of reincarnation and suffering and on dying will behold a lotus flower like the sun, and, by the response of a single thought, will enter the Pure Land of Amitābha. |
下野 see styles |
xià yě xia4 ye3 hsia yeh shimono しもの |
to step down from office; to go into opposition (n,vs,vi) (1) resigning from (public) office; (n,vs,vi) (2) going out of power (of a party); going into opposition; (place-name, surname) Shimono |
不惑 see styles |
bù huò bu4 huo4 pu huo fuwaku ふわく |
without doubt; with full self-confidence; forty years of age past forty; following right course |
不會 不会 see styles |
bù huì bu4 hui4 pu hui fu e |
improbable; unlikely; will not (act, happen etc); not able; not having learned to do something; (coll.) (Tw) don't mention it; not at all does not meet |
不肖 see styles |
bù xiào bu4 xiao4 pu hsiao fushou / fusho ふしょう |
(literary) unlike one's parents; degenerate; unworthy (adj-no,adj-na,n) (1) unworthy (of one's father, teacher, etc.); (pronoun) (2) (humble language) I; me; (adj-no,adj-na,n) (3) (form) (used self-referentially) incompetent; unskilled; inexperienced; foolish; (noun or adjectival noun) (4) (archaism) unfortunate; unlucky; (given name) Fushou does not reject |
不題 不题 see styles |
bù tí bu4 ti2 pu t`i pu ti |
we will not elaborate on that (used as pluralis auctoris) |
与党 see styles |
yotou / yoto よとう |
(See 野党) ruling party; government party; party in power; government |
両面 see styles |
ryanmen リャンメン |
{mahj} (See 両面待ち・リャンメンまち) double-sided wait (for one's last tile); wait for either of two different tiles to complete a chow which will finish one's hand |
中陰 中阴 see styles |
zhōng yīn zhong1 yin1 chung yin nakakage なかかげ |
{Buddh} bardo; state (or period) of intermediate existence between one's death and rebirth (in Japan, 49 days); (place-name) Nakakage The intermediate existence between death and reincarnation, a stage varying from seven to forty-nine days, when the karma-body will certainly be reborn; v. 中有. |
主体 see styles |
chuche チュチェ |
(1) (kana only) (See 主体思想) Juche (North Korean political ideology) (kor:); self-reliance; (2) (kana only) Juche (North Korean calendar) |
主宰 see styles |
zhǔ zǎi zhu3 zai3 chu tsai shusai しゅさい |
to dominate; to rule; to dictate; master (noun, transitive verb) (1) chairmanship; presidency; management; (2) (See 主宰者) president; chairman Lord, master; to dominate, control; the lord within, the soul; the lord of the universe, God. |
主我 see styles |
shuga しゅが |
ego; self |
主腦 主脑 see styles |
zhǔ nǎo zhu3 nao3 chu nao |
leader; the one in control; main (part, character etc) |
乗冪 see styles |
joubeki / jobeki じょうべき |
(mathematics term) power |
乗羃 see styles |
joubeki / jobeki じょうべき |
(mathematics term) power |
乘冪 乘幂 see styles |
chéng mì cheng2 mi4 ch`eng mi cheng mi |
(math.) to exponentiate; to raise (a number) to a power; exponentiation; power |
乘方 see styles |
chéng fāng cheng2 fang1 ch`eng fang cheng fang |
(math.) to exponentiate; to raise (a number) to a power; exponentiation; power |
九鼎 see styles |
jiǔ dǐng jiu3 ding3 chiu ting |
the Nine Tripod Cauldrons, symbol of state power, dating back to the Xia Dynasty |
予鈴 see styles |
yorei / yore よれい |
(See 本鈴) bell signalling that work, class, etc. will formally begin shortly; first bell; warning bell |
二乗 see styles |
nijou / nijo にじょう jijou / jijo じじょう |
(noun/participle) squaring; multiplying (a number) by itself; second power |
二力 see styles |
èr lì er4 li4 erh li nika にか |
(female given name) Nika Dual powers; there are three definitions: (1) 自力 one's own strength, or endeavours, i.e. salvation by cultivating 戒, 定, and 慧; 他カ another's strength, e.g. the saving power of Amitābha. (2) 思擇力 Power of thought in choosing (right principles); 修習力 power of practice and performance. (3) 有力 and 無力 positive and negative forces: dominant and subordinate; active and inert energy. |
二執 二执 see styles |
èr zhí er4 zhi2 erh chih nishū |
The two (erroneous) tenets, or attachments: (1) 我執 or 人執 that of the reality of the ego, permanent personality, the ātman, soul or self. (2) 法執 that of the reality of dharma, things or phenomena. Both are illusions. "All illusion arises from holding to the reality of the ego and of things." |
二德 see styles |
èr dé er4 de2 erh te nitoku |
The two kinds of power or virtue are 智德 and 斷德; also 悲德 and 智德; also 性德 and 修德; q.v. and v. 德. |
二我 see styles |
èr wǒ er4 wo3 erh wo niga |
(二我見) The two erroneous views of individualism: (a) 人我見 The erroneous view that there is an independent human personality or soul, and (b) 法我見 the like view that anything exists with an independent nature. |
二教 see styles |
èr jiào er4 jiao4 erh chiao nikyō |
Dual division of the Buddha's teaching. There are various definitions: (1) Tiantai has (a) 顯教 exoteric or public teaching to the visible audience, and (b) 密教 at the same time esoteric teaching to an audience invisible to the other assembly. (2) The 眞言 Shingon School by "exoteric" means all the Buddha's preaching, save that of the 大日經 which it counts esoteric. (3) (a) 漸教 and (b) 頓教 graduated and immediate teaching, terms with various uses, e.g. salvation by works Hīnayāna, and by faith, Mahāyāna, etc.; they are applied to the Buddha's method, to the receptivity of hearers and to the teaching itself. (4) Tiantai has (a) 界内教 and (b) 界外教 teachings relating to the 三界 or realms of mortality and teachings relating to immortal realms. (5) (a) 半字教 and (b) 滿字教 Terms used in the Nirvāṇa sūtra, meaning incomplete word, or letter, teaching and complete word teaching, i.e. partial and complete, likened to Hīnayāna and Mahāyāna. (6) (a) 捃收教 and (b) 扶律談常教 of the Nirvāṇa sūtra, (a) completing those who failed to hear the Lotus; (b) "supporting the law, while discoursing on immortality," i.e. that the keeping of the law is also necessary to salvation. (7) Tiantai's division of (a) 偏教 and (b) 圓教 the partial teaching of the 藏, 通, and schools as contrasted with the perfect teaching of the 圓 school. (8) Tiantai's division of (a) 構教 and (6) 實教 temporary and permanent, similar to the last two. (9) (a) 世間教 The ordinary teaching of a moral life here; (b) 出世間教 the teaching of Buddha-truth of other-worldly happiness in escape from mortality. (10) (a) 了義教 the Mahāyāna perfect or complete teaching, and (b) 不了義教 Hīnayāna incompleteness. (11) The Huayan division of (a) 屈曲教 indirect or uneven teaching as in the Lotus and Nirvāṇa sūtras, and (b) 平道教 direct or levelled up teaching as in the Huayan sūtra. (12) The Huayan division of (a) 化教 all the Buddha's teaching for conversion and general instruction, and (b) 制教 his rules and commandments for the control and development of his order. |
二根 see styles |
èr gēn er4 gen1 erh ken nikon |
The two "roots" or natural powers. (1) (a) 利根 keen, able (in the religion); (b) 鈍根 dull. (2) (a) 正根; 勝義根The power or ability which uses the sense organs to discern the truth; (b) 扶根; 扶 (or浮) 塵根the sense organs 五根 as aids. (3) The male and female sexual organs. |
二邊 二边 see styles |
èr biān er4 bian1 erh pien nihen |
(a) 有邊 That things exist; (6) 無邊 that since nothing is self-existent, things cannot be said to exist. (2) (a) 增益邊 The plus side, the common belief in a soul and permanence; (b) 損減邊 the minus side, that nothing exists even of karma. (3) (a) 斷邊見 and (b) 常邊見 annihilation and immortality; v. 見. |
五力 see styles |
wǔ lì wu3 li4 wu li goriki |
pañcabalāni, the five powers or faculties — one of the categories of the thirty-seven bodhipakṣika dharma 三十七助道品; they destroy the 五障 five obstacles, each by each, and are: 信力 śraddhābala, faith (destroying doubt); 精進力 vīryabala, zeal (destroying remissness); 念 or 勤念 smṛtibala, memory or thought (destroying falsity); 正定力 samādhibala, concentration of mind, or meditation (destroying confused or wandering thoughts); and 慧力 prajñābala, wisdom (destroying all illusion and delusion). Also the five transcendent powers, i. e. 定力 the power of meditation; 通力 the resulting supernatural powers; 借識力 adaptability, or powers of 'borrowing' or evolving any required organ of sense, or knowledge, i. e. by beings above the second dhyāna heavens; 大願力 the power of accomplishing a vow by a Buddha or bodhisattva; and 法威德力 the august power of Dharma. Also, the five kinds of Mara powers exerted on sight, 五大明王. |
五品 see styles |
wǔ pǐn wu3 pin3 wu p`in wu pin gohon |
A division of the disciples, in the Lotus Sutra, into five grades— those who hear and rejoice; read and repeat; preach; observe and meditate; and transform self and others. |
五因 see styles |
wǔ yīn wu3 yin1 wu yin goin |
The five causes, v. 倶舍論 7. i. e. (1) 生因 producing cause; (2) 依因supporting cause; (3) 立因 upholding or establishing cause; (4) 持因 maintaining cause; (5) 養因 nourishing or strengthening cause. These all refer to the four elements, earth, water, fire, wind, for they are the causers or producers and maintainers of the infinite forms of nature. Another list from the Nirvana-Sutra 21 is (1) 生因 cause of rebirth, i. e. previous delusion; (2) 和合因 intermingling cause, i. e. good with good, bad with bad, neutral with neutral; (3) 住因 cause of abiding in the present condition, i. e. the self in its attachments; (4) 增長因 causes of development, e. g. food, clothing, etc.; (5) 遠因 remoter cause, the parental seed. |
五性 see styles |
wǔ xìng wu3 xing4 wu hsing goshō |
The five different natures as grouped by the 法相宗 Dharmalakṣana sect; of these the first and second, while able to attain to non-return to mortality, are unable to reach Buddhahood; of the fourth some may, others may not reach it; the fifth will be reborn as devas or men: (1) śrāvakas for arhats; (2) pratyekabuddhas for pratyekabuddha-hood; (3) bodhisattvas for Buddhahood; (4) indefinite; (5) outsiders who have not the Buddha mind. The Sutra of Perfect Enlightenment 圓覺經 has another group, i. e. the natures of (1) ordinary good people; (2) śrāvakas and pratyekabuddhas; (3) bodhisattvas; (4) indefinite; (5) heretics. |
五悔 see styles |
wǔ huǐ wu3 hui3 wu hui gokai |
The five stages in a penitential service. Tiantai gives: (1) confession of past sins and forbidding them for the future; (2) appeal to the universal Buddhas to keep the law-wheel rolling; (3) rejoicing over the good in self and others; (4) 廻向 offering all one's goodness to all the living and to the Buddha-way; (5) resolve, or vows, i. e. the 四弘誓. The Shingon sect 眞言宗 divides the ten great vows of Samantabhadra 普賢 into five 悔, the first three vows being included under 歸命 or submission; the fourth is repentance; the fifth rejoicing; the sixth, seventh, and eighth appeal to the Buddhas; the ninth and tenth, bestowal of acquired merit. |
五智 see styles |
wǔ zhì wu3 zhi4 wu chih gochi ごち |
(place-name, surname) Gochi The five kinds of wisdom of the 眞言宗 Shingon School. Of the six elements 六大 earth, water, fire, air (or wind), ether (or space) 曇空, and consciousness (or mind 識 ), the first five form the phenomenal world, or Garbhadhātu, the womb of all things 胎藏界, the sixth is the conscious, or perceptive, or wisdom world, the Vajradhātu 金剛界, sometimes called the Diamond realm. The two realms are not originally apart, but one, and there is no consciousness without the other five elements. The sixth element, vijñāna, is further subdivided into five called the 五智 Five Wisdoms: (1) 法界體性智 dharmadhātu-prakṛti-jñāna, derived from the amala-vijñāna, or pure 識; it is the wisdom of the embodied nature of the dharmadhātu, defined as the six elements, and is associated with Vairocana 大日, in the centre, who abides in this samādhi; it also corresponds to the ether 空 element. (2) 大圓鏡智 adarśana-jñāna, the great round mirror wisdom, derived from the ālaya-vijñāna, reflecting all things; corresponds to earth, and is associated with Akṣobhya and the east. (3) 平等性智 samatā-jñāna, derived from mano-vijñāna, wisdom in regard to all things equally and universally; corresponds to fire, and is associated with Ratnasaṃbhava and the south. (4) 妙觀察智 pratyavekṣaṇa-jñāna, derived from 意識, wisdom of profound insight, or discrimination, for exposition and doubt-destruction; corresponds to water, and is associated with Amitābha and the west. (5) 成所作智 kṛtyānuṣṭhāna-jñāna, derived from the five senses, the wisdom of perfecting the double work of self-welfare and the welfare of others; corresponds to air 風 and is associated with Amoghasiddhi and the north. These five Dhyāni-Buddhas are the 五智如來. The five kinds of wisdom are the four belonging to every Buddha, of the exoteric cult, to which the esoteric cult adds the first, pure, all-refecting, universal, all-discerning, and all-perfecting. |
五法 see styles |
wǔ fǎ wu3 fa3 wu fa gohō |
pañcadharma. The five laws or categories, of which four groups are as follows: I. 相名五法 The five categories of form and name: (1) 相 appearances, or phenomena; (2) 名 their names; (3) 分別 sometimes called 妄想 ordinary mental discrimination of them— (1) and (2) are objective, (3) subjective; (4) 正智 corrective wisdom, which corrects the deficiencies and errors of the last: (5) 如如 the 眞如 Bhutatathata or absolute wisdom, reached through the 如理智 understanding of the law of the absolute, or ultimate truth. II. 事理五法 The five categories into which things and their principles are divided: (1) 心法 mind; (2) 心所法 mental conditions or activities; (3) 色法 the actual states or categories as conceived; (4) 不相應法 hypothetic categories, 唯識 has twenty-four, the Abhidharma fourteen; (5) 無爲法 the state of rest, or the inactive principle pervading all things; the first four are the 事 and the last the 理. III. 理智五法 cf. 五智; the five categories of essential wisdom: (1) 眞如 the absolute; (2) 大圓鏡智 wisdom as the great perfect mirror reflecting all things; (3) 平等性智 wisdom of the equal Buddha nature of all beings; (4) 妙觀察智 wisdom of mystic insight into all things and removal of ignorance and doubt; (5) 成所作智 wisdom perfect in action and bringing blessing to self and others. IV. 提婆五法 The five obnoxious rules of Devadatta: not to take milk in any form, nor meat, nor salt; to wear unshaped garments, and to live apart. Another set is: to wear cast-off rags, beg food, have only one set meal a day, dwell in the open, and abstain from all kinds of flesh, milk, etc. |
五見 五见 see styles |
wǔ jiàn wu3 jian4 wu chien gomi ごみ |
(surname) Gomi The five wrong views: (1) 身見 satkāya-dṛṣṭi, i. e. 我見 and 我所見 the view that there is a real self, an ego, and a mine and thine: (2) 邊見 antar-grāha, extreme views. e. g. extinction or permanence; (3) 邪見 mithyā, perverse views, which, denying cause and effect, destroy the foundations of morality; (4) 見取見 dṛṣṭi-parāmarśa, stubborn perverted views, viewing inferior things as superior, or counting the worse as the better; (5) 戒禁取見 śīla-vrata-parāmarśa, rigid views in favour of rigorous ascetic prohibitions, e. g. covering oneself with ashes. Cf. 五利使. |
五轉 五转 see styles |
wǔ zhuǎn wu3 zhuan3 wu chuan goten |
The five evolutions, or developments; (1) resolve on Buddhahood; (2) observance of the rules; (3) attainment of enlightenment; (4) of nirvana; (5) of power to aid others according to need. |
五辛 see styles |
wǔ xīn wu3 xin1 wu hsin goshin ごしん |
see 五葷|五荤[wu3 hun1] (See 五葷) five pungent roots (in Buddhism or Taoism) The five forbidden pungent roots, 五葷 garlic, three kinds of onions, and leeks; if eaten raw they are said to cause irritability of temper, and if eaten cooked, to act as an aphrodisiac; moreover, the breath of the eater, if reading the sutras, will drive away the good spirits. |
五院 see styles |
wǔ yuàn wu3 yuan4 wu yüan |
the five yuan (administrative branches of government) of the Republic of China under Sun Yat-sen's constitution: 行政院[Xing2 zheng4 yuan4] Executive Yuan, 立法院[Li4 fa3 yuan4] Legislative Yuan, 司法院[Si1 fa3 yuan4] Judicial Yuan, 考試院|考试院[Kao3 shi4 yuan4] Examination Yuan, 監察院|监察院[Jian1 cha2 yuan4] Control Yuan |
五障 see styles |
wǔ zhàng wu3 zhang4 wu chang goshou / gosho ごしょう |
(1) {Buddh} five hindrances (that prevent a woman from becoming a Buddha, a Brahmā, a Shakra, a devil king, or a wheel-turning king); five obstructions to women's attainment; (2) {Buddh} five hindrances (that impede ascetic practices; sensory desire, ill-will, sloth and torpor, restlessness and worry, doubt) The five hindrances, or obstacles; also 五礙; 五雲. I. Of women, i. e. inability to become Brahma-kings, Indras, Māra-kings, Caikravarti-kings, or Buddhas. II. The hindrances to the five 五力 powers, i. e. (self-) deception a bar to faith, as sloth is to zeal, anger to remembrance, hatred to meditaton, and discontent to wisdom. III. The hindrances of (1) the passion-nature, e. g. original sin; (2) of karma caused in previous lives; (3) the affairs of life; (4) no friendly or competent preceptor; (5) partial knowledge. |
五食 see styles |
wǔ shí wu3 shi2 wu shih gojiki |
The five kinds of spiritual food by which roots of goodness are nourished: correct thoughts; delight in the Law; pleasure in meditation; firm resolve, or vows of self-control; and deliverance from the karma of illusion. |
亡者 see styles |
wáng zhě wang2 zhe3 wang che mouja / moja もうじゃ |
the deceased (1) {Buddh} the dead; ghost; (2) (usu. as 〜の亡者) person who is obsessed (with money, power, etc.); person with a blind lust (for) Dead; the dead. |
交管 see styles |
jiāo guǎn jiao1 guan3 chiao kuan |
traffic control |
人力 see styles |
rén lì ren2 li4 jen li jinriki; jinryoku じんりき; じんりょく |
manpower; labor power human power; human strength; human effort; human agency |
人形 see styles |
rén xíng ren2 xing2 jen hsing hitogata ひとがた |
human form; human-shaped; humanoid (1) doll; puppet; marionette; (2) puppet (person under the control of another); straw man; yes-man; (surname) Hitogata |
人心 see styles |
rén xīn ren2 xin1 jen hsin jinshin じんしん |
popular feeling; the will of the people (1) human nature; human heart; human spirit; kindness; sympathy; (2) (じんしん only) public feeling; people's sentiments; (3) (ひとごころ only) (See 人心地・ひとごこち・1) consciousness; awareness; (given name) Jinshin minds of men |
人我 see styles |
rén wǒ ren2 wo3 jen wo jinga じんが |
oneself and others Personality, the human soul, i.e. the false view, 人我見 that every man has a permanent lord within 常一生宰, which he calls the ātman, soul, or permanent self, a view which forms the basis of all erroneous doctrine. Also styled 人見; 我見; 人執; cf. 二我. |
人空 see styles |
rén kōng ren2 kong1 jen k`ung jen kung ningū |
Man is only a temporary combination formed by the five skandhas and the twelve nidānas, being the product of previous causes, and without a real self or permanent soul. Hīnayāna is said to end these causes and consequent reincarnation by discipline in subjection of the passions and entry into nirvana by the emptying of the self. Mahāyāna fills the "void" with the Absolute, declaring that when man has emptied himself of the ego he realizes his nature to be that of the absolute, bhūtatathatā; v. 二空. |
今吾 see styles |
kongo こんご |
(archaism) (See 故吾) one's present self |
仏力 see styles |
butsuriki ぶつりき |
the power of Buddha |
他力 see styles |
tā lì ta1 li4 t`a li ta li tariki たりき |
(1) outside help; help from without; (2) {Buddh} salvation by faith; (surname) Tariki Another's strength, especially that of a Buddha, or bodhisattva, obtained through faith in Mahāyāna salvation. |
他律 see styles |
tā lǜ ta1 lu:4 t`a lü ta lü taritsu たりつ |
external regulation (e.g. by means of a regulatory body, as opposed to self-regulation 自律[zi4 lu:4]); (ethics) heteronomy (1) {phil} (See 自律・1) heteronomy (in Kantian ethics); (2) heteronomy |
他心 see styles |
tā xīn ta1 xin1 t`a hsin ta hsin tashin たしん |
other intention; secret purpose; ulterior motive; ill will; fickleness; double-mindedness minds of others |
他意 see styles |
tai たい |
other intention; hidden purpose; ulterior motive; ill will; malice |
仗勢 仗势 see styles |
zhàng shì zhang4 shi4 chang shih |
to rely on power |
任意 see styles |
rèn yì ren4 yi4 jen i nini にんい |
any; arbitrary; at will; at random (adj-no,adj-na,n) (1) optional; voluntary; arbitrary; random; discretionary; facultative; spontaneous; any; (adj-no,adj-na,n) (2) {math} arbitrary; (female given name) Nin'i according to one's wish |
伏安 see styles |
fú ān fu2 an1 fu an |
volt-ampere (measure of apparent power in alternating current circuits) |
伏忍 see styles |
fú rěn fu2 ren3 fu jen buku nin |
The first of the 五忍 five forms of submission, self-control, or patience. |
休電 see styles |
kyuuden / kyuden きゅうでん |
(n,vs,vi) suspension of power supply; electricity cut-off |
伝動 see styles |
dendou / dendo でんどう |
(noun, transitive verb) transmission (of motive power); drive; gearing |
似我 see styles |
sì wǒ si4 wo3 ssu wo jiga |
apparent self |
住地 see styles |
zhù dì zhu4 di4 chu ti jūji |
living area; residential area Dwelling-place; abiding place in the Truth, i.e. the acquirement by faith of a self believing in the dharma and producing its fruits. |
住持 see styles |
zhù chí zhu4 chi2 chu ch`ih chu chih juuji / juji じゅうじ |
to administer a monastery Buddhist or Daoist; abbot; head monk (noun/participle) chief priest of temple To dwell and control; the abbot of a monastery; resident superintendent; to maintain, or firmly hold to (faith in the Buddha, etc.). For住持身 v. 佛具十身. |
余力 see styles |
yoriki よりき |
(1) remaining strength; surplus energy; reserve power; (2) money to spare; (surname) Yoriki |
余勢 see styles |
yosei / yose よせい |
surplus power; momentum; impetus; inertia |
佛力 see styles |
fó lì fo2 li4 fo li butsuriki |
Buddha-power |
佛威 see styles |
fó wēi fo2 wei1 fo wei butsui |
authoritative power of the Buddha |
佛媛 see styles |
fó yuán fo2 yuan2 fo yüan |
Buddhist griftress (female Internet influencer who exploits Buddhist imagery for self-promotion or commercial purposes) |
佛檀 see styles |
fó tán fo2 tan2 fo t`an fo tan butsudan |
buddha-dāna, Buddha-giving contrasted with Māra-giving; Buddha-charity as the motive of giving, or preaching, and of self-sacrifice, or self-immolation. |
依他 see styles |
yī tā yi1 ta1 i t`a i ta eta |
Dependent on or trusting to someone or something else; trusting on another, not on self or 'works.' |
依自 see styles |
yī zì yi1 zi4 i tzu eji |
self-dependence |
依通 see styles |
yī tōng yi1 tong1 i t`ung i tung etsū |
The magical powers which depend upon drugs, spells, etc., v. 五通. |
侠客 see styles |
kyoukyaku / kyokyaku きょうきゃく kyoukaku / kyokaku きょうかく |
self-styled humanitarian; chivalrous person; persons acting under the pretence of chivalry who formed gangs and engaged in gambling |
侵刪 侵删 see styles |
qīn shān qin1 shan1 ch`in shan chin shan |
(Internet slang) if this is an infringement of copyright, please notify me and I will remove it |
俗我 see styles |
sú wǒ su2 wo3 su wo zokuga |
The popular idea of the ego or soul, i.e. the empirical or false ego 假我 composed of the five skandhas. This is to be distinguished from the true ego 眞我 or 實我, the metaphysical substratum from which all empirical elements have been eliminated; v.八大自在我. |
保甲 see styles |
bǎo jiǎ bao3 jia3 pao chia |
historical communal administrative and self-defence system created during the Song Dynasty and revived during the Republican Era, in which households are grouped in jia 甲[jia3] and jia are grouped in bao 保[bao3] |
保身 see styles |
yasumi やすみ |
self-protection; (personal name) Yasumi |
信力 see styles |
xìn lì xin4 li4 hsin li shinriki しんりき |
(given name) Shinriki śraddhābala. The power of faith; one of the five bala or powers. |
信意 see styles |
xìn yì xin4 yi4 hsin i nobumune のぶむね |
at will; arbitrarily; just as one feels like (given name) Nobumune |
修力 see styles |
xiū lì xiu1 li4 hsiu li shuriki |
power of cultivation |
修真 see styles |
xiū zhēn xiu1 zhen1 hsiu chen shuuma / shuma しゅうま |
to practice Taoism; to cultivate the true self through spiritual exercises (personal name) Shuuma |
修身 see styles |
xiū shēn xiu1 shen1 hsiu shen masami まさみ |
to cultivate one's moral character; (fashion) slim-fit; body-hugging morals; ethics; moral training; (personal name) Masami self-cultivation |
修道 see styles |
xiū dào xiu1 dao4 hsiu tao nagamichi ながみち |
to practice Daoism (n,vs,vi) learning; studying the fine arts; (given name) Nagamichi To cultivate the way of religion; be religious; the way of self-cultivation. In the Hīnayāna the stage from anāgāmin to arhat; in Mahāyāna one of the bodhisattva stages. |
個我 个我 see styles |
gè wǒ ge4 wo3 ko wo kaga |
individual self |
倍率 see styles |
bèi lǜ bei4 lu:4 pei lü bairitsu ばいりつ |
(optics) magnifying power (1) magnification; leverage; amplification; scaling factor; scale factor; (2) (25% acceptance would be a 倍率 of 4) competitiveness rating (e.g. for university entrance); applicant-to-acceptance ratio |
倒我 see styles |
dào wǒ dao4 wo3 tao wo tōga |
The conventional ego, the reverse of reality. |
倒灶 see styles |
dǎo zào dao3 zao4 tao tsao |
to fall (from power); in decline; unlucky |
倒臺 倒台 see styles |
dǎo tái dao3 tai2 tao t`ai tao tai |
to fall from power; to collapse; downfall |
倒體 倒体 see styles |
dào tǐ dao4 ti3 tao t`i tao ti tōtai |
to erroneously believe in the existence of an inherent self |
倶害 see styles |
jù hài ju4 hai4 chü hai kugai |
to bring harm to both [self and others] |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "Will-Power - Self-Control" in Chinese and/or Japanese.Information about this dictionary:
Apparently, we were the first ones who were crazy enough to think that western people might want a combined Chinese, Japanese, and Buddhist dictionary.
A lot of westerners can't tell the difference between Chinese and Japanese - and there is a reason for that. Chinese characters and even whole words were borrowed by Japan from the Chinese language in the 5th century. Much of the time, if a word or character is used in both languages, it will have the same or a similar meaning. However, this is not always true. Language evolves, and meanings independently change in each language.
Example: The Chinese character 湯 for soup (hot water) has come to mean bath (hot water) in Japanese. They have the same root meaning of "hot water", but a 湯屋 sign on a bathhouse in Japan would lead a Chinese person to think it was a "soup house" or a place to get a bowl of soup. See this: Japanese Bath House
This dictionary uses the EDICT and CC-CEDICT dictionary files.
EDICT data is the property of the Electronic Dictionary Research and Development Group, and is used in conformance with the Group's
license.
Chinese Buddhist terms come from Dictionary of Chinese Buddhist Terms by William Edward Soothill and Lewis Hodous. This is commonly referred to as "Soothill's'". It was first published in 1937 (and is now off copyright so we can use it here). Some of these definitions may be misleading, incomplete, or dated, but 95% of it is good information. Every professor who teaches Buddhism or Eastern Religion has a copy of this on their bookshelf. We incorporated these 16,850 entries into our dictionary database ourselves (it was lot of work).
Combined, these cover 1,007,753 Japanese, Chinese, and Buddhist characters, words, idioms, names, placenames, and short phrases.
Just because a word appears here does not mean it is appropriate for a tattoo, your business name, etc. Please consult a professional before doing anything stupid with this data.
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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.
The following titles are just to help people who are searching for an Asian dictionary to find this page.