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<12345678910...>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
放置 see styles |
fàng zhì fang4 zhi4 fang chih houchi / hochi ほうち |
to put (noun, transitive verb) leaving as is; leaving alone; leaving to chance; neglecting; abandoning |
放題 see styles |
houdai / hodai ほうだい |
(suffix) (usu. after -masu stem or volitional form of verb) (See 食べ放題,荒れ放題) (doing) as one pleases; to one's heart's content; letting (something) go unchecked; leaving uncontrolled; leaving (something) to take its own course |
救い see styles |
sukui すくい |
(1) help; rescue; aid; relief; (2) salvation; solace; (source of) comfort; saving grace; (3) (religious) salvation; (Christian) grace |
救命 see styles |
jiù mìng jiu4 ming4 chiu ming kyuumei / kyume きゅうめい |
to save sb's life; (interj.) Help!; Save me! (noun - becomes adjective with の) lifesaving |
救生 see styles |
jiù shēng jiu4 sheng1 chiu sheng |
to save a life; life-saving |
散髪 see styles |
sanpatsu さんぱつ |
(n,vs,vi) (1) (having a) haircut; hair-cutting; hair-dressing; (2) messy hair; untied hair; unkempt hair |
敷石 see styles |
shikiishi / shikishi しきいし |
paving stone; pavement; (surname) Shikiishi |
文殊 see styles |
wén shū wen2 shu1 wen shu monju もんじゅ |
Manjushri, the Bodhisattva of keen awareness (Buddhist term) Manjushri; Manjusri; Bodhisattva that represents transcendent wisdom; (p,s,f) Monju (文殊師利) Mañjuśrī 滿殊尸利 -later 曼殊室利. 文殊 is also used for Mañjunātha, Mañjudeva, Mañjughoṣa, Mañjuṣvara, et al. T., hjamdpal; J., Monju. Origin unknown; presumably, like most Buddhas and bodhisattvas, an idealization of a particular quality, in his case of Wisdom. Mañju is beautiful, Śrī; good fortune, virtue, majesty, lord, an epithet of a god. Six definitions are obtained from various scriptures: 妙首 (or 頭 ) wonderful or beautiful) head; 普首 universal head; 濡首 glossy head (probably a transliteration); 敬首 revered head; 妙德 wonderful virtue (or power); 妙吉祥 wonderfully auspicious; the last is a later translation in the 西域記. As guardian of wisdom 智慧 he is often placed on Śākyamuni's left, with 普顯 on the right as guardian of law 理, the latter holding the Law, the former the wisdom or exposition of it; formerly they held the reverse positions. He is often represented with five curls or waves to his hair indicating the 五智 q. v. or the five peaks; his hand holds the sword of wisdom and he sits on a lion emblematic of its stern majesty: but he has other forms. He is represented as a youth, i. e. eternal youth. His present abode is given as east of the universe, known as 淸涼山 clear and cool mountain, or a region 寶住 precious abode, or Abode of Treasures, or 寶氏 from which he derives one of his titles, 寶相如來. One of his dhāraṇīs prophesies China as his post-nirvāṇa realm. In past incarnations he is described as being the parent of many Buddhas and as having assisted the Buddha into existence; his title was 龍種上佛 the supreme Buddha of the nāgas, also 大身佛 or 神仙佛; now his title is 歡喜藏摩尼寶精佛 The spiritual Buddha who joyfully cares for the jewel: and his future title is to be 普現佛 Buddha universally revealed. In the 序品 Introductory Chapter of the Lotus Sutra he is also described as the ninth predecessor or Buddha-ancestor of Śākyamuni. He is looked on as the chief of the Bodhisattvas and represents them, as the chief disciple of the Buddha, or as his son 法王子. Hīnayāna counts Śāriputra as the wisest of the disciples, Mahāyāna gives Mañjuśrī the chief place, hence he is also styled 覺母 mother, or begetter of understanding. He is shown riding on either a lion or a peacock, or sitting on a white lotus; often he holds a book, emblem of wisdom, or a blue lotus; in certain rooms of a monastery he is shown as a monk; and he appears in military array as defender of the faith. His signs, magic words, and so on, are found in various sutras. His most famous centre in China is Wu-tai shan in Shansi. where he is the object of pilgrimages, especially of Mongols. The legends about him are many. He takes the place in Buddhism of Viśvakarman as Vulcan, or architect, of the universe. He is one of the eight Dhyāni-bodhisattvas, and sometimes has the image of Akṣobhya in his crown. He was mentioned in China as early as the fourth century and in the Lotus Sutra he frequently appears, especially as the converter of the daughter of the Dragon-king of the Ocean. He has five messengers 五使者 and eight youths 八童子 attending on him. His hall in the Garbhadhātu maṇḍala is the seventh, in which his group numbers twenty-five. His position is northeast. There are numerous sutras and other works with his name as title, e. g. 文殊師利問菩提經 Gayaśīrṣa sūtra, tr. by Kumārajīva 384-417: and its 論 or .Tīkā of Vasubandhu, tr. by Bodhiruci 535. see list in B. N. |
斜槓 斜杠 see styles |
xié gàng xie2 gang4 hsieh kang |
slash; forward slash (punctuation mark); (neologism c. 2016) (coll.) (attributive) pursuing multiple career paths concurrently; having a portfolio career; (of a career, identity etc) multi-path; multi-hyphenate; slashie |
斫り see styles |
hatsuri はつり |
(kana only) shaving (usu. concrete, paintwork, etc.); chipping |
新調 see styles |
shinchou / shincho しんちょう |
(n,vs,vt,adj-no) (1) making (a new suit, dress, etc.); having (something) made; buying new; refurbishing; renovating; (2) new tune; new melody; new composition |
方便 see styles |
fāng biàn fang1 bian4 fang pien houben / hoben ほうべん |
convenient; suitable; to facilitate; to make things easy; having money to spare; (euphemism) to relieve oneself (1) means; expedient; instrument; (2) {Buddh} upaya (skillful means, methods of teaching); (surname) Houben upāya. Convenient to the place, or situation, suited to the condition, opportune, appropriate; but 方 is interpreted as 方法 method, mode, plan, and 便 as 便用 convenient for use, i. e. a convenient or expedient method; also 方 as 方正 and 便 as 巧妙, which implies strategically correct. It is also intp. as 權道智 partial, temporary, or relative (teaching of) knowledge of reality, in contrast with 般若智 prajñā, and 眞實 absolute truth, or reality instead of the seeming. The term is a translation of 傴和 upāya, a mode of approach, an expedient, stratagem, device. The meaning is— teaching according to the capacity of the hearer, by any suitable method, including that of device or stratagem, but expedience beneficial to the recipient is understood. Mahāyāna claims that the Buddha used this expedient or partial method in his teaching until near the end of his days, when he enlarged it to the revelation of reality, or the preaching of his final and complete truth; Hīnayāna with reason denies this, and it is evident that the Mahāyāna claim has no foundation, for the whole of its 方等 or 方廣 scriptures are of later invention. Tiantai speaks of the 三乘 q. v. or Three Vehicles as 方便 expedient or partial revelations, and of its 一乘 or One Vehicle as the complete revelation of universal Buddhahood. This is the teaching of the Lotus Sutra, which itself contains 方便 teaching to lead up to the full revelation; hence the terms 體内 (or 同體 ) 方便, i. e. expedient or partial truths within the full revelation, meaning the expedient part of the Lotus, and 體外方便 the expedient or partial truths of the teaching which preceded the Lotus; see the 方便品 of that work, also the second chapter of the 維摩經. 方便 is also the seventh of the ten pāramitās. |
日種 日种 see styles |
rì zhǒng ri4 zhong3 jih chung nitsushiyu につしゆ |
(surname) Nitsushiyu Sūrya-vaṃśa, one of the five surnames of Śākyamuni, sun-seed or lineage, his first ancestors having been produced by the sun from. 'two stalks of sugar-cane'; v. Ikṣvāku. |
早出 see styles |
hayade はやで |
(n,vs,vi) (1) (ant: 遅出・1) leaving early (for work); (n,vs,vi) (2) (taking the) early shift; (surname) Hayade |
早発 see styles |
souhatsu / sohatsu そうはつ |
(n,vs,vi) (1) early departure; leaving ahead of schedule; (n,vs,vi) (2) departing early in the morning; (n,vs,vi) (3) {med} (ant: 遅発・2) early onset; premature onset |
早退 see styles |
zǎo tuì zao3 tui4 tsao t`ui tsao tui soutai / sotai そうたい |
to leave early (before the stipulated finishing time); to retire early (from one's job) (n,vs,vi) leaving early |
時短 see styles |
jitan じたん |
(1) (abbreviation) (abbr. of 時間短縮) reduction in working hours; reduction in business hours; (can act as adjective) (2) time-saving |
智光 see styles |
zhì guāng zhi4 guang1 chih kuang norimitsu のりみつ |
(personal name) Norimitsu Jñānaprabha. Having the light of knowledge; name of a disciple of Śīlabhadra. |
暴走 see styles |
bào zǒu bao4 zou3 pao tsou bousou / boso ぼうそう |
out of control; berserk; to go for a long walk (n,vs,vi) (1) acting rashly; running wildly; behaving recklessly; rampaging; (n,vs,vi) (2) {engr} runaway (process); (n,vs,vi) (3) {baseb} reckless baserunning |
曳々 see styles |
eiei / ee えいえい |
heaving; pulling |
曳曳 see styles |
eiei / ee えいえい |
heaving; pulling |
最後 最后 see styles |
zuì hòu zui4 hou4 tsui hou saigo さいご |
final; last; finally; ultimate (1) end; conclusion; (can be adjective with の) (2) last; final; latest; most recent; (expression) (3) (after -tara form or -ta form followed by "ga") no sooner than; once; right after (often having negative consequences); (4) (archaism) (See 最期) one's final moments (最末後) The last of all, ultimate; final, finally, at death. |
有勞 有劳 see styles |
yǒu láo you3 lao2 yu lao |
(polite) thank you for your trouble (used when asking a favor or after having received one) |
有印 see styles |
yuuin / yuin ゆういん |
(can be adjective with の) {law} signed; sealed; having a signature or seal |
有夫 see styles |
ario ありお |
(noun - becomes adjective with の) having a husband; being married; (given name) Ario |
有妻 see styles |
yuusai / yusai ゆうさい |
(noun - becomes adjective with の) (ant: 無妻・1) having a wife; being married |
有婦 see styles |
yuufu / yufu ゆうふ |
(noun - becomes adjective with の) having a wife; being married |
有権 see styles |
yuuken / yuken ゆうけん |
(1) holding a right (e.g. to vote, copyright); eligibility; (2) having clout; having (political) power |
有爲 有为 see styles |
yǒu wéi you3 wei2 yu wei ui |
Active, creative, productive, functioning, causative, phenomenal, the processes resulting from the laws of karma, v. 有作; opposite of 無爲 passive, inert, inactive, non-causative, laisser-faire. It is defined by 造作 to make, and associated with saṃskṛta. The three active things 三有爲法 are 色 material, or things which have form, 心 mental and 非色非心 neither the one nor the other. The four forms of activity 四有爲相 are 生住異滅 coming into existence, abiding, change, and extinction; they are also spoken of as three, the two middle terms being treated as having like meaning. |
有臉 有脸 see styles |
yǒu liǎn you3 lian3 yu lien |
lit. having face; to have prestige; to command respect; to have the nerve (e.g. to ask something outrageous); to have the gall; not ashamed to |
有電 有电 see styles |
yǒu diàn you3 dian4 yu tien |
electric (apparatus); electrified; having electricity supply (of a house) |
有靈 有灵 see styles |
yǒu líng you3 ling2 yu ling uryō |
Having souls, sentient beings, similar to 有情; possessing magical or spiritual powers. |
木刻 see styles |
mù kè mu4 ke4 mu k`o mu ko mokkoku もっこく |
woodcut (See 木版) wood engraving |
木屑 see styles |
mù xiè mu4 xie4 mu hsieh kokera こけら kikuzu きくず |
wood shavings; sawdust (1) chopped wood; wood chips; (2) (abbreviation) thin shingles; wood chips; wood offcuts; wood shavings; sawdust |
木板 see styles |
mù bǎn mu4 ban3 mu pan mokuhan; kiita / mokuhan; kita もくはん; きいた |
slab; board; plank; CL:張|张[zhang1],塊|块[kuai4] (1) wooden board; (2) (See 木版) wood-block printing; wood engraving |
木版 see styles |
mù bǎn mu4 ban3 mu pan mokuhan もくはん |
(printing) woodblock wood-block printing; wood engraving |
未発 see styles |
mihatsu みはつ |
(1) having not yet occurred; having not yet appeared; (adj-no,n) (2) undiscovered; not yet invented; unpublished; not yet made public |
未經 未经 see styles |
wèi jīng wei4 jing1 wei ching |
not having undergone; without (having gone though a certain process) |
未艾 see styles |
wèi ài wei4 ai4 wei ai |
(literary) not having come to its term |
本迹 see styles |
běn jī ben3 ji1 pen chi honjaku |
The original 本 Buddha or Bodhisattva and his 迹 varied manifestations for saving all beings, e. g. Guanyin with thirty-three forms. Also 本地垂迹. |
林壑 see styles |
lín hè lin2 he4 lin ho |
woods and ravines; tranquillity of trees and valleys |
染織 染织 see styles |
rǎn zhī ran3 zhi1 jan chih senshoku せんしょく |
dyeing and weaving (noun, transitive verb) dyeing and weaving |
格納 see styles |
kakunou / kakuno かくのう |
(noun, transitive verb) (1) storage; housing for equipment and machines; (noun, transitive verb) (2) {comp} putting into computer memory; saving |
梯己 see styles |
tī ji ti1 ji5 t`i chi ti chi |
intimate; private saving of family members |
機場 机场 see styles |
jī chǎng ji1 chang3 chi ch`ang chi chang hataba はたば |
airport; airfield; (slang) service provider for Shadowsocks or similar software for circumventing Internet censorship; CL:家[jia1],處|处[chu4] (1) weaving center; (2) machinery area; (place-name) Hataba |
機業 see styles |
kigyou / kigyo きぎょう |
weaving industry; textile industry |
機織 see styles |
hataori はたおり |
weaving; weaver; (place-name) Hataori |
欲情 see styles |
yù qíng yu4 qing2 yü ch`ing yü ching yokujou / yokujo よくじょう |
(noun/participle) passion; passions; (sexual) desire; craving passion |
欲求 see styles |
yù qiú yu4 qiu2 yü ch`iu yü chiu yokkyuu / yokkyu よっきゅう |
to desire; wants; appetites (noun, transitive verb) desire; want; will; wish; urge; craving desire, craving, aspiration |
欲貪 欲贪 see styles |
yù tān yu4 tan1 yü t`an yü tan yokuton |
Desire and coveting, or coveting as the result of passion; craving. |
残車 see styles |
zansha ざんしゃ |
leaving a car (e.g. at a parking lot overnight); remaining car |
毛彫 see styles |
kebori けぼり |
(noun/participle) hairlines (on an engraving) |
気嵩 see styles |
kigasa きがさ |
(noun or adjectival noun) (archaism) having a competitive spirit |
水乳 see styles |
shuǐ rǔ shui3 ru3 shui ju suinyū |
Water and milk— an illustration of the intermingling of things; but their essential separateness is recognized in that the rāja-haṃsa (a kind of goose) is said to be able to drink up the milk leaving behind the water. |
水定 see styles |
shuǐ dìng shui3 ding4 shui ting suijō |
The water dhyāna, in which one becomes identified with water, for during the period of trance one may become water; stories are told of devotees who, having turned to water, on awaking found stones in their bodies which had been thrown into their liquid bodies, and which were only removed during a succeeding similar trance. |
求救 see styles |
qiú jiù qiu2 jiu4 ch`iu chiu chiu chiu guku |
to seek help (when in distress or having difficulties) to seek |
沈没 see styles |
chinbotsu ちんぼつ |
(n,vs,vi) (1) sinking; foundering; going down; submersion; (n,vs,vi) (2) (colloquialism) getting dead drunk; (n,vs,vi) (3) (colloquialism) having too much fun (esp. in a red-light district, etc.) and missing work or neglecting one's duties; (n,vs,vi) (4) (slang) (backpacker slang) staying in one place for a long time |
沒臉 没脸 see styles |
méi liǎn mei2 lian3 mei lien |
ashamed; embarrassed; not having the face (to meet people); not daring (out of shame) |
法空 see styles |
fǎ kōng fa3 kong1 fa k`ung fa kung hokkū |
The emptiness or unreality of things, everything being dependent on something else and having no individual existence apart from other things; hence the illusory nature of all things as being composed of elements and not possessing reality. |
洗髪 see styles |
senpatsu せんぱつ |
(n,vs,vi) washing one's hair; having a shampoo |
浮名 see styles |
uchina うちな |
(1) rumour (of two people having a love affair); rumor; gossip (about two people being involved); scandal; (2) (archaism) bad reputation; (surname) Uchina |
海禁 see styles |
hǎi jìn hai3 jin4 hai chin kaikin かいきん |
prohibition on entering or leaving by sea (hist) ban on maritime activities during China's Ming and Qing dynasties |
涅槃 see styles |
niè pán nie4 pan2 nieh p`an nieh pan nehan ねはん |
(Buddhism) to achieve nirvana (extinction of desire and pain); to die (loanword from Sanskrit, abbr. for 涅槃那[nie4pan2na4]) (1) {Buddh} nirvana; supreme enlightenment; (2) {Buddh} death; death of Buddha nirvāṇa, 'blown out, gone out, put out, extinguished'; 'liberated-from existence'; 'dead, deceased, defunct.' 'Liberation, eternal bliss'; '(with Buddhists and Jainas) absolute extinction or annihilation, complete extinction of individual existence.' M.W. Other forms are 涅槃那; 泥日; 泥洹; 泥畔 Originally translated 滅 to extinguish, extinction, put out (as a lamp or fire), it was also described as 解脫 release, 寂滅 tranquil extinction; 無爲 inaction, without effort, passiveness; 不生 no (re)birth; 安樂 calm joy; 滅度transmigration to 'extinction'. The meaning given to 'extinction' varies, e.g. individual extinction; cessation of rebirth; annihilation of passion; extinction of all misery and entry into bliss. While the meaning of individual extinction is not without advocates, the general acceptation is the extinction or end of all return to reincarnation with its concomitant suffering, and the entry into bliss. Nirvāṇa may be enjoyed in the present life as an attainable state, with entry into parinirvāṇa, or perfect bliss to follow. It may be (a) with a 'remainder', i.e. the cause but not all the effect (karma), of reincarnation having been destroyed; (b) without 'remainder', both cause and effect having been extinguished. The answer of the Buddha as to the continued personal existence of the Tathāgata in nirvāṇa is, in the Hīnayāna canon, relegated 'to the sphere of the indeterminates' (Keith), as one of the questions which are not essential to salvation. One argument is that flame when blown out does not perish but returns to the totality of Fire. The Nirvāṇa Sutra claims for nirvāṇa the ancient ideas of 常樂我淨 permanence, bliss, personality purity in the transcendental realm. Mahāyāna declares that Hīnayāna by denying personality in the transcendental realm denies the existence of the Buddha. In Mahāyāna final nirvāṇa is transcendental, and is also used as a term for the absolute. The place where the Buddha entered his earthly nirvāṇa is given as Kuśinagara, cf. 拘. |
涙活 see styles |
ruikatsu るいかつ |
(noun/participle) (colloquialism) therapeutic crying for stress relief; having a good cry |
深淵 深渊 see styles |
shēn yuān shen1 yuan1 shen yüan mibuchi みぶち |
abyss (noun - becomes adjective with の) abyss; ravine; (place-name) Mibuchi |
深谷 see styles |
shēn gǔ shen1 gu3 shen ku mitani みたに |
deep valley; ravine (surname) Mitani a deep valley |
清一 see styles |
seiichi / sechi せいいち |
(kana only) {mahj} (See 清一色・1) having only tiles of one suit and no honor tiles (meld) (chi:); (given name) Seiichi |
清秀 see styles |
qīng xiù qing1 xiu4 ch`ing hsiu ching hsiu seiho / seho せいほ |
delicate and pretty (noun or adjectival noun) having refined and distinguished features; having a bright face; (personal name) Seiho |
渇き see styles |
kawaki かわき |
(1) thirst; (2) craving; thirst (for love, knowledge, etc.); hunger |
渇愛 渇爱 see styles |
kě ài ke3 ai4 k`o ai ko ai katsuai かつあい |
thirst; craving; desire thirst |
渇望 see styles |
katsubou / katsubo かつぼう |
(noun, transitive verb) craving; longing; thirsting |
済世 see styles |
yasuyo やすよ |
saving the world; promoting national welfare; (female given name) Yasuyo |
渓壑 see styles |
keigaku / kegaku けいがく |
(1) ravine; chasm; (2) ravenous desire; insatiable desire |
渓谷 see styles |
keikoku / kekoku けいこく |
valley; ravine; canyon |
渓間 see styles |
tanima たにま |
ravine; (surname) Tanima |
満喫 see styles |
mankitsu まんきつ |
(noun, transitive verb) (1) having one's fill (of food or drink); eating (drinking) to one's heart's content; (noun, transitive verb) (2) enjoying to the full |
溝壑 沟壑 see styles |
gōu hè gou1 he4 kou ho |
gorge; gulch; ravine; deep ditch |
溝澗 沟涧 see styles |
gōu jiàn gou1 jian4 kou chien |
gully; ravine |
溪谷 see styles |
xī gǔ xi1 gu3 hsi ku keikoku / kekoku けいこく |
valley; gorge valley; ravine; canyon |
溪間 see styles |
keikan / kekan けいかん |
(out-dated kanji) ravine |
滯留 滞留 see styles |
zhì liú zhi4 liu2 chih liu |
(of a person) to remain in (a place) (due to circumstances that prevent one leaving); to be stranded; (of something that would typically dissipate, e.g. floodwater, pollutants) to remain; to linger See: 滞留 |
漚肥 沤肥 see styles |
òu féi ou4 fei2 ou fei |
to make fertilizer by steeping organic materials in water and leaving them to decompose; fertilizer produced by this method |
潰崩 see styles |
kaihou / kaiho かいほう |
(noun/participle) (archaism) collapse; crumbling; breaking down; caving in |
澗壑 涧壑 see styles |
jiàn hè jian4 he4 chien ho |
valley; ravine |
激賞 激赏 see styles |
jī shǎng ji1 shang3 chi shang gekishou / gekisho げきしょう |
to be full of admiration (noun, transitive verb) high praise; lavish praise; enthusiastic praise; raving (about) |
無住 无住 see styles |
wú zhù wu2 zhu4 wu chu mujuu / muju むじゅう |
temple lacking a priest; (personal name) Mujuu Not abiding; impermanence; things having no independent nature of their own, they have no real existence as separate entities. |
無冠 see styles |
mukan むかん |
(adj-no,n) (1) uncrowned; without rank; (noun - becomes adjective with の) (2) having no championship wins; receiving no (major) awards |
無妻 see styles |
musai むさい |
(noun - becomes adjective with の) (1) (ant: 有妻) having no wife; being single; being unmarried; (2) unmarried man |
無媒 see styles |
mubai むばい |
(archaism) having no go-between (for a marriage) |
無愛 无爱 see styles |
wú ài wu2 ai4 wu ai muai |
Without love, or craving, or attachment. |
無段 see styles |
mudan むだん |
(adj-no,n) (1) having no dan rank (in martial arts, go, etc.); unranked; (can be adjective with の) (2) stepless; continuous |
無相 无相 see styles |
wú xiàng wu2 xiang4 wu hsiang musou / muso むそう |
(surname) Musou animitta; nirābhāsa. Without form, or sign; no marks, or characteristics; nothingness; absolute truth as having no differentiated ideas; nirvāṇa. |
無策 see styles |
musaku むさく |
(n,adj-no,adj-na) lack of policy; having no measures; lacking means |
無縁 see styles |
muen むえん |
(adj-no,adj-na,n) (1) (ant: 有縁・2) unrelated; unconnected; irrelevant; indifferent; divorced from; having nothing to do with one; being foreign to one; (adj-no,n) (2) without relations (esp. of a deceased person); having no surviving relatives; (adj-no,n) (3) {Buddh} (ant: 有縁・1) unrelated to the teachings of Buddha; unable to be saved by Buddha |
無貪 无贪 see styles |
wú tān wu2 tan1 wu t`an wu tan muton むとん |
{Buddh} (See 三善根) non-craving; non-coveting non-craving |
無關 无关 see styles |
wú guān wu2 guan1 wu kuan mukan |
unrelated; having nothing to do (with something else) no barrier |
煕々 see styles |
kiki きき |
(adv-to,adj-t) (1) spacious; (2) having fun; (3) heavily trafficked |
煕煕 see styles |
kiki きき |
(adv-to,adj-t) (1) spacious; (2) having fun; (3) heavily trafficked |
熟知 see styles |
shú zhī shu2 zhi1 shu chih jukuchi じゅくち |
to be well acquainted with (noun, transitive verb) being familiar with; having a thorough knowledge of; being well-informed about |
片目 see styles |
mekkachi めっかち |
(kana only) (sensitive word) blindness in one eye; having one eye much bigger than the other; someone blind in one eye; someone with one eye much bigger than the other |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "Avin" in Chinese and/or Japanese.Information about this dictionary:
Apparently, we were the first ones who were crazy enough to think that western people might want a combined Chinese, Japanese, and Buddhist dictionary.
A lot of westerners can't tell the difference between Chinese and Japanese - and there is a reason for that. Chinese characters and even whole words were borrowed by Japan from the Chinese language in the 5th century. Much of the time, if a word or character is used in both languages, it will have the same or a similar meaning. However, this is not always true. Language evolves, and meanings independently change in each language.
Example: The Chinese character 湯 for soup (hot water) has come to mean bath (hot water) in Japanese. They have the same root meaning of "hot water", but a 湯屋 sign on a bathhouse in Japan would lead a Chinese person to think it was a "soup house" or a place to get a bowl of soup. See this: Japanese Bath House
This dictionary uses the EDICT and CC-CEDICT dictionary files.
EDICT data is the property of the Electronic Dictionary Research and Development Group, and is used in conformance with the Group's
license.
Chinese Buddhist terms come from Dictionary of Chinese Buddhist Terms by William Edward Soothill and Lewis Hodous. This is commonly referred to as "Soothill's'". It was first published in 1937 (and is now off copyright so we can use it here). Some of these definitions may be misleading, incomplete, or dated, but 95% of it is good information. Every professor who teaches Buddhism or Eastern Religion has a copy of this on their bookshelf. We incorporated these 16,850 entries into our dictionary database ourselves (it was lot of work).
Combined, these cover 1,007,753 Japanese, Chinese, and Buddhist characters, words, idioms, names, placenames, and short phrases.
Just because a word appears here does not mean it is appropriate for a tattoo, your business name, etc. Please consult a professional before doing anything stupid with this data.
We do offer Chinese and Japanese Tattoo Services. We'll also be happy to help you translate something for other purposes.
No warranty as to the correctness, potential vulgarity, or clarity is expressed or implied. We did not write any of these definitions (though we occasionally act as a contributor/editor to the CC-CEDICT project). You are using this dictionary for free, and you get what you pay for.
The following titles are just to help people who are searching for an Asian dictionary to find this page.