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<12345678910>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
檢察官 检察官 see styles |
jiǎn chá guān jian3 cha2 guan1 chien ch`a kuan chien cha kuan |
public prosecutor; public procurator (judicial officer whose job may involve both criminal investigation and public prosecution) |
止觀捨 止观舍 see styles |
zhǐ guān shě zhi3 guan1 she3 chih kuan she shikan sha |
The upekṣā, indifference to or abandonment of both 止 and 觀, i. e. to rise above both into the universal. |
母子共 see styles |
boshitomo ぼしとも |
(exp,n) both mother and child |
比目魚 比目鱼 see styles |
bǐ mù yú bi3 mu4 yu2 pi mu yü hirame ひらめ |
flatfish; flounder (1) (kana only) flounder (esp. the large-tooth flounders of family Paralichthyidae, but also lefteye flounders of family Bothidae); (2) bastard halibut; olive flounder (Paralichthys olivaceus) |
水電工 水电工 see styles |
shuǐ diàn gōng shui3 dian4 gong1 shui tien kung |
plumbing and electrical work; tradesman who does both plumbing and electrical work |
沒搞頭 没搞头 see styles |
méi gǎo tou mei2 gao3 tou5 mei kao t`ou mei kao tou |
(coll.) not worth bothering with; pointless |
法界定 see styles |
fǎ jiè dìng fa3 jie4 ding4 fa chieh ting hokkai jō |
In dharmadhātu meditation, a term for Vairocana in both maṇḍalas. |
涅槃經 涅槃经 see styles |
niè pán jīng nie4 pan2 jing1 nieh p`an ching nieh pan ching Nehan gyō |
(Buddhism) the Nirvana Sutra Nirvāṇa Sūtra. There are two versions, one the Hīnayāna, the other the Mahāyāna, both of which are translated into Chinese, in several versions, and there are numerous treatises on them. Hīnayāna: 佛般泥洹經 Mahaparinirvāṇa Sūtra, tr. by Po Fazu A.D. 290-306 of the Western Chin dynasty, B.N. 552. 大般涅槃經 tr. by Faxian, B.N. 118. 般泥洹經 translator unknown. These are different translations of the same work. In the Āgamas 阿含there is also a Hīnayāna Nirvāṇa Sūtra. Mahāyāna: 佛說方等般泥洹經 Caturdāraka-samādhi Sūtra, tr. by Dharmarakṣa of the Western Chin A.D. 265-316, B. N. 116. 大般泥洹經 Mahaparinirvāṇa Sūtra, tr. by Faxian, together with Buddhabhadra of the Eastern Chin, A.D. 317-420, B. N. 120, being a similar and incomplete translation of B. N. 113, 114. 四童子三昧經 Caturdāraka-samādhi Sūtra, tr. by Jñānagupta of the Sui dynasty, A. D. 589-618, B.N. 121. The above three differ, though they are the first part of the Nirvāṇa Sūtra of the Mahāyāna. The complete translation is 大般涅槃經 tr. by Dharmarakṣa A.D. 423, B.N. 113; v. a partial translation of fasc. 12 and 39 by Beal, in his Catena of Buddhist Scriptures, pp. 160-188. It is sometimes called 北本 or Northern Book, when compared with its revision, the Southern Book, i.e. 南方大般涅槃經 Mahaparinirvāṇa Sūtra, produced in Jianye, the modem Nanjing, by two Chinese monks, Huiyan and Huiguan, and a literary man, Xie Lingyun. B.N. 114. 大般涅槃經後分 The latter part of the Mahaparinirvāṇa Sūtra tr. by Jñānabhadra together with Huining and others of the Tang dynasty, B.N. 115, a continuation of the last chapter of B.N. 113 and 114. |
煩わす see styles |
wazurawasu わずらわす |
(transitive verb) (See 煩わせる) to trouble; to bother; to annoy; to give trouble |
片月見 see styles |
katatsukimi かたつきみ |
moon-viewing on either the night of the 15th day of the 8th month of the lunisolar calendar or on the night of the 13th day of the 9th month of the lunisolar calendar, but not both nights |
物臭い see styles |
monogusai ものぐさい |
(adjective) troublesome; bothersome; burdensome |
理法身 see styles |
lǐ fǎ shēn li3 fa3 shen1 li fa shen ri hosshin |
The dharmakāya as absolute being, in contrast with 智法身 the dharmakāya as wisdom, both according to the older school being 無爲 noumenal; later writers treat 理法身 as noumenal and 智法身 as kinetic or active. |
痒がる see styles |
kayugaru かゆがる |
(v5r,vi) to complain of itching; to be bothered by an itch (or rash, etc.); to feel itchy; to have an itch (or rash, etc.); to itch |
痛める see styles |
yameru やめる itameru いためる |
(v1,vi) (archaism) to hurt; to ache; (transitive verb) (1) to hurt; to injure; to cause pain; (2) to harm; to damage; to spoil; (3) to worry; to bother; to be grieved over; to afflict; (4) to cause financial loss; to hurt one's pocket |
盛り砂 see styles |
morizuna もりずな |
ceremonial piles of sand (placed on both sides of an entrance to greet an important personage) |
相應法 相应法 see styles |
xiāng yìng fǎ xiang1 ying4 fa3 hsiang ying fa sōō hō |
The correspondence of mind with mental data dependent on five correspondences common to both, i. e. the senses, reasoning, process, time, and object. |
空假中 see styles |
kōng jiǎ zhōng kong1 jia3 zhong1 k`ung chia chung kung chia chung kū ke chū |
Unreality, reality, and the middle or mean doctrine; noumenon, phenomenon, and the principle or absolute which unifies both. 空Unreality, that things do not exist in reality; 假 reality, that things exist though in "derived" or "borrowed" form, consisting of elements which are permanent; 中 the "middle" doctrine of the Madhyamaka School, which denies both positions in the interests of the transcendental, or absolute. 空以破一切法, 假以立一切法, 中以妙一切法 other 卽 空卽假卽中. śūnya (universality) annihilates all relativities, particularity establishes all relativities, the middle path transcends and unites all relativities. Tiantai asserts that there is no contradiction in them and calls them a unity, the one including the other 即空即假即中. |
総議員 see styles |
sougiin / sogin そうぎいん |
all members of the Diet; members of both houses |
胎藏界 see styles |
tāi zàng jiè tai1 zang4 jie4 t`ai tsang chieh tai tsang chieh taizō kai |
Garbhadhātu, or Garbhakośa-(dhātu), the womb treasury, the universal source from which all things are produced; the matrix; the embryo; likened to a womb in which all of a child is conceived— its body, mind, etc. It is container and content; it covers and nourishes; and is the source of all supply. It represents the 理性 fundamental nature, both material elements and pure bodhi, or wisdom in essence or purity; 理 being the garbhadhātu as fundamental wisdom, and 智 acquired wisdom or knowledge, the vajradhātu. It also represents the human heart in its innocence or pristine purity, which is considered as the source of all Buddha-pity and moral knowledge. And it indicates that from the central being in the maṇḍala, viz. the Sun as symbol of Vairocana, there issue all the other manifestations of wisdom and power, Buddhas, bodhisattvas, demons, etc. It is 本覺 original intellect, or the static intellectuality, in contrast with 始覺 intellection, the initial or dynamic intellectuality represented in the vajradhātu; hence it is the 因 cause and vajradhātu the 果 effect; though as both are a unity, the reverse may be the rule, the effect being also the cause; it is also likened to 利他 enriching others, as vajradhātu is to 自利 enriching self. Kōbō Daishi, founder of the Yoga or Shingon 眞言 School in Japan, adopted the representation of the ideas in maṇḍalas, or diagrams, as the best way of revealing the mystic doctrine to the ignorant. The garbhadhātu is the womb or treasury of all things, the universe; the 理 fundamental principle, the source; its symbols are a triangle on its base, and an open lotus as representing the sun and Vairocana. In Japan this maṇḍala is placed on the east, typifying the rising sun as source, or 理. The vajradhātu is placed west and represents 智 wisdom or knowledge as derived from 理 the underlying principle, but the two are essential one to the other, neither existing apart. The material and spiritual; wisdom-source and intelligence; essence and substance; and similar complementary ideas are thus portrayed; the garbhadhātu may be generally considered as the static and the vajradhātu as the dynamic categories, which are nevertheless a unity. The garbhadhātu is divided into 三部 three sections representing samādhi or quiescence, wisdom-store, and pity-store, or thought, knowledge, pity; one is called the Buddha-section, the others the Vajra and Lotus sections respectively; the three also typify vimokṣa, prajñā, and dharmakāya, or freedom, understanding, and spirituality. There are three heads of these sections, i. e. Vairocana, Vajrapāṇi, and Avalokiteśvara; each has a mother or source, e. g. Vairocana from Buddha's-eye; and each has a 明王 or emanation of protection against evil; also a śakti or female energy; a germ-letter, etc. The diagram of five Buddhas contains also four bodhisattvas, making nine in all, and there are altogether thirteen 大院 or great courts of various types of ideas, of varying numbers, generally spoken of as 414. Cf. 金剛界; 大日; 兩部. |
自他共 see styles |
jitatomo じたとも |
(adverb) by both oneself and others |
舍那身 see styles |
shèn à shēn shen4 a4 shen1 shen a shen shana shin |
The body or person of Vairocana; 舍那尊特 is defined as Locana; the 舍那 in both cases seems to be "cana", an abbreviation of Vairocana, or Locana. |
芋の子 see styles |
imonoko いものこ |
(1) (includes both 子芋 and 孫芋) (See 子芋,孫芋) minor taro root; taro cormlet; taro cormel; (2) (colloquialism) (as 芋の子を洗うよう, etc.) (See 芋の子を洗うよう) (pool, etc.) being jam-packed with people |
荷包蛋 see styles |
hé bāo dàn he2 bao1 dan4 ho pao tan |
poached egg; egg fried on both sides |
親子丼 亲子丼 see styles |
qīn zǐ dòng qin1 zi3 dong4 ch`in tzu tung chin tzu tung oyakodon; oyakodonburi おやこどん; おやこどんぶり |
oyakodon, a donburi topped with chicken and egg (orthographic borrowing from Japanese) (1) oyakodon; chicken and egg on rice; (2) (vulgar) (slang) sexual relationship with both a mother and daughter |
軌陸車 see styles |
kirikusha きりくしゃ |
road-rail vehicle (vehicle which can travel both on railroad tracks and normal roads) |
迷惑者 see styles |
meiwakumono / mewakumono めいわくもの |
(person who is a) nuisance; (a) bother; troublemaker |
連風牌 see styles |
renfonpai; renpuuhai / renfonpai; renpuhai レンフォンパイ; れんぷうはい |
(1) {mahj} (See 圏風牌,門風牌) tiles matching both the round wind and one's seat wind (chi: lián fēng pái); (2) {mahj} (See 役牌・2) pung (or kong) of these tiles (meld) |
金剛界 金刚界 see styles |
jīn gāng jiè jin1 gang1 jie4 chin kang chieh kongoukai / kongokai こんごうかい |
(1) {Buddh} (See 胎蔵界・たいぞうかい・1) Vajradhatu; Diamond Realm; (2) (abbreviation) {Buddh} (See 金剛界曼荼羅・こんごうかいまんだら) Vajradathu Mandala; Diamond Realm Mandala vajradhātu, 金界 The 'diamond', or vajra, element of the universe; it is the 智 wisdom of Vairocana in its indestructibility and activity; it arises from the garbhadhātu 胎藏界q.v., the womb or store of the Vairocana 理 reason or principles of such wisdom, v. 理智. The two, garbhadhātu and vajradhātu, are shown by the esoteric school, especially in the Japanese Shingon, in two maṇḍalas, i.e. groups or circles, representing in various portrayals the ideas arising from the two, fundamental concepts. vajradhātu is intp. as the 智 realm of intellection, and garbhadhātu as the 理 substance underlying it, or the matrix; the latter is the womb or fundamental reason of all things, and occupies the eastern position as 'cause' of the vajradhātu, which is on the west as the resultant intellectual or spiritual expression. But both are one as are Reason and Wisdom, and Vairocana (the illuminator, the 大日 great sun) presides over both, as source and supply. The vajradhātu represents the spiritual world of complete enlightenment, the esoteric dharmakāya doctrine as contrasted with the exoteric nirmāṇakāya doctrine. It is the sixth element 識 mind, and is symbolized by a triangle with the point downwards and by the full moon, which represents 智 wisdom or understanding; it corresponds to 果 fruit, or effect, garbhadhātu being 因 or cause. The 金剛王五部 or five divisions of the vajradhātu are represented by the Five dhyāni-buddhas, thus: centre 大日Vairocana; east 阿閦 Akṣobhya; south 寶生Ratnasambhava; west 阿彌陀 Amitābha; north 不 空 成就 Amoghasiddhi, or Śākyamuni. They are seated respectively on a lion, an elephant, a horse, a peacock, and a garuda. v. 五佛; also 胎. |
鑑黃師 鉴黄师 see styles |
jiàn huáng shī jian4 huang2 shi1 chien huang shih |
content moderator specializing in pornographic material (both online and offline) |
雙一流 双一流 see styles |
shuāng yī liú shuang1 yi1 liu2 shuang i liu |
Double First-Class University Plan, Chinese government project to develop both a group of Chinese universities and a group of subject disciplines to be world-class by 2050, implemented from 2017 |
雙凸面 双凸面 see styles |
shuāng tū miàn shuang1 tu1 mian4 shuang t`u mien shuang tu mien |
convex on both sides (of lens); biconvex |
雙職工 双职工 see styles |
shuāng zhí gōng shuang1 zhi2 gong1 shuang chih kung |
working couple (husband and wife both employed) |
面倒い see styles |
mendoi めんどい |
(adjective) (slang) (See 面倒・1) troublesome; bothersome |
龜殼花 龟壳花 see styles |
guī ké huā gui1 ke2 hua1 kuei k`o hua kuei ko hua |
Formosan pit viper (Protobothrops mucrosquamatus) |
あがぁな see styles |
agaぁna あがぁな |
(pre-noun adjective) (Hiroshima dialect) (See あんな) such (about something or someone distant from both speaker and listener, or about a situation unfamiliar to both speaker and listener); so; that; sort of |
えび反り see styles |
ebizori えびぞり |
holding out one or both hands and arching one's body backward like a shrimp (in kabuki, represents being overwhelmed by someone's power) |
お互いに see styles |
otagaini おたがいに |
(adverb) (polite language) mutually; with each other; reciprocally; together; both |
しんどい see styles |
shindoi しんどい |
(adjective) (1) (ksb:) tired; frazzled; (adjective) (2) (ksb:) tiresome; tiring; draining; bothersome; worrisome |
どちら共 see styles |
dochiratomo どちらとも |
(kana only) (See 共・とも・3) both |
バナナ虫 see styles |
bananamushi; bananamushi バナナむし; バナナムシ |
(colloquialism) (See ツマグロオオヨコバイ) Bothrogonia ferruginea (species of leafhopper) |
マンボス see styles |
manbosu マンボス |
(char) Manboth (Patapon series); (ch) Manboth (Patapon series) |
もの臭い see styles |
monogusai ものぐさい |
(adjective) troublesome; bothersome; burdensome |
もやくや see styles |
moyakuya もやくや |
(n,vs,adv) (1) (onomatopoeic or mimetic word) trouble; bother; confusion; (n,vs,adv) (2) (onomatopoeic or mimetic word) depression; gloom; feeling sad |
よだきい see styles |
yodakii / yodaki よだきい |
(adjective) (kyu:) bothersome; troublesome |
リホボス see styles |
rihobosu リホボス |
(place-name) Rehoboth |
ロボサム see styles |
robosamu ロボサム |
(personal name) Robotham |
一分為二 一分为二 see styles |
yī fēn wéi èr yi1 fen1 wei2 er4 i fen wei erh |
one divides into two; to be two-sided; there are two sides to everything; to see both sb's good points and shortcomings (idiom) |
一窮二白 一穷二白 see styles |
yī qióng èr bái yi1 qiong2 er4 bai2 i ch`iung erh pai i chiung erh pai |
impoverished; backward both economically and culturally |
三覆八校 三复八校 see styles |
sān fù bā xiào san1 fu4 ba1 xiao4 san fu pa hsiao sanfuku hakkyō |
The three reports 三覆 and eight investigations 八校. Two angels, 同生 and 同名, observe each individual, the first a female at his right shoulder noting the evil deeds; the second, a male, at his left shoulder noting the good deeds; both report on high and in hades six times a month. Thus in each month there are 六齋 and in each year 三覆 and 八校. |
下らない see styles |
kudaranai(p); kuddaranai(sk); kuddaranee(sk); kuddaranee(sk) くだらない(P); くっだらない(sk); くっだらねー(sk); くっだらねえ(sk) |
(adjective) (1) (kana only) trivial; trifling; insignificant; not worth bothering with; worthless; useless; good-for-nothing; (adjective) (2) (kana only) stupid; nonsensical; absurd; foolish; silly |
不拘小節 不拘小节 see styles |
bù jū xiǎo jié bu4 ju1 xiao3 jie2 pu chü hsiao chieh |
to not bother about trifles (idiom) |
不易流行 see styles |
fuekiryuukou / fuekiryuko ふえきりゅうこう |
(expression) (yoji) (considered by Bashō to be fundamental) the principle of fluidity and immutability in haiku; haiku is both fluid and transitory, and eternal and immutable; an interchange between the transient and the immutable is central to the soul of haiku |
不求甚解 see styles |
bù qiú shèn jiě bu4 qiu2 shen4 jie3 pu ch`iu shen chieh pu chiu shen chieh |
lit. not requiring a detailed understanding (idiom); only looking for an overview; not bothered with the details; superficial; content with shallow understanding |
不約而同 不约而同 see styles |
bù yuē ér tóng bu4 yue1 er2 tong2 pu yüeh erh t`ung pu yüeh erh tung |
(idiom) (of two or more people) to take the same action without prior consultation; (usu. used adverbially) all (or both) of them, independently; as if by prior agreement |
世話焼き see styles |
sewayaki せわやき |
bother; meddlesome person |
両にらみ see styles |
ryounirami / ryonirami りょうにらみ |
(noun/participle) keeping a close watch on both sides; keeping an eye on two things at the same time |
両刀使い see styles |
ryoutouzukai / ryotozukai りょうとうづかい ryoutoutsukai / ryototsukai りょうとうつかい |
(1) double-sword fencing; two-sword fencer; (2) being skilled in two fields; (an) expert in two fields; (3) liking both alcohol and sweets; person who likes alcohol and sweets equally well; (4) bisexual (person) |
両刀遣い see styles |
ryoutouzukai / ryotozukai りょうとうづかい ryoutoutsukai / ryototsukai りょうとうつかい |
(1) double-sword fencing; two-sword fencer; (2) being skilled in two fields; (an) expert in two fields; (3) liking both alcohol and sweets; person who likes alcohol and sweets equally well; (4) bisexual (person) |
両方とも see styles |
ryouhoutomo / ryohotomo りょうほうとも |
(adverbial noun) the two; both |
両端入れ see styles |
ryouhaire / ryohaire りょうはいれ |
{finc} interest inclusive at both the deposit and payment days |
両面刷り see styles |
ryoumenzuri / ryomenzuri りょうめんずり |
printing on both sides |
両面印刷 see styles |
ryoumeninsatsu / ryomeninsatsu りょうめんいんさつ |
double-sided printing; duplex printing; printing on both sides (of paper) |
両面焼き see styles |
ryoumenyaki / ryomenyaki りょうめんやき |
(adj-no,n) {food} fried on both sides; grilled on both sides |
中論性教 中论性教 see styles |
zhōng lùn xìng jiào zhong1 lun4 xing4 jiao4 chung lun hsing chiao chūronshō kyō |
The Mādhyamika school, which has been described as a system of sophisiic nihilism, dissolving every proposition into a thesis and its antithesis, and refuting both; but it is considered by some that the refuting of both is in the interests of a third, the 中 which transcends both. |
乘戒倶急 see styles |
shèng jiè jù jí sheng4 jie4 ju4 ji2 sheng chieh chü chi jōkai gukyū |
One who emphasizes both precepts and meditative insight, the Bodhisattva. |
乘戒倶緩 乘戒倶缓 see styles |
shèng jiè jù huǎn sheng4 jie4 ju4 huan3 sheng chieh chü huan jōkai gukan |
One who is indifferent to both meditative insight and moral discipline. |
九種大禪 九种大禅 see styles |
jiǔ zhǒng dà chán jiu3 zhong3 da4 chan2 chiu chung ta ch`an chiu chung ta chan kushu daizen |
The nine kinds of Mahāyāna dhyāna for bodhisattvas, given in the 菩薩地持經 6 and in other works; they are associated with the patience 忍 pāramitā and with the dhyāna of the super-realms. The nine are meditations: (1) 自性禪 on the original nature of things, or mind as the real nature, from which all things derive; (2) 一切禪 on achieving the development of self and all others to the utmost; (3) 難禪 on the difficulties of certain dhyāna conditions; (4) 一切禪 on the entrance to all the (superior) dhyāna conditions; (5) 善人禪 on the good; (6) 一切行禪 on all Mahāyāna practices and actions; (7) 除煩惱禪 on ridding all sufferers from the miseries of passion and delusion; (8) 此世他世樂禪 on the way to bring joy to all people both in this life and hereafter; (9) 淸淨淨禪 on perfect purity in the termination of all delusion and distress and the obtaining of perfect enlightenment. |
二つとも see styles |
futatsutomo ふたつとも |
(adverb) both |
二つ乍ら see styles |
futatsunagara ふたつながら |
(adverb) (kana only) both |
二人して see styles |
futarishite ふたりして |
(expression) together (of two people); both (of you, them, etc.) |
二人とも see styles |
futaritomo ふたりとも |
(adverbial noun) both (people) |
二智圓滿 二智圆满 see styles |
èr zhì yuán mǎn er4 zhi4 yuan2 man3 erh chih yüan man nichi enman |
The two kinds of Tathāgata-wisdom, 實 and 權 absolute and functional (or relative), both perfect and complete. |
二枚目半 see styles |
nimaimehan にまいめはん |
(halfway between 二枚目 and 三枚目) comedian who plays a lover's part; man who is both handsome and fun |
互恵関係 see styles |
gokeikankei / gokekanke ごけいかんけい |
reciprocal relationship; mutually beneficial relations; relationship with benefits to both parties |
五上分結 五上分结 see styles |
wǔ shàng fēn jié wu3 shang4 fen1 jie2 wu shang fen chieh go jōbun ketsu |
The five higher bonds of desire still existing in the upper realms, i. e. in both the form and formless realms. |
五種法界 五种法界 see styles |
wǔ zhǒng fǎ jiè wu3 zhong3 fa3 jie4 wu chung fa chieh goshu hōkai |
The Huayan school's five forms of dharmadhātu: (1) 有爲法界 or 事世界 the phenomenal realm; (2) 無爲法界 or 理世界 the dependent and interactive; the inactive, quiescent, or noumenal realm; (3) 亦有爲亦無爲世界 or 事理無礙世界, both, i.e., interdependent and interactive; (4) 非有爲非無爲世界 either active nor inactive, but it is also 事理無礙世界, e. g. water and wave, wave being water and water wave; (5) 無障礙世界 or 事事無礙世界 the unimpeded realm, the unity of the phenomenal and noumenal, of the collective and individual. |
五道六道 see styles |
wǔ dào liù dào wu3 dao4 liu4 dao4 wu tao liu tao godō rokudō |
There is difference of statement whether there are five or six gati, i. e. ways or destinies; if six, then there is added the asura, a being having functions both good and evil, both deva and demon. |
亦敵亦友 亦敌亦友 see styles |
yì dí yì yǒu yi4 di2 yi4 you3 i ti i yu |
(idiom) to be both friend and foe to each other; to have a friendly rivalry |
人琴俱亡 see styles |
rén qín jù wáng ren2 qin2 ju4 wang2 jen ch`in chü wang jen chin chü wang |
person and lute have both vanished (idiom); death of a close friend |
人財兩得 人财两得 see styles |
rén cái liǎng dé ren2 cai2 liang3 de2 jen ts`ai liang te jen tsai liang te |
to succeed in both love and business |
人財兩空 人财两空 see styles |
rén cái liǎng kōng ren2 cai2 liang3 kong1 jen ts`ai liang k`ung jen tsai liang kung |
(idiom) to suffer the departure of sb (talented staff or one's spouse etc) and a financial loss as well; to get burned both romantically and financially |
你情我願 你情我愿 see styles |
nǐ qíng wǒ yuàn ni3 qing2 wo3 yuan4 ni ch`ing wo yüan ni ching wo yüan |
to both be willing; mutual consent |
信孚中外 see styles |
xìn fú zhōng wài xin4 fu2 zhong1 wai4 hsin fu chung wai |
to be trusted both at home and abroad (idiom) |
億劫がる see styles |
okkuugaru / okkugaru おっくうがる |
(v5r,vi) (usu. in the negative) to show unwillingness (to do); to be reluctant (to do); to look annoyed; to show signs of finding something bothersome |
先島波布 see styles |
sakishimahabu; sakishimahabu サキシマハブ; さきしまはぶ |
(kana only) elegant pit viper (Protobothrops elegans); elegant tree viper |
兒女雙全 see styles |
ér nǚ shuāng quán er2 nu:3 shuang1 quan2 erh nü shuang ch`üan erh nü shuang chüan |
to have both a son and a daughter |
內外兼明 内外兼明 see styles |
nèi wài jiān míng nei4 wai4 jian1 ming2 nei wai chien ming naige kenmyō |
Inner and outer both 'ming '; the first four of the 五明 q. v. are 'outer' and the fifth 'inner'. |
內憂外困 内忧外困 see styles |
nèi yōu wài kùn nei4 you1 wai4 kun4 nei yu wai k`un nei yu wai kun |
internal trouble and outside aggression (idiom); in a mess both domestically and abroad |
內憂外患 内忧外患 see styles |
nèi yōu wài huàn nei4 you1 wai4 huan4 nei yu wai huan |
internal trouble and outside aggression (idiom); in a mess both domestically and abroad |
兩全其美 两全其美 see styles |
liǎng quán qí měi liang3 quan2 qi2 mei3 liang ch`üan ch`i mei liang chüan chi mei |
to satisfy rival demands (idiom); to get the best of both worlds; to have it both ways; to have one's cake and eat it too |
兩廂情願 两厢情愿 see styles |
liǎng xiāng qíng yuàn liang3 xiang1 qing2 yuan4 liang hsiang ch`ing yüan liang hsiang ching yüan |
both sides are willing; by mutual consent |
兩敗俱傷 两败俱伤 see styles |
liǎng bài jù shāng liang3 bai4 ju4 shang1 liang pai chü shang |
both sides suffer (idiom); neither side wins |
兩相情願 两相情愿 see styles |
liǎng xiāng qíng yuàn liang3 xiang1 qing2 yuan4 liang hsiang ch`ing yüan liang hsiang ching yüan |
both sides are willing; by mutual consent |
兩肋插刀 两肋插刀 see styles |
liǎng lèi chā dāo liang3 lei4 cha1 dao1 liang lei ch`a tao liang lei cha tao |
lit. to take knives in both sides (idiom); fig. to go to any lengths for a friend; to sacrifice oneself out of loyalty |
兩袖清風 两袖清风 see styles |
liǎng xiù qīng fēng liang3 xiu4 qing1 feng1 liang hsiu ch`ing feng liang hsiu ching feng |
lit. both sleeves flowing in the breeze (idiom); having clean hands; uncorrupted; unsoiled by corrupt practices |
八種授記 八种授记 see styles |
bā zhǒng shòu jì ba1 zhong3 shou4 ji4 pa chung shou chi hasshu juki |
The eight kinds of prediction―made known to self, not to others; to others not to self; to self and others; unknown to self or others; the near made known but the remote not; the remote made known but not the intermediate steps; near and remote both made known; near and remote both not made known. |
公私兼顧 公私兼顾 see styles |
gōng sī jiān gù gong1 si1 jian1 gu4 kung ssu chien ku |
to adequately take into account both public and private interests |
六十二見 六十二见 see styles |
liù shí èr jiàn liu4 shi2 er4 jian4 liu shih erh chien rokujūni ken |
The sixty-two 見 or views, of which three groups are given: The 大品般若經 in the 佛母品 takes each of the five skandhas under four considerations of 常 time, considered as time past, whether each of the five has had permanence, impermanence, both, neither, 5 x 4 = 20; again as to their space, or extension, considered as present time, whether each is finite, infinite, both, neither =20; again as to their destination, i. e. future, as to whether each goes on, or does not, both, neither (e. g. continued personality) = 20, or in all 60; add the two ideas whether body and mind 神 are a unity or different = 62. The Tiantai School takes 我見, or personality, as its basis and considers each of the five skandhas under four aspects, e. g (1) rūpa, the organized body, as the ego; (2) the ego as apart from the rūpa; (3) rūpa as the greater, the ego the smaller or inferior, and the ego as dwelling in the rūpa; (4) the ego as the greater, rupa the inferior, and the rupa in the ego. Consider these twenty in the past, present, and future = 60, and add 斷 and 常 impermanence and permanence as fundamentals = 62. There is also a third group. |
六大無礙 六大无碍 see styles |
liù dà wú ài liu4 da4 wu2 ai4 liu ta wu ai rokudai muge |
The six elements unimpeded, or interactive; or 六大體大 the six elements in their greater substance, or whole. The doctrine of the esoteric cult of tran-substantiation, or the free interchangeability of the six Buddha elements with the human, like with like, whereby yoga becomes possible, i. e. the Buddha elements entering into and possessing the human elements, for both are of the same elemental nature. |
六離合釋 六离合释 see styles |
liù lí hé shì liu4 li2 he2 shi4 liu li ho shih roku ri gasshaku |
Ṣaṭ-samāsa; also 六種釋 (or 六合釋) the six interpretations of compound terms, considered in their component parts or together. (1) 持業釋 or 同依釋 karmadhāraya, referring to the equality of dependence of both terms, e. g. 大乘 Mahāyāna, 'great' and 'vehicle'), both equally essential to 'Mahāyāna' with its specific meaning; (2) 依主釋 (or 六士釋) tatpuruṣa, containing a principal term, e. g. 眼識 eye-perception, where the eye is the qualifying term; (3) 有財釋 (or 多財釋) bahuvrīhi, the sign of possession, e. g. 覺者 he who has enlightenment; (4) 相違釋 dvandva, a term indicating two separate ideas, e. g. 教觀 teaching and meditation; (5) 鄰近釋 avyayībhava, an adverbial compound, or a term resulting from 'neighboring' association, e. g. 念處 thought or remembering place, i. e. memory; (6) 帶數釋 dvigu, a numerative term, e. g. 五蘊 pañcaskandha, the five skandhas. M. W. gives the order as 4, 3, 1, 2, 6, and 5. |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "Both" 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.
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