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<12345678910...>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
初項 see styles |
shokou / shoko しょこう |
{math} (See 項・こう・3) first term (e.g. of sequence); initial term |
初風 see styles |
hatsukaze はつかぜ |
(archaism) first wind of the season (esp. the first wind of autumn); (surname) Hatsukaze |
初鰹 see styles |
hatsugatsuo はつがつお |
the first bonito of the season |
初鳴 see styles |
hatsunaki はつなき |
(irregular okurigana usage) first song or chirp, etc. (in the year) of a particular bird or insect species |
初鴬 see styles |
hatsuuguisu / hatsuguisu はつうぐいす |
first Japanese bush warbler to chirp this year (i.e. spring) |
初鶏 see styles |
hatsutori; hatori はつとり; はとり |
first cockcrowing of the year |
初鶯 see styles |
hatsuuguisu / hatsuguisu はつうぐいす |
(out-dated kanji) first Japanese bush warbler to chirp this year (i.e. spring) |
別惑 别惑 see styles |
bié huò bie2 huo4 pieh huo betsuwaku |
別見 Delusions arising from differentiation, mistaking the seeming for the real; these delusions according to the 別教 are gradually eradicated by the Bodhisattva during his first stage. |
到家 see styles |
dào jiā dao4 jia1 tao chia |
perfect; excellent; brought to the utmost degree |
前作 see styles |
maesaku まえさく |
(1) (ぜんさく only) previous work; preceding work; previous title; previous release; (2) first crop grown in a double-cropped field; preceding crop; (place-name) Maesaku |
前兆 see styles |
qián zhào qian2 zhao4 ch`ien chao chien chao zenchou / zencho ぜんちょう |
omen; prior indication; first sign (noun - becomes adjective with の) omen; portent; sign; premonition; harbinger |
前半 see styles |
zenhan(p); zenpan ぜんはん(P); ぜんぱん |
(See 後半) first half |
前山 see styles |
maeyama まえやま |
foothills; first range of mountains; (place-name, surname) Maeyama |
前書 see styles |
zensho ぜんしょ |
previous writing; first of two books; previous letter |
前期 see styles |
qián qī qian2 qi1 ch`ien ch`i chien chi zenki ぜんき |
preceding period; early stage (n,adj-no,adv) (ant: 後期) first term; first half-year; preceding period; early period |
前段 see styles |
qián duàn qian2 duan4 ch`ien tuan chien tuan maedan まえだん |
front part (of an object); first part (of an event); previous paragraph preceding paragraph; first part; (surname) Maedan |
前篇 see styles |
zenpen ぜんぺん |
first part; first volume; prequel |
前編 see styles |
zenpen ぜんぺん |
first part; first volume; prequel |
前者 see styles |
qián zhě qian2 zhe3 ch`ien che chien che zensha ぜんしゃ |
the former (See 後者・1) the former; the first in time past |
前起 see styles |
qián qǐ qian2 qi3 ch`ien ch`i chien chi zenki |
born first or earlier |
剣一 see styles |
kenichi けんいち |
(given name) Ken'ichi |
創刊 创刊 see styles |
chuàng kān chuang4 kan1 ch`uang k`an chuang kan soukan / sokan そうかん |
to start publishing; to found a journal (noun, transitive verb) foundation (of a newspaper, magazine, etc.); starting; launching; first publication |
劉基 刘基 see styles |
liú jī liu2 ji1 liu chi |
Liu Ji or Liu Bowen 劉伯溫|刘伯温[Liu2 Bo2 wen1] (1311-1375), general under the first Ming emperor Zhu Yuanzhang 朱元璋[Zhu1 Yuan2 zhang1], with a reputation as a military genius |
劉洋 刘洋 see styles |
liú yáng liu2 yang2 liu yang |
Liu Yang (1978-), China's first female astronaut in space (June 16, 2012) |
劉邦 刘邦 see styles |
liú bāng liu2 bang1 liu pang ryuuhou / ryuho りゅうほう |
Liu Bang (256 or 247-195 BC), bandit leader who became first Han emperor Han Gaozu 漢高祖|汉高祖 (reigned 202-195 BC) (person) Emperor Gaozu of Han (BCE 247-195); Liu Bang |
力餅 see styles |
chikaramochi ちからもち |
(1) fortifying mochi; mochi that improves one's strength; (2) (See 汁の餅) mochi received from one's parents after giving birth; (3) mochi given to a toddler on its first birthday |
加冠 see styles |
jiā guān jia1 guan1 chia kuan kakan かかん |
(in former times) coming-of-age ceremony at 20 years (noun/participle) (1) (archaism) (See 元服・げんぶく・1,初冠・ういこうぶり・1) crowning a boy with a traditional cap for the first time at a coming-of-age ceremony; (2) (archaism) person in charge of crowning the boy at a coming-of-age ceremony |
加減 see styles |
matsu まつ |
(n,n-suf) (1) degree; extent; amount; balance; state; condition; (2) (health) condition; state of health; (noun, transitive verb) (3) adjustment; moderation; regulation; (noun, transitive verb) (4) addition and subtraction; (suffix noun) (5) slight sign of ...; slight state of ...; (suffix noun) (6) just right for ...; (personal name) Matsu |
勉一 see styles |
benichi べんいち |
(personal name) Ben'ichi |
勘壱 see styles |
kanichi かんいち |
(personal name) Kan'ichi |
勘市 see styles |
kanichi かんいち |
(given name) Kan'ichi |
勤一 see styles |
kinichi きんいち |
(given name) Kin'ichi |
勲等 see styles |
kuntou / kunto くんとう |
(1) (See 位階勲等) (an) order of merit; medals for merit; (2) (See 勲章) order (first, second, etc. of a medal or decoration); class number (first, second, etc.) |
化前 see styles |
huà qián hua4 qian2 hua ch`ien hua chien kezen |
In the Amitābha cult the term means before its first sutra, the 觀無量壽經, just as 爾前 in the Lotus School means 'before the Lotus.' |
北藏 see styles |
běi zàng bei3 zang4 pei tsang Hokuzō |
The northern collection or edition of 1,621 works first published in Peking by order of Ch'eng Tsu (1403-1424), together with forty-one additional works, published by 密藏 Mizang after thirty years, labour beginning A. D. 1586. Later this edition was published in Japan 1678-1681 by 鐵眼 Tetsugen. |
十二 see styles |
shí èr shi2 er4 shih erh tooji とおじ |
twelve; 12 12; twelve; (given name) Tooji dvātriṃśa. Thirty-two. 三十二應 (or 三十二身) The thirty-two forms of Guanyin, and of Puxian, ranging from that of a Buddha to that of a man, a maid, a rakṣas; similar to the thirty-three forms named in the Lotus Sūtra. 三十二相三十二大人相 dvātriṃśadvaralakṣaṇa. The thirty-two lakṣaṇas, or physical marks of a cakravartī, or 'wheel-king', especially of the Buddha, i. e. level feet, thousand-spoke wheel-sign on feet, long slender fingers, pliant hands and feet, toes and fingers finely webbed, full-sized heels, arched insteps, thighs like a royal stag, hands reaching below the knees well-retracted male organ, height and stretch of arms equal, every hair-root dark coloured, body hair graceful and curly, golden-hued body, a 10 ft. halo around him, soft smooth skin, the 七處, i. e. two soles, two palms, two shoulders, and crown well rounded, below the armpits well-filled, lion-shaped body, erect, full shoulders, forty teeth, teeth white even and close, the four canine teeth pure white, lion-jawed, saliva improving the taste of all food, tongue long and broad, voice deep and resonant, eyes deep blue, eyelashes like a royal bull, a white ūrnā or curl between the eyebrows emitting light, an uṣṇīṣa or fleshy protuberance on the crown. These are from the 三藏法數 48, with which the 智度論 4, 涅盤經 28, 中阿含經, 三十ニ相經 generally agree. The 無量義經 has a different list. 三十二相經 The eleventh chapter of the 阿含經. 三十二相經願 The twenty-first of Amitābha's vows, v. 無量壽經. 三十三 trayastriṃśat. Thirty-three. 三十三天忉利天; 憺梨天, 多羅夜登陵舍; 憺利夜登陵奢; 憺利耶憺利奢 Trayastriṃśas. The Indra heaven, the second of the six heavens of form. Its capital is situated on the summit of Mt. Sumeru, where Indra rules over his thirty-two devas, who reside on thirty-two peaks of Sumeru, eight in each of the four directons. Indra's capital is called 殊勝 Sudarśana, 喜見城 Joy-view city. Its people are a yojana in height, each one's clothing weighs 六鐵 (1; 4 oz. ), and they live 1, 000 years, a day and night being equal to 100 earthly years. Eitel says Indra's heaven 'tallies in all its details with the Svarga of Brahminic mythology' and suggests that 'the whole myth may have an astronomical meaning', or be connected, with 'the atmosphere with its phenomena, which strengthens Koeppen's hypothesis explaining the number thirty-three as referring to the eight Vasus, eleven Rudras, twelve Ādityas, and two Aśvins of Vedic mythology'. In his palace called Vaijayanta 'Indra is enthroned with 1, 000 eyes with four arms grasping the vajra. There he revels in numberless sensual pleasures together with his wife Śacī... and with 119, 000 concubines with whom he associates by means of transformation'.; dvādaśa, twelve. |
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. |
十地 see styles |
shí dì shi2 di4 shih ti juuji / juji じゅうじ |
{Buddh} dasabhumi (forty-first to fiftieth stages in the development of a bodhisattva); (place-name) Jūji daśabhūmi; v. 十住. The "ten stages" in the fifty-two sections of the development of a bodhisattva into a Buddha. After completing the十四向 he proceeds to the 十地. There are several groups. I. The ten stages common to the Three Vehicles 三乘 are: (1) 乾慧地 dry wisdom stage, i. e. unfertilized by Buddha-truth, worldly wisdom; (2) 性地 the embryo-stage of the nature of Buddha-truth, the 四善根; (3) 八人地 (八忍地), the stage of the eight patient endurances; (4) 見地 of freedom from wrong views; (5) 薄地 of freedom from the first six of the nine delusions in practice; (6) 離欲地 of freedom from the remaining three; (7) 巳辨地 complete discrimination in regard to wrong views and thoughts, the stage of an arhat; (8) 辟支佛地 pratyeka-buddhahood, only the dead ashes of the past left to sift; (9) 菩薩地 bodhisattvahood; (10) 佛地 Buddhahood. v. 智度論 78. II. 大乘菩薩十地 The ten stages of Mahāyāna bodhisattva development are: (1) 歡喜地 Pramuditā, joy at having overcome the former difficulties and now entering on the path to Buddhahood; (2) 離垢地 Vimalā, freedom from all possible defilement, the stage of purity; (3) 發光地 Prabhākarī, stage of further enlightenment; (4) 焰慧地 Arciṣmatī, of glowing wisdom; (5) 極難勝地 Sudurjayā, mastery of utmost or final difficulties; (6) 現前地 Abhimukhī, the open way of wisdom above definitions of impurity and purity; (7) 遠行地 Dūraṁgamā, proceeding afar, getting above ideas of self in order to save others; (8) 不動地 Acalā, attainment of calm unperturbedness; (9) 善慧地 Sādhumatī, of the finest discriminatory wisdom, knowing where and how to save, and possessed of the 十力 ten powers; (10) 法雲地 Dharmamegha, attaining to the fertilizing powers of the law-cloud. Each of the ten stages is connected with each of the ten pāramitās, v. 波. Each of the 四乘 or four vehicles has a division of ten. III. The 聲聞乘十地 ten Śrāvaka stages are: (1) 受三歸地 initiation as a disciple by receiving the three refuges, in the Buddha, Dharma, and Saṅgha; (2) 信地 belief, or the faith-root; (3) 信法地 belief in the four truths; (4) 内凡夫地 ordinary disciples who observe the 五停心觀, etc.; (5) 學信戒 those who pursue the 三學 three studies; (6) 八人忍地 the stage of 見道 seeing the true Way; (7) 須陀洹地 śrota-āpanna, now definitely in the stream and assured of nirvāṇa; (8) 斯陀含地 sakrdāgāmin, only one more rebirth; (9) 阿那含地 anāgāmin, no rebirth; and (10) 阿羅漢地 arhatship. IV. The ten stages of the pratyekabuddha 緣覺乘十地 are (1) perfect asceticism; (2) mastery of the twelve links of causation; (3) of the four noble truths; (4) of the deeper knowledge; (5) of the eightfold noble path; (6) of the three realms 三法界; (7) of the nirvāṇa state; (8) of the six supernatural powers; (9) arrival at the intuitive stage; (10) mastery of the remaining influence of former habits. V. 佛乘十地 The ten stages, or characteristics of a Buddha, are those of the sovereign or perfect attainment of wisdom, exposition, discrimination, māra-subjugation, suppression of evil, the six transcendent faculties, manifestation of all bodhisattva enlightenment, powers of prediction, of adaptability, of powers to reveal the bodhisattva Truth. VI. The Shingon has its own elaborate ten stages, and also a group 十地十心, see 十心; and there are other groups. |
十恩 see styles |
shí ēn shi2 en1 shih en jūon |
Ten kinds of the Buddha's grace: his (1) initial resolve to universalize (his salvation); (2) self-sacrifice (in previous lives); (3) complete altruism; (4) his descent into all the six states of existence for their salvation; (5) relief of the living from distress and mortality; (6) profound pity; (7) revelation of himself in human and glorified form; (8) teaching in accordance with the capacity of his hearers, first hīnayāna, then māhayāna doctrine; (9) revealing his nirvāṇa to stimulate his disciples; (10) pitying thought for all creatures, in that dying at 80 instead of at 100 he left twenty years of his own happiness to his disciples; and also the tripiṭaka for universal salvation. |
千壱 see styles |
senichi せんいち |
(personal name) Sen'ichi |
千市 see styles |
senichi せんいち |
(given name) Sen'ichi |
卒論 see styles |
sotsuron そつろん |
(abbreviation) (See 卒業論文) graduation thesis; bachelor's degree thesis |
南一 see styles |
nanichi なんいち |
(given name) Nan'ichi |
南藏 see styles |
nán zàng nan2 zang4 nan tsang Nanzō |
The Southern Collection, or Edition, of the Chinese Buddhist Canon, published at Nanking under the reign of Tai Tsu, the first emperor of the Ming dynasty, who reigned A.D. 1368-1398. |
単走 see styles |
tansou / tanso たんそう |
first or solo run in a race (grand prix, horse race, etc.) |
博士 see styles |
bó shì bo2 shi4 po shih hiroto ひろと |
doctor (as an academic degree); (old) person specialized in a skill or trade; (old) court academician (n,n-suf) doctor; PhD; Dr.; (personal name) Hiroto a scholar |
即完 see styles |
sokkan そっかん |
(noun/participle) (abbreviation) (colloquialism) (See 即日完売) same-day sellout; selling out on the first day (of sale) |
即尺 see styles |
sokushaku そくしゃく |
(slang) (vulgar) (sex industry term) (See 尺八・しゃくはち・2) immediate fellatio (no shower first) |
厄娃 see styles |
è wá e4 wa2 o wa |
Eve, the first woman (transcription used in Catholic versions of the Bible) (from Hebrew Ḥawwāh) |
原來 原来 see styles |
yuán lái yuan2 lai2 yüan lai |
original; former; originally; formerly; at first; so, actually, as it turns out |
原初 see styles |
yuán chū yuan2 chu1 yüan ch`u yüan chu gensho げんしょ |
initial; original; originally; at first (noun - becomes adjective with の) origin; source; beginning; starting point |
原始 see styles |
yuán shǐ yuan2 shi3 yüan shih hajime はじめ |
first; original; primitive; original (document etc) (noun - becomes adjective with の) (1) origin; beginning; genesis; (adj-no,n) (2) primeval; primordial; primitive; (given name) Hajime |
原配 see styles |
yuán pèi yuan2 pei4 yüan p`ei yüan pei |
first wife |
厳一 see styles |
genichi げんいち |
(given name) Gen'ichi |
厳壱 see styles |
genichi げんいち |
(personal name) Gen'ichi |
厳市 see styles |
genichi げんいち |
(personal name) Gen'ichi |
反切 see styles |
fǎn qiè fan3 qie4 fan ch`ieh fan chieh hansetsu はんせつ |
traditional system expressing the phonetic value of a Chinese character using two other characters, the first for the initial consonant, the second for the rhyme and tone fanqie; traditional Chinese spelling system in which two characters are used: the first one for the onset, the second one for rhyme and tone The system of indicating the initial and final sounds of a character by two others, ascribed to Sun Yen 孫炎 in the third century A D., arising out of the translit. of Sanskrit terms in Buddhist translation. |
取戒 see styles |
qǔ jiè qu3 jie4 ch`ü chieh chü chieh |
To receive, or accept, the commandments, or rules; a disciple; the beginner receives the first five, the monk, nun, and the earnest laity proceed to the reception of eight, the fully ordained accepts the ten. The term is also applied by the esoteric sects to the reception of their rules on admission. |
受業 受业 see styles |
shòu yè shou4 ye4 shou yeh jugō |
to study; to learn from a master; (pupil's first person pronoun) I, your student duties of the recipients of the precepts |
口絵 see styles |
kuchie くちえ |
illustration appearing in the first pages of a publication; frontispiece |
史記 史记 see styles |
shǐ jì shi3 ji4 shih chi fuminori ふみのり |
Records of the Grand Historian, by 司馬遷|司马迁[Si1 ma3 Qian1], first of the 24 dynastic histories 二十四史[Er4 shi2 si4 Shi3] Shiji (first of China's 24 dynastic histories); Records of the Grand Historian; (personal name) Fuminori Records of the Historian |
吉書 see styles |
kissho きっしょ |
(See 書き初め) first calligraphy of the year |
名前 see styles |
namae なまえ |
(1) name; full name; (2) given name; first name |
名色 see styles |
míng sè ming2 se4 ming se nashiki なしき |
{Buddh} (See 十二因縁) namarupa; name and form; (place-name) Nashiki nāmarūpa, name-form, or name and form, one of the twelve nidānas. In Brahminical tradition it served 'to denote spirit and matter', 'the concrete individual', Keith; in Buddhism it is intp. as the 五蘊 five skandhas or aggregates, i, e. a 'body', 受, 想, 行, and 識 vedana, saṃjñā, karman, and vijñāna being the 'name' and 色 rupa the 'form'; the first-named four are mental and the last material. 色 Rupa is described as the minutest particle of matter, that which has resistance; the embryonic body or foetus is a nāmarūpa, something that can be named. |
后冠 see styles |
hòu guān hou4 guan1 hou kuan |
crown or tiara of a queen, empress or beauty pageant winner; first place in a women's competition |
后座 see styles |
hòu zuò hou4 zuo4 hou tso |
empress's throne; (fig.) first place in a feminine competition |
吐血 see styles |
tù xiě tu4 xie3 t`u hsieh tu hsieh toketsu とけつ |
to cough up blood; (coll.) (used figuratively to indicate an extreme degree of anger or frustration etc) (n,vs,vi) {med} vomiting blood; hematemesis |
向上 see styles |
xiàng shàng xiang4 shang4 hsiang shang mukaue むかうえ |
upward; up; to advance; to try to improve oneself; to make progress (n,vs,vi) elevation; rise; improvement; advancement; progress; (surname) Mukaue To trace backwards, as from the later to the earlier, primary, the earliest or first; upwards. |
吟一 see styles |
ginichi ぎんいち |
(personal name) Gin'ichi |
周忌 see styles |
zhōu jì zhou1 ji4 chou chi shuuki / shuki しゅうき |
(n-suf,n) (See 回忌) death anniversary; anniversary of a person's death 周關 The first anniversary of a death, when 周忌齋 anniversary masses are said. |
周晬 see styles |
zhōu zuì zhou1 zui4 chou tsui |
one full year (e.g. on child's first birthday); same as 週歲|周岁[zhou1 sui4] |
唱和 see styles |
chàng hè chang4 he4 ch`ang ho chang ho shouwa / showa しょうわ |
antiphon (i.e. solo voice answered by chorus); sung reply (in agreement with first voice); to reply with a poem in the same rhythm (noun/participle) saying (cheering) in chorus; (female given name) Shouwa |
問鼎 问鼎 see styles |
wèn dǐng wen4 ding3 wen ting |
to aspire to the throne; to aim at (the first place etc) |
啖う see styles |
kuu / ku くう |
(out-dated kanji) (transitive verb) (1) (masculine speech) to eat; (2) to live; to make a living; to survive; (3) to bite; to sting (as insects do); (4) to tease; to torment; to taunt; to make light of; to make fun of; (5) to encroach on; to eat into; to consume; (6) to defeat a superior; to threaten a position; (7) to consume time and-or resources; (8) (colloquialism) to receive something (usu. an unfavourable event); (9) (masculine speech) (vulgar) to have sexual relations with a woman, esp. for the first time |
善壱 see styles |
zenichi ぜんいち |
(personal name) Zen'ichi |
善月 see styles |
shàn yuè shan4 yue4 shan yüeh zengetsu |
Good month, i.e. the first, fifth, and ninth; because they are the most important in which to do good works and thus obtain a good report in the spirit realm. |
喰う see styles |
kuu / ku くう |
(transitive verb) (1) (masculine speech) to eat; (2) to live; to make a living; to survive; (3) to bite; to sting (as insects do); (4) to tease; to torment; to taunt; to make light of; to make fun of; (5) to encroach on; to eat into; to consume; (6) to defeat a superior; to threaten a position; (7) to consume time and-or resources; (8) (colloquialism) to receive something (usu. an unfavourable event); (9) (masculine speech) (vulgar) to have sexual relations with a woman, esp. for the first time |
嘗て see styles |
katsute かつて |
(adv,adj-no) (1) (kana only) once; before; formerly; ever; former; ex-; (2) (kana only) never yet; never before; first time; still not happened |
囘鶻 囘鹘 see styles |
huí gú hui2 gu2 hui ku Ekotsu |
高車; 高昌. M067729彝 Uighurs, M067729胡; A branch of the Turks first heard of in the seventh century in the Orkhon district where they remained until A. D. 840, when they were defeated and driven out by the Kirghiz; one group went to Kansu, where they remained until about 1020; another group founded a kingdom in the Turfan country which survived until Mongol times. They had an alphabet which was copied from the Soghdian. Chingis Khan adopted it for writing Mongolian. A. D. 1294 the whole Buddhist canon was translated into Uighur. |
四悔 see styles |
sì huǐ si4 hui3 ssu hui shike |
see 五悔 and omit the first. |
四段 see styles |
yodan; yondan よだん; よんだん |
More info & calligraphy: Yon-Dan |
四生 see styles |
sì shēng si4 sheng1 ssu sheng shishou / shisho ししょう |
{Buddh} the four ways of birth (from a womb, an egg, moisture or spontaneously); catur-yoni catur-yoni, the four forms of birth: (1) 胎 or 生 jarāyuja, viviparous, as with mammalia; (2) 卵生 aṇḍaja, oviparous, as with birds; (3) 濕生 or 寒熱和合生 saṃsvedaja, moisture, or water-born, as with worms and fishes; (4) 化生 aupapāduka, metamorphic, as with moths from the chrysalis, or with devas, or in the hells, or the first beings in a newly evolved world. |
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'. |
四身 see styles |
sì shēn si4 shen1 ssu shen shishin |
The four kāya, or 'bodies'. The Laṅkāvatāra-sūtra gives 化佛; 功德佛; 智慧佛 and 如如佛; the first is the nirmāṇakāya, the second and third saṃbhogakāya, and the fourth dharmakāya. The 唯識論 gives 自性身; 他受用身; 自受用身, and 變化身, the first being 法身, the second and third 報身, and the fourth 化身. The Tiantai School gives 法身; 報身; 應身, and 化身. The esoteric sect has four divisions of the 法身. See 三身. |
回門 回门 see styles |
huí mén hui2 men2 hui men |
first return of bride to her parental home |
団一 see styles |
danichi だんいち |
(personal name) Dan'ichi |
団井 see styles |
dani だんい |
(surname) Dan'i |
団巌 see styles |
daniwao だんいわお |
(person) Dan Iwao (1934.6.22-) |
園一 see styles |
enichi えんいち |
(male given name) En'ichi |
園壱 see styles |
enichi えんいち |
(personal name) En'ichi |
園市 see styles |
enichi えんいち |
(personal name) En'ichi |
圓一 see styles |
enichi えんいち |
(surname) En'ichi |
圓教 圆教 see styles |
yuán jiào yuan2 jiao4 yüan chiao engyō |
The complete, perfect, or comprehensive doctrine; the school or sect of Mahāyāna which represents it. The term has had three references. The first was by 光統 Guangtong of the Later Wei, sixth century, who defined three schools, 漸 gradual, 頓 immediate, and 圓 inclusive or complete. The Tiantai called its fourth section the inclusive, complete, or perfect teaching 圓, the other three being 三藏 Hīnayāna, 通 Mahāyāna-cum-Hīnayāna, 別 Mahāyāna. The Huayan so called its fifth section, i.e. 小乘; 大乘始; 大乘終; 頓 and 圓. It is the Tiantai version that is in general acceptance, defined as a perfect whole and as complete in its parts; for the whole is the absolute and its parts are therefore the absolute; the two may be called noumenon and phenomenon, or 空 and 假 (or 俗), but in reality they are one, i.e. the 中 medial condition. To conceive these three as a whole is the Tiantai inclusive or 'perfect' doctrine. The Huayan 'perfect' doctrine also taught that unity and differentiation, or absolute and relative, were one, a similar doctrine to that of the identity of contraries. In Tiantai teaching the harmony is due to its underlying unity; its completeness to the permeation of this unity in all phenomena; these two are united in the medial 中 principle; to comprehend these three principles at one and the same time is the complete, all-containing, or 'perfect' doctrine of Tiantai. There are other definitions of the all-inclusive doctrine, e.g. the eight complete things, complete in teaching, principles, knowledge, etc. 圓教四門 v. 四門. |
在先 see styles |
zài xiān zai4 xian1 tsai hsien |
to come first; previous; prior; beforehand; first; formerly |
地和 see styles |
dì hú di4 hu2 ti hu chiihoo / chihoo チーホー |
(mahjong) earthly hand; a hand that is completed by a non-dealer on their first draw; (mahjong) to obtain an earthly hand {mahj} blessing of earth (chi:); winning with a self-drawn tile in the first turn |
地壇 地坛 see styles |
dì tán di4 tan2 ti t`an ti tan ji dan |
Temple of Earth (in Beijing) A square altar used by the esoteric cult. |
地步 see styles |
dì bù di4 bu4 ti pu |
stage; degree (to which a situation has evolved); a (usu. bad) situation; leeway |
地雷 see styles |
dì léi di4 lei2 ti lei jirai じらい |
land mine (CL:顆|颗[ke1]); (fig.) sore point; weak spot (1) land mine; (2) (colloquialism) topic that sets someone off; sensitive topic; taboo topic; trigger; (3) (colloquialism) something that seems fine at first but turns out to be very bad (e.g. product, business); booby trap; pitfall |
均一 see styles |
jun yī jun1 yi1 chün i kinichi きんいち |
even; uniform; homogeneous (adj-na,adj-no,n) uniformity; equality; (given name) Kin'ichi |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "Ichi-Dan - First Degree" 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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