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<12345678910...>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
喪心 see styles |
soushin / soshin そうしん |
(noun/participle) absent-mindedness; stupor; stupefaction; abstraction; being stunned |
喪神 see styles |
soushin / soshin そうしん |
(noun/participle) absent-mindedness; stupor; stupefaction; abstraction; being stunned |
單句 单句 see styles |
dān jù dan1 ju4 tan chü |
simple sentence (grammar) |
四教 see styles |
sì jiào si4 jiao4 ssu chiao shikyō |
Four teachings, doctrines, or schools; five groups are given, whose titles are abbreviated to 光天曉苑龍: (1) 光宅四教 The four schools of 法雲 Fayun of the 光宅 Guangzhai monastery are the four vehicles referred to in the burning house parable of the Lotus Sutra, i. e. śrāvaka, pratyekabuddha, bodhisattva, and the final or one vehicle teaching. (2) 天台四教 The Tiantai four are 藏通, 別, and 圓, v. 八教. (3) 曉公四教 The group of 元曉 Wŏnhyo of 海東 Haedong are the 三乘別教 represented by the 四諦緣起經; 三乘通教 represented by the 般若深密教; 一乘分教 represented by the 究網經; and 一乘滿教 represented by the 華嚴經. (4) 苑公四教 The group of 慧苑 Huiyuan: the schools of unbelievers, who are misled and mislead; of śrāvakas and pratyekabuddhas who know only the phenomenal bhūtatathatā; of novitiate bodhisattvas who know only the noumenal bhūtatathatā; and of fully developed bodhisattvas, who know both. (5) 龍樹四教 Nāgārjuna's division of the canon into 有 dealing with existence, or reality, cf. the 四阿含; 空 the Void, cf. 般若經; 亦有亦 空 both, cf. 深密經; and 非有非 空 neither, cf. 中論. |
四相 see styles |
sì xiàng si4 xiang4 ssu hsiang shisou / shiso しそう |
(1) {Buddh} four essential elements of existence (birth, ageing, illness and death); (can act as adjective) (2) {math} four-phase; quadri-phase The four avasthā, or states of all phenomena, i. e. 生住異滅 birth, being, change (i. e. decay), and death; also 四有爲相. There are several groups, e. g. 果報四相 birth, age, disease, death. Also 藏識四相 of the Awakening of Faith referring to the initiation, continuation, change, and cessation of the ālaya-vijñāna. Also 我人四相 The ideas: (1) that there is an ego; (2) that man is different from other organisms; (3) that all the living are produced by the skandhas; (4) that life is limited to the organism. Also 智境四相 dealing differently with the four last headings 我; 人; 衆生; and 壽相. |
四縛 四缚 see styles |
sì fú si4 fu2 ssu fu shibaku |
The four bandhana, or bonds are (1) desire, resentment, heretical morality, egoism; or (2) desire, possession (or existence), ignorance, and unenlightened views. |
四魔 see styles |
sì mó si4 mo2 ssu mo shima しま |
{Buddh} (See 煩悩魔,陰魔,死魔,天魔) the four kinds of demons that make trouble for sentient beings four demons |
回奉 see styles |
huí fèng hui2 feng4 hui feng |
to return a compliment; to give a return present |
回訓 see styles |
kaikun かいくん |
(n,vs,vi) instructions sent in response to a question (from an embassy, consulate, etc.) |
因幡 see styles |
chinamihata ちなみはた |
(hist) Inaba (former province located in the east of present-day Tottori Prefecture); (surname) Chinamihata |
図示 see styles |
zushi ずし |
(noun, transitive verb) showing by a diagram; illustrating; representing graphically |
国書 see styles |
kokusho こくしょ |
(1) diplomatic message sent by a head of state; sovereign letter; (2) book written in Japanese (as opposed to Chinese, etc.); Japanese book; national literature (of Japan) |
國手 国手 see styles |
guó shǒu guo2 shou3 kuo shou |
(sports) member of the national team; national representative; (medicine, chess etc) one of the most highly skilled practitioners in one's country See: 国手 |
國王 国王 see styles |
guó wáng guo2 wang2 kuo wang kokuō |
king A king, prince, i. e. one who has attained to his present high estate consequent on keeping all the ten commandments in a previous incarnation; and being protected by devas 天, he is called 天子 deva son, or Son of Heaven. |
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. |
圓空 圆空 see styles |
yuán kōng yuan2 kong1 yüan k`ung yüan kung enkuu / enku えんくう |
(personal name) Enkuu Complete vacuity, i.e. 空空, from which even the idea of vacuity is absent. |
圓覺 圆觉 see styles |
yuán jué yuan2 jue2 yüan chüeh engaku |
Complete enlightenment potentially present in each being, for all have 本覺 primal awareness, or 眞心 the true heart (e. g. conscience), which has always remained pure and shining; considered as essence it is the 一心 one mind, considered causally it is the Tathāgata-garbha, considered it is|| perfect enlightenment, cf. 圓覺經. |
圖示 图示 see styles |
tú shì tu2 shi4 t`u shih tu shih |
graphic representation; diagram; (Tw) (computing) icon |
圖解 图解 see styles |
tú jiě tu2 jie3 t`u chieh tu chieh zukai ずかい |
illustration; diagram; graphical representation; to explain with the aid of a diagram (out-dated kanji) (n,vs,adj-no) schematic; schema; illustration; explanatory diagram |
土佐 see styles |
dosa どさ |
(hist) Tosa (former province located in present-day Kochi Prefecture); (surname) Dosa |
土産 see styles |
miyage みやげ |
(1) (See お土産・1) local specialty or souvenir bought as a gift while travelling; (2) present brought by a visitor; (3) (usu. お土産) something unpleasant that one is given (e.g. an illness while on vacation); unwelcome gift; disservice; (surname) Miyage |
在り see styles |
ari あり |
(adj-no,n) (1) (kana only) existing (at the present moment); (noun or adjectival noun) (2) (colloquialism) (kana only) alright; acceptable; passable; (vr,vi) (3) (kana only) to be (usu. of inanimate objects); to have |
在場 在场 see styles |
zài chǎng zai4 chang3 tsai ch`ang tsai chang |
to be present; to be on the scene |
在座 see styles |
zài zuò zai4 zuo4 tsai tso zai za |
to be present occupies [a, the] seat |
在廊 see styles |
zairou / zairo ざいろう |
(n,vs,vi) being present in a gallery (esp. of an artist at their own exhibition) |
地藏 see styles |
dì zàng di4 zang4 ti tsang jizou / jizo じぞう |
Kṣitigarbha, the Bodhisattva of the Great Vow (to save all souls before accepting Bodhi); also translated Earth Treasury, Earth Womb, or Earth Store Bodhisattva (surname) Jizou Ti-tsang, J. Jizō, Kṣitigarbha, 乞叉底蘗沙; Earth-store, Earth-treasury, or Earthwomb. One of the group of eight Dhvani- Bodhisattvas. With hints of a feminine origin, he is now the guardian of the earth. Though associated with Yama as overlord, and with the dead and the hells, his role is that of saviour. Depicted with the alarum staff with its six rings, he is accredited with power over the hells and is devoted to the saving of all creatures between the nirvana of Śākyamuni and the advent of Maitreya the fifth century he has been especially considered as the deliverer from the hells. His central place in China is at Chiu-hua-shan, forty li south-west of Ch'ing-yang in Anhui. In Japan he is also the protector of travellers by land and his image accordingly appears on the roads; bereaved parents put stones by his images to seek his aid in relieving the labours of their dead in the task of piling stones on the banks of the Buddhist Styx; he also helps women in labour. He is described as holding a place between the gods and men on the one hand and the hells on the other for saving all in distress; some say he is an incarnation of Yama. At dawn he sits immobile on the earth 地 and meditates on the myriads of its beings 藏. When represented as a monk, it may be through the influence of a Korean monk who is considered to be his incarnation, and who came to China in 653 and died in 728 at the age of 99 after residing at Chiu-hua-shan for seventy-five years: his body, not decaying, is said to have been gilded over and became an object of worship. Many have confused 眞羅 part of Korea with 暹羅 Siam. There are other developments of Ti-tsang, such as the 六地藏 Six Ti-tsang, i. e. severally converting or transforming those in the hells, pretas, animals, asuras, men, and the devas; these six Ti-tsang have different images and symbols. Ti-tsang has also six messengers 六使者: Yama for transforming those in hell; the pearl-holder for pretas; the strong one or animals; the devīof mercy for asuras; the devī of the treasure for human beings; one who has charge of the heavens for the devas. There is also the 延命地藏 Yanming Ti-tsang, who controls length of days and who is approached, as also may be P'u-hsien, for that Purpose; his two assistants are the Supervisors of good and evil 掌善 and 掌惡. Under another form, as 勝軍地藏 Ti-tsang is chiefly associated with the esoteric cult. The benefits derived from his worship are many, some say ten, others say twenty-eight. His vows are contained in the 地藏菩薩本願經. There is also the 大乘大集地藏十電經 tr. by Xuanzang in 10 juan in the seventh century, which probably influenced the spread of the Ti-tsang cult. |
堤出 see styles |
teishutsu / teshutsu ていしゅつ |
(irregular kanji usage) (noun or participle which takes the aux. verb suru) (1) to present; to submit (e.g. a report or a thesis); to hand in; to file; to turn in; (2) presentation; submission; filing |
場味 see styles |
baaji / baji ばあじ |
market sentiment |
壱岐 see styles |
itsuki いつき |
(1) (hist) Iki (former province located on Iki Island in present-day Nagasaki Prefecture); (2) Iki (island); (surname) Itsuki |
壽禮 寿礼 see styles |
shòu lǐ shou4 li3 shou li |
birthday present (for an old person) |
夙嫌 see styles |
sù xián su4 xian2 su hsien |
old grudge; long-standing resentment |
多恨 see styles |
takon たこん |
(noun or adjectival noun) (See 多情多恨) many regrets; much sadness; much resentment; much bitterness |
多情 see styles |
duō qíng duo1 qing2 to ch`ing to ching tajou / tajo たじょう |
affectionate; passionate; emotional; sentimental (noun or adjectival noun) (1) profligate; licentious; of loose morals; amorous; (noun or adjectival noun) (2) emotional; passionate; sentimental |
多感 see styles |
takan たかん |
(noun or adjectival noun) sensitive; susceptible; emotional; impressionable; sentimental |
多麼 多么 see styles |
duō me duo1 me5 to me |
how (wonderful etc); what (a great idea etc); however (difficult it may be etc); (in interrogative sentences) how (much etc); to what extent |
夜番 see styles |
yaban; yoban やばん; よばん |
night watch; night sentry |
夠格 够格 see styles |
gòu gé gou4 ge2 kou ko |
able to pass muster; qualified; apt; presentable |
大乘 see styles |
dà shèng da4 sheng4 ta sheng oonori おおのり |
Mahayana, the Great Vehicle; Buddhism based on the Mayahana sutras, as spread to Central Asia, China and beyond; also pr. [Da4 cheng2] (surname) Oonori Mahāyāna; also called 上乘; 妙乘; 勝乘; 無上乘; 無上上乘; 不惡乘; 無等乘, 無等等乘; 摩訶衍 The great yāna, wain, or conveyance, or the greater vehicle in comparison with the 小乘 Hīnayāna. It indicates universalism, or Salvation for all, for all are Buddha and will attain bodhi. It is the form of Buddhism prevalent in Tibet, Mongolia, China, Korea, Japan, and in other places in the Far East. It is also called Northern Buddhism. It is interpreted as 大教 the greater teaching as compared with 小教 the smaller, or inferior. Hīnayāna, which is undoubtedly nearer to the original teaching of the Buddha, is unfairly described as an endeavour to seek nirvana through an ash-covered body, an extinguished intellect, and solitariness; its followers are sravakas and pratyekabuddhas (i.e. those who are striving for their own deliverance through ascetic works). Mahāyāna, on the other hand, is described as seeking to find and extend all knowledge, and, in certain schools, to lead all to Buddhahood. It has a conception of an Eternal Buddha, or Buddhahood as Eternal (Adi-Buddha), but its especial doctrines are, inter alia, (a) the bodhisattvas 菩薩 , i.e. beings who deny themselves final Nirvana until, according to their vows, they have first saved all the living; (b) salvation by faith in, or invocation of the Buddhas or bodhisattvas; (c) Paradise as a nirvana of bliss in the company of Buddhas, bodhisattvas, saints, and believers. Hīnayāna is sometimes described as 自利 self-benefiting, and Mahāyāna as 自利利他 self-benefit for the benefit of others, unlimited altruism and pity being the theory of Mahāyāna. There is a further division into one-yana and three-yanas: the trīyāna may be śrāvaka, pratyeka-buddha, and bodhisattva, represented by a goat, deer, or bullock cart; the one-yāna is that represented by the Lotus School as the one doctrine of the Buddha, which had been variously taught by him according to the capacity of his hearers, v. 方便. Though Mahāyāna tendencies are seen in later forms of the older Buddhism, the foundation of Mahāyāna has been attributed to Nāgārjuna 龍樹. "The characteristics of this system are an excess of transcendental speculation tending to abstract nihilism, and the substitution of fanciful degrees of meditation and contemplation (v. Samādhi and Dhyāna) in place of the practical asceticism of the Hīnayāna school."[Eitel 68-9.] Two of its foundation books are the 起信論and the 妙法蓮華經 but a larnge numberof Mahāyāna sutras are ascribed to the Buddha。. |
大日 see styles |
dà rì da4 ri4 ta jih dainichi だいにち |
Mahavairocana (Tathagata); Great Sun; Supreme Buddha of Sino-Japanese esoteric Buddhism; (place-name, surname) Dainichi Vairocana, or Mahāvairocana 大日如來; 遍照如來; 摩訶毘盧遮那； 毘盧遮那; 大日覺王 The sun, "shining everywhere" The chief object of worship of the Shingon sect in Japan, "represented by the gigantic image in the temple at Nara." (Eliot.) There he is known as Dai-nichi-nyorai. He is counted as the first, and according to some, the origin of the five celestial Buddhas (dhyāni-buddhas, or jinas). He dwells quiescent in Arūpa-dhātu, the Heaven beyond form, and is the essence of wisdom (bodhi) and of absolute purity. Samantabhadra 普賢 is his dhyāni-bodhisattva. The 大日經 "teaches that Vairocana is the whole world, which is divided into Garbhadhātu (material) and Vajradhātu (indestructible), the two together forming Dharmadhātu. The manifestations of Vairocana's body to himself―that is, Buddhas and Bodhisattvas ―are represented symbolically by diagrams of several circles ". Eliot. In the 金剛界 or vajradhātu maṇḍala he is the center of the five groups. In the 胎藏界 or Garbhadhātu he is the center of the eight-leaf (lotus) court. His appearance, symbols, esoteric word, differ according to the two above distinctions. Generally he is considered as an embodiment of the Truth 法, both in the sense of dharmakāya 法身 and dharmaratna 法寳. Some hold Vairocana to be the dharmakāya of Śākyamuni 大日與釋迦同一佛 but the esoteric school denies this identity. Also known as 最高顯廣眼藏如來, the Tathagata who, in the highest, reveals the far-reaching treasure of his eye, i.e. the sun. 大日大聖不動明王 is described as one of his transformations. Also, a śramaņa of Kashmir (contemporary of Padma-saṃbhava); he is credited with introducing Buddhism into Khotan and being an incarnation of Mañjuśrī; the king Vijaya Saṃbhava built a monastery for him. |
大衆 大众 see styles |
dà zhòng da4 zhong4 ta chung taishuu / taishu たいしゅう |
(noun - becomes adjective with の) general public; the masses mahāsaṅgha. The great assembly, any assembly, all present, everybody. |
大辟 see styles |
dà pì da4 pi4 ta p`i ta pi taiheki たいへき |
(literary) death sentence; decapitation (archaism) severe punishment; death penalty |
大通 see styles |
dà tōng da4 tong1 ta t`ung ta tung daitsuu / daitsu だいつう |
see 大通區|大通区[Da4 tong1 Qu1]; see 大通回族土族自治縣|大通回族土族自治县[Da4 tong1 Hui2 zu2 Tu3 zu2 Zi4 zhi4 xian4] (surname) Daitsuu 大通智勝 Mahābhijñā Jñānābhibhu. The great Buddha of supreme penetraton and wisdom. "A fabulous Buddha whose realm was Sambhava, his kalpa Mahārūpa. Having spent ten middling kalpas in ecstatic meditation he became a Buddha, and retired again in meditation for 84,000 kalpas, during which his sixteen sons continued (as Buddhas) his preaching. Incarnations of his sons are," Akṣobhya, Merukūṭa, Siṃhaghoṣa, Siṃhadhvaja, Ākāśapratiṣṭhita, Nityapaṛvrtta, Indradhvaja, Brahmadhvaja, Amitābha, Sarvalokadhātū- padravodvegapratyuttīrna, Tamāla-patra-candanagandha, Merukalpa, Meghasvara, Meghasvararāja, Sarvaloka-bhayastambhitatva- vidhvaṃsanakāra, and Śākyamuni; v. Eitel. He is said to have lived in a kalpa earlier than the present by kalpas as numerous as the atoms of a chiliocosm. Amitābha is his ninth son. Śākyamuni his sixteenth, and the present 大衆 or assembly of believers are said to be the reincarnation of those who were his disciples in that former aeon; v. Lotus Sutra, chapter 7. |
大隅 see styles |
oozumi おおずみ |
(hist) Ōsumi (former province located in the east of present-day Kagoshima Prefecture, including the Amami Islands); (surname) Oozumi |
天警 see styles |
tenkei / tenke てんけい |
heaven-sent warning |
失神 see styles |
shī shén shi1 shen2 shih shen shisshin しっしん |
absent-minded; to lose spirit; despondent (n,vs,adj-no) faint; trance; swoon; stupefaction |
奉る see styles |
tatematsuru たてまつる |
(transitive verb) (1) to offer; to present; (2) to revere at a distance; to do respectfully |
奉呈 see styles |
houtei / hote ほうてい |
(noun/participle) dedication; presentation; gift |
奉奠 see styles |
houten / hoten ほうてん |
(noun, transitive verb) (See 玉串奉奠) humbly presenting something; reverently offering |
奉持 see styles |
fèng chí feng4 chi2 feng ch`ih feng chih buji ほうじ |
(noun/participle) bearing; presenting; holding up (emperor's picture) to bear in mind (or memory) with all respect |
奉献 see styles |
houken / hoken ほうけん |
(noun, transitive verb) dedication; presentation; consecration; offer (to a shrine) |
奉納 奉纳 see styles |
fèng nà feng4 na4 feng na bunou / buno ぶのう |
(n,vs,vt,adj-no) dedication; offering; presentation; oblation; (place-name) Bunou make offerings |
奉贈 奉赠 see styles |
fèng zèng feng4 zeng4 feng tseng |
(honorific) to present; to give as a present |
如実 see styles |
nyojitsu にょじつ |
(1) (usu. 如実に) reality; actuality; actual conditions; true situation; faithful representation; vivid depiction; (2) {Buddh} ultimate reality; absolute truth; (given name) Nyojitsu |
妙音 see styles |
miào yīn miao4 yin1 miao yin myouon / myoon みょうおん |
exquisite voice; exquisite music; (place-name) Myōon Wonderful sound. (1) Gadgadasvara, 妙音菩薩 (or 妙音大士) a Bodhisattva, master of seventeen degrees of samādhi, residing in Vairocanaraśmi-pratimaṇḍita, whose name heads chap. 24 of the Lotus Sutra. (2) Sughoṣa, a sister of Guanyin; also a Buddha like Varuṇa controlling the waters 水天德佛, the 743rd Buddha of the present kalpa. (3) Ghoṣa, 瞿沙 an arhat, famous for exegesis, who "restored the eyesight of Dharmavivardhana by washing his eyes with the tears of people who were moved by his eloquence." Eitel. |
娑婆 see styles |
suō pó suo1 po2 so p`o so po shaba; shaba しゃば; シャバ |
(1) this world; this life; (2) (kana only) (colloquialism) the free world (outside of prison, the army, red light district, etc.); (3) {Buddh} this corrupt world; present world sahā; that which bears, the earth, v. 地; intp. as bearing, enduring; the place of good and evil; a universe, or great chiliocosm, Where all are subject to transmigration and which a Buddha transforms; it is divided into three regions 三界 and Mahābrahmā Sahāmpati is its lord. Other forms: 娑婆世界; 娑界; 娑媻; 娑訶; 沙訶; 索訶. |
嫉恨 see styles |
jí hèn ji2 hen4 chi hen |
to hate out of jealousy; to resent |
字母 see styles |
zì mǔ zi4 mu3 tzu mu jibo じぼ |
letter (of the alphabet); CL:個|个[ge4] (1) letter (of an alphabet); syllabic character; (2) (See 母型) matrix; printing type; (3) {ling} (See 三十六字母) representative character of a Middle Chinese initial consonant The Sanskrit alphabet of 42, 47, or 50 letters, the 'Siddham' 悉曇 consisting of 35 體文 consonants and 12 摩多 vowels. The 字母表 deals with the alphabet in 1 juan. The 字母品 is an abbreviation of 文殊問經字母品. |
存有 see styles |
cún yǒu cun2 you3 ts`un yu tsun yu |
to hold in storage; to retain; to harbor (feelings); to entertain (sentiments); (of abstract things) to exist; there is |
孝敬 see styles |
xiào jìng xiao4 jing4 hsiao ching takayoshi たかよし |
to show filial respect; to give presents (to one's elders or superiors); to support one's aged parents filial piety; (male given name) Takayoshi |
孤園 孤园 see styles |
gū yuán gu1 yuan2 ku yüan Koen |
(孤獨園); 給園; 祗洹; 逝多林 Jetavana, the seven-story abode and park presented to Śākyamuni by Anāthapiṇḍaka, who bought it from the prince Jeta. It was a favourite resort of the Buddha, and 'most of the sūtras (authentic and suppositious) date from this spot'. Eitel. |
安住 see styles |
ān zhù an1 zhu4 an chu yazumi やずみ |
(n,vs,vi) (1) living in peace; living a quiet life; (n,vs,vi) (2) being content with one's present position; being satisfied with one's lot; (surname) Yazumi existence |
安房 see styles |
yasufusa やすふさ |
(hist) Awa (former province located in the south of present-day Chiba Prefecture); (surname, given name) Yasufusa |
安芸 see styles |
agei / age あげい |
(hist) Aki (former province located in the west of present-day Hiroshima Prefecture); (surname) Agei |
宗乘 see styles |
zōng shèng zong1 sheng4 tsung sheng sō jō |
The vehicle of a sect, i. e. its essential tenets. |
宗派 see styles |
zōng pài zong1 pai4 tsung p`ai tsung pai shuuha / shuha しゅうは |
sect (1) sect; denomination; (2) school (e.g. of poetry) Sects (of Buddhism). In India, according to Chinese accounts, the two schools of Hīnayāna became divided into twentysects. Mahāyāna had two main schools, the Mādhyamika, ascribed to Nāgārjunaand Āryadeva about the second century A. D., and the Yogācārya, ascribed toAsaṅga and Vasubandhu in the fourth century A. D. In China thirteen sectswere founded: (1) 倶舍宗 Abhidharma or Kośa sect, representing Hīnayāna,based upon the Abhidharma-kosa-śāstra or 倶舍論. (2) 成實宗 Satyasiddhi sect, based on the 成實論 Satyasiddhi-śāstra,tr. by Kumārajīva; no sect corresponds to it in India; in China and Japan itbecame incorporated in the 三論宗. (3) 律宗 Vinaya or Discipline sect, basedon 十誦律, 四分律, 僧祗律, etc. (4) 三論宗 The three śāstra sect, based on theMādhyamika-śāstra 中觀論 of Nāgārjuna, theSata-śāstra 百論 of Āryadeva, and theDvādasa-nikāya-śāstra 十二門論 of Nāgārjuna; this schooldates back to the translation of the three śāstras by Kumārajīva in A. D. 409. (5) 涅槃宗 Nirvāṇasect, based upon the Mahāparinirvāṇa-sūtra 涅槃經 tr. byDharmaraksa in 423; later incorporated in Tiantai, with which it had much incommon. (6) 地論宗 Daśabhūmikā sect, based on Vasubandhu's work on the tenstages of the bodhisattva's path to Buddhahood, tr. by Bodhiruci 508,absorbed by the Avataṃsaka school, infra. (7) 淨土宗 Pure-land or Sukhāvatīsect, founded in China by Bodhiruci; its doctrine was salvation throughfaith in Amitābha into the Western Paradise. (8) 禪宗 dhyāna, meditative or intuitional sect, attributed toBodhidharma about A. D. 527, but it existed before he came to China. (9) 攝論宗, based upon the 攝大乘論 Mahāyāna-saṃparigraha-śāstra byAsaṅga, tr. by Paramārtha in 563, subsequently absorbed by the Avataṃsakasect. (10) 天台宗 Tiantai, based on the 法華經 SaddharmapuṇḍarīkaSūtra, or the Lotus of the Good Law; it is aconsummation of the Mādhyamika tradition. (11) 華嚴宗 Avataṃsaka sect, basedon the Buddhāvataṃsaka-sūtra, or Gandha-vyūha 華嚴經 tr. in 418. (12) 法相宗 Dharmalakṣaṇa sect, established after thereturn of Xuanzang from India and his trans. of the important Yogācāryaworks. (13) 眞言宗 Mantra sect, A. D. 716. In Japan twelve sects are named:Sanron, Hossō, Kegon, Kusha, Jōjitsu, Ritsu, Tendai, Shingon; these areknown as the ancient sects, the two last being styled mediaeval; therefollow the Zen and Jōdo; the remaining two are Shin and Nichiren; at presentthere are the Hossō, Kegon, Tendai, Shingon, Zen, Jōdo, Shin, and Nichirensects. |
宗骨 see styles |
zōng gǔ zong1 gu3 tsung ku shūkotsu |
The 'bones' or essential tenets of a sect. |
定刑 see styles |
dìng xíng ding4 xing2 ting hsing |
to sentence (a criminal) |
定妃 see styles |
dìng fēi ding4 fei1 ting fei jōhi |
The female figures representing meditation in the maṇḍalas; male is wisdom, female is meditation. |
実刑 see styles |
jikkei / jikke じっけい |
prison sentence (without a stay of execution) |
実演 see styles |
jitsuen じつえん |
(noun, transitive verb) (1) demonstration; presentation; (noun, transitive verb) (2) stage show; performance |
実質 see styles |
jisshitsu じっしつ |
(1) substance; essence; (can be adjective with の) (2) substantive; substantial; essential; real (e.g. interest rate); (adverb) (3) in essence; in effect; essentially; effectively; practically; (4) {anat} parenchyma |
客土 see styles |
kyakudo; kakudo きゃくど; かくど |
(n,vs,vi) (1) {agric} introducing foreign topsoil to one's land (to improve soil quality); foreign topsoil brought to mix with the soil present; (2) (form) (faraway) destination; foreign land; distant land |
宣吐 see styles |
xuān tǔ xuan1 tu3 hsüan t`u hsüan tu sento |
proclaim |
宣告 see styles |
xuān gào xuan1 gao4 hsüan kao senkoku せんこく |
to declare; to proclaim (noun/participle) sentence; verdict; pronouncement |
宣帝 see styles |
sentei / sente せんてい |
(personal name) Sentei |
宣統 宣统 see styles |
xuān tǒng xuan1 tong3 hsüan t`ung hsüan tung sentou / sento せんとう |
reign name (1909-1911) of the last Qing emperor Pu Yi 溥儀|溥仪 (hist) Xuantong era (of emperor Puyi; 1909-1911) |
宿根 see styles |
sù gēn su4 gen1 su ken shukune しゅくね |
perennial root (botany) {Buddh} fate predetermined from a prior existence; (place-name) Shukune 宿植 The root of one's present lot planted in previous existence. |
寃罪 see styles |
enzai えんざい |
(irregular kanji usage) false charge; false accusation; misrepresentation |
寄贈 see styles |
kizou(p); kisou / kizo(p); kiso きぞう(P); きそう |
(noun, transitive verb) donation; presentation; gift |
寒酸 see styles |
hán suān han2 suan1 han suan kansan かんさん |
wretched; poverty-stricken; unpresentable (for clothing, gifts etc) (noun - becomes adjective with の) suffering in poverty; abject poverty |
審判 审判 see styles |
shěn pàn shen3 pan4 shen p`an shen pan shinpan(p); shinban しんぱん(P); しんばん |
a trial; to try sb (noun, transitive verb) (1) judgement; judgment; decision; verdict; sentence; (noun, transitive verb) (2) refereeing; umpiring; judging; (noun, transitive verb) (3) {Christn} judgement (of God); (4) referee; umpire; judge |
寸志 see styles |
sunshi すんし |
small present; small token of appreciation; with compliments (e.g. written on small gift) |
寸毫 see styles |
sungou / sungo すんごう |
(form) (with neg. sentence; oft. as 〜も) (not) the slightest bit; (not) the least; (not) at all |
対馬 see styles |
touma / toma とうま |
(1) (hist) Tsushima (former province located on Tsushima Island in present-day Nagasaki Prefecture); (2) Tsushima (island); (surname) Touma |
専太 see styles |
senta せんた |
(given name) Senta |
専当 see styles |
sentou / sento せんとう |
(surname) Sentou |
専徒 see styles |
sento せんと |
(surname) Sento |
専徳 see styles |
sentoku せんとく |
(surname) Sentoku |
少頃 少顷 see styles |
shǎo qǐng shao3 qing3 shao ch`ing shao ching |
in a short while; presently |
尖塔 see styles |
jiān tǎ jian1 ta3 chien t`a chien ta sentou / sento せんとう |
spire; minaret spire; steeple; pinnacle; minaret |
尖点 see styles |
senten せんてん |
{geom} cusp |
尖端 see styles |
jiān duān jian1 duan1 chien tuan sentan せんたん |
sharp pointed end; the tip; the cusp; tip-top; most advanced and sophisticated; highest peak; the best (noun - becomes adjective with の) pointed end; tip; fine point; spearhead; cusp; vanguard; advanced; leading edge; apex (of a curve) |
尖頭 尖头 see styles |
jiān tóu jian1 tou2 chien t`ou chien tou sentou / sento せんとう |
pointed end; tip; (medicine) oxycephaly (noun - becomes adjective with の) point; pointed end; cusp |
尽く see styles |
zuku づく kotogotoku ずく |
(suffix) (1) (kana only) relying entirely on ...; using solely ...; (2) with the sole purpose of ...; (3) based on (mutual consent, etc.); (adverb) (kana only) altogether; entirely |
尾張 see styles |
owari おわり |
(hist) Owari (former province located in the west of present-day Aichi Prefecture); (place-name, surname) Owari |
岩代 see styles |
iwashiro いわしろ |
(hist) Iwashiro (former province located in the west of present-day Fukushima Prefecture); (place-name, surname) Iwashiro |
島台 see styles |
shimadai しまだい |
ornament representing the Isle of Eternal Youth; (surname) Shimadai |
崗亭 岗亭 see styles |
gǎng tíng gang3 ting2 kang t`ing kang ting |
sentry box; police box |
崗哨 岗哨 see styles |
gǎng shào gang3 shao4 kang shao |
lookout post; sentry post; sentry |
已生 see styles |
yǐ shēng yi3 sheng1 i sheng ishō |
部多 bhūta. Become, the moment just come into existence, the present moment; being, existing; a being, ghost, demon; a fact; an element, of which the Hindus have five— earth, water, fire, air, ether; the past. |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "Sent" 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.