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<12345678910...>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
么二 幺二 see styles |
yāo èr yao1 er4 yao erh |
one-two or ace-deuce (smallest throw at dice); a prostitute |
之後 之后 see styles |
zhī hòu zhi1 hou4 chih hou |
after; behind; (at the beginning of a sentence) afterwards; since then |
之際 之际 see styles |
zhī jì zhi1 ji4 chih chi |
during; at the time of |
乍ら see styles |
nagara ながら |
(particle) (1) (kana only) while; during; as; (particle) (2) (kana only) (See 我ながら) while; although; though; despite; in spite of; notwithstanding; (particle) (3) (kana only) (See 二つながら) all; both; (particle) (4) (kana only) as (e.g. "as always", "as long ago"); in (e.g. "in tears"); (prefix) (5) (See ながら族・ながらぞく) while doing something else (at the same time) |
乍看 see styles |
zhà kàn zha4 kan4 cha k`an cha kan |
at first glance |
乘便 see styles |
chéng biàn cheng2 bian4 ch`eng pien cheng pien |
at your convenience |
乘時 乘时 see styles |
shèng shí sheng4 shi2 sheng shih jōji |
at the opportune time |
九拝 see styles |
kyuuhai / kyuhai きゅうはい |
(n,vs,vi) (1) (See 三拝九拝・1) bowing repeatedly; kowtowing; (2) (used at the end of a letter) yours respectfully; respectfully yours |
九識 九识 see styles |
jiǔ shì jiu3 shi4 chiu shih kumi くみ |
(female given name) Kumi The kinds of cognition or consciousness (vijñāna); those of sight, hearing, smell, taste, touch, mind, mānas (or阿陁那識 ādāna), i.e. mental perception; 阿賴耶 ālāya, bodhi-consciousness, and 阿摩羅識 amala, purified or Buddha-consciousness. There is considerable difference as to the meaning of the last three. |
九陰 九阴 see styles |
jiǔ yīn jiu3 yin1 chiu yin ku'on |
The five elements together with time, space, mind (manas), and soul (ātman) according to the teaching of the "heretical" Vaiśeṣika sect; v. 鞞. |
乞和 see styles |
qǐ hé qi3 he2 ch`i ho chi ho |
to sue for peace |
也罷 也罢 see styles |
yě bà ye3 ba4 yeh pa |
(reduplicated) whether... or...; never mind; fine (indicating acceptance or resignation) |
乱売 see styles |
ranbai らんばい |
(noun, transitive verb) selling at a fire-sale price; clearance sale; dumping |
乱杙 see styles |
rangui らんぐい |
palisade; stakes planted at irregular angles and intervals as a defensive barrier |
乱杭 see styles |
rangui らんぐい |
palisade; stakes planted at irregular angles and intervals as a defensive barrier |
乾陵 see styles |
qián líng qian2 ling2 ch`ien ling chien ling |
Qianling at Xianyang 咸陽市|咸阳市 in Shaanxi, burial site of third Tang emperor 高宗 and empress Wuzetian 武則天|武则天 |
亂善 乱善 see styles |
luàn shàn luan4 shan4 luan shan ranzen |
To disturb the good, confound goodness; the confused goodness of those who worship, etc., with divided mind. |
亂心 乱心 see styles |
luàn xīn luan4 xin1 luan hsin ran shin |
A perturbed or confused mind, to disturb or unsettle the mind. |
亂意 乱意 see styles |
luàn yì luan4 yi4 luan i ran'i |
to confuse the mind |
争う see styles |
arasou / araso あらそう |
(v5u,vi) (1) to compete; to contest; to contend; (v5u,vi) (2) to quarrel; to argue; to dispute; to be at variance; to oppose; (v5u,vi) (3) (usu. in negative form) (See 争えない) to deny (e.g. evidence) |
争点 see styles |
souten / soten そうてん |
point at issue |
事戒 see styles |
shì jiè shi4 jie4 shih chieh ji kai |
The commands relating to body, speech, and mind 身, 口, 意. |
二光 see styles |
èr guāng er4 guang1 erh kuang nikō |
The dual lights, i.e. 色光 the halo from a Buddha's body and 心光 the light from his mind. Also 常光 the constant halo from the bodies of Buddhas and 神通光 the supernatural light sent out by a Buddha (e.g. from between his eyebrows) to illuminate a distant world. |
二土 see styles |
èr tǔ er4 tu3 erh t`u erh tu nido |
There are three groups: 性土 and 相土 : the former is the ubiquitous, unadulterated or innocent 法性之理 dharma-name, or essence of things; the latter is the form-nature, or formal existence of the dharma, pure or impure according to the mind and action of the living. The 淨土 and 穢土 are Pure-land or Paradise; and impure land, e.g. the present world. In the Pure-land there are also 報土 , the land in which a Buddha himself dwells and 化土 in which all beings are transformed. There are other definitions, e. g. the former is Buddha's Paradise, the latter the world in which he dwells and which he is transforming, e. g. this Sahā-world. |
二心 see styles |
èr xīn er4 xin1 erh hsin nishin ふたごころ |
disloyalty; half-heartedness; duplicity duplicity; treachery; double-dealing The two minds, 眞心 the original, simple, pure, natural mind of all creatures, the Buddha-mind, i.e. 如來藏心; and 妄心 the illusion-mind, which results in complexity and confusion. Also, 定心 the meditative mind, or mind fixed on goodness; and the 散心 the scattered, inattentive mind, or mind that is only good at intervals. |
二教 see styles |
èr jiào er4 jiao4 erh chiao nikyō |
Dual division of the Buddha's teaching. There are various definitions: (1) Tiantai has (a) 顯教 exoteric or public teaching to the visible audience, and (b) 密教 at the same time esoteric teaching to an audience invisible to the other assembly. (2) The 眞言 Shingon School by "exoteric" means all the Buddha's preaching, save that of the 大日經 which it counts esoteric. (3) (a) 漸教 and (b) 頓教 graduated and immediate teaching, terms with various uses, e.g. salvation by works Hīnayāna, and by faith, Mahāyāna, etc.; they are applied to the Buddha's method, to the receptivity of hearers and to the teaching itself. (4) Tiantai has (a) 界内教 and (b) 界外教 teachings relating to the 三界 or realms of mortality and teachings relating to immortal realms. (5) (a) 半字教 and (b) 滿字教 Terms used in the Nirvāṇa sūtra, meaning incomplete word, or letter, teaching and complete word teaching, i.e. partial and complete, likened to Hīnayāna and Mahāyāna. (6) (a) 捃收教 and (b) 扶律談常教 of the Nirvāṇa sūtra, (a) completing those who failed to hear the Lotus; (b) "supporting the law, while discoursing on immortality," i.e. that the keeping of the law is also necessary to salvation. (7) Tiantai's division of (a) 偏教 and (b) 圓教 the partial teaching of the 藏, 通, and schools as contrasted with the perfect teaching of the 圓 school. (8) Tiantai's division of (a) 構教 and (6) 實教 temporary and permanent, similar to the last two. (9) (a) 世間教 The ordinary teaching of a moral life here; (b) 出世間教 the teaching of Buddha-truth of other-worldly happiness in escape from mortality. (10) (a) 了義教 the Mahāyāna perfect or complete teaching, and (b) 不了義教 Hīnayāna incompleteness. (11) The Huayan division of (a) 屈曲教 indirect or uneven teaching as in the Lotus and Nirvāṇa sūtras, and (b) 平道教 direct or levelled up teaching as in the Huayan sūtra. (12) The Huayan division of (a) 化教 all the Buddha's teaching for conversion and general instruction, and (b) 制教 his rules and commandments for the control and development of his order. |
二業 二业 see styles |
èr yè er4 ye4 erh yeh nigyou / nigyo にぎょう |
(archaism) restaurants and geisha establishments Two classes of karma. (1) (a) 引業 leads to the 總報, i.e. the award as to the species into which one is to be born, e.g. men, gods, etc.; (6) 滿業 is the 別報 or fulfillment in detail, i.e. the kind or quality of being e.g. clever or stupid, happy or unhappy, etc. (2) (a) 善業 and (b) 惡業 Good and evil karma, resulting in happiness or misery. (3) (a) 助業 Aids to the karma of being reborn in Amitābha's Pure—land e. g. offerings, chantings, etc.; (b) 正業 thought and invocation of Amitābha with undivided mind, as the direct method. |
二覺 二觉 see styles |
èr jué er4 jue2 erh chüeh nikaku |
The two enlightenments: (1) The 起信論 has two—(a) 本覺 the immanent mind in all things, e.g. "which lighteth every man that cometh into the world", also defined as the 法身 dharmakāya; (b) 始覺 initial enlightenment or beginning of illumination; this initiation leads on to Buddhahood, or full enlightenment. (2) (a) 等覺 The fifty-first stage of a bodhisattva's 行 位 practice; (b) 妙覺 the fifty-second stage, or enlightenment of Buddhahood.(3) (a)自覺 A Buddha's own or natural enlightenment; (b) 覺他 his enlightening of all others. |
于時 于时 see styles |
yú shí yu2 shi2 yü shih uji |
at that time |
互扔 see styles |
hù rēng hu4 reng1 hu jeng |
to throw (something) at each other |
互跪 see styles |
hù guì hu4 gui4 hu kuei goki |
Kneeling with both knees at once, as in India; in China the left knee is first placed on the ground; also 互胡跪. |
五力 see styles |
wǔ lì wu3 li4 wu li goriki |
pañcabalāni, the five powers or faculties — one of the categories of the thirty-seven bodhipakṣika dharma 三十七助道品; they destroy the 五障 five obstacles, each by each, and are: 信力 śraddhābala, faith (destroying doubt); 精進力 vīryabala, zeal (destroying remissness); 念 or 勤念 smṛtibala, memory or thought (destroying falsity); 正定力 samādhibala, concentration of mind, or meditation (destroying confused or wandering thoughts); and 慧力 prajñābala, wisdom (destroying all illusion and delusion). Also the five transcendent powers, i. e. 定力 the power of meditation; 通力 the resulting supernatural powers; 借識力 adaptability, or powers of 'borrowing' or evolving any required organ of sense, or knowledge, i. e. by beings above the second dhyāna heavens; 大願力 the power of accomplishing a vow by a Buddha or bodhisattva; and 法威德力 the august power of Dharma. Also, the five kinds of Mara powers exerted on sight, 五大明王. |
五味 see styles |
wǔ wèi wu3 wei4 wu wei gomi ごみ |
the five flavors, namely: sweet 甜, sour 酸, bitter 苦, spicy hot 辣, salty 鹹|咸; all kinds of flavors (1) five flavors (sweet, salty, spicy, sour, bitter); five palates; five tastes; (2) {Buddh} (See 五時教) five flavors (milk at various stages of making ghee: fresh milk, cream, curdled milk, butter, and ghee); the five periods of the Buddha's teachings; (place-name, surname) Gomi five flavors |
五山 see styles |
wǔ shān wu3 shan1 wu shan goyama ごやま |
(rare) five most important temples of a region; (surname) Goyama Five mountains and monasteries: (1) in India, sacred because of their connection with the Buddha: 鞞婆羅跋怒 Vaibhāra-vana; 薩多般那求呵 Saptaparṇaguhā; 因陀羅勢羅求呵 Indraśailaguhā; 薩簸恕魂直迦鉢婆羅 Sarpiṣ kuṇḍikā-prāgbhāra; 耆闍崛 Gṛdhrakūṭa; (2) in China, established during the Five Dynasties and the Southern Sung dynasty, on the analogy of those in India; three at Hangzhou at 徑山 Jingshan, 北山 Beishan, and 南山 Nanshan and two at Ningbo at 阿育王山 King Aśoka Shan and 太白山 Taiboshan. Later the Yuan dynasty established one at 全陵 Chin Ling, the 天界大龍翔隻慶寺 which became chief of these under the Ming dynasty. |
五德 see styles |
wǔ dé wu3 de2 wu te gotoku |
The five virtues, of which there are various definitions. The five virtues required in a confessor at the annual confessional ending the rainy retreat are: freedom from predilections, from anger, from fear, not easily deceived, discernment of shirkers of confession. Another group is the five virtues for a nurse of the sick, and there are others. |
五心 see styles |
wǔ xīn wu3 xin1 wu hsin go shin |
The five conditions of mind produced by objective perception: 卒爾心 immediate or instantaneous, the first impression; 尋求心attention, or inquiry; 決定心conclusion, decision; 染淨心the effect, evil or good; 等流心the production therefrom of other causations. |
五性 see styles |
wǔ xìng wu3 xing4 wu hsing goshō |
The five different natures as grouped by the 法相宗 Dharmalakṣana sect; of these the first and second, while able to attain to non-return to mortality, are unable to reach Buddhahood; of the fourth some may, others may not reach it; the fifth will be reborn as devas or men: (1) śrāvakas for arhats; (2) pratyekabuddhas for pratyekabuddha-hood; (3) bodhisattvas for Buddhahood; (4) indefinite; (5) outsiders who have not the Buddha mind. The Sutra of Perfect Enlightenment 圓覺經 has another group, i. e. the natures of (1) ordinary good people; (2) śrāvakas and pratyekabuddhas; (3) bodhisattvas; (4) indefinite; (5) heretics. |
五時 五时 see styles |
wǔ shí wu3 shi2 wu shih goji |
(五時教) The five periods or divisions of Śākyamuni's teaching. According to Tiantai they are (1) 華嚴時 the Avataṃsaka or first period in three divisions each of seven days, after his enlightenment, when he preached the content, of this sutra; (2) 鹿苑時 the twelve years of his preaching the Āgamas 阿含 in the Deer Park; (3) 方等時 the eight years of preaching Mahāyāna-cum-Hīnayāna doctrines, the vaipulya period; (4) 般若時 the twenty-two years of his preaching the prajñā or wisdom sutras; (5) 法華涅槃時 the eight years of his preaching the Lotus Sutra and, in a day and a night, the Nirvana Sutra. According to the Nirvana School (now part of the Tiantai) they are (1) 三乘別教 the period when the differentiated teaching began and the distinction of the three vehicles, as represented by the 四諦 Four Noble Truths for śrāvakas, the 十二因緣 Twelve Nidānas for pratyekabuddhas, and the 六度 Six Pāramitās for bodhisattvas; (2) 三乘通教 the teaching common to all three vehicles, as seen in the 般若經; (3) 抑揚教 the teaching of the 維摩經, the 思益梵天所問經, and other sutras olling the bodhisattva teaching at the expense of that for śrāvakas; (4) 同歸教 the common objective teaching calling all three vehicles, through the Lotus, to union in the one vehicle; (5) 常住教 the teaehmg of eternal life i. e. the revelation through the Nirvana sutra of the eternity of Buddhahood; these five are also called 有相; 無相; 抑揚; 曾三歸—; and 圓常. According to 劉虬 Liu Chiu of the 晉 Chin dynasty, the teaching is divided into 頓 immediate and 漸 gradual attainment, the latter having five divisions called 五時教 similar to those of the Tiantai group. According to 法寶 Fabao of the Tang dynasty the five are (1) 小乘; (2) 般着 or 大乘; (3) 深密 or 三乘; (4) 法華 or 一乘; (5) 涅槃 or 佛性教. |
五智 see styles |
wǔ zhì wu3 zhi4 wu chih gochi ごち |
(place-name, surname) Gochi The five kinds of wisdom of the 眞言宗 Shingon School. Of the six elements 六大 earth, water, fire, air (or wind), ether (or space) 曇空, and consciousness (or mind 識 ), the first five form the phenomenal world, or Garbhadhātu, the womb of all things 胎藏界, the sixth is the conscious, or perceptive, or wisdom world, the Vajradhātu 金剛界, sometimes called the Diamond realm. The two realms are not originally apart, but one, and there is no consciousness without the other five elements. The sixth element, vijñāna, is further subdivided into five called the 五智 Five Wisdoms: (1) 法界體性智 dharmadhātu-prakṛti-jñāna, derived from the amala-vijñāna, or pure 識; it is the wisdom of the embodied nature of the dharmadhātu, defined as the six elements, and is associated with Vairocana 大日, in the centre, who abides in this samādhi; it also corresponds to the ether 空 element. (2) 大圓鏡智 adarśana-jñāna, the great round mirror wisdom, derived from the ālaya-vijñāna, reflecting all things; corresponds to earth, and is associated with Akṣobhya and the east. (3) 平等性智 samatā-jñāna, derived from mano-vijñāna, wisdom in regard to all things equally and universally; corresponds to fire, and is associated with Ratnasaṃbhava and the south. (4) 妙觀察智 pratyavekṣaṇa-jñāna, derived from 意識, wisdom of profound insight, or discrimination, for exposition and doubt-destruction; corresponds to water, and is associated with Amitābha and the west. (5) 成所作智 kṛtyānuṣṭhāna-jñāna, derived from the five senses, the wisdom of perfecting the double work of self-welfare and the welfare of others; corresponds to air 風 and is associated with Amoghasiddhi and the north. These five Dhyāni-Buddhas are the 五智如來. The five kinds of wisdom are the four belonging to every Buddha, of the exoteric cult, to which the esoteric cult adds the first, pure, all-refecting, universal, all-discerning, and all-perfecting. |
五法 see styles |
wǔ fǎ wu3 fa3 wu fa gohō |
pañcadharma. The five laws or categories, of which four groups are as follows: I. 相名五法 The five categories of form and name: (1) 相 appearances, or phenomena; (2) 名 their names; (3) 分別 sometimes called 妄想 ordinary mental discrimination of them— (1) and (2) are objective, (3) subjective; (4) 正智 corrective wisdom, which corrects the deficiencies and errors of the last: (5) 如如 the 眞如 Bhutatathata or absolute wisdom, reached through the 如理智 understanding of the law of the absolute, or ultimate truth. II. 事理五法 The five categories into which things and their principles are divided: (1) 心法 mind; (2) 心所法 mental conditions or activities; (3) 色法 the actual states or categories as conceived; (4) 不相應法 hypothetic categories, 唯識 has twenty-four, the Abhidharma fourteen; (5) 無爲法 the state of rest, or the inactive principle pervading all things; the first four are the 事 and the last the 理. III. 理智五法 cf. 五智; the five categories of essential wisdom: (1) 眞如 the absolute; (2) 大圓鏡智 wisdom as the great perfect mirror reflecting all things; (3) 平等性智 wisdom of the equal Buddha nature of all beings; (4) 妙觀察智 wisdom of mystic insight into all things and removal of ignorance and doubt; (5) 成所作智 wisdom perfect in action and bringing blessing to self and others. IV. 提婆五法 The five obnoxious rules of Devadatta: not to take milk in any form, nor meat, nor salt; to wear unshaped garments, and to live apart. Another set is: to wear cast-off rags, beg food, have only one set meal a day, dwell in the open, and abstain from all kinds of flesh, milk, etc. |
五蘊 五蕴 see styles |
wǔ yùn wu3 yun4 wu yün goun / gon ごうん |
the Five Aggregates (from Sanskrit "skandha") (Buddhism) {Buddh} the five skandhas (matter, sensation, perception, mental formations and consciousness); the five aggregates The five skandhas, pañca-skandha: also 五陰; 五衆; 五塞犍陀 The five cumulations, substances, or aggregates, i. e. the components of an intelligent being, specially a human being: (1) 色 rūpa, form, matter, the physical form related to the five organs of sense; (2) 受 vedana, reception, sensation, feeling, the functioning of the mind or senses in connection with affairs and things; (3) 想 saṃjñā, conception, or discerning; the functioning of mind in distinguishing; (4) 行 saṃskāra, the functioning of mind in its processes regarding like and dislike, good and evil, etc.; (5) 識 vijñāna, mental faculty in regard to perception and cognition, discriminative of affairs and things. The first is said to be physical, the other four mental qualities; (2), (3), and (4) are associated with mental functioning, and therefore with 心所; (5) is associated with the faculty or nature of the mind 心王 manas. Eitel gives— form, perception, consciousness, action, knowledge. See also Keith's Buddhist Philosophy, 85-91. |
五識 五识 see styles |
wǔ shì wu3 shi4 wu shih goshiki |
The five parijñānas, perceptions or cognitions; ordinarily those arising from the five senses, i. e. of form-and-color, sound, smell, taste, and touch. The 起信論 Awakening of Faith has a different set of five steps in the history of cognition; (1) 業識 initial functioning of mind under the influence of the original 無明 unenlightenment or state of ignorance; (2) 轉識 the act of turning towards the apparent object for its observation; (3) 現識 observation of the object as it appears; (4) 知識 the deductions derived from its appearance; (5) 相續識 the consequent feelings of like or dislike, pleasure or pain, from which arise the delusions and incarnations. |
井桁 see styles |
ikou / iko いこう |
(1) well curb consisting of wooden beams crossed at the ends; (2) pattern resembling the symbol #; parallel crosses; (3) (See 番号記号) number sign; hash; (surname) Ikou |
井華 井华 see styles |
jǐng huā jing3 hua1 ching hua shōka |
The flower of the water, i. e. that drawn from the well in the last watch of the night, at which time the water is supposed not to produce animal life. |
亡八 see styles |
wáng bā wang2 ba1 wang pa bouhachi / bohachi ぼうはち |
variant of 王八[wang2 ba1] (1) customer at a brothel; john; someone who has forgotten the eight virtues; (2) brothel; owner of a brothel |
亡心 see styles |
wáng xīn wang2 xin1 wang hsin mōshin |
forget the mind |
交加 see styles |
jiāo jiā jiao1 jia1 chiao chia |
(of two or more things) to occur at the same time; to be mingled; to accompany each other |
交蘆 交芦 see styles |
jiāo lú jiao1 lu2 chiao lu kyōro |
束蘆 A tripod of three rushes or canes— an illustration of the mutuality of cause and effect, each cane depending on the other at the point of intersection. |
交運 交运 see styles |
jiāo yùn jiao1 yun4 chiao yün |
to meet with luck; to hand over for transportation; to check (one's baggage at an airport etc) |
享年 see styles |
xiǎng nián xiang3 nian2 hsiang nien kyounen / kyonen きょうねん |
to live to the (ripe) age of (n,n-pref) (e.g. 享年65) one's age at death |
亮相 see styles |
liàng xiàng liang4 xiang4 liang hsiang |
to strike a pose (Chinese opera); (fig.) to make a public appearance; to come out in public (revealing one's true personality, opinions etc); (of a product) to appear on the market or at a trade show etc |
人長 see styles |
hitoosa ひとおさ |
(archaism) chief kagura dancer (of kagura performed at the imperial palace); (surname) Hitoosa |
人頭 人头 see styles |
rén tóu ren2 tou2 jen t`ou jen tou hitogashira ひとがしら |
person; number of people; (per) capita; (a person's) head; (Tw) person whose identity is used by sb else (e.g. to create a bogus account) (1) skull; cranium; (2) (See 人屋根) kanji "person" radical at top; (place-name) Hitogashira |
今や see styles |
imaya いまや |
(adverb) now (esp. in contrast to the past); now at last; at present; right now |
今暁 see styles |
kongyou / kongyo こんぎょう |
(n,adv) this morning (at dawn) |
今更 see styles |
imasara いまさら |
(adverb) (1) now (after such a long time); at this late hour (i.e. it is too late for something); at this point of time; (2) afresh; anew; again |
介す see styles |
kaisu かいす |
(v5s,vs-c,vt) (1) (See 介する・1) to use as an intermediary; to mediate; to assist; (v5s,vs-c,vt) (2) (See 介する・2) to worry; to mind; to care |
介意 see styles |
jiè yì jie4 yi4 chieh i kaii / kai かいい |
to care about; to take offense; to mind (noun, transitive verb) worrying about; caring about |
介懷 介怀 see styles |
jiè huái jie4 huai2 chieh huai |
to mind; to brood over; to be concerned about |
他日 see styles |
tā rì ta1 ri4 t`a jih ta jih tajitsu たじつ |
(literary) some day; (literary) days in the past (n,adv) some day; hereafter; at some future time other days |
以心 see styles |
yǐ xīn yi3 xin1 i hsin ishin いしん |
(given name) Ishin using mind; with mind |
仮寝 see styles |
karine かりね |
(n,vs,vi) (1) nap; catnap; siesta; (n,vs,vi) (2) (archaism) stopping at an inn |
仰ぐ see styles |
aogu あおぐ |
(transitive verb) (1) to look up (at); (transitive verb) (2) to look up to; to respect; to revere; (transitive verb) (3) to ask for (e.g. guidance); to seek; to turn to (someone) for; (transitive verb) (4) to depend on; to rely on; (transitive verb) (5) to gulp down; to quaff; to drink |
仰屋 see styles |
yǎng wū yang3 wu1 yang wu |
to lie looking at the ceiling (in despair) |
仰望 see styles |
yǎng wàng yang3 wang4 yang wang gyoubou / gyobo ぎょうぼう |
to look up at; to look up to sb hopefully (noun, transitive verb) (1) looking up; looking upwards; (noun, transitive verb) (2) looking up to (someone); reverence |
仰視 仰视 see styles |
yǎng shì yang3 shi4 yang shih gyoushi / gyoshi ぎょうし |
to tilt one's head back to see (something); to look up at (n,vs,vt,adj-no) looking up to; revering |
任從 任从 see styles |
rèn cóng ren4 cong2 jen ts`ung jen tsung |
at one's discretion |
任心 see styles |
rén xīn ren2 xin1 jen hsin ninshin |
to give free rein to one's mind |
任意 see styles |
rèn yì ren4 yi4 jen i nini にんい |
any; arbitrary; at will; at random (adj-no,adj-na,n) (1) optional; voluntary; arbitrary; random; discretionary; facultative; spontaneous; any; (adj-no,adj-na,n) (2) {math} arbitrary; (female given name) Nin'i according to one's wish |
伏心 see styles |
fú xīn fu2 xin1 fu hsin fukushin |
subdue the mind |
休め see styles |
yasume やすめ |
(interjection) (stand) at ease! |
休心 see styles |
xiū xīn xiu1 xin1 hsiu hsin kokoro wo yasumu きゅうしん |
(noun/participle) peace of mind; relief to rest the mind |
休意 see styles |
kyuui / kyui きゅうい |
(noun/participle) peace; tranquility; tranquillity; (personal name) Kyūi |
休神 see styles |
kyuushin / kyushin きゅうしん |
(noun/participle) peace of mind; relief |
会葬 see styles |
kaisou / kaiso かいそう |
(n,vs,vi) attendance at a funeral |
会計 see styles |
kaikei / kaike かいけい |
(n,adj-no,vs) (1) accounting; finance; account; reckoning; (2) (See お会計) bill (at a restaurant); check; (3) accountant; treasurer; paymaster; cashier; (noun or participle which takes the aux. verb suru) (4) settlement (of a bill, fee, etc.), payment; (5) economic condition |
伯樂 伯乐 see styles |
bó lè bo2 le4 po le |
Bole (a man who lived during Spring and Autumn Period, reputed to be able to spot a good horse); a person who is good at spotting talent |
估價 估价 see styles |
gū jià gu1 jia4 ku chia |
to value; to appraise; to be valued at; estimate; valuation |
伴僧 see styles |
bàn sēng ban4 seng1 pan seng bansou / banso ばんそう |
priests assisting at a Buddhist service half-monk |
伺う see styles |
ukagau うかがう |
(transitive verb) (1) (humble language) to call on someone; to call at a place; to pay a visit; to wait on someone; (transitive verb) (2) (humble language) to ask; to inquire; (transitive verb) (3) (humble language) to hear; to be told; (transitive verb) (4) to implore (a god for an oracle); to seek direction (from your superior); (v5u,vi) (5) (from 御機嫌を伺う) to speak to (a large crowd at a theatre, etc.) |
似心 see styles |
sì xīn si4 xin1 ssu hsin jishin |
apparent mind |
伽陀 see styles |
qié tuó qie2 tuo2 ch`ieh t`o chieh to gyada |
伽他 (1) gātha ＝ song; gāthā, a metrical narrative or hymn, with moral purport, described as generally composed of thirty-two characters, and called 孤起頌 a detached stanza, distinguished from geya, 重頌 which repeats the ideas of preceding prose passages. (2) agada as adjective ＝ healthy; as noun ＝ antidote. (3) gata, arrived at, fallen into, or "in a state". |
佈畏 see styles |
bù wèi bu4 wei4 pu wei hoi |
(being) terrified at |
位居 see styles |
wèi jū wei4 ju1 wei chü ikyo |
to be located at position |
位於 位于 see styles |
wèi yú wei4 yu2 wei yü |
to be located at; to be situated at; to lie |
住宿 see styles |
zhù sù zhu4 su4 chu su |
to stay at; lodging; accommodation |
住心 see styles |
zhù xīn zhu4 xin1 chu hsin jūshin |
abiding mind |
住校 see styles |
zhù xiào zhu4 xiao4 chu hsiao |
to board at school |
体高 see styles |
taikou / taiko たいこう |
height (measured at the withers) |
何せ see styles |
nanise; nanse なにせ; なんせ |
(adverb) (kana only) in any case; at any rate; anyhow; anyway; as you know; for you see; particularly |
何の see styles |
nanno なんの |
(pre-noun adjective) (1) what; what kind of; what sort of; (pre-noun adjective) (2) (with. neg. sentence) no ...; any; (pre-noun adjective) (3) (kana only) (as ...のなんの) adds emphasis to the preceding word; (interjection) (4) (kana only) (used to dismiss someone's concerns, words, etc.) no; not at all; oh (it's nothing) |
何も see styles |
nanimo(p); nanmo なにも(P); なんも |
(expression) (1) (with neg. verb) (not) anything; (nothing) at all; (not) any; nothing; (expression) (2) (as ...も何も) and everything else; and all; (expression) (3) (as ...なくてもいい, ...ことはない, etc.) (not) at all; (not) in the least; (not) especially; (not) to that extent |
余興 see styles |
yokyou / yokyo よきょう |
performance (at a party or banquet, etc.); side show; entertainment |
佛地 see styles |
fó dì fo2 di4 fo ti butsuji |
buddha-bhūmi. The Buddha stage, being the tenth stage of the 通 or intermediate school, when the bodhisattva has arrived at the point of highest enlightenment and is just about to become a Buddha. |
佛影 see styles |
fó yǐng fo2 ying3 fo ying butsuyō |
buddhachāyā; the shadow of Buddha, formerly exhibited in various places in India, visible only to those "of pure mind". |
佛隴 佛陇 see styles |
fó lǒng fo2 long3 fo lung Butsurō |
Name of a peak at the southwest corner of Tiantai; also a name for Zhiyi 智顗 q.v. |
佛鳴 佛鸣 see styles |
fó míng fo2 ming2 fo ming Butsumyō |
Buddhaghoṣa, the famous commentator and writer of the Hīnayāna School and of the Pali canon. He was "born near the Bo Tree, at Buddha Gayā, and came to Ceylon about A.D. 430". "Almost all the commentaries now existing (in Pali) are ascribed to him". Rhys Davids. |
作擧 作举 see styles |
zuò jǔ zuo4 ju3 tso chü sako |
The accusation of sin made against particular monks by the virtuous monk who presides at the pravāraṇa gathering on the last day of the summer's rest. |
佩帶 佩带 see styles |
pèi dài pei4 dai4 p`ei tai pei tai |
to wear (as accessories); carry at the waist |
併用 see styles |
heiyou / heyo へいよう |
(noun/participle) using together (jointly); used at the same time |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "Stable - Mind at Peace" 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.