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<12345678910...>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
擡頭 see styles |
taitou / taito たいとう |
(noun/participle) rise of; appearance of; rearing its head; raising one's head; coming to power; becoming famous; (being in the) forefront; prominence |
擬娩 see styles |
giben ぎべん |
(rare) couvade (custom in which a male acts out the physical process of his own child being born) |
支提 see styles |
zhī tí zhi1 ti2 chih t`i chih ti shitei |
支帝; 支徵; 支陀; 脂帝. Newer forms are 制多; 制底 (制底耶); 制地, i. e. 刹, 塔, 廟 caitya. A tumulus, a mausoleum; a place where the relics of Buddha were collected, hence a place where his sutras or images are placed. Eight famous Caityas formerly existed: Lumbinī, Buddha-gayā, Vārāṇasī, Jetavana, Kanyākubja, Rājagṛha 王舍城, Vaiśālī, and the Śāla grove in Kuśinagara. Considerable difference of opinion exists as to the exact connotation of the terms given, some being referred to graves or stūpas, others to shrines or temples, but in general the meaning is stūpas, shrines, and any collection of objects of worship. |
放れ see styles |
hanare はなれ |
(See 放れる・はなれる) getting free; being released |
故障 see styles |
gù zhàng gu4 zhang4 ku chang koshou / kosho こしょう |
malfunction; breakdown; defect; shortcoming; fault; failure; impediment; error; bug (in software) (n,vs,vi) (1) fault; trouble; breakdown; failure; being out of order; (noun, transitive verb) (2) damage (to a part of the body); injury; hurt; (3) problem; hitch; obstacle; hindrance; (4) objection; protest |
敗余 see styles |
haiyo はいよ |
(can be adjective with の) (rare) after a losing battle; (being) defeated |
敗衄 see styles |
haijiku はいじく |
(1) being defeated; (noun or participle which takes the aux. verb suru) (2) to be defeated |
敗退 败退 see styles |
bài tuì bai4 tui4 pai t`ui pai tui haitai はいたい |
to retreat in defeat (n,vs,vi) being defeated; being eliminated (from competition) |
散佚 see styles |
sàn yì san4 yi4 san i sanitsu さんいつ |
to be scattered and lost (noun/participle) (1) being scattered and ultimately lost; (2) (physics) dissipation |
散見 散见 see styles |
sǎn jiàn san3 jian4 san chien sanken さんけん |
seen periodically (n,vs,vi) being seen here and there; appearing in various places |
散逸 see styles |
sàn yì san4 yi4 san i sanitsu さんいつ |
to disperse and escape; to dissipate (noun/participle) (1) being scattered and ultimately lost; (2) (physics) dissipation |
敵視 敌视 see styles |
dí shì di2 shi4 ti shih tekishi てきし |
hostile; malevolence; antagonism; to view as enemy; to stand against (noun, transitive verb) looking upon (someone) as an enemy; regarding as an enemy; being hostile toward |
文殊 see styles |
wén shū wen2 shu1 wen shu monju もんじゅ |
Manjushri, the Bodhisattva of keen awareness (Buddhist term) Manjushri; Manjusri; Bodhisattva that represents transcendent wisdom; (p,s,f) Monju (文殊師利) Mañjuśrī 滿殊尸利 -later 曼殊室利. 文殊 is also used for Mañjunātha, Mañjudeva, Mañjughoṣa, Mañjuṣvara, et al. T., hjamdpal; J., Monju. Origin unknown; presumably, like most Buddhas and bodhisattvas, an idealization of a particular quality, in his case of Wisdom. Mañju is beautiful, Śrī; good fortune, virtue, majesty, lord, an epithet of a god. Six definitions are obtained from various scriptures: 妙首 (or 頭 ) wonderful or beautiful) head; 普首 universal head; 濡首 glossy head (probably a transliteration); 敬首 revered head; 妙德 wonderful virtue (or power); 妙吉祥 wonderfully auspicious; the last is a later translation in the 西域記. As guardian of wisdom 智慧 he is often placed on Śākyamuni's left, with 普顯 on the right as guardian of law 理, the latter holding the Law, the former the wisdom or exposition of it; formerly they held the reverse positions. He is often represented with five curls or waves to his hair indicating the 五智 q. v. or the five peaks; his hand holds the sword of wisdom and he sits on a lion emblematic of its stern majesty: but he has other forms. He is represented as a youth, i. e. eternal youth. His present abode is given as east of the universe, known as 淸涼山 clear and cool mountain, or a region 寶住 precious abode, or Abode of Treasures, or 寶氏 from which he derives one of his titles, 寶相如來. One of his dhāraṇīs prophesies China as his post-nirvāṇa realm. In past incarnations he is described as being the parent of many Buddhas and as having assisted the Buddha into existence; his title was 龍種上佛 the supreme Buddha of the nāgas, also 大身佛 or 神仙佛; now his title is 歡喜藏摩尼寶精佛 The spiritual Buddha who joyfully cares for the jewel: and his future title is to be 普現佛 Buddha universally revealed. In the 序品 Introductory Chapter of the Lotus Sutra he is also described as the ninth predecessor or Buddha-ancestor of Śākyamuni. He is looked on as the chief of the Bodhisattvas and represents them, as the chief disciple of the Buddha, or as his son 法王子. Hīnayāna counts Śāriputra as the wisest of the disciples, Mahāyāna gives Mañjuśrī the chief place, hence he is also styled 覺母 mother, or begetter of understanding. He is shown riding on either a lion or a peacock, or sitting on a white lotus; often he holds a book, emblem of wisdom, or a blue lotus; in certain rooms of a monastery he is shown as a monk; and he appears in military array as defender of the faith. His signs, magic words, and so on, are found in various sutras. His most famous centre in China is Wu-tai shan in Shansi. where he is the object of pilgrimages, especially of Mongols. The legends about him are many. He takes the place in Buddhism of Viśvakarman as Vulcan, or architect, of the universe. He is one of the eight Dhyāni-bodhisattvas, and sometimes has the image of Akṣobhya in his crown. He was mentioned in China as early as the fourth century and in the Lotus Sutra he frequently appears, especially as the converter of the daughter of the Dragon-king of the Ocean. He has five messengers 五使者 and eight youths 八童子 attending on him. His hall in the Garbhadhātu maṇḍala is the seventh, in which his group numbers twenty-five. His position is northeast. There are numerous sutras and other works with his name as title, e. g. 文殊師利問菩提經 Gayaśīrṣa sūtra, tr. by Kumārajīva 384-417: and its 論 or .Tīkā of Vasubandhu, tr. by Bodhiruci 535. see list in B. N. |
断続 see styles |
danzoku だんぞく |
(n,vs,vi) intermittence; being intermittent; occurring intermittently |
斷見 断见 see styles |
duàn jiàn duan4 jian4 tuan chien danken |
ucchedadarśana; the view that death ends life, in contrast with 常見 that body and soul are eternal—both views being heterodox; also world-extinction and the end of causation. |
方等 see styles |
fāng děng fang1 deng3 fang teng hōdō |
vaipulya; cf. 方廣. 方 is interpreted as referring to the doctrine, 等 as equal, or universal, i. e. everynwhere equally. An attempt is made to distinguish between the two above terms, 方廣 being now used for vaipulya, but they are interchangeable. Eitel says the vaipulya sutras 'are distinguished by an expansion of doctrine and style (Sūtras developées, Burnouf). They are apparently of later date, showing the influence of different schools; their style is diffuse and prolix, repeating the same idea over and over again in prose and in verse; they are also frequently interlarded with prophecies and dhāraṇīs'; but the two terms seem to refer rather to the content than the form. The content is that of universalism. Chinese Buddhists assert that all the sutras from the 華嚴 Huayan onwards are of this class and therefore are Mahāyāna. Consequently all 方等 or 方廣 sutras are claimed by that school. Cf. 方便. |
既是 see styles |
jì shì ji4 shi4 chi shih |
is both ...(and...); since; as; being the case that |
既然 see styles |
jì rán ji4 ran2 chi jan |
since; as; this being the case |
晩粥 see styles |
wǎn zhōu wan3 zhou1 wan chou banshuku |
The evening gruel, which being against the rule of not eating after midday is styled medicine. |
智解 see styles |
zhì jiě zhi4 jie3 chih chieh chige ちかい |
(obscure) being enlightened by virtue of knowledge discriminated understanding |
暫且 暂且 see styles |
zàn qiě zan4 qie3 tsan ch`ieh tsan chieh zansho ざんしょ |
for now; for the time being; temporarily (obsolete) (See 暫時) short while |
暫時 暂时 see styles |
zàn shí zan4 shi2 tsan shih zanji ざんじ |
temporary; provisional; for the time being (n,adv,adj-no) short while at that time |
書皮 书皮 see styles |
shū pí shu1 pi2 shu p`i shu pi shohi しょひ |
book cover; book jacket (See ブックカバー) book cover; outer wrapper for a book (put on by a bookseller before being handed to a customer) |
會意 会意 see styles |
huì yì hui4 yi4 hui i |
combined ideogram (one of the Six Methods 六書|六书[liu4 shu1] of forming Chinese characters); Chinese character that combines the meanings of existing elements; also known as joint ideogram or associative compound; to comprehend without being told explicitly; to cotton on; knowing (smile, glance etc) See: 会意 |
有夫 see styles |
ario ありお |
(noun - becomes adjective with の) having a husband; being married; (given name) Ario |
有妻 see styles |
yuusai / yusai ゆうさい |
(noun - becomes adjective with の) (ant: 無妻・1) having a wife; being married |
有婦 see styles |
yuufu / yufu ゆうふ |
(noun - becomes adjective with の) having a wife; being married |
有學 有学 see styles |
yǒu xué you3 xue2 yu hsüeh ugaku |
śaikṣa; in Hīnayāna those in the first three stages of training as arhats, the fourth and last stage being 無學 those beyond the need of further teaching or study. There are eighteen grades of śaikṣa. |
有情 see styles |
yǒu qíng you3 qing2 yu ch`ing yu ching yuujun / yujun ゆうじゅん |
to be in love; sentient beings (Buddhism) (1) {Buddh} (See 非情・2) sentient beings; (2) (ant: 無情・1) humaneness; compassion; (personal name) Yūjun sattva, 薩埵 in the sense of any sentient being; the term was formerly tr. 衆生 all the living, which includes the vegetable kingdom, while 有情 limits the meaning to those endowed with consciousness. |
有意 see styles |
yǒu yì you3 yi4 yu i yuui / yui ゆうい |
to intend; intentionally; interested in (adj-na,adj-no,n) (1) significant; meaningful; (adj-no,adj-na,n) (2) intentional; volitional mati; matimant; possessing mind, intelligent; a tr. of manuṣya, man, a rational being. The name of the eldest son of Candra-sūrya-pradīpa. |
有爲 有为 see styles |
yǒu wéi you3 wei2 yu wei ui |
Active, creative, productive, functioning, causative, phenomenal, the processes resulting from the laws of karma, v. 有作; opposite of 無爲 passive, inert, inactive, non-causative, laisser-faire. It is defined by 造作 to make, and associated with saṃskṛta. The three active things 三有爲法 are 色 material, or things which have form, 心 mental and 非色非心 neither the one nor the other. The four forms of activity 四有爲相 are 生住異滅 coming into existence, abiding, change, and extinction; they are also spoken of as three, the two middle terms being treated as having like meaning. |
有空 see styles |
yǒu kòng you3 kong4 yu k`ung yu kung u kū |
to have time (to do something) Phenomenal and noumenal; the manifold forms of things exist, but things, being constructed of elements, have no per se reality. |
有身 see styles |
yǒu shēn you3 shen1 yu shen ushin |
physical existence of a living being |
有道 see styles |
yǒu dào you3 dao4 yu tao yuudou / yudo ゆうどう |
to have attained the Way; (of a government or a ruler) enlightened; wise and just being good; being virtuous; virtuous person; (given name) Yūdō to embody the way |
有邊 有边 see styles |
yǒu biān you3 bian1 yu pien uhen |
The one extreme of 'existence', the opposite extreme being 無邊'non-existence'. |
朦々 see styles |
moumou / momo もうもう |
(adj-t,adv-to) (1) (kana only) dense (e.g. fog, dust, etc.); thick; (2) (kana only) vague (as in being unable to think clearly); dim |
朦朦 see styles |
moumou / momo もうもう |
(adj-t,adv-to) (1) (kana only) dense (e.g. fog, dust, etc.); thick; (2) (kana only) vague (as in being unable to think clearly); dim |
木底 see styles |
mù dǐ mu4 di3 mu ti bokutei / bokute ぼくてい |
(given name) Bokutei mukti, 解脫 deliverance, liberation, emancipation; the same meaning is given to 目帝羅 mucira, which has more the sense of being free with (gifts), generosity. |
末那 see styles |
mò nà mo4 na4 mo na mana まな |
{Buddh} (See 末那識) manas (defiled mental consciousness, which gives rise to the perception of self) manāḥ; manas; intp. by 意 mind, the (active) mind. Eitel says: 'The sixth of the chadâyatana, the mental faculty which constitutes man as an intelligent and moral being. ' The 末那識 is defined by the 唯識論 4 as the seventh of the 八識, namely 意, which means 思量 thinking and measuring, or calculating. It is the active mind, or activity of mind, but is also used for the mind itself. |
本尊 see styles |
běn zūn ben3 zun1 pen tsun honzon ほんぞん |
(Buddhism) yidam (one's chosen meditational deity); the principal object of worship on a Buddhist altar; (of a monk who has the ability to appear in multiple places at the same time) the honored one himself (contrasted with his alternate forms, 分身[fen1 shen1]); (fig.) (jocular) the genuine article; the real McCoy; the man himself; the woman herself; the original manifestation of something (not a spin-off or a clone) (1) principal object of worship (at a Buddhist temple); principal image; (2) idol; icon; object of adoration; (3) (joc) (usu. as ご〜) the man himself; the person at the heart of the matter ? satyadevatā, 裟也地提嚩多. The original honoured one; the most honoured of all Buddhas; also the chief object of worship in a group; the specific Buddha, etc., being served. |
本覺 本觉 see styles |
běn jué ben3 jue2 pen chüeh hongaku |
Original bodhi, i. e. 'enlightenment', awareness, knowledge, or wisdom, as contrasted with 始覺 initial knowledge, that is 'enlightenment a priori is contrasted with enlightenment a posteriori'. Suzuki, Awakening of Faith, P. 62. The reference is to universal mind 衆生之心體, which is conceived as pure and intelligent, with 始覺 as active intelligence. It is considered as the Buddha-dharmakāya, or as it might perhaps be termed, the fundamental mind. Nevertheless in action from the first it was influenced by its antithesis 無明 ignorance, the opposite of awareness, or true knowledge. See 起信論 and 仁王經,中. There are two kinds of 本覺, one which is unconditioned, and never sullied by ignorance and delusion, the other which is conditioned and subject to ignorance. In original enlightenment is implied potential enlightenment in each being. |
杖痛 see styles |
zhàng tòng zhang4 tong4 chang t`ung chang tung jōtsū |
pain caused by being beaten with a staff |
枝香 see styles |
zhī xiāng zhi1 xiang1 chih hsiang sayaka さやか |
(female given name) Sayaka Incense made of branches of trees, one of the three kinds of incense, the other two being from roots and flowers. |
根器 see styles |
gēn qì gen1 qi4 ken ch`i ken chi konki |
Natural capacity, capacity of any organ, or being. |
業性 业性 see styles |
yè xìng ye4 xing4 yeh hsing gosshō |
The nature of karma, its essential being; idem 業體. |
極似 see styles |
gokuni; gokuji ごくに; ごくじ |
(noun/participle) (slang) (non-standard for 酷似) (See 酷似) resembling closely; being strikingly similar; bearing a strong likeness |
極言 see styles |
kyokugen きょくげん |
(noun, transitive verb) being frank; going so far as to say |
槃結 槃结 see styles |
pán jié pan2 jie2 p`an chieh pan chieh banketsu |
the state of being very complicated |
横行 see styles |
yokoyuki よこゆき |
(n,vs,vi) (1) being rampant; being widespread; being prevalent; (n,vs,vi) (2) walking sideways; staggering; striding; (place-name) Yokoyuki |
機嫌 机嫌 see styles |
jī xián ji1 xian2 chi hsien kigen きげん |
(1) humour; humor; temper; mood; spirits; (2) safety; health; well-being; one's situation; (adjectival noun) (3) in a good mood; in high spirits; happy; cheery; merry; chipper disliked by people |
權且 权且 see styles |
quán qiě quan2 qie3 ch`üan ch`ieh chüan chieh |
temporarily; for the time being |
欠損 see styles |
kesson けっそん |
(n,vs,vi) (1) deficit; shortage; loss; (n,vs,vi) (2) being partially broken; being partially missing; being partially removed |
欣羨 see styles |
kinsen きんせん |
(archaism) being very jealous; extreme jealousy |
止る see styles |
tomaru とまる |
(v5r,vi) (1) to stop (moving); to come to a stop; (2) to stop (doing, working, being supplied); to come to a halt; to cease; to be stopped; to be suspended; (3) to alight; to perch on |
止觀 止观 see styles |
zhǐ guān zhi3 guan1 chih kuan shikan |
奢摩他毗婆舍那 (or 奢摩他毗鉢舍那) śamatha-vipaśyanā, which Sanskrit words are intp. by 止觀; 定慧; 寂照; and 明靜; for their respective meanings see 止 and 觀. When the physical organism is at rest it is called 止 zhi, when the mind is seeing clearly it is called 觀 guan. The term and form of meditation is specially connected with its chief exponent, the founder of the Tiantai school, which school is styled 止觀宗 Zhiguan Zong, its chief object being concentration of the mind by special methods for the purpose of clear insight into truth, and to be rid of illusion. The Tiantai work gives ten fields of mediation, or concentration: (1) the 五陰, 十八界, and 十二入; (2) passion and delusion; (3) sickness; (4) karma forms; (5) māra-deeds; (6) dhyāna; (7) (wrong) theories; (8) arrogance; (9) the two Vehicles; (10) bodhisattvahood. |
正報 正报 see styles |
zhèng bào zheng4 bao4 cheng pao seihou / seho せいほう |
{Buddh} (See 依報) direct retribution; body and mind one is born into because of karma in previous lives; (given name) Seihou The direct retribution of the individual's previous existence, such as being born as a man, etc. Also 正果. |
死傷 死伤 see styles |
sǐ shāng si3 shang1 ssu shang shishou / shisho ししょう |
casualties; dead and injured (n,vs,vi) death and injury; being killed or injured |
殉職 殉职 see styles |
xùn zhí xun4 zhi2 hsün chih junshoku じゅんしょく |
to die in the line of duty (n,vs,vi) dying at one's post; being killed in the line of duty |
残存 see styles |
zanzon(p); zanson ざんぞん(P); ざんそん |
(n,vs,vi) survival; remaining; being extant; being left |
殺生 杀生 see styles |
shā shēng sha1 sheng1 sha sheng setsuna せつな |
to take the life of a living creature (n,vs,vt,vi) (1) killing; destruction of life; (adjectival noun) (2) cruel; heartless; callous; brutal; (female given name) Setsuna To take life, kill the living, or any conscious being; the taking of human life offends against the major commands, of animal life against the less stringent commands. Suicide also leads to severe penalties. |
毀壊 see styles |
kikai きかい |
(noun/participle) (1) breaking; demolishing; smashing; destroying; wrecking; (noun/participle) (2) being broken; being ruined; being destroyed; being worn out |
母主 see styles |
mǔ zhǔ mu3 zhu3 mu chu moshu |
The 'mother-lord', or mother, as contrasted with 主 and 母, lord and mother, king and queen, in the maṇḍala of Vajradhātu and Garbhadhātu; Vairocana, being the source of all things, has no 'mnother'as progenitor, and is the 部主 or lord of the maṇḍala; the other four dhyāni-buddhas have 'mothers' called 部母, who are supposed to arise from the paramitas; thus, Akṣobhya has 金剛波羅蜜 for mother; Ratnasaṃbhava has 寳波羅蜜 for mother; Amitābha has 法波羅蜜 for mother; Amoghasiddhi has 羯磨波羅蜜 for mother. |
気嫌 see styles |
kigen きげん |
(irregular kanji usage) (1) humour; humor; temper; mood; spirits; (2) safety; health; well-being; one's situation; (adjectival noun) (3) in a good mood; in high spirits; happy; cheery; merry; chipper |
水牢 see styles |
shuǐ láo shui3 lao2 shui lao mizurou / mizuro みずろう |
prison cell containing water, in which prisoners are forced to be partly immersed (punishment by being placed in a) water-filled chamber |
氷解 see styles |
hyoukai / hyokai ひょうかい |
(n,vs,vi) (1) being cleared (of doubt, misgivings, etc.); being dispelled; melting away; (n,vs,vi) (2) melting (of ice) |
汚し see styles |
yogoshi よごし |
(n-suf,n) (1) {food} soiling; polluting; being dirty; (n-suf,n) (2) shame; disgrace; dishonor; dishonour; (3) chopped fish, shellfish or vegetables, dressed with (miso or other) sauce |
汚家 污家 see styles |
wū jiā wu1 jia1 wu chia uke |
To defile a household, i. e. by deeming it ungrateful or being dissatisfied with its gifts. |
江湖 see styles |
jiāng hú jiang1 hu2 chiang hu kouko / koko こうこ |
rivers and lakes; all corners of the country; remote areas to which hermits retreat; section of society operating independently of mainstream society, out of reach of the law; the milieu in which wuxia tales play out (cf. 武俠|武侠[wu3xia2]); (in late imperial times) world of traveling merchants, itinerant doctors, fortune tellers etc; demimonde; (in modern times) triads; secret gangster societies; underworld Zen disciples; (surname) Kōko Kiangsi and Hunan, where and whence the 禪 Chan (Zen) or Intuitive movement had its early spread, the title being applied to followers of this cult. |
沈淪 沈沦 see styles |
shěn lún shen3 lun2 shen lun chinrin ちんりん |
(n,vs,vi) (1) (form) sinking into obscurity; coming down in the world; being ruined; (n,vs,vi) (2) (form) sinking deeply to sink |
沈溺 see styles |
chindeki ちんでき |
(noun/participle) (1) being immersed in water; being drowned; (noun/participle) (2) being infatuated; being dazed; being blinded by |
沈黙 see styles |
chinmoku ちんもく |
(n,vs,vi) (1) silence; being silent; quiet; hush; (n,vs,vi) (2) reticence; inaction; (wk) Silence (1966 novel by Shūsaku Endō) |
沖劑 冲剂 see styles |
chōng jì chong1 ji4 ch`ung chi chung chi |
medicine to be taken after being mixed with water (or other liquid) |
没入 see styles |
botsunyuu / botsunyu ぼつにゅう |
(n,vs,vi) (1) being absorbed (in); immersion; (n,vs,vi) (2) sinking (into) |
没頭 see styles |
bottou / botto ぼっとう |
(n,vs,vi) immersing oneself in; being absorbed in; devoting oneself to; giving oneself up entirely to |
法名 see styles |
fǎ míng fa3 ming2 fa ming houmyou / homyo ほうみょう |
name in religion (of Buddhist or Daoist within monastery); same as 法號|法号[fa3 hao4] (1) {Buddh} Buddhist name; priest's name (on entering the priesthood); (2) {Buddh} posthumous Buddhist name; (surname) Houmyou A monk's name, given to him on ordination, a term chiefly used by the 眞 Shin sect, 戒名 being the usual term. |
法我 see styles |
fǎ wǒ fa3 wo3 fa wo hōga |
A thing per se, i. e. the false notion of anything being a thing in itself, individual, independent, and not merely composed of elements to be disintegrated. 法我見 The false view as above, cf. 我見. |
法界 see styles |
fǎ jiè fa3 jie4 fa chieh hokkai; houkai / hokkai; hokai ほっかい; ほうかい |
(1) {Buddh} universe; (2) {Buddh} realm of thought; (3) {Buddh} underlying principle of reality; manifestation of true thusness; (4) (ほうかい only) (abbreviation) (See 法界悋気) being jealous of things that have nothing to do with one; being jealous of others who are in love with each other dharmadhātu, 法性; 實相; 達磨馱都 Dharma-element, -factor, or-realm. (1) A name for "things" in general, noumenal or phenomenal; for the physical universe, or any portion or phase of it. (2) The unifying underlying spiritual reality regarded as the ground or cause of all things, the absolute from which all proceeds. It is one of the eighteen dhātus. These are categories of three, four, five, and ten dharmadhātus; the first three are combinations of 事 and 理 or active and passive, dynamic and static; the ten are: Buddha-realm, Bodhisattva-realm, pratyekabuddha-realm, śrāvaka, deva, Human, asura, Demon, Animal, and Hades realms-a Huayan category. Tiantai has ten for meditaton, i.e. the realms of the eighteen media of perception (the six organs, six objects, and six sense-data or sensations), of illusion, sickness, karma, māra, samādhi, (false) views, pride, the two lower Vehicles, and the Bodhisattva Vehicle. |
法空 see styles |
fǎ kōng fa3 kong1 fa k`ung fa kung hokkū |
The emptiness or unreality of things, everything being dependent on something else and having no individual existence apart from other things; hence the illusory nature of all things as being composed of elements and not possessing reality. |
法蘭 法兰 see styles |
fǎ lán fa3 lan2 fa lan Hōran |
flange (loanword) Gobharana, 竺法蘭, companion of Mātaṅga, these two being the first Indian monks said to have come to China, in the middle of the first century A.D. |
法身 see styles |
fǎ shēn fa3 shen1 fa shen hotsushin ほつしん |
{Buddh} (See 三身) dharmakaya (dharma body, Buddhism's highest form of existence); (surname) Hotsushin dharmakāya, embodiment of Truth and Law, the "spiritual" or true body; essential Buddhahood; the essence of being; the absolute, the norm of the universe; the first of the trikāya, v.三身. The dharmakāya is divided into 總 unity and 別 diversity; as in the noumenal absolute and phenomenal activities, or potential and dynamic; but there are differences of interpretation, e.g. as between the 法相 and 法性 schools. Cf. 法身體性. There are many categories of the dharmakāya. In the 2 group 二法身 are five kinds: (1) 理 "substance" and 智 wisdom or expression; (2) 法性法身 essential nature and 應化法身 manifestation; the other three couples are similar. In the 3 group 三法身 are (1) the manifested Buddha, i.e. Śākyamuni; (2) the power of his teaching, etc.; (3) the absolute or ultimate reality. There are other categories. |
泥酔 see styles |
deisui / desui でいすい |
(n,vs,vi) being dead drunk; drunken stupor |
活き see styles |
iki いき |
(1) living; being alive; (2) freshness; liveliness; vitality; (3) situation in which a group of stones cannot be captured because it contains contains two or more gaps (in go); (4) (kana only) stet; leave as-is (proofreading); (prefix) (5) damned |
活物 see styles |
huó wù huo2 wu4 huo wu katsubutsu かつぶつ |
living animals living being |
活着 see styles |
kacchaku かっちゃく |
(n,vs,vi) (1) {agric} taking root (e.g. a plant after being grafted or moved); forming rootage; accustoming to the new soil (of a plant); (n,vs,vi) (2) (form) remaining settled in one place; taking root and staying somewhere |
流失 see styles |
liú shī liu2 shi1 liu shih ryuushitsu / ryushitsu りゅうしつ |
(of soil etc) to wash away; to be eroded; (fig.) (of talented staff, followers of a religious faith, investment funds etc) to go elsewhere; to fail to be retained (n,vs,vi) being washed away |
浮名 see styles |
uchina うちな |
(1) rumour (of two people having a love affair); rumor; gossip (about two people being involved); scandal; (2) (archaism) bad reputation; (surname) Uchina |
浮足 see styles |
ukiashi うきあし |
(1) standing on the balls of the feet; unsteady step; (2) being unsettled; being restless; being ready to flee; (3) (finc) high volatility (in the market); severe fluctuation |
浸染 see styles |
jìn rǎn jin4 ran3 chin jan shinzen; shinsen しんぜん; しんせん |
to be contaminated; to be gradually influenced (noun, transitive verb) (1) dip-dyeing; (n,vs,vi) (2) being gradually influenced (by) |
淨肉 净肉 see styles |
jìng ròu jing4 rou4 ching jou jōniku |
Pure flesh, the kind which may be eaten by a monk without sin, three, five, and nine classes being given. |
淵酔 see styles |
ensui; enzui えんすい; えんずい |
(1) type of imperial banquet held during the Heian period and later; (2) (archaism) (original meaning) being dead drunk; being very drunk |
清適 see styles |
seiteki / seteki せいてき |
(another's) well-being |
湘繡 湘绣 see styles |
xiāng xiù xiang1 xiu4 hsiang hsiu |
Hunan embroidery, one of the four major traditional styles of Chinese embroidery (the other three being 蘇繡|苏绣[Su1 xiu4], 粵繡|粤绣[Yue4 xiu4] and 蜀繡|蜀绣[Shu3 xiu4]) |
満盈 see styles |
manei / mane まんえい |
(obsolete) being completely full |
満車 see styles |
mansha まんしゃ |
(ant: 空車・2) being fully occupied (of a parking lot) |
満載 see styles |
mansai まんさい |
(noun, transitive verb) (1) full load; being fully loaded (with); being loaded to capacity (with); carrying a full load (of); (noun, transitive verb) (2) being full of (articles, photos, etc.; of a newspaper or magazine); (noun, transitive verb) (3) being packed with (e.g. fun, excitement) |
滅私 see styles |
messhi めっし |
selflessness; being unselfish |
漂流 see styles |
piāo liú piao1 liu2 p`iao liu piao liu hyouryuu / hyoryu ひょうりゅう |
to float on the current; to drift along or about; rafting (n,vs,vi) drifting; drift; being adrift |
漂零 see styles |
piāo líng piao1 ling2 p`iao ling piao ling hyourei / hyore ひょうれい |
variant of 飄零|飘零[piao1 ling2] (rare) being ruined (reduced to poverty); falling low; going under; coming to ruin |
漏電 漏电 see styles |
lòu diàn lou4 dian4 lou tien rouden / roden ろうでん |
to leak electricity; (fig.) (coll.) to unintentionally arouse romantic interest (by being solicitous etc); cf. 放電|放电[fang4 dian4] (n,vs,vi) short circuit; leakage (of electricity); electrical fault |
濛々 see styles |
moumou / momo もうもう |
(adj-t,adv-to) (1) (kana only) dense (e.g. fog, dust, etc.); thick; (2) (kana only) vague (as in being unable to think clearly); dim |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "Well-Being" 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.