I am shipping orders on Thursday, Friday, and Saturday this week. News and More Info
There are 10427 total results for your Grace From Heaven - Grace From God search in the dictionary. I have created 105 pages of results for you. Each page contains 100 results...
<12345678910...>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
事惑 see styles |
shì huò shi4 huo4 shih huo jiwaku |
mental disturbances derived from [mistaken] perceptions |
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. |
二出 see styles |
èr chū er4 chu1 erh ch`u erh chu nishutsu |
The two modes of escape from mortality, 堅出 the long way called the 聖道門 or 自力敎, i.e. working out one's own salvation; and 橫出 the across or short way of the Pure-land sect or 他力敎 faith in or invocation of another, i.e. Amitābha. |
二善 see styles |
èr shàn er4 shan4 erh shan futayoshi ふたよし |
(surname) Futayoshi The two good things, 定善 the good character that arises from meditation or contemplation mdash especially of the Pure Land; 散善 the good character attainable when, though not in meditation, one controls oneself in thought, word, and deed;. Also 未生善 the good character not yet evolved; and 已生善 the good character already evolved;. Also 事理善 goodness in theory and practice. |
二圓 二圆 see styles |
èr yuán er4 yuan2 erh yüan nien |
The two perfect doctrines, a term of the Tiantai School, called 今圓 (also 開顯圓 and 絶待圓) and 昔圓 (also 相待圓 ). 今圓 is the present really perfect 一實 doctrine arising from the Lotus Sūtra; 昔圓 is the older, or 相待 comparatively speaking perfect doctrine of the pre-Lotus teaching, that of the 藏, 通, and 別 schools; but the older was for limited salvation and not universal like the 今圓; these two are also termed 部圓 and 教圓 . The Huayan school has a division of the two perfections into 漸圓 gradual perfection and 頓圓 immediate perfection. |
二執 二执 see styles |
èr zhí er4 zhi2 erh chih nishū |
The two (erroneous) tenets, or attachments: (1) 我執 or 人執 that of the reality of the ego, permanent personality, the ātman, soul or self. (2) 法執 that of the reality of dharma, things or phenomena. Both are illusions. "All illusion arises from holding to the reality of the ego and of things." |
二報 二报 see styles |
èr bào er4 bao4 erh pao nihō |
The dual reward. (1) 依報 or 依果 The material environment on which a person depends, resulting from former karma, e.g. country, house, property, etc. (2) 正報 or 正果 his direct reward, i. e. his body, or person. |
二惑 see styles |
èr huò er4 huo4 erh huo niwaku |
The two aspects of illusion: 見惑 perplexities or illusions and temptations arise from false views or theories. 思惑 or 修惑, ditto from thoughts arising through contact with the world, or by habit, such as desire, anger, infatuation, etc. They are also styled 理惑 illusions connected with principles and 事惑 illusions arising, in practice; v. 見思. |
二愛 二爱 see styles |
èr ài er4 ai4 erh ai futae ふたえ |
(female given name) Futae The two kinds of love, 欲愛 ordinary human love springing from desire; 法愛 bodhisattva or religious love, i.e. desiring to save all creatures. |
二持 see styles |
èr chí er4 chi2 erh ch`ih erh chih niji |
The two values of the commandments: (a) 止持 prohibitive, restraining from evil; (b) 作持 constructive, constraining to goodness. |
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. |
二果 see styles |
èr guǒ er4 guo3 erh kuo nika |
Sakṛdāgāmin; v. 裟 and 斯. The second "fruit" of the four kinds of Hīnayāna arhats, who have only once more to return to mortality. Also the two kinds of fruit or karma: (a) 習氣果 The good or evil characteristics resulting from habit or practice in a former existence; (b) 報果the pain or pleasure resulting (in this life) from the practices of a previous life. |
二禪 二禅 see styles |
èr chán er4 chan2 erh ch`an erh chan nizen |
second meditation [heaven] |
二苦 see styles |
èr kǔ er4 ku3 erh k`u erh ku ni ku |
Two kinds of suffering: within, e.g. sickness, sorrow; from without, e.g. calamities. |
二量 see styles |
èr liáng er4 liang2 erh liang niryō |
The two "measurings," or parts of a syllogism : (a) 現量 appearance, e.g. smoke; (b) 比量 inference, e.g. fire from smoke. |
于闐 于阗 see styles |
yú tián yu2 tian2 yü t`ien yü tien Uten |
于遁; 于殿; 于塡; 谿丹; 屈丹; 和闐; 澳那; 瞿薩憺那 Kustana, or Khotan, in Turkestan, the principal centre of Central Asian Buddhism until the Moslem invasion. Buddhism was introduced there about 200 B.C. or earlier. It was the centre from which is credited the spread of Mahayanism, v. 西城記 12. |
互異 互异 see styles |
hù yì hu4 yi4 hu i |
differing from one another; mutually different |
互選 see styles |
gosen ごせん |
(noun, transitive verb) election by mutual vote; election from within a committee (party, etc.); internal vote |
五刀 see styles |
wǔ dāo wu3 dao1 wu tao gotou / goto ごとう |
(surname) Gotou The 'five swords' or slayers who were sent in pursuit of a man who fled from his king, e. g. the five skandhas 五蘊. |
五受 see styles |
wǔ shòu wu3 shou4 wu shou goju |
The five vedanas, or sensations; i. e. of sorrow, ofjoy; of pain, of pleasure; of freedom from them all; the first two are limited to mental emotions, the two next are of the senses, and the fifth of both; v. 唯識論 5. |
五因 see styles |
wǔ yīn wu3 yin1 wu yin goin |
The five causes, v. 倶舍論 7. i. e. (1) 生因 producing cause; (2) 依因supporting cause; (3) 立因 upholding or establishing cause; (4) 持因 maintaining cause; (5) 養因 nourishing or strengthening cause. These all refer to the four elements, earth, water, fire, wind, for they are the causers or producers and maintainers of the infinite forms of nature. Another list from the Nirvana-Sutra 21 is (1) 生因 cause of rebirth, i. e. previous delusion; (2) 和合因 intermingling cause, i. e. good with good, bad with bad, neutral with neutral; (3) 住因 cause of abiding in the present condition, i. e. the self in its attachments; (4) 增長因 causes of development, e. g. food, clothing, etc.; (5) 遠因 remoter cause, the parental seed. |
五夜 see styles |
goya ごや |
(1) (archaism) division of the night (from approx. 7pm to 5am) into five 2-hour periods; (2) the fifth of these periods (approx. 3am to 5am); (female given name) Sayo |
五夢 五梦 see styles |
wǔ mèng wu3 meng4 wu meng itsumu いつむ |
(female given name) Itsumu The five bad dreams of King Ajātaśatru on the night that Buddha entered nirvana— as the moon sank the sun arose from the earth. the stars fell like rain, seven comets appeared, and a great conflagration filling the sky fell on the earth. |
五嶺 五岭 see styles |
wǔ lǐng wu3 ling3 wu ling gorei / gore ごれい |
the five ranges separating Hunan and Jiangxi from south China, esp. Guangdong and Guangxi, namely: Dayu 大庾嶺|大庾岭[Da4 yu3 ling3], Dupang 都龐嶺|都庞岭[Du1 pang2 ling3], Qitian 騎田嶺|骑田岭[Qi2 tian2 ling3], Mengzhu 萌渚嶺|萌渚岭[Meng2 zhu3 ling3] and Yuecheng 越城嶺|越城岭[Yue4 cheng2 ling3] (place-name) Nanling Mountains (China); Wuling |
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. |
五忍 see styles |
wǔ rěn wu3 ren3 wu jen gonin |
The five stages of bodhisattva-kṣānti, patience or endurance according to the 別教: (1) 伏忍the causes of passion and illusion controlled but not finally cut off, the condition of 十住, 十行, and 十廻向; (2) 信忍 firm belief, i. e. from the 初地 to the 三地; (3) 順忍 patient progress towards the end of all mortality, i. e. 四地 to 六地; (4) 無生忍 patience for full apprehension, of the truth of no rebirth, 七地 to 九地; and (5) 寂滅忍 the patience that leads to complete nirvana, 十地 to 妙覺; cf. 五位. |
五教 see styles |
wǔ jiào wu3 jiao4 wu chiao gokyō |
The five division of Buddhism according to the Huayan School, of which there are two That of 杜順 Dushun down to 賢首 Xianshou is (1) 小乘教 Hīnayāna which interprets nirvana as annihilation; (2) 大乘始教 the primary stage of Mahāyāna, with two sections the 相始教 and 空 始教 or realistic and idealistic, (3) 大乘終教 Mahāyāna in its final stage, teaching the 眞如 and universal Buddhahood; (4) 頓教 the immediate, direct, or intuitive school, e. g. by right concentration of thought, or faith, apart from 'works'; (5) 圓教 the complete or perfect teaching of the Huayan, combining all the rest into one all-embracing vehicle. The five are now differentiated into 十宗 ten schools. The other division, by 圭峯 Guifeng of the same school, is (1) 人天教 rebirth as human beings for those who keep the five commandments and as devas those who keep the 十善 as 相始教 above; (4) 大乘破相教 as 空始教 above; and (5) 一乘顯性教 the one vehicle which reveals the universal Buddha-nature; it includes (3), (4), and (5) of the first group. See also 五時教. |
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. |
五果 see styles |
wǔ guǒ wu3 guo3 wu kuo goka ごか |
(1) five fruits (peach, Japanese plum, apricot, jujube, Japanese chestnut); (2) (Buddhist term) five types of effect in cause-and-effect relationships; (3) (Buddhist term) five effects of ignorance and formations on one's current life The five fruits, or effects; there are various groups, e. g. I. (1) 異熟果 fruit ripening divergently, e. g. pleasure and goodness are in different categories; present organs accord in pain or pleasure with their past good or evil deeds; (2) 等流果 fruit of the same order, e. g. goodness reborn from previous goodness; (3) 土用果 present position and function fruit, the rewards of moral merit in previous lives; (4) 增上果 superior fruit, or position arising from previous earnest endeavor and superior capacity: (5) 離繋果 fruit of freedom from all bonds, nirvana fruit. II. Fruit, or rebirth: (1) 識 conception (viewed psychologically); (2) 名色 formation mental and physical; (3) 六處 the six organs of perception complete; (4) 觸 their birth and contact with the world; (5) 受 consciousness. III. Five orders of fruit, with stones, pips, shells (as nuts), chaff-like (as pine seeds), and with pods. |
五欲 see styles |
wǔ yù wu3 yu4 wu yü goyoku |
The five desires, arising from the objects of the five senses, things seen, heard, smelt, tasted, or touched. Also, the five desires of wealth, sex, foodand-drink, fame, and sleep. |
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. |
五繫 五系 see styles |
wǔ xì wu3 xi4 wu hsi goke |
The five suspended corpses, or dead snakes, hanging from the four limbs and neck of Mara as Papiyan; v. Nirvana sutra 6. |
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. |
五覺 五觉 see styles |
wǔ jué wu3 jue2 wu chüeh gokaku |
The five bodhi, or states of enlightenment, as described in the 起信論 Awakening of Faith; see also 五菩提 for a different group. (1) 本覺 Absolute eternal wisdom, or bodhi; (2) 始覺 bodhi in its initial stages, or in action, arising from right observances; (3) 相似覺 bodhisattva. attainment of bodhi in action, in the 十信; (4) 隨分覺 further bodhisattva-enlightenment according to capacity, i. e. the stages 十住, 十行, and 十廻向; (5) 究竟覺 final or complete enlightenment, i. e. the stage of 妙覺, which is one with the first, i. e. 本覺. The 本覺 is bodhi in the potential, 始覺 is bodhi in the active state, hence (2), (3), (4), and (5) are all the latter, but the fifth has reached the perfect quiescent stage of original bodhi. |
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. |
五障 see styles |
wǔ zhàng wu3 zhang4 wu chang goshou / gosho ごしょう |
(1) {Buddh} five hindrances (that prevent a woman from becoming a Buddha, a Brahmā, a Shakra, a devil king, or a wheel-turning king); five obstructions to women's attainment; (2) {Buddh} five hindrances (that impede ascetic practices; sensory desire, ill-will, sloth and torpor, restlessness and worry, doubt) The five hindrances, or obstacles; also 五礙; 五雲. I. Of women, i. e. inability to become Brahma-kings, Indras, Māra-kings, Caikravarti-kings, or Buddhas. II. The hindrances to the five 五力 powers, i. e. (self-) deception a bar to faith, as sloth is to zeal, anger to remembrance, hatred to meditaton, and discontent to wisdom. III. The hindrances of (1) the passion-nature, e. g. original sin; (2) of karma caused in previous lives; (3) the affairs of life; (4) no friendly or competent preceptor; (5) partial knowledge. |
五食 see styles |
wǔ shí wu3 shi2 wu shih gojiki |
The five kinds of spiritual food by which roots of goodness are nourished: correct thoughts; delight in the Law; pleasure in meditation; firm resolve, or vows of self-control; and deliverance from the karma of illusion. |
井河 see styles |
jǐng hé jing3 he2 ching ho igawa いがわ |
(surname) Igawa Like the well and the river', indicating the impermanence of life. The 'well ' refers to the legend of the man who running away from a mad elephant fell into a well; the 'river ' to a great tree growing on the river bank yet blown over by the wind. |
井繩 井绳 see styles |
jǐng shéng jing3 sheng2 ching sheng |
rope for drawing water from a well |
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. |
井鹽 井盐 see styles |
jǐng yán jing3 yan2 ching yen |
salt produced by evaporating brine drawn from wells |
亘古 see styles |
kouko / koko こうこ |
(archaism) for ever; from ancient times |
亙古 亘古 see styles |
gèn gǔ gen4 gu3 ken ku kouko / koko こうこ |
throughout time; from ancient times (up to the present) (archaism) (See 亘古) from long ago up until the present day |
亡命 see styles |
wáng mìng wang2 ming4 wang ming boumei / bome ぼうめい |
to flee; to go into exile (from prison) (n,vs,vi) fleeing from one's country; seeking asylum; defection; emigration (for political reasons); (going into) exile; becoming a (political) refugee |
交接 see styles |
jiāo jiē jiao1 jie1 chiao chieh kousetsu / kosetsu こうせつ |
(of two things) to come into contact; to meet; to hand over to; to take over from; to associate with; to have friendly relations with; to have sexual intercourse (n,vs,vi) sexual intercourse |
京壁 see styles |
kyoukabe / kyokabe きょうかべ |
{archit} kyokabe; Kyoto-style wall made from clay, sand and straw |
京男 see styles |
kyouotoko / kyootoko きょうおとこ |
Kyoto man; man from Kyoto; (personal name) Takao |
亮光 see styles |
liàng guāng liang4 guang1 liang kuang sukemitsu すけみつ |
light; beam of light; gleam of light; light reflected from an object (personal name) Sukemitsu |
人天 see styles |
rén tiān ren2 tian1 jen t`ien jen tien ninden; jinten; ninten にんでん; じんてん; にんてん |
{Buddh} earth and heaven; human and heavenly beings Men and devas. |
人氏 see styles |
rén shì ren2 shi4 jen shih |
native; person from a particular place |
人煙 人烟 see styles |
rén yān ren2 yan1 jen yen jinen じんえん |
sign of human habitation smoke from human habitations |
人球 see styles |
rén qiú ren2 qiu2 jen ch`iu jen chiu |
person who is passed back and forth, with nobody willing to look after them (e.g. a child of divorced parents); (esp.) patient who gets shuttled from hospital to hospital, each of which refuses to admit the patient for treatment |
人神 see styles |
ninjin にんじん |
{Shinto} man-god; person enshrined as a god; (place-name) Ninjin |
仁丹 see styles |
rén dān ren2 dan1 jen tan nitan にたん |
Jintan mouth refresher lozenge, produced by Morishita Jintan company from 1905 Jintan (brand-name breath mint marketed as having various medicinal properties); refreshing candies resembling BBs or metallic dragees; (surname, female given name) Nitan |
仁王 see styles |
rén wáng ren2 wang2 jen wang niwa にわ |
the two guardian Deva kings; (personal name) Niwa The benevolent king, Buddha; the name Śākya is intp. as 能仁 able in generosity. Also an ancient king, probably imaginary, of the 'sixteen countries' of India, for whom the Buddha is said to have dictated the 仁王經, a sutra with two principal translations into Chinese, the first by Kumārajīva styled 仁王般若經 or 佛說仁王般若波羅蜜經 without magical formulae, the second by Amogha (不空) styled 仁王護國般若波羅蜜經, etc., into which the magical formulae were introduced; these were for royal ceremonials to protect the country from all kinds of calamities and induce prosperity. |
仁義 仁义 see styles |
rén yi ren2 yi5 jen i miyoshi みよし |
affable and even-tempered (1) humanity and justice (esp. in Confucianism); virtue; (2) duty; (3) (perhaps derived from 辞儀) (See 辞儀・じんぎ・1,仁義を切る) formal greeting (between yakuza, street vendors, gamblers, etc.); (4) (gang's) moral code; (male given name) Miyoshi humaneness and rightness |
今後 今后 see styles |
jīn hòu jin1 hou4 chin hou kongo こんご |
hereafter; henceforth; in the future; from now on (n,adv) from now on; hereafter; (surname) Imago |
今様 see styles |
imayou / imayo いまよう |
(noun - becomes adjective with の) (1) modern style; contemporary style; current fashion; (2) (abbreviation) (See 今様歌) verse form from the Heian and Kamakura periods consisting of 4 lines each divided into two parts of 7 and 5 syllables |
仏幕 see styles |
butsumaku ぶつまく |
coloured curtains hanging from the eaves of a Buddhist temple |
仏恩 see styles |
butsuon ぶつおん |
grace of Buddha; indebtedness to Buddha |
仏所 see styles |
bussho ぶっしょ |
(1) place containing a Buddhist image; (2) (See 極楽・1,浄土・1) place containing a Buddha; pure land; (3) (See 造仏所) independent workshop of Buddhist sculptors (from the Heian period onward); (place-name) Bussho |
仏牙 see styles |
butsuge ぶつげ |
{Buddh} tooth of Buddha recovered from his cremated ashes |
他力 see styles |
tā lì ta1 li4 t`a li ta li tariki たりき |
(1) outside help; help from without; (2) {Buddh} salvation by faith; (surname) Tariki Another's strength, especially that of a Buddha, or bodhisattva, obtained through faith in Mahāyāna salvation. |
他行 see styles |
takou; tagyou / tako; tagyo たこう; たぎょう |
(1) (たこう only) another bank; other bank; (noun/participle) (2) (usu. たぎょう) absence from home; going out |
他許 他许 see styles |
tā xǔ ta1 xu3 t`a hsü ta hsü tako |
assent from one's opponent |
他郷 see styles |
takyou / takyo たきょう |
place far from home; strange land; foreign country; (given name) Takyō |
他鄉 他乡 see styles |
tā xiāng ta1 xiang1 t`a hsiang ta hsiang |
foreign land; away from one's native place |
仗腰 see styles |
zhàng yāo zhang4 yao1 chang yao |
to back sb up; to support (from the rear) |
仙氣 仙气 see styles |
xiān qì xian1 qi4 hsien ch`i hsien chi |
ethereal quality; (Chinese folklore) a puff of breath from the mouth of a celestial being, which can magically transform an object into something else |
仙界 see styles |
xiān jiè xian1 jie4 hsien chieh senkai せんかい |
world of the immortals; a fairyland; a paradise dwelling place of hermits; pure land away from the world |
代代 see styles |
dài dài dai4 dai4 tai tai yoyo よよ daidai だいだい |
from generation to generation; generation after generation (n-adv,n-t) for generations; hereditary; generation after generation |
代扣 see styles |
dài kòu dai4 kou4 tai k`ou tai kou |
to withhold tax (from employee's salary) |
代誌 代志 see styles |
dài zhì dai4 zhi4 tai chih |
(Tw) (coll.) matter; thing (from Taiwanese, Tai-lo pr. [tāi-tsì], equivalent to Mandarin 事情[shi4 qing5]) See: 代志 |
代車 see styles |
daisha だいしゃ |
loaner vehicle (e.g. from a garage which is repairing one's vehicle) |
令箭 see styles |
lìng jiàn ling4 jian4 ling chien |
arrow banner of command (archaic used as symbol of military authority); fig. instructions from one's superiors |
令離 令离 see styles |
lìng lí ling4 li2 ling li ryōri |
to enable [someone] to be free from |
以下 see styles |
yǐ xià yi3 xia4 i hsia ika いげ |
that level or lower; that amount or less; the following (1) not exceeding; and downward; ... and below; (2) below (e.g. standard); under (e.g. a level); (3) the below-mentioned; the following; the rest from here down |
以前 see styles |
yǐ qián yi3 qian2 i ch`ien i chien izen いぜん |
before; formerly; previous; ago (n-adv,n-t) ago; since; before; previous from...to before |
以外 see styles |
yǐ wài yi3 wai4 i wai igai いがい |
apart from; other than; except for; external; outside of; on the other side of; beyond (suffix noun) (1) excluding; except (for); apart from; other than; besides; in addition to; (suffix noun) (2) outside (a boundary, scope, etc.) |
以後 以后 see styles |
yǐ hòu yi3 hou4 i hou igozaki いござき |
after; later; afterwards; following; later on; in the future (n-adv,n-t) (1) after this; from now on; hereafter; (2) thereafter; since (verb) (after -te form of verb); after (time); since (then); (surname) Igozaki afterwards |
以降 see styles |
yǐ jiàng yi3 jiang4 i chiang ikou / iko いこう |
since (some point in the past) (n-adv,n-t) on and after; as from; hereafter; thereafter; since |
仰せ see styles |
oose おおせ |
(1) (honorific or respectful language) order (from one's superior); command; (2) (honorific or respectful language) what you say; (someone's) words |
仰光 see styles |
yǎng guāng yang3 guang1 yang kuang |
Yangon (Rangoon), city, capital of Myanmar from 1948 to 2006 |
仿生 see styles |
fǎng shēng fang3 sheng1 fang sheng |
to design an artificial system, taking inspiration from a living organism; bionic; biomimetic |
企投 see styles |
qì tóu qi4 tou2 ch`i t`ou chi tou |
(Tw) to have fun (from Taiwanese 𨑨迌, Tai-lo pr. [tshit-thô]) |
休場 see styles |
kyuujou / kyujo きゅうじょう |
(n,vs,vi) (1) (temporary) closure (of a theater, entertainment venue, etc.); (n,vs,vt,vi) (2) absence (from a performance, match, etc.); sitting out; (n,vs,vt,vi) (3) {sumo} absence (from a bout or tournament); (n,vs,vi) (4) {stockm} holiday; closure (of a stock exchange); (place-name) Yasunba |
休学 see styles |
kyuugaku / kyugaku きゅうがく |
(noun/participle) temporary absence from school |
休屠 see styles |
xiū tú xiu1 tu2 hsiu t`u hsiu tu kyūto |
Lit. 'Desist from butchering, 'said to be the earliest Han term for 浮屠, 佛圖, etc., Buddha. The 漢武故事 says that the King of Vaiśālī 毘邪 killed King 體屠 (or the non-butchering kings), took his golden gods, over 10 feet in height, and put them in the 甘泉宮 Sweet-spring palace; they required no sacrifices of bulls or rams, but only worship of incense, so the king ordered that they should be served after their national method. |
休筆 see styles |
kyuuhitsu / kyuhitsu きゅうひつ |
(noun/participle) taking a break from writing |
休職 see styles |
kyuushoku / kyushoku きゅうしょく |
(n,vs,vi) temporary retirement; leave of absence; suspension from office |
休部 see styles |
kyuubu / kyubu きゅうぶ |
(n,vs,vi) (1) suspension of club activities; (n,vs,vi) (2) absence from club activities; not attending club activities |
伝世 see styles |
densei / dense でんせい |
(noun/participle) transmission from generation to generation |
伝存 see styles |
denson でんそん |
(vs,vi) to be handed down from antiquity |
伝本 see styles |
denpon でんぽん |
existing manuscript; extant copy; manuscript handed down from the past |
伝来 see styles |
denrai でんらい |
(n,vs,vi) (1) introduction (from abroad); (n,vs,vi) (2) transmission (through successive generations); being handed down (from generation to generation); being passed down |
伝言 see styles |
dengon でんごん |
(noun, transitive verb) (verbal) message; word (from someone) |
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.) |
伽藍 伽蓝 see styles |
qié lán qie2 lan2 ch`ieh lan chieh lan garan がらん |
Buddhist temple (loanword from Sanskrit "samgharama") (1) (abbreviation) {Buddh} (See 僧伽藍摩) temple (esp. large one); monastery; (suffix noun) (2) {Buddh} temple building; (surname) Tokiai 僧伽藍摩; 僧藍 saṅghārāma or saṅghāgāra. (1) The park of a monastery. (2) A monastery, convent. There are eighteen伽藍神 guardian spirits of a monastery. |
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". |
体中 see styles |
karadajuu / karadaju からだじゅう |
all over the body; from head to foot; all over |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "Grace From Heaven - Grace From God" 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.