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Mandarin Chinese information.
Old Wade-Giles romanization used only in Taiwan.
Japanese information.
Buddhist definition. Note: May not apply to all sects.
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There are 42 total results for your Arman search.

Characters Pronunciation
Simple Dictionary Definition

see styles
/ ye4
 waza / わざ
line of business; industry; occupation; job; employment; school studies; enterprise; property; (Buddhism) karma; deed; to engage in; already
deed; act; work; performance; (personal name) Hajime
karman, karma, "action, work, deed"; "moral duty"; "product, result, effect." M.W. The doctrine of the act; deeds and their effects on the character, especially in their relation to succeeding forms of transmigration. The 三業 are thought, word, and deed, each as good, bad, or indifferent. Karma from former lives is 宿業, from present conduct 現業. Karma is moral action that causes future retribution, and either good or evil transmigration. It is also that moral kernel in which each being survives death for further rebirth or metempsychosis. There are categories of 2, 3, 4, 6, and 10; the 六業 are rebirth in the hells, or as animals, hungry ghosts, men, devas, or asuras: v. 六趣; activity



see styles
zhèng yè / zheng4 ye4
cheng yeh
 seigyou / segyo / せいぎょう
one's regular job
legitimate occupation; honest business
samyakkarmānta, right action, purity of body, avoiding all wrong, the fourth of the 八正道; 'right action, abstaining from taking life, or what is not given, or from carnal indulgence. ' Keith; right behavior


see styles
bā zhèng dao / ba1 zheng4 dao5
pa cheng tao
 hasshōdō / はっしょうどう
the Eight-fold Noble Way (Buddhism)
(Buddhist term) noble eightfold path
(八正道分) Āryamārga. The eight right or correct ways, the "eightfold noble path" for the arhat to nirvāṇa; also styled 八道船, 八正門, 八由行, 八游行, 八聖道支, 八道行, 八直行, 八直道. The eight are: (1) 正見Samyag-dṛṣṭi, correct views in regard to the Four Axioms, and freedom from the common delusion. (2) 正思 Samyak-saṁkalpa, correct thought and purpose. (3) 正語 Samyag-vāc, correct speech, avoidance of false and idle talk. (4) 正業 Samyak-karmānta, correct deed, or conduct, getting rid of all improper action so as to dwell in purity. (5) 正命 Smnyag-ājīva, correct livelihood or occupation, avoiding the five immoral occupations. (6) 正精進 Samyag-vyāyāma, correct zeal, or energy in uninterrupted progress in the way of nirvāṇa. (7) 正念 Samyak-smṛti, correct remembrance, or memory, which retains the true and excludes the false. (8) 正定 Samyak-samadhi, correct meditation, absorption, or abstraction. The 正 means of course Buddhist orthodoxy, anything contrary to this being 邪 or heterodox, and wrong; eightfold correct path

see styles
tán / tan2
t`an / tan
 don / くもり
dark clouds
cloudiness; cloudy weather; shadow; (surname) Kumori
Clouds covering the sun, spreading clouds; translit. dh in dharma 曇摩, 曇磨, 曇無; v. 達 and 法. Dharma is also the initial character for a number of names of noted Indian monks, e.g. 曇磨毱多; 達摩瞿諦; 曇無德 Dharmagupta, founder of a school, the 曇無德部 which flourished in Ceylon A.D 400. Also Dharmajātayaśas, Dharmakāla, Dharmākara, Dharmamitra, Dharmanandi, Dharmapriya, Dharmarakṣa, Dharmaruci, Dharmasatva, Dharmayaśas, etc.



see styles
fó shuō / fo2 shuo1
fo shuo
Buddha's preaching; the Buddha said. Buddha's utterance of the sutras. There are over 150 sutras of which the titles begin with these two words, e.g. 佛說無量壽經 Aparimitāyus Sutra, tr. by Saṇghavarman A.D. 252; Buddha's sermon



see styles
liù dì / liu4 di4
liu ti
The six logical categories of the Vaiśeṣika philosophy: dravya, substance; guṇa, quality; karman, motion or activity; sāmānya, generality; viśeṣa, particularity; samavāya, inherence: Keith, Logic, 179. Eitel has 'substance, quality, action, existence, the unum et diversum, and the aggregate'.


see styles
shí zōng / shi2 zong1
shih tsung
The ten schools of Chinese Buddhism: I. The (1) 律宗 Vinaya-discipline, or 南山|; (2) 倶舍 Kośa, Abhidharma, or Reality (Sarvāstivādin) 有宗; (3) 成實宗 Satyasiddhi sect founded on this śāstra by Harivarman; (4) 三論宗 Mādhyamika or 性空宗; (5) 法華宗 Lotus, "Law-flower" or Tiantai 天台宗; (6) 華嚴Huayan or法性 or賢首宗; ( 7) 法相宗 Dharmalakṣana or 慈恩宗 founded on the唯識論 (8) 心宗 Ch'an or Zen, mind-only or intuitive, v. 禪宗 ; (9) 眞言宗 (Jap. Shingon) or esoteric 密宗 ; (10) 蓮宗 Amitābha-lotus or Pure Land (Jap. Jōdo) 淨士宗. The 2nd, 3rd, 4th, and 9th are found in Japan rather than in China, where they have ceased to be of importance. II. The Hua-yen has also ten divisions into ten schools of thought: (1) 我法倶有 the reality of self (or soul) and things, e.g. mind and matter; (2) 法有我無 the reality of things but not of soul; (3) 法無去來 things have neither creation nor destruction; (4) 現通假實 present things are both apparent and real; (5) 俗妄眞實 common or phenomenal ideas are wrong, fundamental reality is the only truth; (6) things are merely names; (7) all things are unreal 空; (8) the bhūtatathatā is not unreal; (9) phenomena and their perception are to be got rid of; (10) the perfect, all-inclusive, and complete teaching of the One Vehicle. III. There are two old Japanese divisions: 大乘律宗, 倶舎宗 , 成實 宗 , 法和宗 , 三論宗 , 天台宗 , 華嚴宗 , 眞言宗 , 小乘律宗 , and 淨土宗 ; the second list adds 禪宗 and omits 大乘律宗. They are the Ritsu, Kusha, Jōjitsu, Hossō, Sanron, Tendai, Kegon, Shingon, (Hīnayāna) Ritsu, and Jōdo; the addition being Zen.


see styles
míng sè / ming2 se4
ming se
 myoushiki / myoshiki / みょうしき
{Buddh} (See 十二因縁) namarupa; name and form; (place-name) Nashiki
nāmarūpa, name-form, or name and form, one of the twelve nidānas. In Brahminical tradition it served 'to denote spirit and matter', 'the concrete individual', Keith; in Buddhism it is intp. as the 五蘊 five skandhas or aggregates, i, e. a 'body', 受, 想, 行, and 識 vedana, saṃjñā, karman, and vijñāna being the 'name' and 色 rupa the 'form'; the first-named four are mental and the last material. 色 Rupa is described as the minutest particle of matter, that which has resistance; the embryonic body or foetus is a nāmarūpa, something that can be named.


see styles
xiǎo shèng / xiao3 sheng4
hsiao sheng
Hinayana, the Lesser Vehicle; Buddhism in India before the Mayahana sutras; also pr. [Xiao3 cheng2]
Hīnayāna 希那衍. The small, or inferior wain, or vehicle; the form of Buddhism which developed after Śākyamuni's death to about the beginning of the Christian era, when Mahāyāna doctrines were introduced. It is the orthodox school and more in direct line with the Buddhist succession than Mahāyānism which developed on lines fundamentally different. The Buddha was a spiritual doctor, less interested in philosophy than in the remedy for human misery and perpetual transmigration. He "turned aside from idle metaphysical speculations; if he held views on such topics, he deemed them valueless for the purposes of salvation, which was his goal" (Keith). Metaphysical speculations arose after his death, and naturally developed into a variety of Hīnayāna schools before and after the separation of a distinct school of Mahāyāna. Hīnayāna remains the form in Ceylon, Burma, and Siam, hence is known as Southern Buddhism in contrast with Northern Buddhism or Mahāyāna, the form chiefly prevalent from Nepal to Japan. Another rough division is that of Pali and Sanskrit, Pali being the general literary language of the surviving form of Hīnayāna, Sanskrit of Mahāyāna. The term Hīnayāna is of Mahāyānist origination to emphasize the universalism and altruism of Mahāyāna over the narrower personal salvation of its rival. According to Mahāyāna teaching its own aim is universal Buddhahood, which means the utmost development of wisdom and the perfect transformation of all the living in the future state; it declares that Hīnayāna, aiming at arhatship and pratyekabuddhahood, seeks the destruction of body and mind and extinction in nirvāṇa. For arhatship the 四諦Four Noble Truths are the foundation teaching, for pratyekabuddhahood the 十二因緣 twelve-nidānas, and these two are therefore sometimes styled the two vehicles 二乘. Tiantai sometimes calls them the (Hīnayāna) Tripiṭaka school. Three of the eighteen Hīnayāna schools were transported to China: 倶舍 (Abhidharma) Kośa; 成實 Satya-siddhi; and the school of Harivarman, the律 Vinaya school. These are described by Mahāyānists as the Buddha's adaptable way of meeting the questions and capacity of his hearers, though his own mind is spoken of as always being in the absolute Mahāyāna all-embracing realm. Such is the Mahāyāna view of Hīnayāna, and if the Vaipulya sūtras and special scriptures of their school, which are repudiated by Hīnayāna, are apocryphal, of which there seems no doubt, then Mahāyāna in condemning Hīnayāna must find other support for its claim to orthodoxy. The sūtras on which it chiefly relies, as regards the Buddha, have no authenticity; while those of Hīnayāna cannot be accepted as his veritable teaching in the absence of fundamental research. Hīnayāna is said to have first been divided into minority and majority sections immediately after the death of Śākyamuni, when the sthāvira, or older disciples, remained in what is spoken of as "the cave", some place at Rājagṛha, to settle the future of the order, and the general body of disciples remained outside; these two are the first 上坐部 and 大衆部 q. v. The first doctrinal division is reported to have taken place under the leadership of the monk 大天 Mahādeva (q.v.) a hundred years after the Buddha's nirvāṇa and during the reign of Aśoka; his reign, however, has been placed later than this by historians. Mahādeva's sect became the Mahāsāṅghikā, the other the Sthāvira. In time the two are said to have divided into eighteen, which with the two originals are the so-called "twenty sects" of Hīnayāna. Another division of four sects, referred to by Yijing, is that of the 大衆部 (Arya) Mahāsaṅghanikāya, 上座部 Āryasthavirāḥ, 根本說一切有部 Mūlasarvāstivādaḥ, and 正量部 Saṃmatīyāḥ. There is still another division of five sects, 五部律. For the eighteen Hīnayāna sects see 小乘十八部; small vehicle


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; Mañjuśrī


see styles
yǒu jiào / you3 jiao4
yu chiao
 ukyō / ゆうきょう
(given name) Yuukyou
The realistic school as opposed to the 空教 teaching of unreality; especially (1) the Hīnayāna teaching of the 倶舍宗 Abhidharmakośa school of Vasubandhu, opposed to the 成實宗 Satya-siddhi school of Harivarman; (2) the Mahāyāna 法相宗 Dharma-lakṣana school, also called the 唯識宗, founded in China by Xuanzang, opposed to the 三論宗 Mādhyamika school of Nāgārjuna; teaching that the self is empty but dharmas exist


see styles
mò mó / mo4 mo2
mo mo
marman; a vital part, or mortal spot; (Skt. marman)



see styles
qiāng shù / qiang1 shu4
ch`iang shu / chiang shu
 soujutsu / sojutsu / そうじゅつ
qiang (spear)



see styles
shā mén / sha1 men2
sha men
 shamon;samon / しゃもん;さもん
monk (Sanskrit: Sramana, originally refers to north India); Buddhist monk
{Buddh} shramana (wandering monk); (surname) Shamon
śramaṇa. 桑門; 娑門; 喪門; 沙門那; 舍羅磨拏; 沙迦懣曩; 室摩那拏 (1) Ascetics of all kinds; 'the Sarmanai, or Samanaioi, or Germanai of the Greeks, perhaps identical also with the Tungusian Saman or Shaman.' Eitel. (2) Buddhist monks 'who 'have left their families and quitted the passions', the Semnoi of the Greeks'. Eitel. Explained by 功勞 toilful achievement, 勤息 diligent quieting (of the mind and the passions), 淨志 purity of mind, 貧道 poverty. 'He must keep well the Truth, guard well every uprising (of desire), be uncontaminated by outward attractions, be merciful to all and impure to none, be not elated to joy nor harrowed by distress, and able to bear whatever may come.' The Sanskrit root is śram, to make effort; exert oneself, do austerities.


see styles
fǎ xǐ / fa3 xi3
fa hsi
 hōki / ほうき
(surname) Houki
Joy in the Law, the joy of hearing or tasting dharma. Name of Dharmanandi, v. 曇; bliss of the dharma



see styles
máng mán / mang2 man2
mang man
 mekuraunagi;mekuraunagi / めくらうなぎ;メクラウナギ
hagfish (jawless proto-fish of class Myxini)
(kana only) hagfish (esp. the species Myxine garmani from Japan)



see styles
hù mó / hu4 mo2
hu mo
 goma / ごま
{Buddh} homa; Buddhist rite of burning wooden sticks to ask a deity for blessings
homa, also 護磨; 呼麽 described as originally a burnt offering to Heaven; the esoterics adopted the idea of worshipping with fire, symbolizing wisdom as fire burning up the faggots of passion and illusion; and therewith preparing nirvāṇa as food, etc.; cf. 大日經; four kinds of braziers are used, round, semi-circular, square, and octagonal; four, five, or six purposes are recorded i.e. śāntika, to end calamities; pauṣṭika (or puṣṭikarman) for prosperity; vaśīkaraṇa, 'dominating,' intp. as calling down the good by means of enchantments; abhicaraka, exorcising the evil; a fifth is to obtain the loving protection of the Buddhas and bodhisattvas; a sixth divides puṣṭikarman into two parts, the second part being length of life; each of these six has its controlling Buddha and bodhisattvas, and different forms and accessories of worship.


see styles
bá mó / ba2 mo2
pa mo
Harivarman, and his school, v. 訶; Harivarman


see styles
jiǔ bǎo / jiu3 bao3
chiu pao
 shuho / しゅほ
barman; bartender
canteen; post exchange; PX


see styles
sì fēn lǜ / si4 fen1 lv4
ssu fen lü
 Shibun ritsu
The four-division Vinaya or discipline of the Dharmagupta school, divided into four sections of 20, 15, 14, and 11 chuan. The 四分律藏 Dharma-gupta-vinaya was tr. in A. D. 405 by Buddhayasas and 竺佛念 Chu Fo-nien; the 四分比丘尼羯磨法 Dharmagupta-bhikṣuṇī-karman was tr. by Gunavarman in 431: and there are numerous other works of this order; Four-Part Vinaya


see styles
sāi jiàn tuó / sai1 jian4 tuo2
sai chien t`o / sai chien to
(塞建陀羅); 塞健陀 skandha, 'the shoulder'; 'the body'; 'the trunk of a tree'; 'a section,' etc. M.W. 'Five psychological constituents.' 'Five attributes of every human being.' Eitel. Commonly known as the five aggregates, constituents, or groups; the pañcaskandha; under the Han dynasty 陰 was used, under the Jin 衆, under the Tang 蘊. The five are: 色 rūpa, form, or sensuous quality; 受 vedana, reception, feeling, sensation; 想 sañjñā , thought, consciousness, perception; 行 karman, or saṃskāra, action, mental activity; 識 vijñāna, cognition. The last four are mental constituents of the ego. Skandha is also the name of an arhat, and Skanda, also 塞建那, of a deva; (Skt. skandha)



see styles
shī zǐ zhòu / shi1 zi3 zhou4
shih tzu chou
or 師子鎧 Harivarman, to whom the 成實論 Satyasiddhi-śāstra is ascribed; Harivarman



see styles
kāng sēng kǎi / kang1 seng1 kai3
k`ang seng k`ai / kang seng kai
or 康僧會 Saṅghavarman, also said to be Saṅghapāla; an Indian monk supposed to be of Tibetan descent; but Saṅghapāla is described as the eldest son of the prime minister of Soghdiana, and is probably a different person. Saṅghavarman tr. at the White Horse Temple, Luoyang, in A.D. 252; inter alia the 無量壽經 is accredited to him, but a more reliable tradition of the Canon ascribes the tr. to Dharmarakṣa A.D. 308; Saṃghavarman



see styles
chéng shí zōng / cheng2 shi2 zong1
ch`eng shih tsung / cheng shih tsung
 Jōjitsu shū
Satyasiddhi school of Buddhism
Satyasiddhi sect (Jap. Jōjitsu-shū), based upon the Satyasiddhi śāstra of Harivarman, v. 訶. tr. by Kumārajīva. In China it was a branch of the 三論 San Lun sect. It was a Hīnayāna variation of the śūnya 空 doctrine. The term is defined as perfectly establishing the real meaning of the sutras; Satyasiddhi school


see styles
 yaritsukai / やりつかい spearman


see styles
 soujutsuka / sojutsuka / そうじゅつか spearman



see styles
fǎ wú wǒ / fa3 wu2 wo3
fa wu wo
 hō muga
dharmanairātmya. Things are without independent individuality, i.e. the tenet that things have no independent reality, no reality in themselves. 法無我智 The knowledge or wisdom of the above; dharmas are devoid of inherent nature



see styles
zàng mǎ jī / zang4 ma3 ji1
tsang ma chi
(bird species of China) Tibetan eared pheasant (Crossoptilon harmani)



see styles
ā mǎ ní / a1 ma3 ni2
a ma ni
Armani (fashion designer)


see styles
wǔ fēn fǎ shēn / wu3 fen1 fa3 shen1
wu fen fa shen
 gobun hosshin
pañca-dharmakāya, the five attributes of the dharmakāya or 'spiritual' body of the Tathāgata, i. e. 戒 that he is above all moral conditions; 定 tranquil and apart from all false ideas; 慧 wise and omniscient; 解脫 free, unlimited, unconditioned, which is the state of nirvana; 解脫知見 that he has perfect knowledge of this state. These five attributes surpass all conditions of form, or the five skandhas; Eitel interprets this by exemption from all materiality (rūpa); all sensations (vedana); all consciousness (saṃjñā); all moral activity (karman); all knowledge (vijñāna). The esoteric sect has its own group. See also 五種法身; five-part dharma body


see styles
sēng qié bá mó / seng1 qie2 ba2 mo2
seng ch`ieh pa mo / seng chieh pa mo
Saṅghavarman, an Indian monk who arrived in Nanjing A.D. 433, tr. five works in 434, went westward in 442; *Saṃghavarman


see styles
shí èr huǒ tiān / shi2 er4 huo3 tian1
shih erh huo t`ien / shih erh huo tien
The homa-, or fire-spirits; Whose representations, colours, magic words, signs, symbols, and mode of worship are given in the 大日經疏20. Also 十二火尊; 十二種火法. The twelve fire-spirits are: (1) Indra or Vairocana, the discoverer or source of fire, symbolizing 智 knowledge; (2) the moon 行滿 which progresses to fullness, with mercy as root and enlightenment as fruit, i,e. Buddha; (3) the wind, represented as a half-moon, fanner of fame, of zeal, and by driving away dark clouds, of enlightenment; (4) the red rays of the rising sun, rohitaka, his swords (or rays) indicating 議 wisdom; (5) 沒M004101拏 a form half stern, half smiling, sternly driving away the passions and trials; (6) 忿怒 irate, bellowing with open mouth, showing four teeth, flowing locks, one eye closed; (7) 闍吒羅 fire burning within, i.e. the inner witness, or realization; (8) 迄灑耶 the waster, or destroyer of waste and injurious products within, i.e. inner purification; (9) 意生 the producer at will, capable of all variety, resembling Viśvakarman, the Brahmanic Vulcan; (10) 羯羅微 the fire-eater; (11) untraceable; (12) 謨賀那 the completer, also the subduer of demons; twelve fire celestials



see styles
tí pó shè mó / ti2 po2 she4 mo2
t`i p`o she mo / ti po she mo
Devakṣema, or Devaśarman, an arhat who wrote the 阿毘達磨識身足論 tr. by Xuanzang, A. D. 649, in which he denied the ego.



see styles
zōng méi liǔ yīng / zong1 mei2 liu3 ying1
tsung mei liu ying
(bird species of China) yellow-streaked warbler (Phylloscopus armandii)



see styles
pí shǒu jié mó / pi2 shou3 jie2 mo2
p`i shou chieh mo / pi shou chieh mo
(毘首) Viśvakarman, all-doer, or maker, the Indian Vulcan, architect of the universe and patron of artisans; intp. as minister of Indra, and his director of works. Also 毘守羯磨; 毘濕縛羯磨; Viśvakarman


see styles
qiun à bá mó / qiun2 a4 ba2 mo2
qiun a pa mo
Guṇavarman, tr. 功德鐙, a prince of Kubhā (Cashmere), who refused the throne, wandered alone, reached China, tr. ten works, two of which were lost by A. D. 730. Born in 367, he died in Nanjing in A. D. 431. He taught that truth is within, not without, and that the truth (dharma) is of oneself, not of another. The centre of his work is placed in 揚州 Yangzhou. It is said that he started the order of nuns in China, v. 翻譯名義 Fan-yi-ming-yi; *Guṇavarman



see styles
hē lí bá mó / he1 li2 ba2 mo2
ho li pa mo
Harivarman, tawny armour, and 師子鎧 lion armour; a Brahman who '900 years' after the Nirvāṇa, appeared in Central India and joined the Sarvāstivādin and Satyasiddhi school by the publication of the Satyasiddhi śāstra (tr. as the 成實論 by Kumārajīva, 407-418); Harivarman



see styles
yāng shū fá mó / yang1 shu1 fa2 mo2
yang shu fa mo
Aṃśuvarman, a king of ancient Nepal, descendant of the Licchavis, author of the 聲明論; Aṃśuvarman


see styles
 sharuman / シャルマン (noun or adjectival noun) charming (fre: charmant); (personal name) Sherman


see styles
yī bái sān jié mó / yi1 bai2 san1 jie2 mo2
i pai san chieh mo
 ichibyaku san konma
One announcement, or reading, and three responses, or promises of performance (karman); it is the mode of ordaining monks, three responses to the one call of the abbot; an announcement or reading, and three responses, or promises of performance (karman)


see styles
 mekuraunagi / メクラウナギ (kana only) hagfish (esp. the species Myxine garmani from Japan)


see styles
 supiamannojunisoukankeisuu / supiamannojunisokankesu / スピアマンのじゅんいそうかんけいすう (exp,n) {math} Spearman's rank correlation coefficient

Entries with 2nd row of characters: The 2nd row is Simplified Chinese.

This page contains 42 results for "Arman" 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.

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Japanese Kanji Dictionary

Free Asian Dictionary

Chinese Kanji Dictionary

Chinese Words Dictionary

Chinese Language Dictionary

Japanese Chinese Dictionary