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<1011121314151617181920...>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
勃馱 勃驮 see styles |
bó tuó bo2 tuo2 po t`o po to botsuda |
(Skt. buddha) |
勘能 see styles |
kannou / kanno かんのう |
(noun or adjectival noun) (Buddhist term) patience; perseverance; fortitude |
務め see styles |
tsutome つとめ |
(1) service; duty; business; responsibility; task; (2) Buddhist religious services |
勝心 胜心 see styles |
shèng xīn sheng4 xin1 sheng hsin katsumune かつむね |
(given name) Katsumune The victorious mind, which carries out the Buddhist discipline. |
勝果 胜果 see styles |
shèng guǒ sheng4 guo3 sheng kuo shōka |
The surpassing fruit, i.e. that of the attainment of Buddhahood, in contrast with Hīnayāna lower aims; two of these fruits are transcendent nirvāṇa and complete bodhi. |
勝楽 see styles |
shouraku / shoraku しょうらく |
Cakrasamvara; Samvara; Supreme Bliss (tantric Buddhist deity); (surname) Katsuraku |
募化 see styles |
mù huà mu4 hua4 mu hua boke |
(of a Buddhist monk or Taoist priest) to collect alms to collect alms |
勢至 势至 see styles |
shì zhì shi4 zhi4 shih chih seiji / seji せいじ |
(personal name) Seiji He whose wisdom and power reach everywhere, Mahāsthāmaprāpta, i.e. 大勢至 q.v. Great power arrived (at maturity), the bodhisattva on the right of Amitābha, who is the guardian of Buddha-wisdom.; See 大勢至菩薩. |
勤め see styles |
tsutome つとめ |
(1) service; duty; business; responsibility; task; (2) Buddhist religious services |
勤行 see styles |
qín xíng qin2 xing2 ch`in hsing chin hsing gongyou / gongyo ごんぎょう |
(n,vs,vi) {Buddh} religious service Diligently going forward, zealous conduct, devoted to service, worship, etc. |
勧化 see styles |
kange かんげ |
(noun, transitive verb) religious-fund soliciting; Buddhist preaching |
勸化 劝化 see styles |
quàn huà quan4 hua4 ch`üan hua chüan hua kanke |
to exhort (sb) to live a virtuous life (Buddhism); to beg for alms To exhort to conversion, to convert. |
勸發 劝发 see styles |
quàn fā quan4 fa1 ch`üan fa chüan fa kanpotsu |
To exhort to start (in the Buddhist way). |
勸轉 劝转 see styles |
quàn zhuǎn quan4 zhuan3 ch`üan chuan chüan chuan kanten |
The second, or exhortation turn of the Buddha's wheel, v. 三轉法輪, men must know the meaning and cause of suffering, cut off its accumulation, realize that it may be extinguished, and follow the eightfold path to attainment. |
化主 see styles |
huà zhǔ hua4 zhu3 hua chu keshu |
The lord of transformation, or conversion, i. e. a Buddha; also one who exhorts believers to give alms for worship: also an almsgiver. |
化人 see styles |
huà rén hua4 ren2 hua jen kenin けにん |
{Buddh} manifesting in human form (of a Buddha or Bodhisattva); avatar A deva or Buddha transformed into human shape. |
化仏 see styles |
kebutsu けぶつ |
{Buddh} transformed Buddha |
化佛 see styles |
huà fó hua4 fo2 hua fo kebutsu |
nirmāṇabuddha, an incarnate, or metamorphosed Buddha: Buddhas and bodhisattvas have universal and unlimited powers of appearance, v. 神通力. |
化儀 化仪 see styles |
huà yí hua4 yi2 hua i kegi |
The rules or methods laid down by the Buddha for salvation: Tiantai speaks of 化儀 as transforming method, and 化法 q. v. as transforming truth; its 化儀四教 are four modes of conversion or enlightenment: 頓 direct or sudden, 漸 gradual, 祕密 esoteric, and 不定 variable. |
化土 see styles |
huà tǔ hua4 tu3 hua t`u hua tu kedo |
one of the 三土 three kinds of lands, or realms; it is any land or realm whose inhabitants are subject to reincarnation; any land which a Buddha is converting, or one in which is the transformed body of a Buddha. These lands are of two kinds, pure like the Tusita heaven, and vile or unclean like this world. Tiantai defines the huatu or the transformation realm of Amitābha as the Pure-land of the West, but other schools speak of huatu as the realm on which depends the nirmāṇakāya, with varying definitions. |
化城 see styles |
huà chéng hua4 cheng2 hua ch`eng hua cheng kejou / kejo けじょう |
{Buddh} castle magically created by the Buddha The magic, or illusion city, in the Lotus Sutra; it typifies temporary or incomplete nirvana, i. e. the imperfect nirvana of Hīnayāna. |
化境 see styles |
huà jìng hua4 jing4 hua ching kekyō |
The region, condition, or environment of Buddha instruction or conversion: similar to 化土. |
化女 see styles |
huà nǚ hua4 nv3 hua nü kenyo; kejo けにょ; けじょ |
(1) {Buddh} Buddha or Bodhisattva appearing in female form; female incarnation; (2) female ghost; female apparition is 化人 in female form. |
化尼 see styles |
huà ní hua4 ni2 hua ni keni |
The power of a Buddha, or bodhisattva, to be transformed into a nun. |
化屬 化属 see styles |
huà shǔ hua4 shu3 hua shu kezoku |
The converted followers— of a Buddha, or bodhisattva. |
化心 see styles |
huà xīn hua4 xin1 hua hsin keshin |
The mind in the transformation body of a Buddha or bodhisattva, which apprehends things in their reality. |
化法 see styles |
huà fǎ hua4 fa3 hua fa kehō |
Instruction in the Buddhist principles, as 化儀 is in practice, Tiantai in its 化法四教 divides the Buddha's teaching during his lifetime into the four periods of 藏, 通, 別, and 圓 Pitaka, Interrelated, Differentiated, and Complete, or All-embracing. |
化源 see styles |
huà yuán hua4 yuan2 hua yüan kegen |
The fount of conversion, or salvation, the beginning of the Buddha's teaching. |
化現 化现 see styles |
huà xiàn hua4 xian4 hua hsien kegen けげん |
(n,vs,vi) {Buddh} manifesting in a bodily form (of a god or Buddha); incarnation; avatar Metamorphosis and manifestation; the appearance or forms of a Buddha or bodhisattva for saving creatures may take any form required for that end. |
化生 see styles |
huà shēng hua4 sheng1 hua sheng keshou / kesho けしょう |
(noun/participle) (1) {Buddh} (See 四生) spontaneous birth; (2) goblin; monster; (surname, given name) Keshou q. v. means direct 'birth' by metamorphosis. It also means the incarnate avaatara of a deity.; aupapādaka, or aupapāduka. Direct metamorphosis, or birth by transformation, one of the 四生, by which existence in any required form is attained in an instant in full maturity. By this birth bodhisattvas residing in Tuṣita appear on earth. Dhyāni Buddhas and Avalokiteśvara are likewise called 化生. It also means unconditional creation at the beginning of a kalpa. Bhuta 部多 is also used with similar meaning. There are various kinds of 化生, e. g. 佛菩薩化生 the transformation of a Buddha or bodhisattva, in any form at will, without gestation, or intermediary conditions: 極樂化生, birth in the happy land of Amitābha by transformation through the Lotus; 法身化生 the dharmakāya, or spiritual body, born or formed on a disciple's conversion. |
化相 see styles |
huà xiàng hua4 xiang4 hua hsiang kesō |
The transformation form or body (in which the Buddha converts the living). |
化緣 化缘 see styles |
huà yuán hua4 yuan2 hua yüan keen |
(of a monk) to beg The cause of a Buddha's or bodhisattva's coming to the world, i. e. the transformation of the living; also, a contribution to the needs of the community. |
化色 see styles |
huà sè hua4 se4 hua se keshiki |
A Buddha's or bodhisattva's metamorphoses of body, or incarnations at will. |
化転 see styles |
keten; keden けてん; けでん |
{Buddh} turning evil into good through proselytization |
化迹 see styles |
huà jī hua4 ji1 hua chi keshaku |
The traces or evidences of the Buddha's transforming teaching; also 教迹. |
北臺 北台 see styles |
běi tái bei3 tai2 pei t`ai pei tai kitadai きただい |
(surname) Kitadai The northern Tai, i. e. Wutai shan in Shansi, the northernmost of the Four famous Buddhist Mountains. |
十二 see styles |
shí èr shi2 er4 shih erh tooji とおじ |
twelve; 12 12; twelve; (given name) Tooji dvātriṃśa. Thirty-two. 三十二應 (or 三十二身) The thirty-two forms of Guanyin, and of Puxian, ranging from that of a Buddha to that of a man, a maid, a rakṣas; similar to the thirty-three forms named in the Lotus Sūtra. 三十二相三十二大人相 dvātriṃśadvaralakṣaṇa. The thirty-two lakṣaṇas, or physical marks of a cakravartī, or 'wheel-king', especially of the Buddha, i. e. level feet, thousand-spoke wheel-sign on feet, long slender fingers, pliant hands and feet, toes and fingers finely webbed, full-sized heels, arched insteps, thighs like a royal stag, hands reaching below the knees well-retracted male organ, height and stretch of arms equal, every hair-root dark coloured, body hair graceful and curly, golden-hued body, a 10 ft. halo around him, soft smooth skin, the 七處, i. e. two soles, two palms, two shoulders, and crown well rounded, below the armpits well-filled, lion-shaped body, erect, full shoulders, forty teeth, teeth white even and close, the four canine teeth pure white, lion-jawed, saliva improving the taste of all food, tongue long and broad, voice deep and resonant, eyes deep blue, eyelashes like a royal bull, a white ūrnā or curl between the eyebrows emitting light, an uṣṇīṣa or fleshy protuberance on the crown. These are from the 三藏法數 48, with which the 智度論 4, 涅盤經 28, 中阿含經, 三十ニ相經 generally agree. The 無量義經 has a different list. 三十二相經 The eleventh chapter of the 阿含經. 三十二相經願 The twenty-first of Amitābha's vows, v. 無量壽經. 三十三 trayastriṃśat. Thirty-three. 三十三天忉利天; 憺梨天, 多羅夜登陵舍; 憺利夜登陵奢; 憺利耶憺利奢 Trayastriṃśas. The Indra heaven, the second of the six heavens of form. Its capital is situated on the summit of Mt. Sumeru, where Indra rules over his thirty-two devas, who reside on thirty-two peaks of Sumeru, eight in each of the four directons. Indra's capital is called 殊勝 Sudarśana, 喜見城 Joy-view city. Its people are a yojana in height, each one's clothing weighs 六鐵 (1; 4 oz. ), and they live 1, 000 years, a day and night being equal to 100 earthly years. Eitel says Indra's heaven 'tallies in all its details with the Svarga of Brahminic mythology' and suggests that 'the whole myth may have an astronomical meaning', or be connected, with 'the atmosphere with its phenomena, which strengthens Koeppen's hypothesis explaining the number thirty-three as referring to the eight Vasus, eleven Rudras, twelve Ādityas, and two Aśvins of Vedic mythology'. In his palace called Vaijayanta 'Indra is enthroned with 1, 000 eyes with four arms grasping the vajra. There he revels in numberless sensual pleasures together with his wife Śacī... and with 119, 000 concubines with whom he associates by means of transformation'.; dvādaśa, twelve. |
十住 see styles |
shí zhù shi2 zhu4 shih chu jū jū |
The ten stages, or periods, in bodhisattva-wisdom, prajñā 般若, are the 十住; the merits or character attained are the 十地 q.v. Two interpretations may be given. In the first of these, the first four stages are likened to entry into the holy womb, the next four to the period of gestation, the ninth to birth, and the tenth to the washing or baptism with the water of wisdom, e.g. the baptism of a Kṣatriya prince. The ten stages are (1) 發心住 the purposive stage, the mind set upon Buddhahood; (2) 治地住 clear understanding and mental control; (3) 修行住 unhampered liberty in every direction; (4) 生貴住 acquiring the Tathāgata nature or seed; (5) 方便具足住 perfect adaptability and resemblance in self-development and development of others; (6) 正心住 the whole mind becoming Buddha-like; (7) 不退住 no retrogression, perfect unity and constant progress; (8) 童眞住 as a Buddha-son now complete; (9) 法王子住 as prince of the law; (10) 灌頂住 baptism as such, e.g. the consecration of kings. Another interpretation of the above is: (1) spiritual resolve, stage of śrota-āpanna; (2) submission to rule, preparation for Sakṛdāgāmin stage; (3) cultivation of virtue, attainment of Sakṛdāgāmin stage; (4) noble birth, preparation for the anāgāmin stage; (5) perfect means, attainment of anāgāmin stage; (6) right mind, preparation for arhatship; (7) no-retrogradation, the attainment of arhatship; (8) immortal youth, pratyekabuddhahood; (9) son of the law-king, the conception of bodhisattvahood; (10) baptism as the summit of attainment, the conception of Buddhahood. |
十佛 see styles |
shí fó shi2 fo2 shih fo ju būtsu |
There are several, groups; that of the Huayan sūtra is Kāśyapa, Kanakamuni, Krakucchanda, Viśvabhū, Śikhin, Vipaśyi, Tiśya (or Puṣya), Tissa, ? Padma, and Dīpaṅkara. Another group is that of the Amitābha cult, one for each of the ten directions. There are other groups. |
十來 十来 see styles |
shí lái shi2 lai2 shih lai torai とらい |
(female given name) Torai (十來偈) The ten rhymes in "lai", a verse which expresses the Buddhist doctrine of moral determinism, i.e. that the position anyone now occupies is solely the result of his character in past lives; heredity and environment having nothing to do with his present condition, for, whether in prince or beggar, it is the reward of past deeds. The upright from the forbearing come, The poor from the mean and greedy come, Those of high rank from worshippers come, The low and common from the Prideful come, Those who are dumb from slanderers come, The blind and deaf from unbelievers come, The long-lived from the merciful come, The short-lived from life, takers come, The deficient in faculties from command-breakers come, The complete in faculties from command-keepers come. 端正者忍辱中來. 貧窮着樫貧中來. 高位者禮拜中來. 下賤者橋慢中來. 瘖啞者誹謗中來. 盲聾者不信中來. 長壽者慈悲中來. 短命者殺生中來. 諸根不具者破戒中來. 六根具足者持戒中來. |
十刹 see styles |
jissetsu; jissatsu じっせつ; じっさつ |
{Buddh} (See 京都五山) ten important Rinzai temples, second in significance to the Kyoto Gozan |
十力 see styles |
shí lì shi2 li4 shih li jūriki |
Daśabala. The ten powers of Buddha, giving complete knowledge of: (1) what is right or wrong in every condition; (2) what is the karma of every being, past, present, and future; (3) all stages of dhyāna liberation, and samādhi; (4) the powers and faculties of all beings; (5) the desires, or moral direction of every being; (6) the actual condition of every individual; (7) the direction and consequence of all laws; (8) all causes of mortality and of good and evil in their reality; (9) the end of all beings and nirvāṇa; (10) the destruction of all illusion of every kind. See the 智度論 25 and the 倶舍論 29. |
十号 see styles |
juugou / jugo じゅうごう |
ten epithets (of Buddha) |
十問 十问 see styles |
shí wèn shi2 wen4 shih wen jūmon |
The ten questions to the Buddha, put into the mouth of Vajrapāṇi, which, with the answers given, form the basis of the 大日經. What is (or are) (1) the nature of the bodhi-mind? (2) its form or forms? (3) the mental stages requisite to attainment? (4) the difference between them? (5) the time required? (6) the character of the merits attained? (7) the activities or practices necessary? (8) the way of such practices? (9) the condition of the uncultivated and cultivated mind? (10) the difference between it and that of the follower of Yoga? |
十善 see styles |
shí shàn shi2 shan4 shih shan juuzen / juzen じゅうぜん |
(1) {Buddh} (See 十悪・2) the ten good acts; (2) (See 十善の君) the emperor ten kinds of wholesome behavior |
十地 see styles |
shí dì shi2 di4 shih ti juuji / juji じゅうじ |
{Buddh} dasabhumi (forty-first to fiftieth stages in the development of a bodhisattva); (place-name) Jūji daśabhūmi; v. 十住. The "ten stages" in the fifty-two sections of the development of a bodhisattva into a Buddha. After completing the十四向 he proceeds to the 十地. There are several groups. I. The ten stages common to the Three Vehicles 三乘 are: (1) 乾慧地 dry wisdom stage, i. e. unfertilized by Buddha-truth, worldly wisdom; (2) 性地 the embryo-stage of the nature of Buddha-truth, the 四善根; (3) 八人地 (八忍地), the stage of the eight patient endurances; (4) 見地 of freedom from wrong views; (5) 薄地 of freedom from the first six of the nine delusions in practice; (6) 離欲地 of freedom from the remaining three; (7) 巳辨地 complete discrimination in regard to wrong views and thoughts, the stage of an arhat; (8) 辟支佛地 pratyeka-buddhahood, only the dead ashes of the past left to sift; (9) 菩薩地 bodhisattvahood; (10) 佛地 Buddhahood. v. 智度論 78. II. 大乘菩薩十地 The ten stages of Mahāyāna bodhisattva development are: (1) 歡喜地 Pramuditā, joy at having overcome the former difficulties and now entering on the path to Buddhahood; (2) 離垢地 Vimalā, freedom from all possible defilement, the stage of purity; (3) 發光地 Prabhākarī, stage of further enlightenment; (4) 焰慧地 Arciṣmatī, of glowing wisdom; (5) 極難勝地 Sudurjayā, mastery of utmost or final difficulties; (6) 現前地 Abhimukhī, the open way of wisdom above definitions of impurity and purity; (7) 遠行地 Dūraṁgamā, proceeding afar, getting above ideas of self in order to save others; (8) 不動地 Acalā, attainment of calm unperturbedness; (9) 善慧地 Sādhumatī, of the finest discriminatory wisdom, knowing where and how to save, and possessed of the 十力 ten powers; (10) 法雲地 Dharmamegha, attaining to the fertilizing powers of the law-cloud. Each of the ten stages is connected with each of the ten pāramitās, v. 波. Each of the 四乘 or four vehicles has a division of ten. III. The 聲聞乘十地 ten Śrāvaka stages are: (1) 受三歸地 initiation as a disciple by receiving the three refuges, in the Buddha, Dharma, and Saṅgha; (2) 信地 belief, or the faith-root; (3) 信法地 belief in the four truths; (4) 内凡夫地 ordinary disciples who observe the 五停心觀, etc.; (5) 學信戒 those who pursue the 三學 three studies; (6) 八人忍地 the stage of 見道 seeing the true Way; (7) 須陀洹地 śrota-āpanna, now definitely in the stream and assured of nirvāṇa; (8) 斯陀含地 sakrdāgāmin, only one more rebirth; (9) 阿那含地 anāgāmin, no rebirth; and (10) 阿羅漢地 arhatship. IV. The ten stages of the pratyekabuddha 緣覺乘十地 are (1) perfect asceticism; (2) mastery of the twelve links of causation; (3) of the four noble truths; (4) of the deeper knowledge; (5) of the eightfold noble path; (6) of the three realms 三法界; (7) of the nirvāṇa state; (8) of the six supernatural powers; (9) arrival at the intuitive stage; (10) mastery of the remaining influence of former habits. V. 佛乘十地 The ten stages, or characteristics of a Buddha, are those of the sovereign or perfect attainment of wisdom, exposition, discrimination, māra-subjugation, suppression of evil, the six transcendent faculties, manifestation of all bodhisattva enlightenment, powers of prediction, of adaptability, of powers to reveal the bodhisattva Truth. VI. The Shingon has its own elaborate ten stages, and also a group 十地十心, see 十心; and there are other groups. |
十夜 see styles |
shí yè shi2 ye4 shih yeh juuya / juya じゅうや |
{Buddh} (See 十夜粥・じゅうやがゆ) ten-night memorial service (6th to 15th days of the 10th month in the lunar calendar); (female given name) Tooya ten nights (of mindfulness of the Buddha) |
十妙 see styles |
shí miào shi2 miao4 shih miao jūmyō |
The ten wonders, or incomprehensibles; there are two groups, the 迹ｖ traceable or manifested and 本門妙 the fundamental. The 迹門十妙 are the wonder of: (1) 境妙 the universe, sphere, or whole, embracing mind, Buddha, and all things as a unity; (2) 智妙 a Buddha's all-embracing knowledge arising from such universe; (3) 行妙 his deeds, expressive of his wisdom; (4) 位妙 his attainment of all the various Buddha stages, i.e. 十住 and十地; (5) 三法妙 his three laws of 理, 慧, and truth, wisdom, and vision; (6) 感應妙 his response to appeal, i.e. his (spiritual) response or relation to humanity, for "all beings are my children"; (7) 神通妙 his supernatural powers; (8) 說法妙 his preaching; (9) 眷屬妙 his supernatural retinue; (10) 利益妙 the blessings derived through universal elevation into Buddhahood. The 本門十妙 are the wonder of (1) 本因妙 the initial impulse or causative stage of Buddhahood; (2) 本果妙 its fruit or result in eternity, joy, and purity; (3) 國土妙 his (Buddha) realm; (4) 感應妙 his response (to human needs); (5) 神通妙 his supernatural powers; (6) 說法妙 his preaching; (7) 眷屬妙 his supernatural retinue; (8) 涅槃妙 his nirvāṇa; (9) 壽命妙 his (eternal) life; (10) his blessings as above. Both groups are further defined as progressive stages in a Buddha's career. These "wonders" are derived from the Lotus sūtra. |
十宗 see styles |
shí zōng shi2 zong1 shih tsung jūshū |
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. |
十心 see styles |
shí xīn shi2 xin1 shih hsin jisshin |
The ten kinds of heart or mind; there are three groups. One is from the 止觀 4, minds ignorant and dark; affected by evil companions; not following the good; doing evil in thought, word, deed; spreading evil abroad; unceasingly wicked; secret sin; open crime; utterly shameless; denying cause and effect (retribution)―all such must remain in the flow 流 of reincarnation. The second group (from the same book) is the 逆流 the mind striving against the stream of perpetual reincarnation; it shows itself in devout faith, shame (for sin), fear (of wrong-doing), repentance and confession, reform, bodhi (i.e. the bodhisattva mind), doing good, maintaining the right law, thinking on all the Buddhas, meditation on the void (or, the unreality of sin). The third is the 眞言 group from the 大日經疏 3; the "seed" heart (i.e. the original good desire), the sprout (under Buddhist religious influence), the bud, leaf, flower, fruit, its serviceableness; the child-heart, the discriminating heart, the heart of settled judgment (or resolve). |
十恩 see styles |
shí ēn shi2 en1 shih en jūon |
Ten kinds of the Buddha's grace: his (1) initial resolve to universalize (his salvation); (2) self-sacrifice (in previous lives); (3) complete altruism; (4) his descent into all the six states of existence for their salvation; (5) relief of the living from distress and mortality; (6) profound pity; (7) revelation of himself in human and glorified form; (8) teaching in accordance with the capacity of his hearers, first hīnayāna, then māhayāna doctrine; (9) revealing his nirvāṇa to stimulate his disciples; (10) pitying thought for all creatures, in that dying at 80 instead of at 100 he left twenty years of his own happiness to his disciples; and also the tripiṭaka for universal salvation. |
十悪 see styles |
juuaku / juaku じゅうあく |
(1) (hist) the ten abominations (the ten most grievous offenses under traditional Chinese law); (2) {Buddh} (See 十善・1) the ten evil deeds |
十方 see styles |
shí fāng shi2 fang1 shih fang jippou / jippo じっぽう |
(1) the ten directions (north, northeast, east, southeast, south, southwest, west, northwest, up and down); (2) all directions; everywhere; (place-name) Toohou The ten directions of space, i.e. the eight points of the compass and the nadir and zenith. There is a Buddha for each direction 十方十佛. |
十智 see styles |
shí zhì shi2 zhi4 shih chih jū chi |
The ten forms of understanding. I. Hīnayāna: (1) 世俗智 common understanding; (2) 法智 enlightened understanding, i.e. on the Four Truths in this life; (3) 類智 ditto, applied to the two upper realms 上二界; (4), (5), (6), (7) understanding re each of the Four Truths separately, both in the upper and lower realms, e.g. 苦智; (8) 他心智 understanding of the minds of others; (9) 盡智 the understanding that puts an end to all previous faith in or for self, i.e. 自信智; (10) 無生智 nirvāṇa wisdom; v. 倶舍論 26. II. Mahāyāna. A Tathāgatas ten powers of understanding or wisdom: (1) 三世智 perfect understanding of past, present, and future; (2) ditto of Buddha Law; (3) 法界無礙智 unimpeded understanding of the whole Buddha-realm; (4) 法界無邊智 unlimited, or infinite understanding of the whole Buddha-realm; (5) 充滿一切智 understanding of ubiquity; (6) 普照一切世間智 understanding of universal enlightenment; (7) 住持一切世界智 understanding of omnipotence, or universal control; (8) 知一切衆生智 understanding of omniscience re all living beings; (9) 知一切法智 understanding of omniscience re the laws of universal salvation; (10) 知無邊諸佛智 understanding of omniscience re all Buddha wisdom. v. 華嚴経 16. There are also his ten forms of understanding of the "Five Seas" 五海 of worlds, living beings, karma, passions, and Buddhas. |
十牛 see styles |
juugyuu / jugyu じゅうぎゅう |
{Buddh} Ten Bulls (ten stages of the herding of an ox, used as an analogy for training the mind on the path to enlightenment) |
十王 see styles |
shí wáng shi2 wang2 shih wang juuou / juo じゅうおう |
{Buddh} ten rulers of the afterlife (who judge the dead and determine their placement in their next life); (place-name, surname) Jūou The ten kings presiding over the ten departments of purgatory. |
十界 see styles |
shí jiè shi2 jie4 shih chieh jikkai じっかい |
{Buddh} ten spiritual realms; (surname) Jikkai idem 十法界. |
十眼 see styles |
shí yǎn shi2 yan3 shih yen jūgen |
The ten kinds of eyes: (1) 肉眼 eyes of flesh; (2) 天眼 deva eyes; (3) 慧眼 wisdom eyes; (4) 法眼 dharma eyes; (5) 佛眼 Buddha eyes; (6) 智眼 eyes of judgment; (7) 光明眼 eyes shining with Buddha-light; (8) 出生死眼 immortal eyes; (9) 無碍眼 unhindered eyes; (10) 一切智眼 omniscient eyes. |
十號 十号 see styles |
shí hào shi2 hao4 shih hao jūgō |
Ten titles of a Buddha: 如來 Tathāgata; 應供 Arhat; 正徧知 Samyak‐sambuddha; 明行足 Vidyācaraṇa-saṁpanna; 善逝 Sugata; 世間解 Lokavid.; 無上士 Anuttara; 調御丈夫 Puruṣa-damya-sārathi; 天人師 Śāstā deva-manuṣyāṇām; 佛世尊 Buddha-lokanātha, or Bhagavān. |
十行 see styles |
shí xíng shi2 xing2 shih hsing jūgyō |
The ten necessary activities in the fifty-two stages of a bodhisattva, following on the 十信and 十住; the two latter indicate personal development 自利. These ten lines of action are for the universal welfare of others 利他. They are: joyful service; beneficial service; never resenting; without limit; never out of order; appearing in any form at will; unimpeded; exalting the pāramitās amongst all beings; perfecting the Buddha-law by complete virtue; manifesting in all things the pure, final, true reality. |
十身 see styles |
shí shēn shi2 shen1 shih shen jūshin |
Ten aspects of the Buddhakaya 佛身 q.v. |
十軍 十军 see styles |
shí jun shi2 jun1 shih chün jūgun |
The ten armies of Māra, which the Buddha attacks and destroys; the armies are desire, anxiety, hunger and thirst, longing, torpidity, fear, doubt, poison, gain, haughtiness (i.e. disdaining monks). |
千佛 see styles |
qiān fó qian1 fo2 ch`ien fo chien fo senbutsu |
The thousand Buddhas. Each of the past, present, and future kalpas has a thousand Buddhas; Śākyamuni is the "fourth" Buddha in the present kalpa. |
千化 see styles |
qiān huà qian1 hua4 ch`ien hua chien hua senke |
The thousand-petalled lotus on which sits Locana Buddha, each petal a transformation of Śākyamuni; Locana represents also the Saṃgha, as Vairocana represents the Dharma. |
半滿 半满 see styles |
bàn mǎn ban4 man3 pan man han man |
partial and complete [Buddhist teachings] |
卍字 see styles |
wàn zì wan4 zi4 wan tzu manji まんじ |
swastika (esp. a counterclockwise swastika as a Buddhist symbol); fylfot; gammadion swastika |
南無 南无 see styles |
nā mó na1 mo2 na mo namu; namo なむ; なも |
Buddhist salutation or expression of faith (loanword from Sanskrit); Taiwan pr. [na2 mo2] (conj,int) {Buddh} amen; hail; (surname) Namu namaḥ; Pali: namo; to submit oneself to, from to bend, bow to, make obeisance, pay homage to; an expression of submission to command, complete commitment, reverence, devotion, trust for salvation, etc. Also written 南牟; 南謨; 南忙; 那謨 (or 那模 or 那麻); 納莫 (or 納慕); 娜母; 曩莫 (or 曩謨); 捺麻(or捺謨), etc. It is used constantly in liturgy, incantations, etc., especially as in namaḥ Amitābha, which is the formula of faith of the Pure-land sect, representing the believing heart of all beings and Amitābha's power and will to save; repeated in the hour of death it opens the entrance to the Pure Land. |
南藏 see styles |
nán zàng nan2 zang4 nan tsang Nanzō |
The Southern Collection, or Edition, of the Chinese Buddhist Canon, published at Nanking under the reign of Tai Tsu, the first emperor of the Ming dynasty, who reigned A.D. 1368-1398. |
南都 see styles |
nanto なんと |
(1) (hist) (poetic term) (See 北都) Nara; (2) (See 北嶺・2) Kōfuku-ji (Buddhist temple in Nara); (surname) Nanto |
印佛 see styles |
yìn fó yin4 fo2 yin fo inbutsu |
A Buddha made of incense and burnt, a symbolical Buddha. |
印光 see styles |
yìn guāng yin4 guang1 yin kuang inkō |
Illumination from the symbol on a Buddha's or Bodhisattva's breast. |
印可 see styles |
yìn kě yin4 ke3 yin k`o yin ko inka いんか |
(noun, transitive verb) (1) {Buddh} dharma transmission (formal confirmation of a student's awakening by his master); (noun, transitive verb) (2) (issuing a) certificate of proficiency (in flower arrangement, etc.) Assuredly can, i. e. recognition of ability, or suitability. |
印契 see styles |
yìn qì yin4 qi4 yin ch`i yin chi ingei; inkei / inge; inke いんげい; いんけい |
{Buddh} (See 印・いん・3) mudra (symbolic hand gesture) (Skt. mudrā) |
卽身 see styles |
jí shēn ji2 shen1 chi shen sokushin |
The doctrine of the Shingon 眞言 sect that the body is also Buddha; in other words Buddha is not only 卽心 mind, but body; hence 卽身成佛; 卽身菩提 the body is to become (consciously) Buddha by Yoga practices. |
厨子 see styles |
chuushi / chushi ちゅうし |
(1) miniature shrine with double doors (used to store important Buddhist items such as sutras, etc.); (2) cabinet with double doors (used by the nobility to store books, etc.); (3) (in Okinawa) carved and decorated stone container for storing the bones of one's ancestors; (surname) Chuushi |
厭離 厌离 see styles |
yàn lí yan4 li2 yen li onri; enri おんり; えんり |
{Buddh} departing from this world in disdain To weary of the world and abandon it. |
參徹 参彻 see styles |
cān chè can1 che4 ts`an ch`e tsan che santetsu |
to awaken under the guidance of a Buddhist master |
參詣 参诣 see styles |
sān yì san1 yi4 san i sankei |
To approach the gods or Buddhas in worship. |
反切 see styles |
fǎn qiè fan3 qie4 fan ch`ieh fan chieh hansetsu はんせつ |
traditional system expressing the phonetic value of a Chinese character using two other characters, the first for the initial consonant, the second for the rhyme and tone fanqie; traditional Chinese spelling system in which two characters are used: the first one for the onset, the second one for rhyme and tone The system of indicating the initial and final sounds of a character by two others, ascribed to Sun Yen 孫炎 in the third century A D., arising out of the translit. of Sanskrit terms in Buddhist translation. |
取持 see styles |
qǔ chí qu3 chi2 ch`ü ch`ih chü chih |
To receive and retain, or hold on to, or keep (the Buddha's teaching). |
取經 取经 see styles |
qǔ jīng qu3 jing1 ch`ü ching chü ching |
to journey to India on a quest for the Buddhist scriptures; to learn by studying another's experience |
受戒 see styles |
shòu jiè shou4 jie4 shou chieh jukai じゅかい |
to take oaths as a monk (Buddhism); to take orders (n,vs,vi) {Buddh} vowing to follow the precepts to receive the precepts |
受持 see styles |
shòu chí shou4 chi2 shou ch`ih shou chih juji じゅじ |
to accept and maintain faith (Buddhism) remembering (and honoring) the teachings of Buddha to uphold |
受決 受决 see styles |
shòu jué shou4 jue2 shou chüeh juketsu |
assurance of future buddhahood |
受記 受记 see styles |
shòu jì shou4 ji4 shou chi juki じゅき |
(Buddhist term) vyakarana (assurance of future enlightenment) 受決; 受別 To receive from a Buddha predestination (to become a Buddha); the prophecy of a bodhisattva's future Buddhahood. |
受誦 受诵 see styles |
shòu sòng shou4 song4 shou sung jushō |
to receive and recite (the Buddha's teaching) |
叢林 丛林 see styles |
cóng lín cong2 lin2 ts`ung lin tsung lin sourin / sorin そうりん |
jungle; thicket; forest; Buddhist monastery (1) dense wood; thick wood; (2) {Buddh} large (Zen) temple A thickly populated monastery; a monastery. |
口傳 口传 see styles |
kǒu chuán kou3 chuan2 k`ou ch`uan kou chuan ku den |
orally transmitted Oral transmission. |
口密 see styles |
kǒu mì kou3 mi4 k`ou mi kou mi kumitsu |
語密 One of the 三密. Secret or magical words, either definite formulas of the Buddha or secret words from his dharma, kaya, or spirit. |
口称 see styles |
kushou / kusho くしょう |
{Buddh} (See 念仏・1) chanting the invocation to Amida Buddha |
口輪 口轮 see styles |
kǒu lún kou3 lun2 k`ou lun kou lun kuchiwa くちわ |
muzzle; (place-name) Kuchiwa 正教輪 One of the 三輪. The wheel of the mouth. or the wheel of the true teaching; Buddha's teaching rolling on everywhere, like a chariot-wheel, destroying misery. |
古佛 see styles |
gǔ fó gu3 fo2 ku fo furu botoke |
ancient Buddha |
古剎 古刹 see styles |
gǔ chà gu3 cha4 ku ch`a ku cha |
old Buddhist temple See: 古刹 |
古訳 see styles |
koyaku こやく |
(hist) {Buddh} pre-Kumarajiva Chinese translation (i.e. before the 5th century) |
召請 召请 see styles |
zhào qǐng zhao4 qing3 chao ch`ing chao ching shousei / shose しょうせい |
(noun/participle) calling together; invitation To invite, especially the Buddhas or bodhisattvas to worship. |
台密 see styles |
tái mì tai2 mi4 t`ai mi tai mi taimitsu たいみつ |
{Buddh} (See 東密・とうみつ) esoteric Buddhism of the Japanese Tendai sect Tendai as esoteric school |
名号 see styles |
myougou; meigou / myogo; mego みょうごう; めいごう |
(1) {Buddh} Buddha's name (esp. when used in prayer); (2) (めいごう only) fame; renown; (place-name) Myōgou |
名相 see styles |
míng xiàng ming2 xiang4 ming hsiang myōsō |
famous prime minister (in ancient China); names and appearances (Buddhism) Name and appearance; everything has a name, e. g. sound, or has appearance, i. e. the visible, v. 名色; both are unreal and give rise to delusion. The name under which Subhūti will be reborn as Buddha. |
名色 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. |
吽形 see styles |
ungyou / ungyo うんぎょう |
{Buddh} closed-mouthed form (statue with closed mouth, symbolizing the "um" half of "aum") |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "Buddh*" 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.
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