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<12345678910...>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
三門 三门 see styles |
sān mén san1 men2 san men sanmon さんもん |
Sanmen county in Taizhou 台州[Tai1 zhou1], Zhejiang {Buddh} large triple gate to temple; (surname) Mimon trividha-dvāra, the three gates; a monastery; purity of body, speech, and thought; idem 三解脫門 also 三業. |
上供 see styles |
shàng gòng shang4 gong4 shang kung jōgu |
to make offerings (to gods or ancestors); to offer gifts to superiors in order to win their favor To offer up an offering to Buddha, or to ancestors. |
上品 see styles |
shàng pǐn shang4 pin3 shang p`in shang pin joubon / jobon じょうぼん |
top-quality Buddhism's highest paradise; (place-name) Kamishina Superior order, grade, or class. |
上座 see styles |
shàng zuò shang4 zuo4 shang tso kamiza; jouza / kamiza; joza かみざ; じょうざ |
seat of honor (n,vs,adj-no) chief seat; seat of honor; seat of honour; head of the table; (place-name) Jōza Sthavira; or Mahāsthavira. Old man, or elder; head monk, president, or abbot; the first Buddhist fathers; a title of Mahākāśyapa; also of monks of twenty to forty-nine years standing, as 中座 are from ten to nineteen and 下座 under ten. The 釋氏要覽 divides presiding elders into four classes, those presiding over monasteries, over assemblies of monks, over sects, and laymen presiding over feasts to monks. |
上綱 上纲 see styles |
shàng gāng shang4 gang1 shang kang joukou; jougou / joko; jogo じょうこう; じょうごう |
(n,n-suf) (1) (じょうこう only) {biol} superclass; (2) (archaism) {Buddh} (See 僧綱) top-ranking priest in the Office of Monastic Affairs; (surname) Kamitsuna The "higher bond' or superior, the 上座 or Sthavira, among the three directors of a monastery. v. 三綱. |
下界 see styles |
xià jiè xia4 jie4 hsia chieh gekai げかい |
lower bound (math.); world of mortals; (of gods) to descend to the world of mortals (noun - becomes adjective with の) (1) the world; the earth; (2) {Buddh} this world (as opposed to heaven) The lower, or human world 人界. |
下種 下种 see styles |
xià zhǒng xia4 zhong3 hsia chung shimodane しもだね |
(adj-na,n,adj-no) (1) low-life; sleazebag; boor; (2) person of humble rank; humble person; peasant; menial; churl; petty official; (place-name) Shimodane To sow the seed; to preach, or teach. Tiantai defines three periods: (1) 種 when the seed of Buddha's teaching is sown in the heart; (2) 熟 when it ripens; (3) 脫 when it is stripped or harvested, i. e when one abandons all things. |
下轉 下转 see styles |
xià zhuǎn xia4 zhuan3 hsia chuan geten |
The downward turn, in transmigration. Primal ignorance or unenlightenment 無明acting against the primal, true, or Buddha-nature causes transmigration. The opposite is上轉 when the good prevails over the evil. 下轉is sometimes used for 下化 to save those below. |
不二 see styles |
bù èr bu4 er4 pu erh funi ふに |
the only (choice, way etc); undivided (loyalty) {Buddh} advaitam (non-duality); (surname, female given name) Fuji advaya. No second, non-duality, the one and undivided, the unity of all things, the one reality、 the universal Buddha-nature. There are numerous combinations, e. g. 善惡不二 good and evil are not a dualism: nor are 有 and 空 the material and immaterial, nor are 迷 and 悟 delusion and awareness— all these are of the one Buddha-nature. |
不動 不动 see styles |
bù dòng bu4 dong4 pu tung fudou / fudo ふどう |
motionless (adj-no,n) (1) immovable; motionless; firm; unwavering; unshakable; steadfast; (2) (abbreviation) {Buddh} (See 不動明王) Acala (Wisdom King); Fudō; fierce Buddhist deity; (place-name, surname) Fudou acala; niścala; dhruva. The unmoved, immobile, or motionless; also 無動 the term is used for the unvarying or unchanging, for the pole-star, for fearlessness, for indifference to passion or temptation. It is a special term of Shingon 異言 applied to its most important Bodhisattva, the 不動明王 q. v. |
不拜 see styles |
bù bài bu4 bai4 pu pai fuhai |
Lay Buddhists may not pay homage to the gods or demons of other religions; monks and nuns may not pay homage to kings or parents. |
不法 see styles |
bù fǎ bu4 fa3 pu fa fuhou / fuho ふほう |
lawless; illegal; unlawful (noun or adjectival noun) (1) unlawful; illegal; (noun or adjectival noun) (2) unreasonable; outrageous; unjust; unwarranted Not in accordance with the Buddha law, wrong, improper, unlawful. |
不犯 see styles |
bù fàn bu4 fan4 pu fan fubon ふぼん |
{Buddh} strict observance of the commandment that all priests should be celibate non-violation [of precepts] |
不輕 不轻 see styles |
bù qīng bu4 qing1 pu ch`ing pu ching fukyō |
Never Despise, 常不輕菩薩 a previous incarnation of the Buddha, as a monk whose constant greeting to all he met, that they were destined for Buddhahood, brought him much persecution; see the chapter of this title in the Lotus Sutra. |
不退 see styles |
bù tuì bu4 tui4 pu t`ui pu tui futai ふたい |
determination; (surname) Futai (不退轉) avaivartika, or avinivartanīya. Never receding, always progressing, not backsliding, or losing ground; never retreating but going straight to nirvana; an epithet of every Buddha. |
世依 see styles |
shì yī shi4 yi1 shih i sei / se せい |
(female given name) Sei He on whom the world relies— Buddha. |
世典 see styles |
shì diǎn shi4 dian3 shih tien tokinori ときのり |
(given name) Tokinori Non-Buddhist classical works. |
世尊 see styles |
shì zūn shi4 zun1 shih tsun seson せそん |
World Honored One; Revered One of the World (Buddha) World-Honored One (honorific name for Gautama Buddha) lokajyeṣṭha, world's most Venerable, or lokanātha, lord of worlds. 盧迦委斯諦; 路迦那他 World-honoured, an epithet of every Buddha. Also a tr. of Bhagavat, v. 婆. |
世福 see styles |
shì fú shi4 fu2 shih fu sefuku |
Earthly happiness, arising from the ordinary good living of those unenlightened by Buddhism, one of the 三福; also, the blessings of this world. |
世英 see styles |
shì yīng shi4 ying1 shih ying seiei / see せいえい |
(personal name) Seiei World hero, i. e. a Buddha; also 世雄. |
両忘 see styles |
ryoubou; ryoumou / ryobo; ryomo りょうぼう; りょうもう |
(rare) {Buddh} detachment from dichotomies; detachment from objectivity and subjectivity |
両部 see styles |
ryoubu / ryobu りょうぶ |
(1) {Buddh} two parts; both parts; (2) both realms (i.e. the Diamond Realm and the Womb Realm); (3) (abbreviation) (See 両部神道) Shinto-Buddhist amalgamation; (surname) Ryōbe |
中唄 中呗 see styles |
zhōng bài zhong1 bai4 chung pai chūbai |
Chanting of 梵唄 Buddhist hymns is divided into three kinds 初, 中, and 後. |
中因 see styles |
zhōng yīn zhong1 yin1 chung yin chūin |
An arrangement by the esoteric sect of the Five Dhyāni-Buddhas, Vairocana being the first in position, Akṣobhya east, and so on. |
中夜 see styles |
zhōng yè zhong1 ye4 chung yeh chuuya / chuya ちゅうや |
(1) {Buddh} (See 六時) midnight period; midnight service; (2) (archaism) winter solstice; (surname) Nakaya midnight |
中宗 see styles |
zhōng zōng zhong1 zong1 chung tsung nakamune なかむね |
(surname) Nakamune The school or principle of the mean, represented by the 法相宗 Dharmalakṣaṇa school, which divides the Buddha's teaching into three periods, the first in which he preached 有 existence, the second 空 non-existence, the third 中 neither, something 'between' or above them, e. g. a realm of pure spirit, vide the 深密經 Saṃdhinirmocana-sūtra and the Lotus Sutra. |
中尊 see styles |
zhōng zūn zhong1 zun1 chung tsun chuuzon; chuuson / chuzon; chuson ちゅうぞん; ちゅうそん |
{Buddh} (See 三尊・さんぞん・1,脇侍・きょうじ) central image (e.g. in a Buddha triad) The central honored one— in any group of Buddhas, e. g. 不動尊 among the five 明王. |
中有 see styles |
zhōng yǒu zhong1 you3 chung yu chuuu / chuu ちゅうう |
{Buddh} (See 中陰,四有) bardo; state (or period) of intermediate existence between one's death and rebirth (in Japan, 49 days) One of the 四有, i. e. the antarā-bhāva or intermediate state of existence between death and reincarnation; hence 中有之旅 is an unsettled being in search of a new habitat or reincarnation; v. 中陰. |
中胎 see styles |
zhōng tāi zhong1 tai1 chung t`ai chung tai chūtai |
(中胎藏) The central figure of the eight-petalled group of the Garbhadhātu maṇḍala; i. e. the phenomenal Vairocana who has around him four Buddhas and four bodhisattvas, each on a petal. From this maṇḍala spring the four other great maṇḍalas. |
中臺 中台 see styles |
zhōng tái zhong1 tai2 chung t`ai chung tai nakadai なかだい |
China and Taiwan (surname) Nakadai The name of a Buddha in the center of lotus. |
中蘊 中蕴 see styles |
zhōng yùn zhong1 yun4 chung yün chuuun / chuun ちゅううん |
{Buddh} (See 中陰) bardo; state (or period) of intermediate existence between one's death and rebirth (in Japan, 49 days) intermediate aggregate |
中諦 中谛 see styles |
zhōng dì zhong1 di4 chung ti chuutai / chutai ちゅうたい |
{Buddh} (See 三諦) truth of the middle (all things are in a middle state, being void yet having temporary existence) The third of the 三諦 three postulates of the Tiantai school, i. e. 空, 假, and 中 q. v. |
中陰 中阴 see styles |
zhōng yīn zhong1 yin1 chung yin chuuin / chuin ちゅういん |
{Buddh} bardo; state (or period) of intermediate existence between one's death and rebirth (in Japan, 49 days); (place-name) Nakakage The intermediate existence between death and reincarnation, a stage varying from seven to forty-nine days, when the karma-body will certainly be reborn; v. 中有. |
中體 中体 see styles |
zhōng tǐ zhong1 ti3 chung t`i chung ti chūtai |
The central Buddha in a group. |
丸太 see styles |
maruta(p); maruta まるた(P); マルタ |
(1) log; (2) (kana only) dace (Tribolodon hakonensis); (3) (kana only) (hist) (sensitive word) (See 七三一部隊) test subject (of human experiments performed by Unit 731 during WWII); (4) (derogatory term) (archaism) prostitute dressed as a Buddhist nun; (place-name, surname) Maruta |
乘津 see styles |
shèng jīn sheng4 jin1 sheng chin jōshin |
The vehicle and ford to nirvana, i.e. Buddha-truth. |
乘種 乘种 see styles |
shèng zhǒng sheng4 zhong3 sheng chung jōshu |
The vehicle-seed, or seed issuing from the Buddha-vehicle. |
九劫 see styles |
jiǔ jié jiu3 jie2 chiu chieh ku kō |
The nine kalpas; though Śākyamuni and Maitreya started together, the zeal of the first enabled him to become Buddha nine kalpas sooner; see 大賓積經 111. |
九品 see styles |
jiǔ pǐn jiu3 pin3 chiu p`in chiu pin kuhon; kokonoshina くほん; ここのしな |
(1) (abbreviation) {Buddh} (See 浄土・1) nine levels of Amitabha's Pure Land; (2) (くほん only) (See 九品浄土) Amitabha's Pure Land; (3) (くほん only) (See 九品蓮台) nine-tiered lotus leaf platform in Amitabha's Pure Land; (given name) Kuhon Nine classes, or grades, i.e. 上上, 上中, 上下 upper superior, middle superior, lower superior, and so on with 中 and 下. They are applied in many ways, e.g. 上品上生 the highest type of incarnate being, to 下品下生, the lowest, with corresponding karma; see 九品淨土. Each grade may also be subdivided into nine, thus making a list of eighty-one grades, with similar further subdivision ad infinitum. |
九字 see styles |
jiǔ zì jiu3 zi4 chiu tzu kuji くじ |
{Buddh} (See 臨兵闘者皆陣裂在前) nine-character charm chanted with ritual gestures to ward off evil (esp. by mountain ascetics and adherents of Esoteric Buddhism) The nine magical characters 臨兵鬪者皆陳列在前 implying that the armed forces are arrayed against the powers of evil. After reciting these words, four vertical and five horizontal lines, forming a grid, are drawn in the air to show that the forces are arrayed. It was used among Taoists and soldiers, and is still used in Japan, especially when going into the mountains. |
九尊 see styles |
jiǔ zūn jiu3 zun1 chiu tsun kuson |
The nine honoured ones in the eight-petalled hall of the Garbhadhātu, i.e. Vairocana in the centre of the lotus, with four Buddhas and four bodhisattvas on the petals, the lotus representing the human heart; v. 五佛. |
九惱 九恼 see styles |
jiun ǎo jiun3 ao3 jiun ao kunō |
also 九難, 九橫, 九罪報 The nine distresses borne by the Buddha while in the flesh, i.e. the two women Sundarā and Cañcā; others from Devadatta, Ajātaśatru, etc.; v. 智度論 9. |
九界 see styles |
jiǔ jiè jiu3 jie4 chiu chieh kukai |
(九界情執) The nine realms of error, or subjection to the passions, i.e. all the realms of the living except the tenth and highest, the Buddha-realm. |
九識 九识 see styles |
jiǔ shì jiu3 shi4 chiu shih kumi くみ |
(female given name) Kumi The kinds of cognition or consciousness (vijñāna); those of sight, hearing, smell, taste, touch, mind, mānas (or阿陁那識 ādāna), i.e. mental perception; 阿賴耶 ālāya, bodhi-consciousness, and 阿摩羅識 amala, purified or Buddha-consciousness. There is considerable difference as to the meaning of the last three. |
九輪 九轮 see styles |
jiǔ lún jiu3 lun2 chiu lun kurin くりん |
kurin; nine vertically stacked rings on a pagoda finial; (given name) Kurin The nine wheels or circles on the top of a pagoda, also called 空輪the wheels of space; the nine should only be on the stūpa of a Buddha, others are entitled to as many as eight and a few as one. |
九部 see styles |
jiǔ bù jiu3 bu4 chiu pu kubu |
(九部經) Nine of the Hīnayāna twelve classes of sūtras, that is, all except the 方廣, 授記 and 無門自說. Generally the term is thus interpreted, but there is also a Mahāyāna division of nine of the twelve sūtras, i.e. all except the 緣起, 譬喩, 論議. These are: sūtras, the Buddha's sermons; geyas, metrical pieces; vyākaraṇas, prophecies; gāthās, chants or poems; udāṇas, impromptu or unsolicited addresses; ityuktas, or itivṛttakas, marratives; jātakas, stories of former lives of Buddha, etc.; vaipulyas, expanded sūtras, etc.; adbhutadharmas, miracles, etc.; v. 十二部經. |
乞士 see styles |
qǐ shì qi3 shi4 ch`i shih chi shih kosshi こっし |
(rare) (See 比丘) bhikkhu (fully ordained Buddhist monk) A bhikṣu, mendicant monk, or almsman. |
乳味 see styles |
rǔ wèi ru3 wei4 ju wei nyūmi |
The flavour of fresh milk, to which the Buddha's teaching in the 華嚴經 Huayan jing is compared. |
亂世 乱世 see styles |
luàn shì luan4 shi4 luan shih |
the world in chaos; troubled times; (in Buddhism) the mortal world See: 乱世 |
了教 see styles |
liǎo jiào liao3 jiao4 liao chiao Ryōkyō |
A noted disciple named Ajñāta-Kauṇḍinya, v. 阿, also known as拘鄰鄰,了本際 and 知本際. He is described as "a prince of Magadha, maternal uncle of Śākyamuni, whose first disciple he became". He is "to be reborn as Buddha under the name of Samanṭa-Prabhāsa". Eitel. |
了知 see styles |
liǎo zhī liao3 zhi1 liao chih ryouchi / ryochi りょうち |
(Buddhism) to fully understand; to understand completely (noun, transitive verb) knowing; understanding; appreciation Parijñā, thorough knowledge. |
事佛 see styles |
shì fó shi4 fo2 shih fo jibutsu |
serve the Buddha |
事観 see styles |
jikan じかん |
{Buddh} (See 理觀) contemplation of phenomena |
二三 see styles |
èr sān er4 san1 erh san nisan にさん |
(n,adv) two or three; (surname) Matakazu The six non-Buddhist philosophers, 二三邪徒. |
二世 see styles |
èr shì er4 shi4 erh shih nise にせ |
the Second (of numbered kings); second generation (e.g. Chinese Americans) {Buddh} two existences; the present and the future; (female given name) Futase This life and the hereafter. |
二乘 see styles |
èr shèng er4 sheng4 erh sheng nijō |
dviyāna. The two vehicles conveying to the final goal. There are several definitions: (1) Mahāyāna and Hīnayāna. (2) 聲聞 and 緣覺 or 聲覺二乘 . Śrāvaka and Pratyekabuddha. (3) 二乘作佛 The Lotus Sūtra teaches that śrāvakas and pratyekas also become Buddhas. (4) 三一二乘 The "two vehicles" of "three" and "one", the three being the pre-Lotus ideas of śrāvaka, pratyeka, and bodhsattva, the one being the doctrine of the Lotus Sūtra which combined all three in one. |
二佛 see styles |
èr fó er4 fo2 erh fo nibutsu |
two buddhas |
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. |
二加 see styles |
èr jiā er4 jia1 erh chia nika |
The dual aid bestowed by the Buddha, 顯加 manifest or external aid bestowed by the Buddha, in the blessings and powers of this life; 冥加 invisible aid bestowed by the Buddha, in getting rid of sins, increasing virtue, etc. |
二因 see styles |
èr yīn er4 yin1 erh yin niin / nin にいん |
{Buddh} two causes Two causes, of which there are various definitions: (1) 生因 The producing cause (of all good things); and 了因 the revealing or illuminating cause i.e. knowledge, or wisdom. (2) 能生因 The 8th 識 q. v.: the cause that is able to produce all sense and perceptions, also all good and evil; and 方便因 the environmental or adaptive cause, which aids the 8th 識, as water or earth does the seed, etc. (3) 習因 or 同類因 Practice or habit as cause e. g. desire causing desire; and 報因 or 果熟因 the rewarding cause, or fruit-ripening cause, e. g. pleasure or pain caused by good or evil deeds. (4) 正因 Correct or direct cause i.e. the Buddha-nature of all beings; and 緣因 the contributory cause, or enlightenment (see 了因 above) which evolves the 正因 or Buddha-nature by good works. (5) 近因 Immediate or direct cause and 遠因 distant or indirect cause or causes. |
二土 see styles |
èr tǔ er4 tu3 erh t`u erh tu nido |
There are three groups: 性土 and 相土 : the former is the ubiquitous, unadulterated or innocent 法性之理 dharma-name, or essence of things; the latter is the form-nature, or formal existence of the dharma, pure or impure according to the mind and action of the living. The 淨土 and 穢土 are Pure-land or Paradise; and impure land, e.g. the present world. In the Pure-land there are also 報土 , the land in which a Buddha himself dwells and 化土 in which all beings are transformed. There are other definitions, e. g. the former is Buddha's Paradise, the latter the world in which he dwells and which he is transforming, e. g. this Sahā-world. |
二如 see styles |
èr rú er4 ru2 erh ju ninyo |
There are various definitions of the two aspects of the 眞如 bhūtatathatā. (1) (a) 不變眞如 The changeless essence or substance, e.g. the sea; (b) 隨緣眞如 its conditioned or ever-changing forms, as in the phenomenal world, e.g. the waves. (2) (a) 離言眞如 The inexpressible absolute, only mentally conceivable; (6) 依言眞如 aspects of it expressible in words, its ideal reflex. (3) (a) 空眞如 The absolute as the void, e.g. as space, the sky, a clear mirror; (b) 不空眞如 the absolute in manifestation, or phenomenal, e. g. images in the mirror: the womb of the universe in which are all potentialities. (4) (a) 在纏眞如The Buddha-nature in bonds, i.e. all beings in suffering; (b) 出纏真如the Buddha-nature set free by the manifestation of the Buddha and bodhisattvas. (5) (a) 有垢眞如The Buddha-nature defiled, as in unenlightened man, etc., e.g. the water-lily with its roots in the mud; (b) 無垢眞如 the pure Buddha-nature, purifed or bright as the full moon. (6) 安立 and 非安立眞如 similar to the first definition given above. |
二心 see styles |
èr xīn er4 xin1 erh hsin nishin ふたごころ |
disloyalty; half-heartedness; duplicity duplicity; treachery; double-dealing The two minds, 眞心 the original, simple, pure, natural mind of all creatures, the Buddha-mind, i.e. 如來藏心; and 妄心 the illusion-mind, which results in complexity and confusion. Also, 定心 the meditative mind, or mind fixed on goodness; and the 散心 the scattered, inattentive mind, or mind that is only good at intervals. |
二教 see styles |
èr jiào er4 jiao4 erh chiao nikyō |
Dual division of the Buddha's teaching. There are various definitions: (1) Tiantai has (a) 顯教 exoteric or public teaching to the visible audience, and (b) 密教 at the same time esoteric teaching to an audience invisible to the other assembly. (2) The 眞言 Shingon School by "exoteric" means all the Buddha's preaching, save that of the 大日經 which it counts esoteric. (3) (a) 漸教 and (b) 頓教 graduated and immediate teaching, terms with various uses, e.g. salvation by works Hīnayāna, and by faith, Mahāyāna, etc.; they are applied to the Buddha's method, to the receptivity of hearers and to the teaching itself. (4) Tiantai has (a) 界内教 and (b) 界外教 teachings relating to the 三界 or realms of mortality and teachings relating to immortal realms. (5) (a) 半字教 and (b) 滿字教 Terms used in the Nirvāṇa sūtra, meaning incomplete word, or letter, teaching and complete word teaching, i.e. partial and complete, likened to Hīnayāna and Mahāyāna. (6) (a) 捃收教 and (b) 扶律談常教 of the Nirvāṇa sūtra, (a) completing those who failed to hear the Lotus; (b) "supporting the law, while discoursing on immortality," i.e. that the keeping of the law is also necessary to salvation. (7) Tiantai's division of (a) 偏教 and (b) 圓教 the partial teaching of the 藏, 通, and schools as contrasted with the perfect teaching of the 圓 school. (8) Tiantai's division of (a) 構教 and (6) 實教 temporary and permanent, similar to the last two. (9) (a) 世間教 The ordinary teaching of a moral life here; (b) 出世間教 the teaching of Buddha-truth of other-worldly happiness in escape from mortality. (10) (a) 了義教 the Mahāyāna perfect or complete teaching, and (b) 不了義教 Hīnayāna incompleteness. (11) The Huayan division of (a) 屈曲教 indirect or uneven teaching as in the Lotus and Nirvāṇa sūtras, and (b) 平道教 direct or levelled up teaching as in the Huayan sūtra. (12) The Huayan division of (a) 化教 all the Buddha's teaching for conversion and general instruction, and (b) 制教 his rules and commandments for the control and development of his order. |
二智 see styles |
èr zhì er4 zhi4 erh chih nichi |
The two kinds of wisdom; there are various pairs. The Huayan school uses 如理智 and 如量智; the Faxiang (法相) uses 根本智 and 後得智; the Tiantai uses 權智 and 實智. (1) (a) 如理智 or 根本智, 無分別智, 正體智, 眞智, 實智 is Buddha-wisdom, or Bodhisattva real wisdom; (b) 如量智 or 後得智, the same wisdom in its limitation and relation to ordinary human affairs. (2) (a) 實智 Absolute wisdom and (b) 權智 or 方便智 | relative or temporal wisdom. (3) (a) 一切智 wisdom of the all, (b) 一切種智 wisdom of all the particulars. |
二現 二现 see styles |
èr xiàn er4 xian4 erh hsien nigen |
The two kinds of manifestation, or appearance, 須現 the necessary appearance in the flesh of the Buddha for ordinary people, and 不須現 the non-necessity for this to those of spiritual vision. |
二罪 see styles |
èr zuì er4 zui4 erh tsui nizai |
The two classes of offence: (a) 性罪 crime which is wrong in itself, e.g. murder, etc.; (b) 遮罪 crime not wrong in itself, e.g. taking alcohol, but forbidden by the Buddha for the sake of the other commandments; transgression of this is therefore a sin against the Buddha. |
二藏 see styles |
èr zàng er4 zang4 erh tsang nizō |
The two piṭakas or tripiṭakas, i.e. the Buddhist canon: (a) 聲聞藏 the Śrāvaka, or Hīnayāna canon: (b) 菩薩藏 the Bodhisattva, or Mahāyanā canon. |
二見 二见 see styles |
èr jiàn er4 jian4 erh chien futami ふたみ |
(can be adjective with の) forked (road, river); (place-name, surname) Futami Two (wrong) views: (1) Looking on people grudgingly with regard to almsgiving and preaching the Buddha-truth. (2) (a) 有見 Holding to the real existence of (material) things; (b) 無見 holding to their entire unreality. (3) (a) 斷見 Holding to the view of total annihilation; (b) 常見 to that of permanence or immortality. |
二覺 二觉 see styles |
èr jué er4 jue2 erh chüeh nikaku |
The two enlightenments: (1) The 起信論 has two—(a) 本覺 the immanent mind in all things, e.g. "which lighteth every man that cometh into the world", also defined as the 法身 dharmakāya; (b) 始覺 initial enlightenment or beginning of illumination; this initiation leads on to Buddhahood, or full enlightenment. (2) (a) 等覺 The fifty-first stage of a bodhisattva's 行 位 practice; (b) 妙覺 the fifty-second stage, or enlightenment of Buddhahood.(3) (a)自覺 A Buddha's own or natural enlightenment; (b) 覺他 his enlightening of all others. |
于闐 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. |
五乘 see styles |
wǔ shèng wu3 sheng4 wu sheng gojō |
The five vehicles conveying to the karma reward which differs according to the vehicle: they are generally summed up as (1) 入乘 rebirth among men conveyed by observing the five commandments; (2) 天乘 among the devas by the ten forms of good action; (3) 聲聞乘 among the śrāvakas by the four noble truths; (4) 緣覺乘 among pratyekabuddhas by the twelve nidānas; (5) 菩薩乘 among the Buddhas and bodhisattvas by the six pāramitās 六度 q. v. Another division is the various vehicles of bodhisattvas; pratyekabuddhas; śrāvakas; general; and devas-and-men. Another is Hīnayāna Buddha, pratyekabuddhas, śrāvakas, the gods of the Brahma heavens, and those of the desire-realm. Another is Hīnayāna ordinary disciples: śrāvakas: pratyekabuddhas; bodhisattvas; and the one all-inclusive vehicle. And a sixth, of Tiantai, is for men; devas; śrāvakas-cum-pratyekabuddhas; bodhisattvas: and the Buddha-vehicle. The esoteric cult has: men, corresponding with earth; devas, with water: śrāvakas, with fire: pratyekabuddhas, with wind; and bodhisattvas, with 空 the 'void'. |
五位 see styles |
wǔ wèi wu3 wei4 wu wei goi ごい |
(1) fifth court rank; (2) (abbreviation) (See 五位鷺) black-crowned night heron (Nycticorax nycticorax); night heron; (3) {Buddh} five ranks; five stages; (place-name, surname) Goi The five categories, or divisions; there are several groups, e. g. (1) Hīnayāna and Mahāyāna have groupings of all phenomena under five heads, i. e. Hīnayāna has 75 法 which are 11 色法, 1 心法, 46 心所法, 14 不相離法, and 3 無爲法; Mahāyāna has 100 法 which are 8 心, 51 心所, 11 色, 24 不相因, and 6 無爲法. (2) The five divisions of 唯識 are 資糧位, 加行位, 通達位, 修習位, and 究竟 or 佛位. (3) The five evolutions in the womb are: kalalaṃ, embryo-initiation; arbudaṃ, after 27 days; peśī, 37; ghana, 47; praśākha, 57 days when form and organs are all complete. (4) Certain combinations of the 八卦 Eight Diagrams are sometimes styled 五位君臣 five positions of prince and minister. |
五佛 see styles |
wǔ fó wu3 fo2 wu fo gobutsu |
The Five Dhyāni-Buddhas of the Vajradhātu and Garbhadhātu; v. 五智如來. |
五力 see styles |
wǔ lì wu3 li4 wu li goriki |
pañcabalāni, the five powers or faculties — one of the categories of the thirty-seven bodhipakṣika dharma 三十七助道品; they destroy the 五障 five obstacles, each by each, and are: 信力 śraddhābala, faith (destroying doubt); 精進力 vīryabala, zeal (destroying remissness); 念 or 勤念 smṛtibala, memory or thought (destroying falsity); 正定力 samādhibala, concentration of mind, or meditation (destroying confused or wandering thoughts); and 慧力 prajñābala, wisdom (destroying all illusion and delusion). Also the five transcendent powers, i. e. 定力 the power of meditation; 通力 the resulting supernatural powers; 借識力 adaptability, or powers of 'borrowing' or evolving any required organ of sense, or knowledge, i. e. by beings above the second dhyāna heavens; 大願力 the power of accomplishing a vow by a Buddha or bodhisattva; and 法威德力 the august power of Dharma. Also, the five kinds of Mara powers exerted on sight, 五大明王. |
五味 see styles |
wǔ wèi wu3 wei4 wu wei gomi ごみ |
the five flavors, namely: sweet 甜, sour 酸, bitter 苦, spicy hot 辣, salty 鹹|咸; all kinds of flavors (1) five flavors (sweet, salty, spicy, sour, bitter); five palates; five tastes; (2) {Buddh} (See 五時教) five flavors (milk at various stages of making ghee: fresh milk, cream, curdled milk, butter, and ghee); the five periods of the Buddha's teachings; (place-name, surname) Gomi five flavors |
五夢 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. |
五山 see styles |
wǔ shān wu3 shan1 wu shan gosan; gozan ごさん; ござん |
(rare) five most important temples of a region; (surname) Goyama Five mountains and monasteries: (1) in India, sacred because of their connection with the Buddha: 鞞婆羅跋怒 Vaibhāra-vana; 薩多般那求呵 Saptaparṇaguhā; 因陀羅勢羅求呵 Indraśailaguhā; 薩簸恕魂直迦鉢婆羅 Sarpiṣ kuṇḍikā-prāgbhāra; 耆闍崛 Gṛdhrakūṭa; (2) in China, established during the Five Dynasties and the Southern Sung dynasty, on the analogy of those in India; three at Hangzhou at 徑山 Jingshan, 北山 Beishan, and 南山 Nanshan and two at Ningbo at 阿育王山 King Aśoka Shan and 太白山 Taiboshan. Later the Yuan dynasty established one at 全陵 Chin Ling, the 天界大龍翔隻慶寺 which became chief of these under the Ming dynasty. |
五性 see styles |
wǔ xìng wu3 xing4 wu hsing goshō |
The five different natures as grouped by the 法相宗 Dharmalakṣana sect; of these the first and second, while able to attain to non-return to mortality, are unable to reach Buddhahood; of the fourth some may, others may not reach it; the fifth will be reborn as devas or men: (1) śrāvakas for arhats; (2) pratyekabuddhas for pratyekabuddha-hood; (3) bodhisattvas for Buddhahood; (4) indefinite; (5) outsiders who have not the Buddha mind. The Sutra of Perfect Enlightenment 圓覺經 has another group, i. e. the natures of (1) ordinary good people; (2) śrāvakas and pratyekabuddhas; (3) bodhisattvas; (4) indefinite; (5) heretics. |
五悔 see styles |
wǔ huǐ wu3 hui3 wu hui gokai |
The five stages in a penitential service. Tiantai gives: (1) confession of past sins and forbidding them for the future; (2) appeal to the universal Buddhas to keep the law-wheel rolling; (3) rejoicing over the good in self and others; (4) 廻向 offering all one's goodness to all the living and to the Buddha-way; (5) resolve, or vows, i. e. the 四弘誓. The Shingon sect 眞言宗 divides the ten great vows of Samantabhadra 普賢 into five 悔, the first three vows being included under 歸命 or submission; the fourth is repentance; the fifth rejoicing; the sixth, seventh, and eighth appeal to the Buddhas; the ninth and tenth, bestowal of acquired merit. |
五悪 see styles |
goaku ごあく |
{Buddh} (See 五戒) the five sins (murder, theft, adultery, falsehood, and alcohol) |
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. |
五明 see styles |
wǔ míng wu3 ming2 wu ming gomyou / gomyo ごみょう |
(hist) the five sciences of ancient India (grammar and composition, arts and mathematics, medicine, logic, and philosophy); (surname) Gomei pañca-vidyā, the five sciences or studies of India: (1) śabda, grammar and composition; śilpakarmasthāna, the arts and mathematics; cikitsā, medicine; hetu, logic; adhyātma, philosophy, which Monier Williams says is the 'knoowledge of the supreme spirit, or of ātman', the basis of the four Vedas; the Buddhists reckon the Tripiṭṭaka and the 十二部教 as their 内明, i. e. their inner or special philosophy. |
五時 五时 see styles |
wǔ shí wu3 shi2 wu shih goji |
(五時教) The five periods or divisions of Śākyamuni's teaching. According to Tiantai they are (1) 華嚴時 the Avataṃsaka or first period in three divisions each of seven days, after his enlightenment, when he preached the content, of this sutra; (2) 鹿苑時 the twelve years of his preaching the Āgamas 阿含 in the Deer Park; (3) 方等時 the eight years of preaching Mahāyāna-cum-Hīnayāna doctrines, the vaipulya period; (4) 般若時 the twenty-two years of his preaching the prajñā or wisdom sutras; (5) 法華涅槃時 the eight years of his preaching the Lotus Sutra and, in a day and a night, the Nirvana Sutra. According to the Nirvana School (now part of the Tiantai) they are (1) 三乘別教 the period when the differentiated teaching began and the distinction of the three vehicles, as represented by the 四諦 Four Noble Truths for śrāvakas, the 十二因緣 Twelve Nidānas for pratyekabuddhas, and the 六度 Six Pāramitās for bodhisattvas; (2) 三乘通教 the teaching common to all three vehicles, as seen in the 般若經; (3) 抑揚教 the teaching of the 維摩經, the 思益梵天所問經, and other sutras olling the bodhisattva teaching at the expense of that for śrāvakas; (4) 同歸教 the common objective teaching calling all three vehicles, through the Lotus, to union in the one vehicle; (5) 常住教 the teaehmg of eternal life i. e. the revelation through the Nirvana sutra of the eternity of Buddhahood; these five are also called 有相; 無相; 抑揚; 曾三歸—; and 圓常. According to 劉虬 Liu Chiu of the 晉 Chin dynasty, the teaching is divided into 頓 immediate and 漸 gradual attainment, the latter having five divisions called 五時教 similar to those of the Tiantai group. According to 法寶 Fabao of the Tang dynasty the five are (1) 小乘; (2) 般着 or 大乘; (3) 深密 or 三乘; (4) 法華 or 一乘; (5) 涅槃 or 佛性教. |
五智 see styles |
wǔ zhì wu3 zhi4 wu chih gochi ごち |
(place-name, surname) Gochi The five kinds of wisdom of the 眞言宗 Shingon School. Of the six elements 六大 earth, water, fire, air (or wind), ether (or space) 曇空, and consciousness (or mind 識 ), the first five form the phenomenal world, or Garbhadhātu, the womb of all things 胎藏界, the sixth is the conscious, or perceptive, or wisdom world, the Vajradhātu 金剛界, sometimes called the Diamond realm. The two realms are not originally apart, but one, and there is no consciousness without the other five elements. The sixth element, vijñāna, is further subdivided into five called the 五智 Five Wisdoms: (1) 法界體性智 dharmadhātu-prakṛti-jñāna, derived from the amala-vijñāna, or pure 識; it is the wisdom of the embodied nature of the dharmadhātu, defined as the six elements, and is associated with Vairocana 大日, in the centre, who abides in this samādhi; it also corresponds to the ether 空 element. (2) 大圓鏡智 adarśana-jñāna, the great round mirror wisdom, derived from the ālaya-vijñāna, reflecting all things; corresponds to earth, and is associated with Akṣobhya and the east. (3) 平等性智 samatā-jñāna, derived from mano-vijñāna, wisdom in regard to all things equally and universally; corresponds to fire, and is associated with Ratnasaṃbhava and the south. (4) 妙觀察智 pratyavekṣaṇa-jñāna, derived from 意識, wisdom of profound insight, or discrimination, for exposition and doubt-destruction; corresponds to water, and is associated with Amitābha and the west. (5) 成所作智 kṛtyānuṣṭhāna-jñāna, derived from the five senses, the wisdom of perfecting the double work of self-welfare and the welfare of others; corresponds to air 風 and is associated with Amoghasiddhi and the north. These five Dhyāni-Buddhas are the 五智如來. The five kinds of wisdom are the four belonging to every Buddha, of the exoteric cult, to which the esoteric cult adds the first, pure, all-refecting, universal, all-discerning, and all-perfecting. |
五果 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. |
五海 see styles |
wǔ hǎi wu3 hai3 wu hai goumi / gomi ごうみ |
(surname) Goumi The five 'seas' or infinities seen in a vision by Puxian, v. 舊華嚴經 3, viz., (1) all worlds, (2) all the living, (3) universal karma, (4) the roots of desire and pleasure of all the living, (5) all the Buddhas, past, present, and future. |
五濁 五浊 see styles |
wǔ zhuó wu3 zhuo2 wu cho gotaku |
the five impurities (Buddhism) 五滓; 五渾 The five kaṣāya periods of turbidity, impurity, or chaos, i. e. of decay; they are accredited to the 住 kalpa, see 四劫, and commence when human life begins to decrease below 20,000 years. (1) 劫濁 the kalpa in decay, when it suffers deterioration and gives rise to the ensuing form; (2) 見濁 deterioration of view, egoism, etc., arising; (3) 煩惱濁 the passions and delusions of desire, anger, stupidity, pride, and doubt prevail; (4) 衆生濁 in consequence human miseries increase and happiness decreases; (5) 命濁 human life time gradually diminishes to ten years. The second and third are described as the 濁 itself and the fourth and fifth its results. |
五甁 see styles |
wǔ píng wu3 ping2 wu p`ing wu ping gobyō |
The five vases used by the esoteric school for offering flowers to their Buddha, the flowers are stuck in a mixture of the five precious things, the five grains and the five medicines mingled with scented water. |
五生 see styles |
wǔ shēng wu3 sheng1 wu sheng takai たかい |
(female given name) Takai Five rebirths, i. e. five states, or conditions of a bodhisattva's rebirth: (1) to stay calamities, e. g. by sacrificing himself; (2) in any class that may need him; (3) in superior condition, handsome, wealthy, or noble; (4) in various grades of kingship; (5) final rebirth before Buddhahood; v. 瑜伽論 4. |
五眼 see styles |
wǔ yǎn wu3 yan3 wu yen gogen ごげん |
{Buddh} the five eyes (physical eye, heavenly eye, wisdom eye, dharma eye and Buddha eye) The five kinds of eyes or vision: human; deva (attainable by men in dhyāna); Hīnayāna wisdom; bodhisattva truth; and Buddha-vision or omniscience. There are five more relate to omniscience making 十眼 ten kinds of eyes or vision. |
五股 see styles |
wǔ gǔ wu3 gu3 wu ku goko |
Wugu township in New Taipei City 新北市[Xin1 bei3 shi4], Taiwan (五股杵 or 五股金剛); also 五鈷, 五古, or 五M029401 The five-pronged vajra or thunderbolt emblem of the 五部 five groups and 五智 five wisdom powers of the vajradhātu; doubled it is an emblem of the ten pāramitās. In the esoteric cult the 五股印 five-pronged vajra is the symbol of the 五智 five wisdom powers and the 五佛 five Buddhas, and has several names 五大印, 五智印, 五峯印; 金剛慧印, 大羯印, and 大率都婆印, and has many definitions. |
五葷 五荤 see styles |
wǔ hūn wu3 hun1 wu hun gokun ごくん |
(Buddhism etc) the five forbidden pungent vegetables: leek, scallion, garlic, rape and coriander (See 五辛) five pungent roots (in Buddhism or Taoism) idem 五辛. |
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. |
五衰 see styles |
wǔ shuāi wu3 shuai1 wu shuai gosui ごすい |
{Buddh} five signs of the impending death of a heavenly being The five signs of decay or approaching death, of which descriptions vary. e. g. uncontrolled discharges, flowers on the head wither. unpleasant odor, sweating armpits, uneasiness (or anxiety); Nirvana Sutra 19. |
五輪 五轮 see styles |
wǔ lún wu3 lun2 wu lun gorin ごりん |
(1) (See オリンピック) Olympic Games; Olympics; (2) Olympic rings; (p,s,f) Gorin The five wheels, or things that turn: I. The 五體 or five members, i. e. the knees, the elbows, and the head; when all are placed on the ground it implies the utmost respect. II. The five foundations of the world. first and lowest the wheel or circle of space; above are those of wind; of water; the diamond, or earth; on these rest the nine concentric circles and eight seas. III. The esoteric sect uses the term for the 五大 five elements, earth, water, fire, wind, and space; also for the 五解脫輪 q. v. IV. The five fingers (of a Buddha). |
五轉 五转 see styles |
wǔ zhuǎn wu3 zhuan3 wu chuan goten |
The five evolutions, or developments; (1) resolve on Buddhahood; (2) observance of the rules; (3) attainment of enlightenment; (4) of nirvana; (5) of power to aid others according to need. |
五辛 see styles |
wǔ xīn wu3 xin1 wu hsin goshin ごしん |
see 五葷|五荤[wu3 hun1] (See 五葷) five pungent roots (in Buddhism or Taoism) The five forbidden pungent roots, 五葷 garlic, three kinds of onions, and leeks; if eaten raw they are said to cause irritability of temper, and if eaten cooked, to act as an aphrodisiac; moreover, the breath of the eater, if reading the sutras, will drive away the good spirits. |
五逆 see styles |
wǔ nì wu3 ni4 wu ni gogyaku ごぎゃく |
(1) {Buddh} five cardinal sins (killing one's father, killing one's mother, killing an arhat, shedding the blood of a Buddha, causing a schism within the sangha); (2) (hist) crime of killing one's master, father, grandfather, mother, or grandmother pañcānantarya; 五無間業 The five rebellious acts or deadly sins, parricide, matricide, killing an arhat, shedding the blood of a Buddha, destroying the harmony of the sangha, or fraternity. The above definition is common both to Hīnayāna and Mahāyāna. The lightest of these sins is the first; the heaviest the last. II. Another group is: (1) sacrilege, such as destroying temples, burning sutras, stealing a Buddha's or a monk's things, inducing others to do so, or taking pleasure therein; (2) slander, or abuse of the teaching of śrāvaka s, pratyekabuddhas, or bodhisattvas; (3) ill-treatment or killing of a monk; (4) any one of the five deadly sins given above; (5) denial of the karma consequences of ill deeds, acting or teaching others accordingly, and unceasing evil life. III. There are also five deadly sins, each of which is equal to each of the first set of five: (1) violation of a mother, or a fully ordained nun; (2) killing a bodhisattva in a sangha; (5) destroying a Buddha's stūpa. IV. The five unpardonable sin of Devadatta who (1) destroyed the harmony of the community; (2) injured Śākyamuni with a stone, shedding his blood; (3) induced the king to let loose a rutting elephant to trample down Śākyamuni; (4) killed a nun; (5) put poison on his finger-nails and saluted Śākyamuni intending to destroy him thereby. |
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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