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12345678910...>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
定 see styles |
dìng ding4 ting yasushi やすし |
More info & calligraphy: Samadhi(1) (See 案の定・あんのじょう) certainty; reality; actuality; (prefix noun) (2) (See 定宿) regular; permanent; (3) {Buddh} (See 三昧・さんまい・1,禅定・ぜんじょう・1) samadhi (state of intense concentration achieved through meditation); (given name) Yasushi To fix, settle. samādhi. 'Composing the mind'; 'intent contemplation'; 'perfect absorption of thought into the one object of meditation.' M. W. Abstract meditation, the mind fixed in one direction, or field. (1) 散定 scattered or general meditation (in the world of desire). (2) 禪定 abstract meditation (in the realms of form and beyond form). It is also one of the five attributes of the dharmakāya 法身, i. e. an internal state of imperturbability or tranquility, exempt from all external sensations, 超受陰; cf. 三摩提. |
念 see styles |
niàn nian4 nien nen ねん |
More info & calligraphy: Mindfulness(1) (esp. 〜の念) sense; idea; thought; feeling; (2) desire; concern; (3) (esp. 念に〜、念の／が〜) attention; care; (personal name) Nen smṛti. Recollection, memory; to think on, reflect; repeat, intone; a thought; a moment. |
情 see styles |
qíng qing2 ch`ing ching makoto まこと |
More info & calligraphy: Passions / Feelings / Emotions(1) feelings; emotion; sentiment; (2) compassion; sympathy; (3) passion; affection; love; (4) the way things really are; the actual situation; (personal name) Makoto The feelings, passions, desires, affections, sensations; sentient; affinities; affairs, facts. Particular affections, duties, or affairs. |
意 see styles |
yì yi4 i kokoro こころ |
More info & calligraphy: Idea / Thought / Meaning(1) feelings; thoughts; (2) meaning; (personal name) Kokoro Manas, the sixth of the ṣaḍāyatanas or six means of perception, i.e. sight, hearing, smell, taste, touch, and mind. Manas means "mind (in its widest sense as applied to all the mental powers), intellect, intelligence, understanding, perception, sense, conscience, will". M.W. It is "the intellectual function of consciousness", Keith. In Chinese it connotes thought, idea, intention, meaning, will; but in Buddhist terminology its distinctive meaning is mind, or the faculty of thought. |
愛 爱 see styles |
ài ai4 ai rui るい |
More info & calligraphy: Love(n,n-suf) (1) (See 愛する) love; affection; care; (2) {Buddh} attachment; craving; desire; (3) {Christn} (See アガペー・1) agape; (4) (abbreviation) Ireland; (female given name) Rui kāma; rāga. Love, affection, desire; also used for tṛṣṇā, thirst, avidity, desire, one of the twelve nidānas. It is intp. as 貪 coveting, and 染著 defiling attachment; also defined as defiling love like that toward wife and children, and undefiling love like that toward one's teachers and elders. |
慾 欲 see styles |
yù yu4 yü yoku よく |
More info & calligraphy: Desire / Longing / Cravinggreed; craving; desire; avarice; wants Passion, inordinate desire, lust, v. 欲. |
春 see styles |
chūn chun1 ch`un chun haruji はるじ |
More info & calligraphy: Spring Season(n,adv) (1) spring; springtime; (2) New Year; (3) prime (of life); height (of one's prosperity); heyday; (4) adolescence; puberty; (5) sexuality; sexual desire; (personal name) Haruji |
欲 see styles |
yù yu4 yü yoku よく |
More info & calligraphy: Desire / Longing / Cravinggreed; craving; desire; avarice; wants; (surname) Yoku rājas, passion. Also kāma, desire, love. The Chinese word means to breathe after, aspire to, desire, and is also used as 慾 for lust, passion; it is inter alia intp. as 染愛塵 tainted with the dust (or dirt) of love, or lust. The three desires are for beauty, demeanour, and softness; the five are those of the five physical senses. |
乾屍 干尸 see styles |
gān shī gan1 shi1 kan shih |
More info & calligraphy: Mummy / Dried Corpse |
仙人 see styles |
xiān rén xian1 ren2 hsien jen sennin せんにん |
More info & calligraphy: Sennin(1) immortal mountain wizard (in Taoism); mountain man (esp. a hermit); (2) one not bound by earthly desires or the thoughts of normal men; (surname, given name) Sennin seer |
四諦 四谛 see styles |
sì dì si4 di4 ssu ti shitai したい |
More info & calligraphy: Four Noble Truths (Buddhism){Buddh} (See 苦集滅道) The Four Noble Truths catvāri-ārya-satyāni; 四聖諦; 四眞諦. The four dogmas, or noble truths, the primary and fundamental doctrines of Śākyamuni, said to approximate to the form of medical diagnosis. They are pain or 'suffering, its cause, its ending, the way thereto; that existence is suffering, that human passion (taṇhā, 欲 desire) is the cause of continued suffering, that by the destruction of human passion existence may be brought to an end; that by a life of holiness the destruction of human passion may be attained'. Childers. The four are 苦, 聚 (or 集), 滅, and 道諦, i. e. duḥkha 豆佉, samudaya 三牟提耶, nirodha 尼棲陀, and mārga 末加. Eitel interprets them (1) 'that 'misery' is a necessary attribute of sentient existence'; (2) that 'the 'accumulation' of misery is caused by the passions'; (3) that 'the 'extinction' of passion is possible; (4) mārga is 'the doctrine of the 'path' that leads to the extinction of passion'. (1) 苦 suffering is the lot of the 六趣 six states of existence; (2) 集 is the aggregation (or exacerbation) of suffering by reason of the passions; (3) 滅 is nirvana, the extinction of desire and its consequences, and the leaving of the sufferings of mortality as void and extinct; (4) 道 is the way of such extinction, i. e. the 八正道 eightfold correct way. The first two are considered to be related to this life, the last two to 出世間 a life outside or apart from the world. The four are described as the fundamental doctrines first preached to his five former ascetic companions. Those who accepted these truths were in the stage of śrāvaka. There is much dispute as to the meaning of 滅 'extinction' as to whether it means extinction of suffering, of passion, or of existence. The Nirvana Sutra 18 says that whoever accepts the four dogmas will put an end to births and deaths 若能見四諦則得斷生死 which does not of necessity mean the termination of existence but that of continued transmigration. v. 滅. |
天上 see styles |
tiān shàng tian1 shang4 t`ien shang tien shang tenjou / tenjo てんじょう |
More info & calligraphy: Heavenly / Celestial(1) the heavens; the skies; (2) {Buddh} (See 天路・あまじ・2) heaven; deva realm; (n,vs,vi) (3) ascending to heaven; death; (given name) Tenjō The heavens above, i. e. the six devalokas 六欲天 of the region of desire and the rupalokas andarupalokas, i. e. 色 and 無色界. |
完備 完备 see styles |
wán bèi wan2 bei4 wan pei kanbi かんび |
More info & calligraphy: Perfection(n,vs,vt,vi) (1) being fully equipped; being fully furnished; (noun or adjectival noun) (2) {math} complete |
情欲 see styles |
qíng yù qing2 yu4 ch`ing yü ching yü jōyoku じょうよく |
More info & calligraphy: Lust / Desire / PassionThe passions, desires. |
想い see styles |
omoi おもい |
More info & calligraphy: Omoi / Desire |
愛心 爱心 see styles |
ài xīn ai4 xin1 ai hsin rabu らぶ |
More info & calligraphy: Loving Heart / Compassion(obsolete) love; affection; (female given name) Rabu A loving heart; a mind full of desire; a mind dominated by desire. |
愛憎 爱憎 see styles |
ài zēng ai4 zeng1 ai tseng aizou / aizo あいぞう |
More info & calligraphy: Love and Hatelove and hate Love and hate, desire and dislike. |
欲望 see styles |
yù wàng yu4 wang4 yü wang yokumō よくぼう |
More info & calligraphy: Desire / Cravingdesire |
欲樂 欲乐 see styles |
yù lè yu4 le4 yü le yokuraku |
More info & calligraphy: Kama - Desire Wish Longing |
熱望 热望 see styles |
rè wàng re4 wang4 je wang netsubou / netsubo ねつぼう |
More info & calligraphy: Aspire / Burning Desire(noun, transitive verb) longing for; burning desire |
願望 愿望 see styles |
yuàn wàng yuan4 wang4 yüan wang ganbou(p); ganmou / ganbo(p); ganmo がんぼう(P); がんもう |
More info & calligraphy: Desire / Wish / Aspiration(noun, transitive verb) desire; wish; aspiration |
カーマ see styles |
kaama / kama カーマ |
More info & calligraphy: Carma |
欲しい see styles |
hoshii / hoshi ほしい |
More info & calligraphy: I Want You |
阿瑪尼 阿玛尼 see styles |
ā mǎ ní a1 ma3 ni2 a ma ni |
More info & calligraphy: Armani |
デザイア see styles |
dezaia デザイア |
More info & calligraphy: Dezyre |
深謀遠慮 深谋远虑 see styles |
shēn móu yuǎn lǜ shen1 mou2 yuan3 lu:4 shen mou yüan lü shinbouenryo / shinboenryo しんぼうえんりょ |
More info & calligraphy: Far-Sighted in Deep Thought(yoji) far sight and deep design |
ペイズリー see styles |
peizurii / pezuri ペイズリー |
More info & calligraphy: Paisley |
を see styles |
o を |
(particle) (1) indicates direct object of action; (particle) (2) indicates subject of causative expression; (particle) (3) indicates an area traversed; (particle) (4) indicates time (period) over which action takes place; (particle) (5) indicates point of departure or separation of action; (particle) (6) (See が・1) indicates object of desire, like, hate, etc. |
人 see styles |
rén ren2 jen hitotaka ひとたか |
person; people; CL:個|个[ge4],位[wei4] (1) person; someone; somebody; (2) human beings; mankind; man; people; humans; (3) (kana only) (usu. ヒト) human (Homo sapiens); (4) (other) people; others; (5) character; personality; nature; (6) capable person; competent person; suitable person; right person; (7) adult; grown-up; (8) (used when rebuking or criticizing someone) I; me; one; (surname) Hitotaka manuṣya; nara; puruṣa; pudgala. Man, the sentient thinking being in the desire-realm, whose past deeds affect his present condition. |
休 see styles |
xiū xiu1 hsiu yasumu やすむ |
to rest; to stop doing something for a period of time; to cease; (imperative) don't (personal name) Yasumu Desist, give up; resign; divorce; blessing, favour. |
使 see styles |
shǐ shi3 shih tsukasa つかさ |
to make; to cause; to enable; to use; to employ; to send; to instruct sb to do something; envoy; messenger (1) messenger; (2) (abbreviation) (See 検非違使) police and judicial chief (Heian and Kamakura periods); (3) {Buddh} (See 煩悩・2) klesha (polluting thoughts such as greed, hatred and delusion, which result in suffering); (female given name) Tsukasa To send; cause; a messenger; a pursuer, molester, lictor, disturber, troubler, intp. as 煩惱 kleśa, affliction, distress, worldly cares, vexations, and as consequent reincarnation. There are categories of 10, 16, 98, 112, and 128 such troublers, e. g. desire, hate, stupor, pride, doubt, erroneous views, etc., leading to painful results in future rebirths, for they are karma-messengers executing its purpose. Also 金剛童子 q. v. |
取 see styles |
qǔ qu3 ch`ü chü takadori たかどり |
to take; to get; to choose; to fetch {Buddh} (See 十二因縁) appropriation; obtaining; (surname) Takadori upādāna. To grasp, hold on to, held by, be attached to, love; used as indicating both 愛 love or desire and 煩惱 the vexing passions and illusions. It is one of the twelve nidānas 十二因緣 or 十二支 the grasping at or holding on to self-existence and things. |
垢 see styles |
gòu gou4 kou yoshimi よしみ |
dirt; disgrace {Buddh} (See 煩悩・2) klesha (polluting thoughts such as greed, hatred and delusion, which result in suffering); (personal name) Yoshimi mala. Dust, impurity, dregs; moral impurity; mental impurity. Whatever misleads or deludes the mind; illusion; defilement; the six forms are vexation, malevolence, hatred, flattery, wild talk, pride; the seven are desire, false views, doubt, presumption, arrogance, inertia, and meanness. |
將 将 see styles |
qiāng qiang1 ch`iang chiang masaru まさる |
to desire; to invite; to request (given name) Masaru will |
忺 see styles |
xiān xian1 hsien |
(literary) to want; to desire; (literary) pleased; gratified; happy |
恏 see styles |
hào hao4 hao |
to desire |
悲 see styles |
bēi bei1 pei hi ひ |
sad; sadness; sorrow; grief {Buddh} karuna (compassion) karuṇā; kṛpā. Sympathy, pity for another in distress and the desire to help him, sad. |
想 see styles |
xiǎng xiang3 hsiang nozomu のぞむ |
to think (about); to think of; to devise; to think (that); to believe (that); to desire; to want (to); to miss (feel wistful about the absence of) (1) conception; idea; thought; (2) {Buddh} (See 五蘊) samjna (perception); (given name) Nozomu To think, meditate, reflect, expect; a function of mind. |
愒 see styles |
kài kai4 k`ai kai |
to desire |
懫 see styles |
zhí zhi2 chih |
enraged; resentful; to hate; to desist |
捨 舍 see styles |
shě she3 she sha しゃ |
to give up; to abandon; to give alms {Buddh} equanimity; upeksa; upekkha upekṣā, neglect, indifference, abandoning, M.W. To relinquish, renounce, abandon, reject, give. One of the chief Buddhist virtues, that of renunciation, leading to a state of "indifference without pleasure or pain" (Keith), or independence of both. v. 舍. It is defined as the mind 平等 in equilibrium, i.e. above the distinction of things or persons, of self or others; indifferent, having abandoned the world and all things and having no affections or desires. One of the seven bodhyaṅgas. Translit. sa, śa, s(r). |
有 see styles |
yǒu you3 yu yumi ゆみ |
to have; there is; (bound form) having; with; -ful; -ed; -al (as in 有意[you3yi4] intentional) (1) existence; (n,n-pref) (2) possession; having; (3) (abbreviation) (in company names; written as (有)) (See 有限会社) limited company; (personal name) Yumi bhāva: that which exists, the existing, existence; to have, possess, be. It is defined as (1) the opposite of 無 wu and 空 kong the non-existent; (2) one of the twelve nidānas, existence; the condition which, considered as cause, produces effect; (3) effect, the consequence of cause; (4) anything that can be relied upon in the visible or invisible realm. It means any state which lies between birth and death, or beginning and end. There are numerous categories— 3, 4, 7, 9, 18, 25, and 29. The 三有 are the 三界 trailokya, i. e. 欲, 色 and 無色界 the realms of desire, of form, and of non-form, all of them realms of mortality; another three are 本有 the present body and mind, or existence, 當有 the future ditto, 中有 the intermediate ditto. Other definitions give the different forms or modes of existence. |
様 see styles |
yàng yang4 yang you / yo よう |
Japanese variant of 樣|样 (n-suf,n) (1) (kana only) (usu. after the -masu stem of a verb) (See 様だ・1) appearing ...; looking ...; (n-suf,n) (2) (usu. after the -masu stem of a verb) way to ...; method of ...ing; (n-suf,n) (3) (usu. after a noun) form; style; design; (n-suf,n) (4) (usu. after a noun) (See 様だ・2) like; similar to; (5) thing (thought or spoken); (female given name) Yō |
獮 狝 see styles |
xiǎn xian3 hsien sen |
to hunt in autumn (archaic) markaṭa, 獮猴 a monkey, typical of the mind of illusion, pictured as trying to pluck the moon out of the water; also of the five desires; of foolishness; of restlessness. |
痴 see styles |
chī chi1 ch`ih chih chi ち oko おこ |
imbecile; sentimental; stupid; foolish; silly (1) foolishness; fool; (2) (Buddhist term) moha (ignorance, folly); (noun or adjectival noun) foolish thing; stupid thing; absurdity moha, 'unconsciousness,' 'delusion,' 'perplexity,' 'ignorance, folly,' 'infatuation,' etc. M.W. Also, mūḍha. In Chinese it is silly, foolish, daft, stupid. It is intp. by 無明 unenlightened, i.e. misled by appearances, taking the seeming for real; from this unenlightened condition arises every kind of kleśa, i.e. affliction or defilement by the passions, etc. It is one of the three poisons, desire, dislike, delusion. |
相 see styles |
xiàng xiang4 hsiang tasuku たすく |
appearance; portrait; picture; government minister; (physics) phase; (literary) to appraise (esp. by scrutinizing physical features); to read sb's fortune (by physiognomy, palmistry etc) (1) aspect; appearance; look; (2) physiognomy (as an indication of one's fortune); (3) {gramm} aspect; (4) {physics;chem} phase (e.g. solid, liquid and gaseous); (given name) Tasuku lakṣana 攞乞尖拏. Also, nimitta. A 'distinctive mark, sign', 'indication, characteristic', 'designation'. M. W. External appearance; the appearance of things; form; a phenomenon 有爲法 in the sense of appearance; mutual; to regard. The four forms taken by every phenomenon are 生住異滅 rise, stay, change, cease, i. e. birth, life, old age, death. The Huayan school has a sixfold division of form, namely, whole and parts, together and separate, integrate and disintegrate. A Buddha or Cakravartī is recognized by his thirty-two lakṣana , i. e. his thirty-two characteristic physiological marks. |
称 see styles |
shou / sho しょう |
(1) name; title; designation; (2) fame; reputation; (given name) Shou |
綾 绫 see styles |
líng ling2 ling rin りん |
damask; thin silk (1) (kana only) figure; design; (2) twill weave; pattern of diagonal stripes; (3) (kana only) style (of writing); figure (of speech); (4) (kana only) design; plot; plan; (5) (kana only) minor market fluctuation; technical correction; (6) (kana only) (abbreviation) cat's cradle; (7) (kana only) (abbreviation) lease rod (in a loom); (female given name) Rin |
縛 缚 see styles |
fù fu4 fu baku ばく |
to bind; to tie; Taiwan pr. [fu2] (See 縛につく) tying up; restraint; restriction; arrest bandha. Tie, attachment, bind, bond, another name for kleśa-afflictions, the passions, etc., which bind men; the 'three bonds' are 貪瞋痴 desire, resentment, stupidity; translit. pa, ba, va; cf. 跋, 婆, 飯. |
羨 羡 see styles |
xiàn xian4 hsien sen |
to envy To desire; praise; surplus. |
興 兴 see styles |
xìng xing4 hsing hajime はじめ |
feeling or desire to do something; interest in something; excitement (1) interest; entertainment; pleasure; (2) (See 六義・1) implicit comparison (style of the Shi Jing); (given name) Hajime abhyudaya. Rise, begin; prosper; elated. |
色 see styles |
shǎi shai3 shai shiki しき |
(coll.) color; used in 色子[shai3zi5] (counter) counter for colours; (female given name) Shiki rūpa, outward appearance, form, colour, matter, thing; the desirable, especially feminine attraction. It is defined as that which has resistance; or which changes and disappears, i. e. the phenomenal; also as 顯, 形 and 表色 colour and quality, form or the measurable, and mode or action. There are divisions of two, i. e. inner and outer, as the organs and objects of sense; also colour and form; of three, i. e. the visible object, e. g. colour, the invisible object, e. g. sound, the invisible and immaterial; of eleven, i. e. the five organs and five objects of sense and the immaterial object; of fourteen, the five organs and five objects of sense and the four elements, earth, water, fire, air. rūpa is one of the six bāhya-āyatana, the 六塵; also one of the five skandhas, 五蘊, i. e. the 色身. Keith refers to rūpa as 'material form or matter which is underived (no-utpādā) and which is derived (utpādā)', the underived or independent being the tangible; the derived or dependent being the senses, e. g. of hearing; most of their objects, e. g. sound; the qualities or faculties of feminity, masculinity, vitality; intimation by act and speech, space; qualities of matter, e. g. buoyancy and physical nutriment. |
著 着 see styles |
zhù zhu4 chu akira あきら |
to make known; to show; to prove; to write; book; outstanding (1) (written) work; book; (suffix) (2) (after an author's name) (written) by; (3) (obsolete) clearness; obviousness; conspicuousness; (personal name) Akira To manifest, display, publish, fix; interchanged with 着. In a Buddhist sense it is used for attachment to anything, e.g. the attachment of love, desire, greed, etc.; To cover, put on; cause; place; complete; ought, must. |
號 号 see styles |
hào hao4 hao gou / go ごう |
ordinal number; day of a month; mark; sign; business establishment; size; ship suffix; horn (wind instrument); bugle call; assumed name; to take a pulse; classifier used to indicate number of people (n,n-suf) (1) number; edition; make; model; issue; part of that group; (2) sobriquet; pen-name; (suffix) (3) suffix attached to names of ships, trains, airplanes, etc.; (personal name) Gou To roar, call, cry, scream; sign, mark, designation. |
蟲 虫 see styles |
chóng chong2 ch`ung chung jū |
lower form of animal life, including insects, insect larvae, worms and similar creatures; CL:條|条[tiao2],隻|只[zhi1]; (fig.) person with a particular undesirable characteristic The animal kingdom including man, but generally applied to worms, snails, insects, etc.; also 蟲 6 q. v. |
襟 see styles |
jīn jin1 chin eri えり |
lapel; overlap of Chinese gown; fig. bosom (the seat of emotions); to cherish (ambition, desires, honorable intentions etc) in one's bosom (1) collar; lapel; neckband; neck; (2) nape of the neck; scruff of the neck; (female given name) Eri |
覦 觎 see styles |
yú yu2 yü |
to desire passionately |
謂 谓 see styles |
wèi wei4 wei ii / i いい |
to speak; to say; to name; to designate; meaning; sense (kana only) (usu. as 〜のいい) what was said; what it means; origin of a story (or tradition, etc.) say |
谘 see styles |
zī zi1 tzu |
simplified form of 諮 (Note: In practice, 咨 is usually used in simplified Chinese rather than 谘, even though 咨 is not officially designated as the simplified form of 諮.) |
貪 贪 see styles |
tān tan1 t`an tan tan; ton; don たん; とん; どん |
to have a voracious desire for; to covet; greedy; corrupt (1) coveting; (2) {Buddh} (usu. とん) raga (desire) rāga; colouring, dyeing, tint, red; affection, passion, vehement longing or desire; cf. M. W. In Chinese: cupidity, desire; intp. tainted by and in bondage to the five desires; it is the first in order of the 五鈍使 pañca-kleśa q. v., and means hankering after, desire for, greed, which causes clinging to earthly life and things, therefore reincarnation. |
願 愿 see styles |
yuàn yuan4 yüan nozomi のぞみ |
(bound form) wish; hope; desire; to be willing; to wish (that something may happen); may ...; vow; pledge prayer; wish; vow; (female given name) Nozomi praṇihita; praṇidhāna; resolve, will, desire, cf. 誓. |
ＤＢ see styles |
dii bii; diibii(sk) / di bi; dibi(sk) ディー・ビー; ディービー(sk) |
(1) {comp} (See データベース) database; (2) {comp} (See データバンク) data bank; (3) (See デザイナーズブランド) designer brand |
ＤＨ see styles |
dii eichi; dii ecchi(sk); diieichi(sk); diiecchi(sk) / di echi; di ecchi(sk); diechi(sk); diecchi(sk) ディー・エイチ; ディー・エッチ(sk); ディーエイチ(sk); ディーエッチ(sk) |
{baseb} (See 指名打者) designated hitter; DH |
MV see styles |
m v m v m v |
desirability as a partner (abbr. for "mate value"); music video |
もん see styles |
mon モン |
(particle) (1) indicates reason or excuse; (2) (feminine speech) indicates dissatisfaction; indicates desire to be pampered or indulged; (f,p) Mon; Monn; Monts; Mons |
七使 see styles |
qī shǐ qi1 shi3 ch`i shih chi shih shichishi |
The seven messengers, agents, or kleśas—desire 欲愛; anger, or hate 瞋恚; attachment, or clinging 有愛; pride or arrogance 慢; ignorance, or unenlightenment 無明; false views 見; and doubt 疑. |
七垢 see styles |
qī gòu qi1 gou4 ch`i kou chi kou shichiku |
The seven defilements―desire 欲, false views 見, doubt 疑, pride 慢, arrogance 憍 torpor 隨眠, and 慳 stinginess; cf. 七使. |
七情 see styles |
qī qíng qi1 qing2 ch`i ch`ing chi ching shichijou / shichijo しちじょう |
seven emotional states; seven affects of traditional Chinese medical theory and therapy, namely: joy 喜[xi3], anger 怒[nu4], anxiety 憂|忧[you1], thought 思[si1], grief 悲[bei1], fear 恐[kong3], fright 驚|惊[jing1]; seven relations (1) seven emotions (in The Book of Rites: joy, anger, sorrow, fear, love, hate, desire); seven emotions (in Buddhism: joy, anger, sorrow, pleasure, love, hate, desire); (2) seven effects (of a traditional Chinese medicine); (surname) Shichijō The seven emotions : pleasure, anger, sorrow, joy, love, hate, desire. |
七有 see styles |
qī yǒu qi1 you3 ch`i yu chi yu shichiu |
七生 The seven stages of existence in a human world, or in any 欲界 desire-world. Also (1) in the hells, (2) as animals, (3) hungry ghosts, (4) gods, (5) men, (6) karma 業, and (7) in the intermediate stage. |
七魄 see styles |
qī pò qi1 po4 ch`i p`o chi po |
seven mortal forms in Daoism, representing carnal life and desires; contrasted with 三魂 three immortal souls |
三受 see styles |
sān shòu san1 shou4 san shou sanju |
The three states of Vedanā, i. e. sensation, are divided into painful, pleasurable, and freedom from both 苦, 樂, 捨. When things are opposed to desire, pain arises; when accordant, there is pleasure and a desire for their continuance; when neither, one is detached or free. 倶舍論 1. |
三垢 see styles |
sān gòu san1 gou4 san kou miyoshi みよし |
(personal name) Miyoshi The three defilers—desire, hate, stupidity (or ignorance), idem 三毒. |
三想 see styles |
sān xiǎng san1 xiang3 san hsiang sansō |
The three evil thoughts are the last, desire, hate, malevolence; the three good thoughts are 怨想 thoughts of (love to) enemies, 親想 the same to family and friends, 中人想 the same to those who are neither enemies nor friends, i.e. to all; v. 智度論 72. |
三愆 see styles |
sān qiān san1 qian1 san ch`ien san chien |
The three misleading things: 貪 desire, 瞋 ire, and 邪 perverted views. |
三愛 三爱 see styles |
sān ài san1 ai4 san ai miyoshi みよし |
(1) koto, alcohol and poetry; the three loves; (2) {Buddh} the three desires of the realms of existence; (male given name) Miyoshi three kinds of attachment |
三有 see styles |
sān yǒu san1 you3 san yu san'u |
The three kinds of bhava, or existence; idem 三界 q. v. The three states of mortal existence in the trailokya, i. e. in the realms of desire, of form, and beyond form. Another definition is 現有 present existence, or the present body and mind; 當有 in a future state; 中有 antara-bhava, in the intermediate state. 三有對 The three sets of limitation on freedom: (a) direct resistance or opposition; (b) environment or condition; (c) attachment. 三有爲法 The three active) functioning dharmas: (1) pratigha, matter or form, i. e. that which has ' substantial resistance'; (2) mind; and (3) 非色非心 entities neither of matter nor mind; cf. 七十五法. 三有爲相 The three forms of all phenomena, birth, stay (i. e. 1ife), death; utpāda, sthiti, and nirvana. |
三株 see styles |
sān zhū san1 zhu1 san chu mikabu みかぶ |
(place-name) Mikabu The three tree-trunks, or main stems—desire, hate, stupidity; v. 三毒. |
三根 see styles |
sān gēn san1 gen1 san ken mine みね |
(place-name, surname) Mine The three (evil) 'roots'— desire, hate, stupidity, idem 三毒. Another group is the three grades of good roots, or abilities 上, 中, 下 superior, medium, and inferior. Another is the three grades of faultlessness 三無漏根. |
三毒 see styles |
sān dú san1 du2 san tu sandoku さんどく |
{Buddh} (See 煩悩・2) the three kleshas that poison the heart of man (desire, ill will and ignorance) The three poisons, also styled 三根; 三株; they are 貪 concupiscence, or wrong desire, 瞋 anger, hate, or resentment, and 痴 stupidity, ignorance, unintelligence, or unwillingness to accept Buddha-truth; these three are the source of all the passions and delusions. They represent in part the ideas of love, hate, and moral inertia. v. 智度論 19, 31. |
三漏 see styles |
sān lòu san1 lou4 san lou sanro |
The three affluents that feed the stream of mortality, or transmigration: 欲 desire; 有 (material, or phenomenal) existence; 無明 ignorance (of the way of escape). 涅槃經 22. |
三火 see styles |
sān huǒ san1 huo3 san huo sanka |
The three fires—desire, hate, and stupidity; v. 三毒. |
三界 see styles |
sān jiè san1 jie4 san chieh mikai みかい |
(1) {Buddh} (See 欲界,色界,無色界) the three realms of existence; (2) (abbreviation) {Buddh} (See 三千大千世界) the whole universe (of a billion worlds) that Buddha enlightened; (3) {Buddh} (See 三世・さんぜ・1) past, present and future existences; (suffix) (4) far-off ...; distant ...; (surname) Mikai Trailokya or Triloka; the three realms; also 三有. It is the Buddhist metaphysical equivalent for the Brahmanic cosmological bhuvanatraya, or triple world of bhūr, bhuvaḥ, and svar, earth, atmosphere, and heaven. The Buddhist three are 欲, 色, and 無色界, i.e. world of sensuous desire, form, and formless world of pure spirit. (a) 欲界 Kāmadhātu is the realm of sensuous desire, of 婬 and 食 sex and food; it includes the six heavens of desire, the human world, and the hells. (b) 色界 Rūpadhātu is the realm of form, meaning 質礙 that which is substantial and resistant: it is above the lust-world and contains (so to speak) bodies, palaces, things, all mystic and wonderful一a semi-material conception like that in Revelation; it is represented in the 四禪天, or Brahmalokas. (c) 無色界 Arūpadhātu, or ārūpyadhātu, is the formless realm of pure spirit, where there are no bodies, places, things, at any rate none to which human terms would apply, but where the mind dwells in mystic contemplation; its extent is indefinable, but it is, conceived of in four stages, i,e. 四空處 the four "empty" regions, or regions of space in the immaterial world, which are 四無色 the four "formless" realms, or realms beyond form; being above the realm of form, their bounds cannot be defined. v. 倶舍論世間品. |
三緣 三缘 see styles |
sān yuán san1 yuan2 san yüan sanen |
The three nidānas or links with the Buddha resulting from calling upon him, a term of the Pure Land sect: (a) 親緣 that he hears those who call his name, sees their worship, knows their hearts and is one with them; (b) 近緣 that he shows himself to those who desire to see him; (c) 增上緣 that at every invocation aeons of sin are blotted out, and he and his sacred host receive such a disciple at death. |
三縛 三缚 see styles |
sān fú san1 fu2 san fu sanbaku |
The three bonds— desire, anger, stupidity; idem 三毒. |
三請 三请 see styles |
sān qǐng san1 qing3 san ch`ing san ching sanshō |
A request thrice repeated— implying earnest desire. |
三身 see styles |
sān shēn san1 shen1 san shen sanmi さんみ |
{Buddh} trikaya (three bodies of the Buddha); (surname) Sanmi trikāya. 三寶身 The threefold body or nature of a Buddha, i.e. the 法, 報, and 化身, or dharmakāya, sambhogakāya, and nirmāṇakāya. The three are defined as 自性, 受用, and 變化, the Buddha-body per se, or in its essential nature; his body of bliss, which he "receives" for his own "use" and enjoyment; and his body of transformation, by which he can appear in any form; i.e. spiritual, or essential; glorified; revealed. While the doctrine of the trikāya is a Mahāyāna concept, it partly results from the Hīnayāna idealization of the earthly Buddha with his thirty-two signs, eighty physical marks, clairvoyance, clairaudience, holiness, purity, wisdom, pity, etc. Mahāyāna, however, proceeded to conceive of Buddha as the Universal, the All, with infinity of forms, yet above all our concepts of unity or diversity. To every Buddha Mahāyāna attributed a three-fold body: that of essential Buddha; that of joy or enjoyment of the fruits of his past saving labours; that of power to transform himself at will to any shape for omnipresent salvation of those who need him. The trinity finds different methods of expression, e.g. Vairocana is entitled 法身, the embodiment of the Law, shining everywhere, enlightening all; Locana is 報身; c.f. 三賓, the embodiment of purity and bliss; Śākyamuni is 化身 or Buddha revealed. In the esoteric sect they are 法 Vairocana, 報 Amitābha, and 化 Śākyamuni. The 三賓 are also 法 dharma, 報 saṅgha, 化 buddha. Nevertheless, the three are considered as a trinity, the three being essentially one, each in the other. (1) 法身 Dharmakāya in its earliest conception was that of the body of the dharma, or truth, as preached by Śākyamuni; later it became his mind or soul in contrast with his material body. In Mādhyamika, the dharmakāya was the only reality, i.e. the void, or the immateria1, the ground of all phenomena; in other words, the 眞如 the tathāgatagarbha, the bhūtatathatā. According to the Huayan (Kegon) School it is the 理or noumenon, while the other two are氣or phenomenal aspects. "For the Vijñānavāda... the body of the law as highest reality is the void intelligence, whose infection (saṃkleҫa) results in the process of birth and death, whilst its purification brings about Nirvāṇa, or its restoration to its primitive transparence" (Keith). The "body of the law is the true reality of everything". Nevertheless, in Mahāyāna every Buddha has his own 法身; e.g. in the dharmakāya aspect we have the designation Amitābha, who in his saṃbhogakāya aspect is styled Amitāyus. (2) 報身Sambhogakāya, a Buddha's reward body, or body of enjoyment of the merits he attained as a bodhisattva; in other words, a Buddha in glory in his heaven. This is the form of Buddha as an object of worship. It is defined in two aspects, (a) 自受用身 for his own bliss, and (b) 他受用身 for the sake of others, revealing himself in his glory to bodhisattvas, enlightening and inspiring them. By wisdom a Buddha's dharmakāya is attained, by bodhisattva-merits his saṃbhogakāya. Not only has every Buddha all the three bodies or aspects, but as all men are of the same essence, or nature, as Buddhas, they are therefore potential Buddhas and are in and of the trikāya. Moreover, trikāya is not divided, for a Buddha in his 化身 is still one with his 法身 and 報身, all three bodies being co-existent. (3) 化身; 應身; 應化身 nirmāṇakāya, a Buddha's transformation, or miraculous body, in which he appears at will and in any form outside his heaven, e.g. as Śākyamuni among men. |
三障 see styles |
sān zhàng san1 zhang4 san chang sanshō |
The three vighna, i.e. hinderers or barriers, of which three groups are given: (1) (a) 煩惱障 the passions, i.e. 三毒 desire, hate, stupidity; (b) 業障 the deeds done; (c) 報障 the retributions. (2) (a) 皮煩惱障 ; (b) 肉煩惱障 ; (c) 心煩惱障 skin, flesh, and heart (or mind) troublers, i.e. delusions from external objects: internal views, and mental ignorance. (3) 三重障 the three weighty obstructions: (a) self-importance, 我慢; (b) envy, 嫉妬; (c) desire, 貧欲. |
上岸 see styles |
shàng àn shang4 an4 shang an kamigishi かみぎし |
to go ashore; to climb ashore; (fig.) to achieve a stable and secure life after a period of struggle (e.g. to get a government job, be admitted to a desirable university, or finally pay off one's debts) (surname) Kamigishi |
下絵 see styles |
shitae したえ |
rough sketch; design; cartoon |
不悅 不悦 see styles |
bù yuè bu4 yue4 pu yüeh fuetsu |
displeased; annoyed Unhappy, uneasy, the disturbing influence of desire. |
九地 see styles |
jiǔ dì jiu3 di4 chiu ti kuji くじ |
very low land; (surname) Kuji The nine lands, i.e. the 欲界 realm of desire or sensuous realm the four 色界 realms of form or material forms; and the four 無色界 formless realms, or realms beyond form; v. 九有, 九有情居, 禪 and 定. The nine realms are:—(1) 欲界五趣地; the desire realm with its five gati, i.e. hells, hungry ghosts, animals, men, and devas. In the four form-realms are:— (2) 離生喜樂地 Paradise after earthly life, this is also the first dhyāna, or subject of meditation, 初禪. (3) 定生喜樂地 Paradise of cessation of rebirth, 二禪. (4) 離喜妙樂地 Land of wondrous joy after the previous joys, 三禪. (5) 捨念淸淨地 The Pure Land of abandonment of thought, or recollection (of past delights), 四禪. The four formless, or infinite realms, catur arūpa dhātu, are:—(6) 空無邊處地 ākāśānantyā-yatanam, the land of infinite space; also the first samādhi, 第一定. (7) 識無邊處地 vijñānānamtyāyatanam, the land of omniscience, or infinite perception, 二定. (8) 無所有處地 ākiñcanyāyatana, the land of nothingness, 三定. (9) 非想非非想處地 naivasaṁjñānā-saṁjñāyatana, the land (of knowledge) without thinking or not thinking, or where there is neither consciousness nor unconsciousness, i.e. above either; this is the 四定. Eitel says that in the last four, "Life lasts 20,000 great kalpas in the 1st, 40,000 in the 2nd, 60,000 in the 3rd, and 80,000 great kalpas in the 4th of these heavens." |
九想 see styles |
jiǔ xiǎng jiu3 xiang3 chiu hsiang kusō |
(九想觀) or 九相 navasaṃjñā. Meditation on a corpse in order to curb desire; one of the meditations on the unclean: vyādhmātakasaṃjñā, its tumefaction; vinīlakas., its blue, mottled colour; vipadumakas., its decay; vilohitakas., its mess of blood,etc.; vipūyakas., its discharges and rotten flesh; vikhāditakas., its being devoured by birds and beasts; vikṣiptakas., its dismembering; asthis., its bones; vidagdhakas., their being burnt and returning to dust. |
九業 九业 see styles |
jiǔ yè jiu3 ye4 chiu yeh kugō |
The nine kinds of karma, i.e. the desire realm and the form realm each has conduct that causes karma, does not cause karma, or is neutral, making 6; in the formless realm there are non-causative deeds, neutrality, and immortality, making 9; 成實論 8. |
乾す see styles |
hosu ほす |
(transitive verb) (1) to air; to dry; to desiccate; (2) to drain (off); (3) to drink up; (4) to deprive of a role, job, etc. (usu. in the passive) |
乾燥 干燥 see styles |
gān zào gan1 zao4 kan tsao kansou / kanso かんそう |
(of weather, climate, soil etc) dry; arid; (of skin, mouth etc) dry; (fig.) dull; dry; boring; (of timber etc) to dry out; to season; to cure (n,vs,vt,vi) (1) dryness; aridity; drying (e.g. clothes); dehydration; desiccation; (noun or adjectival noun) (2) (See 無味乾燥) insipidity |
了簡 see styles |
ryouken / ryoken りょうけん |
(noun/participle) (1) idea; thought; intention; design; inclination; decision; motive; (2) discretion; (3) forgiveness; toleration |
了見 see styles |
ryouken / ryoken りょうけん |
(noun/participle) (1) idea; thought; intention; design; inclination; decision; motive; (2) discretion; (3) forgiveness; toleration |
事力 see styles |
jiriki; jiryoku じりき; じりょく |
(hist) manpower supplied by designated adult men to government officials, or tax in lieu (ritsuryō system) |
事教 see styles |
shì jiào shi4 jiao4 shih chiao jikyō |
Teaching dealing with phenomena. The characterization by Tiantai of the Tripiṭaka or Hīnayāna teaching as 界内事教 within the three realms of desire, form, and formlessness; and the 別教 'different teaching' as 界外事教 outside or superior to those realms; the one dealt with the activities of time and sense, the other transcended these but was still involved in the transient; the 別教 was initial Mahāyāna incompletely developed. |
事障 see styles |
shì zhàng shi4 zhang4 shih chang jishō |
Phenomenal hindrances to entry into nirvāṇa, such as desire, etc.; 理障 are noumenal hindrances, such as false doctrine, etc. |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "Desi" 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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