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Buddhist definition. Note: May not apply to all sects.
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There are 145 total results for your Dhyana search. I have created 2 pages of results for you. Each page contains 100 results...

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Characters Pronunciation
Romanization
Simple Dictionary Definition

see styles
 yuzuru
    ゆずる

More info & calligraphy:

Zen / Chan / Meditation
(1) (Buddhist term) dhyana (profound meditation); (2) (abbreviation) Zen (Buddhism); (female given name) Yuzuru


see styles
shàn
    shan4
shan
 yuzuri
    ゆずり

More info & calligraphy:

Zen / Chan / Meditation
to abdicate
(out-dated kanji) (1) (Buddhist term) dhyana (profound meditation); (2) (abbreviation) Zen (Buddhism); (surname) Yuzuri
To level a place for an altar, to sacrifice to the hills and fountains; to abdicate. Adopted by Buddhists for dhyāna, 禪 or 禪那, i.e. meditation, abstraction, trance. dhyāna is 'meditation, thought, reflection, especially profound and abstract religious contemplation'. M.W. It was intp. as 'getting rid of evil', etc., later as 靜慮 quiet meditation. It is a form of 定, but that word is more closely allied with samādhi, cf. 禪定. The term also connotes Buddhism and Buddhist things in general, but has special application to the 禪宗 q.v. It is one of the six pāramitās, cf. 波. There are numerous methods and subjects of meditation. The eighteen brahmalokas are divided into four dhyāna regions 'corresponding to certain frames of mind where individuals might be reborn in strict accordance with their spiritual state'. The first three are the first dhyāna, the second three the second dhyāna, the third three the third dhyāna, and the remaining nine the fourth dhyāna. See Eitel. According to Childers' Pali Dictionary, 'The four jhānas are four stages of mystic meditation, whereby the believer's mind is purged from all earthly emotions, and detached as it were from his body, which remains plunged in a profound trance.' Seated cross-legged, the practiser 'concentrates his mind upon a single thought. Gradually his soul becomes filled with a supernatural ecstasy and serenity', his mind still reasoning: this is the first jhāna. Concentrating his mind on the same subject, he frees it from reasoning, the ecstasy and serenity remaining, which is the second jhāna. Then he divests himself of ecstasy, reaching the third stage of serenity. Lastly, in the fourth stage the mind becomes indifferent to all emotions, being exalted above them and purified. There are differences in the Mahāyāna methods, but similarity of aim.

三昧

see styles
sān mèi
    san1 mei4
san mei
 sanmai; zanmai
    さんまい; ざんまい

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Samadhi
Samadhi (Buddhist term)
(1) (さんまい only) {Buddh} samadhi (state of intense concentration achieved through meditation) (san:); (suffix noun) (2) (usu. ざんまい) being immersed in; being absorbed in; indulging in; doing to one's heart's content; (suffix noun) (3) (usu. ざんまい) prone to; apt to; (given name) Sanmai
(三昧地) Samādhi, "putting together, composing the mind, intent contemplation, perfect absorption, union of the meditator with the object of meditation." (M. W.) Also 三摩地 (三摩提, 三摩帝, 三摩底). Interpreted by 定 or 正定, the mind fixed and undisturbed; by 正受 correct sensation of the object contemplated; by 調直定 ordering and fixing the mind; by 正心行處 the condition when the motions of the mind are steadied and harmonized with the object; by 息慮凝心 the cessation of distraction and the fixation of the mind; by 等持 the mind held in equilibrium; by 奢摩他, i.e. 止息 to stay the breathing. It is described as concentration of the mind (upon an object). The aim is 解脫, mukti, deliverance from all the trammels of life, the bondage of the passions and reincarnations. It may pass from abstraction to ecstasy, or rapture, or trance. Dhyāna 定 represents a simpler form of contemplation; samāpatti 三摩鉢底 a stage further advanced; and samādhi the highest stage of the Buddhist equivalent for Yoga, though Yoga is considered by some as a Buddhist development differing from samādhi. The 翻譯名義 says: 思專 when the mind has been concentrated, then 志一不分 the will is undivided; when 想寂 active thought has been put to rest, then 氣虛神朗 the material becomes etherealized and the spirit liberated, on which 智 knowledge, or the power to know, has free course, and there is no mystery into which it cannot probe. Cf. 智度論 5, 20, 23, 28; 止觀 2; 大乘義章 2, 9, 1 3, 20, etc. There are numerous kinds and degrees of samādhi.

坐禪


坐禅

see styles
zuò chán
    zuo4 chan2
tso ch`an
    tso chan
 zazen

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Sit in Meditation
to sit in meditation; to meditate
To sit in dhyāna, i.e. abstract meditation, fixed abstraction, contemplation; its introduction to China is attributed to Bodhidharma (though it came earlier), and its extension to Tiantai.

安禪


安禅

see styles
ān chán
    an1 chan2
an ch`an
    an chan
 anzen
To enter into dhyāna meditation.

奢摩他

see styles
shē mó tā
    she1 mo2 ta1
she mo t`a
    she mo ta
 shamata

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Samatha
(or 奢摩陀); 舍摩他 śamatha, 'quiet, tranquility, calmness of mind, absence of passion.' M. W. Rest, peace, power to end (passion, etc.), one of the seven names for dhyāna.

see styles
zhǐ
    zhi3
chih
 tomeru
    とめる
to stop; to prohibit; until; only
(given name) Tomeru
To stop, halt, cease; one of the seven definitions of 禪定 dhyāna described as 奢摩他 śamatha or 三摩地 samādhi; it is defined as 靜息動心 silencing, or putting to rest the active mind, or auto-hypnosis; also 心定止於一處 the mind centred, lit. the mind steadily fixed on one place, or in one position. It differs from 觀 which observes, examines, sifts evidence; 止 has to do with 拂妄 getting rid of distraction for moral ends; it is abstraction, rather than contemplation; see 止觀 In practice there are three methods of attaining such abstraction: (a) by fixing the mind on the nose, navel, etc.; (b) by stopping every thought as it arises; (c) by dwelling on the thought that nothing exists of itself, but from a preceding cause.

三光

see styles
sān guāng
    san1 guang1
san kuang
 sankou / sanko
    さんこう
the sun, the moon, and the stars
(1) (poetic term) the Sun, the Moon and the stars; (2) {hanaf} three 20-point cards (high-scoring meld); (personal name) Miteru
(三光天) Sun, moon, and stars. Also, in the second dhyāna of the form-world there are the two deva regions 少光天, 無量光天, and 光音天q.v. Also 觀音 Avalokiteśvara is styled 日天子sun-prince, or divine son of the sun, 大勢至 Mahāsthāmaprapta is styled 月天子 divine son of the moon, and 虛空藏菩薩 the bodhisattva of the empyrean, is styled 明星天子 divine son of the bright stars.

三學


三学

see styles
sān xué
    san1 xue2
san hsüeh
 sangaku
The "three studies" or vehicles of learning— discipline, meditation, wisdom: (a) 戒學 learning by the commandments, or prohibitions, so as to guard against the evil consequences of error by mouth, body, or mind, i.e. word, deed, or thought; (b) 定學 learning by dhyāna, or quietist meditation; (c) 慧學 learning by philosophy, i.e. study of principles and solving of doubts. Also the Tripiṭaka; the 戒 being referred to the 律 vinaya, the 定 to the 經 sūtras, and the to the 論 śāstras.

三梵

see styles
sān fàn
    san1 fan4
san fan
 sanbon
The three Brahma heavens of the first dhyāna: that of 梵衆 Brahma-pāriṣadya, the assembly of Brahma; 梵輔 Brahma-purohitas, his attendants; 大梵 Mahābrahmā, Great Brahma.

三禪


三禅

see styles
sān chán
    san1 chan2
san ch`an
    san chan
 sanzen
The third dhyāna heaven of form, the highest paradise of form.

九地

see styles
jiǔ dì
    jiu3 di4
chiu ti
 kyuuchi / kyuchi
    きゅうち
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."

九梵

see styles
jiǔ fàn
    jiu3 fan4
chiu fan
 kubon
The nine heavens of the fourth dhyāna heaven.

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.

八天

see styles
bā tiān
    ba1 tian1
pa t`ien
    pa tien
 hatten
    はってん
(given name) Hatten
The eight devalokas, i.e. four dhyāna devalokas of the region of form, and four arūpalokas; 四禪天 and 四空處.

六度

see styles
liù dù
    liu4 du4
liu tu
 rokudo
    ろくど
(surname) Rokudo
The six things that ferry one beyond the sea of mortality to nirvana, i. e. the six pāramitās 波羅蜜 (波羅蜜多): (1) 布施 dāna, charity, or giving, including the bestowing of the truth on others; (2) 持戒 śīla, keeping the command rents; (3) 忍辱 kṣānti, patience under insult; (4) 精進 vīrya, zeal and progress; (5) 闡定 dhyāna, meditation or contemplation; (6) 智慧 prajñā; wisdom, the power to discern reality or truth. It is the last that carries across the saṃsāra (sea of incarnate life) to the shores of nirvana. The opposites of these virtues are meanness, wickedness, anger, sloth, a distracted mind, and ignorance. The 唯識論 adds four other pāramitās: (7) 方便 upāya, the use of appropriate means; (8) 願 praṇidhāna, pious vows; (9) 力 bala, power of fulfillment; (10) 智 jñāna knowledge.

六通

see styles
liù tōng
    liu4 tong1
liu t`ung
    liu tung
 rokutsū
abhijñā, or ṣaḍ abhijñā. The six supernatural or universal powers acquired by a Buddha, also by an arhat through the fourth degree of dhyāna. The 'southern' Buddhists only have the first five, which are also known in China; v. 五神通; the sixth is 漏盡通 (漏盡智證通) āsravakṣaya-jñāna, supernatural consciousness of the waning of vicious propensities.

出定

see styles
chū dìng
    chu1 ding4
ch`u ting
    chu ting
 shutsujou / shutsujo
    しゅつじょう
(n,vs,vi) {Buddh} (ant: 入定・1) leaving a state of intense concentration
To come out of the state of dhyāna; to enter into it is 入定.

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.

十境

see styles
shí jìng
    shi2 jing4
shih ching
 jikkyō
Ten objects of or stages in meditation觀 in the Tiantai school, i.e. 陰境 the five skandhas; 煩惱境 life's distresses and delusion; 病患境 sickness, or duḥkha, its cause and cure; 業相境 age-long karmaic influences; 魔事境 Māra affairs, how to overthrow their rule; 禪定境 the conditions of dhyāna and samādhi; 諸見境 various views and doubts that arise; 慢境 pride in progress and the delusion that one has attained nirvāṇa; 二乘境 temptation to be content with the lower nirvāṇa, instead of going on to the greater reward; 菩薩境 bodhisattvahood; see the 止觀 5.

四定

see styles
sì dìng
    si4 ding4
ssu ting
 shijō
The four dhyāna heavens of form, and the four degrees of dhyāna corresponding to them.

四慧

see styles
sì huì
    si4 hui4
ssu hui
 shie
The four kinds of wisdom received: (1) by birth, or nature; (2) by hearing, or being taught; (3) by thought; (4) by dhyāna meditation.

四法

see styles
sì fǎ
    si4 fa3
ssu fa
 shihō
There are several groups of four dharma: (1) 教法 the teaching of the Buddha); 理法 its principles, or meaning; 行法 its practice; 果法 its fruits or rewards. (2) Another group relates to bodhisattvas, their never losing the bodhi-mind, or the wisdom attained, or perseverance in progress, or the monastic forest life (āraṇyaka). (3) Also 信解行證 faith, discernment, performance, and assurance. (4) The Pure-land 'True' sect of Japan has a division: 教法, i. e. the 大無量壽經; 行法 the practice of the seventeenth of Amitābha's vows; 信法 faith in the eighteenth; and 證法 proof of the eleventh. The most important work of Shinran, the founder of the sect, is these four, i. e. 教行信證. (5) A 'Lotus ' division of 四法 is the answer to a question of Puxian (Samantabhadra) how the Lotus is to be possessed after the Buddha's demise, i. e. by thought (or protection) of the Buddhas; the cultivation of virtue; entry into correct dhyāna; and having a mind to save all creatures.

四禪


四禅

see styles
sì chán
    si4 chan2
ssu ch`an
    ssu chan
 shizen
(四禪天) The four dhyāna heavens, 四靜慮 (四靜慮天), i. e. the division of the eighteen brahmalokas into four dhyānas: the disciple attains to one of these heavens according to the dhyāna he observes: (1) 初禪天 The first region, 'as large as one whole universe' comprises the three heavens, Brahma-pāriṣadya, Brahma-purohita, and Mahābrahma, 梵輔, 梵衆, and 大梵天; the inhabitants are without gustatory or olfactory organs, not needing food, but possess the other four of the six organs. (2) 二禪天 The second region, equal to 'a small chiliocosmos' 小千界, comprises the three heavens, according to Eitel, 'Parīttābha, Apramāṇābha, and Ābhāsvara, ' i. e. 少光 minor light, 無量光 infinite light, and 極光淨 utmost light purity; the inhabitants have ceased to require the five physical organs, possessing only the organ of mind. (3) 三禪天 The third region, equal to 'a middling chiliocosmos '中千界, comprises three heavens; Eitel gives them as Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna, i. e. 少淨 minor purity, 無量淨 infinite purity, and 徧淨 universal purity; the inhabitants still have the organ of mind and are receptive of great joy. (4) 四禪天 The fourth region, equal to a great chiliocosmos, 大千界, comprises the remaining nine brahmalokas, namely, Puṇyaprasava, Anabhraka, Bṛhatphala, Asañjñisattva, Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha (Eitel). The Chinese titles are 福生 felicitous birth, 無雲 cloudless, 廣果 large fruitage, 無煩 no vexations, atapa is 無熱 no heat, sudṛśa is 善見 beautiful to see, sudarśana is 善現 beautiful appearing, two others are 色究竟 the end of form, and 無想天 the heaven above thought, but it is difficult to trace avṛha and akaniṣṭha; the inhabitants of this fourth region still have mind. The number of the dhyāna heavens differs; the Sarvāstivādins say 16, the 經 or Sutra school 17, and the Sthavirāḥ school 18. Eitel points out that the first dhyāna has one world with one moon, one mem, four continents, and six devalokas; the second dhyāna has 1, 000 times the worlds of the first; the third has 1, 000 times the worlds of the second; the fourth dhyāna has 1, 000 times those of the third. Within a kalpa of destruction 壞劫 the first is destroyed fifty-six times by fire, the second seven by water, the third once by wind, the fourth 'corresponding to a state of absolute indifference' remains 'untouched' by all the other evolutions; when 'fate (天命) comes to an end then the fourth dhyāna may come to an end too, but not sooner'.

坐證


坐证

see styles
zuò zhèng
    zuo4 zheng4
tso cheng
 zashō
Another term for dhyāna contemplation.

大乘

see styles
dà shèng
    da4 sheng4
ta sheng
 oonori
    おおのり
Mahayana, the Great Vehicle; Buddhism based on the Mayahana sutras, as spread to Central Asia, China and beyond; also pr. [Da4 cheng2]
(surname) Oonori
Mahāyāna; also called 上乘; 妙乘; 勝乘; 無上乘; 無上上乘; 不惡乘; 無等乘, 無等等乘; 摩訶衍 The great yāna, wain, or conveyance, or the greater vehicle in comparison with the 小乘 Hīnayāna. It indicates universalism, or Salvation for all, for all are Buddha and will attain bodhi. It is the form of Buddhism prevalent in Tibet, Mongolia, China, Korea, Japan, and in other places in the Far East. It is also called Northern Buddhism. It is interpreted as 大教 the greater teaching as compared with 小教 the smaller, or inferior. Hīnayāna, which is undoubtedly nearer to the original teaching of the Buddha, is unfairly described as an endeavour to seek nirvana through an ash-covered body, an extinguished intellect, and solitariness; its followers are sravakas and pratyekabuddhas (i.e. those who are striving for their own deliverance through ascetic works). Mahāyāna, on the other hand, is described as seeking to find and extend all knowledge, and, in certain schools, to lead all to Buddhahood. It has a conception of an Eternal Buddha, or Buddhahood as Eternal (Adi-Buddha), but its especial doctrines are, inter alia, (a) the bodhisattvas 菩薩 , i.e. beings who deny themselves final Nirvana until, according to their vows, they have first saved all the living; (b) salvation by faith in, or invocation of the Buddhas or bodhisattvas; (c) Paradise as a nirvana of bliss in the company of Buddhas, bodhisattvas, saints, and believers. Hīnayāna is sometimes described as 自利 self-benefiting, and Mahāyāna as 自利利他 self-benefit for the benefit of others, unlimited altruism and pity being the theory of Mahāyāna. There is a further division into one-yana and three-yanas: the trīyāna may be śrāvaka, pratyeka-buddha, and bodhisattva, represented by a goat, deer, or bullock cart; the one-yāna is that represented by the Lotus School as the one doctrine of the Buddha, which had been variously taught by him according to the capacity of his hearers, v. 方便. Though Mahāyāna tendencies are seen in later forms of the older Buddhism, the foundation of Mahāyāna has been attributed to Nāgārjuna 龍樹. "The characteristics of this system are an excess of transcendental speculation tending to abstract nihilism, and the substitution of fanciful degrees of meditation and contemplation (v. Samādhi and Dhyāna) in place of the practical asceticism of the Hīnayāna school."[Eitel 68-9.] Two of its foundation books are the 起信論and the 妙法蓮華經 but a larnge numberof Mahāyāna sutras are ascribed to the Buddha。.

大梵

see styles
dà fàn
    da4 fan4
ta fan
 daibon
Mahābrāhmaṇas; the third Brahmaloka, the third region of the first dhyāna. Mahābrahman; the great Brahma, 大梵天; it is also a title of one of the six Guanyin of the Tiantai sect.

天乘

see styles
tiān shèng
    tian1 sheng4
t`ien sheng
    tien sheng
 tenjō
devayāna. The deva vehicle— one of the 五乘 five vehicles; it transports observers of the ten good qualities 十喜 to one of the six deva realms of desire, and those who observe dhyāna meditation to the higher heavens of form and non-form.

宗派

see styles
zōng pài
    zong1 pai4
tsung p`ai
    tsung pai
 shuuha / shuha
    しゅうは
sect
(1) sect; denomination; (2) school (e.g. of poetry)
Sects (of Buddhism). In India, according to Chinese accounts, the two schools of Hīnayāna became divided into twentysects. Mahāyāna had two main schools, the Mādhyamika, ascribed to Nāgārjunaand Āryadeva about the second century A. D., and the Yogācārya, ascribed toAsaṅga and Vasubandhu in the fourth century A. D. In China thirteen sectswere founded: (1) 倶舍宗 Abhidharma or Kośa sect, representing Hīnayāna,based upon the Abhidharma-kosa-śāstra or 倶舍論. (2) 成實宗 Satyasiddhi sect, based on the 成實論 Satyasiddhi-śāstra,tr. by Kumārajīva; no sect corresponds to it in India; in China and Japan itbecame incorporated in the 三論宗. (3) 律宗 Vinaya or Discipline sect, basedon 十誦律, 四分律, 僧祗律, etc. (4) 三論宗 The three śāstra sect, based on theMādhyamika-śāstra 中觀論 of Nāgārjuna, theSata-śāstra 百論 of Āryadeva, and theDvādasa-nikāya-śāstra 十二門論 of Nāgārjuna; this schooldates back to the translation of the three śāstras by Kumārajīva in A. D. 409. (5) 涅槃宗 Nirvāṇasect, based upon the Mahāparinirvāṇa-sūtra 涅槃經 tr. byDharmaraksa in 423; later incorporated in Tiantai, with which it had much incommon. (6) 地論宗 Daśabhūmikā sect, based on Vasubandhu's work on the tenstages of the bodhisattva's path to Buddhahood, tr. by Bodhiruci 508,absorbed by the Avataṃsaka school, infra. (7) 淨土宗 Pure-land or Sukhāvatīsect, founded in China by Bodhiruci; its doctrine was salvation throughfaith in Amitābha into the Western Paradise. (8) 禪宗 dhyāna, meditative or intuitional sect, attributed toBodhidharma about A. D. 527, but it existed before he came to China. (9) 攝論宗, based upon the 攝大乘論 Mahāyāna-saṃparigraha-śāstra byAsaṅga, tr. by Paramārtha in 563, subsequently absorbed by the Avataṃsakasect. (10) 天台宗 Tiantai, based on the 法華經 SaddharmapuṇḍarīkaSūtra, or the Lotus of the Good Law; it is aconsummation of the Mādhyamika tradition. (11) 華嚴宗 Avataṃsaka sect, basedon the Buddhāvataṃsaka-sūtra, or Gandha-vyūha 華嚴經 tr. in 418. (12) 法相宗 Dharmalakṣaṇa sect, established after thereturn of Xuanzang from India and his trans. of the important Yogācāryaworks. (13) 眞言宗 Mantra sect, A. D. 716. In Japan twelve sects are named:Sanron, Hossō, Kegon, Kusha, Jōjitsu, Ritsu, Tendai, Shingon; these areknown as the ancient sects, the two last being styled mediaeval; therefollow the Zen and Jōdo; the remaining two are Shin and Nichiren; at presentthere are the Hossō, Kegon, Tendai, Shingon, Zen, Jōdo, Shin, and Nichirensects.

定性

see styles
dìng xìng
    ding4 xing4
ting hsing
 teisei / tese
    ていせい
to determine the nature (of something); to determine the chemical composition (of a substance); qualitative
(can be adjective with の) qualitative
Fixed nature; settled mind. A classification of 'five kinds of nature' 五種性 is made by the 法相宗, the first two being the 定性二乘, i. e. śrāvakas and pratyekabuddhas, whose mind is fixed on arhatship, and not on Buddhahood. The 定性喜樂地 is the second dhyāna heaven of form, in which the occupants abide in surpassing meditation or trance, which produces mental joy.

尋伺


寻伺

see styles
xún sì
    xun2 si4
hsün ssu
 jinshi
vitarka and vicāra, two conditions in dhyāna discovery and analysis of principles; vitarka 毘擔迦 a dharma which tends to increase, and vicāra 毘遮羅one which tends to diminish, definiteness and clearness in the stream of consciousness; cf. 中間定.

尸棄


尸弃

see styles
shī qì
    shi1 qi4
shih ch`i
    shih chi
 Shiki
Śikhin, 式棄; 式詰; 尸棄那 (or 尸棄佛); 罽那尸棄; crested, or a fame; explained by 火 fire; 刺那尸棄 Ratnaśikhin occurs in the Abhidharma. In the 本行經 it is 螺髻 a shell like tuft of hair. (1) The 999th Buddha of the last kalpa, whom Śākyamuni is said to have met. (2) The second of the seven Buddhas of antiquity, born in Prabhadvaja 光相城 as a Kṣatriya. (3) A Maha-brahma, whose name Śikhin is defined as 頂髻 or 火災頂 having a flaming tuft on his head; connected with the world-destruction by fire. The Fanyimingyi 翻譯名義 describes Śikhin as 火 or 火首 fame, or a flaming head and as the god of fire, styled also 樹提 Suddha, pure; he observed the 火定 Fire Dhyāna, broke the lures of the realm of desire, and followed virtue.

廅天

see styles
hé tiān
    he2 tian1
ho t`ien
    ho tien
 ōten
Parīttābha, the fourth brahmaloka, the first region of the second dhyāna.

成劫

see styles
chéng jié
    cheng2 jie2
ch`eng chieh
    cheng chieh
 joukou; jougou / joko; jogo
    じょうこう; じょうごう
{Buddh} (See 四劫) the kalpa of formation (the first aeon of the universe)
vivarta kalpa, one of the four kalpas, consisting of twenty small kalpas during which worlds and the beings on them are formed. The others are: 住劫 vivarta-siddha kalpa, kalpa of abiding, or existence, sun and moon rise, sexes are differentiated, heroes arise, four castes are formed, social life evolves. 壞劫saṃvarta kalpa, that of destruction, consisting of sixty-four small kalpas when fire, water, and wind destroy everything except the fourth dhyāna. 空劫 saṃvarta-siddha kalpa, i.e. of annihilation. v. 劫波.

普賢


普贤

see styles
pǔ xián
    pu3 xian2
p`u hsien
    pu hsien
 fugen
    ふげん
Samantabhadra, the Buddhist Lord of Truth
Samantabhadra (bodhisattva); Universal Compassion; (place-name) Fugen
Samantabhadra, Viśvabhadra; cf. 三曼 Universal sagacity, or favour; lord of the 理 or fundamental law, the dhyāna, and the practice of all Buddhas. He and Mañjuśrī are the right- and left-hand assistants of Buddha, representing 理 and 智 respectively. He rides on a white elephant, is the patron of the Lotus Sūtra and its devotees, and has close connection with the Huayan Sūtra. His region is in the east. The esoteric school has its own special representation of him, with emphasis on the sword indicative of 理 as the basis of 智. He has ten vows.

有頂


有顶

see styles
yǒu dǐng
    you3 ding3
yu ting
 uchō
(有頂天) Akaniṣṭha, 色究竟天 the highest heaven of form, the ninth and last of the fourth dhyāna heavens.

梵天

see styles
fàn tiān
    fan4 tian1
fan t`ien
    fan tien
 bonten; bonden
    ぼんてん; ぼんでん
Nirvana (in Buddhist scripture); Lord Brahma (the Hindu Creator)
(1) Brahma (Hindu creator god); (2) (See 御幣) large staff with plaited paper streamers (used at religious festivals or as a sign); (3) buoy (used in longline fishing, gillnetting, etc.); (4) down puff (on the end of an ear pick); (given name) Bonten
Brahmadeva. Brahmā, the ruler of this world. India. brahmaloka, the eighteen heavens of the realm of form, divided into four dhyāna regions (sixteen heavens in Southern Buddhism). The first three contain the 梵衆天 assembly of brahmadevas, i.e. the brahmakāyika; the 梵輔天 brahmspurohitas, retinue of Brahmā; and 大梵天 Mahābrahman, Brahman himself.

梵宮


梵宫

see styles
fàn gōng
    fan4 gong1
fan kung
 bongū
The realm of Brahmā; the first dhyāna heaven of the realm of form.; Brahmā's palace; a Buddhist temple.

止觀


止观

see styles
zhǐ guān
    zhi3 guan1
chih kuan
 shikan
奢摩他毗婆舍那 (or 奢摩他毗鉢舍那) śamatha-vipaśyanā, which Sanskrit words are intp. by 止觀; 定慧; 寂照; and 明靜; for their respective meanings see 止 and 觀. When the physical organism is at rest it is called 止 zhi, when the mind is seeing clearly it is called 觀 guan. The term and form of meditation is specially connected with its chief exponent, the founder of the Tiantai school, which school is styled 止觀宗 Zhiguan Zong, its chief object being concentration of the mind by special methods for the purpose of clear insight into truth, and to be rid of illusion. The Tiantai work gives ten fields of mediation, or concentration: (1) the 五陰, 十八界, and 十二入; (2) passion and delusion; (3) sickness; (4) karma forms; (5) māra-deeds; (6) dhyāna; (7) (wrong) theories; (8) arrogance; (9) the two Vehicles; (10) bodhisattvahood.

水定

see styles
shuǐ dìng
    shui3 ding4
shui ting
 suijō
The water dhyāna, in which one becomes identified with water, for during the period of trance one may become water; stories are told of devotees who, having turned to water, on awaking found stones in their bodies which had been thrown into their liquid bodies, and which were only removed during a succeeding similar trance.

火定

see styles
huǒ dìng
    huo3 ding4
huo ting
 kajō
The fire dhyāna v. 火生.

無意


无意

see styles
wú yì
    wu2 yi4
wu i
 mui
    むい
inadvertent; accidental; to have no intention of (doing something)
unintentional
Absence of objective thought, of will or intention; absence of idea, the highest stage of dhyāna.

無煩


无烦

see styles
wú fán
    wu2 fan2
wu fan
 mubon
Free from trouble, the thirteenth brahmaloka, the fifth region of the fourth dhyāna.

理禪


理禅

see styles
lǐ chán
    li3 chan2
li ch`an
    li chan
 ri zen
The dhyāna of or concentration on absolute truth free from phenomenal contamination.

禅定

see styles
 zenjou / zenjo
    ぜんじょう
(1) {Buddh} dhyana-samadhi (meditative concentration); (2) (See 修験道) ascetic practice atop a sacred mountain (in Shugendō); (3) mountain top; (given name) Zenjō

禅那

see styles
 zenna
    ぜんな
{Buddh} dhyana (profound meditation)

禪天


禅天

see styles
chán tiān
    chan2 tian1
ch`an t`ien
    chan tien
 zenten
dhyāna heavens, four in number, where those who practise meditation may be reborn, v. 禪.

禪定


禅定

see styles
chán dìng
    chan2 ding4
ch`an ting
    chan ting
 zenjō
chan is dhyāna, probably a transliteration; ding is an interpretation of samādhi. chan is an element in ding, or samādhi, which covers the whole ground of meditation, concentration, abstraction, reaching to the ultimate beyond emotion or thinking; cf. 禪, for which the two words chan-ding are loosely used.

禪河


禅河

see styles
chán hé
    chan2 he2
ch`an ho
    chan ho
 zenka
The dhyāna river, i.e. the mystic trance like a river extinguishes the fires of the mind. The 尼連禪 river Nairaṅjanā (Niladyan), which flows past Gayā.

禪法


禅法

see styles
chán fǎ
    chan2 fa3
ch`an fa
    chan fa
 zenpō
Methods of mysticism as found in (1) the dhyānas recorded in the sūtras, called 如來禪 tathāgata-dhyānas; (2) traditional dhyāna, or the intuitional method brought to China by Bodhidharma, called 祖師禪, which also includes dhyāna ideas represented by some external act having an occult indication.

禪觀


禅观

see styles
chán guān
    chan2 guan1
ch`an kuan
    chan kuan
 zenkan
dhyāna-contemplation.

禪那


禅那

see styles
chán nà
    chan2 na4
ch`an na
    chan na
 zenna
dhyāna, abstract contemplation. There are four degrees through which the mind frees itself from all subjective and objective hindrances and reaches a state of absolute indifference and annihilation of thought, perception, and will; v. 禪. The River Jumna.

禪門


禅门

see styles
chán mén
    chan2 men2
ch`an men
    chan men
 zenmon
The meditative method in general. The dhyāna pāramitā, v. 六度. The intuitional school established in China according to tradition by Bodhidharma, personally propagated from mind to mind as an esoteric school.

禪靜


禅静

see styles
chán jìng
    chan2 jing4
ch`an ching
    chan ching
 zenjō
dhyāna and its Chinese translation, quieting of thought, or its control, or suppression, silent meditation.

等至

see styles
děng zhì
    deng3 zhi4
teng chih
 hitoshi
    ひとし
(male given name) Hitoshi
A name for fixation of the mind, or concentration in dhyāna; an equivalent of samāpatti.

色界

see styles
sè jiè
    se4 jie4
se chieh
 shikikai
    しきかい
{Buddh} (See 三界・1) form realm
rūpadhātu, or rūpāvacara, or rūpaloka, any material world, or world of form; it especially refers to the second of the Trailokya 三界, the brahmalokas above the devalokas, comprising sixteen or seventeen or eighteen 'Heavens of Form', divided into four dhyānas, in which life lasts from one-fourth of a mahākalpa to 16,000 mahākalpas, and the average stature is from one-half a yojana to 16,000 yojanas. The inhabitants are above the desire for sex or food. The rūpadhātu, with variants, are given as— 初禪天 The first dhyāna heavens: 梵衆天 Brahmapāriṣadya, 梵輔天 Brahmapurohita or Brahmakāyika, 大梵天 Mahābrahmā. 二禪天 The second dhyāna heavens: 少光天 Parīttābha, 無量光天 Apramāṇābha, 光音天 Ābhāsvara. 三禪天 The third dhyāna heavens: 少淨天 Parīttaśubha, 無量淨天 Apramāṇaśubha, 徧淨天 Śubhakṛtsna. 四禪天 The fourth dhyāna heavens: 無雲天 Anabhraka, 福生天 Puṇyaprasava, 廣果天 Bṛhatphala, 無想天 Asañjñisattva, 無煩天 Avṛha, 無熱天 Atapa, 善現天 Sudṛśa, 善見天 Sudarśana, 色究竟天 Akaniṣṭha, 和音天 ? Aghaniṣṭha, 大自在天 Mahāmaheśvara.

見慧


见慧

see styles
jiàn huì
    jian4 hui4
chien hui
 kenne
The wisdom of right views, arising from dhyāna meditation.

覺觀


觉观

see styles
jué guān
    jue2 guan1
chüeh kuan
 kakukan
Awareness and pondering, acts of intellectuation, later called 尋伺, both of them hindrances to abstraction, or dhyāna. They are described as 麤 and 細, general and particular, respectively.

解脫


解脱

see styles
jiě tuō
    jie3 tuo1
chieh t`o
    chieh to
 gedatsu
to untie; to free; to absolve of; to get free of; to extirpate oneself; (Buddhism) to free oneself of worldly worries
mukti, 'loosing, release, deliverance, liberation, setting free,... emancipation.' M.W. mokṣa, 'emancipation, deliverance, freedom, liberation, escape, release.' M.W. Escape from bonds and the obtaining of freedom, freedom from transmigration, from karma, from illusion, from suffering; it denotes nirvāṇa and also the freedom obtained in dhyāna-meditation; it is one of the five characteristics of Buddha; v. 五分法身. It is also vimukti and vimokṣa, especially in the sense of final emancipation. There are several categories of two kinds of emancipation, also categories of three and eight. Cf. 毘; and 八解脫.; v. 解.

難禪


难禅

see styles
nán chán
    nan2 chan2
nan ch`an
    nan chan
 nanzen
meditation on the difficulties of certain dhyāna conditions

靜慮


静虑

see styles
jìng lǜ
    jing4 lv4
ching lü
A tr. of dhyāna, calm thought, unperturbed abstraction.

駄南

see styles
tuó nán
    tuo2 nan2
t`o nan
    to nan
dhyāna, also 駄演那; 駄衍那 tr. by 定 and 禪 q.v.

魔禪


魔禅

see styles
mó chán
    mo2 chan2
mo ch`an
    mo chan
māra-dhyāna, evil thoughts, wrong and harmful meditation.

一切處


一切处

see styles
yī qiè chù
    yi1 qie4 chu4
i ch`ieh ch`u
    i chieh chu
 issai sho
samanta. Everywhere, universal; a universal dhyāna.

三不退

see styles
sān bù tuì
    san1 bu4 tui4
san pu t`ui
    san pu tui
 sanfutai
Never receding from 位 position attained; from a right course of 行 action; from pursuing a right line of 念 thought, or mental discipline. These are duties of every bodhisattva, and have numerous interpretations.; The three non-backslidings, i.e. from position attained, from line of action pursued, and in dhyāna.

中間定


中间定

see styles
zhōng jiān dìng
    zhong1 jian1 ding4
chung chien ting
 chūgen jō
An intermediate dhyāna stage between two dhyāna-heavens; also 中間三昧; 中間靜慮.

九住心

see styles
jiǔ zhù xīn
    jiu3 zhu4 xin1
chiu chu hsin
 ku jūshin
Nine stages of mental concentration when in dhyāna meditation, viz, 安, 攝 , 解, 轉, 伏, 息, 滅, 性, and 持 (住心).

光音天

see styles
guāng yīn tiān
    guang1 yin1 tian1
kuang yin t`ien
    kuang yin tien
 kōon ten
Ābhāsvara, light and sound, or light-sound heavens, also styled 極光淨天, the heavens of utmost light and purity, i. e. the third of the second dhyāna heavens, in which the inhabitants converse by light instead of words; they recreate the universe from the hells up to and including the first dhyāna heavens after it has been destroyed by fire during he final series of cataclysms; but they gradually diminish in power and are reborn in lower states. The three heavens of the second dhyāna are 少光, 無量光, and 光音.

初禪天


初禅天

see styles
chū chán tiān
    chu1 chan2 tian1
ch`u ch`an t`ien
    chu chan tien
 sho zen ten
The first of the four dhyāna heavens, corresponding to the first stage of dhyāna meditation.

初禪定


初禅定

see styles
chū chán dìng
    chu1 chan2 ding4
ch`u ch`an ting
    chu chan ting
 sho zenjō
The first dhyāna, the first degree of dhyāna-meditation, which produces rebirth in the first dhyāna heaven.

十七天

see styles
shí qī tiān
    shi2 qi1 tian1
shih ch`i t`ien
    shih chi tien
 jūshichiten
seventeen dhyāna heavens of the form realm

十八天

see styles
shí bā tiān
    shi2 ba1 tian1
shih pa t`ien
    shih pa tien
 jūhachi ten
Brahmaloka, the eighteen heavens of form, rūpadhātu, three of the first dhyāna, 梵衆天; 梵輔天; 大梵天; three of the second, 少光天; 無量光天; 光音; three of the third, 少淨天; 無量淨天; 徧淨天; and nine of the fourth, 無雲天; 福生天; 廣果天; 無想天; 無煩天; 無熱天; 善見天; 善現,天; 色究竟天 ."Southern Buddhism knows only sixteen. Those two which Northern Buddhists added are Punya-prasava 福生 and Anabhraka 無雲." Eitel.

善現天


善现天

see styles
shàn xiàn tiān
    shan4 xian4 tian1
shan hsien t`ien
    shan hsien tien
 Zengen Ten
(or 善現色) Suḍṛśa, the seventh brahmaloka; the eighth region of the fourth dhyāna.

四十位

see styles
sì shí wèi
    si4 shi2 wei4
ssu shih wei
 shijū i
The 'forty bodhisattva positions' of the 梵網經. They are classified into four groups: (1) 十發趣 Ten initial stages, i. e. the minds 心 of abandoning things of the world, of keeping the moral law, patience, zealous progress, dhyāna, wisdom, resolve, guarding (the Law), joy, and spiritual baptism by the Buddha. These are associated with the 十住. (2) 十長養 Ten steps in the nourishment of perfection, i. e. minds of kindness, pity, joy, relinquishing, almsgiving, good discourse, benefiting, friendship, dhyāna, wisdom. These are associated with the 十行. (3) 十金剛 Ten 'diamond' steps of firmness, i. e. a mind of faith, remembrance, bestowing one's merits on others, understanding, uprighthess, no-retreat, Mahāyāna, formlessness, wisdom, indestructibility; these are associated with the 十廻向. (4) The 十地 q. v.

四善根

see styles
sì shàn gēn
    si4 shan4 gen1
ssu shan ken
 shi zenkon
catuṣ-kuśala-mūla, the four good roots, or sources from which spring good fruiy or development. In Hīnayāna they form the stage after 總相念住 as represented by the 倶舍 and 成實; in Mahāyāna it is the final stage of the 十廻向 as represented by the 法相宗. There are also four similar stages connected with śrāvaka, pratyekabuddha, and Buddha, styled 三品四善根. The four of the 倶舍宗 are 煗法, 頂法, 忍法, and 世第一法. The four of the 成實宗 are the same, but are applied differently. The 法相宗 retains the same four terms, but connects them with the four dhyāna stages of the 眞唯識觀 in its four first 加行 developments.

四淨定


四净定

see styles
sì jìng dìng
    si4 jing4 ding4
ssu ching ting
 shi jō jō
The 'pure' dhyāna, i. e. one of the 三定 three dhyānas; this dhyāna is in four parts.

四禪定


四禅定

see styles
sì chán dìng
    si4 chan2 ding4
ssu ch`an ting
    ssu chan ting
 shi zenjō
The four dhyāna-concentrations which lead to the four dhyāna heavenly regions, see above.

四空定

see styles
sì kōng dìng
    si4 kong1 ding4
ssu k`ung ting
    ssu kung ting
 shi kūjō
四無色定 The last four of the twelve dhyānas; the auto-hypnotic, or ecstatic entry into the four states represented by the four dhyāna heavens, i. e. 四 空 處 supra. In the first, the mind becomes void and vast like space; in the second, the powers of perception and understanding are unlimited; in the third, the discriminative powers of mind are subdued; in the fourth, the realm of consciousness or knowledge) without thought is reached, e. g. intuitive wisdom. These four are considered both as states of dhyāna, and as heavens into which one who practices these forms of dhyāna may be born.

四阿含

see styles
sì ā hán
    si4 a1 han2
ssu a han
 shi agon
The four Agamas 四阿笈摩, or divisions of the Hīnayāna scriptures: 長阿含 dīrghāgamas, 'long' works, cosmological; 中阿含 madhyamāgamas, metaphysical; 雜阿含 saṃyuktāgamas, general, on dhyāna, trance, etc.; 增一阿含 ekottarikāgamas, numerically arranged subjects.

大梵天

see styles
dà fàn tiān
    da4 fan4 tian1
ta fan t`ien
    ta fan tien
 Daibon ten
Mahābrahman; Brahma; 跋羅吸摩; 波羅賀磨; 梵覽摩; 梵天王; 梵王; 梵. Eitel says: "The first person of the Brahminical Trimūrti, adopted by Buddhism, but placed in an inferior position, being looked upon not as Creator, but as a transitory devatā whom every Buddhistic saint surpasses on obtaining bodhi. Notwithstanding this, the Saddharma-puṇḍarīka calls Brahma 'the father of all living beings'" 一切衆生之父. Mahābrahman is the unborn or uncreated ruler over all, especially according to Buddhism over all the heavens of form, i.e. of mortality. He rules over these heavens, which are of threefold form: (a) Brahma (lord), (b) Brahma-purohitas (ministers), and (c) Brahma-pāriṣadyāh (people). His heavens are also known as the middle dhyāna heavens, i.e. between the first and second dhyānas. He is often represented on the right of the Buddha. According to Chinese accounts the Hindus speak of him (1) as born of Nārāyaṇa, from Brahma's mouth sprang the brahmans, from his arms the kṣatriyas, from his thighs the vaiśyas, and from his feet the śūdras; (2) as born from Viṣṇu; (3) as a trimūrti, evidently that of Brahma, Viṣṇu, and Śiva, but Buddhists define Mahābrahma's dharmakāya as Maheśvara (Śiva), his saṃbhogakāya as Nārāyaṇa, and his nirmāṇakāya as Brahmā. He is depicted as riding on a swan, or drawn by swans.

大禪思


大禅思

see styles
dà chán sī
    da4 chan2 si1
ta ch`an ssu
    ta chan ssu
 dai zenshi
great dhyāna-thought

天耳智

see styles
tiān ěr zhì
    tian1 er3 zhi4
t`ien erh chih
    tien erh chih
 tenni chi
(天耳智通); 天耳智證通 The second of the six abhijñās 六通 by which devas in the form-world, certain arhats through the fourth dhyāna, and others can hear all sounds and understand all languages in the realms of form, with resulting wisdom. For its equivalent interpretation and its 修得 and 報得 v. 天眼.

定共戒

see styles
dìng gòng jiè
    ding4 gong4 jie4
ting kung chieh
 jō gū kai
precepts that accompany dhyāna concentration

少光天

see styles
shǎo guāng tiān
    shao3 guang1 tian1
shao kuang t`ien
    shao kuang tien
 shōkō ten
(少光); 廅天 parīttābhās; the fourth Brahmaloka, i. e. the first region of the second dhyāna heavens, also called 有光壽.

少淨天


少净天

see styles
shǎo jìng tiān
    shao3 jing4 tian1
shao ching t`ien
    shao ching tien
 shōjō ten
(少淨) Parīttaśubhas. The first and smallest heaven (brahmaloka) in the third dhyāna region of form.

尼樓陀


尼楼陀

see styles
ní lóu tuó
    ni2 lou2 tuo2
ni lou t`o
    ni lou to
 nirōda
nirodha, restraint, suppression, cessation, annihilation, tr. by 滅 extinction, the third of the four dogmas 四諦; with the breaking of the chain of karma there is left no further bond to reincarnation. Used in Anupūrva-nirodha, or 'successive terminaīons', i. e. nine successive stages of dhyāna. Cf. 尼彌留陀.

廣果天


广果天

see styles
guǎng guǒ tiān
    guang3 guo3 tian1
kuang kuo t`ien
    kuang kuo tien
 kōka ten
Bṛhatphala, the twelfth brahmaloka, the third of the eight heavens of the fourth dhyāna realm of form.

拘摩羅


拘摩罗

see styles
jū mó luó
    ju1 mo2 luo2
chü mo lo
 kumara
kumāra; also 矩摩羅 (or 鳩摩羅); a child, youth, prince, tr. by 童子 a youth, 拘摩羅天; 鳩摩羅伽天 Kumārakadeva, Indra of the first dhyāna heaven whose face is like that of a youth, sitting on a peacock, holding a cock, a bell, and a flag.

根本定

see styles
gēn běn dìng
    gen1 ben3 ding4
ken pen ting
 konpon jō
根本禪; 根本等至 The stages of dhyāna in the formless or immaterial realm.

梵富樓


梵富楼

see styles
fàn fù lóu
    fan4 fu4 lou2
fan fu lou
 bonfuro
brahmapurohita, the ministers, or assistants of Brahmā; the second brahmaloka; the second region of the first dhyāna heaven of form. Also梵輔.

梵衆天


梵众天

see styles
fàn zhòng tiān
    fan4 zhong4 tian1
fan chung t`ien
    fan chung tien
 bonshu ten
brahmapāriṣadya (or brahmapārṣadya), belonging to the retinue of Brahmā; the first brahmaloka; the first region of the first dhyāna heaven of form.

毘遮羅


毘遮罗

see styles
pí zhē luó
    pi2 zhe1 luo2
p`i che lo
    pi che lo
 bishara
vicāra, 'applied attention,' Keith, cf. 毘怛迦 intp. as pondering, investigating; the state of the mind in the early stage of dhyāna meditation.

淨居天


净居天

see styles
jìng jū tiān
    jing4 ju1 tian1
ching chü t`ien
    ching chü tien
 Jōgo Ten
The five heavens of purity, in the fourth dhyāna heaven, where the saints dwell who will not return to another rebirth. Also Śuddhāvāsadeva, 'a deva who served as guardian angel to Śākyamuni and brought about his conversion. ' Eitel.

火光定

see styles
huǒ guāng dìng
    huo3 guang1 ding4
huo kuang ting
 kakō jō
The flame dhyāna by which the body is self-immolated.

無想天


无想天

see styles
wú xiǎng tiān
    wu2 xiang3 tian1
wu hsiang t`ien
    wu hsiang tien
 musō ten
無想界; 無想處 avṛha, the thirteenth brahmaloka, the fourth in the fourth dhyāna, where thinking, or the necessity for thought, ceases.

無熱天


无热天

see styles
wú rè tiān
    wu2 re4 tian1
wu je t`ien
    wu je tien
 munetsu ten
The Anavatapta, or Atapta heaven, without heat or affliction 熱惱; the second of the 五淨天 in the fourth dhyāna heaven.

無量淨


无量淨

see styles
wú liáng jìng
    wu2 liang2 jing4
wu liang ching
 muryō jō
(無量淨天) Apramāṇaśubha, boundless purity, the second of the heavens in the third dhyāna heavens of form.

福生天

see styles
fú shēng tiān
    fu2 sheng1 tian1
fu sheng t`ien
    fu sheng tien
 fukushō ten
Puṇyaprasavās, the tenth brahmaloka, the first region of the fourth dhyāna.

禪三昧


禅三昧

see styles
chán sān mèi
    chan2 san1 mei4
ch`an san mei
    chan san mei
 zen zanmai
dhyāna and samādhi, dhyāna considered as 思惟 meditating, samādhi as 定 abstraction; or meditation in the realms of 色 the visible, or known, and concentration on 無色 the invisible, or supramundane; v. 禪定.

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

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This page contains 100 results for "Dhyana" 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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