There are 2146 total results for your Far-Sighted in Deep Thought search. I have created 22 pages of results for you. Each page contains 100 results...
<12345678910...>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
十二 see styles |
shí èr shi2 er4 shih erh tooji とおじ |
twelve; 12 12; twelve; (given name) Tooji dvātriṃśa. Thirty-two. 三十二應 (or 三十二身) The thirty-two forms of Guanyin, and of Puxian, ranging from that of a Buddha to that of a man, a maid, a rakṣas; similar to the thirty-three forms named in the Lotus Sūtra. 三十二相三十二大人相 dvātriṃśadvaralakṣaṇa. The thirty-two lakṣaṇas, or physical marks of a cakravartī, or 'wheel-king', especially of the Buddha, i. e. level feet, thousand-spoke wheel-sign on feet, long slender fingers, pliant hands and feet, toes and fingers finely webbed, full-sized heels, arched insteps, thighs like a royal stag, hands reaching below the knees well-retracted male organ, height and stretch of arms equal, every hair-root dark coloured, body hair graceful and curly, golden-hued body, a 10 ft. halo around him, soft smooth skin, the 七處, i. e. two soles, two palms, two shoulders, and crown well rounded, below the armpits well-filled, lion-shaped body, erect, full shoulders, forty teeth, teeth white even and close, the four canine teeth pure white, lion-jawed, saliva improving the taste of all food, tongue long and broad, voice deep and resonant, eyes deep blue, eyelashes like a royal bull, a white ūrnā or curl between the eyebrows emitting light, an uṣṇīṣa or fleshy protuberance on the crown. These are from the 三藏法數 48, with which the 智度論 4, 涅盤經 28, 中阿含經, 三十ニ相經 generally agree. The 無量義經 has a different list. 三十二相經 The eleventh chapter of the 阿含經. 三十二相經願 The twenty-first of Amitābha's vows, v. 無量壽經. 三十三 trayastriṃśat. Thirty-three. 三十三天忉利天; 憺梨天, 多羅夜登陵舍; 憺利夜登陵奢; 憺利耶憺利奢 Trayastriṃśas. The Indra heaven, the second of the six heavens of form. Its capital is situated on the summit of Mt. Sumeru, where Indra rules over his thirty-two devas, who reside on thirty-two peaks of Sumeru, eight in each of the four directons. Indra's capital is called 殊勝 Sudarśana, 喜見城 Joy-view city. Its people are a yojana in height, each one's clothing weighs 六鐵 (1; 4 oz. ), and they live 1, 000 years, a day and night being equal to 100 earthly years. Eitel says Indra's heaven 'tallies in all its details with the Svarga of Brahminic mythology' and suggests that 'the whole myth may have an astronomical meaning', or be connected, with 'the atmosphere with its phenomena, which strengthens Koeppen's hypothesis explaining the number thirty-three as referring to the eight Vasus, eleven Rudras, twelve Ādityas, and two Aśvins of Vedic mythology'. In his palace called Vaijayanta 'Indra is enthroned with 1, 000 eyes with four arms grasping the vajra. There he revels in numberless sensual pleasures together with his wife Śacī... and with 119, 000 concubines with whom he associates by means of transformation'.; dvādaśa, twelve. |
十宗 see styles |
shí zōng shi2 zong1 shih tsung jūshū |
The ten schools of Chinese Buddhism: I. The (1) 律宗 Vinaya-discipline, or 南山|； (2) 倶舍 Kośa, Abhidharma, or Reality (Sarvāstivādin) 有宗； (3) 成實宗 Satyasiddhi sect founded on this śāstra by Harivarman; (4) 三論宗 Mādhyamika or 性空宗； (5) 法華宗 Lotus, "Law-flower" or Tiantai 天台宗； (6) 華嚴Huayan or法性 or賢首宗； ( 7) 法相宗 Dharmalakṣana or 慈恩宗 founded on the唯識論 (8) 心宗 Ch'an or Zen, mind-only or intuitive, v. 禪宗 ; (9) 眞言宗 (Jap. Shingon) or esoteric 密宗 ; (10) 蓮宗 Amitābha-lotus or Pure Land (Jap. Jōdo) 淨士宗. The 2nd, 3rd, 4th, and 9th are found in Japan rather than in China, where they have ceased to be of importance. II. The Hua-yen has also ten divisions into ten schools of thought: (1) 我法倶有 the reality of self (or soul) and things, e.g. mind and matter; (2) 法有我無 the reality of things but not of soul; (3) 法無去來 things have neither creation nor destruction; (4) 現通假實 present things are both apparent and real; (5) 俗妄眞實 common or phenomenal ideas are wrong, fundamental reality is the only truth; (6) things are merely names; (7) all things are unreal 空; (8) the bhūtatathatā is not unreal; (9) phenomena and their perception are to be got rid of; (10) the perfect, all-inclusive, and complete teaching of the One Vehicle. III. There are two old Japanese divisions: 大乘律宗, 倶舎宗 , 成實 宗 , 法和宗 , 三論宗 , 天台宗 , 華嚴宗 , 眞言宗 , 小乘律宗 , and 淨土宗 ; the second list adds 禪宗 and omits 大乘律宗. They are the Ritsu, Kusha, Jōjitsu, Hossō, Sanron, Tendai, Kegon, Shingon, (Hīnayāna) Ritsu, and Jōdo; the addition being Zen. |
十心 see styles |
shí xīn shi2 xin1 shih hsin jisshin |
The ten kinds of heart or mind; there are three groups. One is from the 止觀 4, minds ignorant and dark; affected by evil companions; not following the good; doing evil in thought, word, deed; spreading evil abroad; unceasingly wicked; secret sin; open crime; utterly shameless; denying cause and effect (retribution)―all such must remain in the flow 流 of reincarnation. The second group (from the same book) is the 逆流 the mind striving against the stream of perpetual reincarnation; it shows itself in devout faith, shame (for sin), fear (of wrong-doing), repentance and confession, reform, bodhi (i.e. the bodhisattva mind), doing good, maintaining the right law, thinking on all the Buddhas, meditation on the void (or, the unreality of sin). The third is the 眞言 group from the 大日經疏 3; the "seed" heart (i.e. the original good desire), the sprout (under Buddhist religious influence), the bud, leaf, flower, fruit, its serviceableness; the child-heart, the discriminating heart, the heart of settled judgment (or resolve). |
十恩 see styles |
shí ēn shi2 en1 shih en jūon |
Ten kinds of the Buddha's grace: his (1) initial resolve to universalize (his salvation); (2) self-sacrifice (in previous lives); (3) complete altruism; (4) his descent into all the six states of existence for their salvation; (5) relief of the living from distress and mortality; (6) profound pity; (7) revelation of himself in human and glorified form; (8) teaching in accordance with the capacity of his hearers, first hīnayāna, then māhayāna doctrine; (9) revealing his nirvāṇa to stimulate his disciples; (10) pitying thought for all creatures, in that dying at 80 instead of at 100 he left twenty years of his own happiness to his disciples; and also the tripiṭaka for universal salvation. |
千慮 see styles |
senryo せんりょ |
much thought |
半生 see styles |
bàn shēng ban4 sheng1 pan sheng hansei / hanse はんせい |
half a lifetime half a lifetime; half one's life; one's life so far |
卑慢 see styles |
bēi màn bei1 man4 pei man himan |
(下慢) The pride of regarding self as little inferior to those who far surpass one; one of the 七慢. |
卑懐 see styles |
hikai ひかい |
(humble language) one's own thought; one's own idea |
博捜 see styles |
hakusou / hakuso はくそう |
(noun/participle) searching far and wide |
卡啦 see styles |
kǎ lā ka3 la1 k`a la ka la |
crispy, deep-fried (variant of 卡拉[ka3 la1]) |
厚い see styles |
atsui あつい |
(adjective) (1) thick; deep; heavy; (2) kind; cordial; hospitable; warm; faithful; (3) abundant |
厚志 see styles |
koushi / koshi こうし |
kind intention; kind thought; (male given name) Kōji |
厚謝 see styles |
kousha / kosha こうしゃ |
(n,vs,vt,vi) deep gratitude |
參詳 参详 see styles |
cān xiáng can1 xiang2 ts`an hsiang tsan hsiang sanshō |
to collate and examine critically (texts etc) to examine thoroughly [with non-discursive thought] |
口腹 see styles |
kǒu fù kou3 fu4 k`ou fu kou fu koufuku / kofuku こうふく |
(fig.) food (1) appetite; (2) distinction between what is thought and what is said |
可念 see styles |
kě niàn ke3 nian4 k`o nien ko nien kanen |
pitiable; likable; memorable to can be thought of |
向付 see styles |
mukouzuke / mukozuke むこうづけ |
(1) (food term) dish placed on the far side of the serving table (kaiseki cuisine); side dishes at a banquet (e.g. sashimi, salad, vinegared dish; not rice or soup); (2) (sumo) resting one's forehead on the chest of one's opponent and grabbing his belt |
向附 see styles |
mukouzuke / mukozuke むこうづけ |
(1) (food term) dish placed on the far side of the serving table (kaiseki cuisine); side dishes at a banquet (e.g. sashimi, salad, vinegared dish; not rice or soup); (2) (sumo) resting one's forehead on the chest of one's opponent and grabbing his belt |
周く see styles |
amaneku あまねく |
(adverb) (kana only) widely; generally; universally; far and wide |
和人 see styles |
wajin わじん |
(archaism) you (nuance of either deep affection or contempt); (archaism) Japanese person (term esp. used in ancient China, etc.); (personal name) Wajin |
咔啦 see styles |
kǎ lā ka3 la1 k`a la ka la |
crispy, deep-fried (variant of 卡拉[ka3 la1]) |
哀痛 see styles |
āi tòng ai1 tong4 ai t`ung ai tung aitsuu / aitsu あいつう |
to grieve; to mourn; deep sorrow; grief (noun/participle) grieving; mourning; being very sad |
唐揚 唐扬 see styles |
táng yáng tang2 yang2 t`ang yang tang yang karaage / karage からあげ |
Japanese-style fried food, usually chicken (orthographic borrowing from Japanese 唐揚げ "karaage") (noun/participle) (food term) deep-fried food |
喪意 丧意 see styles |
sàng yì sang4 yi4 sang i sōi |
to abandon thought |
嗜眠 see styles |
shimin しみん |
(noun - becomes adjective with の) deep sleep; torpor |
四宗 see styles |
sì zōng si4 zong1 ssu tsung shishū |
The four kinds of inference in logic— common, prejudged or opposing, insufficiently founded, arbitrary. Also, the four schools of thought I. According to 淨影 Jingying they are (1) 立性宗 that everything exists, or has its own nature; e. g. Sarvāstivāda, in the 'lower' schools of Hīnayāna; (2) 破性宗 that everything has not a nature of its own; e. g. the 成實宗 a 'higher' Hīnayāna school, the Satyasiddhi; (3) 破相宗 that form has no reality, because of the doctrine of the void, 'lower' Mahāyāna; (4) 願實宗 revelation of reality, that all comes from the bhūtatathatā, 'higher ' Mahāyāna. II. According to 曇隱 Tanyin of the 大衍 monastery they are (1) 因緣宗, i. e. 立性宗 all things are causally produced; (2) 假名宗, i. e. 破性宗 things are but names; (3) 不眞宗, i. e. 破相宗, denying the reality of form, this school fails to define reality; (4) 眞宗, i. e. 顯實宗 the school of the real, in contrast with the seeming. |
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'. |
四絕 四绝 see styles |
sì jué si4 jue2 ssu chüeh shizetsu |
four [ways of] cutting off [thought] |
四運 四运 see styles |
sì yùn si4 yun4 ssu yün shiun |
(四運心) The four stages of a thought: not yet arisen, its initiation, its realization, its passing away, styled 未念, 欲念, 正念, and 念巳. |
四門 四门 see styles |
sì mén si4 men2 ssu men yotsukado よつかど |
(surname) Yotsukado The four doors, schools of thought, or theories: 有 is the phenomenal world real, or 空 unreal, or both, or neither ? According to the Tiantai school each of the four schools 四教 in discussing these four questions emphasizes one of them, i. e. 三藏教 that it is real 通教 unreal, 別通 both, 圓通 neither; v. 有 and 空, and each of the four schools. In esoteric symbolism the 四門 are four stages of initiation, development, enlightenment, and nirvana, and are associated with E., S., W., and N.; with the four seasons; with warmth, heat, coolness and cold, etc. |
四食 see styles |
sì shí si4 shi2 ssu shih shijiki |
The four kinds of food, i. e. 段食 or 摶食 for the body and its senses; 觸食 or 樂食 for the emotions; 思食 or 念食 for thought; and 識食 for wisdom, i. e. the 六識 of Hīnayāna and the 八識 of Mahāyāna, of which the eighth, i. e. ālayavijñāna, is the chief. |
回神 see styles |
huí shén hui2 shen2 hui shen |
to collect one's thoughts (after being surprised or shocked); to snap out of it (after being lost in thought) |
困厄 see styles |
kùn è kun4 e4 k`un o kun o konyaku こんやく |
in deep water; difficult situation (noun/participle) (archaism) distress; disaster distress |
図南 see styles |
tonan となん |
(archaism) large undertaking attempted in a far-off land; (personal name) Tonan |
塞淵 塞渊 see styles |
sāi yuān sai1 yuan1 sai yüan |
honest and far-seeing |
填る see styles |
hamaru はまる |
(irregular okurigana usage) (v5r,vi) (1) (kana only) to fit; to get into; to go into; (2) (kana only) to be fit for (a job, etc.); to be suited for; to satisfy (conditions); (3) (kana only) to fall into; to plunge into; to get stuck; to get caught; (4) (kana only) to be deceived; to be taken in; to fall into a trap; (5) (kana only) to be addicted to; to be deep into; to be crazy about; to be stuck on |
塵境 尘境 see styles |
chén jìng chen2 jing4 ch`en ching chen ching jinkyō |
The environment of the six guṇas or qualities of sight, sound, smell, taste, touch, and thought. |
壺皿 see styles |
tsubozara つぼざら |
small, deep dish; dice cup |
多念 see styles |
duō niàn duo1 nian4 to nien tanen |
much thought |
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。. |
大外 see styles |
dà wài da4 wai4 ta wai oosoto おおそと |
abbr. for 大連外國語大學|大连外国语大学[Da4 lian2 Wai4 guo2 yu3 Da4 xue2] {horse} far out wide; far outside; (place-name) Osoto |
大恥 大耻 see styles |
dà chǐ da4 chi3 ta ch`ih ta chih oohaji おおはじ |
great shame; great disgrace; harsh humiliation; deep embarrassment; unbearable loss of face greatly ashamed |
大息 see styles |
taisoku たいそく |
(noun/participle) deep sigh |
大教 see styles |
dà jiào da4 jiao4 ta chiao daikyō |
The great teaching. (1) That of the Buddha. (2) Tantrayāna. The mahātantra, yoga, yogacarya, or tantra school which claims Samantabhadra as its founder. It aims at ecstatic union of the individual soul with the world soul, Iśvara. From this result the eight great powers of Siddhi (aṣṭa-mahāsiddhi), namely, ability to (1) make one's body lighter (laghiman); (2) heavier (gaiman); (3) smaller (aṇiman); (4) larger (mahiman) than anything in the world ; (5) reach any place (prāpti) ; (6) assume any shape (prākāmya) ; (7) control all natural laws (īśitva) ; (8) make everything depend upon oneself; all at will (v.如意身 and 神足). By means of mystic formulas (Tantras or dhāraṇīs), or spells (mantras), accompanied by music and manipulation of the hands (mūdra), a state of mental fixity characterized neither by thought nor the annihilation of thought, can be reached. This consists of six-fold bodily and mental happiness (yoga), and from this results power to work miracles. Asaṅga compiled his mystic doctrines circa A.D. 500. The system was introduced into China A.D. 647 by Xuanzang's translation of the Yogācārya-bhūmi-śāstra 瑜伽師地論 ; v. 瑜. On the basis of this, Amoghavajra established the Chinese branch of the school A.D. 720 ; v. 阿目. This was popularized by the labours of Vajrabodhi A.D. 732 ; v. 金剛智. |
大日 see styles |
dà rì da4 ri4 ta jih dainichi だいにち |
Mahavairocana (Tathagata); Great Sun; Supreme Buddha of Sino-Japanese esoteric Buddhism; (place-name, surname) Dainichi Vairocana, or Mahāvairocana 大日如來; 遍照如來; 摩訶毘盧遮那； 毘盧遮那; 大日覺王 The sun, "shining everywhere" The chief object of worship of the Shingon sect in Japan, "represented by the gigantic image in the temple at Nara." (Eliot.) There he is known as Dai-nichi-nyorai. He is counted as the first, and according to some, the origin of the five celestial Buddhas (dhyāni-buddhas, or jinas). He dwells quiescent in Arūpa-dhātu, the Heaven beyond form, and is the essence of wisdom (bodhi) and of absolute purity. Samantabhadra 普賢 is his dhyāni-bodhisattva. The 大日經 "teaches that Vairocana is the whole world, which is divided into Garbhadhātu (material) and Vajradhātu (indestructible), the two together forming Dharmadhātu. The manifestations of Vairocana's body to himself―that is, Buddhas and Bodhisattvas ―are represented symbolically by diagrams of several circles ". Eliot. In the 金剛界 or vajradhātu maṇḍala he is the center of the five groups. In the 胎藏界 or Garbhadhātu he is the center of the eight-leaf (lotus) court. His appearance, symbols, esoteric word, differ according to the two above distinctions. Generally he is considered as an embodiment of the Truth 法, both in the sense of dharmakāya 法身 and dharmaratna 法寳. Some hold Vairocana to be the dharmakāya of Śākyamuni 大日與釋迦同一佛 but the esoteric school denies this identity. Also known as 最高顯廣眼藏如來, the Tathagata who, in the highest, reveals the far-reaching treasure of his eye, i.e. the sun. 大日大聖不動明王 is described as one of his transformations. Also, a śramaņa of Kashmir (contemporary of Padma-saṃbhava); he is credited with introducing Buddhism into Khotan and being an incarnation of Mañjuśrī; the king Vijaya Saṃbhava built a monastery for him. |
大概 see styles |
dà gài da4 gai4 ta kai taigai たいがい |
roughly; probably; rough; approximate; about; general idea (adverb) (1) generally; mainly; usually; normally; mostly; for the most part; (adj-no,adv,n) (2) nearly all; almost all; most; (3) gist; summary; outline; main idea; (n,adj-no,adv) (4) (See 大概にする) staying within bounds; not overdoing (something); not getting carried away; not going too far; being moderate; (adverb) (5) probably; perhaps; in all likelihood; (adverb) (6) considerably; greatly; really |
天冠 see styles |
tiān guàn tian1 guan4 t`ien kuan tien kuan tenkan; tengan てんかん; てんがん |
(1) imperial coronation crown; (2) celestial crown; crown worn by Buddha and celestial beings A deva-crown, surpassing human thought. |
天府 see styles |
tiān fǔ tian1 fu3 t`ien fu tien fu tenpu てんぷ |
Heavenly province (epithet of Sichuan, esp. area around Chengdu); land of plenty fertile land; deep scholarship |
天滓 see styles |
tenkasu てんかす |
tenkasu; crunchy bits of deep-fried dough produced as a byproduct of cooking tempura |
天親 天亲 see styles |
tiān qīn tian1 qin1 t`ien ch`in tien chin amachika あまちか |
one's flesh and blood (surname) Amachika Vasubandhu, 伐蘇畔度; 婆藪槃豆 (or 婆修槃豆) (or 婆修槃陀) 'akin to the gods ', or 世親 'akin to the world'. Vasubandhu is described as a native of Puruṣapura, or Peshawar, by Eitel as of Rājagriha, born '900 years after the nirvana', or about A. D. 400; Takakusu suggests 420-500, Peri puts his death not later than 350. In Eitel's day the date of his death was put definitely at A. D. 117. Vasubandhu's great work, the Abhidharmakośa, is only one of his thirty-six works. He is said to be the younger brother of Asaṅga of the Yogācāra school, by whom he was converted from the Sarvāstivāda school of thought to that of Mahāyāna and of Nāgārjuna. On his conversion he would have 'cut out his tongue' for its past heresy, but was dissuaded by his brother, who bade him use the same tongue to correct his errors, whereupon he wrote the 唯識論 and other Mahayanist works. He is called the twenty-first patriarch and died in Ayodhya. |
太い see styles |
futoi ふとい |
(adjective) (1) fat; thick; (adjective) (2) deep (of a voice); thick; sonorous; (adjective) (3) daring; shameless; brazen; audacious |
失念 see styles |
shī niàn shi1 nian4 shih nien shitsunen しつねん |
(noun, transitive verb) forgetting; lapse of memory To lose the train of thought, or meditation; a wandering mind; loss of memory. |
奇想 see styles |
kisou / kiso きそう |
fantastical idea; fanciful notion; bizarre thought |
奥底 see styles |
okusoko; outei / okusoko; ote おくそこ; おうてい |
(1) depths; deep place; (2) (See 心の奥底) bottom (of one's heart) |
奥旨 see styles |
oushi / oshi おうし |
deep truth; deep knowledge |
妄執 妄执 see styles |
wàng zhí wang4 zhi2 wang chih mōjū もうしゅう |
(Buddhist term) deep-rooted delusion; firm conviction (based on incorrect beliefs) False tenets, holding on to false views. |
妄念 see styles |
wàng niàn wang4 nian4 wang nien mounen / monen もうねん |
wild fantasy; unwarranted thought {Buddh} conviction based on flawed ideas; obstructive thought False or misleading thoughts. |
妙心 see styles |
miào xīn miao4 xin1 miao hsin myōshin |
The mind or heart wonderful and profound beyond human thought. According to Tiantai the 別教 limited this to the mind 眞心 of the Buddha, while the 圓教 universalized it to include the unenlightened heart 妄心 of all men. |
孕育 see styles |
yùn yù yun4 yu4 yün yü |
to be pregnant; to produce offspring; to nurture (a development, school of thought, artwork etc); fig. replete with (culture etc) |
存意 see styles |
zoni ぞんい |
(form) thought; thinking; opinion |
孤愁 see styles |
koshuu / koshu こしゅう |
(noun - becomes adjective with の) (form) profound loneliness; deep loneliness |
学風 see styles |
gakufuu / gakufu がくふう |
academic traditions; academic school of thought; method of study |
孰料 see styles |
shú liào shu2 liao4 shu liao |
who would have thought?; who could have imagined?; unexpectedly |
學派 学派 see styles |
xué pài xue2 pai4 hsüeh p`ai hsüeh pai |
school of thought See: 学派 |
宏遠 see styles |
hirotoo ひろとお |
(noun or adjectival noun) vast and far-reaching; (given name) Hirotoo |
定障 see styles |
dìng zhàng ding4 zhang4 ting chang jōshō |
hindrances to deep concentration |
宣揚 宣扬 see styles |
xuān yáng xuan1 yang2 hsüan yang senyou / senyo せんよう |
to publicize; to advertise; to spread far and wide (noun, transitive verb) enhancement (e.g. of national prestige); raising; heightening; promotion; (given name) Sen'you enhance |
害想 see styles |
hài xiǎng hai4 xiang3 hai hsiang gaisō |
害覺 The wish, or thought, to injure another. |
家法 see styles |
jiā fǎ jia1 fa3 chia fa kahou / kaho かほう |
the rules and discipline that apply within a family; stick used for punishing children or servants; traditions of an artistic or academic school of thought, passed on from master to pupil family code the dharma [lifestyle] of the householder |
宿弊 see styles |
sù bì su4 bi4 su pi shukuhei / shukuhe しゅくへい |
long-standing abuse; continuing fraud longstanding abuse; deep-rooted evil |
寂寞 see styles |
jì mò ji4 mo4 chi mo jakubaku せきばく |
lonely; lonesome; (of a place) quiet; silent (1) loneliness; desolation; (adj-t,adv-to,adj-no) (2) lonely; lonesome; dreary; desolate; deserted; (3) harsh (words); cutting (criticism); (noun or participle which takes the aux. verb suru) (4) to separate in thought; to consider as independent quiescent |
寂念 see styles |
jí niàn ji2 nian4 chi nien jaku nen |
Calm thoughts; to calm the mind; contemplation. |
寂莫 see styles |
sekibaku せきばく jakumaku じゃくまく |
(irregular kanji usage) (1) loneliness; desolation; (adj-t,adv-to,adj-no) (2) lonely; lonesome; dreary; desolate; deserted; (3) harsh (words); cutting (criticism); (noun or participle which takes the aux. verb suru) (4) to separate in thought; to consider as independent |
寥落 see styles |
liáo luò liao2 luo4 liao lo |
sparse; few and far between |
寬亮 宽亮 see styles |
kuān liàng kuan1 liang4 k`uan liang kuan liang |
wide and bright; without worries; deep and sonorous (voice) |
寬厚 宽厚 see styles |
kuān hòu kuan1 hou4 k`uan hou kuan hou |
tolerant; generous; magnanimous; thick and broad (build); thick and deep (voice) |
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. |
對於 对于 see styles |
duì yú dui4 yu2 tui yü |
regarding; as far as (something) is concerned; with regard to |
尚無 尚无 see styles |
shàng wú shang4 wu2 shang wu |
not yet; not so far |
尸羅 尸罗 see styles |
shī luó shi1 luo2 shih lo shira |
sila (Buddhism) Sila, 尸; 尸怛羅 intp. by 淸凉 pure and cool, i.e. chaste; also by 戒 restraint, or keeping the commandments; also by 性善 of good disposition. It is the second pāramitā, moral purity, i. e. of thought, word, and deed. The four conditions of śīla are chaste, calm, quiet, extinguished, i. e. no longer perturbed by the passions. Also, perhaps śīla, a stone, i. e. a precious stone, pearl, or coral. For the ten śīlas or commandments v. 十戒, the first five, or pañca-śīla 五戒, are for all Buddhists. |
居然 see styles |
jū rán ju1 ran2 chü jan kyozen きょぜん |
unexpectedly; to one's surprise; go so far as to (adj-t,adv-to) calm or at rest; having nothing to do; still |
山奥 see styles |
yamaoku やまおく |
deep in the mountains; mountain recesses; (surname) Yamaoku |
岭巆 岭𫶕 see styles |
líng yíng ling2 ying2 ling ying |
deep in the mountains |
崢巆 峥巆 see styles |
zhēng yíng zheng1 ying2 cheng ying |
lofty (of mountain); deep (of valley) |
嵌る see styles |
hamaru はまる |
(irregular okurigana usage) (v5r,vi) (1) (kana only) to fit; to get into; to go into; (2) (kana only) to be fit for (a job, etc.); to be suited for; to satisfy (conditions); (3) (kana only) to fall into; to plunge into; to get stuck; to get caught; (4) (kana only) to be deceived; to be taken in; to fall into a trap; (5) (kana only) to be addicted to; to be deep into; to be crazy about; to be stuck on |
嶺巆 岭巆 see styles |
lǐng yíng ling3 ying2 ling ying |
lofty (of mountain); deep (of valley) |
差遠 差远 see styles |
chà yuǎn cha4 yuan3 ch`a yüan cha yüan |
inferior; not up to par; to fall far short; to be mistaken |
巻煎 see styles |
kenchan けんちん kenchiin / kenchin けんちゃん |
(1) fried finely minced daikon, great burdock, carrot and shiitake mushrooms wrapped with crumbled tofu in dried beancurd and deep-fried; (2) (abbreviation) Japanese tofu and vegetable chowder; (3) (archaism) black soybean sprouts fried in sesame seed oil wrapped in dried beancurd and stewed |
巻繊 see styles |
kenchan けんちん kenchiin / kenchin けんちゃん |
(1) fried finely minced daikon, great burdock, carrot and shiitake mushrooms wrapped with crumbled tofu in dried beancurd and deep-fried; (2) (abbreviation) Japanese tofu and vegetable chowder; (3) (archaism) black soybean sprouts fried in sesame seed oil wrapped in dried beancurd and stewed |
幽々 see styles |
yuuyuu / yuyu ゆうゆう |
(adj-t,adv-to) deep; dark; quiet |
幽冥 see styles |
yōu míng you1 ming2 yu ming yū mei ゆうめい |
dark; hell; netherworld; hades semidarkness; deep and strange; hades; the present and the other world; dark and light darkness |
幽幽 see styles |
yōu yōu you1 you1 yu yu yuuyuu / yuyu ゆうゆう |
faint; indistinct (adj-t,adv-to) deep; dark; quiet |
幽愁 see styles |
yuushuu / yushu ゆうしゅう |
deep contemplation; melancholy; gloom |
幽明 see styles |
yōu míng you1 ming2 yu ming yuumei / yume ゆうめい |
the hidden and the visible; that which can be seen and that which cannot; darkness and light; night and day; wisdom and ignorance; evil and good; the living and the dead; men and ghosts semidarkness; deep and strange; hades; the present and the other world; dark and light; (given name) Yūmei darkness and light |
幽林 see styles |
yuurin / yurin ゆうりん |
deep forest |
幽深 see styles |
yōu shēn you1 shen1 yu shen yūshin |
serene and hidden in depth or distance mysterious and deep |
幽篁 see styles |
yuukou / yuko ゆうこう |
(rare) deep and quiet bamboo grove |
幽藪 幽薮 see styles |
yōu sǒu you1 sou3 yu sou yūsō |
a dim and deep marsh |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "Far-Sighted in Deep Thought" in Chinese and/or Japanese.Information about this dictionary:
Apparently, we were the first ones who were crazy enough to think that western people might want a combined Chinese, Japanese, and Buddhist dictionary.
A lot of westerners can't tell the difference between Chinese and Japanese - and there is a reason for that. Chinese characters and even whole words were borrowed by Japan from the Chinese language in the 5th century. Much of the time, if a word or character is used in both languages, it will have the same or a similar meaning. However, this is not always true. Language evolves, and meanings independently change in each language.
Example: The Chinese character 湯 for soup (hot water) has come to mean bath (hot water) in Japanese. They have the same root meaning of "hot water", but a 湯屋 sign on a bathhouse in Japan would lead a Chinese person to think it was a "soup house" or a place to get a bowl of soup. See this: Japanese Bath House
This dictionary uses the EDICT and CC-CEDICT dictionary files.
EDICT data is the property of the Electronic Dictionary Research and Development Group, and is used in conformance with the Group's
license.
Chinese Buddhist terms come from Dictionary of Chinese Buddhist Terms by William Edward Soothill and Lewis Hodous. This is commonly referred to as "Soothill's'". It was first published in 1937 (and is now off copyright so we can use it here). Some of these definitions may be misleading, incomplete, or dated, but 95% of it is good information. Every professor who teaches Buddhism or Eastern Religion has a copy of this on their bookshelf. We incorporated these 16,850 entries into our dictionary database ourselves (it was lot of work).
Combined, these cover 1,007,753 Japanese, Chinese, and Buddhist characters, words, idioms, names, placenames, and short phrases.
Just because a word appears here does not mean it is appropriate for a tattoo, your business name, etc. Please consult a professional before doing anything stupid with this data.
We do offer Chinese and Japanese Tattoo Services. We'll also be happy to help you translate something for other purposes.
No warranty as to the correctness, potential vulgarity, or clarity is expressed or implied. We did not write any of these definitions (though we occasionally act as a contributor/editor to the CC-CEDICT project). You are using this dictionary for free, and you get what you pay for.
The following titles are just to help people who are searching for an Asian dictionary to find this page.