There are 54 total results for your Five Elements search.
| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
地 see styles |
dì di4 ti chi ち |
More info & calligraphy: Earth(n,n-suf) (1) earth; ground; land; soil; (n,n-suf) (2) place; (n,n-suf) (3) territory; (n,n-suf) (4) (See 天地無用) bottom (of a package, book, etc.); (n,n-suf) (5) (See 五大・1,土・ど・2) earth (one of the five elements); (surname) Hamaji pṛthivī, 鉢里體尾 the earth, ground; bhūmi, 歩弭 the earth, place, situation; talima, 託史麽 (or 託吏麽) ground, site; explained by 土地 earth, ground; 能生 capable of producing; 所依 that on which things rely. It is also the spiritual rank, position, or character attained by a Bodhisattva as a result of 住 remaining and developing in a given state in order to attain this 地 rank; v. 十住; 住位 and 十地. |
木 see styles |
mù mu4 mu moku もく |
More info & calligraphy: Wood(1) (abbreviation) (See 木曜) Thursday; (2) (See 五行・1) wood (first of the five elements); (female given name) Moku Wood; a tree; kāṣṭha, a piece of wood, wood, timber. |
空 see styles |
kòng kong4 k`ung kung kuu / ku くう |
More info & calligraphy: Sky / Ether / Void / Emptiness / Unreality(1) empty air; sky; (2) {Buddh} shunyata (the lack of an immutable intrinsic nature within any phenomenon); emptiness; (3) (abbreviation) (See 空軍) air force; (noun or adjectival noun) (4) fruitlessness; meaninglessness; (noun or adjectival noun) (5) (See 五大・1) void (one of the five elements); (can be adjective with の) (6) {math} empty (e.g. set); (female given name) Ron śūnya, empty, void, hollow, vacant, nonexistent. śūnyatā, 舜若多, vacuity, voidness, emptiness, non-existence, immateriality, perhaps spirituality, unreality, the false or illusory nature of all existence, the seeming 假 being unreal. The doctrine that all phenomena and the ego have no reality, but are composed of a certain number of skandhas or elements, which disintegrate. The void, the sky, space. The universal, the absolute, complete abstraction without relativity. There are classifications into 2, 3, 4, 6, 7, 11, 13, 16, and 18 categories. The doctrine is that all things are compounds, or unstable organisms, possessing no self-essence, i.e. are dependent, or caused, come into existence only to perish. The underlying reality, the principle of eternal relativity, or non-infinity, i.e. śūnya, permeates all phenomena making possible their evolution. From this doctrine the Yogācārya school developed the idea of the permanent reality, which is Essence of Mind, the unknowable noumenon behind all phenomena, the entity void of ideas and phenomena, neither matter nor mind, but the root of both. |
風 风 see styles |
fēng feng1 feng fuu / fu ふう |
More info & calligraphy: Wind(adj-na,n,n-suf) (1) method; manner; way; style; (adj-na,n,n-suf) (2) appearance; air; (adj-na,n,n-suf) (3) tendency; (adj-na,n,n-suf) (4) (See 六義・1) folk song (genre of the Shi Jing); (adj-na,n,n-suf) (5) (See 五大・1) wind (one of the five elements); (female given name) Fuwari vāyu. Wind, air; rumour, repute; custom; temper, lust. |
五大 see styles |
wǔ dà wu3 da4 wu ta godai ごだい |
More info & calligraphy: Godai / Five ElementsThe five elements— earth, water, fire, wind, and space. v. also 五行 the five agents. In the esoteric cult the five are the physical manifestation, or garbhadhātu, v. 胎; as being in all phenomena they are called 五輪 the five evolvers; their phonetic embryos 種子 are those of the Five Dhyani-Buddhas of the five directions, v. 五佛. |
五行 see styles |
wǔ xíng wu3 xing2 wu hsing gogyou / gogyo ごぎょう |
More info & calligraphy: Five Elements(1) (See 五大・ごだい・1) the five elements (in Chinese philosophy: wood, fire, earth, metal and water); the five phases; wu xing; (2) {Buddh} five practices of the Bodhisattvas; (3) (See 六信五行) the five pillars of Islam; (surname, given name) Gogyou The five lines of conduct. I. According to the 起信論 Awakening of Faith they are almsgiving; keeping the commandments; patience under insult; zeal or progress; meditation. II. According to the 涅槃經 Nirvana Sutra they are saintly or bodhisattva deeds; arhat, or noble deeds; deva deeds; children's deeds (i. e. normal good deeds of men, devas, and Hinayanists); sickness conditions, e. g. illness, delusion, etc.; — into all these lines of conduct and conditions a Bodhisattva enters. III. The five elements, or tanmātra— wood, fire, earth, metal, and water; or earth, water, ire, air, and ether (or space) as taught by the later Mahāyāna philosophy; idem 五大. |
地水火風空 see styles |
chisuikafuukuu; jisuikafuukuu / chisuikafuku; jisuikafuku ちすいかふうくう; じすいかふうくう |
More info & calligraphy: Five Elements |
印 see styles |
yìn yin4 yin in いん |
to print; to mark; to engrave; a seal; a print; a stamp; a mark; a trace; image (1) stamp; seal; chop; (2) seal impression; seal; sealing; stamp; mark; print; (3) {Buddh} mudra (symbolic hand gesture); (4) ninja hand sign; (5) (abbreviation) (See 印度・インド) India; (surname) In mudrā; seal, sign, symbol, emblem, proof, assurance, approve; also 印契; 契印; 印相. Manual signs indicative of various ideas, e. g. each finger represents one of the five primary elements, earth, water, fire, air, and space, beginning with the little finger; the left hand represents 定 stillness, or meditation, the right hand 慧 discernment or wisdom; they have also many other indications. Also, the various symbols of the Buddhas and Bodhisattvas, e. g. the thunderbolt; cf. 因.; (度) The five Indias, or five regions of India, idem 五天竺 q. v. |
塵 尘 see styles |
chén chen2 ch`en chen chiri ちり |
dust; dirt; earth (1) dust; (2) trash; garbage; rubbish; dirt; (3) (usu. as 塵ほども...ない) negligible amount; tiny bit; (4) hustle and bustle (of life); worldly cares; impurities of the world; (5) (abbreviation) {sumo} (See 塵手水) ritual gestures indicating that a fight will be clean guṇa, in Sanskrit inter alia means 'a secondary element', 'a quality', 'an attribute of the five elements', e.g. 'ether has śabda or sound for its guṇa and the ear for its organ'. In Chinese it means 'dust, small particles; molecules, atoms, exhalations'. It may be intp. as an atom, or matter, which is considered as defilement; or as an active, conditioned principle in nature, minute, subtle, and generally speaking defiling to pure mind; worldly, earthly, the world. The six guṇas or sensation-data are those of sight, sound, smell, taste, touch, and thought. |
大 see styles |
dài dai4 tai dai だい |
see 大夫[dai4 fu5] (pref,adj-na,n) (1) large; big; great; huge; vast; major; important; serious; severe; (prefix) (2) great; prominent; eminent; distinguished; (suffix) (3) -sized; as big as; the size of; (suffix noun) (4) (abbreviation) (See 大学・1) university; (5) large (e.g. serving size); large option; (6) (abbreviation) (See 大の月) long month (i.e. having 31 days); (given name) Yutaka Maha. 摩訶; 麼賀. Great, large, big; all pervading, all-embracing; numerous 多; surpassing ; mysterious 妙; beyond comprehension 不可思議; omnipresent 體無不在. The elements, or essential things, i.e. (a) 三大 The three all-pervasive qualities of the 眞如 q.v. : its 體, 相 , 用 substance, form, and functions, v. 起信論 . (b) 四大 The four tanmātra or elements, earth, water, fire, air (or wind) of the 倶舍論. (c)五大 The five, i.e. the last four and space 空, v. 大日經. (d) 六大 The six elements, earth, water, fire, wind, space (or ether), mind 識. Hīnayāna, emphasizing impersonality 人空, considers these six as the elements of all sentient beings; Mahāyāna, emphasizing the unreality of all things 法空, counts them as elements, but fluid in a flowing stream of life, with mind 識 dominant; the esoteric sect emphasizing nonproduction, or non-creation, regards them as universal and as the Absolute in differentiation. (e) 七大 The 楞嚴經 adds 見 perception, to the six above named to cover the perceptions of the six organs 根. |
色 see styles |
shǎi shai3 shai shoku しょく |
(coll.) color; used in 色子[shai3 zi5] (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. |
蘊 蕴 see styles |
yùn yun4 yün osamu おさむ |
to accumulate; to hold in store; to contain; to gather together; to collect; depth; inner strength; profundity (given name) Osamu skandha, v. 塞; older tr. 陰, intp. as that which covers or conceals, implying that physical and mental forms obstruct realization of the truth; while the tr. 蘊, implying an accumulation or heap, is a nearer connotation to skandha, which, originally meaning the shoulder, becomes stem, branch, combination, the objects of sense, the elements of being or mundane consciousness. The term is intp. as the five physical and mental constituents, which combine to form the intelligent 性 or nature; rūpa, the first of the five, is considered as physical, the remaining four as mental; v. 五蘊. The skandhas refer only to the phenomenal, not to the 無爲 non-phenomenal. |
九陰 九阴 see styles |
jiǔ yīn jiu3 yin1 chiu yin ku'on |
The five elements together with time, space, mind (manas), and soul (ātman) according to the teaching of the "heretical" Vaiśeṣika sect; v. 鞞. |
五唯 see styles |
wǔ wéi wu3 wei2 wu wei goyui |
(五唯量) pañcatanmātrāṇi, the five subtle or rudimentary elements out of which rise the five sensations of sound, touch, form, taste, and smell. They are the fourth of the 二十五諦. |
五因 see styles |
wǔ yīn wu3 yin1 wu yin goin |
The five causes, v. 倶舍論 7. i. e. (1) 生因 producing cause; (2) 依因supporting cause; (3) 立因 upholding or establishing cause; (4) 持因 maintaining cause; (5) 養因 nourishing or strengthening cause. These all refer to the four elements, earth, water, fire, wind, for they are the causers or producers and maintainers of the infinite forms of nature. Another list from the Nirvana-Sutra 21 is (1) 生因 cause of rebirth, i. e. previous delusion; (2) 和合因 intermingling cause, i. e. good with good, bad with bad, neutral with neutral; (3) 住因 cause of abiding in the present condition, i. e. the self in its attachments; (4) 增長因 causes of development, e. g. food, clothing, etc.; (5) 遠因 remoter cause, the parental seed. |
五常 see styles |
wǔ cháng wu3 chang2 wu ch`ang wu chang gojou / gojo ごじょう |
the five cardinal virtues in traditional Chinese ethics: benevolence 仁[ren2], justice 義|义[yi4], propriety 禮|礼[li3], wisdom 智[zhi4] and honor 信[xin4]; alternative term for 五倫|五伦[wu3lun2], the five cardinal relationships; alternative term for 五行[wu3xing2], the five elements the five cardinal Confucian virtues (justice, politeness, wisdom, fidelity and benevolence); (place-name) Gojō five constant [virtues] |
五智 see styles |
wǔ zhì wu3 zhi4 wu chih gochi ごち |
(place-name, surname) Gochi The five kinds of wisdom of the 眞言宗 Shingon School. Of the six elements 六大 earth, water, fire, air (or wind), ether (or space) 曇空, and consciousness (or mind 識 ), the first five form the phenomenal world, or Garbhadhātu, the womb of all things 胎藏界, the sixth is the conscious, or perceptive, or wisdom world, the Vajradhātu 金剛界, sometimes called the Diamond realm. The two realms are not originally apart, but one, and there is no consciousness without the other five elements. The sixth element, vijñāna, is further subdivided into five called the 五智 Five Wisdoms: (1) 法界體性智 dharmadhātu-prakṛti-jñāna, derived from the amala-vijñāna, or pure 識; it is the wisdom of the embodied nature of the dharmadhātu, defined as the six elements, and is associated with Vairocana 大日, in the centre, who abides in this samādhi; it also corresponds to the ether 空 element. (2) 大圓鏡智 adarśana-jñāna, the great round mirror wisdom, derived from the ālaya-vijñāna, reflecting all things; corresponds to earth, and is associated with Akṣobhya and the east. (3) 平等性智 samatā-jñāna, derived from mano-vijñāna, wisdom in regard to all things equally and universally; corresponds to fire, and is associated with Ratnasaṃbhava and the south. (4) 妙觀察智 pratyavekṣaṇa-jñāna, derived from 意識, wisdom of profound insight, or discrimination, for exposition and doubt-destruction; corresponds to water, and is associated with Amitābha and the west. (5) 成所作智 kṛtyānuṣṭhāna-jñāna, derived from the five senses, the wisdom of perfecting the double work of self-welfare and the welfare of others; corresponds to air 風 and is associated with Amoghasiddhi and the north. These five Dhyāni-Buddhas are the 五智如來. The five kinds of wisdom are the four belonging to every Buddha, of the exoteric cult, to which the esoteric cult adds the first, pure, all-refecting, universal, all-discerning, and all-perfecting. |
五輪 五轮 see styles |
wǔ lún wu3 lun2 wu lun gorin ごりん |
(1) (See オリンピック) Olympic Games; Olympics; (2) Olympic rings; (p,s,f) Gorin The five wheels, or things that turn: I. The 五體 or five members, i. e. the knees, the elbows, and the head; when all are placed on the ground it implies the utmost respect. II. The five foundations of the world. first and lowest the wheel or circle of space; above are those of wind; of water; the diamond, or earth; on these rest the nine concentric circles and eight seas. III. The esoteric sect uses the term for the 五大 five elements, earth, water, fire, wind, and space; also for the 五解脫輪 q. v. IV. The five fingers (of a Buddha). |
俗我 see styles |
sú wǒ su2 wo3 su wo zokuga |
The popular idea of the ego or soul, i.e. the empirical or false ego 假我 composed of the five skandhas. This is to be distinguished from the true ego 眞我 or 實我, the metaphysical substratum from which all empirical elements have been eliminated; v.八大自在我. |
內界 内界 see styles |
nèi jiè nei4 jie4 nei chieh naikai |
The realm of mind as contrasted with 外界 that of the body; also the realm of cognition as contrasted with externals, e. g. the 五界 five elements. |
六大 see styles |
liù dà liu4 da4 liu ta rokudai ろくだい |
{Buddh} the six elements (earth, water, fire, wind, void, and consciousness); (place-name) Rokudai The six great or fundamental things, or elements — earth; water; fire; wind (or air); space (or ether); and 識 mind, or perception. These are universal and creative of all things, but the inanimate 非情 are made only of the first five, while the animate 有情 are of all six. The esoteric cult represents the six elements, somewhat differently interpreted in the garbhadhātu and vajradhātu. Also 六大界. |
四微 see styles |
sì wēi si4 wei1 ssu wei shimi |
The four minutest forms or atoms perceptible to the four senses of sight, smell, taste, or touch; from these arise the 四大 four elements, from which arise the 五智 five wisdoms, q. v. |
四蛇 see styles |
sì shé si4 she2 ssu she shida |
idem 四毒蛇. The Fanyimingyi under this heading gives the parable of a man who fled from the two bewildering forms of life and death, and climbed down a rope (of life) 命根, into the well of impermanence 無常, where two mice, night and day, gnawed the rattan rope; on the four sides four snakes 四蛇 sought to poison him, i. e. the 四大 or four elements of his physical nature); below were three dragons 三毒龍 breathing fire and trying to seize him. On looking up he saw that two 象 elephants (darkness and light) had come to the mouth of the well; he was in despair, when a bee flew by and dropped some honey (the five desires 五欲) into his mouth, which he ate and entirely forgot his peril. |
地大 see styles |
dì dà di4 da4 ti ta chihiro ちひろ |
(personal name) Chihiro Earth as one of the 四大 four elements, 地 earth, 水大 water, 火大 fire, and 風大 air (i. e. air in motion, wind); to these 空大 space (Skt. ākāśa) is added to make the 五大 five elements; 識 vijñāna, perception to make the six elements; and 見 darśana, views, concepts, or reasonings to make the seven elements. The esoteric sect use the five fingers, beginning with the little finger, to symbolize the five elements. |
字輪 字轮 see styles |
zì lún zi4 lun2 tzu lun jirin |
The wheel, rotation, or interchange of words for esoteric purposes, especially the five Sanskrit signs adopted for the five elements, earth, water, fire, air, space. |
性火 see styles |
xìng huǒ xing4 huo3 hsing huo shōka |
Fire as one of the five elements, contrasted with 事火 phenomenal fire. |
百法 see styles |
bǎi fǎ bai3 fa3 pai fa hyappō |
The hundred divisions of all mental qualities and their agents, of the 唯識 School; also known as the 五位百法five groups of the 100 modes or 'things': (1) 心法 the eight 識 perceptions, or forms of consciousness; (2) 心所有法 the fifty-one mental ideas; (3) 色法 the five physical organs and their six modes of sense, e. g. ear and sound; (4) 不相應行 twenty-four indefinites, or unconditioned elements; (5) 無爲 six inactive or metaphysical concepts. |
空大 see styles |
kōng dà kong1 da4 k`ung ta kung ta takatomo たかとも |
(given name) Takatomo Space, one of the five elements (earth, water, fire, wind, space); v. 五大. |
五唯種 五唯种 see styles |
wǔ wéi zhǒng wu3 wei2 zhong3 wu wei chung goyui shu |
five rudimentary elements |
五唯量 see styles |
wǔ wéi liáng wu3 wei2 liang2 wu wei liang go yuiryō |
five rudimentary elements |
五大形 see styles |
wǔ dà xíng wu3 da4 xing2 wu ta hsing godai gyō |
The symbols of the five elements— earth as square, water round, fire triangular, wind half-moon, and space a combination of the other four. |
五大觀 五大观 see styles |
wǔ dà guān wu3 da4 guan1 wu ta kuan godai kan |
The meditation on the five elements 五大. |
五微塵 五微尘 see styles |
wǔ wēi chén wu3 wei1 chen2 wu wei ch`en wu wei chen gomijin |
five subtle elements |
五智輪 五智轮 see styles |
wǔ zhì lún wu3 zhi4 lun2 wu chih lun gochirin |
meditation on the five elements |
五祕密 五秘密 see styles |
wǔ mì mì wu3 mi4 mi4 wu mi mi go himitsu |
(五祕) The five esoteric or occult ones, i. e. the five bodhisattvas of the diamond realm, known as Vajrasattva in the middle; 欲 desire on the east; 觸 contact, south; 愛 love, west; and 慢 pride, north. Vajrasattva represents the six fundamental elements of sentient existence and here indicates the birth of bodhisattva sentience; desire is that of bodhi and the salvation of all: contact with the needy world for its salvation follows; love of all the living comes next; pride or the power of nirvana succeeds. |
五輪觀 五轮观 see styles |
wǔ lún guān wu3 lun2 guan1 wu lun kuan gorin kan |
五輪三摩地 A meditation of the esoteric school on the five elements, earth, water, fire, air, and space, with their germ-words, their forms (i. e. square, round, triangular, half-moon, and spherical), and their colors (i. e. yellow, white, red, black, and blue). The five wheels also represent the Five Dhyāni-Buddhas, v. 五智. The object is that 五輪成身 the individual may be united with the five Buddhas, or Vairocana. |
胎藏界 see styles |
tāi zàng jiè tai1 zang4 jie4 t`ai tsang chieh tai tsang chieh taizō kai |
Garbhadhātu, or Garbhakośa-(dhātu), the womb treasury, the universal source from which all things are produced; the matrix; the embryo; likened to a womb in which all of a child is conceived— its body, mind, etc. It is container and content; it covers and nourishes; and is the source of all supply. It represents the 理性 fundamental nature, both material elements and pure bodhi, or wisdom in essence or purity; 理 being the garbhadhātu as fundamental wisdom, and 智 acquired wisdom or knowledge, the vajradhātu. It also represents the human heart in its innocence or pristine purity, which is considered as the source of all Buddha-pity and moral knowledge. And it indicates that from the central being in the maṇḍala, viz. the Sun as symbol of Vairocana, there issue all the other manifestations of wisdom and power, Buddhas, bodhisattvas, demons, etc. It is 本覺 original intellect, or the static intellectuality, in contrast with 始覺 intellection, the initial or dynamic intellectuality represented in the vajradhātu; hence it is the 因 cause and vajradhātu the 果 effect; though as both are a unity, the reverse may be the rule, the effect being also the cause; it is also likened to 利他 enriching others, as vajradhātu is to 自利 enriching self. Kōbō Daishi, founder of the Yoga or Shingon 眞言 School in Japan, adopted the representation of the ideas in maṇḍalas, or diagrams, as the best way of revealing the mystic doctrine to the ignorant. The garbhadhātu is the womb or treasury of all things, the universe; the 理 fundamental principle, the source; its symbols are a triangle on its base, and an open lotus as representing the sun and Vairocana. In Japan this maṇḍala is placed on the east, typifying the rising sun as source, or 理. The vajradhātu is placed west and represents 智 wisdom or knowledge as derived from 理 the underlying principle, but the two are essential one to the other, neither existing apart. The material and spiritual; wisdom-source and intelligence; essence and substance; and similar complementary ideas are thus portrayed; the garbhadhātu may be generally considered as the static and the vajradhātu as the dynamic categories, which are nevertheless a unity. The garbhadhātu is divided into 三部 three sections representing samādhi or quiescence, wisdom-store, and pity-store, or thought, knowledge, pity; one is called the Buddha-section, the others the Vajra and Lotus sections respectively; the three also typify vimokṣa, prajñā, and dharmakāya, or freedom, understanding, and spirituality. There are three heads of these sections, i. e. Vairocana, Vajrapāṇi, and Avalokiteśvara; each has a mother or source, e. g. Vairocana from Buddha's-eye; and each has a 明王 or emanation of protection against evil; also a śakti or female energy; a germ-letter, etc. The diagram of five Buddhas contains also four bodhisattvas, making nine in all, and there are altogether thirteen 大院 or great courts of various types of ideas, of varying numbers, generally spoken of as 414. Cf. 金剛界; 大日; 兩部. |
蘊處界 蕴处界 see styles |
yùn chù jiè yun4 chu4 jie4 yün ch`u chieh yün chu chieh un jo kai |
The five skandhas, twelve āyatana or bases, and eighteen 界 dhātu or elements. |
衞世師 衞世师 see styles |
wèi shì shī wei4 shi4 shi1 wei shih shih Eiseishi |
Vaiśeṣika; derived from viśeṣa, characteristic, individuality, particularity or individual essence. M.W. Also 鞞世師 (or 鞞思迦); 吠世史迦; 勝論宗 An atomistic school founded by Kaṇāda. Like the Saṅkhya philosophy it taught a dualism and an endless number of souls, also by its doctrine of particularity or individual essence maintained 'the eternally distinct or sui generis nature of the nine substances' (see below), 'of which the first five including mind are held to be atomic.' M.W. The interaction of these with the six mentioned below produces cosmic evolution. It chiefly occupied itself, like the orthodox Nyāya philosophy, with the theory of knowledge, but it differed by distinguishing only six categories of cognition 六諦, viz. substance, quality, activity, species, distinction, and correlation, also a seventh of non-existence, and nine substances possessed of qualities, these 九陰 being: the five elements, air, fire, water, earth, ether, together with time, space, spirit (manas), and soul (ātman). Cf. Keith, Indian Logic and Atomism, and Dasgupta, History of Indian Philosophy. |
陰入界 阴入界 see styles |
yīn rù jiè yin1 ru4 jie4 yin ju chieh in nyū kai |
The five skandhas, the twelve entrances, or bases through which consciousness enters (āyatana), and the eighteen dhātu or elements, called the 三科. |
陰陽道 see styles |
onmyoudou; onyoudou / onmyodo; onyodo おんみょうどう; おんようどう |
Onmyōdō; way of Yin and Yang; occult divination system based on the Taoist theory of the five elements |
黑五類 黑五类 see styles |
hēi wǔ lèi hei1 wu3 lei4 hei wu lei |
the "five black categories" (Cultural Revolution term), i.e. landlords, rich peasants, counterrevolutionaries, bad elements and rightists |
七十五法 see styles |
qī shí wǔ fǎ qi1 shi2 wu3 fa3 ch`i shih wu fa chi shih wu fa shichijū go hō |
The seventy-five dharmas of the Abhidharmakośa-bhāsya, which classifies all phenomena under seventy-five categories or elements, divided into five groups; cf. 五根, 五境, 無表色. (1) Material 色法 rūpāṇi, 11 . (2) Mind 心法 cittam, 1. (3) Mental qualities 心所有法 citta-saṃprayukta-saṃskārāḥ, 46. (4) Non-mental 心不相應行法 cittaviprayukta-saṃskārāḥ, 14. These are the seventy-two Sarvastivadin divisions (v. Keith, B. I. , p. 201 ). (5) In addition there are three unconditioned or non-phenomenal elements 無爲法 asaṃskṛta dharma, 3 (v. Keith, p. 160) . |
二十五諦 二十五谛 see styles |
èr shí wǔ dì er4 shi2 wu3 di4 erh shih wu ti nijūgo tai |
twenty-five elements |
五輪六大 五轮六大 see styles |
wǔ lún liù dà wu3 lun2 liu4 da4 wu lun liu ta gorin rokudai |
The five are the 五大 five elements, to which the sixth 大 is added, i. e. the six elements, earth, water, fire, air and space, and 識 intelligence or mind. |
法身體性 法身体性 see styles |
fǎ shēn tǐ xìng fa3 shen1 ti3 xing4 fa shen t`i hsing fa shen ti hsing hōshin taishō |
The embodiment, totality, or nature of the dharmakāya. In Hīnayāna the Buddha-nature in its 理 or absolute side is described as not discussed, being synonymous with the 五分 five divisions of the commandments, meditation, wisdom, release, and doctrine, 戒, 定, 慧, 解脫, and 知見. In the Mahāyāna the 三論宗 defines the absolute or ultimate reality as the formless which contains all forms, the essence of being, the noumenon of the other two manifestations of the triratna. The 法相宗 defines it as (a) the nature or essence of the whole triratna; (b) the particular form of the Dharma in that trinity. The One-Vehicle schools represented by the 華嚴宗, 天台, etc., consider it to be the bhūtatathatā, 理 and 智 being one and undivided. The Shingon sect takes the six elements-earth, water, fire, air, space, mind-as the 理 or fundamental dharmakāya and the sixth, mind, intelligence, or knowledge, as the 智 Wisdom dharmakāya. |
陰陽五行 see styles |
inyougogyou; onyougogyou / inyogogyo; onyogogyo いんようごぎょう; おんようごぎょう |
(yoji) the cosmic dual forces (yin and yang) and the five elements (metal, wood, water, fire and earth) in Chinese cosmology |
五輪三摩地 五轮三摩地 see styles |
wǔ lún sān mó dì wu3 lun2 san1 mo2 di4 wu lun san mo ti gorin samaji |
meditation on the five elements |
五輪成身觀 五轮成身观 see styles |
wǔ lún chéng shēn guān wu3 lun2 cheng2 shen1 guan1 wu lun ch`eng shen kuan wu lun cheng shen kuan gorin jōshin kan |
meditation on the five elements |
佉訶囉嚩阿 佉诃囉嚩阿 see styles |
qiā hē luō mó ā qia1 he1 luo1 mo2 a1 ch`ia ho lo mo a chia ho lo mo a kya ka ra ba a |
kha, ha, ra, va, a, the five 種子 roots, or seed-tones of the five elements, space, wind, fire, water, earth respectively. |
四大元無主 四大元无主 see styles |
sì dà yuán wú zhǔ si4 da4 yuan2 wu2 zhu3 ssu ta yüan wu chu shidai gan mushu |
The verse uttered by 肇法師 Zhao Fashi when facing death under the 姚秦 Yao Qin emperor, fourth century A. D.: — 'No master have the four elements, Unreal are the five skandhas, When my head meets the white blade, Twill be but slicing the spring wind. The 'four elements' are the physical body. |
小煩惱地法 小烦恼地法 see styles |
xiǎo fán nǎo dì fǎ xiao3 fan2 nao3 di4 fa3 hsiao fan nao ti fa shō bonnō chi hō |
upakleśabhūmikāh. The ten lesser evils or illusions, or temptations, one of the five groups of mental conditions of the seventy-five Hīnayāna elements. They are the minor moral defects arising from 無明 unenlightenment; i.e. 忿 anger, 覆 hidden sin, 慳 stinginess, 嫉 envy, 惱 vexation, 害 ill-will, 恨 hate, 謟 adulation, 誑 deceit, 憍 pride. |
阿卑羅吽欠 阿卑罗吽欠 see styles |
ā bēi luó hǒu qiàn a1 bei1 luo2 hou3 qian4 a pei lo hou ch`ien a pei lo hou chien a hi ra ku ketsu |
a-vi-ra-hūm-kham, (or āḥ-vi-ra-hūm-kham the Shingon 'true word' or spell of Vairocana, for subduing all māras, each sound representing one of the five elements, earth, water, fire, wind (or air), and space (or ether). Also, 阿毘羅吽欠 (or 阿尾羅吽欠 or阿尾羅吽劍 or阿毘羅吽劍); 阿味囉 M020011欠. |
阿鑁覽唅缺 see styles |
ā zōng lǎn hán quē a1 zong1 lan3 han2 que1 a tsung lan han ch`üeh a tsung lan han chüeh |
a-vam-ram-ham-kham is the highest formula of the 眞言 Shingon sect; it represents all the five elements, or composite parts of Vairocana in his corporeal nature, but also represents him in his 法身 or spiritual nature; cf. 阿卑, etc., and 阿羅 Arapacana. |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 54 results for "Five Elements" 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
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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).
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