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<12345678910...>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
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." |
九字 see styles |
jiǔ zì jiu3 zi4 chiu tzu kuji くじ |
{Buddh} (See 臨兵闘者皆陣裂在前) nine-character charm chanted with ritual gestures to ward off evil (esp. by mountain ascetics and adherents of Esoteric Buddhism) The nine magical characters 臨兵鬪者皆陳列在前 implying that the armed forces are arrayed against the powers of evil. After reciting these words, four vertical and five horizontal lines, forming a grid, are drawn in the air to show that the forces are arrayed. It was used among Taoists and soldiers, and is still used in Japan, especially when going into the mountains. |
九尊 see styles |
jiǔ zūn jiu3 zun1 chiu tsun kuson |
The nine honoured ones in the eight-petalled hall of the Garbhadhātu, i.e. Vairocana in the centre of the lotus, with four Buddhas and four bodhisattvas on the petals, the lotus representing the human heart; v. 五佛. |
二時 二时 see styles |
èr shí er4 shi2 erh shih niji ふたとき |
(temporal noun) (1) fairly long period of time; (2) (archaism) four-hour period; (temporal noun) two o'clock The two times or periods— morning and evening. Also 迦羅 kāla, a regular or fixed hour for meals, and 三昧耶 samaya, irregular or unfxed hours or times. |
二果 see styles |
èr guǒ er4 guo3 erh kuo nika |
Sakṛdāgāmin; v. 裟 and 斯. The second "fruit" of the four kinds of Hīnayāna arhats, who have only once more to return to mortality. Also the two kinds of fruit or karma: (a) 習氣果 The good or evil characteristics resulting from habit or practice in a former existence; (b) 報果the pain or pleasure resulting (in this life) from the practices of a previous life. |
五乘 see styles |
wǔ shèng wu3 sheng4 wu sheng gojō |
The five vehicles conveying to the karma reward which differs according to the vehicle: they are generally summed up as (1) 入乘 rebirth among men conveyed by observing the five commandments; (2) 天乘 among the devas by the ten forms of good action; (3) 聲聞乘 among the śrāvakas by the four noble truths; (4) 緣覺乘 among pratyekabuddhas by the twelve nidānas; (5) 菩薩乘 among the Buddhas and bodhisattvas by the six pāramitās 六度 q. v. Another division is the various vehicles of bodhisattvas; pratyekabuddhas; śrāvakas; general; and devas-and-men. Another is Hīnayāna Buddha, pratyekabuddhas, śrāvakas, the gods of the Brahma heavens, and those of the desire-realm. Another is Hīnayāna ordinary disciples: śrāvakas: pratyekabuddhas; bodhisattvas; and the one all-inclusive vehicle. And a sixth, of Tiantai, is for men; devas; śrāvakas-cum-pratyekabuddhas; bodhisattvas: and the Buddha-vehicle. The esoteric cult has: men, corresponding with earth; devas, with water: śrāvakas, with fire: pratyekabuddhas, with wind; and bodhisattvas, with 空 the 'void'. |
五因 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. |
五徳 see styles |
gotoku ごとく |
(1) the five virtues; (2) tripod; three or four-legged kettle stand; (3) family crest in the shape of such an object; (surname) Gotoku |
五明 see styles |
wǔ míng wu3 ming2 wu ming gomyou / gomyo ごみょう |
(hist) the five sciences of ancient India (grammar and composition, arts and mathematics, medicine, logic, and philosophy); (surname) Gomei pañca-vidyā, the five sciences or studies of India: (1) śabda, grammar and composition; śilpakarmasthāna, the arts and mathematics; cikitsā, medicine; hetu, logic; adhyātma, philosophy, which Monier Williams says is the 'knoowledge of the supreme spirit, or of ātman', the basis of the four Vedas; the Buddhists reckon the Tripiṭṭaka and the 十二部教 as their 内明, i. e. their inner or special philosophy. |
五時 五时 see styles |
wǔ shí wu3 shi2 wu shih goji |
(五時教) The five periods or divisions of Śākyamuni's teaching. According to Tiantai they are (1) 華嚴時 the Avataṃsaka or first period in three divisions each of seven days, after his enlightenment, when he preached the content, of this sutra; (2) 鹿苑時 the twelve years of his preaching the Āgamas 阿含 in the Deer Park; (3) 方等時 the eight years of preaching Mahāyāna-cum-Hīnayāna doctrines, the vaipulya period; (4) 般若時 the twenty-two years of his preaching the prajñā or wisdom sutras; (5) 法華涅槃時 the eight years of his preaching the Lotus Sutra and, in a day and a night, the Nirvana Sutra. According to the Nirvana School (now part of the Tiantai) they are (1) 三乘別教 the period when the differentiated teaching began and the distinction of the three vehicles, as represented by the 四諦 Four Noble Truths for śrāvakas, the 十二因緣 Twelve Nidānas for pratyekabuddhas, and the 六度 Six Pāramitās for bodhisattvas; (2) 三乘通教 the teaching common to all three vehicles, as seen in the 般若經; (3) 抑揚教 the teaching of the 維摩經, the 思益梵天所問經, and other sutras olling the bodhisattva teaching at the expense of that for śrāvakas; (4) 同歸教 the common objective teaching calling all three vehicles, through the Lotus, to union in the one vehicle; (5) 常住教 the teaehmg of eternal life i. e. the revelation through the Nirvana sutra of the eternity of Buddhahood; these five are also called 有相; 無相; 抑揚; 曾三歸—; and 圓常. According to 劉虬 Liu Chiu of the 晉 Chin dynasty, the teaching is divided into 頓 immediate and 漸 gradual attainment, the latter having five divisions called 五時教 similar to those of the Tiantai group. According to 法寶 Fabao of the Tang dynasty the five are (1) 小乘; (2) 般着 or 大乘; (3) 深密 or 三乘; (4) 法華 or 一乘; (5) 涅槃 or 佛性教. |
五智 see styles |
wǔ zhì wu3 zhi4 wu chih gochi ごち |
(place-name, surname) Gochi The five kinds of wisdom of the 眞言宗 Shingon School. Of the six elements 六大 earth, water, fire, air (or wind), ether (or space) 曇空, and consciousness (or mind 識 ), the first five form the phenomenal world, or Garbhadhātu, the womb of all things 胎藏界, the sixth is the conscious, or perceptive, or wisdom world, the Vajradhātu 金剛界, sometimes called the Diamond realm. The two realms are not originally apart, but one, and there is no consciousness without the other five elements. The sixth element, vijñāna, is further subdivided into five called the 五智 Five Wisdoms: (1) 法界體性智 dharmadhātu-prakṛti-jñāna, derived from the amala-vijñāna, or pure 識; it is the wisdom of the embodied nature of the dharmadhātu, defined as the six elements, and is associated with Vairocana 大日, in the centre, who abides in this samādhi; it also corresponds to the ether 空 element. (2) 大圓鏡智 adarśana-jñāna, the great round mirror wisdom, derived from the ālaya-vijñāna, reflecting all things; corresponds to earth, and is associated with Akṣobhya and the east. (3) 平等性智 samatā-jñāna, derived from mano-vijñāna, wisdom in regard to all things equally and universally; corresponds to fire, and is associated with Ratnasaṃbhava and the south. (4) 妙觀察智 pratyavekṣaṇa-jñāna, derived from 意識, wisdom of profound insight, or discrimination, for exposition and doubt-destruction; corresponds to water, and is associated with Amitābha and the west. (5) 成所作智 kṛtyānuṣṭhāna-jñāna, derived from the five senses, the wisdom of perfecting the double work of self-welfare and the welfare of others; corresponds to air 風 and is associated with Amoghasiddhi and the north. These five Dhyāni-Buddhas are the 五智如來. The five kinds of wisdom are the four belonging to every Buddha, of the exoteric cult, to which the esoteric cult adds the first, pure, all-refecting, universal, all-discerning, and all-perfecting. |
五法 see styles |
wǔ fǎ wu3 fa3 wu fa gohō |
pañcadharma. The five laws or categories, of which four groups are as follows: I. 相名五法 The five categories of form and name: (1) 相 appearances, or phenomena; (2) 名 their names; (3) 分別 sometimes called 妄想 ordinary mental discrimination of them— (1) and (2) are objective, (3) subjective; (4) 正智 corrective wisdom, which corrects the deficiencies and errors of the last: (5) 如如 the 眞如 Bhutatathata or absolute wisdom, reached through the 如理智 understanding of the law of the absolute, or ultimate truth. II. 事理五法 The five categories into which things and their principles are divided: (1) 心法 mind; (2) 心所法 mental conditions or activities; (3) 色法 the actual states or categories as conceived; (4) 不相應法 hypothetic categories, 唯識 has twenty-four, the Abhidharma fourteen; (5) 無爲法 the state of rest, or the inactive principle pervading all things; the first four are the 事 and the last the 理. III. 理智五法 cf. 五智; the five categories of essential wisdom: (1) 眞如 the absolute; (2) 大圓鏡智 wisdom as the great perfect mirror reflecting all things; (3) 平等性智 wisdom of the equal Buddha nature of all beings; (4) 妙觀察智 wisdom of mystic insight into all things and removal of ignorance and doubt; (5) 成所作智 wisdom perfect in action and bringing blessing to self and others. IV. 提婆五法 The five obnoxious rules of Devadatta: not to take milk in any form, nor meat, nor salt; to wear unshaped garments, and to live apart. Another set is: to wear cast-off rags, beg food, have only one set meal a day, dwell in the open, and abstain from all kinds of flesh, milk, etc. |
五繫 五系 see styles |
wǔ xì wu3 xi4 wu hsi goke |
The five suspended corpses, or dead snakes, hanging from the four limbs and neck of Mara as Papiyan; v. Nirvana sutra 6. |
五蘊 五蕴 see styles |
wǔ yùn wu3 yun4 wu yün goun / gon ごうん |
the Five Aggregates (from Sanskrit "skandha") (Buddhism) {Buddh} the five skandhas (matter, sensation, perception, mental formations and consciousness); the five aggregates The five skandhas, pañca-skandha: also 五陰; 五衆; 五塞犍陀 The five cumulations, substances, or aggregates, i. e. the components of an intelligent being, specially a human being: (1) 色 rūpa, form, matter, the physical form related to the five organs of sense; (2) 受 vedana, reception, sensation, feeling, the functioning of the mind or senses in connection with affairs and things; (3) 想 saṃjñā, conception, or discerning; the functioning of mind in distinguishing; (4) 行 saṃskāra, the functioning of mind in its processes regarding like and dislike, good and evil, etc.; (5) 識 vijñāna, mental faculty in regard to perception and cognition, discriminative of affairs and things. The first is said to be physical, the other four mental qualities; (2), (3), and (4) are associated with mental functioning, and therefore with 心所; (5) is associated with the faculty or nature of the mind 心王 manas. Eitel gives— form, perception, consciousness, action, knowledge. See also Keith's Buddhist Philosophy, 85-91. |
五諦 五谛 see styles |
wǔ dì wu3 di4 wu ti gotai |
The five axioms: (1) 因諦 the cause, which is described as 集諦 of the Four Noble Truths; (2) 果諦 the effect as 苦諦; (3) 智諦 or 能知諦 diagnosis as 道諦; (4) 境諦 or 所知諦 the end or cure as 滅諦; to these add (5) 勝諦 or 至諦, the supreme axiom, i. e. the 眞如; v. 四諦. |
五部 see styles |
wǔ bù wu3 bu4 wu pu gohe ごへ |
(place-name) Gohe The five classes, or groups I. The 四諦 four truths, which four are classified as 見道 or theory, and 修道 practice, e. g. the eightfold path. II. The five early Hīnayāna sects, see 一切有部 or Sarvastivadah. III. The five groups of the Vajradhātu maṇḍala. |
仡那 see styles |
yìn à yin4 a4 yin a kitsuna |
繕摩 jāuman, 生 jāti, birth, production; rebirth as man, animal, etc.; life, position assigned by birth; race, being; the four methods of birth are egg, womb, water, and transformation. |
住相 see styles |
zhù xiàng zhu4 xiang4 chu hsiang sumiai すみあい |
(surname) Sumiai sthiti; abiding, being, the state of existence, one of the four characteristics of all beings and things, i.e. birth, existence, change (or decay), death (or cessation). |
佛土 see styles |
fó tǔ fo2 tu3 fo t`u fo tu butsudo |
buddhakṣetra. 佛國; 紇差怛羅; 差多羅; 刹怛利耶; 佛刹 The land or realm of a Buddha. The land of the Buddha's birth, India. A Buddha-realm in process of transformation, or transformed. A spiritual Buddha-realm. The Tiantai Sect evolved the idea of four spheres: (1) 同居之國土 Where common beings and saints dwell together, divided into (a) a realm where all beings are subject to transmigration and (b) the Pure Land. (2) 方便有餘土 or 變易土 The sphere where beings are still subject to higher forms of transmigration, the abode of Hīnayāna saints, i.e. srota-āpanna 須陀洹; sakṛdāgāmin 斯陀含; anāgāmin 阿那含; arhat 阿羅漢. (3) 實報無障礙 Final unlimited reward, the Bodhisattva realm. (4) 常寂光土 Where permanent tranquility and enlightenment reign, Buddha-parinirvāṇa. |
信度 see styles |
xìn dù xin4 du4 hsin tu Shindo |
Sindhu, Sindh, Scinde, 辛頭 the country of 信度河 the Indus, one of the 'four great rivers.' Sindhu is a general name for India, but refers especially to the kingdom along the banks of the river Indus, whose capital was Vichavapura. |
像法 see styles |
xiàng fǎ xiang4 fa3 hsiang fa zoubou / zobo ぞうぼう |
{Buddh} age of the copied law (one of the three ages of Buddhism); middle day of the law; age of semblance dharma saddharma-pratirūpaka; the formal or image period of Buddhism; the three periods are 正像末, those of the real, the formal, and the final; or correct, semblance, and termination. The first period is of 500 years; the second of 1,000 years; the third 3,000 years, when Maitreya is to appear and restore all things. There are varied statements about periods and dates, e.g. there is a division of four periods, that while the Buddha was alive, the early stage after his death, then the formal and the final periods. |
僧佉 see styles |
sēng qiā seng1 qia1 seng ch`ia seng chia sōkya |
saṅkhyā, 僧企耶; intp. 數 number, reckon, calculate; Saṅkhyā, 'one of the great divisions of Hindu philosophy ascribed to the sage Kapila, and so called as 'reckoning up' or 'enumerating' twenty-five Tattvas or true principles, its object being to effect the final liberation of the twenty-fifth (Purusha, the Soul) from the fetters of the phenomenal creation by conveying the correct knowledge of the twenty-four other Tattvas, and rightly discriminating the soul from them.' M.W. Cf. 迦 and 數. |
光宅 see styles |
guāng zhái guang1 zhai2 kuang chai Kōtaku |
Kuang-chai, name of the temple where 法雲 Fa-yun early in the sixth century wrote his commentary on the Lotus Sutra, which is known as the 光宅疏; 光宅 became his epithet. He made a division of four yāna from the Burning House parable, the goat cart representing the śrāvaka, the deer cart the pratyekabuddha, the ox-cart the Hīnayāna bodhisattva, and the great white ox-cart the Mahāyāna bodhisattva; a division adopted by T'ien-t'ai. |
入聲 入声 see styles |
rù shēng ru4 sheng1 ju sheng |
entering tone; checked tone; one of the four tones of Middle Chinese See: 入声 |
八不 see styles |
bā bù ba1 bu4 pa pu hachifu |
The eight negations of Nagarjuna, founder of the Mādhyamika or Middle School 三論宗. The four pairs are "neither birth nor death, neither end nor permanence, neither identity nor difference, neither coming nor going." These are the eight negations; add "neither cause nor effect"and there are the 十不 ten negations; v. 八迷. |
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. |
八定 see styles |
bā dìng ba1 ding4 pa ting hachi jō |
The eight degrees of fixed abstraction, i.e. the four dhyānas corresponding to the four divisions in the heavens of form, and the four degrees of absolute fixed abstraction on the 空 or immaterial, corresponding to the arūpadhātu, i.e. heavens of formlessness. |
八忍 see styles |
bā rěn ba1 ren3 pa jen hachinin |
The eight kṣānti, or powers of patient endurance, in the desire-realm and the two realms above it, necessary to acquire the full realization of the truth of the Four Axioms, 四諦; these four give rise to the 四法忍, i.e. 苦, 集, 滅, 道法忍, the endurance or patient pursuit that results in their realization. In the realm of form and the formless, they are called the 四類忍. By patient meditation the 見惑 false or perplexed views will cease, and the八智 eight kinds of jñāna or gnosis be acquired; therefore 智 results from忍 and the sixteen, 八忍八智 (or 觀), are called the 十六心, i.e. the sixteen mental conditions during the stage of 見道, when 惑 illusions or perplexities of view are destroyed. Such is the teaching of the 唯識宗. The 八智 are 苦, 集, 滅,道法智 and 苦, etc. 類智. |
八教 see styles |
bā jiào ba1 jiao4 pa chiao hakkyō |
The eight Tiantai classifications of Śākyamuni's teaching, from the Avataṁsaka to the Lotus and Nirvāṇa sūtras, divided into the two sections (1) 化法四教 his four kinds of teaching of the content of the Truth accommodated to the capacity of his disciples; (2) 化儀四教 his four modes of instruction. (1) The four 化法教 are: (a) 三藏教 The Tripiṭaka or Hīnayāna teaching, for śrāvakas and pratyekabuddhas, the bodhisattva doctrine being subordinate; it also included the primitive śūnya doctrine as developed in the Satyasiddhi śāstra. (b) 教通His later "intermediate" teaching which contained Hīnayāna and Mahāyāna doctrine for śrāvaka, pratyekabuddha, and bodhisattva, to which are attributed the doctrines of the Dharmalakṣaṇa or Yogācārya and Mādhyamika schools. (c) 別教 His differentiated , or separated, bodhisattva teaching, definitely Mahāyāna. (d) 圓教 His final, perfect, bodhisattva, universal teaching as preached, e.g. in the Lotus and Nirvāṇa sūtras. (2) The four methods of instruction 化儀 are: (a) 頓教 Direct teaching without reserve of the whole truth, e.g. the 華嚴 sūtra. (b) 漸教 Gradual or graded, e.g. the 阿含, 方等, and 般若 sūtras; all the four 化法 are also included under this heading. (c) 祕密教 Esoteric teaching, only understood by special members of the assembly. (d) 不定教 General or indeterminate teaching, from which each hearer would derive benefit according to his interpretation. |
八方 see styles |
bā fāng ba1 fang1 pa fang happou / happo はっぽう |
the eight points of the compass; all directions (1) all sides; the four cardinal directions and the four ordinal directions; (2) (See 八方行灯) large hanging lantern; (surname) Yakata lit. eight directions |
八時 八时 see styles |
bā shí ba1 shi2 pa shih hachiji |
An Indian division of the day into eight "hours", four for day and four for night. |
八校 see styles |
bā xiào ba1 xiao4 pa hsiao hakkyō |
are the opening days of the four seasons and the two solstices and two equinoxes during which similar investigations are made. See also 三覆八校. |
八諦 八谛 see styles |
bā dì ba1 di4 pa ti hachitai |
The eight truths, postulates, or judgments of the 法相 Dharmalakṣana school, i.e. four common or mundane, and four of higher meaning. The first four are (1) common postulates on reality, considering the nominal as real, e.g. a pot; (2) common doctrinal postulates, e.g. the five skandhas; (3) abstract postulates, e.g. the four noble truths 四諦; and (4) temporal postulates in regard to the spiritual in the material. The second abstract or philosophical four are (5) postulates on constitution and function, e.g. of the skandhas; (6) on cause and effect, e.g. the 四諦; (7) on the void, the immaterial, or reality; and (8) on the pure inexpressible ultimate or absolute. |
八魔 see styles |
bā mó ba1 mo2 pa mo hachima |
The eight Māras, or destroyers: 煩惱魔 the māras of the passions; 陰魔 the skandha-māras, v. 五陰; 死魔 death-māra ; 他化自在天魔 the māra-king. The above four are ordinarily termed the four māras: the other four are the four Hīnayāna delusions of śrāvakas and pratyekabuddhas, i.e. 無常 impermanence; 無樂 joylessness; 無我 impersonality; 無淨 impurity; cf. 八顚倒. |
六因 see styles |
liù yīn liu4 yin1 liu yin rokuin |
The six causations of the 六位 six stages of Bodhisattva development, q. v. Also, the sixfold division of causes of the Vaibhāṣikas (cf. Keith, 177-8); every phenomenon depends upon the union of 因 primary cause and 緣 conditional or environmental cause; and of the 因 there are six kinds: (1) 能作因 karaṇahetu, effective causes of two kinds: 與力因 empowering cause, as the earth empowers plant growth, and 不障因 non-resistant cause, as space does not resist, i. e. active and passive causes; (2) 倶有因 sahabhūhetu, co-operative causes, as the four elements 四大 in nature, not one of which can be omitted; (3) 同類因 sabhāgahetu, causes of the same kind as the effect, good producing good, etc.; (4) 相應因 saṃprayuktahetu, mutual responsive or associated causes, e. g. mind and mental conditions, subject with object; Keith gives 'faith and intelligence'; similar to (2); (5) 遍行因 sarvatragahetu, universal or omnipresent cause, i. e. of illusion, as of false views affecting every act; it resembles (3) but is confined to delusion; (6) 異熟因 vipākahetu, differental fruition, i. e. the effect different from the cause, as the hells are from evil deeds. |
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. |
六論 六论 see styles |
liù lùn liu4 lun4 liu lun roku ron |
The six 外道論 vedāṇgas, works which are 'regarded as auxiliary to and even in some sense as part of the Veda, their object being to secure the proper pronunciation and correctness of the text and the right employment of the Mantras of sacrifice as taught in the Brāhmaṇas '. M. W. They are spoken of together as the 四皮陀六論 four Vedas and six śāstras, and the six are Sikṣā, Chandas, Vyākarana, Nirukta, Jyotiṣa, and Kalpa. |
六齋 六斋 see styles |
liù zhāi liu4 zhai1 liu chai rokusai |
The six monthly poṣadha, or fast days: the 8th, 14th, 15th, 23rd, 29th, and 30th. They are the days on which the Four Mahārājas 四天王 take note of human conduct and when evil demons are busy, so that great care is required and consequently nothing should be eaten after noon, hence the 'fast', v. 梵王經 30th command. The 智度論 13 describes them as 惡日 evil or dangerous days, and says they arose from an ancient custom of cutting of the flesh and casting it into the fire. |
刀禰 see styles |
tone とね |
(1) {Shinto} (used at certain shrines, e.g. Ise, Kamo) priest; (2) (archaism) (See 四等官) member of one of the four administrative ranks in the ritsuryō system; (3) (archaism) government official in charge of a town, esp. in Heian Kyoto; (4) (archaism) prominent member of a town; (5) river boatman; captain of a riverboat; (6) (archaism) (medieval) harbor manager; (7) (archaism) bandit leader; head of a gang of brigands; (surname) Tone |
分身 see styles |
fēn shēn fen1 shen1 fen shen bunshin(p); bunjin(ok) ぶんしん(P); ぶんじん(ok) |
(of one who has supernatural powers) to replicate oneself so as to appear in two or more places at the same time; a derivative version of sb (or something) (e.g. avatar, proxy, clone, sockpuppet); to spare some time for a separate task; to cut a corpse into pieces; to pull a body apart by the four limbs; parturition (1) other self; alter ego; part of oneself (in someone or something else); representation of oneself; (2) {Buddh} incarnations of Buddha Parturition: in Buddhism it means a Buddha's power to reproduce himself ad infinitum and anywhere. |
切診 切诊 see styles |
qiè zhěn qie4 zhen3 ch`ieh chen chieh chen |
(TCM) pulse feeling and palpitation, one of the four methods of diagnosis 四診|四诊[si4 zhen3] |
功德 see styles |
gōng dé gong1 de2 kung te kudoku |
achievements and virtue Virtue achieved; achievement; power to do meritorious works; merit; meritorious virtue; the reward of virtue; a name for 弗若多羅 Puṇyatara, one of the twenty-four 天尊 deva aryas, worshipped in China. |
劫波 see styles |
jié bō jie2 bo1 chieh po kōhi |
kalpa (loanword) (Hinduism) kalpa; also劫簸; 劫跛; v. 劫. Aeon, age. The period of time between the creation and recreation ofa world or universe; also the kalpas offormation, existence, destruction, and non-existence, which four as acomplete period are called mahākalpa 大劫. Eachgreat kalpa is subdivided into four asaṇkhyeya-kalpas (阿僧企耶 i.e. numberless,incalculable): (1) kalpa of destructionsaṃvarta; (2)kalpaof utter annihilation, or empty kalpa 増滅劫; 空劫 saṃvarta-siddha; (3) kalpa of formation 成劫 vivarta; (4) kalpa ofexistence 住劫 vivartasiddha; or they may betaken in the order 成住壤空. Each of the four kalpas is subdivided into twenty antara-kalpas, 小劫 or small kalpas, so that a mahākalpaconsists of eighty small kalpas. Each smallkalpa is divided into a period of 増 increaseand 減 decrease; the increase period is ruled over by the four cakravartīs in succession, i.e. the four ages of iron,copper, silver, gold, during which the length of human life increases by oneyear every century to 84,000 years, and the length of the human body to8,400 feet. Then comes the kalpa of decreasedivided into periods of the three woes, pestilence, war, famine, duringwhich the length of human life is gradually reduced to ten years and thehuman body to 1 foot in height. There are other distinctions of the kalpas. A small kalpa isrepresented as 16,800,000 years, a kalpa as336,000,000 years, and a mahākalpa as1,334,000,000 years. There are many ways of illustrating the length of akalpa, e.g. pass a soft cloth over a solid rock40 li in size once in a hundred years, whenfinally the rock has been thus worn away a kalpa will not yet have passed; or a city of 40 li, filled with mustard seeds, one being removed everycentury till all have gone, a kalpa will notyet have passed. Cf. 成劫. |
化儀 化仪 see styles |
huà yí hua4 yi2 hua i kegi |
The rules or methods laid down by the Buddha for salvation: Tiantai speaks of 化儀 as transforming method, and 化法 q. v. as transforming truth; its 化儀四教 are four modes of conversion or enlightenment: 頓 direct or sudden, 漸 gradual, 祕密 esoteric, and 不定 variable. |
化法 see styles |
huà fǎ hua4 fa3 hua fa kehō |
Instruction in the Buddhist principles, as 化儀 is in practice, Tiantai in its 化法四教 divides the Buddha's teaching during his lifetime into the four periods of 藏, 通, 別, and 圓 Pitaka, Interrelated, Differentiated, and Complete, or All-embracing. |
北洲 see styles |
běi zhōu bei3 zhou1 pei chou hokushuu / hokushu ほくしゅう |
(given name) Hokushuu 北拘盧洲 (or 北倶盧洲) Uttarakuru, the northern of the four continents surrounding Sumeru. |
北臺 北台 see styles |
běi tái bei3 tai2 pei t`ai pei tai kitadai きただい |
(surname) Kitadai The northern Tai, i. e. Wutai shan in Shansi, the northernmost of the Four famous Buddhist Mountains. |
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. |
十住 see styles |
shí zhù shi2 zhu4 shih chu jū jū |
The ten stages, or periods, in bodhisattva-wisdom, prajñā 般若, are the 十住; the merits or character attained are the 十地 q.v. Two interpretations may be given. In the first of these, the first four stages are likened to entry into the holy womb, the next four to the period of gestation, the ninth to birth, and the tenth to the washing or baptism with the water of wisdom, e.g. the baptism of a Kṣatriya prince. The ten stages are (1) 發心住 the purposive stage, the mind set upon Buddhahood; (2) 治地住 clear understanding and mental control; (3) 修行住 unhampered liberty in every direction; (4) 生貴住 acquiring the Tathāgata nature or seed; (5) 方便具足住 perfect adaptability and resemblance in self-development and development of others; (6) 正心住 the whole mind becoming Buddha-like; (7) 不退住 no retrogression, perfect unity and constant progress; (8) 童眞住 as a Buddha-son now complete; (9) 法王子住 as prince of the law; (10) 灌頂住 baptism as such, e.g. the consecration of kings. Another interpretation of the above is: (1) spiritual resolve, stage of śrota-āpanna; (2) submission to rule, preparation for Sakṛdāgāmin stage; (3) cultivation of virtue, attainment of Sakṛdāgāmin stage; (4) noble birth, preparation for the anāgāmin stage; (5) perfect means, attainment of anāgāmin stage; (6) right mind, preparation for arhatship; (7) no-retrogradation, the attainment of arhatship; (8) immortal youth, pratyekabuddhahood; (9) son of the law-king, the conception of bodhisattvahood; (10) baptism as the summit of attainment, the conception of Buddhahood. |
十地 see styles |
shí dì shi2 di4 shih ti juuji / juji じゅうじ |
{Buddh} dasabhumi (forty-first to fiftieth stages in the development of a bodhisattva); (place-name) Jūji daśabhūmi; v. 十住. The "ten stages" in the fifty-two sections of the development of a bodhisattva into a Buddha. After completing the十四向 he proceeds to the 十地. There are several groups. I. The ten stages common to the Three Vehicles 三乘 are: (1) 乾慧地 dry wisdom stage, i. e. unfertilized by Buddha-truth, worldly wisdom; (2) 性地 the embryo-stage of the nature of Buddha-truth, the 四善根; (3) 八人地 (八忍地), the stage of the eight patient endurances; (4) 見地 of freedom from wrong views; (5) 薄地 of freedom from the first six of the nine delusions in practice; (6) 離欲地 of freedom from the remaining three; (7) 巳辨地 complete discrimination in regard to wrong views and thoughts, the stage of an arhat; (8) 辟支佛地 pratyeka-buddhahood, only the dead ashes of the past left to sift; (9) 菩薩地 bodhisattvahood; (10) 佛地 Buddhahood. v. 智度論 78. II. 大乘菩薩十地 The ten stages of Mahāyāna bodhisattva development are: (1) 歡喜地 Pramuditā, joy at having overcome the former difficulties and now entering on the path to Buddhahood; (2) 離垢地 Vimalā, freedom from all possible defilement, the stage of purity; (3) 發光地 Prabhākarī, stage of further enlightenment; (4) 焰慧地 Arciṣmatī, of glowing wisdom; (5) 極難勝地 Sudurjayā, mastery of utmost or final difficulties; (6) 現前地 Abhimukhī, the open way of wisdom above definitions of impurity and purity; (7) 遠行地 Dūraṁgamā, proceeding afar, getting above ideas of self in order to save others; (8) 不動地 Acalā, attainment of calm unperturbedness; (9) 善慧地 Sādhumatī, of the finest discriminatory wisdom, knowing where and how to save, and possessed of the 十力 ten powers; (10) 法雲地 Dharmamegha, attaining to the fertilizing powers of the law-cloud. Each of the ten stages is connected with each of the ten pāramitās, v. 波. Each of the 四乘 or four vehicles has a division of ten. III. The 聲聞乘十地 ten Śrāvaka stages are: (1) 受三歸地 initiation as a disciple by receiving the three refuges, in the Buddha, Dharma, and Saṅgha; (2) 信地 belief, or the faith-root; (3) 信法地 belief in the four truths; (4) 内凡夫地 ordinary disciples who observe the 五停心觀, etc.; (5) 學信戒 those who pursue the 三學 three studies; (6) 八人忍地 the stage of 見道 seeing the true Way; (7) 須陀洹地 śrota-āpanna, now definitely in the stream and assured of nirvāṇa; (8) 斯陀含地 sakrdāgāmin, only one more rebirth; (9) 阿那含地 anāgāmin, no rebirth; and (10) 阿羅漢地 arhatship. IV. The ten stages of the pratyekabuddha 緣覺乘十地 are (1) perfect asceticism; (2) mastery of the twelve links of causation; (3) of the four noble truths; (4) of the deeper knowledge; (5) of the eightfold noble path; (6) of the three realms 三法界; (7) of the nirvāṇa state; (8) of the six supernatural powers; (9) arrival at the intuitive stage; (10) mastery of the remaining influence of former habits. V. 佛乘十地 The ten stages, or characteristics of a Buddha, are those of the sovereign or perfect attainment of wisdom, exposition, discrimination, māra-subjugation, suppression of evil, the six transcendent faculties, manifestation of all bodhisattva enlightenment, powers of prediction, of adaptability, of powers to reveal the bodhisattva Truth. VI. The Shingon has its own elaborate ten stages, and also a group 十地十心, see 十心; and there are other groups. |
十智 see styles |
shí zhì shi2 zhi4 shih chih jū chi |
The ten forms of understanding. I. Hīnayāna: (1) 世俗智 common understanding; (2) 法智 enlightened understanding, i.e. on the Four Truths in this life; (3) 類智 ditto, applied to the two upper realms 上二界; (4), (5), (6), (7) understanding re each of the Four Truths separately, both in the upper and lower realms, e.g. 苦智; (8) 他心智 understanding of the minds of others; (9) 盡智 the understanding that puts an end to all previous faith in or for self, i.e. 自信智; (10) 無生智 nirvāṇa wisdom; v. 倶舍論 26. II. Mahāyāna. A Tathāgatas ten powers of understanding or wisdom: (1) 三世智 perfect understanding of past, present, and future; (2) ditto of Buddha Law; (3) 法界無礙智 unimpeded understanding of the whole Buddha-realm; (4) 法界無邊智 unlimited, or infinite understanding of the whole Buddha-realm; (5) 充滿一切智 understanding of ubiquity; (6) 普照一切世間智 understanding of universal enlightenment; (7) 住持一切世界智 understanding of omnipotence, or universal control; (8) 知一切衆生智 understanding of omniscience re all living beings; (9) 知一切法智 understanding of omniscience re the laws of universal salvation; (10) 知無邊諸佛智 understanding of omniscience re all Buddha wisdom. v. 華嚴経 16. There are also his ten forms of understanding of the "Five Seas" 五海 of worlds, living beings, karma, passions, and Buddhas. |
升席 see styles |
masuseki ますせき |
tatami "box seat" for four people at sumo, kabuki, etc. |
単騎 see styles |
tanki たんき |
(1) single horseman; (2) {mahj} (See 単騎待ち・たんきまち) wait for one tile to finish one's pair and one's hand; wait for half of one's pair with four melds completed |
卵生 see styles |
luǎn shēng luan3 sheng1 luan sheng ransei / ranse らんせい |
(n,vs,adj-no) oviparity; produced from eggs aṇḍaja. Egg-born, one of the four ways of coming into existence, v. 四生. |
口四 see styles |
kǒu sì kou3 si4 k`ou ssu kou ssu kushi |
The four evils of the mouth, lying, double tongue, ill words, and exaggeration; cf. 十惡. |
名色 see styles |
míng sè ming2 se4 ming se myoushiki / myoshiki みょうしき |
{Buddh} (See 十二因縁) namarupa; name and form; (place-name) Nashiki nāmarūpa, name-form, or name and form, one of the twelve nidānas. In Brahminical tradition it served 'to denote spirit and matter', 'the concrete individual', Keith; in Buddhism it is intp. as the 五蘊 five skandhas or aggregates, i, e. a 'body', 受, 想, 行, and 識 vedana, saṃjñā, karman, and vijñāna being the 'name' and 色 rupa the 'form'; the first-named four are mental and the last material. 色 Rupa is described as the minutest particle of matter, that which has resistance; the embryonic body or foetus is a nāmarūpa, something that can be named. |
吠舍 see styles |
fèi shè fei4 she4 fei she beisha |
鞞吠(or 毘吠);吠奢 vaiśya; the third of the four Indian castes, that of agriculture and trade. |
吳儀 吴仪 see styles |
wú yí wu2 yi2 wu i |
Wu Yi (1938-), one of four vice-premiers of the PRC State Council |
和牛 see styles |
hé niú he2 niu2 ho niu wagyuu / wagyu わぎゅう |
wagyu Wagyu (any of four breeds of Japanese cattle); Wagyu beef |
咒藏 see styles |
zhòu zàng zhou4 zang4 chou tsang juzō |
One of the four piṭakas, the thesaurus of dhāraṇīs. |
唐寅 see styles |
táng yín tang2 yin2 t`ang yin tang yin touin / toin とういん |
Tang Bohu 唐伯虎 or Tang Yin (1470-1523), Ming painter and poet, one of Four great southern talents of the Ming 江南四大才子 (personal name) Touin |
問診 问诊 see styles |
wèn zhěn wen4 zhen3 wen chen monshin もんしん |
(TCM) interrogation, one of the four methods of diagnosis 四診|四诊[si4 zhen3] (noun, transitive verb) {med} interview (with a doctor); history taking |
四つ see styles |
yotsuyanagi よつやなぎ |
(numeric) four; (surname) Yotsuyanagi |
四一 see styles |
sì yī si4 yi1 ssu i shippin; shippin しっぴん; シッピン |
{cards} (See おいちょかぶ) scoring combination of a 4 and a 1 in oicho-kabu; (given name) Yoichi The four 'ones', or the unity contained (according to Tiantai) in the 方便品 of the Lotus Sutra; i. e. 教一 its teaching of one Vehicle; 行一 its sole bodhisattva procedure; 人一 its men all and only as bodhisattvas; 理一 its one ultimate truth of the reality of all existence. |
四七 see styles |
sì qī si4 qi1 ssu ch`i ssu chi shina しな |
(surname) Shina four sevens |
四三 see styles |
shisou; shizou; shisan / shiso; shizo; shisan しそう; しぞう; しさん |
(1) {hanaf} (See 手役) one four-of-a-kind and one three-of-a-kind in a dealt hand; (2) three and a four (in dice games); (personal name) Yomi |
四上 see styles |
sì shàng si4 shang4 ssu shang shijō |
The four times a day of going up to worship— daybreak, noon, evening, and midnight. |
四世 see styles |
sì shì si4 shi4 ssu shih yonsei / yonse よんせい |
(1) four generations; (2) fourth generation immigrant; yonsei; (3) the fourth (e.g. George IV) The period of the Buddha's earthly life, styled 聖世 the sacred period (or period of the sage), is added to the three periods of 正法 correct Law; 像法 semblance of the Law; and 末法 decadence of the Law. |
四主 see styles |
sì zhǔ si4 zhu3 ssu chu shishu |
The four Lords of the world, whose domains were supposed to stretch E., S., W., and N. of the Himālayas; E. 人主 the lord of men; S. 象主 of elephants; W. 寳主 of jewels (or precious things); N. 馬主of horses. 西域記. |
四乘 see styles |
sì shèng si4 sheng4 ssu sheng shijō |
The goat, deer, and ox carts and the great white-bullock cart of the Lotus Sutra, see 四車. |
四事 see styles |
sì shì si4 shi4 ssu shih shiji |
The four necessaries of a monk clothing, victuals, bedding, medicine (or herbs). Another set is a dwelling, clothing, victuals, medicine. |
四人 see styles |
sì rén si4 ren2 ssu jen shinin よにん |
four people four people |
四仙 see styles |
sì xiān si4 xian1 ssu hsien shisen |
The three genī, or founders of systems, together with 若提子 Nirgranthajñāti; v. 二天三仙. |
四位 see styles |
sì wèi si4 wei4 ssu wei shii / shi しい |
fourth court rank; (surname) Yon'i four stages |
四住 see styles |
sì zhù si4 zhu4 ssu chu shizumi しずみ |
(surname) Shizumi The four abodes or states in the 智度論 3, i. e. (1) 天住 the devalokas, equivalents of charity, morality, and goodness of heart; (2) 梵住 the brahmalokas, equivalents of benevolence, pity, joy, and indifference; (3) 聖住 the abode of śrāvakas, pratyekabuddhas, and bodhisattvas, equivalent of the samādhi of the immaterial realm, formless and still; (4) 佛住 the Buddha-abode, the equivalent of the samādhis of the infinite. v. 四住地. |
四佛 see styles |
sì fó si4 fo2 ssu fo shi butsu |
Four of the Five Dhyāni-Buddhas. i.e. the four regional Buddhas; they are variously stated. The 金光明經 gives E. 阿閦; S. 寳相; W. 無量壽; N. 微妙聲. The 大日經 gives E. 寳幢; S. 大勤勇遍覺華開敷; W. 仁勝 (i. e. 無量壽); N. 不動, i. e. 鼓音如來. The 金剛頂經 gives 不動; 寳生; 觀自在, and 不 空 成就如來. v. 五智如來. |
四依 see styles |
sì yī si4 yi1 ssu i shi e |
The four necessaries, or things on which the religious rely. (1) 行四依 The four of ascetic practitioners— rag clothing; begging for food; sitting under trees; purgatives and diuretics as moral and spiritual means; these are also termed 四聖種. (2) 法四依 The four of the dharma: i. e. the truth, which is eternal, rather than man, even its propagator; the sutras of perfect meaning i. e. of the 道實相 the truth of the 'middle' way; the meaning, or spirit, not the letter; wisdom 智, i.e. Buddha-wisdom rather than mere knowledge 識. There are other groups. Cf. 四事. |
四信 see styles |
sì xìn si4 xin4 ssu hsin shinobu しのぶ |
(given name) Shinobu v.四種信心. |
四倒 see styles |
sì dào si4 dao4 ssu tao shitō |
The four viparyaya i. e. inverted or false beliefs in regard to 常, 樂, 我, 淨. There are two groups: (1) the common belief in the four above, denied by the early Buddhist doctrine that all is impermanent, suffering, impersonal, and impure; (2) the false belief of the Hīnayāna school that nirvana is not a state of permanence, joy, personality, and purity. Hīnayāna refutes the common view in regard to the phenomenal life; bodhisattvism refutes both views. |
四儀 四仪 see styles |
sì yí si4 yi2 ssu i shigi |
four postures |
四光 see styles |
shikou / shiko しこう |
{hanaf} (See 出来役) four 20-point cards (scoring combination); (surname) Shikou |
四兵 see styles |
sì bīng si4 bing1 ssu ping shihei |
catur-an.gabalakāya; the four divisions of a cakravarti's troops— elephant, hastikāya; horse, aśvakāya; chariot, rathakāya; and foot, pattikāya. |
四凶 see styles |
shikyou / shikyo しきょう |
(See 四霊) the four inauspicious beasts from Chinese mythology |
四分 see styles |
sì fēn si4 fen1 ssu fen shibun しぶん |
(noun/participle) divide into four pieces; one fourth; (place-name) Shibu The 法相 Dharmalakṣana school divides the function of 識 cognition into four, i. e. 相分 mental phenomena, 見分 discriminating such phenomena, 自證分 the power that discriminates, and 證自證 the proof or assurance of that power. Another group is: 信 faith, 解 liberty, 行 action, and 證 assurance or realization. |
四則 see styles |
shisoku しそく |
four (fundamental) rules of arithmetic |
四力 see styles |
sì lì si4 li4 ssu li shiriki |
The four powers for attaining enlightenment: independent personal power; power derived from others; power of past good karma; and power arising from environment. |
四劫 see styles |
sì jié si4 jie2 ssu chieh shikou / shiko しこう |
{Buddh} (See 劫・1) the four kalpa (formation, existence, destruction, nothingness) The four kalpas, or epochs, of a world, 成劫 that of formation and completion; 住劫 existing or abiding; 懷劫 destruction; and 空劫 annihilation, or the succeeding void. 倶舍論 12. |
四化 see styles |
sì huà si4 hua4 ssu hua |
abbr. for 四個現代化|四个现代化[si4 ge4 xian4 dai4 hua4], Deng Xiaoping's four modernizations |
四千 see styles |
yonsen よんせん |
four thousand |
四取 see styles |
sì qǔ si4 qu3 ssu ch`ü ssu chü shishu |
catuḥ-parāmarśa, the four attachments, i. e. desire, (unenlightened) views, (fakir) morals, and ideas arising from the conception of the self. Also, the possible delusions of the 四住地. Also, seeking fame in the four quarters. |
四句 see styles |
sì jù si4 ju4 ssu chü shiku |
The four terms, phrases, or four-line verses, e. g. 四句分別 The four terms of differentiation, e. g. of all things into 有 the existing; 空 nonexisting; both; neither; or phenomenal, noumenal, both, neither. Also, double, single, both, neither; and other similar applications. |
四向 see styles |
sì xiàng si4 xiang4 ssu hsiang shikō |
The four stages in Hīnayāna sanctity: srota-āpanna, sakṛdāgāmin, anāgāmin and arhan. |
四含 see styles |
sì hán si4 han2 ssu han shigon |
idem 四阿含經. |
四味 see styles |
sì wèi si4 wei4 ssu wei shimi |
The four 'tastes': the Tiantai definition of the four periods of the Buddha's teaching preliminary to the fifth, i. e. that of the Lotus Sutra; cf. 五味. |
四唱 see styles |
sì chàng si4 chang4 ssu ch`ang ssu chang shishō |
The four commanders or leaders; see Lotus Sutra 15. |
四喩 see styles |
sì yú si4 yu2 ssu yü shiyu |
The four metaphors (of infinity, etc. ): 山斤 the weight of all the mountains in pounds; 海 the drops in the ocean; 地塵 the atoms of dust in the earth; 空 界 the extent of space. |
四因 see styles |
sì yīn si4 yin1 ssu yin shiin |
four causes |
四国 see styles |
shikoku しこく |
Shikoku (smallest of the four main islands of Japan); (place-name, surname) Shikoku |
四國 四国 see styles |
sì guó si4 guo2 ssu kuo shikoku しこく |
Shikoku (one of the four main islands of Japan) (surname) Shikoku |
四園 四园 see styles |
sì yuán si4 yuan2 ssu yüan shien |
idem 四苑. |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "Four" 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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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.
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