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<12345678910...>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
化人 see styles |
huà rén hua4 ren2 hua jen kenin けにん |
{Buddh} manifesting in human form (of a Buddha or Bodhisattva); avatar A deva or Buddha transformed into human shape. |
化作 see styles |
huà zuò hua4 zuo4 hua tso kesa |
to change into; to turn into; to become To transform (into), create, make. |
化尼 see styles |
huà ní hua4 ni2 hua ni keni |
The power of a Buddha, or bodhisattva, to be transformed into a nun. |
化成 see styles |
huà chéng hua4 cheng2 hua ch`eng hua cheng kasei / kase かせい |
(n,vs,vt,vi) {chem} change; transformation to change into |
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. |
化爲 化为 see styles |
huà wéi hua4 wei2 hua wei kei |
to change into |
化蛹 see styles |
huà yǒng hua4 yong3 hua yung |
to pupate; to turn into a chrysalis |
化誘 化诱 see styles |
huà yòu hua4 you4 hua yu keyū |
To convert and entice (into the way of truth). |
化転 see styles |
keten; keden けてん; けでん |
{Buddh} turning evil into good through proselytization |
化開 化开 see styles |
huà kāi hua4 kai1 hua k`ai hua kai |
to spread out after being diluted or melted; to dissolve into a liquid |
化鳥 see styles |
kechou / kecho けちょう |
suspicious bird; strange bird; eerie bird; ominous bird; apparition transformed into a bird |
北玉 see styles |
kitatama きたたま |
{sumo} (See 北玉時代) era at the turn of 1960s into 70s dominated by grand champions Kitanofuji and Tamanoumi |
匯入 汇入 see styles |
huì rù hui4 ru4 hui ju |
to flow into; to converge (of river); (computing) to import (data) |
匯注 汇注 see styles |
huì zhù hui4 zhu4 hui chu |
to flow into; to converge |
匿跡 匿迹 see styles |
nì jì ni4 ji4 ni chi |
to go into hiding |
區分 区分 see styles |
qū fēn qu1 fen1 ch`ü fen chü fen |
to differentiate; to draw a distinction; to divide into categories See: 区分 |
區劃 区划 see styles |
qū huà qu1 hua4 ch`ü hua chü hua |
subdivision (e.g. of provinces into counties) |
區畫 区画 see styles |
qū huà qu1 hua4 ch`ü hua chü hua |
subdivision (e.g. of provinces into counties) See: 区画 |
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. |
十使 see styles |
shí shǐ shi2 shi3 shih shih jū shi |
十大惑; 十根本煩惱 The ten messengers, deluders, fundamental passions; they are divided into five sharp and five dull; the five 鈍使 dull ones are desire, hate, stupidity, pride, and doubt; the five sharp 利使 are 身見, 邊見, 邪見, 見取見, 戒禁見, v. 見. |
十問 十问 see styles |
shí wèn shi2 wen4 shih wen jūmon |
The ten questions to the Buddha, put into the mouth of Vajrapāṇi, which, with the answers given, form the basis of the 大日經. What is (or are) (1) the nature of the bodhi-mind? (2) its form or forms? (3) the mental stages requisite to attainment? (4) the difference between them? (5) the time required? (6) the character of the merits attained? (7) the activities or practices necessary? (8) the way of such practices? (9) the condition of the uncultivated and cultivated mind? (10) the difference between it and that of the follower of Yoga? |
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. |
十妙 see styles |
shí miào shi2 miao4 shih miao jūmyō |
The ten wonders, or incomprehensibles; there are two groups, the 迹ｖ traceable or manifested and 本門妙 the fundamental. The 迹門十妙 are the wonder of: (1) 境妙 the universe, sphere, or whole, embracing mind, Buddha, and all things as a unity; (2) 智妙 a Buddha's all-embracing knowledge arising from such universe; (3) 行妙 his deeds, expressive of his wisdom; (4) 位妙 his attainment of all the various Buddha stages, i.e. 十住 and十地; (5) 三法妙 his three laws of 理, 慧, and truth, wisdom, and vision; (6) 感應妙 his response to appeal, i.e. his (spiritual) response or relation to humanity, for "all beings are my children"; (7) 神通妙 his supernatural powers; (8) 說法妙 his preaching; (9) 眷屬妙 his supernatural retinue; (10) 利益妙 the blessings derived through universal elevation into Buddhahood. The 本門十妙 are the wonder of (1) 本因妙 the initial impulse or causative stage of Buddhahood; (2) 本果妙 its fruit or result in eternity, joy, and purity; (3) 國土妙 his (Buddha) realm; (4) 感應妙 his response (to human needs); (5) 神通妙 his supernatural powers; (6) 說法妙 his preaching; (7) 眷屬妙 his supernatural retinue; (8) 涅槃妙 his nirvāṇa; (9) 壽命妙 his (eternal) life; (10) his blessings as above. Both groups are further defined as progressive stages in a Buddha's career. These "wonders" are derived from the Lotus sūtra. |
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. |
半挿 see styles |
hanzou / hanzo はんぞう hanizou / hanizo はにぞう hanisou / haniso はにそう hazou / hazo はぞう hasou / haso はそう |
(out-dated or obsolete kana usage) (1) teapot-like object made typically of lacquerware and used to pour hot and cold liquids; (2) basin of water with two handles on either side used for washing one's face or hands; (1) wide-mouthed ceramic vessel having a small hole in its spherical base (into which bamboo was probably inserted to pour liquids); (2) teapot-like object made typically of lacquerware and used to pour hot and cold liquids |
南宗 see styles |
nán zōng nan2 zong1 nan tsung nanshū |
The Southern sect, or Bodhidharma School, divided into northern and southern, the northern under 神秀 Shen-hsiu, the southern under 慧能 Hui-nang, circa A.D. 700, hence 南能北秀; the southern came to be considered the orthodox Intuitional school. The phrase 南頓北漸 or 'Southern immediate, northern gradual' refers to the method of enlightenment which separated the two schools. |
卡榫 see styles |
kǎ sǔn ka3 sun3 k`a sun ka sun |
clip; latch (on a clip-into-place component) |
印刀 see styles |
intou / into いんとう |
seal-engraving knife |
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. |
卵裂 see styles |
luǎn liè luan3 lie4 luan lieh |
cleavage of fertilized ovum into cells |
受癟 受瘪 see styles |
shòu biě shou4 bie3 shou pieh |
discomfited; to get into a mess |
受行 see styles |
shòu xíng shou4 xing2 shou hsing jugyō |
to receive and put into practice |
受身 see styles |
shòu shēn shou4 shen1 shou shen jushin うけみ |
(n,adj-no,adj-na) (1) the defensive; (2) passive attitude; passivity; passiveness; (3) (linguistics terminology) the passive; passive voice; (4) (martial arts term) ukemi (the art of falling safely) to be reborn into a new body |
句逗 see styles |
jù dòu ju4 dou4 chü tou kutō |
punctuation of a sentence (in former times, before punctuation marks were used); period 句號|句号 and comma 逗號|逗号; sentences and phrases punctuations (or divisions) into sentences and phrases |
可分 see styles |
kě fēn ke3 fen1 k`o fen ko fen kabun かぶん |
can be divided (into parts); one can distinguish (several types) divisible; separable |
台流 see styles |
tairyuu / tairyu たいりゅう |
(See 韓流) influx of Taiwanese pop culture (into Japan) |
号泣 see styles |
goukyuu / gokyu ごうきゅう |
(n,vs,vi) (1) crying loudly; bawling; wailing; lamentation; (n,vs,vi) (2) (colloquialism) (non-standard usage) crying one's eyes out (without making noise); breaking into a flood of tears; crying buckets; weeping |
合焦 see styles |
gasshou; goushou / gassho; gosho がっしょう; ごうしょう |
(n,vs,vi) {photo} being in focus; bringing into focus |
合資 合资 see styles |
hé zī he2 zi1 ho tzu goushi / goshi ごうし |
joint venture (noun/participle) joint stocks; entering into partnership |
吉備 see styles |
kibi きび |
(hist) Kibi (former province located in present-day Okayama and parts of Hiroshima, Hyōgo and Kagawa prefectures; later split into Bizen, Bitchu and Bingo provinces); (place-name, surname) Kibi |
吊裝 吊装 see styles |
diào zhuāng diao4 zhuang1 tiao chuang |
to construct by hoisting ready-built components into place |
吐艷 吐艳 see styles |
tǔ yàn tu3 yan4 t`u yen tu yen |
to burst into bloom |
吟味 see styles |
ginmi ぎんみ |
(noun, transitive verb) (1) close examination; careful investigation; close inspection; careful selection; inquiry; enquiry; scrutiny; testing; (noun, transitive verb) (2) (dated) investigation of a crime; inquiry into someone's guilt; (3) (abbreviation) {hanaf} (See 吟味役・2) winner (of the most rounds, i.e. a full game); (noun, transitive verb) (4) (archaism) (orig. meaning) reciting and appreciating traditional poetry |
吹く see styles |
fuku ふく |
(v5k,vi) (1) to blow (of the wind); (transitive verb) (2) to blow (one's breath); to breathe out; to blow on (hot tea, candles, etc.); to puff; (transitive verb) (3) to play (a wind instrument); to blow (a whistle, trumpet, etc.); to whistle (a tune); (v5k,vt,vi) (4) (See 噴く) to emit (smoke, fire, etc.); to spout; to spew; to puff out; (v5k,vt,vi) (5) to sprout; to put forth (buds); (v5k,vt,vi) (6) to appear (on the surface); to form; to be coated with (powder, rust, etc.); (v5k,vi) (7) (slang) (See 吹き出す・3) to burst out laughing; to burst into laughter; (transitive verb) (8) to brag; to talk big; (transitive verb) (9) to smelt; to mint |
吹氣 吹气 see styles |
chuī qì chui1 qi4 ch`ui ch`i chui chi |
to blow air (into) |
和解 see styles |
hé jiě he2 jie3 ho chieh wakai(p); wage わかい(P); わげ |
to settle (a dispute out of court); to reconcile; settlement; conciliation; to become reconciled (n,vs,vi) (1) reconciliation; amicable settlement; accommodation; compromise; mediation; rapprochement; (n,vs,vi) (2) (わかい only) {law} court-mediated settlement; (n,vs,vi) (3) (archaism) translation of a foreign language into Japanese |
咯嚓 see styles |
gē chā ge1 cha1 ko ch`a ko cha |
to break into two (onom.) |
咸鏡 咸镜 see styles |
xián jìng xian2 jing4 hsien ching |
Hamgyeongdo Province of Joseon Korea, now divided into North Hamgyeong Province 咸鏡北道|咸镜北道[Xian2 jing4 bei3 dao4] and South Hamgyeong Province 咸鏡南道|咸镜南道[Xian2 jing4 nan2 dao4] of North Korea |
咽頭 咽头 see styles |
yān tóu yan1 tou2 yen t`ou yen tou intou / into いんとう |
pharynx {anat} pharynx |
品玉 see styles |
shinadama しなだま |
(1) tossing several items into the air and attempting to catch them all (form of street performance); (2) sleight of hand; magic; (surname) Shinadama |
唱滅 唱灭 see styles |
chàng miè chang4 mie4 ch`ang mieh chang mieh shōmetsu |
to announce entry into extinction |
問う see styles |
tou / to とう |
(surname, transitive verb) (1) to ask; to inquire; (2) to charge (e.g. with a crime); to accuse; (3) without regard to; to not matter; (4) to call into question; to doubt; to question |
啖う see styles |
kuu / ku くう |
(out-dated kanji) (transitive verb) (1) (masculine speech) to eat; (2) to live; to make a living; to survive; (3) to bite; to sting (as insects do); (4) to tease; to torment; to taunt; to make light of; to make fun of; (5) to encroach on; to eat into; to consume; (6) to defeat a superior; to threaten a position; (7) to consume time and-or resources; (8) (colloquialism) to receive something (usu. an unfavourable event); (9) (masculine speech) (vulgar) to have sexual relations with a woman, esp. for the first time |
啪噠 啪哒 see styles |
pā dā pa1 da1 p`a ta pa ta |
(onom.) sound of object falling into water; plop |
喇嘛 see styles |
lǎ ma la3 ma5 la ma rama らま |
lama, spiritual teacher in Tibetan Buddhism (ateji / phonetic) (kana only) lama (tib: bla-ma) Lama, the Lamaistic form of Buddhism found chiefly in Tibet, and Mongolia, and the smaller Himālayan States. In Tibet it is divided into two schools, the older one wearing red robes, the later, which was founded by Tson-kha-pa in the fifteenth century, wearing yellow; its chiefs are the Dalai Lama and the Panchen Lama, respectively. |
喰う see styles |
kuu / ku くう |
(transitive verb) (1) (masculine speech) to eat; (2) to live; to make a living; to survive; (3) to bite; to sting (as insects do); (4) to tease; to torment; to taunt; to make light of; to make fun of; (5) to encroach on; to eat into; to consume; (6) to defeat a superior; to threaten a position; (7) to consume time and-or resources; (8) (colloquialism) to receive something (usu. an unfavourable event); (9) (masculine speech) (vulgar) to have sexual relations with a woman, esp. for the first time |
嚇昏 吓昏 see styles |
xià hūn xia4 hun1 hsia hun |
to faint from fear; to be frightened into fits; shell-shocked |
囘鶻 囘鹘 see styles |
huí gú hui2 gu2 hui ku Ekotsu |
高車; 高昌. M067729彝 Uighurs, M067729胡; A branch of the Turks first heard of in the seventh century in the Orkhon district where they remained until A. D. 840, when they were defeated and driven out by the Kirghiz; one group went to Kansu, where they remained until about 1020; another group founded a kingdom in the Turfan country which survived until Mongol times. They had an alphabet which was copied from the Soghdian. Chingis Khan adopted it for writing Mongolian. A. D. 1294 the whole Buddhist canon was translated into Uighur. |
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. |
四教 see styles |
sì jiào si4 jiao4 ssu chiao shikyō |
Four teachings, doctrines, or schools; five groups are given, whose titles are abbreviated to 光天曉苑龍: (1) 光宅四教 The four schools of 法雲 Fayun of the 光宅 Guangzhai monastery are the four vehicles referred to in the burning house parable of the Lotus Sutra, i. e. śrāvaka, pratyekabuddha, bodhisattva, and the final or one vehicle teaching. (2) 天台四教 The Tiantai four are 藏通, 別, and 圓, v. 八教. (3) 曉公四教 The group of 元曉 Wŏnhyo of 海東 Haedong are the 三乘別教 represented by the 四諦緣起經; 三乘通教 represented by the 般若深密教; 一乘分教 represented by the 究網經; and 一乘滿教 represented by the 華嚴經. (4) 苑公四教 The group of 慧苑 Huiyuan: the schools of unbelievers, who are misled and mislead; of śrāvakas and pratyekabuddhas who know only the phenomenal bhūtatathatā; of novitiate bodhisattvas who know only the noumenal bhūtatathatā; and of fully developed bodhisattvas, who know both. (5) 龍樹四教 Nāgārjuna's division of the canon into 有 dealing with existence, or reality, cf. the 四阿含; 空 the Void, cf. 般若經; 亦有亦 空 both, cf. 深密經; and 非有非 空 neither, cf. 中論. |
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. |
四象 see styles |
sì xiàng si4 xiang4 ssu hsiang shishou / shisho ししょう |
four divisions (of the twenty-eight constellations 二十八宿[er4 shi2 ba1 xiu4] of the sky into groups of seven mansions), namely: Azure Dragon 青龍|青龙[Qing1 long2], White Tiger 白虎[Bai2 hu3], Vermilion Bird 朱雀[Zhu1 que4], Black Tortoise 玄武[Xuan2 wu3] four images; four symbols; four emblems; four phenomena; four phases; (given name) Shishou |
四鉢 四钵 see styles |
sì bō si4 bo1 ssu po shihatsu |
The four heavy stone begging-bowls offered to Śākyamuni by the four devas, which he miraculously combined into one and used as if ordinary material. |
国訳 see styles |
kokuyaku こくやく |
(noun/participle) (rare) (See 和訳) translation from a foreign language into Japanese |
國恥 国耻 see styles |
guó chǐ guo2 chi3 kuo ch`ih kuo chih |
national humiliation, refers to Japanese incursions into China in the 1930s and 40s, and more especially to Mukden railway incident of 18th September 1931 九一八事變|九一八事变 and subsequent Japanese annexation of Manchuria |
圓寂 圆寂 see styles |
yuán jì yuan2 ji4 yüan chi enjaku |
death; to pass away (of Buddhist monks, nuns etc) Perfect rest, i.e. parinirvāṇa; the perfection of all virtue and the elimination of all evil, release from the miseries of transmigration and entrance into the fullest joy. |
團食 团食 see styles |
tuán shí tuan2 shi2 t`uan shih tuan shih danjiki |
To roll rice, etc., into a ball in eating, Hindu fashion. |
地炉 see styles |
jiro; chiro じろ; ちろ |
(See 囲炉裏) fireplace or hearth dug into the ground or floor |
埋沒 埋没 see styles |
mái mò mai2 mo4 mai mo |
to engulf; to bury; to overlook; to stifle; to neglect; to fall into oblivion See: 埋没 |
執障 执障 see styles |
zhí zhàng zhi2 zhang4 chih chang shūshō |
The holding on to the reality of self and things and the consequent hindrance to entrance into nirvana. |
堕す see styles |
dasu だす |
(v5s,vi) (See 堕する) to degenerate; to lapse into |
堕つ see styles |
otsu おつ |
(v2t-k,vi) (1) (archaism) to fall down; to drop; to fall (e.g. rain); to sink (e.g. sun or moon); to fall onto (e.g. light or one's gaze); (2) (archaism) to be omitted; to be missing; (3) (archaism) to crash; to degenerate; to degrade; to fall behind; (4) (archaism) to be removed (e.g. illness, possessing spirit, name on a list); (5) (archaism) to fall (into someone's hands); to become someone's possession; (6) (archaism) to fall; to be defeated; to surrender |
堕獄 see styles |
dagoku だごく |
going to hell; falling into hell |
堕罪 see styles |
dazai だざい |
(noun/participle) sinking into sin |
塗擦 see styles |
tosatsu とさつ |
(noun, transitive verb) rubbing an ointment into the skin |
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 |
填堵 see styles |
tián dǔ tian2 du3 t`ien tu tien tu |
to stuff; to cram into |
墜つ see styles |
otsu おつ |
(v2t-k,vi) (1) (archaism) to fall down; to drop; to fall (e.g. rain); to sink (e.g. sun or moon); to fall onto (e.g. light or one's gaze); (2) (archaism) to be omitted; to be missing; (3) (archaism) to crash; to degenerate; to degrade; to fall behind; (4) (archaism) to be removed (e.g. illness, possessing spirit, name on a list); (5) (archaism) to fall (into someone's hands); to become someone's possession; (6) (archaism) to fall; to be defeated; to surrender |
墜入 坠入 see styles |
zhuì rù zhui4 ru4 chui ju |
to drop into; to fall into |
墜海 坠海 see styles |
zhuì hǎi zhui4 hai3 chui hai |
to fall into the ocean; to crash into the ocean |
墮惡 堕恶 see styles |
duò è duo4 e4 to o da aku |
falls into evil |
墮有 堕有 see styles |
duò yǒu duo4 you3 to yu dau |
fall into [the extreme view of] existence |
墮水 堕水 see styles |
duò shuǐ duo4 shui3 to shui dasui |
to fall into a river |
墮獄 堕狱 see styles |
duò yù duo4 yu4 to yü dagoku |
fall into hell |
墮險 堕险 see styles |
duò xiǎn duo4 xian3 to hsien daken |
fall into misfortune |
壓服 压服 see styles |
yā fú ya1 fu2 ya fu |
to compel sb to obey; to force into submission; to subjugate |
変症 see styles |
henshou / hensho へんしょう |
(n,vs,vi) change in the nature of a disease; developing into (another disease); taking a turn (for the worse, etc.) |
外孫 外孙 see styles |
wài sūn wai4 sun1 wai sun gaison; sotomago がいそん; そとまご |
daughter's son; grandson; descendant via the female line grandchild from a daughter married into another family |
外帶 外带 see styles |
wài dài wai4 dai4 wai tai |
take-out (fast food); (outer part of) tire; as well; besides; into the bargain; outer zone |
外道 see styles |
wài dào wai4 dao4 wai tao gedou / gedo げどう |
(1) {Buddh} (See 内道) tirthika; non-Buddhist teachings; non-Buddhist; (2) heterodoxy; unorthodoxy; heresy; heretic; (3) (oft. used as a pejorative) demon; devil; fiend; brute; wretch; (4) type of fish one did not intend to catch; (person) Gedō Outside doctrines; non-Buddhist; heresy, heretics; the Tīrthyas or Tīrthikas; there are many groups of these: that of the 二天三仙 two devas and three sages, i. e. the Viṣṇuites, the Maheśvarites (or Śivaites), and the followers of Kapila, Ulūka, and Ṛṣabha. Another group of four is given as Kapila, Ulūka, Nirgrantha-putra (Jainas), and Jñātṛ (Jainas). A group of six, known as the外道六師 six heretical masters, is Pūraṇa-Kāśyapa, Maskari-Gośālīputra, Sañjaya-Vairāṭīputra, Ajita-Keśakambala, Kakuda-Kātyāyana, and Nirgrantha-Jñātṛputra; there are also two other groupings of six, one of them indicative of their various forms of asceticism and self-torture. There are also groups of 13, 1, 20, 30, 95, and 96 heretics, or forms of non-Buddhist doctrine, the 95 being divided into 11 classes, beginning with the Saṃkhyā philosophy and ending with that of no-cause, or existence as accidental. |
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。. |
大事 see styles |
dà shì da4 shi4 ta shih daiji だいじ |
major event; major political event (war or change of regime); major social event (wedding or funeral); (do something) in a big way; CL:件[jian4],樁|桩[zhuang1] (adjectival noun) (1) important; serious; crucial; (adjectival noun) (2) valuable; precious; (3) (See 大事・おおごと) serious matter; major incident; matter of grave concern; crisis; (4) great undertaking; great enterprise; great thing; (adjectival noun) (5) (Tochigi dialect) (See だいじょうぶ・1) safe; OK (因緣) For the sake of a great cause, or because of a great matter―the Buddha appeared, i.e. for changing illusion into enlightenment. The Lotus interprets it as enlightenment; the Nirvana as the Buddha-nature; the 無量壽經 as the joy of Paradise. |
大天 see styles |
dà tiān da4 tian1 ta t`ien ta tien daiten だいてん |
(surname) Daiten Mahādeva. 摩訶提婆. (1) A former incarnation of Śākyamuni as a Cakravartī. (2) A title of Maheśvara. (3) An able supporter of the Mahāsāṃghikaḥ, whose date is given as about a hundred years after the Buddha's death, but he is also described as a favorite of Aśoka, with whom he is associated as persecutor of the Sthavirāḥ, the head of which escaped into Kashmir. If from the latter school sprang the Mahāyāna, it may account for the detestation in which Mahādeva is held by the Mahāyānists. An account of his wickedness and heresies is given in 西域記 3 and in 婆沙論 99. |
大意 see styles |
dà yi da4 yi5 ta i taii / tai たいい |
careless synopsis; precis; summary; gist; outline; (personal name) Masamoto The general meaning or summary of a sutra or śāstra. Also, the name of a youth, a former incarnation of the Buddha : to save his nation from their poverty, he plunged into the sea to obtain a valuable pearl from the sea-god who, alarmed by the aid rendered by Indra, gave up the pearl ; v. 大意經. |
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. |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "Into" 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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