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<...1011121314151617181920...>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
九孔 see styles |
jiǔ kǒng jiu3 kong3 chiu k`ung chiu kung kuku |
abalone (Haliotis diversicolor) Also 九入, 九竅, 九漏, 九流, 九瘡 the nine orifices, cavities, entrances, leakages, or suppurations, i.e. the two eyes, two ears, two nostrils, mouth, and two lower organs. |
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. |
九徹 九彻 see styles |
jiǔ chè jiu3 che4 chiu ch`e chiu che kutetsu |
The nine penetrating fames of the sword of Acala, 不動明王, emblem of the destruction of illusions and hindrances in the nine realms, v. 九地; also used for the 九尊 q.v. |
九惱 九恼 see styles |
jiun ǎo jiun3 ao3 jiun ao kunō |
also 九難, 九橫, 九罪報 The nine distresses borne by the Buddha while in the flesh, i.e. the two women Sundarā and Cañcā; others from Devadatta, Ajātaśatru, etc.; v. 智度論 9. |
九想 see styles |
jiǔ xiǎng jiu3 xiang3 chiu hsiang kusō |
(九想觀) or 九相 navasaṃjñā. Meditation on a corpse in order to curb desire; one of the meditations on the unclean: vyādhmātakasaṃjñā, its tumefaction; vinīlakas., its blue, mottled colour; vipadumakas., its decay; vilohitakas., its mess of blood,etc.; vipūyakas., its discharges and rotten flesh; vikhāditakas., its being devoured by birds and beasts; vikṣiptakas., its dismembering; asthis., its bones; vidagdhakas., their being burnt and returning to dust. |
九星 see styles |
kyuusei / kyuse きゅうせい |
(See 陰陽道,一白・いっぱく・1,二黒・じこく,三碧・さんぺき,四緑・しろく,五黄・ごおう,六白・ろっぱく,七赤・しちせき,八白・はっぱく,九紫・きゅうし) nine traditional astrological signs in Onmyōdō, each corresponding to the year of a person's birth and used to create a horoscope; (surname) Kuboshi |
九曜 see styles |
jiǔ yào jiu3 yao4 chiu yao kuyou / kuyo くよう |
(surname) Kuyou 九執 q.v. Navagraha. The nine luminaries: 日 Āditya, the sun; 月 Sōma, the moon; the five planets, i.e. 火星 Aṅgāraka, Mars; 水 Budha, Mercury; 木 Bṛhaspati, Jupiter; 金 Sukra, Venus; and 土 Śanaiścara, Saturn; also 羅睺 Rāhu, the spirit that causes eclipses; and 計都 Ketu, a comet. Each is associated with a region of the sky and also with a bodhisattva, etc., e.g. the sun with Guanyin, Venus with Amitābha, etc. |
九流 see styles |
jiǔ liú jiu3 liu2 chiu liu kuru |
the nine schools of thought, philosophical schools of the Spring and Autumn and Warring States Periods (770-220 BC), viz Confucians 儒家[Ru2 jia1], Daoists 道家[Dao4 jia1], Yin and Yang 陰陽家|阴阳家[Yin1 yang2 jia1], Legalists 法家[Fa3 jia1], Logicians 名家[Ming2 jia1], Mohists 墨家[Mo4 jia1], Diplomats 縱橫家|纵横家[Zong4 heng2 jia1], Miscellaneous 雜家|杂家[Za2 jia1], and Agriculturalists 農家|农家[Nong2 jia1] 九漏 idem | 孔. |
九界 see styles |
jiǔ jiè jiu3 jie4 chiu chieh kukai |
(九界情執) The nine realms of error, or subjection to the passions, i.e. all the realms of the living except the tenth and highest, the Buddha-realm. |
九竅 九窍 see styles |
jiǔ qiào jiu3 qiao4 chiu ch`iao chiu chiao kyuukyou / kyukyo きゅうきょう |
nine orifices of the human body (eyes, nostrils, ears, mouth, urethra, anus) the nine holes in the body of humans and other mammals (mouth, eyes, ears, etc.); nine orifices v. 九孔. |
九紫 see styles |
kyuushi / kyushi きゅうし |
(See 九星) ninth of nine traditional astrological signs (corresponding to Mars and south); (given name) Kyūshi |
九結 九结 see styles |
jiǔ jié jiu3 jie2 chiu chieh kyūketsu |
The nine bonds that bind men to mortality: love, hate, pride, ignorance, (wrong)views, possessions (or grasping), doubt, envy, meanness (or selfishness). They are the 六隨眠 plus grasping, envy, and meanness. |
九衆 九众 see styles |
jiǔ z hòng jiu3 z hong4 chiu z hung ku shu |
The 七衆 q.v. plus junior monks and nuns, i.e. novices who have received the eight commandments. |
九識 九识 see styles |
jiǔ shì jiu3 shi4 chiu shih kumi くみ |
(female given name) Kumi The kinds of cognition or consciousness (vijñāna); those of sight, hearing, smell, taste, touch, mind, mānas (or阿陁那識 ādāna), i.e. mental perception; 阿賴耶 ālāya, bodhi-consciousness, and 阿摩羅識 amala, purified or Buddha-consciousness. There is considerable difference as to the meaning of the last three. |
九輪 九轮 see styles |
jiǔ lún jiu3 lun2 chiu lun kurin くりん |
kurin; nine vertically stacked rings on a pagoda finial; (given name) Kurin The nine wheels or circles on the top of a pagoda, also called 空輪the wheels of space; the nine should only be on the stūpa of a Buddha, others are entitled to as many as eight and a few as one. |
九部 see styles |
jiǔ bù jiu3 bu4 chiu pu kubu |
(九部經) Nine of the Hīnayāna twelve classes of sūtras, that is, all except the 方廣, 授記 and 無門自說. Generally the term is thus interpreted, but there is also a Mahāyāna division of nine of the twelve sūtras, i.e. all except the 緣起, 譬喩, 論議. These are: sūtras, the Buddha's sermons; geyas, metrical pieces; vyākaraṇas, prophecies; gāthās, chants or poems; udāṇas, impromptu or unsolicited addresses; ityuktas, or itivṛttakas, marratives; jātakas, stories of former lives of Buddha, etc.; vaipulyas, expanded sūtras, etc.; adbhutadharmas, miracles, etc.; v. 十二部經. |
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. |
乞食 see styles |
qǐ shí qi3 shi2 ch`i shih chi shih kojiki(p); kotsujiki(ok) こじき(P); こつじき(ok) |
to beg for food (1) (sensitive word) beggar; (n,vs,vi) (2) begging To beg for food, one of the twelve dhūtas prescribing outward conduct of the monk; mendicancy is the 正命 right livelihood of a monk, to work for a living is 邪命 an improper life: mendicancy keeps a monk humble, frees him from the cares of life, and offers the donors a field of blessedness; but he may not ask for food. |
乱戦 see styles |
ransen らんせん |
confused fight; free-for-all; melee; dogfight; scuffle; rough-and-tumble |
乱杙 see styles |
rangui らんぐい |
palisade; stakes planted at irregular angles and intervals as a defensive barrier |
乱杭 see styles |
rangui らんぐい |
palisade; stakes planted at irregular angles and intervals as a defensive barrier |
乳香 see styles |
rǔ xiāng ru3 xiang1 ju hsiang nyuukou / nyuko にゅうこう |
frankincense frankincense; olibanum kunduruka, boswellia thurifera, both the plant and its resin. |
乾固 see styles |
kanko かんこ |
(noun/participle) drying and hardening |
乾坤 see styles |
qián kūn qian2 kun1 ch`ien k`un chien kun kenkon けんこん |
yin and yang; heaven and earth; the universe heaven and earth; universe |
乾澀 干涩 see styles |
gān sè gan1 se4 kan se |
dry and rough (skin); hoarse (voice); dry and heavy (style) |
乾爽 干爽 see styles |
gān shuǎng gan1 shuang3 kan shuang |
dry and clean; clear and fresh |
乾瘦 干瘦 see styles |
gān shòu gan1 shou4 kan shou |
wizened; skinny and shriveled |
乾脆 干脆 see styles |
gān cuì gan1 cui4 kan ts`ui kan tsui |
candid; direct and to the point; simply; just; might as well |
乾貨 干货 see styles |
gān huò gan1 huo4 kan huo |
dried food (including dried fruits, mushrooms and seafoods such as shrimp and abalone); (fig.) (coll.) knowledge presented in readily assimilable form; just what you want to know: no more, no less (no 水分[shui3 fen1]) |
乾陵 see styles |
qián líng qian2 ling2 ch`ien ling chien ling |
Qianling at Xianyang 咸陽市|咸阳市 in Shaanxi, burial site of third Tang emperor 高宗 and empress Wuzetian 武則天|武则天 |
乾麵 干面 see styles |
gān miàn gan1 mian4 kan mien |
noodles mixed with a sauce and served with toppings (not in a soup); (dialect) flour |
了教 see styles |
liǎo jiào liao3 jiao4 liao chiao Ryōkyō |
A noted disciple named Ajñāta-Kauṇḍinya, v. 阿, also known as拘鄰鄰,了本際 and 知本際. He is described as "a prince of Magadha, maternal uncle of Śākyamuni, whose first disciple he became". He is "to be reborn as Buddha under the name of Samanṭa-Prabhāsa". Eitel. |
予実 see styles |
yojitsu よじつ |
{bus} (from 予算 + 実績) forecast and actual results |
事戒 see styles |
shì jiè shi4 jie4 shih chieh ji kai |
The commands relating to body, speech, and mind 身, 口, 意. |
事教 see styles |
shì jiào shi4 jiao4 shih chiao jikyō |
Teaching dealing with phenomena. The characterization by Tiantai of the Tripiṭaka or Hīnayāna teaching as 界内事教 within the three realms of desire, form, and formlessness; and the 別教 'different teaching' as 界外事教 outside or superior to those realms; the one dealt with the activities of time and sense, the other transcended these but was still involved in the transient; the 別教 was initial Mahāyāna incompletely developed. |
事理 see styles |
shì lǐ shi4 li3 shih li jiri じり |
reason; logic reason; facts; propriety; sense Practice and theory; phenomenon and noumenon, activity and principle, or the absolute; phenomena ever change, the underlying principle, being absolute, neither changes nor acts, it is the 眞如 q. v. also v. 理. For 事理法界 (事理無礙法界) v. 四法界. |
事用 see styles |
shì yòng shi4 yong4 shih yung jiyū |
phenomena and functions |
二世 see styles |
èr shì er4 shi4 erh shih nise にせ |
the Second (of numbered kings); second generation (e.g. Chinese Americans) {Buddh} two existences; the present and the future; (female given name) Futase This life and the hereafter. |
二乘 see styles |
èr shèng er4 sheng4 erh sheng nijō |
dviyāna. The two vehicles conveying to the final goal. There are several definitions: (1) Mahāyāna and Hīnayāna. (2) 聲聞 and 緣覺 or 聲覺二乘 . Śrāvaka and Pratyekabuddha. (3) 二乘作佛 The Lotus Sūtra teaches that śrāvakas and pratyekas also become Buddhas. (4) 三一二乘 The "two vehicles" of "three" and "one", the three being the pre-Lotus ideas of śrāvaka, pratyeka, and bodhsattva, the one being the doctrine of the Lotus Sūtra which combined all three in one. |
二便 see styles |
èr biàn er4 bian4 erh pien |
urination and defecation |
二修 see styles |
èr xiū er4 xiu1 erh hsiu niś hu |
Two kinds of devotion or practice, 專修 and 雜修 sole or single-minded, and miscellaneous or varied, defined as (1) chief or sole duty, and (2) aids thereto or adjunctive observances. Also 緣修 causative devotion of a bodhisattva in former life, and 眞修 its actual manifestation here. |
二假 see styles |
èr jiǎ er4 jia3 erh chia nike |
Two hypotheses in the 唯識論1:— (1) 無體隨情假the non-substantial hypothesis, that there is no substantial entity or individuality, i.e. no 見分 and 相分, no 實我 and 實法, no real subject and object but that all is transient subject and object, but that all is transient emotion; (2) 有體施設假 the factual hypothesis, that there is entity or individuality, subject and object, etc. |
二光 see styles |
èr guāng er4 guang1 erh kuang nikō |
The dual lights, i.e. 色光 the halo from a Buddha's body and 心光 the light from his mind. Also 常光 the constant halo from the bodies of Buddhas and 神通光 the supernatural light sent out by a Buddha (e.g. from between his eyebrows) to illuminate a distant world. |
二凡 see styles |
èr fán er4 fan2 erh fan nibon |
The two external and internal, or ordinary ranks, 外凡 and 内凡, in the first forty of the fifty-two stages 位; the 外凡 are ordinary believers who pursue the stages of 十信; the 内凡 are the zealous, who are advancing through the next three groups of stages up to the fortieth. |
二出 see styles |
èr chū er4 chu1 erh ch`u erh chu nishutsu |
The two modes of escape from mortality, 堅出 the long way called the 聖道門 or 自力敎, i.e. working out one's own salvation; and 橫出 the across or short way of the Pure-land sect or 他力敎 faith in or invocation of another, i.e. Amitābha. |
二分 see styles |
èr fēn er4 fen1 erh fen nibun にぶん |
second part; the equinox (n,vs,vt,vi) (1) halving; dividing (into two parts); bisection; (2) the two equinoxes (vernal and autumnal); (surname) Nibun two parts |
二利 see styles |
èr lì er4 li4 erh li ji ri |
The dual benefits, or profits: benefiting or developing oneself and others; 自利 in seeking enlightenment in bodhisattvahood, 利他 in saving the multitude. Hīnayāna "seeks only one's own benefit"; the bodhisattva rule seeks both one's own benefit and that of others, or personal improvement for the improving of others. |
二力 see styles |
èr lì er4 li4 erh li nika にか |
(female given name) Nika Dual powers; there are three definitions: (1) 自力 one's own strength, or endeavours, i.e. salvation by cultivating 戒, 定, and 慧; 他カ another's strength, e.g. the saving power of Amitābha. (2) 思擇力 Power of thought in choosing (right principles); 修習力 power of practice and performance. (3) 有力 and 無力 positive and negative forces: dominant and subordinate; active and inert energy. |
二加 see styles |
èr jiā er4 jia1 erh chia nika |
The dual aid bestowed by the Buddha, 顯加 manifest or external aid bestowed by the Buddha, in the blessings and powers of this life; 冥加 invisible aid bestowed by the Buddha, in getting rid of sins, increasing virtue, etc. |
二受 see styles |
èr shòu er4 shou4 erh shou niju |
The dual receptivity or karma of pleasure and pain, the physical and the mental, i.e. 身 and 心. |
二和 see styles |
èr hé er4 he2 erh ho futawa ふたわ |
(place-name) Futawa The double harmony or unity, i. e. 理 and 事, indicating those who are united in doctrine and practice, or the saṅgha. |
二善 see styles |
èr shàn er4 shan4 erh shan futayoshi ふたよし |
(surname) Futayoshi The two good things, 定善 the good character that arises from meditation or contemplation mdash especially of the Pure Land; 散善 the good character attainable when, though not in meditation, one controls oneself in thought, word, and deed;. Also 未生善 the good character not yet evolved; and 已生善 the good character already evolved;. Also 事理善 goodness in theory and practice. |
二嚴 二严 see styles |
èr yán er4 yan2 erh yen ni gon |
The dual adornment, that of 智慧 wisdom and that of 福德; good deeds, 涅槃經 27. |
二圓 二圆 see styles |
èr yuán er4 yuan2 erh yüan nien |
The two perfect doctrines, a term of the Tiantai School, called 今圓 (also 開顯圓 and 絶待圓) and 昔圓 (also 相待圓 ). 今圓 is the present really perfect 一實 doctrine arising from the Lotus Sūtra; 昔圓 is the older, or 相待 comparatively speaking perfect doctrine of the pre-Lotus teaching, that of the 藏, 通, and 別 schools; but the older was for limited salvation and not universal like the 今圓; these two are also termed 部圓 and 教圓 . The Huayan school has a division of the two perfections into 漸圓 gradual perfection and 頓圓 immediate perfection. |
二土 see styles |
èr tǔ er4 tu3 erh t`u erh tu nido |
There are three groups: 性土 and 相土 : the former is the ubiquitous, unadulterated or innocent 法性之理 dharma-name, or essence of things; the latter is the form-nature, or formal existence of the dharma, pure or impure according to the mind and action of the living. The 淨土 and 穢土 are Pure-land or Paradise; and impure land, e.g. the present world. In the Pure-land there are also 報土 , the land in which a Buddha himself dwells and 化土 in which all beings are transformed. There are other definitions, e. g. the former is Buddha's Paradise, the latter the world in which he dwells and which he is transforming, e. g. this Sahā-world. |
二執 二执 see styles |
èr zhí er4 zhi2 erh chih nishū |
The two (erroneous) tenets, or attachments: (1) 我執 or 人執 that of the reality of the ego, permanent personality, the ātman, soul or self. (2) 法執 that of the reality of dharma, things or phenomena. Both are illusions. "All illusion arises from holding to the reality of the ego and of things." |
二報 二报 see styles |
èr bào er4 bao4 erh pao nihō |
The dual reward. (1) 依報 or 依果 The material environment on which a person depends, resulting from former karma, e.g. country, house, property, etc. (2) 正報 or 正果 his direct reward, i. e. his body, or person. |
二天 see styles |
èr tiān er4 tian1 erh t`ien erh tien niten にてん |
(place-name) Niten The two devas. (1) 日天 and 月天Sun-deva and Moon-deva. (2) 同生天A deva born simultaneously with the individual and 同名天 a deva with the same name as the individual; both devas have the duty of watching over the individual. (3) 梵天 and 帝釋天 Brahma and Indra. |
二女 see styles |
èr nǚ er4 nv3 erh nü nijo にじょ |
second daughter The two sisters, one the deva 功德女 "merit" or "achieving", who causes people to acquire wealth; the other, 黑闇女 the "dark" one, who causes them to spend and waste; these sisters always accompany each other. |
二如 see styles |
èr rú er4 ru2 erh ju ninyo |
There are various definitions of the two aspects of the 眞如 bhūtatathatā. (1) (a) 不變眞如 The changeless essence or substance, e.g. the sea; (b) 隨緣眞如 its conditioned or ever-changing forms, as in the phenomenal world, e.g. the waves. (2) (a) 離言眞如 The inexpressible absolute, only mentally conceivable; (6) 依言眞如 aspects of it expressible in words, its ideal reflex. (3) (a) 空眞如 The absolute as the void, e.g. as space, the sky, a clear mirror; (b) 不空眞如 the absolute in manifestation, or phenomenal, e. g. images in the mirror: the womb of the universe in which are all potentialities. (4) (a) 在纏眞如The Buddha-nature in bonds, i.e. all beings in suffering; (b) 出纏真如the Buddha-nature set free by the manifestation of the Buddha and bodhisattvas. (5) (a) 有垢眞如The Buddha-nature defiled, as in unenlightened man, etc., e.g. the water-lily with its roots in the mud; (b) 無垢眞如 the pure Buddha-nature, purifed or bright as the full moon. (6) 安立 and 非安立眞如 similar to the first definition given above. |
二妙 see styles |
èr miào er4 miao4 erh miao nimyō |
The dual "marvel" of the Lotus sūtra, the 相待妙 or comparative view, i.e. compared with all previous teaching, which is the rough groundwork; and the 絕待妙 or view of it as the perfection of teaching; hence it is "wonderful" in comparison with all previous doctrine, and absolutely "wonderful' in itself; cf. 二圓. |
二始 see styles |
èr shǐ er4 shi3 erh shih nishi |
The two beginnings, i.e. of Hīnayāna, by the preaching of the 阿含 Āgama sūtras; and of Mahāyāna by the preaching of the 華嚴 Avataṁsaka sūtra. |
二季 see styles |
niki にき |
(1) two seasons; (2) (See 盆暮れ) Bon and year-end festivals; (female given name) Nikki |
二學 二学 see styles |
èr xué er4 xue2 erh hsüeh nigaku |
The two kinds of study or learning: (a) reading and reciting, (b) meditation and thought. |
二宗 see styles |
èr zōng er4 zong1 erh tsung nisou / niso にそう |
(surname) Nisou Two theories or schools stated by the Huayan (Kegon) school as 法相宗 and 法性宗 q.v., known also as 相宗 and 性宗. There are ten point of difference between them. Another division is the 空宗 and 性宗 q. v. |
二官 see styles |
nikan にかん |
(hist) (See 律令制) two departments (under the ritsuryō system: the Dept. of State and the Dept. of Worship) |
二密 see styles |
èr mì er4 mi4 erh mi nimitsu |
The two esoteric aspects, i.e. 理密 and 事密 , the former referring to the doctrine, the latter to the esoteric acts of a Tathāgata. |
二尊 see styles |
èr zūn er4 zun1 erh tsun nison |
The two honoured ones, Śākyamuni and Amitābha. |
二序 see styles |
èr xù er4 xu4 erh hsü nijo |
The two kinds of introductory phrase: (a) the ordinary opening phrase of a sutra— "Thus have I heard"; and (b) specific openings referring to the circumstances in which the sūtra was produced. |
二德 see styles |
èr dé er4 de2 erh te nitoku |
The two kinds of power or virtue are 智德 and 斷德; also 悲德 and 智德; also 性德 and 修德; q.v. and v. 德. |
二心 see styles |
èr xīn er4 xin1 erh hsin nishin ふたごころ |
disloyalty; half-heartedness; duplicity duplicity; treachery; double-dealing The two minds, 眞心 the original, simple, pure, natural mind of all creatures, the Buddha-mind, i.e. 如來藏心; and 妄心 the illusion-mind, which results in complexity and confusion. Also, 定心 the meditative mind, or mind fixed on goodness; and the 散心 the scattered, inattentive mind, or mind that is only good at intervals. |
二忍 see styles |
èr rěn er4 ren3 erh jen ninin |
The two patiences or endurances: 衆生忍 patience towards all under all circumstances; 無生(法)忍 calm rest, as a bodhisattva、in the assurance of no (re-) birth, i.e. in immortality. Also 安受苦忍 patience under suffering, and 觀察法忍 imperturbable examination of or meditation in the law or of all things. Also, physical and mental patience, or endurance. |
二悟 see styles |
èr wù er4 wu4 erh wu ni go |
The two awakenings, or kinds of entry into bodhisattvahood, i.e. 頓悟 immediate and 漸悟 gradual. |
二惑 see styles |
èr huò er4 huo4 erh huo niwaku |
The two aspects of illusion: 見惑 perplexities or illusions and temptations arise from false views or theories. 思惑 or 修惑, ditto from thoughts arising through contact with the world, or by habit, such as desire, anger, infatuation, etc. They are also styled 理惑 illusions connected with principles and 事惑 illusions arising, in practice; v. 見思. |
二我 see styles |
èr wǒ er4 wo3 erh wo niga |
(二我見) The two erroneous views of individualism: (a) 人我見 The erroneous view that there is an independent human personality or soul, and (b) 法我見 the like view that anything exists with an independent nature. |
二戒 see styles |
èr jiè er4 jie4 erh chieh nikai |
The two grades of commandments, or prohibitions, e. g. 十戒 and 具足戒 for monks; 五戒 and 八戒 for the laity; 邪戒 and 正戒 heretical rules and correct rules; and numerous other pairs. |
二教 see styles |
èr jiào er4 jiao4 erh chiao nikyō |
Dual division of the Buddha's teaching. There are various definitions: (1) Tiantai has (a) 顯教 exoteric or public teaching to the visible audience, and (b) 密教 at the same time esoteric teaching to an audience invisible to the other assembly. (2) The 眞言 Shingon School by "exoteric" means all the Buddha's preaching, save that of the 大日經 which it counts esoteric. (3) (a) 漸教 and (b) 頓教 graduated and immediate teaching, terms with various uses, e.g. salvation by works Hīnayāna, and by faith, Mahāyāna, etc.; they are applied to the Buddha's method, to the receptivity of hearers and to the teaching itself. (4) Tiantai has (a) 界内教 and (b) 界外教 teachings relating to the 三界 or realms of mortality and teachings relating to immortal realms. (5) (a) 半字教 and (b) 滿字教 Terms used in the Nirvāṇa sūtra, meaning incomplete word, or letter, teaching and complete word teaching, i.e. partial and complete, likened to Hīnayāna and Mahāyāna. (6) (a) 捃收教 and (b) 扶律談常教 of the Nirvāṇa sūtra, (a) completing those who failed to hear the Lotus; (b) "supporting the law, while discoursing on immortality," i.e. that the keeping of the law is also necessary to salvation. (7) Tiantai's division of (a) 偏教 and (b) 圓教 the partial teaching of the 藏, 通, and schools as contrasted with the perfect teaching of the 圓 school. (8) Tiantai's division of (a) 構教 and (6) 實教 temporary and permanent, similar to the last two. (9) (a) 世間教 The ordinary teaching of a moral life here; (b) 出世間教 the teaching of Buddha-truth of other-worldly happiness in escape from mortality. (10) (a) 了義教 the Mahāyāna perfect or complete teaching, and (b) 不了義教 Hīnayāna incompleteness. (11) The Huayan division of (a) 屈曲教 indirect or uneven teaching as in the Lotus and Nirvāṇa sūtras, and (b) 平道教 direct or levelled up teaching as in the Huayan sūtra. (12) The Huayan division of (a) 化教 all the Buddha's teaching for conversion and general instruction, and (b) 制教 his rules and commandments for the control and development of his order. |
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. |
二智 see styles |
èr zhì er4 zhi4 erh chih nichi |
The two kinds of wisdom; there are various pairs. The Huayan school uses 如理智 and 如量智; the Faxiang (法相) uses 根本智 and 後得智; the Tiantai uses 權智 and 實智. (1) (a) 如理智 or 根本智, 無分別智, 正體智, 眞智, 實智 is Buddha-wisdom, or Bodhisattva real wisdom; (b) 如量智 or 後得智, the same wisdom in its limitation and relation to ordinary human affairs. (2) (a) 實智 Absolute wisdom and (b) 權智 or 方便智 | relative or temporal wisdom. (3) (a) 一切智 wisdom of the all, (b) 一切種智 wisdom of all the particulars. |
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. |
二根 see styles |
èr gēn er4 gen1 erh ken nikon |
The two "roots" or natural powers. (1) (a) 利根 keen, able (in the religion); (b) 鈍根 dull. (2) (a) 正根; 勝義根The power or ability which uses the sense organs to discern the truth; (b) 扶根; 扶 (or浮) 塵根the sense organs 五根 as aids. (3) The male and female sexual organs. |
二業 二业 see styles |
èr yè er4 ye4 erh yeh nigyou / nigyo にぎょう |
(archaism) restaurants and geisha establishments Two classes of karma. (1) (a) 引業 leads to the 總報, i.e. the award as to the species into which one is to be born, e.g. men, gods, etc.; (6) 滿業 is the 別報 or fulfillment in detail, i.e. the kind or quality of being e.g. clever or stupid, happy or unhappy, etc. (2) (a) 善業 and (b) 惡業 Good and evil karma, resulting in happiness or misery. (3) (a) 助業 Aids to the karma of being reborn in Amitābha's Pure—land e. g. offerings, chantings, etc.; (b) 正業 thought and invocation of Amitābha with undivided mind, as the direct method. |
二檀 see styles |
èr tán er4 tan2 erh t`an erh tan nidan |
The two dāna 檀那, i. e, kinds of donating, or almsgiving: (a) 世間檀 ordinary alms, and (b) 出世間檀 spiritual, or other-worldly gifts. |
二死 see styles |
èr sǐ er4 si3 erh ssu nishi にし |
{baseb} two out; two down (and one to go) two kinds of death |
二気 see styles |
niki にき |
two forces (of yin and yang) |
二求 see styles |
èr qiú er4 qiu2 erh ch`iu erh chiu nigu |
The two kinds of seeking: 得求 seeking to get (e.g. pleasure) and 命求 seeking long life. |
二流 see styles |
èr liú er4 liu2 erh liu niryuu / niryu にりゅう |
second-rate; second-tier (noun - becomes adjective with の) second-rate; inferior The two ways in the current of transmigration: 順流 to flow with it in continual re-incarnation; 逆流 resist it and seek a way of escape by getting rid of life's delusions, as in the case of the saints. |
二漏 see styles |
èr lòu er4 lou4 erh lou niro |
The two conditions relating to the passions and delusions: 有漏 the condition in which they can prevail; 無漏 that in which they cannot prevail. |
二犯 see styles |
èr fàn er4 fan4 erh fan nibon |
The two kinds of sin, 止犯 and 作犯. |
二現 二现 see styles |
èr xiàn er4 xian4 erh hsien nigen |
The two kinds of manifestation, or appearance, 須現 the necessary appearance in the flesh of the Buddha for ordinary people, and 不須現 the non-necessity for this to those of spiritual vision. |
二甲 see styles |
èr jiǎ er4 jia3 erh chia |
2nd rank of candidates who passed the imperial examination (i.e. 4th place and up) |
二益 see styles |
èr yì er4 yi4 erh i niyaku |
The dual advantages or benefits: profitable to the life which now is, and that which is to come. |
二相 see styles |
èr xiàng er4 xiang4 erh hsiang nisou / niso にそう |
(noun - becomes adjective with の) two-phase The two forms, or characteristics, of the bhutatathata, universal and particular. The 起信論 gives (a) 淨智相 pure wisdom, cf. ālaya-vijñāna, out of whose primary condition arise (b) 不思議用相 inconceivable, beneficial functions and uses. The same śāstra gives also a definition of the 眞如 as (a) 同相 that all things, pure or impure, are fundamentally of the same universal, e.g. clay which is made into tiles; (b) 異相 but display particular qualities, as affected by pure or impure causes, e.g. the tiles. Another definition, of the 智度論 31, is (a) 總相 universals, as impermanence; (b) 別相 particulars, for though all things have the universal basis of impermanence they have particular qualities, e.g. earth-solidity, heat of fire, etc. |
二福 see styles |
èr fú er4 fu2 erh fu nifuku |
The bliss of the gods, and the bliss of the saints 聖; v. also 福. |
二穴 see styles |
futaana / futana ふたあな |
(noun - becomes adjective with の) (1) two holes; (2) toilet with separate chambers for urine and faeces; (place-name, surname) Futaana |
二空 see styles |
èr kōng er4 kong1 erh k`ung erh kung nikū |
The two voids, unrealities, or immaterialities; v. 空. There are several antitheses: (1) (a) 人空; 我空 The non-reality of the atman, the soul, the person; (6) 法空 the non-reality of things. (2) (a) 性空 The Tiantai division that nothing has a nature of its own; (b) 相空 therefore its form is unreal, i.e. forms are temporary names. (3) (a) 但空 Tiantai says the 藏 and 通 know only the 空; (b) 不但空 the 別 and 圓 have 空, 假, and 中 q.v. (4) (a) 如實空 The division of the 起信論 that the 眞如 is devoid of all impurity; (b) 如實不空 and full of all merit, or achievement. |
二筑 see styles |
nichiku にちく |
Nichiku (the two former provinces of Chikuzen and Chikugo) |
二美 see styles |
èr měi er4 mei3 erh mei fumi ふみ |
(female given name) Fumi Two excellent things, i.e. meditation and wisdom. |
二義 二义 see styles |
èr yì er4 yi4 erh i tsuguyoshi つぐよし |
(personal name) Tsuguyoshi The two meanings or teachings, partial and complete; v. 二教. |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
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This page contains 100 results for "Karma - Cause and Effect" 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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