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Mandarin Chinese information.
Old Wade-Giles romanization used only in Taiwan.
Japanese information.
Buddhist definition. Note: May not apply to all sects.
 Definition may be different outside of Buddhism.

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Characters Pronunciation
Romanization
Simple Dictionary Definition

see styles
kān / kan1
k`an / kan
 kan / たん
 Scroll
to endure; may; can
(personal name) Tan
To bear, sustain, be adequate to; to bear

see styles
shēn / shen1
shen
 mi / み
 Scroll
body; life; oneself; personally; one's morality and conduct; the main part of a structure or body; pregnant; classifier for sets of clothes: suit, twinset; Kangxi radical 158
(1) body; (2) oneself; (3) one's place; one's position; (4) main part; meat (as opposed to bone, skin, etc.); wood (as opposed to bark); blade (as opposed to its handle); container (as opposed to its lid); (surname) Misaki
kāya; tanu; deha. The body; the self.; Two forms of body; there are numerous pairs, e. g. (1) (a) 分段身 The varied forms of the karmic or ordinary mortal body, or being; (b) 變易身 the transformable, or spiritual body. (2) (a) 生身 The earthly body of the Buddha; (b) 化身 hinirmāṇakāya, which may take any form at will. (3) (a) 生身 his earthly body; (b) 法身 his moral and mental nature—a Hīnayāna definition, but Mahāyāna takes his earthly nirmāṇakāya as the 生身 and his dharmakāya or that and his saṃbhogakāya as 法身. (4) 眞應二身 The dharmakāya and nirmāṇakāya. (5) (a) 實相身 The absolute truth, or light, of the Buddha, i. e. the dharmakāya; (b) 爲物身 the functioning or temporal body. (6) (a) 眞身 the dharmakāya and saṃbhogakāya; (b) 化身 the nirmāṇakāya. (7) (a) 常身 his permanent or eternal body; (b) 無常身 his temporal body. (8) (a) 實身 and 化身 idem 二色身.

メイ

see styles
 mei / me / メイ
 Scroll
May; (female given name) Mei; Mae; May

三昧

see styles
sān mèi / san1 mei4
san mei
 sanmai;zanmai / さんまい;ざんまい
 Scroll
Samadhi (Buddhist term)
(1) (さんまい only) {Buddh} samadhi (state of intense concentration achieved through meditation) (san:); (suffix noun) (2) (usu. ざんまい) being immersed in; being absorbed in; indulging in; doing to one's heart's content; (suffix noun) (3) (usu. ざんまい) prone to; apt to; (given name) Sanmai
(三昧地) Samādhi, "putting together, composing the mind, intent contemplation, perfect absorption, union of the meditator with the object of meditation." (M. W.) Also 三摩地 (三摩提, 三摩帝, 三摩底). Interpreted by 定 or 正定, the mind fixed and undisturbed; by 正受 correct sensation of the object contemplated; by 調直定 ordering and fixing the mind; by 正心行處 the condition when the motions of the mind are steadied and harmonized with the object; by 息慮凝心 the cessation of distraction and the fixation of the mind; by 等持 the mind held in equilibrium; by 奢摩他, i.e. 止息 to stay the breathing. It is described as concentration of the mind (upon an object). The aim is 解脫, mukti, deliverance from all the trammels of life, the bondage of the passions and reincarnations. It may pass from abstraction to ecstasy, or rapture, or trance. Dhyāna 定 represents a simpler form of contemplation; samāpatti 三摩鉢底 a stage further advanced; and samādhi the highest stage of the Buddhist equivalent for Yoga, though Yoga is considered by some as a Buddhist development differing from samādhi. The 翻譯名義 says: 思專 when the mind has been concentrated, then 志一不分 the will is undivided; when 想寂 active thought has been put to rest, then 氣虛神朗 the material becomes etherealized and the spirit liberated, on which 智 knowledge, or the power to know, has free course, and there is no mystery into which it cannot probe. Cf. 智度論 5, 20, 23, 28; 止觀 2; 大乘義章 2, 9, 1 3, 20, etc. There are numerous kinds and degrees of samādhi; (Skt. samādhi)

三諦


三谛

see styles
sān dì / san1 di4
san ti
 santai;sandai / さんたい;さんだい
 Scroll
{Buddh} threefold truth (all things are void; all things are temporary; all things are in the middle state between these two) (in Tendai)
The three dogmas. The "middle" school of Tiantai says 卽空, 卽假. 卽中 i.e. 就是空, 假, 中; (a) by 空śūnya is meant that things causally produced are intheir essential nature unreal (or immaterial) 實空無; (b) 假, though thingsare unreal in their essential nature their derived forms are real; (c) 中;but both are one, being of the one 如 reality. These three dogmas arefounded on a verse of Nāgārjuna's— 因緣所生法, 我說卽是空 亦爲是假名, 亦是中道義 "All causally produced phenomena, I say, areunreal, Are but a passing name, and indicate the 'mean'." There are otherexplanations— the 圓教 interprets the 空 and 假 as 中; the 別教 makes 中 independent. 空 is the all, i.e. the totality of all things, and is spokenof as the 眞 or 實 true, or real; 假 is the differentiation of all thingsand is spoken of as 俗 common, i.e. things as commonly named; 中 is theconnecting idea which makes a unity of both, e.g. "all are but parts of onestupendous whole." The 中 makes all and the all into one whole, unifying thewhole and its parts. 空 may be taken as the immaterial, the undifferentiatedall, the sum of existences, by some as the tathāgatagarbha 如來藏; 假as theunreal, or impermanent, the material or transient form, the temporal thatcan be named, the relative or discrete; 中 as the unifier, which places eachin the other and all in all. The "shallower" 山外 school associated 空 and 中 with the noumenal universe as opposed to the phenomenal and illusoryexistence represented by 假. The "profounder" 山内 school teaches that allthree are aspects of the same; threefold truth

五月

see styles
wǔ yuè / wu3 yue4
wu yüeh
 mei / me / めい
 Scroll
May; fifth month (of the lunar year)
(1) (obsolete) fifth month of the lunar calendar; (2) (kana only) satsuki azalea (Rhododendron indicum); (adverbial noun) May; (female given name) Mei

四諦


四谛

see styles
sì dì / si4 di4
ssu ti
 shitai / したい
 Scroll
the Four Noble Truths (Budd.), covered by the acronym 苦集滅道: all life is suffering 苦, the cause of suffering is desire 集, emancipation comes only by eliminating passions 滅|灭, the way 道 to emancipation is the Eight-fold Noble Way 八正道
{Buddh} (See 苦集滅道) The Four Noble Truths
catvāri-ārya-satyāni; 四聖諦; 四眞諦. The four dogmas, or noble truths, the primary and fundamental doctrines of Śākyamuni, said to approximate to the form of medical diagnosis. They are pain or 'suffering, its cause, its ending, the way thereto; that existence is suffering, that human passion (taṇhā, 欲 desire) is the cause of continued suffering, that by the destruction of human passion existence may be brought to an end; that by a life of holiness the destruction of human passion may be attained'. Childers. The four are 苦, 聚 (or 集), 滅, and 道諦, i. e. duḥkha 豆佉, samudaya 三牟提耶, nirodha 尼棲陀, and mārga 末加. Eitel interprets them (1) 'that 'misery' is a necessary attribute of sentient existence'; (2) that 'the 'accumulation' of misery is caused by the passions'; (3) that 'the 'extinction' of passion is possible; (4) mārga is 'the doctrine of the 'path' that leads to the extinction of passion'. (1) 苦 suffering is the lot of the 六趣 six states of existence; (2) 集 is the aggregation (or exacerbation) of suffering by reason of the passions; (3) 滅 is nirvana, the extinction of desire and its consequences, and the leaving of the sufferings of mortality as void and extinct; (4) 道 is the way of such extinction, i. e. the 八正道 eightfold correct way. The first two are considered to be related to this life, the last two to 出世間 a life outside or apart from the world. The four are described as the fundamental doctrines first preached to his five former ascetic companions. Those who accepted these truths were in the stage of śrāvaka. There is much dispute as to the meaning of 滅 'extinction' as to whether it means extinction of suffering, of passion, or of existence. The Nirvana Sutra 18 says that whoever accepts the four dogmas will put an end to births and deaths 若能見四諦則得斷生死 which does not of necessity mean the termination of existence but that of continued transmigration. v. 滅; four [noble] truths

地獄


地狱

see styles
dì yù / di4 yu4
ti yü
 jigoku / じごく
 Scroll
hell; infernal; underworld
hell; (place-name) Jigoku
naraka, 捺落迦 (or 那落迦) ; niraya 泥犂; explained by 不樂 joyless; 可厭 disgusting, hateful; 苦具, 苦器 means of suffering; if 地獄 earth-prison; 冥府 the shades, or departments of darkness. Earth-prison is generally intp. as hell or the hells; it may also be termed purgatory; one of the six gati or ways of transmigration. The hells are divided into three classes: I. Central, or radical, 根本地獄 consisting of (1) The eight hot hells. These were the original hells of primitive Buddhism, and are supposed to be located umder the southern continent Jambudvīpa 瞻部州, 500 yojanas below the surface. (a) 等活 or 更活 Saṃjīva, rebirth, where after many kinds of suffering a cold wind blows over the soul and returns it to this life as it was before, hence the name 等活. (b) 黑繩 Kaslasūtra, where the sufferer is bound with black chains and chopped or sawn asunder. (c) 線合; 衆合; 堆壓 Saṃghāta, where are multitudes of implements of torture, or the falling of mountains upon the sufferer. (d) 號呌; 呼呼; 叫喚 Raurava, hell of wailing. (e) 大呌; 大號呌; 大呼 Mahāraurava, hell of great wailing. (f) 炎熱; 燒炙 Tapana, hell of fames and burning. (g) 大熱; 大燒炙; 大炎熱 Pratāpana, hell of molten lead. (h) 無間; 河鼻旨; 阿惟越致; 阿毗至; 阿鼻; 阿毗 Avīci, unintermitted suffering, where sinners die and are reborn to suffer without interval. (2) The eight cold hells 八寒地獄. (a) 頞浮陀地獄 Arbuda, where the cold causes blisters. (b) 尼刺部陀 Nirarbuda, colder still causing the blisters to burst. (c) 頞哳吒; 阿吒吒 Atata, where this is the only possible sound from frozen lips. (d) 臛臛婆; 阿波波 Hahava or Apapa, where it is so cold that only this sound can be uttered. (e) 虎虎婆 Hāhādhara or Huhuva, where only this sound can be uttered. (f) 嗢鉢羅; 鬱鉢羅 (or 優鉢羅) Utpala, or 尼羅鳥 (or 漚) 鉢羅 Nīlotpala, where the skin is frozen like blue lotus buds. (g) 鉢特摩 Padma, where the skin is frozen and bursts open like red lotus buds. (h) 摩訶鉢特摩 Mahāpadma, ditto like great red lotus buds. Somewhat different names are also given. Cf. 倶舍論 8; 智度論 16; 涅槃經 11. II. The secondary hells are called 近邊地獄 adjacent hells or 十六遊增 each of its four sides, opening from each such door are four adjacent hells, in all sixteen; thus with the original eight there are 136. A list of eighteen hells is given in the 十八泥梨經. III. A third class is called the 孤地獄 (獨地獄) Lokāntarika, or isolated hells in mountains, deserts, below the earth and above it. Eitel says in regard to the eight hot hells that they range 'one beneath the other in tiers which begin at a depth of 11,900 yojanas and reach to a depth of 40,000 yojanas'. The cold hells are under 'the two Tchahavālas and range shaft-like one below the other, but so that this shaft is gradually widening to the fourth hell and then narrowing itself again so that the first and last hell have the shortest, those in the centre the longest diameter'. 'Every universe has the same number of hells, ' but 'the northern continent has no hell whatever, the two continents east and west of Meru have only small Lokāntarika hells... whilst all the other hells are required for the inhabitants of the southern continent '. It may be noted that the purpose of these hells is definitely punitive, as well as purgatorial. Yama is the judge and ruler, assisted by eighteen officers and a host of demons, who order or administer the various degrees of torture. 'His sister performs the same duties with regard to female criminals, ' and it may be mentioned that the Chinese have added the 血盆池 Lake of the bloody bath, or 'placenta tank' for women who die in childbirth. Release from the hells is in the power of the monks by tantric means.

寿司

see styles
 hisashi / ひさし
 Scroll
(ateji / phonetic) (food term) sushi; anything made with vinegared rice (may also contain vegetables, spices, fish, or other delicacies); (given name) Hisashi

精進


精进

see styles
jīng jìn / jing1 jin4
ching chin
 shoujin(p);soujin(ok);shouji(ok);souji(ok) / shojin(p);sojin(ok);shoji(ok);soji(ok) / しょうじん(P);そうじん(ok);しょうじ(ok);そうじ(ok)
to forge ahead vigorously; to dedicate oneself to progress
(noun/participle) (1) concentration; diligence; devotion; (noun/participle) (2) (See 六波羅蜜) asceticism; zeal in one's quest for enlightenment; (noun/participle) (3) adherence to a vegetarian diet; (surname) Shoujin
vīrya, one of the seven bodhyaṅga; 'vigour,' 'valour, fortitude,' 'virility' (M.W.); 'welldoing' (Keith). The Chinese interpretation may be defined, as pure or unadulterated progress, i.e. 勤 zeal, zealous, courageously progressing in the good and eliminating the evil.; vīrya, zeal, unchecked progress; effort

長女


长女

see styles
zhǎng nǚ / zhang3 nu:3
chang nü
 choujo / chojo / ちょうじょ
 Scroll
eldest daughter
(may be the only daughter) eldest daughter; first-born daughter; (given name) Osame

長男


长男

see styles
zhǎng nán / zhang3 nan2
chang nan
 chounan / chonan / ちょうなん
 Scroll
eldest son
eldest son (may be the only son); first-born son; (personal name) Nobuo

活人剣

see styles
 katsujinken;katsuninken / かつじんけん;かつにんけん
 Scroll
life-saving sword (a killing sword may be a sword of life depending on how it is used)

五福臨門


五福临门

see styles
wǔ fú lín mén / wu3 fu2 lin2 men2
wu fu lin men
 Scroll
lit. (may the) five blessings descend upon this home (namely: longevity, wealth, health, virtue, and a natural death); (an auspicious saying for the Lunar New Year)

千慮一得


千虑一得

see styles
qiān lǜ yī dé / qian1 lu:4 yi1 de2
ch`ien lü i te / chien lü i te
 senryoittoku;senryonoittoku / せんりょいっとく;せんりょのいっとく
a thousand tries leads to one success (idiom, humble expr.); Even without any notable ability on my part, I may still get it right sometimes by good luck.
(expression) (yoji) Even a fool may sometimes come up with a good idea

年年有餘


年年有余

see styles
nián nián yǒu yú / nian2 nian2 you3 yu2
nien nien yu yü
 Scroll
lit. (may you) have abundance year after year; (an auspicious saying for the Lunar New Year)

百年好合

see styles
bǎi nián hǎo hé / bai3 nian2 hao3 he2
pai nien hao ho
 Scroll
may you live a long and happy life together (wedding greeting)

阿彌陀佛


阿弥陀佛

see styles
ē mí tuó fó / e1 mi2 tuo2 fo2
o mi t`o fo / o mi to fo
 Amida butsu
 Scroll
Amitabha Buddha; the Buddha of the Western paradise; may the lord Buddha preserve us!; merciful Buddha!
Amitâbha Buddha

立夏

see styles
lì xià / li4 xia4
li hsia
 rikka / りっか
Lixia or Start of Summer, 7th of the 24 solar terms 二十四節氣|二十四节气 5th-20th May
(See 二十四節気) first day of summer (approx. May 6); (female given name) Ritsuka

五四運動


五四运动

see styles
wǔ sì yùn dòng / wu3 si4 yun4 dong4
wu ssu yün tung
 goshiundou / goshiundo / ごしうんどう
May Fourth Movement; Chinese national renewal movement that started with 4th May 1919 protest against the Treaty of Versailles
May Fourth Movement (anti-imperialist student demonstration in Beijing on May 4, 1919)

see styles
lìng / ling4
ling
 rei / re / れい
to order; to command; an order; warrant; writ; to cause; to make something happen; virtuous; honorific title; season; government position (old); type of short song or poem
(n,n-suf) (1) command; order; dictation; (prefix) (2) (See 令和) nth year in the Reiwa era (May 1, 2019-); (personal name) Reiji
cause

see styles
/ yi1
i
 i / い
(old) third person singular pronoun ("he" or "she"); second person singular pronoun ("you"); (May 4th period) third person singular feminine pronoun ("she"); (Classical Chinese) introductory particle with no specific meaning; that (preceding a noun)
(abbreviation) (See 伊太利) Italy; (personal name) Yoshi
He, she, it; that; translit. i, ai, ṛ; cf. 壹, 彝 and 意; for the long ī the double characters 翳吚 and 伊伊 are sometimes used.

see styles
/ wu4
wu
 motsu / まな
do not
(adverb) (archaism) must not; may not
Not; do not; translit. m and v.

see styles
/ ke4
k`o / ko
 ka / か
see 可汗[ke4 han2]
(n,n-suf) (1) acceptable; satisfactory; allowed; permitted; (2) approval; being in favour; (a) vote in favour; aye; (3) (on a 優, 良, 可 scale) Pass (grade); Fair; C; D; (surname) Ha
May, can, able; may

see styles
/ po3
p`o / po
 ha
not; thereupon
May not, cannot; translit. ph.

see styles
o / o5
o
 ga
sentence-final particle that conveys informality, warmth, friendliness or intimacy; may also indicate that one is stating a fact that the other person is not aware of
Translit. ga; cf. 我, 誐, 伽, M003598, 疙.


see styles
chén / chen2
ch`en / chen
 chiri / ちり
dust; dirt; earth
dust; dirt
guṇa, in Sanskrit inter alia means 'a secondary element', 'a quality', 'an attribute of the five elements', e.g. 'ether has śabda or sound for its guṇa and the ear for its organ'. In Chinese it means 'dust, small particles; molecules, atoms, exhalations'. It may be intp. as an atom, or matter, which is considered as defilement; or as an active, conditioned principle in nature, minute, subtle, and generally speaking defiling to pure mind; worldly, earthly, the world. The six guṇas or sensation-data are those of sight, sound, smell, taste, touch, and thought; object

see styles
/ si4
ssu
 mi(p);shi / み(P);し
6th earthly branch: 9-11 a.m., 4th solar month (5th May-5th June), year of the Snake; ancient Chinese compass point: 150°
(1) the Snake (sixth sign of the Chinese zodiac); the Serpent; (2) (obsolete) (See 巳の刻) hour of the Snake (around 10am, 9-11am, or 10am-12 noon); (3) (obsolete) south-southeast; (4) (obsolete) fourth month of the lunar calendar; (female given name) Mi
snake

see styles
gǎn / gan3
kan
 kan / つよし
to dare; daring; (polite) may I venture
(personal name) Tsuyoshi
To dare, venture; to dare

see styles
liàn / lian4
lien
 sendan / せんだん    ouchi / ochi / おうち
Melia japonica
(1) (kana only) chinaberry; Japanese bead tree (Melia azedarach); (2) Indian sandalwood (Santalum album); (1) (archaism) chinaberry; Japanese bead tree (Melia azedarach); (2) light purple outside, green inside; purple outside, light purple inside; type of garment layering color scheme, worn in April and May

see styles
chū / chu1
ch`u / chu
 buna / ぶな
simaroubaceae
(1) (archaism) chinaberry; Japanese bead tree (Melia azedarach); (2) light purple outside, green inside; purple outside, light purple inside; type of garment layering color scheme, worn in April and May; (surname) Buna

see styles
gāng / gang1
kang
bamboos placed across wooden frames on which grain may be stored in damp climates

see styles
/ mo4
mo
 mo / まく
do not; there is none who
(adverb) (archaism) must not; may not; (surname) Maku
Not; none; no; do not; translit. ma, mu; cf. 摩.

see styles
zàng / zang4
tsang
 zō / くら
storehouse; depository; Buddhist or Taoist scripture
(surname) Kura
Treasury, thesaurus, store, to hide; the Canon. An intp. of piṭaka, a basket, box, granary, collection of writings. The 二藏 twofold canon may be the sutras and the vinaya; or the Hīnayāna and Mahāyāna scriptures. The 三藏 or tripiṭaka consists of the sutras, vinaya, and śāstras (abhidharma). The 四藏 fourfold canon adds a miscellaneous collection. The 五藏 fivefold collection is sutras, vinaya, abhidharma, miscellaneous, and spells, or, instead of the spells, a bodhisattva collection. There is also an esoteric fivefold canon, the first three being the above, the last two being the prājñāpāramitā and the dhāraṇīs; storage place

see styles
yào / yao4
yao
 you / yo / よう
important; vital; to want; to ask for; will; going to (as future auxiliary); may; must; (used in a comparison) must be; probably; if
(1) cornerstone; main point; keystone; (2) requirement; need; (can act as adjective) (3) necessary; required; (surname) Yoshi
Important, essential, necessary, strategic; want, need; about to; intercept; coerce; agree, etc; important

see styles
chén / chen2
ch`en / chen
 tatsu / たつ
5th earthly branch: 7-9 a.m., 3rd solar month (5th April-4th May), year of the Dragon; ancient Chinese compass point: 120°
(1) the Dragon (fifth sign of the Chinese zodiac); (2) (obsolete) (See 辰の刻) hour of the Dragon (around 8am, 7-9am, or 8-10am); (3) (obsolete) east-southeast; (4) (obsolete) third month of the lunar calendar; (given name) Yoshi
Hour; time; the celestial bodies.


see styles
zhǎ / zha3
cha
 sushi / すし
salted fish; dish made with ground vegetables, flour and other condiments
(food term) sushi; anything made with vinegared rice (may also contain vegetables, spices, fish, or other delicacies)

see styles
/ qi2
ch`i / chi
 sushi / すし
sushi; grouper (Portuguese: garoupa); Epinephelus septemfasciatus
(food term) sushi; anything made with vinegared rice (may also contain vegetables, spices, fish, or other delicacies)

かも

see styles
 kamo / かも (particle) (abbreviation) (See かもしれない) may; might; perhaps; may be; possibly

ない

see styles
 nai / ない (suffix) (1) (verb-negating suffix; may indicate question or invitation with rising intonation) not; (suf,adj-i) (2) (after the root of an adjective) (See 忙しない) emphatic suffix; (female given name) Nai

三密

see styles
sān mì / san1 mi4
san mi
 sanmitsu / さんみつ
{Buddh} three mysteries (Buddha's body, speech and mind)
The three mystic things: the body, mouth (i.e. voice), and mind of the Tathāgata, which are universal, all things being this mystic body, all sound this mystic voice, and all thought this mystic mind. All creatures in body, voice, and mind are only individualized parts of the Tathāgata, but illusion hides their Tathāgata nature from them. The esoterics seek to realize their Tathāgata nature by physical signs and postures, by voicing of 眞言 dhāraṇī and by meditations, so that 入我我入 He may enter me and I Him, which is the perfection of siddhi 悉地; v. 大日經疏 1. 菩提心論; three mysteries

三寳


三宝

see styles
sān bǎo / san1 bao3
san pao
 sanbō
Triratna, or Ratnatraya, i.e. the Three Precious Ones: 佛 Buddha, 法 Dharma, 儈 Saṅgha, i.e. Buddha, the Law, the Ecelesia or Order. Eitel suggests this trinity may be adapted from the Trimūrti, i.e, Brahma, Viṣṇu, and Sīva. The Triratna takes many forms, e.g. the Trikāya 三身 q.v. There is also the Nepalese idea of a triple existence of each Buddha as a Nirvāṇa-Buddha, Dhyāni-Buddha, and Mānuṣi-Buddha; also the Tantric trinity of Vairocana as Nirvāṇa-Buddha, Locana according to Eitel "existing in reflex in the world of forms", and the human Buddha, Śākyamuni. There are other elaborated details known as the four and the six kinds of triratna 四 and 六種三寳, e.g. that the Triratna exists in each member of the trinity. The term has also been applied to the 三仙 q.v. Popularly the 三寳 are referred to the three images in the main hall of monasteries. The centre one is Śākyamuni, on his left Bhaiṣajya 藥師 and on his right Amitābha. There are other explanations, e.g. in some temples Amitābha is in the centre, Avalokiteśvara on his left, and Mahāsthāmaprāpta or Mañjuśrī on his right. Table of Triratna, Trikāya, and Trailokya: — DHARMASAṄGHABUDDHAEssential BodhiReflected BodhiPractical BodhiDhyāni BuddhaDhyāni BodhisattvaMānuṣī BuddhaDharmakāyaSambhogakāyaNirmāṇakāyaPurityCompletenessTransformations4th Buddha-kṣetra3rd Buddha-kṣetra1st and 2nd Buddha kṣetraArūpadhātuRūpadhātuKāmadhātu; three treasures

三蘊


三蕴

see styles
sān yùn / san1 yun4
san yün
 san'un
The three kinds of skandhas, aggregations, or combinations, into which all life may be expressed according to the 化地 or Mahīśāsakāh school: 一念蘊 combination for a moment, momentary existence; 一期蘊 combination for a period, e.g. a single human lifetime; 窮生死蘊 the total existence of all beings; three kinds of aggregates

不可

see styles
bù kě / bu4 ke3
pu k`o / pu ko
 fuka / ふか
cannot; should not; must not
(adj-no,adj-na,n,n-suf) (1) wrong; bad; improper; unjustifiable; inadvisable; (adj-no,adj-na,n,n-suf) (2) not allowed; not possible; (3) failing grade; (place-name) Yobazu
May not, can not: unpermissible, for-bidden; unable. Buke, the name of a monk of the 靈妙寺 Ling Miao monastery in the Tang dynasty, a disciple of Subha-karāṣimha, and one of the founders of 眞言 Shingon; cannot

不得

see styles
bù dé / bu4 de2
pu te
 futoku
must not; may not; not to be allowed; cannot
impossible

不拜

see styles
bù bài / bu4 bai4
pu pai
 fuhai
Lay Buddhists may not pay homage to the gods or demons of other religions; monks and nuns may not pay homage to kings or parents; not paying homage

中食

see styles
zhōng shí / zhong1 shi2
chung shih
 nakashoku;chuushoku / nakashoku;chushoku / なかしょく;ちゅうしょく
(noun/participle) ready-made meal, usually purchased in store and taken home; home meal replacement; HMR; (surname) Nakajiki
The midday meal, after which nothing whatever may be eaten.

九品

see styles
jiǔ pǐn / jiu3 pin3
chiu p`in / chiu pin
 kuhon;kokonoshina / くほん;ここのしな
(1) (abbreviation) {Buddh} (See 浄土・1) nine levels of Amitabha's Pure Land; (2) (くほん only) (See 九品浄土) Amitabha's Pure Land; (3) (くほん only) (See 九品蓮台) nine-tiered lotus leaf platform in Amitabha's Pure Land; (given name) Kuhon
Nine classes, or grades, i.e. 上上, 上中, 上下 upper superior, middle superior, lower superior, and so on with 中 and 下. They are applied in many ways, e.g. 上品上生 the highest type of incarnate being, to 下品下生, the lowest, with corresponding karma; see 九品淨土. Each grade may also be subdivided into nine, thus making a list of eighty-one grades, with similar further subdivision ad infinitum; nine levels

乞食

see styles
qǐ shí / qi3 shi2
ch`i shih / chi shih
 kojiki(p);kotsujiki / こじき(P);こつじき
to beg for food
(1) (sensitive word) beggar; (noun/participle) (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; begging for food

五一

see styles
wǔ yī / wu3 yi1
wu i
 yukikazu / ゆきかず
5-1 (May 1st)
(given name) Yukikazu

五卅

see styles
wǔ sà / wu3 sa4
wu sa
abbr. for 五卅運動|五卅运动[wu3 sa4 yun4 dong4], The May Thirtieth Movement (1925)

五四

see styles
wǔ sì / wu3 si4
wu ssu
fourth of May, cf 五四運動|五四运动, national renewal movement that started with 4th May 1919 protest against the Treaty of Versailles

五性

see styles
wǔ xìng / wu3 xing4
wu hsing
 goshō
The five different natures as grouped by the 法相宗 Dharmalakṣana sect; of these the first and second, while able to attain to non-return to mortality, are unable to reach Buddhahood; of the fourth some may, others may not reach it; the fifth will be reborn as devas or men: (1) śrāvakas for arhats; (2) pratyekabuddhas for pratyekabuddha-hood; (3) bodhisattvas for Buddhahood; (4) indefinite; (5) outsiders who have not the Buddha mind. The Sutra of Perfect Enlightenment 圓覺經 has another group, i. e. the natures of (1) ordinary good people; (2) śrāvakas and pratyekabuddhas; (3) bodhisattvas; (4) indefinite; (5) heretics; five natures

五生

see styles
wǔ shēng / wu3 sheng1
wu sheng
 goshō / たかい
(female given name) Takai
Five rebirths, i. e. five states, or conditions of a bodhisattva's rebirth: (1) to stay calamities, e. g. by sacrificing himself; (2) in any class that may need him; (3) in superior condition, handsome, wealthy, or noble; (4) in various grades of kingship; (5) final rebirth before Buddhahood; v. 瑜伽論 4; five rebirths

五節

see styles
 gosetsu / ごせつ the five festivals (January 7, March 3, May 5, July 7 and September 9)

令和

see styles
lìng hé / ling4 he2
ling ho
 reiwa / rewa / れいわ
Reiwa, Japanese era name, corresponding to the reign (2019-) of emperor Naruhito 德仁[De2 ren2]
Reiwa era (May 1, 2019-); (female given name) Rewa

伊沙

see styles
yī shā / yi1 sha1
i sha
 isha / いさ
(female given name) Isa
IIśa, master, lord. 伊沙 is used for 伊舍那 q. v., but 伊沙那 īśāna, possessing, is intp. as 聚落 a settled place, locality, and may be Iiśānapura, v. infra 伊賞.

何ぼ

see styles
 nanbo / なんぼ (adv,int) (1) (kana only) (ksb:) (See 幾ら・1) how; how much; how many; how long; how far; (adv,int) (2) (kana only) (ksb:) (See 幾ら何でも・いくらなんでも) under no circumstances; whatever the circumstances may be; say what you like; (3) (kana only) (ksb:) being meaningful; being significant; having value; having worth

佛乘

see styles
fó shèng / fo2 sheng4
fo sheng
 butsujō
The Buddha conveyance or vehicle, Buddhism as the vehicle of salvation for all beings; the doctrine of the 華嚴 Huayan (Kegon) School that all may become Buddha, which is called 一乘 the One Vehicle, the followers of this school calling it the 圓教 complete or perfect doctrine; this doctrine is also styled in the Lotus Sutra 一佛乘 the One Buddha-Vehicle; Buddha-vehicle

借問


借问

see styles
jiè wèn / jie4 wen4
chieh wen
 shamon;shakumon / しゃもん;しゃくもん
(honorific) May I ask?
(noun/participle) inquiring; enquiring
to ask

僧殘


僧残

see styles
sēng cán / seng1 can2
seng ts`an / seng tsan
 sōzan
saṅghāvaśeṣa; Pali, saṅghādiśeṣa. A sin of an ordained person, requiring open confession before the assembly for absolution, or riddance 殘; failing confession, dismissal from the order. Thirteen of these sins are of sexual thoughts, or their verbal expression, also greed, even for the sake of the order, etc; crimes for which one may not necessarily be excommunicated

先尼

see styles
xiān ní / xian1 ni2
hsien ni
 senni
西儞迦; 霰尼 sainika, senika, martial, a commander; a class of non-Buddhists, perhaps the Jains; it may be connected with Śraiṇya, Śreṇika.

免禮


免礼

see styles
miǎn lǐ / mian3 li3
mien li
(formal) you may dispense with curtseying

內祕


内祕

see styles
nèi mì / nei4 mi4
nei mi
 naihi
The inner mystic mind of the bodhisattva, though externally he may appear to be a śrāvaka; inner and secret

具壽


具寿

see styles
jù shòu / ju4 shou4
chü shou
 guju
? āyuṣmant. Having long life, a term by which monk, a pupil or a youth may be addressed; having long life

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.

動問


动问

see styles
dòng wèn / dong4 wen4
tung wen
may I ask

勸轉


劝转

see styles
quàn zhuǎn / quan4 zhuan3
ch`üan chuan / chüan chuan
 kanten
The second, or exhortation turn of the Buddha's wheel, v. 三轉法輪, men must know the meaning and cause of suffering, cut off its accumulation, realize that it may be extinguished, and follow the eightfold path to attainment; the second turn of the Buddha's wheel

化現


化现

see styles
huà xiàn / hua4 xian4
hua hsien
 ke gen
Metamorphosis and manifestation; the appearance or forms of a Buddha or bodhisattva for saving creatures may take any form required for that end; provisional manifestation

十二

see styles
shí èr / shi2 er4
shih erh
 jūni / 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; ten abodes

可以

see styles
kě yǐ / ke3 yi3
k`o i / ko i
 ka i
can; may; possible; able to; not bad; pretty good
can

可言

see styles
kě yán / ke3 yan2
k`o yen / ko yen
 kagon / よしのぶ
it may be said
(personal name) Yoshinobu
can be called

商祺

see styles
shāng qí / shang1 qi2
shang ch`i / shang chi
business is auspicious; conventional greeting at the foot of a letter: May your business go well!

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'; four meditation [heavens]

四種


四种

see styles
sì zhǒng / si4 zhong3
ssu chung
 shi shu
Four kinds; where phrases containing the 種 are not found here, they may occur direct, e. g. 四法界; four kinds

圓教


圆教

see styles
yuán jiào / yuan2 jiao4
yüan chiao
 engyō
The complete, perfect, or comprehensive doctrine; the school or sect of Mahāyāna which represents it. The term has had three references. The first was by 光統 Guangtong of the Later Wei, sixth century, who defined three schools, 漸 gradual, 頓 immediate, and 圓 inclusive or complete. The Tiantai called its fourth section the inclusive, complete, or perfect teaching 圓, the other three being 三藏 Hīnayāna, 通 Mahāyāna-cum-Hīnayāna, 別 Mahāyāna. The Huayan so called its fifth section, i.e. 小乘; 大乘始; 大乘終; 頓 and 圓. It is the Tiantai version that is in general acceptance, defined as a perfect whole and as complete in its parts; for the whole is the absolute and its parts are therefore the absolute; the two may be called noumenon and phenomenon, or 空 and 假 (or 俗), but in reality they are one, i.e. the 中 medial condition. To conceive these three as a whole is the Tiantai inclusive or 'perfect' doctrine. The Huayan 'perfect' doctrine also taught that unity and differentiation, or absolute and relative, were one, a similar doctrine to that of the identity of contraries. In Tiantai teaching the harmony is due to its underlying unity; its completeness to the permeation of this unity in all phenomena; these two are united in the medial 中 principle; to comprehend these three principles at one and the same time is the complete, all-containing, or 'perfect' doctrine of Tiantai. There are other definitions of the all-inclusive doctrine, e.g. the eight complete things, complete in teaching, principles, knowledge, etc. 圓教四門 v. 四門; complete teaching

地藏

see styles
dì zàng / di4 zang4
ti tsang
 Jizō / じぞう
Kṣitigarbha, the Bodhisattva of the Great Vow (to save all souls before accepting Bodhi); also translated Earth Treasury, Earth Womb, or Earth Store Bodhisattva
(surname) Jizou
Ti-tsang, J. Jizō, Kṣitigarbha, 乞叉底蘗沙; Earth-store, Earth-treasury, or Earthwomb. One of the group of eight Dhvani- Bodhisattvas. With hints of a feminine origin, he is now the guardian of the earth. Though associated with Yama as overlord, and with the dead and the hells, his role is that of saviour. Depicted with the alarum staff with its six rings, he is accredited with power over the hells and is devoted to the saving of all creatures between the nirvana of Śākyamuni and the advent of Maitreya the fifth century he has been especially considered as the deliverer from the hells. His central place in China is at Chiu-hua-shan, forty li south-west of Ch'ing-yang in Anhui. In Japan he is also the protector of travellers by land and his image accordingly appears on the roads; bereaved parents put stones by his images to seek his aid in relieving the labours of their dead in the task of piling stones on the banks of the Buddhist Styx; he also helps women in labour. He is described as holding a place between the gods and men on the one hand and the hells on the other for saving all in distress; some say he is an incarnation of Yama. At dawn he sits immobile on the earth 地 and meditates on the myriads of its beings 藏. When represented as a monk, it may be through the influence of a Korean monk who is considered to be his incarnation, and who came to China in 653 and died in 728 at the age of 99 after residing at Chiu-hua-shan for seventy-five years: his body, not decaying, is said to have been gilded over and became an object of worship. Many have confused 眞羅 part of Korea with 暹羅 Siam. There are other developments of Ti-tsang, such as the 六地藏 Six Ti-tsang, i. e. severally converting or transforming those in the hells, pretas, animals, asuras, men, and the devas; these six Ti-tsang have different images and symbols. Ti-tsang has also six messengers 六使者: Yama for transforming those in hell; the pearl-holder for pretas; the strong one or animals; the devīof mercy for asuras; the devī of the treasure for human beings; one who has charge of the heavens for the devas. There is also the 延命地藏 Yanming Ti-tsang, who controls length of days and who is approached, as also may be P'u-hsien, for that Purpose; his two assistants are the Supervisors of good and evil 掌善 and 掌惡. Under another form, as 勝軍地藏 Ti-tsang is chiefly associated with the esoteric cult. The benefits derived from his worship are many, some say ten, others say twenty-eight. His vows are contained in the 地藏菩薩本願經. There is also the 大乘大集地藏十電經 tr. by Xuanzang in 10 juan in the seventh century, which probably influenced the spread of the Ti-tsang cult.

壞法


坏法

see styles
huài fǎ / huai4 fa3
huai fa
 ehō
Any process of destruction, or decay to burn the bones of a deceased person so that they may not draw him to rebirth; ritual of destruction

多麼


多么

see styles
duō me / duo1 me5
to me
how (wonderful etc); what (a great idea etc); however (difficult it may be etc); (in interrogative sentences) how (much etc); to what extent

大乘

see styles
dà shèng / da4 sheng4
ta sheng
 daijō / 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。; great vehicle

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.

天眼

see styles
tiān yǎn / tian1 yan3
t`ien yen / tien yen
 tengen;tengan / てんげん;てんがん
nickname of the FAST radio telescope (in Guizhou)
(1) {Buddh} (See 五眼) the heavenly eye; (2) (てんがん only) (obscure) rolling back one's eyes during convulsions; (given name) Tengan
divyacakṣṣus. The deva-eye; the first abhijñā, v. 六通; one of the five classes of eyes; divine sight, unlimited vision; all things are open to it, large and small, near and distant, the destiny of all beings in future rebirths. It may be obtained among men by their human eyes through the practice of meditation 修得: and as a reward or natural possession by those born in the deva heavens 報得. Cf 天耳, etc; divine vision

奉勸


奉劝

see styles
fèng quàn / feng4 quan4
feng ch`üan / feng chüan
may I offer a bit of advice

女人

see styles
nǚ ren / nu:3 ren5
nü jen
 nyonin;jojin / にょにん;じょじん
wife
woman
Woman, described in the Nirvāṇa sūtra 浬槃經 9 as the "abode of all evil", 一切女人皆是衆惡之所住處 The 智度論 14 says: 大火燒人是猶可近, 淸風無形是亦可捉, 蚖蛇含毒猶亦可觸, 女人之心不可得實 "Fierce fire that would burn men may yet be approached, clear breezes without form may yet be grasped, cobras that harbour poison may yet be touched, but a woman's heart is never to be relied upon." The Buddha ordered Ānanda: "Do not Look at a woman; if you must, then do not talk with her; if you must, then call on the Buddha with all your mind"— an evidently apocryphal statement of 文句 8.

定散

see styles
dìng sàn / ding4 san4
ting san
 jōsan
A settled, or a wandering mind; the mind organized by meditation, or disorganized by distraction. The first is characteristic of the saint and sage, the second of the common untutored man. The fixed heart may or may not belong to the realm of transmigration; the distracted heart has the distinctions of good, bad, or indifferent; settled mind and distracted mind

將會


将会

see styles
jiāng huì / jiang1 hui4
chiang hui
auxiliary verb introducing future action: may (be able to); will (cause); should (enable); going to

小満

see styles
 shouman / shoman / しょうまん (See 二十四節気) "grain full" solar term (approx. May 21); (surname) Komitsu

小滿


小满

see styles
xiǎo mǎn / xiao3 man3
hsiao man
Xiaoman or Lesser Full Grain, 8th of the 24 solar terms 二十四節氣|二十四节气 21st May-5th June

山斤

see styles
shān jīn / shan1 jin1
shan chin
 sankin
The weight of a mountain, or of Sumeru— may be more readily ascertained than the eternity of the Buddha.

川震

see styles
chuān zhèn / chuan1 zhen4
ch`uan chen / chuan chen
Sichuan great earthquake, the magnitude 8 earthquake of May 2008 at Wenchuan 汶川, Sichuan, that killed more than 80,000 people; same as 四川大地震[Si4 chuan1 Da4 di4 zhen4]

工夫

see styles
gōng fu / gong1 fu5
kung fu
 koufu / kofu / こうふ
period of time (may be months, or mere seconds); spare time; skill; labor; effort
(sensitive word) labourer; laborer; blue-collar worker
Time, work, a term for meditation; also 功夫.

平身

see styles
píng shēn / ping2 shen1
p`ing shen / ping shen
 hirami / ひらみ
(old) to stand up (after kowtowing); You may rise.
(surname) Hirami

幹校


干校

see styles
gàn xiào / gan4 xiao4
kan hsiao
school for cadres; May 7 Cadre School 五七幹校|五七干校

往生

see styles
wǎng shēng / wang3 sheng1
wang sheng
 oujou / ojo / おうじょう
to be reborn; to live in paradise (Buddhism); to die; (after) one's death
(noun/participle) (1) {Buddh} passing on to the next life; (noun/participle) (2) death; (noun/participle) (3) giving up a struggle; submission; (noun/participle) (4) being at one's wits' end; being flummoxed; (5) (obscure) (See 圧状・2) coercion
The future life, the life to which anyone is going; to go to be born in the Pure Land of Amitābha. (1) 往相囘向 To transfer one's merits to all beings that they may attain the Pure Land of Amitābha. (2) 還相囘向 Having been born in the Pure Land to return to mortality and by one's merits to bring mortals to the Pure Land; be reborn [in another world]

想來


想来

see styles
xiǎng lái / xiang3 lai2
hsiang lai
 sora / そら
it may be assumed that
(female given name) Sora

憚る

see styles
 habakaru / はばかる (v5r,vi) (1) (kana only) to hesitate; to have scruples; to be afraid of what others may think; (v5r,vi) (2) (kana only) to lord it over; to have great influence

或將

see styles
huò jiāng / huo4 jiang1
huo chiang
will perhaps; may (in the future)

手合

see styles
 tegou / tego / てごう (1) that kind (may be used as a disparaging term for another person); (2) competition; match; (surname) Tegou

拝呈

see styles
 haitei / haite / はいてい (noun/participle) (1) presenting; presentation; (2) (honorific or respectful language) (salutation of a formal letter) Dear (so and so); Dear Sir; Dear Madam; To Whom It May Concern

Entries with 2nd row of characters: The 2nd row is Simplified Chinese.

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This page contains 100 results for "May" in Chinese and/or Japanese.



Information about this dictionary:

Apparently, we were the first ones who were crazy enough to think that western people might want a combined Chinese, Japanese, and Buddhist dictionary.

A lot of westerners can't tell the difference between Chinese and Japanese - and there is a reason for that. Chinese characters and even whole words were borrowed by Japan from the Chinese language in the 5th century. Much of the time, if a word or character is used in both languages, it will have the same or a similar meaning. However, this is not always true. Language evolves, and meanings independently change in each language.

Example: The Chinese character 湯 for soup (hot water) has come to mean bath (hot water) in Japanese. They have the same root meaning of "hot water", but a 湯屋 sign on a bathhouse in Japan would lead a Chinese person to think it was a "soup house" or a place to get a bowl of soup. See this: Japanese Bath House

This dictionary uses the EDICT and CC-CEDICT dictionary files.
EDICT data is the property of the Electronic Dictionary Research and Development Group, and is used in conformance with the Group's license.

Chinese Buddhist terms come from Dictionary of Chinese Buddhist Terms by William Edward Soothill and Lewis Hodous. This is commonly referred to as "Soothill's'". It was first published in 1937 (and is now off copyright so we can use it here). Some of these definitions may be misleading, incomplete, or dated, but 95% of it is good information. Every professor who teaches Buddhism or Eastern Religion has a copy of this on their bookshelf. We incorporated these 16,850 entries into our dictionary database ourselves (it was lot of work).



Combined, these cover 1,007,753 Japanese, Chinese, and Buddhist characters, words, idioms, names, placenames, and short phrases.

Just because a word appears here does not mean it is appropriate for a tattoo, your business name, etc. Please consult a professional before doing anything stupid with this data.

We do offer Chinese and Japanese Tattoo Services. We'll also be happy to help you translate something for other purposes.

No warranty as to the correctness, potential vulgarity, or clarity is expressed or implied. We did not write any of these definitions (though we occasionally act as a contributor/editor to the CC-CEDICT project). You are using this dictionary for free, and you get what you pay for.

The following titles are just to help people who are searching for an Asian dictionary to find this page.

Japanese Kanji Dictionary

Free Asian Dictionary

Chinese Kanji Dictionary

Chinese Words Dictionary

Chinese Language Dictionary

Japanese Chinese Dictionary