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<1234>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
忍加行 see styles |
rěn jiā xíng ren3 jia1 xing2 jen chia hsing nin kegyō |
The discipline of patience, in the 四加行 four Hīnayāna disciplines; also in the Mahāyāna. |
成實宗 成实宗 see styles |
chéng shí zōng cheng2 shi2 zong1 ch`eng shih tsung cheng shih tsung Jōjitsu shū |
Satyasiddhi school of Buddhism Satyasiddhi sect (Jap. Jōjitsu-shū), based upon the Satyasiddhi śāstra of Harivarman, v. 訶. tr. by Kumārajīva. In China it was a branch of the 三論 San Lun sect. It was a Hīnayāna variation of the śūnya 空 doctrine. The term is defined as perfectly establishing the real meaning of the sutras. |
摩訶衍 摩诃衍 see styles |
mó hē yǎn mo2 he1 yan3 mo ho yen makaen |
(摩訶衍那) Mahāyāna, 大乘 q.v. the real Vehicle, in contrast with Hīnayāna 小乘. Also 摩訶夜那 (or 摩訶夜泥). |
新舊醫 新旧医 see styles |
xīn jiù yī xin1 jiu4 yi1 hsin chiu i shinkui |
Old and new methods of healing, e.g. Hīnayāna and Mahāyāna, v. Nirvāṇa Sūtra 2. |
施開廢 施开废 see styles |
shī kāi fèi shi1 kai1 fei4 shih k`ai fei shih kai fei se kai hai |
A Tiantai term indicating the three periods of the Buddha's teaching: (1) bestowing the truth in Hīnayāna and other partial forms; (2) opening of the perfect truth like the lotus, as in the Lotus Sutra; (3) abrogating the earlier imperfect forms. |
橘柳町 see styles |
tachibanayanagichou / tachibanayanagicho たちばなやなぎちょう |
(place-name) Tachibanayanagichō |
橘綾乃 see styles |
tachibanaayano / tachibanayano たちばなあやの |
(person) Tachibana Ayano (1986.12.17-) |
毘佛略 毗佛略 see styles |
pí fó lüè pi2 fo2 lve4 p`i fo lve pi fo lve hibutsuryaku |
vaipulya, large, spacious, intp. 方廣 q. v., expanded, enlarged. The term is applied to sūtras of an expanded nature, especially expansion of the doctrine; in Hīnayāna the Āgamas, in Mahāyāna the sutras of Huayan and Lotus type; they are found in the tenth of the 十二部經 twelve sections of the classics. Other forms are 鞞佛略 or 裴佛略; 毘富羅. |
沙摩帝 see styles |
shā mó dì sha1 mo2 di4 sha mo ti Shamatei |
Saṃmatīya, 正量部 one of the eighteen Hīnayāna sects. |
法眼淨 法眼净 see styles |
fǎ yǎn jìng fa3 yan3 jing4 fa yen ching hōgen jō |
To see clearly or purely the truth: in Hīnayāna, to see the truth of the four dogmas; in Mahāyāna, to see the truth which releases from reincarnation. |
波羅夷 波罗夷 see styles |
bō luó yí bo1 luo2 yi2 po lo i harai はらい |
{Buddh} parajika (rules entailing expulsion from the sangha for life) pārājika. The first section of the Vinaya piṭaka containing rules of expulsion from the order, for unpardonable sin. Also 波羅闍巳迦; 波羅市迦. Cf. 四波羅夷. There are in Hīnayāna eight sins for expulsion of nuns, and in Mahāyāna ten. The esoteric sects have their own rules. |
涅槃經 涅盘经 see styles |
niè pán jīng nie4 pan2 jing1 nieh p`an ching nieh pan ching Nehan gyō |
the Nirvana sutra: every living thing has Buddha nature. Nirvāṇa Sūtra. There are two versions, one the Hīnayāna, the other the Mahāyāna, both of which are translated into Chinese, in several versions, and there are numerous treatises on them. Hīnayāna: 佛般泥洹經 Mahaparinirvāṇa Sūtra, tr. by Po Fazu A.D. 290-306 of the Western Chin dynasty, B.N. 552. 大般涅槃經 tr. by Faxian, B.N. 118. 般泥洹經 translator unknown. These are different translations of the same work. In the Āgamas 阿含there is also a Hīnayāna Nirvāṇa Sūtra. Mahāyāna: 佛說方等般泥洹經 Caturdāraka-samādhi Sūtra, tr. by Dharmarakṣa of the Western Chin A.D. 265-316, B. N. 116. 大般泥洹經 Mahaparinirvāṇa Sūtra, tr. by Faxian, together with Buddhabhadra of the Eastern Chin, A.D. 317-420, B. N. 120, being a similar and incomplete translation of B. N. 113, 114. 四童子三昧經 Caturdāraka-samādhi Sūtra, tr. by Jñānagupta of the Sui dynasty, A. D. 589-618, B.N. 121. The above three differ, though they are the first part of the Nirvāṇa Sūtra of the Mahāyāna. The complete translation is 大般涅槃經 tr. by Dharmarakṣa A.D. 423, B.N. 113; v. a partial translation of fasc. 12 and 39 by Beal, in his Catena of Buddhist Scriptures, pp. 160-188. It is sometimes called 北本 or Northern Book, when compared with its revision, the Southern Book, i.e. 南方大般涅槃經 Mahaparinirvāṇa Sūtra, produced in Jianye, the modem Nanjing, by two Chinese monks, Huiyan and Huiguan, and a literary man, Xie Lingyun. B.N. 114. 大般涅槃經後分 The latter part of the Mahaparinirvāṇa Sūtra tr. by Jñānabhadra together with Huining and others of the Tang dynasty, B.N. 115, a continuation of the last chapter of B.N. 113 and 114. |
涅槃縛 涅槃缚 see styles |
niè pán fú nie4 pan2 fu2 nieh p`an fu nieh pan fu nehan baku |
The fetter of nirvāṇa, i.e. the desire for it, which hinders entry upon the bodhisattva life of saving others; it is the fetter of Hīnayāna, resulting in imperfect nirvāṇa. |
煩惱餘 烦恼余 see styles |
fán nǎo yú fan2 nao3 yu2 fan nao yü bonnō yo |
The remnants of illusion after it has been cut off in the realms of desire, form, and formlessness—a Hīnayāna term. |
緣覺乘 缘觉乘 see styles |
yuán jué shèng yuan2 jue2 sheng4 yüan chüeh sheng engaku jō |
The 'middle conveyance' period, characterized as that of the pratyekabuddha, who is enlightened by the twelve nidānas; it is considered as an advance on the Hīnayāna, cf. śrāvaka, but not yet the standard of the altruistic bodhisattva-vehicle, the Mahāyāna. |
羅睺羅 罗睺罗 see styles |
luó huó luó luo2 huo2 luo2 lo huo lo Ragora |
Rāhula, the eldest son of Śākyamuni and Yaśodharā; also羅睺; 羅吼; 羅云; 羅雲; 曷怙羅 or 何怙羅 or 羅怙羅. He is supposed to have been in the womb for six years and born when his father attained buddhahood; also said to have been born during an eclipse, and thus acquired his name, though it is defined in other ways; his father did not see him till he was six years old. He became a disciple of the Hīnayāna, but is said to have become a Mahāyānist when his father preached this final perfect doctrine, a statement gainsaid by his being recognized as founder of the Vaibhāṣika school. He is to be reborn as the eldest son of every buddha, hence is sometimes called the son of Ānanda. |
聲聞乘 声闻乘 see styles |
shēng wén shèng sheng1 wen2 sheng4 sheng wen sheng shōmon jō |
śrāvakayāna; the śrāvaka vehicle or sect, the initial stage, Hīnayāna, the second stage being that of pratyeka-buddha, v. above. |
聲聞僧 声闻僧 see styles |
shēng wén sēng sheng1 wen2 seng1 sheng wen seng shōmon sō |
A Hīnayāna monk. |
聲聞藏 声闻藏 see styles |
shēng wén zàng sheng1 wen2 zang4 sheng wen tsang shōmon zō |
The Hīnayāna canon. |
般涅槃 see styles |
bān niè pán ban1 nie4 pan2 pan nieh p`an pan nieh pan hatsunehan はつねはん |
{Buddh} parinirvana; final release from the cycle of karma and rebirth (般涅槃那) parinirvāṇa; 'quite extinguished, quite brought to an end; the final extinction of the individual.' M. W. The death of the Buddha. Nirvana may be attained in this life, parinirvāṇa after it; for the meaning of 'extinction' v. 涅槃. It may also correspond to the suppression of all mental activity. It is also the second of the three grades of nirvana, parinirvāṇa, and mahānirvāṇa, which are later developments and have association with the ideas of Hīnayāna, Madhyamayāna, and Mahāyāna, or the small, middle, and great vehicles; also with the three grades of bodhi which these three vehicles represent; and the three classes of śrāvakas, pratyekabuddhas, and bodhisattvas. Other forms are:般利涅槃那; 波利涅槃那; 般尼洹. |
菩薩僧 菩萨僧 see styles |
pú sà sēng pu2 sa4 seng1 p`u sa seng pu sa seng bosatsu sō |
The bodhisattvasaṅgha, or monks, i.e. Mahāyāna, though there has been dispute whether Hīnayāna monks may be included. |
邪見乘 邪见乘 see styles |
xié jiàn shèng xie2 jian4 sheng4 hsieh chien sheng jaken jō |
The Hīnayāna, the Vehicle of perverted views. |
金屋中 see styles |
kanayanaka かなやなか |
(place-name) Kanayanaka |
金屋仲 see styles |
kanayanaka かなやなか |
(place-name) Kanayanaka |
金屋西 see styles |
kanayanishi かなやにし |
(place-name) Kanayanishi |
金柳町 see styles |
kanayanagichou / kanayanagicho かなやなぎちょう |
(place-name) Kanayanagichō |
阿含時 阿含时 see styles |
ā hán shí a1 han2 shi2 a han shih agon ji |
The period when the Buddha taught Hīnayāna doctrine in the Lumbini garden during the first twelve years of his ministry. |
阿含部 see styles |
ā hán bù a1 han2 bu4 a han pu agon bu |
Hīnayāna. |
阿羅漢 阿罗汉 see styles |
ā luó hàn a1 luo2 han4 a lo han arakan あらかん |
arhat (Sanskrit); a holy man who has left behind all earthly desires and concerns and attained nirvana (Buddhism) {Buddh} arhat arhan, arhat, lohan; worthy, venerable; an enlightened, saintly man; the highest type or ideal saint in Hīnayāna in contrast with the bodhisattva as the saint in Mahāyāna; intp. as 應供worthy of worship, or respect; intp. as 殺賊 arihat, arihan, slayer of the enemy, i.e. of mortality; for the arhat enters nirvana 不生 not to be reborn, having destroyed the karma of reincarnation; he is also in the stage of 不學 no longer learning, having attained. Also 羅漢; 阿盧漢; 阿羅訶 or 阿羅呵; 阿梨呵 (or 阿黎呵); 羅呵, etc.; cf. 阿夷; 阿畧. |
一佛多佛 see styles |
yī fó duō fó yi1 fo2 duo1 fo2 i fo to fo ichibutsu tabutsu |
One Buddha or many Buddhas, i.e. some Hīnayāna Schools say only one Buddha exists in the same aeon; Mahāyāna says many Buddhas appear in the same aeon in many worlds. |
一切皆成 see styles |
yī qiè jiē chéng yi1 qie4 jie1 cheng2 i ch`ieh chieh ch`eng i chieh chieh cheng issai kai jō |
All beings become Buddhas, for all have the Buddha-nature and must ultimately become enlightened, i.e. 一切衆生皆悉成佛. This is the doctrine of developed Mahāyāna, or universalism, as opposed to the limited salvation of Hīnayāna and of undeveloped Mahāyāna; 法華經方便品; 若有聞法者無一不成佛 if there be any who hear the dharma, not one will fail to become Buddha. |
三世假實 三世假实 see styles |
sān shì jiǎ shí san1 shi4 jia3 shi2 san shih chia shih sanze kejitsu |
The reality or otherwise of things or events past, present, and future. Some Hīnayāna schools admit the reality of the present but dispute the reality of the past 已有and the future 當有. Others take different views, all of which have been exhaustively discussed. See Vibhāśā śāstra 婆沙論 77 or 俱舍論 20. |
三百由旬 see styles |
sān bǎi yóu xún san1 bai3 you2 xun2 san pai yu hsün sanbyaku yujun |
The 300 yojanas parable of the Magic City, erected by a leader who feared that his people would become weary and return; i.e. Hīnayāna nirvāṇa, a temporary rest on the way to the real land of precious things, or true nirvāṇa; v. 法華化城品. |
三藏學者 三藏学者 see styles |
sān zàng xué zhě san1 zang4 xue2 zhe3 san tsang hsüeh che sanzō n ogakusha |
A student of Hīnayāna. |
不了義經 不了义经 see styles |
bù liǎo yì jīng bu4 liao3 yi4 jing1 pu liao i ching furyōgi kyō |
Texts that do not make plain the Buddha's whole truth, such as Hīnayāna and 通敎 or intermediate Mahāyāna texts. |
不生不滅 不生不灭 see styles |
bù shēng bù miè bu4 sheng1 bu4 mie4 pu sheng pu mieh fushoufumetsu / fushofumetsu ふしょうふめつ |
{Buddh} (See 生滅) neither arising nor ceasing v. 不滅 'Neither (to be) born nor ended' is another term for 常住 permanent, eternal; nothing having been created nothing can be destroyed; Hīnayāna limits the meaning to the state of nirvana, no more births and deaths; Mahāyāna in its Mādhyamika form extends it universally, no birth and death, no creation and annihilation, see 中論. |
九十八使 see styles |
jiǔ shí bā shǐ jiu3 shi2 ba1 shi3 chiu shih pa shih kujūhasshi |
Also 九十八隨眠 The Hīnayāna ninety-eight tempters, or temptations, that follow men with all subtlety to induce laxity. They are the ninety-eight kleśas, or moral temptations in the realm of 見思 view and thought, or external and internal ideas. |
二九五部 see styles |
èr jiǔ wǔ bù er4 jiu3 wu3 bu4 erh chiu wu pu niku gobu |
The eighteen Hīnayāna sects and the five Vinaya 律sects. |
二種涅槃 二种涅槃 see styles |
èr zhǒng niè pán er4 zhong3 nie4 pan2 erh chung nieh p`an erh chung nieh pan nishu nehan |
Two nirvanas: (1) 有餘涅槃 also 有餘依 That with a remnant; the cause 因 has been annihilated, but the remnant of the effect 果 still remains, so that a saint may enter this nirvana during life, but have to continue to live in this mortal realm till the death of his body. (2) 無餘涅槃 or 無餘依 Remnantless nirvāṇa, without cause and effect, the connection with the chain of mortal life being ended, so that the saint enters upon perfect nirvāṇa on the death of the body; cf. 智度論 31. Another definition is that Hīnayāna has further transmigration, while Mahāyāna maintains final nirvana. "Nothing remnaining" is differently interpreted in different schools, by some literally, but in Mahāyāna generally, as meaning no further mortal suffering, i.e. final nirvāṇa. |
五千上慢 see styles |
wǔ qiān shàng màn wu3 qian1 shang4 man4 wu ch`ien shang man wu chien shang man gosen jōman |
The five thousand supremely arrogant (i. e. Hīnayāna) monks who left the great assemibly, refusing to hear the Buddha preach the new doctrine of the Lotus Sutra; see its 方便 chapter. |
五種散亂 五种散乱 see styles |
wǔ zhǒng sàn luàn wu3 zhong3 san4 luan4 wu chung san luan goshu sanran |
The five kinds of mental aberration: (1) the five senses themselves not functioning properly; (2) external distraction, or inability to concentrate the attention; (3) internal distraction, or mental confusion; (4) distraction caused by ideas of mean and mine, personality, possession, etc. (5) confusion of thought produced by Hīnayāna ideas. |
五種法身 五种法身 see styles |
wǔ zhǒng fǎ shēn wu3 zhong3 fa3 shen1 wu chung fa shen goshu hosshin |
The five kinds of a Buddha's dharmakāya. There are four groups. I. (1) 如如智法身 the spiritual body of bhūtatathatā-wisdom; (2) 功德法身 of all virtuous achievement; (3) 自法身 of incarnation in the world; (4) 變化法身 of unlimited powers of transformation; (5) 虛空法身 of unlimited space; the first and second are defined as saṃbhogakāya, the third and fourth as nirmāṇakāya, and the fifth as the dharmakāya, but all are included under dharmakāya as it possesses all the others. II. The esoteric cult uses the first four and adds as fifth 法界身 indicating the universe as pan-Buddha. III. Huayan gives (1) 法性生身 the body or person of Buddha born from the dharma-nature. (2) 功德生身 the dharmakāya evolved by Buddha virtue, or achievement; (3) 變化法身 the dharmakāya with unlimited powers of transformation; (4) 實相法身 the real dharmakāya; (5) 虛 空法身 the universal dharmakāya. IV. Hīnayāna defines them as 五分法身 q. v. |
倶倶羅部 倶倶罗部 see styles |
jù jù luó bù ju4 ju4 luo2 bu4 chü chü lo pu Kukurabu |
Kaukkuṭikāḥ is described as one of the eighteen schools of Hīnayāna; cf. 拘; 鳩; 窟; 居. |
兼但對帶 兼但对带 see styles |
jiān dàn duì dài jian1 dan4 dui4 dai4 chien tan tui tai ken tan tai tai |
The first four of the five periods of Buddha's teaching are also defined by Tiantai as: (1) 兼 Combined teaching; including 圓 and 別教 doctrine, the period of the Avataṃsaka Sutra. (2) 但 Sole; i.e. 藏 or Hīnayāna only, that of the agamas. (3) 對 Comparative; all four forms of doctrines being compared. 帶 Inclusive, that of the 般若 Prajñā, when the perfect teaching was revealed as the fulfilment of the rest. |
凡小八倒 see styles |
fán xiǎo bā dào fan2 xiao3 ba1 dao4 fan hsiao pa tao bonshō hattō |
The eight subverted views of common men and Hinayanists―counting the impermanent as permanent, the non-joy as joy, the non-ego as ego, the impure as pure; the really permanent as impermanent, the real joy, the true ego, the real purity as non-joy, non-ego, impurity; cf. 四德. |
出世說部 出世说部 see styles |
chū shì shuō bù chu1 shi4 shuo1 bu4 ch`u shih shuo pu chu shih shuo pu Shusse setsu bu |
出世部 (出世間說部) (or 出世語言部) Lokottaravādinaḥ, 盧倶多婆拖部 an offshoot of the Māhāsaṇghikāḥ division of the eighteen Hīnayāna schools; the tenets of the school are unknown, but the name, as implied by the Chinese translation, suggests if not the idea of Ādi-Buddha, yet that of supra-mundane nature. |
制多山部 see styles |
zhì duō shān bù zhi4 duo1 shan1 bu4 chih to shan pu Seitasen bu |
Jetavanīyāḥ, a Hīnayāna sect. |
化相三寶 化相三宝 see styles |
huà xiàng sān bǎo hua4 xiang4 san1 bao3 hua hsiang san pao kesō sanbō |
The nirmāṇakāya Buddha in the triratna forms; in Hīnayāna these are the human 16-foot Buddha, his dharma as revealed in the four axioms and twelve nidānas, and his sangha, or disciples, i. e. arhats and pratyekabuddhas. |
北方佛教 see styles |
běi fāng fó jiào bei3 fang1 fo2 jiao4 pei fang fo chiao hoppō bukkyō |
Northern Buddhism, i. e. Mahāyāna, in contrast with Southern Buddhism, Hīnayāna. |
十種不淨 十种不淨 see styles |
shí zhǒng bù jìng shi2 zhong3 bu4 jing4 shih chung pu ching jusshu fujō |
The deluded, e.g. the hīnayānists, because of their refusal to follow the higher truth, remain in the condition of reincarnation and are impure in ten ways: in body, mouth, mind, deed, state, sitting, sleeping, practice, converting others, their expectations. |
囘小向大 回小向大 see styles |
huí xiǎo xiàng dà hui2 xiao3 xiang4 da4 hui hsiao hsiang ta eshō kōdai |
To turn from Hīnayāna to Mahāyāna. |
四十八年 see styles |
sì shí bā nián si4 shi2 ba1 nian2 ssu shih pa nien shijūhachi nen |
The forty-eight years of service demanded by an old physician of his pupil in order to acquire his skill— likened to the slow and difficult methods of Hīnayāna and of early Mahāyāna. |
四階成道 四阶成道 see styles |
sì jiē chéng dào si4 jie1 cheng2 dao4 ssu chieh ch`eng tao ssu chieh cheng tao shikai jōdō |
(or 四階成佛) The four Hīnayāna steps for attaining Buddhahood, i. e. the myriad deeds of the three asaṃkhyeya kalpas; the continually good karma of a hundred great kalpas; in the final body the cutting off of the illusions of the lower eight states; and the taking of one's seat on the bodhi-plot for final enlightenment, and the cutting off of the thirty-four forms of delusive thought. |
在家二戒 see styles |
zài jiā èr jiè zai4 jia1 er4 jie4 tsai chia erh chieh zaike nikai |
The two grades of commandments observed by the lay, one the five, the other the eight, v. 五戒 and 八戒; these are the Hīnayāna rules; the 在戒 of Mahāyāna are the 十善戒 ten good rules. |
大乘純界 大乘纯界 see styles |
dà shèng chún jiè da4 sheng4 chun2 jie4 ta sheng ch`un chieh ta sheng chun chieh daijō junkai |
The lands wholly devoted to Mahāyāna, i.e. China and Japan, where in practice there is no Hīnayāna. |
大小二乘 see styles |
dà xiǎo èr shèng da4 xiao3 er4 sheng4 ta hsiao erh sheng daishō nijō |
The two vehicles, Mahāyāna and Hinayana; v. 大乘 and 小乘. |
大白牛車 大白牛车 see styles |
dà bái niú chē da4 bai2 niu2 che1 ta pai niu ch`e ta pai niu che dai byaku gosha |
The great white-bullock cart of the Lotus Sutra, the Mahāyāna, as contrasted with the deer-cart and goat-cart of śrāvakas and pratyekabuddhas, i.e. of Hīnayāna. |
天台三教 see styles |
tiān tái sān jiào tian1 tai2 san1 jiao4 t`ien t`ai san chiao tien tai san chiao Tentai sangyō |
The three modes of Śākyamuni's teaching as explained by the Tiantai sect: (1) the sudden, or immediate teaching, by which the learner is taught the whole truth at once 頓教; (2) the gradual teaching 漸教; (3) the undetermined or variable method-whereby he is taught what he is capable of receiving 不定. Another category is 漸 gradual, 頓 direct, and 圓 perfect, the last being found in the final or complete doctrine of the 法華經 Lotus Sutra. Another is: (1) 三藏教 the Tripiṭaka doctrine, i. e. the orthodox Hīnayāna; (2) 通教 intermediate, or interrelated doctrine, i. e. Hīnayāna-cum-Mahāyāna; (3) 別教 differentiated or separated doctrine, i. e. the early Mahāyāna as a cult or development, as distinct from Hīnayāna. |
天台八教 see styles |
tiān tái bā jiào tian1 tai2 ba1 jiao4 t`ien t`ai pa chiao tien tai pa chiao Tendai hakkyō |
八教 The 化法四教 or four periods of teaching, i. e. 藏, 通, 別, and 圓 Hīnayāna, Interrelated, Differentiated, and Complete or Final; the 化儀四教 q, v. are the four modes of teaching, direct, gradual, esoteric, and indefinite. |
小乗仏教 see styles |
shoujoubukkyou / shojobukkyo しょうじょうぶっきょう |
(1) Hinayana Buddhism; (2) (sensitive word) Theravada Buddhism |
小乘三印 see styles |
xiǎo shèng sān yìn xiao3 sheng4 san1 yin4 hsiao sheng san yin shōjō san'in |
The three characteristic marks of all Hīnayāna sūtras: the impermanence of phenomena, the unreality of the ego, and nirvāṇa. |
小乘九部 see styles |
xiǎo shèng jiǔ bù xiao3 sheng4 jiu3 bu4 hsiao sheng chiu pu shōjō kubu |
The nine classes of works belonging to the Hīnayāna, i.e. the whole of the twelve discourses; the Vaipulya, or broader teaching; and the Vyākaraṇa, or prophesies. |
小乘四門 小乘四门 see styles |
xiǎo shèng sì mén xiao3 sheng4 si4 men2 hsiao sheng ssu men shōjō shimon |
Tiantai's division of Hīnayāna into four schools or doctrines: (1) 有門 Of reality, the existence of all phenomena, the doctrine of being (cf. 發智六足論, etc.); (2) 空門 of unreality, or non-existence (cf. 成實論); (3) 亦有亦空門 of both, or relativity of existence and non-existence (cf. 毘勒論); (4) 非有非空 of neither, or transcending existence and non-existence (cf. 迦旃延經). |
小乘外道 see styles |
xiǎo shèng wài dào xiao3 sheng4 wai4 dao4 hsiao sheng wai tao shōjō gedō |
Hīnayāna and the heretical sects; also, Hīnayāna is a heretical sect. |
我空眞如 see styles |
wǒ kōng zhēn rú wo3 kong1 zhen1 ru2 wo k`ung chen ju wo kung chen ju gakū shinnyo |
The Hīnayāna doctrine of impersonality in the absolute, that in truth there is no ego; this position abrogates moral responsibility, cf. 原人論. |
戒急乘緩 戒急乘缓 see styles |
jiè jí chéng huǎn jie4 ji2 cheng2 huan3 chieh chi ch`eng huan chieh chi cheng huan kai kō jōkan |
Zealous for the discipline rather than for knowledge, e.g. Hīnayāna. |
支提山部 see styles |
zhī tí shān bù zhi1 ti2 shan1 bu4 chih t`i shan pu chih ti shan pu Shidaisan bu |
支提加部; 制多山部; 只底舸部 ? Caityaśaila; described as one of the twenty sects of the Hīnayāna, and as ascetic dwellers among tombs or in caves. |
有餘涅槃 有余涅槃 see styles |
yǒu yú niè pán you3 yu2 nie4 pan2 yu yü nieh p`an yu yü nieh pan uyo nehan |
有餘依 (有餘依涅槃) Incomplete nirvāṇa. Hīnayāna holds that the arhat after his last term of mortal existence enters into nirvāṇa, while alive here he is in the state of sopādhiśeṣa-nirvāṇa, limited, or modified, nirvāṇa, as contrasted with 無餘涅槃 nirupadhiśeṣa-nirvāṇa. Mahāyāna holds that when the cause 因 of reincarnation is ended the state is that of 有餘涅槃 incomplete nirvāṇa; when the effect 果 is ended, and 得佛之常身 the eternal Buddha-body has been obtained, then there is 無餘涅槃 complete nirvāṇa. Mahāyāna writers say that in the Hīnayāna 無餘涅槃 'remainderless' nirvāṇa for the arhat there are still remains of illusion, karma, and suffering, and it is therefore 有餘涅槃; in Mahāyāna 無餘涅槃 these remains of illusion, etc., are ended. |
木叉提婆 see styles |
mù chā tí pó mu4 cha1 ti2 po2 mu ch`a t`i p`o mu cha ti po Mokusha daiba |
Mokṣadeva. A title given by the Hinayanists in India to Mahāyānadeva, i. e. 玄奘 Xuanzang.; "Mokṣa-deva", a title given to 玄奘 Xuanzang. |
沙那利迦 see styles |
shān à lì jiā shan1 a4 li4 jia1 shan a li chia Shanarika |
ṣāṇṇagarika, one of the eighteen Hīnayāna sects. |
法身體性 法身体性 see styles |
fǎ shēn tǐ xìng fa3 shen1 ti3 xing4 fa shen t`i hsing fa shen ti hsing hōshin taishō |
The embodiment, totality, or nature of the dharmakāya. In Hīnayāna the Buddha-nature in its 理 or absolute side is described as not discussed, being synonymous with the 五分 five divisions of the commandments, meditation, wisdom, release, and doctrine, 戒, 定, 慧, 解脫, and 知見. In the Mahāyāna the 三論宗 defines the absolute or ultimate reality as the formless which contains all forms, the essence of being, the noumenon of the other two manifestations of the triratna. The 法相宗 defines it as (a) the nature or essence of the whole triratna; (b) the particular form of the Dharma in that trinity. The One-Vehicle schools represented by the 華嚴宗, 天台, etc., consider it to be the bhūtatathatā, 理 and 智 being one and undivided. The Shingon sect takes the six elements-earth, water, fire, air, space, mind-as the 理 or fundamental dharmakāya and the sixth, mind, intelligence, or knowledge, as the 智 Wisdom dharmakāya. |
泯權歸實 泯权归实 see styles |
mǐn quán guī shí min3 quan2 gui1 shi2 min ch`üan kuei shih min chüan kuei shih mingon kijitsu |
To depart from the temporary and find a home in the real, i. e. forget Hīnayāna, partial salvation, and turn to Mahāyāna for full and complete salvation. |
淸淨法眼 淸净法眼 see styles |
qīng jìng fǎ yǎn qing1 jing4 fa3 yan3 ch`ing ching fa yen ching ching fa yen shōjō hōgen |
The pure dharma-eye, with which the Hīnayāna disciple first discerns the four noble truths, and the: Mahāyāna disciple discerns the unreality of self and things. |
灰山住部 see styles |
huī shān zhù bù hui1 shan1 zhu4 bu4 hui shan chu pu Kaisanjū bu |
Sect of the Limestone hill dwellers, one of the twenty Hīnayāna schools; ? the Gokulikas, v. 雞. |
無上涅槃 无上涅槃 see styles |
wú shàng niè pán wu2 shang4 nie4 pan2 wu shang nieh p`an wu shang nieh pan mujō nehan |
The supreme nirvāṇa, that of Mahāyāna in contrast with the inferior nirvāṇa of Hīnayāna. |
界內事教 界内事教 see styles |
jien ei shì jiào jien4 ei4 shi4 jiao4 jien ei shih chiao kainai (no) jikyō |
Tiantai's term for the Tripiṭaka school, i. e. Hīnayāna, which deals rather with immediate practice, confining itself to the five skandhas, twelve stages, and eighteen regions, and having but imperfect ideas of 空 the illimitable. |
眞無漏智 眞无漏智 see styles |
zhēn wú lòu zhì zhen1 wu2 lou4 zhi4 chen wu lou chih shin muro chi |
The true knowledge of the Mahāyāna in its concept of mental reality, in contrast with Hīnayāna concepts of material reality. |
空有二宗 see styles |
kōng yǒu èr zōng kong1 you3 er4 zong1 k`ung yu erh tsung kung yu erh tsung kūu nishū |
The two schools 空and 有 in Hīnayāna are given as 倶舍 Kośa for 有 in 成實 Satyasiddhi for 空, in Mahāyāna 法相 for 有 and 三論 for 空. |
立花彩野 see styles |
tachibanaayano / tachibanayano たちばなあやの |
(person) Tachibana Ayano (1988.3.8-) |
第一義空 第一义空 see styles |
dì yī yì kōng di4 yi1 yi4 kong1 ti i i k`ung ti i i kung daiichigi kū |
The highest Void, or reality, the Mahāyāna nirvāṇa, though it is also applied to Hīnayāna nirvāṇa. |
耻小慕大 see styles |
chǐ xiǎo mù dà chi3 xiao3 mu4 da4 ch`ih hsiao mu ta chih hsiao mu ta chishō modai |
Ashamed of the small (Hīnayāna) and in love with the great (Mahāyāna). |
自利利他 see styles |
zì lì lì tā zi4 li4 li4 ta1 tzu li li t`a tzu li li ta jiri rita |
Self-profit profit others', i. e. the essential nature and work of a bodhisattva, to benefit himself and benefit others, or himself press forward in the Buddhist life in order to carry others forward. Hīnayāna is considered to be self-advancement, self-salvation by works or discipline; Bodhisattva Buddhism as saving oneself in order to save others, or making progress and helping others to progress, bodhisattvism being essentially altruistic. |
般若毱多 see styles |
bō rě jú duō bo1 re3 ju2 duo1 po je chü to Hannyakikuta |
Prajñāgupta. A Hīnayāna monk of southern India, who wrote against the Mahāyāna. |
金屋仲町 see styles |
kanayanakachou / kanayanakacho かなやなかちょう |
(place-name) Kanayanakachō |
金屋大池 see styles |
kanayanoooike かなやのおおいけ |
(place-name) Kanayanoooike |
金屋西町 see styles |
kanayanishimachi かなやにしまち |
(place-name) Kanayanishimachi |
阿毗達磨 see styles |
ā pí dá mó a1 pi2 da2 mo2 a p`i ta mo a pi ta mo |
阿毗曇; 阿鼻達磨 abhidharma. The śāstras, which discuss Buddhist philosophy or metaphysics; defined by Buddhaghōsa as the law or truth (dharma) which (abhi) goes beyond or behind the law; explained by傳 tradition, 勝法 surpassing law, 無比法 incomparable law, 對法 comparing the law, 向法 directional law, showing cause and effect. The阿毗達磨藏 or 阿毗達磨論藏 is the abhidharma-piṭaka, the third part of the tripiṭaka. In the Chinese canon it consists of 大乘論 Mahāyāna treatises, 小乘論 Hīnayāna treatises, and 藏諸論 those brought in during the Song and Yuan dynasties. The阿毗達磨倶舍論 abhidharma-kośa-śāstra, tr. By Xuanzang, is a philosophical work by Vasubandhu refuting doctrines of the Vibhāṣā school. There are many works of which abhidharma forms part of the title. |
マナヤンク see styles |
manayanku マナヤンク |
(place-name) Manayunk |
一向小乘寺 see styles |
yī xiàng xiǎo shèng sì yi1 xiang4 xiao3 sheng4 si4 i hsiang hsiao sheng ssu ikkō shōjō ji |
A monastery wholly Hīnayāna. |
世諦不生滅 世谛不生灭 see styles |
shì dì bù shēng miè shi4 di4 bu4 sheng1 mie4 shih ti pu sheng mieh setai fu shōmetsu |
Ordinary worldly postulates that things are permanent, as contrasted with the doctrine of impermanence advocated by Hīnayāna; both positions are controverted by Tiantai, which holds that the phenomenal world is neither becoming nor passing, but is an aspect of- eternal reality. |
乞眼婆羅門 乞眼婆罗门 see styles |
qǐ yǎn pó luó mén qi3 yan3 po2 luo2 men2 ch`i yen p`o lo men chi yen po lo men kotsugen baramon |
The Brahman who begged one of Śāriputra's eyes in a former incarnation, then trampled on it, causing Śāriputra to give up his efforts to become a bodhisattva and turn back to the Hīnayāna. |
五同緣意識 五同缘意识 see styles |
wǔ tóng yuán yì shì wu3 tong2 yuan2 yi4 shi4 wu t`ung yüan i shih wu tung yüan i shih go dōen ishiki |
One of the four kinds of 意識 q. v.; the mental concept of the perceptions of the five senses. 五味 The five flavours, or stages of making ghee, which is said to be a cure for all ailments; it is a Tiantai illustration of the five periods of the Buddha's teaching: (1) M000190 |ksira, fresh milk, his first preaching, i. e. that of the 華嚴經 Avatamsaka, for śrāvakas and pratyeka-buddhas; (2) 酪 |dadhi, coagulated milk, cream, the 阿含經 Agamas, for Hīnayāna generally; (3) 生酥 | navanita, curdled, the 方等經 Vaipulyas, for the Mahāyāna 通經(4) 涅槃經 |ghola, butter, the 般若經 Prajna, for the Mahāyāna 別教; (5) 醍醐 |sarpirmandla, clarified butter, ghee, the 法華 Lotus and 涅槃經 Nirvana sutras, for the Mahāyāna 圓教; see also 五時教, and v. 涅槃經 14. Also, the ordinary five flavours -sour, bitter, sweet, pungent, and salty. |
十八不共法 see styles |
shí bā bù gòng fǎ shi2 ba1 bu4 gong4 fa3 shih pa pu kung fa jūhachi fugū hō |
the eighteen distinctive characteristics as defined by Hīnayāna are his 十力, 四無畏, 三念住 and his 大悲; the Mahāyāna eighteen are perfection of body; of speech; of memory; impartiality or universality; ever in samādhi; entre self-abnegation; never diminishing will (to save); zeal; thought; wisdom; salvation; insight into salvation; deeds and mind accordant with wisdom; also his speech; also his mind; omniscience in regard to the past; also to the present; and to the future.; āveṇikadharma, or buddhadharma, the eighteen different characteristics of a Buddha as compared with bodhisattvas, i.e. his perfection of body (or person), mouth (or speech), memory, impartiality to all, serenity, self-sacrifice, unceasing desire to save, unfagging zeal therein unfailing thought thereto, wisdom in it, powers of deliverance, the principles of it, revealing perfect wisdom in deed, in word, in thought, perfect knowledge of past, future, and present, v. 智度論 26. |
增一阿含經 增一阿含经 see styles |
zēng yī ā hán jīng zeng1 yi1 a1 han2 jing1 tseng i a han ching Zōichi agon kyō |
Ekottara-āgama The āgama in which the sections each increase by one, e.g. the Anguttara Nikāya of the Hīnayāna; a branch of literature classifying subjects numerically, cf. 阿 āgama. |
大般涅槃經 大般涅盘经 see styles |
dà bān niè pán jīng da4 ban1 nie4 pan2 jing1 ta pan nieh p`an ching ta pan nieh pan ching Dai nehan kyō |
Nirvana sutra The Mahā-parinirvāṇa sūtras, commonly called the 涅槃經 Nirvāṇa sūtras, said to have been delivered by Śākyamuni just before his death. The two Hīnayāna versions are found in the 長阿含遊行經. The Mahāyāna has two Chinese versions, the northern in 40 juan, and the southern, a revision of the northern version in 36 juan. Faxian's version is styled 大般泥洹經 6 juan. Treatises on the sūtra are 大般涅槃經後分 2 juan tr. by Jñānabhadra; 大般涅槃經疏 33 juan; 大般涅槃經論 1 juan by Vasubandhu, tr. by Bodhidharma. |
小乘偏漸戒 小乘偏渐戒 see styles |
xiǎo shèng piān jiàn jiè xiao3 sheng4 pian1 jian4 jie4 hsiao sheng p`ien chien chieh hsiao sheng pien chien chieh shōjō henzen kai |
The Hīnayāna partial and gradual method of obeying laws and commandments, as compared with the full and immediate salvation of Mahāyāna. |
小乘十八部 see styles |
xiǎo shèng shí bā bù xiao3 sheng4 shi2 ba1 bu4 hsiao sheng shih pa pu shōjō jūhachi bu |
A Chinese list of the "eighteen" sects of the Hīnayāna, omitting Mahāsāṅghikāḥ, Sthavira, and Sarvāstivādah as generic schools: I. 大衆部 The Mahāsāṅghikāḥ is divided into eight schools as follows: (1) 一說部 Ekavyavahārikāḥ; (2) 說出世部 Lokottaravādinaḥ; (3) 雞胤部 Kaukkuṭikāḥ (Gokulikā); (4) 多聞部 Bahuśrutīyāḥ; (5) 說假部 Prajñāptivadinaḥ; (6) 制多山部 Jetavaniyāḥ, or Caityaśailāḥ; (7) 西山住部 Aparaśailāḥ; (8) 北山住部 Uttaraśailāḥ. II. 上坐部 Āryasthavirāḥ, or Sthāviravādin, divided into eight schools: (1) 雪山部 Haimavatāḥ. The 說一切有部 Sarvāstivādaḥ gave rise to (2) 犢子部 Vātsīputrīyāḥ, which gave rise to (3) 法上部 Dharmottarīyāḥ; (4) 賢冑部 Bhadrayānīyāḥ; (5) 正量部 Saṃmatīyāḥ; and (6) 密林山 Saṇṇagarikāḥ; (7) 化地部 Mahīśāsakāḥ produced (8) 法藏部 Dharmaguptāḥ. From the Sarvāstivādins arose also (9) 飮光部 Kāśyaḥpīyā and (10) 經量部 Sautrāntikāḥ. v. 宗輪論. Cf Keith, 149-150. The division of the two schools is ascribed to Mahādeva a century after the Nirvāṇa. Under I the first five are stated as arising two centuries after the Nirvāṇa, and the remaining three a century later, dates which are unreliable. Under II, the Haimavatāḥ and the Sarvāstivādaḥ are dated some 200 years after the Nirvāṇa; from the Sarvāstivādins soon arose the Vātsīputrīyas, from whom soon sprang the third, fourth, fifth, and sixth; then from the Sarvāstivādins there arose the seventh which gave rise to the eighth, and again, nearing the 400th year, the Sarvāstivādins gave rise to the ninth and soon after the tenth. In the list of eighteen the Sarvāstivādah is not counted, as it split into all the rest. |
小煩惱地法 小烦恼地法 see styles |
xiǎo fán nǎo dì fǎ xiao3 fan2 nao3 di4 fa3 hsiao fan nao ti fa shō bonnō chi hō |
upakleśabhūmikāh. The ten lesser evils or illusions, or temptations, one of the five groups of mental conditions of the seventy-five Hīnayāna elements. They are the minor moral defects arising from 無明 unenlightenment; i.e. 忿 anger, 覆 hidden sin, 慳 stinginess, 嫉 envy, 惱 vexation, 害 ill-will, 恨 hate, 謟 adulation, 誑 deceit, 憍 pride. |
山端柳ケ坪 see styles |
yamabanayanagatsubo やまばなやながつぼ |
(place-name) Yamabanayanagatsubo |
布如鳥伐耶 布如鸟伐耶 see styles |
bù rú niǎo fá yé bu4 ru2 niao3 fa2 ye2 pu ju niao fa yeh Funyochōbatsuiya |
Puṇyopāya, or 那提 Nadī. A monk of Central India, said to have brought over 1, 500 texts of the Mahāyāna and Hīnayāna schools to China A. D. 655. In 656 he was sent to 崑崙山 Pulo Condore Island in the China Sea for some strange medicine. Tr. three works, one lost by A. D. 730. |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "Nayan" 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.
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Chinese Buddhist terms come from Dictionary of Chinese Buddhist Terms by William Edward Soothill and Lewis Hodous. This is commonly referred to as "Soothill's'". It was first published in 1937 (and is now off copyright so we can use it here). Some of these definitions may be misleading, incomplete, or dated, but 95% of it is good information. Every professor who teaches Buddhism or Eastern Religion has a copy of this on their bookshelf. We incorporated these 16,850 entries into our dictionary database ourselves (it was lot of work).
Combined, these cover 1,007,753 Japanese, Chinese, and Buddhist characters, words, idioms, names, placenames, and short phrases.
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