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1234>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
星 see styles |
xīng xing1 hsing hoshi(p); hoshi(sk) ほし(P); ホシ(sk) |
More info & calligraphy: Star(1) star (usu. excluding the Sun); planet (usu. excluding Earth); heavenly body; (2) star (glyph, symbol, shape); asterisk; (3) star (actor, player, etc.); (4) dot; spot; fleck; (5) bullseye; (6) (slang) (police slang; oft. written as ホシ) perp; perpetrator; culprit; offender; suspect; (7) (See 九星) one's star (that determines one's fate); one's fortune; (8) {sumo} point; score; (9) {go} star point (intersection marked with a dot); hoshi; (10) (pyrotechnic) star; (surname) Hotsu Tara, a star; the 25th constellation consisting of stars in Hydra; a spark. |
禪 禅 see styles |
shàn shan4 shan yuzuri ゆずり |
More info & calligraphy: Zen / Chan / Meditation(out-dated kanji) (1) (Buddhist term) dhyana (profound meditation); (2) (abbreviation) Zen (Buddhism); (surname) Yuzuri To level a place for an altar, to sacrifice to the hills and fountains; to abdicate. Adopted by Buddhists for dhyāna, 禪 or 禪那, i.e. meditation, abstraction, trance. dhyāna is 'meditation, thought, reflection, especially profound and abstract religious contemplation'. M.W. It was intp. as 'getting rid of evil', etc., later as 靜慮 quiet meditation. It is a form of 定, but that word is more closely allied with samādhi, cf. 禪定. The term also connotes Buddhism and Buddhist things in general, but has special application to the 禪宗 q.v. It is one of the six pāramitās, cf. 波. There are numerous methods and subjects of meditation. The eighteen brahmalokas are divided into four dhyāna regions 'corresponding to certain frames of mind where individuals might be reborn in strict accordance with their spiritual state'. The first three are the first dhyāna, the second three the second dhyāna, the third three the third dhyāna, and the remaining nine the fourth dhyāna. See Eitel. According to Childers' Pali Dictionary, 'The four jhānas are four stages of mystic meditation, whereby the believer's mind is purged from all earthly emotions, and detached as it were from his body, which remains plunged in a profound trance.' Seated cross-legged, the practiser 'concentrates his mind upon a single thought. Gradually his soul becomes filled with a supernatural ecstasy and serenity', his mind still reasoning: this is the first jhāna. Concentrating his mind on the same subject, he frees it from reasoning, the ecstasy and serenity remaining, which is the second jhāna. Then he divests himself of ecstasy, reaching the third stage of serenity. Lastly, in the fourth stage the mind becomes indifferent to all emotions, being exalted above them and purified. There are differences in the Mahāyāna methods, but similarity of aim. |
身 see styles |
shēn shen1 shen mi み |
More info & calligraphy: Body(1) one's body; one's person; (2) oneself; one's appearance; (3) one's place (in society, etc.); 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. |
正業 正业 see styles |
zhèng yè zheng4 ye4 cheng yeh seigyou / segyo せいぎょう |
More info & calligraphy: 4. Right Action / Perfect Conductlegitimate occupation; honest business samyakkarmānta, right action, purity of body, avoiding all wrong, the fourth of the 八正道; 'right action, abstaining from taking life, or what is not given, or from carnal indulgence. ' Keith. |
前 see styles |
qián qian2 ch`ien chien mae まえ |
front; forward; ahead; first; top (followed by a number); future; ago; before; BC (e.g. 前293年); former; formerly (1) in front (of); before (e.g. a building); (n,adj-no,adv) (2) before; earlier; previously; prior; ago; (minutes) to (the hour); (noun - becomes adjective with の) (3) (the) front; frontal part; fore; head (e.g. of a line); (4) forward; ahead; (5) (in the) presence (of); in front (of someone); (can be adjective with の) (6) previous (e.g. page); prior (e.g. engagement); first (e.g. half); former (e.g. example); (suffix) (7) (after a noun or the -masu stem of a verb) (See 一人前・1) portion; helping; (8) front (of one's body or clothing); breast (of a coat, kimono, etc.); (9) privates; private parts; (10) (colloquialism) criminal record; previous conviction; (a) prior; (personal name) Misaki pūrva. Before; former, previous; in front. |
有 see styles |
yǒu you3 yu yuu / yu ゆう |
to have; there is; (bound form) having; with; -ful; -ed; -al (as in 有意[you3 yi4] intentional) (1) existence; (n,n-pref) (2) possession; having; (3) (abbreviation) (in company names; written as (有)) (See 有限会社) limited company; (personal name) Yumi bhāva: that which exists, the existing, existence; to have, possess, be. It is defined as (1) the opposite of 無 wu and 空 kong the non-existent; (2) one of the twelve nidānas, existence; the condition which, considered as cause, produces effect; (3) effect, the consequence of cause; (4) anything that can be relied upon in the visible or invisible realm. It means any state which lies between birth and death, or beginning and end. There are numerous categories— 3, 4, 7, 9, 18, 25, and 29. The 三有 are the 三界 trailokya, i. e. 欲, 色 and 無色界 the realms of desire, of form, and of non-form, all of them realms of mortality; another three are 本有 the present body and mind, or existence, 當有 the future ditto, 中有 the intermediate ditto. Other definitions give the different forms or modes of existence. |
欠 see styles |
qiàn qian4 ch`ien chien kake かけ |
to owe; to lack; (literary) to be deficient in; (bound form) yawn; to raise slightly (a part of one's body) lack; deficiency; vacancy; (1) (kana only) yawn; yawning (and stretching); (2) kanji "yawning" radical (radical 76); (place-name) Kake To owe: debt; deficient; to bend, bow, yawn, etc.; the Sanskrit sign अ said to imply 大空不可得 space, great and unattainable or immeasurable. |
硌 see styles |
gè ge4 ko |
(coll.) (of something hard or rough) to press against some part of one's body causing discomfort (like a small stone in one's shoe); to hurt; to chafe |
背 see styles |
bèi bei4 pei sobira そびら |
the back of a body or object; to turn one's back; to hide something from; to learn by heart; to recite from memory; unlucky (slang); hard of hearing (dated) (See 背中) back (of the body) Back, behind; turn the back on, go contrary on the back. |
行 see styles |
xíng xing2 hsing kou / ko こう |
to walk; to go; to travel; a visit; temporary; makeshift; current; in circulation; to do; to perform; capable; competent; effective; all right; OK!; will do; behavior; conduct; Taiwan pr. [xing4] for the behavior-conduct sense (n,n-suf) (1) going; travelling; traveling; journey; trip; (2) act; action; (suffix noun) (3) bank; (counter) (4) counter for banks; (counter) (5) counter for groups or parties of people; (6) type of classical Chinese verse (usu. an epic from the Tang period onwards); (7) (hist) shopping district (of similar merchants; in the Sui and Tang periods); (8) (hist) merchants' guild (in the Tang period); (female given name) Yukue Go; act; do; perform; action; conduct; functioning; the deed; whatever is done by mind, mouth, or body, i.e. in thought, word, or deed. It is used for ayana, going, road, course; a march, a division of time equal to six months; also for saṁskāra, form, operation, perfecting, as one of the twelve nidānas, similar to karma, action, work, deed, especially moral action, cf. 業. |
識 识 see styles |
zhì zhi4 chih shiki しき |
to record; to write a footnote (1) acquaintanceship; (2) {Buddh} vijnana; consciousness; (3) (after a signature) written by...; (personal name) Tsuguhide vijñāna, "the art of distinguishing, or perceiving, or recognizing, discerning, understanding, comprehending, distinction, intelligence, knowledge, science, learning . . . wisdom." M.W. parijñāna, "perception, thorough knowledge," etc. M.W. It is intp. by 心 the mind, mental discernment, perception, in contrast with the object discerned; also by 了別 understanding and discrimination. There are classifications of 一識 that all things are the one mind, or are metaphysical; 二識 q. v. discriminating the ālaya-vijñāna or primal undivided condition from the mano-vijñāna or that of discrimination; 三識 in the Laṅkāvatāra Sutra, fundamental, manifested and discriminate; 五識 q.v. in the 起信論, i.e. 業, 轉, 現, 知, and 相續識; 六識 the perceptions and discernings of the six organs of sense; also of 8, 9, 10, and 11 識. The most important is the eight of the 起信論, i.e. the perceptions of the six organs of sense, eye, ear, nose, tongue, body (or touch), and mind, together with manas, intp. as 意識 the consciousness of the previous moment, on which the other six depend; the eighth is the ālaya-vijñāna, v. 阿賴耶, in which is contained the seed or stock of all phenomena and which 無沒 loses none, or nothing, is indestructible; a substitute for the seventh is ādāna 'receiving' of the 唯識, which is intp. as 無解 undiscriminated, or indefinite perception; there is a difference of view between the 相 and the 性 schools in regard to the seventh and eight 識; and the latter school add a ninth called the amala, or pure vijñāna, i.e. the non-phenomenal 眞如識. The esoterics add that all phenomena are mental and all things are the one mind, hence the one mind is 無量識 unlimited mind or knowledge, every kind of knowledge, or omniscience. vijñāna is one of the twelve nidānas.; Ālaya-vijñāna and mano-vijñāna; i. e. 阿梨耶 | and 分別事 |; v. 識. |
護 护 see styles |
hù hu4 hu mori もり |
to protect (surname) Mori To protect, guard, succour.; The two protectors: the inner, oneself, by studying and following the Law; the outer, those who supply what is needful for one's body and mind, e. g. supporters. |
趴 see styles |
pā pa1 p`a pa |
to lie on one's stomach; to lean forward, resting one's upper body (on a desktop etc); (Tw) percent |
通 see styles |
tòng tong4 t`ung tung tsuu / tsu つう |
classifier for an activity, taken in its entirety (tirade of abuse, stint of music playing, bout of drinking etc) (n,n-suf,adj-na) (1) authority; expert; connoisseur; well-informed person; (counter) (2) counter for messages, letters, notes, documents, etc.; (noun or adjectival noun) (3) understanding (esp. of male-female relations); tact; insight; (4) supernatural powers; magical powers; (given name) Michiaki Permeate, pass through, pervade; perceive, know thoroughly; communicate; current; free, without hindrance, unimpeded universal; e.g. 神通 supernatural, ubiquitous powers. There are categories of 五通, 六通, and 十通, all referring to supernatural powers; the five are (1) knowledge of the supernatural world; (2) deva vision; (3) deva hearing; (4) knowledge of the minds of all others; (5) knowledge of all the transmigrations of self and all others. The six are the above together with perfect wisdom for ending moral hindrance and delusion. The ten are knowing all previous transmigrations, having deva hearing, knowing the minds of others, having deva vision, showing deva powers, manifesting many bodies or forms, being anywhere instantly, power of bringing glory to one's domain, manifesting a body of transformation, and power to end evil and transmigration. |
髍 see styles |
mó mo2 mo |
paralysis of one side of the body |
一丸 see styles |
ichigan いちがん |
(See 一丸となって) one lump; one body; one group; (given name) Hitomaru |
一体 see styles |
ittai いったい |
(adverb) (1) (before an interrogative, forms an emphatic question) (what) the heck; (why) in the world; (who) on earth; (2) one object; one body; unity; (3) one form; one style; (4) one Buddhist image (or carving, etc.); (n,adv) (5) (See 一体に) generally; in general |
一水 see styles |
yī shuǐ yi1 shui3 i shui issui いっすい |
current (of water); drop; (female given name) Hitomi one (body of) water |
一行 see styles |
yī xíng yi1 xing2 i hsing ikkou / ikko いっこう |
party; delegation (1) party; group; troop; company; (2) one act; one action; one deed; (personal name) Motoyuki One act (of body, mouth, or mind); holding to one course; devoted. Yixing, A.D. 672-717, a celebrated monk whose secular name was 張遂 Zhang Sui, posthumous title 大慧禪師; he was versed in mathematics and astronomy, a reformer of the Chinese calendar, and author of several works. |
一身 see styles |
yī shēn yi1 shen1 i shen isshin いっしん |
whole body; from head to toe; single person; a suit of clothes oneself; one's body; (female given name) Kazumi a single person |
一體 一体 see styles |
yī tǐ yi1 ti3 i t`i i ti ittai |
an integral whole; all concerned; everybody Though externally differing, in nature the same; the fundamental unity of the universe. 天地與我同根, 萬物與我一體 Heaven, earth, and myself have the same root; all things are one corpus with me. |
丈六 see styles |
zhàng liù zhang4 liu4 chang liu jouroku / joroku じょうろく |
(1) one jō and six shaku (4.85m); (2) statue of Buddha measuring one jō and six shaku; (3) sitting cross-legged; (place-name, surname) Jōroku Sixteen "feet", the normal height of a Buddha in his "transformation body" 化 身 nirmāṇa-kāya; said to be the height of the Buddha when he was on earth. |
三等 see styles |
sān děng san1 deng3 san teng santō さんとう |
third class The three equal and universal characteristics of the one Tathāgata, an esoteric definition: (1) (a) his 身 body, (b) 語 discourse, (c) 意 mind. (2) (a) his life or works 修行; (b) spiritual body 法身; (c) salvation 度生; in their equal values and universality. |
三身 see styles |
sān shēn san1 shen1 san shen sanjin; sanshin さんじん; さんしん |
{Buddh} trikaya (three bodies of the Buddha); (surname) Sanmi trikāya. 三寶身 The threefold body or nature of a Buddha, i.e. the 法, 報, and 化身, or dharmakāya, sambhogakāya, and nirmāṇakāya. The three are defined as 自性, 受用, and 變化, the Buddha-body per se, or in its essential nature; his body of bliss, which he "receives" for his own "use" and enjoyment; and his body of transformation, by which he can appear in any form; i.e. spiritual, or essential; glorified; revealed. While the doctrine of the trikāya is a Mahāyāna concept, it partly results from the Hīnayāna idealization of the earthly Buddha with his thirty-two signs, eighty physical marks, clairvoyance, clairaudience, holiness, purity, wisdom, pity, etc. Mahāyāna, however, proceeded to conceive of Buddha as the Universal, the All, with infinity of forms, yet above all our concepts of unity or diversity. To every Buddha Mahāyāna attributed a three-fold body: that of essential Buddha; that of joy or enjoyment of the fruits of his past saving labours; that of power to transform himself at will to any shape for omnipresent salvation of those who need him. The trinity finds different methods of expression, e.g. Vairocana is entitled 法身, the embodiment of the Law, shining everywhere, enlightening all; Locana is 報身; c.f. 三賓, the embodiment of purity and bliss; Śākyamuni is 化身 or Buddha revealed. In the esoteric sect they are 法 Vairocana, 報 Amitābha, and 化 Śākyamuni. The 三賓 are also 法 dharma, 報 saṅgha, 化 buddha. Nevertheless, the three are considered as a trinity, the three being essentially one, each in the other. (1) 法身 Dharmakāya in its earliest conception was that of the body of the dharma, or truth, as preached by Śākyamuni; later it became his mind or soul in contrast with his material body. In Mādhyamika, the dharmakāya was the only reality, i.e. the void, or the immateria1, the ground of all phenomena; in other words, the 眞如 the tathāgatagarbha, the bhūtatathatā. According to the Huayan (Kegon) School it is the 理or noumenon, while the other two are氣or phenomenal aspects. "For the Vijñānavāda... the body of the law as highest reality is the void intelligence, whose infection (saṃkleҫa) results in the process of birth and death, whilst its purification brings about Nirvāṇa, or its restoration to its primitive transparence" (Keith). The "body of the law is the true reality of everything". Nevertheless, in Mahāyāna every Buddha has his own 法身; e.g. in the dharmakāya aspect we have the designation Amitābha, who in his saṃbhogakāya aspect is styled Amitāyus. (2) 報身Sambhogakāya, a Buddha's reward body, or body of enjoyment of the merits he attained as a bodhisattva; in other words, a Buddha in glory in his heaven. This is the form of Buddha as an object of worship. It is defined in two aspects, (a) 自受用身 for his own bliss, and (b) 他受用身 for the sake of others, revealing himself in his glory to bodhisattvas, enlightening and inspiring them. By wisdom a Buddha's dharmakāya is attained, by bodhisattva-merits his saṃbhogakāya. Not only has every Buddha all the three bodies or aspects, but as all men are of the same essence, or nature, as Buddhas, they are therefore potential Buddhas and are in and of the trikāya. Moreover, trikāya is not divided, for a Buddha in his 化身 is still one with his 法身 and 報身, all three bodies being co-existent. (3) 化身; 應身; 應化身 nirmāṇakāya, a Buddha's transformation, or miraculous body, in which he appears at will and in any form outside his heaven, e.g. as Śākyamuni among men. |
中陰 中阴 see styles |
zhōng yīn zhong1 yin1 chung yin chuuin / chuin ちゅういん |
{Buddh} bardo; state (or period) of intermediate existence between one's death and rebirth (in Japan, 49 days); (place-name) Nakakage The intermediate existence between death and reincarnation, a stage varying from seven to forty-nine days, when the karma-body will certainly be reborn; v. 中有. |
人身 see styles |
rén shēn ren2 shen1 jen shen jinshin; hitomi じんしん; ひとみ |
person; personal; human body the human body; one's person The human body, or person. |
伽耶 see styles |
qié yé qie2 ye2 ch`ieh yeh chieh yeh kaya かや |
(female given name) Kaya; (place-name) Gaya (4th-6th century confederacy of chiefdoms in the Nakdong River valley of southern Korea) 伽邪; 伽闍 Gayā. (1) A city of Magadha, Buddhagayā (north-west of present Gaya), near which Śākyamuni became Buddha. (2) Gaja, an elephant. (3) 伽耶山 Gajaśirṣa, Elephant's Head Mountain; two are mentioned, one near "Vulture Peak", one near the Bo-tree. (4) kāya, the body. |
体養 see styles |
taiyou / taiyo たいよう |
development of the body; caring for one's body |
佩く see styles |
haku はく |
(transitive verb) (1) to put on (or wear) lower-body clothing (i.e. pants, skirt, etc.); to put on (or wear) footwear; (2) to affix a sword to one's hip; (3) to affix a bowstring to a bow |
依地 see styles |
yī dì yi1 di4 i ti eji |
The ground on which one relies; the body, on which sight, hearing, etc., depend; the degree of samādhi attained; cf. 依身. |
依身 see styles |
yī shēn yi1 shen1 i shen eshin |
The body on which one depends, or on which its parts depend, cf. 依他. |
修身 see styles |
xiū shēn xiu1 shen1 hsiu shen shuushin / shushin しゅうしん |
to cultivate one's moral character; (fashion) slim-fit; body-hugging morals; ethics; moral training; (personal name) Masami self-cultivation |
偏癱 偏瘫 see styles |
piān tān pian1 tan1 p`ien t`an pien tan |
paralysis of one side of the body; hemiplegia |
八萬 八万 see styles |
bā wàn ba1 wan4 pa wan hachiman はちまん |
(surname) Hachiman An abbreviation for 八萬四 (八萬四千) The number of atoms in the human body is supposed to be 84,000. Hence the term is used for a number of things, often in the general sense of a great number. It is also the age apex of life in each human world. There are the 84,000 stūpas erected by Aśoka, each to accommodate one of the 84.000 relics of the Buddha's body; also the 84,000 forms of illumination shed by Amitābha; the 84,000 excellent physical signs of a Buddha; the 84,000 mortal distresses, i.e. 84,000 煩惱 or 塵勞; also the cure found in the 84,000 methods, i.e. 法藏, 法蘊, 法門, or教門. |
六入 see styles |
liù rù liu4 ru4 liu ju rokunyuu / rokunyu ろくにゅう |
{Buddh} six sense organs (eyes, ears, nose, tongue, body, and mind) ṣaḍāyatana; 六阿耶怛那 (or 六阿也怛那) the six entrances, or locations, both the organ and the sensation — eye, ear, nose, tongue, body, and mind; sight, hearing, smell, taste, touch, and perception. The six form one of the twelve nidanas, see 十二因緣. The 六根 are the six organs, the 六境 the six objects, and the 六塵 or guṇas, the six inherent qualities. The later term is 六處 q. v.; The "six entries" ṣaḍāyatana, which form one of the links in the chain of causaton, v. 十二因緣 the preceding link being觸contact, and the succeeding link 識 perception. The six are the qualities and effects of the six organs of sense producing sight, hearing, smell, taste, touch, and thought (or mental presentations). v. also 二入. |
冷物 see styles |
hiemono ひえもの |
(1) something cold (esp. a body); (2) something used to cool one's stomach |
冷者 see styles |
hiemono ひえもの |
(1) something cold (esp. a body); (2) something used to cool one's stomach |
凈身 净身 see styles |
jìng shēn jing4 shen1 ching shen |
to purify one's body (i.e. to get castrated) |
分身 see styles |
fēn shēn fen1 shen1 fen shen bunshin(p); bunjin(ok) ぶんしん(P); ぶんじん(ok) |
(of one who has supernatural powers) to replicate oneself so as to appear in two or more places at the same time; a derivative version of sb (or something) (e.g. avatar, proxy, clone, sockpuppet); to spare some time for a separate task; to cut a corpse into pieces; to pull a body apart by the four limbs; parturition (1) other self; alter ego; part of oneself (in someone or something else); representation of oneself; (2) {Buddh} incarnations of Buddha Parturition: in Buddhism it means a Buddha's power to reproduce himself ad infinitum and anywhere. |
剜燈 剜灯 see styles |
wān dēng wan1 deng1 wan teng wantō |
To scoop out (one's body) and turn (it) into a lamp, attributed to Śākyamuni in a former incarnation. |
力む see styles |
rikimu りきむ |
(v5m,vi) (1) to strain (oneself); to bear down; to exert oneself; to try (too) hard; to draw one's body taut; (v5m,vi) (2) to put on a bold front; to make a show of strength; to swagger; to bluff; to boast |
劫波 see styles |
jié bō jie2 bo1 chieh po kōhi |
kalpa (loanword) (Hinduism) kalpa; also劫簸; 劫跛; v. 劫. Aeon, age. The period of time between the creation and recreation ofa world or universe; also the kalpas offormation, existence, destruction, and non-existence, which four as acomplete period are called mahākalpa 大劫. Eachgreat kalpa is subdivided into four asaṇkhyeya-kalpas (阿僧企耶 i.e. numberless,incalculable): (1) kalpa of destructionsaṃvarta; (2)kalpaof utter annihilation, or empty kalpa 増滅劫; 空劫 saṃvarta-siddha; (3) kalpa of formation 成劫 vivarta; (4) kalpa ofexistence 住劫 vivartasiddha; or they may betaken in the order 成住壤空. Each of the four kalpas is subdivided into twenty antara-kalpas, 小劫 or small kalpas, so that a mahākalpaconsists of eighty small kalpas. Each smallkalpa is divided into a period of 増 increaseand 減 decrease; the increase period is ruled over by the four cakravartīs in succession, i.e. the four ages of iron,copper, silver, gold, during which the length of human life increases by oneyear every century to 84,000 years, and the length of the human body to8,400 feet. Then comes the kalpa of decreasedivided into periods of the three woes, pestilence, war, famine, duringwhich the length of human life is gradually reduced to ten years and thehuman body to 1 foot in height. There are other distinctions of the kalpas. A small kalpa isrepresented as 16,800,000 years, a kalpa as336,000,000 years, and a mahākalpa as1,334,000,000 years. There are many ways of illustrating the length of akalpa, e.g. pass a soft cloth over a solid rock40 li in size once in a hundred years, whenfinally the rock has been thus worn away a kalpa will not yet have passed; or a city of 40 li, filled with mustard seeds, one being removed everycentury till all have gone, a kalpa will notyet have passed. Cf. 成劫. |
化土 see styles |
huà tǔ hua4 tu3 hua t`u hua tu kedo |
one of the 三土 three kinds of lands, or realms; it is any land or realm whose inhabitants are subject to reincarnation; any land which a Buddha is converting, or one in which is the transformed body of a Buddha. These lands are of two kinds, pure like the Tusita heaven, and vile or unclean like this world. Tiantai defines the huatu or the transformation realm of Amitābha as the Pure-land of the West, but other schools speak of huatu as the realm on which depends the nirmāṇakāya, with varying definitions. |
化生 see styles |
huà shēng hua4 sheng1 hua sheng keshou / kesho けしょう |
(noun/participle) (1) {Buddh} (See 四生) spontaneous birth; (2) goblin; monster; (surname, given name) Keshou q. v. means direct 'birth' by metamorphosis. It also means the incarnate avaatara of a deity.; aupapādaka, or aupapāduka. Direct metamorphosis, or birth by transformation, one of the 四生, by which existence in any required form is attained in an instant in full maturity. By this birth bodhisattvas residing in Tuṣita appear on earth. Dhyāni Buddhas and Avalokiteśvara are likewise called 化生. It also means unconditional creation at the beginning of a kalpa. Bhuta 部多 is also used with similar meaning. There are various kinds of 化生, e. g. 佛菩薩化生 the transformation of a Buddha or bodhisattva, in any form at will, without gestation, or intermediary conditions: 極樂化生, birth in the happy land of Amitābha by transformation through the Lotus; 法身化生 the dharmakāya, or spiritual body, born or formed on a disciple's conversion. |
十二 see styles |
shí èr shi2 er4 shih erh tooji とおじ |
twelve; 12 12; twelve; (given name) Tooji dvātriṃśa. Thirty-two. 三十二應 (or 三十二身) The thirty-two forms of Guanyin, and of Puxian, ranging from that of a Buddha to that of a man, a maid, a rakṣas; similar to the thirty-three forms named in the Lotus Sūtra. 三十二相三十二大人相 dvātriṃśadvaralakṣaṇa. The thirty-two lakṣaṇas, or physical marks of a cakravartī, or 'wheel-king', especially of the Buddha, i. e. level feet, thousand-spoke wheel-sign on feet, long slender fingers, pliant hands and feet, toes and fingers finely webbed, full-sized heels, arched insteps, thighs like a royal stag, hands reaching below the knees well-retracted male organ, height and stretch of arms equal, every hair-root dark coloured, body hair graceful and curly, golden-hued body, a 10 ft. halo around him, soft smooth skin, the 七處, i. e. two soles, two palms, two shoulders, and crown well rounded, below the armpits well-filled, lion-shaped body, erect, full shoulders, forty teeth, teeth white even and close, the four canine teeth pure white, lion-jawed, saliva improving the taste of all food, tongue long and broad, voice deep and resonant, eyes deep blue, eyelashes like a royal bull, a white ūrnā or curl between the eyebrows emitting light, an uṣṇīṣa or fleshy protuberance on the crown. These are from the 三藏法數 48, with which the 智度論 4, 涅盤經 28, 中阿含經, 三十ニ相經 generally agree. The 無量義經 has a different list. 三十二相經 The eleventh chapter of the 阿含經. 三十二相經願 The twenty-first of Amitābha's vows, v. 無量壽經. 三十三 trayastriṃśat. Thirty-three. 三十三天忉利天; 憺梨天, 多羅夜登陵舍; 憺利夜登陵奢; 憺利耶憺利奢 Trayastriṃśas. The Indra heaven, the second of the six heavens of form. Its capital is situated on the summit of Mt. Sumeru, where Indra rules over his thirty-two devas, who reside on thirty-two peaks of Sumeru, eight in each of the four directons. Indra's capital is called 殊勝 Sudarśana, 喜見城 Joy-view city. Its people are a yojana in height, each one's clothing weighs 六鐵 (1; 4 oz. ), and they live 1, 000 years, a day and night being equal to 100 earthly years. Eitel says Indra's heaven 'tallies in all its details with the Svarga of Brahminic mythology' and suggests that 'the whole myth may have an astronomical meaning', or be connected, with 'the atmosphere with its phenomena, which strengthens Koeppen's hypothesis explaining the number thirty-three as referring to the eight Vasus, eleven Rudras, twelve Ādityas, and two Aśvins of Vedic mythology'. In his palace called Vaijayanta 'Indra is enthroned with 1, 000 eyes with four arms grasping the vajra. There he revels in numberless sensual pleasures together with his wife Śacī... and with 119, 000 concubines with whom he associates by means of transformation'.; dvādaśa, twelve. |
同体 see styles |
doutai / dotai どうたい |
as one flesh or body; simultaneously |
名色 see styles |
míng sè ming2 se4 ming se myoushiki / myoshiki みょうしき |
{Buddh} (See 十二因縁) namarupa; name and form; (place-name) Nashiki nāmarūpa, name-form, or name and form, one of the twelve nidānas. In Brahminical tradition it served 'to denote spirit and matter', 'the concrete individual', Keith; in Buddhism it is intp. as the 五蘊 five skandhas or aggregates, i, e. a 'body', 受, 想, 行, and 識 vedana, saṃjñā, karman, and vijñāna being the 'name' and 色 rupa the 'form'; the first-named four are mental and the last material. 色 Rupa is described as the minutest particle of matter, that which has resistance; the embryonic body or foetus is a nāmarūpa, something that can be named. |
地藏 see styles |
dì zàng di4 zang4 ti tsang jizou / jizo 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. |
塗灰 涂灰 see styles |
tú huī tu2 hui1 t`u hui tu hui tokai |
to daub one's body with ashes |
增劫 see styles |
zēng jié zeng1 jie2 tseng chieh zōkō |
The kalpa of increment, during which human life increases by one year every century, from an initial life of ten years, till it reaches 84,000 (and the body from 1 foot to 8,400 feet in height), in the 滅劫 similarly diminishing. |
大乘 see styles |
dà shèng da4 sheng4 ta sheng oonori おおのり |
Mahayana, the Great Vehicle; Buddhism based on the Mayahana sutras, as spread to Central Asia, China and beyond; also pr. [Da4 cheng2] (surname) Oonori Mahāyāna; also called 上乘; 妙乘; 勝乘; 無上乘; 無上上乘; 不惡乘; 無等乘, 無等等乘; 摩訶衍 The great yāna, wain, or conveyance, or the greater vehicle in comparison with the 小乘 Hīnayāna. It indicates universalism, or Salvation for all, for all are Buddha and will attain bodhi. It is the form of Buddhism prevalent in Tibet, Mongolia, China, Korea, Japan, and in other places in the Far East. It is also called Northern Buddhism. It is interpreted as 大教 the greater teaching as compared with 小教 the smaller, or inferior. Hīnayāna, which is undoubtedly nearer to the original teaching of the Buddha, is unfairly described as an endeavour to seek nirvana through an ash-covered body, an extinguished intellect, and solitariness; its followers are sravakas and pratyekabuddhas (i.e. those who are striving for their own deliverance through ascetic works). Mahāyāna, on the other hand, is described as seeking to find and extend all knowledge, and, in certain schools, to lead all to Buddhahood. It has a conception of an Eternal Buddha, or Buddhahood as Eternal (Adi-Buddha), but its especial doctrines are, inter alia, (a) the bodhisattvas 菩薩 , i.e. beings who deny themselves final Nirvana until, according to their vows, they have first saved all the living; (b) salvation by faith in, or invocation of the Buddhas or bodhisattvas; (c) Paradise as a nirvana of bliss in the company of Buddhas, bodhisattvas, saints, and believers. Hīnayāna is sometimes described as 自利 self-benefiting, and Mahāyāna as 自利利他 self-benefit for the benefit of others, unlimited altruism and pity being the theory of Mahāyāna. There is a further division into one-yana and three-yanas: the trīyāna may be śrāvaka, pratyeka-buddha, and bodhisattva, represented by a goat, deer, or bullock cart; the one-yāna is that represented by the Lotus School as the one doctrine of the Buddha, which had been variously taught by him according to the capacity of his hearers, v. 方便. Though Mahāyāna tendencies are seen in later forms of the older Buddhism, the foundation of Mahāyāna has been attributed to Nāgārjuna 龍樹. "The characteristics of this system are an excess of transcendental speculation tending to abstract nihilism, and the substitution of fanciful degrees of meditation and contemplation (v. Samādhi and Dhyāna) in place of the practical asceticism of the Hīnayāna school."[Eitel 68-9.] Two of its foundation books are the 起信論and the 妙法蓮華經 but a larnge numberof Mahāyāna sutras are ascribed to the Buddha。. |
大教 see styles |
dà jiào da4 jiao4 ta chiao daikyō |
The great teaching. (1) That of the Buddha. (2) Tantrayāna. The mahātantra, yoga, yogacarya, or tantra school which claims Samantabhadra as its founder. It aims at ecstatic union of the individual soul with the world soul, Iśvara. From this result the eight great powers of Siddhi (aṣṭa-mahāsiddhi), namely, ability to (1) make one's body lighter (laghiman); (2) heavier (gaiman); (3) smaller (aṇiman); (4) larger (mahiman) than anything in the world ; (5) reach any place (prāpti) ; (6) assume any shape (prākāmya) ; (7) control all natural laws (īśitva) ; (8) make everything depend upon oneself; all at will (v.如意身 and 神足). By means of mystic formulas (Tantras or dhāraṇīs), or spells (mantras), accompanied by music and manipulation of the hands (mūdra), a state of mental fixity characterized neither by thought nor the annihilation of thought, can be reached. This consists of six-fold bodily and mental happiness (yoga), and from this results power to work miracles. Asaṅga compiled his mystic doctrines circa A.D. 500. The system was introduced into China A.D. 647 by Xuanzang's translation of the Yogācārya-bhūmi-śāstra 瑜伽師地論 ; v. 瑜. On the basis of this, Amoghavajra established the Chinese branch of the school A.D. 720 ; v. 阿目. This was popularized by the labours of Vajrabodhi A.D. 732 ; v. 金剛智. |
大日 see styles |
dà rì da4 ri4 ta jih dainichi だいにち |
Mahavairocana (Tathagata); Great Sun; Supreme Buddha of Sino-Japanese esoteric Buddhism; (place-name, surname) Dainichi Vairocana, or Mahāvairocana 大日如來; 遍照如來; 摩訶毘盧遮那； 毘盧遮那; 大日覺王 The sun, "shining everywhere" The chief object of worship of the Shingon sect in Japan, "represented by the gigantic image in the temple at Nara." (Eliot.) There he is known as Dai-nichi-nyorai. He is counted as the first, and according to some, the origin of the five celestial Buddhas (dhyāni-buddhas, or jinas). He dwells quiescent in Arūpa-dhātu, the Heaven beyond form, and is the essence of wisdom (bodhi) and of absolute purity. Samantabhadra 普賢 is his dhyāni-bodhisattva. The 大日經 "teaches that Vairocana is the whole world, which is divided into Garbhadhātu (material) and Vajradhātu (indestructible), the two together forming Dharmadhātu. The manifestations of Vairocana's body to himself―that is, Buddhas and Bodhisattvas ―are represented symbolically by diagrams of several circles ". Eliot. In the 金剛界 or vajradhātu maṇḍala he is the center of the five groups. In the 胎藏界 or Garbhadhātu he is the center of the eight-leaf (lotus) court. His appearance, symbols, esoteric word, differ according to the two above distinctions. Generally he is considered as an embodiment of the Truth 法, both in the sense of dharmakāya 法身 and dharmaratna 法寳. Some hold Vairocana to be the dharmakāya of Śākyamuni 大日與釋迦同一佛 but the esoteric school denies this identity. Also known as 最高顯廣眼藏如來, the Tathagata who, in the highest, reveals the far-reaching treasure of his eye, i.e. the sun. 大日大聖不動明王 is described as one of his transformations. Also, a śramaņa of Kashmir (contemporary of Padma-saṃbhava); he is credited with introducing Buddhism into Khotan and being an incarnation of Mañjuśrī; the king Vijaya Saṃbhava built a monastery for him. |
委身 see styles |
wěi shēn wei3 shen1 wei shen |
to give oneself wholly to; to put oneself at sb's service; (of a woman) to give one's body to; to marry |
定身 see styles |
dìng shēn ding4 shen1 ting shen jōshin |
The dharmakāya of meditation, one of the 五分法身 five forms of the Buddha-dharmakāya. |
寒氣 寒气 see styles |
hán qì han2 qi4 han ch`i han chi |
cold air; a chill one feels in the body (when exposed to cold air) |
履く see styles |
haku はく |
(transitive verb) (1) to put on (or wear) lower-body clothing (i.e. pants, skirt, etc.); to put on (or wear) footwear; (2) to affix a sword to one's hip; (3) to affix a bowstring to a bow |
帯く see styles |
haku はく |
(transitive verb) (1) to put on (or wear) lower-body clothing (i.e. pants, skirt, etc.); to put on (or wear) footwear; (2) to affix a sword to one's hip; (3) to affix a bowstring to a bow |
強身 强身 see styles |
qiáng shēn qiang2 shen1 ch`iang shen chiang shen |
to strengthen one's body; to keep fit; to build up one's health (through exercise, nutrition etc) |
心骨 see styles |
shinkotsu しんこつ |
(1) body and soul; mind and body; (2) bottom of one's heart; depth of one's heart |
慧身 see styles |
huì shēn hui4 shen1 hui shen eshin |
Wisdom body, one of the five division of the dharmakāya, which is the embodiment inter alia of inherent wisdom. |
應身 应身 see styles |
yìng shēn ying4 shen1 ying shen ōjin |
nirmāṇakāya, one of the 三身 q.v. Any incarnation of Buddha. The Buddha-incarnation of the 眞如q.v. Also occasionally used for the saṃbhogakāya. There are various interpretation (a) The 同性經 says the Buddha as revealed supernaturally in glory to bodhisattvas is應身, in contrast with 化身, which latter is the revelation on earth to his disciples. (b) The 起信論 makes no difference between the two, the 應身 being the Buddha of the thirty-two marks who revealed himself to the earthly disciples. The 金光明經 makes all revelations of Buddha as Buddha to be 應身; while all incarnations not as Buddha, but in the form of any of the five paths of existence, are Buddha's 化身. Tiantai has the distinction of 勝應身 and 劣應身, i.e. superior and inferior nirmāṇakāya, or supernatural and natural. |
懶腰 懒腰 see styles |
lǎn yāo lan3 yao1 lan yao |
a stretch (of one's body) |
扭擺 扭摆 see styles |
niǔ bǎi niu3 bai3 niu pai |
to twist and sway (one's body) |
投地 see styles |
tóu dì tou2 di4 t`ou ti tou ti tō ji |
throw [one's body] to the ground |
投身 see styles |
tóu shēn tou2 shen1 t`ou shen tou shen toushin / toshin とうしん |
to throw oneself into something (n,vs,vi) (See 投身自殺) throwing oneself to one's death; precipitating oneself to one's death; leaping to one's death To cast away, or surrender, one's body, or oneself. |
抹土 see styles |
mǒ tǔ mo3 tu3 mo t`u mo tu matsudo |
to smear one's body with mud |
搖身 摇身 see styles |
yáo shēn yao2 shen1 yao shen |
lit. to shake one's body; refers to abrupt transformation; same as 搖身一變|摇身一变 |
斫芻 斫刍 see styles |
zhuó chú zhuo2 chu2 cho ch`u cho chu shashu |
(斫乞芻) cakṣu (s), the eye, one of the six organs of sense. Cakṣurdhātu is the 眼界 eye-realm, or sight-faculty. There are definitions such as the eye of body, mind, wisdom, Buddha-truth, Buddha; or human, deva, bodhisattva, dharma, and Buddha vision. |
普觀 普观 see styles |
pǔ guān pu3 guan1 p`u kuan pu kuan fu kan |
meditation on one's universal body after rebirth in the Pure Land |
朽棄 朽弃 see styles |
xiǔ qì xiu3 qi4 hsiu ch`i hsiu chi kuki |
to abandon (one's body) because of (its) decrepitude |
正報 正报 see styles |
zhèng bào zheng4 bao4 cheng pao shouhou / shoho しょうほう |
{Buddh} (See 依報) direct retribution; body and mind one is born into because of karma in previous lives; (given name) Seihou The direct retribution of the individual's previous existence, such as being born as a man, etc. Also 正果. |
洗浄 see styles |
senjou / senjo せんじょう |
(noun/participle) (1) washing; cleansing; cleaning; laundering; (noun/participle) (2) {Buddh} cleansing (one's mind and body) |
渾身 浑身 see styles |
hún shēn hun2 shen1 hun shen konshin こんしん |
all over; from head to foot (noun - becomes adjective with の) (usu. 〜の) (using) one's whole body; (putting in) all one's efforts; (exerting) all one's energies |
満身 see styles |
manshin まんしん |
(1) the whole body; (can be adjective with の) (2) all one's (strength, anger, spirit, etc.); (surname) Mitsumi |
火聚 see styles |
huǒ jù huo3 ju4 huo chü kaju |
Accumulated fires (of hell); accumulating one's own hell-fires; the body as a heap of fire, i. e. to be feared; the fires of angry passions. |
無き see styles |
naki なき |
(adj-f,suf) (kana only) (often used after one word to modify another, e.g. soulless body) (See 無い・1) -less; lacking; non-existing |
爐身 炉身 see styles |
lú shēn lu2 shen1 lu shen roshin |
To offer up one's body as a sacrifice. |
片身 see styles |
katami かたみ |
one side of a body |
皮肉 see styles |
pí ròu pi2 rou4 p`i jou pi jou hiniku ひにく |
skin and flesh; superficial; physical (suffering); bodily (n,adj-na,adj-no) (1) irony; sarcasm; cynicism; satire; (adj-na,adj-no,n) (2) unexpected; different from what one expected; not as one had planned; (3) (only) surface; something superficial; (4) (archaism) (literal meaning) skin and bone; body |
穿く see styles |
haku はく |
(transitive verb) (1) to put on (or wear) lower-body clothing (i.e. pants, skirt, etc.); to put on (or wear) footwear; (2) to affix a sword to one's hip; (3) to affix a bowstring to a bow |
穿幫 穿帮 see styles |
chuān bāng chuan1 bang1 ch`uan pang chuan pang |
(TV or movie) blooper; continuity error; (theater) to flub one's lines; unintended exposure of a body part; to be exposed (of a scheme or trick); to reveal something one intended to conceal through a slip of the tongue; to blow one's cover |
総身 see styles |
soumi / somi そうみ soushin / soshin そうしん |
one's whole body |
老躯 see styles |
rouku / roku ろうく |
one's old bones; aged body |
聳動 耸动 see styles |
sǒng dòng song3 dong4 sung tung |
to shake (a part of one's body); to shrug (shoulders); to create a sensation; to incite |
肉体 see styles |
nikutai にくたい |
the body; the flesh; the outer man; one's physique |
胴当 see styles |
douate / doate どうあて |
slip-guard (on one side of the body of a shamisen) |
胴掛 see styles |
dougake / dogake どうがけ doukake / dokake どうかけ |
slip-guard (on one side of the body of a shamisen) |
脫胎 脱胎 see styles |
tuō tāi tuo1 tai1 t`o t`ai to tai |
to be born; (fig.) to develop out of something else (of ideas, stories, political systems etc); (fig.) to shed one's body (to be reborn); bodiless (e.g. lacquerware) |
自体 see styles |
jitai じたい |
(n-suf,n) (1) itself; (2) one's own body; oneself; (adverb) (3) originally; naturally; by nature; from the start |
自切 see styles |
jisetsu じせつ |
autotomy; self amputation; act of cutting off a part of one's own body in order to escape a predator; (surname) Jikiru |
舍利 see styles |
shè lì she4 li4 she li shari |
ashes after cremation; Buddhist relics (Sanskirt: sarira) (1) śārī, śārikā; a bird able to talk, intp. variously, but, M. W. says the mynah. Śārikā was the name of Śāriputra's mother, because her eyes were bright and clever like those of a mynah; there are other interpretation (2) śarīra(m). 設利羅 (or 室利羅); 實利; 攝 M004215 藍 Relics or ashes left after the cremation of a buddha or saint; placed in stupas and worhipped. The white represent bones; the black, hair; and the red, flesh. Also called dhātu-śarīra or dharma-śarīra. The body, a dead body. The body looked upon as dead by reason of obedience to the discipline, meditation, and wisdom. The Lotus Sutra and other sutras are counted as relics, Śākyamuni's relics are said to have amounted to 八斛四斗 84 pecks, for which Aśoka is reputed to have built in one day 84,000 stupas; but other figures are also given. śarīra is also intp. by grains of rice, etc., and by rice as food. |
落す see styles |
otosu おとす |
(transitive verb) (1) to drop; to lose; to let fall; to shed (light); to cast (one's gaze); to pour in (liquid); to leave behind; (2) to clean off (dirt, makeup, paint, etc.); to remove (e.g. stains or facial hair); to lose; to spend money at a certain place; to omit; to leave out; to secretly let escape; (3) to lose (a match); to reject (an applicant); to fail (a course); to defeat (in an election); (4) to lower (e.g. shoulders or voice); to lessen (e.g. production or body weight); to worsen (quality); to reduce (e.g. rank or popularity); to speak badly of; to make light of; to fall into straitened circumstances; (5) to fall into (e.g. a dilemma or sin); to make one's own; to have one's bid accepted; to force surrender; to take (e.g. an enemy camp or castle); to forcefully convince; to press for a confession; to deal with; (6) (computer terminology) to download; to copy from a computer to another medium; (7) (martial arts term) to make someone swoon (judo); (8) to finish a story (e.g. with the punch line); (9) to finish (a period, e.g. of fasting) |
蝕む see styles |
mushibamu むしばむ |
(v5m,vi) (1) to be worm-eaten; to be eaten by worms; (2) to affect adversely; to spoil; to ruin; to undermine; to gnaw at (one's heart, body, etc.); to eat into; to destroy |
血肉 see styles |
xuè ròu xue4 rou4 hsüeh jou ketsuniku; chiniku けつにく; ちにく |
flesh (1) blood relative; close relation; (one's) flesh and blood; (2) flesh and blood; the body flesh and blood |
行厠 行厕 see styles |
xíng cè xing2 ce4 hsing ts`e hsing tse gyōshi |
To go to the privy; the privy to which one goes, metaphor of the human body as filthy. |
裸裎 see styles |
luǒ chéng luo3 cheng2 lo ch`eng lo cheng |
to become naked; to undress; to expose (one's body) |
調伏 调伏 see styles |
tiào fú tiao4 fu2 t`iao fu tiao fu choubuku; joubuku / chobuku; jobuku ちょうぶく; じょうぶく |
(noun, transitive verb) (1) {Buddh} exorcism; (noun, transitive verb) (2) putting a deadly curse on; cursing to death To discipline bring under control, e.g. bring into submission the body, mouth, and will; control, or subjugate evil spirits, etc.; it is one of the intp. of Vinaya. |
起泡 see styles |
qǐ pào qi3 pao4 ch`i p`ao chi pao |
to bubble; to foam; to blister; to sprout boils (on one's body); sparkling (wine etc) |
身上 see styles |
shēn shang shen1 shang5 shen shang shinjou / shinjo しんじょう |
on the body; at hand; among (1) one's background; one's history; one's circumstances; (2) one's merit; asset; strong point |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "One Body" 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.
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No warranty as to the correctness, potential vulgarity, or clarity is expressed or implied. We did not write any of these definitions (though we occasionally act as a contributor/editor to the CC-CEDICT project). You are using this dictionary for free, and you get what you pay for.
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