There are 108 total results for your One Thought search. I have created 2 pages of results for you. Each page contains 100 results...
12>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
定 see styles |
dìng ding4 ting jou / jo じょう |
More info & calligraphy: Samadhi(1) (See 案の定・あんのじょう) certainty; reality; actuality; (prefix noun) (2) (See 定宿) regular; permanent; (3) {Buddh} (See 三昧・さんまい・1,禅定・ぜんじょう・1) samadhi (state of intense concentration achieved through meditation); (given name) Yasushi To fix, settle. samādhi. 'Composing the mind'; 'intent contemplation'; 'perfect absorption of thought into the one object of meditation.' M. W. Abstract meditation, the mind fixed in one direction, or field. (1) 散定 scattered or general meditation (in the world of desire). (2) 禪定 abstract meditation (in the realms of form and beyond form). It is also one of the five attributes of the dharmakāya 法身, i. e. an internal state of imperturbability or tranquility, exempt from all external sensations, 超受陰; cf. 三摩提. |
心 see styles |
xīn xin1 hsin shin しん |
More info & calligraphy: Heart / Mind / Spirit(1) (See 心・こころ・1) heart; mind; spirit; vitality; inner strength; (2) bottom of one's heart; core (of one's character); nature; (3) (usu. written as 芯) (See 芯・2) centre; center; core; heart; (4) (See 心臓・1) heart (organ); (5) {astron} (See 二十八宿) Chinese "Heart" constellation (one of the 28 mansions); (6) (archaism) (child. language) friend; (given name) Haato hṛd, hṛdaya 汗栗太 (or 汗栗馱); 紀哩馱 the heart, mind, soul; citta 質多 the heart as the seat of thought or intelligence. In both senses the heart is likened to a lotus. There are various definitions, of which the following are six instances: (1) 肉團心 hṛd, the physical heart of sentient or nonsentient living beings, e. g. men, trees, etc. (2) 集起心 citta, the ālayavijñāna, or totality of mind, and the source of all mental activity. (3) 思量心 manas, the thinking and calculating mind; (4) 緣慮心; 了別心; 慮知心; citta; the discriminating mind; (5) 堅實心 the bhūtatathatā mind, or the permanent mind; (6) 積聚精要心 the mind essence of the sutras. |
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. |
考 see styles |
kǎo kao3 k`ao kao kou / ko こう |
More info & calligraphy: Caw(1) thought; (suffix noun) (2) report on one's investigation into ...; (suffix noun) (3) deceased father; (surname, given name) Takashi to think |
門 门 see styles |
mén men2 men mon(p); kado もん(P); かど |
More info & calligraphy: Gate(n,n-suf) (1) gate; (n,n-suf) (2) (もん only) branch of learning based on the teachings of a single master; (n,n-suf) (3) (もん only) {biol} division; phylum; (counter) (4) (もん only) counter for cannons; (surname) Yuki A door; gate; a sect, school, teaching, especially one leading to salvation or nirvana. |
三昧 see styles |
sān mèi san1 mei4 san mei sanmai; zanmai さんまい; ざんまい |
More info & calligraphy: Samadhi(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. |
公案 see styles |
gōng àn gong1 an4 kung an kouan / koan こうあん |
More info & calligraphy: Koan{Buddh} koan; kōan; Zen question for meditation (e.g. the sound of one hand clapping) J. kōan; 因緣 A dossier, or case-record; a cause; public laws, regulations; case-law. Problems set by Zen masters, upon which thought is concentrated as a means to attain inner unity and illumination. |
止 see styles |
zhǐ zhi3 chih tomeru とめる |
to stop; to prohibit; until; only (given name) Tomeru To stop, halt, cease; one of the seven definitions of 禪定 dhyāna described as 奢摩他 śamatha or 三摩地 samādhi; it is defined as 靜息動心 silencing, or putting to rest the active mind, or auto-hypnosis; also 心定止於一處 the mind centred, lit. the mind steadily fixed on one place, or in one position. It differs from 觀 which observes, examines, sifts evidence; 止 has to do with 拂妄 getting rid of distraction for moral ends; it is abstraction, rather than contemplation; see 止觀 In practice there are three methods of attaining such abstraction: (a) by fixing the mind on the nose, navel, etc.; (b) by stopping every thought as it arises; (c) by dwelling on the thought that nothing exists of itself, but from a preceding cause. |
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. |
一念 see styles |
yī niàn yi1 nian4 i nien ichinen いちねん |
(1) determined purpose; (2) {Buddh} an incredibly short span of time (i.e. the time occupied by a single thought); (3) {Buddh} (See 浄土宗) a single repetition of a prayer (esp. in Jodo-shu); (personal name) Kazune A kṣaṇa, or thought; a concentration of mind; a moment; the time of a thought, of which there are varying measurements from 60 kṣaṇa upwards; the Fan-yi-ming-yi makes it one kṣaṇa. A reading. A repetition (especially of Amitābha's name). The Pure-land sect identify the thought of Buddha with Amitābha's vow, hence it is an assurance of salvation. |
一意 see styles |
yī yì yi1 yi4 i i ichii / ichi いちい |
focus; with complete devotion; stubbornly (1) one meaning; one thought; (adverb) (2) (See 一意専心) wholeheartedly; single-mindedly; devotedly; (adj-no,adj-na) (3) {comp} unique; (personal name) Hitoi |
下品 see styles |
xià pǐn xia4 pin3 hsia p`in hsia pin gehin げひん |
(noun or adjectival noun) vulgar; indecent; coarse; crude; (place-name) Shimoshina The three lowest of the nine classes born in the Amitābha Pure Land, v. 無量壽經. These three lowest grades are (1) 下品上生 The highest of the three lowest classes who enter the Pure Land of Amitābha, i.e. those who have committed all sins except dishonouring the sūtras. If at the end of life the sinner clasps hands and says "Namo Amitābha", such a one will be born in His precious lake. (2) 下品中生 The middle class consists of those who have broken all the commandments, even stolen from monks and abused the law. If at death such a one hears of the great power of Amitābha, and assents with but a thought, he will be received into paradise. (3) 下品下生 The lowest class, because of their sins, should have fallen into the lowest gati, but by invoking the name of Amitābha, they can escape countless ages of reincarnation and suffering and on dying will behold a lotus flower like the sun, and, by the response of a single thought, will enter the Pure Land of Amitābha. |
二力 see styles |
èr lì er4 li4 erh li nika にか |
(female given name) Nika Dual powers; there are three definitions: (1) 自力 one's own strength, or endeavours, i.e. salvation by cultivating 戒, 定, and 慧; 他カ another's strength, e.g. the saving power of Amitābha. (2) 思擇力 Power of thought in choosing (right principles); 修習力 power of practice and performance. (3) 有力 and 無力 positive and negative forces: dominant and subordinate; active and inert energy. |
二善 see styles |
èr shàn er4 shan4 erh shan futayoshi ふたよし |
(surname) Futayoshi The two good things, 定善 the good character that arises from meditation or contemplation mdash especially of the Pure Land; 散善 the good character attainable when, though not in meditation, one controls oneself in thought, word, and deed;. Also 未生善 the good character not yet evolved; and 已生善 the good character already evolved;. Also 事理善 goodness in theory and practice. |
二業 二业 see styles |
èr yè er4 ye4 erh yeh nigyou / nigyo にぎょう |
(archaism) restaurants and geisha establishments Two classes of karma. (1) (a) 引業 leads to the 總報, i.e. the award as to the species into which one is to be born, e.g. men, gods, etc.; (6) 滿業 is the 別報 or fulfillment in detail, i.e. the kind or quality of being e.g. clever or stupid, happy or unhappy, etc. (2) (a) 善業 and (b) 惡業 Good and evil karma, resulting in happiness or misery. (3) (a) 助業 Aids to the karma of being reborn in Amitābha's Pure—land e. g. offerings, chantings, etc.; (b) 正業 thought and invocation of Amitābha with undivided mind, as the direct method. |
五力 see styles |
wǔ lì wu3 li4 wu li goriki |
pañcabalāni, the five powers or faculties — one of the categories of the thirty-seven bodhipakṣika dharma 三十七助道品; they destroy the 五障 five obstacles, each by each, and are: 信力 śraddhābala, faith (destroying doubt); 精進力 vīryabala, zeal (destroying remissness); 念 or 勤念 smṛtibala, memory or thought (destroying falsity); 正定力 samādhibala, concentration of mind, or meditation (destroying confused or wandering thoughts); and 慧力 prajñābala, wisdom (destroying all illusion and delusion). Also the five transcendent powers, i. e. 定力 the power of meditation; 通力 the resulting supernatural powers; 借識力 adaptability, or powers of 'borrowing' or evolving any required organ of sense, or knowledge, i. e. by beings above the second dhyāna heavens; 大願力 the power of accomplishing a vow by a Buddha or bodhisattva; and 法威德力 the august power of Dharma. Also, the five kinds of Mara powers exerted on sight, 五大明王. |
五教 see styles |
wǔ jiào wu3 jiao4 wu chiao gokyō |
The five division of Buddhism according to the Huayan School, of which there are two That of 杜順 Dushun down to 賢首 Xianshou is (1) 小乘教 Hīnayāna which interprets nirvana as annihilation; (2) 大乘始教 the primary stage of Mahāyāna, with two sections the 相始教 and 空 始教 or realistic and idealistic, (3) 大乘終教 Mahāyāna in its final stage, teaching the 眞如 and universal Buddhahood; (4) 頓教 the immediate, direct, or intuitive school, e. g. by right concentration of thought, or faith, apart from 'works'; (5) 圓教 the complete or perfect teaching of the Huayan, combining all the rest into one all-embracing vehicle. The five are now differentiated into 十宗 ten schools. The other division, by 圭峯 Guifeng of the same school, is (1) 人天教 rebirth as human beings for those who keep the five commandments and as devas those who keep the 十善 as 相始教 above; (4) 大乘破相教 as 空始教 above; and (5) 一乘顯性教 the one vehicle which reveals the universal Buddha-nature; it includes (3), (4), and (5) of the first group. See also 五時教. |
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. |
六慧 see styles |
liù huì liu4 hui4 liu hui rokue |
The six kinds of wisdom. Each is allotted seriatim to one of the six positions 六位 q. v. (1) 聞慧 the wisdom of hearing and apprehending the truth of the middle way is associated with the 十住; (2) 思慧 of thought with the 十行; (3) 修慧 of observance with the 十廻向; (4) 無相慧 of either extreme, or the mean, with the 十地; (5) 照寂慧 of understanding of nirvana with 等覺慧; (6) 寂照慧 of making nirvana illuminate all beings associated with 佛果 Buddha-fruition. They are a 別教 Differentiated School series and all are associated with 中道 the school of the 中 or middle way. |
刹那 see styles |
chàn à chan4 a4 ch`an a chan a setsuna せつな |
(n-adv,n-t) moment (san: ksana); instant; juncture; (female given name) Setsuna kṣaṇa. An indefinite space of time, a moment, an instant; the shortest measure of time, as kalpa is the longest; it is defined as 一念 a thought; but according to another definition 60 kṣaṇa equal one finger-snap, 90 a thought 念, 4,500 a minute; there are other definitions. In each kṣaṇa 900 persons are born and die. |
十宗 see styles |
shí zōng shi2 zong1 shih tsung jūshū |
The ten schools of Chinese Buddhism: I. The (1) 律宗 Vinaya-discipline, or 南山|； (2) 倶舍 Kośa, Abhidharma, or Reality (Sarvāstivādin) 有宗； (3) 成實宗 Satyasiddhi sect founded on this śāstra by Harivarman; (4) 三論宗 Mādhyamika or 性空宗； (5) 法華宗 Lotus, "Law-flower" or Tiantai 天台宗； (6) 華嚴Huayan or法性 or賢首宗； ( 7) 法相宗 Dharmalakṣana or 慈恩宗 founded on the唯識論 (8) 心宗 Ch'an or Zen, mind-only or intuitive, v. 禪宗 ; (9) 眞言宗 (Jap. Shingon) or esoteric 密宗 ; (10) 蓮宗 Amitābha-lotus or Pure Land (Jap. Jōdo) 淨士宗. The 2nd, 3rd, 4th, and 9th are found in Japan rather than in China, where they have ceased to be of importance. II. The Hua-yen has also ten divisions into ten schools of thought: (1) 我法倶有 the reality of self (or soul) and things, e.g. mind and matter; (2) 法有我無 the reality of things but not of soul; (3) 法無去來 things have neither creation nor destruction; (4) 現通假實 present things are both apparent and real; (5) 俗妄眞實 common or phenomenal ideas are wrong, fundamental reality is the only truth; (6) things are merely names; (7) all things are unreal 空; (8) the bhūtatathatā is not unreal; (9) phenomena and their perception are to be got rid of; (10) the perfect, all-inclusive, and complete teaching of the One Vehicle. III. There are two old Japanese divisions: 大乘律宗, 倶舎宗 , 成實 宗 , 法和宗 , 三論宗 , 天台宗 , 華嚴宗 , 眞言宗 , 小乘律宗 , and 淨土宗 ; the second list adds 禪宗 and omits 大乘律宗. They are the Ritsu, Kusha, Jōjitsu, Hossō, Sanron, Tendai, Kegon, Shingon, (Hīnayāna) Ritsu, and Jōdo; the addition being Zen. |
十心 see styles |
shí xīn shi2 xin1 shih hsin jisshin |
The ten kinds of heart or mind; there are three groups. One is from the 止觀 4, minds ignorant and dark; affected by evil companions; not following the good; doing evil in thought, word, deed; spreading evil abroad; unceasingly wicked; secret sin; open crime; utterly shameless; denying cause and effect (retribution)―all such must remain in the flow 流 of reincarnation. The second group (from the same book) is the 逆流 the mind striving against the stream of perpetual reincarnation; it shows itself in devout faith, shame (for sin), fear (of wrong-doing), repentance and confession, reform, bodhi (i.e. the bodhisattva mind), doing good, maintaining the right law, thinking on all the Buddhas, meditation on the void (or, the unreality of sin). The third is the 眞言 group from the 大日經疏 3; the "seed" heart (i.e. the original good desire), the sprout (under Buddhist religious influence), the bud, leaf, flower, fruit, its serviceableness; the child-heart, the discriminating heart, the heart of settled judgment (or resolve). |
卑懐 see styles |
hikai ひかい |
(humble language) one's own thought; one's own idea |
四禪 四禅 see styles |
sì chán si4 chan2 ssu ch`an ssu chan shizen |
(四禪天) The four dhyāna heavens, 四靜慮 (四靜慮天), i. e. the division of the eighteen brahmalokas into four dhyānas: the disciple attains to one of these heavens according to the dhyāna he observes: (1) 初禪天 The first region, 'as large as one whole universe' comprises the three heavens, Brahma-pāriṣadya, Brahma-purohita, and Mahābrahma, 梵輔, 梵衆, and 大梵天; the inhabitants are without gustatory or olfactory organs, not needing food, but possess the other four of the six organs. (2) 二禪天 The second region, equal to 'a small chiliocosmos' 小千界, comprises the three heavens, according to Eitel, 'Parīttābha, Apramāṇābha, and Ābhāsvara, ' i. e. 少光 minor light, 無量光 infinite light, and 極光淨 utmost light purity; the inhabitants have ceased to require the five physical organs, possessing only the organ of mind. (3) 三禪天 The third region, equal to 'a middling chiliocosmos '中千界, comprises three heavens; Eitel gives them as Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna, i. e. 少淨 minor purity, 無量淨 infinite purity, and 徧淨 universal purity; the inhabitants still have the organ of mind and are receptive of great joy. (4) 四禪天 The fourth region, equal to a great chiliocosmos, 大千界, comprises the remaining nine brahmalokas, namely, Puṇyaprasava, Anabhraka, Bṛhatphala, Asañjñisattva, Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha (Eitel). The Chinese titles are 福生 felicitous birth, 無雲 cloudless, 廣果 large fruitage, 無煩 no vexations, atapa is 無熱 no heat, sudṛśa is 善見 beautiful to see, sudarśana is 善現 beautiful appearing, two others are 色究竟 the end of form, and 無想天 the heaven above thought, but it is difficult to trace avṛha and akaniṣṭha; the inhabitants of this fourth region still have mind. The number of the dhyāna heavens differs; the Sarvāstivādins say 16, the 經 or Sutra school 17, and the Sthavirāḥ school 18. Eitel points out that the first dhyāna has one world with one moon, one mem, four continents, and six devalokas; the second dhyāna has 1, 000 times the worlds of the first; the third has 1, 000 times the worlds of the second; the fourth dhyāna has 1, 000 times those of the third. Within a kalpa of destruction 壞劫 the first is destroyed fifty-six times by fire, the second seven by water, the third once by wind, the fourth 'corresponding to a state of absolute indifference' remains 'untouched' by all the other evolutions; when 'fate (天命) comes to an end then the fourth dhyāna may come to an end too, but not sooner'. |
四門 四门 see styles |
sì mén si4 men2 ssu men yotsukado よつかど |
(surname) Yotsukado The four doors, schools of thought, or theories: 有 is the phenomenal world real, or 空 unreal, or both, or neither ? According to the Tiantai school each of the four schools 四教 in discussing these four questions emphasizes one of them, i. e. 三藏教 that it is real 通教 unreal, 別通 both, 圓通 neither; v. 有 and 空, and each of the four schools. In esoteric symbolism the 四門 are four stages of initiation, development, enlightenment, and nirvana, and are associated with E., S., W., and N.; with the four seasons; with warmth, heat, coolness and cold, etc. |
回神 see styles |
huí shén hui2 shen2 hui shen |
to collect one's thoughts (after being surprised or shocked); to snap out of it (after being lost in thought) |
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. |
天親 天亲 see styles |
tiān qīn tian1 qin1 t`ien ch`in tien chin amachika あまちか |
one's flesh and blood (surname) Amachika Vasubandhu, 伐蘇畔度; 婆藪槃豆 (or 婆修槃豆) (or 婆修槃陀) 'akin to the gods ', or 世親 'akin to the world'. Vasubandhu is described as a native of Puruṣapura, or Peshawar, by Eitel as of Rājagriha, born '900 years after the nirvana', or about A. D. 400; Takakusu suggests 420-500, Peri puts his death not later than 350. In Eitel's day the date of his death was put definitely at A. D. 117. Vasubandhu's great work, the Abhidharmakośa, is only one of his thirty-six works. He is said to be the younger brother of Asaṅga of the Yogācāra school, by whom he was converted from the Sarvāstivāda school of thought to that of Mahāyāna and of Nāgārjuna. On his conversion he would have 'cut out his tongue' for its past heresy, but was dissuaded by his brother, who bade him use the same tongue to correct his errors, whereupon he wrote the 唯識論 and other Mahayanist works. He is called the twenty-first patriarch and died in Ayodhya. |
心算 see styles |
xīn suàn xin1 suan4 hsin suan shinsan; shinzan; tsumori(gikun) しんさん; しんざん; つもり(gikun) |
mental arithmetic; to calculate in one's head; planning; preparation (1) (See つもり・1) intention; plan; purpose; expectation; (2) (つもり only) (See つもり・2) belief; assumption; thought; conviction |
念頭 念头 see styles |
niàn tou nian4 tou5 nien t`ou nien tou nentou / nento ねんとう |
thought; idea; intention (on one's) mind; heed |
思惟 see styles |
sī wéi si1 wei2 ssu wei shii; shiyui / shi; shiyui しい; しゆい |
variant of 思維|思维[si1 wei2] (n,vs,vt,vi) (1) (esp. しい) thought; thinking; contemplation; consideration; (n,vs,vt,vi) (2) {Buddh} (esp. しゆい) using wisdom to get to the bottom of things; focusing one's mind; deep contemplation; concentrated thought; deliberating; pondering; reflecting; (female given name) Shiyui To consider or reflect on an object with discrimination; thought, reflection. |
思量 see styles |
sī liang si1 liang5 ssu liang shiryō しりょう |
to reckon; to consider; to turn over in one's mind (noun/participle) careful consideration; thought Thinking and measuring, or comparing; reasoning. |
意業 意业 see styles |
yì yè yi4 ye4 i yeh igō |
The function of mind or thought, one of the 三業 thought, word, deed. |
愚考 see styles |
gukou / guko ぐこう |
(n,vs,vt,vi) (1) foolish thought; (n,vs,vt,vi) (2) (humble language) (one's own) thought; (one's own) idea |
懐抱 see styles |
kaihou; kaibou(ok) / kaiho; kaibo(ok) かいほう; かいぼう(ok) |
(noun, transitive verb) (1) bearing in mind (a thought, feeling, etc.); (noun, transitive verb) (2) (obsolete) (See 抱擁) embrace; hug; holding in one's arms; (3) (archaism) (See 懐・ふところ・1) bosom; (breast) pocket |
所思 see styles |
suǒ sī suo3 si1 so ssu shoshi しょし |
what one thinks; person or thing that is on one's mind thoughts; opinions to be thought |
排遺 排遗 see styles |
pái yí pai2 yi2 p`ai i pai i |
feces; excrement; scat; droppings; to egest; to get (one's feelings) out; to rid oneself (of a thought) |
改宗 see styles |
gǎi zōng gai3 zong1 kai tsung kaishuu / kaishu かいしゅう |
(n,vs,vi) religious conversion To change one's cult, school of thought, or religion. |
法界 see styles |
fǎ jiè fa3 jie4 fa chieh hokkai; houkai / hokkai; hokai ほっかい; ほうかい |
(1) {Buddh} universe; (2) {Buddh} realm of thought; (3) {Buddh} underlying principle of reality; manifestation of true thusness; (4) (ほうかい only) (abbreviation) (See 法界悋気) being jealous of things that have nothing to do with one; being jealous of others who are in love with each other dharmadhātu, 法性; 實相; 達磨馱都 Dharma-element, -factor, or-realm. (1) A name for "things" in general, noumenal or phenomenal; for the physical universe, or any portion or phase of it. (2) The unifying underlying spiritual reality regarded as the ground or cause of all things, the absolute from which all proceeds. It is one of the eighteen dhātus. These are categories of three, four, five, and ten dharmadhātus; the first three are combinations of 事 and 理 or active and passive, dynamic and static; the ten are: Buddha-realm, Bodhisattva-realm, pratyekabuddha-realm, śrāvaka, deva, Human, asura, Demon, Animal, and Hades realms-a Huayan category. Tiantai has ten for meditaton, i.e. the realms of the eighteen media of perception (the six organs, six objects, and six sense-data or sensations), of illusion, sickness, karma, māra, samādhi, (false) views, pride, the two lower Vehicles, and the Bodhisattva Vehicle. |
浮想 see styles |
fú xiǎng fu2 xiang3 fu hsiang fusō |
passing thought; an idea that comes into one's head; recollection Passing thoughts, unreal fancies. |
篇聚 see styles |
piān jù pian1 ju4 p`ien chü pien chü hen ju |
Two divisions of wrong-doing, one called the 五篇 five pian, the other the six and seven ju. The five pian are: (1) pārājika, v. 波, sins demanding expulsion from the order; (2) saṅghāvaśeṣa, v. 僧, sins verging on expulsion, which demand confession before and absolution by the assembly; (3) ? prāyaścitta, v. 波逸, sins deserving hell which may be forgiven; (4) pratideśanīya, v. 波羅 and 提舍, sins which must be confessed; (5) duṣkṛta, v. 突, light sins, errors, or faults. The six ju are the five above with sthūlātyaya, v. 偸, associated with the third, implying thought not developed in action. The seven ju are the above with the division of the fifth into two, action and speech. There are further divisions of eight and nine. |
身業 身业 see styles |
shēn yè shen1 ye4 shen yeh shingō |
The karma operating in the body; the body as representing the fruit of action in previous existence. One of the three karmas, the other two referring to speech and thought. |
遲鈍 迟钝 see styles |
chí dùn chi2 dun4 ch`ih tun chih tun chidon |
slow in one's reactions; sluggish (in movement or thought) slow |
鄙懐 see styles |
hikai ひかい |
(humble language) one's own thought; one's own idea |
刷込む see styles |
surikomu すりこむ |
(irregular okurigana usage) (transitive verb) to insert (an illustration); to stencil (a pattern); to print on; to instill (thought, impression, etc.); to imprint (e.g. on one's subconscious) |
四念處 四念处 see styles |
sì niàn chù si4 nian4 chu4 ssu nien ch`u ssu nien chu shinenjo |
Four objects on which memory or the thought should dwell— the impurity of the body, that all sensations lead to suffering, that mind is impermanent, and that there is no such thing as an ego. There are other categories for thought or meditation.; (四念處觀); 四念住 smṛtyupasthāna. The fourfold stage of mindfulness, thought, or meditation that follows the 五停心觀 five-fold procedure for quieting the mind. This fourfold method, or objectivity of thought, is for stimulating the mind in ethical wisdom. It consists of contemplating (1) 身 the body as impure and utterly filthy; (2) 受 sensation, or consciousness, as always resulting in suffering; (3) 心 mind as impermanent, merely one sensation after another; (4) 法 things in general as being dependent and without a nature of their own. The four negate the ideas of permanence, joy, personality, and purity 常, 樂, 我, and 淨, i. e. the four 顚倒, but v. 四德. They are further subdivided into 別 and 總 particular and general, termed 別相念處 and 總相念處, and there are further subdivisions. |
四空定 see styles |
sì kōng dìng si4 kong1 ding4 ssu k`ung ting ssu kung ting shi kūjō |
四無色定 The last four of the twelve dhyānas; the auto-hypnotic, or ecstatic entry into the four states represented by the four dhyāna heavens, i. e. 四 空 處 supra. In the first, the mind becomes void and vast like space; in the second, the powers of perception and understanding are unlimited; in the third, the discriminative powers of mind are subdued; in the fourth, the realm of consciousness or knowledge) without thought is reached, e. g. intuitive wisdom. These four are considered both as states of dhyāna, and as heavens into which one who practices these forms of dhyāna may be born. |
增上慢 see styles |
zēng shàng màn zeng1 shang4 man4 tseng shang man zōjō man |
Arrogance, pride (of superior knowledge); e.g. the 5,000 disciples who, in their Hīnayāna superiority, thought they had gained all wisdom and refused to hear the Lotus gospel. |
性念處 性念处 see styles |
xìng niàn chù xing4 nian4 chu4 hsing nien ch`u hsing nien chu shō nenjo |
citta-smṛtyupasthāna, one of the four objects of thought, i. e. that the original nature is the same as the Buddha-nature, v. 四念處. |
手拍子 see styles |
tebyoushi / tebyoshi てびょうし |
(noun/participle) (1) beating time with one's hands; clapping to the beat; (2) making a careless move (in go, shogi, etc.); responding to an opponent's move without proper thought |
掠める see styles |
kasumeru かすめる |
(transitive verb) (1) (kana only) to steal; to rob; to snatch; to pocket; to plunder; (transitive verb) (2) (kana only) to deceive; to trick; to cheat; (transitive verb) (3) (kana only) to graze (in passing); to skim; to brush against; to touch lightly; (transitive verb) (4) (kana only) to appear and quickly disappear (a thought, a smile, etc.); to flit (through one's mind, across one's face); (transitive verb) (5) (kana only) (often as 目をかすめて) to do (something) while no one is looking; (transitive verb) (6) (kana only) (archaism) to hint at; to suggest; to insinuate |
果して see styles |
hatashite はたして |
(adverb) (1) as was expected; just as one thought; sure enough; as a result; (2) really? (in questions); ever? |
案の上 see styles |
annojou / annojo あんのじょう |
(irregular kanji usage) (exp,adv) just as one thought; as usual; sure enough |
案の定 see styles |
annojou / annojo あんのじょう |
(exp,adv) just as one thought; as usual; sure enough |
案の条 see styles |
annojou / annojo あんのじょう |
(irregular kanji usage) (exp,adv) just as one thought; as usual; sure enough |
發意頃 发意顷 see styles |
fā yì kuǐ fa1 yi4 kui3 fa i k`uei fa i kuei hotsuikei |
in an instant (as short as) raising but one single thought |
胎藏界 see styles |
tāi zàng jiè tai1 zang4 jie4 t`ai tsang chieh tai tsang chieh taizō kai |
Garbhadhātu, or Garbhakośa-(dhātu), the womb treasury, the universal source from which all things are produced; the matrix; the embryo; likened to a womb in which all of a child is conceived— its body, mind, etc. It is container and content; it covers and nourishes; and is the source of all supply. It represents the 理性 fundamental nature, both material elements and pure bodhi, or wisdom in essence or purity; 理 being the garbhadhātu as fundamental wisdom, and 智 acquired wisdom or knowledge, the vajradhātu. It also represents the human heart in its innocence or pristine purity, which is considered as the source of all Buddha-pity and moral knowledge. And it indicates that from the central being in the maṇḍala, viz. the Sun as symbol of Vairocana, there issue all the other manifestations of wisdom and power, Buddhas, bodhisattvas, demons, etc. It is 本覺 original intellect, or the static intellectuality, in contrast with 始覺 intellection, the initial or dynamic intellectuality represented in the vajradhātu; hence it is the 因 cause and vajradhātu the 果 effect; though as both are a unity, the reverse may be the rule, the effect being also the cause; it is also likened to 利他 enriching others, as vajradhātu is to 自利 enriching self. Kōbō Daishi, founder of the Yoga or Shingon 眞言 School in Japan, adopted the representation of the ideas in maṇḍalas, or diagrams, as the best way of revealing the mystic doctrine to the ignorant. The garbhadhātu is the womb or treasury of all things, the universe; the 理 fundamental principle, the source; its symbols are a triangle on its base, and an open lotus as representing the sun and Vairocana. In Japan this maṇḍala is placed on the east, typifying the rising sun as source, or 理. The vajradhātu is placed west and represents 智 wisdom or knowledge as derived from 理 the underlying principle, but the two are essential one to the other, neither existing apart. The material and spiritual; wisdom-source and intelligence; essence and substance; and similar complementary ideas are thus portrayed; the garbhadhātu may be generally considered as the static and the vajradhātu as the dynamic categories, which are nevertheless a unity. The garbhadhātu is divided into 三部 three sections representing samādhi or quiescence, wisdom-store, and pity-store, or thought, knowledge, pity; one is called the Buddha-section, the others the Vajra and Lotus sections respectively; the three also typify vimokṣa, prajñā, and dharmakāya, or freedom, understanding, and spirituality. There are three heads of these sections, i. e. Vairocana, Vajrapāṇi, and Avalokiteśvara; each has a mother or source, e. g. Vairocana from Buddha's-eye; and each has a 明王 or emanation of protection against evil; also a śakti or female energy; a germ-letter, etc. The diagram of five Buddhas contains also four bodhisattvas, making nine in all, and there are altogether thirteen 大院 or great courts of various types of ideas, of varying numbers, generally spoken of as 414. Cf. 金剛界; 大日; 兩部. |
やっぱし see styles |
yappashi やっぱし |
(adverb) (1) (See やはり・1) as expected; sure enough; just as one thought; (adverb) (2) (See やはり・2) after all (is said and done); in the end; as one would expect; in any case; (adverb) (3) (See やはり・3) too; also; as well; likewise; (not) either; (adverb) (4) (See やはり・4) still; as before; (adverb) (5) (See やはり・5) all the same; even so; still; nonetheless |
一心三惑 see styles |
yī xīn sān huò yi1 xin1 san1 huo4 i hsin san huo isshin sanwaku |
同體三惑The Tiantai "three doubts' in the mind of a bodhisattva, producing fear of illusion, confusion through multiplicity of duties, and ignorance, i.e. 見思; 塵沙 and 無明 q.v. |
一心三觀 一心三观 see styles |
yī xīn sān guān yi1 xin1 san1 guan1 i hsin san kuan isshin sangan |
The Tiantai insight 一心三智; also simultaneous vision of past, present, and future; also called 圓融三觀; 不可思議三觀. |
一心刹那 see styles |
yī xīn chàn à yi1 xin1 chan4 a4 i hsin ch`an a i hsin chan a isshin setsuna |
one thought-moment |
一心專念 一心专念 see styles |
yī xīn zhuān niàn yi1 xin1 zhuan1 nian4 i hsin chuan nien isshin sennen |
concentrate fully [on Amitâbha] for one thought |
一念三千 see styles |
yī niàn sān qiān yi1 nian4 san1 qian1 i nien san ch`ien i nien san chien ichinen sanzen |
In one thought to survey or embrace the 3,000 worlds, or a chiliocosmos with all its forms of existence; to see the universe as a thought; it is a Tiantai mode of meditation. |
一念不生 see styles |
yī niàn bù shēng yi1 nian4 bu4 sheng1 i nien pu sheng ichinen fushō |
Not a thought arising; beyond the necessity of thinking, as in the case of a Buddha. |
一念業成 一念业成 see styles |
yī niàn yè chéng yi1 nian4 ye4 cheng2 i nien yeh ch`eng i nien yeh cheng ichinen gō jō |
At one thought the work completed; karma complete in one thought. One repetition, or sincere thought of or faith in Amitābha's vow, and entrance into the Pure Land is assured. |
一發意頃 一发意顷 see styles |
yī fā yì kuǐ yi1 fa1 yi4 kui3 i fa i k`uei i fa i kuei ippotsui kei |
in an instant (as short as) raising but one single thought |
一眞法界 see styles |
yī zhēn fǎ jiè yi1 zhen1 fa3 jie4 i chen fa chieh isshinhokkai |
The dharma realm of the one reality, i.e. of the bhūtatathatā, complete in a speck of dust as in a universe; such is the dharmakāya, or spiritual body of all Buddhas, eternal, above terms of being, undefinable, neither immanent nor transcendent, yet the one reality, though beyond thought. It is the fundamental doctrine of the 華嚴宗. The 法界 is 諸佛平等法身, 從本以來不生不滅, 非空非有, 離名離相, 無內無外, 惟一眞實, 不可思議, 是名一眞法界; see 三藏法數 4. |
不可得空 see styles |
bù kě dé kōng bu4 ke3 de2 kong1 pu k`o te k`ung pu ko te kung fu katoku kū |
One of the eighteen 空; it is the 言亡慮絕之空, the 'void' that is beyond words or thought. |
他山の石 see styles |
tazannoishi たざんのいし |
(idiom) (See 他山の石以て玉を攻むべし) lesson learned from someone's else mistake; object lesson; food for thought; stones from other mountains (can be used to polish one's own gems) |
刷り込む see styles |
surikomu すりこむ |
(transitive verb) to insert (an illustration); to stencil (a pattern); to print on; to instill (thought, impression, etc.); to imprint (e.g. on one's subconscious) |
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. |
專一趣心 专一趣心 see styles |
zhuān yī qù xīn zhuan1 yi1 qu4 xin1 chuan i ch`ü hsin chuan i chü hsin senichishu shin |
one-pointed mind; thought |
思想信条 see styles |
shisoushinjou / shisoshinjo しそうしんじょう |
one's thought and beliefs |
意を得る see styles |
ioeru いをえる |
(exp,v1) (1) to get (e.g. the gist of something); to understand; (exp,v1) (2) (See 我が意を得たり) to turn out as one thought |
果たして see styles |
hatashite はたして |
(adverb) (1) as was expected; just as one thought; sure enough; as a result; (2) really? (in questions); ever? |
正覺一念 正觉一念 see styles |
zhèng jué yī niàn zheng4 jue2 yi1 nian4 cheng chüeh i nien shōkaku ichinen |
one thought-moment of correct enlightenment |
滅受想定 灭受想定 see styles |
miè shòu xiǎng dìng mie4 shou4 xiang3 ding4 mieh shou hsiang ting metsu jusō jō |
A samādhi in which there is complete extinction of sensation and thought; one of the highest forms of kenosis, resulting from concentration. |
發人深思 发人深思 see styles |
fā rén shēn sī fa1 ren2 shen1 si1 fa jen shen ssu |
(idiom) thought-provoking; to give one food for thought |
發心之頃 发心之顷 see styles |
fā xīn zhī kuǐ fa1 xin1 zhi1 kui3 fa hsin chih k`uei fa hsin chih kuei hotsushin no kei |
in an instant (as short as) raising but one single thought |
發意之頃 发意之顷 see styles |
fā yì zhī kuǐ fa1 yi4 zhi1 kui3 fa i chih k`uei fa i chih kuei hotsui no kei |
in an instant (as short as) raising but one single thought |
自立門戶 自立门户 see styles |
zì lì mén hù zi4 li4 men2 hu4 tzu li men hu |
to form one's own group or school of thought; to set up one's own business; to establish oneself |
陰妄一念 阴妄一念 see styles |
yīn wàng yī niàn yin1 wang4 yi1 nian4 yin wang i nien onmō no ichinen |
The illusion of the skandhas like a passing thought. |
三七日思惟 see styles |
sān qī rì sī wéi san1 qi1 ri4 si1 wei2 san ch`i jih ssu wei san chi jih ssu wei sanshichi nichi shiyui |
The twenty-one days spent by the Buddha, after his enlightenment, in walking round the bo-tree and considering how to carry his Mahāyāna way of salvation to the world; v. 法華經,方便品. |
思いを致す see styles |
omoioitasu おもいをいたす |
(exp,v5s) to think of; to give one's thought to |
Variations: |
okunen おくねん |
(a) thought one will never forget; something one will always remember |
然ればこそ see styles |
sarebakoso さればこそ |
(expression) (1) (kana only) for that very reason; that is exactly why ...; (expression) (2) (kana only) as expected; just as one thought; sure enough |
煩惱卽菩提 烦恼卽菩提 see styles |
fán nǎo jí pú tí fan2 nao3 ji2 pu2 ti2 fan nao chi p`u t`i fan nao chi pu ti bonnō soku bodai |
The passions, or moral afflictions, are bodhi, i.e. the one is included in the other; it is a Tiantai term, and said to be the highest expression of Mahāyāna thought; cf. 卽. |
相想倶絶宗 see styles |
xiāng xiǎng jù jué zōng xiang1 xiang3 ju4 jue2 zong1 hsiang hsiang chü chüeh tsung |
One of the ten schools, as classified by Hsien-shou of Huayan, which sought to eliminate phenomena and thought about them, in favour of intuition. |
Variations: |
hikai ひかい |
(humble language) one's own thought; one's own idea |
思いをいたす see styles |
omoioitasu おもいをいたす |
(exp,v5s) to think of; to give one's thought to |
思いをはせる see styles |
omoiohaseru おもいをはせる |
(exp,v1) to think about; to send one's heart out to; to give more than a passing thought to; to think of something far away; to think nostalgically upon (esp. one's hometown) |
思いを馳せる see styles |
omoiohaseru おもいをはせる |
(exp,v1) to think about; to send one's heart out to; to give more than a passing thought to; to think of something far away; to think nostalgically upon (esp. one's hometown) |
崽賣爺田不心疼 崽卖爷田不心疼 see styles |
zǎi mài yé tián bù xīn téng zai3 mai4 ye2 tian2 bu4 xin1 teng2 tsai mai yeh t`ien pu hsin t`eng tsai mai yeh tien pu hsin teng |
lit. the child sells the father's farm without regret (idiom); fig. to sell one's inheritance without a second thought for how hard one's forebears worked for it |
Variations: |
idaku いだく |
(transitive verb) (1) (form) (See 抱く・だく・1) to hold in one's arms (e.g. a baby); to embrace; to hug; (transitive verb) (2) to have (a thought or feeling); to hold; to harbour (suspicion, doubt, etc.); to harbor; to bear (a grudge, ill will, etc.); to entertain (hope, illusions, etc.); to cherish (e.g. an ambition) |
Variations: |
jikkangawaku じっかんがわく |
(exp,v5k) to feel that something is true or actually happening; to hit one (realization, thought); to sink in |
Variations: |
hatashite はたして |
(adverb) (1) as was expected; just as one thought; sure enough; (adverb) (2) (used in interrogative and hypothetical sentences) really; actually; ever |
Variations: |
shitanamezuri したなめずり |
(n,vs,vi) (1) licking one's lips (at the sight of appetizing food); (n,vs,vi) (2) licking one's lips (in anticipation); waiting eagerly (for); salivating (e.g. at the thought) |
Variations: |
omoioitasu おもいをいたす |
(exp,v5s) to think of; to give one's thought to |
Variations: |
omoikomu おもいこむ |
(v5m,vi) (1) to be convinced (that); to be under the impression (that); to feel sure (that); to assume (that); (v5m,vi) (2) to make up one's mind; to set one's heart on; to be determined (to do); to be bent on; (v5m,vi) (3) to be obsessed (with a thought, idea, etc.); to think about obsessively |
Variations: |
omoiohaseru おもいをはせる |
(exp,v1) (See 思いを致す) to think about; to send one's heart out to; to give more than a passing thought to; to think of something far away; to think nostalgically upon (esp. one's hometown) |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "One Thought" 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.