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12>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
一 see styles |
yī yi1 i moto もと |
More info & calligraphy: One(numeric) one (chi: yī); (female given name) Moto eka. One, unity, monad, once, the same; immediately on (seeing, hearing, etc.). |
切 see styles |
qiè qie4 ch`ieh chieh setsu せつ |
More info & calligraphy: Che(noun or adjectival noun) (1) (See 切に,切なる) eager; earnest; ardent; kind; keen; acute; (interjection) (2) (abbreviation) (also きり) (See 切る・3) OFF (on switch) To cut, carve; a whole; urgent; the 反切 system of spelling, i. e. the combination of the initial sound of one Chinese word with the final sound of another to indicate the sound of a third, a system introduced by translators of Buddhist works; v. 反. |
畢 毕 see styles |
bì bi4 pi pi ぴ |
More info & calligraphy: Yat{astron} (See 二十八宿,白虎・びゃっこ・2) Chinese "Net" constellation (one of the 28 mansions); (surname) Pi To end, final, complete, all; translit. p, v. |
一心 see styles |
yī xīn yi1 xin1 i hsin hitomi ひとみ |
More info & calligraphy: One Heart / One Mind / Heart and Soul(adv,n) (1) one mind; (adv,n) (2) (See 一心に) wholeheartedness; one's whole heart; (female given name) Hitomi With the whole mind or heart; one mind of heart; also the bhūtatathatā, or the whole of things; the universe as one mind, or a spiritual unity. |
三諦 三谛 see styles |
sān dì san1 di4 san ti santai; sandai さんたい; さんだい |
More info & calligraphy: The Three TruthsThe three dogmas. The "middle" school of Tiantai says 卽空, 卽假. 卽中 i.e. 就是空, 假, 中; (a) by 空śūnya is meant that things causally produced are intheir essential nature unreal (or immaterial) 實空無; (b) 假, though thingsare unreal in their essential nature their derived forms are real; (c) 中;but both are one, being of the one 如 reality. These three dogmas arefounded on a verse of Nāgārjuna's— 因緣所生法, 我說卽是空 亦爲是假名, 亦是中道義 "All causally produced phenomena, I say, areunreal, Are but a passing name, and indicate the 'mean'." There are otherexplanations— the 圓教 interprets the 空 and 假 as 中; the 別教 makes 中 independent. 空 is the all, i.e. the totality of all things, and is spokenof as the 眞 or 實 true, or real; 假 is the differentiation of all thingsand is spoken of as 俗 common, i.e. things as commonly named; 中 is theconnecting idea which makes a unity of both, e.g. "all are but parts of onestupendous whole." The 中 makes all and the all into one whole, unifying thewhole and its parts. 空 may be taken as the immaterial, the undifferentiatedall, the sum of existences, by some as the tathāgatagarbha 如來藏; 假as theunreal, or impermanent, the material or transient form, the temporal thatcan be named, the relative or discrete; 中 as the unifier, which places eachin the other and all in all. The "shallower" 山外 school associated 空 and 中 with the noumenal universe as opposed to the phenomenal and illusoryexistence represented by 假. The "profounder" 山内 school teaches that allthree are aspects of the same. |
全心 see styles |
quán xīn quan2 xin1 ch`üan hsin chüan hsin zenshin ぜんしん |
More info & calligraphy: Whole Heartone's whole heart |
釋迦牟尼 释迦牟尼 see styles |
shì jiā móu ní shi4 jia1 mou2 ni2 shih chia mou ni Shakamuni |
More info & calligraphy: Shakyamuni / The Buddha釋迦文 (釋迦文尼); 釋伽文 Śākyamuni, the saint of the Śākya tribe. muni is saint, holy man, sage, ascetic monk; it is: intp. as 仁 benevolent, charitable, kind, also as 寂默 one who dwells in seclusion. After '500 or 550' previous incarnations, Śākyamuni finally attained to the state of Bodhisattva, was born in the Tuṣita heaven, and descended as a white elephant, through her right side, into the womb of the immaculate Māyā, the purest woman on earth; this was on the 8th day of the 4th month; next year on the 8th day of the 2nd month he was born from her right side painlessly as she stood under a tree in the Lumbinī garden. For the subsequent miraculous events v. Eitel. also the 神通遊戲經 (Lalitavistara), the 釋迦如來成道記, etc. Simpler statements say that he was born the son of Śuddhodana, of the kṣatriya caste, ruler of Kapilavastu, and Māyā his wife; that Māyā died seven days later, leaving him to be brought up by her sister Prājapati; that in due course he was married to Yaśodharā who bore him a son, Rāhula; that in search of truth he left home, became an ascetic, severely disciplined himself, and finally at 35 years of age, under a tree, realized that the way of release from the chain of rebirth and death lay not in asceticism but in moral purity; this he explained first in his four dogmas, v. 四諦 and eightfold noble way 八正道, later amplified and developed in many sermons. He founded his community on the basis of poverty, chastity, and insight or meditation, ad it became known as Buddhism, as he became known as Buddha, the enlightened. His death was probably in or near 487 B.C., a few years before that of Confucius in 479. The sacerdotal name of his family is Gautama, said to be the original name of the whole clan, Śākya being that of his branch, v. 瞿, 喬.; his personal name was Siddhārtha, or Sarvārthasiddha, v. 悉. |
合 see styles |
hé he2 ho takagou / takago たかごう |
to close; to join; to fit; to be equal to; whole; together; round (in battle); conjunction (astronomy); 1st note of pentatonic scale; old variant of 盒[he2] (1) gō; traditional unit of volume, approx. 180 ml; (2) gō; traditional unit of area, approx 0.33 square meters; (3) one-tenth of the distance from the base to the summit of a mountain; (4) {astron} (See 衝・3) conjunction; (5) (See 合計) sum; total; (6) {phil} (See 総合・1,正反合) synthesis (in dialectics); (7) minor premise (in hetuvidya); (counter) (8) counter for covered containers; (counter) (9) counter for matches, battles, etc.; (surname) Takagou Bring together, unite, unison, in accord. |
如 see styles |
rú ru2 ju yuki ゆき |
as; as if; such as {Buddh} (See 真如) tathata (the ultimate nature of all things); (female given name) Yuki tathā 多陀; 但他 (or 怛他), so, thus, in such manner, like, as. It is used in the sense of the absolute, the 空 śūnya, which is 諸佛之實相 the reality of all Buddhas; hence 如 ru is 賃相 the undifferentiated whole of things, the ultimate reality; it is 諸法之性 the nature of all things, hence it connotes 法性 faxing which is 眞實之際極 the ultimate of reality, or the absolute, and therefore connotes 實際 ultimate reality. The ultimate nature of all things being 如 ru, the one undivided same, it also connotes 理 li, the principle or theory behind all things, and this 理 li universal law, being the 眞實 truth or ultimate reality; 如 ru is termed 眞如 bhūtatathatā, the real so, or suchness, or reality, the ultimate or the all, i. e. the 一如 yiru. In regard to 如 ju as 理 li the Prajñā-pāramitā puṇḍarīka makes it the 中 zhong, neither matter nor nothingness. It is also used in the ordinary sense of so, like, as (cf yathā). |
氐 see styles |
dǐ di3 ti tei / te てい |
foundation; on the whole (1) (hist) Di (ancient Chinese ethnic group); (2) {astron} (See 二十八宿,蒼竜・そうりょう・3) Chinese "root" constellation (one of the 28 mansions) |
相 see styles |
xiàng xiang4 hsiang tasuku たすく |
appearance; portrait; picture; government minister; (physics) phase; (literary) to appraise (esp. by scrutinizing physical features); to read sb's fortune (by physiognomy, palmistry etc) (1) aspect; appearance; look; (2) physiognomy (as an indication of one's fortune); (3) {gramm} aspect; (4) {physics;chem} phase (e.g. solid, liquid and gaseous); (given name) Tasuku lakṣana 攞乞尖拏. Also, nimitta. A 'distinctive mark, sign', 'indication, characteristic', 'designation'. M. W. External appearance; the appearance of things; form; a phenomenon 有爲法 in the sense of appearance; mutual; to regard. The four forms taken by every phenomenon are 生住異滅 rise, stay, change, cease, i. e. birth, life, old age, death. The Huayan school has a sixfold division of form, namely, whole and parts, together and separate, integrate and disintegrate. A Buddha or Cakravartī is recognized by his thirty-two lakṣana , i. e. his thirty-two characteristic physiological marks. |
遍 see styles |
biàn bian4 pien amane あまね |
everywhere; all over; classifier for actions: one time (counter) (See 一遍,回・1,回・2) number of times; (female given name) Amane sarvatraga. Everywhere, universe, whole; a time. |
一世 see styles |
yī shì yi1 shi4 i shih hitoyo ひとよ |
generation; period of 30 years; one's whole lifetime; lifelong; age; era; times; the whole world; the First (of numbered European kings) (1) generation; lifetime; (2) the age; the day; (n,n-suf) (3) the first (e.g. Elizabeth I); (4) issei; first-generation Japanese (or Korean, etc.); (female given name) Hitoyo one life |
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; (where) the hell; (how) the hell; (2) one object; one body; one unit; one group; one mass; (3) one form; one style; one format; one fashion; (4) one Buddhist image; one carving; one sculpture; (5) one corpse; one sample (of bones, remains, etc.); (adverb) (6) (also as ~に) (See 一体に) generally; in general; on the whole; by and large; for the most part; (adverb) (7) (dated) strictly speaking; in the first place; originally; to begin with |
一個 一个 see styles |
yī ge yi1 ge5 i ko ikko いっこ |
a; an; one; the whole (afternoon, summer vacation etc) piece; fragment; one (object) |
一円 see styles |
ichien いちえん |
(1) one yen; (suf,adv) (2) throughout (an area); whole district; (place-name, surname) Ichien |
一化 see styles |
yī huà yi1 hua4 i hua ichike |
The teaching and influence of a Buddha during one Buddha-period; also the teaching of the whole truth at once; also an instantaneous reform. |
一向 see styles |
yī xiàng yi1 xiang4 i hsiang hitomukai ひとむかい |
a period of time in the recent past; (indicating a period of time up to the present) all along; the whole time (adverb) (1) (See 一向に・1) completely; absolutely; totally; (adverb) (2) (in a negative sentence) (not) at all; (not) a bit; (not) in the least; (adverb) (3) earnestly; intently; determinedly; (4) (abbreviation) (See 一向宗) Jōdo Shinshū; (surname) Hitomukai One direction, each direction; with single mind, the mind fixed in one direction undistracted; e.g. 一向淸淨無有女人 (The land of that Buddha is) everywhere pure; no women are there. |
一周 see styles |
yī zhōu yi1 zhou1 i chou kazumasa かずまさ |
one week; all the way around; a whole cycle (n,vs,vi) one round; one circuit; one revolution; one lap; one turn; (personal name) Kazumasa |
一国 see styles |
kazukuni かずくに |
(1) one country; (2) the whole nation; the whole country; (adjectival noun) (3) (dated) (See 一刻・2) stubborn; obstinate; (personal name) Kazukuni |
一如 see styles |
yī rú yi1 ru2 i ju kazuyuki かずゆき |
to be just like oneness; (personal name) Kazuyuki The one ru, i.e. the bhūtatathatā, or absolute, as the norm and essence of life. The 眞如 true suchness, or true character, or reality; the 法性 nature of things or beings. The whole of things as they are, or seem; a cosmos; a species; things of the same order. Name of a celebrated monk, Yiru. V. 一眞; 一實. |
一家 see styles |
yī jiā yi1 jia1 i chia hitotsuya ひとつや |
the whole family; the same family; the family ... (when preceded by a family name); group (1) a family; a household; a home; one's family; whole family; (2) (one's own) style; school; (3) gang; (yakuza) family; (surname) Hitotsuya one school |
一山 see styles |
yī shān yi1 shan1 i shan hitotsuyama ひとつやま |
(1) whole temple complex; all the temples on a mountain; (2) (orig. meaning) (See 一山・ひとやま・1) one mountain; (surname) Hitotsuyama A hill; a monastery; Yishan, the name of a Chinese monk who voyaged to Japan in A.D. 1299 and who was also styled 一寧 Yining. |
一座 see styles |
yī zuò yi1 zuo4 i tso ichiza いちざ |
(1) the whole company; the party; all those present; everyone in attendance; (n,vs,vi) (2) attendance (at a gathering); presence; (3) banquet; dinner; party; (4) troupe; (theatrical) company; (5) (See 座・8) (one) statue; (6) (archaism) top seat; head (of the table) single seat |
一斑 see styles |
yī bān yi1 ban1 i pan ippan いっぱん |
lit. one spot (on the leopard); fig. one small item in a big scheme (form) (See 全豹) single part (of a whole); one detail; portion; spot |
一日 see styles |
yī rì yi1 ri4 i jih hitoichi ひといち |
(n,adv) (1) (dated) one day; (adv,n) (2) (dated) all day (long); the whole day; (3) (poetic term) 1st day of the month; (place-name) Hitoichi A sun, or day from sunrise to sunset. |
一校 see styles |
ikkou / ikko いっこう |
(1) one school; (2) the whole school; (3) one proofreading; first proof |
一生 see styles |
yī shēng yi1 sheng1 i sheng motonaru もとなる |
all one's life; throughout one's life (n,adj-no,adv) (1) whole life; a lifetime; all through life; one existence; a generation; an age; the whole world; the era; (can be adjective with の) (2) (the only, the greatest, etc.) of one's life; (given name) Motonaru All one's life, a whole life time. |
一眞 see styles |
yī zhēn yi1 zhen1 i chen kazumasa かずまさ |
(personal name) Kazumasa The whole of reality, the universe, the all, idem 眞如; cf. 一如, 一實 bhūtatathatā. |
一身 see styles |
yī shēn yi1 shen1 i shen kazumi かずみ |
whole body; from head to toe; single person; a suit of clothes oneself; one's body; (female given name) Kazumi a single person |
一軍 see styles |
ichigun いちぐん |
(1) one army; whole army; (2) {sports} (See 二軍) first string players |
一面 see styles |
yī miàn yi1 mian4 i mien ichimen いちめん |
one side; one aspect; simultaneously... (and...); one's whole face (1) one face; one surface; (2) the whole surface; (3) one aspect; one side; (n,n-adv) (4) (on) the other hand; (5) one broad, flat object; (6) front page (e.g. newspaper); (surname) Ichimen |
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. |
三教 see styles |
sān jiào san1 jiao4 san chiao mitsunori みつのり |
the Three Doctrines (Daoism, Confucianism, Buddhism) (1) Shinto, Buddhism and Confucianism; the three religions; (2) Confucianism, Buddhism and Taoism; (3) Buddhism, Shinto and Christianity; (given name) Mitsunori The three teachings, i.e. 儒, 佛 (or 釋), and 道Confucianism, Buddhism, and Taoism; or, 孔, 老, 釋 Confucianism, Taoism (aIso known as 神敎), and Buddhism. In Japan they are Shinto, Confucianism, and Buddhism. In Buddhism the term is applied to the three periods of Śākyamuni's own teaching, of which there are several definitions: (1) The Jiangnan 南中 School describe his teaching as (a) 漸progressive or gradual; (b) 頓 immediate, i.e. as one whole, especially in the 華嚴經; and (c) 不定 or indeterminate. (2) 光統 Guangtong, a writer of the Iater Wei dynasty, describes the three as (a) 漸 progressive for beginners, i.e. from impermanence to permanence, from the void to reality, etc.; (b) 頓 immediate for the more advanced; and (c) 圓complete, to the most advanced, i.e. the Huayan as above. (3) The 三時敎q.v. (4) The 南山 Southern school deals with (a) the 性空of Hīnayāna; (b) 相空of Mahāyāna; and (c) 唯識圓 the perfect idealism. v. 行事鈔中 4. Tiantai accepts the division of 漸, 頓, and 不定 for pre-Lotus teaching, but adopts 漸 gradual, 頓 immediate, and 圓 perfect, with the Lotus as the perfect teaching; it also has the division of 三藏敎 , 通敎 , and 別敎 q.v. |
全霊 see styles |
zenrei / zenre ぜんれい |
one's whole soul |
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. |
単位 see styles |
tani たんい |
(1) unit (e.g. meters, grams, etc.); denomination; (2) unit (i.e. one comprised of many); group; whole; (3) credit (in school, university, etc.); point; (suffix) (4) (as ~で) by the ...; in units of ...; in groups of ...; in amounts of ...; each ...; by ...; every... |
囘鶻 囘鹘 see styles |
huí gú hui2 gu2 hui ku Ekotsu |
高車; 高昌. M067729彝 Uighurs, M067729胡; A branch of the Turks first heard of in the seventh century in the Orkhon district where they remained until A. D. 840, when they were defeated and driven out by the Kirghiz; one group went to Kansu, where they remained until about 1020; another group founded a kingdom in the Turfan country which survived until Mongol times. They had an alphabet which was copied from the Soghdian. Chingis Khan adopted it for writing Mongolian. A. D. 1294 the whole Buddhist canon was translated into Uighur. |
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'. |
圓具 圆具 see styles |
yuán jù yuan2 ju4 yüan chü engu |
whole and complete, i.e. the whole of the commandments, by the observance of which one is near to nirvāṇa. |
圓教 圆教 see styles |
yuán jiào yuan2 jiao4 yüan chiao engyō |
The complete, perfect, or comprehensive doctrine; the school or sect of Mahāyāna which represents it. The term has had three references. The first was by 光統 Guangtong of the Later Wei, sixth century, who defined three schools, 漸 gradual, 頓 immediate, and 圓 inclusive or complete. The Tiantai called its fourth section the inclusive, complete, or perfect teaching 圓, the other three being 三藏 Hīnayāna, 通 Mahāyāna-cum-Hīnayāna, 別 Mahāyāna. The Huayan so called its fifth section, i.e. 小乘; 大乘始; 大乘終; 頓 and 圓. It is the Tiantai version that is in general acceptance, defined as a perfect whole and as complete in its parts; for the whole is the absolute and its parts are therefore the absolute; the two may be called noumenon and phenomenon, or 空 and 假 (or 俗), but in reality they are one, i.e. the 中 medial condition. To conceive these three as a whole is the Tiantai inclusive or 'perfect' doctrine. The Huayan 'perfect' doctrine also taught that unity and differentiation, or absolute and relative, were one, a similar doctrine to that of the identity of contraries. In Tiantai teaching the harmony is due to its underlying unity; its completeness to the permeation of this unity in all phenomena; these two are united in the medial 中 principle; to comprehend these three principles at one and the same time is the complete, all-containing, or 'perfect' doctrine of Tiantai. There are other definitions of the all-inclusive doctrine, e.g. the eight complete things, complete in teaching, principles, knowledge, etc. 圓教四門 v. 四門. |
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. |
天下 see styles |
tiān xià tian1 xia4 t`ien hsia tien hsia tenka てんか |
land under heaven; the whole world; the whole of China; realm; rule (1) the whole world; (2) the whole country; (3) society; the public; (4) supremacy over a nation; government of a country; the ruling power; (5) having one's own way; doing as one pleases; (can be adjective with の) (6) peerless; incomparable; superlative; world-famous; (7) (archaism) shogun (Edo period); (given name) Tenka the world |
專心 专心 see styles |
zhuān xīn zhuan1 xin1 chuan hsin senshin |
to focus one's attention; to concentrate on (doing something) With single mind; whole-heartedly. |
徹す see styles |
toosu とおす |
(transitive verb) (1) to stick through; to force through; (2) to spread throughout; to thoroughly diffuse; (3) to make a path between two points; (4) to proceed in a logical manner; (5) to let pass; to allow through; (6) to lead (someone) into (a house, room, etc.); to show in; (7) to go through (a middleman); (8) to (look, listen) through (a window, wall, etc.); (9) to pass (a law, applicant, etc.); (10) to force to accept; to force agreement; (11) to continue (in a state); to persist in; (12) to do to the entirety of; to cover all of; to span the whole ...; (13) to do from beginning to end without a break; (14) to convey (one's ideas, etc.) to the other party; (15) to do to the end; to carry through; to complete |
擧心 see styles |
jǔ xīn ju3 xin1 chü hsin koshin |
one's whole mind |
方便 see styles |
fāng biàn fang1 bian4 fang pien houben / hoben ほうべん |
convenient; suitable; to facilitate; to make things easy; having money to spare; (euphemism) to relieve oneself (1) means; expedient; instrument; (2) {Buddh} upaya (skillful means, methods of teaching); (surname) Houben upāya. Convenient to the place, or situation, suited to the condition, opportune, appropriate; but 方 is interpreted as 方法 method, mode, plan, and 便 as 便用 convenient for use, i. e. a convenient or expedient method; also 方 as 方正 and 便 as 巧妙, which implies strategically correct. It is also intp. as 權道智 partial, temporary, or relative (teaching of) knowledge of reality, in contrast with 般若智 prajñā, and 眞實 absolute truth, or reality instead of the seeming. The term is a translation of 傴和 upāya, a mode of approach, an expedient, stratagem, device. The meaning is— teaching according to the capacity of the hearer, by any suitable method, including that of device or stratagem, but expedience beneficial to the recipient is understood. Mahāyāna claims that the Buddha used this expedient or partial method in his teaching until near the end of his days, when he enlarged it to the revelation of reality, or the preaching of his final and complete truth; Hīnayāna with reason denies this, and it is evident that the Mahāyāna claim has no foundation, for the whole of its 方等 or 方廣 scriptures are of later invention. Tiantai speaks of the 三乘 q. v. or Three Vehicles as 方便 expedient or partial revelations, and of its 一乘 or One Vehicle as the complete revelation of universal Buddhahood. This is the teaching of the Lotus Sutra, which itself contains 方便 teaching to lead up to the full revelation; hence the terms 體内 (or 同體 ) 方便, i. e. expedient or partial truths within the full revelation, meaning the expedient part of the Lotus, and 體外方便 the expedient or partial truths of the teaching which preceded the Lotus; see the 方便品 of that work, also the second chapter of the 維摩經. 方便 is also the seventh of the ten pāramitās. |
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 |
mitsumi みつみ |
(1) the whole body; (can be adjective with の) (2) all one's (strength, anger, spirit, etc.); (surname) Mitsumi |
満面 see styles |
manmen まんめん |
(1) the whole face; (adv,adj-no) (2) (wearing an expression) all over one's face |
滿心 满心 see styles |
mǎn xīn man3 xin1 man hsin |
one's whole heart; from the bottom of one's heart |
滿臉 满脸 see styles |
mǎn liǎn man3 lian3 man lien |
across one's whole face |
滿面 满面 see styles |
mǎn miàn man3 mian4 man mien |
across one's whole face; (smiling) from ear to ear |
爪土 see styles |
zhǎo tǔ zhao3 tu3 chao t`u chao tu sōdo |
(爪上土) The quantity of earth one can put on a toe-nail, i. e. in proportion to the whole earth in the world, such is the rareness of being reborn as a human being; or, according to the Nirvana Sutra 33, of attaining nirvana. |
生平 see styles |
shēng píng sheng1 ping2 sheng p`ing sheng ping oidaira おいだいら |
life (a person's whole life); in one's entire life (surname) Oidaira |
畢生 毕生 see styles |
bì shēng bi4 sheng1 pi sheng hissei / hisse ひっせい |
one's whole life; throughout one's life (n,adv) lifetime |
盡壽 尽寿 see styles |
jìn shòu jin4 shou4 chin shou jinju |
for one's whole life |
眞如 see styles |
zhēn rú zhen1 ru2 chen ju shinnyo しんにょ |
(surname) Shinnyo bhūtatathatā, 部多多他多. The眞 is intp. as 眞實 the real, 如 as 如常 thus always or eternally so; i.e. reality as contrasted with 虛妄 unreality, or appearance, and 不變不改 unchanging or immutable as contrasted with form and phenomena. It resembles the ocean in contrast with the waves. It is the eternal, impersonal, unchangeable reality behind all phenomena. bhūta is substance, that which exists; tathatā is suchness, thusness, i.e. such is its nature. The word is fundamental to Mahāyāna philosophy, implying the absolute, the ultimate source and character of all phenomena, it is the All. It is also called 自性淸淨心 self-existent pure Mind; 佛性 Buddha-nature; 法身 dharmakāya; 如來藏 tathāgata-garbha, or Buddha-treasury; 實相 reality; 法界 Dharma-realm; 法性Dharma-nature; 圓成實性 The complete and perfect real nature, or reality. There are categories of 1, 2, 3, 7, 10, and 12 in number: (1) The undifferentiated whole. (2) There are several antithetical classes, e.g. the unconditioned and the conditioned; the 空 void, static, abstract, noumenal, and the 不 空 not-void, dynamic, phenomenal; pure, and affected (or infected); undefiled (or innocent), i.e. that of Buddhas, defiled, that of all beings; in bonds and free; inexpressible, and expressible in words. (3) 無相 Formless; 無生 uncreated; 無性 without nature, i.e. without characteristics or qualities, absolute in itself. Also, as relative, i.e. good, bad, and indeterminate. (7, 10, 12) The 7 are given in the 唯識論 8; the 10 are in two classes, one of the 別教 cf. 唯識論 8; the other of the 圓教, cf. 菩提心義 4; the 12 are given in the Nirvana Sutra. |
総身 see styles |
soumi / somi そうみ soushin / soshin そうしん |
one's whole body |
該羅 该罗 see styles |
gāi luó gai1 luo2 kai lo gaira |
該攝 Containing, inclusive, undivided, whole; the one vehicle containing the three. |
身内 see styles |
miuchi みうち |
(1) relatives; one's family; (2) friends; members of the same organization; (3) followers; henchmen; (4) one's whole body; (surname) Miuchi |
透す see styles |
toosu とおす |
(transitive verb) (1) to stick through; to force through; (2) to spread throughout; to thoroughly diffuse; (3) to make a path between two points; (4) to proceed in a logical manner; (5) to let pass; to allow through; (6) to lead (someone) into (a house, room, etc.); to show in; (7) to go through (a middleman); (8) to (look, listen) through (a window, wall, etc.); (9) to pass (a law, applicant, etc.); (10) to force to accept; to force agreement; (11) to continue (in a state); to persist in; (12) to do to the entirety of; to cover all of; to span the whole ...; (13) to do from beginning to end without a break; (14) to convey (one's ideas, etc.) to the other party; (15) to do to the end; to carry through; to complete |
通す see styles |
toosu とおす |
(transitive verb) (1) to stick through; to force through; (2) to spread throughout; to thoroughly diffuse; (3) to make a path between two points; (4) to proceed in a logical manner; (5) to let pass; to allow through; (6) to lead (someone) into (a house, room, etc.); to show in; (7) to go through (a middleman); (8) to (look, listen) through (a window, wall, etc.); (9) to pass (a law, applicant, etc.); (10) to force to accept; to force agreement; (11) to continue (in a state); to persist in; (12) to do to the entirety of; to cover all of; to span the whole ...; (13) to do from beginning to end without a break; (14) to convey (one's ideas, etc.) to the other party; (15) to do to the end; to carry through; to complete |
閻浮 阎浮 see styles |
yán fú yan2 fu2 yen fu enbu |
瞻部 Jambu (at present the rose-apple, the Eugenia Jambolana), described as a lofty tree giving its name to 閻浮提 Jambudvīpa, 'one of the seven continents or rather large islands surrounding the mountain Meru; it is so named either from the Jambu trees abounding in it, or from an enormous Jambu tree on Mount Meru visible like a standard to the whole continent'; 'the central division of the world.' M.W. With Buddhists it is the southern of the four continents, shaped like a triangle resembling the triangular leaves of the Jambu tree, and called after a forest of such trees on Meru. |
顔中 see styles |
kaojuu / kaoju かおじゅう |
(n,adv) whole face; all over one's face |
そう身 see styles |
soumi / somi そうみ soushin / soshin そうしん |
(noun - becomes adjective with の) (1) slim figure; lean figure; (2) weight reduction; one's whole body |
一つ心 see styles |
hitotsukokoro ひとつこころ |
one mind; the whole heart; wholeheartedness |
一日佛 see styles |
yī rì fó yi1 ri4 fo2 i jih fo ichinichi butsu |
A one-day Buddha, i.e. he who lives a whole day purely. |
一生涯 see styles |
isshougai / isshogai いっしょうがい |
(n,adv) lifetime; one's whole life; all through life |
一通り see styles |
hitotoori ひととおり |
(n,adj-no,adv) (1) generally; in the main; briefly (look over, explain, etc.); roughly; more or less; (2) (more or less) everything; all parts; bit of everything; whole process; (can be adjective with の) (3) (usu. in the negative) ordinary; usual; average; common; (4) one method |
体ごと see styles |
karadagoto からだごと |
(adverb) bodily; with all one's weight; with one's whole body |
全人格 see styles |
zenjinkaku ぜんじんかく |
one's whole personality |
全生涯 see styles |
zenshougai / zenshogai ぜんしょうがい |
one's whole life |
天が下 see styles |
amagashita; amegashita あまがした; あめがした |
the whole country; the public; the world; the ruling power; having one's own way |
天の下 see styles |
tennoshita てんのした |
the whole country; the public; the world; the ruling power; having one's own way; (place-name) Tennoshita |
家内中 see styles |
kanaijuu / kanaiju かないじゅう |
whole family; all the members of one's family |
有り丈 see styles |
aritake; aridake ありたけ; ありだけ |
(n,adv) (kana only) (See 有りっ丈・1) all that one has; all that there is; the whole |
眞見道 眞见道 see styles |
zhēn jiàn dào zhen1 jian4 dao4 chen chien tao shin kendō |
The realization of reality in the absolute as whole and undivided, one of the 見道位. |
身うち see styles |
miuchi みうち |
(1) relatives; one's family; (2) friends; members of the same organization; (3) followers; henchmen; (4) one's whole body |
頭つき see styles |
kashiratsuki かしらつき atamatsuki あたまつき |
(1) hairstyle; shape of one's head; (2) fish served whole; hairstyle; shape of one's head |
頭付き see styles |
kashiratsuki かしらつき atamatsuki あたまつき |
(1) hairstyle; shape of one's head; (2) fish served whole; hairstyle; shape of one's head |
一句道盡 一句道尽 see styles |
yī jù dào jìn yi1 ju4 dao4 jin4 i chü tao chin ikku ni dōjinsu |
With one word to make clear the whole Law. |
一塵法界 一尘法界 see styles |
yī chén fǎ jiè yi1 chen2 fa3 jie4 i ch`en fa chieh i chen fa chieh ichijin hokkai |
The whole in an atom, a universe in a grain of dust, one grain of dust is a microcosm of the universal whole. |
一族郎党 see styles |
ichizokuroutou / ichizokuroto いちぞくろうとう |
(yoji) one's family and followers; one's whole clan |
一生精進 see styles |
isshoushoujin / isshoshojin いっしょうしょうじん |
(expression) {Buddh} striving to adopt ascetic practices for one's whole life |
一網打尽 see styles |
ichimoudajin / ichimodajin いちもうだじん |
(yoji) round-up (e.g. of criminals); wholesale arrest; catching the whole herd with one throw |
一網打盡 一网打尽 see styles |
yī wǎng dǎ jìn yi1 wang3 da3 jin4 i wang ta chin |
lit. to catch everything in the one net (idiom); fig. to scoop up the whole lot; to capture them all in one go |
一體三寶 一体三宝 see styles |
yī tǐ sān bǎo yi1 ti3 san1 bao3 i t`i san pao i ti san pao ittai no sanbō |
In the one body of the saṅgha is the whole triratna, Buddha, Dharma, and saṅgha. Also, Mind, Buddha, and the living, these three are without differentiation, 心佛與衆生是三無差別, i.e. are all one. |
三賢十聖 三贤十圣 see styles |
sān xián shí shèng san1 xian2 shi2 sheng4 san hsien shih sheng sangen jisshō |
(or三賢十地). The three virtuous positions, or states, of a bodhisattva are 十住, 十行 and 十廻向. The ten excellent characteristics of a 聖 saint or holy one are the whole of the 十地. |
五重世界 see styles |
wǔ zhòng shì jiè wu3 zhong4 shi4 jie4 wu chung shih chieh gojū sekai |
The five graduated series of universes: (1) 三千大千世界 tri-sahasra-mahā-sahasra-loka-dhātu; a universe, or chiliocosm; (2) such chiliocosms, numerous as the sands of Ganges, form one Buddha-universe; (3) an aggregation of these forms a Buddha-universe ocean; (4) an aggregation of these latter forms a Buddha-realm seed; (5) an infinite aggregation of these seeds forms a great Buddha-universe, 智度論 50. Another division is (1) a world, or universe; (2) a Buddha-nature universe, with a different interpretation; and the remaining three areas above, the sea, the seed, and the whole Buddha-universe. |
以身報國 以身报国 see styles |
yǐ shēn bào guó yi3 shen1 bao4 guo2 i shen pao kuo |
to give one's body for the nation (idiom); to spend one's whole life in the service of the country |
仰屋著書 仰屋著书 see styles |
yǎng wū zhù shū yang3 wu1 zhu4 shu1 yang wu chu shu |
lit. to stare at the ceiling while writing a book (idiom); to put one's whole body and soul into a book |
八百八町 see styles |
happyakuyachou / happyakuyacho はっぴゃくやちょう |
the whole enormous extent of Edo; from one side of Edo to the other |
化整為零 化整为零 see styles |
huà zhěng wéi líng hua4 zheng3 wei2 ling2 hua cheng wei ling |
to break up the whole into pieces (idiom); dealing with things one by one; divide and conquer |
合而為一 合而为一 see styles |
hé ér wéi yī he2 er2 wei2 yi1 ho erh wei i |
to merge together (idiom); to unify disparate elements into one whole |
在るたけ see styles |
arutake あるたけ |
(expression) (kana only) all that one has; all that there is; the whole |
在家出家 see styles |
zài jiā chū jiā zai4 jia1 chu1 jia1 tsai chia ch`u chia tsai chia chu chia zaike shukke |
One who while remaining at home observes the whole of a monk's or nun's rules. |
天下第一 see styles |
tiān xià dì yī tian1 xia4 di4 yi1 t`ien hsia ti i tien hsia ti i tenkadaiichi / tenkadaichi てんかだいいち |
first under heaven; number one in the country (noun - becomes adjective with の) the best in the land; the best of its kind in the country; par excellence in the whole country |
妙法蓮華 妙法莲华 see styles |
miào fǎ lián huá miao4 fa3 lian2 hua2 miao fa lien hua myōhō renge |
法華 The wonderful truth as found in the Lotus Sutra. the One Vehicle Sutra; which is said to contain 實法 Buddha's complete truth as compared with his previous 權法 or 方便法, i.e. partial, or expedient teaching, but both are included in this perfect truth. The sutra is the Saddhamapuṇḍarīka 正法華經 or (添品妙法蓮華經) 妙法蓮華經, also known as 薩曇芥陀利經, of which several translations in whole or part were made from Sanskrit into Chinese, the most popular being by Kumārajīva. It was the special classic of the Tiantai school, which is sometimes known as the 蓮宗 Lotus school, and it profoundly influenced Buddhist doctrine in China, Japan, and Tibet. The commentaries and treatises on it are very numerous; two by Chih-i 智顗 of the Tiantai school being the妙法蓮華經文句 and the 玄義. |
妻子眷属 see styles |
saishikenzoku さいしけんぞく |
(yoji) one's wife, children, and other relations; one's whole family |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "One Whole" in Chinese and/or Japanese.Information about this dictionary:
Apparently, we were the first ones who were crazy enough to think that western people might want a combined Chinese, Japanese, and Buddhist dictionary.
A lot of westerners can't tell the difference between Chinese and Japanese - and there is a reason for that. Chinese characters and even whole words were borrowed by Japan from the Chinese language in the 5th century. Much of the time, if a word or character is used in both languages, it will have the same or a similar meaning. However, this is not always true. Language evolves, and meanings independently change in each language.
Example: The Chinese character 湯 for soup (hot water) has come to mean bath (hot water) in Japanese. They have the same root meaning of "hot water", but a 湯屋 sign on a bathhouse in Japan would lead a Chinese person to think it was a "soup house" or a place to get a bowl of soup. See this: Japanese Bath House
This dictionary uses the EDICT and CC-CEDICT dictionary files.
EDICT data is the property of the Electronic Dictionary Research and Development Group, and is used in conformance with the Group's
license.
Chinese Buddhist terms come from Dictionary of Chinese Buddhist Terms by William Edward Soothill and Lewis Hodous. This is commonly referred to as "Soothill's'". It was first published in 1937 (and is now off copyright so we can use it here). Some of these definitions may be misleading, incomplete, or dated, but 95% of it is good information. Every professor who teaches Buddhism or Eastern Religion has a copy of this on their bookshelf. We incorporated these 16,850 entries into our dictionary database ourselves (it was lot of work).
Combined, these cover 1,007,753 Japanese, Chinese, and Buddhist characters, words, idioms, names, placenames, and short phrases.
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