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12>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
佛 see styles |
fú fu2 fu hotoke ほとけ |
More info & calligraphy: Buddhism / Buddha(surname) Hotoke Buddha, from budh to "be aware of", "conceive", "observe", "wake"; also 佛陀; 浮圖; 浮陀; 浮頭; 浮塔; 勃陀; 勃馱; 沒馱; 母馱; 母陀; 部陀; 休屠. Buddha means "completely conscious, enlightened", and came to mean the enlightener. he Chinese translation is 覺 to perceive, aware, awake; and 智 gnosis, knowledge. There is an Eternal Buddha, see e.g. the Lotus Sutra, cap. 16, and multitudes of Buddhas, but the personality of a Supreme Buddha, an Ādi-Buddha, is not defined. Buddha is in and through all things, and some schools are definitely Pan-Buddhist in the pantheistic sense. In the triratna 三寳 commonly known as 三寳佛, while Śākyamuni Buddha is the first "person" of the Trinity, his Law the second, and the Order the third, all three by some are accounted as manifestations of the All-Buddha. As Śākyamuni, the title indicates him as the last of the line of Buddhas who have appeared in this world, Maitreya is to be the next. As such he is the one who has achieved enlightenment, having discovered the essential evil of existence (some say mundane existence, others all existence), and the way of deliverance from the constant round of reincarnations; this way is through the moral life into nirvana, by means of self-abnegation, the monastic life, and meditation. By this method a Buddha, or enlightened one, himself obtains Supreme Enlightenment, or Omniscience, and according to Māhāyanism leads all beings into the same enlightenment. He sees things not as they seem in their phenomenal but in their noumenal aspects, as they really are. The term is also applied to those who understand the chain of causality (twelve nidānas) and have attained enlightenment surpassing that of the arhat. Four types of the Buddha are referred to: (1) 三藏佛the Buddha of the Tripiṭaka who attained enlightenment on the bare ground under the bodhi-tree; (2) 通佛the Buddha on the deva robe under the bodhi-tree of the seven precious things; (3) 別佛the Buddha on the great precious Lotus throne under the Lotus realm bodhi-tree; and (4) 圓佛the Buddha on the throne of Space in the realm of eternal rest and glory where he is Vairocana. The Hīnayāna only admits the existence of one Buddha at a time; Mahāyāna claims the existence of many Buddhas at one and the same time, as many Buddhas as there are Buddha-universes, which are infinite in number. |
慧 see styles |
huì hui4 hui megumi めぐみ |
More info & calligraphy: Wisdom / Intelligence(1) wisdom; enlightenment; (2) (Buddhist term) prajna (one of the three divisions of the noble eightfold path); wisdom; (female given name) Megumi prajñā ; sometimes jñāna. Wisdom, discernment, understanding; the power to discern things and their underlying principles and to decide the doubtful. It is often interchanged with 智, though not correctly, for zhi means knowledge, the science of the phenomenal, while hui refers more generally to principles or morals. It is part of the name of many monks, e.g. 慧可 Huike; 慧思Huisi. |
三昧 see styles |
sān mèi san1 mei4 san mei sanmai さんまい |
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. |
知識 知识 see styles |
zhī shi zhi1 shi5 chih shih tomoshiki ともしき |
More info & calligraphy: Perception of Knowledgeknowledge; information; (surname) Tomoshiki (1) To know and perceive, perception, knowledge. (2) A friend, an intimate. (3) The false ideas produced in the mind by common, or unenlightened knowledge; one of the 五識 in 起信論. |
知足 see styles |
zhī zú zhi1 zu2 chih tsu tomotaru ともたる |
More info & calligraphy: Contentment(personal name) Tomotaru Complete knowledge; satisfaction. |
受 see styles |
shòu shou4 shou uke うけ |
to receive; to accept; to suffer; subjected to; to bear; to stand; pleasant; (passive marker); (LGBT) bottom {Buddh} (See 五蘊,十二因縁) vedana (sensation); (place-name) Uke To receive, be, bear; intp. of vedana, 'perception,' 'knowledge obtained by the senses, feeling, sensation.' M. W. It is defined as mental reaction to the object, but in general it means receptivity, or sensation; the two forms of sensation of physical and mental objects are indicated. It is one of the five skandhas; as one of the twelve nidānas it indicates the incipient stage of sensation in the embryo. |
根 see styles |
gēn gen1 ken nemawari ねまわり |
root; basis; classifier for long slender objects, e.g. cigarettes, guitar strings; CL:條|条[tiao2]; radical (chemistry) (1) root (of a plant); (2) root (of a tooth, hair, etc.); center (of a pimple, etc.); (3) root (of all evil, etc.); source; origin; cause; basis; (4) one's true nature; (5) (fishing) reef; (personal name) Nemawari mūla, a root, basis, origin; but when meaning an organ of sense, indriyam, a 'power', 'faculty of sense, sense, organ of sense'. M.W. A root, or source; that which is capable of producing or growing, as the eye is able to produce knowledge, as faith is able to bring forth good works, as human nature is able to produce good or evil karma. v. 五根 and 二十二根. |
識 识 see styles |
zhì zhi4 chih tsuguhide つぐひで |
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. |
通 see styles |
tòng tong4 t`ung tung michiaki みちあき |
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. |
量 see styles |
liàng liang4 liang ryou / ryo りょう |
capacity; quantity; amount; to estimate; abbr. for 量詞|量词[liang4 ci2], classifier (in Chinese grammar); measure word (n,n-suf) (1) quantity; amount; volume; capacity; portion (of food); (2) (See 度量・1) generosity; magnanimity; tolerance; (3) pramana (means by which one gains accurate and valid knowledge; in Indian philosophy); (surname, female given name) Ryō pramāṇa. Measure, capacity, length, ability; to measure, deliberate; a syllogism in logic, v. 比量. A syllogism, consisting of 宗 pratijñā, proposition; 因 hetu, reason; 喩 udāharaṇa, example; but the syllogism varies in the number of its avayava, or members. There are other divisions from 2 to 6, e.g. 現量 and 比量 direct or sense inferences, and comparative or logical inferences; to these are added 聖教量 arguments based on authority; 譬喩量 analogy; 義准 postulation, or general assent; and 無體 negation, or non-existence. |
一撃 see styles |
ichigeki いちげき |
(noun, transitive verb) (1) one blow; one hit; one stroke; (noun, transitive verb) (2) summiting on the first attempt (oft. without prior knowledge about the route; in climbing); on-sight; flashing |
下地 see styles |
xià dì xia4 di4 hsia ti shimoji しもぢ |
to go down to the fields; to get up from bed; to leave one's sickbed; to be born (1) groundwork; foundation; (2) inclination; aptitude; elementary knowledge (of); grounding (in); (3) undercoat; first coat; (4) (See お下地) soy sauce; (surname) Shimoji The lower regions of the 九地 q. v.; also the lower half of the 十地 in the fifty-two grades of bodhisattva development. |
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. |
僧佉 see styles |
sēng qiā seng1 qia1 seng ch`ia seng chia sōkya |
saṅkhyā, 僧企耶; intp. 數 number, reckon, calculate; Saṅkhyā, 'one of the great divisions of Hindu philosophy ascribed to the sage Kapila, and so called as 'reckoning up' or 'enumerating' twenty-five Tattvas or true principles, its object being to effect the final liberation of the twenty-fifth (Purusha, the Soul) from the fetters of the phenomenal creation by conveying the correct knowledge of the twenty-four other Tattvas, and rightly discriminating the soul from them.' M.W. Cf. 迦 and 數. |
充電 充电 see styles |
chōng diàn chong1 dian4 ch`ung tien chung tien juuden / juden じゅうでん |
to recharge (a battery); (fig.) to recharge one's batteries (through leisure); to update one's skills and knowledge (n,vs,vt,vi) (1) (See 放電・1) charging (electrically); (n,vs,vt,vi) (2) (colloquialism) recharging one's batteries (e.g. by taking a nap); replenishing (one's energy) |
六依 see styles |
liù yī liu4 yi1 liu i roku e |
The six senses on which one relies, or from which knowledge is received; v. 六情. |
六度 see styles |
liù dù liu4 du4 liu tu rokudo ろくど |
(surname) Rokudo The six things that ferry one beyond the sea of mortality to nirvana, i. e. the six pāramitās 波羅蜜 (波羅蜜多): (1) 布施 dāna, charity, or giving, including the bestowing of the truth on others; (2) 持戒 śīla, keeping the command rents; (3) 忍辱 kṣānti, patience under insult; (4) 精進 vīrya, zeal and progress; (5) 闡定 dhyāna, meditation or contemplation; (6) 智慧 prajñā; wisdom, the power to discern reality or truth. It is the last that carries across the saṃsāra (sea of incarnate life) to the shores of nirvana. The opposites of these virtues are meanness, wickedness, anger, sloth, a distracted mind, and ignorance. The 唯識論 adds four other pāramitās: (7) 方便 upāya, the use of appropriate means; (8) 願 praṇidhāna, pious vows; (9) 力 bala, power of fulfillment; (10) 智 jñāna knowledge. |
十地 see styles |
shí dì shi2 di4 shih ti juuji / juji じゅうじ |
{Buddh} dasabhumi (forty-first to fiftieth stages in the development of a bodhisattva); (place-name) Jūji daśabhūmi; v. 十住. The "ten stages" in the fifty-two sections of the development of a bodhisattva into a Buddha. After completing the十四向 he proceeds to the 十地. There are several groups. I. The ten stages common to the Three Vehicles 三乘 are: (1) 乾慧地 dry wisdom stage, i. e. unfertilized by Buddha-truth, worldly wisdom; (2) 性地 the embryo-stage of the nature of Buddha-truth, the 四善根; (3) 八人地 (八忍地), the stage of the eight patient endurances; (4) 見地 of freedom from wrong views; (5) 薄地 of freedom from the first six of the nine delusions in practice; (6) 離欲地 of freedom from the remaining three; (7) 巳辨地 complete discrimination in regard to wrong views and thoughts, the stage of an arhat; (8) 辟支佛地 pratyeka-buddhahood, only the dead ashes of the past left to sift; (9) 菩薩地 bodhisattvahood; (10) 佛地 Buddhahood. v. 智度論 78. II. 大乘菩薩十地 The ten stages of Mahāyāna bodhisattva development are: (1) 歡喜地 Pramuditā, joy at having overcome the former difficulties and now entering on the path to Buddhahood; (2) 離垢地 Vimalā, freedom from all possible defilement, the stage of purity; (3) 發光地 Prabhākarī, stage of further enlightenment; (4) 焰慧地 Arciṣmatī, of glowing wisdom; (5) 極難勝地 Sudurjayā, mastery of utmost or final difficulties; (6) 現前地 Abhimukhī, the open way of wisdom above definitions of impurity and purity; (7) 遠行地 Dūraṁgamā, proceeding afar, getting above ideas of self in order to save others; (8) 不動地 Acalā, attainment of calm unperturbedness; (9) 善慧地 Sādhumatī, of the finest discriminatory wisdom, knowing where and how to save, and possessed of the 十力 ten powers; (10) 法雲地 Dharmamegha, attaining to the fertilizing powers of the law-cloud. Each of the ten stages is connected with each of the ten pāramitās, v. 波. Each of the 四乘 or four vehicles has a division of ten. III. The 聲聞乘十地 ten Śrāvaka stages are: (1) 受三歸地 initiation as a disciple by receiving the three refuges, in the Buddha, Dharma, and Saṅgha; (2) 信地 belief, or the faith-root; (3) 信法地 belief in the four truths; (4) 内凡夫地 ordinary disciples who observe the 五停心觀, etc.; (5) 學信戒 those who pursue the 三學 three studies; (6) 八人忍地 the stage of 見道 seeing the true Way; (7) 須陀洹地 śrota-āpanna, now definitely in the stream and assured of nirvāṇa; (8) 斯陀含地 sakrdāgāmin, only one more rebirth; (9) 阿那含地 anāgāmin, no rebirth; and (10) 阿羅漢地 arhatship. IV. The ten stages of the pratyekabuddha 緣覺乘十地 are (1) perfect asceticism; (2) mastery of the twelve links of causation; (3) of the four noble truths; (4) of the deeper knowledge; (5) of the eightfold noble path; (6) of the three realms 三法界; (7) of the nirvāṇa state; (8) of the six supernatural powers; (9) arrival at the intuitive stage; (10) mastery of the remaining influence of former habits. V. 佛乘十地 The ten stages, or characteristics of a Buddha, are those of the sovereign or perfect attainment of wisdom, exposition, discrimination, māra-subjugation, suppression of evil, the six transcendent faculties, manifestation of all bodhisattva enlightenment, powers of prediction, of adaptability, of powers to reveal the bodhisattva Truth. VI. The Shingon has its own elaborate ten stages, and also a group 十地十心, see 十心; and there are other groups. |
和尚 see styles |
hé shang he2 shang5 ho shang wajou / wajo わじょう |
Buddhist monk (1) (honorific or respectful language) preceptor or high priest (in Shingon, Hosso, Ritsu or Shin Buddhism); (2) second highest priestly rank in Buddhism; (3) master (of one's art, trade, etc.); (1) (honorific or respectful language) preceptor or high priest (in Tendai or Kegon Buddhism); (2) second highest priestly rank in Buddhism; (3) monk (esp. the head monk of a temple); (4) master (of one's art, trade, etc.); (1) (honorific or respectful language) preceptor or high priest (esp. in Zen or Pure Land Buddhism); (2) second highest priestly rank in Buddhism; (3) monk (esp. the head monk of a temple); (4) master (of one's art, trade, etc.); (personal name) Wajō A general term for a monk. It is said to be derived from Khotan in the form of 和闍 or 和社 (or 烏社) which might be a translit. of vandya (Tibetan and Khotani ban-de), 'reverend.' Later it took the form of 和尚 or 和上. The 律宗 use 和上, others generally 和尚. The Sanskrit term used in its interpretation is 鳥波陀耶 upādhyāya, a 'sub-teacher' of the Vedas, inferior to an ācārya; this is intp. as 力生 strong in producing (knowledge), or in begetting strength in his disciples; also by 知有罪知無罪 a discerner of sin from not-sin, or the sinful from the not-sinful. It has been used as a synonym for 法師 a teacher of doctrine, in distinction from 律師 a teacher of the vinaya, also from 禪師 a teacher of the Intuitive school. |
嗜み see styles |
tashinami たしなみ |
(1) (kana only) taste (in goods, etc.); (2) (kana only) manners; etiquette; (3) (kana only) modesty; restraint; prudence; (4) (kana only) knowledge, experience (of the arts, etc.); accomplishments; (5) (kana only) taking care of one's personal appearance |
四知 see styles |
sì zhī si4 zhi1 ssu chih shichi |
The four who know the workings of one's mind for good or evil— heaven, earth, one's intimates, and oneself. |
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. |
塵沙 尘沙 see styles |
chén shā chen2 sha1 ch`en sha chen sha jinja |
Dust and sand, i.e. numberless as the atoms. Tiantai uses the term as one of the three illusions, i.e. the trial of the bodhisattva in facing the vast amount of detail in knowledge and operation required for his task of saving the world. |
多聞 多闻 see styles |
duō wén duo1 wen2 to wen tamon たもん |
(1) row house built on top of a castle wall; (2) row houses surrounding a main residence; (3) {Buddh} having great knowledge about Buddhism; (4) (abbreviation) {Buddh} (See 多聞天) Vaisravana (one of the Four Heavenly Kings); (surname, given name) Tamon bahu-sruta; learned, one who has heard much. |
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。. |
心得 see styles |
xīn dé xin1 de2 hsin te kokoroe こころえ |
what one has learned (through experience, reading etc); knowledge; insight; understanding; tips; CL:項|项[xiang4],個|个[ge4] (1) knowledge; understanding; (2) (See 執務心得・しつむこころえ) rules; regulations; guideline; directions; (suffix noun) (3) deputy; acting mental attainment |
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. |
本覺 本觉 see styles |
běn jué ben3 jue2 pen chüeh hongaku |
Original bodhi, i. e. 'enlightenment', awareness, knowledge, or wisdom, as contrasted with 始覺 initial knowledge, that is 'enlightenment a priori is contrasted with enlightenment a posteriori'. Suzuki, Awakening of Faith, P. 62. The reference is to universal mind 衆生之心體, which is conceived as pure and intelligent, with 始覺 as active intelligence. It is considered as the Buddha-dharmakāya, or as it might perhaps be termed, the fundamental mind. Nevertheless in action from the first it was influenced by its antithesis 無明 ignorance, the opposite of awareness, or true knowledge. See 起信論 and 仁王經,中. There are two kinds of 本覺, one which is unconditioned, and never sullied by ignorance and delusion, the other which is conditioned and subject to ignorance. In original enlightenment is implied potential enlightenment in each being. |
求學 求学 see styles |
qiú xué qiu2 xue2 ch`iu hsüeh chiu hsüeh |
to pursue one's studies; to attend school; to seek knowledge |
法商 see styles |
fǎ shāng fa3 shang1 fa shang |
"legal quotient" (LQ), a measure of one's awareness and knowledge of the law and one's standard of honorable conduct |
現識 现识 see styles |
xiàn shì xian4 shi4 hsien shih genshiki |
Direct knowledge, manifesting wisdom, another name of the ālayavijñāna, on which all things depend for realization, for it completes the knowledge of the other vijñānas. Also the 'representation-consciousness' or perception of an external world, one of the 五識 q.v. of the 起信論. |
理智 see styles |
lǐ zhì li3 zhi4 li chih richi りち |
reason; intellect; rationality; rational intellect; intelligence; (female given name) Richi Principle and gnosis (or reason); the noumenal in essence and in knowledge; the truth in itself and in knowledge; li is also the fundamental principle of the phenomenon under observation, chih the observing wisdom; one is reality, the other the knower or knowing; one is the known object, the other the knower, the knowing, or what is known; each is dependent on the other, chih depends on lili is revealed by chih. Also knowledge or enlightenment in its essence or purity, free from incarnational influences. |
知行 see styles |
tomoyuki ともゆき |
(1) knowledge and action; (2) (See 知行・ちぎょう・2) ruling a fief; ruling a territory given by one's liege; territory given by one's liege; (given name) Tomoyuki |
磨淬 see styles |
masai まさい |
(rare) polishing one's sword; improving one's talents or knowledge |
空界 see styles |
kōng jiè kong1 jie4 k`ung chieh kung chieh kuukai / kukai くうかい |
(personal name) Kuukai The realm of space, one of the six realms, earth, water, fire, wind, space, knowledge. The空界色 is the visible realm of space, the sky, beyond which is real space. |
耳目 see styles |
ěr mù er3 mu4 erh mu jimoku(p); jiboku じもく(P); じぼく |
eyes and ears; sb's attention or notice; information; knowledge; spies (1) eyes and ears; seeing and hearing; (2) one's attention; one's interest |
自在 see styles |
zì zai zi4 zai5 tzu tsai shizai しざい |
comfortable; at ease (n,adj-na,adj-no) (1) being able to do as one pleases; doing at will; (2) (abbreviation) (See 自在鉤) pothook; (surname) Shizai Īśvara , 伊濕伐邏; can, king, master, sovereign, independent, royal; intp. as free from resistance; also, the mind free from delusion; in the Avataṃsaka Sūtra it translates vasitā. There are several groups of this independence, or sovereignty— 2, 4, 5, 8, and 10, e. g. the 2 are that a bodhisattva has sovereign knowledge and sovereign power; the others are categories of a bodhisattva's sovereign powers. For the eight powers v. 八大自在我. |
薀蓄 see styles |
unchiku うんちく |
(noun/participle) great erudition; extensive knowledge; one's vast stock of knowledge |
薪傳 薪传 see styles |
xīn chuán xin1 chuan2 hsin ch`uan hsin chuan |
(of knowledge, skill etc) to be passed on from teachers to students, one generation to another, abbr. for 薪盡火傳|薪尽火传[xin1 jin4 huo3 chuan2] |
蘊蓄 蕴蓄 see styles |
yùn xù yun4 xu4 yün hsü unchiku うんちく |
latent; hidden and not developed (noun/participle) great erudition; extensive knowledge; one's vast stock of knowledge |
見聞 见闻 see styles |
jiàn wén jian4 wen2 chien wen kenbun(p); kenmon けんぶん(P); けんもん |
what one has seen and heard; knowledge; one's experience (noun, transitive verb) information; experience; knowledge; observation Seeing and hearing, i. e. beholding Buddha with the eyes and hearing his truth with the ears. |
量有 see styles |
liáng yǒu liang2 you3 liang yu ryōu |
that which exists based upon one's knowledge |
間口 see styles |
maguchi まぐち |
(1) frontage; width (of a building, plot of land, etc.); (2) breadth (e.g. of one's knowledge); scope (e.g. of one's work); range; (surname) Maguchi |
闇々 see styles |
yamiyami やみやみ |
(adverb) without one's knowledge; easily |
闇闇 see styles |
yamiyami やみやみ |
(adverb) without one's knowledge; easily |
うん蓄 see styles |
unchiku うんちく |
(noun/participle) great erudition; extensive knowledge; one's vast stock of knowledge |
三世智 see styles |
sān shì zhì san1 shi4 zhi4 san shih chih sanze chi |
One of a Tathāgata's ten kinds of wisdom, i.e. knowledge of past, present, and future. |
信現觀 信现观 see styles |
xìn xiàn guān xin4 xian4 guan1 hsin hsien kuan shin genkan |
Firm faith in the triratna as revealing true knowledge; one of the 六現觀. |
倶有依 see styles |
jù yǒu yī ju4 you3 yi1 chü yu i kuu e |
倶有根 Things or conditions on which one relies or from which things spring, e.g. knowledge. |
功巧論 功巧论 see styles |
gōng qiǎo lùn gong1 qiao3 lun4 kung ch`iao lun kung chiao lun Kukō ron |
功明論 (or 巧明論) Śilpasthāna-vidyā-śāstra; 'the śāstra of arts and sciences, ' i. e. of 術 and 數, one of the 五明 five works on knowledge; it treats of 'arts, mechanics, dual philosophy, and calendaric calculations'. Eitel. |
半桶水 see styles |
bàn tǒng shuǐ ban4 tong3 shui3 pan t`ung shui pan tung shui |
(coll.) (of one's skills, knowledge etc) limited; superficial; half-baked; sb with a smattering of knowledge (of something); dabbler |
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. |
宿命通 see styles |
sù mìng tōng su4 ming4 tong1 su ming t`ung su ming tung shukumyoutsuu / shukumyotsu しゅくみょうつう |
(Buddhism) recollection of past lives; wisdom of past lives (one of six supernatural powers of Buddhas and arhats) {Buddh} (See 六神通) knowledge of previous lifetimes (one of the six supernormal Buddhist powers) (宿命智通) pūrvanivāsānusmṛti-(jñāna); buddha-knowledge of all forms of previous existence of self and others; one of the 六通 (六神通). |
工巧明 see styles |
gōng qiǎo míng gong1 qiao3 ming2 kung ch`iao ming kung chiao ming kugyoumyou / kugyomyo くぎょうみょう |
(hist) (See 五明) silpasthanavidya (ancient Indian study of the arts, incl. mathematics and mechanics) Śilpasthana-vidyā. 巧業明 One of the five departments of knowledge dealing with the arts, e. g. the various crafts, mechanics, natural science (yin-yang), calculations (especially for the calendar and astrology), etc. |
振回す see styles |
furimawasu ふりまわす |
(transitive verb) (1) to wield; to brandish; to flourish; to wave (about); to swing; (2) to display (one's knowledge); to show off; (3) to abuse (one's power); (4) to manipulate someone |
明行成 see styles |
míng xíng chéng ming2 xing2 cheng2 ming hsing ch`eng ming hsing cheng myōgyōjō |
one who is perfect in knowledge and conduct |
明行足 see styles |
míng xíng zú ming2 xing2 zu2 ming hsing tsu myōgyō soku |
vidyā-caraṇa-saṃpañña; knowledge-conduct-perfect 婢侈遮羅那三般那. (1) The unexcelled universal enlightenment of the Buddha based upon the discipline, meditation, and wisdom regarded as feet; one of the ten epithets of Buddha. Nirvāṇa Sūtra 18. (2) The 智度論 2 interprets 明 by the 三明 q. v., the 行 by the 三業 q. v., and the 足 by complete, or perfect. |
滅法智 灭法智 see styles |
miè fǎ zhì mie4 fa3 zhi4 mieh fa chih meppōcchi |
The knowledge or wisdom of the dogma of extinction (of passion and reincarnation); one of the 八智 q. v. |
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. |
苦法智 see styles |
kǔ fǎ zhì ku3 fa3 zhi4 k`u fa chih ku fa chih kuhocchi |
The knowledge of the law of suffering and the way of release, one of the 八智. 苦法智忍 q. v. |
阿若多 see styles |
ā ruò duō a1 ruo4 duo1 a jo to Anyata |
(阿若) Ājñāta-kāuṇḍinya, 阿若憍陳如 one of the first five disciples of Śākyamuni, said to be the first to realize the Buddha-truth. ājñāta, his designation (i.e. recognized or confessed), is intp. as 巳知 Having known and 無知 Not knowing, or knowledge of non-existence. Or perhaps for ājñātṛ, confessor. Kaundinya, his surname, is said to mean a 'fire holder' from 'the early fire worship of the Brahmins.' |
一心三智 see styles |
yī xīn sān zhì yi1 xin1 san1 zhi4 i hsin san chih isshin sanchi |
One mind and three aspects of knowledge. The 別教 separates the three aspects into 空, 假, and 中 q.v.; Tiantai unifies them into one immediate vision, or regards the three as aspects of the one mind. |
三陀羅尼 三陀罗尼 see styles |
sān tuó luó ní san1 tuo2 luo2 ni2 san t`o lo ni san to lo ni san darani |
The three dhāraṇī, which word from dhāra, " maintaining," "preserving," is defined as the power maintaining wisdom or knowledge. Dhāraṇī are "spells chiefly for personal use" (Eliot), as compared with mantra, which are associated with religious services. The Tiantai School interprets the "three dhāraṇī" of the Lotus Sutra on the lines of the三諦, i.e. 空, 假and中. Another group is聞持陀羅尼 the power to retain all the teaching one hears; 分別陀羅尼 unerring powers of discrimination; 入音聲陀羅尼 power to rise superior to external praise or blame. |
乘急戒緩 乘急戒缓 see styles |
shèng jí jiè huǎn sheng4 ji2 jie4 huan3 sheng chi chieh huan jōkyū kaigan |
One who is zealous for knowledge rather than the discipline, e.g. Vimalakīrti 維摩. |
十二火天 see styles |
shí èr huǒ tiān shi2 er4 huo3 tian1 shih erh huo t`ien shih erh huo tien jūnikaten |
The homa-, or fire-spirits; Whose representations, colours, magic words, signs, symbols, and mode of worship are given in the 大日經疏20. Also 十二火尊; 十二種火法. The twelve fire-spirits are: (1) Indra or Vairocana, the discoverer or source of fire, symbolizing 智 knowledge; (2) the moon 行滿 which progresses to fullness, with mercy as root and enlightenment as fruit, i,e. Buddha; (3) the wind, represented as a half-moon, fanner of fame, of zeal, and by driving away dark clouds, of enlightenment; (4) the red rays of the rising sun, rohitaka, his swords (or rays) indicating 議 wisdom; (5) 沒M004101拏 a form half stern, half smiling, sternly driving away the passions and trials; (6) 忿怒 irate, bellowing with open mouth, showing four teeth, flowing locks, one eye closed; (7) 闍吒羅 fire burning within, i.e. the inner witness, or realization; (8) 迄灑耶 the waster, or destroyer of waste and injurious products within, i.e. inner purification; (9) 意生 the producer at will, capable of all variety, resembling Viśvakarman, the Brahmanic Vulcan; (10) 羯羅微 the fire-eater; (11) untraceable; (12) 謨賀那 the completer, also the subduer of demons. |
和光同塵 和光同尘 see styles |
hé guāng tóng jen he2 guang1 tong2 jen2 ho kuang t`ung jen ho kuang tung jen wakoudoujin / wakodojin わこうどうじん |
(yoji) mingling with the world by hiding one's true talent or knowledge; living a quiet life by effacing oneself to dim the radiance and mingle with the dust |
守備範囲 see styles |
shubihani しゅびはんい |
(1) {sports} area of the field one is supposed to (or able to) defend; (2) (one's) field; (one's) scope; area of expertise; range of topics one can converse about; breadth of one's interests and knowledge; (3) one's type; kind of person one is attracted to |
振り回す see styles |
furimawasu ふりまわす |
(transitive verb) (1) to wield; to brandish; to flourish; to wave (about); to swing; (2) to display (one's knowledge); to show off; (3) to abuse (one's power); (4) to manipulate someone |
有恃無恐 有恃无恐 see styles |
yǒu shì wú kǒng you3 shi4 wu2 kong3 yu shih wu k`ung yu shih wu kung |
secure in the knowledge that one has backing |
法身體性 法身体性 see styles |
fǎ shēn tǐ xìng fa3 shen1 ti3 xing4 fa shen t`i hsing fa shen ti hsing hōshin taishō |
The embodiment, totality, or nature of the dharmakāya. In Hīnayāna the Buddha-nature in its 理 or absolute side is described as not discussed, being synonymous with the 五分 five divisions of the commandments, meditation, wisdom, release, and doctrine, 戒, 定, 慧, 解脫, and 知見. In the Mahāyāna the 三論宗 defines the absolute or ultimate reality as the formless which contains all forms, the essence of being, the noumenon of the other two manifestations of the triratna. The 法相宗 defines it as (a) the nature or essence of the whole triratna; (b) the particular form of the Dharma in that trinity. The One-Vehicle schools represented by the 華嚴宗, 天台, etc., consider it to be the bhūtatathatā, 理 and 智 being one and undivided. The Shingon sect takes the six elements-earth, water, fire, air, space, mind-as the 理 or fundamental dharmakāya and the sixth, mind, intelligence, or knowledge, as the 智 Wisdom dharmakāya. |
百法明門 百法明门 see styles |
bǎi fǎ míng mén bai3 fa3 ming2 men2 pai fa ming men hyakuhō myōmon |
The door to the knowledge of universal phenomena, one of the first stages of Bodhisattva progress. |
目を盗む see styles |
meonusumu めをぬすむ |
(exp,v5m) (idiom) (as 〜の目を盗んで) to do without being seen (by); to do behind (someone's) back; to do without the knowledge of (e.g. one's parents) |
薪火相傳 薪火相传 see styles |
xīn huǒ xiāng chuán xin1 huo3 xiang1 chuan2 hsin huo hsiang ch`uan hsin huo hsiang chuan |
lit. the flame of a burning piece of firewood passes on to the rest (idiom); fig. (of knowledge, skill etc) to be passed on from teachers to students, one generation to another |
三藐三佛陀 see styles |
sān miǎo sān fó tuó san1 miao3 san1 fo2 tuo2 san miao san fo t`o san miao san fo to sanmyaku sambudda |
saṃyaksaṃbuddha 三耶三佛 (檀). The third of the ten titles of a Buddha, defined as 正徧知 (or 覺), or 正等覺 etc., one who has perfect universal knowledge or understanding; omniscient. |
二十五圓通 二十五圆通 see styles |
èr shí wǔ yuán tōng er4 shi2 wu3 yuan2 tong1 erh shih wu yüan t`ung erh shih wu yüan tung nijūgo enzū |
The twenty-five kinds of perfect understanding of the truth; they refer to the 六塵, 六根, 六識, and 七大; disciples of the Buddha are said each to have acquired a special knowledge of one of these twenty-five and to have been recognized as its authority, e. g. Guanyin of the ear, Dignāga of sound, etc. |
学を修める see styles |
gakuoosameru がくをおさめる |
(exp,v1) to pursue knowledge (one's studies) |
振りまわす see styles |
furimawasu ふりまわす |
(transitive verb) (1) to wield; to brandish; to flourish; to wave (about); to swing; (2) to display (one's knowledge); to show off; (3) to abuse (one's power); (4) to manipulate someone |
有他心智者 see styles |
yǒu tā xīn zhì zhě you3 ta1 xin1 zhi4 zhe3 yu t`a hsin chih che yu ta hsin chih che u tashinchi sha |
one who has knowledge of the minds of others |
般若波羅蜜 般若波罗蜜 see styles |
bō rě bō luó mì bo1 re3 bo1 luo2 mi4 po je po lo mi hannyaharamitsu はんにゃはらみつ |
{Buddh} prajna-paramita (perfection of wisdom) (般若波羅蜜多) prajñā-pāramitā, The acme of wisdom, enabling one to reach the other shore, i.e. wisdom for salvation; the highest of the six paramitas, the virtue of wisdom as the notes a knowledge of the illusory character of everything earthly, and destroys error, ignorance, prejudice, and heresy. For the sutra of this name see below. |
Variations: |
yamiyami やみやみ |
(adverb) without one's knowledge; easily |
鞞侈遮羅那 鞞侈遮罗那 see styles |
bǐ chǐ zhē luó nà bi3 chi3 zhe1 luo2 na4 pi ch`ih che lo na pi chih che lo na |
(鞞侈遮羅那三般那) or 毘侈遮羅那 (毘侈遮羅那三般那) or鞞多遮羅那 (鞞多遮羅那三般那) or毘多遮羅那 (毘多遮羅那三般那) vidyā-caraṇa-saṃpanna, perfect in knowledge and conduct 明行足, one of the ten epithets of a Buddha. |
分別智相應染 分别智相应染 see styles |
fēn bié zhì xiāng yìng rǎn fen1 bie2 zhi4 xiang1 ying4 ran3 fen pieh chih hsiang ying jan funbetsu chi sōō zen |
The taint on mind following upon the action of discriminating, i. e. one of the six 染心; v. Awakening of Faith 起信論. |
半瓶水響叮噹 半瓶水响叮当 see styles |
bàn píng shuǐ xiǎng dīng dāng ban4 ping2 shui3 xiang3 ding1 dang1 pan p`ing shui hsiang ting tang pan ping shui hsiang ting tang |
lit. if you tap a half-empty bottle it makes a sound (idiom); fig. empty vessels make the most noise; one who has a little knowledge likes to show off, but one who is truly knowledgeable is modest |
知識を広める see styles |
chishikiohiromeru ちしきをひろめる |
(exp,v1) to extend one's knowledge |
知識を蓄える see styles |
chishikiotakuwaeru ちしきをたくわえる |
(exp,v1) to gain knowledge; to build up one's knowledge |
薀蓄を傾ける see styles |
unchikuokatamukeru うんちくをかたむける |
(exp,v1) (obsolete) to draw upon one's profound knowledge |
蘊蓄を傾ける see styles |
unchikuokatamukeru うんちくをかたむける |
(exp,v1) (obsolete) to draw upon one's profound knowledge |
見聞を広める see styles |
kenbunohiromeru けんぶんをひろめる |
(exp,v1) to widen one's knowledge; to enlarge one's experience; to broaden one's horizons; to see more of the world |
うん蓄を傾ける see styles |
unchikuokatamukeru うんちくをかたむける |
(exp,v1) (obsolete) to draw upon one's profound knowledge |
Variations: |
goannai ごあんない |
(noun/participle) (1) (polite language) guidance; leading (the way); showing around; (noun/participle) (2) (polite language) information; notice; notification; (noun/participle) (3) (polite language) announcement (of one's arrival); (noun/participle) (4) (polite language) invitation; (noun/participle) (5) (polite language) acquaintance; knowledge |
知らないうちに see styles |
shiranaiuchini しらないうちに |
(expression) (See 知らない間に) before one knows it; before one realises; without one's knowledge; without noticing |
Variations: |
kiriuri きりうり |
(noun, transitive verb) (1) selling by the piece; (noun, transitive verb) (2) selling (one's knowledge, talents, etc.) bit by bit; selling a little at a time |
Variations: |
miminihairu みみにはいる |
(exp,v5r) (1) to reach one's ears; to come to one's knowledge; to hear about; to learn of (by chance); (exp,v5r) (2) to enter one's ears (e.g. of water) |
Variations: |
takuwaeru たくわえる |
(transitive verb) (1) to store; to save up; to stock up on; to lay in stock; to set aside; (transitive verb) (2) to accumulate (e.g. knowledge); to build up (e.g. experience); to develop (e.g. one's skills); (transitive verb) (3) to grow (a beard, moustache, etc.); to wear |
Variations: |
shiranumani; shiranuaidani(知ranu間ni) しらぬまに; しらぬあいだに(知らぬ間に) |
(expression) (See 知らない間に) before one knows it; before one realises; without one's knowledge; without noticing |
人非生而知之者，孰能無惑 人非生而知之者，孰能无惑 |
rén fēi shēng ér zhī zhī zhě , shú néng wú huò ren2 fei1 sheng1 er2 zhi1 zhi1 zhe3 , shu2 neng2 wu2 huo4 jen fei sheng erh chih chih che , shu neng wu huo |
Knowledge is not innate to man, how can we overcome doubt?; We are not born with knowledge, how does one achieve maturity? (i.e. without guidance from a teacher - Tang dynasty essayist Han Yu 韓愈|韩愈[Han2 Yu4]) |
Variations: |
shiranaiaidani しらないあいだに |
(expression) before one knows it; before one realises; without one's knowledge; without noticing |
Variations: |
kimaru(p); kimaru(sk) きまる(P); キマる(sk) |
(v5r,vi) (1) to be decided; to be settled; to be fixed; to be arranged; (v5r,vi) (2) (as 決まっている or 決まった) to be unchanging; to be the same (as always); to be fixed; to be set; (v5r,vi) (3) (as ...と決まっている) to be a fixed rule; to be destined; to be a convention; to be a custom; to be common knowledge; (v5r,vi) (4) to be well executed (of a manoeuvre in a sport, game, etc.); to go well; to succeed; to connect (of a punch); (v5r,vi) (5) to look good (of clothing); to look sharp; to be stylish; to suit one; to be held in place (of a hairdo); (v5r,vi) (6) to be struck and held (of a pose in kabuki); (v5r,vi) (7) (slang) (kana only) (usu. written as キマる) to get high (on drugs) |
Variations: |
furimawasu ふりまわす |
(transitive verb) (1) to wield; to brandish; to flourish; to wave (about); to swing; (transitive verb) (2) to display (one's knowledge); to show off; (transitive verb) (3) to abuse (one's power); (transitive verb) (4) to manipulate someone |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "One With Knowledge" 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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