There are 28 total results for your Power of Will search in the dictionary.
| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
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. |
意志堅固 see styles |
ishikengo いしけんご |
More info & calligraphy: Ishikengo |
三身 see styles |
sān shēn san1 shen1 san shen sanmi さんみ |
{Buddh} trikaya (three bodies of the Buddha); (surname) Sanmi trikāya. 三寶身 The threefold body or nature of a Buddha, i.e. the 法, 報, and 化身, or dharmakāya, sambhogakāya, and nirmāṇakāya. The three are defined as 自性, 受用, and 變化, the Buddha-body per se, or in its essential nature; his body of bliss, which he "receives" for his own "use" and enjoyment; and his body of transformation, by which he can appear in any form; i.e. spiritual, or essential; glorified; revealed. While the doctrine of the trikāya is a Mahāyāna concept, it partly results from the Hīnayāna idealization of the earthly Buddha with his thirty-two signs, eighty physical marks, clairvoyance, clairaudience, holiness, purity, wisdom, pity, etc. Mahāyāna, however, proceeded to conceive of Buddha as the Universal, the All, with infinity of forms, yet above all our concepts of unity or diversity. To every Buddha Mahāyāna attributed a three-fold body: that of essential Buddha; that of joy or enjoyment of the fruits of his past saving labours; that of power to transform himself at will to any shape for omnipresent salvation of those who need him. The trinity finds different methods of expression, e.g. Vairocana is entitled 法身, the embodiment of the Law, shining everywhere, enlightening all; Locana is 報身; c.f. 三賓, the embodiment of purity and bliss; Śākyamuni is 化身 or Buddha revealed. In the esoteric sect they are 法 Vairocana, 報 Amitābha, and 化 Śākyamuni. The 三賓 are also 法 dharma, 報 saṅgha, 化 buddha. Nevertheless, the three are considered as a trinity, the three being essentially one, each in the other. (1) 法身 Dharmakāya in its earliest conception was that of the body of the dharma, or truth, as preached by Śākyamuni; later it became his mind or soul in contrast with his material body. In Mādhyamika, the dharmakāya was the only reality, i.e. the void, or the immateria1, the ground of all phenomena; in other words, the 眞如 the tathāgatagarbha, the bhūtatathatā. According to the Huayan (Kegon) School it is the 理or noumenon, while the other two are氣or phenomenal aspects. "For the Vijñānavāda... the body of the law as highest reality is the void intelligence, whose infection (saṃkleҫa) results in the process of birth and death, whilst its purification brings about Nirvāṇa, or its restoration to its primitive transparence" (Keith). The "body of the law is the true reality of everything". Nevertheless, in Mahāyāna every Buddha has his own 法身; e.g. in the dharmakāya aspect we have the designation Amitābha, who in his saṃbhogakāya aspect is styled Amitāyus. (2) 報身Sambhogakāya, a Buddha's reward body, or body of enjoyment of the merits he attained as a bodhisattva; in other words, a Buddha in glory in his heaven. This is the form of Buddha as an object of worship. It is defined in two aspects, (a) 自受用身 for his own bliss, and (b) 他受用身 for the sake of others, revealing himself in his glory to bodhisattvas, enlightening and inspiring them. By wisdom a Buddha's dharmakāya is attained, by bodhisattva-merits his saṃbhogakāya. Not only has every Buddha all the three bodies or aspects, but as all men are of the same essence, or nature, as Buddhas, they are therefore potential Buddhas and are in and of the trikāya. Moreover, trikāya is not divided, for a Buddha in his 化身 is still one with his 法身 and 報身, all three bodies being co-existent. (3) 化身; 應身; 應化身 nirmāṇakāya, a Buddha's transformation, or miraculous body, in which he appears at will and in any form outside his heaven, e.g. as Śākyamuni among men. |
下品 see styles |
xià pǐn xia4 pin3 hsia p`in hsia pin shimoshina しもしな |
(noun or adjectival noun) vulgar; indecent; coarse; crude; (place-name) Shimoshina The three lowest of the nine classes born in the Amitābha Pure Land, v. 無量壽經. These three lowest grades are (1) 下品上生 The highest of the three lowest classes who enter the Pure Land of Amitābha, i.e. those who have committed all sins except dishonouring the sūtras. If at the end of life the sinner clasps hands and says "Namo Amitābha", such a one will be born in His precious lake. (2) 下品中生 The middle class consists of those who have broken all the commandments, even stolen from monks and abused the law. If at death such a one hears of the great power of Amitābha, and assents with but a thought, he will be received into paradise. (3) 下品下生 The lowest class, because of their sins, should have fallen into the lowest gati, but by invoking the name of Amitābha, they can escape countless ages of reincarnation and suffering and on dying will behold a lotus flower like the sun, and, by the response of a single thought, will enter the Pure Land of Amitābha. |
南無 南无 see styles |
nā mó na1 mo2 na mo namu なむ |
Buddhist salutation or expression of faith (loanword from Sanskrit); Taiwan pr. [na2 mo2] (conj,int) {Buddh} amen; hail; (surname) Namu namaḥ; Pali: namo; to submit oneself to, from to bend, bow to, make obeisance, pay homage to; an expression of submission to command, complete commitment, reverence, devotion, trust for salvation, etc. Also written 南牟; 南謨; 南忙; 那謨 (or 那模 or 那麻); 納莫 (or 納慕); 娜母; 曩莫 (or 曩謨); 捺麻(or捺謨), etc. It is used constantly in liturgy, incantations, etc., especially as in namaḥ Amitābha, which is the formula of faith of the Pure-land sect, representing the believing heart of all beings and Amitābha's power and will to save; repeated in the hour of death it opens the entrance to the Pure Land. |
大教 see styles |
dà jiào da4 jiao4 ta chiao daikyō |
The great teaching. (1) That of the Buddha. (2) Tantrayāna. The mahātantra, yoga, yogacarya, or tantra school which claims Samantabhadra as its founder. It aims at ecstatic union of the individual soul with the world soul, Iśvara. From this result the eight great powers of Siddhi (aṣṭa-mahāsiddhi), namely, ability to (1) make one's body lighter (laghiman); (2) heavier (gaiman); (3) smaller (aṇiman); (4) larger (mahiman) than anything in the world ; (5) reach any place (prāpti) ; (6) assume any shape (prākāmya) ; (7) control all natural laws (īśitva) ; (8) make everything depend upon oneself; all at will (v.如意身 and 神足). By means of mystic formulas (Tantras or dhāraṇīs), or spells (mantras), accompanied by music and manipulation of the hands (mūdra), a state of mental fixity characterized neither by thought nor the annihilation of thought, can be reached. This consists of six-fold bodily and mental happiness (yoga), and from this results power to work miracles. Asaṅga compiled his mystic doctrines circa A.D. 500. The system was introduced into China A.D. 647 by Xuanzang's translation of the Yogācārya-bhūmi-śāstra 瑜伽師地論 ; v. 瑜. On the basis of this, Amoghavajra established the Chinese branch of the school A.D. 720 ; v. 阿目. This was popularized by the labours of Vajrabodhi A.D. 732 ; v. 金剛智. |
如意 see styles |
rú yì ru2 yi4 ju i neoi ねおい |
as one wants; according to one's wishes; ruyi scepter, a symbol of power and good fortune (1) (See 不如意・ふにょい・1) going according to one's wishes; (2) {Buddh} ceremonial sceptre used by monks when reciting sutras (scepter); (place-name, surname) Neoi At will; according to desire; a ceremonial emblem, originally a short sword; tr. of Manoratha 末笯曷刺他 successor of Vasubandhu as 22nd patriarch and of Mahāṛddhiprāpta, a king of garuḍas. |
志力 see styles |
zhì lì zhi4 li4 chih li shiriki |
power of will |
意力 see styles |
yì lì yi4 li4 i li iryoku いりょく |
will; will-power Mental power or intention; the purpose to attain bodhi or enlightenment. |
擇滅 择灭 see styles |
zé miè ze2 mie4 tse mieh chakumetsu |
pratisaṃkhyānirodha. nirvāṇa as a result of 擇 discrimination, the elimination of desire by means of mind and will. |
神足 see styles |
shén zú shen2 zu2 shen tsu jinsoku じんそく |
(surname) Jinsoku (神足通) deva-foot ubiquity. ṛddhipādaṛddhi-sākṣātkriyā. Also 神境智通; 如意通 Supernatural power to appear at will in any place, to fly or go without hindrance, to have absolute freedom; cf. 大教. |
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. |
身通 see styles |
shēn tōng shen1 tong1 shen t`ung shen tung shintsū |
The power to transfer the body through space at will, one of the marks of the Buddha. |
五神通 see styles |
wǔ shén tōng wu3 shen2 tong1 wu shen t`ung wu shen tung go jinzū |
(or 五神變) pañcabhijñā; also 五通 (力) the five supernatural powers. (1 ) 天眼通 (天眼智證通) divyacakṣus ; deva-vision, instantaneous view of anything anywhere in the form-realm. (2) 天耳通 (天耳智證通) divyaśrotra, ability to hear any sound anywhere. (3) 他心通 (他心智證通) paracitta-jñāna, ability to know the thoughts of all other minds. (4) 宿命通 (宿命智證通) pūrvanivāsānusmṛti-jñāna, knowledge of all formed existences of self and others. (5) 神通 (神通智證通) 通; 神足通; 神如意通 ṛddhi-sākṣātkriyā, power to be anywhere or do anything at will. See 智度論 5. Powers similar to these are also attainable by meditation, incantations, and drugs, hence heterodox teachers also may possess them. |
六衆生 六众生 see styles |
liù zhòng shēng liu4 zhong4 sheng1 liu chung sheng roku shujō |
The six senses 六根 are likened to six wild creatures in confinement always struggling to escape. Only when they are domesticated will they be happy. So is it with the six senses and the taming power of Buddha truth. The six creatures are a dog, a bird, a snake, a hyena, a crocodile (śiśumāra), and a monkey. |
斫託羅 斫讬罗 see styles |
zhuó tuō luó zhuo2 tuo1 luo2 cho t`o lo cho to lo shakutara* |
idem 斫迦羅 (or 柘迦羅); 遮伽羅 (or 遮迦羅); 賒羯羅 Cakra, a wheel, disc, cycle; the wheel of the sun's chariot, of time, etc.; like the vajra it is a symbol of sovereignty, of advancing or doing at will; to revolve the wheel is to manifest power or wisdom. Eitel. The cakra is one of the thirty-two signs on a Buddha's soles. It is a symbol of a 斫迦羅伐辣底 Cakravartī-rāja. |
佛具十身 see styles |
fó jù shí shēn fo2 ju4 shi2 shen1 fo chü shih shen butsugu jūshin |
The ten perfect bodies or characteristics of Buddha: (1) 菩提身 Bodhi-body in possession of complete enlightenment. (2) 願身 Vow-body, i.e. the vow to be born in and from the Tuṣita heaven. (3) 化身 nirmāṇakāya, Buddha incarnate as a man. (4) 住持身 Buddha who still occupies his relics or what he has left behind on earth and thus upholds the dharma. (5) 相好莊嚴身 saṁbhogakāya, endowed with an idealized body with all Buddha marks and merits. (6) 勢力身 or 心佛 Power-body, embracing all with his heart of mercy. (7) 如意身 or 意生身 At will body, appearing according to wish or need. (8) 福德身 or 三昧身 samādhi body, or body of blessed virtue. (9) 智身 or 性佛 Wisdom-body, whose nature embraces all wisdom. (10) 法身 dharmakāya, the absolute Buddha, or essence of all life. |
意志薄弱 see styles |
ishihakujaku いしはくじゃく |
(adj-na,adj-no,n) (yoji) weak-willed; lacking a purpose; lacking will power to be patient, purposeful, or resolute |
権力意志 see styles |
kenryokuishi けんりょくいし |
the will to power (philosophical concept of Nietzsche) |
言霊信仰 see styles |
kotodamashinkou / kotodamashinko ことだましんこう |
faith in the power of language; belief that reality is affected by the spoken word; speaking of a lucky (or unlucky) event will bring it about |
言霊思想 see styles |
kotodamashisou / kotodamashiso ことだましそう |
(See 言霊信仰) faith in the power of language; belief that reality is affected by the spoken word; speaking of a lucky (or unlucky) event will bring it about |
身如意通 see styles |
shēn rú yì tōng shen1 ru2 yi4 tong1 shen ju i t`ung shen ju i tung shin nyoitsū |
ṛddhividhi-jñāna. Also 身通, 身足通; the power to transfer oneself to various regions at will, also to change the body at will. |
長袖善舞 长袖善舞 see styles |
cháng xiù shàn wǔ chang2 xiu4 shan4 wu3 ch`ang hsiu shan wu chang hsiu shan wu |
long sleeves help one dance beautifully (idiom); money and power will help you in any occupation |
雞犬升天 鸡犬升天 see styles |
jī quǎn shēng tiān ji1 quan3 sheng1 tian1 chi ch`üan sheng t`ien chi chüan sheng tien |
lit. (when a person attains enlightenment and immortality), even his chickens and dogs will ascend to heaven with him (idiom); fig. (when somebody attains a position of power and influence), their relatives and friends also benefit; (2nd half of the saying 一人得道，雞犬升天|一人得道，鸡犬升天[yi1 ren2 de2 dao4 , ji1 quan3 sheng1 tian1]) |
力への意志 see styles |
chikarahenoishi ちからへのいし |
(expression) will to power |
権力への意志 see styles |
kenryokuhenoishi けんりょくへのいし |
(expression) (See 力への意志) will to power |
一人得道，雞犬升天 一人得道，鸡犬升天 |
yī rén dé dào , jī quǎn shēng tiān yi1 ren2 de2 dao4 , ji1 quan3 sheng1 tian1 i jen te tao , chi ch`üan sheng t`ien i jen te tao , chi chüan sheng tien |
lit. when a person attains enlightenment and immortality, even his chickens and dogs will ascend to heaven with him (idiom); fig. when somebody attains a position of power and influence, their relatives and friends also benefit |
常在河邊走，哪有不濕鞋 常在河边走，哪有不湿鞋 |
cháng zài hé biān zǒu , nǎ yǒu bù shī xié chang2 zai4 he2 bian1 zou3 , na3 you3 bu4 shi1 xie2 ch`ang tsai ho pien tsou , na yu pu shih hsieh chang tsai ho pien tsou , na yu pu shih hsieh |
a person who regularly walks by the river cannot avoid getting their shoes wet (proverb); (fig.) it comes with the territory (e.g. a person with the power to grant favors will inevitably succumb to temptation and take a bribe) |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 28 results for "Power of Will" 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
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