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<12345678910...>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
十住 see styles |
shí zhù shi2 zhu4 shih chu jū jū |
The ten stages, or periods, in bodhisattva-wisdom, prajñā 般若, are the 十住; the merits or character attained are the 十地 q.v. Two interpretations may be given. In the first of these, the first four stages are likened to entry into the holy womb, the next four to the period of gestation, the ninth to birth, and the tenth to the washing or baptism with the water of wisdom, e.g. the baptism of a Kṣatriya prince. The ten stages are (1) 發心住 the purposive stage, the mind set upon Buddhahood; (2) 治地住 clear understanding and mental control; (3) 修行住 unhampered liberty in every direction; (4) 生貴住 acquiring the Tathāgata nature or seed; (5) 方便具足住 perfect adaptability and resemblance in self-development and development of others; (6) 正心住 the whole mind becoming Buddha-like; (7) 不退住 no retrogression, perfect unity and constant progress; (8) 童眞住 as a Buddha-son now complete; (9) 法王子住 as prince of the law; (10) 灌頂住 baptism as such, e.g. the consecration of kings. Another interpretation of the above is: (1) spiritual resolve, stage of śrota-āpanna; (2) submission to rule, preparation for Sakṛdāgāmin stage; (3) cultivation of virtue, attainment of Sakṛdāgāmin stage; (4) noble birth, preparation for the anāgāmin stage; (5) perfect means, attainment of anāgāmin stage; (6) right mind, preparation for arhatship; (7) no-retrogradation, the attainment of arhatship; (8) immortal youth, pratyekabuddhahood; (9) son of the law-king, the conception of bodhisattvahood; (10) baptism as the summit of attainment, the conception of Buddhahood. |
十來 十来 see styles |
shí lái shi2 lai2 shih lai torai とらい |
(female given name) Torai (十來偈) The ten rhymes in "lai", a verse which expresses the Buddhist doctrine of moral determinism, i.e. that the position anyone now occupies is solely the result of his character in past lives; heredity and environment having nothing to do with his present condition, for, whether in prince or beggar, it is the reward of past deeds. The upright from the forbearing come, The poor from the mean and greedy come, Those of high rank from worshippers come, The low and common from the Prideful come, Those who are dumb from slanderers come, The blind and deaf from unbelievers come, The long-lived from the merciful come, The short-lived from life, takers come, The deficient in faculties from command-breakers come, The complete in faculties from command-keepers come. 端正者忍辱中來. 貧窮着樫貧中來. 高位者禮拜中來. 下賤者橋慢中來. 瘖啞者誹謗中來. 盲聾者不信中來. 長壽者慈悲中來. 短命者殺生中來. 諸根不具者破戒中來. 六根具足者持戒中來. |
十信 see styles |
shí xìn shi2 xin4 shih hsin jisshin |
The ten grades of bodhisattva faith, i.e. the first ten 位 in the fifty-two bodhisattva positions: (1) 信 faith (which destroys illusion and results in); (2) 念 remembrance, or unforgetfulness; (3) 精進 zealous progress; (4) 慧 wisdom; (5) 定 settled firmness in concentration; (6) 不退 non-retrogression; (7) 護法 protection of the Truth; (8) 廻向 reflexive powers, e.g. for reflecting the Truth; (9) 戒 the nirvāṇa mind in 無為 effortlessness; (10) 願 action at will in anything and everywhere. |
十問 十问 see styles |
shí wèn shi2 wen4 shih wen jūmon |
The ten questions to the Buddha, put into the mouth of Vajrapāṇi, which, with the answers given, form the basis of the 大日經. What is (or are) (1) the nature of the bodhi-mind? (2) its form or forms? (3) the mental stages requisite to attainment? (4) the difference between them? (5) the time required? (6) the character of the merits attained? (7) the activities or practices necessary? (8) the way of such practices? (9) the condition of the uncultivated and cultivated mind? (10) the difference between it and that of the follower of Yoga? |
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. |
十妙 see styles |
shí miào shi2 miao4 shih miao jūmyō |
The ten wonders, or incomprehensibles; there are two groups, the 迹ｖ traceable or manifested and 本門妙 the fundamental. The 迹門十妙 are the wonder of: (1) 境妙 the universe, sphere, or whole, embracing mind, Buddha, and all things as a unity; (2) 智妙 a Buddha's all-embracing knowledge arising from such universe; (3) 行妙 his deeds, expressive of his wisdom; (4) 位妙 his attainment of all the various Buddha stages, i.e. 十住 and十地; (5) 三法妙 his three laws of 理, 慧, and truth, wisdom, and vision; (6) 感應妙 his response to appeal, i.e. his (spiritual) response or relation to humanity, for "all beings are my children"; (7) 神通妙 his supernatural powers; (8) 說法妙 his preaching; (9) 眷屬妙 his supernatural retinue; (10) 利益妙 the blessings derived through universal elevation into Buddhahood. The 本門十妙 are the wonder of (1) 本因妙 the initial impulse or causative stage of Buddhahood; (2) 本果妙 its fruit or result in eternity, joy, and purity; (3) 國土妙 his (Buddha) realm; (4) 感應妙 his response (to human needs); (5) 神通妙 his supernatural powers; (6) 說法妙 his preaching; (7) 眷屬妙 his supernatural retinue; (8) 涅槃妙 his nirvāṇa; (9) 壽命妙 his (eternal) life; (10) his blessings as above. Both groups are further defined as progressive stages in a Buddha's career. These "wonders" are derived from the Lotus sūtra. |
十宗 see styles |
shí zōng shi2 zong1 shih tsung jūshū |
The ten schools of Chinese Buddhism: I. The (1) 律宗 Vinaya-discipline, or 南山|； (2) 倶舍 Kośa, Abhidharma, or Reality (Sarvāstivādin) 有宗； (3) 成實宗 Satyasiddhi sect founded on this śāstra by Harivarman; (4) 三論宗 Mādhyamika or 性空宗； (5) 法華宗 Lotus, "Law-flower" or Tiantai 天台宗； (6) 華嚴Huayan or法性 or賢首宗； ( 7) 法相宗 Dharmalakṣana or 慈恩宗 founded on the唯識論 (8) 心宗 Ch'an or Zen, mind-only or intuitive, v. 禪宗 ; (9) 眞言宗 (Jap. Shingon) or esoteric 密宗 ; (10) 蓮宗 Amitābha-lotus or Pure Land (Jap. Jōdo) 淨士宗. The 2nd, 3rd, 4th, and 9th are found in Japan rather than in China, where they have ceased to be of importance. II. The Hua-yen has also ten divisions into ten schools of thought: (1) 我法倶有 the reality of self (or soul) and things, e.g. mind and matter; (2) 法有我無 the reality of things but not of soul; (3) 法無去來 things have neither creation nor destruction; (4) 現通假實 present things are both apparent and real; (5) 俗妄眞實 common or phenomenal ideas are wrong, fundamental reality is the only truth; (6) things are merely names; (7) all things are unreal 空; (8) the bhūtatathatā is not unreal; (9) phenomena and their perception are to be got rid of; (10) the perfect, all-inclusive, and complete teaching of the One Vehicle. III. There are two old Japanese divisions: 大乘律宗, 倶舎宗 , 成實 宗 , 法和宗 , 三論宗 , 天台宗 , 華嚴宗 , 眞言宗 , 小乘律宗 , and 淨土宗 ; the second list adds 禪宗 and omits 大乘律宗. They are the Ritsu, Kusha, Jōjitsu, Hossō, Sanron, Tendai, Kegon, Shingon, (Hīnayāna) Ritsu, and Jōdo; the addition being Zen. |
十心 see styles |
shí xīn shi2 xin1 shih hsin jisshin |
The ten kinds of heart or mind; there are three groups. One is from the 止觀 4, minds ignorant and dark; affected by evil companions; not following the good; doing evil in thought, word, deed; spreading evil abroad; unceasingly wicked; secret sin; open crime; utterly shameless; denying cause and effect (retribution)―all such must remain in the flow 流 of reincarnation. The second group (from the same book) is the 逆流 the mind striving against the stream of perpetual reincarnation; it shows itself in devout faith, shame (for sin), fear (of wrong-doing), repentance and confession, reform, bodhi (i.e. the bodhisattva mind), doing good, maintaining the right law, thinking on all the Buddhas, meditation on the void (or, the unreality of sin). The third is the 眞言 group from the 大日經疏 3; the "seed" heart (i.e. the original good desire), the sprout (under Buddhist religious influence), the bud, leaf, flower, fruit, its serviceableness; the child-heart, the discriminating heart, the heart of settled judgment (or resolve). |
十恩 see styles |
shí ēn shi2 en1 shih en jūon |
Ten kinds of the Buddha's grace: his (1) initial resolve to universalize (his salvation); (2) self-sacrifice (in previous lives); (3) complete altruism; (4) his descent into all the six states of existence for their salvation; (5) relief of the living from distress and mortality; (6) profound pity; (7) revelation of himself in human and glorified form; (8) teaching in accordance with the capacity of his hearers, first hīnayāna, then māhayāna doctrine; (9) revealing his nirvāṇa to stimulate his disciples; (10) pitying thought for all creatures, in that dying at 80 instead of at 100 he left twenty years of his own happiness to his disciples; and also the tripiṭaka for universal salvation. |
十智 see styles |
shí zhì shi2 zhi4 shih chih jū chi |
The ten forms of understanding. I. Hīnayāna: (1) 世俗智 common understanding; (2) 法智 enlightened understanding, i.e. on the Four Truths in this life; (3) 類智 ditto, applied to the two upper realms 上二界; (4), (5), (6), (7) understanding re each of the Four Truths separately, both in the upper and lower realms, e.g. 苦智; (8) 他心智 understanding of the minds of others; (9) 盡智 the understanding that puts an end to all previous faith in or for self, i.e. 自信智; (10) 無生智 nirvāṇa wisdom; v. 倶舍論 26. II. Mahāyāna. A Tathāgatas ten powers of understanding or wisdom: (1) 三世智 perfect understanding of past, present, and future; (2) ditto of Buddha Law; (3) 法界無礙智 unimpeded understanding of the whole Buddha-realm; (4) 法界無邊智 unlimited, or infinite understanding of the whole Buddha-realm; (5) 充滿一切智 understanding of ubiquity; (6) 普照一切世間智 understanding of universal enlightenment; (7) 住持一切世界智 understanding of omnipotence, or universal control; (8) 知一切衆生智 understanding of omniscience re all living beings; (9) 知一切法智 understanding of omniscience re the laws of universal salvation; (10) 知無邊諸佛智 understanding of omniscience re all Buddha wisdom. v. 華嚴経 16. There are also his ten forms of understanding of the "Five Seas" 五海 of worlds, living beings, karma, passions, and Buddhas. |
十牛 see styles |
juugyuu / jugyu じゅうぎゅう |
{Buddh} Ten Bulls (ten stages of the herding of an ox, used as an analogy for training the mind on the path to enlightenment) |
卑下 see styles |
bēi xià bei1 xia4 pei hsia hige ひげ |
base; low (n,vs,vt,adj-no) self-abasement; humility; self-depreciation inferior |
卑屈 see styles |
bēi qū bei1 qu1 pei ch`ü pei chü hikutsu ひくつ |
(noun or adjectival noun) servile; subservient; obsequious; slavish; self-abasing; grovelling; spineless mean |
卑慢 see styles |
bēi màn bei1 man4 pei man himan |
(下慢) The pride of regarding self as little inferior to those who far surpass one; one of the 七慢. |
南無 南无 see styles |
nā mó na1 mo2 na mo namu; namo なむ; なも |
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. |
印象 see styles |
yìn xiàng yin4 xiang4 yin hsiang inshou / insho いんしょう |
impression (something that stays in one's mind); a memory impression; (given name) Inshou |
卽心 see styles |
jí xīn ji2 xin1 chi hsin sokushin |
Of the mind, mental, i.e. all things are mental, and are not apart from mind. |
卽身 see styles |
jí shēn ji2 shen1 chi shen sokushin |
The doctrine of the Shingon 眞言 sect that the body is also Buddha; in other words Buddha is not only 卽心 mind, but body; hence 卽身成佛; 卽身菩提 the body is to become (consciously) Buddha by Yoga practices. |
厭心 厌心 see styles |
yàn xīn yan4 xin1 yen hsin enshin |
disgusted mind |
反芻 反刍 see styles |
fǎn chú fan3 chu2 fan ch`u fan chu hansuu / hansu はんすう |
to ruminate; to chew the cud (n,vs,adj-no) (1) rumination; regurgitation; chewing the cud; (noun/participle) (2) turning over in one's mind; thinking over something; pondering; musing; rumination (about a subject) |
取我 see styles |
qǔ wǒ qu3 wo3 ch`ü wo chü wo shuga |
attachment to self |
可兒 可儿 see styles |
kě ér ke3 er2 k`o erh ko erh kani かに |
a person after one's heart (charming person); capable person (surname) Kani |
同名 see styles |
tóng míng tong2 ming2 t`ung ming tung ming doumei(p); doumyou / dome(p); domyo どうめい(P); どうみょう |
of the same name; homonymous; self-titled (album) (noun - becomes adjective with の) (1) same name; (2) (どうめい only) {biol} homonym synonymous |
同心 see styles |
tóng xīn tong2 xin1 t`ung hsin tung hsin doushin / doshin どうしん |
to be of one mind; united; concentric (noun - becomes adjective with の) (1) concentricity; (noun - becomes adjective with の) (2) same mind; unanimity; (3) (hist) (subordinate of 与力) (See 与力・1) policeman; constable in the Edo period; (place-name) Doushin same mind |
同志 see styles |
tóng zhì tong2 zhi4 t`ung chih tung chih doushi / doshi どうし |
comrade; (slang) homosexual; CL:個|个[ge4] (1) like-mindedness; (being of the) same mind; shared sentiment; (2) (See 同士・どうし) comrade; fellow; kindred soul comrade |
同気 see styles |
douki / doki どうき |
same temperament; same turn of mind |
名乗 see styles |
nanori なのり |
(irregular okurigana usage) (noun/participle) (1) giving one's name (or rank, etc.); self-introduction; (2) name readings of kanji; (place-name) Nanori |
名告 see styles |
nanori なのり |
(irregular okurigana usage) (noun/participle) (1) giving one's name (or rank, etc.); self-introduction; (2) name readings of kanji |
名宣 see styles |
nanori なのり |
(irregular kanji usage) self-introduction (of a character in noh theatre) |
吐露 see styles |
tǔ lù tu3 lu4 t`u lu tu lu toro とろ |
to tell; to disclose; to reveal (noun, transitive verb) expressing one's mind; speaking out |
含む see styles |
fukumu ふくむ kukumu くくむ |
(transitive verb) (1) to contain; to comprise; to have; to hold; to include; to embrace; (2) to hold in the mouth; (3) to bear in mind; to understand; to harbor (grudge, etc.); to harbour; (4) to express (emotion, etc.); to imply |
吾我 see styles |
wú wǒ wu2 wo3 wu wo goga |
self |
呑酸 see styles |
donsan どんさん |
{med} (See 胸焼け・むねやけ) acid reflux; heart-burn |
呼起 see styles |
koki こき |
(noun/participle) (See 呼び起こす・よびおこす・2) recollection; calling to mind |
和ぐ see styles |
nagu なぐ |
(v5g,vi) to become calm (of one's mind, feelings, etc.); to calm down |
咒心 see styles |
zhòu xīn zhou4 xin1 chou hsin jushin |
The heart of a spell, or vow. |
哀家 see styles |
āi jiā ai1 jia1 ai chia |
I, me (self-referring by a widowed empress etc, used in historical novels and operas) |
唯心 see styles |
wéi xīn wei2 xin1 wei hsin yuishin ゆいしん |
(1) {Buddh} doctrine that all phenomena are produced from consciousness (a central teaching of the Avatamska sutra); (2) {phil} (See 唯物) spiritualism; (personal name) Yuishin Idealism, mind only, the theory that the only reality is mental, that of the mind. Similar to 唯識q. v. and v. Lankavatara sutra. |
唯色 see styles |
wéi sè wei2 se4 wei se yuishiki |
All things are matter, because mind and matter are identical, for matter is mind. |
唯識 唯识 see styles |
wéi shì wei2 shi4 wei shih yuishiki ゆいしき |
{Buddh} vijnapti-matrata (theory that all existence is subjective and nothing exists outside of the mind) vijñānamatra(vada) cittamatra. Idealism, the doctrine that nothing exists apart from mind, 識外無法. |
喬志 see styles |
kyoushi / kyoshi きょうし |
pride; self-conceit; (given name) Takashi |
囘心 回心 see styles |
huí xīn hui2 xin1 hui hsin kai shin |
囘心懺悔 To turn the mind from evil to good, to repent. |
四住 see styles |
sì zhù si4 zhu4 ssu chu shizumi しずみ |
(surname) Shizumi The four abodes or states in the 智度論 3, i. e. (1) 天住 the devalokas, equivalents of charity, morality, and goodness of heart; (2) 梵住 the brahmalokas, equivalents of benevolence, pity, joy, and indifference; (3) 聖住 the abode of śrāvakas, pratyekabuddhas, and bodhisattvas, equivalent of the samādhi of the immaterial realm, formless and still; (4) 佛住 the Buddha-abode, the equivalent of the samādhis of the infinite. v. 四住地. |
四取 see styles |
sì qǔ si4 qu3 ssu ch`ü ssu chü shishu |
catuḥ-parāmarśa, the four attachments, i. e. desire, (unenlightened) views, (fakir) morals, and ideas arising from the conception of the self. Also, the possible delusions of the 四住地. Also, seeking fame in the four quarters. |
四法 see styles |
sì fǎ si4 fa3 ssu fa shihō |
There are several groups of four dharma: (1) 教法 the teaching of the Buddha); 理法 its principles, or meaning; 行法 its practice; 果法 its fruits or rewards. (2) Another group relates to bodhisattvas, their never losing the bodhi-mind, or the wisdom attained, or perseverance in progress, or the monastic forest life (āraṇyaka). (3) Also 信解行證 faith, discernment, performance, and assurance. (4) The Pure-land 'True' sect of Japan has a division: 教法, i. e. the 大無量壽經; 行法 the practice of the seventeenth of Amitābha's vows; 信法 faith in the eighteenth; and 證法 proof of the eleventh. The most important work of Shinran, the founder of the sect, is these four, i. e. 教行信證. (5) A 'Lotus ' division of 四法 is the answer to a question of Puxian (Samantabhadra) how the Lotus is to be possessed after the Buddha's demise, i. e. by thought (or protection) of the Buddhas; the cultivation of virtue; entry into correct dhyāna; and having a mind to save all creatures. |
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. |
四禪 四禅 see styles |
sì chán si4 chan2 ssu ch`an ssu chan shizen |
(四禪天) The four dhyāna heavens, 四靜慮 (四靜慮天), i. e. the division of the eighteen brahmalokas into four dhyānas: the disciple attains to one of these heavens according to the dhyāna he observes: (1) 初禪天 The first region, 'as large as one whole universe' comprises the three heavens, Brahma-pāriṣadya, Brahma-purohita, and Mahābrahma, 梵輔, 梵衆, and 大梵天; the inhabitants are without gustatory or olfactory organs, not needing food, but possess the other four of the six organs. (2) 二禪天 The second region, equal to 'a small chiliocosmos' 小千界, comprises the three heavens, according to Eitel, 'Parīttābha, Apramāṇābha, and Ābhāsvara, ' i. e. 少光 minor light, 無量光 infinite light, and 極光淨 utmost light purity; the inhabitants have ceased to require the five physical organs, possessing only the organ of mind. (3) 三禪天 The third region, equal to 'a middling chiliocosmos '中千界, comprises three heavens; Eitel gives them as Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna, i. e. 少淨 minor purity, 無量淨 infinite purity, and 徧淨 universal purity; the inhabitants still have the organ of mind and are receptive of great joy. (4) 四禪天 The fourth region, equal to a great chiliocosmos, 大千界, comprises the remaining nine brahmalokas, namely, Puṇyaprasava, Anabhraka, Bṛhatphala, Asañjñisattva, Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha (Eitel). The Chinese titles are 福生 felicitous birth, 無雲 cloudless, 廣果 large fruitage, 無煩 no vexations, atapa is 無熱 no heat, sudṛśa is 善見 beautiful to see, sudarśana is 善現 beautiful appearing, two others are 色究竟 the end of form, and 無想天 the heaven above thought, but it is difficult to trace avṛha and akaniṣṭha; the inhabitants of this fourth region still have mind. The number of the dhyāna heavens differs; the Sarvāstivādins say 16, the 經 or Sutra school 17, and the Sthavirāḥ school 18. Eitel points out that the first dhyāna has one world with one moon, one mem, four continents, and six devalokas; the second dhyāna has 1, 000 times the worlds of the first; the third has 1, 000 times the worlds of the second; the fourth dhyāna has 1, 000 times those of the third. Within a kalpa of destruction 壞劫 the first is destroyed fifty-six times by fire, the second seven by water, the third once by wind, the fourth 'corresponding to a state of absolute indifference' remains 'untouched' by all the other evolutions; when 'fate (天命) comes to an end then the fourth dhyāna may come to an end too, but not sooner'. |
四等 see styles |
sì děng si4 deng3 ssu teng shitō |
The four virtues which a Buddha out of his infinite heart manifests equally to all; also called 四無量 q. w. They are: 慈悲喜捨 maitrī, karuṇā, muditā, upekṣā, i. e. kindness, pity, joy and indifference, or 護 protection. Another group is 字語法身, i. e. 字 that all Buddhas have the same title or titles; 語 speak the same language; 法 proclaim the same truth; and 身 have each the threefold body, or trikāya. A third group is 諸法 all things are equally included in the bhūtatathatā; 發心 the mind-nature being universal, its field of action is universal; 道等 the way or method is also universal; therefore 慈悲 the mercy (of the Buddhas) is universal for all. |
四重 see styles |
sì zhòng si4 zhong4 ssu chung shijuu / shiju しじゅう |
(noun - becomes adjective with の) fourfold (四重禁) The four grave prohibitions, or sins, 四重罪 pārājikas: killing, stealing, carnality, lying. Also four of the esoteric sect, i. e. discarding the truth, discarding the bodhi-mind, being mean or selfish in regard to the supreme law, injuring the living. |
回味 see styles |
huí wèi hui2 wei4 hui wei |
to call to mind and ponder over; aftertaste |
圓心 圆心 see styles |
yuán xīn yuan2 xin1 yüan hsin enshin |
center of circle The perfect mind, the mind that seeks perfection, i.e. nirvāṇa. |
圓覺 圆觉 see styles |
yuán jué yuan2 jue2 yüan chüeh engaku |
Complete enlightenment potentially present in each being, for all have 本覺 primal awareness, or 眞心 the true heart (e. g. conscience), which has always remained pure and shining; considered as essence it is the 一心 one mind, considered causally it is the Tathāgata-garbha, considered it is|| perfect enlightenment, cf. 圓覺經. |
在意 see styles |
zài yì zai4 yi4 tsai i |
to care about; to mind |
地和 see styles |
chiihoo / chihoo チーホー |
{mahj} blessing of earth (chi:); winning with a self-drawn tile in the first turn |
坦然 see styles |
tǎn rán tan3 ran2 t`an jan tan jan tannen |
calm; undisturbed self-possessed |
域心 see styles |
yù xīn yu4 xin1 yü hsin ikishin |
域懷 The limits of the mind, natural endowment. |
執心 执心 see styles |
zhí xīn zhi2 xin1 chih hsin shuushin / shushin しゅうしん |
(n,vs,vi) devotion; attachment; infatuation The mind which clings to (things as real). |
執我 执我 see styles |
zhí wǒ zhi2 wo3 chih wo shūga |
attach to as a self |
執障 执障 see styles |
zhí zhàng zhi2 zhang4 chih chang shūshō |
The holding on to the reality of self and things and the consequent hindrance to entrance into nirvana. |
堅意 坚意 see styles |
jiān yì jian1 yi4 chien i keni けんい |
(personal name) Ken'i 堅慧 Sthiramati of firm mind, or wisdom. An early Indian monk of the Mahāyāna; perhaps two monks. |
塊壘 块垒 see styles |
kuài lěi kuai4 lei3 k`uai lei kuai lei |
gloom; a lump on the heart |
塵心 尘心 see styles |
chén xīn chen2 xin1 ch`en hsin chen hsin jinshin |
defiled mind |
塵累 尘累 see styles |
chén lěi chen2 lei3 ch`en lei chen lei jinrui |
The passion-karma which entangles the mind. |
塵緣 尘缘 see styles |
chén yuán chen2 yuan2 ch`en yüan chen yüan jinen |
The circumstances or conditions environing the mind created by the six guṇas. |
境地 see styles |
jìng dì jing4 di4 ching ti kyouchi / kyochi きょうち |
circumstances (1) state (of mind); mental state; emotional condition; (2) field (of activity); (3) one's lot; circumstance; situation in life; (4) (orig. meaning) place; region; area; land; (surname) Sakaichi condition |
境智 see styles |
jìng zhì jing4 zhi4 ching chih kyōchi |
The objective world and the subjective mind, or knowledge of the objective sphere. |
売名 see styles |
baimei / baime ばいめい |
self-advertisement |
変心 see styles |
henshin へんしん |
(n,vs,vi) change of mind; inconstancy; apostasy |
外乞 see styles |
wài qǐ wai4 qi3 wai ch`i wai chi gekotsu |
The mendicant monk who seeks self-control by external means, e. g. abstinence from food, as contrasted with the 内乞 who seeks it by spiritual methods. |
外我 see styles |
wài wǒ wai4 wo3 wai wo gega |
An external Ego, e. g. a Creator or ruler of the world, such as Siva. |
外道 see styles |
wài dào wai4 dao4 wai tao gedou / gedo げどう |
(1) {Buddh} (See 内道) tirthika; non-Buddhist teachings; non-Buddhist; (2) heterodoxy; unorthodoxy; heresy; heretic; (3) (oft. used as a pejorative) demon; devil; fiend; brute; wretch; (4) type of fish one did not intend to catch; (person) Gedō Outside doctrines; non-Buddhist; heresy, heretics; the Tīrthyas or Tīrthikas; there are many groups of these: that of the 二天三仙 two devas and three sages, i. e. the Viṣṇuites, the Maheśvarites (or Śivaites), and the followers of Kapila, Ulūka, and Ṛṣabha. Another group of four is given as Kapila, Ulūka, Nirgrantha-putra (Jainas), and Jñātṛ (Jainas). A group of six, known as the外道六師 six heretical masters, is Pūraṇa-Kāśyapa, Maskari-Gośālīputra, Sañjaya-Vairāṭīputra, Ajita-Keśakambala, Kakuda-Kātyāyana, and Nirgrantha-Jñātṛputra; there are also two other groupings of six, one of them indicative of their various forms of asceticism and self-torture. There are also groups of 13, 1, 20, 30, 95, and 96 heretics, or forms of non-Buddhist doctrine, the 95 being divided into 11 classes, beginning with the Saṃkhyā philosophy and ending with that of no-cause, or existence as accidental. |
夢心 梦心 see styles |
mèng xīn meng4 xin1 meng hsin yumemi ゆめみ |
(female given name) Yumemi dreaming mind |
大乘 see styles |
dà shèng da4 sheng4 ta sheng oonori おおのり |
Mahayana, the Great Vehicle; Buddhism based on the Mayahana sutras, as spread to Central Asia, China and beyond; also pr. [Da4 cheng2] (surname) Oonori Mahāyāna; also called 上乘; 妙乘; 勝乘; 無上乘; 無上上乘; 不惡乘; 無等乘, 無等等乘; 摩訶衍 The great yāna, wain, or conveyance, or the greater vehicle in comparison with the 小乘 Hīnayāna. It indicates universalism, or Salvation for all, for all are Buddha and will attain bodhi. It is the form of Buddhism prevalent in Tibet, Mongolia, China, Korea, Japan, and in other places in the Far East. It is also called Northern Buddhism. It is interpreted as 大教 the greater teaching as compared with 小教 the smaller, or inferior. Hīnayāna, which is undoubtedly nearer to the original teaching of the Buddha, is unfairly described as an endeavour to seek nirvana through an ash-covered body, an extinguished intellect, and solitariness; its followers are sravakas and pratyekabuddhas (i.e. those who are striving for their own deliverance through ascetic works). Mahāyāna, on the other hand, is described as seeking to find and extend all knowledge, and, in certain schools, to lead all to Buddhahood. It has a conception of an Eternal Buddha, or Buddhahood as Eternal (Adi-Buddha), but its especial doctrines are, inter alia, (a) the bodhisattvas 菩薩 , i.e. beings who deny themselves final Nirvana until, according to their vows, they have first saved all the living; (b) salvation by faith in, or invocation of the Buddhas or bodhisattvas; (c) Paradise as a nirvana of bliss in the company of Buddhas, bodhisattvas, saints, and believers. Hīnayāna is sometimes described as 自利 self-benefiting, and Mahāyāna as 自利利他 self-benefit for the benefit of others, unlimited altruism and pity being the theory of Mahāyāna. There is a further division into one-yana and three-yanas: the trīyāna may be śrāvaka, pratyeka-buddha, and bodhisattva, represented by a goat, deer, or bullock cart; the one-yāna is that represented by the Lotus School as the one doctrine of the Buddha, which had been variously taught by him according to the capacity of his hearers, v. 方便. Though Mahāyāna tendencies are seen in later forms of the older Buddhism, the foundation of Mahāyāna has been attributed to Nāgārjuna 龍樹. "The characteristics of this system are an excess of transcendental speculation tending to abstract nihilism, and the substitution of fanciful degrees of meditation and contemplation (v. Samādhi and Dhyāna) in place of the practical asceticism of the Hīnayāna school."[Eitel 68-9.] Two of its foundation books are the 起信論and the 妙法蓮華經 but a larnge numberof Mahāyāna sutras are ascribed to the Buddha。. |
大心 see styles |
dà xīn da4 xin1 ta hsin hiromi ひろみ |
(Tw) considerate; thoughtful (from Taiwanese 貼心, Tai-lo pr. [tah-sim]) (personal name) Hiromi great, expansive mind |
大悲 see styles |
dà bēi da4 bei1 ta pei karuna かるな |
(female given name) Karuna mahākaruṇā, "great pity"; i.e. greatly pitiful, a heart that seeks to save the suffering; applied to all Buddhas and bodhisattvas; especially to Guanyin. |
大我 see styles |
dà wǒ da4 wo3 ta wo taiga たいが |
the collective; the whole; (Buddhism) the greater self (female given name) Taiga The greater self, or the true personality 眞我. Hīnayāna is accused of only knowing and denying the common idea of a self, or soul, whereas there is a greater self, which is a nirvana self. It especially refers to the Great Ego, the Buddha, but also to any Buddha ;v.大目經1, etc., and 涅槃經 23. |
大牌 see styles |
dà pái da4 pai2 ta p`ai ta pai |
strong card; honor card (card games); very popular or successful person; self-important |
天心 see styles |
tiān xīn tian1 xin1 t`ien hsin tien hsin tenshin てんしん |
center of the sky; will of heaven; will of the Gods; the monarch's will (1) zenith; (2) divine will; providence; (given name) Tenshin mind of heaven |
天王 see styles |
tiān wáng tian1 wang2 t`ien wang tien wang tennou / tenno てんのう |
emperor; god; Hong Xiuquan's self-proclaimed title; see also 洪秀全[Hong2 Xiu4 quan2] (1) {Buddh} heavenly king; (2) (See 牛頭天王) Gozu Tenno (deity said to be the Indian god Gavagriva); (place-name, surname) Tennou Maharāja-devas; 四天王 Caturmahārāja. The four deva kings in the first or lowest devaloka, on its four sides. E. 持國天王 Dhṛtarāṣṭra. S. 增長天王 Virūḍhaka. W. 廣目天王 Virūpākṣa. N. 多聞天王 Dhanada, or Vaiśravaṇa. The four are said to have appeared to 不空 Amogha in a temple in Xianfu, some time between 742-6, and in consequence he introduced their worship to China as guardians of the monasteries, where their images are seen in the hall at the entrance, which is sometimes called the 天王堂 hall of the deva-kings. 天王 is also a designation of Siva the 大白在, i. e. Maheśvara 摩醯首羅, the great sovereign ruler. |
天量 see styles |
tiān liàng tian1 liang4 t`ien liang tien liang |
a staggering number; a mind-boggling amount |
失心 see styles |
shī xīn shi1 xin1 shih hsin shitsushin しっしん |
(n,vs,adj-no) faint; trance; swoon; stupefaction scattered mind |
失念 see styles |
shī niàn shi1 nian4 shih nien shitsunen しつねん |
(noun, transitive verb) forgetting; lapse of memory To lose the train of thought, or meditation; a wandering mind; loss of memory. |
失意 see styles |
shī yì shi1 yi4 shih i shitsui しつい |
disappointed; frustrated (noun - becomes adjective with の) disappointment; despair; despondency; broken heart; adversity |
失態 失态 see styles |
shī tài shi1 tai4 shih t`ai shih tai shittai しったい |
to forget one's manners; to forget oneself; to lose self-control (in a situation) mismanagement; fault; error; failure; disgrace; discredit |
奉持 see styles |
fèng chí feng4 chi2 feng ch`ih feng chih buji ほうじ |
(noun/participle) bearing; presenting; holding up (emperor's picture) to bear in mind (or memory) with all respect |
契心 see styles |
qì xīn qi4 xin1 ch`i hsin chi hsin kaishin |
to realize [one's inherent Buddha-]mind |
契線 契线 see styles |
qì xiàn qi4 xian4 ch`i hsien chi hsien kaisen |
契經 The sutras, because they tally with the mind of man and the laws of nature. |
奥底 see styles |
okusoko; outei / okusoko; ote おくそこ; おうてい |
(1) depths; deep place; (2) (See 心の奥底) bottom (of one's heart) |
女人 see styles |
nǚ ren nu:3 ren5 nü jen nyonin; jojin にょにん; じょじん |
wife woman Woman, described in the Nirvāṇa sūtra 浬槃經 9 as the "abode of all evil", 一切女人皆是衆惡之所住處 The 智度論 14 says: 大火燒人是猶可近, 淸風無形是亦可捉, 蚖蛇含毒猶亦可觸, 女人之心不可得實 "Fierce fire that would burn men may yet be approached, clear breezes without form may yet be grasped, cobras that harbour poison may yet be touched, but a woman's heart is never to be relied upon." The Buddha ordered Ānanda: "Do not Look at a woman; if you must, then do not talk with her; if you must, then call on the Buddha with all your mind"— an evidently apocryphal statement of 文句 8. |
女心 see styles |
onnagokoro おんなごころ |
woman's heart; female instincts or psychology |
女色 see styles |
nǚ sè nu:3 se4 nü se joshoku; nyoshoku; joshiki じょしょく; にょしょく; じょしき |
female charms; femininity woman's beauty or charms; love affair with a woman; lust for women Female beauty— is a chain, a serious delusion, a grievous calamity. The 智度論 14 says it is better to burn out the eyes with a red-hot iron than behold woman with unsteady heart. |
奴家 see styles |
nú jiā nu2 jia1 nu chia |
(old) your servant (humble self-reference by young female) |
妄心 see styles |
wàng xīn wang4 xin1 wang hsin moushin; moujin / moshin; mojin もうしん; もうじん |
{Buddh} (See 煩悩・2) deluded mind (a mind polluted with klesha, incapable of understanding the original essence of things) A wrong, false, or misleading mind. |
妙心 see styles |
miào xīn miao4 xin1 miao hsin myōshin |
The mind or heart wonderful and profound beyond human thought. According to Tiantai the 別教 limited this to the mind 眞心 of the Buddha, while the 圓教 universalized it to include the unenlightened heart 妄心 of all men. |
妙應 妙应 see styles |
miào yìng miao4 ying4 miao ying myōō |
The miraculous response, or self-manifestation of Buddhas and Bodhisattvas. |
妙明 see styles |
miào míng miao4 ming2 miao ming taeaki たえあき |
(surname, given name) Taeaki Profoundly enlightened heart or mind, i.e. the knowledge of the finality of the stream of reincarnation. |
妙覺 妙觉 see styles |
miào jué miao4 jue2 miao chüeh myōgaku |
The wonderful enlightenment of Mahāyāna, or self-enlightenment to enlighten others. |
始覺 始觉 see styles |
shǐ jué shi3 jue2 shih chüeh shigaku |
The initial functioning of mind or intelligence as a process of 'becoming', arising from 本覺 which is Mind or Intelligence, self-contained, unsullied, and considered as universal, the source of all enlightenment. The 'initial intelligence' or enlightenment arises from the inner influence 薰 of the Mind and from external teaching. In the 'original intelligence' are the four values adopted and made transcendent by the Nirvāṇa-sūtra, viz. 常, 樂, 我, 淨 Perpetuity, joy, personality, and purity; these are acquired through the 始覺 process of enlightenment. Cf. 起信論 Awakening of Faith. |
娘心 see styles |
musumegokoro むすめごころ |
girlish mind; girlish innocence |
子縛 子缚 see styles |
zǐ fú zi3 fu2 tzu fu shibaku |
The seed bond, or delusion of the mind, which keeps men in bondage. |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "Prideful Mind Self-Respecting Heart" 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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No warranty as to the correctness, potential vulgarity, or clarity is expressed or implied. We did not write any of these definitions (though we occasionally act as a contributor/editor to the CC-CEDICT project). You are using this dictionary for free, and you get what you pay for.
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