There are 25 total results for your Reason for Being search.
| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
ので see styles |
node ので |
(particle) that being the case; because of ...; the reason is ....; given that... |
事理 see styles |
shì lǐ shi4 li3 shih li jiri じり |
reason; logic reason; facts; propriety; sense Practice and theory; phenomenon and noumenon, activity and principle, or the absolute; phenomena ever change, the underlying principle, being absolute, neither changes nor acts, it is the 眞如 q. v. also v. 理. For 事理法界 (事理無礙法界) v. 四法界. |
因同品 see styles |
yīn tóng pǐn yin1 tong2 pin3 yin t`ung p`in yin tung pin in dōhon |
(The example in logic must be) of the same order as the reason. |
曼荼羅 曼荼罗 see styles |
màn tú luó man4 tu2 luo2 man t`u lo man tu lo mandara まんだら |
(Buddhism) (loanword from Sanskrit) mandala mandala; Buddhist visual schema of the enlightened mind; (given name) Mandara 曼怛羅; 曼特羅; 曼陀羅; 曼拏羅; 蔓陀囉; 滿荼邏 maṇḍala, a circle, globe, wheel ring; "any circular figure or diagram" (M.W.); a magic circle; a plot or place of enlightenment; a round or square altar on which buddhas and bodhisattvas are placed; a group of such, especially the garbhadhātu and vajradhātu groups of the Shingon sect; these were arranged by Kōbō Daishi to express the mystic doctrine of the two dhātu by way of illustration, the garbhadhātu representing the 理 and the 因 principle and cause, the vajradhātu the 智 and the 果 intelligence (or reason) and the effect, i.e. the fundamental realm of being, and mind as inherent in it; v. 胎 and 金剛. The two realms are fundamentally one, as are the absolute and phenomenal, e.g. water and wave. There are many kinds of maṇḍalas, e.g. the group of the Lotus Sutra; of the 觀經; of the nine luminaries; of the Buddha's entering into nirvana, etc. The real purpose of a maṇḍala is to gather the spiritual powers together, in order to promote the operation of the dharma or law. The term is commonly applied to a magic circle, subdivided into circles or squares in which are painted Buddhist divinities and symbols. Maṇḍalas also reveal the direct retribution of each of the ten worlds of beings (purgatory, pretas, animals, asuras, men, devas, the heavens of form, formless heavens, bodhisattvas, and buddhas). Each world has its maṇḍala which represents the originating principle that brings it to completion. The maṇḍala of the tenth world indicates the fulfilment and completion of the nine worlds. |
狡休み see styles |
zuruyasumi ずるやすみ |
(noun/participle) playing hookey; being away from work without a good reason |
金剛界 金刚界 see styles |
jīn gāng jiè jin1 gang1 jie4 chin kang chieh kongoukai / kongokai こんごうかい |
(1) {Buddh} (See 胎蔵界・たいぞうかい・1) Vajradhatu; Diamond Realm; (2) (abbreviation) {Buddh} (See 金剛界曼荼羅・こんごうかいまんだら) Vajradathu Mandala; Diamond Realm Mandala vajradhātu, 金界 The 'diamond', or vajra, element of the universe; it is the 智 wisdom of Vairocana in its indestructibility and activity; it arises from the garbhadhātu 胎藏界q.v., the womb or store of the Vairocana 理 reason or principles of such wisdom, v. 理智. The two, garbhadhātu and vajradhātu, are shown by the esoteric school, especially in the Japanese Shingon, in two maṇḍalas, i.e. groups or circles, representing in various portrayals the ideas arising from the two, fundamental concepts. vajradhātu is intp. as the 智 realm of intellection, and garbhadhātu as the 理 substance underlying it, or the matrix; the latter is the womb or fundamental reason of all things, and occupies the eastern position as 'cause' of the vajradhātu, which is on the west as the resultant intellectual or spiritual expression. But both are one as are Reason and Wisdom, and Vairocana (the illuminator, the 大日 great sun) presides over both, as source and supply. The vajradhātu represents the spiritual world of complete enlightenment, the esoteric dharmakāya doctrine as contrasted with the exoteric nirmāṇakāya doctrine. It is the sixth element 識 mind, and is symbolized by a triangle with the point downwards and by the full moon, which represents 智 wisdom or understanding; it corresponds to 果 fruit, or effect, garbhadhātu being 因 or cause. The 金剛王五部 or five divisions of the vajradhātu are represented by the Five dhyāni-buddhas, thus: centre 大日Vairocana; east 阿閦 Akṣobhya; south 寶生Ratnasambhava; west 阿彌陀 Amitābha; north 不 空 成就 Amoghasiddhi, or Śākyamuni. They are seated respectively on a lion, an elephant, a horse, a peacock, and a garuda. v. 五佛; also 胎. |
ずる休み see styles |
zuruyasumi ずるやすみ |
(noun/participle) playing hookey; being away from work without a good reason |
共不定過 共不定过 see styles |
gòng bù dìng guō gong4 bu4 ding4 guo1 kung pu ting kuo gū fujō ka |
fallacy of the reason being shared by both positive and negative examples |
十二因緣 十二因缘 see styles |
shí èr yīn yuán shi2 er4 yin1 yuan2 shih erh yin yüan jūni innen |
Dvādaśaṅga pratītyasamutpāda; the twelve nidānas; v. 尼 and 因; also 十二緣起; 因緣有支; 因緣率連; 因緣棘園; 因緣輪; 因緣重城; 因緣觀; 支佛觀. They are the twelve links in the chain of existence: (1) 無明avidyā, ignorance, or unenlightenment; (2) 行 saṃskāra, action, activity, conception, "dispositions," Keith; (3) 識 vijñāna, consciousness; (4) 名色 nāmarūpa, name and form; (5) 六入 ṣaḍāyatana, the six sense organs, i.e. eye, ear, nose, tongue, body, and mind; (6) 觸 sparśa, contact, touch; (7) 受 vedanā, sensation, feeling; (8) 愛 tṛṣṇā, thirst, desire, craving; (9) 取 upādāna, laying hold of, grasping; (10) 有 bhava, being, existing; (11) 生 jāti, birth; (12) 老死 jarāmaraṇa, old age, death. The "classical formula" reads "By reason of ignorance dispositions; by reason of dispositions consciousness", etc. A further application of the twelve nidānas is made in regard to their causaton of rebirth: (1) ignorance, as inherited passion from the beginningless past ; (2) karma, good and evil, of past lives; (3) conception as a form of perception; (4) nāmarūpa, or body and mind evolving (in the womb); (5) the six organs on the verge of birth; (6) childhood whose intelligence is limited to sparśa, contact or touch; (7) receptivity or budding intelligence and discrimination from 6 or 7 years; (8) thirst, desire, or love, age of puberty; (9) the urge of sensuous existence; (10) forming the substance, bhava, of future karma; (11) the completed karma ready for rebirth; (12) old age and death. The two first are associated with the previous life, the other ten with the present. The theory is equally applicable to all realms of reincarnation. The twelve links are also represented in a chart, at the centre of which are the serpent (anger), boar (ignorance, or stupidity), and dove (lust) representing the fundamental sins. Each catches the other by the tail, typifying the train of sins producing the wheel of life. In another circle the twelve links are represented as follows: (1) ignorance, a blind woman; (2) action, a potter at work, or man gathering fruit; (3) consciousness, a restless monkey; (4) name and form, a boat; (5) sense organs, a house; (6) contact, a man and woman sitting together; (7) sensation, a man pierced by an arrow; (8) desire, a man drinking wine; (9) craving, a couple in union; (10) existence through childbirth; (11) birth, a man carrying a corpse; (12) disease, old age, death, an old woman leaning on a stick. v. 十二因緣論 Pratītya-samutpāda śāstra. |
存在意義 see styles |
sonzaiigi / sonzaigi そんざいいぎ |
reason of being; raison d'être; meaning of one's existence |
存在理由 see styles |
sonzairiyuu / sonzairiyu そんざいりゆう |
reason for being; raison d'être |
道理至極 see styles |
dourishigoku / dorishigoku どうりしごく |
(noun or adjectival noun) very reasonable; being perfectly consistent with reason; standing to reason |
そんな訳で see styles |
sonnawakede そんなわけで |
(expression) (kana only) therefore; for that reason; such being the case |
だけあって see styles |
dakeatte だけあって |
(exp,conj) (1) (used to express admiration or praise) as one would expect from ...; given that ... (naturally ...); because ...; being ...; (exp,conj) (2) for good reason; there is a (good) reason that ... |
と言うのは see styles |
toiunoha というのは |
(exp,conj) (1) (kana only) because ...; for ...; the reason being ...; (exp,conj) (2) (kana only) as for ...; when it comes to ...; regarding ...; how about ... |
然るが故に see styles |
shikarugayueni しかるがゆえに |
(conjunction) as such; that being so; for that reason |
しかるが故に see styles |
shikarugayueni しかるがゆえに |
(conjunction) as such; that being so; for that reason |
レゾンデートル see styles |
rezondeetoru レゾンデートル |
raison d'etre (fre:); reason for living; reason for something being so |
Variations: |
node(p); nde ので(P); んで |
(particle) that being the case; because of ...; the reason is ...; given that ... |
レーゾンデートル see styles |
reezondeetoru レーゾンデートル |
raison d'etre (fre:); reason for living; reason for something being so |
レゾン・デートル see styles |
rezon deetoru レゾン・デートル |
raison d'etre (fre:); reason for living; reason for something being so |
レーゾン・デートル see styles |
reezon deetoru レーゾン・デートル |
raison d'etre (fre:); reason for living; reason for something being so |
Variations: |
teganai てがない |
(exp,adj-i) (1) (idiom) not having enough workers; being understaffed; being undermanned; (exp,adj-i) (2) (idiom) having nothing one can do about something; having no options; (exp,adj-i) (3) (idiom) (after neg. verb) no reason not to ...; can't afford not to; why don't you? |
Variations: |
shikarugayueni しかるがゆえに |
(conjunction) as such; that being so; for that reason |
Variations: |
reezondeetoru; rezondeetoru; reezon deetoru; rezon deetoru レーゾンデートル; レゾンデートル; レーゾン・デートル; レゾン・デートル |
raison d'être (fre:); reason for being |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 25 results for "Reason for Being" 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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