There are 16 total results for your Spirituality search.
| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
空 see styles |
kòng kong4 k`ung kung kuu / ku くう |
More info & calligraphy: Sky / Ether / Void / Emptiness / Unreality(1) empty air; sky; (2) {Buddh} shunyata (the lack of an immutable intrinsic nature within any phenomenon); emptiness; (3) (abbreviation) (See 空軍) air force; (noun or adjectival noun) (4) fruitlessness; meaninglessness; (noun or adjectival noun) (5) (See 五大・1) void (one of the five elements); (can be adjective with の) (6) {math} empty (e.g. set); (female given name) Ron śūnya, empty, void, hollow, vacant, nonexistent. śūnyatā, 舜若多, vacuity, voidness, emptiness, non-existence, immateriality, perhaps spirituality, unreality, the false or illusory nature of all existence, the seeming 假 being unreal. The doctrine that all phenomena and the ego have no reality, but are composed of a certain number of skandhas or elements, which disintegrate. The void, the sky, space. The universal, the absolute, complete abstraction without relativity. There are classifications into 2, 3, 4, 6, 7, 11, 13, 16, and 18 categories. The doctrine is that all things are compounds, or unstable organisms, possessing no self-essence, i.e. are dependent, or caused, come into existence only to perish. The underlying reality, the principle of eternal relativity, or non-infinity, i.e. śūnya, permeates all phenomena making possible their evolution. From this doctrine the Yogācārya school developed the idea of the permanent reality, which is Essence of Mind, the unknowable noumenon behind all phenomena, the entity void of ideas and phenomena, neither matter nor mind, but the root of both. |
精神性 see styles |
jīng shén xìng jing1 shen2 xing4 ching shen hsing seishinsei / seshinse せいしんせい |
More info & calligraphy: Spiritualityspirituality; spiritual nature |
三軌 三轨 see styles |
sān guǐ san1 gui3 san kuei sanki |
The three rules 三法 (三法妙) of the Tiantai Lotus School: (a) 眞性軌 The absolute and real, the 眞如 or bhūtatathatā; (b) 觀照軌meditation upon and understanding of it; (c) 資成軌 the extension of this understanding to all its workings. In the 三軌弘經 the three are traced to the 法師品 of the Lotus Sutra and are developed as: (a) 慈悲室 the abode of mercy, or to dwell in mercy; (b) 忍辱衣 the garment of endurance, or patience under opposition; (c) 法空座 the throne of immateriality (or spirituality), a state of nirvāṇa tranquility. Mercy to all is an extension of 資成軌 , patience of 觀照軌 and nirvāṇa tranquility of 眞性軌 . |
内明 see styles |
naimyou / naimyo ないみょう |
{Buddh} (See 五明) adhyatma vidya (one of the five sciences of ancient India); science of spirituality; (personal name) Mitsuaki |
空王 see styles |
kōng wáng kong1 wang2 k`ung wang kung wang soraou / sorao そらおう |
(surname) Soraou The king of immateriality, or spirituality, Buddha, who is lord of all things. |
空鳥 空鸟 see styles |
kōng niǎo kong1 niao3 k`ung niao kung niao kūchō |
The bird that cries 空空, the cuckoo, i.e. one who, while not knowing the wonderful law of true immateriality (or spirituality), yet prates about it. |
霊性 see styles |
reisei / rese れいせい |
divine nature; spirituality |
靈性 灵性 see styles |
líng xìng ling2 xing4 ling hsing |
spiritual nature; spirituality; intelligence (esp. in animals) |
六染心 see styles |
liù rǎn xīn liu4 ran3 xin1 liu jan hsin roku zenshin |
The six mental 'taints' of the Awakening of Faith 起心論. Though mind-essence is by nature pure and without stain, the condition of 無明 ignorance, or innocence, permits of taint or defilement corresponding to the following six phases: (1) 執相應染 the taint interrelated to attachment, or holding the seeming for the real; it is the state of 執取相 and 名字相 which is cut off in the final pratyeka and śrāvaka stage and the bodhisattva 十住 of faith; (2) 不斷相應染 the taint interrelated to the persisting attraction of the causes of pain and pleasure; it is the 相續相 finally eradicated in the bodhisattva 初地 stage of purity; (3) 分別智相應染 the taint interrelated to the 'particularizing intelligence' which discerns things within and without this world; it is the first 智相, cut off in the bodhisattva 七地 stage of spirituality; (4) 現色不相應染 the non-interrelated or primary taint, i. e. of the 'ignorant' mind as yet hardly discerning subject from object, of accepting an external world; the third 現相 cut of in the bodhisattva 八地 stage of emancipation from the material; (5) 能見心不相應染 the non-interrelated or primary taint of accepting a perceptive mind, the second 轉相, cut of in the bodhisattva 九地 of intuition, or emancipation from mental effort; (6) 根本業不相應染 the non-interrelated or primary taint of accepting the idea of primal action or activity in the absolute; it is the first 業相, and cut of in the 十地 highest bodhisattva stage, entering on Buddhahood. See Suzuki's translation, 80-1. |
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. |
一實境界 一实境界 see styles |
yī shí jìng jiè yi1 shi2 jing4 jie4 i shih ching chieh ichi jitsu kyōgai |
The state or realm of 一實; the realization of the spirituality of all things; it is the 如來法身 the tathāgata-dharmakāya. |
不受三昧 see styles |
bù shòu sān mèi bu4 shou4 san1 mei4 pu shou san mei fuju zanmai |
In the Lotus Sutra, cap. 25, the bodhisattva 無盡意 obeying the Buddha's command, offered Guanyin a jewel-garland, which the latter refused saying he had not received the Buddha's command to accept it. This attitude is attributed to his 不受 samādhi, the samādhi of 畢竟空 utter 'voidness', or spirituality. |
眞如內熏 眞如内熏 see styles |
zhēn rú nèi xūn zhen1 ru2 nei4 xun1 chen ju nei hsün shinnyo naikun |
The internal perfuming or influence of the bhūtatathatā, or Buddha-spirituality. |
スピリチャリティー see styles |
supiricharitii / supirichariti スピリチャリティー |
(ik) spirituality |
スピリチュアリティ see styles |
supirichuariti スピリチュアリティ |
spirituality |
Variations: |
supirichuariti; supiricharitii(ik) / supirichuariti; supirichariti(ik) スピリチュアリティ; スピリチャリティー(ik) |
spirituality |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 16 results for "Spirituality" 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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