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<12345678910...>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
信宿 see styles |
xìn sù xin4 su4 hsin su shinshuku |
(ancient) to lodge for two nights to stay over for two nights |
信慧 see styles |
xìn huì xin4 hui4 hsin hui shine |
Faith and wisdom, two of the 五根. |
倆錢 俩钱 see styles |
lia qián lia3 qian2 lia ch`ien lia chien |
two bits; a small amount of money |
個別 个别 see styles |
gè bié ge4 bie2 ko pieh kobetsu こべつ |
individually; one by one; just one or two; exceptional; rare (noun - becomes adjective with の) particular case; discrete; individual; separate |
個把 个把 see styles |
gè bǎ ge4 ba3 ko pa |
one or two; a couple of |
倍離 倍离 see styles |
bèi lí bei4 li2 pei li bairi |
To turn from and depart from. |
偶作 see styles |
guusaku / gusaku ぐうさく |
something accidentally accomplished; two working together |
像末 see styles |
xiàng mò xiang4 mo4 hsiang mo zōmatsu |
The two final stages of Buddhism. |
兄矢 see styles |
haya はや |
arrow with feathers that curve to the left (the first of two arrows to be fired) |
先隣 see styles |
sakitonari; sakidonari さきとなり; さきどなり |
next door but one; (a house) two doors away |
光寳 see styles |
guāng bǎo guang1 bao3 kuang pao |
Two noted monks of 大慈恩 T'zu-en monastery under the Tang dynasty, 普光 P'u-kuang and 法寳 Fa-Pao, the first the author of 倶舍論記, the second of a commentary 疏 on the same śāstra, each in 30 juan. |
光毫 see styles |
guāng háo guang1 hao2 kuang hao kōgō |
The ūrṇā, or curl between the Buddha's eyebrows whence streams light that reveals all worlds, one of the thirty-two characteristics of a Buddha. |
入角 see styles |
irizumi いりずみ |
internal angle of two walls, planes, etc.; (surname) Irizumi |
入隅 see styles |
irisumi いりすみ |
internal angle of two walls, planes, etc. |
內積 内积 see styles |
nèi jī nei4 ji1 nei chi |
inner product; the dot product of two vectors |
兩側 两侧 see styles |
liǎng cè liang3 ce4 liang ts`e liang tse |
two sides; both sides |
兩僧 两僧 see styles |
liǎng sēng liang3 seng1 liang seng ryōsō |
two monks |
兩國 两国 see styles |
liǎng guó liang3 guo2 liang kuo ryougoku / ryogoku りょうごく |
both countries; two countries (surname) Ryōgoku |
兩垢 两垢 see styles |
liǎng gòu liang3 gou4 liang kou ryōku |
(兩垢如如) The contaminated and uncontaminated bhūtatathatā, or Buddha-nature, v. 止觀 2 and 起信論 Awakening of Faith. |
兩字 两字 see styles |
liǎng zì liang3 zi4 liang tzu ryōji |
two logographs |
兩宗 两宗 see styles |
liǎng zōng liang3 zong1 liang tsung ryōshū |
two schools |
兩序 两序 see styles |
liǎng xù liang3 xu4 liang hsü ryō jo |
two rows |
兩廣 两广 see styles |
liǎng guǎng liang3 guang3 liang kuang |
the two provinces of Guangdong and Guangxi (traditional) |
兩德 两德 see styles |
liǎng dé liang3 de2 liang te |
two Germanies; refers to German Democratic Republic (East Germany) and the Federal Republic of Germany (West Germany) |
兩手 两手 see styles |
liǎng shǒu liang3 shou3 liang shou ryōshu |
one's two hands; two prongs (of a strategy); both aspects, eventualities etc; skills; expertise two hands |
兩方 两方 see styles |
liǎng fāng liang3 fang1 liang fang |
both sides (in contract); the two opposing sides (in a dispute) |
兩月 两月 see styles |
liǎng yuè liang3 yue4 liang yüeh ryōgetsu |
two moons |
兩棲 两栖 see styles |
liǎng qī liang3 qi1 liang ch`i liang chi |
amphibious; dual-talented; able to work in two different lines |
兩極 两极 see styles |
liǎng jí liang3 ji2 liang chi |
the two poles; the north and south poles; both ends of something; electric or magnetic poles |
兩權 两权 see styles |
liǎng quán liang3 quan2 liang ch`üan liang chüan ryōgon |
The two temporary vehicles, śrāvaka and pratyekabuddha, as contrasted with the 實 complete Bodhisattva doctrine of Mahāyāna. |
兩河 两河 see styles |
liǎng hé liang3 he2 liang ho ryōga |
the areas to the north and south of the Yellow River (in the Spring and Autumn Period); Mesopotamia The 'two rivers', Nairañjanā, v. 尼, where Buddha attained enlightenment, and Hiraṇyavatī, see 尸, where he entered Nirvāṇa. |
兩班 两班 see styles |
liǎng bān liang3 ban1 liang pan ryōhan |
two rows [of officers] |
兩界 两界 see styles |
liǎng jiè liang3 jie4 liang chieh ryōgai |
v. 兩部. |
兩益 两益 see styles |
liǎng yì liang3 yi4 liang i ryōeki |
two kinds of benefit |
兩相 两相 see styles |
liǎng xiàng liang3 xiang4 liang hsiang |
two-phase (physics) |
兩祖 两祖 see styles |
liǎng zǔ liang3 zu3 liang tsu ryōso |
two ancestors |
兩端 两端 see styles |
liǎng duān liang3 duan1 liang tuan |
both ends (of a stick etc); two extremes |
兩翅 两翅 see styles |
liǎng chì liang3 chi4 liang ch`ih liang chih ryōshi |
The two wings of 定 and 慧 meditation and wisdom. |
兩翼 两翼 see styles |
liǎng yì liang3 yi4 liang i ryō yoku |
two wings |
兩財 两财 see styles |
liǎng cái liang3 cai2 liang ts`ai liang tsai ryōzai |
The two talents, or rewards from previous incarnations, 内 inner, i. e. bodily or personal conditions, and 外 external, i. e. wealth or poverty, etc. |
兩部 两部 see styles |
liǎng bù liang3 bu4 liang pu ryōbu |
兩界 Two sections, or classes. |
兩門 两门 see styles |
liǎng mén liang3 men2 liang men ryōmon |
two approaches |
兩院 两院 see styles |
liǎng yuàn liang3 yuan4 liang yüan |
two chambers (of legislative assembly), e.g. House of Representatives and Senate |
兩頭 两头 see styles |
liǎng tóu liang3 tou2 liang t`ou liang tou ryōtō |
both ends; both parties to a deal two heads |
兩鼠 两鼠 see styles |
liǎng shǔ liang3 shu3 liang shu ryōso |
The two rats (or black and white mice), night and day. |
八八 see styles |
hachihachi はちはち |
(1) two eights; (2) {hanaf} hachi-hachi (type of game); (male given name) Happachi |
八宗 see styles |
bā zōng ba1 zong1 pa tsung hasshuu / hasshu はっしゅう |
(See 南都六宗) the two sects of Buddhism introduced to Japan during the Heian period (Tiantai and Shingon) and the six sects introduced during the Nara period or 八家 Eight of the early Japanese sects: 倶舍 Kusha, 成實 Jōjitsu, 律 Ritsu, 法相Hossō, 三論 Sanron, 華嚴 Kegon, 天台 Tendai, 眞言 Shingon. |
八忍 see styles |
bā rěn ba1 ren3 pa jen hachinin |
The eight kṣānti, or powers of patient endurance, in the desire-realm and the two realms above it, necessary to acquire the full realization of the truth of the Four Axioms, 四諦; these four give rise to the 四法忍, i.e. 苦, 集, 滅, 道法忍, the endurance or patient pursuit that results in their realization. In the realm of form and the formless, they are called the 四類忍. By patient meditation the 見惑 false or perplexed views will cease, and the八智 eight kinds of jñāna or gnosis be acquired; therefore 智 results from忍 and the sixteen, 八忍八智 (or 觀), are called the 十六心, i.e. the sixteen mental conditions during the stage of 見道, when 惑 illusions or perplexities of view are destroyed. Such is the teaching of the 唯識宗. The 八智 are 苦, 集, 滅,道法智 and 苦, etc. 類智. |
八憍 see styles |
bā jiāo ba1 jiao1 pa chiao hakkyō |
The eight kinds of pride, or arrogance, resulting in domineering: because of strength; of clan, or name; of wealth; of independence, or position; of years, or age; of cleverness, or wisdom; of good or charitable deeds; of good looks. Of these, eight birds are named as types: 鴟梟 two kinds of owl, eagle, vulture, crow, magpie, pigeon, wagtail. |
八戒 see styles |
bā jiè ba1 jie4 pa chieh hakkai; hachikai はっかい; はちかい |
the eight precepts (Buddhism) {Buddh} (See 五戒) the eight precepts (the five precepts with the addition of prohibitions against lying in a luxurious bed, self-decoration, song and dance, and eating after noon) (八戒齋) The first eight of the ten commandments, see 戒; not to kill; not to take things not given; no ignoble (i.e. sexual) conduct; not to speak falsely; not to drink wine; not to indulge in cosmetics, personal adornments, dancing, or music; not to sleep on fine beds, but on a mat on the ground; and not to eat out of regulation hours, i.e. after noon. Another group divides the sixth into two―against cosmetics and adornments and against dancing and music; the first eight are then called the eight prohibitory commands and the last the 齋 or fasting commandment. Also 八齋戒; 八關齋 (八支齋) ; cf. 八種勝法. |
八教 see styles |
bā jiào ba1 jiao4 pa chiao hakkyō |
The eight Tiantai classifications of Śākyamuni's teaching, from the Avataṁsaka to the Lotus and Nirvāṇa sūtras, divided into the two sections (1) 化法四教 his four kinds of teaching of the content of the Truth accommodated to the capacity of his disciples; (2) 化儀四教 his four modes of instruction. (1) The four 化法教 are: (a) 三藏教 The Tripiṭaka or Hīnayāna teaching, for śrāvakas and pratyekabuddhas, the bodhisattva doctrine being subordinate; it also included the primitive śūnya doctrine as developed in the Satyasiddhi śāstra. (b) 教通His later "intermediate" teaching which contained Hīnayāna and Mahāyāna doctrine for śrāvaka, pratyekabuddha, and bodhisattva, to which are attributed the doctrines of the Dharmalakṣaṇa or Yogācārya and Mādhyamika schools. (c) 別教 His differentiated , or separated, bodhisattva teaching, definitely Mahāyāna. (d) 圓教 His final, perfect, bodhisattva, universal teaching as preached, e.g. in the Lotus and Nirvāṇa sūtras. (2) The four methods of instruction 化儀 are: (a) 頓教 Direct teaching without reserve of the whole truth, e.g. the 華嚴 sūtra. (b) 漸教 Gradual or graded, e.g. the 阿含, 方等, and 般若 sūtras; all the four 化法 are also included under this heading. (c) 祕密教 Esoteric teaching, only understood by special members of the assembly. (d) 不定教 General or indeterminate teaching, from which each hearer would derive benefit according to his interpretation. |
八校 see styles |
bā xiào ba1 xiao4 pa hsiao hakkyō |
are the opening days of the four seasons and the two solstices and two equinoxes during which similar investigations are made. See also 三覆八校. |
公孫 公孙 see styles |
gōng sūn gong1 sun1 kung sun kouson / koson こうそん |
two-character surname Gongsun (surname, given name) Kōson |
六因 see styles |
liù yīn liu4 yin1 liu yin rokuin |
The six causations of the 六位 six stages of Bodhisattva development, q. v. Also, the sixfold division of causes of the Vaibhāṣikas (cf. Keith, 177-8); every phenomenon depends upon the union of 因 primary cause and 緣 conditional or environmental cause; and of the 因 there are six kinds: (1) 能作因 karaṇahetu, effective causes of two kinds: 與力因 empowering cause, as the earth empowers plant growth, and 不障因 non-resistant cause, as space does not resist, i. e. active and passive causes; (2) 倶有因 sahabhūhetu, co-operative causes, as the four elements 四大 in nature, not one of which can be omitted; (3) 同類因 sabhāgahetu, causes of the same kind as the effect, good producing good, etc.; (4) 相應因 saṃprayuktahetu, mutual responsive or associated causes, e. g. mind and mental conditions, subject with object; Keith gives 'faith and intelligence'; similar to (2); (5) 遍行因 sarvatragahetu, universal or omnipresent cause, i. e. of illusion, as of false views affecting every act; it resembles (3) but is confined to delusion; (6) 異熟因 vipākahetu, differental fruition, i. e. the effect different from the cause, as the hells are from evil deeds. |
六宗 see styles |
liù zōng liu4 zong1 liu tsung rokumune ろくむね |
(surname) Rokumune The six schools, i. e. 三論宗; 法相宗; 華嚴宗; 律宗; 成實宗, and 倶舍宗 q. v.; the last two are styled Hīnayāna schools. Mahāyāna in Japan puts in place of them 天台宗 and 眞言宗 Tendai and Shingon. |
六時 六时 see styles |
liù shí liu4 shi2 liu shih rokuji ろくじ |
(1) six o'clock; (2) (Buddhist term) six periods of a day (morning, midday, afternoon, evening, midnight, late night) The six 'hours' or periods in a day, three for night and three for day, i. e. morning noon, evening; night, midnight, and dawn. Also, the six divisions of the year, two each of spring, summer, and winter. |
六書 六书 see styles |
liù shū liu4 shu1 liu shu rikusho; rokusho りくしょ; ろくしょ |
Six Methods of forming Chinese characters, according to Han dictionary Shuowen 說文|说文 - namely, two primary methods: 象形 (pictogram), 指事 (ideogram), two compound methods: 會意|会意 (combined ideogram), 形聲|形声 (ideogram plus phonetic), and two transfer methods: 假借 (loan), 轉注|转注 (transfer) (1) (See 象形,指事,会意,形声,転注,仮借・3) the six classes of Chinese characters; (2) (See 六体) the six historical styles of writing Chinese characters; (3) (ろくしょ only) Hexateuch (first six books of the Hebrew Bible) |
其の see styles |
sono(p); son その(P); そん |
(pre-noun adjective) (1) (kana only) (something or someone distant from the speaker, close to the listener; actions of the listener, or ideas expressed or understood by the listener) (See この・1,あの,どの) that; the; (pre-noun adjective) (2) (kana only) (preceding a number) part (as in "part two"); (interjection) (3) (その only) um ...; er ...; uh ... |
其二 see styles |
qí èr qi2 er4 ch`i erh chi erh sonoji そのじ |
secondly; the other (usu. of two); the second (given name) Sonoji |
兼修 see styles |
kenshuu / kenshu けんしゅう |
(noun, transitive verb) studying two subjects together (e.g. as a major and a minor) |
兼学 see styles |
kengaku けんがく |
(n,vs,vt,vi) concurrently studying the teachings of two or more different schools or sects |
兼帯 see styles |
kentai けんたい |
(noun, transitive verb) (1) combined use; combination; dual-use; serving two purposes; (noun, transitive verb) (2) filling two positions |
兼帶 兼带 see styles |
jiān dài jian1 dai4 chien tai kentai |
the use of one thing for two or more purposes |
兼用 see styles |
kenyou / kenyo けんよう |
(n,vs,vt,adj-no) multi-use; combined use; combination; serving two purposes |
兼蓄 see styles |
jiān xù jian1 xu4 chien hsü |
to contain two things at a time; to mingle; to incorporate |
兼顧 兼顾 see styles |
jiān gù jian1 gu4 chien ku |
to attend simultaneously to two or more things; to balance (career and family, family and education etc) |
凍容 冻容 see styles |
dòng róng dong4 rong2 tung jung |
"youth freezing", Chinese girls beginning anti-ageing treatments as young as two years old in the hope they will never look old |
出角 see styles |
desumi ですみ |
external corner angle of two walls, planes, etc.; (surname) Desumi |
出隅 see styles |
dezumi でずみ desumi ですみ |
external corner angle of two walls, planes, etc. |
分身 see styles |
fēn shēn fen1 shen1 fen shen bunshin(p); bunjin(ok) ぶんしん(P); ぶんじん(ok) |
(of one who has supernatural powers) to replicate oneself so as to appear in two or more places at the same time; a derivative version of sb (or something) (e.g. avatar, proxy, clone, sockpuppet); to spare some time for a separate task; to cut a corpse into pieces; to pull a body apart by the four limbs; parturition (1) other self; alter ego; part of oneself (in someone or something else); representation of oneself; (2) {Buddh} incarnations of Buddha Parturition: in Buddhism it means a Buddha's power to reproduce himself ad infinitum and anywhere. |
切る see styles |
kiru きる |
(transitive verb) (1) to cut; to cut through; to perform (surgery); (transitive verb) (2) (See 縁を切る) to sever (connections, ties); (transitive verb) (3) to turn off (e.g. the light); (transitive verb) (4) (See 電話を切る) to terminate (e.g. a conversation); to hang up (the phone); to disconnect; (transitive verb) (5) to punch (a ticket); to tear off (a stub); (transitive verb) (6) to open (something sealed); (transitive verb) (7) to start; (transitive verb) (8) to set (a limit); to do (something) in less or within a certain time; to issue (cheques, vouchers, etc.); (transitive verb) (9) (See 値切る) to reduce; to decrease; to discount; (transitive verb) (10) to shake off (water, etc.); to let drip-dry; to let drain; (transitive verb) (11) to cross; to traverse; (transitive verb) (12) to criticize sharply; (transitive verb) (13) to act decisively; to do (something noticeable); to go first; to make (certain facial expressions, in kabuki); (transitive verb) (14) to turn (vehicle, steering wheel, etc.); (transitive verb) (15) to curl (a ball); to bend; to cut; (transitive verb) (16) to shuffle (cards); (transitive verb) (17) {mahj} to discard a tile; (transitive verb) (18) to dismiss; to sack; to let go; to expel; to excommunicate; (transitive verb) (19) to dig (a groove); to cut (a stencil, on a mimeograph); (transitive verb) (20) (See 切り札・1) to trump; (transitive verb) (21) {go} to cut (the connection between two groups); (transitive verb) (22) (also written as 鑽る) to start a fire (with wood-wood friction or by striking a metal against stone); (transitive verb) (23) to draw (a shape) in the air (with a sword, etc.); (suf,v5r) (24) (after the -masu stem of a verb) (See 使い切る) to do completely; to finish doing; (suf,v5r) (25) (after the -masu stem of a verb) (See 疲れ切る) to be completely ...; to be totally ...; to be terribly ...; (suf,v5r) (26) (after the -masu stem of a verb) (See 言い切る・1) to do clearly; to do decisively; to do firmly |
初二 see styles |
chū èr chu1 er4 ch`u erh chu erh hatsuji はつじ |
2nd year in junior middle school; 2nd day of a lunar month; 2nd day of lunar New Year (given name) Hatsuji the first two |
判袂 see styles |
pàn mèi pan4 mei4 p`an mei pan mei |
(of two people) to separate; to part |
刺叉 see styles |
sasumata さすまた |
(martial arts term) two-pronged weapon for catching a criminal; man-catcher war fork |
刺股 see styles |
sasumata さすまた |
(martial arts term) two-pronged weapon for catching a criminal; man-catcher war fork |
前二 see styles |
qián èr qian2 er4 ch`ien erh chien erh zenni |
prior two |
前書 see styles |
zensho ぜんしょ |
previous writing; first of two books; previous letter |
劈腿 see styles |
pǐ tuǐ pi3 tui3 p`i t`ui pi tui |
to do the splits (gymnastics); (Tw) two-timing (in romantic relationships); Taiwan pr. [pi1 tui3] |
勝果 胜果 see styles |
shèng guǒ sheng4 guo3 sheng kuo shōka |
The surpassing fruit, i.e. that of the attainment of Buddhahood, in contrast with Hīnayāna lower aims; two of these fruits are transcendent nirvāṇa and complete bodhi. |
化土 see styles |
huà tǔ hua4 tu3 hua t`u hua tu kedo |
one of the 三土 three kinds of lands, or realms; it is any land or realm whose inhabitants are subject to reincarnation; any land which a Buddha is converting, or one in which is the transformed body of a Buddha. These lands are of two kinds, pure like the Tusita heaven, and vile or unclean like this world. Tiantai defines the huatu or the transformation realm of Amitābha as the Pure-land of the West, but other schools speak of huatu as the realm on which depends the nirmāṇakāya, with varying definitions. |
化行 see styles |
huà xíng hua4 xing2 hua hsing kean |
(化行二教) The two lines of teaching: i. e. in the elements, for conversion and admission, and 行教 or 制教 in the practices and moral duties especially for the Order, as represented in the Vinaya; cf. 化制. |
十二 see styles |
shí èr shi2 er4 shih erh tooji とおじ |
twelve; 12 12; twelve; (given name) Tooji dvātriṃśa. Thirty-two. 三十二應 (or 三十二身) The thirty-two forms of Guanyin, and of Puxian, ranging from that of a Buddha to that of a man, a maid, a rakṣas; similar to the thirty-three forms named in the Lotus Sūtra. 三十二相三十二大人相 dvātriṃśadvaralakṣaṇa. The thirty-two lakṣaṇas, or physical marks of a cakravartī, or 'wheel-king', especially of the Buddha, i. e. level feet, thousand-spoke wheel-sign on feet, long slender fingers, pliant hands and feet, toes and fingers finely webbed, full-sized heels, arched insteps, thighs like a royal stag, hands reaching below the knees well-retracted male organ, height and stretch of arms equal, every hair-root dark coloured, body hair graceful and curly, golden-hued body, a 10 ft. halo around him, soft smooth skin, the 七處, i. e. two soles, two palms, two shoulders, and crown well rounded, below the armpits well-filled, lion-shaped body, erect, full shoulders, forty teeth, teeth white even and close, the four canine teeth pure white, lion-jawed, saliva improving the taste of all food, tongue long and broad, voice deep and resonant, eyes deep blue, eyelashes like a royal bull, a white ūrnā or curl between the eyebrows emitting light, an uṣṇīṣa or fleshy protuberance on the crown. These are from the 三藏法數 48, with which the 智度論 4, 涅盤經 28, 中阿含經, 三十ニ相經 generally agree. The 無量義經 has a different list. 三十二相經 The eleventh chapter of the 阿含經. 三十二相經願 The twenty-first of Amitābha's vows, v. 無量壽經. 三十三 trayastriṃśat. Thirty-three. 三十三天忉利天; 憺梨天, 多羅夜登陵舍; 憺利夜登陵奢; 憺利耶憺利奢 Trayastriṃśas. The Indra heaven, the second of the six heavens of form. Its capital is situated on the summit of Mt. Sumeru, where Indra rules over his thirty-two devas, who reside on thirty-two peaks of Sumeru, eight in each of the four directons. Indra's capital is called 殊勝 Sudarśana, 喜見城 Joy-view city. Its people are a yojana in height, each one's clothing weighs 六鐵 (1; 4 oz. ), and they live 1, 000 years, a day and night being equal to 100 earthly years. Eitel says Indra's heaven 'tallies in all its details with the Svarga of Brahminic mythology' and suggests that 'the whole myth may have an astronomical meaning', or be connected, with 'the atmosphere with its phenomena, which strengthens Koeppen's hypothesis explaining the number thirty-three as referring to the eight Vasus, eleven Rudras, twelve Ādityas, and two Aśvins of Vedic mythology'. In his palace called Vaijayanta 'Indra is enthroned with 1, 000 eyes with four arms grasping the vajra. There he revels in numberless sensual pleasures together with his wife Śacī... and with 119, 000 concubines with whom he associates by means of transformation'.; dvādaśa, twelve. |
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. |
十干 see styles |
shí gān shi2 gan1 shih kan jikkan じっかん |
same as 天干; the 10 heavenly stems 甲, 乙, 丙, 丁, 戊, 己, 庚, 辛, 壬, 癸 (used cyclically in the calendar and as ordinal number like Roman I, II, III) ten celestial stems (two types each of wood, fire, earth, metal, water); ten heavenly stems |
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. |
十玄 see styles |
shí xuán shi2 xuan2 shih hsüan jūgen |
十玄門 (十玄緣起) The ten philosophic ideas expressed in two metrical versions, each line ending with 門. v. 玄門. |
十行 see styles |
shí xíng shi2 xing2 shih hsing jūgyō |
The ten necessary activities in the fifty-two stages of a bodhisattva, following on the 十信and 十住; the two latter indicate personal development 自利. These ten lines of action are for the universal welfare of others 利他. They are: joyful service; beneficial service; never resenting; without limit; never out of order; appearing in any form at will; unimpeded; exalting the pāramitās amongst all beings; perfecting the Buddha-law by complete virtue; manifesting in all things the pure, final, true reality. |
午時 午时 see styles |
wǔ shí wu3 shi2 wu shih |
11 am-1 pm (in the system of two-hour subdivisions used in former times) |
半挿 see styles |
hanzou / hanzo はんぞう hanizou / hanizo はにぞう hanisou / haniso はにそう hazou / hazo はぞう hasou / haso はそう |
(out-dated or obsolete kana usage) (1) teapot-like object made typically of lacquerware and used to pour hot and cold liquids; (2) basin of water with two handles on either side used for washing one's face or hands; (1) wide-mouthed ceramic vessel having a small hole in its spherical base (into which bamboo was probably inserted to pour liquids); (2) teapot-like object made typically of lacquerware and used to pour hot and cold liquids |
半裁 see styles |
hansai はんさい |
(noun/participle) cutting in half or two |
南宗 see styles |
nán zōng nan2 zong1 nan tsung nanshū |
The Southern sect, or Bodhidharma School, divided into northern and southern, the northern under 神秀 Shen-hsiu, the southern under 慧能 Hui-nang, circa A.D. 700, hence 南能北秀; the southern came to be considered the orthodox Intuitional school. The phrase 南頓北漸 or 'Southern immediate, northern gradual' refers to the method of enlightenment which separated the two schools. |
南郭 see styles |
nán guō nan2 guo1 nan kuo nankaku なんかく |
two-character surname Nanguo (personal name) Nankaku |
単車 see styles |
tansha たんしゃ |
two-wheeled motor vehicle; motorcycle; motorbike |
卯時 卯时 see styles |
mǎo shí mao3 shi2 mao shih |
5-7 am (in the system of two-hour subdivisions used in former times) |
印母 see styles |
yìn mǔ yin4 mu3 yin mu inmo |
añjali; the two hands with palms and fingers together— the 'mother' of all manual signs. |
及其 see styles |
jí qí ji2 qi2 chi ch`i chi chi |
(conjunction linking two nouns) and its ...; and their ...; and his ...; and her ... |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "Two" 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
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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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