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12345678910>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
仙 see styles |
xiān xian1 hsien hisa ひさ |
More info & calligraphy: Immortal(1) (See 仙人・1) hermit; wizard; (2) (See 仙術) wizardry; (personal name) Hisa 僊 ṛṣi, 哩始 an immortal. 仙人; 人仙 the genī, of whom there is a famous group of eight 八仙; an ascetic, a man of the hills, a hermit; the Buddha. The 楞嚴經 gives ten kinds of immortals, walkers on the earth, fliers, wanderers at will, into space, into the deva heavens, transforming themselves into any form, etc. The names of ten ṛṣis, who preceded Śākyamuni, the first being 闍提首那? Jatisena; there is also a list of sixty-eight 大仙 given in the 大孔雀咒經下 A classification of five is 天仙 deva genī, 神仙 spirit genī, 人仙 human genī, 地仙 earth, or cavern genī, and 鬼仙 ghost genī. |
信 see styles |
xìn xin4 hsin yuki ゆき |
More info & calligraphy: Honesty / Fidelity(1) honesty; sincerity; fidelity; (2) trust; reliance; confidence; (3) (religious) faith; devotion; (counter) (4) counter for received messages; (female given name) Yuki śraddhā. Faith; to believe; belief; faith regarded as the faculty of the mind which sees, appropriates, and trusts the things of religion; it joyfully trusts in the Buddha, in the pure virtue of the triratna and earthly and transcendental goodness; it is the cause of the pure life, and the solvent of doubt. Two forms are mentioned: (1) adhimukti, intuition, tr. by self-assured enlightenment. (2) śraddhā, faith through hearing or being taught. For the Awakening of Faith, Śraddhotpāda, v. 起信論. |
意 see styles |
yì yi4 i kokoro こころ |
More info & calligraphy: Idea / Thought / Meaning(1) feelings; thoughts; (2) meaning; (personal name) Kokoro Manas, the sixth of the ṣaḍāyatanas or six means of perception, i.e. sight, hearing, smell, taste, touch, and mind. Manas means "mind (in its widest sense as applied to all the mental powers), intellect, intelligence, understanding, perception, sense, conscience, will". M.W. It is "the intellectual function of consciousness", Keith. In Chinese it connotes thought, idea, intention, meaning, will; but in Buddhist terminology its distinctive meaning is mind, or the faculty of thought. |
身 see styles |
shēn shen1 shen misaki みさき |
More info & calligraphy: Body(1) one's body; one's person; (2) oneself; one's appearance; (3) one's place (in society, etc.); one's position; (4) main part; meat (as opposed to bone, skin, etc.); wood (as opposed to bark); blade (as opposed to its handle); container (as opposed to its lid); (surname) Misaki kāya; tanu; deha. The body; the self.; Two forms of body; there are numerous pairs, e. g. (1) (a) 分段身 The varied forms of the karmic or ordinary mortal body, or being; (b) 變易身 the transformable, or spiritual body. (2) (a) 生身 The earthly body of the Buddha; (b) 化身 hinirmāṇakāya, which may take any form at will. (3) (a) 生身 his earthly body; (b) 法身 his moral and mental nature—a Hīnayāna definition, but Mahāyāna takes his earthly nirmāṇakāya as the 生身 and his dharmakāya or that and his saṃbhogakāya as 法身. (4) 眞應二身 The dharmakāya and nirmāṇakāya. (5) (a) 實相身 The absolute truth, or light, of the Buddha, i. e. the dharmakāya; (b) 爲物身 the functioning or temporal body. (6) (a) 眞身 the dharmakāya and saṃbhogakāya; (b) 化身 the nirmāṇakāya. (7) (a) 常身 his permanent or eternal body; (b) 無常身 his temporal body. (8) (a) 實身 and 化身 idem 二色身. |
まし see styles |
mashi マシ |
(aux,adj-shiku) (archaism) (See まい・3) cannot; should not; will not; must not; (female given name) Mashi |
三昧 see styles |
sān mèi san1 mei4 san mei sanmai さんまい |
More info & calligraphy: Samadhi(1) (さんまい only) {Buddh} samadhi (state of intense concentration achieved through meditation) (san:); (suffix noun) (2) (usu. ざんまい) being immersed in; being absorbed in; indulging in; doing to one's heart's content; (suffix noun) (3) (usu. ざんまい) prone to; apt to; (given name) Sanmai (三昧地) Samādhi, "putting together, composing the mind, intent contemplation, perfect absorption, union of the meditator with the object of meditation." (M. W.) Also 三摩地 (三摩提, 三摩帝, 三摩底). Interpreted by 定 or 正定, the mind fixed and undisturbed; by 正受 correct sensation of the object contemplated; by 調直定 ordering and fixing the mind; by 正心行處 the condition when the motions of the mind are steadied and harmonized with the object; by 息慮凝心 the cessation of distraction and the fixation of the mind; by 等持 the mind held in equilibrium; by 奢摩他, i.e. 止息 to stay the breathing. It is described as concentration of the mind (upon an object). The aim is 解脫, mukti, deliverance from all the trammels of life, the bondage of the passions and reincarnations. It may pass from abstraction to ecstasy, or rapture, or trance. Dhyāna 定 represents a simpler form of contemplation; samāpatti 三摩鉢底 a stage further advanced; and samādhi the highest stage of the Buddhist equivalent for Yoga, though Yoga is considered by some as a Buddhist development differing from samādhi. The 翻譯名義 says: 思專 when the mind has been concentrated, then 志一不分 the will is undivided; when 想寂 active thought has been put to rest, then 氣虛神朗 the material becomes etherealized and the spirit liberated, on which 智 knowledge, or the power to know, has free course, and there is no mystery into which it cannot probe. Cf. 智度論 5, 20, 23, 28; 止觀 2; 大乘義章 2, 9, 1 3, 20, etc. There are numerous kinds and degrees of samādhi. |
善意 see styles |
shàn yì shan4 yi4 shan i yoshii / yoshi よしい |
More info & calligraphy: Good Intentions / Good Will / Good Faith(1) virtuous mind; (2) good intentions; good will; (3) positive mindset; (4) {law} (See 悪意・3) bona fides; good faith; (personal name) Yoshii good intentions |
四諦 四谛 see styles |
sì dì si4 di4 ssu ti shitai したい |
More info & calligraphy: Four Noble Truths (Buddhism){Buddh} (See 苦集滅道) The Four Noble Truths catvāri-ārya-satyāni; 四聖諦; 四眞諦. The four dogmas, or noble truths, the primary and fundamental doctrines of Śākyamuni, said to approximate to the form of medical diagnosis. They are pain or 'suffering, its cause, its ending, the way thereto; that existence is suffering, that human passion (taṇhā, 欲 desire) is the cause of continued suffering, that by the destruction of human passion existence may be brought to an end; that by a life of holiness the destruction of human passion may be attained'. Childers. The four are 苦, 聚 (or 集), 滅, and 道諦, i. e. duḥkha 豆佉, samudaya 三牟提耶, nirodha 尼棲陀, and mārga 末加. Eitel interprets them (1) 'that 'misery' is a necessary attribute of sentient existence'; (2) that 'the 'accumulation' of misery is caused by the passions'; (3) that 'the 'extinction' of passion is possible; (4) mārga is 'the doctrine of the 'path' that leads to the extinction of passion'. (1) 苦 suffering is the lot of the 六趣 six states of existence; (2) 集 is the aggregation (or exacerbation) of suffering by reason of the passions; (3) 滅 is nirvana, the extinction of desire and its consequences, and the leaving of the sufferings of mortality as void and extinct; (4) 道 is the way of such extinction, i. e. the 八正道 eightfold correct way. The first two are considered to be related to this life, the last two to 出世間 a life outside or apart from the world. The four are described as the fundamental doctrines first preached to his five former ascetic companions. Those who accepted these truths were in the stage of śrāvaka. There is much dispute as to the meaning of 滅 'extinction' as to whether it means extinction of suffering, of passion, or of existence. The Nirvana Sutra 18 says that whoever accepts the four dogmas will put an end to births and deaths 若能見四諦則得斷生死 which does not of necessity mean the termination of existence but that of continued transmigration. v. 滅. |
天意 see styles |
tiān yì tian1 yi4 t`ien i tien i teni てんい |
More info & calligraphy: Destiny Determined by Heavendivine will; providence |
布施 see styles |
bù shī bu4 shi1 pu shih fuho ふほ |
More info & calligraphy: Dana: Almsgiving and Generosity(n,vs,vi) (1) {Buddh} alms-giving; charity; (n,vs,vi) (2) {Buddh} offerings (usu. money) to a priest (for reading sutras, etc.); (surname) Fuho dāna 檀那; the sixth pāramitā, almsgiving, i. e. of goods, or the doctrine, with resultant benefits now and also hereafter in the forms of reincarnation, as neglect or refusal will produce the opposite consequences. The 二種布施 two kinds of dāna are the pure, or unsullied charity, which looks for no reward here but only hereafter; and the sullied almsgiving whose object is personal benefit. The three kinds of dāna are goods, the doctrine, and courage, or fearlessness. The four kinds are pens to write the sutras, ink, the sutras themselves, and preaching. The five kinds are giving to those who have come from a distance, those who are going to a distance, the sick, the hungry, those wise in the doctrine. The seven kinds are giving to visitors, travellers, the sick, their nurses, monasteries, endowments for the sustenance of monks or nuns, and clothing and food according to season. The eight kinds are giving to those who come for aid, giving for fear (of evil), return for kindness received, anticipating gifts in return, continuing the parental example of giving, giving in hope of rebirth in a particular heaven, in hope of an honoured name, for the adornment of the heart and life. 倶舍論 18. |
意志 see styles |
yì zhì yi4 zhi4 i chih ishi いし |
More info & calligraphy: Determination to Achieve / Will-Powerwill; volition; intention; intent; determination; (given name) Ishi intention |
無心 无心 see styles |
wú xīn wu2 xin1 wu hsin mushin むしん |
More info & calligraphy: No Mind / Mushin(n,adj-no,adj-na) (1) innocence; (noun - becomes adjective with の) (2) {Buddh} (See 有心・2) mind free of obstructive thoughts; detachment; no-mind; (adj-no,n) (3) insentient; (noun, transitive verb) (4) pestering (someone for money, etc.); asking; begging; request Mindless, without thought, will, or purpose; the real immaterial mind free from illusion; unconsciousness, or effortless action. |
精神 see styles |
jīng shen jing1 shen5 ching shen seishin / seshin せいしん |
More info & calligraphy: Spirit(1) mind; spirit; soul; heart; ethos; (2) attitude; mentality; will; intention; (3) spirit (of a matter); essence; fundamental significance; (given name) Seishin Vitality; also the pure and spiritual, the subtle, or recondite. |
菩薩 菩萨 see styles |
pú sà pu2 sa4 p`u sa pu sa mizoro みぞろ |
More info & calligraphy: Bodhisattva(n,n-suf) (1) {Buddh} bodhisattva; one who has reached enlightenment but vows to save all beings before becoming a buddha; (n,n-suf) (2) High Monk (title bestowed by the imperial court); (n,n-suf) (3) (See 本地垂迹説) title bestowed to Shinto kami in manifestation theory; (surname) Mizoro bodhisattva, cf. 菩提薩埵. While the idea is not foreign to Hīnayāna, its extension of meaning is one of the chief marks of Mahāyāna. 'The Bodhisattva is indeed the characteristic feature of the Mahāyāna.' Keith. According to Mahāyāna the Hinayanists, i.e. the śrāvaka and pratyekabuddha, seek their own salvation, while the bodhisattva's aim is the salvation of others and of all. The earlier intp. of bodhisattva was 大道心衆生 all beings with mind for the truth; later it became 大覺有情 conscious beings of or for the great intelligence, or enlightenment. It is also intp. in terms of leadership, heroism, etc. In general it is a Mahayanist seeking Buddhahood, but seeking it altruistically; whether monk or layman, he seeks enlightenment to enlighten others, and he will sacrifice himself to save others; he is devoid of egoism and devoted to helping others. All conscious beings having the Buddha-nature are natural bodhisattvas, but require to undergo development. The mahāsattva is sufficiently advanced to become a Buddha and enter nirvāṇa, but according to his vow he remains in the realm of incarnation to save all conscious beings. A monk should enter on the arduous course of discipline which leads to Bodhisattvahood and Buddhahood. |
闘志 see styles |
toushi / toshi とうし |
More info & calligraphy: Fighting Spirit |
根性論 see styles |
konjouron / konjoron こんじょうろん |
More info & calligraphy: The Guts Theory |
天人合一 see styles |
tiān rén hé yī tian1 ren2 he2 yi1 t`ien jen ho i tien jen ho i tenjingouitsu / tenjingoitsu てんじんごういつ |
More info & calligraphy: Oneness of Heaven and Humanityunification of God and man; acting in accordance with the will of heaven |
愚公移山 see styles |
yú gōng yí shān yu2 gong1 yi2 shan1 yü kung i shan |
More info & calligraphy: Where There is a Will, There is a Way |
有志竟成 see styles |
yǒu zhì jìng chéng you3 zhi4 jing4 cheng2 yu chih ching ch`eng yu chih ching cheng |
More info & calligraphy: Where there’s a will there’s a way |
自由意志 see styles |
zì yóu yì zhì zi4 you2 yi4 zhi4 tzu yu i chih jiyuuishi / jiyuishi じゆういし |
More info & calligraphy: Free Willfree will |
鉄心石腸 see styles |
tesshinsekichou / tesshinsekicho てっしんせきちょう |
More info & calligraphy: Stay Strong / Iron Will |
天無絕人之路 天无绝人之路 see styles |
tiān wú jué rén zhī lù tian1 wu2 jue2 ren2 zhi1 lu4 t`ien wu chüeh jen chih lu tien wu chüeh jen chih lu |
More info & calligraphy: There is always a way out |
時が解決する see styles |
tokigakaiketsusuru ときがかいけつする |
More info & calligraphy: Time Heals All Wounds |
有志者事竟成 see styles |
yǒu zhì zhě shì jìng chéng you3 zhi4 zhe3 shi4 jing4 cheng2 yu chih che shih ching ch`eng yu chih che shih ching cheng |
More info & calligraphy: A Truly Determined Person Will Find a Solution |
有情人終成眷屬 有情人终成眷属 see styles |
yǒu qíng rén zhōng chéng juàn shǔ you3 qing2 ren2 zhong1 cheng2 juan4 shu3 yu ch`ing jen chung ch`eng chüan shu yu ching jen chung cheng chüan shu |
More info & calligraphy: Love Will Find A Way |
皇天不負苦心人 皇天不负苦心人 see styles |
huáng tiān bù fù kǔ xīn rén huang2 tian1 bu4 fu4 ku3 xin1 ren2 huang t`ien pu fu k`u hsin jen huang tien pu fu ku hsin jen |
More info & calligraphy: Heaven Rewards Hard Work |
精神一到何事か成らざらん see styles |
seishinittounanigotokanarazaran / seshinittonanigotokanarazaran せいしんいっとうなにごとかならざらん |
More info & calligraphy: Where There is a Will, There is a Way |
志 see styles |
zhì zhi4 chih yuki ゆき |
aspiration; ambition; the will (1) will; resolution; intention; ambition; aim; goal; (2) kindness; goodwill; kind offer; (3) gift (as a token of gratitude); (female given name) Yuki Will, resolve, 志意; 心志; also data, records. |
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 |
民意 see styles |
mín yì min2 yi4 min i mini みんい |
public opinion; popular will; public will popular will; will of the people |
鬼火 see styles |
guǐ huǒ gui3 huo3 kuei huo onibi おにび |
will-o'-the-wisp; jack-o'-lantern will-o'-the-wisp; ignis fatuus Spirit lights, ignis fatūs. |
う see styles |
u う |
(auxiliary verb) (1) (after the imperfective form of certain verbs and adjectives) indicates speculation; (auxiliary verb) (2) indicates will; (auxiliary verb) (3) indicates invitation |
嗔 see styles |
chēn chen1 ch`en chen shin しん |
to be angry at; to be displeased and annoyed (Buddhist term) dosa (ill will, antipathy) anger |
塵 尘 see styles |
chén chen2 ch`en chen chiri ちり |
dust; dirt; earth (1) dust; (2) trash; garbage; rubbish; dirt; (3) (usu. as 塵ほども...ない) negligible amount; tiny bit; (4) hustle and bustle (of life); worldly cares; impurities of the world; (5) (abbreviation) {sumo} (See 塵手水) ritual gestures indicating that a fight will be clean guṇa, in Sanskrit inter alia means 'a secondary element', 'a quality', 'an attribute of the five elements', e.g. 'ether has śabda or sound for its guṇa and the ear for its organ'. In Chinese it means 'dust, small particles; molecules, atoms, exhalations'. It may be intp. as an atom, or matter, which is considered as defilement; or as an active, conditioned principle in nature, minute, subtle, and generally speaking defiling to pure mind; worldly, earthly, the world. The six guṇas or sensation-data are those of sight, sound, smell, taste, touch, and thought. |
將 将 see styles |
qiāng qiang1 ch`iang chiang masaru まさる |
to desire; to invite; to request (given name) Masaru will |
弭 see styles |
mǐ mi3 mi mi はず |
to stop; repress (1) (kana only) expectation that something took place, will take place or was in some state; it should be so; bound to be; expected to be; must be; (2) nock (of a bow); (3) nock (of an arrow); (4) (sumo) nock-shaped grip (between thumb and forefinger); (5) wooden frame on the tip of the mast of a Japanese ship that prevents the hawser from falling out Stop, put down. |
必 see styles |
bì bi4 pi akira あきら |
certainly; must; will; necessarily (archaism) definiteness; certainty; (female given name) Akira Certainly, necessary, must. |
戒 see styles |
jiè jie4 chieh kai; ingoto(ok) かい; いんごと(ok) |
to guard against; to exhort; to admonish or warn; to give up or stop doing something; Buddhist monastic discipline; ring (for a finger) (1) (かい only) {Buddh} admonition; commandment; (2) sila (precept) śīla, 尸羅. Precept, command, prohibition, discipline, rule; morality. It is applied to the five, eight, ten, 250, and other commandments. The five are: (1) not to kill; (2 ) not to steal; (3) not to commit adultery; (4) not to speak falsely; (5) not to drink wine. These are the commands for lay disciples; those who observe them will be reborn in the human realm. The Sarvāstivādins did not sanction the observance of a limited selection from them as did the 成實宗 Satyasiddhi school. Each of the five precepts has five guardian spirits, in all twenty-five, 五戒二十五神. The eight for lay disciples are the above five together with Nos. 7, 8, and 9 of the following; the ten commands for the ordained, monks and nuns, are the above five with the following: (6) not to use adornments of flowers, nor perfumes; (7) not to perform as an actor, juggler, acrobat, or go to watch and hear them; (8) not to sit on elevated, broad, and large divans (or beds); (9) not to eat except in regulation hours; (10) not to possess money, gold or silver, or precious things. The 具足戒full commands for a monk number 250, those for a nun are 348, commonly called 500. Śīla is also the first of the 五分法身, i.e. a condition above all moral error. The Sutra of Brahma's Net has the following after the first five: (6) not to speak of the sins of those in orders; (7) not to vaunt self and depreciate others; (8) not to be avaricious; (9) not to be angry; (10) not to slander the triratna. |
旨 see styles |
zhǐ zhi3 chih shi むね |
imperial decree; purport; aim; purpose (1) center (centre); pillar; principle; (2) purport; gist; drift; meaning Purport, will; good. |
會 会 see styles |
kuài kuai4 k`uai kuai kai かい |
(bound form) to reckon accounts (surname) Kai Meet, assemble, collect, associate, unite; assembly, company; communicate; comprehend, skilled in, can, will; a time, moment. |
毒 see styles |
dú du2 tu doku どく |
poison; to poison; poisonous; malicious; cruel; fierce; narcotics (1) poison; toxicant; (2) (See 目の毒・めのどく・1,毒する・どくする) harm; evil influence; (3) ill will; spite; malice; (4) (abbreviation) abusive language Poison. |
瞋 see styles |
chēn chen1 ch`en chen shin しん |
(literary) to stare angrily; to glare (Buddhist term) dosa (ill will, antipathy) krodha; pratigha; dveṣa; one of the six fundamental kleśas, anger, ire, wrath, resentment, one of the three poisons; also called 瞋恚. |
筈 see styles |
guā gua1 kua hazu はず |
arrow end (1) (kana only) expectation that something took place, will take place or was in some state; it should be so; bound to be; expected to be; must be; (2) nock (of a bow); (3) nock (of an arrow); (4) (sumo) nock-shaped grip (between thumb and forefinger); (5) wooden frame on the tip of the mast of a Japanese ship that prevents the hawser from falling out |
行 see styles |
xíng xing2 hsing yukue ゆくえ |
to walk; to go; to travel; a visit; temporary; makeshift; current; in circulation; to do; to perform; capable; competent; effective; all right; OK!; will do; behavior; conduct; Taiwan pr. [xing4] for the behavior-conduct sense (n,n-suf) (1) going; travelling; traveling; journey; trip; (2) act; action; (suffix noun) (3) bank; (counter) (4) counter for banks; (counter) (5) counter for groups or parties of people; (6) type of classical Chinese verse (usu. an epic from the Tang period onwards); (7) (hist) shopping district (of similar merchants; in the Sui and Tang periods); (8) (hist) merchants' guild (in the Tang period); (female given name) Yukue Go; act; do; perform; action; conduct; functioning; the deed; whatever is done by mind, mouth, or body, i.e. in thought, word, or deed. It is used for ayana, going, road, course; a march, a division of time equal to six months; also for saṁskāra, form, operation, perfecting, as one of the twelve nidānas, similar to karma, action, work, deed, especially moral action, cf. 業. |
要 see styles |
yào yao4 yao yoshi よし |
to want; to need; to ask for; will; shall; about to; need to; should; if (same as 要是[yao4 shi5]); (bound form) important (1) main point; essential point; important thing; (n,adj-f) (2) necessity; need; requirement; (surname) Yoshi Important, essential, necessary, strategic; want, need; about to; intercept; coerce; agree, etc. |
願 愿 see styles |
yuàn yuan4 yüan nozomi のぞみ |
(bound form) wish; hope; desire; to be willing; to wish (that something may happen); may ...; vow; pledge prayer; wish; vow; (female given name) Nozomi praṇihita; praṇidhāna; resolve, will, desire, cf. 誓. |
うず see styles |
usu ウス |
(auxiliary verb) (1) (archaism) will probably be; (2) intending to; will; (3) should; (place-name) Usu |
せん see styles |
zen ゼン |
(expression) (ksb:) (equiv. of しない) will not do; do not; does not; (personal name) Senn |
むず see styles |
musu ムス |
(auxiliary verb) (1) (archaism) will probably be; (2) intending to; will; (3) should; (given name) Musu; Mus |
よう see styles |
you / yo ヨウ |
(auxiliary verb) (1) (on non-五段 stem, e.g. 食べる→食べよう; indicates intention) (I) will; (I) shall; (auxiliary verb) (2) (on non-五段 stem; indicates suggestion or invitation) let's; (auxiliary verb) (3) (on non-五段 stem; indicates speculation) (I) wonder (if); might it be (that); maybe; perhaps; perchance; (personal name) Yaw |
んず see styles |
nzu んず |
(auxiliary verb) (1) (archaism) will probably be; (2) intending to; will; (3) should |
一時 一时 see styles |
yī shí yi1 shi2 i shih kazutoki かずとき |
a period of time; a while; for a short while; temporary; momentary; at the same time (n,adv) (1) one o'clock; (n,adv) (2) once; at one time; formerly; before; (n,adv,adj-no) (3) (in weather forecasts, indicates that a given condition will hold for less than one-quarter of the forecast period) for a time; for a while; for the time being; for the present; for the moment; temporarily; (4) (See 一時に) a time; one time; once; (personal name) Kazutoki ekasmin samaye (Pali: ekaṃ samayaṃ); "on one occasion,' part of the usual opening phrase of a sūtra— "Thus have I heard, once,' etc. A period, e.g. a session of expounding a sūtra. |
三毒 see styles |
sān dú san1 du2 san tu sandoku さんどく |
{Buddh} (See 煩悩・2) the three kleshas that poison the heart of man (desire, ill will and ignorance) The three poisons, also styled 三根; 三株; they are 貪 concupiscence, or wrong desire, 瞋 anger, hate, or resentment, and 痴 stupidity, ignorance, unintelligence, or unwillingness to accept Buddha-truth; these three are the source of all the passions and delusions. They represent in part the ideas of love, hate, and moral inertia. v. 智度論 19, 31. |
三身 see styles |
sān shēn san1 shen1 san shen sanmi さんみ |
{Buddh} trikaya (three bodies of the Buddha); (surname) Sanmi trikāya. 三寶身 The threefold body or nature of a Buddha, i.e. the 法, 報, and 化身, or dharmakāya, sambhogakāya, and nirmāṇakāya. The three are defined as 自性, 受用, and 變化, the Buddha-body per se, or in its essential nature; his body of bliss, which he "receives" for his own "use" and enjoyment; and his body of transformation, by which he can appear in any form; i.e. spiritual, or essential; glorified; revealed. While the doctrine of the trikāya is a Mahāyāna concept, it partly results from the Hīnayāna idealization of the earthly Buddha with his thirty-two signs, eighty physical marks, clairvoyance, clairaudience, holiness, purity, wisdom, pity, etc. Mahāyāna, however, proceeded to conceive of Buddha as the Universal, the All, with infinity of forms, yet above all our concepts of unity or diversity. To every Buddha Mahāyāna attributed a three-fold body: that of essential Buddha; that of joy or enjoyment of the fruits of his past saving labours; that of power to transform himself at will to any shape for omnipresent salvation of those who need him. The trinity finds different methods of expression, e.g. Vairocana is entitled 法身, the embodiment of the Law, shining everywhere, enlightening all; Locana is 報身; c.f. 三賓, the embodiment of purity and bliss; Śākyamuni is 化身 or Buddha revealed. In the esoteric sect they are 法 Vairocana, 報 Amitābha, and 化 Śākyamuni. The 三賓 are also 法 dharma, 報 saṅgha, 化 buddha. Nevertheless, the three are considered as a trinity, the three being essentially one, each in the other. (1) 法身 Dharmakāya in its earliest conception was that of the body of the dharma, or truth, as preached by Śākyamuni; later it became his mind or soul in contrast with his material body. In Mādhyamika, the dharmakāya was the only reality, i.e. the void, or the immateria1, the ground of all phenomena; in other words, the 眞如 the tathāgatagarbha, the bhūtatathatā. According to the Huayan (Kegon) School it is the 理or noumenon, while the other two are氣or phenomenal aspects. "For the Vijñānavāda... the body of the law as highest reality is the void intelligence, whose infection (saṃkleҫa) results in the process of birth and death, whilst its purification brings about Nirvāṇa, or its restoration to its primitive transparence" (Keith). The "body of the law is the true reality of everything". Nevertheless, in Mahāyāna every Buddha has his own 法身; e.g. in the dharmakāya aspect we have the designation Amitābha, who in his saṃbhogakāya aspect is styled Amitāyus. (2) 報身Sambhogakāya, a Buddha's reward body, or body of enjoyment of the merits he attained as a bodhisattva; in other words, a Buddha in glory in his heaven. This is the form of Buddha as an object of worship. It is defined in two aspects, (a) 自受用身 for his own bliss, and (b) 他受用身 for the sake of others, revealing himself in his glory to bodhisattvas, enlightening and inspiring them. By wisdom a Buddha's dharmakāya is attained, by bodhisattva-merits his saṃbhogakāya. Not only has every Buddha all the three bodies or aspects, but as all men are of the same essence, or nature, as Buddhas, they are therefore potential Buddhas and are in and of the trikāya. Moreover, trikāya is not divided, for a Buddha in his 化身 is still one with his 法身 and 報身, all three bodies being co-existent. (3) 化身; 應身; 應化身 nirmāṇakāya, a Buddha's transformation, or miraculous body, in which he appears at will and in any form outside his heaven, e.g. as Śākyamuni among men. |
三餘 三余 see styles |
sān yú san1 yu2 san yü sanyo |
The three after death remainders, or continued mortal experiences, of śrāvakas and pratyekabuddhas, who mistakenly think they are going to 無餘涅槃final nirvāṇa, but will still find 煩惱餘 further passion and illusion, 業餘 further karma, and 果餘 continued rebirth, in realms beyond the 三界trailokya. |
上意 see styles |
shàng yì shang4 yi4 shang i joui / joi じょうい |
will (esp. of shogun); decree; emperor's wishes superior intention (?) |
下品 see styles |
xià pǐn xia4 pin3 hsia p`in hsia pin shimoshina しもしな |
(noun or adjectival noun) vulgar; indecent; coarse; crude; (place-name) Shimoshina The three lowest of the nine classes born in the Amitābha Pure Land, v. 無量壽經. These three lowest grades are (1) 下品上生 The highest of the three lowest classes who enter the Pure Land of Amitābha, i.e. those who have committed all sins except dishonouring the sūtras. If at the end of life the sinner clasps hands and says "Namo Amitābha", such a one will be born in His precious lake. (2) 下品中生 The middle class consists of those who have broken all the commandments, even stolen from monks and abused the law. If at death such a one hears of the great power of Amitābha, and assents with but a thought, he will be received into paradise. (3) 下品下生 The lowest class, because of their sins, should have fallen into the lowest gati, but by invoking the name of Amitābha, they can escape countless ages of reincarnation and suffering and on dying will behold a lotus flower like the sun, and, by the response of a single thought, will enter the Pure Land of Amitābha. |
不會 不会 see styles |
bù huì bu4 hui4 pu hui fu e |
improbable; unlikely; will not (act, happen etc); not able; not having learned to do something; (coll.) (Tw) don't mention it; not at all does not meet |
不題 不题 see styles |
bù tí bu4 ti2 pu t`i pu ti |
we will not elaborate on that (used as pluralis auctoris) |
両面 see styles |
ryanmen リャンメン |
{mahj} (See 両面待ち・リャンメンまち) double-sided wait (for one's last tile); wait for either of two different tiles to complete a chow which will finish one's hand |
中陰 中阴 see styles |
zhōng yīn zhong1 yin1 chung yin nakakage なかかげ |
{Buddh} bardo; state (or period) of intermediate existence between one's death and rebirth (in Japan, 49 days); (place-name) Nakakage The intermediate existence between death and reincarnation, a stage varying from seven to forty-nine days, when the karma-body will certainly be reborn; v. 中有. |
予鈴 see styles |
yorei / yore よれい |
(See 本鈴) bell signalling that work, class, etc. will formally begin shortly; first bell; warning bell |
五性 see styles |
wǔ xìng wu3 xing4 wu hsing goshō |
The five different natures as grouped by the 法相宗 Dharmalakṣana sect; of these the first and second, while able to attain to non-return to mortality, are unable to reach Buddhahood; of the fourth some may, others may not reach it; the fifth will be reborn as devas or men: (1) śrāvakas for arhats; (2) pratyekabuddhas for pratyekabuddha-hood; (3) bodhisattvas for Buddhahood; (4) indefinite; (5) outsiders who have not the Buddha mind. The Sutra of Perfect Enlightenment 圓覺經 has another group, i. e. the natures of (1) ordinary good people; (2) śrāvakas and pratyekabuddhas; (3) bodhisattvas; (4) indefinite; (5) heretics. |
五辛 see styles |
wǔ xīn wu3 xin1 wu hsin goshin ごしん |
see 五葷|五荤[wu3 hun1] (See 五葷) five pungent roots (in Buddhism or Taoism) The five forbidden pungent roots, 五葷 garlic, three kinds of onions, and leeks; if eaten raw they are said to cause irritability of temper, and if eaten cooked, to act as an aphrodisiac; moreover, the breath of the eater, if reading the sutras, will drive away the good spirits. |
五障 see styles |
wǔ zhàng wu3 zhang4 wu chang goshou / gosho ごしょう |
(1) {Buddh} five hindrances (that prevent a woman from becoming a Buddha, a Brahmā, a Shakra, a devil king, or a wheel-turning king); five obstructions to women's attainment; (2) {Buddh} five hindrances (that impede ascetic practices; sensory desire, ill-will, sloth and torpor, restlessness and worry, doubt) The five hindrances, or obstacles; also 五礙; 五雲. I. Of women, i. e. inability to become Brahma-kings, Indras, Māra-kings, Caikravarti-kings, or Buddhas. II. The hindrances to the five 五力 powers, i. e. (self-) deception a bar to faith, as sloth is to zeal, anger to remembrance, hatred to meditaton, and discontent to wisdom. III. The hindrances of (1) the passion-nature, e. g. original sin; (2) of karma caused in previous lives; (3) the affairs of life; (4) no friendly or competent preceptor; (5) partial knowledge. |
人心 see styles |
rén xīn ren2 xin1 jen hsin jinshin じんしん |
popular feeling; the will of the people (1) human nature; human heart; human spirit; kindness; sympathy; (2) (じんしん only) public feeling; people's sentiments; (3) (ひとごころ only) (See 人心地・ひとごこち・1) consciousness; awareness; (given name) Jinshin minds of men |
他心 see styles |
tā xīn ta1 xin1 t`a hsin ta hsin tashin たしん |
other intention; secret purpose; ulterior motive; ill will; fickleness; double-mindedness minds of others |
他意 see styles |
tai たい |
other intention; hidden purpose; ulterior motive; ill will; malice |
任意 see styles |
rèn yì ren4 yi4 jen i nini にんい |
any; arbitrary; at will; at random (adj-no,adj-na,n) (1) optional; voluntary; arbitrary; random; discretionary; facultative; spontaneous; any; (adj-no,adj-na,n) (2) {math} arbitrary; (female given name) Nin'i according to one's wish |
侵刪 侵删 see styles |
qīn shān qin1 shan1 ch`in shan chin shan |
(Internet slang) if this is an infringement of copyright, please notify me and I will remove it |
信意 see styles |
xìn yì xin4 yi4 hsin i nobumune のぶむね |
at will; arbitrarily; just as one feels like (given name) Nobumune |
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. |
八識 八识 see styles |
bā shì ba1 shi4 pa shih hasshiki; hachishiki はっしき; はちしき |
{Buddh} eight consciousnesses (one for each of the five senses, consciousness of the mind, self-consciousness and store consciousness) The eight parijñāna, or kinds of cognition, perception, or consciousness. They are the five senses of cakṣur-vijñāna, śrotra-v., ghrāna-v., jihvā-v., and kāya-v., i.e. seeing, hearing, smelling, tasting, and touch. The sixth is mano-vijñāna, the mental sense, or intellect, v. 末那. It is defined as 意 mentality, apprehension, or by some as will. The seventh is styled kliṣṭa-mano-vijñāna 末那識 discriminated from the last as 思量 pondering, calculating; it is the discriminating and constructive sense, more than the intellectually perceptive; as infected by the ālaya-vijñāna., or receiving "seeds" from it, it is considered as the cause of all egoism and individualizing, i.e. of men and things, therefore of all illusion arising from assuming the seeming as the real. The eighth is the ālaya-vijñāna, 阿頼耶識 which is the storehouse, or basis from which come all "seeds"of consciousness. The seventh is also defined as the ādāna 阿陀那識 or "laying hold of" or "holding on to" consciousness. |
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 |
初釋 初释 see styles |
chū shì chu1 shi4 ch`u shih chu shih shoshaku |
First, I will explain... |
劫波 see styles |
jié bō jie2 bo1 chieh po kōhi |
kalpa (loanword) (Hinduism) kalpa; also劫簸; 劫跛; v. 劫. Aeon, age. The period of time between the creation and recreation ofa world or universe; also the kalpas offormation, existence, destruction, and non-existence, which four as acomplete period are called mahākalpa 大劫. Eachgreat kalpa is subdivided into four asaṇkhyeya-kalpas (阿僧企耶 i.e. numberless,incalculable): (1) kalpa of destructionsaṃvarta; (2)kalpaof utter annihilation, or empty kalpa 増滅劫; 空劫 saṃvarta-siddha; (3) kalpa of formation 成劫 vivarta; (4) kalpa ofexistence 住劫 vivartasiddha; or they may betaken in the order 成住壤空. Each of the four kalpas is subdivided into twenty antara-kalpas, 小劫 or small kalpas, so that a mahākalpaconsists of eighty small kalpas. Each smallkalpa is divided into a period of 増 increaseand 減 decrease; the increase period is ruled over by the four cakravartīs in succession, i.e. the four ages of iron,copper, silver, gold, during which the length of human life increases by oneyear every century to 84,000 years, and the length of the human body to8,400 feet. Then comes the kalpa of decreasedivided into periods of the three woes, pestilence, war, famine, duringwhich the length of human life is gradually reduced to ten years and thehuman body to 1 foot in height. There are other distinctions of the kalpas. A small kalpa isrepresented as 16,800,000 years, a kalpa as336,000,000 years, and a mahākalpa as1,334,000,000 years. There are many ways of illustrating the length of akalpa, e.g. pass a soft cloth over a solid rock40 li in size once in a hundred years, whenfinally the rock has been thus worn away a kalpa will not yet have passed; or a city of 40 li, filled with mustard seeds, one being removed everycentury till all have gone, a kalpa will notyet have passed. Cf. 成劫. |
勅旨 see styles |
chokushi ちょくし |
imperial order; imperial will; (place-name) Chokushi |
勝気 see styles |
kachiki かちき |
(noun or adjectival noun) determined spirit; unyielding spirit; will |
勢必 势必 see styles |
shì bì shi4 bi4 shih pi |
to be bound to; undoubtedly will |
化生 see styles |
huà shēng hua4 sheng1 hua sheng keshou / kesho けしょう |
(noun/participle) (1) {Buddh} (See 四生) spontaneous birth; (2) goblin; monster; (surname, given name) Keshou q. v. means direct 'birth' by metamorphosis. It also means the incarnate avaatara of a deity.; aupapādaka, or aupapāduka. Direct metamorphosis, or birth by transformation, one of the 四生, by which existence in any required form is attained in an instant in full maturity. By this birth bodhisattvas residing in Tuṣita appear on earth. Dhyāni Buddhas and Avalokiteśvara are likewise called 化生. It also means unconditional creation at the beginning of a kalpa. Bhuta 部多 is also used with similar meaning. There are various kinds of 化生, e. g. 佛菩薩化生 the transformation of a Buddha or bodhisattva, in any form at will, without gestation, or intermediary conditions: 極樂化生, birth in the happy land of Amitābha by transformation through the Lotus; 法身化生 the dharmakāya, or spiritual body, born or formed on a disciple's conversion. |
化色 see styles |
huà sè hua4 se4 hua se keshiki |
A Buddha's or bodhisattva's metamorphoses of body, or incarnations at will. |
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. |
南無 南无 see styles |
nā mó na1 mo2 na mo namu なむ |
Buddhist salutation or expression of faith (loanword from Sanskrit); Taiwan pr. [na2 mo2] (conj,int) {Buddh} amen; hail; (surname) Namu namaḥ; Pali: namo; to submit oneself to, from to bend, bow to, make obeisance, pay homage to; an expression of submission to command, complete commitment, reverence, devotion, trust for salvation, etc. Also written 南牟; 南謨; 南忙; 那謨 (or 那模 or 那麻); 納莫 (or 納慕); 娜母; 曩莫 (or 曩謨); 捺麻(or捺謨), etc. It is used constantly in liturgy, incantations, etc., especially as in namaḥ Amitābha, which is the formula of faith of the Pure-land sect, representing the believing heart of all beings and Amitābha's power and will to save; repeated in the hour of death it opens the entrance to the Pure Land. |
即可 see styles |
jí kě ji2 ke3 chi k`o chi ko |
equivalent to 就可以; can then (do something); can immediately (do something); (do something) and that will suffice |
受者 see styles |
shòu zhě shou4 zhe3 shou che jusha |
A recipient (e. g. of the rules). The illusory view that the ego will receive reward or punishment in a future life, one of the sixteen false views. |
名相 see styles |
míng xiàng ming2 xiang4 ming hsiang myōsō |
famous prime minister (in ancient China); names and appearances (Buddhism) Name and appearance; everything has a name, e. g. sound, or has appearance, i. e. the visible, v. 名色; both are unreal and give rise to delusion. The name under which Subhūti will be reborn as Buddha. |
善因 see styles |
shàn yīn shan4 yin1 shan yin zenin ぜんいん |
(Buddhism) good karma {Buddh} (ant: 悪因) good cause (that will bring a good reward); good deed Good causation, i.e. a good cause for a good effect. |
嗔恚 see styles |
shinne しんね shinni しんに shini しんい |
(1) (Buddhist term) dosa (ill will, antipathy); (2) irateness; anger |
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。. |
大教 see styles |
dà jiào da4 jiao4 ta chiao daikyō |
The great teaching. (1) That of the Buddha. (2) Tantrayāna. The mahātantra, yoga, yogacarya, or tantra school which claims Samantabhadra as its founder. It aims at ecstatic union of the individual soul with the world soul, Iśvara. From this result the eight great powers of Siddhi (aṣṭa-mahāsiddhi), namely, ability to (1) make one's body lighter (laghiman); (2) heavier (gaiman); (3) smaller (aṇiman); (4) larger (mahiman) than anything in the world ; (5) reach any place (prāpti) ; (6) assume any shape (prākāmya) ; (7) control all natural laws (īśitva) ; (8) make everything depend upon oneself; all at will (v.如意身 and 神足). By means of mystic formulas (Tantras or dhāraṇīs), or spells (mantras), accompanied by music and manipulation of the hands (mūdra), a state of mental fixity characterized neither by thought nor the annihilation of thought, can be reached. This consists of six-fold bodily and mental happiness (yoga), and from this results power to work miracles. Asaṅga compiled his mystic doctrines circa A.D. 500. The system was introduced into China A.D. 647 by Xuanzang's translation of the Yogācārya-bhūmi-śāstra 瑜伽師地論 ; v. 瑜. On the basis of this, Amoghavajra established the Chinese branch of the school A.D. 720 ; v. 阿目. This was popularized by the labours of Vajrabodhi A.D. 732 ; v. 金剛智. |
天口 see styles |
tiān kǒu tian1 kou3 t`ien k`ou tien kou amaguchi あまぐち |
(surname) Amaguchi The mouth of Brahma, or the gods, a synonym for fire, as that element devours the offerings; to this the 護摩 homa, or fire altar cult is attributed, fire becoming the object of worship for good fortune. Fire is also said to speak for or tell the will of the gods. |
天命 see styles |
tiān mìng tian1 ming4 t`ien ming tien ming tenmei / tenme てんめい |
Mandate of Heaven; destiny; fate; one's life span (1) God's will; heaven's decree; mandate of Heaven; fate; karma; destiny; (2) one's life; one's lifespan; (surname, given name) Tenmei |
天運 see styles |
tenun てんうん |
destiny; will of Heaven; luck |
奉体 see styles |
houtai / hotai ほうたい |
(noun/participle) carrying out the will of one's lord |
奮勇 奋勇 see styles |
fèn yǒng fen4 yong3 fen yung |
dauntless; to summon up courage and determination; using extreme force of will |
好感 see styles |
hǎo gǎn hao3 gan3 hao kan koukan / kokan こうかん |
good opinion; favorable impression good feeling; good will; favourable impression; favorable impression |
如意 see styles |
rú yì ru2 yi4 ju i neoi ねおい |
as one wants; according to one's wishes; ruyi scepter, a symbol of power and good fortune (1) (See 不如意・ふにょい・1) going according to one's wishes; (2) {Buddh} ceremonial sceptre used by monks when reciting sutras (scepter); (place-name, surname) Neoi At will; according to desire; a ceremonial emblem, originally a short sword; tr. of Manoratha 末笯曷刺他 successor of Vasubandhu as 22nd patriarch and of Mahāṛddhiprāpta, a king of garuḍas. |
安安 see styles |
ān ān an1 an1 an an yasuyasu やすやす |
(Tw) (Internet slang) Greetings! (used when it's unknown what time the reader will see one's post, or just to be cute) (adv,adv-to) calmly; peacefully; painlessly; comfortably |
審當 审当 see styles |
shěn dāng shen3 dang1 shen tang shintō |
certainly will. . . |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "Will" in Chinese and/or Japanese.Information about this dictionary:
Apparently, we were the first ones who were crazy enough to think that western people might want a combined Chinese, Japanese, and Buddhist dictionary.
A lot of westerners can't tell the difference between Chinese and Japanese - and there is a reason for that. Chinese characters and even whole words were borrowed by Japan from the Chinese language in the 5th century. Much of the time, if a word or character is used in both languages, it will have the same or a similar meaning. However, this is not always true. Language evolves, and meanings independently change in each language.
Example: The Chinese character 湯 for soup (hot water) has come to mean bath (hot water) in Japanese. They have the same root meaning of "hot water", but a 湯屋 sign on a bathhouse in Japan would lead a Chinese person to think it was a "soup house" or a place to get a bowl of soup. See this: Japanese Bath House
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.
Just because a word appears here does not mean it is appropriate for a tattoo, your business name, etc. Please consult a professional before doing anything stupid with this data.
We do offer Chinese and Japanese Tattoo Services. We'll also be happy to help you translate something for other purposes.
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.
The following titles are just to help people who are searching for an Asian dictionary to find this page.