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Free Chinese & Japanese Online Dictionary

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Key:

Mandarin Mandarin Chinese information.
Wade Giles Old Wade-Giles romanization used only in Taiwan.
Japanese Japanese information.
Buddhist definition. Note: May not apply to all sects.
 Definition may be different outside of Buddhism.

There are 94 total results for your cause effect search.

If shown, 2nd row of characters is Simplified Chinese.

Characters Pronunciation
Romanization
Simple Dictionary Definition

因果

see styles
Mandarin yīn guǒ / yin1 guo3
Taiwan yin kuo
Japanese inga / いんが
 Vertical Wall Scroll
Chinese karma; cause and effect
Japanese (adj-na,n,adj-no) cause and effect; karma; fate
Cause and effect; every cause has its effect, as every effect arises from a cause; to cause and effect

因緣


因缘

see styles
Mandarin yīn yuán / yin1 yuan2
Taiwan yin yüan
Japanese innen
Chinese chance; opportunity; predestined relationship; (Buddhist) principal and secondary causes; chain of cause and effect
hetupratyaya. Cause; causes; 因 hetu, is primary cause, 緣 pratyaya, secondary cause, or causes, e. g. a seed is 因, rain, dew, farmer, etc., are 緣. The 十二因緣 twelve nidānas or links are 'the concatenation of cause and effect in the whole range of existence'.

自然

see styles
Mandarin ran  / ran2 
Taiwan ran 
Japanese shizen / しぜん
 Vertical Wall Scroll
Chinese nature; natural; naturally
Japanese (1) nature; (noun or adjectival noun) (2) natural; spontaneous; (adv,adv-to) (3) naturally; spontaneously; (female given name) Minori; (female given name) Mizuki; (female given name) Neito; (given name) Jinen; (surname, given name) Shizen; (female given name) Kokoro
svayaṃbhū, also 自爾; 法爾 self-existing, the self-existent; Brahmā, Viṣṇu, and others; in Chinese it is 'self-so', so of itself, natural, of course, spontaneous. It also means uncaused existence, certain sects of heretics 自然外道 denying Buddhist cause and effect and holding that things happen spontaneously.

see styles
Japanese de / で Japanese (particle) (1) indicates location of action; at; in; (2) indicates time of action; (3) indicates means of action; cause of effect; by; (conjunction) (4) and then; so; (auxiliary) (5) indicates continuing action; (particle) (6) (ksb:) indicates certainty, emphasis, etc.

see styles
Mandarin yīn / yin1
Taiwan yin
Japanese in / いん
Chinese cause; reason; because
Japanese (1) cause; factor; (2) {Buddh} (See 縁・えん・5) hetu (direct cause, esp. as opposed to indirect conditions); (3) (See 因明) the basis of one's argument (in hetuvidya); (personal name) Yukari; (surname, female given name) Chinami; (surname) In
hetu: a cause: because: a reason: to follow, it follows, that which produces a 果 result or effect. 因 is a primary cause in comparison with 緣 pratyaya which is an environmental or secondary cause. In the 十因十果 ten causes and ten effects, adultery results in the iron bed, the copper pillar, and the eight hot hells; covetousness in the cold hells; and so on, as shown in the 楞嚴經. Translit. in, yin. Cf. 印.

see styles
Mandarin yǒu / you3
Taiwan yu
Japanese yuu / yu / ゆう    u / う
Chinese to have; there is; there are; to exist; to be
Japanese (1) existence; (n,n-pref) (2) possession; having; (3) (abbreviation) (See 有限会社) limited company; {Buddh} bhava (becoming, existence); (personal name) Yumi; (personal name) Yutaka; (female given name) Yuuri; (personal name) Yuumi; (given name) Yuushun; (given name) Yuu; (female given name) Nao; (surname, female given name) Tamotsu; (given name) Kuniaki; (female given name) Aru; (personal name) Arifuku; (surname) Arisaki; (surname, female given name) Ari; (female given name) Adzusa
bhāva: that which exists, the existing, existence; to have, possess, be. It is defined as (1) the opposite of 無 wu and 空 kong the non-existent; (2) one of the twelve nidānas, existence; the condition which, considered as cause, produces effect; (3) effect, the consequence of cause; (4) anything that can be relied upon in the visible or invisible realm. It means any state which lies between birth and death, or beginning and end. There are numerous categories— 3, 4, 7, 9, 18, 25, and 29. The 三有 are the 三界 trailokya, i. e. 欲, 色 and 無色界 the realms of desire, of form, and of non-form, all of them realms of mortality; another three are 本有 the present body and mind, or existence, 當有 the future ditto, 中有 the intermediate ditto. Other definitions give the different forms or modes of existence.

see styles
Mandarin guǒ / guo3
Taiwan kuo
Japanese ka / か
Chinese fruit; result; resolute; indeed; if really
Japanese (1) {Buddh} (See 因・2) phala (attained state, result); (2) {Buddh} (See 悟り・2) enlightenment (as the fruits of one's Buddhist practice); (3) (See 果物) fruit; (counter) (4) counter for pieces of fruit; (male given name) Minoru; (personal name) Hatarasu; (given name) Hatasu; (female given name) Konomi; (personal name) Kasumi; (surname) Ka; (personal name) Oshino; (personal name) Oshigi; (personal name) Oshiki
phala, 頗羅 fruit; offspring; result, consequence, effect; reward, retribution; it contrasts with cause, i. e. 因果 cause and effect. The effect by causing a further effect becomes also a cause.

にて

see styles
Japanese nite / にて Japanese (particle) (1) indicates location of action; at; in; (2) indicates time of action; (3) indicates means of action; cause of effect; by; (conjunction) (4) and then; so

了因

see styles
Mandarin le yīn / le yin1
Taiwan le yin
Japanese ryōin
A revealing cause, v. 二因 , i.e. 生因 a producing or direct cause, e.g. a seed; and 了因 a revealing "cause", e.g. a light, as indicating the effect; knowledge or wisdom.

五果

see styles
Mandarin wǔ guǒ / wu3 guo3
Taiwan wu kuo
Japanese goka / ごか
Japanese (1) five fruits (peach, Japanese plum, apricot, jujube, Japanese chestnut); (2) (Buddhist term) five types of effect in cause-and-effect relationships; (3) (Buddhist term) five effects of ignorance and formations on one's current life
The five fruits, or effects; there are various groups, e. g. I. (1) 異熟果 fruit ripening divergently, e. g. pleasure and goodness are in different categories; present organs accord in pain or pleasure with their past good or evil deeds; (2) 等流果 fruit of the same order, e. g. goodness reborn from previous goodness; (3) 土用果 present position and function fruit, the rewards of moral merit in previous lives; (4) 增上果 superior fruit, or position arising from previous earnest endeavor and superior capacity: (5) 離繋果 fruit of freedom from all bonds, nirvana fruit. II. Fruit, or rebirth: (1) 識 conception (viewed psychologically); (2) 名色 formation mental and physical; (3) 六處 the six organs of perception complete; (4) 觸 their birth and contact with the world; (5) 受 consciousness. III. Five orders of fruit, with stones, pips, shells (as nuts), chaff-like (as pine seeds), and with pods; fivefold aspects of cause and effect

五見


五见

see styles
Mandarin wǔ jiàn / wu3 jian4
Taiwan wu chien
Japanese gomi / ごみ    itsumi / いつみ
Japanese (surname) Gomi; (personal name) Itsumi
The five wrong views: (1) 身見 satkāya-dṛṣṭi, i. e. 我見 and 我所見 the view that there is a real self, an ego, and a mine and thine: (2) 邊見 antar-grāha, extreme views. e. g. extinction or permanence; (3) 邪見 mithyā, perverse views, which, denying cause and effect, destroy the foundations of morality; (4) 見取見 dṛṣṭi-parāmarśa, stubborn perverted views, viewing inferior things as superior, or counting the worse as the better; (5) 戒禁取見 śīla-vrata-parāmarśa, rigid views in favour of rigorous ascetic prohibitions, e. g. covering oneself with ashes. Cf. 五利使; five views

五諦


五谛

see styles
Mandarin wǔ dì / wu3 di4
Taiwan wu ti
Japanese gotai
The five axioms: (1) 因諦 the cause, which is described as 集諦 of the Four Noble Truths; (2) 果諦 the effect as 苦諦; (3) 智諦 or 能知諦 diagnosis as 道諦; (4) 境諦 or 所知諦 the end or cure as 滅諦; to these add (5) 勝諦 or 至諦, the supreme axiom, i. e. the 眞如; v. 四諦; five truths

交蘆


交芦

see styles
Mandarin jiāo lú / jiao1 lu2
Taiwan chiao lu
Japanese kyōro
束蘆 A tripod of three rushes or canes— an illustration of the mutuality of cause and effect, each cane depending on the other at the point of intersection; bundle of rushes

人執


人执

see styles
Mandarin rén zhí / ren2 zhi2
Taiwan jen chih
Japanese ninshū
The (false) tenet of a soul, or ego, or permanent individual, i.e. that the individual is real, the ego an independent unit and not a mere combination of the five skandhas produced by cause and in effect disintegrating; v. 我執; attachment to selfhood

元因

see styles
Mandarin yuán yīn / yuan2 yin1
Taiwan yüan yin
Japanese gan'in
原因 The original or fundamental cause which produces phenomena, e. g. karma, reincarnation, etc.; every cause has its fruit or consequences. The idea of cause and effect is a necessary condition of antecedent and consequence; it includes such relations as interaction, correlation, interdependence, co-ordination based on an intrinsic necessity; original cause

八不

see styles
Mandarin bā bù / ba1 bu4
Taiwan pa pu
Japanese hachifu
The eight negations of Nagarjuna, founder of the Mādhyamika or Middle School 三論宗. The four pairs are "neither birth nor death, neither end nor permanence, neither identity nor difference, neither coming nor going." These are the eight negations; add "neither cause nor effect"and there are the 十不 ten negations; v. 八迷.

八諦


八谛

see styles
Mandarin bā dì / ba1 di4
Taiwan pa ti
Japanese hachitai
The eight truths, postulates, or judgments of the 法相 Dharmalakṣana school, i.e. four common or mundane, and four of higher meaning. The first four are (1) common postulates on reality, considering the nominal as real, e.g. a pot; (2) common doctrinal postulates, e.g. the five skandhas; (3) abstract postulates, e.g. the four noble truths 四諦; and (4) temporal postulates in regard to the spiritual in the material. The second abstract or philosophical four are (5) postulates on constitution and function, e.g. of the skandhas; (6) on cause and effect, e.g. the 四諦; (7) on the void, the immaterial, or reality; and (8) on the pure inexpressible ultimate or absolute; eight noble truths

六因

see styles
Mandarin liù yīn / liu4 yin1
Taiwan liu yin
Japanese 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; six kinds of causes

十心

see styles
Mandarin shí xīn / shi2 xin1
Taiwan shih hsin
Japanese jisshin
The ten kinds of heart or mind; there are three groups. One is from the 止觀 4, minds ignorant and dark; affected by evil companions; not following the good; doing evil in thought, word, deed; spreading evil abroad; unceasingly wicked; secret sin; open crime; utterly shameless; denying cause and effect (retribution)―all such must remain in the flow 流 of reincarnation. The second group (from the same book) is the 逆流 the mind striving against the stream of perpetual reincarnation; it shows itself in devout faith, shame (for sin), fear (of wrong-doing), repentance and confession, reform, bodhi (i.e. the bodhisattva mind), doing good, maintaining the right law, thinking on all the Buddhas, meditation on the void (or, the unreality of sin). The third is the 眞言 group from the 大日經疏 3; the "seed" heart (i.e. the original good desire), the sprout (under Buddhist religious influence), the bud, leaf, flower, fruit, its serviceableness; the child-heart, the discriminating heart, the heart of settled judgment (or resolve); ten kinds of mind

善因

see styles
Mandarin shàn yīn / shan4 yin1
Taiwan shan yin
Japanese zenin / ぜんいん
Japanese {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.

囘向


回向

see styles
Mandarin huí xiàng / hui2 xiang4
Taiwan hui hsiang
Japanese ekō
迴向 pariṇāmanā. To turn towards; to turn something from one person or thing to another; transference of merit); the term is intp. by 轉趣 turn towards; it is used for works of supererogation, or rather, it means the bestowing on another, or others, of merits acquired by oneself, especially the merits acquired by a bodhisattva or Buddha for the salvation of all, e. g. the bestowing of his merits by Amitābha on all the living. There are other kinds, such as the turning of acquired merit to attain further progress in bodhi, or nirvana. 囘事向理 to turn (from) practice to theory; 囘自向他 to turn from oneself to another; 囘因向果 To turn from cause to effect. 囘世而向出世 to turn from this world to what is beyond this world, from the worldly to the unworldly; dedication of merit

四執


四执

see styles
Mandarin sì zhí / si4 zhi2
Taiwan ssu chih
Japanese shishū
The four erroneous tenets; also 四邪; 四迷; 四術; there are two groups: I. The four of the 外道 outsiders, or non-Buddhists, i. e. of Brahminism, concerning the law of cause and effect: (1) 邪因邪果 heretical theory of causation, e. g. creation by Mahesvara; (2) 無因有果 or 自然, effect independent of cause, e. g. creation without a cause, or spontaneous generation; (3) 有因無果 cause without effect, e. g. no future life as the result of this. (4) 無因無果 neither cause nor effect, e. g. that rewards and punishments are independent of morals. II. The four erroneous tenets of 內外道 insiders and outsiders, Buddhist and Brahman, also styled 四宗 the four schools, as negated in the 中論 Mādhyamika śāstra: (1) outsiders, who do not accept either the 人 ren or 法 fa ideas of 空 kong; (2) insiders who hold the Abhidharma or Sarvāstivādāḥ tenet, which recognizes 人空 human impersonality, but not 法空 the unreality of things; (3) also those who hold the 成實 Satyasiddhi tenet which discriminates the two meanings of 空 kong but not clearly; and also (4) those in Mahāyāna who hold the tenet of the realists; four mistaken attachments

因分

see styles
Mandarin yīn fēn / yin1 fen1
Taiwan yin fen
Japanese inbun
Cause, as contrasted with effect 果分; causal portion

如來


如来

see styles
Mandarin rú lái / ru2 lai2
Taiwan ju lai
Japanese nyorai / にょらい
Chinese tathagata (Buddha's name for himself, having many layers of meaning - Sanskrit: thus gone, having been Brahman, gone to the absolute etc)
Japanese (out-dated kanji) Tathagata; perfected one (suffix of high-ranking Buddhist deities)
tathāgata, 多陀阿伽陀 q. v.; 怛他揭多 defined as he who comes as do all other Buddhas; or as he who took the 眞如 zhenru or absolute way of cause and effect, and attained to perfect wisdom; or as the absolute come; one of the highest titles of a Buddha. It is the Buddha in his nirmāṇakāya, i. e. his 'transformation' or corporeal manifestation descended on earth. The two kinds of Tathāgata are (1) 在纏 the Tathāgata in bonds, i. e. limited and subject to the delusions and sufferings of life, and (2) 出纏 unlimited and free from them. There are numerous sutras and śāstras bearing this title of 如來 rulai.

對法


对法

see styles
Mandarin duì fǎ / dui4 fa3
Taiwan tui fa
Japanese taihō
The corresponding law, the philosophy in the Buddha's teaching, the Abhidharma; comparison of cause and effect; concerning the dharma

忍智

see styles
Mandarin rěn zhì / ren3 zhi4
Taiwan jen chih
Japanese ninchi
Patience and wisdom. In the Hīnayāna, patience is cause, wisdom effect; in Mahāyāna, the two are merged, though patience precedes wisdom.

斷滅


断灭

see styles
Mandarin duàn miè / duan4 mie4
Taiwan tuan mieh
Japanese danmetsu
Chinese annihilation (of soul, Sanskrit uccheda)
The heterodox teaching which denies the law of cause and effect, i.e. of karma; to eradicate

業天


业天

see styles
Mandarin yè tiān / ye4 tian1
Taiwan yeh t`ien / yeh tien
Japanese gyouten / gyoten / ぎょうてん
Japanese (surname) Gyouten
The karma of heaven, i.e. the natural inevitable law of cause and effect; karmic heaven

涅槃

see styles
Mandarin niè pán / nie4 pan2
Taiwan nieh p`an / nieh pan
Japanese nehan / ねはん
Chinese nirvana (Buddhism)
Japanese Nirvana; Buddha's death; salvation
nirvāṇa, 'blown out, gone out, put out, extinguished'; 'liberated-from existence'; 'dead, deceased, defunct.' 'Liberation, eternal bliss'; '(with Buddhists and Jainas) absolute extinction or annihilation, complete extinction of individual existence.' M.W. Other forms are 涅槃那; 泥日; 泥洹; 泥畔 Originally translated 滅 to extinguish, extinction, put out (as a lamp or fire), it was also described as 解脫 release, 寂滅 tranquil extinction; 無爲 inaction, without effort, passiveness; 不生 no (re)birth; 安樂 calm joy; 滅度transmigration to 'extinction'. The meaning given to 'extinction' varies, e.g. individual extinction; cessation of rebirth; annihilation of passion; extinction of all misery and entry into bliss. While the meaning of individual extinction is not without advocates, the general acceptation is the extinction or end of all return to reincarnation with its concomitant suffering, and the entry into bliss. Nirvāṇa may be enjoyed in the present life as an attainable state, with entry into parinirvāṇa, or perfect bliss to follow. It may be (a) with a 'remainder', i.e. the cause but not all the effect (karma), of reincarnation having been destroyed; (b) without 'remainder', both cause and effect having been extinguished. The answer of the Buddha as to the continued personal existence of the Tathāgata in nirvāṇa is, in the Hīnayāna canon, relegated 'to the sphere of the indeterminates' (Keith), as one of the questions which are not essential to salvation. One argument is that flame when blown out does not perish but returns to the totality of Fire. The Nirvāṇa Sutra claims for nirvāṇa the ancient ideas of 常樂我淨 permanence, bliss, personality purity in the transcendental realm. Mahāyāna declares that Hīnayāna by denying personality in the transcendental realm denies the existence of the Buddha. In Mahāyāna final nirvāṇa is transcendental, and is also used as a term for the absolute. The place where the Buddha entered his earthly nirvāṇa is given as Kuśinagara, cf. 拘.

理事

see styles
Mandarin lǐ shì / li3 shi4
Taiwan li shih
Japanese riji / りじ
Chinese member of council
Japanese director; board of directors
Noumena and phenomena, principle and practice, absolute and relative, real and empirical, cause and effect, fundamental essence and external activity, potential and actual; e.g. store and distribution, ocean and wave, static and kinetic; principle and phenomena

異熟


异熟

see styles
Mandarin yì shú / yi4 shu2
Taiwan i shu
Japanese ijuku
vipāka, different when cooked, or matured, i.e. the effect differing from the cause, e. g. pleasure differing from goodness its cause, and pain from evil. Also, maturing or producing its effects in another life; maturation; retribution

相續


相续

see styles
Mandarin xiāng xù / xiang1 xu4
Taiwan hsiang hsü
Japanese sōzoku
santati. Continuity, especially of cause and effect.

空心

see styles
Mandarin kōng xīn / kong1 xin1
Taiwan k`ung hsin / kung hsin
Japanese kūshin
Chinese on an empty stomach; hollow; empty headed; mindless
An empty mind, or heart; a mind meditating on the void, or infinite; a mind not entangled in cause and effect, i.e. detached from the phenomenal.

等流

see styles
Mandarin děng liú / deng3 liu2
Taiwan teng liu
Japanese tōru
niṣyanda, outflow, regular flow, equal current; like producing like; the equality of cause and effect; like causes produce like effects; of the same order; continuity of sameness

起因

see styles
Mandarin qǐ yīn / qi3 yin1
Taiwan ch`i yin / chi yin
Japanese kiin / kin / きいん
Chinese cause; a factor (leading to an effect)
Japanese (noun/participle) cause; origin

逆喩

see styles
Mandarin nì yù / ni4 yu4
Taiwan ni yü
Japanese gyakuyu
Argument by illustration from effect to cause, e.g. the source of the ocean is the river, of the river the streams, of these the ponds; reverse metaphor

七種語


七种语

see styles
Mandarin qī zhǒng yǔ / qi1 zhong3 yu3
Taiwan ch`i chung yü / chi chung yü
Japanese shichishu go
Buddha's seven modes of discourse: 因語 from present cause to future effect; 果語 from present effect to past cause; 因果語 inherent cause and effect; 喩語 illustrative or figurative; 不應説語 spontaneous or parabolic; 世界流語 ordinary or popular; 如意語 unreserved, or as he really thought, e.g. as when he said that all things have the Buddha-nature.

十如是

see styles
Mandarin shí rú shì / shi2 ru2 shi4
Taiwan shih ju shih
Japanese juunyoze / junyoze / じゅうにょぜ
Japanese {Buddh} ten thusnesses (in Tendai)
The ten essential qualities, or characteristics, of thing, according to the 方便chapter of the Lotus sūtra: 相如是 form; 性如是 nature; 體如是 corpus or embodiment; 力如是 powers; 作如是 function; 因如是 primary cause; 果如是 environmental cause; 果如是 effect; 報如是 karmic reward; 本末究竟等 the inseparability, or inevitability of them all; ten expressions of thusness

因果律

see styles
Japanese ingaritsu / いんがりつ Japanese law of cause and effect; principle of causality

因能變


因能变

see styles
Mandarin yīn néng biàn / yin1 neng2 bian4
Taiwan yin neng pien
Japanese in nōhen
The power in a cause to transform itself into an effect a cause that is also an effect, e. g. a seed; to cause capable of bringing about a transformation

因行果

see styles
Mandarin yīn xíng guǒ / yin1 xing2 guo3
Taiwan yin hsing kuo
Japanese in gyō ka
Cause, action, effect; e. g. seed, germination, fruit.

惡取空


恶取空

see styles
Mandarin è qǔ kōng / e4 qu3 kong1
Taiwan o ch`ü k`ung / o chü kung
Japanese akushu kū
To have evil ideas of the doctrine of voidness, to deny the doctrine of cause and effect; wrong attachment to emptiness

曼荼羅


曼荼罗

see styles
Mandarin màn tú luō / man4 tu2 luo1
Taiwan man t`u lo / man tu lo
Japanese mandara / まんだら
Chinese mandala (loan, Buddhism)
Japanese mandala; Buddhist visual schema of the enlightened mind; (given name) Mandara
曼怛羅; 曼特羅; 曼陀羅; 曼拏羅; 蔓陀囉; 滿荼邏 maṇḍala, a circle, globe, wheel ring; "any circular figure or diagram" (M.W.); a magic circle; a plot or place of enlightenment; a round or square altar on which buddhas and bodhisattvas are placed; a group of such, especially the garbhadhātu and vajradhātu groups of the Shingon sect; these were arranged by Kōbō Daishi to express the mystic doctrine of the two dhātu by way of illustration, the garbhadhātu representing the 理 and the 因 principle and cause, the vajradhātu the 智 and the 果 intelligence (or reason) and the effect, i.e. the fundamental realm of being, and mind as inherent in it; v. 胎 and 金剛. The two realms are fundamentally one, as are the absolute and phenomenal, e.g. water and wave. There are many kinds of maṇḍalas, e.g. the group of the Lotus Sutra; of the 觀經; of the nine luminaries; of the Buddha's entering into nirvana, etc. The real purpose of a maṇḍala is to gather the spiritual powers together, in order to promote the operation of the dharma or law. The term is commonly applied to a magic circle, subdivided into circles or squares in which are painted Buddhist divinities and symbols. Maṇḍalas also reveal the direct retribution of each of the ten worlds of beings (purgatory, pretas, animals, asuras, men, devas, the heavens of form, formless heavens, bodhisattvas, and buddhas). Each world has its maṇḍala which represents the originating principle that brings it to completion. The maṇḍala of the tenth world indicates the fulfilment and completion of the nine worlds.

無因果


无因果

see styles
Mandarin wú yīn guǒ / wu2 yin1 guo3
Taiwan wu yin kuo
Japanese mu inka
This term is used in Buddhism, but due to a licensing issue, we cannot show the definition

異熟因


异熟因

see styles
Mandarin yì shú yīn / yi4 shu2 yin1
Taiwan i shu yin
Japanese ijuku in
vipāka-hetu heterogeneous cause, i.e. a cause producing a different effect, known as 無記 neutral, or not ethical, e.g. goodness resulting in pleasure, evil in pain; ripening cause

胎藏界

see styles
Mandarin tāi cáng jiè / tai1 cang2 jie4
Taiwan t`ai ts`ang chieh / tai tsang chieh
Japanese 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; womb-container world

觀因果


观因果

see styles
Mandarin guān yīn guǒ / guan1 yin1 guo3
Taiwan kuan yin kuo
Japanese kan inga
This term is used in Buddhism, but due to a licensing issue, we cannot show the definition

金剛界


金刚界

see styles
Mandarin jīn gāng jiè / jin1 gang1 jie4
Taiwan chin kang chieh
Japanese kongoukai / kongokai / こんごうかい
Japanese (obscure) Vajradhatu; Diamond Realm
vajradhātu, 金界 The 'diamond', or vajra, element of the universe; it is the 智 wisdom of Vairocana in its indestructibility and activity; it arises from the garbhadhātu 胎藏界q.v., the womb or store of the Vairocana 理 reason or principles of such wisdom, v. 理智. The two, garbhadhātu and vajradhātu, are shown by the esoteric school, especially in the Japanese Shingon, in two maṇḍalas, i.e. groups or circles, representing in various portrayals the ideas arising from the two, fundamental concepts. vajradhātu is intp. as the 智 realm of intellection, and garbhadhātu as the 理 substance underlying it, or the matrix; the latter is the womb or fundamental reason of all things, and occupies the eastern position as 'cause' of the vajradhātu, which is on the west as the resultant intellectual or spiritual expression. But both are one as are Reason and Wisdom, and Vairocana (the illuminator, the 大日 great sun) presides over both, as source and supply. The vajradhātu represents the spiritual world of complete enlightenment, the esoteric dharmakāya doctrine as contrasted with the exoteric nirmāṇakāya doctrine. It is the sixth element 識 mind, and is symbolized by a triangle with the point downwards and by the full moon, which represents 智 wisdom or understanding; it corresponds to 果 fruit, or effect, garbhadhātu being 因 or cause. The 金剛王五部 or five divisions of the vajradhātu are represented by the Five dhyāni-buddhas, thus: centre 大日Vairocana; east 阿閦 Akṣobhya; south 寶生Ratnasambhava; west 阿彌陀 Amitābha; north 不 空 成就 Amoghasiddhi, or Śākyamuni. They are seated respectively on a lion, an elephant, a horse, a peacock, and a garuda. v. 五佛; also 胎; (Skt. vajradhātu)

でもって

see styles
Japanese demotte / でもって Japanese (particle) (more emphatic than で) (See で・3) indicates means of action; cause of effect; by

一因一果

see styles
Mandarin yī yīn yī guǒ / yi1 yin1 yi1 guo3
Taiwan i yin i kuo
Japanese ichi in ikka
This term is used in Buddhism, but due to a licensing issue, we cannot show the definition

七不可避

see styles
Mandarin qī bù kě bì / qi1 bu4 ke3 bi4
Taiwan ch`i pu k`o pi / chi pu ko pi
Japanese shichi fukahi
The seven unavoidables— rebirth, old age, sickness, death, punishment (for sin), happiness (for goodness), consequences (cause and effect 因緣).

三因三果

see styles
Mandarin sān yīn sān guǒ / san1 yin1 san1 guo3
Taiwan san yin san kuo
Japanese san'in sanka
The three causes produce their three effects: (1) 異熟因異熟果 differently ripening causes produce differently ripening effects, i.e. every developed cause produces its developed effect, especially the effect of the present causes in the next transmigration; (2) 福因福報 blessed deeds produce blessed rewards, now and hereafter; (3) 智因智果 wisdom (now) produces wisdom-fruit (hereafter); three causes and three effects

不昧因果

see styles
Mandarin bù mèi yīn guǒ / bu4 mei4 yin1 guo3
Taiwan pu mei yin kuo
Japanese fumai inga
This term is used in Buddhism, but due to a licensing issue, we cannot show the definition

不落因果

see styles
Mandarin bù luò yīn guǒ / bu4 luo4 yin1 guo3
Taiwan pu lo yin kuo
Japanese furaku inga
This term is used in Buddhism, but due to a licensing issue, we cannot show the definition

二種因果


二种因果

see styles
Mandarin èr zhǒng / er4 zhong3
Taiwan erh chung
Japanese nishuinka
Two aspects of cause and effect, a division of the 四諦 "four noble truths" (a) 世間因果 in the present life, the 苦諦 being the effect, and the 集諦 the cause; (b) 出世間因果 in the future life, the 滅諦, extinction (of passion, or mortality) being the fruit, and the 道諦 the " eightfold noble path " the cause.

二種涅槃


二种涅槃

see styles
Mandarin èr zhǒng niè pán / er4 zhong3 nie4 pan2
Taiwan erh chung nieh p`an / erh chung nieh pan
Japanese nishu nehan
Two nirvanas: (1) 有餘涅槃 also 有餘依 That with a remnant; the cause 因 has been annihilated, but the remnant of the effect 果 still remains, so that a saint may enter this nirvana during life, but have to continue to live in this mortal realm till the death of his body. (2) 無餘涅槃 or 無餘依 Remnantless nirvāṇa, without cause and effect, the connection with the chain of mortal life being ended, so that the saint enters upon perfect nirvāṇa on the death of the body; cf. 智度論 31. Another definition is that Hīnayāna has further transmigration, while Mahāyāna maintains final nirvana. "Nothing remnaining" is differently interpreted in different schools, by some literally, but in Mahāyāna generally, as meaning no further mortal suffering, i.e. final nirvāṇa; two kinds of nirvāṇa

五周因果

see styles
Mandarin wǔ zhōu / wu3 zhou1
Taiwan wu chou
Japanese goshū inka
The five circuits or areas of cause and effect, i. e. the five main subjects of the Huayan sutra; five circuits of cause and effect

五種比量


五种比量

see styles
Mandarin wǔ zhǒng bǐ liàng / wu3 zhong3 bi3 liang4
Taiwan wu chung pi liang
Japanese goshu hiryō
The five inferences in (Indian) logic: (1) 相比量 from appearance, e. g. fire from smoke; (2) 體比量 from the corporeal, e. g. two or more things from one; (3) 業比量 from action, e. g. the animal from its footmark; (4) 法比量 from recognized law, old age from birth; (5) 因果比量 from cause and effect, that a traveler has a destination; five kinds of inference

倒果為因


倒果为因

see styles
Mandarin dào guǒ wéi yīn / dao4 guo3 wei2 yin1
Taiwan tao kuo wei yin
Chinese to reverse cause and effect; to put the horse before the cart

十不二門


十不二门

see styles
Mandarin shí bù èr mén / shi2 bu4 er4 men2
Taiwan shih pu erh men
Japanese jū funi mon
The school of the ten pairs of unified opposites founded by Jingxi 荊溪 on the teaching of the Lotus sūtra. There are several books bearing the name. The unifying principle is that of the identity of contraries, and the ten apparent contraries are matter and mind, internal and external, 修證 practice and proof (or realization), cause and effect, impurity and purity, objective and subjective, self and other, 三業 action, speech, and thought, 權實 relative and absolute, the fertilized and the fertilizer (i.e. receiver and giver). There are several treatises on the subject in the Canon; approach of the ten non-dualities

原因結果

see styles
Japanese geninkekka / げんいんけっか Japanese cause and effect; causality

四種觀行


四种观行

see styles
Mandarin sì zhǒng guān xíng / si4 zhong3 guan1 xing2
Taiwan ssu chung kuan hsing
Japanese shishu kangyō
The four kinds of examination, a method of repentance as a way to get rid of any sin: study the cause of the sin, which lies in ignorance, or lack of clear understanding, e. g. moth and fame; study its inevitable effect, its karma; study oneself, introspection; and study the Tathāgata in his perfect character, and saving power; four kinds of contemplation practice

因圓果滿


因圆果满

see styles
Mandarin yīn yuán guǒ mǎn / yin1 yuan2 guo3 man3
Taiwan yin yüan kuo man
Japanese inen kaman
The cause perfect and the effect complete, i. e. the practice of Buddhism.

因曼陀羅


因曼陀罗

see styles
Mandarin yīn màn tuó luō / yin1 man4 tuo2 luo1
Taiwan yin man t`o lo / yin man to lo
Japanese in mandara
The Garbhadhātu 胎臟 maṇḍala, which is also east and 因, or cause, as contrasted with the Vajradhātu, which is west and 果, or effect; causal maṇḍala

因果因縁

see styles
Japanese ingainnen / いんがいんねん Japanese (yoji) cause and effect; karma; retribution; an evil cause producing an evil effect

因果差別


因果差别

see styles
Mandarin yīn guǒ chā bié / yin1 guo3 cha1 bie2
Taiwan yin kuo ch`a pieh / yin kuo cha pieh
Japanese inga no shabetsu
This term is used in Buddhism, but due to a licensing issue, we cannot show the definition

因果應報


因果应报

see styles
Mandarin yīng bào / ying1 bao4
Taiwan ying pao
Japanese inga ōhō
Cause and effect in the moral realm have their corresponding relations, the denial of which destroys all moral responsibility; to causes and effects are concomitant in their retribution

因果撥無


因果拨无

see styles
Mandarin yīn guǒ bō wú / yin1 guo3 bo1 wu2
Taiwan yin kuo po wu
Japanese inga hatsumu
This term is used in Buddhism, but due to a licensing issue, we cannot show the definition

因果比量

see styles
Mandarin yīn guǒ bǐ liáng / yin1 guo3 bi3 liang2
Taiwan yin kuo pi liang
Japanese inka hiryō
This term is used in Buddhism, but due to a licensing issue, we cannot show the definition

思前想後


思前想后

see styles
Mandarin sī qián xiǎng hòu / si1 qian2 xiang3 hou4
Taiwan ssu ch`ien hsiang hou / ssu chien hsiang hou
Chinese to consider past cause and future effect (idiom); to think over the past and future; to ponder over reasons and connection

性橫修縱


性横修纵

see styles
Mandarin xìng héng xiū zòng / xing4 heng2 xiu1 zong4
Taiwan hsing heng hsiu tsung
Japanese shōkō shushō
A division of the triratna in its three aspects into the categories of 橫 and 縱, i. e. cause and effect, or effect and cause; a 別教 division, not that of the 圓教; nature horizontal, practice vertical (?)

撥無因果


拨无因果

see styles
Mandarin bō wú / bo1 wu2
Taiwan po wu
Japanese batsumu inga
To dispense with, or deny the law of karma, one of the five heresies; to deny the law of cause and effect

星星之火

see styles
Mandarin xīng xing zhī huǒ / xing1 xing5 zhi1 huo3
Taiwan hsing hsing chih huo
Chinese a single spark (idiom); an insignificant cause can have a massive effect

有餘涅槃


有余涅槃

see styles
Mandarin yǒu yú niè pán / you3 yu2 nie4 pan2
Taiwan yu yü nieh p`an / yu yü nieh pan
Japanese uyo nehan
有餘依 (有餘依涅槃) Incomplete nirvāṇa. Hīnayāna holds that the arhat after his last term of mortal existence enters into nirvāṇa, while alive here he is in the state of sopādhiśeṣa-nirvāṇa, limited, or modified, nirvāṇa, as contrasted with 無餘涅槃 nirupadhiśeṣa-nirvāṇa. Mahāyāna holds that when the cause 因 of reincarnation is ended the state is that of 有餘涅槃 incomplete nirvāṇa; when the effect 果 is ended, and 得佛之常身 the eternal Buddha-body has been obtained, then there is 無餘涅槃 complete nirvāṇa. Mahāyāna writers say that in the Hīnayāna 無餘涅槃 'remainderless' nirvāṇa for the arhat there are still remains of illusion, karma, and suffering, and it is therefore 有餘涅槃; in Mahāyāna 無餘涅槃 these remains of illusion, etc., are ended.

本末倒置

see styles
Mandarin běn mò dào zhì / ben3 mo4 dao4 zhi4
Taiwan pen mo tao chih
Chinese lit. to invert root and branch (idiom); fig. confusing cause and effect; to stress the incidental over the fundamental; to put the cart before the horse

無因有果


无因有果

see styles
Mandarin wú yīn yǒu guǒ / wu2 yin1 you3 guo3
Taiwan wu yin yu kuo
Japanese muin uka
This term is used in Buddhism, but due to a licensing issue, we cannot show the definition

無爲法身


无为法身

see styles
Mandarin wú wèi fǎ shēn / wu2 wei4 fa3 shen1
Taiwan wu wei fa shen
Japanese mui hosshin
asaṃskṛta dharmakāya, the eternal body of Buddha not conditioned by cause and effect; unconditioned reality body

等流相續


等流相续

see styles
Mandarin děng liú xiāng xù / deng3 liu2 xiang1 xu4
Taiwan teng liu hsiang hsü
Japanese tōru sōzoku
Of the same nature, or character; connected as cause and effect; continuity of similarities

習因習果


习因习果

see styles
Mandarin xí yīn xí guǒ / xi2 yin1 xi2 guo3
Taiwan hsi yin hsi kuo
Japanese shūin shūka
The continuity of cause and effect, as the cause so the effect.

自類因果


自类因果

see styles
Mandarin zì lèi / zi4 lei4
Taiwan tzu lei
Japanese jirui inka
Cause and effect of the same order; to cause and effect of the same type

迷悟因果

see styles
Mandarin mí wù / mi2 wu4
Taiwan mi wu
Japanese meigo inga
In the four axioms, that of 'accumulation' is caused by illusion, with suffering as effect; that of 'the way' is caused by enlightenment, with extinction (of suffering) as effect; delusion; awakening, cause; effect

阿毗達磨

see styles
Mandarin ā pí dá mó / a1 pi2 da2 mo2
Taiwan a p`i ta mo / a pi ta mo
阿毗曇; 阿鼻達磨 abhidharma. The śāstras, which discuss Buddhist philosophy or metaphysics; defined by Buddhaghōsa as the law or truth (dharma) which (abhi) goes beyond or behind the law; explained by傳 tradition, 勝法 surpassing law, 無比法 incomparable law, 對法 comparing the law, 向法 directional law, showing cause and effect. The阿毗達磨藏 or 阿毗達磨論藏 is the abhidharma-piṭaka, the third part of the tripiṭaka. In the Chinese canon it consists of 大乘論 Mahāyāna treatises, 小乘論 Hīnayāna treatises, and 藏諸論 those brought in during the Song and Yuan dynasties. The阿毗達磨倶舍論 abhidharma-kośa-śāstra, tr. By Xuanzang, is a philosophical work by Vasubandhu refuting doctrines of the Vibhāṣā school. There are many works of which abhidharma forms part of the title.

不平等因論


不平等因论

see styles
Mandarin bù píng děng yīn lùn / bu4 ping2 deng3 yin1 lun4
Taiwan pu p`ing teng yin lun / pu ping teng yin lun
Japanese fubyōdō in ron
This term is used in Buddhism, but due to a licensing issue, we cannot show the definition

五果;五菓

see styles
Japanese goka / ごか Japanese (1) five fruits (peach, Japanese plum, apricot, jujube, Japanese chestnut); (2) (五果 only) {Buddh} five types of effect in cause-and-effect relationships; (3) (五果 only) {Buddh} five effects of ignorance and formations on one's current life

因果不二門


因果不二门

see styles
Mandarin yīn guǒ bù èr mén / yin1 guo3 bu4 er4 men2
Taiwan yin kuo pu erh men
Japanese inga funi mon
This term is used in Buddhism, but due to a licensing issue, we cannot show the definition

因果皆空宗

see styles
Mandarin jiē kōng zōng / jie1 kong1 zong1
Taiwan chieh k`ung tsung / chieh kung tsung
Japanese inga kaikū shū
A sect of 'heretics' who denied cause and effect both in regard to creation and morals; the doctrinal position that both cause and effect are empty

春秋の筆法

see styles
Japanese shunjuunohippou / shunjunohippo / しゅんじゅうのひっぽう Japanese critical argument laden with value judgment, where an indirect cause, often trivial, is made to appear as leading to the effect

業因業果說


业因业果说

see styles
Mandarin yè yīn yè guǒ shuō / ye4 yin1 ye4 guo3 shuo1
Taiwan yeh yin yeh kuo shuo
Japanese gō in gō ka setsu
This term is used in Buddhism, but due to a licensing issue, we cannot show the definition

異熟等五果


异熟等五果

see styles
Mandarin yì shú děng wǔ guǒ / yi4 shu2 deng3 wu3 guo3
Taiwan i shu teng wu kuo
Japanese ijuku tō goka
The five fruits of karma; pañcaphalāni, or effects produced by one or more of the six hetus or causes. They are as follows: (1) 異熟果 vipāka-phala, heterogeneous effect produced by heterogeneous cause. (2) 等流果 niṣyanda-phala, uniformly continuous effect. (3) 士用果 puruṣakāra-phala, simultaneous effect produced by the sahabhū-hetu and the saṃprayukta-hetu; v. 六因. (4) 增上果 adhipati-phala, aggregate effect produced by the karma-hetu. (5) 離繫果 visaṃyoga-phala, emancipated effect produced by, the six causes; five effects of karmic maturation

累を及ぼす

see styles
Japanese ruiooyobosu / るいをおよぼす Japanese (exp,v5s) to cause trouble (for someone); to have an unfavourable effect on (unfavorable)

三法展轉因果同時


三法展转因果同时

see styles
Mandarin sān fǎ zhǎn zhuǎn yīn guǒ tóng shí / san1 fa3 zhan3 zhuan3 yin1 guo3 tong2 shi2
Taiwan san fa chan chuan yin kuo t`ung shih / san fa chan chuan yin kuo tung shih
Japanese sanbō tenden inga dōji
This term is used in Buddhism, but due to a licensing issue, we cannot show the definition

因となり果となる

see styles
Japanese intonarikatonaru / いんとなりかとなる Japanese (exp,v5r) to constitute the cause and effect

星星之火,可以燎原

see styles
Mandarin xīng xing zhī huǒ , kě yǐ liáo yuán / xing1 xing5 zhi1 huo3 , ke3 yi3 liao2 yuan2
Taiwan hsing hsing chih huo , k`o i liao yüan / hsing hsing chih huo , ko i liao yüan
Chinese a single spark can start a huge blaze (idiom); an insignificant cause can have a massive effect

で(P);にて(P)

see styles
Japanese de(p);nite(p) / で(P);にて(P) Japanese (particle) (1) (にて is the formal literary form) indicates location of action; at; in; (2) indicates time of action; (3) indicates means of action; cause of effect; by; (conjunction) (4) and then; so; (auxiliary) (5) (で only) (alternate form of 〜て used for some verb types) (See て) indicates continuing action; (particle) (6) (で only) (ksb:) (at sentence-end) (See よ・1) indicates certainty, emphasis, etc.
This page contains 94 results for "cause effect" 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: Soup or Bath

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 355,969 Japanese, Chinese, and Buddhist characters, words, idioms, and short phrases.

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