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<...1011121314151617181920...>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
么二 幺二 see styles |
yāo èr yao1 er4 yao erh |
one-two or ace-deuce (smallest throw at dice); a prostitute |
之れ see styles |
kore これ |
(pronoun) (1) (kana only) this (indicating an item near the speaker, the action of the speaker, or the current topic); (2) (humble language) this person (usu. indicating someone in one's in-group); (3) now; (4) (archaism) here; (5) (archaism) I (me); (6) (archaism) certainly |
之一 see styles |
zhī yī zhi1 yi1 chih i yukikazu ゆきかず |
one of (something); one out of a multitude; one (third, quarter, percent etc) (personal name) Yukikazu |
乗艦 see styles |
joukan / jokan じょうかん |
(n,vs,vi) joining one's warship |
乗馬 see styles |
jouba / joba じょうば |
(n,vs,vi) (1) horse riding; horseback riding; mounting a horse; (2) mount; riding horse; saddle horse; horse one is riding; (place-name) Jōme |
乙音 see styles |
one おね |
(female given name) One |
九品 see styles |
jiǔ pǐn jiu3 pin3 chiu p`in chiu pin kuhon; kokonoshina くほん; ここのしな |
(1) (abbreviation) {Buddh} (See 浄土・1) nine levels of Amitabha's Pure Land; (2) (くほん only) (See 九品浄土) Amitabha's Pure Land; (3) (くほん only) (See 九品蓮台) nine-tiered lotus leaf platform in Amitabha's Pure Land; (given name) Kuhon Nine classes, or grades, i.e. 上上, 上中, 上下 upper superior, middle superior, lower superior, and so on with 中 and 下. They are applied in many ways, e.g. 上品上生 the highest type of incarnate being, to 下品下生, the lowest, with corresponding karma; see 九品淨土. Each grade may also be subdivided into nine, thus making a list of eighty-one grades, with similar further subdivision ad infinitum. |
九想 see styles |
jiǔ xiǎng jiu3 xiang3 chiu hsiang kusō |
(九想觀) or 九相 navasaṃjñā. Meditation on a corpse in order to curb desire; one of the meditations on the unclean: vyādhmātakasaṃjñā, its tumefaction; vinīlakas., its blue, mottled colour; vipadumakas., its decay; vilohitakas., its mess of blood,etc.; vipūyakas., its discharges and rotten flesh; vikhāditakas., its being devoured by birds and beasts; vikṣiptakas., its dismembering; asthis., its bones; vidagdhakas., their being burnt and returning to dust. |
九輪 九轮 see styles |
jiǔ lún jiu3 lun2 chiu lun kurin くりん |
kurin; nine vertically stacked rings on a pagoda finial; (given name) Kurin The nine wheels or circles on the top of a pagoda, also called 空輪the wheels of space; the nine should only be on the stūpa of a Buddha, others are entitled to as many as eight and a few as one. |
乞已 see styles |
qǐ yǐ qi3 yi3 ch`i i chi i kotsui |
finishing one's rounds of begging for food |
乞食 see styles |
qǐ shí qi3 shi2 ch`i shih chi shih kojiki(p); kotsujiki(ok) こじき(P); こつじき(ok) |
to beg for food (1) (sensitive word) beggar; (n,vs,vi) (2) begging To beg for food, one of the twelve dhūtas prescribing outward conduct of the monk; mendicancy is the 正命 right livelihood of a monk, to work for a living is 邪命 an improper life: mendicancy keeps a monk humble, frees him from the cares of life, and offers the donors a field of blessedness; but he may not ask for food. |
乳兒 乳儿 see styles |
rǔ ér ru3 er2 ju erh |
nursing infant; child less than one year old |
乾盃 see styles |
kanpai かんぱい |
(out-dated kanji) (noun/participle) (1) toast; drink (in celebration or in honor of something); (2) drinking one's glass dry; (interjection) (3) cheers |
乾竹 see styles |
karatake からたけ |
(1) (kana only) Japanese timber bamboo (Phyllostachys bambsoides); giant timber bamboo; madake; (2) Henon bamboo (Phyllostachys nigra var. henonis) |
乾貨 干货 see styles |
gān huò gan1 huo4 kan huo |
dried food (including dried fruits, mushrooms and seafoods such as shrimp and abalone); (fig.) (coll.) knowledge presented in readily assimilable form; just what you want to know: no more, no less (no 水分[shui3 fen1]) |
亂丟 乱丢 see styles |
luàn diū luan4 diu1 luan tiu |
to discard in the wrong place (cigarette butts etc); to leave one's things lying around |
了い see styles |
jimai じまい shimai しまい |
(suffix) (1) (kana only) ending; quitting; closing; (2) (kana only) indicates disappointment for not having done what one wanted or intended to do; end; close; finish; termination |
了債 了债 see styles |
liǎo zhài liao3 zhai4 liao chai |
to repay one's debt |
事兒 事儿 see styles |
shì r shi4 r5 shih r |
one's employment; business; matter that needs to be settled; (northern dialect) (of a person) demanding; trying; troublesome; erhua variant of 事[shi4]; CL:件[jian4],樁|桩[zhuang1] |
事教 see styles |
shì jiào shi4 jiao4 shih chiao jikyō |
Teaching dealing with phenomena. The characterization by Tiantai of the Tripiṭaka or Hīnayāna teaching as 界内事教 within the three realms of desire, form, and formlessness; and the 別教 'different teaching' as 界外事教 outside or superior to those realms; the one dealt with the activities of time and sense, the other transcended these but was still involved in the transient; the 別教 was initial Mahāyāna incompletely developed. |
二上 see styles |
èr shàng er4 shang4 erh shang futagami ふたがみ |
(place-name, surname) Futagami the second one (or) a superior one |
二乘 see styles |
èr shèng er4 sheng4 erh sheng nijō |
dviyāna. The two vehicles conveying to the final goal. There are several definitions: (1) Mahāyāna and Hīnayāna. (2) 聲聞 and 緣覺 or 聲覺二乘 . Śrāvaka and Pratyekabuddha. (3) 二乘作佛 The Lotus Sūtra teaches that śrāvakas and pratyekas also become Buddhas. (4) 三一二乘 The "two vehicles" of "three" and "one", the three being the pre-Lotus ideas of śrāvaka, pratyeka, and bodhsattva, the one being the doctrine of the Lotus Sūtra which combined all three in one. |
二出 see styles |
èr chū er4 chu1 erh ch`u erh chu nishutsu |
The two modes of escape from mortality, 堅出 the long way called the 聖道門 or 自力敎, i.e. working out one's own salvation; and 橫出 the across or short way of the Pure-land sect or 他力敎 faith in or invocation of another, i.e. Amitābha. |
二利 see styles |
èr lì er4 li4 erh li ji ri |
The dual benefits, or profits: benefiting or developing oneself and others; 自利 in seeking enlightenment in bodhisattvahood, 利他 in saving the multitude. Hīnayāna "seeks only one's own benefit"; the bodhisattva rule seeks both one's own benefit and that of others, or personal improvement for the improving of others. |
二力 see styles |
èr lì er4 li4 erh li nika にか |
(female given name) Nika Dual powers; there are three definitions: (1) 自力 one's own strength, or endeavours, i.e. salvation by cultivating 戒, 定, and 慧; 他カ another's strength, e.g. the saving power of Amitābha. (2) 思擇力 Power of thought in choosing (right principles); 修習力 power of practice and performance. (3) 有力 and 無力 positive and negative forces: dominant and subordinate; active and inert energy. |
二善 see styles |
èr shàn er4 shan4 erh shan futayoshi ふたよし |
(surname) Futayoshi The two good things, 定善 the good character that arises from meditation or contemplation mdash especially of the Pure Land; 散善 the good character attainable when, though not in meditation, one controls oneself in thought, word, and deed;. Also 未生善 the good character not yet evolved; and 已生善 the good character already evolved;. Also 事理善 goodness in theory and practice. |
二女 see styles |
èr nǚ er4 nv3 erh nü nijo にじょ |
second daughter The two sisters, one the deva 功德女 "merit" or "achieving", who causes people to acquire wealth; the other, 黑闇女 the "dark" one, who causes them to spend and waste; these sisters always accompany each other. |
二度 see styles |
èr dù er4 du4 erh tu futatabi ふたたび nido にど |
second degree (adverb) again; once more; a second time; (1) two times; twice; (2) two degrees |
二果 see styles |
èr guǒ er4 guo3 erh kuo nika |
Sakṛdāgāmin; v. 裟 and 斯. The second "fruit" of the four kinds of Hīnayāna arhats, who have only once more to return to mortality. Also the two kinds of fruit or karma: (a) 習氣果 The good or evil characteristics resulting from habit or practice in a former existence; (b) 報果the pain or pleasure resulting (in this life) from the practices of a previous life. |
二業 二业 see styles |
èr yè er4 ye4 erh yeh nigyou / nigyo にぎょう |
(archaism) restaurants and geisha establishments Two classes of karma. (1) (a) 引業 leads to the 總報, i.e. the award as to the species into which one is to be born, e.g. men, gods, etc.; (6) 滿業 is the 別報 or fulfillment in detail, i.e. the kind or quality of being e.g. clever or stupid, happy or unhappy, etc. (2) (a) 善業 and (b) 惡業 Good and evil karma, resulting in happiness or misery. (3) (a) 助業 Aids to the karma of being reborn in Amitābha's Pure—land e. g. offerings, chantings, etc.; (b) 正業 thought and invocation of Amitābha with undivided mind, as the direct method. |
二死 see styles |
èr sǐ er4 si3 erh ssu nishi にし |
{baseb} two out; two down (and one to go) two kinds of death |
二漏 see styles |
èr lòu er4 lou4 erh lou niro |
The two conditions relating to the passions and delusions: 有漏 the condition in which they can prevail; 無漏 that in which they cannot prevail. |
二答 see styles |
èr dá er4 da2 erh ta nitō |
Two kinds of reply, one by words, the other by signs. |
二邊 二边 see styles |
èr biān er4 bian1 erh pien nihen |
(a) 有邊 That things exist; (6) 無邊 that since nothing is self-existent, things cannot be said to exist. (2) (a) 增益邊 The plus side, the common belief in a soul and permanence; (b) 損減邊 the minus side, that nothing exists even of karma. (3) (a) 斷邊見 and (b) 常邊見 annihilation and immortality; v. 見. |
二際 二际 see styles |
èr jì er4 ji4 erh chi nisai |
The two borders, or states: according to Hīnayāna, nirvana and mortality; according to Mahāyāna the two are one. |
二黃 二黄 see styles |
èr huáng er4 huang2 erh huang |
one of the two chief types of music in Chinese opera; Peking opera; also written 二簧[er4 huang2]; see also 西皮[xi1 pi2] |
互い see styles |
tagai たがい |
(noun - becomes adjective with の) (See お互い) each other; one another |
互先 see styles |
tagaisen たがいせん |
even game (esp. in go) |
互異 互异 see styles |
hù yì hu4 yi4 hu i |
differing from one another; mutually different |
互相 see styles |
hù xiāng hu4 xiang1 hu hsiang gosō |
each other; mutually; mutual one another |
互讓 互让 see styles |
hù ràng hu4 rang4 hu jang |
to yield to one another; mutual accommodation |
五乘 see styles |
wǔ shèng wu3 sheng4 wu sheng gojō |
The five vehicles conveying to the karma reward which differs according to the vehicle: they are generally summed up as (1) 入乘 rebirth among men conveyed by observing the five commandments; (2) 天乘 among the devas by the ten forms of good action; (3) 聲聞乘 among the śrāvakas by the four noble truths; (4) 緣覺乘 among pratyekabuddhas by the twelve nidānas; (5) 菩薩乘 among the Buddhas and bodhisattvas by the six pāramitās 六度 q. v. Another division is the various vehicles of bodhisattvas; pratyekabuddhas; śrāvakas; general; and devas-and-men. Another is Hīnayāna Buddha, pratyekabuddhas, śrāvakas, the gods of the Brahma heavens, and those of the desire-realm. Another is Hīnayāna ordinary disciples: śrāvakas: pratyekabuddhas; bodhisattvas; and the one all-inclusive vehicle. And a sixth, of Tiantai, is for men; devas; śrāvakas-cum-pratyekabuddhas; bodhisattvas: and the Buddha-vehicle. The esoteric cult has: men, corresponding with earth; devas, with water: śrāvakas, with fire: pratyekabuddhas, with wind; and bodhisattvas, with 空 the 'void'. |
五位 see styles |
wǔ wèi wu3 wei4 wu wei goi ごい |
(1) fifth court rank; (2) (abbreviation) (See 五位鷺) black-crowned night heron (Nycticorax nycticorax); night heron; (3) {Buddh} five ranks; five stages; (place-name, surname) Goi The five categories, or divisions; there are several groups, e. g. (1) Hīnayāna and Mahāyāna have groupings of all phenomena under five heads, i. e. Hīnayāna has 75 法 which are 11 色法, 1 心法, 46 心所法, 14 不相離法, and 3 無爲法; Mahāyāna has 100 法 which are 8 心, 51 心所, 11 色, 24 不相因, and 6 無爲法. (2) The five divisions of 唯識 are 資糧位, 加行位, 通達位, 修習位, and 究竟 or 佛位. (3) The five evolutions in the womb are: kalalaṃ, embryo-initiation; arbudaṃ, after 27 days; peśī, 37; ghana, 47; praśākha, 57 days when form and organs are all complete. (4) Certain combinations of the 八卦 Eight Diagrams are sometimes styled 五位君臣 five positions of prince and minister. |
五刑 see styles |
wǔ xíng wu3 xing2 wu hsing gokei / goke ごけい |
imperial five punishments of feudal China, up to Han times: tattooing characters on the forehead 墨[mo4], cutting off the nose 劓[yi4], amputation of one or both feet 刖[yue4], castration 宮|宫[gong1], execution 大辟[da4 pi4]; Han dynasty onwards: whipping 笞[chi1], beating the legs and buttocks with rough thorns 杖[zhang4], forced labor 徒[tu2], exile or banishment 流[liu2], capital punishment 死[si3] (1) (hist) five punishments (of ancient China: tattooing, cutting off the nose, cutting off a leg, castration or confinement, death); (2) (hist) (See 律令制) five punishments (of the ritsuryō system: light caning, severe caning, imprisonment, exile, death) |
五力 see styles |
wǔ lì wu3 li4 wu li goriki |
pañcabalāni, the five powers or faculties — one of the categories of the thirty-seven bodhipakṣika dharma 三十七助道品; they destroy the 五障 five obstacles, each by each, and are: 信力 śraddhābala, faith (destroying doubt); 精進力 vīryabala, zeal (destroying remissness); 念 or 勤念 smṛtibala, memory or thought (destroying falsity); 正定力 samādhibala, concentration of mind, or meditation (destroying confused or wandering thoughts); and 慧力 prajñābala, wisdom (destroying all illusion and delusion). Also the five transcendent powers, i. e. 定力 the power of meditation; 通力 the resulting supernatural powers; 借識力 adaptability, or powers of 'borrowing' or evolving any required organ of sense, or knowledge, i. e. by beings above the second dhyāna heavens; 大願力 the power of accomplishing a vow by a Buddha or bodhisattva; and 法威德力 the august power of Dharma. Also, the five kinds of Mara powers exerted on sight, 五大明王. |
五塵 五尘 see styles |
wǔ chén wu3 chen2 wu ch`en wu chen gojin |
The objects of the five senses, which being dusty or earthly things can taint the true nature; idem 五境. |
五專 五专 see styles |
wǔ zhuān wu3 zhuan1 wu chuan gosen |
The five special things, or five devotions, observance of any one of which, according to the Japanese 眞宗 Shin sect, ensures rebirth in the Pure Land; they are 專禮, 專讀, 專觀, 專名, or 專讚嘆 either worship, reading, meditation, invocation, or praise. |
五山 see styles |
wǔ shān wu3 shan1 wu shan gosan; gozan ごさん; ござん |
(rare) five most important temples of a region; (surname) Goyama Five mountains and monasteries: (1) in India, sacred because of their connection with the Buddha: 鞞婆羅跋怒 Vaibhāra-vana; 薩多般那求呵 Saptaparṇaguhā; 因陀羅勢羅求呵 Indraśailaguhā; 薩簸恕魂直迦鉢婆羅 Sarpiṣ kuṇḍikā-prāgbhāra; 耆闍崛 Gṛdhrakūṭa; (2) in China, established during the Five Dynasties and the Southern Sung dynasty, on the analogy of those in India; three at Hangzhou at 徑山 Jingshan, 北山 Beishan, and 南山 Nanshan and two at Ningbo at 阿育王山 King Aśoka Shan and 太白山 Taiboshan. Later the Yuan dynasty established one at 全陵 Chin Ling, the 天界大龍翔隻慶寺 which became chief of these under the Ming dynasty. |
五悔 see styles |
wǔ huǐ wu3 hui3 wu hui gokai |
The five stages in a penitential service. Tiantai gives: (1) confession of past sins and forbidding them for the future; (2) appeal to the universal Buddhas to keep the law-wheel rolling; (3) rejoicing over the good in self and others; (4) 廻向 offering all one's goodness to all the living and to the Buddha-way; (5) resolve, or vows, i. e. the 四弘誓. The Shingon sect 眞言宗 divides the ten great vows of Samantabhadra 普賢 into five 悔, the first three vows being included under 歸命 or submission; the fourth is repentance; the fifth rejoicing; the sixth, seventh, and eighth appeal to the Buddhas; the ninth and tenth, bestowal of acquired merit. |
五指 see styles |
wǔ zhǐ wu3 zhi3 wu chih goshi ごし |
the five fingers of one's hand (1) the five fingers; (2) leading five; top five |
五教 see styles |
wǔ jiào wu3 jiao4 wu chiao gokyō |
The five division of Buddhism according to the Huayan School, of which there are two That of 杜順 Dushun down to 賢首 Xianshou is (1) 小乘教 Hīnayāna which interprets nirvana as annihilation; (2) 大乘始教 the primary stage of Mahāyāna, with two sections the 相始教 and 空 始教 or realistic and idealistic, (3) 大乘終教 Mahāyāna in its final stage, teaching the 眞如 and universal Buddhahood; (4) 頓教 the immediate, direct, or intuitive school, e. g. by right concentration of thought, or faith, apart from 'works'; (5) 圓教 the complete or perfect teaching of the Huayan, combining all the rest into one all-embracing vehicle. The five are now differentiated into 十宗 ten schools. The other division, by 圭峯 Guifeng of the same school, is (1) 人天教 rebirth as human beings for those who keep the five commandments and as devas those who keep the 十善 as 相始教 above; (4) 大乘破相教 as 空始教 above; and (5) 一乘顯性教 the one vehicle which reveals the universal Buddha-nature; it includes (3), (4), and (5) of the first group. See also 五時教. |
五旬 see styles |
wǔ xún wu3 xun2 wu hsün gojun |
pañca-bhijñā. The five supernatural or magical powers; six is the more common number in Chinese texts, five is the number in Ceylon; v. 五神通. |
五時 五时 see styles |
wǔ shí wu3 shi2 wu shih goji |
(五時教) The five periods or divisions of Śākyamuni's teaching. According to Tiantai they are (1) 華嚴時 the Avataṃsaka or first period in three divisions each of seven days, after his enlightenment, when he preached the content, of this sutra; (2) 鹿苑時 the twelve years of his preaching the Āgamas 阿含 in the Deer Park; (3) 方等時 the eight years of preaching Mahāyāna-cum-Hīnayāna doctrines, the vaipulya period; (4) 般若時 the twenty-two years of his preaching the prajñā or wisdom sutras; (5) 法華涅槃時 the eight years of his preaching the Lotus Sutra and, in a day and a night, the Nirvana Sutra. According to the Nirvana School (now part of the Tiantai) they are (1) 三乘別教 the period when the differentiated teaching began and the distinction of the three vehicles, as represented by the 四諦 Four Noble Truths for śrāvakas, the 十二因緣 Twelve Nidānas for pratyekabuddhas, and the 六度 Six Pāramitās for bodhisattvas; (2) 三乘通教 the teaching common to all three vehicles, as seen in the 般若經; (3) 抑揚教 the teaching of the 維摩經, the 思益梵天所問經, and other sutras olling the bodhisattva teaching at the expense of that for śrāvakas; (4) 同歸教 the common objective teaching calling all three vehicles, through the Lotus, to union in the one vehicle; (5) 常住教 the teaehmg of eternal life i. e. the revelation through the Nirvana sutra of the eternity of Buddhahood; these five are also called 有相; 無相; 抑揚; 曾三歸—; and 圓常. According to 劉虬 Liu Chiu of the 晉 Chin dynasty, the teaching is divided into 頓 immediate and 漸 gradual attainment, the latter having five divisions called 五時教 similar to those of the Tiantai group. According to 法寶 Fabao of the Tang dynasty the five are (1) 小乘; (2) 般着 or 大乘; (3) 深密 or 三乘; (4) 法華 or 一乘; (5) 涅槃 or 佛性教. |
五智 see styles |
wǔ zhì wu3 zhi4 wu chih gochi ごち |
(place-name, surname) Gochi The five kinds of wisdom of the 眞言宗 Shingon School. Of the six elements 六大 earth, water, fire, air (or wind), ether (or space) 曇空, and consciousness (or mind 識 ), the first five form the phenomenal world, or Garbhadhātu, the womb of all things 胎藏界, the sixth is the conscious, or perceptive, or wisdom world, the Vajradhātu 金剛界, sometimes called the Diamond realm. The two realms are not originally apart, but one, and there is no consciousness without the other five elements. The sixth element, vijñāna, is further subdivided into five called the 五智 Five Wisdoms: (1) 法界體性智 dharmadhātu-prakṛti-jñāna, derived from the amala-vijñāna, or pure 識; it is the wisdom of the embodied nature of the dharmadhātu, defined as the six elements, and is associated with Vairocana 大日, in the centre, who abides in this samādhi; it also corresponds to the ether 空 element. (2) 大圓鏡智 adarśana-jñāna, the great round mirror wisdom, derived from the ālaya-vijñāna, reflecting all things; corresponds to earth, and is associated with Akṣobhya and the east. (3) 平等性智 samatā-jñāna, derived from mano-vijñāna, wisdom in regard to all things equally and universally; corresponds to fire, and is associated with Ratnasaṃbhava and the south. (4) 妙觀察智 pratyavekṣaṇa-jñāna, derived from 意識, wisdom of profound insight, or discrimination, for exposition and doubt-destruction; corresponds to water, and is associated with Amitābha and the west. (5) 成所作智 kṛtyānuṣṭhāna-jñāna, derived from the five senses, the wisdom of perfecting the double work of self-welfare and the welfare of others; corresponds to air 風 and is associated with Amoghasiddhi and the north. These five Dhyāni-Buddhas are the 五智如來. The five kinds of wisdom are the four belonging to every Buddha, of the exoteric cult, to which the esoteric cult adds the first, pure, all-refecting, universal, all-discerning, and all-perfecting. |
五果 see styles |
wǔ guǒ wu3 guo3 wu kuo goka ごか |
(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. |
五法 see styles |
wǔ fǎ wu3 fa3 wu fa gohō |
pañcadharma. The five laws or categories, of which four groups are as follows: I. 相名五法 The five categories of form and name: (1) 相 appearances, or phenomena; (2) 名 their names; (3) 分別 sometimes called 妄想 ordinary mental discrimination of them— (1) and (2) are objective, (3) subjective; (4) 正智 corrective wisdom, which corrects the deficiencies and errors of the last: (5) 如如 the 眞如 Bhutatathata or absolute wisdom, reached through the 如理智 understanding of the law of the absolute, or ultimate truth. II. 事理五法 The five categories into which things and their principles are divided: (1) 心法 mind; (2) 心所法 mental conditions or activities; (3) 色法 the actual states or categories as conceived; (4) 不相應法 hypothetic categories, 唯識 has twenty-four, the Abhidharma fourteen; (5) 無爲法 the state of rest, or the inactive principle pervading all things; the first four are the 事 and the last the 理. III. 理智五法 cf. 五智; the five categories of essential wisdom: (1) 眞如 the absolute; (2) 大圓鏡智 wisdom as the great perfect mirror reflecting all things; (3) 平等性智 wisdom of the equal Buddha nature of all beings; (4) 妙觀察智 wisdom of mystic insight into all things and removal of ignorance and doubt; (5) 成所作智 wisdom perfect in action and bringing blessing to self and others. IV. 提婆五法 The five obnoxious rules of Devadatta: not to take milk in any form, nor meat, nor salt; to wear unshaped garments, and to live apart. Another set is: to wear cast-off rags, beg food, have only one set meal a day, dwell in the open, and abstain from all kinds of flesh, milk, etc. |
五眼 see styles |
wǔ yǎn wu3 yan3 wu yen gogen ごげん |
{Buddh} the five eyes (physical eye, heavenly eye, wisdom eye, dharma eye and Buddha eye) The five kinds of eyes or vision: human; deva (attainable by men in dhyāna); Hīnayāna wisdom; bodhisattva truth; and Buddha-vision or omniscience. There are five more relate to omniscience making 十眼 ten kinds of eyes or vision. |
五覺 五觉 see styles |
wǔ jué wu3 jue2 wu chüeh gokaku |
The five bodhi, or states of enlightenment, as described in the 起信論 Awakening of Faith; see also 五菩提 for a different group. (1) 本覺 Absolute eternal wisdom, or bodhi; (2) 始覺 bodhi in its initial stages, or in action, arising from right observances; (3) 相似覺 bodhisattva. attainment of bodhi in action, in the 十信; (4) 隨分覺 further bodhisattva-enlightenment according to capacity, i. e. the stages 十住, 十行, and 十廻向; (5) 究竟覺 final or complete enlightenment, i. e. the stage of 妙覺, which is one with the first, i. e. 本覺. The 本覺 is bodhi in the potential, 始覺 is bodhi in the active state, hence (2), (3), (4), and (5) are all the latter, but the fifth has reached the perfect quiescent stage of original bodhi. |
五逆 see styles |
wǔ nì wu3 ni4 wu ni gogyaku ごぎゃく |
(1) {Buddh} five cardinal sins (killing one's father, killing one's mother, killing an arhat, shedding the blood of a Buddha, causing a schism within the sangha); (2) (hist) crime of killing one's master, father, grandfather, mother, or grandmother pañcānantarya; 五無間業 The five rebellious acts or deadly sins, parricide, matricide, killing an arhat, shedding the blood of a Buddha, destroying the harmony of the sangha, or fraternity. The above definition is common both to Hīnayāna and Mahāyāna. The lightest of these sins is the first; the heaviest the last. II. Another group is: (1) sacrilege, such as destroying temples, burning sutras, stealing a Buddha's or a monk's things, inducing others to do so, or taking pleasure therein; (2) slander, or abuse of the teaching of śrāvaka s, pratyekabuddhas, or bodhisattvas; (3) ill-treatment or killing of a monk; (4) any one of the five deadly sins given above; (5) denial of the karma consequences of ill deeds, acting or teaching others accordingly, and unceasing evil life. III. There are also five deadly sins, each of which is equal to each of the first set of five: (1) violation of a mother, or a fully ordained nun; (2) killing a bodhisattva in a sangha; (5) destroying a Buddha's stūpa. IV. The five unpardonable sin of Devadatta who (1) destroyed the harmony of the community; (2) injured Śākyamuni with a stone, shedding his blood; (3) induced the king to let loose a rutting elephant to trample down Śākyamuni; (4) killed a nun; (5) put poison on his finger-nails and saluted Śākyamuni intending to destroy him thereby. |
井宿 see styles |
chichiriboshi ちちりぼし |
(astron) Chinese "Well" constellation (one of the 28 mansions) |
井蓋 井盖 see styles |
jǐng gài jing3 gai4 ching kai |
manhole cover (more formally, 窨井蓋|窨井盖[yin4 jing3 gai4]) |
亜父 see styles |
afu あふ |
(archaism) person one respects second only to one's father |
亡兄 see styles |
boukei / boke ぼうけい |
one's deceased elder brother |
亡児 see styles |
bouji / boji ぼうじ |
one's dead child |
亡君 see styles |
boukun / bokun ぼうくん |
one's deceased lord |
亡命 see styles |
wáng mìng wang2 ming4 wang ming boumei / bome ぼうめい |
to flee; to go into exile (from prison) (n,vs,vi) fleeing from one's country; seeking asylum; defection; emigration (for political reasons); (going into) exile; becoming a (political) refugee |
亡妹 see styles |
boumai / bomai ぼうまい |
one's deceased younger sister |
亡姉 see styles |
boushi / boshi ぼうし |
one's late elder sister |
亡弟 see styles |
boutei / bote ぼうてい |
one's deceased younger brother |
交す see styles |
kawasu かわす |
(irregular okurigana usage) (transitive verb) (1) to exchange (messages, greetings, arguments, etc.); (2) to intersect; to cross; to interlace; (suf,v5s) (3) ... with one another; ... to each other |
交加 see styles |
jiāo jiā jiao1 jia1 chiao chia |
(of two or more things) to occur at the same time; to be mingled; to accompany each other |
交卷 see styles |
jiāo juàn jiao1 juan4 chiao chüan |
to hand in one's examination script |
交卸 see styles |
jiāo xiè jiao1 xie4 chiao hsieh |
to hand over to a successor; to relinquish one's office |
交售 see styles |
jiāo shòu jiao1 shou4 chiao shou |
(of a farmer) to sell one's produce to the state as stipulated by government policy |
交差 see styles |
jiāo chāi jiao1 chai1 chiao ch`ai chiao chai kousa / kosa こうさ |
to report back after completion of one's mission (n,vs,adj-no) (1) crossing; intersection; (2) (genetic) crossing over |
交底 see styles |
jiāo dǐ jiao1 di3 chiao ti |
to fill sb in (on the details of something); to put all one's cards on the table |
交心 see styles |
jiāo xīn jiao1 xin1 chiao hsin |
to open one's heart; to have a heart-to-heart conversation |
交拜 see styles |
jiāo bài jiao1 bai4 chiao pai |
to bow to one another; to kneel and kowtow to one another; formal kowtow as part of traditional wedding ceremony |
交睫 see styles |
jiāo jié jiao1 jie2 chiao chieh |
to close one's eyes (i.e. sleep) |
交運 交运 see styles |
jiāo yùn jiao1 yun4 chiao yün |
to meet with luck; to hand over for transportation; to check (one's baggage at an airport etc) |
交馳 交驰 see styles |
jiāo chí jiao1 chi2 chiao ch`ih chiao chih |
continuously circling one another; to buzz around |
享受 see styles |
xiǎng shòu xiang3 shou4 hsiang shou kyouju / kyoju きょうじゅ |
to enjoy; to live it up; pleasure; CL:種|种[zhong3] (noun, transitive verb) enjoyment (of freedom, beauty, etc.); reception (of a right, privilege, rank, etc.); having to receive and make one's own |
享年 see styles |
xiǎng nián xiang3 nian2 hsiang nien kyounen / kyonen きょうねん |
to live to the (ripe) age of (n,n-pref) (e.g. 享年65) one's age at death |
亮出 see styles |
liàng chū liang4 chu1 liang ch`u liang chu |
to suddenly reveal; to flash (one's ID, a banknote etc) |
亮相 see styles |
liàng xiàng liang4 xiang4 liang hsiang |
to strike a pose (Chinese opera); (fig.) to make a public appearance; to come out in public (revealing one's true personality, opinions etc); (of a product) to appear on the market or at a trade show etc |
人乘 see styles |
rén shèng ren2 sheng4 jen sheng ninjō |
One of the five vehicles, v. 五乘, that of the five commandments, the keeping of which ensures rebirth in the world of men. |
人家 see styles |
rén jia ren2 jia5 jen chia jinka じんか |
other people; sb else; he, she or they; I, me (referring to oneself as "one" or "people") house; dwelling; human habitation |
人尊 see styles |
rén zūn ren2 zun1 jen tsun ninson |
idem 人中尊.; The Honoured One among or of men, the Buddha. |
人有 see styles |
rén yǒu ren2 you3 jen yu nin'u |
Human bhāva or existence, one of the 七有. |
人物 see styles |
rén wù ren2 wu4 jen wu jinbutsu じんぶつ |
person; personage; figure (esp. sb of importance); character (in a play, novel etc); figure painting (as a genre of traditional Chinese painting) (1) person; character; figure; personage; man; woman; (2) one's character; one's personality; (3) able person; talented person human possessions |
人生 see styles |
rén shēng ren2 sheng1 jen sheng jinsei / jinse じんせい |
life (one's time on earth) (one's) life; (female given name) Hitoha human birth |
人皇 see styles |
rén huáng ren2 huang2 jen huang ninnou; jinnou; jinkou / ninno; jinno; jinko にんのう; じんのう; じんこう |
Human Sovereign, one of the three legendary sovereigns 三皇[san1 huang2] emperor |
人身 see styles |
rén shēn ren2 shen1 jen shen jinshin; hitomi じんしん; ひとみ |
person; personal; human body the human body; one's person The human body, or person. |
仁尊 see styles |
rén zūn ren2 zun1 jen tsun ninson |
Benevolent and honored, or kindly honored one, i. e. Buddha. |
仁義 仁义 see styles |
rén yi ren2 yi5 jen i jingi じんぎ |
affable and even-tempered (1) humanity and justice (esp. in Confucianism); virtue; (2) duty; (3) (perhaps derived from 辞儀) (See 辞儀・じんぎ・1,仁義を切る) formal greeting (between yakuza, street vendors, gamblers, etc.); (4) (gang's) moral code; (male given name) Miyoshi humaneness and rightness |
仁道 see styles |
jindou / jindo じんどう |
the path that one should follow as a human being; the path of benevolence; (surname) Nidō |
仇人 see styles |
chóu rén chou2 ren2 ch`ou jen chou jen |
foe; one's personal enemy |
今に see styles |
imani いまに |
(adverb) before long; even now |
今も see styles |
imamo いまも |
(adverb) still; even now |
今わ see styles |
imawa いまわ |
one's dying moment or hour |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
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This page contains 100 results for "even the 100-foot bamboo can grow one more foot" 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.