There are 45 total results for your three pure search.
| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
布施 see styles |
bù shī bu4 shi1 pu shih fuse ふせ |
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. |
日蓮 日莲 see styles |
rì lián ri4 lian2 jih lien nichiren にちれん |
More info & calligraphy: NichirenNichiren, the Japanese founder, in A. D. 1252, of the 日蓮宗 Nichiren sect, which is also known as the 法華宗 or Lotus sect. Its chief tenets are the three great mysteries 三大祕法, representing the trikāya: (1) 本尊 or chief object of worship, being the great maṇḍala of the worlds of the ten directions, or universe, i. e. the body or nirmāṇakāya of Buddha; (2) 題目 the title of the Lotus Sutra 妙法蓮華經 Myo-ho-ren-gwe-kyo, preceded by Namo, or, 'Adoration to the scripture of the lotus of the wonderful law, ' for it is Buddha's spiritual body; (3) 戒壇 the altar of the law, which is also the title of the Lotus as above; the believer, wherever he is, dwells in the Pure-land of calm light 寂光淨土, the saṃbhogakāya. |
三乘 see styles |
sān shèng san1 sheng4 san sheng minori みのり |
(surname) Minori Triyāna, the three vehicles, or conveyances which carry living beings across saṁsāra or mortality (births-and-deaths) to the shores of nirvāṇa. The three are styled 小,中, and 大. Sometimes the three vehicles are defined as 聲聞 Śrāvaka, that of the hearer or obedient disciple; 緣覺Pratyeka-buddha, that of the enlightened for self; these are described as 小乘 because the objective of both is personal salvation; the third is 菩薩Bodhisattva, or 大乘 Mahāyāna, because the objective is the salvation of all the living. The three are also depicted as 三車 three wains, drawn by a goat, a deer, an ox. The Lotus declares that the three are really the One Buddha-vehicle, which has been revealed in three expedient forms suited to his disciples' capacity, the Lotus Sūtra being the unifying, complete, and final exposition. The Three Vehicles are differently explained by different exponents, e.g. (1) Mahāyāna recognizes (a) Śrāvaka, called Hīnayāna, leading in longer or shorter periods to arhatship; (b) Pratyeka-buddha, called Madhyamayāna, leading after still longer or shorter periods to a Buddhahood ascetically attained and for self; (c) Bodhisattva, called Mahayana, leading after countless ages of self-sacrifce in saving others and progressive enlightenment to ultimate Buddhahood. (2) Hīnayāna is also described as possessing three vehicles 聲, 緣, 菩 or 小, 中, 大, the 小 and 中 conveying to personal salvation their devotees in ascetic dust and ashes and mental annihilation, the 大 leading to bodhi, or perfect enlightenment, and the Buddha's way. Further definitions of the Triyāna are: (3) True bodhisattva teaching for the 大; pratyeka-buddha without ignorant asceticism for the 中; and śrāvaka with ignorant asceticism for the 小. (4) (a) 一乘 The One-Vehicle which carries all to Buddhahood: of this the 華嚴 Hua-yen and 法華 Fa-hua are typical exponents; (b) 三乘法 the three-vehicle, containing practitioners of all three systems, as expounded in books of the 深密般若; (c) 小乘 the Hīnayāna pure and simple as seen in the 四阿合經 Four Āgamas. Śrāvakas are also described as hearers of the Four Truths and limited to that degree of development; they hear from the pratyeka-buddhas, who are enlightened in the Twelve Nidānas 因緣; the bodhisattvas make the 六度 or six forms of transmigration their field of sacrificial saving work, and of enlightenment. The Lotus Sūtra really treats the 三乘. Three Vehicles as 方便 or expedient ways, and offers a 佛乘 Buddha Vehicle as the inclusive and final vehicle. |
三尊 see styles |
sān zūn san1 zun1 san tsun sanzon; sanson さんぞん; さんそん |
(1) (さんぞん only) {Buddh} Buddha triad; image of a Buddha attended by two Bodhisattvas; (2) (さんぞん only) {Buddh} (See 三宝) The Three Jewels; Buddha, the teachings of Buddha, and the community of monks and nuns; (3) (さんぞん only) (See 三尊天井) head and shoulders (stock price, etc. chart pattern); (4) the three people one must esteem: master, father, teacher The three honoured ones: Buddha, the Law, the Ecclesia or Order. Others are: Amitābha, Avalokiteśvara, and Mahāsthāmaprāpta, who, according to the Pure-land sect, come to welcome the dying invoker. Another group is Bhaiṣajya, Vairocana, and Candraprabha; and another, Śākyamunī, Mañjuśrī, and Samantabhadra. |
三心 see styles |
sān xīn san1 xin1 san hsin sanshin さんしん |
(given name) Sanshin The three minds, or hearts; various groups are given: (1) Three assured ways of reaching the Pure Land, by (a) 至誠心 perfect sincerity; (b) 深 profound resolve for it; (c) 廻向接發願心 resolve on demitting one's merits to others. (2) (a) 根本心 The 8th or ālaya-vijñāna mind, the storehouse, or source of all seeds of good or evil; (b) 依本 the 7th or mano-vijñāna mind, the mediating cause of all taint; (c) 起事心 the ṣaḍāyatana-vijñāna mind, the immediate influence of the six senses. (3) (a) 入心 (b) 住心 (c) 出心 The mind entering into a condition, staying there, departing. (4) A pure, a single, and an undistracted mind. There are other groups. |
三忍 see styles |
sān rěn san1 ren3 san jen sannin |
The tree forms of kṣānti, i.e. patience (or endurance, tolerance). One of the groups is patience under hatred, under physical hardship, and in pursuit of the faith. Another is patience of the blessed in the Pure Land in understanding the truth they hear, patience in obeying the truth, patience in attaining absolute reality; v. 無量壽經. Another is patience in the joy of remembering Amitābha, patience in meditation on his truth, and patience in constant faith in him. Another is the patience of submission, of faith, and of obedience. |
三界 see styles |
sān jiè san1 jie4 san chieh sangai さんがい |
(1) {Buddh} (See 欲界,色界,無色界) the three realms of existence; (2) (abbreviation) {Buddh} (See 三千大千世界) the whole universe (of a billion worlds) that Buddha enlightened; (3) {Buddh} (See 三世・さんぜ・1) past, present and future existences; (suffix) (4) far-off ...; distant ...; (surname) Mikai Trailokya or Triloka; the three realms; also 三有. It is the Buddhist metaphysical equivalent for the Brahmanic cosmological bhuvanatraya, or triple world of bhūr, bhuvaḥ, and svar, earth, atmosphere, and heaven. The Buddhist three are 欲, 色, and 無色界, i.e. world of sensuous desire, form, and formless world of pure spirit. (a) 欲界 Kāmadhātu is the realm of sensuous desire, of 婬 and 食 sex and food; it includes the six heavens of desire, the human world, and the hells. (b) 色界 Rūpadhātu is the realm of form, meaning 質礙 that which is substantial and resistant: it is above the lust-world and contains (so to speak) bodies, palaces, things, all mystic and wonderful一a semi-material conception like that in Revelation; it is represented in the 四禪天, or Brahmalokas. (c) 無色界 Arūpadhātu, or ārūpyadhātu, is the formless realm of pure spirit, where there are no bodies, places, things, at any rate none to which human terms would apply, but where the mind dwells in mystic contemplation; its extent is indefinable, but it is, conceived of in four stages, i,e. 四空處 the four "empty" regions, or regions of space in the immaterial world, which are 四無色 the four "formless" realms, or realms beyond form; being above the realm of form, their bounds cannot be defined. v. 倶舍論世間品. |
三緣 三缘 see styles |
sān yuán san1 yuan2 san yüan sanen |
The three nidānas or links with the Buddha resulting from calling upon him, a term of the Pure Land sect: (a) 親緣 that he hears those who call his name, sees their worship, knows their hearts and is one with them; (b) 近緣 that he shows himself to those who desire to see him; (c) 增上緣 that at every invocation aeons of sin are blotted out, and he and his sacred host receive such a disciple at death. |
三聖 三圣 see styles |
sān shèng san1 sheng4 san sheng sansei / sanse さんせい |
(1) three enlightened men (Buddha, Confucius and Christ; Lao-tzu, Confucius and Buddha; etc.); three sages; three virtuous men; (2) the three most accomplished people (of a particular craft or trade); (female given name) Misato The three sages, or holy ones, of whom there are several groups. The 華嚴Huayan have Vairocana in the center with Mañjuśrī on his left and Samantabhadra on his right. The 彌陀 Mituo or Pure-land sect, have Amitābha in the center, with Avalokiteśvara on his left and Mahāsthāmaprāpta on his right. The Tiantai use the term for the 藏, 別, and 圓教v. 三教. |
三輩 三辈 see styles |
sān bèi san1 bei4 san pei sanpai |
The three ranks of those who reach the Pure Land of Amitābha: superior i.e. monks and nuns who become enlightened and devote themselves to invocation of the Buddha of boundless age; medium, i.e. laymen of similar character who do pious deeds; inferior, i.e. laymen less perfect than the last. |
下品 see styles |
xià pǐn xia4 pin3 hsia p`in hsia pin gehin げひん |
(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. |
中宗 see styles |
zhōng zōng zhong1 zong1 chung tsung nakamune なかむね |
(surname) Nakamune The school or principle of the mean, represented by the 法相宗 Dharmalakṣaṇa school, which divides the Buddha's teaching into three periods, the first in which he preached 有 existence, the second 空 non-existence, the third 中 neither, something 'between' or above them, e. g. a realm of pure spirit, vide the 深密經 Saṃdhinirmocana-sūtra and the Lotus Sutra. |
二土 see styles |
èr tǔ er4 tu3 erh t`u erh tu nido |
There are three groups: 性土 and 相土 : the former is the ubiquitous, unadulterated or innocent 法性之理 dharma-name, or essence of things; the latter is the form-nature, or formal existence of the dharma, pure or impure according to the mind and action of the living. The 淨土 and 穢土 are Pure-land or Paradise; and impure land, e.g. the present world. In the Pure-land there are also 報土 , the land in which a Buddha himself dwells and 化土 in which all beings are transformed. There are other definitions, e. g. the former is Buddha's Paradise, the latter the world in which he dwells and which he is transforming, e. g. this Sahā-world. |
來迎 来迎 see styles |
lái yíng lai2 ying2 lai ying raikou / raiko らいこう |
(surname) Raikou The coming of Buddhas to meet the dying believer and bid welcome to the Pure Land; the three special welcomers are Amitābha, Avalokiteśvara, and Mahāsthāmaprāpta. |
化土 see styles |
huà tǔ hua4 tu3 hua t`u hua tu kedo |
one of the 三土 three kinds of lands, or realms; it is any land or realm whose inhabitants are subject to reincarnation; any land which a Buddha is converting, or one in which is the transformed body of a Buddha. These lands are of two kinds, pure like the Tusita heaven, and vile or unclean like this world. Tiantai defines the huatu or the transformation realm of Amitābha as the Pure-land of the West, but other schools speak of huatu as the realm on which depends the nirmāṇakāya, with varying definitions. |
十二 see styles |
shí èr shi2 er4 shih erh tooji とおじ |
twelve; 12 12; twelve; (given name) Tooji dvātriṃśa. Thirty-two. 三十二應 (or 三十二身) The thirty-two forms of Guanyin, and of Puxian, ranging from that of a Buddha to that of a man, a maid, a rakṣas; similar to the thirty-three forms named in the Lotus Sūtra. 三十二相三十二大人相 dvātriṃśadvaralakṣaṇa. The thirty-two lakṣaṇas, or physical marks of a cakravartī, or 'wheel-king', especially of the Buddha, i. e. level feet, thousand-spoke wheel-sign on feet, long slender fingers, pliant hands and feet, toes and fingers finely webbed, full-sized heels, arched insteps, thighs like a royal stag, hands reaching below the knees well-retracted male organ, height and stretch of arms equal, every hair-root dark coloured, body hair graceful and curly, golden-hued body, a 10 ft. halo around him, soft smooth skin, the 七處, i. e. two soles, two palms, two shoulders, and crown well rounded, below the armpits well-filled, lion-shaped body, erect, full shoulders, forty teeth, teeth white even and close, the four canine teeth pure white, lion-jawed, saliva improving the taste of all food, tongue long and broad, voice deep and resonant, eyes deep blue, eyelashes like a royal bull, a white ūrnā or curl between the eyebrows emitting light, an uṣṇīṣa or fleshy protuberance on the crown. These are from the 三藏法數 48, with which the 智度論 4, 涅盤經 28, 中阿含經, 三十ニ相經 generally agree. The 無量義經 has a different list. 三十二相經 The eleventh chapter of the 阿含經. 三十二相經願 The twenty-first of Amitābha's vows, v. 無量壽經. 三十三 trayastriṃśat. Thirty-three. 三十三天忉利天; 憺梨天, 多羅夜登陵舍; 憺利夜登陵奢; 憺利耶憺利奢 Trayastriṃśas. The Indra heaven, the second of the six heavens of form. Its capital is situated on the summit of Mt. Sumeru, where Indra rules over his thirty-two devas, who reside on thirty-two peaks of Sumeru, eight in each of the four directons. Indra's capital is called 殊勝 Sudarśana, 喜見城 Joy-view city. Its people are a yojana in height, each one's clothing weighs 六鐵 (1; 4 oz. ), and they live 1, 000 years, a day and night being equal to 100 earthly years. Eitel says Indra's heaven 'tallies in all its details with the Svarga of Brahminic mythology' and suggests that 'the whole myth may have an astronomical meaning', or be connected, with 'the atmosphere with its phenomena, which strengthens Koeppen's hypothesis explaining the number thirty-three as referring to the eight Vasus, eleven Rudras, twelve Ādityas, and two Aśvins of Vedic mythology'. In his palace called Vaijayanta 'Indra is enthroned with 1, 000 eyes with four arms grasping the vajra. There he revels in numberless sensual pleasures together with his wife Śacī... and with 119, 000 concubines with whom he associates by means of transformation'.; dvādaśa, twelve. |
大本 see styles |
dà běn da4 ben3 ta pen taihon たいほん |
foundation; basic principles; (surname) Daimoto The great, chief, or fundamental book or text. Tiantai takes the 無量壽經 as the major of the three Pure Land sutras, and the 阿彌陀經 as the 小本 minor. |
宗派 see styles |
zōng pài zong1 pai4 tsung p`ai tsung pai shuuha / shuha しゅうは |
sect (1) sect; denomination; (2) school (e.g. of poetry) Sects (of Buddhism). In India, according to Chinese accounts, the two schools of Hīnayāna became divided into twentysects. Mahāyāna had two main schools, the Mādhyamika, ascribed to Nāgārjunaand Āryadeva about the second century A. D., and the Yogācārya, ascribed toAsaṅga and Vasubandhu in the fourth century A. D. In China thirteen sectswere founded: (1) 倶舍宗 Abhidharma or Kośa sect, representing Hīnayāna,based upon the Abhidharma-kosa-śāstra or 倶舍論. (2) 成實宗 Satyasiddhi sect, based on the 成實論 Satyasiddhi-śāstra,tr. by Kumārajīva; no sect corresponds to it in India; in China and Japan itbecame incorporated in the 三論宗. (3) 律宗 Vinaya or Discipline sect, basedon 十誦律, 四分律, 僧祗律, etc. (4) 三論宗 The three śāstra sect, based on theMādhyamika-śāstra 中觀論 of Nāgārjuna, theSata-śāstra 百論 of Āryadeva, and theDvādasa-nikāya-śāstra 十二門論 of Nāgārjuna; this schooldates back to the translation of the three śāstras by Kumārajīva in A. D. 409. (5) 涅槃宗 Nirvāṇasect, based upon the Mahāparinirvāṇa-sūtra 涅槃經 tr. byDharmaraksa in 423; later incorporated in Tiantai, with which it had much incommon. (6) 地論宗 Daśabhūmikā sect, based on Vasubandhu's work on the tenstages of the bodhisattva's path to Buddhahood, tr. by Bodhiruci 508,absorbed by the Avataṃsaka school, infra. (7) 淨土宗 Pure-land or Sukhāvatīsect, founded in China by Bodhiruci; its doctrine was salvation throughfaith in Amitābha into the Western Paradise. (8) 禪宗 dhyāna, meditative or intuitional sect, attributed toBodhidharma about A. D. 527, but it existed before he came to China. (9) 攝論宗, based upon the 攝大乘論 Mahāyāna-saṃparigraha-śāstra byAsaṅga, tr. by Paramārtha in 563, subsequently absorbed by the Avataṃsakasect. (10) 天台宗 Tiantai, based on the 法華經 SaddharmapuṇḍarīkaSūtra, or the Lotus of the Good Law; it is aconsummation of the Mādhyamika tradition. (11) 華嚴宗 Avataṃsaka sect, basedon the Buddhāvataṃsaka-sūtra, or Gandha-vyūha 華嚴經 tr. in 418. (12) 法相宗 Dharmalakṣaṇa sect, established after thereturn of Xuanzang from India and his trans. of the important Yogācāryaworks. (13) 眞言宗 Mantra sect, A. D. 716. In Japan twelve sects are named:Sanron, Hossō, Kegon, Kusha, Jōjitsu, Ritsu, Tendai, Shingon; these areknown as the ancient sects, the two last being styled mediaeval; therefollow the Zen and Jōdo; the remaining two are Shin and Nichiren; at presentthere are the Hossō, Kegon, Tendai, Shingon, Zen, Jōdo, Shin, and Nichirensects. |
淨肉 净肉 see styles |
jìng ròu jing4 rou4 ching jou jōniku |
Pure flesh, the kind which may be eaten by a monk without sin, three, five, and nine classes being given. |
生死 see styles |
shēng sǐ sheng1 si3 sheng ssu seishi(p); shouji; shoushi / seshi(p); shoji; shoshi せいし(P); しょうじ; しょうし |
life or death (1) life and death; life or death; (2) (しょうじ, しょうし only) {Buddh} samsara (cycle of death and rebirth); (3) (しょうじ, しょうし only) death saṃsāra: birth and death: rebirth and redeath; life and death; 生死, 死生; 生生死死 ever-recurring saṃsāra or transmigrations; the round of mortality. There are two, three, four, seven, and twelve kinds of 生死; the two are 分斷生死 the various karmaic transmigrations, and 不思義變易生死 (or simply 變易生死) the inconceivable transformation life in the Pure Land. Among the twelve are final separation from mortality of the arhat, with 無餘 no remains of it causing return; one final death and no rebirth of the anāgāmin; the seven advancing rebirths of the srota-āpanna; down to the births-cum-deaths of hungry ghosts. |
界外 see styles |
jiè wài jie4 wai4 chieh wai kaige かいげ |
(place-name, surname) Kaige The pure realms, or illimitable 'spiritual' regions of the Buddhas outside the three limitations of desire, form, and formlessness. |
三淨肉 三净肉 see styles |
sān jìng ròu san1 jing4 rou4 san ching jou san jōniku |
The three kinds of "clean" flesh—when a monk has not seen the creature killed, has not heard of its being killed for him, and has no doubt thereon. |
三種天 三种天 see styles |
sān zhǒng tiān san1 zhong3 tian1 san chung t`ien san chung tien sanshu ten |
The three classes of devas: (1) 名天 famous rulers on earth styled 天王, 天子; (2) 生天 the highest incarnations of the six paths; (3) 淨天 the pure, or the saints, from śrāvakas to pratyeka-buddhas. 智度論 7.; Three definitions of heaven: (a) as a name or title, e.g. divine king, son of Heaven, etc.; (b) as a place for rebirth, the heavens of the gods; (c) the pure Buddha-land. |
五正行 see styles |
wǔ zhèng xíng wu3 zheng4 xing2 wu cheng hsing go shōgyō |
五種正行 The five proper courses to ensure the bliss of the Pure Land: (1) Intone the three sutras 無量壽經, 觀無量壽經, and 阿彌陀經; (2) meditate on the Pure Land; (3) worship solely Amitābha; (4) invoke his name; (5 ) extol and make offerings to him. Service of other Buddhas, etc., is styled 五 (種) 雜行. |
八解脫 八解脱 see styles |
bā jiě tuō ba1 jie3 tuo1 pa chieh t`o pa chieh to hachi gedatsu |
aṣṭa-vimokṣa, mokṣa, vimukti, mukti. Liberation, deliverance, freedom, emancipation, escape, release―in eight forms; also 八背捨 and cf. 解脫 and 八勝處. The eight are stages of mental concentration: (1) 内有色想觀外色解脱 Liberation, when subjective desire arises, by examination of the object, or of all things and realization of their filthiness. (2) 内無色想觀外色解脫 Liberation, when no subjective desire arises, by still meditating as above. These two are deliverance by meditation on impurity, the next on purity. (3) 淨身作證具足住解脫 Liberation by concentration on the pure to the realization of a permanent state of freedom from all desire. The above three "correspond to the four Dhyānas". (Eitel.) (4) 空無邊處解脫 Liberation in realization of the infinity of space, or the immaterial. (5) 識無邊處解脫 Liberation in realization of infinite knowledge. (6) 無所有處解脫Liberation in realization of nothingness, or nowhereness. (7) 非想非非想處解脫 Liberation in the state of mind where there is neither thought nor absence of thought. These four arise out of abstract meditation in regard to desire and form, and are associated with the 四空天. (8) 滅受 想定解脫 Liberation by means of a state of mind in which there is final extinction, nirvāṇa, of both sensation, vedanā, and consciousness, saṁjñā. |
四不退 see styles |
sì bù tuì si4 bu4 tui4 ssu pu t`ui ssu pu tui shi futai |
The four kinds of non-backsliding, which includes three kinds of non-backsliding 三不退, on top of which the Pure Land sect adds another 處 place or abode, i. e. that those who reach the Pure Land never fall away, for which five reasons are given termed 五種不退. The 法相 Dharmalakṣaṇa sect makes their four 信, 位, 證, and 行, faith, position attained, realization, and accordant procedure. |
四淨定 四净定 see styles |
sì jìng dìng si4 jing4 ding4 ssu ching ting shi jō jō |
The 'pure' dhyāna, i. e. one of the 三定 three dhyānas; this dhyāna is in four parts. |
無漏根 无漏根 see styles |
wú lòu gēn wu2 lou4 gen1 wu lou ken muro kon |
The three roots which produce pure knowledge, 三無漏根 q.v. |
胎藏界 see styles |
tāi zàng jiè tai1 zang4 jie4 t`ai tsang chieh tai tsang chieh taizō kai |
Garbhadhātu, or Garbhakośa-(dhātu), the womb treasury, the universal source from which all things are produced; the matrix; the embryo; likened to a womb in which all of a child is conceived— its body, mind, etc. It is container and content; it covers and nourishes; and is the source of all supply. It represents the 理性 fundamental nature, both material elements and pure bodhi, or wisdom in essence or purity; 理 being the garbhadhātu as fundamental wisdom, and 智 acquired wisdom or knowledge, the vajradhātu. It also represents the human heart in its innocence or pristine purity, which is considered as the source of all Buddha-pity and moral knowledge. And it indicates that from the central being in the maṇḍala, viz. the Sun as symbol of Vairocana, there issue all the other manifestations of wisdom and power, Buddhas, bodhisattvas, demons, etc. It is 本覺 original intellect, or the static intellectuality, in contrast with 始覺 intellection, the initial or dynamic intellectuality represented in the vajradhātu; hence it is the 因 cause and vajradhātu the 果 effect; though as both are a unity, the reverse may be the rule, the effect being also the cause; it is also likened to 利他 enriching others, as vajradhātu is to 自利 enriching self. Kōbō Daishi, founder of the Yoga or Shingon 眞言 School in Japan, adopted the representation of the ideas in maṇḍalas, or diagrams, as the best way of revealing the mystic doctrine to the ignorant. The garbhadhātu is the womb or treasury of all things, the universe; the 理 fundamental principle, the source; its symbols are a triangle on its base, and an open lotus as representing the sun and Vairocana. In Japan this maṇḍala is placed on the east, typifying the rising sun as source, or 理. The vajradhātu is placed west and represents 智 wisdom or knowledge as derived from 理 the underlying principle, but the two are essential one to the other, neither existing apart. The material and spiritual; wisdom-source and intelligence; essence and substance; and similar complementary ideas are thus portrayed; the garbhadhātu may be generally considered as the static and the vajradhātu as the dynamic categories, which are nevertheless a unity. The garbhadhātu is divided into 三部 three sections representing samādhi or quiescence, wisdom-store, and pity-store, or thought, knowledge, pity; one is called the Buddha-section, the others the Vajra and Lotus sections respectively; the three also typify vimokṣa, prajñā, and dharmakāya, or freedom, understanding, and spirituality. There are three heads of these sections, i. e. Vairocana, Vajrapāṇi, and Avalokiteśvara; each has a mother or source, e. g. Vairocana from Buddha's-eye; and each has a 明王 or emanation of protection against evil; also a śakti or female energy; a germ-letter, etc. The diagram of five Buddhas contains also four bodhisattvas, making nine in all, and there are altogether thirteen 大院 or great courts of various types of ideas, of varying numbers, generally spoken of as 414. Cf. 金剛界; 大日; 兩部. |
一気通貫 see styles |
ikkitsuukan / ikkitsukan いっきつうかん |
(1) {mahj} pure straight; winning hand containing nine consecutive tiles of the same suit (i.e. 1-9) as three chows; (2) streamlined production system |
三品悉地 see styles |
sān pǐn xī dì san1 pin3 xi1 di4 san p`in hsi ti san pin hsi ti sanbon shitji |
The three esoteric kinds of siddhi, i.e. complete attainment, supreme felicity. They are 上 superior, to be born in the 密嚴國 Vairocana Pure-land; 中 in one of the other Pure-lands among which is the Western Paradise; and 下 in the 修羅宮 Sun Palaces among the devas. Also styled 三品成就. |
三時年限 三时年限 see styles |
sān shí nián xiàn san1 shi2 nian2 xian4 san shih nien hsien sanji nengen |
The three periods of Buddhism— 1,000 years of 正法 pure or orthodox doctrine, 1,000 years of 像法 resemblance to purity, and 10,000 years of 末法 decay. Other definitions are 正 and 像 500 years each, or 正 1,000 and 像 500, or 正 500 and 像 1,000. |
三種淨業 三种淨业 see styles |
sān zhǒng jìng yè san1 zhong3 jing4 ye4 san chung ching yeh sanshu jōgō |
The threefold way of obtaining pure karma, idem 三福. |
三種淨肉 三种淨肉 see styles |
sān zhǒng jìng ròu san1 zhong3 jing4 rou4 san chung ching jou sanshu jōniku |
three kinds of pure meat |
三種淸淨 三种淸淨 see styles |
sān zhǒng qīng jìng san1 zhong3 qing1 jing4 san chung ch`ing ching san chung ching ching sanshu shōjō |
The three purities of a bodhisattva— a mind free from all impurity, a body pure because never to be reborn save by transformation, an appearance 相 perfectly pure and adorned. |
三經一論 三经一论 see styles |
sān jīng yī lùn san1 jing1 yi1 lun4 san ching i lun sangyō ichiron |
The three sūtras and one śāstra on which the Pure Land sect bases its teaching: 佛說無量壽經; 佛說觀無量壽經; 佛說阿彌陀經; 天親淨土論. |
三聚淨戒 see styles |
sān jù jìng jiè san1 ju4 jing4 jie4 san chü ching chieh sanju jōkai |
three sets of pure precepts |
上品上生 see styles |
shàng pǐn shàng shēng shang4 pin3 shang4 sheng1 shang p`in shang sheng shang pin shang sheng jōbon jōshō |
上品中生; 上品下生 The three highest of the nine stages of birth in the Pure Land, v. 九品淨土. |
九有情居 see styles |
jiǔ yǒu qíng jū jiu3 you3 qing2 ju1 chiu yu ch`ing chü chiu yu ching chü ku ujō ko |
(or 九有情處), 九衆生居, 九居, 九門, see also 九有, 九地, 九禪 and 九定; the nine happy abodes or states of sentient beings of the 長阿含經 9; they are the 七識住seven abodes or stages of perception or consciousness to which are added the fifth and ninth below: (1) 欲界之人天 the world and the six deva-heavens of desire in which there is variety of bodies (or personalities) and thinking (or ideas); (2) 梵衆天the three brahma heavens where bodies differ but thinking is the same, the first dhyāna heaven; (3) 極光淨天 the three bright and pure heavens where bodies are identical but thinking diners, the second dhyāna heaven; (4) 遍淨天the three universally pure heavens where bodies and thinking are the same, the third dhyāna heaven; (5) 無想天 the no-thinking or no-thought heaven, the highest of the four dhyāna heavens; (6) 空無邊處 limitless space, the first of the formless realms; (7) 識無邊處 limitless percepton, the second ditto; (8) 無所有處 nothingness, the place beyond things, the third ditto; and (9) 非想非非想beyond thought or non-thought, the fourth ditto. |
大自在天 see styles |
dà zì zài tiān da4 zi4 zai4 tian1 ta tzu tsai t`ien ta tzu tsai tien daijizaiten だいじざいてん |
{Buddh} Mahesvara (Shiva in the Buddhist pantheon) Maheśvara, 摩醯首濕伐羅 or Śiva, lord of the present chiliocosm, or universe; he is described under two forms, one as the prince of demons, the other as divine, i.e. 毘舍闍 Piśācamaheśvara and 淨居 Śuddhāvāsa- or Śuddhodanamaheśvara. As Piśāca, head of the demons, he is represented with three eyes and eight arms, and riding on a white bull; a bull or a linga being his symbol. The esoteric school takes him for the transformation body of Vairocana, and as appearing in many forms, e.g. Viṣṇu, Nārāyana (i.e. Brahmā), etc. His wife (śakti) is Bhīmā, or 大自在天婦. As Śuddhāvāsa, or Pure dwelling, he is described as a bodhisattva of the tenth or highest degree, on the point of entering Buddhahood. There is dispute as to whether both are the same being, or entirely different. The term also means the sixth or highest of the six desire heavens. |
淨土三經 淨土三经 see styles |
jìng tǔ sān jīng jing4 tu3 san1 jing1 ching t`u san ching ching tu san ching jōto sangyō |
three principal texts of the Pure Land tradition |
三聚淸淨戒 see styles |
sān jù qīng jìng jiè san1 ju4 qing1 jing4 jie4 san chü ch`ing ching chieh san chü ching ching chieh sanju shōjō kai |
three groups of pure precepts |
浄土三部経 see styles |
joudosanbukyou / jodosanbukyo じょうどさんぶきょう |
(See 無量寿経,阿弥陀経,観無量寿経) three major sutras of Pure Land Buddhism; (person) Jōdo Sanbukyō |
淨土三部經 淨土三部经 see styles |
jìng tǔ sān bù jīng jing4 tu3 san1 bu4 jing1 ching t`u san pu ching ching tu san pu ching Jōdo sanbu kyō |
three principal texts of the Pure Land tradition |
淸淨法身毘盧遮那心地法門成就一切陀羅尼三種悉地 淸淨法身毘卢遮那心地法门成就一切陀罗尼三种悉地 see styles |
qīng jìng fǎ shēn pí lú zhēn à xīn dì fǎ mén chéng jiù yī qiè tuó luó ní sān zhǒng xī dì qing1 jing4 fa3 shen1 pi2 lu2 zhen1 a4 xin1 di4 fa3 men2 cheng2 jiu4 yi1 qie4 tuo2 luo2 ni2 san1 zhong3 xi1 di4 ch`ing ching fa shen p`i lu chen a hsin ti fa men ch`eng chiu i ch`ieh t`o lo ni san chung hsi ti ching ching fa shen pi lu chen a hsin ti fa men cheng chiu i chieh to lo ni san chung hsi ti Shōjō hosshin Birushana shinji hōmon jōju issai darani sanshu shicchi |
Accomplishing All Dhāraṇīs and the Three Siddhis through the Dharma-Gate of the Mental Ground of Vairocana, the Pure Dharma-Body |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 45 results for "three pure" in Chinese and/or Japanese.Information about this dictionary:
Apparently, we were the first ones who were crazy enough to think that western people might want a combined Chinese, Japanese, and Buddhist dictionary.
A lot of westerners can't tell the difference between Chinese and Japanese - and there is a reason for that. Chinese characters and even whole words were borrowed by Japan from the Chinese language in the 5th century. Much of the time, if a word or character is used in both languages, it will have the same or a similar meaning. However, this is not always true. Language evolves, and meanings independently change in each language.
Example: The Chinese character 湯 for soup (hot water) has come to mean bath (hot water) in Japanese. They have the same root meaning of "hot water", but a 湯屋 sign on a bathhouse in Japan would lead a Chinese person to think it was a "soup house" or a place to get a bowl of soup. See this: Japanese Bath House
This dictionary uses the EDICT and CC-CEDICT dictionary files.
EDICT data is the property of the Electronic Dictionary Research and Development Group, and is used in conformance with the Group's
license.
Chinese Buddhist terms come from Dictionary of Chinese Buddhist Terms by William Edward Soothill and Lewis Hodous. This is commonly referred to as "Soothill's'". It was first published in 1937 (and is now off copyright so we can use it here). Some of these definitions may be misleading, incomplete, or dated, but 95% of it is good information. Every professor who teaches Buddhism or Eastern Religion has a copy of this on their bookshelf. We incorporated these 16,850 entries into our dictionary database ourselves (it was lot of work).
Combined, these cover 1,007,753 Japanese, Chinese, and Buddhist characters, words, idioms, names, placenames, and short phrases.
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