There are 42 total results for your wisdom is power search in the dictionary.
| Characters | Pronunciation Romanization |
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力 see styles |
lì li4 li riki りき |
More info & calligraphy: Power / Strength(suffix) strength; power; proficiency; ability; (given name) Riki bala; power, strength, of which there are several categories: 二力 power of choice and of practice; 三力 the power of Buddha; of meditation (samādhi) and of practice. 五力 pañcabala, the five powers of faith, zeal, memory (or remembering), meditation, and wisdom. 六力 A child's power is in crying; a woman's in resentment; a king's in domineering; an arhat's in zeal (or progress); a Buddha's in mercy; and a bhikṣu's in endurance (of despite) . 十力 q.v. The ten powers of Buddhas and bodhisattvas. |
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慧 see styles |
huì hui4 hui megumi めぐみ |
More info & calligraphy: Wisdom / Intelligence(1) wisdom; enlightenment; (2) (Buddhist term) prajna (one of the three divisions of the noble eightfold path); wisdom; (female given name) Megumi prajñā ; sometimes jñāna. Wisdom, discernment, understanding; the power to discern things and their underlying principles and to decide the doubtful. It is often interchanged with 智, though not correctly, for zhi means knowledge, the science of the phenomenal, while hui refers more generally to principles or morals. It is part of the name of many monks, e.g. 慧可 Huike; 慧思Huisi. |
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明 see styles |
míng ming2 ming meishuu / meshu めいしゅう |
More info & calligraphy: Light / Bright(1) (ant: 暗) brightness; (2) discernment; insight; an eye (for); (3) (See 明を失う) eyesight; vision; (prefix) (4) (abbreviation) (See 明治) nth year in the Meiji era (1868.9.8-1912.7.30); (surname) Meishuu vidyā, knowledge. ming means bright, clear, enlightenment, intp. by 智慧 or 聰明 wisdom, wise; to understand. It represents Buddha-wisdom and its revelation; also the manifestation of a Buddha's light or effulgence; it is a term for 眞言 because the 'true word' can destroy the obscurity of illusion; the 'manifestation' of the power of the object of worship; it means also dhāraṇīs or mantras of mystic wisdom. Also, the Ming dynasty A. D. 1368-1644. |
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悟性 see styles |
wù xìng wu4 xing4 wu hsing gosei / gose ごせい |
More info & calligraphy: Power of Understanding and Wisdomwisdom; understanding |
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慧能 see styles |
huì néng hui4 neng2 hui neng enou / eno えのう |
More info & calligraphy: Huineng(person) Huineng (638-713) The power of wisdom. Huineng, name of a noted monk, sixth patriarch of the Intuitional or Meditation sect; died 713. |
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佛知見 佛知见 see styles |
fó zhī jiàn fo2 zhi1 jian4 fo chih chien bucchiken |
More info & calligraphy: Wisdom and Insight of the Buddha |
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通 see styles |
tòng tong4 t`ung tung michiaki みちあき |
classifier for an activity, taken in its entirety (tirade of abuse, stint of music playing, bout of drinking etc) (n,n-suf,adj-na) (1) authority; expert; connoisseur; well-informed person; (counter) (2) counter for messages, letters, notes, documents, etc.; (noun or adjectival noun) (3) understanding (esp. of male-female relations); tact; insight; (4) supernatural powers; magical powers; (given name) Michiaki Permeate, pass through, pervade; perceive, know thoroughly; communicate; current; free, without hindrance, unimpeded universal; e.g. 神通 supernatural, ubiquitous powers. There are categories of 五通, 六通, and 十通, all referring to supernatural powers; the five are (1) knowledge of the supernatural world; (2) deva vision; (3) deva hearing; (4) knowledge of the minds of all others; (5) knowledge of all the transmigrations of self and all others. The six are the above together with perfect wisdom for ending moral hindrance and delusion. The ten are knowing all previous transmigrations, having deva hearing, knowing the minds of others, having deva vision, showing deva powers, manifesting many bodies or forms, being anywhere instantly, power of bringing glory to one's domain, manifesting a body of transformation, and power to end evil and transmigration. |
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三身 see styles |
sān shēn san1 shen1 san shen sanmi さんみ |
{Buddh} trikaya (three bodies of the Buddha); (surname) Sanmi trikāya. 三寶身 The threefold body or nature of a Buddha, i.e. the 法, 報, and 化身, or dharmakāya, sambhogakāya, and nirmāṇakāya. The three are defined as 自性, 受用, and 變化, the Buddha-body per se, or in its essential nature; his body of bliss, which he "receives" for his own "use" and enjoyment; and his body of transformation, by which he can appear in any form; i.e. spiritual, or essential; glorified; revealed. While the doctrine of the trikāya is a Mahāyāna concept, it partly results from the Hīnayāna idealization of the earthly Buddha with his thirty-two signs, eighty physical marks, clairvoyance, clairaudience, holiness, purity, wisdom, pity, etc. Mahāyāna, however, proceeded to conceive of Buddha as the Universal, the All, with infinity of forms, yet above all our concepts of unity or diversity. To every Buddha Mahāyāna attributed a three-fold body: that of essential Buddha; that of joy or enjoyment of the fruits of his past saving labours; that of power to transform himself at will to any shape for omnipresent salvation of those who need him. The trinity finds different methods of expression, e.g. Vairocana is entitled 法身, the embodiment of the Law, shining everywhere, enlightening all; Locana is 報身; c.f. 三賓, the embodiment of purity and bliss; Śākyamuni is 化身 or Buddha revealed. In the esoteric sect they are 法 Vairocana, 報 Amitābha, and 化 Śākyamuni. The 三賓 are also 法 dharma, 報 saṅgha, 化 buddha. Nevertheless, the three are considered as a trinity, the three being essentially one, each in the other. (1) 法身 Dharmakāya in its earliest conception was that of the body of the dharma, or truth, as preached by Śākyamuni; later it became his mind or soul in contrast with his material body. In Mādhyamika, the dharmakāya was the only reality, i.e. the void, or the immateria1, the ground of all phenomena; in other words, the 眞如 the tathāgatagarbha, the bhūtatathatā. According to the Huayan (Kegon) School it is the 理or noumenon, while the other two are氣or phenomenal aspects. "For the Vijñānavāda... the body of the law as highest reality is the void intelligence, whose infection (saṃkleҫa) results in the process of birth and death, whilst its purification brings about Nirvāṇa, or its restoration to its primitive transparence" (Keith). The "body of the law is the true reality of everything". Nevertheless, in Mahāyāna every Buddha has his own 法身; e.g. in the dharmakāya aspect we have the designation Amitābha, who in his saṃbhogakāya aspect is styled Amitāyus. (2) 報身Sambhogakāya, a Buddha's reward body, or body of enjoyment of the merits he attained as a bodhisattva; in other words, a Buddha in glory in his heaven. This is the form of Buddha as an object of worship. It is defined in two aspects, (a) 自受用身 for his own bliss, and (b) 他受用身 for the sake of others, revealing himself in his glory to bodhisattvas, enlightening and inspiring them. By wisdom a Buddha's dharmakāya is attained, by bodhisattva-merits his saṃbhogakāya. Not only has every Buddha all the three bodies or aspects, but as all men are of the same essence, or nature, as Buddhas, they are therefore potential Buddhas and are in and of the trikāya. Moreover, trikāya is not divided, for a Buddha in his 化身 is still one with his 法身 and 報身, all three bodies being co-existent. (3) 化身; 應身; 應化身 nirmāṇakāya, a Buddha's transformation, or miraculous body, in which he appears at will and in any form outside his heaven, e.g. as Śākyamuni among men. |
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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. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
六度 see styles |
liù dù liu4 du4 liu tu rokudo ろくど |
(surname) Rokudo The six things that ferry one beyond the sea of mortality to nirvana, i. e. the six pāramitās 波羅蜜 (波羅蜜多): (1) 布施 dāna, charity, or giving, including the bestowing of the truth on others; (2) 持戒 śīla, keeping the command rents; (3) 忍辱 kṣānti, patience under insult; (4) 精進 vīrya, zeal and progress; (5) 闡定 dhyāna, meditation or contemplation; (6) 智慧 prajñā; wisdom, the power to discern reality or truth. It is the last that carries across the saṃsāra (sea of incarnate life) to the shores of nirvana. The opposites of these virtues are meanness, wickedness, anger, sloth, a distracted mind, and ignorance. The 唯識論 adds four other pāramitās: (7) 方便 upāya, the use of appropriate means; (8) 願 praṇidhāna, pious vows; (9) 力 bala, power of fulfillment; (10) 智 jñāna knowledge. |
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利劍 利剑 see styles |
lì jiàn li4 jian4 li chien riken |
sharp sword A sharp sword, used figuratively for Amitābha, and Mañjuśrī, indicating wisdom, discrimination, or power over evil. |
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勢至 势至 see styles |
shì zhì shi4 zhi4 shih chih seiji / seji せいじ |
(personal name) Seiji He whose wisdom and power reach everywhere, Mahāsthāmaprāpta, i.e. 大勢至 q.v. Great power arrived (at maturity), the bodhisattva on the right of Amitābha, who is the guardian of Buddha-wisdom.; See 大勢至菩薩. |
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奇特 see styles |
qí tè qi2 te4 ch`i t`e chi te kitoku; kidoku きとく; きどく |
peculiar; unusual; queer (noun or adjectival noun) (1) praiseworthy; commendable; laudable; (adjectival noun) (2) (colloquialism) (non-standard usage) strange (person); weird; odd Wonderful, rare, special, the three incomparable kinds of 神通奇特 power to convert all beings, 慧心奇特 Buddha-wisdom, and 攝受奇特Buddha-power to attract and save all beings. |
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慧力 see styles |
huì lì hui4 li4 hui li eriki |
prajñābala, one of the five powers, that of wisdom. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
慧命 see styles |
huì mìng hui4 ming4 hui ming e myō |
Wisdom-life, or wisdom as life, wisdom being the basis of spiritual character. A term of address to a monk, also 慧壽, and to a monk by a superior. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
文殊 see styles |
wén shū wen2 shu1 wen shu monju もんじゅ |
Manjushri, the Bodhisattva of keen awareness (Buddhist term) Manjushri; Manjusri; Bodhisattva that represents transcendent wisdom; (p,s,f) Monju (文殊師利) Mañjuśrī 滿殊尸利 -later 曼殊室利. 文殊 is also used for Mañjunātha, Mañjudeva, Mañjughoṣa, Mañjuṣvara, et al. T., hjamdpal; J., Monju. Origin unknown; presumably, like most Buddhas and bodhisattvas, an idealization of a particular quality, in his case of Wisdom. Mañju is beautiful, Śrī; good fortune, virtue, majesty, lord, an epithet of a god. Six definitions are obtained from various scriptures: 妙首 (or 頭 ) wonderful or beautiful) head; 普首 universal head; 濡首 glossy head (probably a transliteration); 敬首 revered head; 妙德 wonderful virtue (or power); 妙吉祥 wonderfully auspicious; the last is a later translation in the 西域記. As guardian of wisdom 智慧 he is often placed on Śākyamuni's left, with 普顯 on the right as guardian of law 理, the latter holding the Law, the former the wisdom or exposition of it; formerly they held the reverse positions. He is often represented with five curls or waves to his hair indicating the 五智 q. v. or the five peaks; his hand holds the sword of wisdom and he sits on a lion emblematic of its stern majesty: but he has other forms. He is represented as a youth, i. e. eternal youth. His present abode is given as east of the universe, known as 淸涼山 clear and cool mountain, or a region 寶住 precious abode, or Abode of Treasures, or 寶氏 from which he derives one of his titles, 寶相如來. One of his dhāraṇīs prophesies China as his post-nirvāṇa realm. In past incarnations he is described as being the parent of many Buddhas and as having assisted the Buddha into existence; his title was 龍種上佛 the supreme Buddha of the nāgas, also 大身佛 or 神仙佛; now his title is 歡喜藏摩尼寶精佛 The spiritual Buddha who joyfully cares for the jewel: and his future title is to be 普現佛 Buddha universally revealed. In the 序品 Introductory Chapter of the Lotus Sutra he is also described as the ninth predecessor or Buddha-ancestor of Śākyamuni. He is looked on as the chief of the Bodhisattvas and represents them, as the chief disciple of the Buddha, or as his son 法王子. Hīnayāna counts Śāriputra as the wisest of the disciples, Mahāyāna gives Mañjuśrī the chief place, hence he is also styled 覺母 mother, or begetter of understanding. He is shown riding on either a lion or a peacock, or sitting on a white lotus; often he holds a book, emblem of wisdom, or a blue lotus; in certain rooms of a monastery he is shown as a monk; and he appears in military array as defender of the faith. His signs, magic words, and so on, are found in various sutras. His most famous centre in China is Wu-tai shan in Shansi. where he is the object of pilgrimages, especially of Mongols. The legends about him are many. He takes the place in Buddhism of Viśvakarman as Vulcan, or architect, of the universe. He is one of the eight Dhyāni-bodhisattvas, and sometimes has the image of Akṣobhya in his crown. He was mentioned in China as early as the fourth century and in the Lotus Sutra he frequently appears, especially as the converter of the daughter of the Dragon-king of the Ocean. He has five messengers 五使者 and eight youths 八童子 attending on him. His hall in the Garbhadhātu maṇḍala is the seventh, in which his group numbers twenty-five. His position is northeast. There are numerous sutras and other works with his name as title, e. g. 文殊師利問菩提經 Gayaśīrṣa sūtra, tr. by Kumārajīva 384-417: and its 論 or .Tīkā of Vasubandhu, tr. by Bodhiruci 535. see list in B. N. |
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智力 see styles |
zhì lì zhi4 li4 chih li chiriki ちりき |
intelligence; intellect (noun - becomes adjective with の) wisdom; intellectual power; intelligence; mental capacity; brains; (given name) Chiriki Knowledge and supernatural power; power of knowledge; the efficient use of mystic knowledge. |
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智辯 智辩 see styles |
zhì biàn zhi4 bian4 chih pien chiben ちべん |
(personal name) Chiben Wisdom and dialectic power; wise discrimination; argument from knowledge. |
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法身 see styles |
fǎ shēn fa3 shen1 fa shen hotsushin ほつしん |
{Buddh} (See 三身) dharmakaya (dharma body, Buddhism's highest form of existence); (surname) Hotsushin dharmakāya, embodiment of Truth and Law, the "spiritual" or true body; essential Buddhahood; the essence of being; the absolute, the norm of the universe; the first of the trikāya, v.三身. The dharmakāya is divided into 總 unity and 別 diversity; as in the noumenal absolute and phenomenal activities, or potential and dynamic; but there are differences of interpretation, e.g. as between the 法相 and 法性 schools. Cf. 法身體性. There are many categories of the dharmakāya. In the 2 group 二法身 are five kinds: (1) 理 "substance" and 智 wisdom or expression; (2) 法性法身 essential nature and 應化法身 manifestation; the other three couples are similar. In the 3 group 三法身 are (1) the manifested Buddha, i.e. Śākyamuni; (2) the power of his teaching, etc.; (3) the absolute or ultimate reality. There are other categories. |
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無減 无减 see styles |
wú jiǎn wu2 jian3 wu chien mugen |
The undiminished powers of a bodhisattva after attaining Buddhahood; i.e. undiminished power and zeal to save all beings, power of memory, wisdom, nirvāṇa, and insight attained through nirvāṇa; cf. 智度論 26; also for a list of twenty-two cf. 唯識論 10. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
知力 see styles |
chiryoku ちりょく |
(noun - becomes adjective with の) wisdom; intellectual power; intelligence; mental capacity; brains | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
五佛頂 五佛顶 see styles |
wǔ fó dǐng wu3 fo2 ding3 wu fo ting go butchō |
(五佛頂尊); 五頂輪王 Five bodhisattvas sometimes placed on the left of Śākyamuni, indicative of five forms of wisdom: (1) 白傘佛頂輪王 (白蓋佛頂輪王); 白 M027897佛頂, Sitāta-patra, with white parasol, symbol of pure mercy, one of the titles of Avalokiteśvara; (2) 勝佛頂 Jaya, with sword symbol of wisdom, or discretion; (3) 最勝佛頂 (一字最勝佛頂輪王); 金輪佛頂 (最勝金輪佛頂); 轉輪王佛頂 Vijaya, with golden wheel symbol of unexcelled power of preaching; (4) 火聚佛頂; 光聚佛頂 (or 放光佛頂 or 火光佛頂) ; 高佛頂 Tejorāṣi, collected brilliance, with insignia of authority 如意寶 or a fame; (5) 捨除佛頂; 除障佛頂; 摧碎佛頂; 除業佛頂; 除蓋障佛頂; 尊勝, etc. Vikīrṇa, scattering and destroying all distressing delusion, with a hook as symbol. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
十眞如 see styles |
shí zhēn rú shi2 zhen1 ru2 shih chen ju jū shinnyo |
The ten aspects of the bhūtatathatā or reality attained by a bodhisattva during his fifty-two stages of development, cf. 十地 and 十障, each of which is associated with one of these zhenru: (1) 遍行眞如 the universality of the zhenru; (2) 最勝眞如 its superiority over all else; (3) 流眞如 its ubiquity; (4) 無攝受眞如 its independence or self-containedness; (5) 無別眞如 subjective indifferentiation; (6) 無染淨眞如 above differences of impurity and purity; (7) 法無別眞如 objective indifferentiation; (8) 不增減眞如 invariable, i.e. can be neither added to nor taken from; (9) 智自在所依 the basis of all wisdom; (10) 業自在等所依眞如 and all power. The above are the 別教 group from the 唯識論 10. Another group, of the 圓教, is the same as the 十如是 q.v. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
大心力 see styles |
dà xīn lì da4 xin1 li4 ta hsin li dai shinriki |
The great mind and power, or wisdom and activity of Buddha. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
已知根 see styles |
yǐ zhī gēn yi3 zhi1 gen1 i chih ken ichi kon |
ājñendriya. The second of the 三無漏根 q. v. One who already knows the indriya or roots that arise from the practical stage associated with the Four Dogmas, i. e. purpose, joy, pleasure, renunciation, faith, zeal, memory, abstract meditation, wisdom. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
得大勢 得大势 see styles |
dé dà shì de2 da4 shi4 te ta shih tokudaisei |
勢至 (大勢至) Mahāsthāmaprāpta, he who has obtained great power, or stability, who sits on the right of Amitābha, controlling all wisdom. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
斫託羅 斫讬罗 see styles |
zhuó tuō luó zhuo2 tuo1 luo2 cho t`o lo cho to lo shakutara* |
idem 斫迦羅 (or 柘迦羅); 遮伽羅 (or 遮迦羅); 賒羯羅 Cakra, a wheel, disc, cycle; the wheel of the sun's chariot, of time, etc.; like the vajra it is a symbol of sovereignty, of advancing or doing at will; to revolve the wheel is to manifest power or wisdom. Eitel. The cakra is one of the thirty-two signs on a Buddha's soles. It is a symbol of a 斫迦羅伐辣底 Cakravartī-rāja. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
智慧力 see styles |
zhì huì lì zhi4 hui4 li4 chih hui li chieryoku |
Wisdom, insight. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
法無礙 法无碍 see styles |
fǎ wú ài fa3 wu2 ai4 fa wu ai hō muge |
(法無礙解 or法無礙智) Wisdom or power of explanation in unembarrassed accord with the Law, or Buddha-truth. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
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. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
金剛杵 金刚杵 see styles |
jīn gāng chǔ jin1 gang1 chu3 chin kang ch`u chin kang chu kongousho / kongosho こんごうしょ |
vajra scepter (ritual object of Buddhism) vajra (mystical weapon in Hinduism and Buddhism) (or 金剛杖) v. 金剛.; The vajra, or thunderbolt; it is generally shaped as such, but has various other forms. Any one of the beings represented with the vajra is a 金剛. The vajra is also intp. as a weapon of Indian soldiers. It is employed by the esoteric sects, and others, as a symbol of wisdom and power over illusion and evil spirits. When straight as a sceptre it is 獨股 one limbed, when three-pronged it is 三股, and so on with five and nine limbs. |
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七種無上 七种无上 see styles |
qī zhǒng wú shàng qi1 zhong3 wu2 shang4 ch`i chung wu shang chi chung wu shang shichi shumujō |
The seven peerless qualities of a Buddha:―his body 身 with its thirty-two signs and eighty-four marks; his way 道 of universal mercy; his perfect insight or doctrine 見; his wisdom 智; his supernatural power 神 力; his ability to overcome hindrances 斷障, e.g. illusion, karma, and suffering; and his abiding place 住 i.e. Nirvana. Cf. 七勝事. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
三陀羅尼 三陀罗尼 see styles |
sān tuó luó ní san1 tuo2 luo2 ni2 san t`o lo ni san to lo ni san darani |
The three dhāraṇī, which word from dhāra, " maintaining," "preserving," is defined as the power maintaining wisdom or knowledge. Dhāraṇī are "spells chiefly for personal use" (Eliot), as compared with mantra, which are associated with religious services. The Tiantai School interprets the "three dhāraṇī" of the Lotus Sutra on the lines of the三諦, i.e. 空, 假and中. Another group is聞持陀羅尼 the power to retain all the teaching one hears; 分別陀羅尼 unerring powers of discrimination; 入音聲陀羅尼 power to rise superior to external praise or blame. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
二十二根 see styles |
èr shí èr gēn er4 shi2 er4 gen1 erh shih erh ken nijūni kon |
The twenty-two roots, organs, or powers, v. 根. They are: (1) 眼根 eye, cakṣurindriya; (2) 耳 根 ear, śrotrendriya; (3) 鼻根 nose, ghrāṇendriya; (4) 舌根 tongue, jihvendriya; (5) 身根 body, kāyendriya; (6) 意根 mind, manaīndriya (the above are the 六根); (7) 女根 female organ, strīndriya; (8) 男根 male organ, puruṣendriya; (9) 命根 life, jīvitendriya; (10) 苦根 suffering (or pain), duḥkhendriya; (11) 樂根 pleasure, sukhendriya; (12) 憂根 sorrow, daurmanasyendriya; (13) 喜根 joy, saumanas-yendriya; (14) 捨根 abandoning, upekṣendriya (from 10 to 14 they are the 五受); (15) 信根 faith, śraddhendriya; (16) 精進根 zeal, vīryendriya; (17) 念根 memory, smṛtīndriya; (18) 定根 meditation, or trance, samādhīndriya; (19) 慧根 wisdom, prajñendriya (these are the 信等之五根); (20) 未知當知根 the power for learning (the Four Noble Truths) anājñātamājñāsyāmīndriya; (21) 巳知根 the power of having learned (them), ājñendriya; (22) 具知根 the power of perfect knowledge (of them), ājñātādvīndriya (these three are called the 無漏根) . | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
五智如來 五智如来 see styles |
wǔ zhì rú lái wu3 zhi4 ru2 lai2 wu chih ju lai gochi nyorai |
五智五佛; 五佛; 五如來 The five Dhyāni-Buddhas, or Wisdom-Tathāgatas of the Vajradhātu 金剛界, idealizations of five aspects of wisdom; possibly of Nepalese origin. The Wisdom Buddha represents the dharmakāya or Buddha-mind, also the Dharma of the triratna, or trinity. Each evolves one of the five colours, one of the five senses, a Dhyani-bodhisattva in two forms onegracious, the other fierce, and a Mānuṣi-Buddha; each has his own śakti, i. e. feminine energy or complement; also his own bīja, or germ-sound 種子or 印 seal, i. e. 眞言 real or substantive word, the five being for 大日 aṃ, for 阿閦 hūṃ, for 寶生 ? hrīḥ, for 彌陀 ? aḥ, for 不 空 ? āḥ. The five are also described as the emanations or forms of an Ādi-Buddha, Vajrasattva; the four are considered by others to be emanations or forms of Vairocana as theSupreme Buddha. The five are not always described as the same, e. g. they may be 藥師 (or 王) Bhaiṣajya, 多寶 Prabhūtaratna, Vairocana, Akṣobhya, andeither Amoghasiddhi or Śākyamuni. Below is a classified list of the generally accepted five with certain particulars connected with them, butthese differ in different places, and the list can only be a general guide. As to the Dhyāni-bodhisattvas, each Buddha evolves three forms 五佛生五菩薩, 五金剛, 五忿怒, i. e. (1) a bodhisattva who represents the Buddha's dharmakāya, or spiritual body; (2) a vajra ordiamond form who represents his wisdom in graciousness; and (3) a fierce or angry form, the 明王 who represents his power against evil. (1) Vairocanaappears in the three forms of 轉法輪菩薩 Vajra-pāramitā Bodhisattva, 遍照金剛 Universally Shining Vajrasattva, and 不動明王 Ārya-Acalanātha Rāja; (2) Akṣobhya's three forms are 虛空藏 Ākāśagarbha, 如意 complete power, and 軍荼利明王 Kuṇḍalī-rāja; (3 ) Ratnasaṃbhava's are 普賢 Samantabhadra, 薩埵Sattvavajra, and 孫婆 or 降三世明王 Trailokyavijayarāja; (4) Amitābha's are 觀世音 Avalokiteśvara, 法金剛 Dharmarāja, and 馬頭明王 Hayagrīva, thehorse-head Dharmapāla; (5) Amoghasiddhi's are 彌勒 Maitreya, 業金剛Karmavajra, and 金剛夜叉 Vajrayakṣa. The above Bodhisattvas differ from those in the following list:
Arrival of the five wise Buddhas |
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佛具十身 see styles |
fó jù shí shēn fo2 ju4 shi2 shen1 fo chü shih shen butsugu jūshin |
The ten perfect bodies or characteristics of Buddha: (1) 菩提身 Bodhi-body in possession of complete enlightenment. (2) 願身 Vow-body, i.e. the vow to be born in and from the Tuṣita heaven. (3) 化身 nirmāṇakāya, Buddha incarnate as a man. (4) 住持身 Buddha who still occupies his relics or what he has left behind on earth and thus upholds the dharma. (5) 相好莊嚴身 saṁbhogakāya, endowed with an idealized body with all Buddha marks and merits. (6) 勢力身 or 心佛 Power-body, embracing all with his heart of mercy. (7) 如意身 or 意生身 At will body, appearing according to wish or need. (8) 福德身 or 三昧身 samādhi body, or body of blessed virtue. (9) 智身 or 性佛 Wisdom-body, whose nature embraces all wisdom. (10) 法身 dharmakāya, the absolute Buddha, or essence of all life. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
十大弟子 see styles |
shí dà dì zǐ shi2 da4 di4 zi3 shih ta ti tzu juudaideshi / judaideshi じゅうだいでし |
{Buddh} the ten great disciples (of Buddha) The ten chief discip1es of Śākyamuni, each of whom was master of one power or gift. Śāriputra of wisdom; Maudgalyāyana of supernatural powers; Mahākāśyapa of discipline; Aniruddha of 天眼 deva vision; Subhūti of explaining the void or immaterial; Pūrṇa of expounding the law; Kātyāyana of its fundamental principles; Upāli of maintaining the rules; Rāhula of the esoteric; and Ānanda of hearing and remembering. |
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十種智力 十种智力 see styles |
shí zhǒng zhì lì shi2 zhong3 zhi4 li4 shih chung chih li jūshu chiriki |
The ten kinds of wisdom and power, v. 十智 and 十力. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
同體智力 同体智力 see styles |
tóng tǐ zhì lì tong2 ti3 zhi4 li4 t`ung t`i chih li tung ti chih li dōtai chiriki |
wisdom power based on [the awareness that] all beings have the same original nature | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
慧如意足 see styles |
huì rú yì zú hui4 ru2 yi4 zu2 hui ju i tsu e nyoi soku |
the power of wisdom | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
滅定智通 灭定智通 see styles |
miè dìng zhì tōng mie4 ding4 zhi4 tong1 mieh ting chih t`ung mieh ting chih tung metsujō chitsū |
The freedom or supernatural power of the wisdom attained in nirvāṇa, or perfect passivity. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
辯才慧力 辩才慧力 see styles |
biàn cái huì lì bian4 cai2 hui4 li4 pien ts`ai hui li pien tsai hui li benzai eriki |
the eloquence and the power of wisdom |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 42 results for "wisdom is power" 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.
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Chinese Buddhist terms come from Dictionary of Chinese Buddhist Terms by William Edward Soothill and Lewis Hodous. This is commonly referred to as "Soothill's'". It was first published in 1937 (and is now off copyright so we can use it here). Some of these definitions may be misleading, incomplete, or dated, but 95% of it is good information. Every professor who teaches Buddhism or Eastern Religion has a copy of this on their bookshelf. We incorporated these 16,850 entries into our dictionary database ourselves (it was lot of work).
Combined, these cover 1,007,753 Japanese, Chinese, and Buddhist characters, words, idioms, names, placenames, and short phrases.
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