Buddhahood in Chinese / Japanese...

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The Buddha Realm / Buddhahood

fó jìng
bukkyou
The Buddha Realm / Buddhahood Scroll

佛境 means the spiritual region of Buddhas, the state of the Buddha, or the Buddha realm.

佛境 is Bukkyō in Japanese and Fójìng in Mandarin Chinese.

If you are contemplating the Metaverse, in contrast, 佛境 is the Buddha-sphere or Buddhaverse.

fó dào
butsudō
Buddha Way Scroll

佛道 is "The way of Buddha, leading to Buddhahood" or the way to becoming a bodhi and enlightened.

Known in Japanese as Butsudō, Mandarin Chinese as Fódào, and Korean as Buldo or 불도.

Seeing one’s Nature and becoming a Buddha

jiàn xìng chéng fó
ken shou jou butsu
Seeing one’s Nature and becoming a Buddha Scroll

見性成佛 is a universal phrase that suggests that one may see one's own nature and accomplish Buddhahood.

見性 suggests penetrating deep inside oneself to finally see one's "Original Mind".

成佛 refers to a sentient being who dispenses with illusions and delusions through ascetic practice, is enlightened to truth, and becomes a Buddha.

見性成佛 is used by Mahayana, Chan, and Zen Buddhists in China, Korea, and Japan.


You will also see this with the last character written as 仏 in Japanese. In the religious context, 佛 is commonly used to mean Buddha. If you want the other version, see Kenshō Jōbutsu 見性成仏

The Buddha is in Each Sentient Being

butsu wa shujou no naka ni ari
The Buddha is in Each Sentient Being Scroll

This is "Butsu wa shujo no naka ni ari" and means that the Buddha (potential for Buddhahood) exists in all beings in the universe.

So yes, your dog has the potential to be a Buddha (but only in a future reincarnation as a human). But all things, from the tiny cricket to the humpback whale have Buddha-nature within them. If one takes the time to look and contemplate, one will see the Buddha in all things.

In Japan, sometimes the Buddha character is written 仏 instead of 佛, so you might see the whole phrase written as 仏は衆生の中に在り.


Note: Because this selection contains some special Japanese Hiragana characters, it should be written by a Japanese calligrapher.

Impermanence

wú cháng
mujou
Impermanence Scroll

無常 is the state of being "not permanent", "not enduring", transitory, or evolving.

It can also mean variable or changeable. In some context, it can refer to a ghost that is supposed to take a soul upon death. Following that, this term can also mean to pass away or die.

In the Buddhist context, this is a reminder that everything in this world is ever-changing, and all circumstances of your life are temporary.
If you take the Buddhist philosophy further, none of these circumstances are real, and your existence is an illusion anyway. Thus, the idea of the eternal soul is perhaps just the attachment you have to your ego. Once you release your attachment to all impermanent things, you will be on your way to enlightenment and Buddhahood.

Language notes for this word when used outside the context of Buddhism:
In Korean Hanja, this means uncertainty, transiency, mutability, or evanescent.
In Japanese, the definition orbits closer to the state of being uncertain.


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Below are some entries from our dictionary that may match your buddhahood search...

Characters

If shown, 2nd row is Simp. Chinese

Pronunciation
Romanization
Simple Dictionary Definition

佛道

see styles
fó dào
    fo2 dao4
fo tao
 butsudō
Impermanence Scroll
The way of Buddha, leading to Buddhahood; intp. as bodhi, enlightenment, gnosis; buddha-way

菩薩


菩萨

see styles
pú sà
    pu2 sa4
p`u sa
    pu sa
 bosatsu(p); bosachi(ok)
    ぼさつ(P); ぼさち(ok)
Impermanence Scroll
Bodhisattva (Buddhism)
(n,n-suf) (1) {Buddh} bodhisattva; one who has reached enlightenment but vows to save all beings before becoming a buddha; (n,n-suf) (2) High Monk (title bestowed by the imperial court); (n,n-suf) (3) (See 本地垂迹説) title bestowed to Shinto kami in manifestation theory; (surname) Mizoro
bodhisattva, cf. 菩提薩埵. While the idea is not foreign to Hīnayāna, its extension of meaning is one of the chief marks of Mahāyāna. 'The Bodhisattva is indeed the characteristic feature of the Mahāyāna.' Keith. According to Mahāyāna the Hinayanists, i.e. the śrāvaka and pratyekabuddha, seek their own salvation, while the bodhisattva's aim is the salvation of others and of all. The earlier intp. of bodhisattva was 大道心衆生 all beings with mind for the truth; later it became 大覺有情 conscious beings of or for the great intelligence, or enlightenment. It is also intp. in terms of leadership, heroism, etc. In general it is a Mahayanist seeking Buddhahood, but seeking it altruistically; whether monk or layman, he seeks enlightenment to enlighten others, and he will sacrifice himself to save others; he is devoid of egoism and devoted to helping others. All conscious beings having the Buddha-nature are natural bodhisattvas, but require to undergo development. The mahāsattva is sufficiently advanced to become a Buddha and enter nirvāṇa, but according to his vow he remains in the realm of incarnation to save all conscious beings. A monk should enter on the arduous course of discipline which leads to Bodhisattvahood and Buddhahood.

菩提心

see styles
pú tí xīn
    pu2 ti2 xin1
p`u t`i hsin
    pu ti hsin
 bodaishin
    ぼだいしん
Impermanence Scroll
aspiration for Buddhahood
The mind for or of bodhi; the awakened, or enlightened mind; the mind that perceives the real behind the seeming, believes in moral consequences, and that all have the Buddha-nature, and aims at Buddhahood.

見性成佛


见性成佛

see styles
jiàn xìng chéng fó
    jian4 xing4 cheng2 fo2
chien hsing ch`eng fo
    chien hsing cheng fo
 kenshō jōbutsu
to see one's own nature and (directly) accomplish buddhahood; to see one's own nature and (directly) accomplish buddhahood

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.

三生

see styles
sān shēng
    san1 sheng1
san sheng
 mitsuo
    みつお
(surname, given name) Mitsuo
The three births, or reincarnations, past, present, future. Tiantai has (a) 種 planting the seed; (b) 熟 ripening; (c) 脫 liberating, stripping, or harvesting, i.e. beginning, development, and reward of bodhi, a process either gradual or instantaneous. Huayan has (a) 見聞生 a past life of seeing and hearing Buddha-truth; (b) 解行生 liberation in the present life; (c) 證入生 realization of life in Buddhahood. This is also called 三生成佛, Buddhahood in the course of three lives. There is also a definition of three rebirths as the shortest term for arhatship, sixty kalpas being the longest. There are other definitions.

不輕


不轻

see styles
bù qīng
    bu4 qing1
pu ch`ing
    pu ching
 fukyō
Never Despise, 常不輕菩薩 a previous incarnation of the Buddha, as a monk whose constant greeting to all he met, that they were destined for Buddhahood, brought him much persecution; see the chapter of this title in the Lotus Sutra; not despising

二覺


二觉

see styles
èr jué
    er4 jue2
erh chüeh
 nikaku
The two enlightenments: (1) The 起信論 has two—(a) 本覺 the immanent mind in all things, e.g. "which lighteth every man that cometh into the world", also defined as the 法身 dharmakāya; (b) 始覺 initial enlightenment or beginning of illumination; this initiation leads on to Buddhahood, or full enlightenment. (2) (a) 等覺 The fifty-first stage of a bodhisattva's 行 位 practice; (b) 妙覺 the fifty-second stage, or enlightenment of Buddhahood.(3) (a)自覺 A Buddha's own or natural enlightenment; (b) 覺他 his enlightening of all others; two kinds of enlightenment

五性

see styles
wǔ xìng
    wu3 xing4
wu hsing
 goshō
The five different natures as grouped by the 法相宗 Dharmalakṣana sect; of these the first and second, while able to attain to non-return to mortality, are unable to reach Buddhahood; of the fourth some may, others may not reach it; the fifth will be reborn as devas or men: (1) śrāvakas for arhats; (2) pratyekabuddhas for pratyekabuddha-hood; (3) bodhisattvas for Buddhahood; (4) indefinite; (5) outsiders who have not the Buddha mind. The Sutra of Perfect Enlightenment 圓覺經 has another group, i. e. the natures of (1) ordinary good people; (2) śrāvakas and pratyekabuddhas; (3) bodhisattvas; (4) indefinite; (5) heretics; five natures

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; five teachings

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; five teaching periods

五生

see styles
wǔ shēng
    wu3 sheng1
wu sheng
 takai
    たかい
(female given name) Takai
Five rebirths, i. e. five states, or conditions of a bodhisattva's rebirth: (1) to stay calamities, e. g. by sacrificing himself; (2) in any class that may need him; (3) in superior condition, handsome, wealthy, or noble; (4) in various grades of kingship; (5) final rebirth before Buddhahood; v. 瑜伽論 4; five rebirths

五轉


五转

see styles
wǔ zhuǎn
    wu3 zhuan3
wu chuan
 goten
The five evolutions, or developments; (1) resolve on Buddhahood; (2) observance of the rules; (3) attainment of enlightenment; (4) of nirvana; (5) of power to aid others according to need.

仏位

see styles
 butsui
    ぶつい
{Buddh} buddha state (ultimate level of Buddhist enlightenment); buddhahood

仏果

see styles
 bukka
    ぶっか
Buddhahood; Nirvana

仏格

see styles
 bukkaku
    ぶっかく
{Buddh} buddhahood

仏界

see styles
 bukkai
    ぶっかい
(1) {Buddh} pure land; (2) (See 十界) spiritual realm of Buddhahood

仏種

see styles
 busshu
    ぶっしゅ
(1) (Buddhist term) seed of Buddhahood; (2) something that makes it possible to attain Buddhahood; (3) teaching of Buddha which make it possible to be enlightened

住果

see styles
zhù guǒ
    zhu4 guo3
chu kuo
 sumika
    すみか
(personal name) Sumika
Abiding in the fruit; e.g. śrāvakas and pratyekabuddhas who rest satisfied in their attainments and do not strive for Buddhahood; they are known as住果緣覺 or住果羅漢; abiding in the fruit

佛位

see styles
fó wèi
    fo2 wei4
fo wei
 butsui
The state of Buddhahood; buddhahood

佛因

see styles
fó yīn
    fo2 yin1
fo yin
 butsuin
Buddha-cause, that which leads to Buddhahood, i.e. the merit of planting roots of goodness; causes of buddhahood

佛果

see styles
fó guǒ
    fo2 guo3
fo kuo
 bukka
buddhapala; the Buddha fruit, the state of Buddhahood; the fruition of arhatship, arahattvapala; Buddha-fruit

佛界

see styles
fó jiè
    fo2 jie4
fo chieh
 bukkai
The Buddha realm, the state of Buddhahood, one of the ten realms, which consist of the six gati together with the realms of Buddhas, bodhisattvas, pratyeka-buddhas, and śrāvakas; also a Buddha-land; also the Buddha's country; cf. 佛土; sphere of Buddha

佛種


佛种

see styles
fó zhǒng
    fo2 zhong3
fo chung
 busshu
    ぶっしゅ
(1) (Buddhist term) seed of Buddhahood; (2) something that makes it possible to attain Buddhahood; (3) teaching of Buddha which make it possible to be enlightened
The seed of Buddhahood; bodhisattva seeds which, sown in the heart of man, produce the Buddha fruit, enlightenment; seed of buddhahood

佛陀

see styles
fó tuó
    fo2 tuo2
fo t`o
    fo to
 budda
Buddha (a person who has attained Buddhahood, or specifically Siddhartha Gautama)
v. 佛 There are numerous monks from India and Central Asia bearing this as part of their names; buddha

八位

see styles
bā wèi
    ba1 wei4
pa wei
 hachī
The classification or grades of disciples according to the Tiantai 圓教 perfect teaching, i.e. (1) 觀行卽 grade of the five classes, or stages, of lay disciples; (2) 相似卽 grade of the ten classes of or ordinary monks and nuns; above these are the 分眞卽bodhisattva stages of those progressing towards Buddhahood i.e. (3) 十住, (4) 十行, (5) 十廻向, (6) 十地, (7) 等覺, and (8) the perfect or Buddha stage 究竟卽, i.e. 妙覺. Cf. 六卽; eight ranks

勝果


胜果

see styles
shèng guǒ
    sheng4 guo3
sheng kuo
 shōka
The surpassing fruit, i.e. that of the attainment of Buddhahood, in contrast with Hīnayāna lower aims; two of these fruits are transcendent nirvāṇa and complete bodhi; excellent realization

十住

see styles
shí zhù
    shi2 zhu4
shih chu
 jū jū
The ten stages, or periods, in bodhisattva-wisdom, prajñā 般若, are the 十住; the merits or character attained are the 十地 q.v. Two interpretations may be given. In the first of these, the first four stages are likened to entry into the holy womb, the next four to the period of gestation, the ninth to birth, and the tenth to the washing or baptism with the water of wisdom, e.g. the baptism of a Kṣatriya prince. The ten stages are (1) 發心住 the purposive stage, the mind set upon Buddhahood; (2) 治地住 clear understanding and mental control; (3) 修行住 unhampered liberty in every direction; (4) 生貴住 acquiring the Tathāgata nature or seed; (5) 方便具足住 perfect adaptability and resemblance in self-development and development of others; (6) 正心住 the whole mind becoming Buddha-like; (7) 不退住 no retrogression, perfect unity and constant progress; (8) 童眞住 as a Buddha-son now complete; (9) 法王子住 as prince of the law; (10) 灌頂住 baptism as such, e.g. the consecration of kings. Another interpretation of the above is: (1) spiritual resolve, stage of śrota-āpanna; (2) submission to rule, preparation for Sakṛdāgāmin stage; (3) cultivation of virtue, attainment of Sakṛdāgāmin stage; (4) noble birth, preparation for the anāgāmin stage; (5) perfect means, attainment of anāgāmin stage; (6) right mind, preparation for arhatship; (7) no-retrogradation, the attainment of arhatship; (8) immortal youth, pratyekabuddhahood; (9) son of the law-king, the conception of bodhisattvahood; (10) baptism as the summit of attainment, the conception of Buddhahood; ten abodes

十地

see styles
shí dì
    shi2 di4
shih ti
 juuji / juji
    じゅうじ
{Buddh} dasabhumi (forty-first to fiftieth stages in the development of a bodhisattva); (place-name) Jūji
daśabhūmi; v. 十住. The "ten stages" in the fifty-two sections of the development of a bodhisattva into a Buddha. After completing the十四向 he proceeds to the 十地. There are several groups. I. The ten stages common to the Three Vehicles 三乘 are: (1) 乾慧地 dry wisdom stage, i. e. unfertilized by Buddha-truth, worldly wisdom; (2) 性地 the embryo-stage of the nature of Buddha-truth, the 四善根; (3) 八人地 (八忍地), the stage of the eight patient endurances; (4) 見地 of freedom from wrong views; (5) 薄地 of freedom from the first six of the nine delusions in practice; (6) 離欲地 of freedom from the remaining three; (7) 巳辨地 complete discrimination in regard to wrong views and thoughts, the stage of an arhat; (8) 辟支佛地 pratyeka-buddhahood, only the dead ashes of the past left to sift; (9) 菩薩地 bodhisattvahood; (10) 佛地 Buddhahood. v. 智度論 78. II. 大乘菩薩十地 The ten stages of Mahāyāna bodhisattva development are: (1) 歡喜地 Pramuditā, joy at having overcome the former difficulties and now entering on the path to Buddhahood; (2) 離垢地 Vimalā, freedom from all possible defilement, the stage of purity; (3) 發光地 Prabhākarī, stage of further enlightenment; (4) 焰慧地 Arciṣmatī, of glowing wisdom; (5) 極難勝地 Sudurjayā, mastery of utmost or final difficulties; (6) 現前地 Abhimukhī, the open way of wisdom above definitions of impurity and purity; (7) 遠行地 Dūraṁgamā, proceeding afar, getting above ideas of self in order to save others; (8) 不動地 Acalā, attainment of calm unperturbedness; (9) 善慧地 Sādhumatī, of the finest discriminatory wisdom, knowing where and how to save, and possessed of the 十力 ten powers; (10) 法雲地 Dharmamegha, attaining to the fertilizing powers of the law-cloud. Each of the ten stages is connected with each of the ten pāramitās, v. 波. Each of the 四乘 or four vehicles has a division of ten. III. The 聲聞乘十地 ten Śrāvaka stages are: (1) 受三歸地 initiation as a disciple by receiving the three refuges, in the Buddha, Dharma, and Saṅgha; (2) 信地 belief, or the faith-root; (3) 信法地 belief in the four truths; (4) 内凡夫地 ordinary disciples who observe the 五停心觀, etc.; (5) 學信戒 those who pursue the 三學 three studies; (6) 八人忍地 the stage of 見道 seeing the true Way; (7) 須陀洹地 śrota-āpanna, now definitely in the stream and assured of nirvāṇa; (8) 斯陀含地 sakrdāgāmin, only one more rebirth; (9) 阿那含地 anāgāmin, no rebirth; and (10) 阿羅漢地 arhatship. IV. The ten stages of the pratyekabuddha 緣覺乘十地 are (1) perfect asceticism; (2) mastery of the twelve links of causation; (3) of the four noble truths; (4) of the deeper knowledge; (5) of the eightfold noble path; (6) of the three realms 三法界; (7) of the nirvāṇa state; (8) of the six supernatural powers; (9) arrival at the intuitive stage; (10) mastery of the remaining influence of former habits. V. 佛乘十地 The ten stages, or characteristics of a Buddha, are those of the sovereign or perfect attainment of wisdom, exposition, discrimination, māra-subjugation, suppression of evil, the six transcendent faculties, manifestation of all bodhisattva enlightenment, powers of prediction, of adaptability, of powers to reveal the bodhisattva Truth. VI. The Shingon has its own elaborate ten stages, and also a group 十地十心, see 十心; and there are other groups.

十妙

see styles
shí miào
    shi2 miao4
shih miao
 jūmyō
The ten wonders, or incomprehensibles; there are two groups, the 迹v traceable or manifested and 本門妙 the fundamental. The 迹門十妙 are the wonder of: (1) 境妙 the universe, sphere, or whole, embracing mind, Buddha, and all things as a unity; (2) 智妙 a Buddha's all-embracing knowledge arising from such universe; (3) 行妙 his deeds, expressive of his wisdom; (4) 位妙 his attainment of all the various Buddha stages, i.e. 十住 and十地; (5) 三法妙 his three laws of 理, 慧, and truth, wisdom, and vision; (6) 感應妙 his response to appeal, i.e. his (spiritual) response or relation to humanity, for "all beings are my children"; (7) 神通妙 his supernatural powers; (8) 說法妙 his preaching; (9) 眷屬妙 his supernatural retinue; (10) 利益妙 the blessings derived through universal elevation into Buddhahood. The 本門十妙 are the wonder of (1) 本因妙 the initial impulse or causative stage of Buddhahood; (2) 本果妙 its fruit or result in eternity, joy, and purity; (3) 國土妙 his (Buddha) realm; (4) 感應妙 his response (to human needs); (5) 神通妙 his supernatural powers; (6) 說法妙 his preaching; (7) 眷屬妙 his supernatural retinue; (8) 涅槃妙 his nirvāṇa; (9) 壽命妙 his (eternal) life; (10) his blessings as above. Both groups are further defined as progressive stages in a Buddha's career. These "wonders" are derived from the Lotus sūtra; ten marvels
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The following table may be helpful for those studying Chinese or Japanese...

Title CharactersRomaji (Romanized Japanese)Various forms of Romanized Chinese
The Buddha Realm
Buddhahood
佛境bukkyou / bukyofó jìng / fo2 jing4 / fo jing / fojingfo ching / foching
Buddha Way佛道butsudōfó dào / fo2 dao4 / fo dao / fodaofo tao / fotao
Seeing one’s Nature and becoming a Buddha見性成佛
见性成佛
ken shou jou butsu
kenshoujoubutsu
ken sho jo butsu
jiàn xìng chéng fó
jian4 xing4 cheng2 fo2
jian xing cheng fo
jianxingchengfo
chien hsing ch`eng fo
chienhsingchengfo
chien hsing cheng fo
The Buddha is in Each Sentient Being佛は衆生の中に在りbutsu wa shujou no naka ni ari
butsuwashujounonakaniari
butsu wa shujo no naka ni ari
Impermanence無常
无常
mujou / mujowú cháng / wu2 chang2 / wu chang / wuchangwu ch`ang / wuchang / wu chang
In some entries above you will see that characters have different versions above and below a line.
In these cases, the characters above the line are Traditional Chinese, while the ones below are Simplified Chinese.


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Impermanence Scroll
Impermanence Scroll
Impermanence Scroll
Impermanence Scroll


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Impermanence Vertical Portrait
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A nice Chinese calligraphy wall scroll

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single-character wall scroll.
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A professional Chinese Calligrapher

Professional calligraphers are getting to be hard to find these days.
Instead of drawing characters by hand, the new generation in China merely type roman letters into their computer keyboards and pick the character that they want from a list that pops up.

There is some fear that true Chinese calligraphy may become a lost art in the coming years. Many art institutes in China are now promoting calligraphy programs in hopes of keeping this unique form of art alive.

Trying to learn Chinese calligrapher - a futile effort

Even with the teachings of a top-ranked calligrapher in China, my calligraphy will never be good enough to sell. I will leave that to the experts.

A high-ranked Chinese master calligrapher that I met in Zhongwei

The same calligrapher who gave me those lessons also attracted a crowd of thousands and a TV crew as he created characters over 6-feet high. He happens to be ranked as one of the top 100 calligraphers in all of China. He is also one of very few that would actually attempt such a feat.


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