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Great Wisdom
Prajñā
般若 means great wisdom or wondrous knowledge.
In the Buddhist context, this is prajna or prajñā, to know, to understand, to have the wisdom required to attain enlightenment.
Since this is a wisdom which transcends the realm of logic, the pure, absolute wisdom beyond the reach of words and concepts, it is not obtained
through learning, but is realized for the first time through a religious experience.
Door of Great Wisdom
dà zhì huì mén
dai chi e mon
大智慧門 is the title for, "The Great Wisdom Door", or "The Gate to Great Wisdom".
This refers to a portal to all wisdom and knowledge in Buddhism.
Wisdom from Hard Knocks
The school of hard knocks ái yī quán dé yī zhāo ái shí quán biàn zhū gě
This Chinese proverb literally translates as: Receive on blow, [and one] learns a lesson; Receive ten blows, [and one] becomes a great Zhuge [Liang].
You must first understand that a man named Zhuge Liang was one of the great strategists and philosophers in Chinese history. He's known as a man of great wisdom.
Figuratively, this phrase means:
One can learn much from failure or "hard knocks".
An Open Book Benefits Your Mind
kāi juàn yǒu yì
There are several ways to translate this ancient proverb. Translated literally and directly it says, "Open roll has/yields benefit".
To understand that, you must know a few things...
First, Chinese characters and language have deeper meanings that often are not spoken but are understood - especially with ancient text like this. Example: It's understood that the "benefit" referred to in this proverb is to the mind of the reader. Just the last character expresses that whole idea.
Second, Chinese proverbs are supposed to make you think, and leave a bit of mystery to figure out.
Third, for this proverb, it should be noted that roll = book. When this proverb came about (about two thousand years ago) books were really rolls of bamboo slips strung together. The first bound books like the ones we use today did not come about until about a thousand years after this proverb when they invented paper in China.
開卷有益 is a great gift for a bookworm who loves to read and increase their knowledge. Or for any friend that is or wants to be well-read.
Some other translations of this phrase:
Opening a book is profitable
The benefits of education.
Light / Bright and Promising Future
光明 is a nice way to say "light" in Chinese, and old Korean Hanja. 光明 is because the word also suggests a bright future or refers so someone who is very promising (great future potential).
The first character means light or bright.
The second character means bright and clear (in this context).
光明 appears in most Japanese dictionaries but it not the most common Japanese Kanji word for light (more commonly used for the name Mitsuharu).
In old Korean Hanja, this can have a meaning of brightness or brilliancy.
In the context of Buddhism, this means, "Light emanating from a Buddha or Bodhisattva, symbolizing their wisdom and compassion"
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The following table may be helpful for those studying Chinese or Japanese...
| Title | Characters | Romaji (Romanized Japanese) | Various forms of Romanized Chinese | |
| Great Wisdom | 般若 | hannya | bō rě / bo1 re3 / bo re / bore | po je / poje |
| Door of Great Wisdom | 大智慧門 大智慧门 | dai chi e mon daichiemon | dà zhì huì mén da4 zhi4 hui4 men2 da zhi hui men dazhihuimen | ta chih hui men tachihhuimen |
| Wisdom from Hard Knocks | 挨一拳得一招挨十拳變諸葛 挨一拳得一招挨十拳变诸葛 | ái yī quán dé yī zhāo ái shí quán biàn zhū gě ai2 yi1 quan2 de2 yi1 zhao1 ai2 shi2 quan2 bian4 zhu1 ge3 ai yi quan de yi zhao ai shi quan bian zhu ge | ai i ch`üan te i chao ai shih ch`üan pien chu ko ai i chüan te i chao ai shih chüan pien chu ko |
|
| An Open Book Benefits Your Mind | 開卷有益 开卷有益 | kāi juàn yǒu yì kai1 juan4 you3 yi4 kai juan you yi kaijuanyouyi | k`ai chüan yu i kaichüanyui kai chüan yu i |
|
| Light Bright and Promising Future | 光明 | kou mei / mitsu haru koumei / mitsuharu ko mei / mitsu haru komei / mitsuharu | guāng míng guang1 ming2 guang ming guangming | kuang ming kuangming |
| 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. | ||||
Not the results for great wisdom that you were looking for?
Below are some entries from our dictionary that may match your great wisdom search...
| Characters If shown, 2nd row is Simp. Chinese |
Pronunciation Romanization |
Simple Dictionary Definition |
五大 see styles |
wǔ dà / wu3 da4 wu ta godai / ごだい |
 More info & calligraphy: The five elements— earth, water, fire, wind, and space. v. also 五行 the five agents. In the esoteric cult the five are the physical manifestation, or garbhadhātu, v. 胎; as being in all phenomena they are called 五輪 the five evolvers; their phonetic embryos 種子 are those of the Five Dhyani-Buddhas of the five directions, v. 五佛. |
般若 see styles |
bō rě / bo1 re3 po je hannya / はんにゃ |
 More info & calligraphy: (1) {Buddh} prajna (san: prajñā); wisdom required to attain enlightenment; (2) (See 般若面・はんにゃめん・1) noh mask of a grinning, horned demoness (represents a woman's rage and jealousy); (3) family crest designed after the Hannya noh mask; (4) (abbreviation) (See 般若面・はんにゃづら・2) dreadful face (esp. of a woman driven mad by jealousy); terrifying facial expression; (surname) Hanniya (般賴若) Prajñā is also the name of a monk from Kabul, A.D. 810, styled 三藏法師; tr. four works and author of an alphabet.; prajñā, 'to know, understand'; 'Wisdom. ' M. W. Intp. 慧 wisdom; 智慧 understanding, or wisdom; 明 clear, intelligent, the sixth pāramitā. The Prajñā-pāramitā Sutra describes it as supreme, highest, incomparable, unequalled, unsurpassed. It is spoken of as the principal means, by its enlightenment, of attaining to nirvana, through its revelation of the unreality of all things. Other forms 般羅若; 般諄若; 鉢若; 鉢剌若; 鉢羅枳孃; 鉢腎禳; 波若, 波賴若; 波羅孃; 班若. |
大智慧門 大智慧门 see styles |
dà zhì huì mén / da4 zhi4 hui4 men2 ta chih hui men dai chie mon |
 More info & calligraphy: |
三大 see styles |
sān dà / san1 da4 san ta sandai / さんだい |
(prefix) (See 三大疾病) the big three ...; (surname) Miou The three great characteristics of the 眞如 in the 起信論 Awakening of Faith: (1) 體大 The greatness of the bhūtatathatā in its essence or substance; it is 衆生心之體性 the embodied nature of the mind of all the living, universal, immortal, immutable, eternal; (2) 相大 the greatness of its attributes or manifestations, perfect in wisdom and mercy, and every achievement; (3) 用大 the greatness of its functions and operations within and without, perfectly transforming all the living to good works and good karma now and hereafter. There are other groups, e.g. 體, 宗, and 用; three kinds of greatness |
三德 see styles |
sān dé / san1 de2 san te santoku |
The three virtues or powers, of which three groups are given below. (1) (a) 法身德 The virtue or potency of the Buddha's eternal, spiritual body, the dharmakāya; (b) 般若德 of his prājñā, or wisdom, knowing all things in their reality; (c) 解脫德 of his freedom from all bonds and his sovereign Iiberty. Each of these has the four qualities of 常, 樂我, 淨eternity, joy, personality, and purity; v. 漫涅槃經 (2) (a) 智德 The potency of his perfect knowledge; (b) 斷德 of his cutting off all illusion and perfecting of supreme nirvāṇa; the above two are 自利 for his own advantage; (c) 恩德 of his universal grace and salvation, which 利他 bestows the benefits he has acquired on others. (3) (a) 因圓德 The perfection of his causative or karmic works during his three great kalpas of preparation; (b) 果圓德 the perfection of the fruit, or results in his own character and wisdom; (c) 恩圓德 the perfection of his grace in the salvation of others. |
五智 see styles |
wǔ zhì / wu3 zhi4 wu chih gochi / ごち |
(place-name, surname) Gochi The five kinds of wisdom of the 眞言宗 Shingon School. Of the six elements 六大 earth, water, fire, air (or wind), ether (or space) 曇空, and consciousness (or mind 識 ), the first five form the phenomenal world, or Garbhadhātu, the womb of all things 胎藏界, the sixth is the conscious, or perceptive, or wisdom world, the Vajradhātu 金剛界, sometimes called the Diamond realm. The two realms are not originally apart, but one, and there is no consciousness without the other five elements. The sixth element, vijñāna, is further subdivided into five called the 五智 Five Wisdoms: (1) 法界體性智 dharmadhātu-prakṛti-jñāna, derived from the amala-vijñāna, or pure 識; it is the wisdom of the embodied nature of the dharmadhātu, defined as the six elements, and is associated with Vairocana 大日, in the centre, who abides in this samādhi; it also corresponds to the ether 空 element. (2) 大圓鏡智 adarśana-jñāna, the great round mirror wisdom, derived from the ālaya-vijñāna, reflecting all things; corresponds to earth, and is associated with Akṣobhya and the east. (3) 平等性智 samatā-jñāna, derived from mano-vijñāna, wisdom in regard to all things equally and universally; corresponds to fire, and is associated with Ratnasaṃbhava and the south. (4) 妙觀察智 pratyavekṣaṇa-jñāna, derived from 意識, wisdom of profound insight, or discrimination, for exposition and doubt-destruction; corresponds to water, and is associated with Amitābha and the west. (5) 成所作智 kṛtyānuṣṭhāna-jñāna, derived from the five senses, the wisdom of perfecting the double work of self-welfare and the welfare of others; corresponds to air 風 and is associated with Amoghasiddhi and the north. These five Dhyāni-Buddhas are the 五智如來. The five kinds of wisdom are the four belonging to every Buddha, of the exoteric cult, to which the esoteric cult adds the first, pure, all-refecting, universal, all-discerning, and all-perfecting; five kinds of cognition |
五法 see styles |
wǔ fǎ / wu3 fa3 wu fa gohō |
pañcadharma. The five laws or categories, of which four groups are as follows: I. 相名五法 The five categories of form and name: (1) 相 appearances, or phenomena; (2) 名 their names; (3) 分別 sometimes called 妄想 ordinary mental discrimination of them— (1) and (2) are objective, (3) subjective; (4) 正智 corrective wisdom, which corrects the deficiencies and errors of the last: (5) 如如 the 眞如 Bhutatathata or absolute wisdom, reached through the 如理智 understanding of the law of the absolute, or ultimate truth. II. 事理五法 The five categories into which things and their principles are divided: (1) 心法 mind; (2) 心所法 mental conditions or activities; (3) 色法 the actual states or categories as conceived; (4) 不相應法 hypothetic categories, 唯識 has twenty-four, the Abhidharma fourteen; (5) 無爲法 the state of rest, or the inactive principle pervading all things; the first four are the 事 and the last the 理. III. 理智五法 cf. 五智; the five categories of essential wisdom: (1) 眞如 the absolute; (2) 大圓鏡智 wisdom as the great perfect mirror reflecting all things; (3) 平等性智 wisdom of the equal Buddha nature of all beings; (4) 妙觀察智 wisdom of mystic insight into all things and removal of ignorance and doubt; (5) 成所作智 wisdom perfect in action and bringing blessing to self and others. IV. 提婆五法 The five obnoxious rules of Devadatta: not to take milk in any form, nor meat, nor salt; to wear unshaped garments, and to live apart. Another set is: to wear cast-off rags, beg food, have only one set meal a day, dwell in the open, and abstain from all kinds of flesh, milk, etc; five kinds of dharmas |
勢至 势至 see styles |
shì zhì / shi4 zhi4 shih chih seishi / 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. |
卓見 see styles |
takken / たっけん | excellent idea; great insight; clearsightedness; penetration; wisdom; (given name) Takken |
四智 see styles |
sì zhì / si4 zhi4 ssu chih shichi |
The four forms of wisdom of a Buddha according to the 法相 Dharmalakṣana school: (1) 大圓鏡智 the great mirror wisdom of Akṣobhya; (2) 平等性智 the universal wisdom of Ratnaketu; (3) 妙觀察智 the profound observing wisdom of Amitābha; (4) 成所作智 the perfecting wisdom of Amoghasiddhi. There are various other groups; four kinds of cognition |
大悟 see styles |
dà wù / da4 wu4 ta wu taigo;daigo / たいご;だいご |
Dawu county in Xiaogan 孝感[Xiao4 gan3], Hubei (noun/participle) {Buddh} enlightenment; great wisdom; (personal name) Hirosato great enlightenment; great enlightenment |
大慧 see styles |
dà huì / da4 hui4 ta hui daie / だいえ |
(personal name) Daie Mahāmati 摩訶摩底 (1) Great wisdom, the leading bodhisattva of the Laṅkāvatāra-sūtra. (2) Name of a Hangchow master of the Chan school, Zonggao 宗杲 of the Song dynasty, whose works are the 大慧書. (3) Posthumous title of 一行Yixing, a master of the Chan school in the Tang dynasty; great wisdom |
大日 see styles |
dà rì / da4 ri4 ta jih dainichi / だいにち |
Mahavairocana (Tathagata); Great Sun; Supreme Buddha of Sino-Japanese esoteric Buddhism; (place-name, surname) Dainichi Vairocana, or Mahāvairocana 大日如來; 遍照如來; 摩訶毘盧遮那； 毘盧遮那; 大日覺王 The sun, "shining everywhere" The chief object of worship of the Shingon sect in Japan, "represented by the gigantic image in the temple at Nara." (Eliot.) There he is known as Dai-nichi-nyorai. He is counted as the first, and according to some, the origin of the five celestial Buddhas (dhyāni-buddhas, or jinas). He dwells quiescent in Arūpa-dhātu, the Heaven beyond form, and is the essence of wisdom (bodhi) and of absolute purity. Samantabhadra 普賢 is his dhyāni-bodhisattva. The 大日經 "teaches that Vairocana is the whole world, which is divided into Garbhadhātu (material) and Vajradhātu (indestructible), the two together forming Dharmadhātu. The manifestations of Vairocana's body to himself―that is, Buddhas and Bodhisattvas ―are represented symbolically by diagrams of several circles ". Eliot. In the 金剛界 or vajradhātu maṇḍala he is the center of the five groups. In the 胎藏界 or Garbhadhātu he is the center of the eight-leaf (lotus) court. His appearance, symbols, esoteric word, differ according to the two above distinctions. Generally he is considered as an embodiment of the Truth 法, both in the sense of dharmakāya 法身 and dharmaratna 法寳. Some hold Vairocana to be the dharmakāya of Śākyamuni 大日與釋迦同一佛 but the esoteric school denies this identity. Also known as 最高顯廣眼藏如來, the Tathagata who, in the highest, reveals the far-reaching treasure of his eye, i.e. the sun. 大日大聖不動明王 is described as one of his transformations. Also, a śramaņa of Kashmir (contemporary of Padma-saṃbhava); he is credited with introducing Buddhism into Khotan and being an incarnation of Mañjuśrī; the king Vijaya Saṃbhava built a monastery for him. |
大智 see styles |
dà zhì / da4 zhi4 ta chih daichi / ひろとも |
supreme wisdom; sage; (personal name) Hirotomo Mahāmati; cf. 大慧; Great Wisdom, Buddha-wisdom, omniscience; a title of Mañjuśrī, as the apotheosis of transcendental wisdom; great cognition |
大空 see styles |
dà kōng / da4 kong1 ta k`ung / ta kung oozora / おおぞら |
wide open sky; the blue; heavens; firmament; (personal name) Hirotaka The great void, or the Mahāyāna parinirvāṇa, as being more complete and final than the nirvāṇa of Hīnayāna. It is used in the Shingon sect for the great immaterial or spiritual wisdom, with its esoteric symbols; its weapons, such as the vajra; its samādhis; its sacred circles, or maṇḍalas, etc. It is used also for space, in which there is neither east, west, north, nor south; great emptiness |
大通 see styles |
dà tōng / da4 tong1 ta t`ung / ta tung daitsū / だいつう |
Datong district of Huainan city 淮南市[Huai2 nan2 shi4], Anhui; Datong Hui and Tu autonomous county in Xining 西寧|西宁[Xi1 ning2], Qinghai (surname) Daitsuu 大通智勝 Mahābhijñā Jñānābhibhu. The great Buddha of supreme penetraton and wisdom. "A fabulous Buddha whose realm was Sambhava, his kalpa Mahārūpa. Having spent ten middling kalpas in ecstatic meditation he became a Buddha, and retired again in meditation for 84,000 kalpas, during which his sixteen sons continued (as Buddhas) his preaching. Incarnations of his sons are," Akṣobhya, Merukūṭa, Siṃhaghoṣa, Siṃhadhvaja, Ākāśapratiṣṭhita, Nityapaṛvrtta, Indradhvaja, Brahmadhvaja, Amitābha, Sarvalokadhātū- padravodvegapratyuttīrna, Tamāla-patra-candanagandha, Merukalpa, Meghasvara, Meghasvararāja, Sarvaloka-bhayastambhitatva- vidhvaṃsanakāra, and Śākyamuni; v. Eitel. He is said to have lived in a kalpa earlier than the present by kalpas as numerous as the atoms of a chiliocosm. Amitābha is his ninth son. Śākyamuni his sixteenth, and the present 大衆 or assembly of believers are said to be the reincarnation of those who were his disciples in that former aeon; v. Lotus Sutra, chapter 7; great penetration |
安慧 see styles |
ān huì / an1 hui4 an hui An'ne / あんね |
(female given name) Anne Settled or firm resolve on wisdom; established wisdom; tr. of 悉耻羅末底 Sthiramati, or Sthitamati, one of the ten great exponents of the 唯識論 Vijñaptimātratāsiddhi śāstra, a native of southern India. |
英気 see styles |
eiki / eki / えいき | (1) great wisdom; excellent disposition; (2) strength (to face something); willpower; vigor; vigour; energy; (given name) Eiki |
大上慧 see styles |
dà shàng huì / da4 shang4 hui4 ta shang hui dai jō e |
the great, supreme wisdom; the great, supreme wisdom |
大圓覺 大圆觉 see styles |
dà yuán jué / da4 yuan2 jue2 ta yüan chüeh dai engaku |
Great and perfect enlightenment, Buddha-wisdom; great perfect enlightenment |
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; great mental power |
大悲弓 see styles |
dà bēi gōng / da4 bei1 gong1 ta pei kung daihi kyū |
The bow of great pity. Pity, a bow in the left hand; wisdom 智, an arrow in the right hand; bow of great compassion |
大慧度 see styles |
dà huì dù / da4 hui4 du4 ta hui tu dai edo |
great perfection of wisdom; great perfection of wisdom |
大智德 see styles |
dà zhì dé / da4 zhi4 de2 ta chih te dai chitoku |
one who possesses great wisdom and virtue; one who possesses great wisdom and virtue |
大智慧 see styles |
dà zhì huì / da4 zhi4 hui4 ta chih hui dai chie |
great wisdom and knowledge (Buddhism) great wisdom |
大智海 see styles |
dà zhì hǎi / da4 zhi4 hai3 ta chih hai daichi kai |
great wisdom ocean; great wisdom ocean |
大智藏 see styles |
dà zhì zàng / da4 zhi4 zang4 ta chih tsang daichi zō |
The Buddha-wisdom store; store of great 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. |
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; womb-container world |
金剛界 金刚界 see styles |
jīn gāng jiè / jin1 gang1 jie4 chin kang chieh kongoukai / kongokai / こんごうかい |
(1) {Buddh} (See 胎蔵界・たいぞうかい・1) Vajradhatu; Diamond Realm; (2) (abbreviation) {Buddh} (See 金剛界曼荼羅・こんごうかいまんだら) Vajradathu Mandala; Diamond Realm Mandala vajradhātu, 金界 The 'diamond', or vajra, element of the universe; it is the 智 wisdom of Vairocana in its indestructibility and activity; it arises from the garbhadhātu 胎藏界q.v., the womb or store of the Vairocana 理 reason or principles of such wisdom, v. 理智. The two, garbhadhātu and vajradhātu, are shown by the esoteric school, especially in the Japanese Shingon, in two maṇḍalas, i.e. groups or circles, representing in various portrayals the ideas arising from the two, fundamental concepts. vajradhātu is intp. as the 智 realm of intellection, and garbhadhātu as the 理 substance underlying it, or the matrix; the latter is the womb or fundamental reason of all things, and occupies the eastern position as 'cause' of the vajradhātu, which is on the west as the resultant intellectual or spiritual expression. But both are one as are Reason and Wisdom, and Vairocana (the illuminator, the 大日 great sun) presides over both, as source and supply. The vajradhātu represents the spiritual world of complete enlightenment, the esoteric dharmakāya doctrine as contrasted with the exoteric nirmāṇakāya doctrine. It is the sixth element 識 mind, and is symbolized by a triangle with the point downwards and by the full moon, which represents 智 wisdom or understanding; it corresponds to 果 fruit, or effect, garbhadhātu being 因 or cause. The 金剛王五部 or five divisions of the vajradhātu are represented by the Five dhyāni-buddhas, thus: centre 大日Vairocana; east 阿閦 Akṣobhya; south 寶生Ratnasambhava; west 阿彌陀 Amitābha; north 不 空 成就 Amoghasiddhi, or Śākyamuni. They are seated respectively on a lion, an elephant, a horse, a peacock, and a garuda. v. 五佛; also 胎; (Skt. vajradhātu) |
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