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Hungry in Chinese / Japanese...

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guǐ
oni
Ghost Demon Scroll

鬼 can mean ghost, ogre, demon, or "spirit of a deceased person", in Chinese, Japanese Kanji, and old Korean Hanja.

In some context, it can also mean sly, crafty, ogre-like person (i.e. fierce, relentless, merciless, etc.)

This can also be the "ghost" constellation (one of the 28 mansions in Chinese folklore).

An extended list of meanings includes: departed; dead; a disembodied spirit; dead person; evil being; hungry ghost.

The one who retreats 50 paces mocks the one to retreats 100

The pot calls the kettle black
wù shí bù xiào bǎi bù
The one who retreats 50 paces mocks the one to retreats 100 Scroll

This Chinese proverb means, the one who retreats 50 paces mocke the one who retreats 100 paces.

During the Warring States Period of what is now China (475 - 221 B.C.), the King of Wei was in love with war. He often fought with other kingdoms just for spite or fun.

One day, the King of Wei asked the philosopher Mencius, "I love my people, and all say I do the best for them. I move the people from famine-stricken areas to places of plenty, and transport grains from rich areas to the poor. Nobody goes hungry in my kingdom, and I treat my people far better than other kings. But why does the population of my kingdom not increase, and why does the population of other kingdoms not decrease?"

Mencius answered, "Since you love war, I will make this example: When going to war, and the drums beat to start the attack, some soldiers flee for their lives in fear. Some run 100 paces in retreat, and others run 50 steps. Then the ones who retreated 50 paces laugh and taunt those who retreated 100 paces, calling them cowards mortally afraid of death. Do you think this is reasonable?

The King of Wei answered, "Of course not! Those who run 50 paces are just as timid as those who run 100 paces".

Mencius then said, "You are a king who treats his subjects better than other kings treat their people but you are so fond of war, that your people suffer from great losses in battle. Therefore, your population does not grow. While other kings allow their people to starve to death, you send your people to die in war. Is there really any difference?"

This famous conversation led to the six-character proverb shown here. It serves as a warning to avoid hypocrisy. It goes hand-in-hand with the western phrase, "The pot calls the kettle black", or the Biblical phrase, "Before trying to remove a splinter from your neighbor's eye, first remove the plank from your own eye".


The following table may be helpful for those studying Chinese or Japanese...

Title CharactersRomaji (Romanized Japanese)Various forms of Romanized Chinese
Ghost Demononiguǐ / gui3 / guikuei
The one who retreats 50 paces mocks the one to retreats 100五十步笑百步wù shí bù xiào bǎi bù
wu4 shi2 bu4 xiao4 bai3 bu4
wu shi bu xiao bai bu
wushibuxiaobaibu
wu shih pu hsiao pai pu
wushihpuhsiaopaipu


Not the results for hungry that you were looking for?

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

Characters

If shown, 2nd row is Simp. Chinese

Pronunciation
Romanization
Simple Dictionary Definition


see styles

    ye4
yeh
 waza
    わざ
The one who retreats 50 paces mocks the one to retreats 100 Scroll
line of business; industry; occupation; job; employment; school studies; enterprise; property; (Buddhism) karma; deed; to engage in; already
deed; act; work; performance; (personal name) Hajime
karman, karma, "action, work, deed"; "moral duty"; "product, result, effect." M.W. The doctrine of the act; deeds and their effects on the character, especially in their relation to succeeding forms of transmigration. The 三業 are thought, word, and deed, each as good, bad, or indifferent. Karma from former lives is 宿業, from present conduct 現業. Karma is moral action that causes future retribution, and either good or evil transmigration. It is also that moral kernel in which each being survives death for further rebirth or metempsychosis. There are categories of 2, 3, 4, 6, and 10; the 六業 are rebirth in the hells, or as animals, hungry ghosts, men, devas, or asuras: v. 六趣; activity

see styles
guǐ
    gui3
kuei
 oni(p); ki
    おに(P); き
The one who retreats 50 paces mocks the one to retreats 100 Scroll
ghost; demon; terrible; damnable; clever; sly; crafty; (suffix for sb with a certain vice or addiction etc); one of the 28 constellations
(1) ogre; demon; oni; (2) (See 亡魂) spirit of a deceased person; (3) (おに only) ogre-like person (i.e. fierce, relentless, merciless, etc.); (4) (おに only) (See 鬼ごっこ・おにごっこ) it (in a game of tag, hide-and-seek, etc.); (5) (き only) {astron} (See 二十八宿,朱雀・すざく・2) Chinese "ghost" constellation (one of the 28 mansions); (prefix) (6) (おに only) (slang) (See 超・1) very; extremely; super-; (surname) Miniwa
preta 薜荔多, departed, dead; a disembodied spirit, dead person, ghost; a demon, evil being; especially a 餓鬼 hungry ghost. They are of many kinds. The Fan-i ming i classifies them as poor, medium, and rich; each again thrice subdivided: (1) (a) with mouths like burning torches; (b) throats no bigger than needles; (c) vile breath, disgusting to themselves; (2) (a) needle-haired, self-piercing; (b) hair sharp and stinking; (c) having great wens on whose pus they must feed. (3) (a) living on the remains of sacrifices; (b) on leavings in general; (c) powerful ones, yakṣas, rākṣasas, piśācas, etc. All belong to the realm of Yama, whence they are sent everywhere, consequently are ubiquitous in every house, lane, market, mound, stream, tree, etc.

布施

see styles
bù shī
    bu4 shi1
pu shih
 fuse
    ふせ
The one who retreats 50 paces mocks the one to retreats 100 Scroll
Dana (Buddhist practice of giving)
(noun/participle) (1) {Buddh} alms-giving; charity; (noun/participle) (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.

see styles

    ke1
k`o
    ko
big; hungry-looking


see styles

    ji1
chi
 ki
(bound form) hungry
hungry


see styles
něi
    nei3
nei
hungry


饿

see styles
è
    e4
o
 ga
to be hungry; hungry; to starve (sb)
Hungry, famished, starving; to starve

ガキ

see styles
 gaki
    ガキ
(1) (kana only) (colloquialism) brat; kids; urchin; little devil; (2) (Buddhist term) preta; hungry ghost; ghoul

㖉吒

see styles
zhā
    zha1
cha
Kheṭa, name of a preta, or hungry ghost.

七有

see styles
qī yǒu
    qi1 you3
ch`i yu
    chi yu
 shichiu
七生 The seven stages of existence in a human world, or in any 欲界 desire-world. Also (1) in the hells, (2) as animals, (3) hungry ghosts, (4) gods, (5) men, (6) karma 業, and (7) in the intermediate stage; seven existences

七趣

see styles
qī qù
    qi1 qu4
ch`i ch`ü
    chi chü
 shichishu
The seven gati or states of sentient beings- nārakagati, in hell; preta, hungry ghost; tiryagyoni, animal; manuṣya, man; ṛṣi, a genius or higher spiritual being; deva, god; asura, demon of the higher order; seven destinies

三悪

see styles
 sanaku; sannaku; sanmaku
    さんあく; さんなく; さんまく
(1) (abbreviation) {Buddh} (See 三悪道・さんあくどう) the world of hungry spirits and the world of animals; three evil worlds hell; (2) (さんあく only) three evils (prostitution, drugs and venereal diseases)

三惡


三恶

see styles
sān è
    san1 e4
san o
 sanmaku
The three evil gati, or paths of transmigration; also 三惡道, 三惡趣 the hells, hungry ghosts, animals; three evil (destinies)

下塵


下尘

see styles
xià chén
    xia4 chen2
hsia ch`en
    hsia chen
 gejin
The lower gati, the hells, hungry ghosts, animals; lower realms

不空

see styles
bù kōng
    bu4 kong1
pu k`ung
    pu kung
 fukū
    ふくう
(given name, person) Fukuu
Amogha, Amoghavajra. 不空三藏; 智藏; 阿目佉跋折羅 Not empty (or not in vain) vajra. The famous head of the Yogācāra school in China. A Singhalese of northern brahmanic descent, having lost his father, he came at the age of 15 with his uncle to 東海, the eastern sea, or China, where in 718 he became a disciple of 金剛智 Vajrabodhi. After the latter's death in 732, and at his wish, Eliot says in 741, he went to India and Ceylon in search of esoteric or tantric writings, and returned in 746, when he baptized the emperor Xuan Tsung. He was especially noted for rain-making and stilling storms. In 749 he received permission to return home, but was stopped by imperial orders when in the south of China. In ?756 under Su Tsung he was recalled to the capital. His time until 771 was spent translating and editing tantric books in 120 volumes, and the Yogacara 密教 rose to its peak of prosperity. He died greatly honoured at 70 years of age, in 774, the twelfth year of Tai Tsung, the third emperor under whom he had served. The festival of feeding the hungry spirits 孟蘭勝會 is attributed to him. His titles of 智藏 and 不空三藏 are Thesaurus of Wisdom and Amogha Tripitaka; not empty

九地

see styles
jiǔ dì
    jiu3 di4
chiu ti
 kyuuchi / kyuchi
    きゅうち
very low land; (surname) Kuji
The nine lands, i.e. the 欲界 realm of desire or sensuous realm the four 色界 realms of form or material forms; and the four 無色界 formless realms, or realms beyond form; v. 九有, 九有情居, 禪 and 定. The nine realms are:—(1) 欲界五趣地; the desire realm with its five gati, i.e. hells, hungry ghosts, animals, men, and devas. In the four form-realms are:— (2) 離生喜樂地 Paradise after earthly life, this is also the first dhyāna, or subject of meditation, 初禪. (3) 定生喜樂地 Paradise of cessation of rebirth, 二禪. (4) 離喜妙樂地 Land of wondrous joy after the previous joys, 三禪. (5) 捨念淸淨地 The Pure Land of abandonment of thought, or recollection (of past delights), 四禪. The four formless, or infinite realms, catur arūpa dhātu, are:—(6) 空無邊處地 ākāśānantyā-yatanam, the land of infinite space; also the first samādhi, 第一定. (7) 識無邊處地 vijñānānamtyāyatanam, the land of omniscience, or infinite perception, 二定. (8) 無所有處地 ākiñcanyāyatana, the land of nothingness, 三定. (9) 非想非非想處地 naivasaṁjñānā-saṁjñāyatana, the land (of knowledge) without thinking or not thinking, or where there is neither consciousness nor unconsciousness, i.e. above either; this is the 四定. Eitel says that in the last four, "Life lasts 20,000 great kalpas in the 1st, 40,000 in the 2nd, 60,000 in the 3rd, and 80,000 great kalpas in the 4th of these heavens."; nine levels of existence

五苦

see styles
wǔ kǔ
    wu3 ku3
wu k`u
    wu ku
 goku
The five forms of suffering: I. (1) Birth, age, sickness, death; (2) parting with those loved; (3) meeting with the hated or disliked; (4) inability to obtain the desired; (5) the five skandha sufferings, mental and physical. II. Birth, age, sickness, death, and the shackles (for criminals). III. The sufferings of the hells, and as hungry ghosts, animals, asuras, and human beings; five kinds of suffering

五趣

see styles
wǔ qù
    wu3 qu4
wu ch`ü
    wu chü
 goshu
The five gati, i. e. destinations, destinies: the hells, hungry ghosts, animals, human beings, devas; cf. 五惡趣 and 五道; five destinies

八難


八难

see styles
bān án
    ban1 an2
pan an
 hachinan
The eight conditions in which it is difficult to see a Buddha or hear his dharma: in the hells: as hungry ghosts; as animals; in Uttarakuru (the northern continent where all is pleasant); in the long-life heavens (where life is long and easy); as deaf, blind, and dumb; as a worldly philosopher; in the intermediate period between a Buddha and his successor. Also 八無暇; eight difficulties

六凡

see styles
liù fán
    liu4 fan2
liu fan
 rokubon
The six stages of rebirth for ordinary people, as contrasted with the saints 聖者: in the hells, and as hungry: ghosts, animals, asuras, men, and devas; six non-enlightened realms

六地

see styles
liù dì
    liu4 di4
liu ti
 rokuchi
Six bodhisattvas in the Dizang group of the garbhadhātu, each controlling one of the 六道 or ways of sentient existence. They deal with rebirth in the hells, as hungry ghosts, animals, asuras, men, and devas; six grounds

六趣

see styles
liù qù
    liu4 qu4
liu ch`ü
    liu chü
 rokushu
The six directions of reincarnation, also 六道: (1) 地獄趣 naraka-gati, or that of the hells; (2) 餓鬼趣 preta-gati, of hungry ghosts; (3) 畜生趣 tiryagyoni-gati, of animals; (4) 阿修羅趣 asura-gati, of malevolent nature spirits; (5 ) 人趣 manuṣya-gati, of human existence; (6) 天趣 deva-gati, of deva existence. The 六趣輪廻經 is attributed to Aśvaghoṣa; six destinies

六道

see styles
liù dào
    liu4 dao4
liu tao
 rokudou / rokudo
    ろくどう
{Buddh} the six realms (Deva realm, Asura realm, Human realm, Animal realm, Hungry Ghost realm, Naraka realm); (place-name) Rokudou
The six ways or conditions of sentient existence; v. 六趣; the three higher are the 上三途, the three lower 下三途; six destinies

刀途

see styles
dāo tú
    dao1 tu2
tao t`u
    tao tu
 tōto
The gati or path of rebirth as an animal, so called because animals are subjects of the butcher's knife; destiny of hungry ghost

挨餓


挨饿

see styles
ái è
    ai2 e4
ai o
to go hungry; to endure starvation; famished

施食

see styles
shī shí
    shi1 shi2
shih shih
 sejiki
to give food (as a charity); "feeding the hungry ghosts" (Buddhist ceremony)
To bestow food (on monks), and on hungry ghosts; alms of food

欲界

see styles
yù jiè
    yu4 jie4
yü chieh
 yokukai; yokkai
    よくかい; よっかい
{Buddh} (See 三界・1) desire realm
kāmadhātu. The realm, or realms, of in purgatory, hungry spirits, animals, asuras, men, and the six heavens of desire. so called because the beings in these states are dominated by desire. The kāmadhātu realms are given as: 地居 Bhauma. 虛曇天 Antarikṣa. 四天王天 Caturmaharājakayika [i.e. the realms of 持國天 Dhṛtarāṣtra, east; 增長天 Virūḍhaka, south; 廣目天 Virūpakṣa, west; 多聞天 Vai śramaṇa (Dhanada), north]. 忉利天 Trayastriṃśa. 兜率天 Tuṣita. 化樂天 Nirmāṇarati. 他化自在天 Paranirmitavaśavarin; desire realm

求食

see styles
qiú shí
    qiu2 shi2
ch`iu shih
    chiu shih
 gu jiki
hungry

火坑

see styles
huǒ kēng
    huo3 keng1
huo k`eng
    huo keng
 ka kō
pit of fire; fig. living hell
The fiery pit (of the five desires 五欲); also that of the three ill destinies— the hells, animals, hungry ghosts.

燄口


焰口

see styles
yàn kǒu
    yan4 kou3
yen k`ou
    yen kou
 enku
UIkā-mukha. Flaming mouth, a hungry ghost or preta, that is represented as appearing to Ānanda in the 救拔燄ロ餓鬼陀羅尼經 (B.N. 984); burning mouth

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The one who retreats 50 paces mocks the one to retreats 100 Scroll
The one who retreats 50 paces mocks the one to retreats 100 Scroll
The one who retreats 50 paces mocks the one to retreats 100 Scroll
The one who retreats 50 paces mocks the one to retreats 100 Scroll


And formats...

The one who retreats 50 paces mocks the one to retreats 100 Vertical Portrait
The one who retreats 50 paces mocks the one to retreats 100 Horizontal Wall Scroll
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A high-ranked Chinese master calligrapher that I met in Zhongwei

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Some people may refer to this entry as Hungry Kanji, Hungry Characters, Hungry in Mandarin Chinese, Hungry Characters, Hungry in Chinese Writing, Hungry in Japanese Writing, Hungry in Asian Writing, Hungry Ideograms, Chinese Hungry symbols, Hungry Hieroglyphics, Hungry Glyphs, Hungry in Chinese Letters, Hungry Hanzi, Hungry in Japanese Kanji, Hungry Pictograms, Hungry in the Chinese Written-Language, or Hungry in the Japanese Written-Language.

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