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<12345678910...>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
万誉 see styles |
mayo まよ |
(female given name) Mayo |
万誘 see styles |
mayu まゆ |
(female given name) Mayu |
万遊 see styles |
mayu まゆ |
(female given name) Mayu |
万陽 see styles |
mayo まよ |
(female given name) Mayo |
万頼 see styles |
mayori まより |
(female given name) Mayori |
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. |
三密 see styles |
sān mì san1 mi4 san mi sanmitsu さんみつ |
{Buddh} three mysteries (Buddha's body, speech and mind) The three mystic things: the body, mouth (i.e. voice), and mind of the Tathāgata, which are universal, all things being this mystic body, all sound this mystic voice, and all thought this mystic mind. All creatures in body, voice, and mind are only individualized parts of the Tathāgata, but illusion hides their Tathāgata nature from them. The esoterics seek to realize their Tathāgata nature by physical signs and postures, by voicing of 眞言 dhāraṇī and by meditations, so that 入我我入 He may enter me and I Him, which is the perfection of siddhi 悉地; v. 大日經疏 1. 菩提心論. |
三寳 三宝 see styles |
sān bǎo san1 bao3 san pao sanbō |
Triratna, or Ratnatraya, i.e. the Three Precious Ones: 佛 Buddha, 法 Dharma, 儈 Saṅgha, i.e. Buddha, the Law, the Ecelesia or Order. Eitel suggests this trinity may be adapted from the Trimūrti, i.e, Brahma, Viṣṇu, and Sīva. The Triratna takes many forms, e.g. the Trikāya 三身 q.v. There is also the Nepalese idea of a triple existence of each Buddha as a Nirvāṇa-Buddha, Dhyāni-Buddha, and Mānuṣi-Buddha; also the Tantric trinity of Vairocana as Nirvāṇa-Buddha, Locana according to Eitel "existing in reflex in the world of forms", and the human Buddha, Śākyamuni. There are other elaborated details known as the four and the six kinds of triratna 四 and 六種三寳, e.g. that the Triratna exists in each member of the trinity. The term has also been applied to the 三仙 q.v. Popularly the 三寳 are referred to the three images in the main hall of monasteries. The centre one is Śākyamuni, on his left Bhaiṣajya 藥師 and on his right Amitābha. There are other explanations, e.g. in some temples Amitābha is in the centre, Avalokiteśvara on his left, and Mahāsthāmaprāpta or Mañjuśrī on his right. Table of Triratna, Trikāya, and Trailokya: — DHARMASAṄGHABUDDHAEssential BodhiReflected BodhiPractical BodhiDhyāni BuddhaDhyāni BodhisattvaMānuṣī BuddhaDharmakāyaSambhogakāyaNirmāṇakāyaPurityCompletenessTransformations4th Buddha-kṣetra3rd Buddha-kṣetra1st and 2nd Buddha kṣetraArūpadhātuRūpadhātuKāmadhātu. |
三蘊 三蕴 see styles |
sān yùn san1 yun4 san yün san'un |
The three kinds of skandhas, aggregations, or combinations, into which all life may be expressed according to the 化地 or Mahīśāsakāh school: 一念蘊 combination for a moment, momentary existence; 一期蘊 combination for a period, e.g. a single human lifetime; 窮生死蘊 the total existence of all beings. |
三車 三车 see styles |
sān chē san1 che1 san ch`e san che sansha |
triyāna. 三乘 or 三乘法門 (1) The three vehicles across saṃsāra into nirvāṇa, i.e. the carts offered by the father in the Lotus Sutra to lure his children out of the burning house: (a) goat carts, representing śrāvakas; (b) deer carts, pratyekabuddhas; (c) bullock carts, bodhisattvas. (2) The three principal schools of Buddhism— Hīnayāna, Madhyamayāna, Mahāyāna. |
不可 see styles |
bù kě bu4 ke3 pu k`o pu ko yobazu よばず |
cannot; should not; must not (adj-no,adj-na,n,n-suf) (1) wrong; bad; improper; unjustifiable; inadvisable; (adj-no,adj-na,n,n-suf) (2) not allowed; not possible; (3) failing grade; (place-name) Yobazu May not, can not: unpermissible, for-bidden; unable. Buke, the name of a monk of the 靈妙寺 Ling Miao monastery in the Tang dynasty, a disciple of Subha-karāṣimha, and one of the founders of 眞言 Shingon. |
不得 see styles |
bù dé bu4 de2 pu te futoku |
must not; may not; not to be allowed; cannot impossible |
不拜 see styles |
bù bài bu4 bai4 pu pai fuhai |
Lay Buddhists may not pay homage to the gods or demons of other religions; monks and nuns may not pay homage to kings or parents. |
中食 see styles |
zhōng shí zhong1 shi2 chung shih nakajiki なかじき |
(n,vs,vi) ready-made meal; home meal replacement; HMR; (surname) Nakajiki The midday meal, after which nothing whatever may be eaten. |
九品 see styles |
jiǔ pǐn jiu3 pin3 chiu p`in chiu pin kuhon くほん |
(1) (abbreviation) {Buddh} (See 浄土・1) nine levels of Amitabha's Pure Land; (2) (くほん only) (See 九品浄土) Amitabha's Pure Land; (3) (くほん only) (See 九品蓮台) nine-tiered lotus leaf platform in Amitabha's Pure Land; (given name) Kuhon Nine classes, or grades, i.e. 上上, 上中, 上下 upper superior, middle superior, lower superior, and so on with 中 and 下. They are applied in many ways, e.g. 上品上生 the highest type of incarnate being, to 下品下生, the lowest, with corresponding karma; see 九品淨土. Each grade may also be subdivided into nine, thus making a list of eighty-one grades, with similar further subdivision ad infinitum. |
乞食 see styles |
qǐ shí qi3 shi2 ch`i shih chi shih kojiki(p); kotsujiki(ok) こじき(P); こつじき(ok) |
to beg for food (1) (sensitive word) beggar; (n,vs,vi) (2) begging To beg for food, one of the twelve dhūtas prescribing outward conduct of the monk; mendicancy is the 正命 right livelihood of a monk, to work for a living is 邪命 an improper life: mendicancy keeps a monk humble, frees him from the cares of life, and offers the donors a field of blessedness; but he may not ask for food. |
也好 see styles |
yě hǎo ye3 hao3 yeh hao |
that's fine; may as well; (reduplicated) regardless of whether ... or ... |
也許 也许 see styles |
yě xǔ ye3 xu3 yeh hsü |
perhaps; maybe |
二時 二时 see styles |
èr shí er4 shi2 erh shih niji ふたとき |
(temporal noun) (1) fairly long period of time; (2) (archaism) four-hour period; (temporal noun) two o'clock The two times or periods— morning and evening. Also 迦羅 kāla, a regular or fixed hour for meals, and 三昧耶 samaya, irregular or unfxed hours or times. |
五一 see styles |
wǔ yī wu3 yi1 wu i yukikazu ゆきかず |
5-1 (May 1st) (given name) Yukikazu |
五卅 see styles |
wǔ sà wu3 sa4 wu sa |
abbr. for 五卅運動|五卅运动[wu3 sa4 yun4 dong4], The May Thirtieth Movement (1925) |
五四 see styles |
wǔ sì wu3 si4 wu ssu |
fourth of May, cf 五四運動|五四运动, national renewal movement that started with 4th May 1919 protest against the Treaty of Versailles |
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. |
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. |
五節 see styles |
gosetsu ごせつ |
the five festivals (January 7, March 3, May 5, July 7 and September 9) |
今や see styles |
imaya いまや |
(adverb) now (esp. in contrast to the past); now at last; at present; right now |
今世 see styles |
jīn shì jin1 shi4 chin shih imayo いまよ |
this life; this age (1) {Buddh} (See 現世・1) this world; this life; (2) (こんせい only) (obsolete) this generation; present day; (female given name) Imayo this world |
今代 see styles |
imayo いまよ |
(female given name) Imayo |
今優 see styles |
imayu いまゆ |
(female given name) Imayu |
今吉 see styles |
imayoshi いまよし |
(place-name, surname) Imayoshi |
今安 see styles |
imayasu いまやす |
(place-name, surname) Imayasu |
今宿 see styles |
imayado いまやど |
(surname) Imayado |
今屋 see styles |
imaya いまや |
(surname) Imaya |
今山 see styles |
imayama いまやま |
(place-name, surname) Imayama |
今康 see styles |
imayasu いまやす |
(surname) Imayasu |
今慶 see styles |
imayoshi いまよし |
(surname) Imayoshi |
今柳 see styles |
imayanagi いまやなぎ |
(surname) Imayanagi |
今様 see styles |
imayou / imayo いまよう |
(noun - becomes adjective with の) (1) modern style; contemporary style; current fashion; (2) (abbreviation) (See 今様歌) verse form from the Heian and Kamakura periods consisting of 4 lines each divided into two parts of 7 and 5 syllables |
今用 see styles |
imayou / imayo いまよう |
(surname) Imayou |
今矢 see styles |
imaya いまや |
(surname) Imaya |
今行 see styles |
imayuku いまゆく |
(place-name) Imayuku |
今谷 see styles |
imaya いまや |
(surname) Imaya |
今雪 see styles |
imayuki いまゆき |
(surname) Imayuki |
令和 see styles |
lìng hé ling4 he2 ling ho rewa れわ |
Reiwa, Japanese era name, corresponding to the reign (2019-) of emperor Naruhito 德仁[De2 ren2] Reiwa era (May 1, 2019-); (female given name) Rewa |
伊沙 see styles |
yī shā yi1 sha1 i sha isa いさ |
(female given name) Isa IIśa, master, lord. 伊沙 is used for 伊舍那 q. v., but 伊沙那 īśāna, possessing, is intp. as 聚落 a settled place, locality, and may be Iiśānapura, v. infra 伊賞. |
佛乘 see styles |
fó shèng fo2 sheng4 fo sheng butsujō |
The Buddha conveyance or vehicle, Buddhism as the vehicle of salvation for all beings; the doctrine of the 華嚴 Huayan (Kegon) School that all may become Buddha, which is called 一乘 the One Vehicle, the followers of this school calling it the 圓教 complete or perfect doctrine; this doctrine is also styled in the Lotus Sutra 一佛乘 the One Buddha-Vehicle. |
佛母 see styles |
fó mǔ fo2 mu3 fo mu butsubo |
(1) The mother of the Buddha, Mahāmāyā, 摩耶 Māyā, or Mātṛkā. (2) His aunt who was his foster-mother. (3) The Dharma or Law which produced him. (4) The prajñā-pāramitā, mother or begetter of all Buddhas. (5) Other "Buddha-mothers", e.g. 准提佛母; 孔雀佛母, etc. Cf. 佛眼. |
作興 作兴 see styles |
zuò xīng zuo4 xing1 tso hsing sakkou / sakko さっこう |
maybe; possibly; there is reason to believe (n,vs,vt,vi) promoting; arousing |
侭山 see styles |
mamayama ままやま |
(place-name) Mamayama |
借問 借问 see styles |
jiè wèn jie4 wen4 chieh wen shamon; shakumon しゃもん; しゃくもん |
(honorific) May I ask? (noun, transitive verb) inquiring; enquiring to ask |
儘よ see styles |
mamayo ままよ |
(interjection) (kana only) whatever; never mind; I don't care; the hell with it |
先尼 see styles |
xiān ní xian1 ni2 hsien ni senni |
西儞迦; 霰尼 sainika, senika, martial, a commander; a class of non-Buddhists, perhaps the Jains; it may be connected with Śraiṇya, Śreṇika. |
光繭 see styles |
komayu こまゆ |
(female given name) Komayu |
免禮 免礼 see styles |
miǎn lǐ mian3 li3 mien li |
(formal) you may dispense with curtseying |
內祕 内祕 see styles |
nèi mì nei4 mi4 nei mi naihi |
The inner mystic mind of the bodhisattva, though externally he may appear to be a śrāvaka. |
八美 see styles |
bā měi ba1 mei3 pa mei hatsumi はつみ |
Bamay in Dawu County 道孚縣|道孚县[Dao4 fu2 xian4], Garze Tibetan autonomous prefecture, Sichuan (female given name) Hatsumi |
公寓 see styles |
gōng yù gong1 yu4 kung yü |
apartment building; block of flats (may be a public housing block or a condominium etc) (CL:套[tao4]) |
六厩 see styles |
mumaya むまや |
(place-name) Mumaya |
具壽 具寿 see styles |
jù shòu ju4 shou4 chü shou guju |
? āyuṣmant. Having long life, a term by which monk, a pupil or a youth may be addressed. |
前澤 see styles |
mayazawa まやざわ |
(surname) Mayazawa |
劫波 see styles |
jié bō jie2 bo1 chieh po kōhi |
kalpa (loanword) (Hinduism) kalpa; also劫簸; 劫跛; v. 劫. Aeon, age. The period of time between the creation and recreation ofa world or universe; also the kalpas offormation, existence, destruction, and non-existence, which four as acomplete period are called mahākalpa 大劫. Eachgreat kalpa is subdivided into four asaṇkhyeya-kalpas (阿僧企耶 i.e. numberless,incalculable): (1) kalpa of destructionsaṃvarta; (2)kalpaof utter annihilation, or empty kalpa 増滅劫; 空劫 saṃvarta-siddha; (3) kalpa of formation 成劫 vivarta; (4) kalpa ofexistence 住劫 vivartasiddha; or they may betaken in the order 成住壤空. Each of the four kalpas is subdivided into twenty antara-kalpas, 小劫 or small kalpas, so that a mahākalpaconsists of eighty small kalpas. Each smallkalpa is divided into a period of 増 increaseand 減 decrease; the increase period is ruled over by the four cakravartīs in succession, i.e. the four ages of iron,copper, silver, gold, during which the length of human life increases by oneyear every century to 84,000 years, and the length of the human body to8,400 feet. Then comes the kalpa of decreasedivided into periods of the three woes, pestilence, war, famine, duringwhich the length of human life is gradually reduced to ten years and thehuman body to 1 foot in height. There are other distinctions of the kalpas. A small kalpa isrepresented as 16,800,000 years, a kalpa as336,000,000 years, and a mahākalpa as1,334,000,000 years. There are many ways of illustrating the length of akalpa, e.g. pass a soft cloth over a solid rock40 li in size once in a hundred years, whenfinally the rock has been thus worn away a kalpa will not yet have passed; or a city of 40 li, filled with mustard seeds, one being removed everycentury till all have gone, a kalpa will notyet have passed. Cf. 成劫. |
動問 动问 see styles |
dòng wèn dong4 wen4 tung wen |
may I ask |
勸轉 劝转 see styles |
quàn zhuǎn quan4 zhuan3 ch`üan chuan chüan chuan kanten |
The second, or exhortation turn of the Buddha's wheel, v. 三轉法輪, men must know the meaning and cause of suffering, cut off its accumulation, realize that it may be extinguished, and follow the eightfold path to attainment. |
化現 化现 see styles |
huà xiàn hua4 xian4 hua hsien kegen けげん |
(n,vs,vi) {Buddh} manifesting in a bodily form (of a god or Buddha); incarnation; avatar Metamorphosis and manifestation; the appearance or forms of a Buddha or bodhisattva for saving creatures may take any form required for that end. |
区長 see styles |
kuchou / kucho くちょう |
head of a ward; mayor of a ward; chief administrator of a ward |
十二 see styles |
shí èr shi2 er4 shih erh tooji とおじ |
twelve; 12 12; twelve; (given name) Tooji dvātriṃśa. Thirty-two. 三十二應 (or 三十二身) The thirty-two forms of Guanyin, and of Puxian, ranging from that of a Buddha to that of a man, a maid, a rakṣas; similar to the thirty-three forms named in the Lotus Sūtra. 三十二相三十二大人相 dvātriṃśadvaralakṣaṇa. The thirty-two lakṣaṇas, or physical marks of a cakravartī, or 'wheel-king', especially of the Buddha, i. e. level feet, thousand-spoke wheel-sign on feet, long slender fingers, pliant hands and feet, toes and fingers finely webbed, full-sized heels, arched insteps, thighs like a royal stag, hands reaching below the knees well-retracted male organ, height and stretch of arms equal, every hair-root dark coloured, body hair graceful and curly, golden-hued body, a 10 ft. halo around him, soft smooth skin, the 七處, i. e. two soles, two palms, two shoulders, and crown well rounded, below the armpits well-filled, lion-shaped body, erect, full shoulders, forty teeth, teeth white even and close, the four canine teeth pure white, lion-jawed, saliva improving the taste of all food, tongue long and broad, voice deep and resonant, eyes deep blue, eyelashes like a royal bull, a white ūrnā or curl between the eyebrows emitting light, an uṣṇīṣa or fleshy protuberance on the crown. These are from the 三藏法數 48, with which the 智度論 4, 涅盤經 28, 中阿含經, 三十ニ相經 generally agree. The 無量義經 has a different list. 三十二相經 The eleventh chapter of the 阿含經. 三十二相經願 The twenty-first of Amitābha's vows, v. 無量壽經. 三十三 trayastriṃśat. Thirty-three. 三十三天忉利天; 憺梨天, 多羅夜登陵舍; 憺利夜登陵奢; 憺利耶憺利奢 Trayastriṃśas. The Indra heaven, the second of the six heavens of form. Its capital is situated on the summit of Mt. Sumeru, where Indra rules over his thirty-two devas, who reside on thirty-two peaks of Sumeru, eight in each of the four directons. Indra's capital is called 殊勝 Sudarśana, 喜見城 Joy-view city. Its people are a yojana in height, each one's clothing weighs 六鐵 (1; 4 oz. ), and they live 1, 000 years, a day and night being equal to 100 earthly years. Eitel says Indra's heaven 'tallies in all its details with the Svarga of Brahminic mythology' and suggests that 'the whole myth may have an astronomical meaning', or be connected, with 'the atmosphere with its phenomena, which strengthens Koeppen's hypothesis explaining the number thirty-three as referring to the eight Vasus, eleven Rudras, twelve Ādityas, and two Aśvins of Vedic mythology'. In his palace called Vaijayanta 'Indra is enthroned with 1, 000 eyes with four arms grasping the vajra. There he revels in numberless sensual pleasures together with his wife Śacī... and with 119, 000 concubines with whom he associates by means of transformation'.; dvādaśa, twelve. |
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. |
千厩 see styles |
senmaya せんまや |
(place-name) Senmaya |
厩出 see styles |
umayadashi; mayadashi うまやだし; まやだし |
letting horses out the barn to graze (in spring) |
厩戸 see styles |
umayado うまやど |
(personal name) Umayado |
厩本 see styles |
umayamoto うまやもと |
(surname) Umayamoto |
厩橋 see styles |
umayabashi うまやばし |
(surname) Umayabashi |
厩石 see styles |
mayaishi まやいし |
(personal name) Mayaishi |
只怕 see styles |
zhǐ pà zhi3 pa4 chih p`a chih pa |
I'm afraid that...; perhaps; maybe; very likely |
可以 see styles |
kě yǐ ke3 yi3 k`o i ko i ka i |
can; may; possible; able to; not bad; pretty good can |
可能 see styles |
kě néng ke3 neng2 k`o neng ko neng kanou / kano かのう |
might (happen); possible; probable; possibility; probability; maybe; perhaps; CL:個|个[ge4] (noun or adjectival noun) possible; potential; practicable; feasible; (surname) Kanou able |
可言 see styles |
kě yán ke3 yan2 k`o yen ko yen yoshinobu よしのぶ |
it may be said (personal name) Yoshinobu can be called |
同妻 see styles |
tóng qī tong2 qi1 t`ung ch`i tung chi |
(neologism c. 2009) wife of a gay man (the man may marry to conform with social expectations, and the woman often enters the marriage not knowing he is gay) |
商祺 see styles |
shāng qí shang1 qi2 shang ch`i shang chi |
business is auspicious; conventional greeting at the foot of a letter: May your business go well! |
四禪 四禅 see styles |
sì chán si4 chan2 ssu ch`an ssu chan shizen |
(四禪天) The four dhyāna heavens, 四靜慮 (四靜慮天), i. e. the division of the eighteen brahmalokas into four dhyānas: the disciple attains to one of these heavens according to the dhyāna he observes: (1) 初禪天 The first region, 'as large as one whole universe' comprises the three heavens, Brahma-pāriṣadya, Brahma-purohita, and Mahābrahma, 梵輔, 梵衆, and 大梵天; the inhabitants are without gustatory or olfactory organs, not needing food, but possess the other four of the six organs. (2) 二禪天 The second region, equal to 'a small chiliocosmos' 小千界, comprises the three heavens, according to Eitel, 'Parīttābha, Apramāṇābha, and Ābhāsvara, ' i. e. 少光 minor light, 無量光 infinite light, and 極光淨 utmost light purity; the inhabitants have ceased to require the five physical organs, possessing only the organ of mind. (3) 三禪天 The third region, equal to 'a middling chiliocosmos '中千界, comprises three heavens; Eitel gives them as Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna, i. e. 少淨 minor purity, 無量淨 infinite purity, and 徧淨 universal purity; the inhabitants still have the organ of mind and are receptive of great joy. (4) 四禪天 The fourth region, equal to a great chiliocosmos, 大千界, comprises the remaining nine brahmalokas, namely, Puṇyaprasava, Anabhraka, Bṛhatphala, Asañjñisattva, Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha (Eitel). The Chinese titles are 福生 felicitous birth, 無雲 cloudless, 廣果 large fruitage, 無煩 no vexations, atapa is 無熱 no heat, sudṛśa is 善見 beautiful to see, sudarśana is 善現 beautiful appearing, two others are 色究竟 the end of form, and 無想天 the heaven above thought, but it is difficult to trace avṛha and akaniṣṭha; the inhabitants of this fourth region still have mind. The number of the dhyāna heavens differs; the Sarvāstivādins say 16, the 經 or Sutra school 17, and the Sthavirāḥ school 18. Eitel points out that the first dhyāna has one world with one moon, one mem, four continents, and six devalokas; the second dhyāna has 1, 000 times the worlds of the first; the third has 1, 000 times the worlds of the second; the fourth dhyāna has 1, 000 times those of the third. Within a kalpa of destruction 壞劫 the first is destroyed fifty-six times by fire, the second seven by water, the third once by wind, the fourth 'corresponding to a state of absolute indifference' remains 'untouched' by all the other evolutions; when 'fate (天命) comes to an end then the fourth dhyāna may come to an end too, but not sooner'. |
四種 四种 see styles |
sì zhǒng si4 zhong3 ssu chung shishu ししゅ |
(noun - becomes adjective with の) four kinds; four sorts Four kinds; where phrases containing the 種 are not found here, they may occur direct, e. g. 四法界. |
圓教 圆教 see styles |
yuán jiào yuan2 jiao4 yüan chiao engyō |
The complete, perfect, or comprehensive doctrine; the school or sect of Mahāyāna which represents it. The term has had three references. The first was by 光統 Guangtong of the Later Wei, sixth century, who defined three schools, 漸 gradual, 頓 immediate, and 圓 inclusive or complete. The Tiantai called its fourth section the inclusive, complete, or perfect teaching 圓, the other three being 三藏 Hīnayāna, 通 Mahāyāna-cum-Hīnayāna, 別 Mahāyāna. The Huayan so called its fifth section, i.e. 小乘; 大乘始; 大乘終; 頓 and 圓. It is the Tiantai version that is in general acceptance, defined as a perfect whole and as complete in its parts; for the whole is the absolute and its parts are therefore the absolute; the two may be called noumenon and phenomenon, or 空 and 假 (or 俗), but in reality they are one, i.e. the 中 medial condition. To conceive these three as a whole is the Tiantai inclusive or 'perfect' doctrine. The Huayan 'perfect' doctrine also taught that unity and differentiation, or absolute and relative, were one, a similar doctrine to that of the identity of contraries. In Tiantai teaching the harmony is due to its underlying unity; its completeness to the permeation of this unity in all phenomena; these two are united in the medial 中 principle; to comprehend these three principles at one and the same time is the complete, all-containing, or 'perfect' doctrine of Tiantai. There are other definitions of the all-inclusive doctrine, e.g. the eight complete things, complete in teaching, principles, knowledge, etc. 圓教四門 v. 四門. |
圭世 see styles |
tamayo たまよ |
(female given name) Tamayo |
圭由 see styles |
tamayo たまよ |
(female given name) Tamayo |
地藏 see styles |
dì zàng di4 zang4 ti tsang jizou / jizo じぞう |
Kṣitigarbha, the Bodhisattva of the Great Vow (to save all souls before accepting Bodhi); also translated Earth Treasury, Earth Womb, or Earth Store Bodhisattva (surname) Jizou Ti-tsang, J. Jizō, Kṣitigarbha, 乞叉底蘗沙; Earth-store, Earth-treasury, or Earthwomb. One of the group of eight Dhvani- Bodhisattvas. With hints of a feminine origin, he is now the guardian of the earth. Though associated with Yama as overlord, and with the dead and the hells, his role is that of saviour. Depicted with the alarum staff with its six rings, he is accredited with power over the hells and is devoted to the saving of all creatures between the nirvana of Śākyamuni and the advent of Maitreya the fifth century he has been especially considered as the deliverer from the hells. His central place in China is at Chiu-hua-shan, forty li south-west of Ch'ing-yang in Anhui. In Japan he is also the protector of travellers by land and his image accordingly appears on the roads; bereaved parents put stones by his images to seek his aid in relieving the labours of their dead in the task of piling stones on the banks of the Buddhist Styx; he also helps women in labour. He is described as holding a place between the gods and men on the one hand and the hells on the other for saving all in distress; some say he is an incarnation of Yama. At dawn he sits immobile on the earth 地 and meditates on the myriads of its beings 藏. When represented as a monk, it may be through the influence of a Korean monk who is considered to be his incarnation, and who came to China in 653 and died in 728 at the age of 99 after residing at Chiu-hua-shan for seventy-five years: his body, not decaying, is said to have been gilded over and became an object of worship. Many have confused 眞羅 part of Korea with 暹羅 Siam. There are other developments of Ti-tsang, such as the 六地藏 Six Ti-tsang, i. e. severally converting or transforming those in the hells, pretas, animals, asuras, men, and the devas; these six Ti-tsang have different images and symbols. Ti-tsang has also six messengers 六使者: Yama for transforming those in hell; the pearl-holder for pretas; the strong one or animals; the devīof mercy for asuras; the devī of the treasure for human beings; one who has charge of the heavens for the devas. There is also the 延命地藏 Yanming Ti-tsang, who controls length of days and who is approached, as also may be P'u-hsien, for that Purpose; his two assistants are the Supervisors of good and evil 掌善 and 掌惡. Under another form, as 勝軍地藏 Ti-tsang is chiefly associated with the esoteric cult. The benefits derived from his worship are many, some say ten, others say twenty-eight. His vows are contained in the 地藏菩薩本願經. There is also the 大乘大集地藏十電經 tr. by Xuanzang in 10 juan in the seventh century, which probably influenced the spread of the Ti-tsang cult. |
塑像 see styles |
sù xiàng su4 xiang4 su hsiang sozou / sozo そぞう |
to sculpt or mold a statue (by shaping a pliable material such as clay, plaster or wax, which may later be cast in metal – as distinct from carving in stone or wood); a statue created through such a process plaster image; clay figure To model images. |
壞法 坏法 see styles |
huài fǎ huai4 fa3 huai fa ehō |
Any process of destruction, or decay to burn the bones of a deceased person so that they may not draw him to rebirth. |
夏厩 see styles |
natsumaya なつまや |
(place-name, surname) Natsumaya |
多分 see styles |
duō fēn duo1 fen1 to fen tabun たぶん |
(adverb) (1) probably; likely; perhaps; maybe; (adj-no,adj-na) (2) a lot of; much; many; considerable; large (amount); generous mostly |
多麼 多么 see styles |
duō me duo1 me5 to me |
how (wonderful etc); what (a great idea etc); however (difficult it may be etc); (in interrogative sentences) how (much etc); to what extent |
大乘 see styles |
dà shèng da4 sheng4 ta sheng oonori おおのり |
Mahayana, the Great Vehicle; Buddhism based on the Mayahana sutras, as spread to Central Asia, China and beyond; also pr. [Da4 cheng2] (surname) Oonori Mahāyāna; also called 上乘; 妙乘; 勝乘; 無上乘; 無上上乘; 不惡乘; 無等乘, 無等等乘; 摩訶衍 The great yāna, wain, or conveyance, or the greater vehicle in comparison with the 小乘 Hīnayāna. It indicates universalism, or Salvation for all, for all are Buddha and will attain bodhi. It is the form of Buddhism prevalent in Tibet, Mongolia, China, Korea, Japan, and in other places in the Far East. It is also called Northern Buddhism. It is interpreted as 大教 the greater teaching as compared with 小教 the smaller, or inferior. Hīnayāna, which is undoubtedly nearer to the original teaching of the Buddha, is unfairly described as an endeavour to seek nirvana through an ash-covered body, an extinguished intellect, and solitariness; its followers are sravakas and pratyekabuddhas (i.e. those who are striving for their own deliverance through ascetic works). Mahāyāna, on the other hand, is described as seeking to find and extend all knowledge, and, in certain schools, to lead all to Buddhahood. It has a conception of an Eternal Buddha, or Buddhahood as Eternal (Adi-Buddha), but its especial doctrines are, inter alia, (a) the bodhisattvas 菩薩 , i.e. beings who deny themselves final Nirvana until, according to their vows, they have first saved all the living; (b) salvation by faith in, or invocation of the Buddhas or bodhisattvas; (c) Paradise as a nirvana of bliss in the company of Buddhas, bodhisattvas, saints, and believers. Hīnayāna is sometimes described as 自利 self-benefiting, and Mahāyāna as 自利利他 self-benefit for the benefit of others, unlimited altruism and pity being the theory of Mahāyāna. There is a further division into one-yana and three-yanas: the trīyāna may be śrāvaka, pratyeka-buddha, and bodhisattva, represented by a goat, deer, or bullock cart; the one-yāna is that represented by the Lotus School as the one doctrine of the Buddha, which had been variously taught by him according to the capacity of his hearers, v. 方便. Though Mahāyāna tendencies are seen in later forms of the older Buddhism, the foundation of Mahāyāna has been attributed to Nāgārjuna 龍樹. "The characteristics of this system are an excess of transcendental speculation tending to abstract nihilism, and the substitution of fanciful degrees of meditation and contemplation (v. Samādhi and Dhyāna) in place of the practical asceticism of the Hīnayāna school."[Eitel 68-9.] Two of its foundation books are the 起信論and the 妙法蓮華經 but a larnge numberof Mahāyāna sutras are ascribed to the Buddha。. |
大厩 see styles |
oomaya おおまや |
(place-name, surname) Oomaya |
大天 see styles |
dà tiān da4 tian1 ta t`ien ta tien daiten だいてん |
(surname) Daiten Mahādeva. 摩訶提婆. (1) A former incarnation of Śākyamuni as a Cakravartī. (2) A title of Maheśvara. (3) An able supporter of the Mahāsāṃghikaḥ, whose date is given as about a hundred years after the Buddha's death, but he is also described as a favorite of Aśoka, with whom he is associated as persecutor of the Sthavirāḥ, the head of which escaped into Kashmir. If from the latter school sprang the Mahāyāna, it may account for the detestation in which Mahādeva is held by the Mahāyānists. An account of his wickedness and heresies is given in 西域記 3 and in 婆沙論 99. |
大方 see styles |
dà fang da4 fang5 ta fang oogata おおがた |
generous; magnanimous; stylish; in good taste; easy-mannered; natural and relaxed (noun - becomes adjective with の) (1) large part; greater part; majority; (noun - becomes adjective with の) (2) people in general; general public; public at large; (adverb) (3) mostly; for the most part; almost; nearly; (adverb) (4) probably; maybe; perhaps; (place-name, surname) Oogata great-curative |
大權 大权 see styles |
dà quán da4 quan2 ta ch`üan ta chüan daigon |
power; authority The great potentiality; or the great power of Buddhas and bodhisattvas to transform themselves into others, by which e.g. Māyā becomes the mother of 1,000 Buddhas, Rāhula the son of 1,000 Buddhas, and all beings are within the potency of the dharmakāya. |
天世 see styles |
amayo あまよ |
(female given name) Amayo |
天眼 see styles |
tiān yǎn tian1 yan3 t`ien yen tien yen tengan てんがん |
nickname of the FAST radio telescope (in Guizhou) (1) {Buddh} (See 五眼) the heavenly eye; (2) (てんがん only) (rare) rolling back one's eyes during convulsions; (given name) Tengan divyacakṣṣus. The deva-eye; the first abhijñā, v. 六通; one of the five classes of eyes; divine sight, unlimited vision; all things are open to it, large and small, near and distant, the destiny of all beings in future rebirths. It may be obtained among men by their human eyes through the practice of meditation 修得: and as a reward or natural possession by those born in the deva heavens 報得. Cf 天耳, etc. |
天矢 see styles |
amaya あまや |
(surname) Amaya |
天蚕 see styles |
yamamayu やままゆ tensan てんさん |
(kana only) Japanese oak silkmoth (Antheraea yamamai) |
太眉 see styles |
futomayu ふとまゆ |
(abbreviation) (See 太い眉毛) thickened eyebrows |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "May" in Chinese and/or Japanese.Information about this dictionary:
Apparently, we were the first ones who were crazy enough to think that western people might want a combined Chinese, Japanese, and Buddhist dictionary.
A lot of westerners can't tell the difference between Chinese and Japanese - and there is a reason for that. Chinese characters and even whole words were borrowed by Japan from the Chinese language in the 5th century. Much of the time, if a word or character is used in both languages, it will have the same or a similar meaning. However, this is not always true. Language evolves, and meanings independently change in each language.
Example: The Chinese character 湯 for soup (hot water) has come to mean bath (hot water) in Japanese. They have the same root meaning of "hot water", but a 湯屋 sign on a bathhouse in Japan would lead a Chinese person to think it was a "soup house" or a place to get a bowl of soup. See this: Japanese Bath House
This dictionary uses the EDICT and CC-CEDICT dictionary files.
EDICT data is the property of the Electronic Dictionary Research and Development Group, and is used in conformance with the Group's
license.
Chinese Buddhist terms come from Dictionary of Chinese Buddhist Terms by William Edward Soothill and Lewis Hodous. This is commonly referred to as "Soothill's'". It was first published in 1937 (and is now off copyright so we can use it here). Some of these definitions may be misleading, incomplete, or dated, but 95% of it is good information. Every professor who teaches Buddhism or Eastern Religion has a copy of this on their bookshelf. We incorporated these 16,850 entries into our dictionary database ourselves (it was lot of work).
Combined, these cover 1,007,753 Japanese, Chinese, and Buddhist characters, words, idioms, names, placenames, and short phrases.
Just because a word appears here does not mean it is appropriate for a tattoo, your business name, etc. Please consult a professional before doing anything stupid with this data.
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No warranty as to the correctness, potential vulgarity, or clarity is expressed or implied. We did not write any of these definitions (though we occasionally act as a contributor/editor to the CC-CEDICT project). You are using this dictionary for free, and you get what you pay for.
The following titles are just to help people who are searching for an Asian dictionary to find this page.