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<12345678910...>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
勤一 see styles |
kinichi きんいち |
(given name) Kin'ichi |
勲等 see styles |
kuntou / kunto くんとう |
(1) (See 位階勲等) (an) order of merit; medals for merit; (2) (See 勲章) order (first, second, etc. of a medal or decoration); class number (first, second, etc.) |
化前 see styles |
huà qián hua4 qian2 hua ch`ien hua chien kezen |
In the Amitābha cult the term means before its first sutra, the 觀無量壽經, just as 爾前 in the Lotus School means 'before the Lotus.' |
北藏 see styles |
běi zàng bei3 zang4 pei tsang Hokuzō |
The northern collection or edition of 1,621 works first published in Peking by order of Ch'eng Tsu (1403-1424), together with forty-one additional works, published by 密藏 Mizang after thirty years, labour beginning A. D. 1586. Later this edition was published in Japan 1678-1681 by 鐵眼 Tetsugen. |
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. |
十信 see styles |
shí xìn shi2 xin4 shih hsin jisshin |
The ten grades of bodhisattva faith, i.e. the first ten 位 in the fifty-two bodhisattva positions: (1) 信 faith (which destroys illusion and results in); (2) 念 remembrance, or unforgetfulness; (3) 精進 zealous progress; (4) 慧 wisdom; (5) 定 settled firmness in concentration; (6) 不退 non-retrogression; (7) 護法 protection of the Truth; (8) 廻向 reflexive powers, e.g. for reflecting the Truth; (9) 戒 the nirvāṇa mind in 無為 effortlessness; (10) 願 action at will in anything and everywhere. |
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. |
十恩 see styles |
shí ēn shi2 en1 shih en jūon |
Ten kinds of the Buddha's grace: his (1) initial resolve to universalize (his salvation); (2) self-sacrifice (in previous lives); (3) complete altruism; (4) his descent into all the six states of existence for their salvation; (5) relief of the living from distress and mortality; (6) profound pity; (7) revelation of himself in human and glorified form; (8) teaching in accordance with the capacity of his hearers, first hīnayāna, then māhayāna doctrine; (9) revealing his nirvāṇa to stimulate his disciples; (10) pitying thought for all creatures, in that dying at 80 instead of at 100 he left twenty years of his own happiness to his disciples; and also the tripiṭaka for universal salvation. |
千壱 see styles |
senichi せんいち |
(personal name) Sen'ichi |
千市 see styles |
senichi せんいち |
(given name) Sen'ichi |
卒論 see styles |
sotsuron そつろん |
(abbreviation) (See 卒業論文) graduation thesis; bachelor's degree thesis |
南一 see styles |
nanichi なんいち |
(given name) Nan'ichi |
南藏 see styles |
nán zàng nan2 zang4 nan tsang Nanzō |
The Southern Collection, or Edition, of the Chinese Buddhist Canon, published at Nanking under the reign of Tai Tsu, the first emperor of the Ming dynasty, who reigned A.D. 1368-1398. |
単走 see styles |
tansou / tanso たんそう |
first or solo run in a race (grand prix, horse race, etc.) |
博士 see styles |
bó shì bo2 shi4 po shih hakushi はくし |
doctor (as an academic degree); (old) person specialized in a skill or trade; (old) court academician (n,n-suf) doctor; PhD; Dr.; (personal name) Hiroto a scholar |
即完 see styles |
sokkan そっかん |
(noun/participle) (abbreviation) (colloquialism) (See 即日完売) same-day sellout; selling out on the first day (of sale) |
即尺 see styles |
sokushaku そくしゃく |
(slang) (vulgar) (sex industry term) (See 尺八・しゃくはち・2) immediate fellatio (no shower first) |
厄娃 see styles |
è wá e4 wa2 o wa |
Eve, the first woman (transcription used in Catholic versions of the Bible) (from Hebrew Ḥawwāh) |
原來 原来 see styles |
yuán lái yuan2 lai2 yüan lai |
original; former; originally; formerly; at first; so, actually, as it turns out |
原初 see styles |
yuán chū yuan2 chu1 yüan ch`u yüan chu gensho げんしょ |
initial; original; originally; at first (noun - becomes adjective with の) origin; source; beginning; starting point |
原始 see styles |
yuán shǐ yuan2 shi3 yüan shih genshi げんし |
first; original; primitive; original (document etc) (noun - becomes adjective with の) (1) origin; beginning; genesis; (adj-no,n) (2) primeval; primordial; primitive; (given name) Hajime |
原配 see styles |
yuán pèi yuan2 pei4 yüan p`ei yüan pei |
first wife |
厳一 see styles |
genichi げんいち |
(given name) Gen'ichi |
厳壱 see styles |
genichi げんいち |
(personal name) Gen'ichi |
厳市 see styles |
genichi げんいち |
(personal name) Gen'ichi |
反切 see styles |
fǎn qiè fan3 qie4 fan ch`ieh fan chieh hansetsu はんせつ |
traditional system expressing the phonetic value of a Chinese character using two other characters, the first for the initial consonant, the second for the rhyme and tone fanqie; traditional Chinese spelling system in which two characters are used: the first one for the onset, the second one for rhyme and tone The system of indicating the initial and final sounds of a character by two others, ascribed to Sun Yen 孫炎 in the third century A D., arising out of the translit. of Sanskrit terms in Buddhist translation. |
取戒 see styles |
qǔ jiè qu3 jie4 ch`ü chieh chü chieh |
To receive, or accept, the commandments, or rules; a disciple; the beginner receives the first five, the monk, nun, and the earnest laity proceed to the reception of eight, the fully ordained accepts the ten. The term is also applied by the esoteric sects to the reception of their rules on admission. |
受業 受业 see styles |
shòu yè shou4 ye4 shou yeh jugō |
to study; to learn from a master; (pupil's first person pronoun) I, your student duties of the recipients of the precepts |
口絵 see styles |
kuchie くちえ |
illustration appearing in the first pages of a publication; frontispiece |
史記 史记 see styles |
shǐ jì shi3 ji4 shih chi shiki しき |
Records of the Grand Historian, by 司馬遷|司马迁[Si1 ma3 Qian1], first of the 24 dynastic histories 二十四史[Er4 shi2 si4 Shi3] Shiji (first of China's 24 dynastic histories); Records of the Grand Historian; (personal name) Fuminori Records of the Historian |
吉書 see styles |
kissho きっしょ |
(See 書き初め) first calligraphy of the year |
名前 see styles |
namae なまえ |
(1) name; full name; (2) given name; first name |
名色 see styles |
míng sè ming2 se4 ming se myoushiki / myoshiki みょうしき |
{Buddh} (See 十二因縁) namarupa; name and form; (place-name) Nashiki nāmarūpa, name-form, or name and form, one of the twelve nidānas. In Brahminical tradition it served 'to denote spirit and matter', 'the concrete individual', Keith; in Buddhism it is intp. as the 五蘊 five skandhas or aggregates, i, e. a 'body', 受, 想, 行, and 識 vedana, saṃjñā, karman, and vijñāna being the 'name' and 色 rupa the 'form'; the first-named four are mental and the last material. 色 Rupa is described as the minutest particle of matter, that which has resistance; the embryonic body or foetus is a nāmarūpa, something that can be named. |
后座 see styles |
hòu zuò hou4 zuo4 hou tso |
empress's throne; (fig.) first place in a feminine competition |
吐血 see styles |
tù xiě tu4 xie3 t`u hsieh tu hsieh toketsu とけつ |
to cough up blood; (coll.) (used figuratively to indicate an extreme degree of anger or frustration etc) (n,vs,vt,vi) {med} vomiting of blood; hematemesis |
向上 see styles |
xiàng shàng xiang4 shang4 hsiang shang koujou / kojo こうじょう |
upward; up; to advance; to try to improve oneself; to make progress (n,vs,vi) elevation; rise; improvement; advancement; progress; (surname) Mukaue To trace backwards, as from the later to the earlier, primary, the earliest or first; upwards. |
吟一 see styles |
ginichi ぎんいち |
(personal name) Gin'ichi |
周忌 see styles |
zhōu jì zhou1 ji4 chou chi shuuki / shuki しゅうき |
(n-suf,n) (See 回忌) death anniversary; anniversary of a person's death 周關 The first anniversary of a death, when 周忌齋 anniversary masses are said. |
周晬 see styles |
zhōu zuì zhou1 zui4 chou tsui |
one full year (e.g. on child's first birthday); same as 週歲|周岁[zhou1 sui4] |
唱和 see styles |
chàng hè chang4 he4 ch`ang ho chang ho shouwa / showa しょうわ |
antiphon (i.e. solo voice answered by chorus); sung reply (in agreement with first voice); to reply with a poem in the same rhythm (noun/participle) saying (cheering) in chorus; (female given name) Shouwa |
問鼎 问鼎 see styles |
wèn dǐng wen4 ding3 wen ting |
to aspire to the throne; to aim at (the first place etc) |
啖う see styles |
kuu / ku くう |
(out-dated kanji) (transitive verb) (1) (masculine speech) to eat; (2) to live; to make a living; to survive; (3) to bite; to sting (as insects do); (4) to tease; to torment; to taunt; to make light of; to make fun of; (5) to encroach on; to eat into; to consume; (6) to defeat a superior; to threaten a position; (7) to consume time and-or resources; (8) (colloquialism) to receive something (usu. an unfavourable event); (9) (masculine speech) (vulgar) to have sexual relations with a woman, esp. for the first time |
善壱 see styles |
zenichi ぜんいち |
(personal name) Zen'ichi |
善月 see styles |
shàn yuè shan4 yue4 shan yüeh zengetsu |
Good month, i.e. the first, fifth, and ninth; because they are the most important in which to do good works and thus obtain a good report in the spirit realm. |
喰う see styles |
kuu / ku くう |
(transitive verb) (1) (masculine speech) to eat; (2) to live; to make a living; to survive; (3) to bite; to sting (as insects do); (4) to tease; to torment; to taunt; to make light of; to make fun of; (5) to encroach on; to eat into; to consume; (6) to defeat a superior; to threaten a position; (7) to consume time and-or resources; (8) (colloquialism) to receive something (usu. an unfavourable event); (9) (masculine speech) (vulgar) to have sexual relations with a woman, esp. for the first time |
嘗て see styles |
katsute かつて |
(adv,adj-no) (1) (kana only) once; before; formerly; ever; former; ex-; (2) (kana only) never yet; never before; first time; still not happened |
囘鶻 囘鹘 see styles |
huí gú hui2 gu2 hui ku Ekotsu |
高車; 高昌. M067729彝 Uighurs, M067729胡; A branch of the Turks first heard of in the seventh century in the Orkhon district where they remained until A. D. 840, when they were defeated and driven out by the Kirghiz; one group went to Kansu, where they remained until about 1020; another group founded a kingdom in the Turfan country which survived until Mongol times. They had an alphabet which was copied from the Soghdian. Chingis Khan adopted it for writing Mongolian. A. D. 1294 the whole Buddhist canon was translated into Uighur. |
四悔 see styles |
sì huǐ si4 hui3 ssu hui shike |
see 五悔 and omit the first. |
四生 see styles |
sì shēng si4 sheng1 ssu sheng shishou / shisho ししょう |
{Buddh} the four ways of birth (from a womb, an egg, moisture or spontaneously); catur-yoni catur-yoni, the four forms of birth: (1) 胎 or 生 jarāyuja, viviparous, as with mammalia; (2) 卵生 aṇḍaja, oviparous, as with birds; (3) 濕生 or 寒熱和合生 saṃsvedaja, moisture, or water-born, as with worms and fishes; (4) 化生 aupapāduka, metamorphic, as with moths from the chrysalis, or with devas, or in the hells, or the first beings in a newly evolved world. |
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'. |
四身 see styles |
sì shēn si4 shen1 ssu shen shishin |
The four kāya, or 'bodies'. The Laṅkāvatāra-sūtra gives 化佛; 功德佛; 智慧佛 and 如如佛; the first is the nirmāṇakāya, the second and third saṃbhogakāya, and the fourth dharmakāya. The 唯識論 gives 自性身; 他受用身; 自受用身, and 變化身, the first being 法身, the second and third 報身, and the fourth 化身. The Tiantai School gives 法身; 報身; 應身, and 化身. The esoteric sect has four divisions of the 法身. See 三身. |
回門 回门 see styles |
huí mén hui2 men2 hui men |
first return of bride to her parental home |
園一 see styles |
enichi えんいち |
(male given name) En'ichi |
園壱 see styles |
enichi えんいち |
(personal name) En'ichi |
園市 see styles |
enichi えんいち |
(personal name) En'ichi |
圓一 see styles |
enichi えんいち |
(surname) En'ichi |
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. |
在先 see styles |
zài xiān zai4 xian1 tsai hsien |
to come first; previous; prior; beforehand; first; formerly |
地和 see styles |
chiihoo / chihoo チーホー |
{mahj} blessing of earth (chi:); winning with a self-drawn tile in the first turn |
地步 see styles |
dì bù di4 bu4 ti pu |
stage; degree (to which a situation has evolved); a (usu. bad) situation; leeway |
地雷 see styles |
dì léi di4 lei2 ti lei jirai じらい |
land mine (CL:顆|颗[ke1]); (fig.) sore point; weak spot (1) land mine; (2) (colloquialism) topic that sets someone off; sensitive topic; taboo topic; trigger; (3) (colloquialism) something that seems fine at first but turns out to be very bad (e.g. product, business); booby trap; pitfall |
均一 see styles |
jun yī jun1 yi1 chün i kinitsu(p); kinichi きんいつ(P); きんいち |
even; uniform; homogeneous (adj-na,adj-no,n) uniformity; equality; (given name) Kin'ichi |
均壱 see styles |
kinichi きんいち |
(personal name) Kin'ichi |
均市 see styles |
kinichi きんいち |
(personal name) Kin'ichi |
堅一 see styles |
kenichi けんいち |
(given name) Ken'ichi |
堅壱 see styles |
kenichi けんいち |
(personal name) Ken'ichi |
堅市 see styles |
kenichi けんいち |
(given name) Ken'ichi |
報沙 报沙 see styles |
bào shā bao4 sha1 pao sha Hōsha |
Pauṣa, the first of the three Indian winter months, from the 16th of the 10th Chinese month. |
壓根 压根 see styles |
yà gēn ya4 gen1 ya ken |
(mainly used in the negative) in the first place; absolutely; simply |
壱井 see styles |
ichii / ichi いちい |
(surname) Ichii |
壱李 see styles |
ichii / ichi いちい |
(female given name) Ichii |
変徴 see styles |
henchi へんち |
{music} (See 徴・ち) note a semitone below the fourth degree of the Chinese and Japanese pentatonic scale |
夏娃 see styles |
xià wá xia4 wa2 hsia wa |
Eve, the first woman (transcription used in Protestant versions of the Bible) (from Hebrew Ḥawwāh, probably via Cantonese 夏娃 {Haa6waa1}) |
夏首 see styles |
xià shǒu xia4 shou3 hsia shou geshu |
The first day, or beginning, of the retreat. |
多寡 see styles |
duō guǎ duo1 gua3 to kua taka たか |
number; amount degree (of something); greatness or smallness (of something); quantity; number; amount; size |
多少 see styles |
duō shao duo1 shao5 to shao tashou / tasho たしょう |
how much?; how many?; (phone number, student ID etc) what number? (adv,adj-no) (1) a little; some; somewhat; slightly; to some degree; to some extent; (2) amount; quantity; number how many? |
大一 see styles |
dà yī da4 yi1 ta i daiichi / daichi だいいち |
first-year university student (given name) Daiichi |
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。. |
大体 see styles |
daitai だいたい |
(adverb) (1) (kana only) generally; on the whole; mostly; almost; nearly; approximately; roughly; about; (can be adjective with の) (2) (kana only) general; rough; (3) (kana only) outline; main points; gist; substance; essence; (adverb) (4) (kana only) in the first place; first and foremost; from the start; to begin with |
大刧 大劫 see styles |
dà jié da4 jie2 ta chieh daikō |
mahākalpa. The great kalpa, from the beginning of a universe till it is destroyed and another begins in its place. It has four kalpas or periods known as vivarta 成刧 the creation period; vivarta‐siddha 住刧 the appearance of sun and moon, i.e. light, and the period of life, human and general; saṃvarta 壤刧 or 滅刧 destruction first by fire, then water, then fire, then deluge, then a great wind, i.e. water during seven small kalpas, fire during 56 and wind one, in all 64; saṃvartatthāhi 増滅刧 total destruction gradually reaching the void. A great kalpa is calculated as eighty small kalpas and to last 1,347,000,000 years. |
大副 see styles |
dà fù da4 fu4 ta fu taifu たいふ |
first mate; first officer (of a ship) (archaism) (hist) (See 大輔・たいふ) ranking vice-minister in the Department of Worship (ritsuryō system); deputy minister; (surname) Oozoe |
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. |
大服 see styles |
oohata おおはた |
(1) swallowing a great amount of tea or medicine; (2) (abbreviation) tea prepared for the New Year with the first water of the year; (surname) Oohata |
大梵 see styles |
dà fàn da4 fan4 ta fan daibon |
Mahābrāhmaṇas; the third Brahmaloka, the third region of the first dhyāna. Mahābrahman; the great Brahma, 大梵天; it is also a title of one of the six Guanyin of the Tiantai sect. |
大簇 see styles |
taizoku たいぞく taisou / taiso たいそう |
(1) (in China) 3rd note of the ancient chromatic scale (approx. E); (2) first lunar month |
大賞 see styles |
taishou / taisho たいしょう |
big prize; first prize |
天王 see styles |
tiān wáng tian1 wang2 t`ien wang tien wang tennou / tenno てんのう |
emperor; god; Hong Xiuquan's self-proclaimed title; see also 洪秀全[Hong2 Xiu4 quan2] (1) {Buddh} heavenly king; (2) (See 牛頭天王) Gozu Tenno (deity said to be the Indian god Gavagriva); (place-name, surname) Tennou Maharāja-devas; 四天王 Caturmahārāja. The four deva kings in the first or lowest devaloka, on its four sides. E. 持國天王 Dhṛtarāṣṭra. S. 增長天王 Virūḍhaka. W. 廣目天王 Virūpākṣa. N. 多聞天王 Dhanada, or Vaiśravaṇa. The four are said to have appeared to 不空 Amogha in a temple in Xianfu, some time between 742-6, and in consequence he introduced their worship to China as guardians of the monasteries, where their images are seen in the hall at the entrance, which is sometimes called the 天王堂 hall of the deva-kings. 天王 is also a designation of Siva the 大白在, i. e. Maheśvara 摩醯首羅, the great sovereign ruler. |
天眼 see styles |
tiān yǎn tian1 yan3 t`ien yen tien yen tengen; tengan てんげん; 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. |
天華 天华 see styles |
tiān huā tian1 hua1 t`ien hua tien hua yuki ゆき |
(Buddhist term) flowers that bloom in the heavens; paper flowers scattered before the Buddha's image; snow; (female given name) Yuki Deva, or divine, flowers, stated in the Lotus Sutra as of four kinds, mandāras, mahāmandāras, mañjūṣakas, and mahāmañjūṣakas, the first two white, the last two red. |
天親 天亲 see styles |
tiān qīn tian1 qin1 t`ien ch`in tien chin amachika あまちか |
one's flesh and blood (surname) Amachika Vasubandhu, 伐蘇畔度; 婆藪槃豆 (or 婆修槃豆) (or 婆修槃陀) 'akin to the gods ', or 世親 'akin to the world'. Vasubandhu is described as a native of Puruṣapura, or Peshawar, by Eitel as of Rājagriha, born '900 years after the nirvana', or about A. D. 400; Takakusu suggests 420-500, Peri puts his death not later than 350. In Eitel's day the date of his death was put definitely at A. D. 117. Vasubandhu's great work, the Abhidharmakośa, is only one of his thirty-six works. He is said to be the younger brother of Asaṅga of the Yogācāra school, by whom he was converted from the Sarvāstivāda school of thought to that of Mahāyāna and of Nāgārjuna. On his conversion he would have 'cut out his tongue' for its past heresy, but was dissuaded by his brother, who bade him use the same tongue to correct his errors, whereupon he wrote the 唯識論 and other Mahayanist works. He is called the twenty-first patriarch and died in Ayodhya. |
太簇 see styles |
taizoku たいぞく taisou / taiso たいそう |
(1) (in China) 3rd note of the ancient chromatic scale (approx. E); (2) first lunar month |
奪標 夺标 see styles |
duó biāo duo2 biao1 to piao |
to compete for first prize |
奪金 夺金 see styles |
duó jīn duo2 jin1 to chin |
to snatch gold; to take first place in a competition |
女僧 see styles |
nǚ sēng nv3 seng1 nü seng nyosō |
A nun, or 此丘尼 bhikṣuṇī, which is abbreviated to 尼. The first nunnery in China is said to have been established in the Han dynasty. |
好強 好强 see styles |
hào qiáng hao4 qiang2 hao ch`iang hao chiang |
eager to be first |
始め see styles |
hajime はじめ |
(n-t,n-adv) (1) beginning; start; outset; opening; (2) first (in line, etc.); (3) origin; (4) (kana only) such as ...; not to mention ... |
始得 see styles |
shǐ dé shi3 de2 shih te shitoku |
attained for the first time |
始成 see styles |
shǐ chéng shi3 cheng2 shih ch`eng shih cheng shijō |
first completion |
始発 see styles |
shihatsu しはつ |
(1) (See 終発) first departure (of the day); first train; first bus; (2) departing one's home station (of a train, bus, etc.) |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "Ichi-Dan First Degree" 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.