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1. Four Noble Truths: Suffering
2. Four Noble Truths: Path Leading Away From Suffering
4. Brahmavihara - The Four Immeasurables
Dukkha
苦諦 relays that part of life in this universe is suffering.
All living things experience some form of suffering, according to Buddhist teaching.
This title is about accepting and understanding that the world is full of suffering.
This term is exclusively used by devout Buddhists. It is not a common term, and is remains an unknown concept to most Chinese, Japanese and Korean people.
See Also: Buddhism | Enlightenment
Magga
道諦 is the idea that once you have dealt with your desires and left all desire and attachment behind, only then are you on the path away from suffering (and on your way to enlightenment).
道諦 is also called the path to liberation in some English texts on Buddhism.
This term is exclusively used by devout Buddhists. It is not a common term, and is remains an unknown concept to most Chinese, Japanese and Korean people.
See Also: Buddhism | Enlightenment
四諦 is the title of the Four Noble Truths as taught in virtually all sects of Buddhism.
These truths are suffering (dukkha), desire/attachment (samudaya), release from desire/attachment (nirodha), and the path leading away from suffering (magga).
The suggestion behind these truths is that all things in nature suffer. All things in nature have desire and attachment for things in the physical world. The enlightened can release themselves from the bonds of desire and attachment. And finally, once they release all desire and attachment, the enlightened will find a path that leads away from suffering.
This term is exclusively used by devout Buddhists. It is not a common term, and is remains an unknown concept to most Japanese, Chinese, and Korean people.
See Also: Buddhism | Enlightenment
苦諦集諦滅諦道諦 is the list of tenets of the Four Noble Truths as taught in virtually all sects of Buddhism.
They are suffering (dukkha), desire/attachment (samudaya), release from desire/attachment (nirodha), and the path leading away from suffering (magga).
四無量心 is the cattāri brahmavihārā or catvāri apramāṇāni.
The four immeasurables, or infinite Buddha-states of mind. These four dhyānas include:
1. 慈無量心 boundless kindness, maitrī, or bestowing of joy or happiness.
2. 悲無量心 boundless pity, karuṇā, to save from suffering.
3. 喜無量心 boundless joy, muditā, on seeing others rescued from suffering.
4. 捨無量心 limitless indifference, upekṣā, i.e., rising above these emotions or giving up all things.
自愛 means self-love, self-regard, regard for oneself, cherishing one's good name, taking care of oneself, or love myself.
In the Buddhist context, this is the cause of all pursuit or seeking, which in turn causes all suffering. All Buddhas discharge themselves from self-love and all pursuits of personal gratification. Such elimination of self-love is a step towards nirvāṇa.
This title can be taken as positive or negative, depending on how you read it. Some will see it as arrogant, and others will read it as a token of self-respect. Because of this ambiguity, I do not recommend this title for a wall scroll.
鳳凰涅磐 is a proverb that suggests “Legendary Phoenix rises from the ashes.” It means “Legendary Phoenix [reaches] Nirvana.”
There is a legend in China of a great bird reborn once every 500 years. This bird gathers all the ill will, suffering, desire, and other negative things of the world. The bird then plunges into the fire to burn away all negative things, sacrificing itself in the process (achieving Nirvana, or perhaps allowing others the opportunity to reach Nirvana).
500 years later, the phoenix is reborn from the ashes again, and the cycle repeats.
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Below are some entries from our dictionary that may match your all suffering search...
Characters If shown, 2nd row is Simp. Chinese |
Pronunciation Romanization |
Simple Dictionary Definition |
四諦 四谛 see styles |
sì dì si4 di4 ssu ti shitai したい |
More info & calligraphy: Four Noble Truths (Buddhism){Buddh} (See 苦集滅道) The Four Noble Truths catvāri-ārya-satyāni; 四聖諦; 四眞諦. The four dogmas, or noble truths, the primary and fundamental doctrines of Śākyamuni, said to approximate to the form of medical diagnosis. They are pain or 'suffering, its cause, its ending, the way thereto; that existence is suffering, that human passion (taṇhā, 欲 desire) is the cause of continued suffering, that by the destruction of human passion existence may be brought to an end; that by a life of holiness the destruction of human passion may be attained'. Childers. The four are 苦, 聚 (or 集), 滅, and 道諦, i. e. duḥkha 豆佉, samudaya 三牟提耶, nirodha 尼棲陀, and mārga 末加. Eitel interprets them (1) 'that 'misery' is a necessary attribute of sentient existence'; (2) that 'the 'accumulation' of misery is caused by the passions'; (3) that 'the 'extinction' of passion is possible; (4) mārga is 'the doctrine of the 'path' that leads to the extinction of passion'. (1) 苦 suffering is the lot of the 六趣 six states of existence; (2) 集 is the aggregation (or exacerbation) of suffering by reason of the passions; (3) 滅 is nirvana, the extinction of desire and its consequences, and the leaving of the sufferings of mortality as void and extinct; (4) 道 is the way of such extinction, i. e. the 八正道 eightfold correct way. The first two are considered to be related to this life, the last two to 出世間 a life outside or apart from the world. The four are described as the fundamental doctrines first preached to his five former ascetic companions. Those who accepted these truths were in the stage of śrāvaka. There is much dispute as to the meaning of 滅 'extinction' as to whether it means extinction of suffering, of passion, or of existence. The Nirvana Sutra 18 says that whoever accepts the four dogmas will put an end to births and deaths 若能見四諦則得斷生死 which does not of necessity mean the termination of existence but that of continued transmigration. v. 滅. |
地獄 地狱 see styles |
dì yù di4 yu4 ti yü jigoku じごく |
More info & calligraphy: Hell(1) {Buddh} hell realm; Naraka; (2) {Christn} Hell; (3) hell; misery; nightmare; inferno; (4) place where a volcano or hot springs constantly spew smoke or steam; (place-name) Jigoku naraka, 捺落迦 (or 那落迦) ; niraya 泥犂; explained by 不樂 joyless; 可厭 disgusting, hateful; 苦具, 苦器 means of suffering; if 地獄 earth-prison; 冥府 the shades, or departments of darkness. Earth-prison is generally intp. as hell or the hells; it may also be termed purgatory; one of the six gati or ways of transmigration. The hells are divided into three classes: I. Central, or radical, 根本地獄 consisting of (1) The eight hot hells. These were the original hells of primitive Buddhism, and are supposed to be located umder the southern continent Jambudvīpa 瞻部州, 500 yojanas below the surface. (a) 等活 or 更活 Saṃjīva, rebirth, where after many kinds of suffering a cold wind blows over the soul and returns it to this life as it was before, hence the name 等活. (b) 黑繩 Kaslasūtra, where the sufferer is bound with black chains and chopped or sawn asunder. (c) 線合; 衆合; 堆壓 Saṃghāta, where are multitudes of implements of torture, or the falling of mountains upon the sufferer. (d) 號呌; 呼呼; 叫喚 Raurava, hell of wailing. (e) 大呌; 大號呌; 大呼 Mahāraurava, hell of great wailing. (f) 炎熱; 燒炙 Tapana, hell of fames and burning. (g) 大熱; 大燒炙; 大炎熱 Pratāpana, hell of molten lead. (h) 無間; 河鼻旨; 阿惟越致; 阿毗至; 阿鼻; 阿毗 Avīci, unintermitted suffering, where sinners die and are reborn to suffer without interval. (2) The eight cold hells 八寒地獄. (a) 頞浮陀地獄 Arbuda, where the cold causes blisters. (b) 尼刺部陀 Nirarbuda, colder still causing the blisters to burst. (c) 頞哳吒; 阿吒吒 Atata, where this is the only possible sound from frozen lips. (d) 臛臛婆; 阿波波 Hahava or Apapa, where it is so cold that only this sound can be uttered. (e) 虎虎婆 Hāhādhara or Huhuva, where only this sound can be uttered. (f) 嗢鉢羅; 鬱鉢羅 (or 優鉢羅) Utpala, or 尼羅鳥 (or 漚) 鉢羅 Nīlotpala, where the skin is frozen like blue lotus buds. (g) 鉢特摩 Padma, where the skin is frozen and bursts open like red lotus buds. (h) 摩訶鉢特摩 Mahāpadma, ditto like great red lotus buds. Somewhat different names are also given. Cf. 倶舍論 8; 智度論 16; 涅槃經 11. II. The secondary hells are called 近邊地獄 adjacent hells or 十六遊增 each of its four sides, opening from each such door are four adjacent hells, in all sixteen; thus with the original eight there are 136. A list of eighteen hells is given in the 十八泥梨經. III. A third class is called the 孤地獄 (獨地獄) Lokāntarika, or isolated hells in mountains, deserts, below the earth and above it. Eitel says in regard to the eight hot hells that they range 'one beneath the other in tiers which begin at a depth of 11,900 yojanas and reach to a depth of 40,000 yojanas'. The cold hells are under 'the two Tchahavālas and range shaft-like one below the other, but so that this shaft is gradually widening to the fourth hell and then narrowing itself again so that the first and last hell have the shortest, those in the centre the longest diameter'. 'Every universe has the same number of hells, ' but 'the northern continent has no hell whatever, the two continents east and west of Meru have only small Lokāntarika hells... whilst all the other hells are required for the inhabitants of the southern continent '. It may be noted that the purpose of these hells is definitely punitive, as well as purgatorial. Yama is the judge and ruler, assisted by eighteen officers and a host of demons, who order or administer the various degrees of torture. 'His sister performs the same duties with regard to female criminals, ' and it may be mentioned that the Chinese have added the 血盆池 Lake of the bloody bath, or 'placenta tank' for women who die in childbirth. Release from the hells is in the power of the monks by tantric means. |
自愛 自爱 see styles |
zì ài zi4 ai4 tzu ai jiai じあい |
More info & calligraphy: Self-Love / Love Yourself / Love Oneself(n,vs,vi) (1) (See ご自愛ください) taking care of oneself; (n,vs,vi) (2) self-love Self-love, cause of all pursuit or seeking, which in turn causes all suffering. All Buddhas put away self-love and all pursuit, or seeking, such elimination being nirvāṇa. |
四無量心 四无量心 see styles |
sì wú liàng xīn si4 wu2 liang4 xin1 ssu wu liang hsin shi muryōshin |
More info & calligraphy: Brahmavihara - The Four Immeasurables |
三苦 see styles |
sān kǔ san1 ku3 san k`u san ku sanku |
The three kinds of duḥkha, pain, or suffering: 苦苦 that produced by direct causes; 壞苦 by loss or deprivation; 行苦 by the passing or impermanency of all things. |
三道 see styles |
sān dào san1 dao4 san tao mitsumichi みつみち |
(surname) Mitsumichi (1) The three paths all have to tread; 輪廻三道, 三輪, i.e. (a) 煩惱道 ; 惑道 ; the path of misery, illusion, mortality; (b) 業道 the path of works, action, or doing, productive of karma; (c) 苦道 the resultant path of suffering. As ever recurring they are called the three wheels. (2) 聾, 緣, 菩 śrāvakas, pratyekabuddhas, bodhisattvas, cf. 三乘. |
下品 see styles |
xià pǐn xia4 pin3 hsia p`in hsia pin gehin げひん |
(noun or adjectival noun) vulgar; indecent; coarse; crude; (place-name) Shimoshina The three lowest of the nine classes born in the Amitābha Pure Land, v. 無量壽經. These three lowest grades are (1) 下品上生 The highest of the three lowest classes who enter the Pure Land of Amitābha, i.e. those who have committed all sins except dishonouring the sūtras. If at the end of life the sinner clasps hands and says "Namo Amitābha", such a one will be born in His precious lake. (2) 下品中生 The middle class consists of those who have broken all the commandments, even stolen from monks and abused the law. If at death such a one hears of the great power of Amitābha, and assents with but a thought, he will be received into paradise. (3) 下品下生 The lowest class, because of their sins, should have fallen into the lowest gati, but by invoking the name of Amitābha, they can escape countless ages of reincarnation and suffering and on dying will behold a lotus flower like the sun, and, by the response of a single thought, will enter the Pure Land of Amitābha. |
二如 see styles |
èr rú er4 ru2 erh ju ninyo |
There are various definitions of the two aspects of the 眞如 bhūtatathatā. (1) (a) 不變眞如 The changeless essence or substance, e.g. the sea; (b) 隨緣眞如 its conditioned or ever-changing forms, as in the phenomenal world, e.g. the waves. (2) (a) 離言眞如 The inexpressible absolute, only mentally conceivable; (6) 依言眞如 aspects of it expressible in words, its ideal reflex. (3) (a) 空眞如 The absolute as the void, e.g. as space, the sky, a clear mirror; (b) 不空眞如 the absolute in manifestation, or phenomenal, e. g. images in the mirror: the womb of the universe in which are all potentialities. (4) (a) 在纏眞如The Buddha-nature in bonds, i.e. all beings in suffering; (b) 出纏真如the Buddha-nature set free by the manifestation of the Buddha and bodhisattvas. (5) (a) 有垢眞如The Buddha-nature defiled, as in unenlightened man, etc., e.g. the water-lily with its roots in the mud; (b) 無垢眞如 the pure Buddha-nature, purifed or bright as the full moon. (6) 安立 and 非安立眞如 similar to the first definition given above. |
二忍 see styles |
èr rěn er4 ren3 erh jen ninin |
The two patiences or endurances: 衆生忍 patience towards all under all circumstances; 無生(法)忍 calm rest, as a bodhisattva、in the assurance of no (re-) birth, i.e. in immortality. Also 安受苦忍 patience under suffering, and 觀察法忍 imperturbable examination of or meditation in the law or of all things. Also, physical and mental patience, or endurance. |
八苦 see styles |
bā kǔ ba1 ku3 pa k`u pa ku hakku はっく |
the eight distresses - birth, age, sickness, death, parting with what we love, meeting with what we hate, unattained aims, and all the ills of the five skandhas (Buddhism) {Buddh} the eight kinds of suffering (birth, old age, disease, death, parting from loved ones, meeting disliked ones, not getting what one seeks, pains of the five skandha) The eight distresses―birth, age, sickness, death, parting with what we love, meeting with what we hate, unattained aims, and all the ills of the five skandhas. |
六麤 六粗 see styles |
liù cū liu4 cu1 liu ts`u liu tsu rokuso |
The six 'coarser' stages arising from the 三細 or three finer stages which in turn are produced by original 無明, the unenlightened condition of ignorance; v. Awakening of Faith 起信論. They are the states of (1) 智相 knowledge or consciousness of like and dislike arising from mental conditions; (2) 相續相 consciousness of pain and pleasure resulting from the first, causing continuous responsive memory; (3) 執取相 attachment or clinging, arising from the last; (4) 計名字相 assigning names according to the seeming and unreal with fixation of ideas); (5) 起業 the consequent activity with all the variety of deeds; (6) 業繋苦相 the suffering resulting from being tied to deeds and their karma consequences. |
四倒 see styles |
sì dào si4 dao4 ssu tao shitō |
The four viparyaya i. e. inverted or false beliefs in regard to 常, 樂, 我, 淨. There are two groups: (1) the common belief in the four above, denied by the early Buddhist doctrine that all is impermanent, suffering, impersonal, and impure; (2) the false belief of the Hīnayāna school that nirvana is not a state of permanence, joy, personality, and purity. Hīnayāna refutes the common view in regard to the phenomenal life; bodhisattvism refutes both views. |
大悲 see styles |
dà bēi da4 bei1 ta pei karuna かるな |
(female given name) Karuna mahākaruṇā, "great pity"; i.e. greatly pitiful, a heart that seeks to save the suffering; applied to all Buddhas and bodhisattvas; especially to Guanyin. |
我室 see styles |
wǒ shì wo3 shi4 wo shih gashitsu |
The ego as the abode (of all suffering). |
涅槃 see styles |
niè pán nie4 pan2 nieh p`an nieh pan nehan ねはん |
nirvana (Buddhism) (1) {Buddh} nirvana; supreme enlightenment; (2) {Buddh} death; death of Buddha nirvāṇa, 'blown out, gone out, put out, extinguished'; 'liberated-from existence'; 'dead, deceased, defunct.' 'Liberation, eternal bliss'; '(with Buddhists and Jainas) absolute extinction or annihilation, complete extinction of individual existence.' M.W. Other forms are 涅槃那; 泥日; 泥洹; 泥畔 Originally translated 滅 to extinguish, extinction, put out (as a lamp or fire), it was also described as 解脫 release, 寂滅 tranquil extinction; 無爲 inaction, without effort, passiveness; 不生 no (re)birth; 安樂 calm joy; 滅度transmigration to 'extinction'. The meaning given to 'extinction' varies, e.g. individual extinction; cessation of rebirth; annihilation of passion; extinction of all misery and entry into bliss. While the meaning of individual extinction is not without advocates, the general acceptation is the extinction or end of all return to reincarnation with its concomitant suffering, and the entry into bliss. Nirvāṇa may be enjoyed in the present life as an attainable state, with entry into parinirvāṇa, or perfect bliss to follow. It may be (a) with a 'remainder', i.e. the cause but not all the effect (karma), of reincarnation having been destroyed; (b) without 'remainder', both cause and effect having been extinguished. The answer of the Buddha as to the continued personal existence of the Tathāgata in nirvāṇa is, in the Hīnayāna canon, relegated 'to the sphere of the indeterminates' (Keith), as one of the questions which are not essential to salvation. One argument is that flame when blown out does not perish but returns to the totality of Fire. The Nirvāṇa Sutra claims for nirvāṇa the ancient ideas of 常樂我淨 permanence, bliss, personality purity in the transcendental realm. Mahāyāna declares that Hīnayāna by denying personality in the transcendental realm denies the existence of the Buddha. In Mahāyāna final nirvāṇa is transcendental, and is also used as a term for the absolute. The place where the Buddha entered his earthly nirvāṇa is given as Kuśinagara, cf. 拘. |
盡道 尽道 see styles |
jìn dào jin4 dao4 chin tao jindō |
the path leading to the destruction (of all suffering) |
衆苦 众苦 see styles |
zhòng kǔ zhong4 ku3 chung k`u chung ku shuku; shuuku / shuku; shuku しゅく; しゅうく |
(archaism) numerous sufferings; suffering of many people All the miseries of existence, the sufferings of all. |
見愛 见爱 see styles |
jiàn ài jian4 ai4 chien ai ken'nai |
(literary) to be so good as to show favor (to me); to regard (me) highly views and desires, e. g. the illusion that the ego is a reality and the consequent desires and passions; the two are the root of all suffering. |
豆佉 see styles |
dòu qū dou4 qu1 tou ch`ü tou chü zukya |
(Buddhism) suffering (from Sanskrit "dukkha") duḥkha, trouble, suffering, pain, defined by 逼惱 harassed, distressed. The first of the four dogmas, or 'Noble Truths' 四諦 is that all life is involved, through impermanence, in distress. There are many kinds of 苦 q. v. |
雜染 杂染 see styles |
zá rǎn za2 ran3 tsa jan zōzen |
All kinds of moral infection, the various causes of transmigration.; The three kaṣāya, i.e. "mixed dyes" or infections: the passions; their karma; reincarnation; or illusion, karma, and suffering. |
一切苦 see styles |
yī qiè kǔ yi1 qie4 ku3 i ch`ieh k`u i chieh ku issai ku |
all suffering |
三三昧 see styles |
sān sān mèi san1 san1 mei4 san san mei san zanmai |
(三三昧地) The three samādhis, or the samādhi on three subjects; 三三摩 (三三摩地); 三定, 三等持; 三空; 三治; 三解脫門; 三重三昧; 三重等持. There are two forms of such meditation, that of 有漏 reincarnational, or temporal, called 三三昧; and that of 無 漏 liberation, or nirvāṇa, called 三解脫. The three subjects and objects of the meditation are (1) 空 to empty the mind of the ideas of me and mine and suffering, which are unreal; (2) 無相to get rid of the idea of form, or externals, i.e. the 十相 which are the five senses, and male and female, and the three 有; (3) 無願 to get rid of all wish or desire, also termed無作 and 無起. A more advanced meditation is called the Double Three Samādhi 重三三昧 in which each term is doubled 空空, 無相無相, 無願無願. The esoteric sect has also a group of its own. |
四念處 四念处 see styles |
sì niàn chù si4 nian4 chu4 ssu nien ch`u ssu nien chu shinenjo |
Four objects on which memory or the thought should dwell— the impurity of the body, that all sensations lead to suffering, that mind is impermanent, and that there is no such thing as an ego. There are other categories for thought or meditation.; (四念處觀); 四念住 smṛtyupasthāna. The fourfold stage of mindfulness, thought, or meditation that follows the 五停心觀 five-fold procedure for quieting the mind. This fourfold method, or objectivity of thought, is for stimulating the mind in ethical wisdom. It consists of contemplating (1) 身 the body as impure and utterly filthy; (2) 受 sensation, or consciousness, as always resulting in suffering; (3) 心 mind as impermanent, merely one sensation after another; (4) 法 things in general as being dependent and without a nature of their own. The four negate the ideas of permanence, joy, personality, and purity 常, 樂, 我, and 淨, i. e. the four 顚倒, but v. 四德. They are further subdivided into 別 and 總 particular and general, termed 別相念處 and 總相念處, and there are further subdivisions. |
四法施 see styles |
sì fǎ shī si4 fa3 shi1 ssu fa shih shi hōse |
The Buddha' s gift of the four laws or dogmas, that all things are impermanent, that all (sentient) existence is suffering, that there is no (essential) personality, that all form (or matter) returns to the void. |
慈力王 see styles |
cí lì wáng ci2 li4 wang2 tz`u li wang tzu li wang Jiriki ō |
Maitrībala-rāja, king of merciful virtue, or power, a former incarnation of the Buddha when, as all his people had embraced the vegetarian life, and yakṣas had no animal food and were suffering, the king fed five of them with his own blood. |
盂蘭盆 盂兰盆 see styles |
yú lán pén yu2 lan2 pen2 yü lan p`en yü lan pen urabon うらぼん |
see 盂蘭盆會|盂兰盆会[Yu2 lan2 pen2 hui4] Bon festival (Buddhist ceremony held around July 15); Feast of Lanterns (盂蘭); 鳥藍婆 (鳥藍婆拏) ullambana 盂蘭 may be another form of lambana or avalamba, "hanging down," "depending," "support"; it is intp. "to hang upside down", or "to be in suspense", referring to extreme suffering in purgatory; but there is a suggestion of the dependence of the dead on the living. By some 盆 is regarded as a Chinese word, not part of the transliteration, meaning a vessel filled with offerings of food. The term is applied to the festival of All Souls, held about the 15th of the 7th moon, when masses are read by Buddhist and Taoist priests and elaborate offerings made to the Buddhist Trinity for the purpose of releasing from purgatory the souls of those who have died on land or sea. The Ullambanapātra Sutra is attributed to Śākyamuni, of course incorrectly; it was first tr. into Chinese by Dharmaraksha, A.D. 266-313 or 317; the first masses are not reported until the time of Liang Wudi, A.D. 538; and were popularized by Amogha (A.D. 732) under the influence of the Yogācārya School. They are generally observed in China, but are unknown to Southern Buddhism. The "idea of intercession on the part of the priesthood for the benefit of" souls in hell "is utterly antagonistic to the explicit teaching of primitive Buddhism'" The origin of the custom is unknown, but it is foisted on to Śākyamuni, whose disciple Maudgalyāyana is represented as having been to purgatory to relieve his mother's sufferings. Śākyamuni told him that only the united efforts of the whole priesthood 十方衆會 could alleviate the pains of the suffering. The mere suggestion of an All Souls Day with a great national day for the monks is sufficient to account for the spread of the festival. Eitel says: "Engrafted upon the narrative ancestral worship, this ceremonial for feeding the ghost of deceased ancestors of seven generations obtained immense popularity and is now practised by everybody in China, by Taoists even and by Confucianists." All kinds of food offerings are made and paper garments, etc., burnt. The occasion, 7th moon, 15th day, is known as the盂蘭會 (or 盂蘭盆會 or 盂蘭齋 or 盂蘭盆齋) and the sutra as 盂蘭經 (or 盂蘭盆經). |
緣起法 缘起法 see styles |
yuán qǐ fǎ yuan2 qi3 fa3 yüan ch`i fa yüan chi fa engi hō |
pratītya-samutpāda; idem 十二緣起, i.e. the twelve nidānas, cf. 十二因緣, 緣起偈; 緣起頌 (緣起法頌) The gāthā of three of the four fundamental dogmas of Buddhism; than all is suffering, that suffering is intensified by desire, and that extinction of desire is practicable. This is found in 智度論. It is also called 緣起法頌. It is placed in the foundations of pagodas and inside of images of Buddha and so is called 法身偈 dharmakāyagāthā. |
苦類智 苦类智 see styles |
kǔ lèi zhì ku3 lei4 zhi4 k`u lei chih ku lei chih kuruichi |
The wisdom which releases from suffering in all worlds. |
一切憂苦 一切忧苦 see styles |
yī qiè yōu kǔ yi1 qie4 you1 ku3 i ch`ieh yu k`u i chieh yu ku issai uku |
all distress and suffering |
一切皆苦 see styles |
yī qiè jiē kǔ yi1 qie4 jie1 ku3 i ch`ieh chieh k`u i chieh chieh ku issaikaiku いっさいかいく |
(expression) {Buddh} (See 四法印・しほういん) all things are causes of sufferings all experiences are [ultimately] suffering |
The following table may be helpful for those studying Chinese or Japanese...
Title | Characters | Romaji (Romanized Japanese) | Various forms of Romanized Chinese | |
Four Noble Truths: Suffering | 苦諦 苦谛 | kutai | kǔ dì / ku3 di4 / ku di / kudi | k`u ti / kuti / ku ti |
Four Noble Truths: Path Leading Away From Suffering | 道諦 道谛 | doutai / dotai | dào dì / dao4 di4 / dao di / daodi | tao ti / taoti |
Four Noble Truths (Buddhism) | 四諦 四谛 | shitai | sì dì / si4 di4 / si di / sidi | ssu ti / ssuti |
Four Noble Truths (Full List) | 苦諦集諦滅諦道諦 苦谛集谛灭谛道谛 | kutai jittai mettai doutai kutaijittaimettaidoutai kutai jittai mettai dotai | kǔ dì jí dì miè dì dào dì ku3 di4 ji2 di4 mie4 di4 dao4 di4 ku di ji di mie di dao di kudijidimiedidaodi | k`u ti chi ti mieh ti tao ti kutichitimiehtitaoti ku ti chi ti mieh ti tao ti |
Brahmavihara - The Four Immeasurables | 四無量心 四无量心 | shi mur you shin shimuryoushin shi mur yo shin | sì wú liàng xīn si4 wu2 liang4 xin1 si wu liang xin siwuliangxin | ssu wu liang hsin ssuwulianghsin |
Self-Love Love Yourself Love Oneself | 自愛 自爱 | ji ai / jiai | zì ài / zi4 ai4 / zi ai / ziai | tzu ai / tzuai |
Phoenix Rise from the Ashes | 鳳凰涅磐 凤凰涅磐 | fèng huáng niè pán feng4 huang2 nie4 pan2 feng huang nie pan fenghuangniepan | feng huang nieh p`an fenghuangniehpan feng huang nieh pan |
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In some entries above you will see that characters have different versions above and below a line. In these cases, the characters above the line are Traditional Chinese, while the ones below are Simplified Chinese. |
Successful Chinese Character and Japanese Kanji calligraphy searches within the last few hours...
All of our calligraphy wall scrolls are handmade.
When the calligrapher finishes creating your artwork, it is taken to my art mounting workshop in Beijing where a wall scroll is made by hand from a combination of silk, rice paper, and wood.
After we create your wall scroll, it takes at least two weeks for air mail delivery from Beijing to you.
Allow a few weeks for delivery. Rush service speeds it up by a week or two for $10!
When you select your calligraphy, you'll be taken to another page where you can choose various custom options.
The wall scroll that Sandy is holding in this picture is a "large size"
single-character wall scroll.
We also offer custom wall scrolls in small, medium, and an even-larger jumbo size.
Professional calligraphers are getting to be hard to find these days.
Instead of drawing characters by hand, the new generation in China merely type roman letters into their computer keyboards and pick the character that they want from a list that pops up.
There is some fear that true Chinese calligraphy may become a lost art in the coming years. Many art institutes in China are now promoting calligraphy programs in hopes of keeping this unique form
of art alive.
Even with the teachings of a top-ranked calligrapher in China, my calligraphy will never be good enough to sell. I will leave that to the experts.
The same calligrapher who gave me those lessons also attracted a crowd of thousands and a TV crew as he created characters over 6-feet high. He happens to be ranked as one of the top 100 calligraphers in all of China. He is also one of very few that would actually attempt such a feat.
Check out my lists of Japanese Kanji Calligraphy Wall Scrolls and Old Korean Hanja Calligraphy Wall Scrolls.
Some people may refer to this entry as All Suffering Kanji, All Suffering Characters, All Suffering in Mandarin Chinese, All Suffering Characters, All Suffering in Chinese Writing, All Suffering in Japanese Writing, All Suffering in Asian Writing, All Suffering Ideograms, Chinese All Suffering symbols, All Suffering Hieroglyphics, All Suffering Glyphs, All Suffering in Chinese Letters, All Suffering Hanzi, All Suffering in Japanese Kanji, All Suffering Pictograms, All Suffering in the Chinese Written-Language, or All Suffering in the Japanese Written-Language.