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| Characters If shown, 2nd row is Simp. Chinese |
Pronunciation Romanization |
Simple Dictionary Definition |
月 see styles |
yuè yue4 yüeh tsuki つき |
More info & calligraphy: Moon(1) Moon; (2) month; (3) moonlight; (4) (See 衛星・1) (a) moon; natural satellite; (female given name) Runa candra, 旅達 (旅達羅); 旂陀羅; 戰達羅; 戰捺羅 the moon, called also 蘇摩 soma, from the fermented juice of asclepias acida used in worship, and later personified in association with the moon. It has many other epithets, e. g. 印度 Indu, incorrectly intp. as marked like a hare; 創夜神 Niśākara, maker of the night; 星宿王 Nakṣatranātha, lord of constellations; 喜懷之頭飾 the crest of Siva; 蓮華王 Kumuda-pati, lotus lord; 白馬主 Śvetavājin, drawn by (or lord of) white horses; 大白光神 Śītāṃśu, the spirit with white rays; 冷光神 Sitamarici, the spirit with cool rays; 鹿形神 Mṛgāṅka, the spirit with marks m form like a deer; 野兎形神 Śaśi, ditto like a hare. |
禪 禅 see styles |
shàn shan4 shan yuzuri ゆずり |
More info & calligraphy: Zen / Chan / Meditation(out-dated kanji) (1) (Buddhist term) dhyana (profound meditation); (2) (abbreviation) Zen (Buddhism); (surname) Yuzuri To level a place for an altar, to sacrifice to the hills and fountains; to abdicate. Adopted by Buddhists for dhyāna, 禪 or 禪那, i.e. meditation, abstraction, trance. dhyāna is 'meditation, thought, reflection, especially profound and abstract religious contemplation'. M.W. It was intp. as 'getting rid of evil', etc., later as 靜慮 quiet meditation. It is a form of 定, but that word is more closely allied with samādhi, cf. 禪定. The term also connotes Buddhism and Buddhist things in general, but has special application to the 禪宗 q.v. It is one of the six pāramitās, cf. 波. There are numerous methods and subjects of meditation. The eighteen brahmalokas are divided into four dhyāna regions 'corresponding to certain frames of mind where individuals might be reborn in strict accordance with their spiritual state'. The first three are the first dhyāna, the second three the second dhyāna, the third three the third dhyāna, and the remaining nine the fourth dhyāna. See Eitel. According to Childers' Pali Dictionary, 'The four jhānas are four stages of mystic meditation, whereby the believer's mind is purged from all earthly emotions, and detached as it were from his body, which remains plunged in a profound trance.' Seated cross-legged, the practiser 'concentrates his mind upon a single thought. Gradually his soul becomes filled with a supernatural ecstasy and serenity', his mind still reasoning: this is the first jhāna. Concentrating his mind on the same subject, he frees it from reasoning, the ecstasy and serenity remaining, which is the second jhāna. Then he divests himself of ecstasy, reaching the third stage of serenity. Lastly, in the fourth stage the mind becomes indifferent to all emotions, being exalted above them and purified. There are differences in the Mahāyāna methods, but similarity of aim. |
五行 see styles |
wǔ xíng wu3 xing2 wu hsing gogyou / gogyo ごぎょう |
More info & calligraphy: Five Elements(1) (See 五大・ごだい・1) the five elements (in Chinese philosophy: wood, fire, earth, metal and water); the five phases; wu xing; (2) {Buddh} five practices of the Bodhisattvas; (3) (See 六信五行) the five pillars of Islam; (surname, given name) Gogyou The five lines of conduct. I. According to the 起信論 Awakening of Faith they are almsgiving; keeping the commandments; patience under insult; zeal or progress; meditation. II. According to the 涅槃經 Nirvana Sutra they are saintly or bodhisattva deeds; arhat, or noble deeds; deva deeds; children's deeds (i. e. normal good deeds of men, devas, and Hinayanists); sickness conditions, e. g. illness, delusion, etc.; — into all these lines of conduct and conditions a Bodhisattva enters. III. The five elements, or tanmātra— wood, fire, earth, metal, and water; or earth, water, ire, air, and ether (or space) as taught by the later Mahāyāna philosophy; idem 五大. |
再見 再见 see styles |
zài jiàn zai4 jian4 tsai chien shaichen; shaichien ツァイチェン; ツァイチエン |
More info & calligraphy: Goodbye(interjection) (kana only) good-bye (chi: zàijiàn); see you |
劉備 刘备 see styles |
liú bèi liu2 bei4 liu pei ryuubi / ryubi りゅうび |
More info & calligraphy: Liu Bei(person) Liu Bei (161-223) |
安息 see styles |
ān xī an1 xi1 an hsi ansoku あんそく |
More info & calligraphy: Sleep / Rest / Repose(n,vs,vi) rest; repose (安息國) Parthia, 波斯 modern Persia, from which several monks came to China in the later Han dynasty, such as 安世高 An Shigao, 安玄 Anxuan, 曇無諦 Tan Wudi, 安法欽 An Faqin, 安淸 Anqing.; To rest. |
禪宗 禅宗 see styles |
chán zōng chan2 zong1 ch`an tsung chan tsung Zenshū |
More info & calligraphy: Zen BuddhismThe Chan, meditative or intuitional, sect usually said to have been established in China by Bodhidharma, v. 達, the twenty-eighth patriarch, who brought the tradition of the Buddha-mind from India. Cf. 楞 13 Laṅkāvatāra sūtra. This sect, believing in direct enlightenment, disregarded ritual and sūtras and depended upon the inner light and personal influence for the propagation of its tenets, founding itself on the esoteric tradition supposed to have been imparted to Kāśyapa by the Buddha, who indicated his meaning by plucking a flower without further explanation. Kāśyapa smiled in apprehension and is supposed to have passed on this mystic method to the patriarchs. The successor of Bodhidharma was 慧可 Huike, and he was succeeded by 僧璨 Sengcan; 道信 Daoxin; 弘忍 Hongren; 慧能 Huineng, and 神秀 Shenxiu, the sect dividing under the two latter into the southern and northern schools: the southern school became prominent, producing 南嶽 Nanyue and 靑原 Qingyuan, the former succeeded by 馬祖 Mazu, the latter by 石頭 Shitou. From Mazu's school arose the five later schools, v. 禪門. |
菩提 see styles |
pú tí pu2 ti2 p`u t`i pu ti bodai ぼだい |
More info & calligraphy: Bodhi - Awakening Enlightenment(1) {Buddh} bodhi; enlightenment; (2) {Buddh} happiness in the next world; (place-name, surname) Bodai bodhi; from budh; knowledge, understanding; perfect wisdom; the illuminated or enlightened mind; anciently intp. by 道, later by 覺 to be aware, perceive; for saṃbodhi v. 三. |
菩薩 菩萨 see styles |
pú sà pu2 sa4 p`u sa pu sa bosatsu(p); bosachi(ok) ぼさつ(P); ぼさち(ok) |
More info & calligraphy: Bodhisattva(n,n-suf) (1) {Buddh} bodhisattva; one who has reached enlightenment but vows to save all beings before becoming a buddha; (n,n-suf) (2) High Monk (title bestowed by the imperial court); (n,n-suf) (3) (See 本地垂迹説) title bestowed to Shinto kami in manifestation theory; (surname) Mizoro bodhisattva, cf. 菩提薩埵. While the idea is not foreign to Hīnayāna, its extension of meaning is one of the chief marks of Mahāyāna. 'The Bodhisattva is indeed the characteristic feature of the Mahāyāna.' Keith. According to Mahāyāna the Hinayanists, i.e. the śrāvaka and pratyekabuddha, seek their own salvation, while the bodhisattva's aim is the salvation of others and of all. The earlier intp. of bodhisattva was 大道心衆生 all beings with mind for the truth; later it became 大覺有情 conscious beings of or for the great intelligence, or enlightenment. It is also intp. in terms of leadership, heroism, etc. In general it is a Mahayanist seeking Buddhahood, but seeking it altruistically; whether monk or layman, he seeks enlightenment to enlighten others, and he will sacrifice himself to save others; he is devoid of egoism and devoted to helping others. All conscious beings having the Buddha-nature are natural bodhisattvas, but require to undergo development. The mahāsattva is sufficiently advanced to become a Buddha and enter nirvāṇa, but according to his vow he remains in the realm of incarnation to save all conscious beings. A monk should enter on the arduous course of discipline which leads to Bodhisattvahood and Buddhahood. |
五斗米道 see styles |
wǔ dǒu mǐ dào wu3 dou3 mi3 dao4 wu tou mi tao gotobeidou / gotobedo ごとべいどう |
More info & calligraphy: The Way of Five Pecks of Rice(hist) (See 天師道) Way of the Five Pecks of Rice (ancient Chinese Daoist movement later known as The Way of the Celestial Masters) |
釋迦牟尼 释迦牟尼 see styles |
shì jiā móu ní shi4 jia1 mou2 ni2 shih chia mou ni Shakamuni |
More info & calligraphy: Shakyamuni / The Buddha釋迦文 (釋迦文尼); 釋伽文 Śākyamuni, the saint of the Śākya tribe. muni is saint, holy man, sage, ascetic monk; it is: intp. as 仁 benevolent, charitable, kind, also as 寂默 one who dwells in seclusion. After '500 or 550' previous incarnations, Śākyamuni finally attained to the state of Bodhisattva, was born in the Tuṣita heaven, and descended as a white elephant, through her right side, into the womb of the immaculate Māyā, the purest woman on earth; this was on the 8th day of the 4th month; next year on the 8th day of the 2nd month he was born from her right side painlessly as she stood under a tree in the Lumbinī garden. For the subsequent miraculous events v. Eitel. also the 神通遊戲經 (Lalitavistara), the 釋迦如來成道記, etc. Simpler statements say that he was born the son of Śuddhodana, of the kṣatriya caste, ruler of Kapilavastu, and Māyā his wife; that Māyā died seven days later, leaving him to be brought up by her sister Prājapati; that in due course he was married to Yaśodharā who bore him a son, Rāhula; that in search of truth he left home, became an ascetic, severely disciplined himself, and finally at 35 years of age, under a tree, realized that the way of release from the chain of rebirth and death lay not in asceticism but in moral purity; this he explained first in his four dogmas, v. 四諦 and eightfold noble way 八正道, later amplified and developed in many sermons. He founded his community on the basis of poverty, chastity, and insight or meditation, ad it became known as Buddhism, as he became known as Buddha, the enlightened. His death was probably in or near 487 B.C., a few years before that of Confucius in 479. The sacerdotal name of his family is Gautama, said to be the original name of the whole clan, Śākya being that of his branch, v. 瞿, 喬.; his personal name was Siddhārtha, or Sarvārthasiddha, v. 悉. |
下 see styles |
xià xia4 hsia shimo しも |
down; downwards; below; lower; later; next (week etc); second (of two parts); to decline; to go down; to arrive at (a decision, conclusion etc); measure word to show the frequency of an action (1) (ant: 上・かみ・1) lower reaches (of a river); (2) bottom; lower part; (3) lower half (of the body, esp. the privates); feces (faeces); urine; menses; (4) end; far from the imperial palace (i.e. far from Kyoto, esp. of western Japan); (can be adjective with の) (5) dirty (e.g. dirty jokes, etc.); (place-name, surname) Shimo hīna, adhara. Below, lower, inferior, low; to descend, let down, put down. |
卐 see styles |
wàn wan4 wan man |
swastika, a sacred and auspicious symbol in Hinduism, Buddhism, and Jainism, later adopted by Nazi Germany (Skt. svastika) |
後 后 see styles |
hòu hou4 hou go ご |
back; behind; rear; afterwards; after; later; post- (n,n-suf,adv) after; (surname) Nochi After, behind, 1ater, posterior. |
祆 see styles |
xiān xian1 hsien ken |
Ahura Mazda, the creator deity in Zoroastrianism Xian, commonly but incorrectly written 祅 a Western Asian name for Heaven, or the 天神 God of Heaven, adopted by the Zoroastrians and borrowed later by the Manicheans; also intp. as Maheśvara. |
總 总 see styles |
zǒng zong3 tsung souzaki / sozaki そうざき |
general; overall; to sum up; in every case; always; invariably; anyway; after all; eventually; sooner or later; surely; (after a person's name) abbr. for 總經理|总经理[zong3 jing1 li3] or 總編|总编[zong3 bian1] etc (surname) Souzaki sādhāraṇa. Altogether, all, whole, general; certainly. |
臣 see styles |
chén chen2 ch`en chen omi; shin おみ; しん |
state official or subject in dynastic China; I, your servant (used in addressing the sovereign); Kangxi radical 131 (1) (archaism) retainer; attendant; (2) (おみ only) (archaism) (See 八色の姓) Omi (hereditary title; orig. one of the two highest such titles, later demoted to sixth highest of eight); (pronoun) (3) (しん only) (humble language) (used by a servant when speaking to their master) I; me; (surname) Tomi minister |
食 see styles |
sì si4 ssu shoku(p); jiki(ok); shi(ok) しょく(P); じき(ok); し(ok) |
to feed (a person or animal) (1) food; foodstuff; (2) (しょく only) eating; appetite; (n,ctr) (3) (しょく only) meal; portion āhāra, 阿賀羅 food; to eat, feed. The rules are numerous, and seem to have changed; originally flesh food was not improper and vegetarianism was a later development; the early three rules in regard to 'clean' foods are that 'I shall not have seen the creature killed, nor heard it killed for me, nor have any doubt that it was killed for me'. The five 'unclean' foods are the above three, with creatures that have died a natural death; and creatures that have been killed by other creatures. The nine classes add to the five, creatures not killed for me; raw flesh, or creatures mauled by other creatures; things not seasonable or at the right time; things previously killed. The Laṅkavātāra Sutra and certain other sutras forbid all killed food. |
一浪 see styles |
ichirou / ichiro いちろう |
(noun/participle) failing college entrance exams and retaking them a year later; (male given name) Ichirō |
三牲 see styles |
sān shēng san1 sheng1 san sheng |
the three sacrificial animals (originally cow, sheep and pig; later pig, chicken and fish) |
三身 see styles |
sān shēn san1 shen1 san shen sanjin; sanshin さんじん; さんしん |
{Buddh} trikaya (three bodies of the Buddha); (surname) Sanmi trikāya. 三寶身 The threefold body or nature of a Buddha, i.e. the 法, 報, and 化身, or dharmakāya, sambhogakāya, and nirmāṇakāya. The three are defined as 自性, 受用, and 變化, the Buddha-body per se, or in its essential nature; his body of bliss, which he "receives" for his own "use" and enjoyment; and his body of transformation, by which he can appear in any form; i.e. spiritual, or essential; glorified; revealed. While the doctrine of the trikāya is a Mahāyāna concept, it partly results from the Hīnayāna idealization of the earthly Buddha with his thirty-two signs, eighty physical marks, clairvoyance, clairaudience, holiness, purity, wisdom, pity, etc. Mahāyāna, however, proceeded to conceive of Buddha as the Universal, the All, with infinity of forms, yet above all our concepts of unity or diversity. To every Buddha Mahāyāna attributed a three-fold body: that of essential Buddha; that of joy or enjoyment of the fruits of his past saving labours; that of power to transform himself at will to any shape for omnipresent salvation of those who need him. The trinity finds different methods of expression, e.g. Vairocana is entitled 法身, the embodiment of the Law, shining everywhere, enlightening all; Locana is 報身; c.f. 三賓, the embodiment of purity and bliss; Śākyamuni is 化身 or Buddha revealed. In the esoteric sect they are 法 Vairocana, 報 Amitābha, and 化 Śākyamuni. The 三賓 are also 法 dharma, 報 saṅgha, 化 buddha. Nevertheless, the three are considered as a trinity, the three being essentially one, each in the other. (1) 法身 Dharmakāya in its earliest conception was that of the body of the dharma, or truth, as preached by Śākyamuni; later it became his mind or soul in contrast with his material body. In Mādhyamika, the dharmakāya was the only reality, i.e. the void, or the immateria1, the ground of all phenomena; in other words, the 眞如 the tathāgatagarbha, the bhūtatathatā. According to the Huayan (Kegon) School it is the 理or noumenon, while the other two are氣or phenomenal aspects. "For the Vijñānavāda... the body of the law as highest reality is the void intelligence, whose infection (saṃkleҫa) results in the process of birth and death, whilst its purification brings about Nirvāṇa, or its restoration to its primitive transparence" (Keith). The "body of the law is the true reality of everything". Nevertheless, in Mahāyāna every Buddha has his own 法身; e.g. in the dharmakāya aspect we have the designation Amitābha, who in his saṃbhogakāya aspect is styled Amitāyus. (2) 報身Sambhogakāya, a Buddha's reward body, or body of enjoyment of the merits he attained as a bodhisattva; in other words, a Buddha in glory in his heaven. This is the form of Buddha as an object of worship. It is defined in two aspects, (a) 自受用身 for his own bliss, and (b) 他受用身 for the sake of others, revealing himself in his glory to bodhisattvas, enlightening and inspiring them. By wisdom a Buddha's dharmakāya is attained, by bodhisattva-merits his saṃbhogakāya. Not only has every Buddha all the three bodies or aspects, but as all men are of the same essence, or nature, as Buddhas, they are therefore potential Buddhas and are in and of the trikāya. Moreover, trikāya is not divided, for a Buddha in his 化身 is still one with his 法身 and 報身, all three bodies being co-existent. (3) 化身; 應身; 應化身 nirmāṇakāya, a Buddha's transformation, or miraculous body, in which he appears at will and in any form outside his heaven, e.g. as Śākyamuni among men. |
五山 see styles |
wǔ shān wu3 shan1 wu shan gosan; gozan ごさん; ござん |
(rare) five most important temples of a region; (surname) Goyama Five mountains and monasteries: (1) in India, sacred because of their connection with the Buddha: 鞞婆羅跋怒 Vaibhāra-vana; 薩多般那求呵 Saptaparṇaguhā; 因陀羅勢羅求呵 Indraśailaguhā; 薩簸恕魂直迦鉢婆羅 Sarpiṣ kuṇḍikā-prāgbhāra; 耆闍崛 Gṛdhrakūṭa; (2) in China, established during the Five Dynasties and the Southern Sung dynasty, on the analogy of those in India; three at Hangzhou at 徑山 Jingshan, 北山 Beishan, and 南山 Nanshan and two at Ningbo at 阿育王山 King Aśoka Shan and 太白山 Taiboshan. Later the Yuan dynasty established one at 全陵 Chin Ling, the 天界大龍翔隻慶寺 which became chief of these under the Ming dynasty. |
五涼 五凉 see styles |
wǔ liáng wu3 liang2 wu liang |
the five Liang of the Sixteen Kingdoms, namely: Former Liang 前涼|前凉 (314-376), Later Liang 後涼|后凉 (386-403), Northern Liang 北涼|北凉 (398-439), Southern Liang 南涼|南凉[Nan2 Liang2] (397-414), Western Liang 西涼|西凉 (400-421) |
以後 以后 see styles |
yǐ hòu yi3 hou4 i hou igozaki いござき |
after; later; afterwards; following; later on; in the future (n-adv,n-t) (1) after this; from now on; hereafter; (2) thereafter; since (verb) (after -te form of verb); after (time); since (then); (surname) Igozaki afterwards |
伊吾 see styles |
yī wú yi1 wu2 i wu igo いご |
Yiwu County in Hami 哈密市[Ha1 mi4 Shi4], Xinjiang (personal name) Igo (伊吾盧) I-wu(-lu), the modern Hami, so called during the Han dynasty. Later it was known as I-wu Chün and I-chou. v. Serindia, P. 1147. |
保留 see styles |
bǎo liú bao3 liu2 pao liu horyuu / horyu ほりゅう |
to keep; to retain; to have reservations (about something); to hold back (from saying something); to put aside for later (noun, transitive verb) reservation; putting on hold; deferment; withholding |
僧官 see styles |
sēng guān seng1 guan1 seng kuan sōkan |
Director of monks, an official first appointed by the government in the fourth century A.D.; then and later the office was called 僧正; 僧統; 僧錄 (僧錄司). |
先付 see styles |
sakizuke さきづけ |
(1) appetizer; (2) later date; post-dating (e.g. a letter or cheque) |
先後 先后 see styles |
xiān hòu xian1 hou4 hsien hou sengo; senkou / sengo; senko せんご; せんこう |
early or late; first and last; priority; in succession; one after another (1) before and after; earlier and later; order; sequence; (n,vs,vi) (2) occurring almost simultaneously; inversion (of order); (3) (abbreviation) {shogi} (from 先手後手) black and white; (place-name) Matsunochi before and after |
先附 see styles |
sakizuki さきづき |
(1) appetizer; (2) later date; post-dating (e.g. a letter or cheque); (surname) Sakizuki |
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