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12>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
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. |
鬼 see styles |
guǐ gui3 kuei oni(p); ki おに(P); き |
More info & calligraphy: Ghost Demon(1) ogre; demon; oni; (2) (See 亡魂) spirit of a deceased person; (3) (おに only) ogre-like person (i.e. fierce, relentless, merciless, etc.); (4) (おに only) (See 鬼ごっこ・おにごっこ) it (in a game of tag, hide-and-seek, etc.); (5) (き only) {astron} (See 二十八宿,朱雀・すざく・2) Chinese "ghost" constellation (one of the 28 mansions); (prefix) (6) (おに only) (slang) (See 超・1) very; extremely; super-; (surname) Miniwa preta 薜荔多, departed, dead; a disembodied spirit, dead person, ghost; a demon, evil being; especially a 餓鬼 hungry ghost. They are of many kinds. The Fan-i ming i classifies them as poor, medium, and rich; each again thrice subdivided: (1) (a) with mouths like burning torches; (b) throats no bigger than needles; (c) vile breath, disgusting to themselves; (2) (a) needle-haired, self-piercing; (b) hair sharp and stinking; (c) having great wens on whose pus they must feed. (3) (a) living on the remains of sacrifices; (b) on leavings in general; (c) powerful ones, yakṣas, rākṣasas, piśācas, etc. All belong to the realm of Yama, whence they are sent everywhere, consequently are ubiquitous in every house, lane, market, mound, stream, tree, etc. |
古里 see styles |
furuzato ふるざと |
More info & calligraphy: Kori |
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. |
遺跡 遗迹 see styles |
yí jì yi2 ji4 i chi yuishaku いせき |
trace; vestige; historical remains; remnant historic ruins (remains, relics); archeological site Traces, tracks, evidences, examples left behind. |
遺骨 遗骨 see styles |
yí gǔ yi2 gu3 i ku ikotsu いこつ |
(dead) human remains (1) cremated remains (esp. the bones); ashes; (2) remains (of war dead) remains |
遺骸 遗骸 see styles |
yí hái yi2 hai2 i hai igai; yuigai いがい; ゆいがい |
(dead) human remains remains; corpse; body |
址 see styles |
zhǐ zhi3 chih ato あと |
(bound form) site; location (1) trace; tracks; mark; sign; (2) site; remains; ruins; (3) scar |
塔 see styles |
tǎ ta3 t`a ta tou / to とう |
pagoda (abbr. of 塔婆[ta3po2], a loanword from Sanskrit stūpa); tower; pylon (CL:座[zuo4]); (loanword) (pastry) tart (n,n-suf) (1) tower; steeple; spire; (2) (abbreviation) (original meaning) (See 卒塔婆・1,塔婆・1) stupa; pagoda; dagoba; (surname) Tousaki stūpa; tope; a tumulus, or mound, for the bones, or remains of the dead, or for other sacred relics, especially of the Buddha, whether relics of the body or the mind, e.g. bones or scriptures. As the body is supposed to consist of 84,000 atoms, Aśoka is said to have built 84,000 stūpas to preserve relics of Śākyamuni. Pagodas, dagobas, or towers with an odd number of stories are used in China for the purpose of controlling the geomantic influences of a neighbourbood. Also 塔婆; 兜婆; 偸婆; 藪斗波; 窣堵波; 率都婆; 素覩波; 私鍮簸, etc. The stūpas erected over relics of the Buddha vary from the four at his birthplace, the scene of his enlightenment, of his first sermon, and of his death, to the 84,000 accredited to Aśoka. |
炭 see styles |
tàn tan4 t`an tan sumi すみ |
wood charcoal; coal (1) charcoal; (2) (rare) charred remains; (surname) Tan Charcoal, coal. |
迹 see styles |
jì ji4 chi shaku あと |
variant of 跡|迹[ji4] (1) trace; tracks; mark; sign; (2) site; remains; ruins; (3) scar Traces, footsteps; external evidences or indications. |
餕 馂 see styles |
jun jun4 chün |
remains of a sacrifice or a meal |
餘 馀 see styles |
yú yu2 yü yuu / yu ゆう |
variant of 餘|余[yu2], remainder (surname) Yū Remains, remainder, the rest, the other; surplus. |
五觀 五观 see styles |
wǔ guān wu3 guan1 wu kuan gokan |
The five meditations referred to in the Lotus Sutra 25: (1) 眞 on the true, idem 空觀, to meditate on the reality of the void or infinite, in order to be rid of illusion in views and thoughts; (2) 淸淨觀 on purity, to be rid of any remains of impurity connected with the temporal, idem 假觀; (3) 廣大智慧觀 on the wider and greater wisdom, idem 中觀, by study of the 'middle' way; (4) 悲觀 on pitifulness, or the pitiable condition of the living, and by the above three to meditate on their salvation; (5) 慈觀 on mercy and the extension of the first three meditations to the carrying of joy to all the living. |
亡骸 see styles |
nakigara なきがら |
remains; corpse; (dead) body |
余り see styles |
anmari あんまり amari あまり |
(adj-na,adv,adj-no,n,n-suf) (1) (kana only) remainder; rest; balance; remains; scraps; residue; remnant; (adverb) (2) (kana only) not very (with negative sentence); not much; (adv,adj-no) (3) (kana only) surplus; excess; fullness; too much; (suffix noun) (4) more than; over |
佛性 see styles |
fó xìng fo2 xing4 fo hsing butsushou / butsusho ぶつしょう |
Buddha nature (surname) Butsushou buddhatā. The Buddha-nature, i.e. gnosis, enlightenment; potential bodhi remains in every gati, i.e. all have the capacity for enlightenment; for the Buddha-nature remains in all as wheat-nature remains in all wheat. This nature takes two forms: 理 noumenal, in the absolute sense, unproduced and immortal, and 行 phenomenal, in action. While every one possesses the Buddha-nature, it requires to be cultivated in order to produce its ripe fruit. |
信士 see styles |
xìn shì xin4 shi4 hsin shih shinji; shinshi しんじ; しんし |
(1) {Buddh} male lay devotee; (suffix) (2) (title affixed to man's posthumous Buddhist name) (See 信女・2) believer; (3) (しんし only) (archaism) believer; (personal name) Shinji upāsaka, 信事男 a male devotee, who remains in the world as a lay disciple. A bestower of alms. Cf. 優. |
信女 see styles |
xìn nǚ xin4 nv3 hsin nü shinnyo しんにょ |
(1) {Buddh} female lay devotee; (suffix) (2) (title affixed to woman's posthumous Buddhist name) believer; (given name) Nobujo upāsikā. A female devotee, who remains at home. Cf. 優. |
収骨 see styles |
shuukotsu / shukotsu しゅうこつ |
(n,vs,vt,vi) (1) collecting bones and remains (e.g. on a battlefield); (n,vs,vt,vi) (2) putting cremated remains in an urn |
古跡 古迹 see styles |
gǔ jì gu3 ji4 ku chi koseki こせき |
places of historic interest; historical sites; CL:個|个[ge4] historic spot; historic remains; ruins; (surname) Koseki |
古蹟 古迹 see styles |
gǔ jì gu3 ji4 ku chi koseki こせき |
places of historic interest; historical sites; CL:個|个[ge4] historic spot; historic remains; ruins |
史跡 see styles |
shiseki しせき |
historic landmark; historic site; historic remains |
史蹟 see styles |
shiseki しせき |
historic landmark; historic site; historic remains |
名残 see styles |
nagori なごり |
(1) remains; traces; vestiges; relics; (2) (the sorrow of) parting; (3) end; (f,p) Nagori |
名表 see styles |
naomote なおもて |
(See 名残) remains; traces; vestiges; memory |
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'. |
堅住 坚住 see styles |
jiān zhù jian1 zhu4 chien chu kenjū |
firmly remains |
增悲 see styles |
zēng bēi zeng1 bei1 tseng pei zōhi |
Augmented pity of a bodhisattva, who remains to save, though his 增智 advanced knowledge would justify his withdrawal to nirvāṇa. |
壕跡 see styles |
gouato; horiato / goato; horiato ごうあと; ほりあと |
remains of a dugout (usu. military) |
守節 守节 see styles |
shǒu jié shou3 jie2 shou chieh |
faithful (to the memory of betrothed); constant (of widow who remains unmarried) |
小乘 see styles |
xiǎo shèng xiao3 sheng4 hsiao sheng shōjō |
Hinayana, the Lesser Vehicle; Buddhism in India before the Mayahana sutras; also pr. [Xiao3 cheng2] Hīnayāna 希那衍. The small, or inferior wain, or vehicle; the form of Buddhism which developed after Śākyamuni's death to about the beginning of the Christian era, when Mahāyāna doctrines were introduced. It is the orthodox school and more in direct line with the Buddhist succession than Mahāyānism which developed on lines fundamentally different. The Buddha was a spiritual doctor, less interested in philosophy than in the remedy for human misery and perpetual transmigration. He "turned aside from idle metaphysical speculations; if he held views on such topics, he deemed them valueless for the purposes of salvation, which was his goal" (Keith). Metaphysical speculations arose after his death, and naturally developed into a variety of Hīnayāna schools before and after the separation of a distinct school of Mahāyāna. Hīnayāna remains the form in Ceylon, Burma, and Siam, hence is known as Southern Buddhism in contrast with Northern Buddhism or Mahāyāna, the form chiefly prevalent from Nepal to Japan. Another rough division is that of Pali and Sanskrit, Pali being the general literary language of the surviving form of Hīnayāna, Sanskrit of Mahāyāna. The term Hīnayāna is of Mahāyānist origination to emphasize the universalism and altruism of Mahāyāna over the narrower personal salvation of its rival. According to Mahāyāna teaching its own aim is universal Buddhahood, which means the utmost development of wisdom and the perfect transformation of all the living in the future state; it declares that Hīnayāna, aiming at arhatship and pratyekabuddhahood, seeks the destruction of body and mind and extinction in nirvāṇa. For arhatship the 四諦Four Noble Truths are the foundation teaching, for pratyekabuddhahood the 十二因緣 twelve-nidānas, and these two are therefore sometimes styled the two vehicles 二乘. Tiantai sometimes calls them the (Hīnayāna) Tripiṭaka school. Three of the eighteen Hīnayāna schools were transported to China: 倶舍 (Abhidharma) Kośa; 成實 Satya-siddhi; and the school of Harivarman, the律 Vinaya school. These are described by Mahāyānists as the Buddha's adaptable way of meeting the questions and capacity of his hearers, though his own mind is spoken of as always being in the absolute Mahāyāna all-embracing realm. Such is the Mahāyāna view of Hīnayāna, and if the Vaipulya sūtras and special scriptures of their school, which are repudiated by Hīnayāna, are apocryphal, of which there seems no doubt, then Mahāyāna in condemning Hīnayāna must find other support for its claim to orthodoxy. The sūtras on which it chiefly relies, as regards the Buddha, have no authenticity; while those of Hīnayāna cannot be accepted as his veritable teaching in the absence of fundamental research. Hīnayāna is said to have first been divided into minority and majority sections immediately after the death of Śākyamuni, when the sthāvira, or older disciples, remained in what is spoken of as "the cave", some place at Rājagṛha, to settle the future of the order, and the general body of disciples remained outside; these two are the first 上坐部 and 大衆部 q. v. The first doctrinal division is reported to have taken place under the leadership of the monk 大天 Mahādeva (q.v.) a hundred years after the Buddha's nirvāṇa and during the reign of Aśoka; his reign, however, has been placed later than this by historians. Mahādeva's sect became the Mahāsāṅghikā, the other the Sthāvira. In time the two are said to have divided into eighteen, which with the two originals are the so-called "twenty sects" of Hīnayāna. Another division of four sects, referred to by Yijing, is that of the 大衆部 (Arya) Mahāsaṅghanikāya, 上座部 Āryasthavirāḥ, 根本說一切有部 Mūlasarvāstivādaḥ, and 正量部 Saṃmatīyāḥ. There is still another division of five sects, 五部律. For the eighteen Hīnayāna sects see 小乘十八部. |
尚在 see styles |
shàng zài shang4 zai4 shang tsai shōzai |
still remains |
尚存 see styles |
shàng cún shang4 cun2 shang ts`un shang tsun |
still remains; still exists; still has |
居曲 see styles |
iguse いぐせ |
aural highlight of a noh play in which the main actor remains seated |
屍骸 尸骸 see styles |
shī hái shi1 hai2 shih hai shigai しがい |
corpse; skeleton body; corpse; remains |
廃址 see styles |
haishi はいし |
(rare) ruins (of a building, town, etc.); remains |
形骸 see styles |
xíng hái xing2 hai2 hsing hai keigai / kegai けいがい |
the human body; skeleton (1) (soulless) body; (2) framework (of a building, etc.); skeleton; remains; ruin; wreck; (3) mere shell; mere name; dead letter |
故里 see styles |
gù lǐ gu4 li3 ku li furusato ふるさと |
home town; native place (1) (kana only) home town; birthplace; native place; one's old home; (2) (archaism) ruins; historic remains; (surname) Furusato |
散骨 see styles |
sankotsu さんこつ |
(n,vs,vi) scattering of ashes (cremated remains) |
旧址 see styles |
kyuushi / kyushi きゅうし |
historic ruins; remains; historic site |
旧墟 see styles |
kyuukyo / kyukyo きゅうきょ |
ruins; remains |
旧趾 see styles |
kyuushi / kyushi きゅうし |
historic ruins; remains; historic site |
旧跡 see styles |
furuato ふるあと kyuuseki / kyuseki きゅうせき |
historic spot; historic remains; ruins |
旧蹟 see styles |
furuato ふるあと kyuuseki / kyuseki きゅうせき |
historic spot; historic remains; ruins |
旧里 see styles |
furusato ふるさと kyuuri / kyuri きゅうり |
(1) (kana only) home town; birthplace; native place; one's old home; (2) (archaism) ruins; historic remains; (kana only) home town; birthplace; native place; one's old home |
業塵 业尘 see styles |
yè chén ye4 chen2 yeh ch`en yeh chen gōjin |
Karma-dirt, the defilement or remains of evil karma. |
樹葬 树葬 see styles |
shù zàng shu4 zang4 shu tsang |
burial of cremated remains at the foot of a tree |
死骸 see styles |
shigai しがい |
body; corpse; remains |
残滓 see styles |
zanshi; zansai ざんし; ざんさい |
(noun - becomes adjective with の) remains; dregs; vestiges; remnant; residue |
残骸 see styles |
zangai ざんがい |
ruins; wreckage; wreck; broken remains; debris |
殘骸 残骸 see styles |
cán hái can2 hai2 ts`an hai tsan hai |
remains; wreckage See: 残骸 |
滅病 灭病 see styles |
miè bìng mie4 bing4 mieh ping metsubyō |
One of the 四病 four sick or faulty ways of seeking perfection, the Hīnayāna method of endeavouring to extinguish all perturbing passions so that nothing of them remains. |
熾火 炽火 see styles |
chì huǒ chi4 huo3 ch`ih huo chih huo shika おきび |
glowing ember (either red hot charcoal or the glowing remains of burnt firewood); live charcoal blazing fire(s) |
燠火 see styles |
okibi おきび |
glowing ember (either red hot charcoal or the glowing remains of burnt firewood); live charcoal |
猶存 犹存 see styles |
yóu cún you2 cun2 yu ts`un yu tsun yu son |
still remains |
生死 see styles |
shēng sǐ sheng1 si3 sheng ssu seishi(p); shouji; shoushi / seshi(p); shoji; shoshi せいし(P); しょうじ; しょうし |
life or death (1) life and death; life or death; (2) (しょうじ, しょうし only) {Buddh} samsara (cycle of death and rebirth); (3) (しょうじ, しょうし only) death saṃsāra: birth and death: rebirth and redeath; life and death; 生死, 死生; 生生死死 ever-recurring saṃsāra or transmigrations; the round of mortality. There are two, three, four, seven, and twelve kinds of 生死; the two are 分斷生死 the various karmaic transmigrations, and 不思義變易生死 (or simply 變易生死) the inconceivable transformation life in the Pure Land. Among the twelve are final separation from mortality of the arhat, with 無餘 no remains of it causing return; one final death and no rebirth of the anāgāmin; the seven advancing rebirths of the srota-āpanna; down to the births-cum-deaths of hungry ghosts. |
畫水 划水 see styles |
huà shuǐ hua4 shui3 hua shui gasui |
Liked drawing a line across water, which leaves no trace, unlike畫石 sculpture in stone, which remains. |
畫石 划石 see styles |
huà shí hua4 shi2 hua shih gashaku |
A painting of a rock: though the water of the water-color rapidly disappears, the painting remains. |
異物 异物 see styles |
yì wù yi4 wu4 i wu ibutsu いぶつ |
rarity; rare delicacy; foreign matter; alien body; the dead; ghost; monstrosity; alien life-form (1) foreign substance; foreign body; foreign contamination; foreign material; (2) strange object; unusual object; (3) (archaism) dead body; corpse; remains |
祖廟 see styles |
sobyou / sobyo そびょう |
mausoleum containing the remains of one's ancestors |
神存 see styles |
shén cún shen2 cun2 shen ts`un shen tsun jinson |
the spirit remains |
苦餘 苦余 see styles |
kǔ yú ku3 yu2 k`u yü ku yü kuyo |
Remains of suffering awaiting the Hīnayāna disciple who escapes suffering in this world, but still meets it in succeeding worlds. |
設利 设利 see styles |
shè lì she4 li4 she li setsuri |
(設利羅) śarīra, relics, remains, see 舍. |
遺体 see styles |
itai いたい |
(dead) body; corpse; remains |
遺存 遗存 see styles |
yí cún yi2 cun2 i ts`un i tsun |
historical remains; things that have survived since ancient times; (of such things) to survive |
遺文 see styles |
ibun いぶん |
literary remains |
遺構 see styles |
ikou / iko いこう |
(archaeological) remains; remnants (of ancient structures); ancient foundation |
遺灰 see styles |
ihai いはい |
ashes (of the deceased); remains from cremation |
遺物 遗物 see styles |
yí wù yi2 wu4 i wu ibutsu いぶつ |
remnant relic; remains; memento |
遺蛻 遗蜕 see styles |
yí tuì yi2 tui4 i t`ui i tui |
to shed skin; to leave one's mortal envelope; remains (of a priest) |
遺蹟 遗蹟 see styles |
yí jī yi2 ji1 i chi iseki いせき |
historic ruins (remains, relics); archeological site historical remains |
遺體 遗体 see styles |
yí tǐ yi2 ti3 i t`i i ti |
remains (of a dead person) |
零本 see styles |
reihon / rehon れいほん |
(See 端本) fragmentary remains of a large set of writings; the odd volume; a few pages |
餘り see styles |
anmari あんまり amari あまり |
(out-dated kanji) (adj-na,adv,adj-no,n,n-suf) (1) (kana only) remainder; rest; balance; remains; scraps; residue; remnant; (adverb) (2) (kana only) not very (with negative sentence); not much; (adv,adj-no) (3) (kana only) surplus; excess; fullness; too much; (suffix noun) (4) more than; over |
骨殖 see styles |
gǔ shi gu3 shi5 ku shih |
skeletal remains; Taiwan pr. [gu3 zhi2] |
骨燼 骨烬 see styles |
gǔ jìn gu3 jin4 ku chin |
bones and ashes; remains (after Buddhist cremation) |
骨身 see styles |
gǔ shēn gu3 shen1 ku shen honemi ほねみ |
flesh and bones The bones of the body, the śarīra or remains after cremation. |
骸骨 see styles |
hái gǔ hai2 gu3 hai ku gaikotsu がいこつ |
skeleton; skeletal remains (noun - becomes adjective with の) skeleton skeleton |
おき火 see styles |
okibi おきび |
glowing ember (either red hot charcoal or the glowing remains of burnt firewood); live charcoal |
ふる里 see styles |
furusato ふるさと |
(1) (kana only) home town; birthplace; native place; one's old home; (2) (archaism) ruins; historic remains |
住世間 住世间 see styles |
zhù shì jiān zhu4 shi4 jian1 chu shih chien jū seken |
remains in the world |
余り物 see styles |
amarimono あまりもの |
remains; leavings; remnant; surplus |
佛舍利 see styles |
fó shè lì fo2 she4 li4 fo she li busshari |
ashes of cremated Buddha Buddha's śarīra. Relics or ashes left after Buddha's cremation, literally Buddha's body. |
出家人 see styles |
chū jiā rén chu1 jia1 ren2 ch`u chia jen chu chia jen |
monk; nun (Buddhist or Daoist) One who has left home and become a monk or nun. Two kinds are named: (1) 身出家 one who physically leaves home, and (2) 心出家 one who does so in spirit and conduct. A further division of four is: (1 ) one who physically leaves home, but in spirit remains with wife and family; (2) one who physically remains at home but whose spirit goes forth; (3) one who leaves home, body and spirit; and (4) one who, body and mind, refuses to leave home. |
切っ端 see styles |
kippashi きっぱし |
(See 切れ端・きれはし) remains; fragment; remains after having cut something |
切端し see styles |
kirihashi きりはし |
remains after cutting something |
取崩す see styles |
torikuzusu とりくずす |
(transitive verb) to demolish; to take away until nothing remains |
古人骨 see styles |
kojinkotsu こじんこつ |
ancient human skeleton; archaeological human remains |
名残り see styles |
nagori なごり |
(irregular okurigana usage) (1) remains; traces; vestiges; relics; (2) (the sorrow of) parting; (3) end |
士饅頭 士馒头 see styles |
shì mán tóu shi4 man2 tou2 shih man t`ou shih man tou shimantō* |
śmaśāna. A crematory; a burial place for remains from cremation. A grave; v. 土饅頭. The form is doubtful. |
居グセ see styles |
iguse いグセ |
aural highlight of a noh play in which the main actor remains seated |
死がい see styles |
shigai しがい |
body; corpse; remains |
潮溜り see styles |
shiodamari しおだまり |
tide pool; rocky place where sea water remains after the tide draws out |
突路拏 突路拿 see styles |
tú lùn á tu2 lun4 a2 t`u lun a tu lun a Torona |
Droṇa, a Brahman who is said to have divided the cremation remains of the Buddha to prevent strife for them among contending princes. |
箸渡し see styles |
hashiwatashi はしわたし |
(1) passing a bone fragment from one pair of chopsticks to another while placing the remains of the deceased in a funerary urn; two people picking up the same bone fragment with chopsticks at the same time; (2) (See 拾い箸) passing food from one pair of chopsticks to another (a breach of etiquette); two people picking up the same piece of food with chopsticks at the same time |
金剛定 金刚定 see styles |
jīn gāng dìng jin1 gang1 ding4 chin kang ting kongō jō |
vajrasamādhi, 金剛喩定; 金剛三昧; 金剛滅定 diamond meditation, that of the last stage of the bodhisattva, characterized by firm, indestructible knowledge, penetrating all reality; attained after all remains of illusion have been cut off. |
あまり物 see styles |
amarimono あまりもの |
remains; leavings; remnant; surplus |
あんまし see styles |
anmashi あんまし |
(noun - becomes adjective with の) (1) (See あまり・1) remainder; remnant; rest; balance; surplus; remains (of a meal); leftovers; (adverb) (2) (with neg. sentence) not very; not much; (adverb) (3) too much; excessively; overly; (adj-na,adj-no) (4) extreme; great; severe; tremendous; terrible; (suffix noun) (5) more than; over |
二種涅槃 二种涅槃 see styles |
èr zhǒng niè pán er4 zhong3 nie4 pan2 erh chung nieh p`an erh chung nieh pan nishu nehan |
Two nirvanas: (1) 有餘涅槃 also 有餘依 That with a remnant; the cause 因 has been annihilated, but the remnant of the effect 果 still remains, so that a saint may enter this nirvana during life, but have to continue to live in this mortal realm till the death of his body. (2) 無餘涅槃 or 無餘依 Remnantless nirvāṇa, without cause and effect, the connection with the chain of mortal life being ended, so that the saint enters upon perfect nirvāṇa on the death of the body; cf. 智度論 31. Another definition is that Hīnayāna has further transmigration, while Mahāyāna maintains final nirvana. "Nothing remnaining" is differently interpreted in different schools, by some literally, but in Mahāyāna generally, as meaning no further mortal suffering, i.e. final nirvāṇa. |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "remains" 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.
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