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<1234567>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
十度 see styles |
shí dù shi2 du4 shih tu jū do |
The ten pāramitās or virtues transporting to nirvāṇa; idem 十波羅蜜 q.v. |
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. |
十智 see styles |
shí zhì shi2 zhi4 shih chih jū chi |
The ten forms of understanding. I. Hīnayāna: (1) 世俗智 common understanding; (2) 法智 enlightened understanding, i.e. on the Four Truths in this life; (3) 類智 ditto, applied to the two upper realms 上二界; (4), (5), (6), (7) understanding re each of the Four Truths separately, both in the upper and lower realms, e.g. 苦智; (8) 他心智 understanding of the minds of others; (9) 盡智 the understanding that puts an end to all previous faith in or for self, i.e. 自信智; (10) 無生智 nirvāṇa wisdom; v. 倶舍論 26. II. Mahāyāna. A Tathāgatas ten powers of understanding or wisdom: (1) 三世智 perfect understanding of past, present, and future; (2) ditto of Buddha Law; (3) 法界無礙智 unimpeded understanding of the whole Buddha-realm; (4) 法界無邊智 unlimited, or infinite understanding of the whole Buddha-realm; (5) 充滿一切智 understanding of ubiquity; (6) 普照一切世間智 understanding of universal enlightenment; (7) 住持一切世界智 understanding of omnipotence, or universal control; (8) 知一切衆生智 understanding of omniscience re all living beings; (9) 知一切法智 understanding of omniscience re the laws of universal salvation; (10) 知無邊諸佛智 understanding of omniscience re all Buddha wisdom. v. 華嚴経 16. There are also his ten forms of understanding of the "Five Seas" 五海 of worlds, living beings, karma, passions, and Buddhas. |
十障 see styles |
shí zhàng shi2 zhang4 shih chang jisshō |
Ten hindrances; bodhisattvas in the stage of 十地 overcome these ten hindrances and realize the十眞如 q.v. The hindrances are: (1) 異生性障 the hindrance of the common illusions of the unenlightened, taking the seeming for real; (2) 邪行障 the hindrance of common unenlightened conduct; (3) 暗鈍障 the hindrance of ignorant and dull ideas; (4) 細惑現行障 the hindrance of the illusion that things are real and have independent existence; (5)下乘涅槃障 the hindrance of the lower ideals in Hīnayāna of nirvāṇa; (6) 細相現行障 the hindrance of the ordinary ideas of the pure and impure; (7) 細相現行障 the hindrance of the idea of reincarnation; (8) 無相加行障 the hindrance of the continuance of activity even in the formless world; (9) 不欲行障 the hindrance of no desire to act for the salvation of others; (10) 法未自在障 the hindrance of non- attainment of complete mastery of all things. v. 唯識論 10. |
厭欣 厌欣 see styles |
yàn xīn yan4 xin1 yen hsin engon |
Disgusted with, or rejoicing in. |
唱寂 see styles |
chàng jí chang4 ji2 ch`ang chi chang chi shōjaku |
To cry out nirvāṇa, as the Buddha is said to have done at his death. |
囘向 回向 see styles |
huí xiàng hui2 xiang4 hui hsiang ekō |
迴向 pariṇāmanā. To turn towards; to turn something from one person or thing to another; transference of merit); the term is intp. by 轉趣 turn towards; it is used for works of supererogation, or rather, it means the bestowing on another, or others, of merits acquired by oneself, especially the merits acquired by a bodhisattva or Buddha for the salvation of all, e. g. the bestowing of his merits by Amitābha on all the living. There are other kinds, such as the turning of acquired merit to attain further progress in bodhi, or nirvana. 囘事向理 to turn (from) practice to theory; 囘自向他 to turn from oneself to another; 囘因向果 To turn from cause to effect. 囘世而向出世 to turn from this world to what is beyond this world, from the worldly to the unworldly. |
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. |
四德 see styles |
sì dé si4 de2 ssu te shitoku |
four Confucian injunctions 孝悌忠信 (for men), namely: piety 孝 to one's parents, respect 悌 to one's older brother, loyalty 忠 to one's monarch, faith 信 to one's male friends; the four Confucian virtues for women of morality 德[de2], physical charm 容, propriety in speech 言 and efficiency in needlework 功 The four nirvana virtues, or values, according to the Mahāyāna Nirvana Sutra: (1) 常德 permanence or eternity; (2) 樂德 joy; (3) 我德 personality or the soul; (4) 淨德 purity. These four important terms, while denied in the lower realms, are affirmed by the sutra in the transcendental, or nirvana-realm. |
四道 see styles |
sì dào si4 dao4 ssu tao shimichi しみち |
(surname) Shimichi The Dao or road means the nirvana road; the 'four' are rather modes of progress, or stages in it: (1) 加行道 discipline or effort, i. e. progress from the 三賢 and 四善根 stages to that of the 三學位, i. e. morality, meditation, and understanding; (2) 無間道 uninterrupted progress to the stage in which all delusion is banished; (3) 解脫道 liberaton, or freedom, reaching the state of assurance or proof and knowledge of the truth; and (4) 勝進道 surpassing progress in dhyāni-wisdom. Those four stages are also associated with those of srota-āpanna, sakṛdāgāmin, anāgāmin, and arhat. |
四門 四门 see styles |
sì mén si4 men2 ssu men yotsukado よつかど |
(surname) Yotsukado The four doors, schools of thought, or theories: 有 is the phenomenal world real, or 空 unreal, or both, or neither ? According to the Tiantai school each of the four schools 四教 in discussing these four questions emphasizes one of them, i. e. 三藏教 that it is real 通教 unreal, 別通 both, 圓通 neither; v. 有 and 空, and each of the four schools. In esoteric symbolism the 四門 are four stages of initiation, development, enlightenment, and nirvana, and are associated with E., S., W., and N.; with the four seasons; with warmth, heat, coolness and cold, etc. |
圓具 圆具 see styles |
yuán jù yuan2 ju4 yüan chü engu |
whole and complete, i.e. the whole of the commandments, by the observance of which one is near to nirvāṇa. |
圓凝 圆凝 see styles |
yuán níng yuan2 ning2 yüan ning engyō |
Complete crystallization, or formation, i.e. perfect nirvāṇa. |
圓心 圆心 see styles |
yuán xīn yuan2 xin1 yüan hsin enshin |
center of circle The perfect mind, the mind that seeks perfection, i.e. nirvāṇa. |
圓果 圆果 see styles |
yuán guǒ yuan2 guo3 yüan kuo enka |
Perfect fruit, nirvāṇa. |
圓融 圆融 see styles |
yuán róng yuan2 rong2 yüan jung enyū |
accommodating; (Buddhism) completely integrated Complete combination; the absolute in the relative and vice versa; the identity of apparent contraries; perfect harmony among all differences, as in water and waves, passion and enlightenment, transmigration and nirvāṇa, or life and death, etc.; all are of the same fundamental nature, all are bhūtatathatā, and bhūtatathatā is all; waves are one with waves, and water is one with water, and water and wave are one. |
地藏 see styles |
dì zàng di4 zang4 ti tsang jizou / jizo じぞう |
Kṣitigarbha, the Bodhisattva of the Great Vow (to save all souls before accepting Bodhi); also translated Earth Treasury, Earth Womb, or Earth Store Bodhisattva (surname) Jizou Ti-tsang, J. Jizō, Kṣitigarbha, 乞叉底蘗沙; Earth-store, Earth-treasury, or Earthwomb. One of the group of eight Dhvani- Bodhisattvas. With hints of a feminine origin, he is now the guardian of the earth. Though associated with Yama as overlord, and with the dead and the hells, his role is that of saviour. Depicted with the alarum staff with its six rings, he is accredited with power over the hells and is devoted to the saving of all creatures between the nirvana of Śākyamuni and the advent of Maitreya the fifth century he has been especially considered as the deliverer from the hells. His central place in China is at Chiu-hua-shan, forty li south-west of Ch'ing-yang in Anhui. In Japan he is also the protector of travellers by land and his image accordingly appears on the roads; bereaved parents put stones by his images to seek his aid in relieving the labours of their dead in the task of piling stones on the banks of the Buddhist Styx; he also helps women in labour. He is described as holding a place between the gods and men on the one hand and the hells on the other for saving all in distress; some say he is an incarnation of Yama. At dawn he sits immobile on the earth 地 and meditates on the myriads of its beings 藏. When represented as a monk, it may be through the influence of a Korean monk who is considered to be his incarnation, and who came to China in 653 and died in 728 at the age of 99 after residing at Chiu-hua-shan for seventy-five years: his body, not decaying, is said to have been gilded over and became an object of worship. Many have confused 眞羅 part of Korea with 暹羅 Siam. There are other developments of Ti-tsang, such as the 六地藏 Six Ti-tsang, i. e. severally converting or transforming those in the hells, pretas, animals, asuras, men, and the devas; these six Ti-tsang have different images and symbols. Ti-tsang has also six messengers 六使者: Yama for transforming those in hell; the pearl-holder for pretas; the strong one or animals; the devīof mercy for asuras; the devī of the treasure for human beings; one who has charge of the heavens for the devas. There is also the 延命地藏 Yanming Ti-tsang, who controls length of days and who is approached, as also may be P'u-hsien, for that Purpose; his two assistants are the Supervisors of good and evil 掌善 and 掌惡. Under another form, as 勝軍地藏 Ti-tsang is chiefly associated with the esoteric cult. The benefits derived from his worship are many, some say ten, others say twenty-eight. His vows are contained in the 地藏菩薩本願經. There is also the 大乘大集地藏十電經 tr. by Xuanzang in 10 juan in the seventh century, which probably influenced the spread of the Ti-tsang cult. |
執障 执障 see styles |
zhí zhàng zhi2 zhang4 chih chang shūshō |
The holding on to the reality of self and things and the consequent hindrance to entrance into nirvana. |
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. |
多他 see styles |
duō tā duo1 ta1 to t`a to ta tata |
多咃 tathā; in such a manner, like, so, true; it is tr. by 如 which has the same meanings. It is also said to mean 滅 extinction, or nirvana. v. 多陀. |
多寶 多宝 see styles |
duō bǎo duo1 bao3 to pao Tahō |
(多寳) (多寳如來, 多寶如來) Prabhūtaratna, abundant treasures, or many jewels. The Ancient Buddha, long in nirvana, who appears in his stūpa to hear the Buddha preach the Lotus doctrine, by his presence revealing, inter alia, that nirvana is not annihilation, and that the Lotus doctrine is the Buddha-gospel; v. Lotus Sutra 寳塔品. |
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。. |
大事 see styles |
dà shì da4 shi4 ta shih daiji だいじ |
major event; major political event (war or change of regime); major social event (wedding or funeral); (do something) in a big way; CL:件[jian4],樁|桩[zhuang1] (adjectival noun) (1) important; serious; crucial; (adjectival noun) (2) valuable; precious; (3) (See 大事・おおごと) serious matter; major incident; matter of grave concern; crisis; (4) great undertaking; great enterprise; great thing; (adjectival noun) (5) (Tochigi dialect) (See だいじょうぶ・1) safe; OK (因緣) For the sake of a great cause, or because of a great matter―the Buddha appeared, i.e. for changing illusion into enlightenment. The Lotus interprets it as enlightenment; the Nirvana as the Buddha-nature; the 無量壽經 as the joy of Paradise. |
大我 see styles |
dà wǒ da4 wo3 ta wo taiga たいが |
the collective; the whole; (Buddhism) the greater self (female given name) Taiga The greater self, or the true personality 眞我. Hīnayāna is accused of only knowing and denying the common idea of a self, or soul, whereas there is a greater self, which is a nirvana self. It especially refers to the Great Ego, the Buddha, but also to any Buddha ;v.大目經1, etc., and 涅槃經 23. |
大空 see styles |
dà kōng da4 kong1 ta k`ung ta kung oozora おおぞら |
wide open sky; the blue; heavens; firmament; (male given name) Masataka The great void, or the Mahāyāna parinirvāṇa, as being more complete and final than the nirvāṇa of Hīnayāna. It is used in the Shingon sect for the great immaterial or spiritual wisdom, with its esoteric symbols; its weapons, such as the vajra; its samādhis; its sacred circles, or maṇḍalas, etc. It is used also for space, in which there is neither east, west, north, nor south. |
天行 see styles |
tiān xíng tian1 xing2 t`ien hsing tien hsing tenkou / tenko てんこう |
(given name) Tenkou A bodhisattva's natural or spontaneous correspondence with fundamental law: one of the 五行 of the 涅槃經 Nirvana Sutra. |
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. |
女人 see styles |
nǚ ren nu:3 ren5 nü jen nyonin; jojin にょにん; じょじん |
wife woman Woman, described in the Nirvāṇa sūtra 浬槃經 9 as the "abode of all evil", 一切女人皆是衆惡之所住處 The 智度論 14 says: 大火燒人是猶可近, 淸風無形是亦可捉, 蚖蛇含毒猶亦可觸, 女人之心不可得實 "Fierce fire that would burn men may yet be approached, clear breezes without form may yet be grasped, cobras that harbour poison may yet be touched, but a woman's heart is never to be relied upon." The Buddha ordered Ānanda: "Do not Look at a woman; if you must, then do not talk with her; if you must, then call on the Buddha with all your mind"— an evidently apocryphal statement of 文句 8. |
如去 see styles |
rú qù ru2 qu4 ju ch`ü ju chü nyoko |
so-gone', i. e. into Nirvana; v. 如來 and 多陀. |
妙果 see styles |
miào guǒ miao4 guo3 miao kuo myōka |
Wonderful fruit, i.e. bodhi or enlightenment and nirvana. |
妙門 妙门 see styles |
miào mén miao4 men2 miao men myōmon |
The wonderful door of dharma; nirvana; the six Tiantai methods leading through meditation to enlightenment and the state of nirvana. |
始覺 始觉 see styles |
shǐ jué shi3 jue2 shih chüeh shigaku |
The initial functioning of mind or intelligence as a process of 'becoming', arising from 本覺 which is Mind or Intelligence, self-contained, unsullied, and considered as universal, the source of all enlightenment. The 'initial intelligence' or enlightenment arises from the inner influence 薰 of the Mind and from external teaching. In the 'original intelligence' are the four values adopted and made transcendent by the Nirvāṇa-sūtra, viz. 常, 樂, 我, 淨 Perpetuity, joy, personality, and purity; these are acquired through the 始覺 process of enlightenment. Cf. 起信論 Awakening of Faith. |
子果 see styles |
zǐ guǒ zi3 guo3 tzu kuo shika |
Seed and fruit; seed-produced fruit is 子果, fruit-produced seed is 果子. The fruit produced by illusion in former incarnation is 子果, which the Hīnayāna arhat has not yet finally cut off. It is necessary to enter Nirvāṇa without remnant of mortality to be free from its "fruit", or karma. |
定相 see styles |
dìng xiàng ding4 xiang4 ting hsiang jōsō |
Fixity, determined, determination, settled, unchanging, nirvāṇa. The appearance of meditation. |
寂光 see styles |
jí guāng ji2 guang1 chi kuang jakkou; jakukou / jakko; jakuko じゃっこう; じゃくこう |
(1) {Buddh} light of wisdom (when nearing nirvana); silent illumination; (2) {Buddh} (See 寂光浄土,常寂光土) paradise; nirvana; (personal name) Jakukou Calm and illuminating as are Truth and Knowledge; the hidden truth illuminating. |
寂岸 see styles |
jí àn ji2 an4 chi an jakugan |
The shore of peace, nirvāṇa. |
寂常 see styles |
jí cháng ji2 chang2 chi ch`ang chi chang jakujō |
Peace eternal, eternal nirvāṇa. |
寂照 see styles |
jí zhào ji2 zhao4 chi chao jakushou / jakusho じゃくしょう |
(personal name) Jakushou nirvāṇa-illumination; ultimate reality shining forth. |
寂種 寂种 see styles |
jí zhǒng ji2 zhong3 chi chung jakushu |
The nirvāṇa class, i.e. the Hinayanists who are said to seek only their own salvation. |
寝仏 see styles |
nebotoke ねぼとけ |
(See 涅槃像) image of the Buddha entering nirvana |
寶城 宝城 see styles |
bǎo chéng bao3 cheng2 pao ch`eng pao cheng hō jō |
The city full of precious things, in the Nirvana Sutra, i.e. the teaching of the Buddha. |
寶所 宝所 see styles |
bǎo suǒ bao3 suo3 pao so hōsho |
The place of precious things, i.e. the perfect nirvana. |
寶渚 宝渚 see styles |
bǎo zhǔ bao3 zhu3 pao chu hōsho |
ratnadvīpa; precious islet, island of pearls or gems; synonym for perfect nirvana; also an old name for Ceylon. (Eitel.) |
寶筏 宝筏 see styles |
bǎo fá bao3 fa2 pao fa hōbatsu |
The precious raft of buddha-truth, which ferries over the sea of mortality to nirvana. |
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. |
常寂 see styles |
cháng jí chang2 ji2 ch`ang chi chang chi jōjaku |
Eternal peace, nirvāṇa. |
彌勒 弥勒 see styles |
mí lè mi2 le4 mi le miroku みろく |
Maitreya, the future Bodhisattva, to come after Shakyamuni Buddha (surname) Miroku Maitreya, friendly, benevolent. The Buddhist Messiah, or next Buddha, now in the Tuṣita heaven, who is to come 5,000 years after the nirvāṇa of Śākyamuni, or according to other reckoning after 4,000 heavenly years, i.e. 5,670,000,000 human years. According to tradition he was born in Southern India of a Brahman family. His two epithets are 慈氏 Benevolent, and Ajita 阿逸多 'Invincible'. He presides over the spread of the church, protects its members and will usher in ultimate victory for Buddhism. His image is usually in the hall of the four guardians facing outward, where he is represented as the fat laughing Buddha, but in some places his image is tall, e.g. in Peking in the Yung Ho Kung. Other forms are彌帝M075962; 迷諦隸; 梅低梨; 梅怛麗 (梅怛藥 or 梅怛邪); 每怛哩; 昧怛 M067070曳; 彌羅. There are numerous Maitreya sūtras. |
彼岸 see styles |
bǐ àn bi3 an4 pi an higan ひがん |
the other shore; (Buddhism) paramita (1) equinoctial week (when Buddhist services are held); (2) (abbreviation) (See 彼岸会) Buddhist services during the equinoctial week; (3) {Buddh} (See 此岸) nirvana; (4) (form) opposite bank; opposite shore; shore on the other side 波羅 parā, yonder shore i. e. nirvāṇa. The saṃsāra life of reincarnation is 此岸 this shore; the stream of karma is 中流 the stream between the one shore and the other. Metaphor for an end to any affair. pāramitā (an incorrect etymology, no doubt old) is the way to reach the other shore.; The other shore; nirvāṇa. |
必定 see styles |
bì dìng bi4 ding4 pi ting hitsujou / hitsujo ひつじょう |
to be bound to; to be sure to (adj-na,adv,n) inevitably; certainly Certainly, assuredly; tr. of 阿鞞蹴致 avaivartika, intp. as 不退轉 never receding, or turning back, always progressing, and certainly reaching nirvana. |
息化 see styles |
xí huà xi2 hua4 hsi hua sokuke |
To cease the transforming work (and enter nirvana as did the Buddha). |
成仏 see styles |
joubutsu / jobutsu じょうぶつ |
(n,vs,vi) (1) attaining Buddhahood; becoming a Buddha; entering Nirvana; (n,vs,vi) (2) going to heaven; resting in peace; dying (peacefully); (place-name) Jōbutsu |
扶疏 see styles |
fú shū fu2 shu1 fu shu fusho |
Supporting commentary', another name for the 涅槃經 Nirvāṇa Sūtra, because according to Tiantai it is an amplification of the Lotus Sutra. |
摸象 see styles |
mō xiàng mo1 xiang4 mo hsiang mozō |
to touch an elephant (of proverbial blind people) The blind man who tried to describe an elephant by feeling it, v. Nirvāṇa Sūtra 32. |
擇滅 择灭 see styles |
zé miè ze2 mie4 tse mieh chakumetsu |
pratisaṃkhyānirodha. nirvāṇa as a result of 擇 discrimination, the elimination of desire by means of mind and will. |
文殊 see styles |
wén shū wen2 shu1 wen shu monju もんじゅ |
Manjushri, the Bodhisattva of keen awareness (Buddhist term) Manjushri; Manjusri; Bodhisattva that represents transcendent wisdom; (p,s,f) Monju (文殊師利) Mañjuśrī 滿殊尸利 -later 曼殊室利. 文殊 is also used for Mañjunātha, Mañjudeva, Mañjughoṣa, Mañjuṣvara, et al. T., hjamdpal; J., Monju. Origin unknown; presumably, like most Buddhas and bodhisattvas, an idealization of a particular quality, in his case of Wisdom. Mañju is beautiful, Śrī; good fortune, virtue, majesty, lord, an epithet of a god. Six definitions are obtained from various scriptures: 妙首 (or 頭 ) wonderful or beautiful) head; 普首 universal head; 濡首 glossy head (probably a transliteration); 敬首 revered head; 妙德 wonderful virtue (or power); 妙吉祥 wonderfully auspicious; the last is a later translation in the 西域記. As guardian of wisdom 智慧 he is often placed on Śākyamuni's left, with 普顯 on the right as guardian of law 理, the latter holding the Law, the former the wisdom or exposition of it; formerly they held the reverse positions. He is often represented with five curls or waves to his hair indicating the 五智 q. v. or the five peaks; his hand holds the sword of wisdom and he sits on a lion emblematic of its stern majesty: but he has other forms. He is represented as a youth, i. e. eternal youth. His present abode is given as east of the universe, known as 淸涼山 clear and cool mountain, or a region 寶住 precious abode, or Abode of Treasures, or 寶氏 from which he derives one of his titles, 寶相如來. One of his dhāraṇīs prophesies China as his post-nirvāṇa realm. In past incarnations he is described as being the parent of many Buddhas and as having assisted the Buddha into existence; his title was 龍種上佛 the supreme Buddha of the nāgas, also 大身佛 or 神仙佛; now his title is 歡喜藏摩尼寶精佛 The spiritual Buddha who joyfully cares for the jewel: and his future title is to be 普現佛 Buddha universally revealed. In the 序品 Introductory Chapter of the Lotus Sutra he is also described as the ninth predecessor or Buddha-ancestor of Śākyamuni. He is looked on as the chief of the Bodhisattvas and represents them, as the chief disciple of the Buddha, or as his son 法王子. Hīnayāna counts Śāriputra as the wisest of the disciples, Mahāyāna gives Mañjuśrī the chief place, hence he is also styled 覺母 mother, or begetter of understanding. He is shown riding on either a lion or a peacock, or sitting on a white lotus; often he holds a book, emblem of wisdom, or a blue lotus; in certain rooms of a monastery he is shown as a monk; and he appears in military array as defender of the faith. His signs, magic words, and so on, are found in various sutras. His most famous centre in China is Wu-tai shan in Shansi. where he is the object of pilgrimages, especially of Mongols. The legends about him are many. He takes the place in Buddhism of Viśvakarman as Vulcan, or architect, of the universe. He is one of the eight Dhyāni-bodhisattvas, and sometimes has the image of Akṣobhya in his crown. He was mentioned in China as early as the fourth century and in the Lotus Sutra he frequently appears, especially as the converter of the daughter of the Dragon-king of the Ocean. He has five messengers 五使者 and eight youths 八童子 attending on him. His hall in the Garbhadhātu maṇḍala is the seventh, in which his group numbers twenty-five. His position is northeast. There are numerous sutras and other works with his name as title, e. g. 文殊師利問菩提經 Gayaśīrṣa sūtra, tr. by Kumārajīva 384-417: and its 論 or .Tīkā of Vasubandhu, tr. by Bodhiruci 535. see list in B. N. |
智度 see styles |
zhì dù zhi4 du4 chih tu chi taku |
prajñā-pāramitā, the sixth of the six pāramitās, wisdom which brings men to nirvāṇa. |
智楫 see styles |
zhì jí zhi4 ji2 chih chi chishū |
Oar of wisdom, that rows across to nirvāṇa. |
智證 智证 see styles |
zhì zhèng zhi4 zheng4 chih cheng Chishō |
Wisdom assurance, the witness of knowledge, the wisdom which realizes nirvāṇa. |
智象 see styles |
zhì xiàng zhi4 xiang4 chih hsiang chizō |
prajñā, or Wisdom, likened to an elephant, a title of Buddha, famous monks, the Nirvāṇa-sūtra, the Prajñā-pāramitā sūtra, etc. |
有漏 see styles |
yǒu lòu you3 lou4 yu lou uro |
āsrava, means 'outflow, discharge'; 'distress, pain, affliction'; it is intp. by 煩惱 kleśa, the passions, distress, trouble, which in turn is intp. as 惑 delusion. Whatever has kleśa, i. e. distress or trouble, is 有漏; all things are of this nature, hence it means whatever is in the stream of births-and-deaths, and also means mortal life or births-and-deaths, i. e. mortality as contrasted with 無漏, which is nirvāṇa. |
有部 see styles |
yǒu bù you3 bu4 yu pu aribe ありべ |
(surname) Aribe 一切有部; 薩婆多 Sarvāstivāda; the school of the reality of all phenomena, one of the early Hīnayāna sects, said to have been formed, about 300 years after the Nirvāṇa, out of the Sthavira; later it subdivided into five, Dharmaguptāḥ, Mūlasarvāstivādāḥ, Kaśyapīyāḥ, Mahīśāsakāḥ, and the influential Vātsīputrīyāḥ. v. 一切有部. Its scriptures are known as the 有部律; 律書; 十誦律; 根本說一切有部毘那耶; (根本說一切有部尼陀那) 有部尼陀那; (根本說一切有部目得迦) 有部目得迦; 根本薩婆多部律攝 or 有部律攝, etc. |
末伽 see styles |
mò qié mo4 qie2 mo ch`ieh mo chieh maga |
mārga; track, path, way, the way; the fourth of the four dogmas 四諦, i. e. 道, known as the 八聖道, 八正道 (or 八正門), the eight holy or correct ways, or gates out of suffering into nirvana. Mārga is described as the 因 cause of liberation, bodhi as its 果 result. |
果分 see styles |
guǒ fēn guo3 fen1 kuo fen ka bun |
The reward, e. g. of ineffable nirvāṇa, or dharmakāya. |
果德 see styles |
guǒ dé guo3 de2 kuo te katoku |
The merits nirvāṇa, i. e. 常樂我淨 q. v., eternal, blissful, personal (or autonomous), and pure, all transcendental. |
果果 see styles |
guǒ guǒ guo3 guo3 kuo kuo kaka |
The fruit of fruit, i. e. nirvāṇa, the fruition of bodhi. |
梵天 see styles |
fàn tiān fan4 tian1 fan t`ien fan tien bonten; bonden ぼんてん; ぼんでん |
Nirvana (in Buddhist scripture); Lord Brahma (the Hindu Creator) (1) Brahma (Hindu creator god); (2) (See 御幣) large staff with plaited paper streamers (used at religious festivals or as a sign); (3) buoy (used in longline fishing, gillnetting, etc.); (4) down puff (on the end of an ear pick); (given name) Bonten Brahmadeva. Brahmā, the ruler of this world. India. brahmaloka, the eighteen heavens of the realm of form, divided into four dhyāna regions (sixteen heavens in Southern Buddhism). The first three contain the 梵衆天 assembly of brahmadevas, i.e. the brahmakāyika; the 梵輔天 brahmspurohitas, retinue of Brahmā; and 大梵天 Mahābrahman, Brahman himself. |
梵志 see styles |
fàn zhì fan4 zhi4 fan chih bonji |
brahmacārin. 'studying sacred learning; practising continence or chastity.' M.W. A brahmacārī is a 'young Brahman in the first āśrama or period of his life' (M. W.); there are four such periods. A Buddhist ascetic with his will set on 梵 purity, also intp. as nirvana. |
棲光 栖光 see styles |
qī guāng qi1 guang1 ch`i kuang chi kuang saikō |
To bring his light to rest, the Buddha's nirvāṇa. |
樂果 乐果 see styles |
lè guǒ le4 guo3 le kuo rakuka |
Joyful fruit, i.e. nirvāṇa. |
橫出 横出 see styles |
héng chū heng2 chu1 heng ch`u heng chu ōshutsu |
By discipline to attain to temporary nirvāṇa in contrast with 橫超 happy salvation to Amitābha's paradise through trust in him. |
歸元 归元 see styles |
guī yuán gui1 yuan2 kuei yüan kigen |
To return to one's origin, enter nirvana, i.e. to die; also 歸化; 歸寂; 歸本; 歸眞, etc. |
求寂 see styles |
qiú jí qiu2 ji2 ch`iu chi chiu chi gujaku |
Seeking nirvāṇa, i. e. the disciple who accepts the ten commandments. |
沙彌 沙弥 see styles |
shā mí sha1 mi2 sha mi shami |
novice Buddhist monk śrāmaṇera, 室羅摩拏洛迦; 室末那伊洛迦; 室羅摩尼羅 The male religious novice, who has taken vows to obey the ten commandments. The term is explained by 息惡行慈 one who ceases from evil and does works of mercy, or lives altruistically; 勤策男 a zealous man; 求寂 one who seeks rest; 求涅槃寂 one who seeks the peace of nirvāṇa. Three kinds are recognized according to age, i. e. 7 to 13 years old, old enough to 驅鳥 'drive away crows'; 14 to 19, called 應法 able to respond to or follow the doctrine; 20 to 70. |
法城 see styles |
fǎ chéng fa3 cheng2 fa ch`eng fa cheng houjou / hojo ほうじょう |
(given name) Hōjō Dharma as a citadel against the false; the secure nirvāṇa abode; the sūtras as the guardians of truth. |
法域 see styles |
fǎ yù fa3 yu4 fa yü houiki / hoiki ほういき |
jurisdiction The realm of dharma, nirvāṇa; also 法性土. |
法愛 法爱 see styles |
fǎ ài fa3 ai4 fa ai noa のあ |
(female given name) Noa Religious love in contrast with 欲愛 ordinary love; Dharma-love may be Hīnayāna desire for nirvāṇa; or bodhisattva attachment to illusory things, both of which are to be eradicated; or Tathāgata-love, which goes out to all beings for salvation. |
法樹 法树 see styles |
fǎ shù fa3 shu4 fa shu noriki のりき |
(given name) Noriki The dharma-tree which bears nirvāṇa-fruit. |
法橋 法桥 see styles |
fǎ qiáo fa3 qiao2 fa ch`iao fa chiao hotsukiyou / hotsukiyo ほつきよう |
(surname) Hotsukiyou The bridge of Buddha-truth, which is able to carry all across to nirvāṇa. |
法舟 see styles |
fǎ zhōu fa3 zhou1 fa chou hō shū |
法船 The barque of Buddha-truth which ferries men out from the sea of mortality and reincarnation to nirvana. |
泥日 see styles |
ní rì ni2 ri4 ni jih naiwatsu |
nirvāṇa |
泥洹 see styles |
ní huán ni2 huan2 ni huan naion ないおん |
{Buddh} (See 涅槃・1) nirvana Nirvāṇa; also泥丸; 泥日; 泥垣; 泥畔; v. 涅槃. |
泥畔 see styles |
ní pàn ni2 pan4 ni p`an ni pan naiban |
(Skt. nirvāṇa) |
洲渚 see styles |
zhōu zhǔ zhou1 zhu3 chou chu shūsho |
An island, i. e. cut off, separated a synonym for nirvāṇa. |
淨施 净施 see styles |
jìng shī jing4 shi1 ching shih jōse |
Pure charity, which does not seek fame or blessing in this world, but only desires to sow nirvana-seed. |
淨門 淨门 see styles |
jìng mén jing4 men2 ching men jōmon |
Gate of purity to nirvana, one of the 六妙. |
湼槃 涅槃 see styles |
niè pán nie4 pan2 nieh p`an nieh pan nehan |
nirvāṇa, v. 涅槃. |
滅場 灭场 see styles |
miè chǎng mie4 chang3 mieh ch`ang mieh chang metsujō |
The plot or arena where the extinction (of the passions) is attained; the place of perfect repose, or nirvāṇa. |
滅後 灭后 see styles |
miè hòu mie4 hou4 mieh hou metsugo |
After the nirvāṇa, after the Buddha's death. |
滅果 灭果 see styles |
miè guǒ mie4 guo3 mieh kuo mekka |
nirvāṇa as the fruit of extinction (of desire). |
滅業 灭业 see styles |
miè yè mie4 ye4 mieh yeh metsugō |
The work or karma of nirodha, the karma resulting from the extinction of suffering, i.e. nirvāṇa. |
滅理 灭理 see styles |
miè lǐ mie4 li3 mieh li metsuri |
The principle or law of extinction, i.e. nirvāṇa. |
濟度 济度 see styles |
jì dù ji4 du4 chi tu saido |
To ferry the living across the sea of reincarnation to the shore of nirvāṇa. |
火㮇 see styles |
huǒ tiàn huo3 tian4 huo t`ien huo tien |
Fire-tongs, made of wood, themselves burnt up before all brushwood is used up, a simile of a bodhisattva who so far forgot his vow to save all the living as to enter nirvana before completing his work. |
炎經 炎经 see styles |
yán jīng yan2 jing1 yen ching Enkyō |
A name for the Nirvana Sutra, referring to the Buddha's cremation; also to its glorious teaching. |
炎點 炎点 see styles |
yán diǎn yan2 dian3 yen tien enten |
Nirvana, which burns up metempsychosis. |
無学 see styles |
mugaku むがく |
(adj-na,adj-no,n) (1) uneducated; ignorant; illiterate; (2) {Buddh} arhat; person who has attained nirvana |
無減 无减 see styles |
wú jiǎn wu2 jian3 wu chien mugen |
The undiminished powers of a bodhisattva after attaining Buddhahood; i.e. undiminished power and zeal to save all beings, power of memory, wisdom, nirvāṇa, and insight attained through nirvāṇa; cf. 智度論 26; also for a list of twenty-two cf. 唯識論 10. |
無爲 无为 see styles |
wú wéi wu2 wei2 wu wei mui |
Non-active, passive; laisser-faire; spontaneous, natural; uncaused, not subject to cause, condition, or dependence; transcendental, not in time, unchanging, eternal, inactive, and free from the passions or senses; non-phenomenal, noumenal; also intp. as nirvāṇa, dharma-nature, reality, and dharmadhātu. |
無生 无生 see styles |
wú shēng wu2 sheng1 wu sheng mushō |
Not born, without being born or produced; uncreated; no rebirth; immoral; nirvāṇa as not subject to birth and death, or reincarnation, and which negates them; the condition of the absolute. |
無相 无相 see styles |
wú xiàng wu2 xiang4 wu hsiang musou / muso むそう |
(surname) Musou animitta; nirābhāsa. Without form, or sign; no marks, or characteristics; nothingness; absolute truth as having no differentiated ideas; nirvāṇa. |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "nirvana" 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
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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).
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