There are 68 total results for your Past Future and Present search.
| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
過去未來現在 过去未来现在 see styles |
guō qù wèi lái xiàn zài guo1 qu4 wei4 lai2 xian4 zai4 kuo ch`ü wei lai hsien tsai kuo chü wei lai hsien tsai kako mirai genzai |
More info & calligraphy: Past Future and Present |
劫 see styles |
jié jie2 chieh kou; gou; kou / ko; go; ko こう; ごう; コウ |
to rob; to plunder; to seize by force; to coerce; calamity; abbr. for kalpa 劫波[jie2 bo1] (1) (こう, ごう only) {Buddh} kalpa (eon, aeon); (2) (kana only) {go} (usu. コウ) ko; position that allows for eternal capture and recapture of the same stones 刧 A kalpa, aeon, age; also translit. ka; 'a fabulous period of time, a day of Brahmā or 1, 000 Yugas, a period of four hundred and thirty-two million years of mortals, measuring the duration of the world; (a month of Brahmā is supposed to contain thirty such kalpas; according to the Mahābhārata twelve months of Brahmā constitute his year, and one hundred such years his lifetime; fifty years of Brahmā are supposed to have elapsed... ).' M. W. An aeon of incalculable time, therefore called a 大時節 great time-node. v. 劫波.; The three asaṃkhyeya kalpas, the three countless aeons, the period of a bodhisattva's development; also the past 莊嚴劫, the present 賢劫, and the future 星宿劫 kalpas. There are other groups. 三劫三千佛 The thousand Buddhas in each of the three kalpas. |
三世 see styles |
sān shì san1 shi4 san shih sanze; miyo(ok) さんぜ; みよ(ok) |
the Third (of numbered kings) (1) {Buddh} three temporal states of existence; past, present and future; (2) (さんぜ only) three generations; (female given name) Miyo The three periods, 過去, 現在, 未來or 過, 現, 未, past, present, and future. The universe is described as eternally in motion, like flowing stream. Also 未生, 巳生,後滅, or 未, 現, 過 unborn, born, dead The 華嚴經 Hua-yen sūtra has a division of ten kinds of past, present, and future i.e. the past spoken of as past, present, and future, the present spoken of in like manner, the future also, with the addition of the present as the three periods in one instant. Also 三際. |
三智 see styles |
sān zhì san1 zhi4 san chih michi みち |
(female given name) Michi The three kinds of wisdom: (1) (a) 一切智 śrāvaka and pratyeka-buddha knowledge that all the dharma or laws are 空 void and unreal; (b) 道種智 bodhisattva-knowledge. of all things in their proper discrimination; (c) 一切種智 Buddha-knowledge, or perfect knowledge of all things in their every aspect and relationship past, present, and future. Tiantai associates the above with 室, 候, 中. (2) (a) 世間智 earthly or ordinary wisdom; (b) 出世間智 supra-mundane, or spiritual (śrāvaka and pratyeka-buddha) wisdom; (c) 出世間上上智 supreme wisdom of bodhisattvas and Buddhas. v. 智度論 27, 止觀 3, and 概伽經 3. Cf. — 心三智. |
三生 see styles |
sān shēng san1 sheng1 san sheng mitsuo みつお |
(surname, given name) Mitsuo The three births, or reincarnations, past, present, future. Tiantai has (a) 種 planting the seed; (b) 熟 ripening; (c) 脫 liberating, stripping, or harvesting, i.e. beginning, development, and reward of bodhi, a process either gradual or instantaneous. Huayan has (a) 見聞生 a past life of seeing and hearing Buddha-truth; (b) 解行生 liberation in the present life; (c) 證入生 realization of life in Buddhahood. This is also called 三生成佛, Buddhahood in the course of three lives. There is also a definition of three rebirths as the shortest term for arhatship, sixty kalpas being the longest. There are other definitions. |
三界 see styles |
sān jiè san1 jie4 san chieh sangai さんがい |
(1) {Buddh} (See 欲界,色界,無色界) the three realms of existence; (2) (abbreviation) {Buddh} (See 三千大千世界) the whole universe (of a billion worlds) that Buddha enlightened; (3) {Buddh} (See 三世・さんぜ・1) past, present and future existences; (suffix) (4) far-off ...; distant ...; (surname) Mikai Trailokya or Triloka; the three realms; also 三有. It is the Buddhist metaphysical equivalent for the Brahmanic cosmological bhuvanatraya, or triple world of bhūr, bhuvaḥ, and svar, earth, atmosphere, and heaven. The Buddhist three are 欲, 色, and 無色界, i.e. world of sensuous desire, form, and formless world of pure spirit. (a) 欲界 Kāmadhātu is the realm of sensuous desire, of 婬 and 食 sex and food; it includes the six heavens of desire, the human world, and the hells. (b) 色界 Rūpadhātu is the realm of form, meaning 質礙 that which is substantial and resistant: it is above the lust-world and contains (so to speak) bodies, palaces, things, all mystic and wonderful一a semi-material conception like that in Revelation; it is represented in the 四禪天, or Brahmalokas. (c) 無色界 Arūpadhātu, or ārūpyadhātu, is the formless realm of pure spirit, where there are no bodies, places, things, at any rate none to which human terms would apply, but where the mind dwells in mystic contemplation; its extent is indefinable, but it is, conceived of in four stages, i,e. 四空處 the four "empty" regions, or regions of space in the immaterial world, which are 四無色 the four "formless" realms, or realms beyond form; being above the realm of form, their bounds cannot be defined. v. 倶舍論世間品. |
三節 三节 see styles |
sān jié san1 jie2 san chieh sansetsu |
The three divisions of the 十二因緣 twelve nidānas, q.v.: (a) past, i.e. the first two; (b) present— the next eight; (c) future— the last two. |
三達 三达 see styles |
sān dá san1 da2 san ta mitatsu みたつ |
(surname) Mitatsu Three aspects of the omniscience of Buddha: knowledge of future karma, of past karma, of present illusion and liberation; v. 三明. |
三際 三际 see styles |
sān jì san1 ji4 san chi sanzai |
Past, present, future, idem 三世. |
九世 see styles |
jiǔ shì jiu3 shi4 chiu shih guse |
In past, present, and future worlds, each has its own past, present, and future, hence nine worlds or ages. |
五海 see styles |
wǔ hǎi wu3 hai3 wu hai goumi / gomi ごうみ |
(surname) Goumi The five 'seas' or infinities seen in a vision by Puxian, v. 舊華嚴經 3, viz., (1) all worlds, (2) all the living, (3) universal karma, (4) the roots of desire and pleasure of all the living, (5) all the Buddhas, past, present, and future. |
十力 see styles |
shí lì shi2 li4 shih li jūriki |
Daśabala. The ten powers of Buddha, giving complete knowledge of: (1) what is right or wrong in every condition; (2) what is the karma of every being, past, present, and future; (3) all stages of dhyāna liberation, and samādhi; (4) the powers and faculties of all beings; (5) the desires, or moral direction of every being; (6) the actual condition of every individual; (7) the direction and consequence of all laws; (8) all causes of mortality and of good and evil in their reality; (9) the end of all beings and nirvāṇa; (10) the destruction of all illusion of every kind. See the 智度論 25 and the 倶舍論 29. |
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. |
千佛 see styles |
qiān fó qian1 fo2 ch`ien fo chien fo senbutsu |
The thousand Buddhas. Each of the past, present, and future kalpas has a thousand Buddhas; Śākyamuni is the "fourth" Buddha in the present kalpa. |
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. |
明達 明达 see styles |
míng dá ming2 da2 ming ta meitatsu / metatsu めいたつ |
reasonable; of good judgment (noun or adjectival noun) wisdom; (given name) Myōtatsu Enlightenment 明in the case of the saint includes knowledge of future incarnations of self others, of the past incarnation of self and others, and that the present incarnation will end illusion. In the case of the Buddha such knowledge is called 達 thorough or perfect enlightenment. |
未來 未来 see styles |
wèi lái wei4 lai2 wei lai mirai みらい |
future; tomorrow; CL:個|个[ge4]; approaching; coming; pending (female given name) Mirai 當來 anāgata; that which has not come, or will come; the future, e. g. 未來世 a future life, or lives; also the future tense, one of the 三世, i. e. 過, 現, 未 past, present, future. |
百界 see styles |
bǎi jiè bai3 jie4 pai chieh hyakkai |
The ten realms each of ten divisions, so called by the Tiantai school, i. e. of hells, ghosts, animals, asuras, men, devas, śrāvakas, pratyekabuddhas, bodhisattvas, and Buddhas. Each of the hundred has ten qualities, making in all 百界千如 the thousand qualities of the hundred realms; this 1, 000 being multiplied by the three of past, present, future, there are 3, 000; to behold these 3, 000 in an instant is called 一念三千 (一念三千之觀法) and the sphere envisaged is the 百界千如. |
覺母 觉母 see styles |
jué mǔ jue2 mu3 chüeh mu kakumo |
Mother of enlightenment, a title of Mañjuśrī as the eternal guardian of mystic wisdom, all buddhas, past, present, and future, deriving their enlightenment from him as its guardian; also 佛母. |
七種語 七种语 see styles |
qī zhǒng yǔ qi1 zhong3 yu3 ch`i chung yü chi chung yü shichishu go |
Buddha's seven modes of discourse: 因語 from present cause to future effect; 果語 from present effect to past cause; 因果語 inherent cause and effect; 喩語 illustrative or figurative; 不應説語 spontaneous or parabolic; 世界流語 ordinary or popular; 如意語 unreserved, or as he really thought, e.g. as when he said that all things have the Buddha-nature. |
三世佛 see styles |
sān shì fó san1 shi4 fo2 san shih fo sanze butsu |
The Buddhas of the past, present, and future, i.e. Kāsyapa, Śākyamuni, and Maitreya. |
三世心 see styles |
sān shì xīn san1 shi4 xin1 san shih hsin sanze shin |
Mind, or thought, past, present or future, is momentary, always moving, unreal and cannot be laid hold of. |
三世智 see styles |
sān shì zhì san1 shi4 zhi4 san shih chih sanze chi |
One of a Tathāgata's ten kinds of wisdom, i.e. knowledge of past, present, and future. |
三分別 三分别 see styles |
sān fēn bié san1 fen1 bie2 san fen pieh san funbetsu |
three forms of discrimination (1) 自性分別 natural discrimination, e. g. of present objects; (2) 計度分別 calculating discrimination (as to future action); (3) 隨念分別 discriminating by remembrance of affairs that are past. |
三時業 三时业 see styles |
sān shí yè san1 shi2 ye4 san shih yeh sanjigou / sanjigo さんじごう |
{Buddh} (See 順現業,順次業,順後業) karmic retribution through the past, present, and future; three types of karma The three stages of karma— in the present life because of present deeds; in the next life because of present actions; and in future lives because of present actions. |
九方便 see styles |
jiǔ fāng biàn jiu3 fang1 bian4 chiu fang pien ku hōben |
The nine suitable stages in religious service; cf. 大日經, 7; 作禮 salutation to the universal Triratna; 出罪 repentance and confession; 歸依 trust (in the Triratna); 施身 giving of self (to the Tathāgata); 發菩提心 vowing to devote the mind to bodhi; 隨喜 rejoicing (in all good); 勸請 beseeching (all Tathāgatas to rain down the saving law); 奉請法身 praying for the Buddha-nature in self and others for entry in the Pure Land; 迴向 demitting the good produced by the above eight methods, to others, universally, past, present, and future. This form of service is generally performed before engaging in esoteric observances. The verses in which these nine stages are presented are of a commendably devotional character. |
化地部 see styles |
huà dì bù hua4 di4 bu4 hua ti pu Keji bu |
Mahīśāsakah, 磨醯奢婆迦部; 彌喜捨婆阿; 彌婆塞部, 正地部 an offshoot from the 說一切有部 or Sarvāstivāda school, supposed to have been founded 300 years after the nirvana. The name Mahisasakah is said to be that of a ruler who 'converted his land' or people; or 正地 'rectified his land'. The doctrines of the school are said to be similar to those of the 大衆部 Mahāsāṅghika; and to have maintained, inter alia, the reality of the present, but not of the past and future; also the doctrine of the void and the non-ego; the production of taint 染 by the five 識 perceptions; the theory of nine kinds of non-activity, and so on. It was also called 法無去來宗 the school which denied reality to past and future. |
去來今 去来今 see styles |
qù lái jīn qu4 lai2 jin1 ch`ü lai chin chü lai chin koraikon |
Past, future, present. |
如來日 如来日 see styles |
rú lái rì ru2 lai2 ri4 ju lai jih nyorai nichi |
寳相日 The Tathāgata day, which is without beginning or end and has no limit of past, present, or future. |
已今當 已今当 see styles |
yǐ jīn dāng yi3 jin1 dang1 i chin tang i kint ō |
Past, present, future, 過去, 現在, 未來. |
曾當現 曾当现 see styles |
céng dāng xiàn ceng2 dang1 xian4 ts`eng tang hsien tseng tang hsien sō tō gen |
past, future, and present |
月黶尊 月黡尊 see styles |
yuè yǎn zūn yue4 yan3 zun1 yüeh yen tsun Gatten son |
One of the names of a 明王 Ming Wang, i. e. 'moon-black' or 'moon-spots', 降三世明王 the maharāja who subdues all resisters, past, present, and future, represented with black face, three eyes, four protruding teeth, and fierce laugh. |
現過未 现过未 see styles |
xiàn guō wèi xian4 guo1 wei4 hsien kuo wei gen ka mi |
(or 現過當) Present, past, and future. |
過現未 过现未 see styles |
guō xiàn wèi guo1 xian4 wei4 kuo hsien wei kagenmi かげんみ |
past, present and future; three temporal states of existence Past, present, future. |
降三世 see styles |
xiáng sān shì xiang2 san1 shi4 hsiang san shih gō sansei |
To subdue the three worlds, as conqueror of them, e.g. 降三世明王 Trailokya-vijaya-rāja, rāja subduing the three realms above, here, below, one of the five great 明王 q.v.; the one controlling the east; subduer of the three realms of desire, resentment, and stupidity; also of these three passions in past, present, future. There are other similar rājas. |
一心三觀 一心三观 see styles |
yī xīn sān guān yi1 xin1 san1 guan1 i hsin san kuan isshin sangan |
The Tiantai insight 一心三智; also simultaneous vision of past, present, and future; also called 圓融三觀; 不可思議三觀. |
三世了達 三世了达 see styles |
sān shì liǎo dá san1 shi4 liao3 da2 san shih liao ta sanze ryōdatsu |
A Buddha's perfect knowledge of past, present, and future. |
三世假實 三世假实 see styles |
sān shì jiǎ shí san1 shi4 jia3 shi2 san shih chia shih sanze kejitsu |
The reality or otherwise of things or events past, present, and future. Some Hīnayāna schools admit the reality of the present but dispute the reality of the past 已有and the future 當有. Others take different views, all of which have been exhaustively discussed. See Vibhāśā śāstra 婆沙論 77 or 俱舍論 20. |
三世因果 see styles |
sān shì yīn guǒ san1 shi4 yin1 guo3 san shih yin kuo sanzeinga / sanzenga さんぜいんが |
{Buddh} retribution spanning the three temporal worlds (present, past, future) causality spanning the three periods |
三世覺母 三世觉母 see styles |
sān shì jué mǔ san1 shi4 jue2 mu3 san shih chüeh mu sanze(no)kakumo |
A name for Mañjuśrī 文殊; as guardian of the wisdom of Vairocana he is the bodhi-mother of all Buddhas past, present, and future. |
三世諸仏 see styles |
sanzeshobutsu さんぜしょぶつ |
{Buddh} all Buddhas of past, present and future |
三千威儀 三千威仪 see styles |
sān qiān wēi yí san1 qian1 wei1 yi2 san ch`ien wei i san chien wei i sansen (no) igi |
A bhikṣu's regulations amount to about 250; these are multiplied by four for the conditions of walking, standing, sitting, and sleeping and thus make 1, 000; again multiplied by three for past, present, and future, they become 3, 000 regulations. |
三界流転 see styles |
sangairuten さんがいるてん |
(yoji) {Buddh} endless cycle of rebirth through the three worlds of past, present, and future existences |
三種三世 三种三世 see styles |
sān zhǒng sān shì san1 zhong3 san1 shi4 san chung san shih sanshu sanze |
Three kinds of past, present, and future as intp. according to 道理, 神通, and 唯識. |
五部合斷 五部合断 see styles |
wǔ bù hé duàn wu3 bu4 he2 duan4 wu pu ho tuan gobu gōdan |
To cut off the five classes of misleading things, i. e. four 見 and one 修, i. e. false theory in regard to the 四諦 four truths, and erroneous practice. Each of the two classes is extended into each of the three divisions of past, three of present, and three of future, making eighteen mental conditions. |
六十二見 六十二见 see styles |
liù shí èr jiàn liu4 shi2 er4 jian4 liu shih erh chien rokujūni ken |
The sixty-two 見 or views, of which three groups are given: The 大品般若經 in the 佛母品 takes each of the five skandhas under four considerations of 常 time, considered as time past, whether each of the five has had permanence, impermanence, both, neither, 5 x 4 = 20; again as to their space, or extension, considered as present time, whether each is finite, infinite, both, neither =20; again as to their destination, i. e. future, as to whether each goes on, or does not, both, neither (e. g. continued personality) = 20, or in all 60; add the two ideas whether body and mind 神 are a unity or different = 62. The Tiantai School takes 我見, or personality, as its basis and considers each of the five skandhas under four aspects, e. g (1) rūpa, the organized body, as the ego; (2) the ego as apart from the rūpa; (3) rūpa as the greater, the ego the smaller or inferior, and the ego as dwelling in the rūpa; (4) the ego as the greater, rupa the inferior, and the rupa in the ego. Consider these twenty in the past, present, and future = 60, and add 斷 and 常 impermanence and permanence as fundamentals = 62. There is also a third group. |
六根淸淨 六根淸净 see styles |
liù gēn qīng jìng liu4 gen1 qing1 jing4 liu ken ch`ing ching liu ken ching ching rokkon shōjō |
The six organs and their purification in order to develop their unlimited power and interchange, as in the case of a Buddha. This full development enables e. g. the eye to see everything in a great chiliocosm from its highest heaven down to its lowest hells and all the beings past, present, and future, with all the karma of each. |
刹那三世 see styles |
chàn à sān shì chan4 a4 san1 shi4 ch`an a san shih chan a san shih setsuna sanze |
The moments past, present, future. |
十二因緣 十二因缘 see styles |
shí èr yīn yuán shi2 er4 yin1 yuan2 shih erh yin yüan jūni innen |
Dvādaśaṅga pratītyasamutpāda; the twelve nidānas; v. 尼 and 因; also 十二緣起; 因緣有支; 因緣率連; 因緣棘園; 因緣輪; 因緣重城; 因緣觀; 支佛觀. They are the twelve links in the chain of existence: (1) 無明avidyā, ignorance, or unenlightenment; (2) 行 saṃskāra, action, activity, conception, "dispositions," Keith; (3) 識 vijñāna, consciousness; (4) 名色 nāmarūpa, name and form; (5) 六入 ṣaḍāyatana, the six sense organs, i.e. eye, ear, nose, tongue, body, and mind; (6) 觸 sparśa, contact, touch; (7) 受 vedanā, sensation, feeling; (8) 愛 tṛṣṇā, thirst, desire, craving; (9) 取 upādāna, laying hold of, grasping; (10) 有 bhava, being, existing; (11) 生 jāti, birth; (12) 老死 jarāmaraṇa, old age, death. The "classical formula" reads "By reason of ignorance dispositions; by reason of dispositions consciousness", etc. A further application of the twelve nidānas is made in regard to their causaton of rebirth: (1) ignorance, as inherited passion from the beginningless past ; (2) karma, good and evil, of past lives; (3) conception as a form of perception; (4) nāmarūpa, or body and mind evolving (in the womb); (5) the six organs on the verge of birth; (6) childhood whose intelligence is limited to sparśa, contact or touch; (7) receptivity or budding intelligence and discrimination from 6 or 7 years; (8) thirst, desire, or love, age of puberty; (9) the urge of sensuous existence; (10) forming the substance, bhava, of future karma; (11) the completed karma ready for rebirth; (12) old age and death. The two first are associated with the previous life, the other ten with the present. The theory is equally applicable to all realms of reincarnation. The twelve links are also represented in a chart, at the centre of which are the serpent (anger), boar (ignorance, or stupidity), and dove (lust) representing the fundamental sins. Each catches the other by the tail, typifying the train of sins producing the wheel of life. In another circle the twelve links are represented as follows: (1) ignorance, a blind woman; (2) action, a potter at work, or man gathering fruit; (3) consciousness, a restless monkey; (4) name and form, a boat; (5) sense organs, a house; (6) contact, a man and woman sitting together; (7) sensation, a man pierced by an arrow; (8) desire, a man drinking wine; (9) craving, a couple in union; (10) existence through childbirth; (11) birth, a man carrying a corpse; (12) disease, old age, death, an old woman leaning on a stick. v. 十二因緣論 Pratītya-samutpāda śāstra. |
去來現在 去来现在 see styles |
qù lái xiàn zài qu4 lai2 xian4 zai4 ch`ü lai hsien tsai chü lai hsien tsai ko rai genzai |
past, future, and present |
咥哩若底 see styles |
dié lī ruò dǐ die2 li1 ruo4 di3 tieh li jo ti chirishachi |
trijāti, the three stages of birth, past, present, future. |
心無所住 心无所住 see styles |
xīn wú suǒ zhù xin1 wu2 suo3 zhu4 hsin wu so chu shin mu shojū |
The mind without resting-place, i. e. detached from time and space, e. g. the past being past may be considered as a 'non-past' or non-existent, so with present and future, thus realizing their unreality. The result is detachment, or the liberated mind, which is the Buddha-mind, the bodhi-mind, 無生心 the mind free from ideas of creation and extinction, of beginning and end, recognizing that all forms and natures are of the Void, or Absolute. |
曾當現時 曾当现时 see styles |
céng dāng xiàn shí ceng2 dang1 xian4 shi2 ts`eng tang hsien shih tseng tang hsien shih sō tō gen ji |
past, future, and present time |
計度分別 计度分别 see styles |
jì dù fēn bié ji4 du4 fen1 bie2 chi tu fen pieh keitaku funbetsu |
to conceptualize about all kind of various matters in past, present and future |
迴向方便 see styles |
huí xiàng fāng biàn hui2 xiang4 fang1 bian4 hui hsiang fang pien ekō hōben |
demitting the good produced by the above eight methods, to others, universally, past, present, and future |
三世三千佛 see styles |
sān shì sān qiān fó san1 shi4 san1 qian1 fo2 san shih san ch`ien fo san shih san chien fo sanze sanzen butsu |
The thousand Buddhas of each of the three kalpas — of the past, called 莊嚴 kalpa, the present 賢, and the future 星宿. Their names are variously given in several sutra, with a complete list in the 三手佛名經. |
三世不可得 see styles |
sān shì bù kě dé san1 shi4 bu4 ke3 de2 san shih pu k`o te san shih pu ko te sanze fukatoku |
Everything past, present, future, whether mental or material, is intangible, fleeting, and cannot be held; v. 三世心. |
佛母眞三昧 see styles |
fó mǔ zhēn sān mèi fo2 mu3 zhen1 san1 mei4 fo mu chen san mei butsumo shin zanmai |
The samādhi, meditation, or trance by means of which the Buddhas, past, present, and future, become incarnate. |
十八不共法 see styles |
shí bā bù gòng fǎ shi2 ba1 bu4 gong4 fa3 shih pa pu kung fa jūhachi fugū hō |
the eighteen distinctive characteristics as defined by Hīnayāna are his 十力, 四無畏, 三念住 and his 大悲; the Mahāyāna eighteen are perfection of body; of speech; of memory; impartiality or universality; ever in samādhi; entre self-abnegation; never diminishing will (to save); zeal; thought; wisdom; salvation; insight into salvation; deeds and mind accordant with wisdom; also his speech; also his mind; omniscience in regard to the past; also to the present; and to the future.; āveṇikadharma, or buddhadharma, the eighteen different characteristics of a Buddha as compared with bodhisattvas, i.e. his perfection of body (or person), mouth (or speech), memory, impartiality to all, serenity, self-sacrifice, unceasing desire to save, unfagging zeal therein unfailing thought thereto, wisdom in it, powers of deliverance, the principles of it, revealing perfect wisdom in deed, in word, in thought, perfect knowledge of past, future, and present, v. 智度論 26. |
去來實有宗 去来实有宗 see styles |
qù lái shí yǒu zōng qu4 lai2 shi2 you3 zong1 ch`ü lai shih yu tsung chü lai shih yu tsung korai jitsu-u shū |
The heretical sect which believed in the reality of past and future as well as the present. |
已今當往生 已今当往生 see styles |
yǐ jīn dāng wǎng shēng yi3 jin1 dang1 wang3 sheng1 i chin tang wang sheng ikintō ōjō |
Those born into the 'future life, ' (of the Pure Land) in the past, in the present, and to be born in the future. |
三世心不可得 see styles |
sān shì xīn bù kě dé san1 shi4 xin1 bu4 ke3 de2 san shih hsin pu k`o te san shih hsin pu ko te sanze shin fukatoku |
The mind or thought, past, present, future, cannot be held fast; the past is gone, the future not arrived, the present does not stay. |
現在過去未來 现在过去未来 see styles |
xiàn zài guō qù wèi lái xian4 zai4 guo1 qu4 wei4 lai2 hsien tsai kuo ch`ü wei lai hsien tsai kuo chü wei lai genzai kako mirai |
Present, past, and future. |
三世無障礙智戒 三世无障碍智戒 see styles |
sān shì wú zhàn gài zhì jiè san1 shi4 wu2 zhan4 gai4 zhi4 jie4 san shih wu chan kai chih chieh sanze mushōgechi kai |
The wisdom-law or moral law that frees from all impediments, past, present, and future. Also styled 三昧耶戒; 自性本源戒; 三平等戒; 菩提心戒; 無爲戒 and 眞法戒. |
三十七尊四大輪 三十七尊四大轮 see styles |
sān shí qī zūn sì dà lún san1 shi2 qi1 zun1 si4 da4 lun2 san shih ch`i tsun ssu ta lun san shih chi tsun ssu ta lun sanjūshichi son shidairin |
The four large circles in each of which the thirty-seven are represented, in one all hold the diamond-realm symbol, the vajra; in another, the symbol relating to the triple realm of time, past, present, future; in another, the Guanyin symbol; and in another, the symbol of infinite space. |
十世隔法異成門 十世隔法异成门 see styles |
shí shì gé fǎ yì chéng mén shi2 shi4 ge2 fa3 yi4 cheng2 men2 shih shih ko fa i ch`eng men shih shih ko fa i cheng men jusse kyakuhō ijō mon |
the profound approach of the past, present, and future influencing one another without confusion |
三世實有法體恒有 see styles |
sān shì shí yǒu fǎ tǐ héng yǒu san1 shi4 shi2 you3 fa3 ti3 heng2 you3 san shih shih yu fa t`i heng yu san shih shih yu fa ti heng yu |
The Sarvāstivadah school maintains that as the three states (past, present, future) are real, so the substance of all things is permanent; i.e. time is real, matter is eternal. |
Variations: |
kagenmi かげんみ |
{Buddh} (See 三世・さんぜ・1) past, present and future; three states of existence |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 68 results for "Past Future and Present" in Chinese and/or Japanese.Information about this dictionary:
Apparently, we were the first ones who were crazy enough to think that western people might want a combined Chinese, Japanese, and Buddhist dictionary.
A lot of westerners can't tell the difference between Chinese and Japanese - and there is a reason for that. Chinese characters and even whole words were borrowed by Japan from the Chinese language in the 5th century. Much of the time, if a word or character is used in both languages, it will have the same or a similar meaning. However, this is not always true. Language evolves, and meanings independently change in each language.
Example: The Chinese character 湯 for soup (hot water) has come to mean bath (hot water) in Japanese. They have the same root meaning of "hot water", but a 湯屋 sign on a bathhouse in Japan would lead a Chinese person to think it was a "soup house" or a place to get a bowl of soup. See this: Japanese Bath House
This dictionary uses the EDICT and CC-CEDICT dictionary files.
EDICT data is the property of the Electronic Dictionary Research and Development Group, and is used in conformance with the Group's
license.
Chinese Buddhist terms come from Dictionary of Chinese Buddhist Terms by William Edward Soothill and Lewis Hodous. This is commonly referred to as "Soothill's'". It was first published in 1937 (and is now off copyright so we can use it here). Some of these definitions may be misleading, incomplete, or dated, but 95% of it is good information. Every professor who teaches Buddhism or Eastern Religion has a copy of this on their bookshelf. We incorporated these 16,850 entries into our dictionary database ourselves (it was lot of work).
Combined, these cover 1,007,753 Japanese, Chinese, and Buddhist characters, words, idioms, names, placenames, and short phrases.
Just because a word appears here does not mean it is appropriate for a tattoo, your business name, etc. Please consult a professional before doing anything stupid with this data.
We do offer Chinese and Japanese Tattoo Services. We'll also be happy to help you translate something for other purposes.
No warranty as to the correctness, potential vulgarity, or clarity is expressed or implied. We did not write any of these definitions (though we occasionally act as a contributor/editor to the CC-CEDICT project). You are using this dictionary for free, and you get what you pay for.
The following titles are just to help people who are searching for an Asian dictionary to find this page.