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123>Characters | Pronunciation Romanization |
Simple Dictionary Definition |
空 see styles |
kòng kong4 k`ung kung kuu / ku くう |
More info & calligraphy: Sky / Ether / Void / Emptiness / Unreality(1) empty air; sky; (2) {Buddh} shunyata (the lack of an immutable intrinsic nature within any phenomenon); emptiness; (3) (abbreviation) (See 空軍) air force; (noun or adjectival noun) (4) fruitlessness; meaninglessness; (noun or adjectival noun) (5) (See 五大・1) void (one of the five elements); (can be adjective with の) (6) {math} empty (e.g. set); (female given name) Ron śūnya, empty, void, hollow, vacant, nonexistent. śūnyatā, 舜若多, vacuity, voidness, emptiness, non-existence, immateriality, perhaps spirituality, unreality, the false or illusory nature of all existence, the seeming 假 being unreal. The doctrine that all phenomena and the ego have no reality, but are composed of a certain number of skandhas or elements, which disintegrate. The void, the sky, space. The universal, the absolute, complete abstraction without relativity. There are classifications into 2, 3, 4, 6, 7, 11, 13, 16, and 18 categories. The doctrine is that all things are compounds, or unstable organisms, possessing no self-essence, i.e. are dependent, or caused, come into existence only to perish. The underlying reality, the principle of eternal relativity, or non-infinity, i.e. śūnya, permeates all phenomena making possible their evolution. From this doctrine the Yogācārya school developed the idea of the permanent reality, which is Essence of Mind, the unknowable noumenon behind all phenomena, the entity void of ideas and phenomena, neither matter nor mind, but the root of both. |
身 see styles |
shēn shen1 shen mi み |
More info & calligraphy: Body(1) one's body; one's person; (2) oneself; one's appearance; (3) one's place (in society, etc.); one's position; (4) main part; meat (as opposed to bone, skin, etc.); wood (as opposed to bark); blade (as opposed to its handle); container (as opposed to its lid); (surname) Misaki kāya; tanu; deha. The body; the self.; Two forms of body; there are numerous pairs, e. g. (1) (a) 分段身 The varied forms of the karmic or ordinary mortal body, or being; (b) 變易身 the transformable, or spiritual body. (2) (a) 生身 The earthly body of the Buddha; (b) 化身 hinirmāṇakāya, which may take any form at will. (3) (a) 生身 his earthly body; (b) 法身 his moral and mental nature—a Hīnayāna definition, but Mahāyāna takes his earthly nirmāṇakāya as the 生身 and his dharmakāya or that and his saṃbhogakāya as 法身. (4) 眞應二身 The dharmakāya and nirmāṇakāya. (5) (a) 實相身 The absolute truth, or light, of the Buddha, i. e. the dharmakāya; (b) 爲物身 the functioning or temporal body. (6) (a) 眞身 the dharmakāya and saṃbhogakāya; (b) 化身 the nirmāṇakāya. (7) (a) 常身 his permanent or eternal body; (b) 無常身 his temporal body. (8) (a) 實身 and 化身 idem 二色身. |
道 see styles |
dào dao4 tao dou / do どう |
More info & calligraphy: Daoism / Taoism(1) (abbreviation) (See 道・みち・1) road; path; street; route; (2) (See 道・みち・5) way; set of practices; rules for conducting oneself; (3) (abbreviation) (in Japanese schools) (See 道徳教育) moral education; (4) Buddhist teachings; (5) Taoism; (6) administrative region of Japan (Hokkaido); (7) (hist) administrative region of Japan (Tokaido, Tosando, etc.); (8) province (administrative region of Korea); (9) circuit (administrative region of China); (10) (hist) province (Tang-era administrative region of China); (personal name) Wataru mārga. A way, road; the right path; principle, Truth, Reason, Logos, Cosmic energy; to lead; to say. The way of transmigration by which one arrives at a good or bad existence; any of the six gati, or paths of destiny. The way of bodhi, or enlightenment leading to nirvāṇa through spiritual stages. Essential nirvāṇa, in which absolute freedom reigns. For the eightfold noble path v. 八聖道.; The two Ways: (1) (a) 無礙道 or 無間道 The open or unhindered way, or the way of removing all obstacles or intervention, i. e. all delusion; (b) 解脫道 the way of release, by realization of truth. (2) (a) 難行道 The hard way of "works", i. e. by the six pāramitā and the disciplines. (b) 易行道 the easy way salvation, by the invocation of Amitābha. (3) (a) 有漏道 The way of reincarnation or mortality; (b) 無漏 the enlightened way of escape from the miseries of transmigration. (4) (a) 教道 The way of instruction; (b) 證道 the way of realization. (5) The two lower excretory organs. |
太極 太极 see styles |
tài jí tai4 ji2 t`ai chi tai chi taikyoku たいきょく |
More info & calligraphy: Tai Chi / Tai Jitaiji (in Chinese philosophy, the principle that embodies all potential things, incl. time and space); (personal name) Taikyoku |
如來 如来 see styles |
rú lái ru2 lai2 ju lai nyorai にょらい |
More info & calligraphy: Tathagata(out-dated kanji) Tathagata; perfected one (suffix of high-ranking Buddhist deities) tathāgata, 多陀阿伽陀 q. v.; 怛他揭多 defined as he who comes as do all other Buddhas; or as he who took the 眞如 zhenru or absolute way of cause and effect, and attained to perfect wisdom; or as the absolute come; one of the highest titles of a Buddha. It is the Buddha in his nirmāṇakāya, i. e. his 'transformation' or corporeal manifestation descended on earth. The two kinds of Tathāgata are (1) 在纏 the Tathāgata in bonds, i. e. limited and subject to the delusions and sufferings of life, and (2) 出纏 unlimited and free from them. There are numerous sutras and śāstras bearing this title of 如來 rulai. |
實道 实道 see styles |
shí dào shi2 dao4 shih tao jitsudō |
More info & calligraphy: True Religion / Buddha Truth |
無盡 无尽 see styles |
wú jìn wu2 jin4 wu chin mujin むじん |
More info & calligraphy: Endless / Without Limit(given name) Mujin Inexhaustible, without limit. It is a term applied by the 權教 to the noumenal or absolute; by the 實教 to the phenomenal, both being considered as infinite. The Huayan sūtra 十地品 has ten limitless things, the infinitude of living beings, of worlds, of space, of the dharmadhātu, of nirvāṇa, etc. |
眞智 see styles |
zhēn zhì zhen1 zhi4 chen chih masatoshi まさとし |
More info & calligraphy: Knowledge of Ultimate TruthWisdom or knowledge of ultimate truth, or the absolute, also called 無智 knowledge of the no-thing, i.e. of the immaterial or absolute; also 聖智 sage wisdom, or wisdom of the sage. |
真実 see styles |
shinjitsu(p); shinjichi(ok) しんじつ(P); しんじち(ok) |
More info & calligraphy: Truth |
大 see styles |
dài dai4 tai dai だい |
see 大夫[dai4 fu5] (pref,adj-na,n) (1) large; big; great; huge; vast; major; important; serious; severe; (prefix) (2) great; prominent; eminent; distinguished; (suffix) (3) -sized; as big as; the size of; (suffix noun) (4) (abbreviation) (See 大学・1) university; (5) large (e.g. serving size); large option; (6) (abbreviation) (See 大の月) long month (i.e. having 31 days); (given name) Yutaka Maha. 摩訶; 麼賀. Great, large, big; all pervading, all-embracing; numerous 多; surpassing ; mysterious 妙; beyond comprehension 不可思議; omnipresent 體無不在. The elements, or essential things, i.e. (a) 三大 The three all-pervasive qualities of the 眞如 q.v. : its 體, 相 , 用 substance, form, and functions, v. 起信論 . (b) 四大 The four tanmātra or elements, earth, water, fire, air (or wind) of the 倶舍論. (c)五大 The five, i.e. the last four and space 空, v. 大日經. (d) 六大 The six elements, earth, water, fire, wind, space (or ether), mind 識. Hīnayāna, emphasizing impersonality 人空, considers these six as the elements of all sentient beings; Mahāyāna, emphasizing the unreality of all things 法空, counts them as elements, but fluid in a flowing stream of life, with mind 識 dominant; the esoteric sect emphasizing nonproduction, or non-creation, regards them as universal and as the Absolute in differentiation. (e) 七大 The 楞嚴經 adds 見 perception, to the six above named to cover the perceptions of the six organs 根. |
如 see styles |
rú ru2 ju nyo にょ |
as; as if; such as {Buddh} (See 真如) tathata (the ultimate nature of all things); (female given name) Yuki tathā 多陀; 但他 (or 怛他), so, thus, in such manner, like, as. It is used in the sense of the absolute, the 空 śūnya, which is 諸佛之實相 the reality of all Buddhas; hence 如 ru is 賃相 the undifferentiated whole of things, the ultimate reality; it is 諸法之性 the nature of all things, hence it connotes 法性 faxing which is 眞實之際極 the ultimate of reality, or the absolute, and therefore connotes 實際 ultimate reality. The ultimate nature of all things being 如 ru, the one undivided same, it also connotes 理 li, the principle or theory behind all things, and this 理 li universal law, being the 眞實 truth or ultimate reality; 如 ru is termed 眞如 bhūtatathatā, the real so, or suchness, or reality, the ultimate or the all, i. e. the 一如 yiru. In regard to 如 ju as 理 li the Prajñā-pāramitā puṇḍarīka makes it the 中 zhong, neither matter nor nothingness. It is also used in the ordinary sense of so, like, as (cf yathā). |
梵 see styles |
fàn fan4 fan bon ぼん |
abbr. for 梵教[Fan4 jiao4] Brahmanism; abbr. for Sanskrit 梵語|梵语[Fan4 yu3] or 梵文[Fan4 wen2]; abbr. for 梵蒂岡|梵蒂冈[Fan4 di4 gang1], the Vatican (1) Brahman (ultimate reality of the universe in Hinduism); Brahma; (2) Brahma (Hindu creator god); (3) (abbreviation) (See 梵語) Sanskrit; (given name) Bon Brahman (from roots bṛh, vṛh, connected with bṛṃh, "religious devotion," "prayer," "a sacred text," or mantra, "the mystic syllable om"; "sacred learning," "the religious life," "the Supreme Being regarded as impersonal," "the Absolute," "the priestly or sacerdotal class," etc. M.W. Translit. |
とか see styles |
toka とか |
(prt,conj) (1) (oft. as ...とか...とか) and the like; such as; among other things; and so on; (exp,prt) (2) (used to convey hearsay or uncertain information; oft. with 言う, 聞く, etc.) or something; something like; a (certain); (exp,prt) (3) (at sentence end) I hear that ...; people say that...; rumour has it that ...; (exp,prt) (4) (colloquialism) (used to make a statement vague or less absolute; usu. after a noun) or something; something like; or whatever; (personal name) Degas |
一如 see styles |
yī rú yi1 ru2 i ju ichinyo いちにょ |
to be just like oneness; (personal name) Kazuyuki The one ru, i.e. the bhūtatathatā, or absolute, as the norm and essence of life. The 眞如 true suchness, or true character, or reality; the 法性 nature of things or beings. The whole of things as they are, or seem; a cosmos; a species; things of the same order. Name of a celebrated monk, Yiru. V. 一眞; 一實. |
一実 see styles |
ichijitsu いちじつ |
{Buddh} the one absolute truth; the one reality; (personal name) Makoto |
一極 一极 see styles |
yī jí yi1 ji2 i chi ikkyoku いっきょく |
monopole; singular pole; unipole The one ultimate, or finality; ultimate enlightenment; the one final truth or way; the 一實 or Absolute. |
三宗 see styles |
sān zōng san1 zong1 san tsung mimune みむね |
(surname) Mimune The three Schools of 法相宗, 破相宗 , and 法性宗 q.v., representing the ideas of 空, 假, and 不空假, i.e. unreality, temporary reality, and neither; or absolute, relative, and neither. |
三忍 see styles |
sān rěn san1 ren3 san jen sannin |
The tree forms of kṣānti, i.e. patience (or endurance, tolerance). One of the groups is patience under hatred, under physical hardship, and in pursuit of the faith. Another is patience of the blessed in the Pure Land in understanding the truth they hear, patience in obeying the truth, patience in attaining absolute reality; v. 無量壽經. Another is patience in the joy of remembering Amitābha, patience in meditation on his truth, and patience in constant faith in him. Another is the patience of submission, of faith, and of obedience. |
三軌 三轨 see styles |
sān guǐ san1 gui3 san kuei sanki |
The three rules 三法 (三法妙) of the Tiantai Lotus School: (a) 眞性軌 The absolute and real, the 眞如 or bhūtatathatā; (b) 觀照軌meditation upon and understanding of it; (c) 資成軌 the extension of this understanding to all its workings. In the 三軌弘經 the three are traced to the 法師品 of the Lotus Sutra and are developed as: (a) 慈悲室 the abode of mercy, or to dwell in mercy; (b) 忍辱衣 the garment of endurance, or patience under opposition; (c) 法空座 the throne of immateriality (or spirituality), a state of nirvāṇa tranquility. Mercy to all is an extension of 資成軌 , patience of 觀照軌 and nirvāṇa tranquility of 眞性軌 . |
中觀 中观 see styles |
zhōng guān zhong1 guan1 chung kuan chū gan |
Meditation on the Mean, one of the 三觀; also meditation on the absolute which unites all opposites. There are various forms of such meditation, that of the 法相宗, the 三論宗, the 天台宗. v. 中論. |
事理 see styles |
shì lǐ shi4 li3 shih li jiri じり |
reason; logic reason; facts; propriety; sense Practice and theory; phenomenon and noumenon, activity and principle, or the absolute; phenomena ever change, the underlying principle, being absolute, neither changes nor acts, it is the 眞如 q. v. also v. 理. For 事理法界 (事理無礙法界) v. 四法界. |
二如 see styles |
èr rú er4 ru2 erh ju ninyo |
There are various definitions of the two aspects of the 眞如 bhūtatathatā. (1) (a) 不變眞如 The changeless essence or substance, e.g. the sea; (b) 隨緣眞如 its conditioned or ever-changing forms, as in the phenomenal world, e.g. the waves. (2) (a) 離言眞如 The inexpressible absolute, only mentally conceivable; (6) 依言眞如 aspects of it expressible in words, its ideal reflex. (3) (a) 空眞如 The absolute as the void, e.g. as space, the sky, a clear mirror; (b) 不空眞如 the absolute in manifestation, or phenomenal, e. g. images in the mirror: the womb of the universe in which are all potentialities. (4) (a) 在纏眞如The Buddha-nature in bonds, i.e. all beings in suffering; (b) 出纏真如the Buddha-nature set free by the manifestation of the Buddha and bodhisattvas. (5) (a) 有垢眞如The Buddha-nature defiled, as in unenlightened man, etc., e.g. the water-lily with its roots in the mud; (b) 無垢眞如 the pure Buddha-nature, purifed or bright as the full moon. (6) 安立 and 非安立眞如 similar to the first definition given above. |
二智 see styles |
èr zhì er4 zhi4 erh chih nichi |
The two kinds of wisdom; there are various pairs. The Huayan school uses 如理智 and 如量智; the Faxiang (法相) uses 根本智 and 後得智; the Tiantai uses 權智 and 實智. (1) (a) 如理智 or 根本智, 無分別智, 正體智, 眞智, 實智 is Buddha-wisdom, or Bodhisattva real wisdom; (b) 如量智 or 後得智, the same wisdom in its limitation and relation to ordinary human affairs. (2) (a) 實智 Absolute wisdom and (b) 權智 or 方便智 | relative or temporal wisdom. (3) (a) 一切智 wisdom of the all, (b) 一切種智 wisdom of all the particulars. |
五法 see styles |
wǔ fǎ wu3 fa3 wu fa gohō |
pañcadharma. The five laws or categories, of which four groups are as follows: I. 相名五法 The five categories of form and name: (1) 相 appearances, or phenomena; (2) 名 their names; (3) 分別 sometimes called 妄想 ordinary mental discrimination of them— (1) and (2) are objective, (3) subjective; (4) 正智 corrective wisdom, which corrects the deficiencies and errors of the last: (5) 如如 the 眞如 Bhutatathata or absolute wisdom, reached through the 如理智 understanding of the law of the absolute, or ultimate truth. II. 事理五法 The five categories into which things and their principles are divided: (1) 心法 mind; (2) 心所法 mental conditions or activities; (3) 色法 the actual states or categories as conceived; (4) 不相應法 hypothetic categories, 唯識 has twenty-four, the Abhidharma fourteen; (5) 無爲法 the state of rest, or the inactive principle pervading all things; the first four are the 事 and the last the 理. III. 理智五法 cf. 五智; the five categories of essential wisdom: (1) 眞如 the absolute; (2) 大圓鏡智 wisdom as the great perfect mirror reflecting all things; (3) 平等性智 wisdom of the equal Buddha nature of all beings; (4) 妙觀察智 wisdom of mystic insight into all things and removal of ignorance and doubt; (5) 成所作智 wisdom perfect in action and bringing blessing to self and others. IV. 提婆五法 The five obnoxious rules of Devadatta: not to take milk in any form, nor meat, nor salt; to wear unshaped garments, and to live apart. Another set is: to wear cast-off rags, beg food, have only one set meal a day, dwell in the open, and abstain from all kinds of flesh, milk, etc. |
五覺 五觉 see styles |
wǔ jué wu3 jue2 wu chüeh gokaku |
The five bodhi, or states of enlightenment, as described in the 起信論 Awakening of Faith; see also 五菩提 for a different group. (1) 本覺 Absolute eternal wisdom, or bodhi; (2) 始覺 bodhi in its initial stages, or in action, arising from right observances; (3) 相似覺 bodhisattva. attainment of bodhi in action, in the 十信; (4) 隨分覺 further bodhisattva-enlightenment according to capacity, i. e. the stages 十住, 十行, and 十廻向; (5) 究竟覺 final or complete enlightenment, i. e. the stage of 妙覺, which is one with the first, i. e. 本覺. The 本覺 is bodhi in the potential, 始覺 is bodhi in the active state, hence (2), (3), (4), and (5) are all the latter, but the fifth has reached the perfect quiescent stage of original bodhi. |
人空 see styles |
rén kōng ren2 kong1 jen k`ung jen kung ningū |
Man is only a temporary combination formed by the five skandhas and the twelve nidānas, being the product of previous causes, and without a real self or permanent soul. Hīnayāna is said to end these causes and consequent reincarnation by discipline in subjection of the passions and entry into nirvana by the emptying of the self. Mahāyāna fills the "void" with the Absolute, declaring that when man has emptied himself of the ego he realizes his nature to be that of the absolute, bhūtatathatā; v. 二空. |
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. |
八味 see styles |
bā wèi ba1 wei4 pa wei hachimi |
The eight savours (or pleasures) of the Buddha's nirvāṇa: 常住 perpetual abode, 寂滅extinction (of distress, etc.), 不老 eternal youth, 不死 immortality, 淸淨 purity, 虛通 absolute freedom (as space), 不動 imperturbility, and 快樂 joy. |
八定 see styles |
bā dìng ba1 ding4 pa ting hachi jō |
The eight degrees of fixed abstraction, i.e. the four dhyānas corresponding to the four divisions in the heavens of form, and the four degrees of absolute fixed abstraction on the 空 or immaterial, corresponding to the arūpadhātu, i.e. heavens of formlessness. |
八諦 八谛 see styles |
bā dì ba1 di4 pa ti hachitai |
The eight truths, postulates, or judgments of the 法相 Dharmalakṣana school, i.e. four common or mundane, and four of higher meaning. The first four are (1) common postulates on reality, considering the nominal as real, e.g. a pot; (2) common doctrinal postulates, e.g. the five skandhas; (3) abstract postulates, e.g. the four noble truths 四諦; and (4) temporal postulates in regard to the spiritual in the material. The second abstract or philosophical four are (5) postulates on constitution and function, e.g. of the skandhas; (6) on cause and effect, e.g. the 四諦; (7) on the void, the immaterial, or reality; and (8) on the pure inexpressible ultimate or absolute. |
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'. |
圓教 圆教 see styles |
yuán jiào yuan2 jiao4 yüan chiao engyō |
The complete, perfect, or comprehensive doctrine; the school or sect of Mahāyāna which represents it. The term has had three references. The first was by 光統 Guangtong of the Later Wei, sixth century, who defined three schools, 漸 gradual, 頓 immediate, and 圓 inclusive or complete. The Tiantai called its fourth section the inclusive, complete, or perfect teaching 圓, the other three being 三藏 Hīnayāna, 通 Mahāyāna-cum-Hīnayāna, 別 Mahāyāna. The Huayan so called its fifth section, i.e. 小乘; 大乘始; 大乘終; 頓 and 圓. It is the Tiantai version that is in general acceptance, defined as a perfect whole and as complete in its parts; for the whole is the absolute and its parts are therefore the absolute; the two may be called noumenon and phenomenon, or 空 and 假 (or 俗), but in reality they are one, i.e. the 中 medial condition. To conceive these three as a whole is the Tiantai inclusive or 'perfect' doctrine. The Huayan 'perfect' doctrine also taught that unity and differentiation, or absolute and relative, were one, a similar doctrine to that of the identity of contraries. In Tiantai teaching the harmony is due to its underlying unity; its completeness to the permeation of this unity in all phenomena; these two are united in the medial 中 principle; to comprehend these three principles at one and the same time is the complete, all-containing, or 'perfect' doctrine of Tiantai. There are other definitions of the all-inclusive doctrine, e.g. the eight complete things, complete in teaching, principles, knowledge, etc. 圓教四門 v. 四門. |
圓極 圆极 see styles |
yuán jí yuan2 ji2 yüan chi engoku |
Inclusive to the uttermost; absolute perfection. |
圓滿 圆满 see styles |
yuán mǎn yuan2 man3 yüan man enman |
satisfactory; consummate; perfect Completely full; wholly complete; the fulfilling of the whole, i.e. that the part contains the whole, the absolute in the relative. |
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. |
均差 see styles |
jun chā jun1 cha1 chün ch`a chün cha |
(numerical analysis) divided differences; (statistics) mean absolute difference |
大日 see styles |
dà rì da4 ri4 ta jih dainichi だいにち |
Mahavairocana (Tathagata); Great Sun; Supreme Buddha of Sino-Japanese esoteric Buddhism; (place-name, surname) Dainichi Vairocana, or Mahāvairocana 大日如來; 遍照如來; 摩訶毘盧遮那; 毘盧遮那; 大日覺王 The sun, "shining everywhere" The chief object of worship of the Shingon sect in Japan, "represented by the gigantic image in the temple at Nara." (Eliot.) There he is known as Dai-nichi-nyorai. He is counted as the first, and according to some, the origin of the five celestial Buddhas (dhyāni-buddhas, or jinas). He dwells quiescent in Arūpa-dhātu, the Heaven beyond form, and is the essence of wisdom (bodhi) and of absolute purity. Samantabhadra 普賢 is his dhyāni-bodhisattva. The 大日經 "teaches that Vairocana is the whole world, which is divided into Garbhadhātu (material) and Vajradhātu (indestructible), the two together forming Dharmadhātu. The manifestations of Vairocana's body to himself―that is, Buddhas and Bodhisattvas ―are represented symbolically by diagrams of several circles ". Eliot. In the 金剛界 or vajradhātu maṇḍala he is the center of the five groups. In the 胎藏界 or Garbhadhātu he is the center of the eight-leaf (lotus) court. His appearance, symbols, esoteric word, differ according to the two above distinctions. Generally he is considered as an embodiment of the Truth 法, both in the sense of dharmakāya 法身 and dharmaratna 法寳. Some hold Vairocana to be the dharmakāya of Śākyamuni 大日與釋迦同一佛 but the esoteric school denies this identity. Also known as 最高顯廣眼藏如來, the Tathagata who, in the highest, reveals the far-reaching treasure of his eye, i.e. the sun. 大日大聖不動明王 is described as one of his transformations. Also, a śramaņa of Kashmir (contemporary of Padma-saṃbhava); he is credited with introducing Buddhism into Khotan and being an incarnation of Mañjuśrī; the king Vijaya Saṃbhava built a monastery for him. |
太初 see styles |
tài chū tai4 chu1 t`ai ch`u tai chu taisho たいしょ |
the absolute beginning beginning of the world |
如如 see styles |
rú rú ru2 ru2 ju ju nyonyo |
The 眞如 zhenru or absolute; also the absolute in differentiation, or in the relative. The 如如境 and 如如智 are the realm, or 'substance', and the wisdom or law of the absolute. |
如実 see styles |
nyojitsu にょじつ |
(1) (usu. 如実に) reality; actuality; actual conditions; true situation; faithful representation; vivid depiction; (2) {Buddh} ultimate reality; absolute truth; (given name) Nyojitsu |
妙中 see styles |
miào zhōng miao4 zhong1 miao chung taenaka たえなか |
(surname) Taenaka The profound medium (madhya); the universal life essence, the absolute, the bhūtatathatā which expresses the unity of all things, i.e. the doctrine held by Tiantai as distinguished from the 別教 which holds the madhya doctrine but emphasizes the dichotomy of the 空 transcendental and 假 phenomenal. |
妙有 see styles |
miào yǒu miao4 you3 miao yu tayu たゆ |
(female given name) Tayu The absolute reality, the incomprehensible entity, as contrasted with the superficial reality of phenomena; supernatural existence. |
實相 实相 see styles |
shí xiàng shi2 xiang4 shih hsiang jissō |
actual situation; the ultimate essence of things (Buddhism) Reality, in contrast with 虛妄; absolute fundamental reality, the ultimate, the absolute; the 法身, i.e. dharmakāya, or 眞如 bhūtatathatā. Other terms are 一實; 一如; 一相; 無相; 法證; 法位; 涅槃; 無爲; 眞諦; 眞性; 眞空; 實性; 實諦; 實際, q.v. |
實空 实空 see styles |
shí kōng shi2 kong1 shih k`ung shih kung jikkū |
Absolute śūnya, or vacuity; all things being produced by cause and environment are unreal. |
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. |
徧覺 徧觉 see styles |
biàn jué bian4 jue2 pien chüeh henkaku |
The omniscience, absolute enlightenment, or universal awareness of a Buddha. |
性海 see styles |
xìng hǎi xing4 hai3 hsing hai shoukai / shokai しょうかい |
{Buddh} world of tathata; the pure and absolute truth of the tathata is as wide as the sea; (surname, given name) Shoukai The ocean of the bhūtatathatā, the all-containing, immaterial nature of the dharmakāya. |
方便 see styles |
fāng biàn fang1 bian4 fang pien houben / hoben ほうべん |
convenient; suitable; to facilitate; to make things easy; having money to spare; (euphemism) to relieve oneself (1) means; expedient; instrument; (2) {Buddh} upaya (skillful means, methods of teaching); (surname) Houben upāya. Convenient to the place, or situation, suited to the condition, opportune, appropriate; but 方 is interpreted as 方法 method, mode, plan, and 便 as 便用 convenient for use, i. e. a convenient or expedient method; also 方 as 方正 and 便 as 巧妙, which implies strategically correct. It is also intp. as 權道智 partial, temporary, or relative (teaching of) knowledge of reality, in contrast with 般若智 prajñā, and 眞實 absolute truth, or reality instead of the seeming. The term is a translation of 傴和 upāya, a mode of approach, an expedient, stratagem, device. The meaning is— teaching according to the capacity of the hearer, by any suitable method, including that of device or stratagem, but expedience beneficial to the recipient is understood. Mahāyāna claims that the Buddha used this expedient or partial method in his teaching until near the end of his days, when he enlarged it to the revelation of reality, or the preaching of his final and complete truth; Hīnayāna with reason denies this, and it is evident that the Mahāyāna claim has no foundation, for the whole of its 方等 or 方廣 scriptures are of later invention. Tiantai speaks of the 三乘 q. v. or Three Vehicles as 方便 expedient or partial revelations, and of its 一乘 or One Vehicle as the complete revelation of universal Buddhahood. This is the teaching of the Lotus Sutra, which itself contains 方便 teaching to lead up to the full revelation; hence the terms 體内 (or 同體 ) 方便, i. e. expedient or partial truths within the full revelation, meaning the expedient part of the Lotus, and 體外方便 the expedient or partial truths of the teaching which preceded the Lotus; see the 方便品 of that work, also the second chapter of the 維摩經. 方便 is also the seventh of the ten pāramitās. |
智斷 智断 see styles |
zhì duàn zhi4 duan4 chih tuan chidan |
Mystic wisdom which attains absolute truth, and cuts off misery. |
極密 see styles |
gokumitsu ごくみつ |
(noun or adjectival noun) absolute secrecy |
極秘 see styles |
gokuhi ごくひ |
(adj-na,adj-no,n) absolute secrecy |
權實 权实 see styles |
quán shí quan2 shi2 ch`üan shih chüan shih gonjitsu |
Temporal and real; 權 referring to the conditional, functional, differential, or temporary, 實 to the fundamental, absolute, or real. |
權智 权智 see styles |
quán zhì quan2 zhi4 ch`üan chih chüan chih gonchi |
Buddha-wisdom of the phenomenal, in contrast with 實智 knowledge of the fundamental or absolute. |
法性 see styles |
fǎ xìng fa3 xing4 fa hsing hosshou; houshou / hossho; hosho ほっしょう; ほうしょう |
{Buddh} (See 法相・ほっそう・1) dharmata (dharma nature, the true nature of all manifest phenomena); (personal name) Hosshou dharmatā. Dharma-nature, the nature underlying all thing, the bhūtatathatā, a Mahāyāna philosophical concept unknown in Hīnayāna, v. 眞如 and its various definitions in the 法相, 三論 (or法性), 華嚴, and 天台 Schools. It is discussed both in its absolute and relative senses, or static and dynamic. In the Mahāparinirvāṇa sūtra and various śāstras the term has numerous alternative forms, which may be taken as definitions, i. e. 法定 inherent dharma, or Buddha-nature; 法住 abiding dharma-nature; 法界 dharmakṣetra, realm of dharma; 法身 dharmakāya, embodiment of dharma; 實際 region of reality; 實相 reality; 空性 nature of the Void, i. e. immaterial nature; 佛性 Buddha-nature; 無相 appearance of nothingness, or immateriality; 眞如 bhūtatathatā; 如來藏 tathāgatagarbha; 平等性 universal nature; 離生性 immortal nature; 無我性 impersonal nature; 虛定界: realm of abstraction; 不虛妄性 nature of no illusion; 不變異性 immutable nature; 不思議界 realm beyond thought; 自性淸淨心 mind of absolute purity, or unsulliedness, etc. Of these the terms 眞如, 法性, and 實際 are most used by the Prajñāpāramitā sūtras. |
法界 see styles |
fǎ jiè fa3 jie4 fa chieh hokkai; houkai / hokkai; hokai ほっかい; ほうかい |
(1) {Buddh} universe; (2) {Buddh} realm of thought; (3) {Buddh} underlying principle of reality; manifestation of true thusness; (4) (ほうかい only) (abbreviation) (See 法界悋気) being jealous of things that have nothing to do with one; being jealous of others who are in love with each other dharmadhātu, 法性; 實相; 達磨馱都 Dharma-element, -factor, or-realm. (1) A name for "things" in general, noumenal or phenomenal; for the physical universe, or any portion or phase of it. (2) The unifying underlying spiritual reality regarded as the ground or cause of all things, the absolute from which all proceeds. It is one of the eighteen dhātus. These are categories of three, four, five, and ten dharmadhātus; the first three are combinations of 事 and 理 or active and passive, dynamic and static; the ten are: Buddha-realm, Bodhisattva-realm, pratyekabuddha-realm, śrāvaka, deva, Human, asura, Demon, Animal, and Hades realms-a Huayan category. Tiantai has ten for meditaton, i.e. the realms of the eighteen media of perception (the six organs, six objects, and six sense-data or sensations), of illusion, sickness, karma, māra, samādhi, (false) views, pride, the two lower Vehicles, and the Bodhisattva Vehicle. |
法藏 see styles |
fǎ zàng fa3 zang4 fa tsang houzou / hozo ほうぞう |
(personal name) Houzou Dharma-store; also 佛法藏; 如來藏 (1) The absolute, unitary storehouse of the universe, the primal source of all things. (2) The Treasury of Buddha's teaching the sutras, etc. (3) Any Buddhist library. (4) Dharmākara, mine of the Law; one of the incarnations of Amitābha. (5) Title of the founder of the Huayan School 賢首法藏Xianshou Fazang. |
法身 see styles |
fǎ shēn fa3 shen1 fa shen hosshin; houshin / hosshin; hoshin ほっしん; ほうしん |
{Buddh} (See 三身) dharmakaya (dharma body, Buddhism's highest form of existence); (surname) Hotsushin dharmakāya, embodiment of Truth and Law, the "spiritual" or true body; essential Buddhahood; the essence of being; the absolute, the norm of the universe; the first of the trikāya, v.三身. The dharmakāya is divided into 總 unity and 別 diversity; as in the noumenal absolute and phenomenal activities, or potential and dynamic; but there are differences of interpretation, e.g. as between the 法相 and 法性 schools. Cf. 法身體性. There are many categories of the dharmakāya. In the 2 group 二法身 are five kinds: (1) 理 "substance" and 智 wisdom or expression; (2) 法性法身 essential nature and 應化法身 manifestation; the other three couples are similar. In the 3 group 三法身 are (1) the manifested Buddha, i.e. Śākyamuni; (2) the power of his teaching, etc.; (3) the absolute or ultimate reality. There are other categories. |
泣諫 泣谏 see styles |
qì jiàn qi4 jian4 ch`i chien chi chien |
to counsel a superior in tears indicating absolute sincerity |
涅槃 see styles |
niè pán nie4 pan2 nieh p`an nieh pan nehan ねはん |
nirvana (Buddhism) (1) {Buddh} nirvana; supreme enlightenment; (2) {Buddh} death; death of Buddha nirvāṇa, 'blown out, gone out, put out, extinguished'; 'liberated-from existence'; 'dead, deceased, defunct.' 'Liberation, eternal bliss'; '(with Buddhists and Jainas) absolute extinction or annihilation, complete extinction of individual existence.' M.W. Other forms are 涅槃那; 泥日; 泥洹; 泥畔 Originally translated 滅 to extinguish, extinction, put out (as a lamp or fire), it was also described as 解脫 release, 寂滅 tranquil extinction; 無爲 inaction, without effort, passiveness; 不生 no (re)birth; 安樂 calm joy; 滅度transmigration to 'extinction'. The meaning given to 'extinction' varies, e.g. individual extinction; cessation of rebirth; annihilation of passion; extinction of all misery and entry into bliss. While the meaning of individual extinction is not without advocates, the general acceptation is the extinction or end of all return to reincarnation with its concomitant suffering, and the entry into bliss. Nirvāṇa may be enjoyed in the present life as an attainable state, with entry into parinirvāṇa, or perfect bliss to follow. It may be (a) with a 'remainder', i.e. the cause but not all the effect (karma), of reincarnation having been destroyed; (b) without 'remainder', both cause and effect having been extinguished. The answer of the Buddha as to the continued personal existence of the Tathāgata in nirvāṇa is, in the Hīnayāna canon, relegated 'to the sphere of the indeterminates' (Keith), as one of the questions which are not essential to salvation. One argument is that flame when blown out does not perish but returns to the totality of Fire. The Nirvāṇa Sutra claims for nirvāṇa the ancient ideas of 常樂我淨 permanence, bliss, personality purity in the transcendental realm. Mahāyāna declares that Hīnayāna by denying personality in the transcendental realm denies the existence of the Buddha. In Mahāyāna final nirvāṇa is transcendental, and is also used as a term for the absolute. The place where the Buddha entered his earthly nirvāṇa is given as Kuśinagara, cf. 拘. |
滅相 灭相 see styles |
miè xiàng mie4 xiang4 mieh hsiang messou / messo めっそう |
(noun or adjectival noun) (See 滅相もない・めっそうもない) extravagant; absurd Extinction, as when the present passes into the past. Also, the absolute, unconditioned aspect of bhūtatathatā. |
無水 无水 see styles |
wú shuǐ wu2 shui3 wu shui musui むすい |
anhydrous (chemistry); waterless; dehydrated (can be adjective with の) anhydrous; absolute; (given name) Musui |
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. |
理事 see styles |
lǐ shì li3 shi4 li shih riji りじ |
member of council; (literary) to take care of matters director; trustee Noumena and phenomena, principle and practice, absolute and relative, real and empirical, cause and effect, fundamental essence and external activity, potential and actual; e.g. store and distribution, ocean and wave, static and kinetic. |
理具 see styles |
lǐ jù li3 ju4 li chü rigu |
Wholly noumenal or all things as aspects of the absolute, a doctrine of the Tiantai 'profounder' school, in contrast with the 事造 of the 'shallower' school, which considered all things to be phenomenally produced. |
理性 see styles |
lǐ xìng li3 xing4 li hsing risei / rise りせい |
reason; rationality; rational reason; reasoning power; (one's) sense Absolute nature, immutable reality, fundamental principle or character. |
理禪 理禅 see styles |
lǐ chán li3 chan2 li ch`an li chan ri zen |
The dhyāna of or concentration on absolute truth free from phenomenal contamination. |
理觀 理观 see styles |
lǐ guān li3 guan1 li kuan rikan りかん |
{Buddh} (See 事観) contemplation of principle The concept of absolute truth; the concentration of the mind upon reality. |
生滅 生灭 see styles |
shēng miè sheng1 mie4 sheng mieh shoumetsu / shometsu しょうめつ |
life and death (n,vs,vi) birth and death utpādanirodha. Birth and death, production and annihilation; all life, all phenomena, have birth and death, beginning and end; the 三論 Mādhyamika school deny this in the 實 absolute, but recognize it in the 假 relative. |
畢竟 毕竟 see styles |
bì jìng bi4 jing4 pi ching hikkyō ひっきょう |
after all; all in all; when all is said and done; in the final analysis (adv,n) after all absolute |
眞如 see styles |
zhēn rú zhen1 ru2 chen ju shinnyo しんにょ |
(surname) Shinnyo bhūtatathatā, 部多多他多. The眞 is intp. as 眞實 the real, 如 as 如常 thus always or eternally so; i.e. reality as contrasted with 虛妄 unreality, or appearance, and 不變不改 unchanging or immutable as contrasted with form and phenomena. It resembles the ocean in contrast with the waves. It is the eternal, impersonal, unchangeable reality behind all phenomena. bhūta is substance, that which exists; tathatā is suchness, thusness, i.e. such is its nature. The word is fundamental to Mahāyāna philosophy, implying the absolute, the ultimate source and character of all phenomena, it is the All. It is also called 自性淸淨心 self-existent pure Mind; 佛性 Buddha-nature; 法身 dharmakāya; 如來藏 tathāgata-garbha, or Buddha-treasury; 實相 reality; 法界 Dharma-realm; 法性Dharma-nature; 圓成實性 The complete and perfect real nature, or reality. There are categories of 1, 2, 3, 7, 10, and 12 in number: (1) The undifferentiated whole. (2) There are several antithetical classes, e.g. the unconditioned and the conditioned; the 空 void, static, abstract, noumenal, and the 不 空 not-void, dynamic, phenomenal; pure, and affected (or infected); undefiled (or innocent), i.e. that of Buddhas, defiled, that of all beings; in bonds and free; inexpressible, and expressible in words. (3) 無相 Formless; 無生 uncreated; 無性 without nature, i.e. without characteristics or qualities, absolute in itself. Also, as relative, i.e. good, bad, and indeterminate. (7, 10, 12) The 7 are given in the 唯識論 8; the 10 are in two classes, one of the 別教 cf. 唯識論 8; the other of the 圓教, cf. 菩提心義 4; the 12 are given in the Nirvana Sutra. |
眞法 see styles |
zhēn fǎ zhen1 fa3 chen fa shinbō |
The real or absolute dharma without attributes, in contrast to phenomena which are regarded as momentary constructs. |
眞理 see styles |
zhēn lǐ zhen1 li3 chen li mari まり |
(female given name) Mari Truth, the true principle, the principle of truth; the absolute apart from phenomena. |
眞空 see styles |
zhēn kōng zhen1 kong1 chen k`ung chen kung mahiro まひろ |
(female given name) Mahiro (1) The absolute void, complete vacuity, said to be the nirvana of the Hīnayāna. (2) The essence of the bhūtatathatā, as the 空眞如 of the 起信論, 唯識, and 華嚴. (3) The void or immaterial as reality, as essential or substantial, the 非 空 之 空 not-void void, the ultimate reality, the highest Mahāyāna concept of true voidness, or of ultimate reality. |
眞色 see styles |
zhēn sè zhen1 se4 chen se shinjiki |
The mystic or subtle form of the bhūtatathatā, or absolute, the form of the void, or immaterial, dharmakāya. |
眞諦 眞谛 see styles |
zhēn dì zhen1 di4 chen ti shindai しんだい |
(personal name) Shindai The asseverations or categories of reality, in contrast with 俗諦 ordinary categories; they are those of the sage, or man of insight, in contrast with those of the common man, who knows only appearance and not reality. |
眞身 see styles |
zhēn shēn zhen1 shen1 chen shen shinshin |
The true body, corpus of truth, dharmakāya, Buddha as absolute. |
神足 see styles |
shén zú shen2 zu2 shen tsu jinsoku じんそく |
(surname) Jinsoku (神足通) deva-foot ubiquity. ṛddhipādaṛddhi-sākṣātkriyā. Also 神境智通; 如意通 Supernatural power to appear at will in any place, to fly or go without hindrance, to have absolute freedom; cf. 大教. |
禪那 禅那 see styles |
chán nà chan2 na4 ch`an na chan na zenna |
dhyāna, abstract contemplation. There are four degrees through which the mind frees itself from all subjective and objective hindrances and reaches a state of absolute indifference and annihilation of thought, perception, and will; v. 禪. The River Jumna. |
等覺 等觉 see styles |
děng jué deng3 jue2 teng chüeh tōgaku |
samyak-saṃbodhi; absolute universal enlightenment, omniscience, a quality of and term for a Buddha; also the 51st stage in the enlightenment of a bodhisattva, the attainment of the Buddha, enlightenment which precedes 妙覺. |
精誠 精诚 see styles |
jīng chéng jing1 cheng2 ching ch`eng ching cheng |
sincerity; absolute good faith |
純然 see styles |
junzen じゅんぜん |
(adj-t,adv-to) absolute; complete; utter; pure; sheer |
絕品 绝品 see styles |
jué pǐn jue2 pin3 chüeh p`in chüeh pin |
peerless artwork; absolute gem |
絕對 绝对 see styles |
jué duì jue2 dui4 chüeh tui zettai |
absolute; unconditional beyond compare |
絕待 绝待 see styles |
jué dài jue2 dai4 chüeh tai zettai |
absolute |
絶対 see styles |
zettai ぜったい |
(adverb) (1) (See 絶対に) absolutely; definitely; unconditionally; (can be adjective with の) (2) absolute; unconditional; unmistakable; (3) (ant: 相対・1) absoluteness |
總持 总持 see styles |
zǒng chí zong3 chi2 tsung ch`ih tsung chih sōji |
dhāraṇī, cf. 陀, entire control, a tr. of the Sanskrit word, and associated with the Yogācārya school; absolute control over good and evil passions and influences. |
至純 see styles |
shijun しじゅん |
(noun or adjectival noun) absolute purity |
至醇 see styles |
shijun しじゅん |
(noun or adjectival noun) absolute purity |
賢聖 贤圣 see styles |
xián shèng xian2 sheng4 hsien sheng kensei / kense けんせい |
(personal name) Kensei Those who are noted for goodness, and those who are also noted for wisdom, or insight; the xian are still of ordinary human standard, the sheng transcend them in wisdom and character; the attainments from 見道 upwards are those of the sheng; the xian is on the moral plane, and has not eliminated illusion; the sheng has cut of illusion and has insight into absolute reality. The Mahāyāna has three stages for the xian and ten for the sheng; the Hīnayāna has seven for each. |
達磨 达磨 see styles |
dá mó da2 mo2 ta mo daruma(p); daruma だるま(P); ダルマ |
(1) (kana only) daruma; tumbling doll; round, red-painted good-luck doll in the shape of Bodhidharma, with a blank eye to be completed when a person's wish is granted; (2) (kana only) Bodhidharma; (3) prostitute; (personal name) Daruma dharma; also 達摩; 達麼; 達而麻耶; 曇摩; 馱摩 tr. by 法. dharma is from dhara, holding, bearing, possessing, etc.; and means 'that which is to be held fast or kept, ordinance, statute, law, usage, practice'; 'anything right.' M.W. It may be variously intp. as (1) characteristic, attribute, predicate; (2) the bearer, the transcendent substratum of single elements of conscious life; (3) element, i.e. a part of conscious life; (4) nirvāṇa, i.e. the Dharma par excellence, the object of Buddhist teaching; (5) the absolute, the real; (6) the teaching or religion of Buddha; (7) thing, object, appearance. Also, Damo, or Bodhidharma, the twenty-eighth Indian and first Chinese patriarch, who arrived in China A.D. 520, the reputed founder of the Chan or Intuitional School in China. He is described as son of a king in southern India; originally called Bodhitara. He arrived at Guangdong, bringing it is said the sacred begging-bowl, and settled in Luoyang, where he engaged in silent meditation for nine years, whence he received the title of wall-gazing Brahman 壁觀婆羅門, though he was a kṣatriya. His doctrine and practice were those of the 'inner light', independent of the written word, but to 慧可 Huike, his successor, he commended the Laṅkāvatāra-sūtra as nearest to his views. There are many names with Dharma as initial: Dharmapāla, Dharmagupta, Dharmayaśas, Dharmaruci, Dharmarakṣa, Dharmatrāta, Dharmavardhana, etc. |
遠離 远离 see styles |
yuǎn lí yuan3 li2 yüan li enri; onri えんり; おんり |
to be far from; to keep away from (noun/participle) (1) {Buddh} separation by a great distance; (noun/participle) (2) (おんり only) detachment vivṛj; vivarjana; leave afar off, be far removed; absolute separation of unconditioned reality from the realm of phenomena. |
阿含 see styles |
ā hán a1 han2 a han agon |
āgama, 阿含暮; 阿鋡; 阿伽摩 (or 阿笈摩), the āgamas, a collection of doctrines, general name for the Hīnayāna scriptures: tr. 法歸 the home or collecting-place of the Law or Truth; 無比法 peerless Law; or 趣無 ne plus ultra, ultimate, absolute truth. The 四阿含經 or Four Āgamas are (1) 長阿含 Dīrghāgama, 'Long' treatises on cosmogony. (2) Madhyamāgama, 中阿含, 'middle' treatises on metaphysics. (3) Saṃyuktāgama, 雜阿含 'miscellaneous' treatises on abstract contemplation. (4) Ekottarāgama 增一阿含 'numerical' treatises, subjects treated numerically. There is also a division of five āgamas. |
阿吽 see styles |
ā hóng a1 hong2 a hung aun あうん |
(1) (kana only) Om (san:); Aun; syllable representing the primordial trinity of Vishnu, Shiva and Brahma; (2) inspiration and expiration; respiration; alpha and omega ahūṃ, the supposed foundation of all sounds and writing, 'a' being the open and 'hūṃ' the closed sound. 'A' is the seed of Vairocana, 'hūṃ' that of Vajrasattva, and both have other indications. 'A' represents the absolute, 'hūṃ' the particular, or phenomenal. |
默理 see styles |
mò lǐ mo4 li3 mo li |
The principle of silence, that the absolute is indefinable, the doctrine of Vimalakīrti. |
ずぶの see styles |
zubuno ずぶの |
(pre-noun adjective) (See ずぶ) complete; total; absolute |
一眞地 see styles |
yī zhēn dì yi1 zhen1 di4 i chen ti isshin ji |
The state of meditation on the absolute. |
中道宗 see styles |
zhōng dào zōng zhong1 dao4 zong1 chung tao tsung Chūdō Shū |
The third period of the Buddha's teaching, according to the 法相宗, giving the via media between the two extremes, the absolute as not confined to the phenomenal or the noumenal; also called 中道教. |
兩足尊 两足尊 see styles |
liǎng zú zūn liang3 zu2 zun1 liang tsu tsun ryōzoku son |
The most honoured among men and devas (lit. among two-footed beings), a title of the Buddha. The two feet are compared to the commandments and meditation, blessing and wisdom, relative and absolute teaching (i. e. Hīnayāna and Mahāyāna), meditation and action. |
六染心 see styles |
liù rǎn xīn liu4 ran3 xin1 liu jan hsin roku zenshin |
The six mental 'taints' of the Awakening of Faith 起心論. Though mind-essence is by nature pure and without stain, the condition of 無明 ignorance, or innocence, permits of taint or defilement corresponding to the following six phases: (1) 執相應染 the taint interrelated to attachment, or holding the seeming for the real; it is the state of 執取相 and 名字相 which is cut off in the final pratyeka and śrāvaka stage and the bodhisattva 十住 of faith; (2) 不斷相應染 the taint interrelated to the persisting attraction of the causes of pain and pleasure; it is the 相續相 finally eradicated in the bodhisattva 初地 stage of purity; (3) 分別智相應染 the taint interrelated to the 'particularizing intelligence' which discerns things within and without this world; it is the first 智相, cut off in the bodhisattva 七地 stage of spirituality; (4) 現色不相應染 the non-interrelated or primary taint, i. e. of the 'ignorant' mind as yet hardly discerning subject from object, of accepting an external world; the third 現相 cut of in the bodhisattva 八地 stage of emancipation from the material; (5) 能見心不相應染 the non-interrelated or primary taint of accepting a perceptive mind, the second 轉相, cut of in the bodhisattva 九地 of intuition, or emancipation from mental effort; (6) 根本業不相應染 the non-interrelated or primary taint of accepting the idea of primal action or activity in the absolute; it is the first 業相, and cut of in the 十地 highest bodhisattva stage, entering on Buddhahood. See Suzuki's translation, 80-1. |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "absolute" 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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