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<1234567>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
憚る see styles |
habakaru はばかる |
(v5r,vt,vi) (1) (kana only) to hesitate; to have scruples; to be afraid of what others may think; (v5r,vi) (2) (kana only) to lord it over; to have great influence |
或將 或将 see styles |
huò jiāng huo4 jiang1 huo chiang |
will perhaps; may (in the future) |
手合 see styles |
tegou / tego てごう |
(1) that kind (may be used as a disparaging term for another person); (2) competition; match; (surname) Tegou |
拝呈 see styles |
haitei / haite はいてい |
(noun/participle) (1) presenting; presentation; (2) (honorific or respectful language) (salutation of a formal letter) Dear (so and so); Dear Sir; Dear Madam; To Whom It May Concern |
拝啓 see styles |
haikei / haike はいけい |
(letters beginning with this typically end with 敬具) (See 敬具) Dear (so and so); Dear Sir; Dear Madam; To Whom It May Concern |
擯治 摈治 see styles |
bìn zhì bin4 zhi4 pin chih hinji |
The punishment of expulsion, which is of three orders: (1) 擯出 expulsion from a particular monastery or nunnery, to which there may be a return on repentance; (2) 默擯 prohibition of any intercourse; (3) 滅擯 entire expulsion and deletion from the order. |
支那 see styles |
zhī nà zhi1 na4 chih na shina しな |
phonetic transcription of China (Japanese: Shina), colonial term, generally considered discriminatory (sensitive word) (dated) (kana only) (often considered offensive post-WWII, esp. when written in kanji) (See 中国・1) China; (female given name) Shina 指那, 眞丹, 至那, 斯那, 振旦, 震旦, 眞那, 振丹, 脂難, 旃丹; 摩訶至那 Cina; Maha-cina. The name by which China is referred to in the laws of Manu (which assert that the Chinese were degenerate Kṣatriya), in the Mahābharata, and in Buddhist works. This name may have been derived from families ruling in western China under such titles as 晉 Chin at Fen-chou in Shansi 1106-376 B. C., 陳 Ch'en in Honan 1122-479 B. C., 秦 Ch'in in Shensi as early as the ninth century B. C., and to this latter dynasty the designation is generally attributed. |
方廣 方广 see styles |
fāng guǎng fang1 guang3 fang kuang hōkō |
vaipulya, 毘佛略 expansion, enlargement, broad, spacious. 方 is intp. by 方正 correct in doctrine and 廣 by 廣博 broad or wide; some interpret it by elaboration, or fuller explanation of the doctrine; in general it may be taken as the broad school, or wider teaching, in contrast with the narrow school, or Hīnayāna. The term covers the whole of the specifically Mahāyāna sutras. The sutras are also known as 無量義經 scriptures of measureless meaning, i. e. universalistic, or the infinite. Cf. 方等. |
旦過 旦过 see styles |
dàn guō dan4 guo1 tan kuo tanga たんが |
(1) {Buddh} staying the night (of an itinerant priest in Zen Buddhism); itinerant priest's lodging; (2) {Buddh} providing a room for an itinerant priest so that he may meditate for a long period of time; (place-name, surname) Tanga boarding hall |
未始 see styles |
wèi shǐ wei4 shi3 wei shih mishi |
not necessarily; may not turn out to be; maybe not before starting |
末利 see styles |
mò lì mo4 li4 mo li suetoshi すえとし |
(s,m) Suetoshi mallikā, 摩利; 末羅 (1) jasminum zambac, M. W., which suggests the 茉莉花, i. e. the Chinese jasmine; according to Eitel it is the narrowleaved nyctanthes (with globular berries 柰); the flower, now called kastūrī (musk) because of its odour. By the Fanyimingyi 翻譯名義 it is styled the 鬘花 chaplet flower, as its flowers may be formed into a chaplet. (2) A concoction of various fruits mixed with water offered in worship. |
様に see styles |
youni / yoni ように |
(expression) (1) (kana only) like; as; (expression) (2) (kana only) so that; in order that; so as to; in order to; (expression) (3) (kana only) (at sentence end) be sure to; (expression) (4) (kana only) (at sentence end after the -masu form of a verb) I hope (that); I pray (that); may |
樂經 乐经 see styles |
yuè jīng yue4 jing1 yüeh ching |
Book of Music, said to be one of the Six Classics lost after Qin's burning of the books in 212 BC, but may simply refer to Book of Songs 詩經|诗经 |
橫直 横直 see styles |
héng zhí heng2 zhi2 heng chih |
(colloquial) whatever; come what may |
水定 see styles |
shuǐ dìng shui3 ding4 shui ting suijō |
The water dhyāna, in which one becomes identified with water, for during the period of trance one may become water; stories are told of devotees who, having turned to water, on awaking found stones in their bodies which had been thrown into their liquid bodies, and which were only removed during a succeeding similar trance. |
沙門 沙门 see styles |
shā mén sha1 men2 sha men shamon しゃもん |
monk (Sanskrit: Sramana, originally refers to north India); Buddhist monk {Buddh} shramana (wandering monk); (surname) Shamon śramaṇa. 桑門; 娑門; 喪門; 沙門那; 舍羅磨拏; 沙迦懣曩; 室摩那拏 (1) Ascetics of all kinds; 'the Sarmanai, or Samanaioi, or Germanai of the Greeks, perhaps identical also with the Tungusian Saman or Shaman.' Eitel. (2) Buddhist monks 'who 'have left their families and quitted the passions', the Semnoi of the Greeks'. Eitel. Explained by 功勞 toilful achievement, 勤息 diligent quieting (of the mind and the passions), 淨志 purity of mind, 貧道 poverty. 'He must keep well the Truth, guard well every uprising (of desire), be uncontaminated by outward attractions, be merciful to all and impure to none, be not elated to joy nor harrowed by distress, and able to bear whatever may come.' The Sanskrit root is śram, to make effort; exert oneself, do austerities. |
法性 see styles |
fǎ xìng fa3 xing4 fa hsing hosshou / hossho ほっしょう |
{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. |
波尼 see styles |
bō ní bo1 ni2 po ni hani |
波抳 pāna, drink, beverage; tr. as water (to drink); 波尼藍 tr. as 'water', but may be pānila, a drinking vessel. |
海選 海选 see styles |
hǎi xuǎn hai3 xuan3 hai hsüan |
(in elections for village committees in the PRC since the 1990s) unrestricted nomination, a type of election where 1. everyone in the community is eligible to nominate somebody 2. voting is done by writing the name of one's nominee on the ballot, and 3. one's nominee can be anyone in the community (Nominees who receive the highest number of votes may be thereby elected or, more often, presented as the candidates in a further round of voting.); (in other contexts) selection of the best contender in a process open to all comers; (in the entertainment industry) open audition |
涅槃 see styles |
niè pán nie4 pan2 nieh p`an nieh pan nehan ねはん |
(Buddhism) to achieve nirvana (extinction of desire and pain); to die (loanword from Sanskrit, abbr. for 涅槃那[nie4pan2na4]) (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. |
淨肉 净肉 see styles |
jìng ròu jing4 rou4 ching jou jōniku |
Pure flesh, the kind which may be eaten by a monk without sin, three, five, and nine classes being given. |
漸熱 渐热 see styles |
jiàn rè jian4 re4 chien je zennetsu |
Increasing heat; grīṣma, the two months from middle of May to middle of July. |
無表 无表 see styles |
wú biǎo wu2 biao3 wu piao muhyō |
avijñapti. Unconscious, latent, not expressed, subjective, e.g. 'the taking of a religious vow impresses on a man's character a peculiar bent,' Keith. This is internal and not visible to others. It has a 'quasi-material' basis styled 無表色 or 無作色 which has power to resist evil. It is the Sarvāstivādin view, though certain other schools repudiated the material basis and defined it as mental. This invisible power may be both for good and evil, and may perhaps be compared to 'animal magnetism' or hypnotic powers. It means occult: power whether for higher spiritual ends or for base purposes. |
物申 see styles |
monomousu / monomosu ものもうす |
(interjection) (abbreviation) (archaism) (See 物申す・3) hello!; is anyone home?; may I come in?; (surname) Monomousu |
犁靬 see styles |
lí jiān li2 jian1 li chien |
Han dynasty name for countries in far West; may refer to Silk Road states or Alexandria or the Roman empire |
相好 see styles |
xiāng hǎo xiang1 hao3 hsiang hao aiyoshi あいよし |
to be intimate; close friend; paramour features; appearance; (place-name) Aiyoshi lakṣana-vyañjana; the thirty-two 相 or marks and the eighty 好 or signs on the physical body of Buddha. The marks a Buddha's saṃbhogakāya number 84,000. 相 is intp. as larger signs, 好 as smaller; but as they are also intp. as marks that please, 好 may be a euphemism for 號. |
禪天 禅天 see styles |
chán tiān chan2 tian1 ch`an t`ien chan tien zenten |
dhyāna heavens, four in number, where those who practise meditation may be reborn, v. 禪. |
私多 see styles |
sī duō si1 duo1 ssu to shita |
私陀; 悉陀; 徒多; 枲多 Sītā. Described as the 'cold' river; one of the four great rivers flowing from the Anavatpta or Anavadata Lake 阿耨達池 in Tibet. One account makes it 'an eastern outflux' which subsequently becomes the Yellow River. It is also said to issue from the west. Again, 'the Ganges flows eastward, the Indus south, Vatsch (Oxus) west, Sītā north.' Vatsch = Vākṣu. 'According to Xuanzang, however, it is the northern outflux of the Sirikol [Sarikkol] Lake (Lat. 38°20′N., Long. 74°E.) now called Yarkand daria, which flows into Lake Lop, thence underneath the desert of Gobi, and reappears as the source of the Huanghe.' Eitel. According to Richard, the Huanghe 'rises a little above two neighbouring lakes of Khchara (Charingnor) and Khnora (Oring-nor). Both are connected by a channel and are situated at an elevation of 14,000 feet. It may perhaps be at first confounded with Djaghing-gol, a river 110 miles long, which flows from the south and empties into the channel joining the two lakes'. |
穀雨 谷雨 see styles |
gǔ yǔ gu3 yu3 ku yü kokuu / koku こくう |
Guyu or Grain Rain, 6th of the 24 solar terms 二十四節氣|二十四节气 20th April-4th May (See 二十四節気) "grain rain" solar term (approx. April 20); (given name) Kokuu |
端五 see styles |
duān wǔ duan1 wu3 tuan wu tango たんご |
variant of 端午[Duan1 wu3] Boy's Day celebration (May 5th); (given name) Tango |
端午 see styles |
duān wǔ duan1 wu3 tuan wu tango たんご |
see 端午節|端午节[Duan1 wu3 jie2] Boy's Day celebration (May 5th); (given name) Tango |
篇聚 see styles |
piān jù pian1 ju4 p`ien chü pien chü hen ju |
Two divisions of wrong-doing, one called the 五篇 five pian, the other the six and seven ju. The five pian are: (1) pārājika, v. 波, sins demanding expulsion from the order; (2) saṅghāvaśeṣa, v. 僧, sins verging on expulsion, which demand confession before and absolution by the assembly; (3) ? prāyaścitta, v. 波逸, sins deserving hell which may be forgiven; (4) pratideśanīya, v. 波羅 and 提舍, sins which must be confessed; (5) duṣkṛta, v. 突, light sins, errors, or faults. The six ju are the five above with sthūlātyaya, v. 偸, associated with the third, implying thought not developed in action. The seven ju are the above with the division of the fifth into two, action and speech. There are further divisions of eight and nine. |
結集 结集 see styles |
jié jí jie2 ji2 chieh chi kesshuu / kesshu けっしゅう |
(n,vs,vt,vi) concentration (of efforts, forces, etc.); gathering together; regimentation; marshalling; mobilization The collection and fixing of the Buddhist canon; especially the first assembly which gathered to recite the scriptures, Saṅgīti. Six assemblies for creation or revision of the canon are named, the first at the Pippala cave at Rājagṛha under Ajātaśatru, the second at Vaiśālī, the third at Pāṭaliputra under Aśoka, the fourth in Kashmir under Kaniṣka, the fifth at the Vulture Peak for the Mahāyāna, and the sixth for the esoteric canon. The first is sometimes divided into two, that of those within 'the cave', and that of those without, i.e. the intimate disciples, and the greater assembly without; the accounts are conflicting and unreliable. The notable three disciples to whom the first reciting is attributed are Kāśyapa, as presiding elder, Ānanda for the Sūtras and the Abhidharma, and Upāli for the Vinaya; others attribute the Abhidharma to Pūrṇa, or Kāśyapa; but, granted the premises, whatever form their work may have taken, it cannot have been that of the existing Tripiṭaka. The fifth and sixth assemblies are certainly imaginary. |
罡風 罡风 see styles |
gāng fēng gang1 feng1 kang feng |
in Daoism, astral wind on which immortals may ride; strong wind |
聲線 声线 see styles |
shēng xiàn sheng1 xian4 sheng hsien |
voice (as something that may be described as husky 沙啞|沙哑[sha1ya3] or deep 低沉[di1chen2] etc); (physics) sound ray |
脈所 see styles |
myakudokoro みゃくどころ |
spot where the pulse may be taken; vital point |
葵祭 see styles |
aoimatsuri あおいまつり |
Aoi Festival (Kyoto, May 15); Aoi Matsuri |
訓讀 训读 see styles |
xùn dú xun4 du2 hsün tu |
a reading of a written Chinese word derived from a synonym (typically, a vernacular synonym) (e.g. in Mandarin, 投子[tou2 zi5] may be pronounced as its synonym 色子[shai3 zi5], and in Wu dialects, 二 is pronounced as its synonym 兩|两 "liahn"); to pronounce a word using such a reading; (Japanese linguistics) kun-reading, a pronunciation of a kanji derived from a native Japanese word that matches its meaning rather than from the pronunciation of the character in a Sinitic language at the time it was imported from China (Note: A kun-reading of a character is distinguished from its on-reading(s) 音讀|音读[yin1 du2]. For example, 山 has a kun-reading "yama" and an on-reading "san".) |
請問 请问 see styles |
qǐng wèn qing3 wen4 ch`ing wen ching wen |
Excuse me, may I ask...? |
貴姓 贵姓 see styles |
guì xìng gui4 xing4 kuei hsing |
what is your surname?; (May I ask) your surname? |
費心 费心 see styles |
fèi xīn fei4 xin1 fei hsin |
to take a lot of trouble (over sb or something); may I trouble you (to do something) |
費神 费神 see styles |
fèi shén fei4 shen2 fei shen |
to spend effort; to take trouble; May I trouble you to...? (as part of polite request); Please would you mind...? |
賢甁 贤甁 see styles |
xián píng xian2 ping2 hsien p`ing hsien ping kenbyō |
bhadra-kumbha; auspicious jar, magic bottle, from which all good things may be wished. |
辮子 辫子 see styles |
biàn zi bian4 zi5 pien tzu |
plait; braid; pigtail; a mistake or shortcoming that may be exploited by an opponent; handle; CL:根[gen1],條|条[tiao2] |
近代 see styles |
jìn dài jin4 dai4 chin tai chikayo ちかよ |
the not-very-distant past; modern times, excluding recent decades; (in the context of Chinese history) the period from the Opium Wars until the May 4th Movement (mid-19th century to 1919); capitalist times (pre-1949) (1) present day; modern times; recent times; (2) (hist) (See 明治維新) early modern period (in Japan, usu. from the Meiji Restoration until the end of World War II); (female given name) Chikayo in recent times |
達磨 达磨 see styles |
dá mó da2 mo2 ta mo daruma だるま |
(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) (kana only) 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. |
量果 see styles |
liáng guǒ liang2 guo3 liang kuo ryōka |
Conditioned by various external objects, different types of consciousness arise (ālambana-pratyaya). The 法相宗 held that the percipient mind is conditioned by existing things, and when the two are in conjunction the ultimate consequence of any action may be known. |
阿育 see styles |
ā yù a1 yu4 a yü ashoka あしょか |
(given name) Ashoka Aśoka, 阿恕伽; 阿輸迦(or 阿舒迦, or 阿叔迦) Grandson of Candragupta (Sandrokottos), who united India and reached the summit of his career about 315 B.C. Aśoka reigned from about 274 to 237 B.C. His name Aśoka, 'free from care,' may have been adopted on his conversion. He is accused of the assassination of his brother and relatives to gain the throne, and of a fierce temperament in his earlier days. Converted, he became the first famous patron of Buddhism, encouraging its development and propaganda at home and abroad, to which existing pillars, etc., bear witness; his propaganda is said to have spread from the borders of China to Macedonia, Epirus, Egypt, and Cyrene. His title is Dharmāśoka; he should be distinguished from Kālāśoka, grandson of Ajātaśatru. Cf. 阿育伽經、 阿育伽傳, etc. |
音譯 音译 see styles |
yīn yì yin1 yi4 yin i |
transliteration (rendering phonetic value, e.g. of English words in Chinese characters); characters giving phonetic value of Chinese word or name (when the correct characters may be unknown); transcription (linguistics); to transcribe phonetic symbols |
頂巢 顶巢 see styles |
dǐng cháo ding3 chao2 ting ch`ao ting chao |
Contemplation so profound that a bird may build its nest on the individual's head. |
頓教 顿教 see styles |
dùn jiào dun4 jiao4 tun chiao |
The doctrine that enlightenment or Buddhahood may be attained at once; also immediate teaching of the higher truth without preliminary stages. |
頭湯 头汤 see styles |
tóu tāng tou2 tang1 t`ou t`ang tou tang |
first bouillon, a broth made with ingredients that may later be reboiled to make a second bouillon 二湯|二汤[er4 tang1] |
魚兎 鱼兎 see styles |
yú tù yu2 tu4 yü t`u yü tu |
Like a fish or a hare, when caught the net may be ignored, i.e. the meaning or spirit of a sūtra more valuable than the letter. |
鼓動 鼓动 see styles |
gǔ dòng gu3 dong4 ku tung rizumu りずむ |
to urge (an activity that may be beneficial, harmful or neutral); to encourage; to agitate; to instigate; to incite; to beat; to flap (wings, a fan etc) (n,vs,vi) beat; palpitation; pulsation; throbbing; (female given name) Rizumu the booming of a large drum |
Variations: |
aaru / aru アール |
(1) R; r; (2) {math} (esp. ｒ) radius; (3) (kana only) curve; rounding; (prefix) (4) (abbreviation) (See 令和) nth year in the Reiwa era (May 1, 2019-); (5) (Ｒ only) (on floor plans) (See 冷蔵庫) refrigerator |
サロン see styles |
saron サロン |
sarong (may:) |
し得る see styles |
shiuru しうる |
(exp,v2a-s) (kana only) (See 得る・うる・1) can do; may do; be capable of doing |
ツパイ see styles |
tsupai ツパイ |
(1) tree shrew (order Scandentia, esp. family Tupaiidae) (may: tupai); (2) common tree shrew (Tupaia glis) |
どうも see styles |
doumo / domo どうも |
(interjection) (1) (abbreviation) (See どうも有難う) thank you; thanks; (adverb) (2) much (thanks); very (sorry); quite (regret); (adverb) (3) quite; really; mostly; (adverb) (4) somehow; (adverb) (5) (See どうしても・1) in spite of oneself; try as one might; no matter how hard one may try (to, not to); (interjection) (6) greetings; hello; goodbye |
メーイ see styles |
meei / mee メーイ |
(personal name) May |
ルメー see styles |
rumee ルメー |
(surname) Le May |
一莖草 一茎草 see styles |
yī jīng cǎo yi1 jing1 cao3 i ching ts`ao i ching tsao ikkyō sō |
A blade of grass—may represent the Buddha, as does his image; it is a Buddha-centre. |
七七齋 七七斋 see styles |
qī qī zhāi qi1 qi1 zhai1 ch`i ch`i chai chi chi chai shichishichi sai |
Masses for the dead on every seventh day for seven times. During this period the deceased is in the antarābhava or intermediate state, known as 中有 and 中陰; at the end of forty-nine days, judgment having been made, he enters upon his next state. By observing the proper rites, his family may aid him in overcoming his perils and attaining to a happy destiny. |
三社祭 see styles |
sanjamatsuri さんじゃまつり |
Sanja Festival (Asakusa Shrine in Tokyo, third weekend of May) |
三論宗 三论宗 see styles |
sān lùn zōng san1 lun4 zong1 san lun tsung sanronshuu / sanronshu さんろんしゅう |
Three Treatise School (Buddhism) Sanron sect (of Buddhism) The Sanlun, Mādhyamika, or Middle School, founded in India by Nāgārjuna, in China by 嘉祥 Jiaxiang during the reign of 安帝 An Di, Eastern Jin, A.D. 397-419. It flourished up to the latter part of the Tang dynasty. In 625 it was carried to Japan as Sanron. After the death of Jiaxiang, who wrote the 三論玄義, a northern and southern division took place. While the Mādhyamika denied the reality of all phenomenal existence, and defined the noumenal world in negative terms, its aim seems not to have been nihilistic, but the advocacy of a reality beyond human conception and expression, which in our terminology may be termed a spiritual realm. |
不可以 see styles |
bù kě yǐ bu4 ke3 yi3 pu k`o i pu ko i |
may not |
不失為 不失为 see styles |
bù shī wéi bu4 shi1 wei2 pu shih wei |
can still be considered (to be...); may after all be accepted as |
不定性 see styles |
bù dìng xìng bu4 ding4 xing4 pu ting hsing fujō shō |
(不定種性) Of indeterminate nature. The 法相宗 Dharmalakṣana school divides all beings into five classes according to their potentialities. This is one of the divisions and contains four combinations: (1) Bodhisattva-cum-śrāvaka, with uncertain result depending on the more dominant of the two; (2) bodhisattva-cum-pratyekabuddha; (3) śrāvaka-cum-pratyekabuddha; (4) the characteristcs of all three vehicles intermingled with uncertain results; the third cannot attain Buddhahood, the rest may. |
五月份 see styles |
wǔ yuè fèn wu3 yue4 fen4 wu yüeh fen |
May |
五月病 see styles |
gogatsubyou / gogatsubyo ごがつびょう |
blues experienced by college freshmen or workplace recruits shortly after beginning school or work; the May blues |
五月祭 see styles |
gogatsusai ごがつさい |
May Day; May Festival |
五神通 see styles |
wǔ shén tōng wu3 shen2 tong1 wu shen t`ung wu shen tung go jinzū |
(or 五神變) pañcabhijñā; also 五通 (力) the five supernatural powers. (1 ) 天眼通 (天眼智證通) divyacakṣus ; deva-vision, instantaneous view of anything anywhere in the form-realm. (2) 天耳通 (天耳智證通) divyaśrotra, ability to hear any sound anywhere. (3) 他心通 (他心智證通) paracitta-jñāna, ability to know the thoughts of all other minds. (4) 宿命通 (宿命智證通) pūrvanivāsānusmṛti-jñāna, knowledge of all formed existences of self and others. (5) 神通 (神通智證通) 通; 神足通; 神如意通 ṛddhi-sākṣātkriyā, power to be anywhere or do anything at will. See 智度論 5. Powers similar to these are also attainable by meditation, incantations, and drugs, hence heterodox teachers also may possess them. |
五節句 see styles |
gosekku ごせっく |
the five festivals (January 7, March 3, May 5, July 7 and September 9) |
五輪觀 五轮观 see styles |
wǔ lún guān wu3 lun2 guan1 wu lun kuan gorin kan |
五輪三摩地 A meditation of the esoteric school on the five elements, earth, water, fire, air, and space, with their germ-words, their forms (i. e. square, round, triangular, half-moon, and spherical), and their colors (i. e. yellow, white, red, black, and blue). The five wheels also represent the Five Dhyāni-Buddhas, v. 五智. The object is that 五輪成身 the individual may be united with the five Buddhas, or Vairocana. |
保不住 see styles |
bǎo bu zhù bao3 bu5 zhu4 pao pu chu |
cannot maintain (something); unable to keep; more likely than not; may well |
兎も角 see styles |
tomokaku ともかく |
(adverb) (1) (kana only) anyhow; anyway; somehow or other; generally speaking; in any case; be that as it may; (adverb) (2) (kana only) (often as …はともかく) apart from ...; setting ... aside |
八敬戒 see styles |
bā jìng jiè ba1 jing4 jie4 pa ching chieh hakkyōkai |
The eight commands given by the Buddha to his foster-mother, i.e. aunt, when she was admitted to the order, and which remain as commands to nuns: (1) even though a hundred years old a nun must pay respect to a monk, however young, and offer her seat to him; (2) must never scold a monk; (3) never accuse, or speak of his misdeeds; but a monk may speak of hers; (4) at his hands obtain reception into the order; (5) confess sin (sexual or other) before the assembly of monks and nuns; (6) ask the fraternity for a monk as preceptor; (7) never share the same summer resort with monks; (8) after the summer retreat she must report and ask for a responsible confessor. Also 八敬法; 八不可越法 (or 八不可過法) ; 八尊重法; v. 四分律 48. |
八方天 see styles |
bā fāng tiān ba1 fang1 tian1 pa fang t`ien pa fang tien happō ten |
The eight heavens and devas at the eight points of the compass: E., the Indra, or Śakra heaven; S., the Yama heaven; W., the Varuna, or water heaven; N., the Vaiśramana, or Pluto heaven; N.E., the Īśāna, or Śiva heaven; S.E., the Homa, or fire heaven; S.W., the Nirṛti, or Rakṣa heaven; N.W., the Vāyu, or wind heaven. All these may be considered as devalokas or heavens. |
六十心 see styles |
liù shí xīn liu4 shi2 xin1 liu shih hsin rokujū shin |
The sixty different mental positions that may occur to the practitioner of Yoga, see 大日經, 住心品; examples of them are desire, non-desire, ire, kindness, foolishness, wisdom, decision, doubt, depression, brightness, contention, dispute, non-contention, the spirit of devas, of asuras, of nāgas, of humanity, woman (i. e. lust), mastery, commercial, and so on. |
六行觀 六行观 see styles |
liù xíng guān liu4 xing2 guan1 liu hsing kuan rokugyō kan |
The six meditations, also called 厭欣觀; 六妙行 comparing the 下地 lower realms with the 上地 higher, the six following characters being the subject of meditation: the three lower represent 麤 coarseness, 苦 suffering, and 障 resistance; these in meditation are seen as distasteful: while the higher are the 靜 calm, 妙 mystic, 離 free, which are matters for delight. By this meditation on the distasteful and the delectable the delusions of the lower realms may be overcome. |
労働祭 see styles |
roudousai / rodosai ろうどうさい |
Labor Day; May Day |
労働節 see styles |
roudousetsu / rodosetsu ろうどうせつ |
Labor Day (China); May Day |
勞動節 劳动节 see styles |
láo dòng jié lao2 dong4 jie2 lao tung chieh |
International Labor Day (May Day) |
Variations: |
mana まな |
(adverb) (archaism) (usu. as …することまな) must not; may not |
四化法 see styles |
sì huà fǎ si4 hua4 fa3 ssu hua fa shi kehō |
The 四無磯辯 q. v. whereby all beings may be saved. |
四空定 see styles |
sì kōng dìng si4 kong1 ding4 ssu k`ung ting ssu kung ting shi kūjō |
四無色定 The last four of the twelve dhyānas; the auto-hypnotic, or ecstatic entry into the four states represented by the four dhyāna heavens, i. e. 四 空 處 supra. In the first, the mind becomes void and vast like space; in the second, the powers of perception and understanding are unlimited; in the third, the discriminative powers of mind are subdued; in the fourth, the realm of consciousness or knowledge) without thought is reached, e. g. intuitive wisdom. These four are considered both as states of dhyāna, and as heavens into which one who practices these forms of dhyāna may be born. |
四空處 四空处 see styles |
sì kōng chù si4 kong1 chu4 ssu k`ung ch`u ssu kung chu shi kūsho |
(or四空天) catur-ārūpya brahmalokas; also 四無色界 and see 四空定. The four immaterial or formless heavens, arūpa-dhātu, above the eighteen brahmalokas: (1) 空無邊處 ākāśānantyāyatana, also termed 虛空 處 the state or heaven of boundless space; (2) 識無邊處 vijñānanāntyāyatana, of boundless knowledge; (3) 無所有處 ākiñcanyāyatana, of nothing, or nonexistence; (4) 非想非非想處 naivasanjñānasañjnāyatana, also styled 非有想非無想 the state of neither thinking nor not thinking (which may resemble a state of intuition). Existence in the first state lasts 20, 000 great kalpas, increasing respectively to 40, 000, 60, 000 and 80, 000 in the other three. |
夏場所 see styles |
natsubasho なつばしょ |
{sumo} Summer Tournament (held in Tokyo in May) |
大黑天 see styles |
dà hēi tiān da4 hei1 tian1 ta hei t`ien ta hei tien Daikoku ten |
Mahākāla 摩訶迦 (or 謌) 羅 the great black deva 大黑神. Two interpretations are given. The esoteric cult describes the deva as the masculine form of Kālī, i.e. Durgā, the wife of Śiva; with one face and eight arms, or three faces and six arms, a necklace of skulls, etc. He is worshipped as giving warlike power, and fierceness; said also to be an incarnation of Vairocana for the purpose of destroying the demons; and is described as 大時 the "great time" (-keeper) which seems to indicate Vairocana, the sun. The exoteric cult interprets him as a beneficent deva, a Pluto, or god of wealth. Consequently he is represented in two forms, by the one school as a fierce deva, by the other as a kindly happy deva. He is shown as one of the eight fierce guardians with trident, generally blue-black but sometimes white; he may have two elephants underfoot. Six arms and hands hold jewel, skull cup, chopper, drum, trident, elephant-goad. He is the tutelary god of Mongolian Buddhism. Six forms of Mahākāla are noted: (1) 比丘大黑 A black-faced disciple of the Buddha, said to be the Buddha as Mahādeva in a previous incarnation, now guardian of the refectory. (2) 摩訶迦羅大黑女 Kālī, the wife of Śiva. (3) 王子迦羅大黑 The son of Śiva. (4) 眞陀大黑 Cintāmaṇi, with the talismanic pearl, symbol of bestowing fortune. (5) 夜叉大黑 Subduer of demons. (6) 摩迦羅大黑 Mahākāla, who carries a bag on his back and holds a hammer in his right hand. J., Daikoku; M., Yeke-gara; T., Nag-po c'en-po. |
安全牌 see styles |
anzenpai あんぜんパイ |
(1) (mahj) tile that may be discarded without risking benefiting an opponent; (2) no-risk choice; easily handled person |
宜しい see styles |
yoroshii / yoroshi よろしい |
(adjective) (kana only) (honorific or respectful language) good; OK; all right; fine; very well; will do; may; can |
Variations: |
hata はた |
(adverb) (1) or; otherwise; (adverb) (2) furthermore; also; (adverb) (3) (archaism) perhaps; by some chance; possibly; (adverb) (4) (archaism) that being said; be that as it may; (adverb) (5) (archaism) however; but; (adverb) (6) (archaism) not to mention; needless to say; (adverb) (7) (archaism) as expected; sure enough; (adverb) (8) (archaism) (used to express emphatic denial, suspicion, or emotion) really; at all |
小手毬 see styles |
kodemari; kodemari こでまり; コデマリ |
(kana only) Reeve's spirea (Spiraea cantoniensis); May bush |
山査子 see styles |
sanzashi さんざし |
(kana only) Japanese hawthorn (Crataegus cuneata); may; quickthorn; whitethorn |
德先生 see styles |
dé xiān sheng de2 xian1 sheng5 te hsien sheng |
"Mr Democracy", phrase used during the May 4th Movement 五四運動|五四运动[Wu3 si4 Yun4 dong4]; abbr. for 德謨克拉西|德谟克拉西[de2 mo2 ke4 la1 xi1]; see also 賽先生|赛先生[Sai4 xian1 sheng5] |
忉利天 see styles |
dāo lì tiān dao1 li4 tian1 tao li t`ien tao li tien Tōri Ten |
trāyastriṃśas, 怛唎耶怛唎奢; 多羅夜登陵舍; the heavens of the thirty-three devas, 三十三天, the second of the desire-heavens, the heaven of Indra; it is the Svarga of Hindu mythology, situated on Meru with thirty-two deva-cities, eight on each side; a central city is 善見城 Sudarśana, or Amarāvatī, where Indra, with 1, 000 heads and eyes and four arms, lives in his palace called 禪延; 毘闍延 (or 毘禪延) ? Vaijayanta, and 'revels in numberless sensual pleasures together with his wife' Śacī and with 119, 000 concubines. 'There he receives the monthly reports of the' four Mahārājas as to the good and evil in the world. 'The whole myth may have an astronomical' or meteorological background, e. g. the number thirty-three indicating the 'eight Vasus, eleven Rudras, twelve Ādityas, and two Aśvins of Vedic mythology. ' Eitel. Cf. 因陀羅. |
所為か see styles |
seika / seka せいか |
(expression) (kana only) it may be because |
手合い see styles |
teai てあい |
(1) that kind (may be used as a disparaging term for another person); (2) competition; match |
掘火燵 see styles |
horigotatsu ほりごたつ |
(irregular okurigana usage) sunken kotatsu; low table over a hole in the floor (may have a heat source underneath and a hanging quilt to retain warmth) |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "May" in Chinese and/or Japanese.Information about this dictionary:
Apparently, we were the first ones who were crazy enough to think that western people might want a combined Chinese, Japanese, and Buddhist dictionary.
A lot of westerners can't tell the difference between Chinese and Japanese - and there is a reason for that. Chinese characters and even whole words were borrowed by Japan from the Chinese language in the 5th century. Much of the time, if a word or character is used in both languages, it will have the same or a similar meaning. However, this is not always true. Language evolves, and meanings independently change in each language.
Example: The Chinese character 湯 for soup (hot water) has come to mean bath (hot water) in Japanese. They have the same root meaning of "hot water", but a 湯屋 sign on a bathhouse in Japan would lead a Chinese person to think it was a "soup house" or a place to get a bowl of soup. See this: Japanese Bath House
This dictionary uses the EDICT and CC-CEDICT dictionary files.
EDICT data is the property of the Electronic Dictionary Research and Development Group, and is used in conformance with the Group's
license.
Chinese Buddhist terms come from Dictionary of Chinese Buddhist Terms by William Edward Soothill and Lewis Hodous. This is commonly referred to as "Soothill's'". It was first published in 1937 (and is now off copyright so we can use it here). Some of these definitions may be misleading, incomplete, or dated, but 95% of it is good information. Every professor who teaches Buddhism or Eastern Religion has a copy of this on their bookshelf. We incorporated these 16,850 entries into our dictionary database ourselves (it was lot of work).
Combined, these cover 1,007,753 Japanese, Chinese, and Buddhist characters, words, idioms, names, placenames, and short phrases.
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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.
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