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<12345678910...>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
五濁 五浊 see styles |
wǔ zhuó wu3 zhuo2 wu cho gotaku |
the five impurities (Buddhism) 五滓; 五渾 The five kaṣāya periods of turbidity, impurity, or chaos, i. e. of decay; they are accredited to the 住 kalpa, see 四劫, and commence when human life begins to decrease below 20,000 years. (1) 劫濁 the kalpa in decay, when it suffers deterioration and gives rise to the ensuing form; (2) 見濁 deterioration of view, egoism, etc., arising; (3) 煩惱濁 the passions and delusions of desire, anger, stupidity, pride, and doubt prevail; (4) 衆生濁 in consequence human miseries increase and happiness decreases; (5) 命濁 human life time gradually diminishes to ten years. The second and third are described as the 濁 itself and the fourth and fifth its results. |
五眼 see styles |
wǔ yǎn wu3 yan3 wu yen gogen ごげん |
{Buddh} the five eyes (physical eye, heavenly eye, wisdom eye, dharma eye and Buddha eye) The five kinds of eyes or vision: human; deva (attainable by men in dhyāna); Hīnayāna wisdom; bodhisattva truth; and Buddha-vision or omniscience. There are five more relate to omniscience making 十眼 ten kinds of eyes or vision. |
五股 see styles |
wǔ gǔ wu3 gu3 wu ku goko |
Wugu township in New Taipei City 新北市[Xin1 bei3 shi4], Taiwan (五股杵 or 五股金剛); also 五鈷, 五古, or 五M029401 The five-pronged vajra or thunderbolt emblem of the 五部 five groups and 五智 five wisdom powers of the vajradhātu; doubled it is an emblem of the ten pāramitās. In the esoteric cult the 五股印 five-pronged vajra is the symbol of the 五智 five wisdom powers and the 五佛 five Buddhas, and has several names 五大印, 五智印, 五峯印; 金剛慧印, 大羯印, and 大率都婆印, and has many definitions. |
佉梨 see styles |
qū lí qu1 li2 ch`ü li chü li kyari |
khāri, or khārī. A 斛, i.e. bushel, or measure of about ten 斗; v. 佉慮; 佉勒. |
住位 see styles |
zhù wèi zhu4 wei4 chu wei jūi |
Abiding place, one of the ten stages, resting and developing places or abodes of the bodhisattva, which is entered after the stage of belief has been passed; v. 十住; 十地; 地. |
何點 何点 see styles |
hé diǎn he2 dian3 ho tien Ka Ten |
He Dian (436–504) |
佛界 see styles |
fó jiè fo2 jie4 fo chieh bukkai |
The Buddha realm, the state of Buddhahood, one of the ten realms, which consist of the six gati together with the realms of Buddhas, bodhisattvas, pratyeka-buddhas, and śrāvakas; also a Buddha-land; also the Buddha's country; cf. 佛土. |
倶胝 see styles |
jù zhī ju4 zhi1 chü chih gutei |
koṭī, 倶致; 拘致; a crore, 10 millions; intp. as 100,000; 1,000,000; or 10,000,000. |
偸盜 偸盗 see styles |
tōu dào tou1 dao4 t`ou tao tou tao tōtō |
Steal, rob; one of the ten sins. |
僧戒 see styles |
sēng jiè seng1 jie4 seng chieh sōkai |
The ten prohibitions; the complete commands for monks. |
兩舌 两舌 see styles |
liǎng shé liang3 she2 liang she ryōzetsu |
Double tongue. One of the ten forms of evil conduct 十惡業. |
八不 see styles |
bā bù ba1 bu4 pa pu hachifu |
The eight negations of Nagarjuna, founder of the Mādhyamika or Middle School 三論宗. The four pairs are "neither birth nor death, neither end nor permanence, neither identity nor difference, neither coming nor going." These are the eight negations; add "neither cause nor effect"and there are the 十不 ten negations; v. 八迷. |
八位 see styles |
bā wèi ba1 wei4 pa wei hachī |
The classification or grades of disciples according to the Tiantai 圓教 perfect teaching, i.e. (1) 觀行卽 grade of the five classes, or stages, of lay disciples; (2) 相似卽 grade of the ten classes of or ordinary monks and nuns; above these are the 分眞卽bodhisattva stages of those progressing towards Buddhahood i.e. (3) 十住, (4) 十行, (5) 十廻向, (6) 十地, (7) 等覺, and (8) the perfect or Buddha stage 究竟卽, i.e. 妙覺. Cf. 六卽. |
八戒 see styles |
bā jiè ba1 jie4 pa chieh hakkai; hachikai はっかい; はちかい |
the eight precepts (Buddhism) {Buddh} (See 五戒) the eight precepts (the five precepts with the addition of prohibitions against lying in a luxurious bed, self-decoration, song and dance, and eating after noon) (八戒齋) The first eight of the ten commandments, see 戒; not to kill; not to take things not given; no ignoble (i.e. sexual) conduct; not to speak falsely; not to drink wine; not to indulge in cosmetics, personal adornments, dancing, or music; not to sleep on fine beds, but on a mat on the ground; and not to eat out of regulation hours, i.e. after noon. Another group divides the sixth into two―against cosmetics and adornments and against dancing and music; the first eight are then called the eight prohibitory commands and the last the 齋 or fasting commandment. Also 八齋戒; 八關齋 (八支齋) ; cf. 八種勝法. |
典韋 see styles |
teni てんい |
(personal name) Ten'i |
初住 see styles |
chū zhù chu1 zhu4 ch`u chu chu chu shojū |
The first of the ten stages, or resting-places, of the bodhisattva. 住 is the resting-place or stage for a particular course of development; 地 is the position or rank attained by the spiritual characteristics achieved in this place. |
初地 see styles |
chū dì chu1 di4 ch`u ti chu ti shoji |
The first of the 十地 ten bodhisattva stages to perfect enlightenment and nirvāṇa. |
割り see styles |
wari わり |
(n,n-suf) (1) rate; ratio; proportion; percentage; (2) profit; (3) assignment; (4) 10%; unit of ten percent; (5) (sumo) match; schedule of matches; (suffix noun) (6) diluted with (of drinks); mixed with |
劫波 see styles |
jié bō jie2 bo1 chieh po kōhi |
kalpa (loanword) (Hinduism) kalpa; also劫簸; 劫跛; v. 劫. Aeon, age. The period of time between the creation and recreation ofa world or universe; also the kalpas offormation, existence, destruction, and non-existence, which four as acomplete period are called mahākalpa 大劫. Eachgreat kalpa is subdivided into four asaṇkhyeya-kalpas (阿僧企耶 i.e. numberless,incalculable): (1) kalpa of destructionsaṃvarta; (2)kalpaof utter annihilation, or empty kalpa 増滅劫; 空劫 saṃvarta-siddha; (3) kalpa of formation 成劫 vivarta; (4) kalpa ofexistence 住劫 vivartasiddha; or they may betaken in the order 成住壤空. Each of the four kalpas is subdivided into twenty antara-kalpas, 小劫 or small kalpas, so that a mahākalpaconsists of eighty small kalpas. Each smallkalpa is divided into a period of 増 increaseand 減 decrease; the increase period is ruled over by the four cakravartīs in succession, i.e. the four ages of iron,copper, silver, gold, during which the length of human life increases by oneyear every century to 84,000 years, and the length of the human body to8,400 feet. Then comes the kalpa of decreasedivided into periods of the three woes, pestilence, war, famine, duringwhich the length of human life is gradually reduced to ten years and thehuman body to 1 foot in height. There are other distinctions of the kalpas. A small kalpa isrepresented as 16,800,000 years, a kalpa as336,000,000 years, and a mahākalpa as1,334,000,000 years. There are many ways of illustrating the length of akalpa, e.g. pass a soft cloth over a solid rock40 li in size once in a hundred years, whenfinally the rock has been thus worn away a kalpa will not yet have passed; or a city of 40 li, filled with mustard seeds, one being removed everycentury till all have gone, a kalpa will notyet have passed. Cf. 成劫. |
北漢 北汉 see styles |
běi hàn bei3 han4 pei han |
Han of the Five dynasties (951-979), one of ten kingdoms during the Five Dynasties, Ten Kingdoms period (907-960) |
十乘 see styles |
shí shèng shi2 sheng4 shih sheng jūjō |
(十乘觀) A T'ien-t'ai mode of meditation in ten "vehicles" or stages, for the attainment of bodhi. |
十事 see styles |
shí shì shi2 shi4 shih shih jūji |
ten immoral practices |
十五 see styles |
shí wǔ shi2 wu3 shih wu tougo / togo とうご |
fifteen; 15 (kana only) (from 十日で五割) black-market loan charging 50% interest every ten days; (personal name) Tougo Pañcadaśa, fifteen. |
十位 see styles |
shí wèi shi2 wei4 shih wei jūi |
the tens place (or column) in the decimal system ten stages |
十住 see styles |
shí zhù shi2 zhu4 shih chu jū jū |
The ten stages, or periods, in bodhisattva-wisdom, prajñā 般若, are the 十住; the merits or character attained are the 十地 q.v. Two interpretations may be given. In the first of these, the first four stages are likened to entry into the holy womb, the next four to the period of gestation, the ninth to birth, and the tenth to the washing or baptism with the water of wisdom, e.g. the baptism of a Kṣatriya prince. The ten stages are (1) 發心住 the purposive stage, the mind set upon Buddhahood; (2) 治地住 clear understanding and mental control; (3) 修行住 unhampered liberty in every direction; (4) 生貴住 acquiring the Tathāgata nature or seed; (5) 方便具足住 perfect adaptability and resemblance in self-development and development of others; (6) 正心住 the whole mind becoming Buddha-like; (7) 不退住 no retrogression, perfect unity and constant progress; (8) 童眞住 as a Buddha-son now complete; (9) 法王子住 as prince of the law; (10) 灌頂住 baptism as such, e.g. the consecration of kings. Another interpretation of the above is: (1) spiritual resolve, stage of śrota-āpanna; (2) submission to rule, preparation for Sakṛdāgāmin stage; (3) cultivation of virtue, attainment of Sakṛdāgāmin stage; (4) noble birth, preparation for the anāgāmin stage; (5) perfect means, attainment of anāgāmin stage; (6) right mind, preparation for arhatship; (7) no-retrogradation, the attainment of arhatship; (8) immortal youth, pratyekabuddhahood; (9) son of the law-king, the conception of bodhisattvahood; (10) baptism as the summit of attainment, the conception of Buddhahood. |
十佛 see styles |
shí fó shi2 fo2 shih fo ju būtsu |
There are several, groups; that of the Huayan sūtra is Kāśyapa, Kanakamuni, Krakucchanda, Viśvabhū, Śikhin, Vipaśyi, Tiśya (or Puṣya), Tissa, ? Padma, and Dīpaṅkara. Another group is that of the Amitābha cult, one for each of the ten directions. There are other groups. |
十使 see styles |
shí shǐ shi2 shi3 shih shih jū shi |
十大惑; 十根本煩惱 The ten messengers, deluders, fundamental passions; they are divided into five sharp and five dull; the five 鈍使 dull ones are desire, hate, stupidity, pride, and doubt; the five sharp 利使 are 身見, 邊見, 邪見, 見取見, 戒禁見, v. 見. |
十來 十来 see styles |
shí lái shi2 lai2 shih lai torai とらい |
(female given name) Torai (十來偈) The ten rhymes in "lai", a verse which expresses the Buddhist doctrine of moral determinism, i.e. that the position anyone now occupies is solely the result of his character in past lives; heredity and environment having nothing to do with his present condition, for, whether in prince or beggar, it is the reward of past deeds. The upright from the forbearing come, The poor from the mean and greedy come, Those of high rank from worshippers come, The low and common from the Prideful come, Those who are dumb from slanderers come, The blind and deaf from unbelievers come, The long-lived from the merciful come, The short-lived from life, takers come, The deficient in faculties from command-breakers come, The complete in faculties from command-keepers come. 端正者忍辱中來. 貧窮着樫貧中來. 高位者禮拜中來. 下賤者橋慢中來. 瘖啞者誹謗中來. 盲聾者不信中來. 長壽者慈悲中來. 短命者殺生中來. 諸根不具者破戒中來. 六根具足者持戒中來. |
十信 see styles |
shí xìn shi2 xin4 shih hsin jisshin |
The ten grades of bodhisattva faith, i.e. the first ten 位 in the fifty-two bodhisattva positions: (1) 信 faith (which destroys illusion and results in); (2) 念 remembrance, or unforgetfulness; (3) 精進 zealous progress; (4) 慧 wisdom; (5) 定 settled firmness in concentration; (6) 不退 non-retrogression; (7) 護法 protection of the Truth; (8) 廻向 reflexive powers, e.g. for reflecting the Truth; (9) 戒 the nirvāṇa mind in 無為 effortlessness; (10) 願 action at will in anything and everywhere. |
十傑 see styles |
jikketsu じっけつ |
ten best people (in a particular field) |
十六 see styles |
shí liù shi2 liu4 shih liu tomu とむ |
sixteen; 16 16; sixteen; (given name) Tomu ṣoḍaśa Sixteen is the esoteric (Shingon) perfect number, just as ten is the perfect number in the Huayan sūtra and generally, see 大日經疏 5. |
十利 see styles |
shí lì shi2 li4 shih li jūri |
There are many groups of ten profitable things or advantages, e.g. ten in regard to edibles, ten to congee, to learning, to study of the scriptures, to wisdom, to zeal, etc. |
十刹 see styles |
jissetsu; jissatsu じっせつ; じっさつ |
{Buddh} (See 京都五山) ten important Rinzai temples, second in significance to the Kyoto Gozan |
十力 see styles |
shí lì shi2 li4 shih li jūriki |
Daśabala. The ten powers of Buddha, giving complete knowledge of: (1) what is right or wrong in every condition; (2) what is the karma of every being, past, present, and future; (3) all stages of dhyāna liberation, and samādhi; (4) the powers and faculties of all beings; (5) the desires, or moral direction of every being; (6) the actual condition of every individual; (7) the direction and consequence of all laws; (8) all causes of mortality and of good and evil in their reality; (9) the end of all beings and nirvāṇa; (10) the destruction of all illusion of every kind. See the 智度論 25 and the 倶舍論 29. |
十劫 see styles |
shí jié shi2 jie2 shih chieh jūkō |
The ten kalpas that have expired since Amitābha made his forty-eight vows, or 十劫正覺attained complete bodhi, hence he is styled 十劫彌陀. These ten kalpas as seen by Puxian are十劫須臾 but as a moment. |
十千 see styles |
shí qiān shi2 qian1 shih ch`ien shih chien jūsen |
ten thousand |
十号 see styles |
juugou / jugo じゅうごう |
ten epithets (of Buddha) |
十名 see styles |
shí míng shi2 ming2 shih ming tona とな |
(surname) Tona idem 十號. |
十向 see styles |
shí xiàng shi2 xiang4 shih hsiang jūkō |
ten dedications [of merit] |
十哲 see styles |
jittetsu; juttetsu(ik) じってつ; じゅってつ(ik) |
ten great disciples (e.g. of Basho, Confucius, etc.) |
十問 十问 see styles |
shí wèn shi2 wen4 shih wen jūmon |
The ten questions to the Buddha, put into the mouth of Vajrapāṇi, which, with the answers given, form the basis of the 大日經. What is (or are) (1) the nature of the bodhi-mind? (2) its form or forms? (3) the mental stages requisite to attainment? (4) the difference between them? (5) the time required? (6) the character of the merits attained? (7) the activities or practices necessary? (8) the way of such practices? (9) the condition of the uncultivated and cultivated mind? (10) the difference between it and that of the follower of Yoga? |
十善 see styles |
shí shàn shi2 shan4 shih shan juuzen / juzen じゅうぜん |
(1) {Buddh} (See 十悪・2) the ten good acts; (2) (See 十善の君) the emperor ten kinds of wholesome behavior |
十喩 see styles |
shí yù shi2 yu4 shih yü jūyu |
ten analogies [for emptiness] |
十回 see styles |
jikkai; jukkai じっかい; じゅっかい |
ten times |
十因 see styles |
shí yīn shi2 yin1 shih yin jūin |
ten kinds of causation |
十地 see styles |
shí dì shi2 di4 shih ti juuji / juji じゅうじ |
{Buddh} dasabhumi (forty-first to fiftieth stages in the development of a bodhisattva); (place-name) Jūji daśabhūmi; v. 十住. The "ten stages" in the fifty-two sections of the development of a bodhisattva into a Buddha. After completing the十四向 he proceeds to the 十地. There are several groups. I. The ten stages common to the Three Vehicles 三乘 are: (1) 乾慧地 dry wisdom stage, i. e. unfertilized by Buddha-truth, worldly wisdom; (2) 性地 the embryo-stage of the nature of Buddha-truth, the 四善根; (3) 八人地 (八忍地), the stage of the eight patient endurances; (4) 見地 of freedom from wrong views; (5) 薄地 of freedom from the first six of the nine delusions in practice; (6) 離欲地 of freedom from the remaining three; (7) 巳辨地 complete discrimination in regard to wrong views and thoughts, the stage of an arhat; (8) 辟支佛地 pratyeka-buddhahood, only the dead ashes of the past left to sift; (9) 菩薩地 bodhisattvahood; (10) 佛地 Buddhahood. v. 智度論 78. II. 大乘菩薩十地 The ten stages of Mahāyāna bodhisattva development are: (1) 歡喜地 Pramuditā, joy at having overcome the former difficulties and now entering on the path to Buddhahood; (2) 離垢地 Vimalā, freedom from all possible defilement, the stage of purity; (3) 發光地 Prabhākarī, stage of further enlightenment; (4) 焰慧地 Arciṣmatī, of glowing wisdom; (5) 極難勝地 Sudurjayā, mastery of utmost or final difficulties; (6) 現前地 Abhimukhī, the open way of wisdom above definitions of impurity and purity; (7) 遠行地 Dūraṁgamā, proceeding afar, getting above ideas of self in order to save others; (8) 不動地 Acalā, attainment of calm unperturbedness; (9) 善慧地 Sādhumatī, of the finest discriminatory wisdom, knowing where and how to save, and possessed of the 十力 ten powers; (10) 法雲地 Dharmamegha, attaining to the fertilizing powers of the law-cloud. Each of the ten stages is connected with each of the ten pāramitās, v. 波. Each of the 四乘 or four vehicles has a division of ten. III. The 聲聞乘十地 ten Śrāvaka stages are: (1) 受三歸地 initiation as a disciple by receiving the three refuges, in the Buddha, Dharma, and Saṅgha; (2) 信地 belief, or the faith-root; (3) 信法地 belief in the four truths; (4) 内凡夫地 ordinary disciples who observe the 五停心觀, etc.; (5) 學信戒 those who pursue the 三學 three studies; (6) 八人忍地 the stage of 見道 seeing the true Way; (7) 須陀洹地 śrota-āpanna, now definitely in the stream and assured of nirvāṇa; (8) 斯陀含地 sakrdāgāmin, only one more rebirth; (9) 阿那含地 anāgāmin, no rebirth; and (10) 阿羅漢地 arhatship. IV. The ten stages of the pratyekabuddha 緣覺乘十地 are (1) perfect asceticism; (2) mastery of the twelve links of causation; (3) of the four noble truths; (4) of the deeper knowledge; (5) of the eightfold noble path; (6) of the three realms 三法界; (7) of the nirvāṇa state; (8) of the six supernatural powers; (9) arrival at the intuitive stage; (10) mastery of the remaining influence of former habits. V. 佛乘十地 The ten stages, or characteristics of a Buddha, are those of the sovereign or perfect attainment of wisdom, exposition, discrimination, māra-subjugation, suppression of evil, the six transcendent faculties, manifestation of all bodhisattva enlightenment, powers of prediction, of adaptability, of powers to reveal the bodhisattva Truth. VI. The Shingon has its own elaborate ten stages, and also a group 十地十心, see 十心; and there are other groups. |
十堅 十坚 see styles |
shí jiān shi2 jian1 shih chien jūken |
ten firmnesses |
十境 see styles |
shí jìng shi2 jing4 shih ching jikkyō |
Ten objects of or stages in meditation觀 in the Tiantai school, i.e. 陰境 the five skandhas; 煩惱境 life's distresses and delusion; 病患境 sickness, or duḥkha, its cause and cure; 業相境 age-long karmaic influences; 魔事境 Māra affairs, how to overthrow their rule; 禪定境 the conditions of dhyāna and samādhi; 諸見境 various views and doubts that arise; 慢境 pride in progress and the delusion that one has attained nirvāṇa; 二乘境 temptation to be content with the lower nirvāṇa, instead of going on to the greater reward; 菩薩境 bodhisattvahood; see the 止觀 5. |
十夜 see styles |
shí yè shi2 ye4 shih yeh tooya とおや |
{Buddh} (See 十夜粥・じゅうやがゆ) ten-night memorial service (6th to 15th days of the 10th month in the lunar calendar); (female given name) Tooya ten nights (of mindfulness of the Buddha) |
十如 see styles |
shí rú shi2 ru2 shih ju jūnyo |
ten aspects of thusness |
十妙 see styles |
shí miào shi2 miao4 shih miao jūmyō |
The ten wonders, or incomprehensibles; there are two groups, the 迹ｖ traceable or manifested and 本門妙 the fundamental. The 迹門十妙 are the wonder of: (1) 境妙 the universe, sphere, or whole, embracing mind, Buddha, and all things as a unity; (2) 智妙 a Buddha's all-embracing knowledge arising from such universe; (3) 行妙 his deeds, expressive of his wisdom; (4) 位妙 his attainment of all the various Buddha stages, i.e. 十住 and十地; (5) 三法妙 his three laws of 理, 慧, and truth, wisdom, and vision; (6) 感應妙 his response to appeal, i.e. his (spiritual) response or relation to humanity, for "all beings are my children"; (7) 神通妙 his supernatural powers; (8) 說法妙 his preaching; (9) 眷屬妙 his supernatural retinue; (10) 利益妙 the blessings derived through universal elevation into Buddhahood. The 本門十妙 are the wonder of (1) 本因妙 the initial impulse or causative stage of Buddhahood; (2) 本果妙 its fruit or result in eternity, joy, and purity; (3) 國土妙 his (Buddha) realm; (4) 感應妙 his response (to human needs); (5) 神通妙 his supernatural powers; (6) 說法妙 his preaching; (7) 眷屬妙 his supernatural retinue; (8) 涅槃妙 his nirvāṇa; (9) 壽命妙 his (eternal) life; (10) his blessings as above. Both groups are further defined as progressive stages in a Buddha's career. These "wonders" are derived from the Lotus sūtra. |
十字 see styles |
shí zì shi2 zi4 shih tzu tsuji つじ |
cross road; cross-shaped; crucifix; the character ten cross; cross shape; (personal name) Tsuji |
十宗 see styles |
shí zōng shi2 zong1 shih tsung jūshū |
The ten schools of Chinese Buddhism: I. The (1) 律宗 Vinaya-discipline, or 南山|； (2) 倶舍 Kośa, Abhidharma, or Reality (Sarvāstivādin) 有宗； (3) 成實宗 Satyasiddhi sect founded on this śāstra by Harivarman; (4) 三論宗 Mādhyamika or 性空宗； (5) 法華宗 Lotus, "Law-flower" or Tiantai 天台宗； (6) 華嚴Huayan or法性 or賢首宗； ( 7) 法相宗 Dharmalakṣana or 慈恩宗 founded on the唯識論 (8) 心宗 Ch'an or Zen, mind-only or intuitive, v. 禪宗 ; (9) 眞言宗 (Jap. Shingon) or esoteric 密宗 ; (10) 蓮宗 Amitābha-lotus or Pure Land (Jap. Jōdo) 淨士宗. The 2nd, 3rd, 4th, and 9th are found in Japan rather than in China, where they have ceased to be of importance. II. The Hua-yen has also ten divisions into ten schools of thought: (1) 我法倶有 the reality of self (or soul) and things, e.g. mind and matter; (2) 法有我無 the reality of things but not of soul; (3) 法無去來 things have neither creation nor destruction; (4) 現通假實 present things are both apparent and real; (5) 俗妄眞實 common or phenomenal ideas are wrong, fundamental reality is the only truth; (6) things are merely names; (7) all things are unreal 空; (8) the bhūtatathatā is not unreal; (9) phenomena and their perception are to be got rid of; (10) the perfect, all-inclusive, and complete teaching of the One Vehicle. III. There are two old Japanese divisions: 大乘律宗, 倶舎宗 , 成實 宗 , 法和宗 , 三論宗 , 天台宗 , 華嚴宗 , 眞言宗 , 小乘律宗 , and 淨土宗 ; the second list adds 禪宗 and omits 大乘律宗. They are the Ritsu, Kusha, Jōjitsu, Hossō, Sanron, Tendai, Kegon, Shingon, (Hīnayāna) Ritsu, and Jōdo; the addition being Zen. |
十寶 十宝 see styles |
shí bǎo shi2 bao3 shih pao jippō |
The ten precious things; 十寶山 the ten precious mountains, or mountain of ten precious things; v. 十善 and 十善王. |
十對 十对 see styles |
shí duì shi2 dui4 shih tui jitsui |
ten dichotomies |
十師 十师 see styles |
shí shī shi2 shi1 shih shih jisshi |
The ten monks necessary for a full ordination of a monk, i.e. 三師七證 three leaders and seven witnesses. |
十干 see styles |
shí gān shi2 gan1 shih kan jikkan じっかん |
same as 天干; the 10 heavenly stems 甲, 乙, 丙, 丁, 戊, 己, 庚, 辛, 壬, 癸 (used cyclically in the calendar and as ordinal number like Roman I, II, III) ten celestial stems (two types each of wood, fire, earth, metal, water); ten heavenly stems |
十年 see styles |
shí nián shi2 nian2 shih nien juunen / junen じゅうねん |
ten years; decade ten years |
十幾 十几 see styles |
shí jǐ shi2 ji3 shih chi |
more than ten; a dozen or more |
十度 see styles |
shí dù shi2 du4 shih tu jū do |
The ten pāramitās or virtues transporting to nirvāṇa; idem 十波羅蜜 q.v. |
十徳 see styles |
jittoku じっとく |
(1) (See 羽織) early-modern men's jacket resembling a haori; (2) (orig. meaning) ten virtues; many merits; (surname) Jittoku |
十德 see styles |
shí dé shi2 de2 shih te jittoku |
The ten virtues, powers, or qualities, of which there are several groups, e.g. in the 華嚴經,十地品 there are 法師十德 the ten virtues of a teacher of the Law, i.e. he should be well versed in its meaning; able widely to publish it; not be nervous before an audience; be untiring in argument; adaptable; orderly so that his teaching can be easily followed; serious and dignified; bold and zealous; unwearied; and enduring (able to bear insult, etc.). The 弟子十德 ten virtues or qualities of a disciple according to the 大日經疏 4, are faith; sincerity; devotion to the trikāya; (seeking the) adornment of true wisdom; perseverance; moral purity; patience (or bearing shame); generosity in giving; courage; resoluteness. |
十心 see styles |
shí xīn shi2 xin1 shih hsin jisshin |
The ten kinds of heart or mind; there are three groups. One is from the 止觀 4, minds ignorant and dark; affected by evil companions; not following the good; doing evil in thought, word, deed; spreading evil abroad; unceasingly wicked; secret sin; open crime; utterly shameless; denying cause and effect (retribution)―all such must remain in the flow 流 of reincarnation. The second group (from the same book) is the 逆流 the mind striving against the stream of perpetual reincarnation; it shows itself in devout faith, shame (for sin), fear (of wrong-doing), repentance and confession, reform, bodhi (i.e. the bodhisattva mind), doing good, maintaining the right law, thinking on all the Buddhas, meditation on the void (or, the unreality of sin). The third is the 眞言 group from the 大日經疏 3; the "seed" heart (i.e. the original good desire), the sprout (under Buddhist religious influence), the bud, leaf, flower, fruit, its serviceableness; the child-heart, the discriminating heart, the heart of settled judgment (or resolve). |
十忍 see styles |
shí rěn shi2 ren3 shih jen toshinobu としのぶ |
(personal name) Toshinobu ten tolerances |
十快 see styles |
shí kuài shi2 kuai4 shih k`uai shih kuai jikke |
The ten inexpressible joys of the Pure-land; also 十樂. |
十念 see styles |
shí niàn shi2 nian4 shih nien juunen / junen じゅうねん |
(surname) Jūnen The ten repetitions of an invocation, e.g. namo Amitābha. |
十恩 see styles |
shí ēn shi2 en1 shih en jūon |
Ten kinds of the Buddha's grace: his (1) initial resolve to universalize (his salvation); (2) self-sacrifice (in previous lives); (3) complete altruism; (4) his descent into all the six states of existence for their salvation; (5) relief of the living from distress and mortality; (6) profound pity; (7) revelation of himself in human and glorified form; (8) teaching in accordance with the capacity of his hearers, first hīnayāna, then māhayāna doctrine; (9) revealing his nirvāṇa to stimulate his disciples; (10) pitying thought for all creatures, in that dying at 80 instead of at 100 he left twenty years of his own happiness to his disciples; and also the tripiṭaka for universal salvation. |
十悪 see styles |
juuaku / juaku じゅうあく |
(1) (hist) the ten abominations (the ten most grievous offenses under traditional Chinese law); (2) {Buddh} (See 十善・1) the ten evil deeds |
十惑 see styles |
shí huò shi2 huo4 shih huo jūwaku |
idem 十使. |
十惡 十恶 see styles |
shí è shi2 e4 shih o jūaku |
Daśākuśala. The ten "not right" or evil things are killing, stealing, adultery, lying, double-tongue, coarse language, filthy language, covetousness, anger, perverted views; these produce the ten resultant evils 十惡業 (道) Cf. 十善; 十戒. |
十想 see styles |
shí xiǎng shi2 xiang3 shih hsiang jū sō |
ten kinds of contemplations |
十指 see styles |
jisshi; jusshi じっし; じゅっし |
the ten fingers |
十教 see styles |
shí jiào shi2 jiao4 shih chiao jukkyō |
v. 十宗. |
十数 see styles |
juusuu / jusu じゅうすう |
(prefix) (before a counter or unit of measurement, currency, etc.) ten-odd; a dozen or so |
十數 十数 see styles |
shí shù shi2 shu4 shih shu |
more than ten; a dozen or more See: 十数 |
十方 see styles |
shí fāng shi2 fang1 shih fang toohou / tooho とおほう |
(1) the ten directions (north, northeast, east, southeast, south, southwest, west, northwest, up and down); (2) all directions; everywhere; (place-name) Toohou The ten directions of space, i.e. the eight points of the compass and the nadir and zenith. There is a Buddha for each direction 十方十佛. |
十日 see styles |
tookaichi とおかいち |
(1) the tenth day of the month; (2) ten days; (place-name) Tookaichi |
十時 十时 see styles |
shí shí shi2 shi2 shih shih todoroki とどろき |
(personal name) Todoroki ten periods [in a human life] |
十智 see styles |
shí zhì shi2 zhi4 shih chih jū chi |
The ten forms of understanding. I. Hīnayāna: (1) 世俗智 common understanding; (2) 法智 enlightened understanding, i.e. on the Four Truths in this life; (3) 類智 ditto, applied to the two upper realms 上二界; (4), (5), (6), (7) understanding re each of the Four Truths separately, both in the upper and lower realms, e.g. 苦智; (8) 他心智 understanding of the minds of others; (9) 盡智 the understanding that puts an end to all previous faith in or for self, i.e. 自信智; (10) 無生智 nirvāṇa wisdom; v. 倶舍論 26. II. Mahāyāna. A Tathāgatas ten powers of understanding or wisdom: (1) 三世智 perfect understanding of past, present, and future; (2) ditto of Buddha Law; (3) 法界無礙智 unimpeded understanding of the whole Buddha-realm; (4) 法界無邊智 unlimited, or infinite understanding of the whole Buddha-realm; (5) 充滿一切智 understanding of ubiquity; (6) 普照一切世間智 understanding of universal enlightenment; (7) 住持一切世界智 understanding of omnipotence, or universal control; (8) 知一切衆生智 understanding of omniscience re all living beings; (9) 知一切法智 understanding of omniscience re the laws of universal salvation; (10) 知無邊諸佛智 understanding of omniscience re all Buddha wisdom. v. 華嚴経 16. There are also his ten forms of understanding of the "Five Seas" 五海 of worlds, living beings, karma, passions, and Buddhas. |
十本 see styles |
jippon; juppon じっぽん; じゅっぽん |
ten (long cylindrical things) |
十樂 十乐 see styles |
shí lè shi2 le4 shih le jū raku |
v. 十快. |
十止 see styles |
shí zhǐ shi2 zhi3 shih chih jūshi |
ten reposes |
十歲 十岁 see styles |
shí suì shi2 sui4 shih sui jūsai |
ten years (old) |
十牛 see styles |
juugyuu / jugyu じゅうぎゅう |
{Buddh} Ten Bulls (ten stages of the herding of an ox, used as an analogy for training the mind on the path to enlightenment) |
十玄 see styles |
shí xuán shi2 xuan2 shih hsüan jūgen |
十玄門 (十玄緣起) The ten philosophic ideas expressed in two metrical versions, each line ending with 門. v. 玄門. |
十王 see styles |
shí wáng shi2 wang2 shih wang juuou / juo じゅうおう |
{Buddh} ten rulers of the afterlife (who judge the dead and determine their placement in their next life); (place-name, surname) Jūou The ten kings presiding over the ten departments of purgatory. |
十生 see styles |
shí shēng shi2 sheng1 shih sheng jussei / jusse じゅっせい |
(personal name) Jussei ten lives |
十界 see styles |
shí jiè shi2 jie4 shih chieh jikkai じっかい |
{Buddh} ten spiritual realms; (surname) Jikkai idem 十法界. |
十相 see styles |
shí xiàng shi2 xiang4 shih hsiang jū sō |
ten marks |
十眼 see styles |
shí yǎn shi2 yan3 shih yen jūgen |
The ten kinds of eyes: (1) 肉眼 eyes of flesh; (2) 天眼 deva eyes; (3) 慧眼 wisdom eyes; (4) 法眼 dharma eyes; (5) 佛眼 Buddha eyes; (6) 智眼 eyes of judgment; (7) 光明眼 eyes shining with Buddha-light; (8) 出生死眼 immortal eyes; (9) 無碍眼 unhindered eyes; (10) 一切智眼 omniscient eyes. |
十科 see styles |
shí kē shi2 ke1 shih k`o shih ko jukka |
十條 The ten rules for translation. v. 翻譯名義集 3. |
十種 十种 see styles |
shí zhǒng shi2 zhong3 shih chung jusshu |
ten kinds |
十結 十结 see styles |
shí jié shi2 jie2 shih chieh jūketsu |
ten fetters |
十纒 see styles |
shí chán shi2 chan2 shih ch`an shih chan jutten |
The ten bonds that bind men to mortality — to be shameless, unblushing, envious, mean, regretful, torpid, busy, absorbed, angry, secretive (of sin). |
十義 十义 see styles |
shí yì shi2 yi4 shih i juugi / jugi じゅうぎ |
(given name) Jūgi ten kinds of correctness |
十聖 十圣 see styles |
shí shèng shi2 sheng4 shih sheng jūshō |
ten sage [levels] |
十虛 十虚 see styles |
shí xū shi2 xu1 shih hsü jūko |
ten directions of space |
十號 十号 see styles |
shí hào shi2 hao4 shih hao jūgō |
Ten titles of a Buddha: 如來 Tathāgata; 應供 Arhat; 正徧知 Samyak‐sambuddha; 明行足 Vidyācaraṇa-saṁpanna; 善逝 Sugata; 世間解 Lokavid.; 無上士 Anuttara; 調御丈夫 Puruṣa-damya-sārathi; 天人師 Śāstā deva-manuṣyāṇām; 佛世尊 Buddha-lokanātha, or Bhagavān. |
十行 see styles |
shí xíng shi2 xing2 shih hsing jūgyō |
The ten necessary activities in the fifty-two stages of a bodhisattva, following on the 十信and 十住; the two latter indicate personal development 自利. These ten lines of action are for the universal welfare of others 利他. They are: joyful service; beneficial service; never resenting; without limit; never out of order; appearing in any form at will; unimpeded; exalting the pāramitās amongst all beings; perfecting the Buddha-law by complete virtue; manifesting in all things the pure, final, true reality. |
十見 十见 see styles |
shí jiàn shi2 jian4 shih chien juumi / jumi じゅうみ |
(surname) Jūmi The ten (wrong) views; see 五見and add 貪, 恚 , 慢 , 無明 and 疑見 desire, hate, pride, ignorance, and doubt. |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "Ten" 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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