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123>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
力 see styles |
lì li4 li ryoku りょく |
More info & calligraphy: Power / Strength(suffix) strength; power; proficiency; ability; (given name) Riki bala; power, strength, of which there are several categories: 二力 power of choice and of practice; 三力 the power of Buddha; of meditation (samādhi) and of practice. 五力 pañcabala, the five powers of faith, zeal, memory (or remembering), meditation, and wisdom. 六力 A child's power is in crying; a woman's in resentment; a king's in domineering; an arhat's in zeal (or progress); a Buddha's in mercy; and a bhikṣu's in endurance (of despite) . 十力 q.v. The ten powers of Buddhas and bodhisattvas. |
定 see styles |
dìng ding4 ting jou / jo じょう |
More info & calligraphy: Samadhi(1) (See 案の定・あんのじょう) certainty; reality; actuality; (prefix noun) (2) (See 定宿) regular; permanent; (3) {Buddh} (See 三昧・さんまい・1,禅定・ぜんじょう・1) samadhi (state of intense concentration achieved through meditation); (given name) Yasushi To fix, settle. samādhi. 'Composing the mind'; 'intent contemplation'; 'perfect absorption of thought into the one object of meditation.' M. W. Abstract meditation, the mind fixed in one direction, or field. (1) 散定 scattered or general meditation (in the world of desire). (2) 禪定 abstract meditation (in the realms of form and beyond form). It is also one of the five attributes of the dharmakāya 法身, i. e. an internal state of imperturbability or tranquility, exempt from all external sensations, 超受陰; cf. 三摩提. |
禪 禅 see styles |
shàn shan4 shan yuzuri ゆずり |
More info & calligraphy: Zen / Chan / Meditation(out-dated kanji) (1) (Buddhist term) dhyana (profound meditation); (2) (abbreviation) Zen (Buddhism); (surname) Yuzuri To level a place for an altar, to sacrifice to the hills and fountains; to abdicate. Adopted by Buddhists for dhyāna, 禪 or 禪那, i.e. meditation, abstraction, trance. dhyāna is 'meditation, thought, reflection, especially profound and abstract religious contemplation'. M.W. It was intp. as 'getting rid of evil', etc., later as 靜慮 quiet meditation. It is a form of 定, but that word is more closely allied with samādhi, cf. 禪定. The term also connotes Buddhism and Buddhist things in general, but has special application to the 禪宗 q.v. It is one of the six pāramitās, cf. 波. There are numerous methods and subjects of meditation. The eighteen brahmalokas are divided into four dhyāna regions 'corresponding to certain frames of mind where individuals might be reborn in strict accordance with their spiritual state'. The first three are the first dhyāna, the second three the second dhyāna, the third three the third dhyāna, and the remaining nine the fourth dhyāna. See Eitel. According to Childers' Pali Dictionary, 'The four jhānas are four stages of mystic meditation, whereby the believer's mind is purged from all earthly emotions, and detached as it were from his body, which remains plunged in a profound trance.' Seated cross-legged, the practiser 'concentrates his mind upon a single thought. Gradually his soul becomes filled with a supernatural ecstasy and serenity', his mind still reasoning: this is the first jhāna. Concentrating his mind on the same subject, he frees it from reasoning, the ecstasy and serenity remaining, which is the second jhāna. Then he divests himself of ecstasy, reaching the third stage of serenity. Lastly, in the fourth stage the mind becomes indifferent to all emotions, being exalted above them and purified. There are differences in the Mahāyāna methods, but similarity of aim. |
三昧 see styles |
sān mèi san1 mei4 san mei sanmai; zanmai さんまい; ざんまい |
More info & calligraphy: Samadhi(1) (さんまい only) {Buddh} samadhi (state of intense concentration achieved through meditation) (san:); (suffix noun) (2) (usu. ざんまい) being immersed in; being absorbed in; indulging in; doing to one's heart's content; (suffix noun) (3) (usu. ざんまい) prone to; apt to; (given name) Sanmai (三昧地) Samādhi, "putting together, composing the mind, intent contemplation, perfect absorption, union of the meditator with the object of meditation." (M. W.) Also 三摩地 (三摩提, 三摩帝, 三摩底). Interpreted by 定 or 正定, the mind fixed and undisturbed; by 正受 correct sensation of the object contemplated; by 調直定 ordering and fixing the mind; by 正心行處 the condition when the motions of the mind are steadied and harmonized with the object; by 息慮凝心 the cessation of distraction and the fixation of the mind; by 等持 the mind held in equilibrium; by 奢摩他, i.e. 止息 to stay the breathing. It is described as concentration of the mind (upon an object). The aim is 解脫, mukti, deliverance from all the trammels of life, the bondage of the passions and reincarnations. It may pass from abstraction to ecstasy, or rapture, or trance. Dhyāna 定 represents a simpler form of contemplation; samāpatti 三摩鉢底 a stage further advanced; and samādhi the highest stage of the Buddhist equivalent for Yoga, though Yoga is considered by some as a Buddhist development differing from samādhi. The 翻譯名義 says: 思專 when the mind has been concentrated, then 志一不分 the will is undivided; when 想寂 active thought has been put to rest, then 氣虛神朗 the material becomes etherealized and the spirit liberated, on which 智 knowledge, or the power to know, has free course, and there is no mystery into which it cannot probe. Cf. 智度論 5, 20, 23, 28; 止觀 2; 大乘義章 2, 9, 1 3, 20, etc. There are numerous kinds and degrees of samādhi. |
正定 see styles |
zhèng dìng zheng4 ding4 cheng ting shoujou / shojo しょうじょう |
More info & calligraphy: 8. Right Concentration / Perfect Concentration{Buddh} (See 八正道) right concentration; (male given name) Masasada saṃyak-samādhi, right abstraction or concentration, so that the mind becomes vacant and receptive, the eighth of the 八正道; 'right concentration, in the shape of the Four Meditations.' Keith. |
八正道 see styles |
bā zhèng dào ba1 zheng4 dao4 pa cheng tao hasshōdō はっしょうどう |
More info & calligraphy: The Noble Eightfold Path(Buddhist term) noble eightfold path (八正道分) Āryamārga. The eight right or correct ways, the "eightfold noble path" for the arhat to nirvāṇa; also styled 八道船, 八正門, 八由行, 八游行, 八聖道支, 八道行, 八直行, 八直道. The eight are: (1) 正見Samyag-dṛṣṭi, correct views in regard to the Four Axioms, and freedom from the common delusion. (2) 正思 Samyak-saṁkalpa, correct thought and purpose. (3) 正語 Samyag-vāc, correct speech, avoidance of false and idle talk. (4) 正業 Samyak-karmānta, correct deed, or conduct, getting rid of all improper action so as to dwell in purity. (5) 正命 Smnyag-ājīva, correct livelihood or occupation, avoiding the five immoral occupations. (6) 正精進 Samyag-vyāyāma, correct zeal, or energy in uninterrupted progress in the way of nirvāṇa. (7) 正念 Samyak-smṛti, correct remembrance, or memory, which retains the true and excludes the false. (8) 正定 Samyak-samadhi, correct meditation, absorption, or abstraction. The 正 means of course Buddhist orthodoxy, anything contrary to this being 邪 or heterodox, and wrong. |
大蓮華智慧三摩地智 大莲华智慧三摩地智 see styles |
dà lián huá zhì huì sān mó dì zhì da4 lian2 hua2 zhi4 hui4 san1 mo2 di4 zhi4 ta lien hua chih hui san mo ti chih dai renge chie sanmajichi |
More info & calligraphy: Great Lotus Wisdom - Samadhi Wisdom |
止 see styles |
zhǐ zhi3 chih tomeru とめる |
to stop; to prohibit; until; only (given name) Tomeru To stop, halt, cease; one of the seven definitions of 禪定 dhyāna described as 奢摩他 śamatha or 三摩地 samādhi; it is defined as 靜息動心 silencing, or putting to rest the active mind, or auto-hypnosis; also 心定止於一處 the mind centred, lit. the mind steadily fixed on one place, or in one position. It differs from 觀 which observes, examines, sifts evidence; 止 has to do with 拂妄 getting rid of distraction for moral ends; it is abstraction, rather than contemplation; see 止觀 In practice there are three methods of attaining such abstraction: (a) by fixing the mind on the nose, navel, etc.; (b) by stopping every thought as it arises; (c) by dwelling on the thought that nothing exists of itself, but from a preceding cause. |
三力 see styles |
sān lì san1 li4 san li sanriki |
The three powers, of which there are various groups: (1) (a) personal power; (6) tathāgata-power; (c) power of the Buddha-nature within. (2) (a) power of a wise eye to see the Buddha-medicine (for evil); (b) of diagnosis of the ailment; (c) of suiting and applying the medicine to the disease. (3) (a) the power of Buddha; (b) of samādhi; (c) of personal achievement or merit. |
九地 see styles |
jiǔ dì jiu3 di4 chiu ti kyuuchi / kyuchi きゅうち |
very low land; (surname) Kuji The nine lands, i.e. the 欲界 realm of desire or sensuous realm the four 色界 realms of form or material forms; and the four 無色界 formless realms, or realms beyond form; v. 九有, 九有情居, 禪 and 定. The nine realms are:—(1) 欲界五趣地; the desire realm with its five gati, i.e. hells, hungry ghosts, animals, men, and devas. In the four form-realms are:— (2) 離生喜樂地 Paradise after earthly life, this is also the first dhyāna, or subject of meditation, 初禪. (3) 定生喜樂地 Paradise of cessation of rebirth, 二禪. (4) 離喜妙樂地 Land of wondrous joy after the previous joys, 三禪. (5) 捨念淸淨地 The Pure Land of abandonment of thought, or recollection (of past delights), 四禪. The four formless, or infinite realms, catur arūpa dhātu, are:—(6) 空無邊處地 ākāśānantyā-yatanam, the land of infinite space; also the first samādhi, 第一定. (7) 識無邊處地 vijñānānamtyāyatanam, the land of omniscience, or infinite perception, 二定. (8) 無所有處地 ākiñcanyāyatana, the land of nothingness, 三定. (9) 非想非非想處地 naivasaṁjñānā-saṁjñāyatana, the land (of knowledge) without thinking or not thinking, or where there is neither consciousness nor unconsciousness, i.e. above either; this is the 四定. Eitel says that in the last four, "Life lasts 20,000 great kalpas in the 1st, 40,000 in the 2nd, 60,000 in the 3rd, and 80,000 great kalpas in the 4th of these heavens." |
五智 see styles |
wǔ zhì wu3 zhi4 wu chih gochi ごち |
(place-name, surname) Gochi The five kinds of wisdom of the 眞言宗 Shingon School. Of the six elements 六大 earth, water, fire, air (or wind), ether (or space) 曇空, and consciousness (or mind 識 ), the first five form the phenomenal world, or Garbhadhātu, the womb of all things 胎藏界, the sixth is the conscious, or perceptive, or wisdom world, the Vajradhātu 金剛界, sometimes called the Diamond realm. The two realms are not originally apart, but one, and there is no consciousness without the other five elements. The sixth element, vijñāna, is further subdivided into five called the 五智 Five Wisdoms: (1) 法界體性智 dharmadhātu-prakṛti-jñāna, derived from the amala-vijñāna, or pure 識; it is the wisdom of the embodied nature of the dharmadhātu, defined as the six elements, and is associated with Vairocana 大日, in the centre, who abides in this samādhi; it also corresponds to the ether 空 element. (2) 大圓鏡智 adarśana-jñāna, the great round mirror wisdom, derived from the ālaya-vijñāna, reflecting all things; corresponds to earth, and is associated with Akṣobhya and the east. (3) 平等性智 samatā-jñāna, derived from mano-vijñāna, wisdom in regard to all things equally and universally; corresponds to fire, and is associated with Ratnasaṃbhava and the south. (4) 妙觀察智 pratyavekṣaṇa-jñāna, derived from 意識, wisdom of profound insight, or discrimination, for exposition and doubt-destruction; corresponds to water, and is associated with Amitābha and the west. (5) 成所作智 kṛtyānuṣṭhāna-jñāna, derived from the five senses, the wisdom of perfecting the double work of self-welfare and the welfare of others; corresponds to air 風 and is associated with Amoghasiddhi and the north. These five Dhyāni-Buddhas are the 五智如來. The five kinds of wisdom are the four belonging to every Buddha, of the exoteric cult, to which the esoteric cult adds the first, pure, all-refecting, universal, all-discerning, and all-perfecting. |
依地 see styles |
yī dì yi1 di4 i ti eji |
The ground on which one relies; the body, on which sight, hearing, etc., depend; the degree of samādhi attained; cf. 依身. |
六瑞 see styles |
liù ruì liu4 rui4 liu jui roku sui |
The six auspicious indications attributed to the Buddha as a preliminary to his delivery of the Lotus Sutra, see 法華經, 序品: (1) his opening address on the infinite; (2) his samādhi; (3) the rain of flowers; (4) the earthquake; (5) the delight of the beholders; (6) the Buddha-ray. |
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. |
四住 see styles |
sì zhù si4 zhu4 ssu chu shizumi しずみ |
(surname) Shizumi The four abodes or states in the 智度論 3, i. e. (1) 天住 the devalokas, equivalents of charity, morality, and goodness of heart; (2) 梵住 the brahmalokas, equivalents of benevolence, pity, joy, and indifference; (3) 聖住 the abode of śrāvakas, pratyekabuddhas, and bodhisattvas, equivalent of the samādhi of the immaterial realm, formless and still; (4) 佛住 the Buddha-abode, the equivalent of the samādhis of the infinite. v. 四住地. |
大乘 see styles |
dà shèng da4 sheng4 ta sheng oonori おおのり |
Mahayana, the Great Vehicle; Buddhism based on the Mayahana sutras, as spread to Central Asia, China and beyond; also pr. [Da4 cheng2] (surname) Oonori Mahāyāna; also called 上乘; 妙乘; 勝乘; 無上乘; 無上上乘; 不惡乘; 無等乘, 無等等乘; 摩訶衍 The great yāna, wain, or conveyance, or the greater vehicle in comparison with the 小乘 Hīnayāna. It indicates universalism, or Salvation for all, for all are Buddha and will attain bodhi. It is the form of Buddhism prevalent in Tibet, Mongolia, China, Korea, Japan, and in other places in the Far East. It is also called Northern Buddhism. It is interpreted as 大教 the greater teaching as compared with 小教 the smaller, or inferior. Hīnayāna, which is undoubtedly nearer to the original teaching of the Buddha, is unfairly described as an endeavour to seek nirvana through an ash-covered body, an extinguished intellect, and solitariness; its followers are sravakas and pratyekabuddhas (i.e. those who are striving for their own deliverance through ascetic works). Mahāyāna, on the other hand, is described as seeking to find and extend all knowledge, and, in certain schools, to lead all to Buddhahood. It has a conception of an Eternal Buddha, or Buddhahood as Eternal (Adi-Buddha), but its especial doctrines are, inter alia, (a) the bodhisattvas 菩薩 , i.e. beings who deny themselves final Nirvana until, according to their vows, they have first saved all the living; (b) salvation by faith in, or invocation of the Buddhas or bodhisattvas; (c) Paradise as a nirvana of bliss in the company of Buddhas, bodhisattvas, saints, and believers. Hīnayāna is sometimes described as 自利 self-benefiting, and Mahāyāna as 自利利他 self-benefit for the benefit of others, unlimited altruism and pity being the theory of Mahāyāna. There is a further division into one-yana and three-yanas: the trīyāna may be śrāvaka, pratyeka-buddha, and bodhisattva, represented by a goat, deer, or bullock cart; the one-yāna is that represented by the Lotus School as the one doctrine of the Buddha, which had been variously taught by him according to the capacity of his hearers, v. 方便. Though Mahāyāna tendencies are seen in later forms of the older Buddhism, the foundation of Mahāyāna has been attributed to Nāgārjuna 龍樹. "The characteristics of this system are an excess of transcendental speculation tending to abstract nihilism, and the substitution of fanciful degrees of meditation and contemplation (v. Samādhi and Dhyāna) in place of the practical asceticism of the Hīnayāna school."[Eitel 68-9.] Two of its foundation books are the 起信論and the 妙法蓮華經 but a larnge numberof Mahāyāna sutras are ascribed to the Buddha。. |
奮迅 奋迅 see styles |
fèn xùn fen4 xun4 fen hsün funjin ふんじん |
(form) (See 獅子奮迅) rousing oneself fiercely; being intensely stirred up Speedy, immediate (samādhi), cf. 師. |
妙音 see styles |
miào yīn miao4 yin1 miao yin myouon / myoon みょうおん |
exquisite voice; exquisite music; (place-name) Myōon Wonderful sound. (1) Gadgadasvara, 妙音菩薩 (or 妙音大士) a Bodhisattva, master of seventeen degrees of samādhi, residing in Vairocanaraśmi-pratimaṇḍita, whose name heads chap. 24 of the Lotus Sutra. (2) Sughoṣa, a sister of Guanyin; also a Buddha like Varuṇa controlling the waters 水天德佛, the 743rd Buddha of the present kalpa. (3) Ghoṣa, 瞿沙 an arhat, famous for exegesis, who "restored the eyesight of Dharmavivardhana by washing his eyes with the tears of people who were moved by his eloquence." Eitel. |
念定 see styles |
niàn dìng nian4 ding4 nien ting nenjō |
Correct memory and correct samādhi. |
意水 see styles |
yì shuǐ yi4 shui3 i shui isui いすい |
(given name) Isui The mind or will to become calm as still water, on entering samādhi. |
明得 see styles |
míng dé ming2 de2 ming te meidoku / medoku めいどく |
(personal name) Meidoku (明定) A samādhi in the Bodhisattva's 四加行 in which there are the bright beginnings of release from illusion. |
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. |
父母 see styles |
fù mǔ fu4 mu3 fu mu fubo(p); chichihaha; tetehaha(ok); kazoiroha(ok); bumo(ok); kazoiro(ok) ふぼ(P); ちちはは; ててはは(ok); かぞいろは(ok); ぶも(ok); かぞいろ(ok) |
father and mother; parents father and mother; parents; (surname) Fubo pitṛ-mātṛ, father and mother, parents; 無明 ignorance is referred to as father, and 貪愛 desire, or concupiscence, as mother, the two— ignorance and concupiscence— being the parents of all delusion and karma. Samādhi is also referred to as father, and praj na (wisdom) as mother, the parents of all knowledge and virtue. In the vast interchanges of rebirth all have been or are my parents, therefore all males are my father and all females my mother: 一切男女我父母 see 心地觀經 2. |
片禪 see styles |
piàn chán pian4 chan2 p`ien ch`an pien chan |
A brief samādhi, or meditation. |
痴定 see styles |
chī dìng chi1 ding4 ch`ih ting chih ting |
The samādhi of ignorance, i.e. without mystic insight. |
禅定 see styles |
zenjou / zenjo ぜんじょう |
(1) {Buddh} dhyana-samadhi (meditative concentration); (2) (See 修験道) ascetic practice atop a sacred mountain (in Shugendō); (3) mountain top; (given name) Zenjō |
禪定 禅定 see styles |
chán dìng chan2 ding4 ch`an ting chan ting zenjō |
chan is dhyāna, probably a transliteration; ding is an interpretation of samādhi. chan is an element in ding, or samādhi, which covers the whole ground of meditation, concentration, abstraction, reaching to the ultimate beyond emotion or thinking; cf. 禪, for which the two words chan-ding are loosely used. |
等引 see styles |
děng yǐn deng3 yin3 teng yin tōin |
samāhita, body and mind both fixed or concentrated in samādhi. |
等持 see styles |
děng chí deng3 chi2 teng ch`ih teng chih tōji |
Holding oneself in equanimity, a tr. of samādhi, as also is 三等持, i.e. samādhi-equilibrium; also of samāpatti, v. 三摩鉢底 and 等至. |
三三昧 see styles |
sān sān mèi san1 san1 mei4 san san mei san zanmai |
(三三昧地) The three samādhis, or the samādhi on three subjects; 三三摩 (三三摩地); 三定, 三等持; 三空; 三治; 三解脫門; 三重三昧; 三重等持. There are two forms of such meditation, that of 有漏 reincarnational, or temporal, called 三三昧; and that of 無 漏 liberation, or nirvāṇa, called 三解脫. The three subjects and objects of the meditation are (1) 空 to empty the mind of the ideas of me and mine and suffering, which are unreal; (2) 無相to get rid of the idea of form, or externals, i.e. the 十相 which are the five senses, and male and female, and the three 有; (3) 無願 to get rid of all wish or desire, also termed無作 and 無起. A more advanced meditation is called the Double Three Samādhi 重三三昧 in which each term is doubled 空空, 無相無相, 無願無願. The esoteric sect has also a group of its own. |
三平等 see styles |
sān píng děng san1 ping2 deng3 san p`ing teng san ping teng mihira みひら |
(place-name, surname) Mihira The esoteric doctrine that the three— body, mouth, and mind— are one and universal. Thus in samādhi the Buddha "body" is found everywhere and in everything (pan-Buddha), every sound becomes a "true word", dhāraṇī or potent phrase, and these are summed up in mind, which being universal is my mind and my mind it, 入我我入 it in me and I in it. Other definitions of the three are 佛, 法, 儈 the triratna; and 心, 佛, 衆生 mind, Buddha, and the living. Also 三三昧. Cf. 三密. v. 大日經 1. |
三摩地 see styles |
sān mó dì san1 mo2 di4 san mo ti samaji さまじ |
(given name) Samaji (or 三摩提, 三摩帝, 三摩底) Samādhi; idem 三昧. |
三摩提 see styles |
sān mó tí san1 mo2 ti2 san mo t`i san mo ti sanmaji |
(Skt. samādhi) |
三昧佛 see styles |
sān mèi fó san1 mei4 fo2 san mei fo Zanmai Butsu |
Samādhi Buddha, one of the ten Buddhas mentioned in the 華嚴經. |
三昧定 see styles |
sān mèi dìng san1 mei4 ding4 san mei ting zanmai jō |
samādhi, concentration |
三昧樂 三昧乐 see styles |
sān mèi lè san1 mei4 le4 san mei le zanmai raku |
bliss of samādhi |
三昧火 see styles |
sān mèi huǒ san1 mei4 huo3 san mei huo zanmai ka |
Fire of samādhi, the fire that consumed the body of Buddha when he entered nirvāṇa. |
三昧王 see styles |
sān mèi wáng san1 mei4 wang2 san mei wang zanmai ō |
royal samādhi |
三昧經 三昧经 see styles |
sān mèi jīng san1 mei4 jing1 san mei ching Zanmai kyō |
Samādhi-sūtra |
三昧門 三昧门 see styles |
sān mèi mén san1 mei4 men2 san mei men zanmai mon |
The different stages of a bodhisattva's samādhi; cf. 智度論 28. |
三昧魔 see styles |
sān mèi mó san1 mei4 mo2 san mei mo zanmai ma |
samādhi-māra, one of the ten māras, who lurks in the heart and hinders progress in meditation, obstructs the truth and destroys wisdom. |
不動定 see styles |
bù dòng dìng bu4 dong4 ding4 pu tung ting |
The samādhi, or abstract meditation, in which he abides. |
不定觀 不定观 see styles |
bù dìng guān bu4 ding4 guan1 pu ting kuan fujō kan |
(不定止觀) Direct insight without any gradual process of samādhi; one of three forms of Tiantai meditation. |
修得定 see styles |
xiū dé dìng xiu1 de2 ding4 hsiu te ting shutoku jō |
concentration (samādhi) attained by cultivation |
入三昧 see styles |
rù sān mèi ru4 san1 mei4 ju san mei nyū zanmai |
to enter samādhi |
勇伏定 see styles |
yǒng fú dìng yong3 fu2 ding4 yung fu ting yōfukujō |
(Skt. śūrāmgama-samādhi) |
大寂定 see styles |
dà jí dìng da4 ji2 ding4 ta chi ting dai jakujō |
The samādhi which the Tathāgata enters, of perfect tranquility and concentration with total absence of any perturbing element; also parinirvāṇa. Also 大寂三昧; 大寂靜摩地. |
大海印 see styles |
dà hǎi yìn da4 hai3 yin4 ta hai yin dai kaiin |
The ocean symbol, i.e. as the face of the sea reflects all forms, so the samādhi of a bodhisattva reflects to him all truths; it is also termed 海印三昧. |
如幻定 see styles |
rú huàn dìng ru2 huan4 ding4 ju huan ting nyogen jō |
as illusion samādhi |
定慧社 see styles |
dìng huì shè ding4 hui4 she4 ting hui she Jōesha |
samādhi and prajñā society |
宿王戲 宿王戏 see styles |
sù wáng xì su4 wang2 xi4 su wang hsi shukuō ki |
nakṣatra-rāja-vikrīḍita, the play of the star-king, or king of the constellations, one of the samādhi in the Lotus Sutra. |
富樓那 富楼那 see styles |
fù lóu nà fu4 lou2 na4 fu lou na Fūruna |
Pūrṇa; also富樓那彌多羅尼子 and other similar phonetic forms; Pūrṇamaitrāyaṇīputra, or Maitrāyaṇīputra, a disciple of Śākyamuni, son of Bhava by a slave girl, often confounded with Maitreya. The chief preacher among the ten principal disciples of Śākyamuni; ill-treated by his brother, engaged in business, saved his brothers from shipwreck by conquering Indra through samādhi; built a vihāra for Śākyamuni; expected to reappear as 法明如來 Dharmaprabhāsa Buddha. |
彌遮迦 弥遮迦 see styles |
mí zhē jiā mi2 zhe1 jia1 mi che chia Mishaka |
Miccaka or Mikkaka. 'A native of Central India, the sixth patriarch, who having laboured in Northern India transported himself to Ferghana where he chose Vasumitra as his successor. He died 'by the fire of samādhi'.' Eitel. |
日星宿 see styles |
rì xīng sù ri4 xing1 su4 jih hsing su nisshōshuku |
Nakṣatratārā-rāja-ditya; a degree of meditation, i. e. the sun, stars and constellations samādhi. |
明得定 see styles |
míng dé dìng ming2 de2 ding4 ming te ting myōtoku jō |
samādhi of attaining light |
月輪觀 月轮观 see styles |
yuè lún guān yue4 lun2 guan1 yüeh lun kuan gatsurinkan |
(or 月輪三昧) The moon contemplation ( or samādhi) in regard to its sixteen nights of waxing to the full, and the application of this contemplation to the development of bodhi within, especially of the sixteen kinds of bodhisattva mind of the lotus and of the human heart. |
止觀論 止观论 see styles |
zhǐ guān lùn zhi3 guan1 lun4 chih kuan lun Shikanron |
摩訶止觀論 The foundation work on Tiantai's modified form of samādhi, rest of body for clearness of vision. It is one of the three foundation works of the Tiantai School: was delivered by 智顗 Zhiyi to his disciple 章安 Chāgan who committed it to writing. The treatises on it are numerous. |
法光定 see styles |
fǎ guāng dìng fa3 guang1 ding4 fa kuang ting hō kōjō |
samādhi of the light of Truth, that of the bodhisattva in the first stage. |
涅槃經 涅盘经 see styles |
niè pán jīng nie4 pan2 jing1 nieh p`an ching nieh pan ching Nehan gyō |
the Nirvana sutra: every living thing has Buddha nature. Nirvāṇa Sūtra. There are two versions, one the Hīnayāna, the other the Mahāyāna, both of which are translated into Chinese, in several versions, and there are numerous treatises on them. Hīnayāna: 佛般泥洹經 Mahaparinirvāṇa Sūtra, tr. by Po Fazu A.D. 290-306 of the Western Chin dynasty, B.N. 552. 大般涅槃經 tr. by Faxian, B.N. 118. 般泥洹經 translator unknown. These are different translations of the same work. In the Āgamas 阿含there is also a Hīnayāna Nirvāṇa Sūtra. Mahāyāna: 佛說方等般泥洹經 Caturdāraka-samādhi Sūtra, tr. by Dharmarakṣa of the Western Chin A.D. 265-316, B. N. 116. 大般泥洹經 Mahaparinirvāṇa Sūtra, tr. by Faxian, together with Buddhabhadra of the Eastern Chin, A.D. 317-420, B. N. 120, being a similar and incomplete translation of B. N. 113, 114. 四童子三昧經 Caturdāraka-samādhi Sūtra, tr. by Jñānagupta of the Sui dynasty, A. D. 589-618, B.N. 121. The above three differ, though they are the first part of the Nirvāṇa Sūtra of the Mahāyāna. The complete translation is 大般涅槃經 tr. by Dharmarakṣa A.D. 423, B.N. 113; v. a partial translation of fasc. 12 and 39 by Beal, in his Catena of Buddhist Scriptures, pp. 160-188. It is sometimes called 北本 or Northern Book, when compared with its revision, the Southern Book, i.e. 南方大般涅槃經 Mahaparinirvāṇa Sūtra, produced in Jianye, the modem Nanjing, by two Chinese monks, Huiyan and Huiguan, and a literary man, Xie Lingyun. B.N. 114. 大般涅槃經後分 The latter part of the Mahaparinirvāṇa Sūtra tr. by Jñānabhadra together with Huining and others of the Tang dynasty, B.N. 115, a continuation of the last chapter of B.N. 113 and 114. |
淨度經 淨度经 see styles |
jìng dù jīng jing4 du4 jing1 ching tu ching Jōdo kyō |
Samādhi-sūtra on Liberation through Purification Spoken by the Buddha |
火三昧 see styles |
huǒ sān mèi huo3 san1 mei4 huo san mei ka zanmai |
fire samādhi |
火界定 see styles |
huǒ jiè dìng huo3 jie4 ding4 huo chieh ting kakai jō |
agni-dhātu-samādhi; the meditation on the final destruction of the world by fire. |
王三昧 see styles |
wáng sān mèi wang2 san1 mei4 wang san mei ō zanmai |
三昧王三昧; 三昧王 The king ofsamādhis, the highest degree ofsamādhi, the 首楞嚴定 q. v. The first is also applied to invoking Buddha, or sitting in meditation or trance. |
生得定 see styles |
shēng dé dìng sheng1 de2 ding4 sheng te ting shōtoku jō |
innately endowed meditative absorption (samādhi) |
福德身 see styles |
fú dé shēn fu2 de2 shen1 fu te shen fukudoku shin |
The buddhakāya, or body of Buddha, in the enjoyment of the highest samādhi bliss. |
禪三昧 禅三昧 see styles |
chán sān mèi chan2 san1 mei4 ch`an san mei chan san mei zen zanmai |
dhyāna and samādhi, dhyāna considered as 思惟 meditating, samādhi as 定 abstraction; or meditation in the realms of 色 the visible, or known, and concentration on 無色 the invisible, or supramundane; v. 禪定. |
空三昧 see styles |
kōng sān mèi kong1 san1 mei4 k`ung san mei kung san mei kū zanmai |
The samādhi which regards the ego and things as unreal; one of the 三三昧. |
胎藏界 see styles |
tāi zàng jiè tai1 zang4 jie4 t`ai tsang chieh tai tsang chieh taizō kai |
Garbhadhātu, or Garbhakośa-(dhātu), the womb treasury, the universal source from which all things are produced; the matrix; the embryo; likened to a womb in which all of a child is conceived— its body, mind, etc. It is container and content; it covers and nourishes; and is the source of all supply. It represents the 理性 fundamental nature, both material elements and pure bodhi, or wisdom in essence or purity; 理 being the garbhadhātu as fundamental wisdom, and 智 acquired wisdom or knowledge, the vajradhātu. It also represents the human heart in its innocence or pristine purity, which is considered as the source of all Buddha-pity and moral knowledge. And it indicates that from the central being in the maṇḍala, viz. the Sun as symbol of Vairocana, there issue all the other manifestations of wisdom and power, Buddhas, bodhisattvas, demons, etc. It is 本覺 original intellect, or the static intellectuality, in contrast with 始覺 intellection, the initial or dynamic intellectuality represented in the vajradhātu; hence it is the 因 cause and vajradhātu the 果 effect; though as both are a unity, the reverse may be the rule, the effect being also the cause; it is also likened to 利他 enriching others, as vajradhātu is to 自利 enriching self. Kōbō Daishi, founder of the Yoga or Shingon 眞言 School in Japan, adopted the representation of the ideas in maṇḍalas, or diagrams, as the best way of revealing the mystic doctrine to the ignorant. The garbhadhātu is the womb or treasury of all things, the universe; the 理 fundamental principle, the source; its symbols are a triangle on its base, and an open lotus as representing the sun and Vairocana. In Japan this maṇḍala is placed on the east, typifying the rising sun as source, or 理. The vajradhātu is placed west and represents 智 wisdom or knowledge as derived from 理 the underlying principle, but the two are essential one to the other, neither existing apart. The material and spiritual; wisdom-source and intelligence; essence and substance; and similar complementary ideas are thus portrayed; the garbhadhātu may be generally considered as the static and the vajradhātu as the dynamic categories, which are nevertheless a unity. The garbhadhātu is divided into 三部 three sections representing samādhi or quiescence, wisdom-store, and pity-store, or thought, knowledge, pity; one is called the Buddha-section, the others the Vajra and Lotus sections respectively; the three also typify vimokṣa, prajñā, and dharmakāya, or freedom, understanding, and spirituality. There are three heads of these sections, i. e. Vairocana, Vajrapāṇi, and Avalokiteśvara; each has a mother or source, e. g. Vairocana from Buddha's-eye; and each has a 明王 or emanation of protection against evil; also a śakti or female energy; a germ-letter, etc. The diagram of five Buddhas contains also four bodhisattvas, making nine in all, and there are altogether thirteen 大院 or great courts of various types of ideas, of varying numbers, generally spoken of as 414. Cf. 金剛界; 大日; 兩部. |
蝦蟆禪 虾蟆禅 see styles |
xiā má chán xia1 ma2 chan2 hsia ma ch`an hsia ma chan gama zen |
Frog samādhi, which causes one to leap with joy at half-truths. |
調直定 调直定 see styles |
tiáo zhí dìng tiao2 zhi2 ding4 t`iao chih ting tiao chih ting jōjikijō |
To harmonize the discords of the mind, to straighten its irregularities, and quiet its distractions, an explanation of samādhi given by Tiantai. |
頂三昧 see styles |
dǐng sān mèi ding3 san1 mei4 ting san mei |
peak samādhi |
風三昧 风三昧 see styles |
fēng sān mèi feng1 san1 mei4 feng san mei |
風奮三昧 A samādhi in which the whole body is conceived of as scattered. |
首楞嚴 首楞严 see styles |
shǒu lèng yán shou3 leng4 yan2 shou leng yen |
首楞伽摩 śūraṃgama, intp. 健相 heroic, resolute; the virtue or power which enables a buddha to overcome every obstacle, obtained in the 首楞嚴定 or 三昧 śūraṃgamadhyāna or samādhi; 首楞嚴經 is the sutra on the subject, whose full title commences 大佛頂, etc. |
一相三昧 see styles |
yī xiàng sān mèi yi1 xiang4 san1 mei4 i hsiang san mei ichisō zanmai |
A state of samādhi in which are repressed hate and love, accepting and rejecting, etc., and in which the mind reaches an undivided state, being anchored in calm and quiet. |
一行三昧 see styles |
yī xíng sān mèi yi1 xing2 san1 mei4 i hsing san mei ichigyouzanmai / ichigyozanmai いちぎょうざんまい |
(yoji) (See 念仏三昧) complete concentration on one subject (usu. prayer); one-practice absorption 眞如三昧, 一相三昧 A samādhi for realizing that the nature of all Buddhas is the same; the 起信論 says all Buddhas and all beings. Another meaning is entire concentration of the mind on Buddha. |
七菩提分 see styles |
qī pú tí fēn qi1 pu2 ti2 fen1 ch`i p`u t`i fen chi pu ti fen shichi bodai bun |
saptabodhyaṅga, also 七菩提寶, 七覺分, 七覺支, 七等覺支. Seven characteristics of bodhi; the sixth of the 七科七道品 in the seven categories of the bodhipakṣika dharma, v. 三十七菩提分 it represents seven grades in bodhi,viz,(1)擇法覺支(or 擇法菩提分 and so throughout), dharma-pravicaya-saṃbodhyaṇga, discrimination of the true and the fa1se : (2) 精進 vīrya-saṃbodhyaṇga, zeal, or undeflected progress;(3) 喜prīti-saṃbodhyaṇga., joy, delight; (4) 輕安 or 除 praśrabdhi-saṃbodhyaṇga. Riddance of all grossness or weight of body or mind, so that they may be light, free, and at ease; (5) 念 smrti-saṃbodhyaṇga, power of remembering the various states passed through in contemplation; (6) 定 samādhi-saṃbodhyaṇga.the power to keep the mind in a given realm undiverted; (7) 行捨 or 捨 upekṣā-saṃbodhyaṇga or upekṣaka, complete abandonment, auto-hypnosis, or indifference to all disturbances of the sub-conscious or ecstatic mind. |
三摩半那 see styles |
sān mó bàn nà san1 mo2 ban4 na4 san mo pan na sanmahanna |
samāpanna, in the state of samādhi. |
三摩地法 see styles |
sān mó dì fǎ san1 mo2 di4 fa3 san mo ti fa sanmaji hō |
samādhi doctrines |
三摩鉢底 三摩钵底 see styles |
sān mó bō dǐ san1 mo2 bo1 di3 san mo po ti sanmapattei |
(or 三摩鉢提); 三摩拔提 (or 三摩跋提); 三摩越 samāpatti, attainment, arrival; defined by 等至 and 等持 which is intp. as complete dhyāna; similar to 三摩半那 samāpanna, attainment. Eitel says: "a degree of abstract ecstatic meditation preparatory to the final attainment of samādhi." Clough speaks of eight samāpattis, i.e. attainments— "eight successive states induced by the ecstatic meditation." v. also 三摩越. |
三昧之定 see styles |
sān mèi zhī dìng san1 mei4 zhi1 ding4 san mei chih ting zanmai nojō |
samādhi, concentration |
三昧正定 see styles |
sān mèi zhèng dìng san1 mei4 zheng4 ding4 san mei cheng ting zanmai shōjō |
samādhi, right concentration |
三昧王經 三昧王经 see styles |
sān mèi wáng jīng san1 mei4 wang2 jing1 san mei wang ching Zanmai ō kyō |
King of Samādhi Sūtra |
三昧相應 三昧相应 see styles |
sān mèi xiāng yìng san1 mei4 xiang1 ying4 san mei hsiang ying zanmai sōō |
The symbols or offerings should tally with the object worshipped, e.g. a white flower with a merciful or a white image. |
不共三昧 see styles |
bù gòng sān mèi bu4 gong4 san1 mei4 pu kung san mei fugu zanmai |
asakṛt-samādhi; a samādhi in more than one formula, or mode. |
不受三昧 see styles |
bù shòu sān mèi bu4 shou4 san1 mei4 pu shou san mei fuju zanmai |
In the Lotus Sutra, cap. 25, the bodhisattva 無盡意 obeying the Buddha's command, offered Guanyin a jewel-garland, which the latter refused saying he had not received the Buddha's command to accept it. This attitude is attributed to his 不受 samādhi, the samādhi of 畢竟空 utter 'voidness', or spirituality. |
不壞四禪 不坏四禅 see styles |
bù huài sì chán bu4 huai4 si4 chan2 pu huai ssu ch`an pu huai ssu chan fue (no) shizen |
The four dhyāna heavens, where the samādhi mind of meditation is indestructible, and the external world is indestructible by the three final catastrophes. |
不如蜜多 see styles |
bù rú mì duō bu4 ru2 mi4 duo1 pu ju mi to Funyomitta |
The twenty-sixth patriarch, said to be Puryamitra (Eitel), son of a king in Southern India, labored in eastern India, d. A. D. 388 by samādhi. |
不時解脫 不时解脱 see styles |
bù shí jiě tuō bu4 shi2 jie3 tuo1 pu shih chieh t`o pu shih chieh to fuji gedatsu |
The sixth, or highest of the six types of arhats; the other five groups have to bide their time and opportunity 時解脫 for liberation in samādhi, the sixth can enter immediately. |
世間三昧 世间三昧 see styles |
shì jiān sān mèi shi4 jian1 san1 mei4 shih chien san mei seken zanmai |
mundane samādhi |
九次第定 see styles |
jiǔ cì dì dìng jiu3 ci4 di4 ding4 chiu tz`u ti ting chiu tzu ti ting kyū shidai jō |
The samādhi of the nine degrees, i.e. the four dhyānas 四禪, the four realms beyond form 四無色, and the samādhi beyond sensation and thought 滅受想定; see 九有情居 and 九地. |
五位三昧 see styles |
wǔ wèi sān mèi wu3 wei4 san1 mei4 wu wei san mei goi zanmai |
五種三昧 The five kinds of samādhi: (1) On mortality, the 四禪 and 八定; (2) śrāvaka on the four axioms; (3) pratyekabuddha on the twelve nidānas; (4) bodhisattva on the 六度 and the 萬行; (5) Buddha on the one Buddha-vehicle, which includes all others; v. 五乘. |
五種三昧 五种三昧 see styles |
wǔ zhǒng sān mèi wu3 zhong3 san1 mei4 wu chung san mei go shu zanmai |
five kinds of samādhi |
佛具十身 see styles |
fó jù shí shēn fo2 ju4 shi2 shen1 fo chü shih shen butsugu jūshin |
The ten perfect bodies or characteristics of Buddha: (1) 菩提身 Bodhi-body in possession of complete enlightenment. (2) 願身 Vow-body, i.e. the vow to be born in and from the Tuṣita heaven. (3) 化身 nirmāṇakāya, Buddha incarnate as a man. (4) 住持身 Buddha who still occupies his relics or what he has left behind on earth and thus upholds the dharma. (5) 相好莊嚴身 saṁbhogakāya, endowed with an idealized body with all Buddha marks and merits. (6) 勢力身 or 心佛 Power-body, embracing all with his heart of mercy. (7) 如意身 or 意生身 At will body, appearing according to wish or need. (8) 福德身 or 三昧身 samādhi body, or body of blessed virtue. (9) 智身 or 性佛 Wisdom-body, whose nature embraces all wisdom. (10) 法身 dharmakāya, the absolute Buddha, or essence of all life. |
佛立三昧 see styles |
fó lì sān mèi fo2 li4 san1 mei4 fo li san mei butsuryū zanmai |
A degree of samādhi in which the Buddhas appear to the meditator. |
健行三昧 see styles |
jiàn xíng sān mèi jian4 xing2 san1 mei4 chien hsing san mei kengyō zanmai |
heroic march samādhi |
入於三昧 入于三昧 see styles |
rù yú sān mèi ru4 yu2 san1 mei4 ju yü san mei nyū o zanmai |
to enter into samādhi |
六種震動 六种震动 see styles |
liù zhǒng zhèn dòng liu4 zhong3 zhen4 dong4 liu chung chen tung rokushu shindō |
The six earthquakes, or earth-shakings, also 六種動相, of which there are three different categories. I, Those at the Buddha's conception, birth, enlightenment, first preaching, when Māra besought him to live, and at his nirvana; some omit the fifth and after 'birth' add 'leaving home '. II. The six different kinds of shaking of the chiliocosm, or universe, when the Buddha entered into the samādhi of joyful wandering, see 大品般若經 1, i. e. east rose and west sank, and so on with w. e., n. s., s. n., middle and borders, borders and middle. III. Another group is shaking, rising, waving, reverberating, roaring, arousing, the first three referring to motion, the last three to sounds; see the above 般若經; which in later translations gives shaking, rising, reverberating, beating, roaring, crackling. |
口稱三昧 口称三昧 see styles |
kǒu chēng sān mèi kou3 cheng1 san1 mei4 k`ou ch`eng san mei kou cheng san mei kushō zanmai |
The samādhi in which with a quiet heart the individual repeats the name of Buddha, or the samādhi attained by such repetition. |
口頭三昧 口头三昧 see styles |
kǒu tóu sān mèi kou3 tou2 san1 mei4 k`ou t`ou san mei kou tou san mei kōto zanmai |
lip service samādhi |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "samadhi" 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).
Combined, these cover 1,007,753 Japanese, Chinese, and Buddhist characters, words, idioms, names, placenames, and short phrases.
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