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12>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
因果 see styles |
yīn guǒ yin1 guo3 yin kuo inga いんが |
More info & calligraphy: Karma - Cause and Effect(1) cause and effect; causality; (2) {Buddh} karma; fate; (adjectival noun) (3) unfortunate; unlucky; ill-fated Cause and effect; every cause has its effect, as every effect arises from a cause. |
因緣 因缘 see styles |
yīn yuán yin1 yuan2 yin yüan innen |
More info & calligraphy: Fate / Opportunity / Chancehetupratyaya. Cause; causes; 因 hetu, is primary cause, 緣 pratyaya, secondary cause, or causes, e. g. a seed is 因, rain, dew, farmer, etc., are 緣. The 十二因緣 twelve nidānas or links are 'the concatenation of cause and effect in the whole range of existence'. |
如來 如来 see styles |
rú lái ru2 lai2 ju lai nyorai にょらい |
More info & calligraphy: Tathagata(out-dated kanji) Tathagata; perfected one (suffix of high-ranking Buddhist deities) tathāgata, 多陀阿伽陀 q. v.; 怛他揭多 defined as he who comes as do all other Buddhas; or as he who took the 眞如 zhenru or absolute way of cause and effect, and attained to perfect wisdom; or as the absolute come; one of the highest titles of a Buddha. It is the Buddha in his nirmāṇakāya, i. e. his 'transformation' or corporeal manifestation descended on earth. The two kinds of Tathāgata are (1) 在纏 the Tathāgata in bonds, i. e. limited and subject to the delusions and sufferings of life, and (2) 出纏 unlimited and free from them. There are numerous sutras and śāstras bearing this title of 如來 rulai. |
自然 see styles |
zì rán zi4 ran2 tzu jan jinen じねん |
More info & calligraphy: Nature(n,adv) (dated) occurring naturally (without human influence); (female given name) Minori svayaṃbhū, also 自爾; 法爾 self-existing, the self-existent; Brahmā, Viṣṇu, and others; in Chinese it is 'self-so', so of itself, natural, of course, spontaneous. It also means uncaused existence, certain sects of heretics 自然外道 denying Buddhist cause and effect and holding that things happen spontaneously. |
因 see styles |
yīn yin1 yin in いん |
cause; reason; because (1) cause; factor; (2) {Buddh} (See 縁・えん・5) hetu (direct cause, esp. as opposed to indirect conditions); (3) (See 因明) the basis of one's argument (in hetuvidya); (personal name) Yukari hetu: a cause: because: a reason: to follow, it follows, that which produces a 果 result or effect. 因 is a primary cause in comparison with 緣 pratyaya which is an environmental or secondary cause. In the 十因十果 ten causes and ten effects, adultery results in the iron bed, the copper pillar, and the eight hot hells; covetousness in the cold hells; and so on, as shown in the 楞嚴經. Translit. in, yin. Cf. 印. |
有 see styles |
yǒu you3 yu yuu / yu ゆう |
to have; there is; (bound form) having; with; -ful; -ed; -al (as in 有意[you3yi4] intentional) (1) existence; (n,n-pref) (2) possession; having; (3) (abbreviation) (in company names; written as (有)) (See 有限会社) limited company; (personal name) Yumi bhāva: that which exists, the existing, existence; to have, possess, be. It is defined as (1) the opposite of 無 wu and 空 kong the non-existent; (2) one of the twelve nidānas, existence; the condition which, considered as cause, produces effect; (3) effect, the consequence of cause; (4) anything that can be relied upon in the visible or invisible realm. It means any state which lies between birth and death, or beginning and end. There are numerous categories— 3, 4, 7, 9, 18, 25, and 29. The 三有 are the 三界 trailokya, i. e. 欲, 色 and 無色界 the realms of desire, of form, and of non-form, all of them realms of mortality; another three are 本有 the present body and mind, or existence, 當有 the future ditto, 中有 the intermediate ditto. Other definitions give the different forms or modes of existence. |
果 see styles |
guǒ guo3 kuo ka か |
fruit; result; resolute; indeed; if really (1) {Buddh} (See 因・2) phala (attained state, result); (2) {Buddh} (See 悟り・2) enlightenment (as the fruits of one's Buddhist practice); (3) (See 果物) fruit; (counter) (4) counter for pieces of fruit; (male given name) Minoru phala, 頗羅 fruit; offspring; result, consequence, effect; reward, retribution; it contrasts with cause, i. e. 因果 cause and effect. The effect by causing a further effect becomes also a cause. |
了因 see styles |
liǎo yīn liao3 yin1 liao yin ryōin |
A revealing cause, v. 二因 , i.e. 生因 a producing or direct cause, e.g. a seed; and 了因 a revealing "cause", e.g. a light, as indicating the effect; knowledge or wisdom. |
五果 see styles |
wǔ guǒ wu3 guo3 wu kuo goka ごか |
(1) five fruits (peach, Japanese plum, apricot, jujube, Japanese chestnut); (2) (Buddhist term) five types of effect in cause-and-effect relationships; (3) (Buddhist term) five effects of ignorance and formations on one's current life The five fruits, or effects; there are various groups, e. g. I. (1) 異熟果 fruit ripening divergently, e. g. pleasure and goodness are in different categories; present organs accord in pain or pleasure with their past good or evil deeds; (2) 等流果 fruit of the same order, e. g. goodness reborn from previous goodness; (3) 土用果 present position and function fruit, the rewards of moral merit in previous lives; (4) 增上果 superior fruit, or position arising from previous earnest endeavor and superior capacity: (5) 離繋果 fruit of freedom from all bonds, nirvana fruit. II. Fruit, or rebirth: (1) 識 conception (viewed psychologically); (2) 名色 formation mental and physical; (3) 六處 the six organs of perception complete; (4) 觸 their birth and contact with the world; (5) 受 consciousness. III. Five orders of fruit, with stones, pips, shells (as nuts), chaff-like (as pine seeds), and with pods. |
五見 五见 see styles |
wǔ jiàn wu3 jian4 wu chien gomi ごみ |
(surname) Gomi The five wrong views: (1) 身見 satkāya-dṛṣṭi, i. e. 我見 and 我所見 the view that there is a real self, an ego, and a mine and thine: (2) 邊見 antar-grāha, extreme views. e. g. extinction or permanence; (3) 邪見 mithyā, perverse views, which, denying cause and effect, destroy the foundations of morality; (4) 見取見 dṛṣṭi-parāmarśa, stubborn perverted views, viewing inferior things as superior, or counting the worse as the better; (5) 戒禁取見 śīla-vrata-parāmarśa, rigid views in favour of rigorous ascetic prohibitions, e. g. covering oneself with ashes. Cf. 五利使. |
五諦 五谛 see styles |
wǔ dì wu3 di4 wu ti gotai |
The five axioms: (1) 因諦 the cause, which is described as 集諦 of the Four Noble Truths; (2) 果諦 the effect as 苦諦; (3) 智諦 or 能知諦 diagnosis as 道諦; (4) 境諦 or 所知諦 the end or cure as 滅諦; to these add (5) 勝諦 or 至諦, the supreme axiom, i. e. the 眞如; v. 四諦. |
交蘆 交芦 see styles |
jiāo lú jiao1 lu2 chiao lu kyōro |
束蘆 A tripod of three rushes or canes— an illustration of the mutuality of cause and effect, each cane depending on the other at the point of intersection. |
人執 人执 see styles |
rén zhí ren2 zhi2 jen chih ninshū |
The (false) tenet of a soul, or ego, or permanent individual, i.e. that the individual is real, the ego an independent unit and not a mere combination of the five skandhas produced by cause and in effect disintegrating; v. 我執. |
元因 see styles |
yuán yīn yuan2 yin1 yüan yin gan'in |
原因 The original or fundamental cause which produces phenomena, e. g. karma, reincarnation, etc.; every cause has its fruit or consequences. The idea of cause and effect is a necessary condition of antecedent and consequence; it includes such relations as interaction, correlation, interdependence, co-ordination based on an intrinsic necessity. |
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. |
八諦 八谛 see styles |
bā dì ba1 di4 pa ti hachitai |
The eight truths, postulates, or judgments of the 法相 Dharmalakṣana school, i.e. four common or mundane, and four of higher meaning. The first four are (1) common postulates on reality, considering the nominal as real, e.g. a pot; (2) common doctrinal postulates, e.g. the five skandhas; (3) abstract postulates, e.g. the four noble truths 四諦; and (4) temporal postulates in regard to the spiritual in the material. The second abstract or philosophical four are (5) postulates on constitution and function, e.g. of the skandhas; (6) on cause and effect, e.g. the 四諦; (7) on the void, the immaterial, or reality; and (8) on the pure inexpressible ultimate or absolute. |
六因 see styles |
liù yīn liu4 yin1 liu yin rokuin |
The six causations of the 六位 six stages of Bodhisattva development, q. v. Also, the sixfold division of causes of the Vaibhāṣikas (cf. Keith, 177-8); every phenomenon depends upon the union of 因 primary cause and 緣 conditional or environmental cause; and of the 因 there are six kinds: (1) 能作因 karaṇahetu, effective causes of two kinds: 與力因 empowering cause, as the earth empowers plant growth, and 不障因 non-resistant cause, as space does not resist, i. e. active and passive causes; (2) 倶有因 sahabhūhetu, co-operative causes, as the four elements 四大 in nature, not one of which can be omitted; (3) 同類因 sabhāgahetu, causes of the same kind as the effect, good producing good, etc.; (4) 相應因 saṃprayuktahetu, mutual responsive or associated causes, e. g. mind and mental conditions, subject with object; Keith gives 'faith and intelligence'; similar to (2); (5) 遍行因 sarvatragahetu, universal or omnipresent cause, i. e. of illusion, as of false views affecting every act; it resembles (3) but is confined to delusion; (6) 異熟因 vipākahetu, differental fruition, i. e. the effect different from the cause, as the hells are from evil deeds. |
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). |
善因 see styles |
shàn yīn shan4 yin1 shan yin zenin ぜんいん |
(Buddhism) good karma {Buddh} (ant: 悪因) good cause (that will bring a good reward); good deed Good causation, i.e. a good cause for a good effect. |
囘向 回向 see styles |
huí xiàng hui2 xiang4 hui hsiang ekō |
迴向 pariṇāmanā. To turn towards; to turn something from one person or thing to another; transference of merit); the term is intp. by 轉趣 turn towards; it is used for works of supererogation, or rather, it means the bestowing on another, or others, of merits acquired by oneself, especially the merits acquired by a bodhisattva or Buddha for the salvation of all, e. g. the bestowing of his merits by Amitābha on all the living. There are other kinds, such as the turning of acquired merit to attain further progress in bodhi, or nirvana. 囘事向理 to turn (from) practice to theory; 囘自向他 to turn from oneself to another; 囘因向果 To turn from cause to effect. 囘世而向出世 to turn from this world to what is beyond this world, from the worldly to the unworldly. |
四執 四执 see styles |
sì zhí si4 zhi2 ssu chih shishū |
The four erroneous tenets; also 四邪; 四迷; 四術; there are two groups: I. The four of the 外道 outsiders, or non-Buddhists, i. e. of Brahminism, concerning the law of cause and effect: (1) 邪因邪果 heretical theory of causation, e. g. creation by Mahesvara; (2) 無因有果 or 自然, effect independent of cause, e. g. creation without a cause, or spontaneous generation; (3) 有因無果 cause without effect, e. g. no future life as the result of this. (4) 無因無果 neither cause nor effect, e. g. that rewards and punishments are independent of morals. II. The four erroneous tenets of 內外道 insiders and outsiders, Buddhist and Brahman, also styled 四宗 the four schools, as negated in the 中論 Mādhyamika śāstra: (1) outsiders, who do not accept either the 人 ren or 法 fa ideas of 空 kong; (2) insiders who hold the Abhidharma or Sarvāstivādāḥ tenet, which recognizes 人空 human impersonality, but not 法空 the unreality of things; (3) also those who hold the 成實 Satyasiddhi tenet which discriminates the two meanings of 空 kong but not clearly; and also (4) those in Mahāyāna who hold the tenet of the realists. |
因分 see styles |
yīn fēn yin1 fen1 yin fen inbun |
Cause, as contrasted with effect 果分. |
對法 对法 see styles |
duì fǎ dui4 fa3 tui fa taihō |
The corresponding law, the philosophy in the Buddha's teaching, the Abhidharma; comparison of cause and effect. |
忍智 see styles |
rěn zhì ren3 zhi4 jen chih ninchi |
Patience and wisdom. In the Hīnayāna, patience is cause, wisdom effect; in Mahāyāna, the two are merged, though patience precedes wisdom. |
斷滅 断灭 see styles |
duàn miè duan4 mie4 tuan mieh danmetsu |
annihilation (of soul, Sanskrit uccheda) The heterodox teaching which denies the law of cause and effect, i.e. of karma. |
業天 业天 see styles |
yè tiān ye4 tian1 yeh t`ien yeh tien gyouten / gyoten ぎょうてん |
(surname) Gyouten The karma of heaven, i.e. the natural inevitable law of cause and effect. |
涅槃 see styles |
niè pán nie4 pan2 nieh p`an nieh pan nehan ねはん |
nirvana (Buddhism) (1) {Buddh} nirvana; supreme enlightenment; (2) {Buddh} death; death of Buddha nirvāṇa, 'blown out, gone out, put out, extinguished'; 'liberated-from existence'; 'dead, deceased, defunct.' 'Liberation, eternal bliss'; '(with Buddhists and Jainas) absolute extinction or annihilation, complete extinction of individual existence.' M.W. Other forms are 涅槃那; 泥日; 泥洹; 泥畔 Originally translated 滅 to extinguish, extinction, put out (as a lamp or fire), it was also described as 解脫 release, 寂滅 tranquil extinction; 無爲 inaction, without effort, passiveness; 不生 no (re)birth; 安樂 calm joy; 滅度transmigration to 'extinction'. The meaning given to 'extinction' varies, e.g. individual extinction; cessation of rebirth; annihilation of passion; extinction of all misery and entry into bliss. While the meaning of individual extinction is not without advocates, the general acceptation is the extinction or end of all return to reincarnation with its concomitant suffering, and the entry into bliss. Nirvāṇa may be enjoyed in the present life as an attainable state, with entry into parinirvāṇa, or perfect bliss to follow. It may be (a) with a 'remainder', i.e. the cause but not all the effect (karma), of reincarnation having been destroyed; (b) without 'remainder', both cause and effect having been extinguished. The answer of the Buddha as to the continued personal existence of the Tathāgata in nirvāṇa is, in the Hīnayāna canon, relegated 'to the sphere of the indeterminates' (Keith), as one of the questions which are not essential to salvation. One argument is that flame when blown out does not perish but returns to the totality of Fire. The Nirvāṇa Sutra claims for nirvāṇa the ancient ideas of 常樂我淨 permanence, bliss, personality purity in the transcendental realm. Mahāyāna declares that Hīnayāna by denying personality in the transcendental realm denies the existence of the Buddha. In Mahāyāna final nirvāṇa is transcendental, and is also used as a term for the absolute. The place where the Buddha entered his earthly nirvāṇa is given as Kuśinagara, cf. 拘. |
理事 see styles |
lǐ shì li3 shi4 li shih riji りじ |
member of council; (literary) to take care of matters director; trustee Noumena and phenomena, principle and practice, absolute and relative, real and empirical, cause and effect, fundamental essence and external activity, potential and actual; e.g. store and distribution, ocean and wave, static and kinetic. |
異熟 异熟 see styles |
yì shóu yi4 shou2 i shou ijuku |
vipāka, different when cooked, or matured, i.e. the effect differing from the cause, e. g. pleasure differing from goodness its cause, and pain from evil. Also, maturing or producing its effects in another life. |
相續 相续 see styles |
xiāng xù xiang1 xu4 hsiang hsü sōzoku |
santati. Continuity, especially of cause and effect. |
空心 see styles |
kòng xīn kong4 xin1 k`ung hsin kung hsin kūshin |
on an empty stomach An empty mind, or heart; a mind meditating on the void, or infinite; a mind not entangled in cause and effect, i.e. detached from the phenomenal. |
等流 see styles |
děng liú deng3 liu2 teng liu tōru |
niṣyanda, outflow, regular flow, equal current; like producing like; the equality of cause and effect; like causes produce like effects; of the same order. |
起因 see styles |
qǐ yīn qi3 yin1 ch`i yin chi yin kiin / kin きいん |
cause; a factor (leading to an effect) (noun/participle) cause; origin |
逆喩 see styles |
nì yú ni4 yu2 ni yü gyakuyu |
Argument by illustration from effect to cause, e.g. the source of the ocean is the river, of the river the streams, of these the ponds. |
順接 see styles |
junsetsu じゅんせつ |
(n,vs,vi) {gramm} use of a conjunction to express cause and effect |
七種語 七种语 see styles |
qī zhǒng yǔ qi1 zhong3 yu3 ch`i chung yü chi chung yü shichishu go |
Buddha's seven modes of discourse: 因語 from present cause to future effect; 果語 from present effect to past cause; 因果語 inherent cause and effect; 喩語 illustrative or figurative; 不應説語 spontaneous or parabolic; 世界流語 ordinary or popular; 如意語 unreserved, or as he really thought, e.g. as when he said that all things have the Buddha-nature. |
十如是 see styles |
shí rú shì shi2 ru2 shi4 shih ju shih juunyoze / junyoze じゅうにょぜ |
{Buddh} ten thusnesses (in Tendai) The ten essential qualities, or characteristics, of thing, according to the 方便chapter of the Lotus sūtra: 相如是 form; 性如是 nature; 體如是 corpus or embodiment; 力如是 powers; 作如是 function; 因如是 primary cause; 果如是 environmental cause; 果如是 effect; 報如是 karmic reward; 本末究竟等 the inseparability, or inevitability of them all. |
及ぼす see styles |
oyobosu およぼす |
(transitive verb) to exert (influence); to exercise; to cause (e.g. damage); to do (e.g. harm); to bring about (e.g. benefits); to extend; to have an effect (on) |
因果律 see styles |
ingaritsu いんがりつ |
{phil} law of cause and effect; principle of causality |
因能變 因能变 see styles |
yīn néng biàn yin1 neng2 bian4 yin neng pien in nōhen |
The power in a cause to transform itself into an effect a cause that is also an effect, e. g. a seed. |
因行果 see styles |
yīn xíng guǒ yin1 xing2 guo3 yin hsing kuo in gyō ka |
Cause, action, effect; e. g. seed, germination, fruit. |
惡取空 恶取空 see styles |
è qǔ kōng e4 qu3 kong1 o ch`ü k`ung o chü kung akushu kū |
To have evil ideas of the doctrine of voidness, to deny the doctrine of cause and effect. |
曼荼羅 曼荼罗 see styles |
màn tú luó man4 tu2 luo2 man t`u lo man tu lo mandara まんだら |
(Buddhism) (loanword from Sanskrit) mandala mandala; Buddhist visual schema of the enlightened mind; (given name) Mandara 曼怛羅; 曼特羅; 曼陀羅; 曼拏羅; 蔓陀囉; 滿荼邏 maṇḍala, a circle, globe, wheel ring; "any circular figure or diagram" (M.W.); a magic circle; a plot or place of enlightenment; a round or square altar on which buddhas and bodhisattvas are placed; a group of such, especially the garbhadhātu and vajradhātu groups of the Shingon sect; these were arranged by Kōbō Daishi to express the mystic doctrine of the two dhātu by way of illustration, the garbhadhātu representing the 理 and the 因 principle and cause, the vajradhātu the 智 and the 果 intelligence (or reason) and the effect, i.e. the fundamental realm of being, and mind as inherent in it; v. 胎 and 金剛. The two realms are fundamentally one, as are the absolute and phenomenal, e.g. water and wave. There are many kinds of maṇḍalas, e.g. the group of the Lotus Sutra; of the 觀經; of the nine luminaries; of the Buddha's entering into nirvana, etc. The real purpose of a maṇḍala is to gather the spiritual powers together, in order to promote the operation of the dharma or law. The term is commonly applied to a magic circle, subdivided into circles or squares in which are painted Buddhist divinities and symbols. Maṇḍalas also reveal the direct retribution of each of the ten worlds of beings (purgatory, pretas, animals, asuras, men, devas, the heavens of form, formless heavens, bodhisattvas, and buddhas). Each world has its maṇḍala which represents the originating principle that brings it to completion. The maṇḍala of the tenth world indicates the fulfilment and completion of the nine worlds. |
無因果 无因果 see styles |
wú yīn guǒ wu2 yin1 guo3 wu yin kuo mu inka |
no [law of] cause and effect |
異熟因 异熟因 see styles |
yì shóu yīn yi4 shou2 yin1 i shou yin ijuku in |
vipāka-hetu heterogeneous cause, i.e. a cause producing a different effect, known as 無記 neutral, or not ethical, e.g. goodness resulting in pleasure, evil in pain. |
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. |
觀因果 观因果 see styles |
guān yīn guǒ guan1 yin1 guo3 kuan yin kuo kan inga |
to scrutinize cause and effect |
金剛界 金刚界 see styles |
jīn gāng jiè jin1 gang1 jie4 chin kang chieh kongoukai / kongokai こんごうかい |
(1) {Buddh} (See 胎蔵界・たいぞうかい・1) Vajradhatu; Diamond Realm; (2) (abbreviation) {Buddh} (See 金剛界曼荼羅・こんごうかいまんだら) Vajradathu Mandala; Diamond Realm Mandala vajradhātu, 金界 The 'diamond', or vajra, element of the universe; it is the 智 wisdom of Vairocana in its indestructibility and activity; it arises from the garbhadhātu 胎藏界q.v., the womb or store of the Vairocana 理 reason or principles of such wisdom, v. 理智. The two, garbhadhātu and vajradhātu, are shown by the esoteric school, especially in the Japanese Shingon, in two maṇḍalas, i.e. groups or circles, representing in various portrayals the ideas arising from the two, fundamental concepts. vajradhātu is intp. as the 智 realm of intellection, and garbhadhātu as the 理 substance underlying it, or the matrix; the latter is the womb or fundamental reason of all things, and occupies the eastern position as 'cause' of the vajradhātu, which is on the west as the resultant intellectual or spiritual expression. But both are one as are Reason and Wisdom, and Vairocana (the illuminator, the 大日 great sun) presides over both, as source and supply. The vajradhātu represents the spiritual world of complete enlightenment, the esoteric dharmakāya doctrine as contrasted with the exoteric nirmāṇakāya doctrine. It is the sixth element 識 mind, and is symbolized by a triangle with the point downwards and by the full moon, which represents 智 wisdom or understanding; it corresponds to 果 fruit, or effect, garbhadhātu being 因 or cause. The 金剛王五部 or five divisions of the vajradhātu are represented by the Five dhyāni-buddhas, thus: centre 大日Vairocana; east 阿閦 Akṣobhya; south 寶生Ratnasambhava; west 阿彌陀 Amitābha; north 不 空 成就 Amoghasiddhi, or Śākyamuni. They are seated respectively on a lion, an elephant, a horse, a peacock, and a garuda. v. 五佛; also 胎. |
順後業 see styles |
jungogou / jungogo じゅんごごう |
{Buddh} prarabdha karma; karma whose cause is in the present life but whose effect comes in the life after the next life or later |
順次業 see styles |
junjigou / junjigo じゅんじごう |
{Buddh} (See 順生業) sancita karma; karma whose cause is in the present life but whose effect is in the next life |
順現業 see styles |
jungengou / jungengo じゅんげんごう |
{Buddh} agami karma; karma with a cause and effect in this life |
順生業 see styles |
junshougou / junshogo じゅんしょうごう |
{Buddh} sancita karma; karma whose cause is in the present life but whose effect is in the next life |
でもって see styles |
demotte でもって |
(particle) (more emphatic than で) (See で・3) indicates means of action; cause of effect; by |
一因一果 see styles |
yī yīn yī guǒ yi1 yin1 yi1 guo3 i yin i kuo ichi in ikka |
same cause, same effect |
七不可避 see styles |
qī bù kě bì qi1 bu4 ke3 bi4 ch`i pu k`o pi chi pu ko pi shichi fukahi |
The seven unavoidables— rebirth, old age, sickness, death, punishment (for sin), happiness (for goodness), consequences (cause and effect 因緣). |
三因三果 see styles |
sān yīn sān guǒ san1 yin1 san1 guo3 san yin san kuo san'in sanka |
The three causes produce their three effects: (1) 異熟因異熟果 differently ripening causes produce differently ripening effects, i.e. every developed cause produces its developed effect, especially the effect of the present causes in the next transmigration; (2) 福因福報 blessed deeds produce blessed rewards, now and hereafter; (3) 智因智果 wisdom (now) produces wisdom-fruit (hereafter). |
不昧因果 see styles |
bù mèi yīn guǒ bu4 mei4 yin1 guo3 pu mei yin kuo fumai inga |
not ignoring the law of cause and effect |
不落因果 see styles |
bù luò yīn guǒ bu4 luo4 yin1 guo3 pu lo yin kuo furaku inga |
not falling under the law of cause and effect |
二種因果 二种因果 see styles |
èr zhǒng yīn guǒ er4 zhong3 yin1 guo3 erh chung yin kuo nishuinka |
Two aspects of cause and effect, a division of the 四諦 "four noble truths" (a) 世間因果 in the present life, the 苦諦 being the effect, and the 集諦 the cause; (b) 出世間因果 in the future life, the 滅諦, extinction (of passion, or mortality) being the fruit, and the 道諦 the " eightfold noble path " the cause. |
二種涅槃 二种涅槃 see styles |
èr zhǒng niè pán er4 zhong3 nie4 pan2 erh chung nieh p`an erh chung nieh pan nishu nehan |
Two nirvanas: (1) 有餘涅槃 also 有餘依 That with a remnant; the cause 因 has been annihilated, but the remnant of the effect 果 still remains, so that a saint may enter this nirvana during life, but have to continue to live in this mortal realm till the death of his body. (2) 無餘涅槃 or 無餘依 Remnantless nirvāṇa, without cause and effect, the connection with the chain of mortal life being ended, so that the saint enters upon perfect nirvāṇa on the death of the body; cf. 智度論 31. Another definition is that Hīnayāna has further transmigration, while Mahāyāna maintains final nirvana. "Nothing remnaining" is differently interpreted in different schools, by some literally, but in Mahāyāna generally, as meaning no further mortal suffering, i.e. final nirvāṇa. |
五周因果 see styles |
wǔ zhōu yīn guǒ wu3 zhou1 yin1 guo3 wu chou yin kuo goshū inka |
The five circuits or areas of cause and effect, i. e. the five main subjects of the Huayan sutra. |
五種比量 五种比量 see styles |
wǔ zhǒng bǐ liáng wu3 zhong3 bi3 liang2 wu chung pi liang goshu hiryō |
The five inferences in (Indian) logic: (1) 相比量 from appearance, e. g. fire from smoke; (2) 體比量 from the corporeal, e. g. two or more things from one; (3) 業比量 from action, e. g. the animal from its footmark; (4) 法比量 from recognized law, old age from birth; (5) 因果比量 from cause and effect, that a traveler has a destination. |
倒果為因 倒果为因 see styles |
dào guǒ wéi yīn dao4 guo3 wei2 yin1 tao kuo wei yin |
to reverse cause and effect; to put the horse before the cart |
十不二門 十不二门 see styles |
shí bù èr mén shi2 bu4 er4 men2 shih pu erh men jū funi mon |
The school of the ten pairs of unified opposites founded by Jingxi 荊溪 on the teaching of the Lotus sūtra. There are several books bearing the name. The unifying principle is that of the identity of contraries, and the ten apparent contraries are matter and mind, internal and external, 修證 practice and proof (or realization), cause and effect, impurity and purity, objective and subjective, self and other, 三業 action, speech, and thought, 權實 relative and absolute, the fertilized and the fertilizer (i.e. receiver and giver). There are several treatises on the subject in the Canon. |
原因結果 see styles |
geninkekka げんいんけっか |
cause and effect; causality |
四種觀行 四种观行 see styles |
sì zhǒng guān xíng si4 zhong3 guan1 xing2 ssu chung kuan hsing shishu kangyō |
The four kinds of examination, a method of repentance as a way to get rid of any sin: study the cause of the sin, which lies in ignorance, or lack of clear understanding, e. g. moth and fame; study its inevitable effect, its karma; study oneself, introspection; and study the Tathāgata in his perfect character, and saving power. |
因圓果滿 因圆果满 see styles |
yīn yuán guǒ mǎn yin1 yuan2 guo3 man3 yin yüan kuo man inen kaman |
The cause perfect and the effect complete, i. e. the practice of Buddhism. |
因曼陀羅 因曼陀罗 see styles |
yīn màn tuó luó yin1 man4 tuo2 luo2 yin man t`o lo yin man to lo in mandara |
The Garbhadhātu 胎臟 maṇḍala, which is also east and 因, or cause, as contrasted with the Vajradhātu, which is west and 果, or effect. |
因果因縁 see styles |
ingainnen いんがいんねん |
(yoji) cause and effect; karma; retribution; an evil cause producing an evil effect |
因果差別 因果差别 see styles |
yīn guǒ chā bié yin1 guo3 cha1 bie2 yin kuo ch`a pieh yin kuo cha pieh inga no shabetsu |
distinctions of cause and effect |
因果應報 因果应报 see styles |
yīn guǒ yìng bào yin1 guo3 ying4 bao4 yin kuo ying pao inga ōhō |
Cause and effect in the moral realm have their corresponding relations, the denial of which destroys all moral responsibility. |
因果撥無 因果拨无 see styles |
yīn guǒ bō wú yin1 guo3 bo1 wu2 yin kuo po wu inga hatsumu |
to deny the law of cause and effect |
因果比量 see styles |
yīn guǒ bǐ liáng yin1 guo3 bi3 liang2 yin kuo pi liang inka hiryō |
inference from cause and effect |
因果関係 see styles |
ingakankei / ingakanke いんがかんけい |
relation of cause and effect; causal relationship; causal link; causality |
思前想後 思前想后 see styles |
sī qián xiǎng hòu si1 qian2 xiang3 hou4 ssu ch`ien hsiang hou ssu chien hsiang hou |
to consider past cause and future effect (idiom); to think over the past and future; to ponder over reasons and connection |
性橫修縱 性横修纵 see styles |
xìng héng xiū zòng xing4 heng2 xiu1 zong4 hsing heng hsiu tsung shōkō shushō |
A division of the triratna in its three aspects into the categories of 橫 and 縱, i. e. cause and effect, or effect and cause; a 別教 division, not that of the 圓教. |
撥無因果 拨无因果 see styles |
bō wú yīn guǒ bo1 wu2 yin1 guo3 po wu yin kuo batsumu inga |
To dispense with, or deny the law of karma, one of the five heresies. |
星星之火 see styles |
xīng xing zhī huǒ xing1 xing5 zhi1 huo3 hsing hsing chih huo |
a single spark (idiom); an insignificant cause can have a massive effect |
有餘涅槃 有余涅槃 see styles |
yǒu yú niè pán you3 yu2 nie4 pan2 yu yü nieh p`an yu yü nieh pan uyo nehan |
有餘依 (有餘依涅槃) Incomplete nirvāṇa. Hīnayāna holds that the arhat after his last term of mortal existence enters into nirvāṇa, while alive here he is in the state of sopādhiśeṣa-nirvāṇa, limited, or modified, nirvāṇa, as contrasted with 無餘涅槃 nirupadhiśeṣa-nirvāṇa. Mahāyāna holds that when the cause 因 of reincarnation is ended the state is that of 有餘涅槃 incomplete nirvāṇa; when the effect 果 is ended, and 得佛之常身 the eternal Buddha-body has been obtained, then there is 無餘涅槃 complete nirvāṇa. Mahāyāna writers say that in the Hīnayāna 無餘涅槃 'remainderless' nirvāṇa for the arhat there are still remains of illusion, karma, and suffering, and it is therefore 有餘涅槃; in Mahāyāna 無餘涅槃 these remains of illusion, etc., are ended. |
本末倒置 see styles |
běn mò dào zhì ben3 mo4 dao4 zhi4 pen mo tao chih |
lit. to invert root and branch (idiom); fig. confusing cause and effect; to stress the incidental over the fundamental; to put the cart before the horse |
無因有果 无因有果 see styles |
wú yīn yǒu guǒ wu2 yin1 you3 guo3 wu yin yu kuo muin uka |
existence of an effect without a cause |
無爲法身 无为法身 see styles |
wú wéi fǎ shēn wu2 wei2 fa3 shen1 wu wei fa shen mui hosshin |
asaṃskṛta dharmakāya, the eternal body of Buddha not conditioned by cause and effect. |
等流相續 等流相续 see styles |
děng liú xiān gù deng3 liu2 xian1 gu4 teng liu hsien ku tōru sōzoku |
Of the same nature, or character; connected as cause and effect. |
習因習果 习因习果 see styles |
xí yīn xí guǒ xi2 yin1 xi2 guo3 hsi yin hsi kuo shūin shūka |
The continuity of cause and effect, as the cause so the effect. |
自類因果 自类因果 see styles |
zì lèi yīn guǒ zi4 lei4 yin1 guo3 tzu lei yin kuo jirui inka |
Cause and effect of the same order. |
迷悟因果 see styles |
mí wù yīn guǒ mi2 wu4 yin1 guo3 mi wu yin kuo meigo inga |
In the four axioms, that of 'accumulation' is caused by illusion, with suffering as effect; that of 'the way' is caused by enlightenment, with extinction (of suffering) as effect. |
阿毗達磨 see styles |
ā pí dá mó a1 pi2 da2 mo2 a p`i ta mo a pi ta mo |
阿毗曇; 阿鼻達磨 abhidharma. The śāstras, which discuss Buddhist philosophy or metaphysics; defined by Buddhaghōsa as the law or truth (dharma) which (abhi) goes beyond or behind the law; explained by傳 tradition, 勝法 surpassing law, 無比法 incomparable law, 對法 comparing the law, 向法 directional law, showing cause and effect. The阿毗達磨藏 or 阿毗達磨論藏 is the abhidharma-piṭaka, the third part of the tripiṭaka. In the Chinese canon it consists of 大乘論 Mahāyāna treatises, 小乘論 Hīnayāna treatises, and 藏諸論 those brought in during the Song and Yuan dynasties. The阿毗達磨倶舍論 abhidharma-kośa-śāstra, tr. By Xuanzang, is a philosophical work by Vasubandhu refuting doctrines of the Vibhāṣā school. There are many works of which abhidharma forms part of the title. |
不平等因論 不平等因论 see styles |
bù píng děng yīn lùn bu4 ping2 deng3 yin1 lun4 pu p`ing teng yin lun pu ping teng yin lun fubyōdō in ron |
belief that the law of cause and effect is inconsistent |
Variations: |
goka ごか |
(1) five fruits (peach, Japanese plum, apricot, jujube, Japanese chestnut); (2) (五果 only) {Buddh} five types of effect in cause-and-effect relationships; (3) (五果 only) {Buddh} five effects of ignorance and formations on one's current life |
因果不二門 因果不二门 see styles |
yīn guǒ bù èr mén yin1 guo3 bu4 er4 men2 yin kuo pu erh men inga funi mon |
non-duality of cause and effect |
因果皆空宗 see styles |
yīn guǒ jiē kōng zōng yin1 guo3 jie1 kong1 zong1 yin kuo chieh k`ung tsung yin kuo chieh kung tsung inga kaikū shū |
A sect of 'heretics' who denied cause and effect both in regard to creation and morals. |
春秋の筆法 see styles |
shunjuunohippou / shunjunohippo しゅんじゅうのひっぽう |
critical argument laden with value judgment, where an indirect cause, often trivial, is made to appear as leading to the effect |
業因業果說 业因业果说 see styles |
yè yīn yè guǒ shuō ye4 yin1 ye4 guo3 shuo1 yeh yin yeh kuo shuo gō in gō ka setsu |
theory of the deed as cause and the result as effect |
異熟等五果 异熟等五果 see styles |
yì shóu děng wǔ guǒ yi4 shou2 deng3 wu3 guo3 i shou teng wu kuo ijuku tō goka |
The five fruits of karma; pañcaphalāni, or effects produced by one or more of the six hetus or causes. They are as follows: (1) 異熟果 vipāka-phala, heterogeneous effect produced by heterogeneous cause. (2) 等流果 niṣyanda-phala, uniformly continuous effect. (3) 士用果 puruṣakāra-phala, simultaneous effect produced by the sahabhū-hetu and the saṃprayukta-hetu; v. 六因. (4) 增上果 adhipati-phala, aggregate effect produced by the karma-hetu. (5) 離繫果 visaṃyoga-phala, emancipated effect produced by, the six causes. |
累を及ぼす see styles |
ruiooyobosu るいをおよぼす |
(exp,v5s) to cause trouble (for); to have a harmful effect (on); to involve (someone) in trouble |
三法展轉因果同時 三法展转因果同时 see styles |
sān fǎ zhǎn zhuǎn yīn guǒ tóng shí san1 fa3 zhan3 zhuan3 yin1 guo3 tong2 shi2 san fa chan chuan yin kuo t`ung shih san fa chan chuan yin kuo tung shih sanbō tenden inga dōji |
three successive phenomena bringing about cause and effect simultaneously |
因となり果となる see styles |
intonarikatonaru いんとなりかとなる |
(exp,v5r) to constitute the cause and effect |
星星之火，可以燎原 see styles |
xīng xing zhī huǒ , kě yǐ liáo yuán xing1 xing5 zhi1 huo3 , ke3 yi3 liao2 yuan2 hsing hsing chih huo , k`o i liao yüan hsing hsing chih huo , ko i liao yüan |
a single spark can start a huge blaze (idiom); an insignificant cause can have a massive effect |
Variations: |
kakeru かける |
(transitive verb) (1) (kana only) (See 壁にかける) to hang up (e.g. a coat, a picture on the wall); to let hang; to suspend (from); to hoist (e.g. sail); to raise (e.g. flag); (transitive verb) (2) (kana only) to put on (e.g. a blanket); to put on top of; to cover; to lay; to spread; (transitive verb) (3) (kana only) (See 眼鏡を掛ける) to put on (glasses, etc.); to wear (a necklace, etc.); (transitive verb) (4) (kana only) (See 電話を掛ける) to make (a call); (transitive verb) (5) (kana only) (See 時間を掛ける) to spend (time, money); to expend; to use; (transitive verb) (6) (kana only) (See 塩をかける) to pour (liquid) onto; to sprinkle (powder or spices) onto; to splash; to throw (e.g. water) onto; (transitive verb) (7) (kana only) to turn on (an engine, radio, etc.); to set (a dial, alarm clock, etc.); to put on (a DVD, song, etc.); to use (a device, implement, etc.); (transitive verb) (8) (kana only) (See 迷惑を掛ける) to cause (someone inconvenience, trouble, etc.); to burden (someone); to impose; (transitive verb) (9) (kana only) {math} to multiply (arithmetic operation); (transitive verb) (10) (kana only) (See 鍵を掛ける) to secure (e.g. lock); (transitive verb) (11) (kana only) (See 腰を掛ける) to take a seat; to sit; to rest (something on something else); to support (something on something else); (transitive verb) (12) (kana only) (also as 繋ける) to bind; (transitive verb) (13) (kana only) (See 賭ける・かける) to wager; to bet; to risk; to stake; to gamble; (transitive verb) (14) (kana only) to put an effect (spell, anaesthetic, etc.) on; (transitive verb) (15) (kana only) to hold (a play, festival, etc.); (transitive verb) (16) (kana only) to hold an emotion for (pity, hope, etc.); (transitive verb) (17) (kana only) (See 裁判に掛ける) to argue (in court); to deliberate (in a meeting); to present (e.g. idea to a conference, etc.); (transitive verb) (18) (kana only) to increase further; (transitive verb) (19) (kana only) to catch (in a trap, etc.); (transitive verb) (20) (kana only) to set atop; (transitive verb) (21) (kana only) to erect (a makeshift building); (transitive verb) (22) (kana only) (See 保険を掛ける・1) to apply (insurance); (transitive verb) (23) (kana only) (See 掛詞) to pun (on a word); to use (a word) as a pivot word; to play on words; (suf,v1) (24) (kana only) (after -masu stem of verb) (See 話し掛ける・2,治りかける) to be partway doing ...; to begin (but not complete) ...; to be about to ...; (suf,v1) (25) (kana only) (after -masu stem of verb; indicates an action is being directed to someone) (See 話し掛ける・1) to address (someone); to direct (something, to someone); to do (something, to someone) |
Variations: |
ruigaoyobu るいがおよぶ |
(exp,v5b) to cause trouble (for); to have a bad effect (on) |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "cause and effect" 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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