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| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
佛 see styles |
fó fo2 fo hotoke ほとけ |
More info & calligraphy: Buddhism / Buddha(surname) Hotoke Buddha, from budh to "be aware of", "conceive", "observe", "wake"; also 佛陀; 浮圖; 浮陀; 浮頭; 浮塔; 勃陀; 勃馱; 沒馱; 母馱; 母陀; 部陀; 休屠. Buddha means "completely conscious, enlightened", and came to mean the enlightener. he Chinese translation is 覺 to perceive, aware, awake; and 智 gnosis, knowledge. There is an Eternal Buddha, see e.g. the Lotus Sutra, cap. 16, and multitudes of Buddhas, but the personality of a Supreme Buddha, an Ādi-Buddha, is not defined. Buddha is in and through all things, and some schools are definitely Pan-Buddhist in the pantheistic sense. In the triratna 三寳 commonly known as 三寳佛, while Śākyamuni Buddha is the first "person" of the Trinity, his Law the second, and the Order the third, all three by some are accounted as manifestations of the All-Buddha. As Śākyamuni, the title indicates him as the last of the line of Buddhas who have appeared in this world, Maitreya is to be the next. As such he is the one who has achieved enlightenment, having discovered the essential evil of existence (some say mundane existence, others all existence), and the way of deliverance from the constant round of reincarnations; this way is through the moral life into nirvana, by means of self-abnegation, the monastic life, and meditation. By this method a Buddha, or enlightened one, himself obtains Supreme Enlightenment, or Omniscience, and according to Māhāyanism leads all beings into the same enlightenment. He sees things not as they seem in their phenomenal but in their noumenal aspects, as they really are. The term is also applied to those who understand the chain of causality (twelve nidānas) and have attained enlightenment surpassing that of the arhat. Four types of the Buddha are referred to: (1) 三藏佛the Buddha of the Tripiṭaka who attained enlightenment on the bare ground under the bodhi-tree; (2) 通佛the Buddha on the deva robe under the bodhi-tree of the seven precious things; (3) 別佛the Buddha on the great precious Lotus throne under the Lotus realm bodhi-tree; and (4) 圓佛the Buddha on the throne of Space in the realm of eternal rest and glory where he is Vairocana. The Hīnayāna only admits the existence of one Buddha at a time; Mahāyāna claims the existence of many Buddhas at one and the same time, as many Buddhas as there are Buddha-universes, which are infinite in number. |
化身 see styles |
huà shēn hua4 shen1 hua shen keshin けしん |
More info & calligraphy: Avatar(n,vs,adj-no) {Buddh} incarnation; impersonation; personification; avatar nirmāṇakāya, 應身, 應化身; 變化身 The third characteristic or power of the trikāya 三身, a Buddha's metamorphosic body, which has power to assume any shape to propagate the Truth. Some interpret the term as connoting pan-Buddha, that all nature in its infinite variety is the phenomenal 佛身 Buddha-body. A narrower interpretation is his appearance in human form expressed by 應身, while 化身 is used for his manifold other forms of appearances. |
無極 无极 see styles |
wú jí wu2 ji2 wu chi mukyoku むきょく |
More info & calligraphy: Wu Chi / Wuji(n,adj-na,adj-no) (1) limitless; (n,adj-na,adj-no) (2) apolar; (n,adj-na,adj-no) (3) (See 太極) limitlessness of taiji; (given name) Mugoku Limitless, infinite. |
無盡 无尽 see styles |
wú jìn wu2 jin4 wu chin mujin むじん |
More info & calligraphy: Endless / Without Limit(given name) Mujin Inexhaustible, without limit. It is a term applied by the 權教 to the noumenal or absolute; by the 實教 to the phenomenal, both being considered as infinite. The Huayan sūtra 十地品 has ten limitless things, the infinitude of living beings, of worlds, of space, of the dharmadhātu, of nirvāṇa, etc. |
無量 无量 see styles |
wú liàng wu2 liang4 wu liang muryou / muryo むりょう |
More info & calligraphy: Immeasurable / Unlimited(adj-no,n) immeasurable; infinite; inestimable; (given name) Muryō apramāṇa; amita; ananta; immeasurable, unlimited, e.g. the 'four infinite' characteristics of a bodhisattva are 慈悲喜捨 kindness, pity, joy, and self-sacrifice. |
無限 无限 see styles |
wú xiàn wu2 xian4 wu hsien mugen むげん |
More info & calligraphy: Infinity / Infinite / Unlimited / Unbounded(1) infinity; infinitude; eternity; (adj-no,adj-na) (2) infinite; limitless; (given name) Mugen infinite |
四無量心 四无量心 see styles |
sì wú liàng xīn si4 wu2 liang4 xin1 ssu wu liang hsin shi muryōshin |
More info & calligraphy: Brahmavihara - The Four Immeasurables |
澒 see styles |
hòng hong4 hung |
vast; infinite |
三堅 三坚 see styles |
sān jiān san1 jian1 san chien sanken |
The three sure or certain things are 身, 命 and 財, i.e. the reward of the true disciple is an infinite body or personality, an endless life, and boundless (spiritual) possessions, 無極之身, 無窮之命, 無盡之財, v. 能摩經:菩薩品. |
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." |
五因 see styles |
wǔ yīn wu3 yin1 wu yin goin |
The five causes, v. 倶舍論 7. i. e. (1) 生因 producing cause; (2) 依因supporting cause; (3) 立因 upholding or establishing cause; (4) 持因 maintaining cause; (5) 養因 nourishing or strengthening cause. These all refer to the four elements, earth, water, fire, wind, for they are the causers or producers and maintainers of the infinite forms of nature. Another list from the Nirvana-Sutra 21 is (1) 生因 cause of rebirth, i. e. previous delusion; (2) 和合因 intermingling cause, i. e. good with good, bad with bad, neutral with neutral; (3) 住因 cause of abiding in the present condition, i. e. the self in its attachments; (4) 增長因 causes of development, e. g. food, clothing, etc.; (5) 遠因 remoter cause, the parental seed. |
五觀 五观 see styles |
wǔ guān wu3 guan1 wu kuan gokan |
The five meditations referred to in the Lotus Sutra 25: (1) 眞 on the true, idem 空觀, to meditate on the reality of the void or infinite, in order to be rid of illusion in views and thoughts; (2) 淸淨觀 on purity, to be rid of any remains of impurity connected with the temporal, idem 假觀; (3) 廣大智慧觀 on the wider and greater wisdom, idem 中觀, by study of the 'middle' way; (4) 悲觀 on pitifulness, or the pitiable condition of the living, and by the above three to meditate on their salvation; (5) 慈觀 on mercy and the extension of the first three meditations to the carrying of joy to all the living. |
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. |
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. |
四禪 四禅 see styles |
sì chán si4 chan2 ssu ch`an ssu chan shizen |
(四禪天) The four dhyāna heavens, 四靜慮 (四靜慮天), i. e. the division of the eighteen brahmalokas into four dhyānas: the disciple attains to one of these heavens according to the dhyāna he observes: (1) 初禪天 The first region, 'as large as one whole universe' comprises the three heavens, Brahma-pāriṣadya, Brahma-purohita, and Mahābrahma, 梵輔, 梵衆, and 大梵天; the inhabitants are without gustatory or olfactory organs, not needing food, but possess the other four of the six organs. (2) 二禪天 The second region, equal to 'a small chiliocosmos' 小千界, comprises the three heavens, according to Eitel, 'Parīttābha, Apramāṇābha, and Ābhāsvara, ' i. e. 少光 minor light, 無量光 infinite light, and 極光淨 utmost light purity; the inhabitants have ceased to require the five physical organs, possessing only the organ of mind. (3) 三禪天 The third region, equal to 'a middling chiliocosmos '中千界, comprises three heavens; Eitel gives them as Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna, i. e. 少淨 minor purity, 無量淨 infinite purity, and 徧淨 universal purity; the inhabitants still have the organ of mind and are receptive of great joy. (4) 四禪天 The fourth region, equal to a great chiliocosmos, 大千界, comprises the remaining nine brahmalokas, namely, Puṇyaprasava, Anabhraka, Bṛhatphala, Asañjñisattva, Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha (Eitel). The Chinese titles are 福生 felicitous birth, 無雲 cloudless, 廣果 large fruitage, 無煩 no vexations, atapa is 無熱 no heat, sudṛśa is 善見 beautiful to see, sudarśana is 善現 beautiful appearing, two others are 色究竟 the end of form, and 無想天 the heaven above thought, but it is difficult to trace avṛha and akaniṣṭha; the inhabitants of this fourth region still have mind. The number of the dhyāna heavens differs; the Sarvāstivādins say 16, the 經 or Sutra school 17, and the Sthavirāḥ school 18. Eitel points out that the first dhyāna has one world with one moon, one mem, four continents, and six devalokas; the second dhyāna has 1, 000 times the worlds of the first; the third has 1, 000 times the worlds of the second; the fourth dhyāna has 1, 000 times those of the third. Within a kalpa of destruction 壞劫 the first is destroyed fifty-six times by fire, the second seven by water, the third once by wind, the fourth 'corresponding to a state of absolute indifference' remains 'untouched' by all the other evolutions; when 'fate (天命) comes to an end then the fourth dhyāna may come to an end too, but not sooner'. |
四等 see styles |
sì děng si4 deng3 ssu teng shitō |
The four virtues which a Buddha out of his infinite heart manifests equally to all; also called 四無量 q. w. They are: 慈悲喜捨 maitrī, karuṇā, muditā, upekṣā, i. e. kindness, pity, joy and indifference, or 護 protection. Another group is 字語法身, i. e. 字 that all Buddhas have the same title or titles; 語 speak the same language; 法 proclaim the same truth; and 身 have each the threefold body, or trikāya. A third group is 諸法 all things are equally included in the bhūtatathatā; 發心 the mind-nature being universal, its field of action is universal; 道等 the way or method is also universal; therefore 慈悲 the mercy (of the Buddhas) is universal for all. |
塵劫 尘劫 see styles |
chén jié chen2 jie2 ch`en chieh chen chieh jingō |
(塵點劫) A period of time as impossible of calculation as the atoms of a ground-up world, an attempt to define the infinite, v. Lotus Sūtra 7 and 16. |
方廣 方广 see styles |
fāng guǎng fang1 guang3 fang kuang hōkō |
vaipulya, 毘佛略 expansion, enlargement, broad, spacious. 方 is intp. by 方正 correct in doctrine and 廣 by 廣博 broad or wide; some interpret it by elaboration, or fuller explanation of the doctrine; in general it may be taken as the broad school, or wider teaching, in contrast with the narrow school, or Hīnayāna. The term covers the whole of the specifically Mahāyāna sutras. The sutras are also known as 無量義經 scriptures of measureless meaning, i. e. universalistic, or the infinite. Cf. 方等. |
有量 see styles |
yǒu liáng you3 liang2 yu liang uryō |
Limited, finite; opposite of 無量 measureless, boundless, infinite. 有相有量That which has form and measurement is called 麤 coarse, i. e. palpable, that which is without form and measurement 無相無量 is called 細 fine, i. e. impalpable. |
没底 see styles |
mò dǐ mo4 di3 mo ti mochitei |
infinite |
法相 see styles |
fǎ xiàng fa3 xiang4 fa hsiang hossou / hosso ほっそう |
(1) {Buddh} (See 法性) dharmalaksana (dharma characteristics, the specific characteristics of all manifest phenomena); (2) (abbreviation) (See 法相宗) Hosso sect of Buddhism The aspects of characteristics of things-all things are of monad nature but differ in form. A name of the 法相宗 Faxiang or Dharmalakṣaṇa sect (Jap. Hossō), called also 慈恩宗 Cien sect from the Tang temple, in which lived 窺基 Kuiji, known also as 慈恩. It "aims at discovering the ultimate entity of cosmic existence n contemplation, through investigation into the specific characteristics (the marks or criteria) of all existence, and through the realization of the fundamental nature of the soul in mystic illumination". "An inexhaustible number" of "seeds" are "stored up in the Ālaya-soul; they manifest themselves in innumerable varieties of existence, both physical and mental". "Though there are infinite varieties. . . they all participate in the prime nature of the ālaya." Anesaki. The Faxiang School is one of the "eight schools", and was established in China on the return of Xuanzang, consequent on his translation of the Yogācārya works. Its aim is to understand the principle underlying the 萬法性相 or nature and characteristics of all things. Its foundation works are the 解深密經, the 唯識論, and the 瑜伽論. It is one of the Mahāyāna realistic schools, opposed by the idealistic schools, e.g. the 三論 school; yet it was a "combination of realism and idealism, and its religion a profoundly mystic one". Anesaki. |
無現 see styles |
mugen むげん |
(1) (abbreviation) infinite; (2) incumbent member (or candidate) unaffiliated with a party |
無辺 see styles |
muhen むへん |
(noun or adjectival noun) infinite; boundless |
無邊 无边 see styles |
wú biān wu2 bian1 wu pien muhen |
without boundary; not bordered ananta; endless, boundless, limitless, infinite, e.g. like space. |
界內 界内 see styles |
jien ei jien4 ei4 jien ei kainai |
Within the region, limited, within the confines of the 三界, i. e. the three regions of desire, form, and formlessness, and not reaching out to the infinite. |
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. |
空處 空处 see styles |
kōng chù kong1 chu4 k`ung ch`u kung chu sorajo そらじょ |
(surname) Sorajo 空無邊處 Ākāśānantyāyatana; the abode of infinite space, the formless, or immaterial world 無色界 the first of the arūpaloka heavens, one of the four brahmalokas. |
空行 see styles |
kōng xíng kong1 xing2 k`ung hsing kung hsing kuugyou / kugyo くうぎょう |
blank line The discipline or practice of the immaterial, or infinite, thus overcoming the illusion that the ego and all phenomena are realities. |
不尽数 see styles |
fujinsuu / fujinsu ふじんすう |
(rare) {math} (See 尽数) non-terminating decimal; infinite decimal |
八解脫 八解脱 see styles |
bā jiě tuō ba1 jie3 tuo1 pa chieh t`o pa chieh to hachi gedatsu |
aṣṭa-vimokṣa, mokṣa, vimukti, mukti. Liberation, deliverance, freedom, emancipation, escape, release―in eight forms; also 八背捨 and cf. 解脫 and 八勝處. The eight are stages of mental concentration: (1) 内有色想觀外色解脱 Liberation, when subjective desire arises, by examination of the object, or of all things and realization of their filthiness. (2) 内無色想觀外色解脫 Liberation, when no subjective desire arises, by still meditating as above. These two are deliverance by meditation on impurity, the next on purity. (3) 淨身作證具足住解脫 Liberation by concentration on the pure to the realization of a permanent state of freedom from all desire. The above three "correspond to the four Dhyānas". (Eitel.) (4) 空無邊處解脫 Liberation in realization of the infinity of space, or the immaterial. (5) 識無邊處解脫 Liberation in realization of infinite knowledge. (6) 無所有處解脫Liberation in realization of nothingness, or nowhereness. (7) 非想非非想處解脫 Liberation in the state of mind where there is neither thought nor absence of thought. These four arise out of abstract meditation in regard to desire and form, and are associated with the 四空天. (8) 滅受 想定解脫 Liberation by means of a state of mind in which there is final extinction, nirvāṇa, of both sensation, vedanā, and consciousness, saṁjñā. |
半無限 半无限 see styles |
bàn wú xiàn ban4 wu2 xian4 pan wu hsien |
semi-infinite |
大方等 see styles |
dà fāng děng da4 fang1 deng3 ta fang teng dai hōdō |
Mahāvaipulya or vaipulya 大方廣; 毗佛畧. They are called 無量義經 sutras of infinite meaning, or of the infinite; first introduced into China by Dharmarakṣa (A.D.266―317). The name is common to Hīnayāna and Mahayana, but chiefly claimed by the latter for its special sutras as extending and universalizing the Buddha's earlier preliminary teaching. v. 大方廣 and 方等. |
底なし see styles |
sokonashi そこなし |
(noun - becomes adjective with の) bottomless; endlessly deep; infinite |
底無し see styles |
sokonashi そこなし |
(noun - becomes adjective with の) bottomless; endlessly deep; infinite |
無窮集 无穷集 see styles |
wú qióng jí wu2 qiong2 ji2 wu ch`iung chi wu chiung chi |
infinite set (math.) |
無辺際 see styles |
muhensai; muhenzai むへんさい; むへんざい |
(noun or adjectival noun) infinite; boundless |
無量光 无量光 see styles |
wú liáng guāng wu2 liang2 guang1 wu liang kuang muryō kō |
apramāṇābha. Immeasurable, or infinite light or splendour. |
無量壽 无量寿 see styles |
wú liàng shòu wu2 liang4 shou4 wu liang shou muryō ju |
boundless life (expression of good wishes); Amitayus, the Buddha of measureless life, good fortune and wisdom Boundless, infinite life, a name for Amitābha, as in無量壽佛; 無量壽如來; 無量壽王. |
無量尊 无量尊 see styles |
wú liáng zūn wu2 liang2 zun1 wu liang tsun Muryō Son |
The infinite honoured one, Amitābha. |
無量慧 无量慧 see styles |
wú liáng huì wu2 liang2 hui4 wu liang hui muryō e |
Infinite wisdom, a term applied to a Buddha. |
無量義 无量义 see styles |
wú liáng yì wu2 liang2 yi4 wu liang i muryō gi |
Infinite meaning, or the meaning of infinity; the meaning of the all, or all things. |
無量覺 无量觉 see styles |
wú liáng jué wu2 liang2 jue2 wu liang chüeh muryō kaku |
Infinite enlightenment, name of Amitābha. |
華藏界 华藏界 see styles |
huā zàng jiè hua1 zang4 jie4 hua tsang chieh kezō kai |
(華藏世界) The lotus-store, or lotus-world, the Pure Land of Vairocana, also the Pure Land of all Buddhas in their saṃbhogakāya, or enjoyment bodies. Above the wind or air circle is a sea of fragrant water, in which is the thousand-petal lotus with its infinite variety of worlds, hence the meaning is the Lotus which contains a store of myriads of worlds; cf. the Tang Huayan sūtra 8, 9, and 10; the 梵網經 ch. 1, etc. |
阿彌陀 阿弥陀 see styles |
ā mí tuó a1 mi2 tuo2 a mi t`o a mi to Amida あみだ |
(out-dated kanji) (1) (Buddhist term) Amitabha (Buddha); Amida; (2) (kana only) (abbreviation) ghostleg lottery; ladder lottery; lottery in which participants trace a line across a lattice pattern to determine the winner; (3) (kana only) (abbreviation) wearing a hat pushed back on one's head (阿彌) amita, boundless, infinite; tr. by 無量 immeasurable. The Buddha of infinite qualities, known as 阿彌陀婆 (or 阿彌陀佛) Amitābha, tr. 無量光 boundless light; 阿彌陀廋斯Amitāyus, tr. 無量壽 boundless age, or life; and among the esoteric sects Amṛta 甘露 (甘露王) sweet-dew (king). An imaginary being unknown to ancient Buddhism, possibly of Persian or Iranian origin, who has eclipsed the historical Buddha in becoming the most popular divinity in the Mahāyāna pantheon. His name indicates an idealization rather than an historic personality, the idea of eternal light and life. The origin and date of the concept are unknown, but he has always been associated with the west, where in his Paradise, Suikhāvatī, the Western Pure Land, he receives to unbounded happiness all who call upon his name (cf. the Pure Lands 淨土 of Maitreya and Akṣobhya). This is consequent on his forty-eight vows, especially the eighteenth, in which he vows to refuse Buddhahood until he has saved all living beings to his Paradise, except those who had committed the five unpardonable sins, or were guilty of blasphemy against the Faith. While his Paradise is theoretically only a stage on the way to rebirth in the final joys of nirvana, it is popularly considered as the final resting-place of those who cry na-mo a-mi-to-fo, or blessed be, or adoration to, Amita Buddha. The 淨土 Pure-land (Jap. Jōdo) sect is especially devoted to this cult, which arises chiefly out of the Sukhāvatīvyūha, but Amita is referred to in many other texts and recognized, with differing interpretations and emphasis, by the other sects. Eitel attributes the first preaching of the dogma to 'a priest from Tokhara' in A. D.147, and says that Faxian and Xuanzang make no mention of the cult. But the Chinese pilgrim 慧日Huiri says he found it prevalent in India 702-719. The first translation of the Amitāyus Sutra, circa A.D. 223-253, had disappeared when the Kaiyuan catalogue was compiled A.D. 730. The eighteenth vow occurs in the tr. by Dharmarakṣa A.D. 308. With Amita is closely associated Avalokiteśvara, who is also considered as his incarnation, and appears crowned with, or bearing the image of Amita. In the trinity of Amita, Avalokiteśvara appears on his left and Mahāsthāmaprāpta on his right. Another group, of five, includes Kṣitigarbha and Nāgārjuna, the latter counted as the second patriarch of the Pure Land sect. One who calls on the name of Amitābha is styled 阿彌陀聖 a saint of Amitābha. Amitābha is one of the Five 'dhyāni buddhas' 五佛, q.v. He has many titles, amongst which are the following twelve relating to him as Buddha of light, also his title of eternal life: 無量光佛Buddha of boundless light; 無邊光佛 Buddha of unlimited light; 無礙光佛 Buddha of irresistible light; 無對光佛 Buddha of incomparable light; 燄王光佛 Buddha of yama or flame-king light; 淸淨光佛 Buddha of pure light; 歡喜光佛 Buddha of joyous light; 智慧光佛 Buddha of wisdom light; 不斷光佛 Buddha of unending light; 難思光佛 Buddha of inconceivable light; 無稱光佛Buddha of indescribable light; 超日月光佛 Buddha of light surpassing that of sun and moon; 無量壽 Buddha of boundless age. As buddha he has, of course, all the attributes of a buddha, including the trikāya, or 法報化身, about which in re Amita there are differences of opinion in the various schools. His esoteric germ-letter is hrīḥ, and he has specific manual-signs. Cf. 阿彌陀經, of which with commentaries there are numerous editions. |
五重世界 see styles |
wǔ zhòng shì jiè wu3 zhong4 shi4 jie4 wu chung shih chieh gojū sekai |
The five graduated series of universes: (1) 三千大千世界 tri-sahasra-mahā-sahasra-loka-dhātu; a universe, or chiliocosm; (2) such chiliocosms, numerous as the sands of Ganges, form one Buddha-universe; (3) an aggregation of these forms a Buddha-universe ocean; (4) an aggregation of these latter forms a Buddha-realm seed; (5) an infinite aggregation of these seeds forms a great Buddha-universe, 智度論 50. Another division is (1) a world, or universe; (2) a Buddha-nature universe, with a different interpretation; and the remaining three areas above, the sea, the seed, and the whole Buddha-universe. |
佛無礙慧 佛无碍慧 see styles |
fó wú ài huì fo2 wu2 ai4 hui4 fo wu ai hui butsu muge e |
Unhindered, infinite Buddha-wisdom. |
八大在我 see styles |
bā dà zài wǒ ba1 da4 zai4 wo3 pa ta tsai wo hachidai zaiga |
The eight great powers of personality or sovereign independence, as one of the four qualities 常樂我淨 of nirvāṇa: powers of self-manifolding, infinite expansion, levitation and transportation, manifesting countless forms permanently in one and the same place, use of one physical organ in place of another, obtaining all things as if nothing, expounding a stanza through countless kalpas, ability to traverse the solid as space. v. 涅槃經 23. |
六十二見 六十二见 see styles |
liù shí èr jiàn liu4 shi2 er4 jian4 liu shih erh chien rokujūni ken |
The sixty-two 見 or views, of which three groups are given: The 大品般若經 in the 佛母品 takes each of the five skandhas under four considerations of 常 time, considered as time past, whether each of the five has had permanence, impermanence, both, neither, 5 x 4 = 20; again as to their space, or extension, considered as present time, whether each is finite, infinite, both, neither =20; again as to their destination, i. e. future, as to whether each goes on, or does not, both, neither (e. g. continued personality) = 20, or in all 60; add the two ideas whether body and mind 神 are a unity or different = 62. The Tiantai School takes 我見, or personality, as its basis and considers each of the five skandhas under four aspects, e. g (1) rūpa, the organized body, as the ego; (2) the ego as apart from the rūpa; (3) rūpa as the greater, the ego the smaller or inferior, and the ego as dwelling in the rūpa; (4) the ego as the greater, rupa the inferior, and the rupa in the ego. Consider these twenty in the past, present, and future = 60, and add 斷 and 常 impermanence and permanence as fundamentals = 62. There is also a third group. |
六度無極 六度无极 see styles |
liù dù wú jí liu4 du4 wu2 ji2 liu tu wu chi rokudo mugoku |
The six infinite means of crossing the sea of mortality, i. e. the six pāramitās 六度. |
千変万化 see styles |
senpenbanka せんぺんばんか |
(n,vs,vi,adj-no) (yoji) innumerable changes; infinite variety |
千差万別 see styles |
sensabanbetsu; sensamanbetsu せんさばんべつ; せんさまんべつ |
(adj-na,adj-no,n) (yoji) an infinite variety of; multifarious; being extremely varied and wide-ranging |
千種万様 see styles |
senshubanyou / senshubanyo せんしゅばんよう |
(n,adj-na,adj-no) an infinite variety; multifarious; being extremely varied and wide-ranging |
山高海深 see styles |
shān gāo hǎi shēn shan1 gao1 hai3 shen1 shan kao hai shen |
high as the mountain and deep as the sea (idiom); fig. infinite bounty |
広大無辺 see styles |
koudaimuhen / kodaimuhen こうだいむへん |
(adj-na,adj-no,n) (yoji) boundless; infinite; vast |
廅波摩那 see styles |
hé bō mó nà he2 bo1 mo2 na4 ho po mo na ōhamana |
(廅波) Apramāṇābha, the heaven of infinite light, the second region of the second dhyāna. |
悲無量心 悲无量心 see styles |
bēi wú liàng xīn bei1 wu2 liang4 xin1 pei wu liang hsin hi muryōshin |
Infinite pity for all. |
應化法身 应化法身 see styles |
yìng huà fǎ shēn ying4 hua4 fa3 shen1 ying hua fa shen ōge hō shin |
Responsive manifestation of the dharmakāya, or Absolute Buddha, in infinite forms. |
普濟眾生 普济众生 see styles |
pǔ jì zhòng shēng pu3 ji4 zhong4 sheng1 p`u chi chung sheng pu chi chung sheng |
universal mercy and succor (idiom); the Buddha's infinite power and mercy |
本門本尊 本门本尊 see styles |
běn mén běn zūn ben3 men2 ben3 zun1 pen men pen tsun honmon honzon |
The especial honoured one of the Nichiren sect, Svādi-devatā, the Supreme Being, whose maṇḍala is considered as the symbol of the Buddha as infinite, eternal, universal. The Nichiren sect has a meditation 本門事觀 on the universality of the Buddha and the unity in the diversity of all his phenomena, the whole truth being embodied in the Lotus Sutra, and in its title of five words, 妙法蓮華經 Wonderful-Law Lotus-Flower Sutra, which are considered to be the embodiment of the eternal, universal Buddha. Their repetition preceded by 南無 Namah ! is equivalent to the 歸命 of other Buddhists. |
果地萬德 果地万德 see styles |
guǒ dì wàn dé guo3 di4 wan4 de2 kuo ti wan te kaji mantoku |
infinite merit possessed by the Buddha |
無始無邊 无始无边 see styles |
wú shǐ wú biān wu2 shi3 wu2 bian1 wu shih wu pien mushi muhen |
The Buddha-truth is without beginning and infinite. |
無極明目 无极明目 see styles |
wú jí míng mù wu2 ji2 ming2 mu4 wu chi ming mu mugoku myōmoku |
one who has the infinite clear eye |
無盡法界 无尽法界 see styles |
wú jìn fǎ jiè wu2 jin4 fa3 jie4 wu chin fa chieh mujin hokkai |
infinite dharma-realm |
無窮序列 无穷序列 see styles |
wú qióng xù liè wu2 qiong2 xu4 lie4 wu ch`iung hsü lieh wu chiung hsü lieh |
infinite sequence |
無窮無盡 无穷无尽 see styles |
wú qióng - wú jìn wu2 qiong2 - wu2 jin4 wu ch`iung - wu chin wu chiung - wu chin |
(idiom) endless; boundless; infinite |
無邊世界 无边世界 see styles |
wú biān shì jiè wu2 bian1 shi4 jie4 wu pien shih chieh muhen sekai |
The infinite world, i.e. space; also infinite worlds; the numberless worlds in infinite space. |
無邊法界 无边法界 see styles |
wú biān fǎ jiè wu2 bian1 fa3 jie4 wu pien fa chieh muhen hokkai |
The infinite world of things; the realm of things infinite in number; the infinite universe behind all phenomena. |
無量光仏 see styles |
muryoukoubutsu / muryokobutsu むりょうこうぶつ |
the buddha of infinite light (Amithaba) |
無量淨天 无量淨天 see styles |
wú liáng jìng tiān wu2 liang2 jing4 tian1 wu liang ching t`ien wu liang ching tien muryō jō ten |
heaven of infinite purity |
無限小数 see styles |
mugenshousuu / mugenshosu むげんしょうすう |
{math} (See 有限小数) infinite decimal; nonterminating decimal |
無限小數 无限小数 see styles |
wú xiàn xiǎo shù wu2 xian4 xiao3 shu4 wu hsien hsiao shu |
infinitesimal; infinite decimal expansion |
無限後退 see styles |
mugenkoutai / mugenkotai むげんこうたい |
infinite regress |
無限数列 see styles |
mugensuuretsu / mugensuretsu むげんすうれつ |
infinite sequence |
無限次元 see styles |
mugenjigen むげんじげん |
(can be adjective with の) {math} infinite-dimensional |
無限級数 see styles |
mugenkyuusuu / mugenkyusu むげんきゅうすう |
{math} infinite series |
無限集合 see styles |
mugenshuugou / mugenshugo むげんしゅうごう |
infinite set |
界外理教 see styles |
jiè wài lǐ jiào jie4 wai4 li3 jiao4 chieh wai li chiao kaige (no) rikyō |
Tiantai's 圓教 the school of the complete Buddha-teaching, i. e. that of Tiantai, which concerns itself with the śūnya doctrines of the infinite, beyond the realms of reincarnation, and the development of the bodhisattva in those realms. |
阿提佛陀 see styles |
ā tí fó tuó a1 ti2 fo2 tuo2 a t`i fo t`o a ti fo to Adaibudda |
Ādi-buddha, the primal buddha of ancient Lamaism (Tib. chos-kyi-daṅ-poḥi-saṅs-rgyas); by the older school he is associated with Puxian born of Vairocana i.e. Kuntu-bzan-po, or Dharmakāya-Samantabhadha; by the later school with Vajradhara, or Vajrasattva, who are considered as identical, and spoken of as omniscient, omnipotent, omnipresent, eternal, infinite, uncaused, and causing all things. |
壽命無數劫 寿命无数劫 see styles |
shòu mìng wú shǔ jié shou4 ming4 wu2 shu3 jie2 shou ming wu shu chieh jumyō mushu kō |
the infinite life of Buddha |
壽命無有量 寿命无有量 see styles |
shòu mìng wú yǒu liáng shou4 ming4 wu2 you3 liang2 shou ming wu yu liang jumyō muu ryō |
壽命無數劫 The infinite life of Buddha. |
無邊空處天 无边空处天 see styles |
wú biān kōng chù tiān wu2 bian1 kong1 chu4 tian1 wu pien k`ung ch`u t`ien wu pien kung chu tien muhen kūsho ten |
heaven of infinite space |
無邊識處天 无边识处天 see styles |
wú biān shì chù tiān wu2 bian1 shi4 chu4 tian1 wu pien shih ch`u t`ien wu pien shih chu tien muhen shikisho ten |
heaven of infinite consciousness |
無量光明土 无量光明土 see styles |
wú liáng guāng míng tǔ wu2 liang2 guang1 ming2 tu3 wu liang kuang ming t`u wu liang kuang ming tu muryō kōmyō do |
Amitābha's land of infinite light. |
無限ループ see styles |
mugenruupu / mugenrupu むげんループ |
infinite loop; closed loop |
空無邊處地 空无边处地 see styles |
kōng wú biān chù dì kong1 wu2 bian1 chu4 di4 k`ung wu pien ch`u ti kung wu pien chu ti kū muhensho chi |
realm of infinite space |
識無邊處地 识无边处地 see styles |
shì wú biān chù dì shi4 wu2 bian1 chu4 di4 shih wu pien ch`u ti shih wu pien chu ti shiki muhensho chi |
realm of infinite perception |
阿彌陀如來 阿弥陀如来 see styles |
ē mí tuó rú lái e1 mi2 tuo2 ru2 lai2 o mi t`o ju lai o mi to ju lai |
Amitabha, Buddha of infinite light See: 阿弥陀如来 |
無量義處三昧 无量义处三昧 see styles |
wú liáng yì chù sān mèi wu2 liang2 yi4 chu4 san1 mei4 wu liang i ch`u san mei wu liang i chu san mei muryō gisho zanmai |
The anantanirdeśapratiṣṭhāna samādhi, into which the Buddha is represented as entering before preaching the doctrine of infinity as given in the Lotus Sūtra. |
知無邊諸佛智 知无边诸佛智 see styles |
zhī wú biān zhū fó zhì zhi1 wu2 bian1 zhu1 fo2 zhi4 chih wu pien chu fo chih chi muhen shobutsu chi |
To have the infinite Buddha-wisdom (of knowing all the Buddha-worlds and how to save the beings in them). |
インフィニット see styles |
infinitto インフィニット |
(adj-no,n) infinite |
三十七尊四大輪 三十七尊四大轮 see styles |
sān shí qī zūn sì dà lún san1 shi2 qi1 zun1 si4 da4 lun2 san shih ch`i tsun ssu ta lun san shih chi tsun ssu ta lun sanjūshichi son shidairin |
The four large circles in each of which the thirty-seven are represented, in one all hold the diamond-realm symbol, the vajra; in another, the symbol relating to the triple realm of time, past, present, future; in another, the Guanyin symbol; and in another, the symbol of infinite space. |
Variations: |
sokonashi そこなし |
(noun - becomes adjective with の) bottomless; endlessly deep; infinite |
世間亦有邊亦無邊 世间亦有边亦无边 see styles |
shì jiān yì yǒu biān yì wú biān shi4 jian1 yi4 you3 bian1 yi4 wu2 bian1 shih chien i yu pien i wu pien seken yaku uhen yaku muhen |
the world is both finite and infinite |
世間非有邊非無邊 世间非有边非无边 see styles |
shì jiān fēi yǒu biān fēi wú biān shi4 jian1 fei1 you3 bian1 fei1 wu2 bian1 shih chien fei yu pien fei wu pien seken hi uhen hi muhen |
the world is neither finite nor infinite |
顯無邊佛土功德經 see styles |
xiǎn wú biān fó tǔ gōng dé jīng xian3 wu2 bian1 fo2 tu3 gong1 de2 jing1 hsien wu pien fo t`u kung te ching hsien wu pien fo tu kung te ching |
Sūtra Revealing the Qualities of the Infinite Buddha-Lands |
出生無邊門陀羅尼經 出生无边门陀罗尼经 see styles |
chū shēng wú biān mén tuó luó ní jīng chu1 sheng1 wu2 bian1 men2 tuo2 luo2 ni2 jing1 ch`u sheng wu pien men t`o lo ni ching chu sheng wu pien men to lo ni ching Shusshō muhen mon daranikyō |
Dhāraṇī of the [Birth of the] Infinite Portal |
Variations: |
kagirinai かぎりない |
(adjective) unlimited; endless; boundless; infinite |
Variations: |
koudaimuhen / kodaimuhen こうだいむへん |
(adj-na,adj-no,n) (yoji) boundless; infinite; vast |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 99 results for "infinite" 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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