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Shaolin Disciple
shǎo lín dì zǐ
少林弟子 means Shaolin Disciple in Chinese.
This could also refer to a Shaolin Practitioner or a Shaolin Monk.
Disciple of Christianity
jī dū jiào tú
kirisutokyouto
基督教徒 is the most verbose (longest) word for “Christian” in the Chinese and Japanese languages.
The literal translation of the first two characters is Christ.
The third Character means “Religion” or “Teaching.”
The last character means “apprentice” or “disciple.”
Altogether these three characters mean “Christ's Teaching Disciple” or “Christ's Religion Apprentice.”
Note: The last two characters are sometimes translated together as “follower (of a religion),” so you could also say it means “Follower of Christ.”
This four-character title makes it very clear what you are talking about in Chinese.
See Also: Jesus Christ | God of Abraham
Christian / Disciple of Christ
jī dū tú
kirisuto
基督徒 is a very strong and direct word in Chinese for “Christian.”
The literal translation of the first two characters is “Christ.”
The last character means apprentice, follower, or disciple.
Altogether these three characters mean “Christ's Disciple” or “Christ's Apprentice.” 基督徒 is a pretty cool title to hang on your wall if you are a devout Christian.
Also used by Japanese Christians (but may be unfamiliar to non-Christian Japanese people).
See Also: Jesus Christ | God of Abraham
Believer
信徒 is the Chinese, Japanese Kanji, and old Korean Hanja word for “believer.”
Just as in English, this word can be used for a follower of virtually any religion.
This word can also be translated into English as layman, adherent, follower, laity, disciple, or devotee.
These search terms might be related to Disciple:
Believer
Scholar / Confucian
Student
The Ease of the Scholar
Warrior Scholar
Not the results for disciple that you were looking for?
Below are some entries from our dictionary that may match your disciple search...
| Characters If shown, 2nd row is Simp. Chinese |
Pronunciation Romanization |
Simple Dictionary Definition |
哲 see styles |
zhé zhe2 che tetsu てつ |
More info & calligraphy: Tetsu / Wise Sage(1) sage; wise man; philosopher; disciple; (noun or adjectival noun) (2) sagacity; wisdom; intelligence; (given name) Yutaka discerning |
徒 see styles |
tú tu2 t`u tu to と |
disciple; apprentice; believer; on foot; bare; empty; to no avail; only; prison sentence party; set; gang; company; person; (personal name) Toumei On foot; a follower, disciple; in vain; banishment. |
一拶 see styles |
yī zā yi1 za1 i tsa issatsu |
A sudden remark, or question, by a monk or master to test a disciple, a Chan (Zen) method. |
丈夫 see styles |
zhàng fu zhang4 fu5 chang fu joubu / jobu じょうぶ |
husband (adjectival noun) (sometimes じょうふ) healthy; robust; strong; solid; durable; (given name) Masurao A virile, zealous disciple, a man who presses forward unceasingly. |
三乘 see styles |
sān shèng san1 sheng4 san sheng minori みのり |
(surname) Minori Triyāna, the three vehicles, or conveyances which carry living beings across saṁsāra or mortality (births-and-deaths) to the shores of nirvāṇa. The three are styled 小,中, and 大. Sometimes the three vehicles are defined as 聲聞 Śrāvaka, that of the hearer or obedient disciple; 緣覺Pratyeka-buddha, that of the enlightened for self; these are described as 小乘 because the objective of both is personal salvation; the third is 菩薩Bodhisattva, or 大乘 Mahāyāna, because the objective is the salvation of all the living. The three are also depicted as 三車 three wains, drawn by a goat, a deer, an ox. The Lotus declares that the three are really the One Buddha-vehicle, which has been revealed in three expedient forms suited to his disciples' capacity, the Lotus Sūtra being the unifying, complete, and final exposition. The Three Vehicles are differently explained by different exponents, e.g. (1) Mahāyāna recognizes (a) Śrāvaka, called Hīnayāna, leading in longer or shorter periods to arhatship; (b) Pratyeka-buddha, called Madhyamayāna, leading after still longer or shorter periods to a Buddhahood ascetically attained and for self; (c) Bodhisattva, called Mahayana, leading after countless ages of self-sacrifce in saving others and progressive enlightenment to ultimate Buddhahood. (2) Hīnayāna is also described as possessing three vehicles 聲, 緣, 菩 or 小, 中, 大, the 小 and 中 conveying to personal salvation their devotees in ascetic dust and ashes and mental annihilation, the 大 leading to bodhi, or perfect enlightenment, and the Buddha's way. Further definitions of the Triyāna are: (3) True bodhisattva teaching for the 大; pratyeka-buddha without ignorant asceticism for the 中; and śrāvaka with ignorant asceticism for the 小. (4) (a) 一乘 The One-Vehicle which carries all to Buddhahood: of this the 華嚴 Hua-yen and 法華 Fa-hua are typical exponents; (b) 三乘法 the three-vehicle, containing practitioners of all three systems, as expounded in books of the 深密般若; (c) 小乘 the Hīnayāna pure and simple as seen in the 四阿合經 Four Āgamas. Śrāvakas are also described as hearers of the Four Truths and limited to that degree of development; they hear from the pratyeka-buddhas, who are enlightened in the Twelve Nidānas 因緣; the bodhisattvas make the 六度 or six forms of transmigration their field of sacrificial saving work, and of enlightenment. The Lotus Sūtra really treats the 三乘. Three Vehicles as 方便 or expedient ways, and offers a 佛乘 Buddha Vehicle as the inclusive and final vehicle. |
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. |
三緣 三缘 see styles |
sān yuán san1 yuan2 san yüan sanen |
The three nidānas or links with the Buddha resulting from calling upon him, a term of the Pure Land sect: (a) 親緣 that he hears those who call his name, sees their worship, knows their hearts and is one with them; (b) 近緣 that he shows himself to those who desire to see him; (c) 增上緣 that at every invocation aeons of sin are blotted out, and he and his sacred host receive such a disciple at death. |
上士 see styles |
shàng shì shang4 shi4 shang shih joushi / joshi じょうし |
(hist) high-ranking retainer of a daimyo (Edo Period) The superior disciple, who becomes perfect in (spiritually) profiting himself and others. The 中士 profits self but not others; the 下士 neither. |
上足 see styles |
shàng zú shang4 zu2 shang tsu jousoku / josoku じょうそく |
high retainer A superior disciple or follower. |
下士 see styles |
xià shì xia4 shi4 hsia shih kashi かし |
lowest-ranked noncommissioned officer (e.g. corporal in the army or petty officer, third class in the navy) noncommissioned officer inferior disciple |
不可 see styles |
bù kě bu4 ke3 pu k`o pu ko fuka ふか |
cannot; should not; must not (adj-no,adj-na,n,n-suf) (1) wrong; bad; improper; unjustifiable; inadvisable; (adj-no,adj-na,n,n-suf) (2) not allowed; not possible; (3) failing grade; (place-name) Yobazu May not, can not: unpermissible, for-bidden; unable. Buke, the name of a monk of the 靈妙寺 Ling Miao monastery in the Tang dynasty, a disciple of Subha-karāṣimha, and one of the founders of 眞言 Shingon. |
不空 see styles |
bù kōng bu4 kong1 pu k`ung pu kung fukuu / fuku ふくう |
(given name, person) Fukuu Amogha, Amoghavajra. 不空三藏; 智藏; 阿目佉跋折羅 Not empty (or not in vain) vajra. The famous head of the Yogācāra school in China. A Singhalese of northern brahmanic descent, having lost his father, he came at the age of 15 with his uncle to 東海, the eastern sea, or China, where in 718 he became a disciple of 金剛智 Vajrabodhi. After the latter's death in 732, and at his wish, Eliot says in 741, he went to India and Ceylon in search of esoteric or tantric writings, and returned in 746, when he baptized the emperor Xuan Tsung. He was especially noted for rain-making and stilling storms. In 749 he received permission to return home, but was stopped by imperial orders when in the south of China. In ?756 under Su Tsung he was recalled to the capital. His time until 771 was spent translating and editing tantric books in 120 volumes, and the Yogacara 密教 rose to its peak of prosperity. He died greatly honoured at 70 years of age, in 774, the twelfth year of Tai Tsung, the third emperor under whom he had served. The festival of feeding the hungry spirits 孟蘭勝會 is attributed to him. His titles of 智藏 and 不空三藏 are Thesaurus of Wisdom and Amogha Tripitaka. |
中士 see styles |
zhōng shì zhong1 shi4 chung shih chūshi |
medium disciples, i. e. śrāvakas and pratyekabuddhas, who can gain emancipation for themselves, but cannot confer it on others: cf. 下士 and 上士. |
了教 see styles |
liǎo jiào liao3 jiao4 liao chiao Ryōkyō |
A noted disciple named Ajñāta-Kauṇḍinya, v. 阿, also known as拘鄰鄰,了本際 and 知本際. He is described as "a prince of Magadha, maternal uncle of Śākyamuni, whose first disciple he became". He is "to be reborn as Buddha under the name of Samanṭa-Prabhāsa". Eitel. |
什肇 see styles |
shí zhào shi2 zhao4 shih chao jūjū |
The 什 is Kumārajīva and the 肇 his disciple 僧肇 Sengzhao. |
使徒 see styles |
shǐ tú shi3 tu2 shih t`u shih tu shito しと |
apostle (noun - becomes adjective with の) apostle; disciple |
信士 see styles |
xìn shì xin4 shi4 hsin shih shinji; shinshi しんじ; しんし |
(1) {Buddh} male lay devotee; (suffix) (2) (title affixed to man's posthumous Buddhist name) (See 信女・2) believer; (3) (しんし only) (archaism) believer; (personal name) Shinji upāsaka, 信事男 a male devotee, who remains in the world as a lay disciple. A bestower of alms. Cf. 優. |
傳人 传人 see styles |
chuán rén chuan2 ren2 ch`uan jen chuan jen |
to teach; to impart; a disciple; descendant |
傳法 传法 see styles |
chuán fǎ chuan2 fa3 ch`uan fa chuan fa denpou / denpo でんぽう |
to pass on doctrines from master to disciple (Buddhism) (surname) Denpou To transmit, or spread abroad the Buddha truth. |
入室 see styles |
rù shì ru4 shi4 ju shih nyuushitsu(p); nisshitsu / nyushitsu(p); nisshitsu にゅうしつ(P); にっしつ |
(n,vs,vi) (1) (にゅうしつ only) (See 退室) entering a room; (n,vs,vi) (2) {Buddh} studying under a Buddhist teacher To enter the master's study for examination or instruction; to enter the status of a disciple, but strictly of an advanced disciple. To receive consecration. |
入門 入门 see styles |
rù mén ru4 men2 ju men nyuumon / nyumon にゅうもん |
entrance door; to enter a door; to learn the basics of a subject; introduction (to a subject); (attributive) entry-level (n,vs,vi) (1) becoming a pupil (of); becoming a disciple; entering an institution; beginning training; (2) (usu. in book titles) introduction (to); primer; guide; (n,vs,vi) (3) entering through a gate; (surname) Irima gate of entry |
出現 出现 see styles |
chū xiàn chu1 xian4 ch`u hsien chu hsien shutsugen しゅつげん |
to appear; to arise; to emerge; to show up (n,vs,vi) appearance; emergence; advent; arrival; showing up; coming to existence To manifest, reveal, be manifested, appear, e. g. as does a Buddha's temporary body, or nirmāṇakāya. Name of Udāyi 優陀夷 a disciple of Buddha to be reborn as Samantaprabhāsa; also of a son of Ajātaśatru. |
化生 see styles |
huà shēng hua4 sheng1 hua sheng keshou / kesho けしょう |
(noun/participle) (1) {Buddh} (See 四生) spontaneous birth; (2) goblin; monster; (surname, given name) Keshou q. v. means direct 'birth' by metamorphosis. It also means the incarnate avaatara of a deity.; aupapādaka, or aupapāduka. Direct metamorphosis, or birth by transformation, one of the 四生, by which existence in any required form is attained in an instant in full maturity. By this birth bodhisattvas residing in Tuṣita appear on earth. Dhyāni Buddhas and Avalokiteśvara are likewise called 化生. It also means unconditional creation at the beginning of a kalpa. Bhuta 部多 is also used with similar meaning. There are various kinds of 化生, e. g. 佛菩薩化生 the transformation of a Buddha or bodhisattva, in any form at will, without gestation, or intermediary conditions: 極樂化生, birth in the happy land of Amitābha by transformation through the Lotus; 法身化生 the dharmakāya, or spiritual body, born or formed on a disciple's conversion. |
十地 see styles |
shí dì shi2 di4 shih ti juuji / juji じゅうじ |
{Buddh} dasabhumi (forty-first to fiftieth stages in the development of a bodhisattva); (place-name) Jūji daśabhūmi; v. 十住. The "ten stages" in the fifty-two sections of the development of a bodhisattva into a Buddha. After completing the十四向 he proceeds to the 十地. There are several groups. I. The ten stages common to the Three Vehicles 三乘 are: (1) 乾慧地 dry wisdom stage, i. e. unfertilized by Buddha-truth, worldly wisdom; (2) 性地 the embryo-stage of the nature of Buddha-truth, the 四善根; (3) 八人地 (八忍地), the stage of the eight patient endurances; (4) 見地 of freedom from wrong views; (5) 薄地 of freedom from the first six of the nine delusions in practice; (6) 離欲地 of freedom from the remaining three; (7) 巳辨地 complete discrimination in regard to wrong views and thoughts, the stage of an arhat; (8) 辟支佛地 pratyeka-buddhahood, only the dead ashes of the past left to sift; (9) 菩薩地 bodhisattvahood; (10) 佛地 Buddhahood. v. 智度論 78. II. 大乘菩薩十地 The ten stages of Mahāyāna bodhisattva development are: (1) 歡喜地 Pramuditā, joy at having overcome the former difficulties and now entering on the path to Buddhahood; (2) 離垢地 Vimalā, freedom from all possible defilement, the stage of purity; (3) 發光地 Prabhākarī, stage of further enlightenment; (4) 焰慧地 Arciṣmatī, of glowing wisdom; (5) 極難勝地 Sudurjayā, mastery of utmost or final difficulties; (6) 現前地 Abhimukhī, the open way of wisdom above definitions of impurity and purity; (7) 遠行地 Dūraṁgamā, proceeding afar, getting above ideas of self in order to save others; (8) 不動地 Acalā, attainment of calm unperturbedness; (9) 善慧地 Sādhumatī, of the finest discriminatory wisdom, knowing where and how to save, and possessed of the 十力 ten powers; (10) 法雲地 Dharmamegha, attaining to the fertilizing powers of the law-cloud. Each of the ten stages is connected with each of the ten pāramitās, v. 波. Each of the 四乘 or four vehicles has a division of ten. III. The 聲聞乘十地 ten Śrāvaka stages are: (1) 受三歸地 initiation as a disciple by receiving the three refuges, in the Buddha, Dharma, and Saṅgha; (2) 信地 belief, or the faith-root; (3) 信法地 belief in the four truths; (4) 内凡夫地 ordinary disciples who observe the 五停心觀, etc.; (5) 學信戒 those who pursue the 三學 three studies; (6) 八人忍地 the stage of 見道 seeing the true Way; (7) 須陀洹地 śrota-āpanna, now definitely in the stream and assured of nirvāṇa; (8) 斯陀含地 sakrdāgāmin, only one more rebirth; (9) 阿那含地 anāgāmin, no rebirth; and (10) 阿羅漢地 arhatship. IV. The ten stages of the pratyekabuddha 緣覺乘十地 are (1) perfect asceticism; (2) mastery of the twelve links of causation; (3) of the four noble truths; (4) of the deeper knowledge; (5) of the eightfold noble path; (6) of the three realms 三法界; (7) of the nirvāṇa state; (8) of the six supernatural powers; (9) arrival at the intuitive stage; (10) mastery of the remaining influence of former habits. V. 佛乘十地 The ten stages, or characteristics of a Buddha, are those of the sovereign or perfect attainment of wisdom, exposition, discrimination, māra-subjugation, suppression of evil, the six transcendent faculties, manifestation of all bodhisattva enlightenment, powers of prediction, of adaptability, of powers to reveal the bodhisattva Truth. VI. The Shingon has its own elaborate ten stages, and also a group 十地十心, see 十心; and there are other groups. |
十德 see styles |
shí dé shi2 de2 shih te jittoku |
The ten virtues, powers, or qualities, of which there are several groups, e.g. in the 華嚴經,十地品 there are 法師十德 the ten virtues of a teacher of the Law, i.e. he should be well versed in its meaning; able widely to publish it; not be nervous before an audience; be untiring in argument; adaptable; orderly so that his teaching can be easily followed; serious and dignified; bold and zealous; unwearied; and enduring (able to bear insult, etc.). The 弟子十德 ten virtues or qualities of a disciple according to the 大日經疏 4, are faith; sincerity; devotion to the trikāya; (seeking the) adornment of true wisdom; perseverance; moral purity; patience (or bearing shame); generosity in giving; courage; resoluteness. |
取戒 see styles |
qǔ jiè qu3 jie4 ch`ü chieh chü chieh |
To receive, or accept, the commandments, or rules; a disciple; the beginner receives the first five, the monk, nun, and the earnest laity proceed to the reception of eight, the fully ordained accepts the ten. The term is also applied by the esoteric sects to the reception of their rules on admission. |
嗽卑 see styles |
sòu bēi sou4 bei1 sou pei sōhi |
upāsikā, an old form, see 烏 a female disciple. |
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'. |
均提 see styles |
jun tí jun1 ti2 chün t`i chün ti Kindai |
Kunti, (a) said to be a devoted disciple of Śāriputra; (b) one of the attendants on Mañjuśrī. |
声聞 see styles |
shoumon / shomon しょうもん |
(1) sravaka (disciple of Buddha); (2) adherent of Hinayana Buddhism |
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The following table may be helpful for those studying Chinese or Japanese...
| Title | Characters | Romaji (Romanized Japanese) | Various forms of Romanized Chinese | |
| Shaolin Disciple | 少林弟子 | shǎo lín dì zǐ shao3 lin2 di4 zi3 shao lin di zi shaolindizi | shao lin ti tzu shaolintitzu |
|
| Disciple of Christianity | 基督教徒 | kirisutokyouto kirisutokyoto | jī dū jiào tú ji1 du1 jiao4 tu2 ji du jiao tu jidujiaotu | chi tu chiao t`u chituchiaotu chi tu chiao tu |
| Christian Disciple of Christ | 基督徒 | kirisuto | jī dū tú ji1 du1 tu2 ji du tu jidutu | chi tu t`u chitutu chi tu tu |
| Believer | 信徒 | shinto | xìn tú / xin4 tu2 / xin tu / xintu | hsin t`u / hsintu / hsin tu |
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