Translation: from chinese to english

from english to chinese

babinet s principle

  • 741

    (sa) śūnya, empty, void, hollow, vacant, nonexistent. (sa) śūnyatā, 舜若多, vacuity, voidness, emptiness, non-existence, immateriality, perhaps spirituality, unreality, the false or illusory nature of all existence, the seeming 假 being unreal. The doctrine that all phenomena and the ego have no reality, but are composed of a certain number of (sa) skandhas or elements, which disintegrate. The void, the sky, space. The universal, the absolute, complete abstraction without relativity. There are classifications into 2, 3, 4, 6, 7, 11, 13, 16, and 18 categories. The doctrine is that all things are compounds, or unstable organisms, possessing no self-essence, i.e. are dependent, or caused, come into existence only to perish. The underlying reality, the principle of eternal relativity, or non-infinity, i.e. (sa) śūnya, permeates all phenomena making possible their evolution. From this doctrine the Yogācārya school developed the idea of the permanent reality, which is Essence of Mind, the unknowable noumenon behind all phenomena, the entity void of ideas and phenomena, neither matter nor mind, but the root of both.

    Chinese Buddhist terms dictionary (Chinese-English) >

  • 742 空假中

    Unreality, reality, and the middle or mean doctrine; noumenon, phenomenon, and the principle or absolute which unifies both. 空Unreality, that things do not exist in reality; 假 reality, that things exist though in "derived" or "borrowed" form, consisting of elements which are permanent; 中 the "middle" doctrine of the Madhyamaka School, which denies both positions in the interests of the transcendental, or absolute. 空以破一切法, 假以立一切法, 中以妙一切法 other 卽 空卽假卽中. (sa) śūnya (universality) annihilates all relativities, particularity establishes all relativities, the middle path transcends and unites all relativities. Tiantai asserts that there is no contradiction in them and calls them a unity, the one including the other 即空即假即中.

    Chinese Buddhist terms dictionary (Chinese-English) > 空假中

  • 743 空理

    The (sa) śūnya principle, or law, i.e. the unreality of the ego and phenomena.

    Chinese Buddhist terms dictionary (Chinese-English) > 空理

  • 744 達磨阿蘭若迦

    (sa) dharma-āraṇyaka, meditators on the principle of inactivity, or letting Nature have its course; see 阿蘭若.

    Chinese Buddhist terms dictionary (Chinese-English) > 達磨阿蘭若迦

  • 745 达磨阿兰若迦

    (sa) dharma-āraṇyaka, meditators on the principle of inactivity, or letting Nature have its course; see 阿蘭若.

    Chinese Buddhist terms dictionary (Chinese-English) > 达磨阿兰若迦

  • 746 即事即理

    The identity of phenomena with their underlying principle, e.g. body and spirit are a unity; 卽事而真 approximates to the same meaning that phenomena are identical with reality, e.g. water and wave.

    Chinese Buddhist terms dictionary (Chinese-English) > 即事即理

  • 747

    (sa) dhātu. 馱都 Whatever is differentiated; a boundary, limit, region; that which is contained or limited, e. g. the nature of a thing; provenance; a species, class, variety; the underlying principle; the root or underlying principles of a discourse.

    Chinese Buddhist terms dictionary (Chinese-English) >

  • 748 胎藏界

    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 (sa) bodhi, or wisdom in essence or purity; 理 being the (sa) garbhadhātu as fundamental wisdom, and 智 acquired wisdom or knowledge, the (sa) 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 (sa) 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 (sa) vajradhātu; hence it is the 因 cause and (sa) 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 (sa) vajradhātu is to 自利 enriching self. Kōbō Daishi, founder of the Yoga or Shingon 真言 School in Japan, adopted the representation of the ideas in (sa) maṇḍalas, or diagrams, as the best way of revealing the mystic doctrine to the ignorant. The (sa) 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 (sa) maṇḍala is placed on the east, typifying the rising sun as source, or 理. The (sa) 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 (sa) garbhadhātu may be generally considered as the static and the (sa) vajradhātu as the dynamic categories, which are nevertheless a unity. The (sa) garbhadhātu is divided into 三部 three sections representing (sa) 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 (sa) vimokṣa, (sa) prajñā, and (sa) 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 (sa) 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.

    Chinese Buddhist terms dictionary (Chinese-English) > 胎藏界

  • 749 風界

    The realm of wind, or air, with motion as its principle one of the 四大 q.v.

    Chinese Buddhist terms dictionary (Chinese-English) > 風界

  • 750 风界

    The realm of wind, or air, with motion as its principle one of the 四大 q.v.

    Chinese Buddhist terms dictionary (Chinese-English) > 风界

  • 751 真理

    Truth, the true principle, the principle of truth; the absolute apart from phenomena.

    Chinese Buddhist terms dictionary (Chinese-English) > 真理

  • 752 真言宗

    The True-word or Shingon sect, founded on the mystical teaching 'of all Buddhas,' the 'very words ' of the Buddhas; the especial authority being Vairocana; cf. the 大日 sutra, 金剛頂經; 蘇悉地經, etc. The founding of the esoteric sect is attributed to Vairocana, through the imaginary Bodhisattva Vajrasattva, then through Nāgārjuna to Vajramati and to Amoghavajra, circa A.D. 733; the latter became the effective propagator of the Yogācāra school in China; he is counted as the sixth patriarch of the school and the second in China. The three esoteric duties of body, mouth, and mind are to hold the symbol in the hand, recite the (sa) dhāraṇīs, and ponder over the word 'a' 阿 as the principle of the ungenerated, i.e. the eternal.

    Chinese Buddhist terms dictionary (Chinese-English) > 真言宗

  • 753 迷理

    Deluded in regard to the fundamental principle, i.e. ignorant of reality; cf. 迷事.

    Chinese Buddhist terms dictionary (Chinese-English) > 迷理

  • 754 曼荼羅

    曼怛羅; 曼特羅; 曼陀羅; 曼拏羅; 蔓陀囉; 滿荼邏 (sa) 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 (sa) garbhadhātu and (sa) vajradhātu groups of the Shingon sect; these were arranged by Kōbō Daishi to express the mystic doctrine of the two (sa) dhātu by way of illustration, the (sa) garbhadhātu representing the 理 and the 因 principle and cause, the (sa) 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 (sa) 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 (sa) maṇḍala is to gather the spiritual powers together, in order to promote the operation of the (sa) 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. (sa) Maṇḍalas also reveal the direct retribution of each of the ten worlds of beings (purgatory, (sa) pretas, animals, (sa) asuras, men, (sa) devas, the heavens of form, formless heavens, bodhisattvas, and buddhas). Each world has its (sa) maṇḍala which represents the originating principle that brings it to completion. The (sa) maṇḍala of the tenth world indicates the fulfilment and completion of the nine worlds.

    Chinese Buddhist terms dictionary (Chinese-English) > 曼荼羅

  • 755 曼荼罗

    曼怛羅; 曼特羅; 曼陀羅; 曼拏羅; 蔓陀囉; 滿荼邏 (sa) 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 (sa) garbhadhātu and (sa) vajradhātu groups of the Shingon sect; these were arranged by Kōbō Daishi to express the mystic doctrine of the two (sa) dhātu by way of illustration, the (sa) garbhadhātu representing the 理 and the 因 principle and cause, the (sa) 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 (sa) 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 (sa) maṇḍala is to gather the spiritual powers together, in order to promote the operation of the (sa) 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. (sa) Maṇḍalas also reveal the direct retribution of each of the ten worlds of beings (purgatory, (sa) pretas, animals, (sa) asuras, men, (sa) devas, the heavens of form, formless heavens, bodhisattvas, and buddhas). Each world has its (sa) maṇḍala which represents the originating principle that brings it to completion. The (sa) maṇḍala of the tenth world indicates the fulfilment and completion of the nine worlds.

    Chinese Buddhist terms dictionary (Chinese-English) > 曼荼罗

  • 756 深理

    Profound principle, law, or truth.

    Chinese Buddhist terms dictionary (Chinese-English) > 深理

  • 757

    (sa) siddhānta; (sa) hetu. Ruling principle, fundamental law, intrinsicality, universal basis, essential element; (sa) nidāna, reason; (sa) pramāṇa, to arrange, regulate, rule, rectify.

    Chinese Buddhist terms dictionary (Chinese-English) >

  • 758 360 =soothill

    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.

    Chinese Buddhist terms dictionary (Chinese-English) > 360 =soothill

  • 759 理事

    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.

    Chinese Buddhist terms dictionary (Chinese-English) > 理事

  • 760 理事無礙

    Unimpeded interaction of noumenon and phenomenon, principle and practice, etc.; no barrier in either of the two. Cf. 十門.

    Chinese Buddhist terms dictionary (Chinese-English) > 理事無礙

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