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Mandarin Chinese information.
Old Wade-Giles romanization used only in Taiwan.
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There are 13 total results for your 三身 search.

Characters Pronunciation
Romanization
Simple Dictionary Definition

三身

see styles
sān shēn / san1 shen1
san shen
 sanjin;sanshin / さんじん;さんしん
{Buddh} trikaya (three bodies of the Buddha); (surname) Sanmi
trikāya. 三寶身 The threefold body or nature of a Buddha, i.e. the 法, 報, and 化身, or dharmakāya, sambhogakāya, and nirmāṇakāya. The three are defined as 自性, 受用, and 變化, the Buddha-body per se, or in its essential nature; his body of bliss, which he "receives" for his own "use" and enjoyment; and his body of transformation, by which he can appear in any form; i.e. spiritual, or essential; glorified; revealed. While the doctrine of the trikāya is a Mahāyāna concept, it partly results from the Hīnayāna idealization of the earthly Buddha with his thirty-two signs, eighty physical marks, clairvoyance, clairaudience, holiness, purity, wisdom, pity, etc. Mahāyāna, however, proceeded to conceive of Buddha as the Universal, the All, with infinity of forms, yet above all our concepts of unity or diversity. To every Buddha Mahāyāna attributed a three-fold body: that of essential Buddha; that of joy or enjoyment of the fruits of his past saving labours; that of power to transform himself at will to any shape for omnipresent salvation of those who need him. The trinity finds different methods of expression, e.g. Vairocana is entitled 法身, the embodiment of the Law, shining everywhere, enlightening all; Locana is 報身; c.f. 三賓, the embodiment of purity and bliss; Śākyamuni is 化身 or Buddha revealed. In the esoteric sect they are 法 Vairocana, 報 Amitābha, and 化 Śākyamuni. The 三賓 are also 法 dharma, 報 saṅgha, 化 buddha. Nevertheless, the three are considered as a trinity, the three being essentially one, each in the other. (1) 法身 Dharmakāya in its earliest conception was that of the body of the dharma, or truth, as preached by Śākyamuni; later it became his mind or soul in contrast with his material body. In Mādhyamika, the dharmakāya was the only reality, i.e. the void, or the immateria1, the ground of all phenomena; in other words, the 眞如 the tathāgatagarbha, the bhūtatathatā. According to the Huayan (Kegon) School it is the 理or noumenon, while the other two are氣or phenomenal aspects. "For the Vijñānavāda... the body of the law as highest reality is the void intelligence, whose infection (saṃkleҫa) results in the process of birth and death, whilst its purification brings about Nirvāṇa, or its restoration to its primitive transparence" (Keith). The "body of the law is the true reality of everything". Nevertheless, in Mahāyāna every Buddha has his own 法身; e.g. in the dharmakāya aspect we have the designation Amitābha, who in his saṃbhogakāya aspect is styled Amitāyus. (2) 報身Sambhogakāya, a Buddha's reward body, or body of enjoyment of the merits he attained as a bodhisattva; in other words, a Buddha in glory in his heaven. This is the form of Buddha as an object of worship. It is defined in two aspects, (a) 自受用身 for his own bliss, and (b) 他受用身 for the sake of others, revealing himself in his glory to bodhisattvas, enlightening and inspiring them. By wisdom a Buddha's dharmakāya is attained, by bodhisattva-merits his saṃbhogakāya. Not only has every Buddha all the three bodies or aspects, but as all men are of the same essence, or nature, as Buddhas, they are therefore potential Buddhas and are in and of the trikāya. Moreover, trikāya is not divided, for a Buddha in his 化身 is still one with his 法身 and 報身, all three bodies being co-existent. (3) 化身; 應身; 應化身 nirmāṇakāya, a Buddha's transformation, or miraculous body, in which he appears at will and in any form outside his heaven, e.g. as Śākyamuni among men; three bodies [of the Buddha]

三身業


三身业

see styles
sān shēn yè / san1 shen1 ye4
san shen yeh
 sanshin gō
The three physical wrong deeds— killing, robbing, adultery; three bodily karmas

十三身

see styles
shí sān shēn / shi2 san1 shen1
shih san shen
The thirty-three forms in which Avalokiteśvara (Guanyin) is said to have presented himself, from that of a Buddha to that of a woman or a rakṣas. Cf. Lotus Sūtra 普門 chapter.

三身三德

see styles
sān shēn sān dé / san1 shen1 san1 de2
san shen san te
 sanshin sandoku
The 三身 are the 法, 報, and 應; the 三德 are 法, 般, and 解, i.e. the virtue, or merit, of the (a) 法身 being absolute independence, reality; of (b) 報身, being 般若 prajñā or wisdom; and of (c) 應身, being 解脫德 liberation, or Nirvāṇa; three bodies and three merits

三身佛性

see styles
sān shēn fó xìng / san1 shen1 fo2 xing4
san shen fo hsing
 sanshin busshō
v. 三身; three bodies of the buddha-nature

三身如來


三身如来

see styles
sān shēn rú lái / san1 shen1 ru2 lai2
san shen ju lai
 sanshin nyorai
v. 三身; three-bodied tathāgata

三身菩提

see styles
sān shēn pú tí / san1 shen1 pu2 ti2
san shen p`u t`i / san shen pu ti
 sanshin bodai
enlightenment of the three buddha-bodies

三身論主


三身论主

see styles
sān shēn lùn zhǔ / san1 shen1 lun4 zhu3
san shen lun chu
 sanshin ronshu
exponent of the three body theory

一月三身

see styles
yī yuè sān shēn / yi1 yue4 san1 shen1
i yüeh san shen
 ichigatsu sanshin
The allegorical trikāya or three bodies of the moon, i.e. form as 法身, its light as 報身, its reflection as 應身; the Buddha-truth 法 has also its 體 body, its light of wisdom 智, and its application or use 用, but all three are one, or a trinity; see trikāya, 三身; one moon, three bodies

三十三身

see styles
sān shí sān shēn / san1 shi2 san1 shen1
san shih san shen
 sanjūsan shin
thirty-three forms of Avalokitêśvara

法報化三身


法报化三身

see styles
fǎ bào huà sān shēn / fa3 bao4 hua4 san1 shen1
fa pao hua san shen
 hoppōke sanjin
The trikāya: 法 dharmakāya, the absolute or spiritual body; 報 saṃbhogakāya, the body of bliss; 化 nirmāṇakāya, the body of incarnation. In Hīnayāna 法身 is described as the commandments, meditations, wisdom, nirvāṇa, and nirvāṇa-enlightenment; 報身 is the reward-body of bliss; 化 or 應 (化) is the body in its various incarnations. In Mahāyāna, the three bodies are regarded as distinct, but also as aspects of one body which pervades all beings. Cf. 三身; three bodies: dharma, reward, and transformation

五智所生三身

see styles
wǔ zhì suǒ shēng sān shēn / wu3 zhi4 suo3 sheng1 san1 shen1
wu chih so sheng san shen
 gochi shoshō sanshin
Each of the Five Dhyani-Buddhas is accredited with the three forms which represent his 身業 body, 口業 speech, and 意業 mind, e. g. the embodiment of Wisdom is Vairocana, his preaching form is 普賢, and his will form is 不動明王; the embodiment 身 of the mirror is Akṣobhya, his 口 is Mañjuśrī, his 意 is 降三世金剛; and so on; v. 五智如來; three bodies produced by each of the five kinds of wisdom

一體三身自性佛


一体三身自性佛

see styles
yī tǐ sān shēn zì xìng fó / yi1 ti3 san1 shen1 zi4 xing4 fo2
i t`i san shen tzu hsing fo / i ti san shen tzu hsing fo
 ittai sanshin jishō butsu
In one's own body to have the trikāya of the self-natured, Buddha, i.e. by personal surrender to the Buddha; three bodies, the own-nature of the buddha, in one body (?)

Entries with 2nd row of characters: The 2nd row is Simplified Chinese.

This page contains 13 results for "三身" 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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