Ayu, Āyu, Ā yù, Ā yǔ, Ā yú: 33 definitions
Introduction:
Ayu means something in Buddhism, Pali, Hinduism, Sanskrit, Jainism, Prakrit, Marathi, Hindi, biology, Tamil. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.
In Hinduism
Purana and Itihasa (epic history)
Āyu (आयु):—One of the six sons of Purūravā (son of Budha) by the womb of Urvaśī. His sons were called Nahuṣa, Kṣatravṛddha, Rajī, Rābha and Anenā. (see Bhāgavata Purāṇa 9.15.1, 9.17.1-3)
1a) Āyu (आयु).—A son of Prāṇa and Ūrjasvatī: a Vasu;1 Father of Vaitaṇḍya and others.2
1b) The son of Puruhotra, and father of Sātvata.*
- * Bhāgavata-purāṇa IX. 24. 6.
1c) One of the six sons of Purūravas and Urvaśī; wife Prabhā, Rāhu's daughter; father of five sons, Nahuṣa, Vṛddhaśarman, Rāju, Dambha, and Vipāpman, all of them expert warriors.*
- * Bhāgavata-purāṇa IX. 15. 1; 17. 1; Brahmāṇḍa-purāṇa III. 66. 22, 90; 67. 1; Matsya-purāṇa 24. 33-5; Vāyu-purāṇa 91. 51; Viṣṇu-purāṇa IV. 6. 73; 7. 1; 8. 1-3.
1d) A son of Kṛṣṇa and Bhadrā.*
- * Bhāgavata-purāṇa X. 61. 17.
1e) The sage presiding over the month of puṣya.*
- * Bhāgavata-purāṇa XII. 11. 42.
1f) (Śuci Agni). Father of Mahiṣa.*
- * Brahmāṇḍa-purāṇa II. 12. 38-40.
1g) A carakādhvaryu.*
- * Brahmāṇḍa-purāṇa II. 33. 13.
1h) The Agni that lives in paśu.*
- * Vāyu-purāṇa 29. 37.
1i) A son of Aṅgirasa; father of Amāvasu.*
- * Vāyu-purāṇa 65. 105; 73. 5.
Āyu (आयु) is a name mentioned in the Mahābhārata (cf. I.90.7) and represents one of the many proper names used for people and places. Note: The Mahābhārata (mentioning Āyu) is a Sanskrit epic poem consisting of 100,000 ślokas (metrical verses) and is over 2000 years old.
Āyu (आयु) or Āyus is one of the six sons of Aila Purūravas, according to the Vaṃśānucarita section of the 10th century Saurapurāṇa: one of the various Upapurāṇas depicting Śaivism.—Accordingly, [...] Aila Purūravas, the most illustrious pious king gets married to Urvaśī, the heavenly damsel who is cursed by Brahmā to spend sometime here on earth. Purūravas begets on her six sons—Āyu, Mayu, Amāyu, Viśvāyu, Śatāyu and Śrutāyu. All these are celebrated like Semi-divine beings (devayonaya). Āyu got married to the daughter of Svarbhānu and became the father of five sons who were quite famous and well known. Nahuṣa was the eldest of them.
The Purana (पुराण, purāṇas) refers to Sanskrit literature preserving ancient India’s vast cultural history, including historical legends, religious ceremonies, various arts and sciences. The eighteen mahapuranas total over 400,000 shlokas (metrical couplets) and date to at least several centuries BCE.
Ayurveda (science of life)
Āyu (आयु):—1. span of life , 2. continious combination of sattva, atma, sharira, indriya
Āyurveda (आयुर्वेद, ayurveda) is a branch of Indian science dealing with medicine, herbalism, taxology, anatomy, surgery, alchemy and related topics. Traditional practice of Āyurveda in ancient India dates back to at least the first millenium BC. Literature is commonly written in Sanskrit using various poetic metres.
In Buddhism
Chinese Buddhism
阿育 [a yu]—Aśoka, 阿恕伽 [a shu jia]; 阿輸迦 [a shu jia] (or 阿舒迦 [a shu jia], or 阿叔迦 [a shu jia]) Grandson of Candragupta (Sandrokottos), who united India and reached the summit of his career about 315 B.C. Aśoka reigned from about 274 to 237 B.C. His name Aśoka, 'free from care,' may have been adopted on his conversion. He is accused of the assassination of his brother and relatives to gain the throne, and of a fierce temperament in his earlier days. Converted, he became the first famous patron of Buddhism, encouraging its development and propaganda at home and abroad, to which existing pillars, etc., bear witness; his propaganda is said to have spread from the borders of China to Macedonia, Epirus, Egypt, and Cyrene. His title is Dharmāśoka; he should be distinguished from Kālāśoka, grandson of Ajātaśatru. Cf. 阿育伽經 [a yu jia jing]、 阿育伽傳 [a yu jia chuan], etc.
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
阿育 [a yu]—Aśoka, formerly known as Ashoka (阿恕伽 [a shu jia]), and more recently as Ashoka (阿输迦 [a shu jia]), means 'without sorrow' (无忧 [wu you]). Around 321 BCE, he was the grandson of the great King Chandragupta (旃陀掘多 [zhan tuo jue duo]), who founded the Mauryan Dynasty (孔雀王朝 [kong que wang chao]) in India. Around 270 BCE, he unified all of India, became a great protector of Buddhism, and ensured its propagation throughout various regions.
The accounts of the king's life vary between the Northern and Southern traditions. The Northern traditions, such as the Ashokavadana Sutra (王经 [wang jing]) and Ashokavadana (王传 [wang chuan]), state that his mother was a Brahmin woman from the Champa Kingdom named Subhadrāṇgi (须跋罗祇 [xu ba luo qi]). In his youth, the king was extremely violent and not favored by his father, who wished to make his elder brother Śusmna (修私摩 [xiu si mo]) his successor. It happened that a rebellion broke out in the territory of Takṣasilā (德叉尸罗 [de cha shi luo]), and he was ordered to suppress it. According to the Ashokavadana Sutra: "No weapons or supplies were given to him." And the Ashokavadana states: "Only the four divisions of the army were given, no swords or staves." His father's intention was likely for him to perish in battle. However, he was brave and skilled in warfare, suppressing the rebellion, and his power greatly expanded as a result. Consequently, after his father's death, he killed Śusmna and ascended to the throne.
The Southern traditions, such as Samantapāsādikā (善见律 [shan jian lu]) Chapter 1, Dīpavaṃsa (岛史 [dao shi]) Chapter 6, and Mahāvaṃsa (大史 [da shi]) Chapter 5, differ. When Aśoka had not yet become king, he served as the viceroy (Yuvarāja) of Ujjayini (乌闍衍那 [wu du yan na]) and was in charge of tax collection in that region. Upon hearing the news of his father's death, he hastily returned to the capital, first attacking and killing Śusmna, and then ascending the throne himself. Within four years, he eliminated his full brother Tissa (帝须 [di xu]) and killed ninety-nine of his half-brothers, before holding the grand coronation ceremony. This was two hundred and eighty years after the Buddha's Parinirvana.
Although the two accounts differ, they both agree that there was internal strife among the brothers before and after his ascension. In the beginning of his reign, he remained extremely violent, killing countless ministers and women. He also listened to Caṇḍagirika (栴陀耆利柯 [zhan tuo qi li ke]) and constructed a great hell, slaughtering innumerable innocent people. Later, he suddenly converted to Buddhism, greatly manifesting the spirit of compassion, and diligently worked for the prosperity and propagation of the True Dharma (正法 [zheng fa]). The king's deeds are attested by his edicts and proclamations. They are also recorded in Buddhist scriptures, allowing for a comprehensive understanding when combined. These proclamations were either carved on rock faces or stone pillars, and thirty-four chapters have been discovered to date. They were deciphered through the painstaking research of many scholars. According to these edicts, the king had brothers, sisters, and two queens. His capital was Pāṭaliputra (华氏城 [hua shi cheng]), and his dominion extended from the Himalayan region (雪山地方 [xue shan de fang]) in the north to Manas (摩奈索 [mo nai suo]) in the south, and from the Bay of Bengal (频伽罗湾 [pin jia luo wan]) in the east to the Arabian Sea (亚剌比亚海 [ya la bi ya hai]) in the west. Although the content of the edicts varies in interpretation, their main purpose was to proclaim the True Dharma (Dharma), promote peace and happiness throughout the world, and encourage his subjects to embrace the spirit of compassion. It is evident that the king not only ruled a vast territory very effectively but also loved truth and possessed a spirit of universal benevolence. He was truly an unparalleled sagely king in Indian history. It would not be an exaggeration to call him one of the greatest kings in world history.
Regarding the king's motivation for converting to Buddhism, the Ashokavadana Chapter 1 states it was due to witnessing the miracle of a Nāga Bhikṣu (海比丘 [hai bi qiu]). The Samantapāsādikā-vinaya-vibhasha (善见律毘婆沙 [shan jian lu pi po sha]) Chapter 1 states it was due to the influence of Nigrodha (尼瞿陀 [ni qu tuo]). However, the famous Edict XIII states: "Eight years after the coronation of King Priyadarsin, the Beloved of the Gods, Kalinga (迦 [jia][飢 [ji]-几 [ji]+夌 [ling]]伽 [jia]) was conquered. One hundred and fifty thousand people were captured, one hundred thousand were slain, and many times that number perished. Since the annexation of Kalinga, the Beloved of the Gods has zealously protected the Dharma, adhered to the Dharma, and proclaimed the precepts of the Dharma." Therefore, the direct motivation for his conversion to Buddhism was the conquest of Kalinga. However, the distant cause must have been the tragedy he experienced in the early years of his reign and the teachings of a śramaṇa, which awakened the seeds of religious conviction in his cruel and ruthless heart. Later, witnessing the great tragedy of the conquest of Kalinga, it erupted suddenly, leading him directly into the Buddhist fold and to the True Dharma. Once the king entered the Buddhist fold, his fervor was extraordinary. He built eighty-four thousand great monasteries and eighty-four thousand stupas throughout his dominion, had edicts proclaiming the True Dharma carved in all directions, and personally visited and made offerings at Buddhist sacred sites. These are his most famous deeds. According to Samantapāsādikā-vinaya-vibhasha Chapter 2, in the seventeenth year of his reign, the king sought to hold the Third Buddhist Council in Pāṭaliputra (华氏城 [hua shi cheng]) to prevent heterodox views. Moggaliputta-Tissa was appointed as the elder, and a thousand elders participated, completing their work in nine months. After the council concluded, missionaries were dispatched in all directions, such as Majjhantika (末阐提 [mo chan ti]) to Kaśmir (罽宾 [ji bin]) and Gandhāra (犍陀罗 [jian tuo luo]), Mahādeva (摩诃提娑 [mo he ti suo]) to Mahisa-maṇḍala (摩醯沙末陀罗 [mo xi sha mo tuo luo]), Rakkhita (勒弃多 [lei qi duo]) to Aanavāsi (娑那娑私 [suo na suo si] - desert region), Yonaka-dharma-rakkhita (昙无德 [tan wu de]) to Aparantaka (阿波兰多迦 [a bo lan duo jia] - western part of the five rivers), Mahādhamma-rakkhita (摩诃昙无德 [mo he tan wu de]) to Mahā-raṭṭha (摩诃勒叱 [mo he lei chi]), Mahārakkhita (摩诃勃弃多 [mo he bo qi duo]) to Yonaloka (叟那世界 [sou na shi jie] - Greek territory), Majjhima (末示摩 [mo shi mo]) to Himavanta-pada (雪山边国 [xue shan bian guo] - Nepal region), Sonaka (须那迦 [xu na jia]) and Uttara (鬱多罗 [yu duo luo]) to Suvarna-bhūmi (金地 [jin de] - Burma), and Mahinda (摩哂陀 [mo shen tuo]) to Laṅkā (师子 [shi zi] - Ceylon), instructing each to engage in propagation. This is what the Samantapāsādikā transmits. Edict XIII also records the king's communication with five Hellenistic kingdoms. These five kingdoms were Syria (希利阿 [xi li a]), Egypt (曷奇伯笃 [he qi bo du]), Macedon (买赛顿 [mai sai dun]), Epiros (曷毕落司 [he bi luo si]), and Cyrene (克雷纳 [ke lei na]).
The exact dates of the king's lifetime have been subject to much historical debate. However, through recent comparative studies between Greek and Indian history, and by calculating backwards from the dates of the aforementioned five Hellenistic kingdoms, his time can be determined. Although the calculation method may result in a difference of three to five years, it is clear that his enthronement was around 270 BCE. There are indeed discrepancies between the Southern and Northern traditions regarding the king's biographical accounts. Among the most prominent, the Northern tradition states that the king appeared a hundred years after the Buddha's passing and does not mention Kālāśoka (迦罗 [jia luo]). The Southern tradition states that the king's appearance was two hundred and eighty years after the Buddha's passing, and that Kālāśoka reigned a hundred years after the Buddha's passing. Some Buddhist historians reconcile these two traditions, stating that the Ashoka of the Northern tradition is Kālāśoka, and the Ashoka of the Southern tradition is Dharmāśoka (达磨 [da mo]), suggesting that the Ashoka transmitted by the North and South are not the same person. This is likely an anachronistic association and not credible. Traditionally, the Southern tradition has been considered accurate and believed without doubt. However, what is recorded in the edicts ironically supports the Northern tradition, which is also peculiar.
阿育—【人名】Aśoka，舊稱阿恕伽。新稱阿輸迦。譯曰無憂。西紀前三百二十一年頃，於印度創立孔雀王朝之旃陀掘多大王（Chandragupta）孫也。紀元前二百七十年頃，統一全印度，大保護佛教，使之宣布各地。
王之傳，南北各異其趣，北傳之阿育王經，阿育王傳，謂其母為瞻婆羅國之婆羅門女，名曰須跋羅祇（Subhadrāṇgi）王幼時甚狂暴，不為父王所愛。欲以兄修私摩（Śusmna）為嗣。偶值領內德叉尸羅（Takṣasilā）國叛亂生，命彼往討。據阿育王經言：「器杖資具悉不與之。」又阿育王傳言：「唯與四兵，不與刀杖。」父王之意蓋期其沒陣也。然彼豪邁善戰，平定叛亂，威權由此大張，遂於父王崩後，殺修私摩而登王位。
南傳之善見律一，島史六章，大史五章則與之異，當阿育王未為王時，出為烏闍衍那（Ujjayini）副王（Yuvarāja）在任地司收斂事，偶聞父之訃音，倉皇歸都，首襲修私摩殺之，自即王位，四年間除同母弟帝須，并殺異母兄弟九十九人，然後舉即位大禮。是乃佛入涅槃後二百八十年也。
兩說雖異，而於即位前後兄弟間有內訌，則同。登位之初，依然極狂暴，殺大臣戮婦女無數。又容栴陀耆利柯之言，造一大地獄，戮無辜之民無算，及後翻然歸於佛教，大發揮慈悲精神，努力於正法之興隆宣布。王之事蹟，有其勅語誥文可證。又佛典中亦有記載，得彼此綜合而知之。誥文或刻於巖面或刻於石柱，現今所發見者，有三十四章。經幾多學者之苦心研究而得之。據是等誥文觀之，則王有兄弟姊妹及兩后。國都為華氏城，王權所及之範圍，北由雪山地方，南及摩奈索，東由頻伽羅灣，西及亞剌比亞海。誥文內容雖有種種異說，而要在宣布正法（Dharma）天下和樂，獎勵國民懷抱慈悲精神之事。可知王不僅統御廣大之版圖，甚得其宜，併愛真理，富於博愛之精神，誠印度空前絕後之聖王也。即稱為有史以來世界之大王，亦無不可。
王歸佛之動機，自阿育王傳第一考之，乃因見海比丘之奇蹟，自善見律毘婆沙第一考之，乃出於尼瞿陀（Nigrodha）之感化，然有名之誥文第十三章有謂「天愛善見王灌頂第八年，征服迦[飢-几+夌]伽，捕虜十五萬人，戮十萬人，其僵者更不知為幾倍。迦[飢-几+夌]伽并吞以來，天愛熱心護持達摩，歸依達摩，又宣揚達摩教規。」則直接歸佛之動機，在於征服迦[飢-几+夌]伽，然其遠因當為即位初年所經驗之悲劇與一沙門之說法，於殘忍酷薄之王心，喚起宗教的信念之萌芽，後又目擊征服迦[飢-几+夌]伽之大慘事，一時勃發，遂直入佛門，歸於正法也。王一入佛門，熱烈之度非常，於領內各地建立八萬四千大寺與八萬四千寶塔，又將正法宣布之誥文刻於四方，親身拜佛迹而供養之，此其最著名之事蹟也。
依善見律婆沙第二考之，王即位十七年，於華氏城為異論防止，企求第三次之結集，以目犍連子帝須為上座，一千之長老從事於此，以九月終其效，結集終了之後，派遣宣教師於四方，如派末闡提（Majjhantika）至罽賓（Kaśmir）犍陀羅（Gandhāra）國，派摩訶提娑（Mahādeva）至摩醯沙末陀羅（Mahisa－maṇḍala）國，派勒棄多（Rakkhita）至娑那娑私（Aanavāsi 沙漠地方）國，派曇無德（Yonaka－dkamma－rakkhita）至阿波蘭多迦（Aparantaka 五河西部）國，派摩訶曇無德（Mahadhamma－rakkhita）至摩訶勒叱（Mahā－raṭṭha）國，派摩訶勃棄多（Mahārakkhita）至叟那世界（Yonaloka 希臘領地）派末示摩（Majjhima）至雪山邊國（Himavanta－pada 尼波羅地方）派須那迦及鬱多羅（Sonaka，Uttara）至金地（Suvarna－bhūmi 緬甸）國，派摩哂陀（Mahinda）至師子（Laṅkā 錫蘭）國，令各從事教化。以上乃善見律之所傳也。又誥文第十三章記王與希臘之五王國交通。所謂五王國者希利阿（Syria）曷奇伯篤（Egypt）買賽頓（Macedon）曷畢落司（Epiros）及克雷納（Cyrene）是也。
王之出世年代，古來頗多異說，若於近時希臘，印度比較研究上由前記希臘五王國之出世年代換算之，便得確定其年時，雖從換算之方法，生三五年之差異，而其即位在西歷紀元前二百七十所前後，則甚明也。蓋王之記傳南傳與北傳之間，不無乖錯。其中顯著者，如北傳謂王乃佛滅百年出世，不言迦羅阿育出世。南傳謂王之出世，是佛滅二百八十年，佛滅百年，別有迦羅阿育之治世。佛教史家或融會此南北兩傳，謂北方傳之阿育為迦羅阿育，南方傳之阿育為達磨阿育，南北所傳之阿育實非一人，此恐出於附會，不可信也。從來以南方所傳者為正確，信之不疑。而誥文所記者，反助北方之所傳，亦一奇也。
[rén míng]Aśoka, jiù chēng ā shù jiā. xīn chēng ā shū jiā. yì yuē wú yōu. xī jì qián sān bǎi èr shí yī nián qǐng, yú yìn dù chuàng lì kǒng què wáng cháo zhī zhān tuó jué duō dà wáng (Chandragupta) sūn yě. jì yuán qián èr bǎi qī shí nián qǐng, tǒng yī quán yìn dù, dà bǎo hù fú jiào, shǐ zhī xuān bù gè de.
wáng zhī chuán, nán běi gè yì qí qù, běi chuán zhī ā yù wáng jīng, ā yù wáng chuán, wèi qí mǔ wèi zhān pó luó guó zhī pó luó mén nǚ, míng yuē xū bá luó qí (Subhadrāṇgi) wáng yòu shí shén kuáng bào, bù wèi fù wáng suǒ ài. yù yǐ xiōng xiū sī mó (Śusmna) wèi sì. ǒu zhí lǐng nèi dé chā shī luó (Takṣasilā) guó pàn luàn shēng, mìng bǐ wǎng tǎo. jù ā yù wáng jīng yán: “qì zhàng zī jù xī bù yǔ zhī.” yòu ā yù wáng chuán yán: “wéi yǔ sì bīng, bù yǔ dāo zhàng.” fù wáng zhī yì gài qī qí méi zhèn yě. rán bǐ háo mài shàn zhàn, píng dìng pàn luàn, wēi quán yóu cǐ dà zhāng, suì yú fù wáng bēng hòu, shā xiū sī mó ér dēng wáng wèi.
nán chuán zhī shàn jiàn lǜ yī, dǎo shǐ liù zhāng, dà shǐ wǔ zhāng zé yǔ zhī yì, dāng ā yù wáng wèi wèi wáng shí, chū wèi wū dū yǎn nà (Ujjayini) fù wáng (Yuvarāja) zài rèn de sī shōu liǎn shì, ǒu wén fù zhī fù yīn, cāng huáng guī dōu, shǒu xí xiū sī mó shā zhī, zì jí wáng wèi, sì nián jiān chú tóng mǔ dì dì xū, bìng shā yì mǔ xiōng dì jiǔ shí jiǔ rén, rán hòu jǔ jí wèi dà lǐ. shì nǎi fú rù niè pán hòu èr bǎi bā shí nián yě.
liǎng shuō suī yì, ér yú jí wèi qián hòu xiōng dì jiān yǒu nèi hòng, zé tóng. dēng wèi zhī chū, yī rán jí kuáng bào, shā dà chén lù fù nǚ wú shù. yòu róng zhān tuó qí lì kē zhī yán, zào yī dà de yù, lù wú gū zhī mín wú suàn, jí hòu fān rán guī yú fú jiào, dà fā huī cí bēi jīng shén, nǔ lì yú zhèng fǎ zhī xìng lóng xuān bù. wáng zhī shì jī, yǒu qí chì yǔ gào wén kě zhèng. yòu fú diǎn zhōng yì yǒu jì zài, dé bǐ cǐ zōng hé ér zhī zhī. gào wén huò kè yú yán miàn huò kè yú shí zhù, xiàn jīn suǒ fā jiàn zhě, yǒu sān shí sì zhāng. jīng jǐ duō xué zhě zhī kǔ xīn yán jiū ér dé zhī. jù shì děng gào wén guān zhī, zé wáng yǒu xiōng dì zǐ mèi jí liǎng hòu. guó dōu wèi huá shì chéng, wáng quán suǒ jí zhī fàn wéi, běi yóu xuě shān de fāng, nán jí mó nài suǒ, dōng yóu pín jiā luó wān, xī jí yà lá bǐ yà hǎi. gào wén nèi róng suī yǒu zhǒng zhǒng yì shuō, ér yào zài xuān bù zhèng fǎ (Dharma) tiān xià hé lè, jiǎng lì guó mín huái bào cí bēi jīng shén zhī shì. kě zhī wáng bù jǐn tǒng yù guǎng dà zhī bǎn tú, shén dé qí yí, bìng ài zhēn lǐ, fù yú bó ài zhī jīng shén, chéng yìn dù kōng qián jué hòu zhī shèng wáng yě. jí chēng wèi yǒu shǐ yǐ lái shì jiè zhī dà wáng, yì wú bù kě.
wáng guī fú zhī dòng jī, zì ā yù wáng chuán dì yī kǎo zhī, nǎi yīn jiàn hǎi bǐ qiū zhī qí jī, zì shàn jiàn lǜ pí pó shā dì yī kǎo zhī, nǎi chū yú ní qú tuó (Nigrodha) zhī gǎn huà, rán yǒu míng zhī gào wén dì shí sān zhāng yǒu wèi “tiān ài shàn jiàn wáng guàn dǐng dì bā nián, zhēng fú jiā [jī-jǐ+líng] jiā, bǔ lǔ shí wǔ wàn rén, lù shí wàn rén, qí jiāng zhě gèng bù zhī wèi jǐ bèi. jiā [jī-jǐ+líng] jiā bìng tūn yǐ lái, tiān ài rè xīn hù chí dá mó, guī yī dá mó, yòu xuān yáng dá mó jiào guī.” zé zhí jiē guī fú zhī dòng jī, zài yú zhēng fú jiā [jī-jǐ+líng] jiā, rán qí yuǎn yīn dāng wèi jí wèi chū nián suǒ jīng yàn zhī bēi jù yǔ yī shā mén zhī shuō fǎ, yú cán rěn kù báo zhī wáng xīn, huàn qǐ zōng jiào de xìn niàn zhī méng yá, hòu yòu mù jī zhēng fú jiā [jī-jǐ+líng] jiā zhī dà cǎn shì, yī shí bó fā, suì zhí rù fú mén, guī yú zhèng fǎ yě. wáng yī rù fú mén, rè liè zhī dù fēi cháng, yú lǐng nèi gè de jiàn lì bā wàn sì qiān dà sì yǔ bā wàn sì qiān bǎo tǎ, yòu jiāng zhèng fǎ xuān bù zhī gào wén kè yú sì fāng, qīn shēn bài fú jī ér gōng yǎng zhī, cǐ qí zuì zhe míng zhī shì jī yě.
yī shàn jiàn lǜ pó shā dì èr kǎo zhī, wáng jí wèi shí qī nián, yú huá shì chéng wèi yì lùn fáng zhǐ, qǐ qiú dì sān cì zhī jié jí, yǐ mù jiān lián zi dì xū wèi shàng zuò, yī qiān zhī zhǎng lǎo cóng shì yú cǐ, yǐ jiǔ yuè zhōng qí xiào, jié jí zhōng le zhī hòu, pài qiǎn xuān jiào shī yú sì fāng, rú pài mò chǎn tí (Majjhantika) zhì jì bīn (Kaśmir) jiān tuó luó (Gandhāra) guó, pài mó hē tí suō (Mahādeva) zhì mó xī shā mò tuó luó (Mahisa－maṇḍala) guó, pài lēi qì duō (Rakkhita) zhì suō nà suō sī (Aanavāsi shā mò de fāng) guó, pài tán wú dé (Yonaka－dkamma－rakkhita) zhì ā bō lán duō jiā (Aparantaka wǔ hé xī bù) guó, pài mó hē tán wú dé (Mahadhamma－rakkhita) zhì mó hē lēi chì (Mahā－raṭṭha) guó, pài mó hē bó qì duō (Mahārakkhita) zhì sǒu nà shì jiè (Yonaloka xī là lǐng de) pài mò shì mó (Majjhima) zhì xuě shān biān guó (Himavanta－pada ní bō luó de fāng) pài xū nà jiā jí yù duō luó (Sonaka,Uttara) zhì jīn de (Suvarna－bhūmi miǎn diān) guó, pài mó shěn tuó (Mahinda) zhì shī zi (Laṅkā xī lán) guó, lìng gè cóng shì jiào huà. yǐ shàng nǎi shàn jiàn lǜ zhī suǒ chuán yě. yòu gào wén dì shí sān zhāng jì wáng yǔ xī là zhī wǔ wáng guó jiāo tōng. suǒ wèi wǔ wáng guó zhě xī lì ā (Syria) hé qí bó dǔ (Egypt) mǎi sài dùn (Macedon) hé bì luò sī (Epiros) jí kè léi nà (Cyrene) shì yě.
wáng zhī chū shì nián dài, gǔ lái pō duō yì shuō, ruò yú jìn shí xī là, yìn dù bǐ jiào yán jiū shàng yóu qián jì xī là wǔ wáng guó zhī chū shì nián dài huàn suàn zhī, biàn dé què dìng qí nián shí, suī cóng huàn suàn zhī fāng fǎ, shēng sān wǔ nián zhī chà yì, ér qí jí wèi zài xī lì jì yuán qián èr bǎi qī shí suǒ qián hòu, zé shén míng yě. gài wáng zhī jì chuán nán chuán yǔ běi chuán zhī jiān, bù wú guāi cuò. qí zhōng xiǎn zhe zhě, rú běi chuán wèi wáng nǎi fú miè bǎi nián chū shì, bù yán jiā luó ā yù chū shì. nán chuán wèi wáng zhī chū shì, shì fú miè èr bǎi bā shí nián, fú miè bǎi nián, bié yǒu jiā luó ā yù zhī zhì shì. fú jiào shǐ jiā huò róng huì cǐ nán běi liǎng chuán, wèi běi fāng chuán zhī ā yù wèi jiā luó ā yù, nán fāng chuán zhī ā yù wèi dá mó ā yù, nán běi suǒ chuán zhī ā yù shí fēi yī rén, cǐ kǒng chū yú fù huì, bù kě xìn yě. cóng lái yǐ nán fāng suǒ chuán zhě wèi zhèng què, xìn zhī bù yí. ér gào wén suǒ jì zhě, fǎn zhù běi fāng zhī suǒ chuán, yì yī qí yě.
[ren ming]Asoka, jiu cheng a shu jia. xin cheng a shu jia. yi yue wu you. xi ji qian san bai er shi yi nian qing, yu yin du chuang li kong que wang chao zhi zhan tuo jue duo da wang (Chandragupta) sun ye. ji yuan qian er bai qi shi nian qing, tong yi quan yin du, da bao hu fu jiao, shi zhi xuan bu ge de.
wang zhi chuan, nan bei ge yi qi qu, bei chuan zhi a yu wang jing, a yu wang chuan, wei qi mu wei zhan po luo guo zhi po luo men nu, ming yue xu ba luo qi (Subhadrangi) wang you shi shen kuang bao, bu wei fu wang suo ai. yu yi xiong xiu si mo (Susmna) wei si. ou zhi ling nei de cha shi luo (Taksasila) guo pan luan sheng, ming bi wang tao. ju a yu wang jing yan: "qi zhang zi ju xi bu yu zhi." you a yu wang chuan yan: "wei yu si bing, bu yu dao zhang." fu wang zhi yi gai qi qi mei zhen ye. ran bi hao mai shan zhan, ping ding pan luan, wei quan you ci da zhang, sui yu fu wang beng hou, sha xiu si mo er deng wang wei.
nan chuan zhi shan jian lu yi, dao shi liu zhang, da shi wu zhang ze yu zhi yi, dang a yu wang wei wei wang shi, chu wei wu du yan na (Ujjayini) fu wang (Yuvaraja) zai ren de si shou lian shi, ou wen fu zhi fu yin, cang huang gui dou, shou xi xiu si mo sha zhi, zi ji wang wei, si nian jian chu tong mu di di xu, bing sha yi mu xiong di jiu shi jiu ren, ran hou ju ji wei da li. shi nai fu ru nie pan hou er bai ba shi nian ye.
liang shuo sui yi, er yu ji wei qian hou xiong di jian you nei hong, ze tong. deng wei zhi chu, yi ran ji kuang bao, sha da chen lu fu nu wu shu. you rong zhan tuo qi li ke zhi yan, zao yi da de yu, lu wu gu zhi min wu suan, ji hou fan ran gui yu fu jiao, da fa hui ci bei jing shen, nu li yu zheng fa zhi xing long xuan bu. wang zhi shi ji, you qi chi yu gao wen ke zheng. you fu dian zhong yi you ji zai, de bi ci zong he er zhi zhi. gao wen huo ke yu yan mian huo ke yu shi zhu, xian jin suo fa jian zhe, you san shi si zhang. jing ji duo xue zhe zhi ku xin yan jiu er de zhi. ju shi deng gao wen guan zhi, ze wang you xiong di zi mei ji liang hou. guo dou wei hua shi cheng, wang quan suo ji zhi fan wei, bei you xue shan de fang, nan ji mo nai suo, dong you pin jia luo wan, xi ji ya la bi ya hai. gao wen nei rong sui you zhong zhong yi shuo, er yao zai xuan bu zheng fa (Dharma) tian xia he le, jiang li guo min huai bao ci bei jing shen zhi shi. ke zhi wang bu jin tong yu guang da zhi ban tu, shen de qi yi, bing ai zhen li, fu yu bo ai zhi jing shen, cheng yin du kong qian jue hou zhi sheng wang ye. ji cheng wei you shi yi lai shi jie zhi da wang, yi wu bu ke.
wang gui fu zhi dong ji, zi a yu wang chuan di yi kao zhi, nai yin jian hai bi qiu zhi qi ji, zi shan jian lu pi po sha di yi kao zhi, nai chu yu ni qu tuo (Nigrodha) zhi gan hua, ran you ming zhi gao wen di shi san zhang you wei "tian ai shan jian wang guan ding di ba nian, zheng fu jia [ji-ji+ling] jia, bu lu shi wu wan ren, lu shi wan ren, qi jiang zhe geng bu zhi wei ji bei. jia [ji-ji+ling] jia bing tun yi lai, tian ai re xin hu chi da mo, gui yi da mo, you xuan yang da mo jiao gui." ze zhi jie gui fu zhi dong ji, zai yu zheng fu jia [ji-ji+ling] jia, ran qi yuan yin dang wei ji wei chu nian suo jing yan zhi bei ju yu yi sha men zhi shuo fa, yu can ren ku bao zhi wang xin, huan qi zong jiao de xin nian zhi meng ya, hou you mu ji zheng fu jia [ji-ji+ling] jia zhi da can shi, yi shi bo fa, sui zhi ru fu men, gui yu zheng fa ye. wang yi ru fu men, re lie zhi du fei chang, yu ling nei ge de jian li ba wan si qian da si yu ba wan si qian bao ta, you jiang zheng fa xuan bu zhi gao wen ke yu si fang, qin shen bai fu ji er gong yang zhi, ci qi zui zhe ming zhi shi ji ye.
yi shan jian lu po sha di er kao zhi, wang ji wei shi qi nian, yu hua shi cheng wei yi lun fang zhi, qi qiu di san ci zhi jie ji, yi mu jian lian zi di xu wei shang zuo, yi qian zhi zhang lao cong shi yu ci, yi jiu yue zhong qi xiao, jie ji zhong le zhi hou, pai qian xuan jiao shi yu si fang, ru pai mo chan ti (Majjhantika) zhi ji bin (Kasmir) jian tuo luo (Gandhara) guo, pai mo he ti suo (Mahadeva) zhi mo xi sha mo tuo luo (Mahisa-mandala) guo, pai lei qi duo (Rakkhita) zhi suo na suo si (Aanavasi sha mo de fang) guo, pai tan wu de (Yonaka-dkamma-rakkhita) zhi a bo lan duo jia (Aparantaka wu he xi bu) guo, pai mo he tan wu de (Mahadhamma-rakkhita) zhi mo he lei chi (Maha-rattha) guo, pai mo he bo qi duo (Maharakkhita) zhi sou na shi jie (Yonaloka xi la ling de) pai mo shi mo (Majjhima) zhi xue shan bian guo (Himavanta-pada ni bo luo de fang) pai xu na jia ji yu duo luo (Sonaka,Uttara) zhi jin de (Suvarna-bhumi mian dian) guo, pai mo shen tuo (Mahinda) zhi shi zi (Lanka xi lan) guo, ling ge cong shi jiao hua. yi shang nai shan jian lu zhi suo chuan ye. you gao wen di shi san zhang ji wang yu xi la zhi wu wang guo jiao tong. suo wei wu wang guo zhe xi li a (Syria) he qi bo du (Egypt) mai sai dun (Macedon) he bi luo si (Epiros) ji ke lei na (Cyrene) shi ye.
wang zhi chu shi nian dai, gu lai po duo yi shuo, ruo yu jin shi xi la, yin du bi jiao yan jiu shang you qian ji xi la wu wang guo zhi chu shi nian dai huan suan zhi, bian de que ding qi nian shi, sui cong huan suan zhi fang fa, sheng san wu nian zhi cha yi, er qi ji wei zai xi li ji yuan qian er bai qi shi suo qian hou, ze shen ming ye. gai wang zhi ji chuan nan chuan yu bei chuan zhi jian, bu wu guai cuo. qi zhong xian zhe zhe, ru bei chuan wei wang nai fu mie bai nian chu shi, bu yan jia luo a yu chu shi. nan chuan wei wang zhi chu shi, shi fu mie er bai ba shi nian, fu mie bai nian, bie you jia luo a yu zhi zhi shi. fu jiao shi jia huo rong hui ci nan bei liang chuan, wei bei fang chuan zhi a yu wei jia luo a yu, nan fang chuan zhi a yu wei da mo a yu, nan bei suo chuan zhi a yu shi fei yi ren, ci kong chu yu fu hui, bu ke xin ye. cong lai yi nan fang suo chuan zhe wei zheng que, xin zhi bu yi. er gao wen suo ji zhe, fan zhu bei fang zhi suo chuan, yi yi qi ye.
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
阿傴 [a yu]—(Āyú) — [Term] Also written as 阿優 [a you] (Āyōu). See the entry for 阿歐 [a ou] (Ā'ōu).
阿傴—【術語】又作阿優。見阿歐條。(阿歐)
[shù yǔ] yòu zuò ā yōu. jiàn ā ōu tiáo.(ā ōu)
[shu yu] you zuo a you. jian a ou tiao.(a ou)
Chinese Buddhism (漢傳佛教, hanchuan fojiao) is the form of Buddhism that developed in China, blending Mahayana teachings with Daoist and Confucian thought. Its texts are mainly in Classical Chinese, based on translations from Sanskrit. Major schools include Chan (Zen), Pure Land, Tiantai, and Huayan. Chinese Buddhism has greatly influenced East Asian religion and culture.
In Jainism
General definition (in Jainism)
Āyu (आयु) refers to “lifespan determining (karmas)” and represents one of the eight types of Prakṛti-bandha (species bondage): one of the four kinds of bondage (bandha) according to the 2nd-century Tattvārthasūtra chapter 8.—Accordingly, “what is meant by lifespan determining karma (āyu)? The karmas which give the living body existence in the four destinies (hell, heaven, human and sub human) are called lifespan determining karma”.
There are of four different types of life determining (āyu) karma:
- heavenly/celestial realms or states of existence (deva or devāyu),
- infernal /hellish realms or states of existence (naraka or nārakāyu),
- human realms or states of existence (manuṣya or manuṣyāyu),
- sub-human realms or states of existence (animal and plant) (tiryañca or tiryañcāyu).
Out of the four realms which destinies are the auspicious and/or inauspicious? The three realms i.e. heavenly, human and sub-human are auspicious and the heavenly realm is inauspicious.
Jainism is an Indian religion of Dharma whose doctrine revolves around harmlessness (ahimsa) towards every living being. The two major branches (Digambara and Svetambara) of Jainism stimulate self-control (or, shramana, ‘self-reliance’) and spiritual development through a path of peace for the soul to progess to the ultimate goal.
Biology (plants and animals)
Ayu in Yoruba is the name of a plant defined with Allium sativum in various botanical sources. This page contains potential references in Ayurveda, modern medicine, and other folk traditions or local practices It has the synonym Porrum ophioscorodon Rchb. (among others).
Example references for further research on medicinal uses or toxicity (see latin names for full list):
· Gardeners Dictionary, ed. 8
· Species Plantarum (1753)
If you are looking for specific details regarding Ayu, for example side effects, extract dosage, diet and recipes, chemical composition, pregnancy safety, health benefits, have a look at these references.
This sections includes definitions from the five kingdoms of living things: Animals, Plants, Fungi, Protists and Monera. It will include both the official binomial nomenclature (scientific names usually in Latin) as well as regional spellings and variants.
Languages of India and abroad
Pali-English dictionary
āyu : (nt.) age.
Āyu, (nt.) (Vedic āyus; Av. āyu, gradation form of same root as Gr. ai)w/n “aeon”, ai)έn always; Lat. aevum, Goth. aiws. Ohg. ēwa, io always; Ger. ewig eternal; Ags. āē eternity, ā always (cp. ever and aye)) life, vitality, duration of life, longevity D. III, 68, 69, 73, 77; S. III, 143 (usmā ca); IV, 294; A. I, 155; II, 63, 66 (addh°); III, 47; IV, 76, 139; Sn. 694, 1019; It. 89; J. I, 197 (dīgh°); Vv 555 (cp. VvA. 247 with its definition of divine life as comprising 30 600 000 years); Vism. 229 (length of man’s āyu = 100 years); Dhs. 19, 82, 295, 644, 716; Sdhp. 234, 239, 258.—Long or divine life, dibbaṃ āyu is one of the 10 attributes of ādhipateyya or majesty (see ṭhāna), thus at Vin. I, 294; D. III, 146; S. IV, 275 sq. ; A. I, 115; III, 33; IV, 242, 396; Pv. II, 959 (= jīvitaṃ PvA. 136).
[Pali to Burmese]
āyu—
(Burmese text): [(၁) အယ+ဏု။ ဏွာဒိ။၁။ (၂) ဣ+ဏု။ ရူ။နှာ-၄ဝ၄။ ဓာန်၊ဋီ။၁၅၅။ (၃) အာ+ယု+ဏု။ နီတိ၊ ဓာ။၁၃၈။ အပ၊ ဋ္ဌ၊၂။၁၃၄။ အာယုသဒ္ဒေါ ပုံနပုံသကလိင်္ဂေါဒဋ္ဌဗ္ဗော။ နီတိ၊ ပဒ။၃ဝ၈]
(က) အသက်၊ ဇီဝိတိန္ဒြေ။ (ခ) သက်တမ်း၊ အသက်အပိုင်းအခြား၊ ဝိပါက်ခန္ဓာအစဉ်၏တည်ရာ လွန်ကဲသော ကာလအပိုင်းအခြား။
(Auto-Translation): (1) Ayanuyu. Nwadi. 1. (2) Inanu. Rhu. 404. Dhamma, Dhi. 155. (3) Ayunanu. Niti, Dhamma. 138. Apu, Dhamma, 2. 134. Ayuthaddhao Phonnaphaongthaklingoda Dhamma Bhabha. Niti, Pada. 338. (a) Life, Jivitanthrayu. (b) Lifespan, segment of life, the period extending beyond the state of the physical body.
Pali is the language of the Tipiṭaka, which is the sacred canon of Theravāda Buddhism and contains much of the Buddha’s speech. Closeley related to Sanskrit, both languages are used interchangeably between religions.
Marathi-English dictionary
āyu (आयु).—n S The term or period of life, life-time.
āyu (आयु).—n Life-time.
Marathi is an Indo-European language having over 70 million native speakers people in (predominantly) Maharashtra India. Marathi, like many other Indo-Aryan languages, evolved from early forms of Prakrit, which itself is a subset of Sanskrit, one of the most ancient languages of the world.
Sanskrit dictionary
Āyu (आयु).—a. [i-ṭhaṇ Uṇādi-sūtra 1.2] Ved. Living, going, movable.
-yuḥ 1 A living being, man.
2) Mankind, human race.
3) Living beings taken collectively.
4) The first man.
5) Life, duration of life.
6) Wind, अहं केशरिणः क्षेत्रे वायुना जगदायुना (ahaṃ keśariṇaḥ kṣetre vāyunā jagadāyunā) Mb.
7) A son, descendant, offspring.
8) The son of Purūravas and Urvaśī.
Āyu (आयु).—mn. (-yuḥ-yu) Age, duration of life. E. ay to go, Unadi affix ḍu.
Āyu (आयु).—1. [adjective] living, lively, active; [masculine] living creature, man, mankind.
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Āyu (आयु).—2. [masculine] the genius of life; [neuter] life.
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Āyu (आयु).—draw onwards or towards, seize, occupy, get, procure, mix, mingle.
Āyu is a Sanskrit compound consisting of the terms ā and yu (यु).
1) Āyu (आयु):—[=ā-yu] 1. ā-√2. yu [Ātmanepada] (ā-yuvate, [Ṛg-veda ix, 77, 2]; [perfect tense] -yuyuve, [Ṛg-veda i, 138, 1]; p. -yuvamāna, [Ṛg-veda i, 582, and] -yuvāna, [Śatapatha-brāhmaṇa ix, 4, 1, 8])
—to draw or pull towards one’s self;
—to seize, take possession of [Ṛg-veda; Taittirīya-brāhmaṇa; Śatapatha-brāhmaṇa];
—to procure, provide, produce, [Taittirīya-saṃhitā];
—to stir up, agitate, mingle, [Mānava-śrauta-sūtra] and, [Mānava-gṛhya-sūtra] :
—[Intensive] (p. -yoyuvāna, [Ṛg-veda iv, 1, 11]) to meddle with.
2) 2. āyu mfn. ([from] √i, [Uṇādi-sūtra i, 2]), living, movable, [Ṛg-veda; Vājasaneyi-saṃhitā]
3) m. a living being, man
4) living beings collectively, mankind, [Ṛg-veda]
5) son, descendant, offspring
6) family, lineage, [Ṛg-veda]
7) a divine personification presiding over life, [Ṛg-veda x, 17, 4]
8) Name of fire (as the son of Purūravas and Urvaśī), [Vājasaneyi-saṃhitā; Mahābhārata; Harivaṃśa] (cf. āyus)
9) Name of a man persecuted by Indra, [Ṛg-veda]
10) Name of several other men, [Mahābhārata; Harivaṃśa] etc.
11) Name of a king of frogs, [Mahābhārata]
12) n. ([and (us) m., [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]]) life, duration of life, [Ṛg-veda iii, 3, 7; ix, 100, 1.]
Āyu (आयु):—[(yuḥ-yu)] 1. m. n. Age.
Āyu (आयु):—
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Āyu (आयु):—2. (wie eben) Leben, Lebenszeit: va.saṃ na pūrva.āyuni jā.aṃ rihanti mā.araḥ [Ṛgveda 9, 100, 1.] agne.jarasva svapa.ya āyuni [3, 3, 6.] āyuśeṣatā (āyuḥśe?) [Pañcatantra 127, 3.] Nach den [Scholiast] zu [Hemacandra’s Abhidhānacintāmaṇi 1369] : m., nach [JĀṬĀDH. im Śabdakalpadruma] : m. n. — Vgl. āyus, adabdhāyu, kṣitāyu, dīrghāyu, viśvāyu, vṛddhāyu, sarvāyu .
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Āyu (आयु):—, davor 1. hinzuzufügen. —
2) c) [Kāṭhaka-Recension.8,10.] [Oxforder Handschriften 50,a,29.] — d) γ) lies [Vālakhilya 4.] — ζ) Āyu Kāṇva [Weber’s Indische Studien.3,206,a.] — η) ein Sohn Kṛṣṇa’s [Bhāgavatapurāṇa 10, 61, 17.]
Āyu (आयु):—1. —
1) Adj. beweglich , lebendig. —
2) m. — a) lebendes Wesen , Mensch , häufig als Collect. — b) Sohn , Nachkomme ; auch als Collect. — c) Bez. des Feuers. — d) Nomen proprium — α) verschiedener Männer. — β) eines Froschkönigs (kann auch āyus sein).
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Āyu (आयु):—2. —
1) m. ein Genius des Lebens [Ṛgveda (roth). 10,17,4.] —
2) n. Leben , Lebenszeit.
Sanskrit, also spelled संस्कृतम् (saṃskṛtam), is an ancient language of India commonly seen as the grandmother of the Indo-European language family (even English!). Closely allied with Prakrit and Pali, Sanskrit is more exhaustive in both grammar and terms and has the most extensive collection of literature in the world, greatly surpassing its sister-languages Greek and Latin.
Hindi dictionary
Āyu (आयु) [Also spelled aayu]:—(nf) age.
Aayu in Hindi refers in English to:—(nf) age..—aayu (आयु) is alternatively transliterated as Āyu.
...
Kannada-English dictionary
Āyu (ಆಯು):—
1) [verb] to collect, gather or amass.
2) [verb] to pick out by preference from what is available; to take as a choice; to select; to choose.
3) [verb] to sort or separate from a lot.
4) [verb] ಆಯ್ದುಕೊಂಡು ತಿನ್ನು [aydukomdu tinnu] āydukoṇḍu tinnu (fig.) to live by gleaning, hence, to be very poor.
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Āyu (ಆಯು):—[noun] the duration of time from one’s birth to his or her death; life-time.
Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.
Tamil dictionary
Āyu (ஆயு) noun < āyus.
1. Lifetime; ஆயுள். ஆயு வழியு மதிக மிலிங்கமெனின் [ayul. ayu vazhiyu mathiga milingamenin] (சைவசமய நெறி பொது. [saivasamaya neri pothu.] 109).
2. (Jaina philosophy) The karma which determines the length of time which a Jīva must spend in the form with which another of his karma has endowed him, one of eṇ-kuṟṟam, q.v.; எண்குற்றங்களுள் ஆயுட்காலத்தை வரையறுப்பது. (சூடாமணிநிகண்டு) [enkurrangalul ayudkalathai varaiyaruppathu. (sudamaninigandu)]
Tamil is an ancient language of India from the Dravidian family spoken by roughly 250 million people mainly in southern India and Sri Lanka.
Nepali dictionary
Āyu (आयु):—n. 1. span of life; age; long life; 2. period of time; term;
Aayu is another spelling for आयु [āyu].—n. 1. span of life; age; long life; 2. period of time; term;
Nepali is the primary language of the Nepalese people counting almost 20 million native speakers. The country of Nepal is situated in the Himalaya mountain range to the north of India.
Chinese-English dictionary
阿諛 t = 阿谀 s = ā yú p refers to [verb] “to flatter”; Domain: Literary Chinese 文言文 [wen yan wen]; Notes: (CC-CEDICT '阿諛 [a yu]'; Guoyu '阿諛 [a yu]'; Mathews 1931 '阿谀 [a yu]' p. 1) .
1) 阿育 [ā yù] refers to: “Aśoka” [Sanskrit personal name].
阿育 is further associated with the following language/terms:
[Related Chinese terms] 無憂; 無憂王; 阿儵王; 阿叔迦; 阿恕伽; 阿育王; 阿舒迦; 阿輸伽; 阿輸伽王; 阿輸柯; 阿輸迦.
[Vietnamese] a dục.
[Korean] 아육 / Ayuk.
[Japanese] アイク / Aiku.
2) 阿傴 [ā yǔ] refers to: “au”.
阿傴 is further associated with the following language/terms:
[Vietnamese] a ủ.
[Korean] 아구 / agu.
[Japanese] アウ / au.
Chinese language.
See also (Relevant definitions)
Partial matches: Yu, Yu, Ao, A.
Starts with (+23): Ayasmantu, Ayu Sutta, Ayu vematta, Ayu-kalpa, Ayuantara, Ayuda, Ayudadanta, Ayudana, Ayudayi, Ayudharana, Ayudhika, Ayudhiyaka, Ayudubbala, Ayugati, Ayuhana, Ayuhetukatta, Ayuhkarma, Ayujakshara, Ayukala, Ayukama.
Full-text (+762): Ayus, Ayurveda, Ayuta, Ayuh Shesha, Dirghayu, Dirghayus, Shatayus, Ayudhika, Ayushkara, Cirayus, Alpayus, Ayuhkarma, Ayurvriddhi, Gatayus, Ayushkama, Ayurvedamaya, Ayuhstoma, Gatayu, Ayurdravya, Ayuhpramana.
Relevant text
Search found 181 books and stories containing Ayu, Ā yù, Ā yǔ, Ā yú, A-yu, Ā-yu, Aayu, Āyu, Āyù, Āyǔ, Āyú, 阿傴, 阿育, 阿諛, 阿谀; (plurals include: Ayus, Ā yùs, Ā yǔs, Ā yús, yus, Aayus, Āyus, Āyùs, Āyǔs, Āyús). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Rig Veda (translation and commentary) (by H. H. Wilson)
Tattvartha Sutra (with commentary) (by Vijay K. Jain)
Verse 8.10 - The four kinds of fe-determining karma (āyus) < [Chapter 8 - Bondage of Karmas]
Verse 8.17 - The maximum duration of life-determining karma (āyus) < [Chapter 8 - Bondage of Karmas]
Verse 2.53 - The lifetime of beings < [Chapter 2 - Category of the Living]
Taisho: Chinese Buddhist Canon
Chapter 1: The Causes and Conditions Chapter [因緣品第一] < [Part 193 - Buddhacharita (translated by Bao Yun)]
Chapter 1: The Causes and Conditions Chapter < [Part 193 - Buddhacharita (translated by Bao Yun)]
Part 145 - Discourse on the Nirvana of the Buddha’s Mother < [Agama Section (Volume 1-2)]
Tirumantiram by Tirumular (English translation)
Verse 923: How the Five Letters are Filled in the 25-Chamber Chakra < [Tantra Four (nankam tantiram) (verses 884-1418)]
Verse 3026: When Jiva Unites in Siva < [Tantra Nine (onpatam tantiram) (verses 2649-3047)]
Verse 796: Choose Appropriate Time for Piercing Adharas < [Tantra Three (munran tantiram) (verses 549-883)]
Images, Legends, and Relics Worship in Southern Song Mingzhou < [Volume 15, Issue 9 (2024)]
“Ritual and Magic” in Buddhist Visual Culture from the Bird Totem < [Volume 13, Issue 8 (2022)]
What Was in the “Precious Casket Seal”? < [Volume 12, Issue 1 (2021)]
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