Cue, Cū è, Cu e, Cù é, Cù è: 6 definitions
Introduction:
Cue means something in Buddhism, Pali, biology. 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 Buddhism
Chinese Buddhism
麁惡 t = 麁恶 s = cū è p refers to [phrase] “disgusting”; Domain: Buddhism 佛教 [fu jiao]; Notes: Collocation: from 阿毘達磨俱舍論 [a pi da mo ju she lun] “Abhidharmakośabhāṣya” (Amies 2021 tr.; see also Kieschnick and Wiles 2017, vol. 2, p. 34; T 1558) .
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.
Biology (plants and animals)
Cue in South America is the name of a plant defined with Crescentia cujete in various botanical sources. This page contains potential references in Ayurveda, modern medicine, and other folk traditions or local practices It has the synonym Crescentia spathulata Miers (among others).
Example references for further research on medicinal uses or toxicity (see latin names for full list):
· Taxon (1994)
· Transactions of the Linnean Society of London (1868)
· The Botany of the Commelins (1983)
· Journal of Botany
· Nova Genera et Species Plantarum (1818)
· Fl. Neotrop. (1980)
If you are looking for specific details regarding Cue, for example extract dosage, pregnancy safety, side effects, chemical composition, health benefits, diet and recipes, 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
Chinese-English dictionary
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
粗惡 [cū è] [cu e]—
Rough and crude. Song Dynasty, Zhu Bian, Qu Wei Jiu Wen (曲洧舊聞 [qu wei jiu wen]), Volume 10: "Wang Jinggong (王荊公 [wang jing gong]) was naturally simple and unceremonious, not caring for adornment or personal care. His clothes were dirty, his food was rough and crude, and he was not particular about anything."
粗惡：粗糙惡劣。宋．朱弁《曲洧舊聞》卷一○：「王荊公性簡率，不事修飾、奉養。衣服垢汙，飲食粗惡，一無有擇。」
cū è: cū cāo è liè. sòng． zhū biàn < qū wěi jiù wén> juǎn yī○: “wáng jīng gōng xìng jiǎn lǜ, bù shì xiū shì,, fèng yǎng. yī fú gòu wū, yǐn shí cū è, yī wú yǒu zé.”
cu e: cu cao e lie. song. zhu bian < qu wei jiu wen> juan yi○: "wang jing gong xing jian lu, bu shi xiu shi,, feng yang. yi fu gou wu, yin shi cu e, yi wu you ze."
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
蹙頞 [cù è] [cu e]—
Wrinkling the nose and forehead due to sorrow and distress. From Mencius, King Hui of Liang (Part 2): "When the people heard the sound of the king's bells and drums (鐘鼓之聲 [zhong gu zhi sheng], zhōng gǔ zhī shēng) and the music of pipes and flutes (管籥之音 [guan yue zhi yin], guǎn yuè zhī yīn), they all clutched their heads and wrinkled their noses (疾首 [ji shou], jí shǒu cù è), telling each other, 'Our king loves music (鼓樂 [gu le], gǔ yuè). How has he brought us to this extreme?'"
蹙頞：因心中愁悶而皺著鼻梁。《孟子．梁惠王下》：「百姓聞王鐘鼓之聲，管籥之音，舉疾首蹙頞而相告曰：『吾王之好鼓樂，夫何使我至於此極也。』」
cù è: yīn xīn zhōng chóu mèn ér zhòu zhe bí liáng. < mèng zi． liáng huì wáng xià>: “bǎi xìng wén wáng zhōng gǔ zhī shēng, guǎn yuè zhī yīn, jǔ jí shǒu cù è ér xiāng gào yuē: ‘wú wáng zhī hǎo gǔ lè, fū hé shǐ wǒ zhì yú cǐ jí yě.’ ”
cu e: yin xin zhong chou men er zhou zhe bi liang. < meng zi. liang hui wang xia>: "bai xing wen wang zhong gu zhi sheng, guan yue zhi yin, ju ji shou cu e er xiang gao yue: 'wu wang zhi hao gu le, fu he shi wo zhi yu ci ji ye.' "
1) 麤惡 [cū è] refers to: “roughness”.
麤惡 is further associated with the following language/terms:
[Related Chinese terms] 澀; 澁觸; 獷悷; 麤; 麤罪; 麤重.
[Sanskrit] duṣṭhula.
[Tibetan] ngag rtsub po; rtsub po.
[Vietnamese] thô ác.
[Korean] 추악 / chuak.
[Japanese] ソアク / soaku.
2) 粗惡 [cū è] refers to: “serious crime”.
粗惡 is further associated with the following language/terms:
[Related Chinese terms] 偸羅遮; 偸蘭遮耶; 土羅遮; 大罪; 窣吐羅; 窣吐羅底也; 粗罪; 粗過; 薩偸羅.
[Vietnamese] thô ác.
[Korean] 조악 / joak.
[Japanese] ソアク / soaku.
3) 蹙額 [cù é] refers to: “to knit the brows with headache”.
蹙額 is further associated with the following language/terms:
[Vietnamese] túc/xúc ngạch.
[Korean] 축액 / chug-aek.
[Japanese] シュクガク / shukugaku.
Chinese language.
See also (Relevant definitions)
Starts with: Cu e yu, Cu e yuan, Cu er.
Full-text (+39): Cu e yuan, Cu e yu, Yu cu e, Ji shou cu e, Tho ac, tsig rtsub po, Parushavakya, Parushyaka, tsig rtsub mo, Tho ac ngu, tshig rtsub mo smra ba, Wang yan, Pimcu, Kang mi, Qiu gan, Zhang ling, Zao kang, Cu yan, Si yuan, Cu se yuan.
Relevant text
Search found 82 books and stories containing Cue, Cū è, Cu e, Cù é, Cù è, Cūè, Cùé, Cùè, 粗惡, 蹙頞, 蹙額, 麁惡, 麤惡; (plurals include: Cues, Cū ès, Cu es, Cù és, Cù ès, Cūès, Cùés, Cùès). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
A Dictionary Of Chinese Buddhist Terms (by William Edward Soothill)
Taisho: Chinese Buddhist Canon
Sutta 46: The Three Roots of Evil and Three Roots of Wholesome < [Part 150a - Discourse on Seven Places and Three Subjects for Contemplation]
Sutta 5: Four Kinds of People < [Part 125 - Ekottara-Agama (Numbered Discourses)]
The Punyabala-avadana (Scroll 3) < [Part 173 - The Punyabala-avadana]
International Journal of Environmental Research and Public Health (MDPI)
A Scoping Review on Cue Reactivity in Methamphetamine Use Disorder < [Volume 17, Issue 18 (2020)]
Peer Pressure, Psychological Distress and the Urge to Smoke < [Volume 6, Issue 6 (2009)]
An Adaptive Motivation Approach to Understanding the ‘How’ and... < [Volume 19, Issue 19 (2022)]
Remembering to Ask the Boss < [Volume 7, Issue 3 (2016)]
The Congregation as Retreat Center and Intentional Community < [Volume 16, Issue 5 (2025)]
Ontological Addiction Theory and Mindfulness-Based Approaches in the Context... < [Volume 12, Issue 8 (2021)]
Marketing Tactics for Sustainable Fashion and the Circular Economy < [Volume 15, Issue 13 (2023)]
The Effect of High, Partial, and Low Multisensory Congruity between Light and... < [Volume 14, Issue 9 (2022)]
Encouraging Pro-Environmental Behaviors Through Children-Based Appeals < [Volume 12, Issue 2 (2020)]
The Malaysian Journal of Medical Sciences
Impact of Audio-Visual Cues on Walking in Older Adults < [v.25(1): 1–123 2018 Feb]
Homo Heuristicus: Less-is-More Effects in Adaptive Cognition < [Volume 19 (issue 4), Oct-Dec 2012]
Psychometric Properties of Malay DEBQ in Malaysian Adults < [v.24(4): 1–112 2017 Aug]