Qi shi, Qī shǐ, Qī shí, Qǐ shì, Qǐ shí, Qì shì, Qí shì, Qī shì, Qī shī, Qí shí, Qí shī, Qǐ shī, Qǐ shǐ, Qì shǐ, Qì shí, Qí shǐ: 37 definitions
Introduction:
Qi shi means something in Buddhism, Pali. 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
1) 七使 [qi shi]—The seven messengers, agents, or kleśas—desire 欲愛 [yu ai]; anger, or hate 瞋恚 [chen hui]; attachment, or clinging 有愛 [you ai]; pride or arrogance 慢 [man]; ignorance, or unenlightenment 無明 [wu ming]; false views 見 [jian]; and doubt 疑 [yi].
2) 七十 [qi shi]—saptati' seventy.
3) 乞士 [qi shi]—A bhikṣu, mendicant monk, or almsman.
4) 乞食 [qi shi]—To beg for food, one of the twelve dhūtas prescribing outward conduct of the monk; mendicancy is the 正命 [zheng ming] right livelihood of a monk, to work for a living is 邪命 [xie ming] an improper life: mendicancy keeps a monk humble, frees him from the cares of life, and offers the donors a field of blessedness; but he may not ask for food.
5) 棄世 [qi shi]—To leave the world; to die.
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
乞士 [qi shi]—Qǐshì — [Term] One of the three meanings of Bhikṣu (比丘 [bi qiu]). A Bhikṣu ceases all worldly occupations and begs for food from people to sustain the physical body; hence, he is called a Qǐshì. The third volume of the Mahāprajñāpāramitopadeśa (智度論 [zhi du lun]) states: 'A Bhikṣu is called a Qǐshì because he lives a pure life; therefore, he is called a Qǐshì.'
乞士—【術語】比丘三義之一。比丘絕一切生業，乞食於人，以資色身，故曰乞士。智度論三曰：「比丘名乞士，清淨活命故，名為乞士。」
[shù yǔ] bǐ qiū sān yì zhī yī. bǐ qiū jué yī qiè shēng yè, qǐ shí yú rén, yǐ zī sè shēn, gù yuē qǐ shì. zhì dù lùn sān yuē: “bǐ qiū míng qǐ shì, qīng jìng huó mìng gù, míng wèi qǐ shì.”
[shu yu] bi qiu san yi zhi yi. bi qiu jue yi qie sheng ye, qi shi yu ren, yi zi se shen, gu yue qi shi. zhi du lun san yue: "bi qiu ming qi shi, qing jing huo ming gu, ming wei qi shi."
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
乞食 [qi shi]—Begging for Food — [Term] One of the Twelve Dhūta Practices (十二頭陀行 [shi er tou tuo xing]). It is when a 比丘 [bi qiu] (bhikkhu/monk) begs for food from people to sustain their physical body. This is considered a pure right livelihood (清淨之正命 [qing jing zhi zheng ming]). If one engages in various livelihoods to support oneself, it is called wrong livelihood (邪命 [xie ming]). In Sanskrit, it is called piṇḍapāta (分衛 [fen wei]).
The Da Cheng Yi Zhang (大乘義章 [da cheng yi zhang]) Volume 15 states: "Engaging exclusively in begging for food has two purposes: First, for oneself, to reduce worldly affairs and cultivate the path. Second, for others, to benefit worldly people."
The Xing Shi Chao (行事鈔 [xing shi chao]) Volume 3 states: "The Saṃmata-sutta (善見 [shan jian]) says: 'Saints of the Three Vehicles (三乘聖人 [san cheng sheng ren]) all practice begging for food.'" And "The Saṃmata-sutta says: 'Piṇḍapāta is begging for food.'"
The Fa Ji Jing (法集經 [fa ji jing]) states: "One who practices begging for food destroys all arrogance."
The Shi Er Tou Tuo Jing (十二頭陀經 [shi er tou tuo jing]) states: "There are three kinds of food: First, invited meals (受請食 [shou qing shi]); second, communal meals (眾僧食 [zhong seng shi]); and third, regular begging for food (常 [chang]). If one partakes of the first two kinds of food, they give rise to the causes of defilements. Why is this? For invited meals: If one is invited, one might say, 'I am a virtuous and good person with merit.' If not invited, one might resent them or feel self-contempt. This is a practice of greed and worry, which can obstruct the path. For communal meals: One must follow the community rules, settle disputes, expel people, and manage monastic affairs. The mind then becomes scattered, hindering the practice of the path. Since these are causes of disturbance and vexation, one should adopt the practice of begging for food."
乞食—【術語】十二頭陀行之一。比丘為資自己之色身，乞食於人也。是為清淨之正命。若自作種種生業而自活，稱為邪命。梵云分衛。大乘義章十五曰：「專行乞食。所為有二：一者為自，省事修道。二者為他，福利世人。」行事鈔下三曰：「善見云：三乘聖人悉皆乞食。」又「善見云：分衛者乞食也。」法集經曰：「行乞食者，破一切憍慢。」十二頭陀經曰：「食有三種：一受請食，二眾僧食，三常乞食。若前二食，起諸漏因緣。所以者何？受請食者。若得請，便言我有福德好人。若不請，則嫌恨彼，或自鄙薄。是貪憂法，則能遮道。若僧食者，當隨眾法斷事擯人料理僧事，心則散亂，妨廢行道。有於是惱亂因緣，應受乞食法。」
[shù yǔ] shí èr tóu tuó xíng zhī yī. bǐ qiū wèi zī zì jǐ zhī sè shēn, qǐ shí yú rén yě. shì wèi qīng jìng zhī zhèng mìng. ruò zì zuò zhǒng zhǒng shēng yè ér zì huó, chēng wèi xié mìng. fàn yún fēn wèi. dà chéng yì zhāng shí wǔ yuē: “zhuān xíng qǐ shí. suǒ wèi yǒu èr: yī zhě wèi zì, shěng shì xiū dào. èr zhě wèi tā, fú lì shì rén.” xíng shì chāo xià sān yuē: “shàn jiàn yún: sān chéng shèng rén xī jiē qǐ shí.” yòu “shàn jiàn yún: fēn wèi zhě qǐ shí yě.” fǎ jí jīng yuē: “xíng qǐ shí zhě, pò yī qiè jiāo màn.” shí èr tóu tuó jīng yuē: “shí yǒu sān zhǒng: yī shòu qǐng shí, èr zhòng sēng shí, sān cháng qǐ shí. ruò qián èr shí, qǐ zhū lòu yīn yuán. suǒ yǐ zhě hé？ shòu qǐng shí zhě. ruò dé qǐng, biàn yán wǒ yǒu fú dé hǎo rén. ruò bù qǐng, zé xián hèn bǐ, huò zì bǐ báo. shì tān yōu fǎ, zé néng zhē dào. ruò sēng shí zhě, dāng suí zhòng fǎ duàn shì bìn rén liào lǐ sēng shì, xīn zé sàn luàn, fáng fèi xíng dào. yǒu yú shì nǎo luàn yīn yuán, yīng shòu qǐ shí fǎ.”
[shu yu] shi er tou tuo xing zhi yi. bi qiu wei zi zi ji zhi se shen, qi shi yu ren ye. shi wei qing jing zhi zheng ming. ruo zi zuo zhong zhong sheng ye er zi huo, cheng wei xie ming. fan yun fen wei. da cheng yi zhang shi wu yue: "zhuan xing qi shi. suo wei you er: yi zhe wei zi, sheng shi xiu dao. er zhe wei ta, fu li shi ren." xing shi chao xia san yue: "shan jian yun: san cheng sheng ren xi jie qi shi." you "shan jian yun: fen wei zhe qi shi ye." fa ji jing yue: "xing qi shi zhe, po yi qie jiao man." shi er tou tuo jing yue: "shi you san zhong: yi shou qing shi, er zhong seng shi, san chang qi shi. ruo qian er shi, qi zhu lou yin yuan. suo yi zhe he? shou qing shi zhe. ruo de qing, bian yan wo you fu de hao ren. ruo bu qing, ze xian hen bi, huo zi bi bao. shi tan you fa, ze neng zhe dao. ruo seng shi zhe, dang sui zhong fa duan shi bin ren liao li seng shi, xin ze san luan, fang fei xing dao. you yu shi nao luan yin yuan, ying shou qi shi fa."
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
祈誓 [qi shi]—(qí shì) — [Term (術語 [shu yu])] To make a specific vow in one's heart and pray for the hidden protection (冥佑 [ming you]) of gods and Buddhas (神佛 [shen fu]). It can also refer to seeking a sign (徵 [zheng]) to verify if one's prayer-vow is effective (有驗 [you yan]) or not. Later generations also call this a curse (詛 [zu]).
祈誓—【術語】心中立一定之誓祈神佛之冥佑也。或徵我祈誓之有驗與否。後世人亦謂之詛。
[shù yǔ] xīn zhōng lì yī dìng zhī shì qí shén fú zhī míng yòu yě. huò zhēng wǒ qí shì zhī yǒu yàn yǔ fǒu. hòu shì rén yì wèi zhī zǔ.
[shu yu] xin zhong li yi ding zhi shi qi shen fu zhi ming you ye. huo zheng wo qi shi zhi you yan yu fou. hou shi ren yi wei zhi zu.
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
七識 [qi shi]—七识 [qi shi] (Seventh Consciousness) - [术语 [shu yu] (Term)] This is the seventh consciousness among the 八识 [ba shi] (Eight Consciousnesses), named 末那识 [mo na shi] (Manas-consciousness). See the entry for 末那识 [mo na shi] (Manas-consciousness).
七識—【術語】八識中之第七識也，名末那識。見末那識條。(末那識)
[shù yǔ] bā shí zhōng zhī dì qī shí yě, míng mò nà shí. jiàn mò nà shí tiáo.(mò nà shí)
[shu yu] ba shi zhong zhi di qi shi ye, ming mo na shi. jian mo na shi tiao.(mo na shi)
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
七使 [qi shi]—The Seven Latent Tendencies — [Terms]
1. Craving for Desires (欲愛 [yu ai]): The greed (貪欲 [tan yu]) of the desire realm (欲界 [yu jie]).
2. Resentment (恚 [hui]): Anger (瞋恚 [chen hui]).
3. Craving for Existence (有愛 [you ai]): The greed of the form realm (色界 [se jie]) and formless realm (無色界 [wu se jie]).
4. Conceit (慢 [man]): The defilement of conceit (慢煩惱 [man fan nao]).
5. Ignorance (無明 [wu ming]): Delusion (痴惑 [chi huo]).
6. Views (見 [jian]): The five wrong views (五邪見 [wu xie jian]).
7. Doubt (疑 [yi]): Doubt regarding the principle of the Four Noble Truths (四諦 [si di]).
See Fǔxíng 6.
七使—【名數】一、欲愛，欲界之貪欲也。二、恚，瞋恚也。三、有愛，色界無色界之貪欲也。四、慢，慢煩惱也。五、無明，痴惑也。六、見，五邪見也。七、疑，疑四諦之理也。見輔行六。
[míng shù] yī,, yù ài, yù jiè zhī tān yù yě. èr,, huì, chēn huì yě. sān,, yǒu ài, sè jiè wú sè jiè zhī tān yù yě. sì,, màn, màn fán nǎo yě. wǔ,, wú míng, chī huò yě. liù,, jiàn, wǔ xié jiàn yě. qī,, yí, yí sì dì zhī lǐ yě. jiàn fǔ xíng liù.
[ming shu] yi,, yu ai, yu jie zhi tan yu ye. er,, hui, chen hui ye. san,, you ai, se jie wu se jie zhi tan yu ye. si,, man, man fan nao ye. wu,, wu ming, chi huo ye. liu,, jian, wu xie jian ye. qi,, yi, yi si di zhi li ye. jian fu xing liu.
1) 乞士 ts = qǐ shì p refers to [noun] “Begging”; Domain: Buddhism 佛教 [fu jiao] , Subdomain: Fo Guang Shan; Notes: (Glossary of Humanistic Buddhism).
2) 乞士 ts = qǐ shì p refers to [noun] “mendicant monk; bhikṣu”; Domain: Buddhism 佛教 [fu jiao]; Notes: Especially a monk that begs for food (Ding '乞士 [qi shi]'; FGDB '乞士 [qi shi]'; SH '乞士 [qi shi]', p. 80)..
3) 乞食 ts = qǐ shí p refers to [phrase] “Begging for Food”; Domain: Buddhism 佛教 [fu jiao] , Subdomain: Fo Guang Shan; Notes: (Glossary of Humanistic Buddhism)..
4) 乞食 ts = qǐ shí p refers to [phrase] “to beg for food”; Domain: Buddhism 佛教 [fu jiao]; Notes: Sanskrit equivalent: paiṇḍapātika, Pali: piṇḍapāta, Tibetan: bsod snyoms pa (BCSD '乞食 [qi shi]', p. 78; FGDB '乞食 [qi shi]'; Mahāvyutpatti 'paiṇḍapātikaḥ'; MW 'paiṇḍapātika'; SH '乞食 [qi shi]', p. 80)..
5) 七識 t = 七识 s = qī shí p refers to [phrase] “seven kinds of consciousness”; Domain: Buddhism 佛教 [fu jiao]; Notes: Seven of the 八識 [ba shi] eight kinds of conciousness (Ding '七識 [qi shi]') ..
6) 起屍 t = 起尸 s = qǐ shī p refers to [noun] “vetāla; vetāḍa”; Domain: Buddhism 佛教 [fu jiao]; Notes: See 毘陀羅鬼 [pi tuo luo gui] (FGDB '毘陀羅鬼 [pi tuo luo gui]') ..
7) 七使 ts = qī shǐ p refers to [phrase] “seven messengers”; Domain: Buddhism 佛教 [fu jiao]; Notes: Namely: 欲愛 [yu ai] desire; 瞋恚 [chen hui] anger; 有愛 [you ai] attachment, 慢 [man] arrogance; 無明 [wu ming] ignorance, 見 [jian] false views; and 疑 [yi] doubt (SH '七使 [qi shi]', p. 10) ..
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.
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[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
七始 [qī shǐ] [qi shi]—
Ancient people (古人 [gu ren]) referred to the seven lǜs (七律 [qi lu]) among the twelve lǜs (十二律 [shi er lu]) as the "Seven Beginnings". They considered Huángzhōng (黃鐘 [huang zhong]), Línzhōng (林鐘 [lin zhong]), and Tàicù (太簇 [tai cu]) as the beginnings of heaven, earth, and humanity (天地人 [tian de ren]), and Gūxǐ (姑洗 [gu xi]), Ruíbīn (蕤賓 [rui bin]), Nánlǚ (南呂 [nan lu]), and Yìngzhōng (應鐘 [ying zhong]) as the beginnings of spring, summer, autumn, and winter (春夏秋冬 [chun xia qiu dong]). In the "Treatise on Rites and Music" (禮樂志 [li le zhi]), Volume 22 (卷二二 [juan er er]) of the Book of Han (漢書 [han shu]), it states: "The Seven Beginnings (華始 [hua shi]) solemnly initiate harmonious sounds (肅倡和聲 [su chang he sheng])." Liu Xie (劉勰 [liu xie]) of the Southern Dynasties Liang (南朝梁 [nan chao liang]) wrote in the "Yuefu" (樂府 [le fu]) chapter of The Literary Mind and the Carving of Dragons (文心雕龍 [wen xin diao long]): "When disseminating teachings to descendants (敷訓胄子 [fu xun zhou zi]), one must sing of the Nine Virtues (九德 [jiu de]), thus one can emotionally move the Seven Beginnings (情感 [qing gan]) and transformatively influence the Eight Winds (化動八風 [hua dong ba feng])."
七始：古人把十二律中的七律說成七始，以黃鐘、林鐘、太簇為天地人之始，姑洗、蕤賓、南呂、應鐘為春夏秋冬之始。《漢書．卷二二．禮樂志》：「七始華始，肅倡和聲。」南朝梁．劉勰《文心雕龍．樂府》：「敷訓胄子，必歌九德，故能情感七始，化動八風。」
qī shǐ: gǔ rén bǎ shí èr lǜ zhōng de qī lǜ shuō chéng qī shǐ, yǐ huáng zhōng,, lín zhōng,, tài cù wèi tiān de rén zhī shǐ, gū xǐ,, ruí bīn,, nán lǚ,, yīng zhōng wèi chūn xià qiū dōng zhī shǐ. < hàn shū． juǎn èr èr． lǐ lè zhì>: “qī shǐ huá shǐ, sù chàng hé shēng.” nán cháo liáng． liú xié < wén xīn diāo lóng． lè fǔ>: “fū xùn zhòu zi, bì gē jiǔ dé, gù néng qíng gǎn qī shǐ, huà dòng bā fēng.”
qi shi: gu ren ba shi er lu zhong de qi lu shuo cheng qi shi, yi huang zhong,, lin zhong,, tai cu wei tian de ren zhi shi, gu xi,, rui bin,, nan lu,, ying zhong wei chun xia qiu dong zhi shi. < han shu. juan er er. li le zhi>: "qi shi hua shi, su chang he sheng." nan chao liang. liu xie < wen xin diao long. le fu>: "fu xun zhou zi, bi ge jiu de, gu neng qing gan qi shi, hua dong ba feng."
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
其實 [qí shí] [qi shi]—
真正 [zhen zheng] (zhēn zhèng) and 實在 [shi zai] (shí zài) refer to the true situation (真實的情況 [zhen shi de qing kuang]). From "First Collection of Stories to Strike the Table and Amaze the World" (《初刻拍案驚奇 [chu ke pai an jing qi]》), Volume 35: "Your child truly did not recognize father and mother (爹娘 [die niang]), and temporarily offended you. I beg father and mother (爹娘 [die niang]) to forgive my offense." From "Dream of the Red Chamber" (《紅樓夢 [hong lou meng]》), Chapter 64: "Actually there's nothing wrong with letting him see it, but I just dislike that he's apt to write it out for others to see."
其實：真正、實在，指真實的情況。《初刻拍案驚奇》卷三五：「孩兒其實不認得爹娘，一時衝撞，望爹娘恕罪。」《紅樓夢》第六四回：「其實給他看也倒沒有什麼，但只是嫌他是不是的寫給人看去。」
qí shí: zhēn zhèng,, shí zài, zhǐ zhēn shí de qíng kuàng. < chū kè pāi àn jīng qí> juǎn sān wǔ: “hái ér qí shí bù rèn dé diē niáng, yī shí chōng zhuàng, wàng diē niáng shù zuì.” < hóng lóu mèng> dì liù sì huí: “qí shí gěi tā kàn yě dào méi yǒu shén me, dàn zhǐ shì xián tā shì bù shì de xiě gěi rén kàn qù.”
qi shi: zhen zheng,, shi zai, zhi zhen shi de qing kuang. < chu ke pai an jing qi> juan san wu: "hai er qi shi bu ren de die niang, yi shi chong zhuang, wang die niang shu zui." < hong lou meng> di liu si hui: "qi shi gei ta kan ye dao mei you shen me, dan zhi shi xian ta shi bu shi de xie gei ren kan qu."
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
奇事 [qí shì] [qi shi]—
Incredible or rare strange occurrences (不可思議或罕見的怪事 [bu ke si yi huo han jian de guai shi]). In Chapter 41 of "The Scholars" (《儒林外史 [ru lin wai shi]》), Wu Shu (武書 [wu shu]) read it and laughed loudly, saying, "Mr. Du (杜先生 [du xian sheng]), look, Nanjing City (南京城 [nan jing cheng]) unexpectedly has so many strange occurrences." In Chapter 67 of "Dream of the Red Chamber" (《紅樓夢 [hong lou meng]》), "Don't even mention that Second Master Liu (柳二爺 [liu er ye]); it's truly the strangest thing in the world (天下 [tian xia])."
奇事：不可思議或罕見的怪事。《儒林外史》第四一回：「武書看了，大笑道：『杜先生，你看南京城裡偏有許多奇事。』」《紅樓夢》第六七回：「那柳二爺竟別提起，真是天下頭一件奇事。」
qí shì: bù kě sī yì huò hǎn jiàn de guài shì. < rú lín wài shǐ> dì sì yī huí: “wǔ shū kàn le, dà xiào dào: ‘dù xiān shēng, nǐ kàn nán jīng chéng lǐ piān yǒu xǔ duō qí shì.’ ” < hóng lóu mèng> dì liù qī huí: “nà liǔ èr yé jìng bié tí qǐ, zhēn shì tiān xià tóu yī jiàn qí shì.”
qi shi: bu ke si yi huo han jian de guai shi. < ru lin wai shi> di si yi hui: "wu shu kan le, da xiao dao: 'du xian sheng, ni kan nan jing cheng li pian you xu duo qi shi.' " < hong lou meng> di liu qi hui: "na liu er ye jing bie ti qi, zhen shi tian xia tou yi jian qi shi."
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
齊詩 [qí shī] [qi shi]—
The Book of Odes (《诗经 [shi jing]》) transmitted by Yuangu Sheng (辕固生 [yuan gu sheng]), a native of Qi (齐人 [qi ren]) during the Han Dynasty (汉时 [han shi]).
齊詩：漢時齊人轅固生所傳的《詩經》。
qí shī: hàn shí qí rén yuán gù shēng suǒ chuán de < shī jīng>.
qi shi: han shi qi ren yuan gu sheng suo chuan de < shi jing>.
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
乞師 [qǐ shī] [qi shi]—
To ask others (求人 [qiu ren]) to dispatch troops (出兵 [chu bing]) for assistance (相助 [xiang zhu]). From "Zuo Zhuan, Fourth Year of Duke Yin" (《左傳 [zuo chuan]．隱公四年 [yin gong si nian]》): "In autumn (秋 [qiu]), the feudal lords (諸侯 [zhu hou]) again attacked (復伐 [fu fa]) Zheng (鄭 [zheng]). The Duke of Song (宋公 [song gong]) sent an envoy (使來 [shi lai]) to request military assistance." From "Book of Jin, Volume 93, Biographies of Imperial Relatives, Biography of Chu Pou" (《晉書 [jin shu]．卷九三 [juan jiu san]．外戚傳 [wai qi chuan]．褚裒傳 [chu pou chuan]》): "At that time (時 [shi]), Shi Jilong (石季龍 [shi ji long]) had recently died (新死 [xin si]), and his state (其國 [qi guo]) was in great chaos (大亂 [da luan]). Two hundred thousand (二十萬口 [er shi wan kou]) remnant households (遺戶 [yi hu]) crossed the river (渡河 [du he]), intending to submit (將歸順 [jiang gui shun]), and requested military assistance for rescue (救援 [jiu yuan])."
乞師：求人出兵相助。《左傳．隱公四年》：「秋，諸侯復伐鄭，宋公使來乞師。」《晉書．卷九三．外戚傳．褚裒傳》：「時石季龍新死，其國大亂，遺戶二十萬口渡河，將歸順，乞師救援。」
qǐ shī: qiú rén chū bīng xiāng zhù. < zuǒ chuán． yǐn gōng sì nián>: “qiū, zhū hóu fù fá zhèng, sòng gōng shǐ lái qǐ shī.” < jìn shū． juǎn jiǔ sān． wài qī chuán． chǔ póu chuán>: “shí shí jì lóng xīn sǐ, qí guó dà luàn, yí hù èr shí wàn kǒu dù hé, jiāng guī shùn, qǐ shī jiù yuán.”
qi shi: qiu ren chu bing xiang zhu. < zuo chuan. yin gong si nian>: "qiu, zhu hou fu fa zheng, song gong shi lai qi shi." < jin shu. juan jiu san. wai qi chuan. chu pou chuan>: "shi shi ji long xin si, qi guo da luan, yi hu er shi wan kou du he, jiang gui shun, qi shi jiu yuan."
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
起事 [qǐ shì] [qi shi]—
1. To raise an army and start an event/uprising (舉兵發事 [ju bing fa shi]). 《新唐書 [xin tang shu]．卷二 [juan er]．太宗本紀 [tai zong ben ji]》 (Xin Tang Shu, Vol. 2, Annals of Taizong): "You are the one who started the undertaking, success or failure depends solely on you." 《三國演義 [san guo yan yi]》 (Romance of the Three Kingdoms), Chapter 94: "However, he told 孟達 [meng da] (Meng Da) that the weapons and provisions were not yet ready, so he dared not set a date to start the uprising."
2. To take charge of affairs, to handle matters (任事 [ren shi]、辦事 [ban shi]). 《管子 [guan zi]．形勢解 [xing shi jie]》 (Guanzi, Chapter on Form and Circumstance): "To be lazy, neglectful, and arrogant; if one serves their lord with this attitude, they are disloyal; if one serves their parents with this attitude, they are unfilial; if one undertakes affairs with this attitude, they will not succeed."
起事：1.舉兵發事。《新唐書．卷二．太宗本紀》：「起事者汝也，成敗惟汝。」《三國演義》第九四回：「卻對孟達說軍器糧草俱未完備，不敢約期起事。」
2.任事、辦事。《管子．形勢解》：「解惰簡慢，以之事主則不忠，以之事父母則不孝，以之起事則不成。」
qǐ shì:1. jǔ bīng fā shì. < xīn táng shū． juǎn èr． tài zōng běn jì>: “qǐ shì zhě rǔ yě, chéng bài wéi rǔ.” < sān guó yǎn yì> dì jiǔ sì huí: “què duì mèng dá shuō jūn qì liáng cǎo jù wèi wán bèi, bù gǎn yuē qī qǐ shì.”
2. rèn shì,, bàn shì. < guǎn zi． xíng shì jiě>: “jiě duò jiǎn màn, yǐ zhī shì zhǔ zé bù zhōng, yǐ zhī shì fù mǔ zé bù xiào, yǐ zhī qǐ shì zé bù chéng.”
qi shi:1. ju bing fa shi. < xin tang shu. juan er. tai zong ben ji>: "qi shi zhe ru ye, cheng bai wei ru." < san guo yan yi> di jiu si hui: "que dui meng da shuo jun qi liang cao ju wei wan bei, bu gan yue qi qi shi."
2. ren shi,, ban shi. < guan zi. xing shi jie>: "jie duo jian man, yi zhi shi zhu ze bu zhong, yi zhi shi fu mu ze bu xiao, yi zhi qi shi ze bu cheng."
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
啟事 [qǐ shì] [qi shi]—
1. To state or report matters. In Records of the Three Kingdoms [《三國志 [san guo zhi]》], Volume 6, Book of Wei [《魏書 [wei shu]》], Biographies of Dong, the Two Yuans, and Liu [《董二袁劉傳 [dong er yuan liu chuan]》], Dong Zhuo [《董卓 [dong zhuo]》]: "Summoned officials from the Three Ducal Ministries and below to come to his [Dong Zhuo's] mansion to report matters []." In Dream of the Red Chamber [《紅樓夢 [hong lou meng]》], Chapters 17 and 18: "Instructed the staff of the Jia residence [賈宅 [jia zhai]] where to withdraw, where to kneel, where to serve meals, and where to report matters []; the various protocols were not uniform."
2. A memorial or letter stating matters. In Southern Dynasties Liang [南朝梁 [nan chao liang]]. Shen Yue's [沈約 [chen yue]] Memorial of Thanks for the Bestowal of Sweet Dew [〈謝賜甘露啟 [xie ci gan lu qi]〉]: "Overwhelmed with joy and congratulations, I respectfully present this memorial [] to express gratitude and make it known."
3. Text published in newspapers or posted on bulletin boards by an organization, group, or individual to publicly announce something. For example: "Recruitment notice [徵才 [zheng cai]]", "Missing person notice [尋人 [xun ren]]", "Apology notice [道歉 [dao qian]]".
啟事：1.陳述事情。《三國志．卷六．魏書．董二袁劉傳．董卓》：「召呼三臺尚書以下自詣卓府啟事。」《紅樓夢》第一七、一八回：「指示賈宅人員何處退？何處跪？何處進膳？何處啟事？種種儀注不一。」
2.陳述事情的奏章或函件。南朝梁．沈約〈謝賜甘露啟〉：「不任欣賀，謹以啟事謝以聞。」
3.機關、團體或個人為了公開聲明某事，而登在報刊或張貼在布告欄上的文字。如：「徵才啟事」、「尋人啟事」、「道歉啟事」。
qǐ shì:1. chén shù shì qíng. < sān guó zhì． juǎn liù． wèi shū． dǒng èr yuán liú chuán． dǒng zhuō>: “zhào hū sān tái shàng shū yǐ xià zì yì zhuō fǔ qǐ shì.” < hóng lóu mèng> dì yī qī,, yī bā huí: “zhǐ shì jiǎ zhái rén yuán hé chù tuì? hé chù guì? hé chù jìn shàn? hé chù qǐ shì? zhǒng zhǒng yí zhù bù yī.”
2. chén shù shì qíng de zòu zhāng huò hán jiàn. nán cháo liáng． chén yuē 〈xiè cì gān lù qǐ〉: “bù rèn xīn hè, jǐn yǐ qǐ shì xiè yǐ wén.”
3. jī guān,, tuán tǐ huò gè rén wèi le gōng kāi shēng míng mǒu shì, ér dēng zài bào kān huò zhāng tiē zài bù gào lán shàng de wén zì. rú: “zhēng cái qǐ shì” ,, “xún rén qǐ shì” ,, “dào qiàn qǐ shì” .
qi shi:1. chen shu shi qing. < san guo zhi. juan liu. wei shu. dong er yuan liu chuan. dong zhuo>: "zhao hu san tai shang shu yi xia zi yi zhuo fu qi shi." < hong lou meng> di yi qi,, yi ba hui: "zhi shi jia zhai ren yuan he chu tui? he chu gui? he chu jin shan? he chu qi shi? zhong zhong yi zhu bu yi."
2. chen shu shi qing de zou zhang huo han jian. nan chao liang. chen yue
3. ji guan,, tuan ti huo ge ren wei le gong kai sheng ming mou shi, er deng zai bao kan huo zhang tie zai bu gao lan shang de wen zi. ru: "zheng cai qi shi" ,, "xun ren qi shi" ,, "dao qian qi shi" .
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
器使 [qì shǐ] [qi shi]—
Assess talent (度才 [du cai]) and bestow office (授官 [shou guan]).
Han Dynasty (漢 [han]). Dong Zhongshu (董仲舒 [dong zhong shu]), Chunqiu Fanlu: Lihe Gen (《春秋繁露 [chun qiu fan lu]．離合根 [li he gen]》): "As a minister, one should always exert all one's feelings and strength (竭情悉力 [jie qing xi li]) and thereby reveal one's strengths and weaknesses (短長 [duan zhang]), so that the ruler (主上 [zhu shang]) can effectively employ them according to their capabilities."
Han Dynasty (漢 [han]). Ban Gu (班固 [ban gu]), "Eulogy on the Northern Expedition of General of Cavalry and Chariots Dou" (〈車騎將軍竇北征頌 [che qi jiang jun dou bei zheng song]〉): "Assess resources (料資 [liao zi]) and utilize them effectively, adopting priorities (先務 [xian wu])."
器使：度才而授官。漢．董仲舒《春秋繁露．離合根》：「為人臣常竭情悉力而見其短長，使主上得而器使之。」漢．班固〈車騎將軍竇北征頌〉：「料資器使，采用先務。」
qì shǐ: dù cái ér shòu guān. hàn． dǒng zhòng shū < chūn qiū fán lù． lí hé gēn>: “wèi rén chén cháng jié qíng xī lì ér jiàn qí duǎn zhǎng, shǐ zhǔ shàng dé ér qì shǐ zhī.” hàn． bān gù 〈chē qí jiāng jūn dòu běi zhēng sòng〉: “liào zī qì shǐ, cǎi yòng xiān wù.”
qi shi: du cai er shou guan. han. dong zhong shu < chun qiu fan lu. li he gen>: "wei ren chen chang jie qing xi li er jian qi duan zhang, shi zhu shang de er qi shi zhi." han. ban gu
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
器識 [qì shí] [qi shi]—
Bearing, talent, and insight (氣度才識 [qi du cai shi]). From Jin Shu (《晉書 [jin shu]》), Volume 36, Biography of Zhang Hua (張華傳 [zhang hua chuan]): "His (qìshí) was vast and expansive; people of his time rarely could fathom it." From Plain Stories of the Five Dynasties (《五代史平話 [wu dai shi ping hua]》), History of Zhou (周史 [zhou shi]), Volume Down: "If one does not listen to their words but observes their actions, and does not scrutinize their intentions but discerns their loyalty, then how can one perceive the shallowness or depth of their (qìshí), and know whether their appointment/employment is appropriate or not?"
器識：氣度才識。《晉書．卷三六．張華傳》：「器識弘曠，時人罕能測之。」《五代史平話．周史．卷下》：「若不采其言而觀其行，審其意而察其忠，則何以見器識之淺深，知任用之當否？」
qì shí: qì dù cái shí. < jìn shū． juǎn sān liù． zhāng huá chuán>: “qì shí hóng kuàng, shí rén hǎn néng cè zhī.” < wǔ dài shǐ píng huà． zhōu shǐ． juǎn xià>: “ruò bù cǎi qí yán ér guān qí xíng, shěn qí yì ér chá qí zhōng, zé hé yǐ jiàn qì shí zhī qiǎn shēn, zhī rèn yòng zhī dāng fǒu?”
qi shi: qi du cai shi. < jin shu. juan san liu. zhang hua chuan>: "qi shi hong kuang, shi ren han neng ce zhi." < wu dai shi ping hua. zhou shi. juan xia>: "ruo bu cai qi yan er guan qi xing, shen qi yi er cha qi zhong, ze he yi jian qi shi zhi qian shen, zhi ren yong zhi dang fou?"
1) 棄世 [qì shì] refers to: “abandon the world”.
棄世 is further associated with the following language/terms:
[Related Chinese terms] 離世.
[Vietnamese] khí thế.
[Korean] 기세 / gise.
[Japanese] キセ / kise.
2) 乞士 [qǐ shì] refers to: “alms-begging monk”.
乞士 is further associated with the following language/terms:
[Related Chinese terms] 乞食法師; 乞食; 托鉢.
[Sanskrit] bhaikṣāka.
[Vietnamese] khất sĩ.
[Korean] 걸사 / geolsa.
[Japanese] コッシ / kosshi.
3) 乞食 [qǐ shí] refers to: “begging for food”.
乞食 is further associated with the following language/terms:
[Related Chinese terms] 托鉢; 乞士.
[Sanskrit] bhaikṣāka; paiṇḍilika; piṇḍa-cāra; piṇḍāya; ucchiṣṭa-piṇḍa-bhojana.
[Pali] piṇḍapāta.
[Vietnamese] khất thực.
[Korean] 걸식 / geolsik.
[Japanese] コツシキ / コシキ.
4) 器世 [qì shì] refers to: “container world”.
器世 is further associated with the following language/terms:
[Related Chinese terms] 器世界.
[Vietnamese] khí thế.
[Korean] 기세 / gise.
[Japanese] キセ / kise.
5) 綺飾 [qǐ shì] refers to: “decorate ornately”.
綺飾 is further associated with the following language/terms:
[Vietnamese] ỷ sức.
[Korean] 기식 / gisik.
[Japanese] キショク / kishoku.
6) 七識 [qī shí] refers to: (1) “seven consciousnesses”; (2) “seventh consciousness”.
七識 is further associated with the following language/terms:
[Related Chinese terms] 七心; 第七識.
[Vietnamese] thất thức.
[Korean] 칠식 / chilsik.
[Japanese] シチシキ / shichishiki.
7) 七使 [qī shǐ] refers to: “seven latent afflictive tendencies”.
七使 is further associated with the following language/terms:
[Related Chinese terms] 七隨眠.
[Vietnamese] thất sứ.
[Korean] 칠사 / chilsa.
[Japanese] シチシ / shichishi.
8) 七十 [qī shí] refers to: “seventy”.
七十 is further associated with the following language/terms:
[Sanskrit] saptati.
[Vietnamese] thất thập.
[Korean] 칠십 / chilsip.
[Japanese] シチジュウ / shichijū.
9) 其是 [qí shì] refers to: “that (?)”.
其是 is further associated with the following language/terms:
[Vietnamese] kì thị.
[Korean] 기시 / gisi.
[Japanese] キゼ / kize.
10) 起時 [qǐ shí] refers to: “happened”.
起時 is further associated with the following language/terms:
[Related Chinese terms] 受生; 應生; 正生; 生位; 起.
[Sanskrit] utpadyamāna.
[Tibetan] bab pa.
[Vietnamese] khởi thì.
[Korean] 기시 / gisi.
[Japanese] キジ / kiji.
11) 契事 [qì shì] refers to: “protocol”.
契事 is further associated with the following language/terms:
[Vietnamese] khế sự.
[Korean] 계사 / gyesa.
[Japanese] ケイジ / keiji.
12) 契實 [qì shí] refers to: “match the truth”.
契實 is further associated with the following language/terms:
[Vietnamese] khế thực.
[Korean] 계실 / gyesil.
[Japanese] カイジツ / kaijitsu.
13) 器識 [qì shí] refers to: “breadth of mind and judgment”.
器識 is further associated with the following language/terms:
[Vietnamese] khí thức.
[Korean] 기식 / gisik.
[Japanese] キシキ / kishiki.
14) 起誓 [qǐ shì] refers to: “to swear”.
起誓 is further associated with the following language/terms:
[Vietnamese] khởi thề.
[Korean] 기서 / giseo.
[Japanese] キセイ / kisei.
15) 七世 [qī shì] refers to: “seven generations”.
七世 is further associated with the following language/terms:
[Vietnamese] thất thế.
[Korean] 칠세 / chilse.
[Japanese] シチセ / shichise.
16) 妻室 [qī shì] refers to: “wife (and home)”.
妻室 is further associated with the following language/terms:
[Vietnamese] thê thất.
[Korean] 처실 / cheosil.
[Japanese] サイシツ / saishitsu.
Chinese language.
See also (Relevant definitions)
Partial matches: Qi, Shen, Shi, Bi.
Starts with (+29): Qi shi bang bo, Qi shi bo, Qi shi dan gao, Qi shi dong zhong, Qi shi duan mie zong, Qi shi er bian, Qi shi er de sha, Qi shi er sui, Qi shi er tian, Qi shi er wei yi, Qi shi er zi, Qi shi fa, Qi shi fa shi, Qi shi fan niu, Qi shi fu, Qi shi fu qu, Qi shi gui, Qi shi jian, Qi shi jian xiang, Qi shi jie.
Full-text (+2460): Qi shi xiong xiong, Qi shi zhe, Qi shi jie, Qi shi ju, Zhang qi shi, Qi shi qi gai, Qi shi shi ming, Chang xing qi shi, Qi shi sui shen, Ci di qi shi, Qi shi zhu, Qi shi jian, Ming fu qi shi, Qi shi er tian, Qi shi san zun, Qi shi lu, Qi shi si fen, Qi shi er zi, Qi shi wu, Xing bie qi shi.
Relevant text
Search found 12 books and stories containing Qi shi, Qī shǐ, Qī shí, Qǐ shì, Qǐ shí, Qì shì, Qí shì, Qī shì, Qī shī, Qí shí, Qí shī, Qǐ shī, Qǐ shǐ, Qì shǐ, Qì shí, Qí shǐ, Qīshǐ, Qishi, Qīshí, Qǐshì, Qǐshí, Qìshì, Qíshì, Qīshì, Qīshī, Qíshí, Qíshī, Qǐshī, Qǐshǐ, Qìshǐ, Qìshí, Qíshǐ, 七世, 七事, 七使, 七十, 七始, 七識, 乞士, 乞師, 乞食, 俟時, 其事, 其实, 其實, 其是, 启事, 启示, 啟事, 啟示, 器世, 器使, 器識, 奇事, 奇士, 奇視, 契事, 契實, 妻室, 岐視, 岐视, 弃世, 弃市, 憩室, 戚施, 棄世, 棄市, 歧視, 歧视, 气势, 氣勢, 祇是, 祈使, 祈誓, 綺室, 綺飾, 绮室, 脐屎, 臍屎, 起事, 起士, 起始, 起屍, 起時, 起誓, 騎士, 騎師, 骑士, 骑师, 齊詩; (plurals include: Qi shis, Qī shǐs, Qī shís, Qǐ shìs, Qǐ shís, Qì shìs, Qí shìs, Qī shìs, Qī shīs, Qí shís, Qí shīs, Qǐ shīs, Qǐ shǐs, Qì shǐs, Qì shís, Qí shǐs, Qīshǐs, Qishis, Qīshís, Qǐshìs, Qǐshís, Qìshìs, Qíshìs, Qīshìs, Qīshīs, Qíshís, Qíshīs, Qǐshīs, Qǐshǐs, Qìshǐs, Qìshís, Qíshǐs). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Taisho: Chinese Buddhist Canon
Chapter 140: The Encounter with Ashvajit < [Part 190 - The Abhinishkramana-sutra]
Sutta 4: Seven Types of Individuals < [Part 125 - Ekottara-Agama (Numbered Discourses)]
Sumagadhavadanasutra (translated by Danapala) (Scroll 2) < [Part 130 - Sumagadhavadanasutra (translated by Danapala)]
On the Form and Function of Sanskrit Akṣara in Prajñā-pāramitā-Sūtras and Śāstras < [Volume 80 (2020)]
A Dictionary Of Chinese Buddhist Terms (by William Edward Soothill)
Faith’s Frontiers < [Volume 16, Issue 1 (2025)]
From Monks to Educators < [Volume 15, Issue 7 (2024)]
In the Beginning Was the Tao < [Volume 16, Issue 2 (2025)]
Hualin International Journal of Buddhist Studies
Dunhuang Non-governmental Organisations Specialising in Undertaking Buddhist... < [Hualin International Journal of Buddhist Studies 4.2 (2021)]
Conceptualisation and ‘World-Making’ < [Hualin International Journal of Buddhist Studies 5.2 (2022)]
Liuli in Buddhist Rituals and Art in Medieval China 中古中國佛教儀式與藝術中的琉璃 < [Hualin International Journal of Buddhist Studies 1.2 (2018)]
Ksitigarbha Bodhisattva (Sutra of the Great Vow)
Chapter 8 - The Praise of Yama and his Followers < [Scroll 2]
Chapter 3 - The Karmic Conditions of Sentient Beings < [Scroll 1]
Chapter 5 - The Names of the Hells < [Scroll 1]