Shi de, Shí de, Shí dé, Shī dé, Shī de, Shǐ dé, Shì dé, Shì de: 16 definitions

Introduction:

Shi de 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) 十地 [shi de]—daśabhūmi; v. 十住 [shi zhu]. The "ten stages" in the fifty-two sections of the development of a bodhisattva into a Buddha. After completing the 十四向 [shi si xiang] he proceeds to the 十地 [shi de]. There are several groups. I. The ten stages common to the Three Vehicles 三乘 [san cheng] are: (1) 乾慧地 [gan hui de] dry wisdom stage, i. e. unfertilized by Buddha-truth, worldly wisdom; (2) 性地 [xing de] the embryo-stage of the nature of Buddha-truth, the 四善根 [si shan gen]; (3) 八人地 [ba ren de] (八忍地 [ba ren de]), the stage of the eight patient endurances; (4) 見地 [jian de] of freedom from wrong views; (5) 薄地 [bao de] of freedom from the first six of the nine delusions in practice; (6) 離欲地 [li yu de] of freedom from the remaining three; (7) 巳辨地 [si bian de] complete discrimination in regard to wrong views and thoughts, the stage of an arhat; (8) 辟支佛地 [pi zhi fu de] pratyeka-buddhahood, only the dead ashes of the past left to sift; (9) 菩薩地 [pu sa de] bodhisattvahood; (10) 佛地 [fu de] Buddhahood. v. 智度論 [zhi du lun] 78. II. 大乘菩薩十地 [da cheng pu sa shi de] The ten stages of Mahāyāna bodhisattva development are: (1) 歡喜地 [huan xi de] Pramuditā, joy at having overcome the former difficulties and now entering on the path to Buddhahood; (2) 離垢地 [li gou de] Vimalā, freedom from all possible defilement, the stage of purity; (3) 發光地 [fa guang de] Prabhākarī, stage of further enlightenment; (4) 焰慧地 [yan hui de] Arciṣmatī, of glowing wisdom; (5) 極難勝地 [ji nan sheng de] Sudurjayā, mastery of utmost or final difficulties; (6) 現前地 [xian qian de] Abhimukhī, the open way of wisdom above definitions of impurity and purity; (7) 遠行地 [yuan xing de] Dūraṃgamā, proceeding afar, getting above ideas of self in order to save others; (8) 不動地 [bu dong de] Acalā, attainment of calm unperturbedness; (9) 善慧地 [shan hui de] Sādhumatī, of the finest discriminatory wisdom, knowing where and how to save, and possessed of the 十力 [shi li] ten powers; (10) 法雲地 [fa yun de] Dharmamegha, attaining to the fertilizing powers of the law-cloud. Each of the ten stages is connected with each of the ten pāramitās, v. 波 [bo]. Each of the 四乘 [si cheng] or four vehicles has a division of ten. III. The 聲聞乘十地 [sheng wen cheng shi de] ten Śrāvaka stages are: (1) 受三歸地 [shou san gui de] initiation as a disciple by receiving the three refuges, in the Buddha, Dharma, and Saṅgha; (2) 信地 [xin de] belief, or the faith-root; (3) 信法地 [xin fa de] belief in the four truths; (4) 内凡夫地 [nei fan fu de] ordinary disciples who observe the 五停心觀 [wu ting xin guan], etc.; (5) 學信戒 [xue xin jie] those who pursue the 三學 [san xue] three studies; (6) 八人忍地 [ba ren ren de] the stage of 見道 [jian dao] seeing the true Way; (7) 須陀洹地 [xu tuo huan de] śrota-āpanna, now definitely in the stream and assured of nirvāṇa; (8) 斯陀含地 [si tuo han de] sakrdāgāmin, only one more rebirth; (9) 阿那含地 [a na han de] anāgāmin, no rebirth; and (10) 阿羅漢地 [a luo han de] arhatship. IV. The ten stages of the pratyekabuddha 緣覺乘十地 [yuan jue cheng shi de] are (1) perfect asceticism; (2) mastery of the twelve links of causation; (3) of the four noble truths; (4) of the deeper knowledge; (5) of the eightfold noble path; (6) of the three realms 三法界 [san fa jie]; (7) of the nirvāṇa state; (8) of the six supernatural powers; (9) arrival at the intuitive stage; (10) mastery of the remaining influence of former habits. V. 佛乘十地 [fu cheng shi de] The ten stages, or characteristics of a Buddha, are those of the sovereign or perfect attainment of wisdom, exposition, discrimination, māra-subjugation, suppression of evil, the six transcendent faculties, manifestation of all bodhisattva enlightenment, powers of prediction, of adaptability, of powers to reveal the bodhisattva Truth. VI. The Shingon has its own elaborate ten stages, and also a group 十地十心 [shi de shi xin], see 十心 [shi xin]; and there are other groups.

2) 十德 [shi de]—The ten virtues, powers, or qualities, of which there are several groups, e.g. in the 華嚴經 [hua yan jing],十地品 [shi de pin] there are 法師十德 [fa shi shi de] the ten virtues of a teacher of the Law, i.e. he should be well versed in its meaning; able widely to publish it; not be nervous before an audience; be untiring in argument; adaptable; orderly so that his teaching can be easily followed; serious and dignified; bold and zealous; unwearied; and enduring (able to bear insult, etc.). The 弟子十德 [di zi shi de] ten virtues or qualities of a disciple according to the 大日經疏 [da ri jing shu] 4, are faith; sincerity; devotion to the trikāya; (seeking the) adornment of true wisdom; perseverance; moral purity; patience (or bearing shame); generosity in giving; courage; resoluteness.

3) 拾得 [shi de]—To gather; gathered up, picked up, a foundling.

Source: archive.org: A Dictionary Of Chinese Buddhist Terms

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

十德 [shi de]—Ten Virtues — [Named Count (名數 [ming shu])]: There are various kinds.

十德—【名數】種種不一。

[míng shù] zhǒng zhǒng bù yī.

[ming shu] zhong zhong bu yi.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

十地 [shi de]—Ten Grounds — Term/Concept: Also called Ten Dwellings (十住 [shi zhu]). There are various differences.

十地—【名數】或曰十住。種種不一。

[míng shù] huò yuē shí zhù. zhǒng zhǒng bù yī.

[ming shu] huo yue shi zhu. zhong zhong bu yi.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

拾得 [shi de]—Shide - [Person's Name] When Zen Master Fenggan (豐干禪師 [feng gan chan shi]) traveled to Chicheng (赤城 [chi cheng]), he heard a child crying by the roadside, picked him up, and named him Shide. The monk (沙門 [sha men]) Lingyi (靈熠 [ling yi]) appointed him to manage the incense and lamps (香燈 [xiang deng]). One day, he ascended the high seat and ate in front of the Buddha. He also called the holy monks (聖僧 [sheng seng]) "worthless degenerates" (小根敗種 [xiao gen bai zhong]). Lingyi was enraged and ordered him to the kitchen to wash dishes. One day, while he was sweeping, the Abbot (寺主 [si zhu]) asked, "What is your surname? Where do you live?" Shide put down his broom and stood with clasped hands. The Abbot was baffled. Hanshan (寒山 [han shan]) beat his chest and cried, "Oh, Heaven (蒼天 [cang tian])! Oh, Heaven!" Shide then asked, "What are you doing?" Hanshan replied, "Don't you see, 'when the East family dies, the West family helps mourn' (東家人死 [dong jia ren si],西家人助哀 [xi jia ren zhu ai])?" The two danced, crying and laughing as they exited. When the kitchen food was eaten by crows, Shide struck the Gāḷaṃ-deva (伽藍神 [jia lan shen]) with his staff, saying, "If you cannot protect your own food, how can you protect the monastery (伽藍 [jia lan])?" That very evening, all the monks in the temple dreamt that the deity said, "Shide hit me." Later, he passed away together with Hanshan.

拾得—【人名】豐干禪師行至赤城,道側聞兒啼,拾之,名曰拾得。沙門靈熠令知香燈。一日,登座,對佛而餐。復呼聖僧為小根敗種。熠怒,令入廚滌器。一日,掃地次,寺主問汝姓甚麼。住在何處?拾放下掃帚,叉手而立。寺主罔測。寒山槌胸曰:蒼天蒼天。拾卻問汝作什麼?寒山曰:豈不見東家人死,西家人助哀。二人作舞,哭笑而出。廚食為烏所食,拾以杖打伽藍神曰:汝食不能護,安能護伽藍乎。即夕寺僧俱夢神曰:拾得打我。後與寒山同逝。(寒山)

[rén míng] fēng gàn chán shī xíng zhì chì chéng, dào cè wén ér tí, shí zhī, míng yuē shí dé. shā mén líng yì lìng zhī xiāng dēng. yī rì, dēng zuò, duì fú ér cān. fù hū shèng sēng wèi xiǎo gēn bài zhǒng. yì nù, lìng rù chú dí qì. yī rì, sǎo de cì, sì zhǔ wèn rǔ xìng shén me. zhù zài hé chù? shí fàng xià sǎo zhǒu, chā shǒu ér lì. sì zhǔ wǎng cè. hán shān chuí xiōng yuē: cāng tiān cāng tiān. shí què wèn rǔ zuò shén me? hán shān yuē: qǐ bù jiàn dōng jiā rén sǐ, xī jiā rén zhù āi. èr rén zuò wǔ, kū xiào ér chū. chú shí wèi wū suǒ shí, shí yǐ zhàng dǎ jiā lán shén yuē: rǔ shí bù néng hù, ān néng hù jiā lán hū. jí xī sì sēng jù mèng shén yuē: shí dé dǎ wǒ. hòu yǔ hán shān tóng shì.(hán shān)

[ren ming] feng gan chan shi xing zhi chi cheng, dao ce wen er ti, shi zhi, ming yue shi de. sha men ling yi ling zhi xiang deng. yi ri, deng zuo, dui fu er can. fu hu sheng seng wei xiao gen bai zhong. yi nu, ling ru chu di qi. yi ri, sao de ci, si zhu wen ru xing shen me. zhu zai he chu? shi fang xia sao zhou, cha shou er li. si zhu wang ce. han shan chui xiong yue: cang tian cang tian. shi que wen ru zuo shen me? han shan yue: qi bu jian dong jia ren si, xi jia ren zhu ai. er ren zuo wu, ku xiao er chu. chu shi wei wu suo shi, shi yi zhang da jia lan shen yue: ru shi bu neng hu, an neng hu jia lan hu. ji xi si seng ju meng shen yue: shi de da wo. hou yu han shan tong shi.(han shan)

Source: DILA Glossaries: Ding Fubao: Dictionary of Buddhist Studies
context information

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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