Shi zhang, Shí zhàng, Shì zhàng, Shī zhǎng, Shī zhàng, Shǐ zhǎng, Shì zhǎng, Shí zhǎng, Shī zhāng: 10 definitions
Introduction:
Shi zhang 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) 十障 [shi zhang]—Ten hindrances; bodhisattvas in the stage of 十地 [shi de] overcome these ten hindrances and realize the 十眞如 [shi zhen ru] q.v. The hindrances are: (1) 異生性障 [yi sheng xing zhang] the hindrance of the common illusions of the unenlightened, taking the seeming for real; (2) 邪行障 [xie xing zhang] the hindrance of common unenlightened conduct; (3) 暗鈍障 [an dun zhang] the hindrance of ignorant and dull ideas; (4) 細惑現行障 [xi huo xian xing zhang] the hindrance of the illusion that things are real and have independent existence; (5) 下乘涅槃障 [xia cheng nie pan zhang] the hindrance of the lower ideals in Hīnayāna of nirvāṇa; (6) 細相現行障 [xi xiang xian xing zhang] the hindrance of the ordinary ideas of the pure and impure; (7) 細相現行障 [xi xiang xian xing zhang] the hindrance of the idea of reincarnation; (8) 無相加行障 [wu xiang jia xing zhang] the hindrance of the continuance of activity even in the formless world; (9) 不欲行障 [bu yu xing zhang] the hindrance of no desire to act for the salvation of others; (10) 法未自在障 [fa wei zi zai zhang] the hindrance of non- attainment of complete mastery of all things. v. 唯識論 [wei shi lun] 10.
2) 事障 [shi zhang]—Phenomenal hindrances to entry into nirvāṇa, such as desire, etc.; 理障 [li zhang] are noumenal hindrances, such as false doctrine, etc.
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
事障 [shi zhang]—(shì zhàng): A Buddhist term for the 'Obstruction of Affairs,' which is one of the two obstructions (二障 [er zhang], èr zhàng).
事障—【術語】二障之一。
[shù yǔ] èr zhàng zhī yī.
[shu yu] er zhang zhi yi.
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
十障 [shi zhang]—The Ten Obstacles — [Nomenclature] Bodhisattvas (菩薩 [pu sa]) overcome ten obstacles across the Ten Bhumis (十地 [shi de]) to realize ten suchnesses (十真如 [shi zhen ru]):
1. At the First Bhumi (初地 [chu de]), they overcome the Obstacle of Ordinary Being Nature (异生性障 [yi sheng xing zhang]), realizing the Suchness of Appropriate Conduct (适行真如 [shi xing zhen ru]). The obstacle of ordinary being nature (异生性障 [yi sheng xing zhang]) refers to what is eliminated at the stage of entering the mind in this Bhumi. It comprises the two obstacles (烦恼障 [fan nao zhang], obstacle of afflictions, and 所知障 [suo zhi zhang], cognitive obstacle) that are overcome on the Path of Seeing (见道 [jian dao]). These two obstacles constitute the nature of ordinary beings (异生 [yi sheng]) and common people since beginningless time, hence the name "ordinary being nature."
2. At the Second Bhumi (第二地 [di er de]), they overcome the Obstacle of Wrong Conduct (邪行障 [xie xing zhang]), realizing the Suchness of Supreme Victory (最胜真如 [zui sheng zhen ru]). The obstacle of wrong conduct (邪行障 [xie xing zhang]) is a portion of the innate cognitive obstacle (俱生所知障 [ju sheng suo zhi zhang]). It obstructs sentient beings from engaging in correct conduct, hence its name.
3. At the Third Bhumi (第三地 [di san de]), they overcome the Obstacle of Obscurity and Dullness (暗钝障 [an dun zhang]), realizing the Suchness of Superior Dharma (胜法真如 [sheng fa zhen ru]). The obstacle of obscurity and dullness (暗钝障 [an dun zhang]) is also a portion of the innate cognitive obstacle. This obstacle can cause the three wisdoms (三慧 [san hui]) arising from the superior samadhi and dharanis (总持 [zong chi]) at this Bhumi to forget the objects heard and contemplated, hence its name.
4. At the Fourth Bhumi (第四地 [di si de]), they overcome the Obstacle of Manifestation of Subtle Delusions (细惑现行障 [xi huo xian xing zhang]), realizing the Suchness of Non-Grasping (无摄受真如 [wu she shou zhen ru]). The obstacle of manifestation of subtle delusions (细惑现行障 [xi huo xian xing zhang]) refers to the clinging to the reality of dharmas (法执 [fa zhi]), which is the innate self-view (身见 [shen jian]) within the innate cognitive obstacle. Because it is an innate self-view, it is called the "obstacle of subtle delusions" in contrast to the discriminative self-view.
5. At the Fifth Bhumi (第五地 [di wu de]), they overcome the Obstacle of Lower Vehicle Nirvana (下乘涅槃障 [xia cheng nie pan zhang]), realizing the Suchness of Non-Differentiation (无别真如 [wu bie zhen ru]). The obstacle of lower vehicle nirvana (下乘涅槃障 [xia cheng nie pan zhang]) refers to the aversion to samsara and the desire for nirvana, which is similar to the attitude of the two lower vehicles, hence its name.
6. At the Sixth Bhumi (第六地 [di liu de]), they overcome the Obstacle of Manifestation of Gross Appearances (粗相现行障 [cu xiang xian xing zhang]), realizing the Suchness of Non-Defiled and Non-Pure (无染净真如 [wu ran jing zhen ru]). The obstacle of manifestation of gross appearances (粗相现行障 [cu xiang xian xing zhang]) refers to the obstacle of clinging to defiled and pure appearances.
7. At the Seventh Bhumi (第七地 [di qi de]), they overcome the Obstacle of Manifestation of Subtle Appearances (细相现行障 [xi xiang xian xing zhang]), realizing the Suchness of Non-Differentiation of Dharmas (法无别真如 [fa wu bie zhen ru]). The obstacle of manifestation of subtle appearances (细相现行障 [xi xiang xian xing zhang]) refers to the appearance of arising and ceasing, representing transmigration and cessation. Although the previous six Bhumis engaged in the contemplation of non-differentiation between defiled and pure, due to their engagement in the contemplation of dependent origination, there still remained subtle appearances of arising and ceasing as obstacles.
8. At the Eighth Bhumi (第八地 [di ba de]), they overcome the Obstacle of Effortful Non-Appearance (无相加行障 [wu xiang jia xing zhang]), realizing the Suchness of Non-Increase and Non-Decrease (不增减真如 [bu zeng jian zhen ru]). The obstacle of effortful non-appearance (无相加行障 [wu xiang jia xing zhang]) refers to the obstacle of making effort (加行 [jia xing]) within non-appearance. Although the previous Seventh Bhumi resided in the pure contemplation of non-appearance, it still relied on effort (功用 [gong yong]) and was not spontaneous. At this Eighth Bhumi, the obstacle of making effort within non-appearance is eliminated, thus merits operate spontaneously (任运 [ren yun]) and freely (自在 [zi zai]).
9. At the Ninth Bhumi (第九地 [di jiu de]), they overcome the Obstacle of Unwillingness to Act (不欲行障 [bu yu xing zhang]), realizing the Suchness as the Basis for Mastery of Wisdom (智自在所依真如 [zhi zi zai suo yi zhen ru]). The obstacle of unwillingness to act (不欲行障 [bu yu xing zhang]) refers to the obstacle of being unwilling to engage in actions that benefit others (利他 [li ta]). While the previous Eighth Bhumi was a stage of momentary advancement (剎那增進 [sha na zeng jin]), and merits for self-benefit (自利 [zi li]) operated spontaneously without effort, merits for benefiting others were not yet spontaneous and still required effort and exertion. This constitutes the obstacle at this Bhumi.
10. At the Tenth Bhumi (第十地 [di shi de]), they overcome the Obstacle of Non-Mastery over Dharmas (法未自在障 [fa wei zi zai zhang]), realizing the Suchness as the Basis for Mastery of Action (业自在所依真如 [ye zi zai suo yi zhen ru]). The obstacle of non-mastery over dharmas (法未自在障 [fa wei zi zai zhang]) refers to the obstacle of not yet having mastery over various dharmas. The previous Ninth Bhumi did not yet have pervasive mastery over all objects (徧緣自在 [bian yuan zi zai]). Upon entering this Tenth Bhumi, this obstacle of non-mastery is eliminated, thereby attaining mastery over all dharmas.
See Treatise on the Establishment of Cognition Only, Chapter 10; Commentary on the Hundred Dharmas, Chapter 7. Refer also to the entry on "Ten Bhumis (十地 [shi de])."
十障—【名數】菩薩於十地斷十障，而證十真如：一於初地斷異生性障，證適行真行，異生性障者，此地入心中斷之所，即見道所斷之煩惱所知二障也，此二障為無始以來凡夫異生之性，故云異生性。二於第二地斷邪行障，證最勝真如。邪行障者其體為俱生所知障之一分。於諸有情身為行邪之障，故名邪行障。三於第三地斷暗鈍障，證勝法真如。闇鈍障者，是亦俱生之所知障之一分。此障能使此地勝定與總持所發之三慧，忘失所聞思之境，故名勝鈍障。四於第四地斷細惑現行障，證無攝受真如。細惑現行障者，執實有諸法之法執，即俱生所知障中之身見也。為俱生之身見，故對於分別之身見名為細惑障。五於第五地斷下乘涅槃障，證無別真如。下乘涅槃障者厭生死，樂涅槃，與不下二乘同，故名下乘涅槃障。六於第六地，斷粗相現行障，證無染淨真如。粗相現行障者，言執有染淨相之障也。七於第七地，斷細相現行障，證法無別真如。細相現行障者，流轉還滅之生滅相也。前六地雖作染淨無分觀而因作緣起觀，故猶有生滅之微細相為障也。八於第八地，斷無相加行障，證不增減真如。無相加行障者，於無相中作加行之障也。前第七地，雖住純無相之觀，然猶借功用而不自在，此第八地，於無相斷作功用之障，故功德任運自在也。九於第九地斷不欲行障，證智自在所依真如。不欲行障者，不欲利他之行之障也。前第八地為剎那增進之位，故於自利之功德，任運無功用，然於利他之功德尚不任運，尚借加行功用，為此地之障也。十於第十地，斷法未自在障，證業自在所依真如。法未自在障者，於諸法中未得自在之障也。前第九地非徧緣自在，入此第十地斷彼未得自在之障，故於一切之法得自在也。見唯識論十，百法問答鈔七。參照十地條。(十地)
[míng shù] pú sà yú shí de duàn shí zhàng, ér zhèng shí zhēn rú: yī yú chū de duàn yì shēng xìng zhàng, zhèng shì xíng zhēn xíng, yì shēng xìng zhàng zhě, cǐ de rù xīn zhōng duàn zhī suǒ, jí jiàn dào suǒ duàn zhī fán nǎo suǒ zhī èr zhàng yě, cǐ èr zhàng wèi wú shǐ yǐ lái fán fū yì shēng zhī xìng, gù yún yì shēng xìng. èr yú dì èr de duàn xié xíng zhàng, zhèng zuì shèng zhēn rú. xié xíng zhàng zhě qí tǐ wèi jù shēng suǒ zhī zhàng zhī yī fēn. yú zhū yǒu qíng shēn wèi xíng xié zhī zhàng, gù míng xié xíng zhàng. sān yú dì sān de duàn àn dùn zhàng, zhèng shèng fǎ zhēn rú. àn dùn zhàng zhě, shì yì jù shēng zhī suǒ zhī zhàng zhī yī fēn. cǐ zhàng néng shǐ cǐ de shèng dìng yǔ zǒng chí suǒ fā zhī sān huì, wàng shī suǒ wén sī zhī jìng, gù míng shèng dùn zhàng. sì yú dì sì de duàn xì huò xiàn xíng zhàng, zhèng wú shè shòu zhēn rú. xì huò xiàn xíng zhàng zhě, zhí shí yǒu zhū fǎ zhī fǎ zhí, jí jù shēng suǒ zhī zhàng zhōng zhī shēn jiàn yě. wèi jù shēng zhī shēn jiàn, gù duì yú fēn bié zhī shēn jiàn míng wèi xì huò zhàng. wǔ yú dì wǔ de duàn xià chéng niè pán zhàng, zhèng wú bié zhēn rú. xià chéng niè pán zhàng zhě yàn shēng sǐ, lè niè pán, yǔ bù xià èr chéng tóng, gù míng xià chéng niè pán zhàng. liù yú dì liù de, duàn cū xiāng xiàn xíng zhàng, zhèng wú rǎn jìng zhēn rú. cū xiāng xiàn xíng zhàng zhě, yán zhí yǒu rǎn jìng xiāng zhī zhàng yě. qī yú dì qī de, duàn xì xiāng xiàn xíng zhàng, zhèng fǎ wú bié zhēn rú. xì xiāng xiàn xíng zhàng zhě, liú zhuǎn hái miè zhī shēng miè xiāng yě. qián liù de suī zuò rǎn jìng wú fēn guān ér yīn zuò yuán qǐ guān, gù yóu yǒu shēng miè zhī wēi xì xiāng wèi zhàng yě. bā yú dì bā de, duàn wú xiāng jiā xíng zhàng, zhèng bù zēng jiǎn zhēn rú. wú xiāng jiā xíng zhàng zhě, yú wú xiāng zhōng zuò jiā xíng zhī zhàng yě. qián dì qī de, suī zhù chún wú xiāng zhī guān, rán yóu jiè gōng yòng ér bù zì zài, cǐ dì bā de, yú wú xiāng duàn zuò gōng yòng zhī zhàng, gù gōng dé rèn yùn zì zài yě. jiǔ yú dì jiǔ de duàn bù yù xíng zhàng, zhèng zhì zì zài suǒ yī zhēn rú. bù yù xíng zhàng zhě, bù yù lì tā zhī xíng zhī zhàng yě. qián dì bā de wèi shā nà zēng jìn zhī wèi, gù yú zì lì zhī gōng dé, rèn yùn wú gōng yòng, rán yú lì tā zhī gōng dé shàng bù rèn yùn, shàng jiè jiā xíng gōng yòng, wèi cǐ de zhī zhàng yě. shí yú dì shí de, duàn fǎ wèi zì zài zhàng, zhèng yè zì zài suǒ yī zhēn rú. fǎ wèi zì zài zhàng zhě, yú zhū fǎ zhōng wèi dé zì zài zhī zhàng yě. qián dì jiǔ de fēi biàn yuán zì zài, rù cǐ dì shí de duàn bǐ wèi dé zì zài zhī zhàng, gù yú yī qiè zhī fǎ dé zì zài yě. jiàn wéi shí lùn shí, bǎi fǎ wèn dá chāo qī. cān zhào shí de tiáo.(shí de)
[ming shu] pu sa yu shi de duan shi zhang, er zheng shi zhen ru: yi yu chu de duan yi sheng xing zhang, zheng shi xing zhen xing, yi sheng xing zhang zhe, ci de ru xin zhong duan zhi suo, ji jian dao suo duan zhi fan nao suo zhi er zhang ye, ci er zhang wei wu shi yi lai fan fu yi sheng zhi xing, gu yun yi sheng xing. er yu di er de duan xie xing zhang, zheng zui sheng zhen ru. xie xing zhang zhe qi ti wei ju sheng suo zhi zhang zhi yi fen. yu zhu you qing shen wei xing xie zhi zhang, gu ming xie xing zhang. san yu di san de duan an dun zhang, zheng sheng fa zhen ru. an dun zhang zhe, shi yi ju sheng zhi suo zhi zhang zhi yi fen. ci zhang neng shi ci de sheng ding yu zong chi suo fa zhi san hui, wang shi suo wen si zhi jing, gu ming sheng dun zhang. si yu di si de duan xi huo xian xing zhang, zheng wu she shou zhen ru. xi huo xian xing zhang zhe, zhi shi you zhu fa zhi fa zhi, ji ju sheng suo zhi zhang zhong zhi shen jian ye. wei ju sheng zhi shen jian, gu dui yu fen bie zhi shen jian ming wei xi huo zhang. wu yu di wu de duan xia cheng nie pan zhang, zheng wu bie zhen ru. xia cheng nie pan zhang zhe yan sheng si, le nie pan, yu bu xia er cheng tong, gu ming xia cheng nie pan zhang. liu yu di liu de, duan cu xiang xian xing zhang, zheng wu ran jing zhen ru. cu xiang xian xing zhang zhe, yan zhi you ran jing xiang zhi zhang ye. qi yu di qi de, duan xi xiang xian xing zhang, zheng fa wu bie zhen ru. xi xiang xian xing zhang zhe, liu zhuan hai mie zhi sheng mie xiang ye. qian liu de sui zuo ran jing wu fen guan er yin zuo yuan qi guan, gu you you sheng mie zhi wei xi xiang wei zhang ye. ba yu di ba de, duan wu xiang jia xing zhang, zheng bu zeng jian zhen ru. wu xiang jia xing zhang zhe, yu wu xiang zhong zuo jia xing zhi zhang ye. qian di qi de, sui zhu chun wu xiang zhi guan, ran you jie gong yong er bu zi zai, ci di ba de, yu wu xiang duan zuo gong yong zhi zhang, gu gong de ren yun zi zai ye. jiu yu di jiu de duan bu yu xing zhang, zheng zhi zi zai suo yi zhen ru. bu yu xing zhang zhe, bu yu li ta zhi xing zhi zhang ye. qian di ba de wei sha na zeng jin zhi wei, gu yu zi li zhi gong de, ren yun wu gong yong, ran yu li ta zhi gong de shang bu ren yun, shang jie jia xing gong yong, wei ci de zhi zhang ye. shi yu di shi de, duan fa wei zi zai zhang, zheng ye zi zai suo yi zhen ru. fa wei zi zai zhang zhe, yu zhu fa zhong wei de zi zai zhi zhang ye. qian di jiu de fei bian yuan zi zai, ru ci di shi de duan bi wei de zi zai zhi zhang, gu yu yi qie zhi fa de zi zai ye. jian wei shi lun shi, bai fa wen da chao qi. can zhao shi de tiao.(shi de)
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.]
師丈 [shī zhàng] [shi zhang]—
Students refer to a female teacher's husband as "Shizhang".
師丈：學生稱女老師的丈夫為「師丈」。
shī zhàng: xué shēng chēng nǚ lǎo shī de zhàng fū wèi “shī zhàng” .
shi zhang: xue sheng cheng nu lao shi de zhang fu wei "shi zhang" .
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
使長 [shǐ zhǎng] [shi zhang]—
The terms used by slaves to address their masters during the Yuan Dynasty. Yuan Dynasty, Bai Pu's "Over the Wall to Meet Her Lover," Act 2: "As the saying goes, 'A one-year-old commands a hundred-year-old slave' (一歲百歲奴 [yi sui bai sui nu]), I am releasing you considering the potential harm, so I want you to be careful and attentive along the way." Yuan Dynasty, anonymous author's "The Peddler Dan," Act 2: "Giving to you is more generous than to your own parents, I, who nurture and raise you, the master, suffer much."
使長：元代奴僕對主人的稱呼。元．白樸《牆頭馬上》第二折：「常言道：『一歲使長百歲奴』，我耽著利害放您，則要一路上小心在意者。」元．無名氏《貨郎旦》第二折：「乞與你不痛親父母行施恩厚，我扶侍義養兒使長多生受。」
shǐ zhǎng: yuán dài nú pú duì zhǔ rén de chēng hū. yuán． bái pǔ < qiáng tóu mǎ shàng> dì èr zhé: “cháng yán dào: ‘yī suì shǐ zhǎng bǎi suì nú’ , wǒ dān zhe lì hài fàng nín, zé yào yī lù shàng xiǎo xīn zài yì zhě.” yuán． wú míng shì < huò láng dàn> dì èr zhé: “qǐ yǔ nǐ bù tòng qīn fù mǔ xíng shī ēn hòu, wǒ fú shì yì yǎng ér shǐ zhǎng duō shēng shòu.”
shi zhang: yuan dai nu pu dui zhu ren de cheng hu. yuan. bai pu < qiang tou ma shang> di er zhe: "chang yan dao: 'yi sui shi zhang bai sui nu' , wo dan zhe li hai fang nin, ze yao yi lu shang xiao xin zai yi zhe." yuan. wu ming shi < huo lang dan> di er zhe: "qi yu ni bu tong qin fu mu xing shi en hou, wo fu shi yi yang er shi zhang duo sheng shou."
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
市長 [shì zhǎng] [shi zhang]—
1. A title of an official position. During the Han Dynasty, a "mayor" (, Shìzhǎng) was established in the five major cities (五都 [wu dou], Wǔ Dū). Records of the Grand Historian, Volume 130, Autobiography of the Grand Historian: "Chang gave birth to Wuze, and Wuze became the Han mayor." Book of Han, Volume 24, Treatise on Food and Money, Part 2: "Therefore, Five Equalities Officials (五均官 [wu jun guan], Wǔ Jūn Guān) were established in Chang'an and the five major cities, and the titles of the East and West Market Magistrates (東西市令 [dong xi shi ling], Dōngxī Shì Lìng) of Chang'an and the mayors (, Shìzhǎng) of Luoyang (洛陽 [luo yang]), Handan (邯鄲 [han dan]), Linzi (臨淄 [lin zi]), Wan (宛 [wan]), and Chengdu (成都 [cheng dou]) were changed to Five Equalities Market Masters (五均司市師 [wu jun si shi shi], Wǔ Jūn Sī Shì Shī)."
2. The administrative head governing a city.
市長：1.職官名。漢代五都置市長。《史記．卷一三○．太史公自序》：「昌生無澤，無澤為漢市長。」《漢書．卷二四．食貨志下》：「遂於長安及五都立五均官，更名長安東西市令及洛陽、邯鄲、臨甾、宛、成都市長，皆為五均司市師。」
2.治理一市的行政首長。
shì zhǎng:1. zhí guān míng. hàn dài wǔ dōu zhì shì zhǎng. < shǐ jì． juǎn yī sān○． tài shǐ gōng zì xù>: “chāng shēng wú zé, wú zé wèi hàn shì zhǎng.” < hàn shū． juǎn èr sì． shí huò zhì xià>: “suì yú zhǎng ān jí wǔ dōu lì wǔ jūn guān, gèng míng zhǎng ān dōng xī shì lìng jí luò yáng,, hán dān,, lín zāi,, wǎn,, chéng dōu shì zhǎng, jiē wèi wǔ jūn sī shì shī.”
2. zhì lǐ yī shì de xíng zhèng shǒu zhǎng.
shi zhang:1. zhi guan ming. han dai wu dou zhi shi zhang. < shi ji. juan yi san○. tai shi gong zi xu>: "chang sheng wu ze, wu ze wei han shi zhang." < han shu. juan er si. shi huo zhi xia>: "sui yu zhang an ji wu dou li wu jun guan, geng ming zhang an dong xi shi ling ji luo yang,, han dan,, lin zai,, wan,, cheng dou shi zhang, jie wei wu jun si shi shi."
2. zhi li yi shi de xing zheng shou zhang.
1) 市丈 ts = shì zhàng p refers to “zhang (Chinese unit of length equal to 3⅓ meters)”.
2) 市長 t = 市长 s = shì zhǎng p refers to “mayor”..
3) 師丈 t = 师丈 s = shī zhàng p refers to “teacher's husband”..
4) 師長 t = 师长 s = shī zhǎng p refers to “military division level commander/teacher”..
5) 時長 t = 时长 s = shí zhǎng p refers to “duration”..
6) 視障 t = 视障 s = shì zhàng p refers to “visual impairment”..
1) 師丈 t = 师丈 s = shī zhàng p refers to [noun] “teacher's husband”; Domain: Modern Chinese 现代汉语 [xian dai han yu]; Notes: (CC-CEDICT '師丈 [shi zhang]') .
2) 視障 t = 视障 s = shì zhàng p refers to [noun] “visual impairment”; Domain: Modern Chinese 现代汉语 [xian dai han yu]; Notes: (CC-CEDICT '視障 [shi zhang]') ..
3) 市丈 ts = shì zhàng p refers to [noun] “zhang”; Domain: Modern Chinese 现代汉语 [xian dai han yu]; Notes: Chinese unit of length equal to 3⅓ meters (CC-CEDICT '市丈 [shi zhang]') ..
1) 事障 [shì zhàng] refers to: “phenomenal hindrances”.
事障 is further associated with the following language/terms:
[Sanskrit] pañcāśad.
[Vietnamese] sự chướng.
[Korean] 사장 / sajang.
[Japanese] ジショウ / jishō.
2) 師長 [shī zhǎng] refers to: “teachers”.
師長 is further associated with the following language/terms:
[Related Chinese terms] 諸匠; 諸師; 師; 正行; 軌範; 阿遮利耶; 和尙阿闍梨; 本師.
[Sanskrit] ācariya; ācāryopādhyāya; ārya-guru.
[Tibetan] bla ma; slob dpon.
[Vietnamese] sư trường.
[Korean] 사장 / sajang.
[Japanese] シチョウ / shichō.
3) 十障 [shí zhàng] refers to: “ten hindrances”.
十障 is further associated with the following language/terms:
[Vietnamese] thập chướng.
[Korean] 십장 / sipjang.
[Japanese] ジッショウ / jisshō.
4) 施障 [shī zhàng] refers to: “obstruction of donation”.
施障 is further associated with the following language/terms:
[Sanskrit] dāna-pratibandha; dāna-vibandha; dāna-vipratibandha.
[Tibetan] sbyin pa la gegs byed pa; sbyin pa la gegs byed pa.
[Vietnamese] thi chướng.
[Korean] 시장 / sijang.
[Japanese] セショウ / seshō.
5) 施張 [shī zhāng] refers to: “to spread out”.
施張 is further associated with the following language/terms:
[Vietnamese] thi trương.
[Korean] 시장 / sijang.
[Japanese] セチョウ / sechō.
Chinese language.
See also (Relevant definitions)
Partial matches: Zhang, Chang, Shen, Shi, Bi.
Starts with: Shi zhang ai, Shi zhang bo, Shi zhang ming, Shi zhang shi duan, Shi zhang shi zhi, Shi zhang yang, Shi zhang yang xin.
Full-text (+721): Shi zhang shi zhi, Chu shi zhang, Zun zhong shi zhang, Fu shi zhang, Bu jing shi zhang jie, Qing man shi zhang jie, Shi zhang yang xin, Xie xing zhang, Li shi zhang, Shi zhang ai, Jing shi shi zhang, Zhang sha shi, Chang shi, Wei shi zhang zhe wen guan shen xing jing, Thi chuong, Li xue shen shang, Danavibandha, sbyin pa la gegs byed pa, En tian, Thi truong.
Relevant text
Search found 8 books and stories containing Shi zhang, Shí zhàng, Shì zhàng, Shī zhǎng, Shī zhàng, Shǐ zhǎng, Shì zhǎng, Shí zhǎng, Shī zhāng, Shízhàng, Shizhang, Shìzhàng, Shīzhǎng, Shīzhàng, Shǐzhǎng, Shìzhǎng, Shízhǎng, Shīzhāng, 事障, 使長, 十障, 市丈, 市長, 市长, 师丈, 师长, 師丈, 師長, 施張, 施障, 时长, 時長, 視障, 视障; (plurals include: Shi zhangs, Shí zhàngs, Shì zhàngs, Shī zhǎngs, Shī zhàngs, Shǐ zhǎngs, Shì zhǎngs, Shí zhǎngs, Shī zhāngs, Shízhàngs, Shizhangs, Shìzhàngs, Shīzhǎngs, Shīzhàngs, Shǐzhǎngs, Shìzhǎngs, Shízhǎngs, Shīzhāngs). 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
Sutta 8: The Story of King Dighavu and King Brahmadatta < [Part 125 - Ekottara-Agama (Numbered Discourses)]
Sutta 1: The Conversion of Bhadra and Nanda < [Part 125 - Ekottara-Agama (Numbered Discourses)]
Chapter 36: The Contest for Marriage (Part 2) < [Part 190 - The Abhinishkramana-sutra]
Bhesajjakkhandhaka (Chapter on Medicine) (by Hin-tak Sik)
Internal Medicine (d): Fever < [Chapter 5 - Diseases and Treatments in the Chapter on Medicine]
Ophthalmology (Sālākiya) < [Chapter 5 - Diseases and Treatments in the Chapter on Medicine]
Internal Medicine (b): Wind Diseases < [Chapter 5 - Diseases and Treatments in the Chapter on Medicine]
The Gospel According to Marxism < [Volume 10, Issue 9 (2019)]
The Making of a Monk < [Volume 15, Issue 6 (2024)]
The Confucian Moral Community of the Clan Association in the Chinese Diaspora < [Volume 13, Issue 1 (2022)]
Ksitigarbha Bodhisattva (Sutra of the Great Vow)
Hualin International Journal of Buddhist Studies
Time and Materials at the Changhe Temple in Hsinchu Taiwan < [Hualin International Journal of Buddhist Studies 7.2 (2024)]
Heroic Śāktism with Chinese Characteristics < [Hualin International Journal of Buddhist Studies 4.2 (2021)]
A Dictionary Of Chinese Buddhist Terms (by William Edward Soothill)