Sidi, Sīdi, Shidi, Sidí, Shì dì, Shi di, Sì dì, Si di, Shí dì, Shī dì, Sī dǐ, Sī dì, Sǐ dí: 23 definitions
Introduction:
Sidi means something in Buddhism, Pali, Marathi, 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
1) 世諦 [shi di]—ordinary or worldly truth, opposite of 眞諦 [zhen di] truth in reality; also 俗諦 [su di]; 世俗諦 [shi su di]; 覆俗諦 [fu su di].
2) 四諦 [si di]—catvāri-ārya-satyāni; 四聖諦 [si sheng di]; 四眞諦 [si zhen di]. The four dogmas, or noble truths, the primary and fundamental doctrines of Śākyamuni, said to approximate to the form of medical diagnosis. They are pain or 'suffering, its cause, its ending, the way thereto; that existence is suffering, that human passion (taṇhā, 欲 [yu] desire) is the cause of continued suffering, that by the destruction of human passion existence may be brought to an end; that by a life of holiness the destruction of human passion may be attained'. Childers. The four are 苦 [ku], 聚 [ju] (or 集 [ji]), 滅 [mie], and 道諦 [dao di], i. e. duḥkha 豆佉 [dou qu], samudaya 三牟提耶 [san mou ti ye], nirodha 尼棲陀 [ni qi tuo], and mārga 末加 [mo jia]. Eitel interprets them (1) 'that 'misery' is a necessary attribute of sentient existence'; (2) that 'the 'accumulation' of misery is caused by the passions'; (3) that 'the 'extinction' of passion is possible; (4) mārga is 'the doctrine of the 'path' that leads to the extinction of passion'. (1) 苦 [ku] suffering is the lot of the 六趣 [liu qu] six states of existence; (2) 集 [ji] is the aggregation (or exacerbation) of suffering by reason of the passions; (3) 滅 [mie] is nirvana, the extinction of desire and its consequences, and the leaving of the sufferings of mortality as void and extinct; (4) 道 [dao] is the way of such extinction, i. e. the 八正道 [ba zheng dao] eightfold correct way. The first two are considered to be related to this life, the last two to 出世間 [chu shi jian] a life outside or apart from the world. The four are described as the fundamental doctrines first preached to his five former ascetic companions. Those who accepted these truths were in the stage of śrāvaka. There is much dispute as to the meaning of 滅 [mie] 'extinction' as to whether it means extinction of suffering, of passion, or of existence. The Nirvana Sutra 18 says that whoever accepts the four dogmas will put an end to births and deaths 若能見四諦則得斷生死 [ruo neng jian si di ze de duan sheng si] which does not of necessity mean the termination of existence but that of continued transmigration. v. 滅 [mie].
3) 世諦 [shi di]—Common principles, or axioms; normal unenlightened ideas, in contrast with reality.
4) 實諦 [shi di]—A truth; the true statement of a fundamental principle.
5) 釋帝 [shi di]—Śakra, Indra, lord of the thirty-three heavens; also 帝釋 [di shi]; 釋迦 [shi jia] (釋迦婆 [shi jia po]) q.v.
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
實諦 [shi di]—(shídì) — [Term]
Beyond conventional truth (假諦 [jia di]), there is true truth (真諦 [zhen di]). Beyond the truth of principle (理諦 [li di]), there is ultimate truth. The truth that is truly real and sincere, as perceived by the sages (聖者 [sheng zhe]), is called . The Nirvana Sutra (涅槃經 [nie pan jing]), Chapter 13, states: "Speaking of , it is called true Dharma (真法 [zhen fa]). If a dharma is not true, it is not called ."
實諦—【術語】假諦之外有真諦。理諦之外有實諦。聖者所見之理真實誠諦，謂之實諦。涅槃經十三曰：「言實諦名曰真法，若法非真，不名實諦。」
[shù yǔ] jiǎ dì zhī wài yǒu zhēn dì. lǐ dì zhī wài yǒu shí dì. shèng zhě suǒ jiàn zhī lǐ zhēn shí chéng dì, wèi zhī shí dì. niè pán jīng shí sān yuē: “yán shí dì míng yuē zhēn fǎ, ruò fǎ fēi zhēn, bù míng shí dì.”
[shu yu] jia di zhi wai you zhen di. li di zhi wai you shi di. sheng zhe suo jian zhi li zhen shi cheng di, wei zhi shi di. nie pan jing shi san yue: "yan shi di ming yue zhen fa, ruo fa fei zhen, bu ming shi di."
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
十諦 [shi di]—Ten Truths — [Term] The principles expounded in the Ten Storehouses (十藏 [shi cang]) are called the Ten Truths. The Dharma Collection Sutra (法集經 [fa ji jing]) says: "Good man! What are the Ten Truths of a Bodhisattva Mahasattva? They are the Mundane Truth (世諦 [shi di]), the Ultimate Truth (第一義諦 [di yi yi di]), the Truth of Characteristics (相諦 [xiang di]), the Truth of Distinctions (差別諦 [cha bie di]), the Truth of Contemplation (觀諦 [guan di]), the Truth of Matters (事諦 [shi di]), the Truth of Arising (生諦 [sheng di]), the Truth of the Wisdom of the Exhaustion of Non-Arising (盡無生智諦 [jin wu sheng zhi di]), the Truth of the Wisdom of Entering the Path (入道智諦 [ru dao zhi di]), and the Truth of the Wisdom of Accumulating Tathagata (集如來智諦 [ji ru lai zhi di]). These are called the Ten Truths." The Preface to the Expanded Collection for the Propagation and Elucidation of Buddhism (廣弘明集 [guang hong ming ji]) says: "The academic tradition encompasses the Nine Schools (九流 [jiu liu]), and its principles include the Ten Truths."
十諦—【術語】十藏所詮之理謂之十諦。法集經曰：「善男子！何者是菩薩摩訶薩十諦？所謂世諦，第一義諦，相諦，差別諦，觀諦，事諦，生諦，盡無生智諦，入道智諦，集如來智諦，是名十諦。」廣弘明集序曰：「學統九流，義包十諦。」
[shù yǔ] shí cáng suǒ quán zhī lǐ wèi zhī shí dì. fǎ jí jīng yuē: “shàn nán zi！ hé zhě shì pú sà mó hē sà shí dì？ suǒ wèi shì dì, dì yī yì dì, xiāng dì, chà bié dì, guān dì, shì dì, shēng dì, jǐn wú shēng zhì dì, rù dào zhì dì, jí rú lái zhì dì, shì míng shí dì.” guǎng hóng míng jí xù yuē: “xué tǒng jiǔ liú, yì bāo shí dì.”
[shu yu] shi cang suo quan zhi li wei zhi shi di. fa ji jing yue: "shan nan zi! he zhe shi pu sa mo he sa shi di? suo wei shi di, di yi yi di, xiang di, cha bie di, guan di, shi di, sheng di, jin wu sheng zhi di, ru dao zhi di, ji ru lai zhi di, shi ming shi di." guang hong ming ji xu yue: "xue tong jiu liu, yi bao shi di."
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
世諦 [shi di]—(Shìdì)—[術語 [shu yu] (shùyǔ)] A term contrasted with 真諦 [zhen di] (zhēndì), the ultimate truth. "世 [shi] (shì)" refers to the 世間 [shi jian] (shìjiān) (world) and the 世俗 [shi su] (shìsú) (worldly/conventional). "諦 [di] (dì)" refers to 事實 [shi shi] (shìshí) (facts) or 道理 [dao li] (dàolǐ) (principles/reasons). Thus, "" refers to the facts of the world, or the principles known by worldly people. It is also known as 俗諦 [su di] (súdì), 世俗諦 [shi su di] (shìsúdì), 覆俗諦 [fu su di] (fùsúdì), etc. The 涅槃經 [nie pan jing] (Nièpán Jīng) (Nirvana Sutra) states: "What those who transcend the world know is the 第一義諦 [di yi yi di] (dìyī yìdì) (ultimate truth). What worldly people know is called ''." The 仁王經 [ren wang jing] (Rénwáng Jīng) (Benevolent Kings Sutra) states: "Conventional truths arise like illusions, for example, a flower in the sky."
世諦—【術語】對真諦之稱。世者世間，世俗。諦者事實，又道理。世間之事實，又世俗人所知之道理，謂之世諦。又曰俗諦，世俗諦，覆俗諦等。涅槃經曰：「如出世人所知者，第一義諦。世間人所知，名為世諦。」仁王經上曰：「世諦幻化起，譬如虛空花。」
[shù yǔ] duì zhēn dì zhī chēng. shì zhě shì jiān, shì sú. dì zhě shì shí, yòu dào lǐ. shì jiān zhī shì shí, yòu shì sú rén suǒ zhī zhī dào lǐ, wèi zhī shì dì. yòu yuē sú dì, shì sú dì, fù sú dì děng. niè pán jīng yuē: “rú chū shì rén suǒ zhī zhě, dì yī yì dì. shì jiān rén suǒ zhī, míng wèi shì dì.” rén wáng jīng shàng yuē: “shì dì huàn huà qǐ, pì rú xū kōng huā.”
[shu yu] dui zhen di zhi cheng. shi zhe shi jian, shi su. di zhe shi shi, you dao li. shi jian zhi shi shi, you shi su ren suo zhi zhi dao li, wei zhi shi di. you yue su di, shi su di, fu su di deng. nie pan jing yue: "ru chu shi ren suo zhi zhe, di yi yi di. shi jian ren suo zhi, ming wei shi di." ren wang jing shang yue: "shi di huan hua qi, pi ru xu kong hua."
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
釋帝 [shi di]—Shì Dì — [Celestial Name] The King (帝王 [di wang]) of the Thirty-Three Heavens (三十三天 [san shi san tian]). He is Sakra (釋羅 [shi luo]), hence called Shì Dì. He is often revered as the Honored One of Indra (帝釋天 [di shi tian]).
釋帝—【天名】三十三天之帝王，為釋羅，故云釋帝，常稱為帝釋天之尊也。
[tiān míng] sān shí sān tiān zhī dì wáng, wèi shì luó, gù yún shì dì, cháng chēng wèi dì shì tiān zhī zūn yě.
[tian ming] san shi san tian zhi di wang, wei shi luo, gu yun shi di, chang cheng wei di shi tian zhi zun ye.
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
四諦 [si di]—The Four Noble Truths—[Nouns] See the entry for "Four Noble Truths" in the Four-Character Section. [Nouns] Also called the Four Holy Truths (四聖諦 [si sheng di]) or Four True Truths (四真諦 [si zhen di]). They are the truths seen by the enlightened (聖者 [sheng zhe]). In Sanskrit, they are Catvāri-Āryasatyāni, and in Pali, Cattāri-Ariyasaccāni.
1. The Noble Truth of Suffering (苦諦 [ku di], Duḥkha-āryasatya): This refers to the karmic retribution of suffering in the three realms (三界 [san jie]) and six destinies (六趣 [liu qu]). It is the fruit of delusion (迷之果 [mi zhi guo]).
2. The Noble Truth of the Origin of Suffering (集諦 [ji di], Samudya-āryasatya): This refers to defilements (煩惱 [fan nao]) such as greed (貪 [tan]) and hatred (瞋 [chen]), and various good and evil actions (諸業 [zhu ye]). These two (defilements and actions) can gather and give rise to the retribution of suffering in the three realms and six destinies, hence the name "Truth of Origin."
3. The Noble Truth of Cessation (滅諦 [mie di], Nirodha-āryasatya): This is Nirvana (涅槃 [nie pan]). Nirvana extinguishes defilements (惑業 [huo ye]) and frees one from the suffering of birth and death (生死 [sheng si]), achieving true emptiness and quiescence (真空寂滅 [zhen kong ji mie]), hence the name "Cessation." It is the fruit of enlightenment (悟之果 [wu zhi guo]).
4. The Noble Truth of the Path (道諦 [dao di], Mārga-āryasatya): This refers to the Eightfold Path (八正道 [ba zheng dao]). This path can lead to Nirvana, hence the name "Path." It is the cause of enlightenment (悟之因 [wu zhi yin]).
Among these, the first two are the cause and effect of transmigration (流轉之因果 [liu zhuan zhi yin guo]), thus also called worldly cause and effect (世間因果 [shi jian yin guo]). The latter two are the cause and effect of return and cessation (還滅之因果 [hai mie zhi yin guo]), also called transcendent cause and effect (出世間因果 [chu shi jian yin guo]). All four are called "Truths" (諦 [di]) because their reality is truly ultimate. The reason why the fruit is mentioned before the cause in both pairs is that the fruit is easy to see, while the cause is difficult to know. Therefore, suffering (苦果 [ku guo]) is first shown to inspire aversion, then its cause is to be cut off. Similarly, the wonderful fruit of Nirvana (涅槃之妙果 [nie pan zhi miao guo]) is presented to inspire joy, and then the path (道 [dao]) to achieve it is to be cultivated. This is a skillful means (善巧 [shan qiao]) to attract and guide even the lowest capacities (最劣小機 [zui lie xiao ji]).
When the Buddha arose from under the Bodhi tree and went to Deer Park (鹿野苑 [lu ye yuan]), he first expounded this Dharma to the five monks (五比丘 [wu bi qiu]). This was the Buddha's first turning of the Dharma wheel (佛轉法輪 [fu zhuan fa lun]). Those who cultivated the path and attained cessation based on this teaching are called Śrāvakas (聲聞人 [sheng wen ren]). The "Chapter on Parables" (譬喻品 [pi yu pin]) in the Lotus Sutra (法華經 [fa hua jing]) says: "Formerly, in Varanasi (波羅奈 [bo luo nai]), he turned the Dharma wheel of the Four Noble Truths." The Sutra of Forty-two Chapters (四十二章經 [si shi er zhang jing]) says: "In Deer Park, he turned the Dharma wheel of the Four Noble Truths, and delivered Kaundinya (憍陳如 [jiao chen ru]) and the other five people to attain the fruit of the path." The twelfth fascicle of the Nirvana Sutra (涅槃經 [nie pan jing]) says: "Suffering, origin, cessation, path—these are called the Four Holy Truths (四聖諦 [si sheng di])." The fifteenth fascicle of the Nirvana Sutra says: "In the past, you and I did not see the Four True Truths (四真諦 [si zhen di]), and therefore we have long transmigrated in the great ocean of suffering of birth and death. If one can see the Four Noble Truths, one will be able to cut off birth and death."
The Zhichi Huiji Yinyi (止持會集音義 [zhi chi hui ji yin yi]) states:
Regarding the Noble Truth of Suffering (苦諦 [ku di]): "Suffering (苦 [ku]) means pain and affliction (痛惱 [tong nao]). All conditioned mental activities (有為心行 [you wei xin xing]) are constantly oppressed by impermanent troubles and burdens (無常患累 [wu chang huan lei]), hence they are called suffering. The Mahaprajnaparamita-sastra says: 'Countless sentient beings have three kinds of physical suffering (三種身苦 [san zhong shen ku]): old age (老 [lao]), sickness (病 [bing]), and death (死 [si]); three kinds of mental suffering (三種心苦 [san zhong xin ku]): greed (貪 [tan]), hatred (瞋 [chen]), and ignorance (癡 [chi]); and three kinds of future suffering (三種後世苦 [san zhong hou shi ku]): hell (地獄 [de yu]), hungry ghosts (餓鬼 [e gui]), and animals (畜生 [chu sheng]).' In summary, there are the three sufferings (三苦 [san ku]) and the eight sufferings (八苦 [ba ku]), etc., all of which are the troubles of birth and death in the three realms. To thoroughly examine and truly realize that birth and death are indeed suffering is why it is called the Noble Truth of Suffering. The three sufferings refer to the suffering of suffering (苦苦 [ku ku]), the suffering of change (壞苦 [huai ku]), and the suffering of conditioned existence (行苦 [xing ku]). The eight sufferings are well-known."
Regarding the Noble Truth of the Origin of Suffering (集諦 [ji di]): "Origin (集 [ji]) means attracting and gathering (招聚 [zhao ju]). If the mind is associated with afflictions and karma (結業 [jie ye]), it will certainly attract and gather the suffering of birth and death in the future, hence it is called origin. To thoroughly examine and truly realize that all defilements, delusions, and karma (煩惱惑業 [fan nao huo ye]) can indeed attract and gather the suffering fruits of birth and death in the three realms in the future is why it is called the Noble Truth of Origin."
Regarding the Noble Truth of Exhaustion (盡諦 [jin di]), also called the Noble Truth of Cessation (滅諦 [mie di]): "Cessation (滅 [mie]) means quiescence (寂滅 [ji mie]). Cessation also means extinction and non-existence (滅無 [mie wu]). Once afflictions and karma are exhausted, there are no more troubles and burdens of birth and death, hence it is called cessation. Because all defilements and fetters are extinguished, the karma of the three realms is also extinguished. If the karma and defilements of the three realms are extinguished, this is the Noble Truth of Cessation, Nirvana with remainder (有餘涅槃 [you yu nie pan]). When the cause is extinguished, the fruit is extinguished; when this retribution body is relinquished, the future suffering fruits will never continue, which is called entering Nirvana without remainder (無餘涅槃 [wu yu nie pan]). To thoroughly examine and truly realize that Nirvana is indeed quiescence is why it is called the Noble Truth of Cessation."
Regarding the Noble Truth of the Path (道諦 [dao di]): "Path (道 [dao]) means the ability to lead through (能通 [neng tong]). The right path (正道 [zheng dao]) and the auxiliary path (助道 [zhu dao]), these two support each other and can lead to Nirvana, hence it is called the Noble Truth of the Path. To thoroughly examine and truly realize that these two paths, supporting each other, can indeed genuinely lead to Nirvana, is why it is called the Noble Truth of the Path. The right path refers to the true contemplation of the thirty-seven factors of enlightenment (三十七品 [san shi qi pin]) and the wisdom practice based on truth (緣理慧行 [yuan li hui xing]) of the three gates of liberation (三解脫門 [san jie tuo men]). The auxiliary path refers to various antidotal methods (對治法 [dui zhi fa]) and various meditations (禪定 [chan ding]) gained in the contemplative insight."
四諦—【名數】見四字部四諦條。
【名數】又云四聖諦，四真諦。聖者所見之真理也。梵語 Catvāri－Āryasatyāni，巴利語 Cattāri－Ariyasaccāni。一苦諦 Duḥkha－āryasatya，三界六趣之苦報也。是為迷之果。二集諦 Samudya－āryasatya，貪瞋等煩惱，及善惡之諸業也。此二者能集起三界六趣之苦報，故名集諦。三滅諦 Nirodha－āryasatya，涅槃也。涅槃滅惑業而離生死之苦，真空寂滅，故名滅。是為悟之果。四道諦 Mārga－āryasatya，八正道也，此能通於涅槃故名道。是為悟之因。
其中前二者流轉之因果也，故又曰世間因果。後二者還滅之因果也，又曰出世間因果。此四者皆云諦者，言其真理實為至極也。而二者皆先果後因者，果易見，因難知，故先示苦果令其厭，然後使斷其因，又舉涅槃之妙果使樂之，然後使修其道，是乃誘引最劣小機之善巧也。
佛起菩提樹下至鹿野苑，為五比丘始說此法。是為佛轉法輪之初。依之而修道證滅者，稱為聲聞人。法華經譬喻品曰：「昔於波羅奈，轉四諦法輪。」四十二章經曰：「於鹿野苑中，轉四諦法輪，度憍陳如等五人而證道果。」涅槃經十二曰：「苦集滅道，是名四聖諦。」涅槃經十五曰：「我昔與汝等不見四真諦，是故久流轉生死大苦海。若能見四諦，則得斷生死。」
止持會集音義曰：「苦諦者，苦以痛惱為義。一切有為心，行，常為無常患累之所逼惱，故名為苦。大論云：無量眾生有三種身苦：老病死。三種心苦：貪瞋癡。三種後世苦：地獄餓鬼畜生。總而言之有三苦八苦等，皆三界生死之患。諦審生死實是苦者，故名苦諦也。三苦，謂苦苦壞苦行苦，八苦可知。
集諦者，集以招聚為義。若心與結業相應，未來定能招聚生死之苦，故名為集。審一切煩惱惑業於未來，實能招集三界生死苦果，故名集諦也。
盡諦者，亦名滅諦。滅即寂滅，滅以滅無為義。結業既盡，則無生死之患累，故名為滅。以諸煩惱結使滅故，三界業亦滅。若三界業煩惱滅者，即是滅諦有餘涅槃。因滅故果滅，捨此報身時，後世苦果，永不相續，名入無餘涅槃。諦審涅槃實為寂滅，故名滅諦也。
道諦者，道以能通為義。正道及助道，是二相扶，能至涅槃，故名為道諦。審此二道相扶，實能通至涅槃不虛，故名道諦也。正道者，實觀三十七品三解脫門緣理慧行名為正道。助道者，得解觀中種種諸對治法及諸禪定，是名助道。」
[míng shù] jiàn sì zì bù sì dì tiáo.
[míng shù] yòu yún sì shèng dì, sì zhēn dì. shèng zhě suǒ jiàn zhī zhēn lǐ yě. fàn yǔ Catvāri－Āryasatyāni, bā lì yǔ Cattāri－Ariyasaccāni. yī kǔ dì Duḥkha－āryasatya, sān jiè liù qù zhī kǔ bào yě. shì wèi mí zhī guǒ. èr jí dì Samudya－āryasatya, tān chēn děng fán nǎo, jí shàn è zhī zhū yè yě. cǐ èr zhě néng jí qǐ sān jiè liù qù zhī kǔ bào, gù míng jí dì. sān miè dì Nirodha－āryasatya, niè pán yě. niè pán miè huò yè ér lí shēng sǐ zhī kǔ, zhēn kōng jì miè, gù míng miè. shì wèi wù zhī guǒ. sì dào dì Mārga－āryasatya, bā zhèng dào yě, cǐ néng tōng yú niè pán gù míng dào. shì wèi wù zhī yīn.
qí zhōng qián èr zhě liú zhuǎn zhī yīn guǒ yě, gù yòu yuē shì jiān yīn guǒ. hòu èr zhě hái miè zhī yīn guǒ yě, yòu yuē chū shì jiān yīn guǒ. cǐ sì zhě jiē yún dì zhě, yán qí zhēn lǐ shí wèi zhì jí yě. ér èr zhě jiē xiān guǒ hòu yīn zhě, guǒ yì jiàn, yīn nán zhī, gù xiān shì kǔ guǒ lìng qí yàn, rán hòu shǐ duàn qí yīn, yòu jǔ niè pán zhī miào guǒ shǐ lè zhī, rán hòu shǐ xiū qí dào, shì nǎi yòu yǐn zuì liè xiǎo jī zhī shàn qiǎo yě.
fú qǐ pú tí shù xià zhì lù yě yuàn, wèi wǔ bǐ qiū shǐ shuō cǐ fǎ. shì wèi fú zhuǎn fǎ lún zhī chū. yī zhī ér xiū dào zhèng miè zhě, chēng wèi shēng wén rén. fǎ huá jīng pì yù pǐn yuē: “xī yú bō luó nài, zhuǎn sì dì fǎ lún.” sì shí èr zhāng jīng yuē: “yú lù yě yuàn zhōng, zhuǎn sì dì fǎ lún, dù jiāo chén rú děng wǔ rén ér zhèng dào guǒ.” niè pán jīng shí èr yuē: “kǔ jí miè dào, shì míng sì shèng dì.” niè pán jīng shí wǔ yuē: “wǒ xī yǔ rǔ děng bù jiàn sì zhēn dì, shì gù jiǔ liú zhuǎn shēng sǐ dà kǔ hǎi. ruò néng jiàn sì dì, zé dé duàn shēng sǐ.”
zhǐ chí huì jí yīn yì yuē: “kǔ dì zhě, kǔ yǐ tòng nǎo wèi yì. yī qiè yǒu wèi xīn, xíng, cháng wèi wú cháng huàn lèi zhī suǒ bī nǎo, gù míng wèi kǔ. dà lùn yún: wú liàng zhòng shēng yǒu sān zhǒng shēn kǔ: lǎo bìng sǐ. sān zhǒng xīn kǔ: tān chēn chī. sān zhǒng hòu shì kǔ: de yù è guǐ chù shēng. zǒng ér yán zhī yǒu sān kǔ bā kǔ děng, jiē sān jiè shēng sǐ zhī huàn. dì shěn shēng sǐ shí shì kǔ zhě, gù míng kǔ dì yě. sān kǔ, wèi kǔ kǔ huài kǔ xíng kǔ, bā kǔ kě zhī.
jí dì zhě, jí yǐ zhāo jù wèi yì. ruò xīn yǔ jié yè xiāng yīng, wèi lái dìng néng zhāo jù shēng sǐ zhī kǔ, gù míng wèi jí. shěn yī qiè fán nǎo huò yè yú wèi lái, shí néng zhāo jí sān jiè shēng sǐ kǔ guǒ, gù míng jí dì yě.
jǐn dì zhě, yì míng miè dì. miè jí jì miè, miè yǐ miè wú wèi yì. jié yè jì jǐn, zé wú shēng sǐ zhī huàn lèi, gù míng wèi miè. yǐ zhū fán nǎo jié shǐ miè gù, sān jiè yè yì miè. ruò sān jiè yè fán nǎo miè zhě, jí shì miè dì yǒu yú niè pán. yīn miè gù guǒ miè, shě cǐ bào shēn shí, hòu shì kǔ guǒ, yǒng bù xiāng xù, míng rù wú yú niè pán. dì shěn niè pán shí wèi jì miè, gù míng miè dì yě.
dào dì zhě, dào yǐ néng tōng wèi yì. zhèng dào jí zhù dào, shì èr xiāng fú, néng zhì niè pán, gù míng wèi dào dì. shěn cǐ èr dào xiāng fú, shí néng tōng zhì niè pán bù xū, gù míng dào dì yě. zhèng dào zhě, shí guān sān shí qī pǐn sān jiě tuō mén yuán lǐ huì xíng míng wèi zhèng dào. zhù dào zhě, dé jiě guān zhōng zhǒng zhǒng zhū duì zhì fǎ jí zhū chán dìng, shì míng zhù dào.”
[ming shu] jian si zi bu si di tiao.
[ming shu] you yun si sheng di, si zhen di. sheng zhe suo jian zhi zhen li ye. fan yu Catvari-Aryasatyani, ba li yu Cattari-Ariyasaccani. yi ku di Duhkha-aryasatya, san jie liu qu zhi ku bao ye. shi wei mi zhi guo. er ji di Samudya-aryasatya, tan chen deng fan nao, ji shan e zhi zhu ye ye. ci er zhe neng ji qi san jie liu qu zhi ku bao, gu ming ji di. san mie di Nirodha-aryasatya, nie pan ye. nie pan mie huo ye er li sheng si zhi ku, zhen kong ji mie, gu ming mie. shi wei wu zhi guo. si dao di Marga-aryasatya, ba zheng dao ye, ci neng tong yu nie pan gu ming dao. shi wei wu zhi yin.
qi zhong qian er zhe liu zhuan zhi yin guo ye, gu you yue shi jian yin guo. hou er zhe hai mie zhi yin guo ye, you yue chu shi jian yin guo. ci si zhe jie yun di zhe, yan qi zhen li shi wei zhi ji ye. er er zhe jie xian guo hou yin zhe, guo yi jian, yin nan zhi, gu xian shi ku guo ling qi yan, ran hou shi duan qi yin, you ju nie pan zhi miao guo shi le zhi, ran hou shi xiu qi dao, shi nai you yin zui lie xiao ji zhi shan qiao ye.
fu qi pu ti shu xia zhi lu ye yuan, wei wu bi qiu shi shuo ci fa. shi wei fu zhuan fa lun zhi chu. yi zhi er xiu dao zheng mie zhe, cheng wei sheng wen ren. fa hua jing pi yu pin yue: "xi yu bo luo nai, zhuan si di fa lun." si shi er zhang jing yue: "yu lu ye yuan zhong, zhuan si di fa lun, du jiao chen ru deng wu ren er zheng dao guo." nie pan jing shi er yue: "ku ji mie dao, shi ming si sheng di." nie pan jing shi wu yue: "wo xi yu ru deng bu jian si zhen di, shi gu jiu liu zhuan sheng si da ku hai. ruo neng jian si di, ze de duan sheng si."
zhi chi hui ji yin yi yue: "ku di zhe, ku yi tong nao wei yi. yi qie you wei xin, xing, chang wei wu chang huan lei zhi suo bi nao, gu ming wei ku. da lun yun: wu liang zhong sheng you san zhong shen ku: lao bing si. san zhong xin ku: tan chen chi. san zhong hou shi ku: de yu e gui chu sheng. zong er yan zhi you san ku ba ku deng, jie san jie sheng si zhi huan. di shen sheng si shi shi ku zhe, gu ming ku di ye. san ku, wei ku ku huai ku xing ku, ba ku ke zhi.
ji di zhe, ji yi zhao ju wei yi. ruo xin yu jie ye xiang ying, wei lai ding neng zhao ju sheng si zhi ku, gu ming wei ji. shen yi qie fan nao huo ye yu wei lai, shi neng zhao ji san jie sheng si ku guo, gu ming ji di ye.
jin di zhe, yi ming mie di. mie ji ji mie, mie yi mie wu wei yi. jie ye ji jin, ze wu sheng si zhi huan lei, gu ming wei mie. yi zhu fan nao jie shi mie gu, san jie ye yi mie. ruo san jie ye fan nao mie zhe, ji shi mie di you yu nie pan. yin mie gu guo mie, she ci bao shen shi, hou shi ku guo, yong bu xiang xu, ming ru wu yu nie pan. di shen nie pan shi wei ji mie, gu ming mie di ye.
dao di zhe, dao yi neng tong wei yi. zheng dao ji zhu dao, shi er xiang fu, neng zhi nie pan, gu ming wei dao di. shen ci er dao xiang fu, shi neng tong zhi nie pan bu xu, gu ming dao di ye. zheng dao zhe, shi guan san shi qi pin san jie tuo men yuan li hui xing ming wei zheng dao. zhu dao zhe, de jie guan zhong zhong zhong zhu dui zhi fa ji zhu chan ding, shi ming zhu dao."
1) 四諦 t = 四谛 s = sì dì p refers to [phrase] “the fourfold noble truth; four noble truths”; Domain: Buddhism 佛教 [fu jiao]; Notes: Sanskrit equivalent: cattāri ariyasaccāni, Pali: ariya-sacca, Japanese: shishōtai, Tibetan: 'phags pa'i bden pa bzhi; namely: (1) all life is suffering 苦諦 [ku di], (2) the cause of suffering is desire 集諦 [ji di], (3) emancipation comes only by eliminating passions 滅諦 [mie di], (4) the way 道諦 [dao di] to emancipation is the Eight-fold Noble Way 八正道 [ba zheng dao]. The four noble truths are also abbreviated in Chinese as 苦集灭道 [ku ji mie dao]. The four noble truths are explained in the 分別聖諦經 [fen bie sheng di jing] Saccavibhaṅgasutta in the Madhyamāgama 中阿含經 [zhong a han jing], which is equivalent to the Majjhima Nikāya 141 in the Pāli Canon (BL 'four noble truths', p. 304-305; DJBT 'Shishōtai'; Nyanatiloka Thera 1980, 'sacca'; T 26, Scroll 7; FGDB '四諦 [si di]'). .
2) 世諦 t = 世谛 s = shì dì p refers to [noun] “worldly truth; conventional truth; relative truth; mundane truth”; Domain: Buddhism 佛教 [fu jiao]; Notes: See 俗諦 [su di] (FGDB '俗諦 [su di]') ..
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)
Sidi in the Hindi language is the name of a plant identified with Lagerstroemia parviflora Roxb. from the Lythraceae (Crape Myrtle) family. For the possible medicinal usage of sidi, you can check this page for potential sources and references, although be aware that any some or none of the side-effects may not be mentioned here, wether they be harmful or beneficial to health.
Sidi in South America is the name of a plant defined with Nicotiana tabacum in various botanical sources. This page contains potential references in Ayurveda, modern medicine, and other folk traditions or local practices It has the synonym Nicotiana pilosa Dunal (among others).
Example references for further research on medicinal uses or toxicity (see latin names for full list):
· Cytologia (1982)
· Univ. Calif. Publ. Bot. (1912)
· Plant Systematics and Evolution (1987)
· Linnaea (1847)
· Journal of Cytology and Genetics (1978)
· Chromosoma (1980)
If you are looking for specific details regarding Sidi, for example diet and recipes, pregnancy safety, extract dosage, health benefits, side effects, chemical composition, 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
sīdi : (aor. of sīdati) sank; subsided; yielded.
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
śiḍī (शिडी) [or ढी, ḍhī].—f ( H) A ladder: also a flight of steps or a stair-case.
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śidī (शिदी).—m (Better śiddī) An Abyssinian.
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siḍī (सिडी) [or ढी, ḍhī].—f ( H) A ladder: also a flight of steps, or a staircase.
śiḍī (शिडी) [-ḍhī, -ढी].—f A ladder; a staircase.
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śidī (शिदी) [-ddhī, -द्धी].—m An Abyssinian, a Cidi.
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siḍī (सिडी) [-ḍhī, -ढी].—f A ladder; a staircase.
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.
Kannada-English dictionary
Siḍi (ಸಿಡಿ):—
1) [verb] to fly about; to spatter.
2) [verb] to splash or soil with drops or blobs.
3) [verb] to be scattered.
4) [verb] to jump up or forward.
5) [verb] to be exploded; burst noisily and violently; to explode.
6) [verb] to break forth noisily as with anger; to explode.
7) [verb] to shed tears.
8) [verb] to jump in joy, exciteent, anger, etc.
9) [verb] to go away from; to cut one’s relations with and become separate.
10) [verb] to throb, beat, throb heavily (as the muscles from tension, tiredness, etc.).
11) [verb] ಸಿಡಿದು ಬೀಳು [sididu bilu] siḍidu bīḷu to burst from anger; to express verbally one’s anger.
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Siḍi (ಸಿಡಿ):—
1) [noun] = ಸಿಡಿತ - [sidita -] 1.
2) [noun] a small piece that has been thrown out from a whole when exploded.
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Siḍi (ಸಿಡಿ):—
1) [noun] an iron hook.
2) [noun] a barbarian service to a deity, in which the devotee is hung with an iron hook.
3) [noun] a man or group of persons so hung or offering themselves to be hung.
4) [noun] any device used to catch a bird or other animal.
5) [noun] a kind of weapon.
6) [noun] a sharp-pointed stick used in driving and controlling elephants.
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Siḍi (ಸಿಡಿ):—
1) [noun] a kind of insect that infects leguminous plants and their seeds.
2) [noun] a plant disease caused by these insects.
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Siḍi (ಸಿಡಿ):—[noun] a stair; a rung of a ladder.
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Sīḍi (ಸೀಡಿ):—
1) [noun] a kind of insect that infects leguminous plants and their seeds.
2) [noun] a plant disease caused by these insects.
Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.
Chinese-English dictionary
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
師弟 [shī dì] [shi di]—
1. Master and disciple, teacher and student. For example: "The two shidi played chess." Journey to the West (西遊記 [xi you ji]), Chapter 26: "Zhenyuanzi (鎮元子 [zhen yuan zi]) was chatting leisurely with Tang Sanzang (唐僧 [tang seng]) and his shidi, when he heard the report and immediately descended the steps to welcome them."
2. A junior male disciple from the same master, who is younger or started learning later than oneself. Water Margin (水滸傳 [shui hu chuan]), Chapter 5: "I have a shidi who is currently the abbot of the Great Xiangguo Temple (大相國寺 [da xiang guo si]) in Tokyo."
3. Refers to the teacher's son who is younger than oneself.
師弟：1.師父和徒弟，老師和學生。如：「師弟二人下棋。」《西遊記》第二六回：「鎮元子正與唐僧師弟閑敘，聞報，即降階奉迎。」
2.同一師門比自己年紀小或受業晚的男子。《水滸傳》第五回：「我有一個師弟，見在東京大相國寺住持。」
3.指年齡比自己小的，老師的兒子。
shī dì:1. shī fù hé tú dì, lǎo shī hé xué shēng. rú: “shī dì èr rén xià qí.” < xī yóu jì> dì èr liù huí: “zhèn yuán zi zhèng yǔ táng sēng shī dì xián xù, wén bào, jí jiàng jiē fèng yíng.”
2. tóng yī shī mén bǐ zì jǐ nián jì xiǎo huò shòu yè wǎn de nán zi. < shuǐ hǔ chuán> dì wǔ huí: “wǒ yǒu yī gè shī dì, jiàn zài dōng jīng dà xiāng guó sì zhù chí.”
3. zhǐ nián líng bǐ zì jǐ xiǎo de, lǎo shī de ér zi.
shi di:1. shi fu he tu di, lao shi he xue sheng. ru: "shi di er ren xia qi." < xi you ji> di er liu hui: "zhen yuan zi zheng yu tang seng shi di xian xu, wen bao, ji jiang jie feng ying."
2. tong yi shi men bi zi ji nian ji xiao huo shou ye wan de nan zi. < shui hu chuan> di wu hui: "wo you yi ge shi di, jian zai dong jing da xiang guo si zhu chi."
3. zhi nian ling bi zi ji xiao de, lao shi de er zi.
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
私第 [sī dì] [si di]—
Private residence. This is in contrast to official residences (官舍 [guan she]). From New Book of Tang, Volume 177, Biography of Feng Ao (《新唐書 [xin tang shu]．卷一七七 [juan yi qi qi]．封敖傳 [feng ao chuan]》): "When he first took office, the court arranged for the Nine-Part Music (九部樂 [jiu bu le]). Ao held a banquet at his private residence, for which he was impeached by the censor and demoted to the Libationer of the Imperial Academy (國子祭酒 [guo zi ji jiu])." From Dream of the Red Chamber, Chapter 68 (《紅樓夢 [hong lou meng]》第六八回 [di liu ba hui]): "That night, Wang Xin arrived at the censorate's private residence (察院 [cha yuan]) and took root."
私第：私有的住宅。相對於官舍而言。《新唐書．卷一七七．封敖傳》：「始視事，廷設九部樂，敖宴私第，為御史所劾，徙國子祭酒。」《紅樓夢》第六八回：「是夜王信到了察院私第，安了根子。」
sī dì: sī yǒu de zhù zhái. xiāng duì yú guān shě ér yán. < xīn táng shū． juǎn yī qī qī． fēng áo chuán>: “shǐ shì shì, tíng shè jiǔ bù lè, áo yàn sī dì, wèi yù shǐ suǒ hé, xǐ guó zi jì jiǔ.” < hóng lóu mèng> dì liù bā huí: “shì yè wáng xìn dào le chá yuàn sī dì, ān le gēn zi.”
si di: si you de zhu zhai. xiang dui yu guan she er yan. < xin tang shu. juan yi qi qi. feng ao chuan>: "shi shi shi, ting she jiu bu le, ao yan si di, wei yu shi suo he, xi guo zi ji jiu." < hong lou meng> di liu ba hui: "shi ye wang xin dao le cha yuan si di, an le gen zi."
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
四諦 [sì dì] [si di]—
One of the fundamental doctrines of Buddhism. Shakyamuni comprehensively summarized the causes and effects of all birth, death, and Nirvana, as well as the paths to be taken and abandoned, and proposed the teachings of the Four Noble Truths (, Sìdì): suffering (苦 [ku], kǔ), the origin of suffering (集 [ji], jí), the cessation of suffering (滅 [mie], miè), and the path to the cessation of suffering (道 [dao], dào). Because these four teachings are true and without error, they are called the "Four Noble Truths." The Truth of Suffering (苦諦 [ku di], kǔdì) states that the cycle of birth and death (生死輪迴 [sheng si lun hui], shēngsǐ lúnhuí) is painful and imperfect. The Truth of the Origin of Suffering (集諦 [ji di], jídì) states the cause of suffering. The Truth of the Cessation of Suffering (滅諦 [mie di], mièdì) states the cessation of suffering. The Truth of the Path to the Cessation of Suffering (道諦 [dao di], dàodì) states the method for ending suffering. The relationship between the Four Noble Truths is: the Truth of Suffering is the result, the Truth of the Origin of Suffering is the cause, the Truth of the Cessation of Suffering is the result, and the Truth of the Path to the Cessation of Suffering is the cause. Suffering and the Origin of Suffering should be abandoned, while the Cessation of Suffering and the Path should be taken and practiced. Mūlamadhyamakakārikā (《中論 [zhong lun]》, Zhōnglùn) Volume 4: "Because there are no Four Noble Truths, seeing suffering and abandoning its origin, realizing cessation and cultivating the path, all such things are non-existent." Also known as the "Four Holy Truths" (四聖諦 [si sheng di], Sìshèngdì).
四諦：佛教的基本教義之一。釋迦牟尼總括一切生死涅槃的因果及應取應捨之道，提出苦、集、滅、道四諦的教法。因這四項教法是真實、無錯亂，所以稱為「四諦」。苦諦謂生死輪迴是痛苦、不圓滿；集諦謂產生痛苦的原因；滅諦謂痛苦的息滅；道諦謂息滅痛苦的方法。四諦間的關係：苦諦是結果，集諦是原因，滅諦是結果，道諦是原因，苦、集應捨棄，滅、道應取應行。《中論》卷四：「以無四諦故，見苦與斷集，證滅及修道，如是事皆無。」也作「四聖諦」。
sì dì: fú jiào de jī běn jiào yì zhī yī. shì jiā móu ní zǒng kuò yī qiè shēng sǐ niè pán de yīn guǒ jí yīng qǔ yīng shě zhī dào, tí chū kǔ,, jí,, miè,, dào sì dì de jiào fǎ. yīn zhè sì xiàng jiào fǎ shì zhēn shí,, wú cuò luàn, suǒ yǐ chēng wèi “sì dì” . kǔ dì wèi shēng sǐ lún huí shì tòng kǔ,, bù yuán mǎn； jí dì wèi chǎn shēng tòng kǔ de yuán yīn； miè dì wèi tòng kǔ de xī miè； dào dì wèi xī miè tòng kǔ de fāng fǎ. sì dì jiān de guān xì: kǔ dì shì jié guǒ, jí dì shì yuán yīn, miè dì shì jié guǒ, dào dì shì yuán yīn, kǔ,, jí yīng shě qì, miè,, dào yīng qǔ yīng xíng. < zhōng lùn> juǎn sì: “yǐ wú sì dì gù, jiàn kǔ yǔ duàn jí, zhèng miè jí xiū dào, rú shì shì jiē wú.” yě zuò “sì shèng dì” .
si di: fu jiao de ji ben jiao yi zhi yi. shi jia mou ni zong kuo yi qie sheng si nie pan de yin guo ji ying qu ying she zhi dao, ti chu ku,, ji,, mie,, dao si di de jiao fa. yin zhe si xiang jiao fa shi zhen shi,, wu cuo luan, suo yi cheng wei "si di" . ku di wei sheng si lun hui shi tong ku,, bu yuan man; ji di wei chan sheng tong ku de yuan yin; mie di wei tong ku de xi mie; dao di wei xi mie tong ku de fang fa. si di jian de guan xi: ku di shi jie guo, ji di shi yuan yin, mie di shi jie guo, dao di shi yuan yin, ku,, ji ying she qi, mie,, dao ying qu ying xing. < zhong lun> juan si: "yi wu si di gu, jian ku yu duan ji, zheng mie ji xiu dao, ru shi shi jie wu." ye zuo "si sheng di" .
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
姒娣 [sì dì] [si di]—
Sisters-in-law (zhóulǐ). From "Flowers in the Mirror," chapter 40: "If sisters-in-law (sìdì) can be harmonious, and sisters-in-law (zhóulǐ) can be of one mind, respecting and loving each other, and advising each other, then they are fulfilling the way of fraternal duty (tìdào)."
姒娣：妯娌。《鏡花緣》第四○回：「苟能姒娣和睦，妯娌同心，互相敬愛，彼此箴規，即是克盡悌道。」
sì dì: zhóu lǐ. < jìng huā yuán> dì sì○huí: “gǒu néng sì dì hé mù, zhóu lǐ tóng xīn, hù xiāng jìng ài, bǐ cǐ zhēn guī, jí shì kè jǐn tì dào.”
si di: zhou li. < jing hua yuan> di si○hui: "gou neng si di he mu, zhou li tong xin, hu xiang jing ai, bi ci zhen gui, ji shi ke jin ti dao."
1) 四諦 [sì dì] refers to: “four [noble] truths”.
四諦 is further associated with the following language/terms:
[Related Chinese terms] 四聖諦; 四諦法; 苦集滅道; 四眞諦.
[Sanskrit] catur-vidhaṃ satyam; catur-ārya-satya; catuḥ-satya; catvāri-ārya-satyāni; catvāri..ṣatyāni; duḥkha-samudaya-nirodha-mārga; duḥkhaṃ tat-samudaya-nirodha-pratipakṣāś ca; satya-catuṣṭaya.
[Pali] cattāri ariya-saccāni.
[Tibetan] bden pa rnam pa bzhi; 'phags pa'i bden pa bzhi.
[Vietnamese] tứ đế.
[Korean] 사제 / saje.
[Japanese] シタイ / shitai.
2) 世諦 [shì dì] refers to: (1) “mundane truth”; (2) “worldly truth”.
世諦 is further associated with the following language/terms:
[Related Chinese terms] 俗諦; 世俗諦; 世界悉檀; 等諦.
[Sanskrit] saṃvṛti-pada-sthāna; saṃvṛti-satya.
[Vietnamese] thế đế.
[Korean] 세제 / seje.
[Japanese] セタイ / setai.
3) 實諦 [shí dì] refers to: “real truth”.
實諦 is further associated with the following language/terms:
[Related Chinese terms] 實實.
[Sanskrit] satya-satya.
[Vietnamese] thật đế.
[Korean] 실제 / silje.
[Japanese] ジッタイ / jittai.
4) 師弟 [shī dì] refers to: “teacher and student”.
師弟 is further associated with the following language/terms:
[Related Chinese terms] 師佐; 師徒; 師資.
[Tibetan] slob dpon dang slob ma.
[Vietnamese] sư đệ.
[Korean] 사제 / sa je.
[Japanese] ステイ / シテイ.
5) 釋帝 [shì dì] refers to: “Śakra, Indra”.
釋帝 is further associated with the following language/terms:
[Vietnamese] thích đế.
[Korean] 석제 / Seokje.
[Japanese] シャクタイ / Shakutai.
Chinese language.
See also (Relevant definitions)
Partial matches: Shi, Ci, Shen, Di, De, Bi, Ti.
Starts with (+22): Citi, Citikai, Shidida, Shithilam, Side, Sidibale, Sidibu, Sidigamti, Sidiganna, Sidige, Sidigoli, Sidigollu, Sidigolu, Sidigulige, Sidigumdu, Sidihay, Sidihu, Sidiiho, Sidiire, Sidil.
Full-text (+875): Citi, Dishi, Si di jing, Sheng mie si di, Si di lun, Si di shi liu xing xiang, Shi de, Shi di bu sheng mie, Wu liang si di, Yi shi di, Jiao ta shi de, Wu sheng si di, Wu zuo si di, Si zhong si di, Si sheng di, Pu sa shi de, Sidisale, Yi di, Shi di yi fa, Shi di zi.
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Search found 33 books and stories containing Sidi, Shì dì, Shi di, Shí dì, Shī dì, Shidi, Shìdì, Shídì, Shīdì, Sì dì, Si di, Sī dǐ, Sī dì, Sǐ dí, Sīdi, Śiḍī, Śidī, Siḍī, Siḍi, Sīḍi, Sidí, Sìdì, Sīdǐ, Sīdì, Sǐdí, 世弟, 世諦, 十諦, 四諦, 四谛, 姒娣, 實諦, 师弟, 師弟, 死敌, 死敵, 私第, 私邸, 釋帝; (plurals include: Sidis, Shì dìs, Shi dis, Shí dìs, Shī dìs, Shidis, Shìdìs, Shídìs, Shīdìs, Sì dìs, Si dis, Sī dǐs, Sī dìs, Sǐ dís, Sīdis, Śiḍīs, Śidīs, Siḍīs, Siḍis, Sīḍis, Sidís, Sìdìs, Sīdǐs, Sīdìs, Sǐdís). 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 1: The Four Noble Truths < [Part 125 - Ekottara-Agama (Numbered Discourses)]
Sutta 1: The Four Noble Truths < [Part 125 - Ekottara-Agama (Numbered Discourses)]
Sutta 2: The Four Dharmas Benefitting People < [Part 125 - Ekottara-Agama (Numbered Discourses)]
The Making of a Monk < [Volume 15, Issue 6 (2024)]
Paramārtha’s Ultimate Truth and the Development of Chinese... < [Volume 13, Issue 1 (2022)]
Transcripts of Unfulfillment < [Volume 12, Issue 3 (2021)]
A Dictionary Of Chinese Buddhist Terms (by William Edward Soothill)
Hualin International Journal of Buddhist Studies
From Huisong 慧嵩 (fl. 511–560) to Xuanzang 玄奘 (602?–664) < [Hualin International Journal of Buddhist Studies 4.2 (2021)]
Conceptualisation and ‘World-Making’ < [Hualin International Journal of Buddhist Studies 5.2 (2022)]
Welter, Albert. The Administration of Buddhism in China < [Hualin International Journal of Buddhist Studies 3.2 (2020)]
The Innovative Polygon Trend Analysis (IPTA) as a Simple Qualitative Method... < [Volume 13, Issue 22 (2021)]
Spatial Diversity Changes in Land Use and Land Cover Mix in Central European... < [Volume 16, Issue 6 (2024)]
Place Attachment in Land Use Changes < [Volume 13, Issue 16 (2021)]
International Journal of Environmental Research and Public Health (MDPI)
Dissolved Heavy Metal Pollution and Assessment of a Karst Basin around a... < [Volume 19, Issue 21 (2022)]
Correction < [Volume 12, Issue 5 (2015)]
Changes of Sand Fly Populations and Leishmania infantum Infection Rates in an... < [Volume 13, Issue 3 (2016)]