Zhi zhi, Zhì zhì, Zhì zhí, Zhī zhǐ, Zhī zhī, Zhí zhí, Zhí zhǐ, Zhí zhì, Zhì zhī, Zhì zhǐ, Zhī zhì, Zhǐ zhì, Zhǐ zhǐ: 29 definitions
Introduction:
Zhi zhi 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) 智智 [zhi zhi]—Wisdom of wisdom; Buddha-omniscience.
2) 質直 [zhi zhi]—Substantial and straight; honestly, firmly, straight without dissemblance. Cf. 火辨 [huo bian].
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
智智 [zhi zhi]—(Zhìzhì) — [Term] (術語 [shu yu]) The wisdom of wisdom (智中之智 [zhi zhong zhi zhi]), specifically referring to the Buddha's (佛 [fu]) omniscience (一切智 [yi qie zhi]). See the entry for All-Wisdom-Wisdom (一切 [yi qie]). (All-Wisdom-Wisdom)
智智—【術語】智中之智也，特稱佛之一切智。見一切智智條。(一切智智)
[shù yǔ] zhì zhōng zhī zhì yě, tè chēng fú zhī yī qiè zhì. jiàn yī qiè zhì zhì tiáo.(yī qiè zhì zhì)
[shu yu] zhi zhong zhi zhi ye, te cheng fu zhi yi qie zhi. jian yi qie zhi zhi tiao.(yi qie zhi zhi)
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
質直 [zhi zhi]—Straightforwardness — [term] 術語 [shu yu] (shùyǔ). "Zhi" (質 [zhi]) means upright/correct (正 [zheng], zhèng). It refers to a straightforward and honest mind, without flattery and deviousness (諂曲 [chan qu], chǎnqū). The Buddhist path (佛道 [fu dao], fódào) lies in enlightening and comprehending (悟達 [wu da], wùdá) the inherent innocence/purity (天真 [tian zhen], tiānzhēn) of sentient beings. Therefore, its meaning is shown by saying that straightforwardness is the Pure Land (淨土 [jing tu], jìngtǔ). The Lotus Sutra (法華經 [fa hua jing], Fǎhuá Jīng), Chapter on the Lifespan of the Tathagata (壽量品 [shou liang pin], Shòuliàng Pǐn), states: "When sentient beings have believed and submitted, their straightforward intentions become soft. With a single mind, they desire to see the Buddha, not cherishing their own lives. At that time, I and the assembly of monks all emerged from Griddhrakūṭa Mountain (靈鷲山 [ling jiu shan], Língjiù Shān)." It also states: "All those who cultivate merits, who are gentle, harmonious, and straightforward, will then see my body, speaking the Dharma here." The Vimalakīrti Sūtra (維摩經 [wei mo jing], Wéimó Jīng), Chapter on the Buddhist Path (佛道品 [fu dao pin], Fódào Pǐn), states: "A straightforward mind is the Pure Land of a Bodhisattva (菩薩 [pu sa], Púsà). When a Bodhisattva becomes a Buddha, sentient beings who are not flattering will come to be born in their land." The commentary states: "A straightforward mind refers to being sincere and without flattery. This mind is the root of all practices." The same sutra, Chapter on Bodhisattvas (菩薩品 [pu sa pin], Púsà Pǐn), states: "Develop a straightforward mind in the Six Harmonies and Reverences (六和敬 [liu he jing], liùhéjìng)."
質直—【術語】質者正也，正直之心，無諂曲也。佛道在悟達眾生本有之天真，故示其意曰質直是淨土。法華經壽量品曰：「眾生既信伏，質直意柔軟。一心欲見佛，不自惜身命。時我及眾僧，俱出靈鷲山。」又曰：「諸有修功德，柔和質直者。則皆見我身，在此而說法。」維摩經佛道品曰：「直心是菩薩淨土，菩薩成佛時，不諂眾生來生其國。」註曰：「直心者謂質直無諂，此心乃是萬行之本。」同菩薩品曰：「於六和敬起質直心。」
[shù yǔ] zhì zhě zhèng yě, zhèng zhí zhī xīn, wú chǎn qū yě. fú dào zài wù dá zhòng shēng běn yǒu zhī tiān zhēn, gù shì qí yì yuē zhì zhí shì jìng tǔ. fǎ huá jīng shòu liàng pǐn yuē: “zhòng shēng jì xìn fú, zhì zhí yì róu ruǎn. yī xīn yù jiàn fú, bù zì xī shēn mìng. shí wǒ jí zhòng sēng, jù chū líng jiù shān.” yòu yuē: “zhū yǒu xiū gōng dé, róu hé zhì zhí zhě. zé jiē jiàn wǒ shēn, zài cǐ ér shuō fǎ.” wéi mó jīng fú dào pǐn yuē: “zhí xīn shì pú sà jìng tǔ, pú sà chéng fú shí, bù chǎn zhòng shēng lái shēng qí guó.” zhù yuē: “zhí xīn zhě wèi zhì zhí wú chǎn, cǐ xīn nǎi shì wàn xíng zhī běn.” tóng pú sà pǐn yuē: “yú liù hé jìng qǐ zhì zhí xīn.”
[shu yu] zhi zhe zheng ye, zheng zhi zhi xin, wu chan qu ye. fu dao zai wu da zhong sheng ben you zhi tian zhen, gu shi qi yi yue zhi zhi shi jing tu. fa hua jing shou liang pin yue: "zhong sheng ji xin fu, zhi zhi yi rou ruan. yi xin yu jian fu, bu zi xi shen ming. shi wo ji zhong seng, ju chu ling jiu shan." you yue: "zhu you xiu gong de, rou he zhi zhi zhe. ze jie jian wo shen, zai ci er shuo fa." wei mo jing fu dao pin yue: "zhi xin shi pu sa jing tu, pu sa cheng fu shi, bu chan zhong sheng lai sheng qi guo." zhu yue: "zhi xin zhe wei zhi zhi wu chan, ci xin nai shi wan xing zhi ben." tong pu sa pin yue: "yu liu he jing qi zhi zhi xin."
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.
Languages of India and abroad
Chinese-English dictionary
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
直致 [zhí zhì] [zhi zhi]—
Simple and sincere. Tang Dynasty, Yin Fan's "Preface to the Collection of Heroes and Spirits of Rivers and Mountains" (河嶽英靈集序 [he yue ying ling ji xu]): "As for Cao (曹 [cao]) and Liu (劉 [liu]), their poems are mostly straightforward, with few meticulously crafted antithetical phrases (切對 [qie dui])." Tang Dynasty, Gu Yun's "Letter to the Jiedushi of the Western Frontier" (投西邊節度使啟 [tou xi bian jie du shi qi]): "I lay bare my heart and mind, expressing them on paper and brush. The matter is pressing and sincere, and my words are straightforward."
直致：質樸率真。唐．殷璠〈河嶽英靈集序〉：「至如曹劉，詩多直致，語少切對。」唐．顧雲〈投西邊節度使啟〉：「盡披肝膈，布在牋毫，事逼丹誠，言多直致。」
zhí zhì: zhì pǔ lǜ zhēn. táng． yīn fán 〈hé yuè yīng líng jí xù〉: “zhì rú cáo liú, shī duō zhí zhì, yǔ shǎo qiè duì.” táng． gù yún 〈tóu xī biān jié dù shǐ qǐ〉: “jǐn pī gān gé, bù zài jiān háo, shì bī dān chéng, yán duō zhí zhì.”
zhi zhi: zhi pu lu zhen. tang. yin fan
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
挃挃 [zhì zhì] [zhi zhi]—
The sound of harvesting. From the Classic of Poetry, Zhou Song, Liang Si: "The harvesting is zhi zhi, the piling is li li." (穫之 [huo zhi][huò zhī zhì zhì], 積之栗栗 [ji zhi li li] [jī zhī lì lì].)
挃挃：收割的聲音。《詩經．周頌．良耜》：「穫之挃挃，積之栗栗。」
zhì zhì: shōu gē de shēng yīn. < shī jīng． zhōu sòng． liáng sì>: “huò zhī zhì zhì, jī zhī lì lì.”
zhi zhi: shou ge de sheng yin. < shi jing. zhou song. liang si>: "huo zhi zhi zhi, ji zhi li li."
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
質直 [zhì zhí] [zhi zhi]—
Plain and upright. From The Analects, Yan Yuan: "The accomplished man is naturally upright and loves righteousness; he examines people's words and observes their expressions, and is considerate of others." (論語 [lun yu]．顏淵 [yan yuan]: "夫達也者 [fu da ye zhe]，而好義 [er hao yi]，察言而觀色 [cha yan er guan se]，慮以下人 [lu yi xia ren]。") From Records of the Grand Historian, Biography of Zhang Chengxiang: "The Imperial Censor-in-chief Zhou Chang was a man of firm endurance and plain uprightness, and from Empress Lü, the Crown Prince, and the ministers, all had long respected and feared him." (史記 [shi ji]．卷九六 [juan jiu liu]．張丞相傳 [zhang cheng xiang chuan]: "御史大夫周昌 [yu shi da fu zhou chang]，其人堅忍 [qi ren jian ren]，且自呂后 [qie zi lu hou]、太子及大臣皆素敬憚之 [tai zi ji da chen jie su jing dan zhi]。")
質直：樸實正直。《論語．顏淵》：「夫達也者，質直而好義，察言而觀色，慮以下人。」《史記．卷九六．張丞相傳》：「御史大夫周昌，其人堅忍質直，且自呂后、太子及大臣皆素敬憚之。」
zhì zhí: pǔ shí zhèng zhí. < lùn yǔ． yán yuān>: “fū dá yě zhě, zhì zhí ér hǎo yì, chá yán ér guān sè, lǜ yǐ xià rén.” < shǐ jì． juǎn jiǔ liù． zhāng chéng xiāng chuán>: “yù shǐ dà fū zhōu chāng, qí rén jiān rěn zhì zhí, qiě zì lǚ hòu,, tài zi jí dà chén jiē sù jìng dàn zhī.”
zhi zhi: pu shi zheng zhi. < lun yu. yan yuan>: "fu da ye zhe, zhi zhi er hao yi, cha yan er guan se, lu yi xia ren." < shi ji. juan jiu liu. zhang cheng xiang chuan>: "yu shi da fu zhou chang, qi ren jian ren zhi zhi, qie zi lu hou,, tai zi ji da chen jie su jing dan zhi."
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
郅支 [zhì zhī] [zhi zhi]—
The title of the Xiongnu (匈奴 [xiong nu]) Chanyu (單于 [dan yu]) was Zhizhi Gutuhou Chanyu (骨都侯單于 [gu dou hou dan yu]), and his name was Hutuwusi (呼屠吾斯 [hu tu wu si]). Book of Han, Biography of Chen Tang (《漢書 [han shu]．卷七 [juan qi]○．陳湯傳 [chen tang chuan]》): "During the reign of Emperor Xuan (宣帝 [xuan di]), the Xiongnu (匈奴 [xiong nu]) were in disarray, and five Chanyus (單于 [dan yu]) competed for power. Huhanye Chanyu (呼韓邪單于 [hu han xie dan yu]) and Zhizhi Chanyu (單于 [dan yu]) both sent their sons to serve as hostages." Ming Dynasty, Lu Shilian's A Record of the Western Platform, Act Four (明 [ming]．陸世廉 [lu shi lian]《西臺記 [xi tai ji]》第四齣 [di si chu]): "In front of the mountain is a guest shrine to Peng Yue (彭越 [peng yue]), and on the frontier, no one is beheading Zhizhi."
郅支：匈奴單于的名號，即郅支骨都侯單于，名叫呼屠吾斯。《漢書．卷七○．陳湯傳》：「宣帝時匈奴乖亂，五單于爭立，呼韓邪單于與郅支單于俱遣子入侍。」明．陸世廉《西臺記》第四齣：「山前有客祠彭越，塞上無人斬郅支。」
zhì zhī: xiōng nú dān yú de míng hào, jí zhì zhī gǔ dōu hóu dān yú, míng jiào hū tú wú sī. < hàn shū． juǎn qī○． chén tāng chuán>: “xuān dì shí xiōng nú guāi luàn, wǔ dān yú zhēng lì, hū hán xié dān yú yǔ zhì zhī dān yú jù qiǎn zi rù shì.” míng． lù shì lián < xī tái jì> dì sì chū: “shān qián yǒu kè cí péng yuè, sāi shàng wú rén zhǎn zhì zhī.”
zhi zhi: xiong nu dan yu de ming hao, ji zhi zhi gu dou hou dan yu, ming jiao hu tu wu si. < han shu. juan qi○. chen tang chuan>: "xuan di shi xiong nu guai luan, wu dan yu zheng li, hu han xie dan yu yu zhi zhi dan yu ju qian zi ru shi." ming. lu shi lian < xi tai ji> di si chu: "shan qian you ke ci peng yue, sai shang wu ren zhan zhi zhi."
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
制止 [zhì zhǐ] [zhi zhi]—
Forced cessation. Wei Dynasty, Liu Shao, Treatise on Personalities (人物志 [ren wu zhi], Rénwù Zhì): "Whenever the human mind is engaged in thought, the ears and eyes cannot hear or see; therefore, when multiple thoughts and statements arise simultaneously, they compete to suppress each other."
制止：強迫停止。魏．劉劭《人物志．材理》：「凡人心有所思，則耳目不能聽，是故並思俱說，競相制止。」
zhì zhǐ: qiáng pò tíng zhǐ. wèi． liú shào < rén wù zhì． cái lǐ>: “fán rén xīn yǒu suǒ sī, zé ěr mù bù néng tīng, shì gù bìng sī jù shuō, jìng xiāng zhì zhǐ.”
zhi zhi: qiang po ting zhi. wei. liu shao < ren wu zhi. cai li>: "fan ren xin you suo si, ze er mu bu neng ting, shi gu bing si ju shuo, jing xiang zhi zhi."
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
雉雉 [zhì zhì] [zhi zhi]—
A disordered or confused appearance. Liu Xie (劉勰 [liu xie]) of the Southern Dynasties Liang Dynasty wrote in "The Literary Mind and the Carving of Dragons" (文心雕龍 [wen xin diao long]) - "Feng Chan" (封禪 [feng chan]): "Tan tan hui hui (潬潬噅噅 [shan shan hui hui]), fen fen zhi zhi (棼棼 [fen fen]), all things are transformed."
雉雉：錯雜的樣子。南朝梁．劉勰《文心雕龍．封禪》：「潬潬噅噅，棼棼雉雉，萬物盡化。」
zhì zhì: cuò zá de yàng zi. nán cháo liáng． liú xié < wén xīn diāo lóng． fēng chán>: “shàn shàn huī huī, fén fén zhì zhì, wàn wù jǐn huà.”
zhi zhi: cuo za de yang zi. nan chao liang. liu xie < wen xin diao long. feng chan>: "shan shan hui hui, fen fen zhi zhi, wan wu jin hua."
1) 之至 ts = zhī zhì p refers to “extremely”.
2) 制止 ts = zhì zhǐ p refers to “to curb/to put a stop to/to stop/to check/to limit”..
3) 直至 ts = zhí zhì p refers to “lasting until/up till (the present)”..
4) 紙質 t = 纸质 s = zhǐ zhì p refers to “(attributive) paper; hard-copy; printed/paper quality”..
5) 職志 t = 职志 s = zhí zhì p refers to “aspiration”..
6) 質直 t = 质直 s = zhì zhí p refers to “upright/straightforward”..
1) 枝枝 [zhī zhī] refers to: “branches”.
枝枝 is further associated with the following language/terms:
[Related Chinese terms] 五支; 支節; 枝; 枝葉; 鉢羅奢佉; 鉢羅賖佉.
[Sanskrit] praśākhā.
[Vietnamese] chi chi.
[Korean] 지지 / jiji.
[Japanese] シシ / shishi.
2) 直旨 [zhí zhǐ] refers to: “direct pointing”.
直旨 is further associated with the following language/terms:
[Vietnamese] trực chỉ.
[Korean] 직지 / jikji.
[Japanese] ジキシ / jikishi.
3) 直至 [zhí zhì] refers to: “directly arrive to”.
直至 is further associated with the following language/terms:
[Vietnamese] trực chí.
[Korean] 직지 / jikji.
[Japanese] ジキシ / jikishi.
4) 質直 [zhì zhí] refers to: “honest”.
質直 is further associated with the following language/terms:
[Tibetan] gram pa.
[Vietnamese] chā́t trực.
[Korean] 질직 / jiljik.
[Japanese] シツジキ / shitsujiki.
5) 智智 [zhì zhì] refers to: “omniscience”.
智智 is further associated with the following language/terms:
[Related Chinese terms] 一切敏; 一切智; 一切智慧; 一切智智; 一切智相; 徧智; 普知; 正徧智; 正徧知; 種智.
[Vietnamese] trí trí.
[Korean] 지지 / jiji.
[Japanese] チチ / chichi.
6) 直指 [zhí zhǐ] refers to: “point directly”.
直指 is further associated with the following language/terms:
[Vietnamese] trực chỉ.
[Korean] 직지 / jikji.
[Japanese] ジキシ / jikishi.
7) 制止 [zhì zhǐ] refers to: “restraint”.
制止 is further associated with the following language/terms:
[Related Chinese terms] 尼夜摩; 律儀; 律防; 勸止; 捨離; 斷; 止; 護; 遮; 除; 降; 能住.
[Sanskrit] nivārayati; vaśī-√kṛ; √sthā.
[Tibetan] dgag pa.
[Vietnamese] chế chỉ.
[Korean] 제지 / jeji.
[Japanese] セイシ / seishi.
8) 擲置 [zhì zhì] refers to: “to throw at”.
擲置 is further associated with the following language/terms:
[Related Chinese terms] 放; 棄擲; 擲; 盛; 藏置; 上生; 射; 引; 往; 散; 熏; 謗.
[Sanskrit] ni-√kṣip; pra-√kṣip; √kṣip.
[Tibetan] btang ba.
[Vietnamese] trịch trí.
[Korean] 척치 / cheokchi.
[Japanese] チャクチ / chakuchi.
9) 止止 [zhǐ zhǐ] refers to: “stop, stop!”.
止止 is further associated with the following language/terms:
[Tibetan] btang na legs pa.
[Vietnamese] chỉ chỉ.
[Korean] 지지 / jiji.
[Japanese] シシ / shishi.
10) 致至 [zhì zhì] refers to: “to attain”.
致至 is further associated with the following language/terms:
[Vietnamese] nhí chí.
[Korean] 치지 / chiji.
[Japanese] チシ / chishi.
Chinese language.
See also (Relevant definitions)
Starts with (+9): Zhi zhi bu wang, Zhi zhi bu xu shuo, Zhi zhi chen sheng, Zhi zhi dan chuan, Zhi zhi dian dian, Zhi zhi du wai, Zhi zhi duo, Zhi zhi ga ga, Zhi zhi gao, Zhi zhi gao ge, Zhi zhi hun hou, Zhi zhi jie jie, Zhi zhi mo, Zhi zhi qi yi, Zhi zhi ren xin, Zhi zhi ren xin jian xing cheng fu, Zhi zhi shen wei, Zhi zhi sheng, Zhi zhi shuo shuo, Zhi zhi si de er hou sheng.
Full-text (+2818): Zhi, Yi qie zhi zhi, Zhizhisi, Zhi zhi ren xin, Zhuan xin zhi zhi, Xin zhi zhi, Zhi zhi dan chuan, Xing zhi zhi, Wei jing zhi zhi, Zhi zhi xing, Zhi zhi sheng, Zhi zhi chen sheng, Zhi zhi xin ti yao jie, Qiao miao zhi, Qi zhi, Zhi zhi ga ga, Zhen yu zhi zhi, Zhi zhi ren xin jian xing cheng fu, Zai zhi zhi, Zhi zhi dian dian.
Relevant text
Search found 12 books and stories containing Zhi zhi, 智智, Zhì zhì, Zhìzhì, Zhizhi, 質直, Zhì zhí, Zhìzhí, 櫛櫛, 枝指, Zhī zhǐ, Zhīzhǐ, 吱吱, Zhī zhī, Zhīzhī, 祗祗, 知止, 直直, Zhí zhí, Zhízhí, 直指, Zhí zhǐ, Zhízhǐ, 直致, Zhí zhì, Zhízhì, 殖殖, 挃挃, 執贄, 職職, 職志, 至治, 致知, Zhì zhī, Zhìzhī, 致志, 郅支, 郅治, 秩秩, 制止, Zhì zhǐ, Zhìzhǐ, 雉雉, 泜泜, 之至, Zhī zhì, Zhīzhì, 直至, 紙質, Zhǐ zhì, Zhǐzhì, 纸质, 职志, 质直, 枝枝, 直旨, 擲置, 止止, Zhǐ zhǐ, Zhǐzhǐ, 致至; (plurals include: Zhi zhis, Zhì zhìs, Zhìzhìs, Zhizhis, Zhì zhís, Zhìzhís, Zhī zhǐs, Zhīzhǐs, Zhī zhīs, Zhīzhīs, Zhí zhís, Zhízhís, Zhí zhǐs, Zhízhǐs, Zhí zhìs, Zhízhìs, Zhì zhīs, Zhìzhīs, Zhì zhǐs, Zhìzhǐs, Zhī zhìs, Zhīzhìs, Zhǐ zhìs, Zhǐzhìs, Zhǐ zhǐs, Zhǐzhǐs). 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 Seven Dharmas < [Part 125 - Ekottara-Agama (Numbered Discourses)]
Chapter 9: The King Seeks a Consort for the Prince < [Part 187 - Lalitavistara (translated by Divakara)]
Chapter 9: The King Seeks a Consort for the Prince < [Part 186 - Lalitavistara (translated by Dharmaraksha)]
Recasting Antiquarianism as Confucian Orthodoxy < [Volume 16, Issue 6 (2025)]
A New Study on Fushi of Early Quanzhen Daoism < [Volume 14, Issue 6 (2023)]
The Prolonged Path of Indigenization < [Volume 15, Issue 5 (2024)]
Hualin International Journal of Buddhist Studies
Korea’s Possible Contribution to the Printing Technology in Europe < [Hualin International Journal of Buddhist Studies 1.1 (2018)]
Ximing Monastery and International Exchanges < [Hualin International Journal of Buddhist Studies 6.2 (2023)]
How Did Xuanzang Understand Dhāraṇī?: A View from His Translations < [Hualin International Journal of Buddhist Studies 3.1 (2020)]
Buddha-nature (as Depicted in the Lankavatara-sutra) (by Nguyen Dac Sy)
The Universality of the Buddha-nature < [Introduction]
1.3. Ālayavijñāna and Tathāgatagarbha < [Chapter 4 - The Thought of Buddha-Nature in the Laṅkāvatārasūtra]
Alchemy in India and China (by Vijaya Jayant Deshpande)
2. Case of making treasure using mercury and a gourd < [Chapter 7 - Indian and Chinese Alchemy—Parallels]
Elderly Suitability of Park Recreational Space Layout Based on Visual... < [Volume 13, Issue 11 (2021)]
Using the Flipped Classroom to Promote Learner Engagement for the Sustainable... < [Volume 14, Issue 10 (2022)]
Environmental Features of Chinese Architectural Heritage < [Volume 10, Issue 7 (2018)]