即

Information about character(s)

Radical: 卩
Radical Strokes: 2
Additional Strokes: 5
Total Strokes: 7
Variants: 卽

Pronunciation

Pinyin: jí
Cantonese: zik1
JapaneseKun: TSUKU SUNAWACHI MOSHI
JapaneseOn: SOKU SHOKU
Korean: CUK
Vietnamese: tức

Dictionary definitions

Unicode: promptly, quickly, immediately

CE-Dict: namely/that is/i.e./prompt/at once/at present/even if/prompted (by the occasion)/to approach/to come into contact/to assume (office)/to draw near

Soothill: To draw up to, or near; approach; forthwith; to be; i.e. alias; if, even if; 就是. It is intp. as 和融 united together; 不二not two, i.e. identical; 不離 not separate, inseparable. It resembles implication, e.g. the afflictions or passions imply, or are, bodhi (बोधि); births-and-deaths imply, or are, nirvana; the indication being that the one is contained in or leads to the other. Tiantai has three definitions: (1) The union, or unity, of two things, e.g. 煩惱 and 菩提, i.e. the passions and enlightenment, the former being taken as the 相 form, the latter 性 spirit, which two are inseparable; in other words, apart from the subjugation of the passions there is no enlightenment. (2) Back and front are inseparables; also (3) substance and quality, e.g. water and wave.

English-Chinse-English Dictionary of Buddhist terms (Stardict): (1) To become one. As it is; just, exactly. Not two, not separate. Two things being different aspects of one thing, thus being inseparable. (2) Immediately, directly, now, then, accordingly. In terms of time shijianji 時間即 refers to a lack of any interval, while yishiji 異時即 refers to a lack of distinction between two things despite a time difference (anantaram). (3) In Tiantai teaching there are three types of 即. The first is the non-separateness in the unity of two things; two things being a unity (erwuxianghe 二物相合). The second is called beimianxiangfan 背面相翻 or the "relationship between front and back by turning over." This refers to something like a coin, which has the separate aspects of "heads" and "tails," depending upon each perspective, but the coin is originally one thing. The third expression of singularity is called dangtiquanshi 當體全是, the "essence is identical," which is exemplified by the fact that astringent persimmons and sweet persimmons are in essence, the same fruit; A, as it is, is B. This ideograph can also mean "absolutely the same," a usage which originally began in Tiantai writings. (4) Supposing, even if.

21 Century bidirectional dictionary: 1.promptly; immediately; now
2.then; accordingly
3.even if

朗道漢英字典 - Lang Dao: approach; assume; at once; at present; namely; prompted by the occation; reach
【法】 scilicet

懶蟲簡明漢英詞典: namely; viz.

湘雅醫學專業詞典: I.e.;id est;Sc;scilicet;videlicet;viz.

康熙字典文字版 【子集下】【卩字部】即
【玉篇】卽今作即。
考證：〔【管子·弟子職】左手執燭，右手執卽。【註】卽，作焱。〕　謹照原文左手執燭改右手執燭。右手執卽改左手正櫛。卽作焱非管子註文，惟禮記檀弓註引作卽。謹改爲檀弓註櫛作卽。

Foguang Dictionary of Buddhism (佛光大辭典) 　二物融為一體而無差別。即不二不離之義，謂二物互為表裡、互不相離。又作相即。如：煩惱即菩提、生死即涅、娑婆即寂光等中之‘即’皆是。據吉藏之大乘玄論卷一載，‘即’有二義：(一)表示二種事象完全為一體而具有不二之關系者為‘即是’之‘即’。(二)表示二種事象之體雖有別而具有互不相離之關系者為不‘相離’之‘即’。又依知禮之十不二門指要鈔卷上所載，于天台教學中，‘即’分三種：(一) 二物相合之‘即’，謂二種不同之物合在一起而互不相離。(二)背面相翻之‘即’，如手背與手掌，兩者互為表裡，其表裡之別，雖如二物之不同，然實際同為一手。(三)當體全是之‘即’，如澀柿之轉變為甘柿，雖有澀甘之別，實則同為一柿。又上記三種之中，二物相合之‘即’，雖有各別之存在，但其關系為不相離；背面相反之‘即’，現象上之相雖有不同，而其本質上之性（本體、實體）實乃為一；當體全是之‘即’，二物雖然乍見似有所別，而其自體無別，具有‘二而為一’之關系。
　以上為天台哲學之要旨，知禮又以菩提達磨門下三師得悟之情形，與天台三種‘即’比較之，用以說明台、禪在旨趣上之殊同。(一)天台宗二物相合之‘即’，如明與暗，其體雖別，而所在相同，于判教中，屬于通教不離之即；禪宗主張煩惱之惑與菩提之性互不相離，故尼總持以‘斷煩惱、證菩提’為所證之至理，達磨評言‘得吾之皮’。(二)天台宗背面相翻之‘即’，于判教中，屬于別教之即；即禪宗所謂‘煩惱即菩提’，蓋煩惱與菩提雖為二，然其體實為一，即菩提之一理隨緣，則顯現差別之煩惱相，故攝煩惱之相，歸于菩提之性，道育乃以‘迷時即煩惱，悟時即菩提’為所證之至理，達磨評言‘得吾之肉’。(三)天台宗當體全是之‘即’，于判教中，屬于圓教之極談；禪宗亦謂，隨眾生之情智，而有煩惱與菩提之差異，法者本無別異，即二而一，如水波相融，水不異波，故慧可以‘本無煩惱，元是菩提’為所證之至理，達磨評言‘得吾之髓’。故知天台與禪宗皆以當體全是之‘即’為極至之法，而非前二種所可比擬。蓋二物相合之即，雖為不離，然非不二；背面相翻之即，雖為不二，然非為一；當體全是之即，則在于不二而一。
　此外，‘即’亦可由時間上之關系來理解，如光來時，暗即去，此為‘同時即’；或雖有時間之隔，二物有不相離之關系，如惡行為之後，即招感苦果，此為‘異時即’。在一乘佛教中，‘即’為教理之根本，諸宗對此亦有各種不同之解釋。
　(一)華嚴宗有‘相即相入’之說，即謂現象世界之事事物物，其體互融為一體（相即），彼此相互作用，和合而無礙（相入），當體即是絕對世界之表現，此為‘相即相入’。此外關于同體門、異體門，各立有同體相即、同體相入、異體相即、異體相入之說。又有關體之空、有，則有‘一即十’、‘十即一’、‘一即多’、‘多即一’之說。
　(二)天台宗認為一切存在本來具足三千諸法，由體而言，佛與眾生平等；由修行階位而言，佛與眾生即有差異；故立‘六即’之說：(1)眾生悉具三千三諦之理，而無有欠缺，稱為‘理即’。(2)聽聞佛法，理解三千三諦之理成為概念（名字）而無有疑慮，稱為‘名字即’。(3)在內心相續觀念三千三諦之理，稱為‘觀行即’（外凡，五品弟子位）。(4)由上述三種斷盡三界所起之見思惑，而六根清淨與真菩提相似，稱為‘相似即’（內凡，六根清淨位）。(5)三千三諦之觀法徹底，而漸斷無明煩惱，體得真如之一部分，稱為‘分證即’，又稱分真即（初住至等覺等四十一位）。(6)完全開悟而顯示真如，稱為‘究竟即’（妙覺位），依此可消除‘自己與佛同等’之增上慢，且亦可消除‘無法成佛’之觀念。
　(三)密宗有‘即身成佛’之說，對所謂‘即’之意，日僧覺有當體即、無礙即、常住即、相應即、輪圓即、不離即、速疾即等七種解釋。﹝般若波羅蜜多心經、中論卷四觀四諦品、大乘玄論卷一、止觀輔行傳弘決卷一之一、卷一之五、摩訶止觀卷一下﹞（參閱‘六即佛’1276、‘同體相入’2252、‘同體相即’2252、‘即身成佛’3760 、‘異體相即’5161）

Ding Fubao - Dictionary for Buddhist Studies (丁福保:佛學大辭典) （術語）和融，不二，不離之義，如煩惱即菩提，生死即涅是也。台家立三種之即而判之。一二物相合之即。如金與木合，煩惱與菩提，本來各別，煩惱為相，菩提為性，性相合而彼此不離，故曰煩惱即菩提。是通教所談，義為不能確斷煩惱，則不能得菩提，二背面相翻之即。如煩惱菩提雖為一體，而有背與面之相違，由悟之背言之，則為菩提，由迷之面言之，則為煩惱也。蓋隨于無明，則為煩惱生死，順于法性，則為菩提涅。猶如一室有內外表裡。是別教所談。破無明而不順法性則不得菩提。三當體全是之即。如水波。為水為波，為菩提，為煩惱，僅實智與妄情所見之異耳。妄情之前，法界總為生死。實智之前，法界悉為涅。是之謂法體即妙，粗由物情。不要斷舍，不要翻轉，要唯破無明之情以發智而已。故于佛界具九界煩惱生死之法。謂之性惡不斷，圓教之至極也。輔行一曰：“即者，廣雅雲合也。若依此釋，仍似二物相合名即。其理猶疏，今以義求體不二故，故名為即。即三而一，與合義殊。”十不二門指要鈔上曰：“應知今家明即，永異諸師。以非二物相合及非背面相翻，直須當體全是，方名為即。”

陳義孝佛學常見辭彙 融和不二不離的意思，如煩惱即菩提，生死即涅槃是。

CF-Dict: atteindre/s'approcher/immédiatement/aussitôt/autrement dit/ou/proche

Han-De-Dict: ähnlich sein, anfliegen (u.E.) (V)/nahen, sich nähern, dicht an etw. herankommen, beinahe zu fassen bekommen (u.E.) (V)/auf Anhieb, auf der Stelle, unmittelbar, sogleich, unverzüglich, sofort, prompt (u.E.) (Adj)/ist nämlich, sei, ist bekanntlich, ist gleich, gleichbedeutend (u.E.) (Adj)/selbst, selbst wenn, wenngleich, wenn auch (u.E.) (Adj)/sobald als, nachdem (u.E.) (Konj)/Ji (u.E.) (Eig, Fam)