There are 63 total results for your One of One Soul search.
| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
心 see styles |
xīn xin1 hsin shin しん |
More info & calligraphy: Heart / Mind / Spirit(1) (See 心・こころ・1) heart; mind; spirit; vitality; inner strength; (2) bottom of one's heart; core (of one's character); nature; (3) (usu. written as 芯) (See 芯・2) centre; center; core; heart; (4) (See 心臓・1) heart (organ); (5) {astron} (See 二十八宿) Chinese "Heart" constellation (one of the 28 mansions); (6) (archaism) (child. language) friend; (given name) Haato hṛd, hṛdaya 汗栗太 (or 汗栗馱); 紀哩馱 the heart, mind, soul; citta 質多 the heart as the seat of thought or intelligence. In both senses the heart is likened to a lotus. There are various definitions, of which the following are six instances: (1) 肉團心 hṛd, the physical heart of sentient or nonsentient living beings, e. g. men, trees, etc. (2) 集起心 citta, the ālayavijñāna, or totality of mind, and the source of all mental activity. (3) 思量心 manas, the thinking and calculating mind; (4) 緣慮心; 了別心; 慮知心; citta; the discriminating mind; (5) 堅實心 the bhūtatathatā mind, or the permanent mind; (6) 積聚精要心 the mind essence of the sutras. |
禪 禅 see styles |
shàn shan4 shan yuzuri ゆずり |
More info & calligraphy: Zen / Chan / Meditation(out-dated kanji) (1) (Buddhist term) dhyana (profound meditation); (2) (abbreviation) Zen (Buddhism); (surname) Yuzuri To level a place for an altar, to sacrifice to the hills and fountains; to abdicate. Adopted by Buddhists for dhyāna, 禪 or 禪那, i.e. meditation, abstraction, trance. dhyāna is 'meditation, thought, reflection, especially profound and abstract religious contemplation'. M.W. It was intp. as 'getting rid of evil', etc., later as 靜慮 quiet meditation. It is a form of 定, but that word is more closely allied with samādhi, cf. 禪定. The term also connotes Buddhism and Buddhist things in general, but has special application to the 禪宗 q.v. It is one of the six pāramitās, cf. 波. There are numerous methods and subjects of meditation. The eighteen brahmalokas are divided into four dhyāna regions 'corresponding to certain frames of mind where individuals might be reborn in strict accordance with their spiritual state'. The first three are the first dhyāna, the second three the second dhyāna, the third three the third dhyāna, and the remaining nine the fourth dhyāna. See Eitel. According to Childers' Pali Dictionary, 'The four jhānas are four stages of mystic meditation, whereby the believer's mind is purged from all earthly emotions, and detached as it were from his body, which remains plunged in a profound trance.' Seated cross-legged, the practiser 'concentrates his mind upon a single thought. Gradually his soul becomes filled with a supernatural ecstasy and serenity', his mind still reasoning: this is the first jhāna. Concentrating his mind on the same subject, he frees it from reasoning, the ecstasy and serenity remaining, which is the second jhāna. Then he divests himself of ecstasy, reaching the third stage of serenity. Lastly, in the fourth stage the mind becomes indifferent to all emotions, being exalted above them and purified. There are differences in the Mahāyāna methods, but similarity of aim. |
一心 see styles |
yī xīn yi1 xin1 i hsin isshin いっしん |
More info & calligraphy: One Heart / One Mind / Heart and Soul(adv,n) (1) one mind; (adv,n) (2) (See 一心に) wholeheartedness; one's whole heart; (female given name) Hitomi With the whole mind or heart; one mind of heart; also the bhūtatathatā, or the whole of things; the universe as one mind, or a spiritual unity. |
全心 see styles |
quán xīn quan2 xin1 ch`üan hsin chüan hsin zenshin ぜんしん |
More info & calligraphy: Whole Heartone's whole heart |
反省 see styles |
fǎn xǐng fan3 xing3 fan hsing hansei / hanse はんせい |
More info & calligraphy: Reflect(noun, transitive verb) (1) reflection; reconsideration; introspection; meditation; contemplation; (noun, transitive verb) (2) regret; repentance; remorse; being sorry |
地獄 地狱 see styles |
dì yù di4 yu4 ti yü jigoku じごく |
More info & calligraphy: Hell(1) {Buddh} hell realm; Naraka; (2) {Christn} Hell; (3) hell; misery; nightmare; inferno; (4) place where a volcano or hot springs constantly spew smoke or steam; (place-name) Jigoku naraka, 捺落迦 (or 那落迦) ; niraya 泥犂; explained by 不樂 joyless; 可厭 disgusting, hateful; 苦具, 苦器 means of suffering; if 地獄 earth-prison; 冥府 the shades, or departments of darkness. Earth-prison is generally intp. as hell or the hells; it may also be termed purgatory; one of the six gati or ways of transmigration. The hells are divided into three classes: I. Central, or radical, 根本地獄 consisting of (1) The eight hot hells. These were the original hells of primitive Buddhism, and are supposed to be located umder the southern continent Jambudvīpa 瞻部州, 500 yojanas below the surface. (a) 等活 or 更活 Saṃjīva, rebirth, where after many kinds of suffering a cold wind blows over the soul and returns it to this life as it was before, hence the name 等活. (b) 黑繩 Kaslasūtra, where the sufferer is bound with black chains and chopped or sawn asunder. (c) 線合; 衆合; 堆壓 Saṃghāta, where are multitudes of implements of torture, or the falling of mountains upon the sufferer. (d) 號呌; 呼呼; 叫喚 Raurava, hell of wailing. (e) 大呌; 大號呌; 大呼 Mahāraurava, hell of great wailing. (f) 炎熱; 燒炙 Tapana, hell of fames and burning. (g) 大熱; 大燒炙; 大炎熱 Pratāpana, hell of molten lead. (h) 無間; 河鼻旨; 阿惟越致; 阿毗至; 阿鼻; 阿毗 Avīci, unintermitted suffering, where sinners die and are reborn to suffer without interval. (2) The eight cold hells 八寒地獄. (a) 頞浮陀地獄 Arbuda, where the cold causes blisters. (b) 尼刺部陀 Nirarbuda, colder still causing the blisters to burst. (c) 頞哳吒; 阿吒吒 Atata, where this is the only possible sound from frozen lips. (d) 臛臛婆; 阿波波 Hahava or Apapa, where it is so cold that only this sound can be uttered. (e) 虎虎婆 Hāhādhara or Huhuva, where only this sound can be uttered. (f) 嗢鉢羅; 鬱鉢羅 (or 優鉢羅) Utpala, or 尼羅鳥 (or 漚) 鉢羅 Nīlotpala, where the skin is frozen like blue lotus buds. (g) 鉢特摩 Padma, where the skin is frozen and bursts open like red lotus buds. (h) 摩訶鉢特摩 Mahāpadma, ditto like great red lotus buds. Somewhat different names are also given. Cf. 倶舍論 8; 智度論 16; 涅槃經 11. II. The secondary hells are called 近邊地獄 adjacent hells or 十六遊增 each of its four sides, opening from each such door are four adjacent hells, in all sixteen; thus with the original eight there are 136. A list of eighteen hells is given in the 十八泥梨經. III. A third class is called the 孤地獄 (獨地獄) Lokāntarika, or isolated hells in mountains, deserts, below the earth and above it. Eitel says in regard to the eight hot hells that they range 'one beneath the other in tiers which begin at a depth of 11,900 yojanas and reach to a depth of 40,000 yojanas'. The cold hells are under 'the two Tchahavālas and range shaft-like one below the other, but so that this shaft is gradually widening to the fourth hell and then narrowing itself again so that the first and last hell have the shortest, those in the centre the longest diameter'. 'Every universe has the same number of hells, ' but 'the northern continent has no hell whatever, the two continents east and west of Meru have only small Lokāntarika hells... whilst all the other hells are required for the inhabitants of the southern continent '. It may be noted that the purpose of these hells is definitely punitive, as well as purgatorial. Yama is the judge and ruler, assisted by eighteen officers and a host of demons, who order or administer the various degrees of torture. 'His sister performs the same duties with regard to female criminals, ' and it may be mentioned that the Chinese have added the 血盆池 Lake of the bloody bath, or 'placenta tank' for women who die in childbirth. Release from the hells is in the power of the monks by tantric means. |
心魂 see styles |
shinkon しんこん |
More info & calligraphy: Heart and Soul |
生命 see styles |
shēng mìng sheng1 ming4 sheng ming seimei / seme せいめい |
More info & calligraphy: Life Force(1) life; existence; (n,n-suf) (2) (See 役者生命) (one's) working life; career; (3) (occ. read いのち) life force; lifeblood; soul; essence |
自 see styles |
zì zi4 tzu ji じ |
(bound form) self; oneself; from; since; naturally; as a matter of course (prefix) (1) self-; (prefix) (2) (See 至) from (a time or place); (female given name) Mizu sva, svayam; the self, one' s own, personal; of itself, naturally, of course; also, from (i. e. from the self as central). 自 is used as the opposite of 他 another, other's, etc., e. g. 自力 (in) one's own strength as contrasted with 他力 the strength of another, especially in the power to save of a Buddha or Bodhisattva. It is also used in the sense of ātman 阿怛摩 the self, or the soul. |
一識 一识 see styles |
yī shì yi1 shi4 i shih isshiki |
One sense or perception; the one individual intelligence or soul which uses the various senses, likened to a monkey which climbs in and out of the various windows of a house— a Satyasiddhi and Sautrāntika doctrine. Also, a Vairocana maṇḍala. |
三身 see styles |
sān shēn san1 shen1 san shen sanjin; sanshin さんじん; さんしん |
{Buddh} trikaya (three bodies of the Buddha); (surname) Sanmi trikāya. 三寶身 The threefold body or nature of a Buddha, i.e. the 法, 報, and 化身, or dharmakāya, sambhogakāya, and nirmāṇakāya. The three are defined as 自性, 受用, and 變化, the Buddha-body per se, or in its essential nature; his body of bliss, which he "receives" for his own "use" and enjoyment; and his body of transformation, by which he can appear in any form; i.e. spiritual, or essential; glorified; revealed. While the doctrine of the trikāya is a Mahāyāna concept, it partly results from the Hīnayāna idealization of the earthly Buddha with his thirty-two signs, eighty physical marks, clairvoyance, clairaudience, holiness, purity, wisdom, pity, etc. Mahāyāna, however, proceeded to conceive of Buddha as the Universal, the All, with infinity of forms, yet above all our concepts of unity or diversity. To every Buddha Mahāyāna attributed a three-fold body: that of essential Buddha; that of joy or enjoyment of the fruits of his past saving labours; that of power to transform himself at will to any shape for omnipresent salvation of those who need him. The trinity finds different methods of expression, e.g. Vairocana is entitled 法身, the embodiment of the Law, shining everywhere, enlightening all; Locana is 報身; c.f. 三賓, the embodiment of purity and bliss; Śākyamuni is 化身 or Buddha revealed. In the esoteric sect they are 法 Vairocana, 報 Amitābha, and 化 Śākyamuni. The 三賓 are also 法 dharma, 報 saṅgha, 化 buddha. Nevertheless, the three are considered as a trinity, the three being essentially one, each in the other. (1) 法身 Dharmakāya in its earliest conception was that of the body of the dharma, or truth, as preached by Śākyamuni; later it became his mind or soul in contrast with his material body. In Mādhyamika, the dharmakāya was the only reality, i.e. the void, or the immateria1, the ground of all phenomena; in other words, the 眞如 the tathāgatagarbha, the bhūtatathatā. According to the Huayan (Kegon) School it is the 理or noumenon, while the other two are氣or phenomenal aspects. "For the Vijñānavāda... the body of the law as highest reality is the void intelligence, whose infection (saṃkleҫa) results in the process of birth and death, whilst its purification brings about Nirvāṇa, or its restoration to its primitive transparence" (Keith). The "body of the law is the true reality of everything". Nevertheless, in Mahāyāna every Buddha has his own 法身; e.g. in the dharmakāya aspect we have the designation Amitābha, who in his saṃbhogakāya aspect is styled Amitāyus. (2) 報身Sambhogakāya, a Buddha's reward body, or body of enjoyment of the merits he attained as a bodhisattva; in other words, a Buddha in glory in his heaven. This is the form of Buddha as an object of worship. It is defined in two aspects, (a) 自受用身 for his own bliss, and (b) 他受用身 for the sake of others, revealing himself in his glory to bodhisattvas, enlightening and inspiring them. By wisdom a Buddha's dharmakāya is attained, by bodhisattva-merits his saṃbhogakāya. Not only has every Buddha all the three bodies or aspects, but as all men are of the same essence, or nature, as Buddhas, they are therefore potential Buddhas and are in and of the trikāya. Moreover, trikāya is not divided, for a Buddha in his 化身 is still one with his 法身 and 報身, all three bodies being co-existent. (3) 化身; 應身; 應化身 nirmāṇakāya, a Buddha's transformation, or miraculous body, in which he appears at will and in any form outside his heaven, e.g. as Śākyamuni among men. |
作者 see styles |
zuò zhě zuo4 zhe3 tso che sakusha さくしゃ |
author; writer creator (of a work); author; writer; artist; composer; playwright; dramatist kartṛ; a doer, he who does things, hence the ātman, ego, or person within; the active element, or principle; one of the sixteen non-Buddhist definitions of the soul. Also kāraṇa, a cause, maker, creator, deity. |
僧佉 see styles |
sēng qiā seng1 qia1 seng ch`ia seng chia sōkya |
saṅkhyā, 僧企耶; intp. 數 number, reckon, calculate; Saṅkhyā, 'one of the great divisions of Hindu philosophy ascribed to the sage Kapila, and so called as 'reckoning up' or 'enumerating' twenty-five Tattvas or true principles, its object being to effect the final liberation of the twenty-fifth (Purusha, the Soul) from the fetters of the phenomenal creation by conveying the correct knowledge of the twenty-four other Tattvas, and rightly discriminating the soul from them.' M.W. Cf. 迦 and 數. |
入魂 see styles |
nyuukon / nyukon にゅうこん |
(n,vs,adj-no) (1) putting one's heart and soul (into); giving one's all; (noun/participle) (2) breathing a soul into (e.g. a Buddhist statue); (3) (archaism) (See 入魂・じゅこん) intimacy; familiarity |
內我 内我 see styles |
nèi wǒ nei4 wo3 nei wo naiga |
The antarātman or ego within, one's own soul or self, in contrast with bahirātman 外我 an external soul, or personal, divine ruler. |
全霊 see styles |
zenrei / zenre ぜんれい |
one's whole soul |
内面 see styles |
naimen ないめん |
(1) inside; interior; (2) (within) one's mind; one's soul; one's heart |
十宗 see styles |
shí zōng shi2 zong1 shih tsung jūshū |
The ten schools of Chinese Buddhism: I. The (1) 律宗 Vinaya-discipline, or 南山|； (2) 倶舍 Kośa, Abhidharma, or Reality (Sarvāstivādin) 有宗； (3) 成實宗 Satyasiddhi sect founded on this śāstra by Harivarman; (4) 三論宗 Mādhyamika or 性空宗； (5) 法華宗 Lotus, "Law-flower" or Tiantai 天台宗； (6) 華嚴Huayan or法性 or賢首宗； ( 7) 法相宗 Dharmalakṣana or 慈恩宗 founded on the唯識論 (8) 心宗 Ch'an or Zen, mind-only or intuitive, v. 禪宗 ; (9) 眞言宗 (Jap. Shingon) or esoteric 密宗 ; (10) 蓮宗 Amitābha-lotus or Pure Land (Jap. Jōdo) 淨士宗. The 2nd, 3rd, 4th, and 9th are found in Japan rather than in China, where they have ceased to be of importance. II. The Hua-yen has also ten divisions into ten schools of thought: (1) 我法倶有 the reality of self (or soul) and things, e.g. mind and matter; (2) 法有我無 the reality of things but not of soul; (3) 法無去來 things have neither creation nor destruction; (4) 現通假實 present things are both apparent and real; (5) 俗妄眞實 common or phenomenal ideas are wrong, fundamental reality is the only truth; (6) things are merely names; (7) all things are unreal 空; (8) the bhūtatathatā is not unreal; (9) phenomena and their perception are to be got rid of; (10) the perfect, all-inclusive, and complete teaching of the One Vehicle. III. There are two old Japanese divisions: 大乘律宗, 倶舎宗 , 成實 宗 , 法和宗 , 三論宗 , 天台宗 , 華嚴宗 , 眞言宗 , 小乘律宗 , and 淨土宗 ; the second list adds 禪宗 and omits 大乘律宗. They are the Ritsu, Kusha, Jōjitsu, Hossō, Sanron, Tendai, Kegon, Shingon, (Hīnayāna) Ritsu, and Jōdo; the addition being Zen. |
四德 see styles |
sì dé si4 de2 ssu te shitoku |
four Confucian injunctions 孝悌忠信 (for men), namely: piety 孝 to one's parents, respect 悌 to one's older brother, loyalty 忠 to one's monarch, faith 信 to one's male friends; the four Confucian virtues for women of morality 德[de2], physical charm 容, propriety in speech 言 and efficiency in needlework 功 The four nirvana virtues, or values, according to the Mahāyāna Nirvana Sutra: (1) 常德 permanence or eternity; (2) 樂德 joy; (3) 我德 personality or the soul; (4) 淨德 purity. These four important terms, while denied in the lower realms, are affirmed by the sutra in the transcendental, or nirvana-realm. |
大教 see styles |
dà jiào da4 jiao4 ta chiao daikyō |
The great teaching. (1) That of the Buddha. (2) Tantrayāna. The mahātantra, yoga, yogacarya, or tantra school which claims Samantabhadra as its founder. It aims at ecstatic union of the individual soul with the world soul, Iśvara. From this result the eight great powers of Siddhi (aṣṭa-mahāsiddhi), namely, ability to (1) make one's body lighter (laghiman); (2) heavier (gaiman); (3) smaller (aṇiman); (4) larger (mahiman) than anything in the world ; (5) reach any place (prāpti) ; (6) assume any shape (prākāmya) ; (7) control all natural laws (īśitva) ; (8) make everything depend upon oneself; all at will (v.如意身 and 神足). By means of mystic formulas (Tantras or dhāraṇīs), or spells (mantras), accompanied by music and manipulation of the hands (mūdra), a state of mental fixity characterized neither by thought nor the annihilation of thought, can be reached. This consists of six-fold bodily and mental happiness (yoga), and from this results power to work miracles. Asaṅga compiled his mystic doctrines circa A.D. 500. The system was introduced into China A.D. 647 by Xuanzang's translation of the Yogācārya-bhūmi-śāstra 瑜伽師地論 ; v. 瑜. On the basis of this, Amoghavajra established the Chinese branch of the school A.D. 720 ; v. 阿目. This was popularized by the labours of Vajrabodhi A.D. 732 ; v. 金剛智. |
廻向 迴向 see styles |
huí xiàng hui2 xiang4 hui hsiang ekō えこう |
(noun/participle) Buddhist memorial service; prayers for the repose of the soul The goal or direction of any discipline such as that of bodhisattva, Buddha, etc.; to devote one's merits to the salvation of others; works of supererogation. |
心血 see styles |
xīn xuè xin1 xue4 hsin hsüeh shinketsu しんけつ |
heart's blood; expenditure (for some project); meticulous care (See 心血を注ぐ) heart and soul; all one's heart; all one's energy |
心骨 see styles |
shinkotsu しんこつ |
(1) body and soul; mind and body; (2) bottom of one's heart; depth of one's heart |
悉心 see styles |
xī xīn xi1 xin1 hsi hsin |
to put one's heart (and soul) into something; with great care |
法相 see styles |
fǎ xiàng fa3 xiang4 fa hsiang hossou / hosso ほっそう |
(1) {Buddh} (See 法性) dharmalaksana (dharma characteristics, the specific characteristics of all manifest phenomena); (2) (abbreviation) (See 法相宗) Hosso sect of Buddhism The aspects of characteristics of things-all things are of monad nature but differ in form. A name of the 法相宗 Faxiang or Dharmalakṣaṇa sect (Jap. Hossō), called also 慈恩宗 Cien sect from the Tang temple, in which lived 窺基 Kuiji, known also as 慈恩. It "aims at discovering the ultimate entity of cosmic existence n contemplation, through investigation into the specific characteristics (the marks or criteria) of all existence, and through the realization of the fundamental nature of the soul in mystic illumination". "An inexhaustible number" of "seeds" are "stored up in the Ālaya-soul; they manifest themselves in innumerable varieties of existence, both physical and mental". "Though there are infinite varieties. . . they all participate in the prime nature of the ālaya." Anesaki. The Faxiang School is one of the "eight schools", and was established in China on the return of Xuanzang, consequent on his translation of the Yogācārya works. Its aim is to understand the principle underlying the 萬法性相 or nature and characteristics of all things. Its foundation works are the 解深密經, the 唯識論, and the 瑜伽論. It is one of the Mahāyāna realistic schools, opposed by the idealistic schools, e.g. the 三論 school; yet it was a "combination of realism and idealism, and its religion a profoundly mystic one". Anesaki. |
疑団 see styles |
gidan ぎだん |
a doubt that lurks in one's soul and that cannot be resolved |
自問 自问 see styles |
zì wèn zi4 wen4 tzu wen jimon じもん |
to ask oneself; to search one's soul; to reach a conclusion after weighing a matter (n,vs,vt,vi) asking oneself |
荒魂 see styles |
aratama; aramitama あらたま; あらみたま |
{Shinto} wild spirit (one of the aspects of the soul of a kami) |
解脱 see styles |
gedatsu げだつ |
(n,vs,vi) {Buddh} liberation from earthly desires and the woes of man; deliverance of one's soul; moksha; mukti; vimukti; (personal name) Gedatsu |
士夫見 士夫见 see styles |
shì fū jiàn shi4 fu1 jian4 shih fu chien shifu ken |
One of the eight heterodox views, i.e. the pride arising from belief in a puruṣa, 補慮沙 q.v. |
打込む see styles |
uchikomu うちこむ |
(transitive verb) (1) to drive in (e.g. nail, stake); to hammer in; (2) to hit (a ball, etc.); to drive; to smash; (3) to fire into (e.g. a crowd); to launch (e.g. missiles); to lob (e.g. grenades); (4) to input (data); to enter; (5) to devote oneself to; to go heart and soul into; to throw oneself into; to go head over heels for; (6) (sports) to practice hitting (baseball, tennis, etc.); (7) (martial arts term) to hit (an opponent in kendo, boxing, etc.); to get a blow in; (8) to invade one's opponent's territory (in the game of go); to place a stone in an opponent's formation; (9) to pour (concrete, etc.) into a form |
うち込む see styles |
uchikomu うちこむ |
(transitive verb) (1) to drive in (e.g. nail, stake); to hammer in; (2) to hit (a ball, etc.); to drive; to smash; (3) to fire into (e.g. a crowd); to launch (e.g. missiles); to lob (e.g. grenades); (4) to input (data); to enter; (5) to devote oneself to; to go heart and soul into; to throw oneself into; to go head over heels for; (6) (sports) to practice hitting (baseball, tennis, etc.); (7) (martial arts term) to hit (an opponent in kendo, boxing, etc.); to get a blow in; (8) to invade one's opponent's territory (in the game of go); to place a stone in an opponent's formation; (9) to pour (concrete, etc.) into a form |
一心同体 see styles |
isshindoutai / isshindotai いっしんどうたい |
(yoji) being one in body and soul; of one flesh; two hearts beating as one |
一意専心 see styles |
ichiisenshin / ichisenshin いちいせんしん |
(adv,n,adj-no) (yoji) single-mindedly; wholeheartedly; with all one's heart; with one's heart and soul |
一球入魂 see styles |
ikkyuunyuukon / ikkyunyukon いっきゅうにゅうこん |
(yoji) {baseb} putting one's heart and soul into each pitch |
不惜身命 see styles |
bù xí shēn mìng bu4 xi2 shen1 ming4 pu hsi shen ming fushakushinmyou / fushakushinmyo ふしゃくしんみょう |
(yoji) {Buddh} (See 可惜身命) devoting one's body and soul to Buddhist teachings; unsparing devotion to Buddhism The bodhisattva virtue of not sparing one's life (for the sake of bodhi). |
仰屋著書 仰屋著书 see styles |
yǎng wū zhù shū yang3 wu1 zhu4 shu1 yang wu chu shu |
lit. to stare at the ceiling while writing a book (idiom); to put one's whole body and soul into a book |
全情投入 see styles |
quán qíng tóu rù quan2 qing2 tou2 ru4 ch`üan ch`ing t`ou ju chüan ching tou ju |
to put one's heart and soul into |
全身全霊 see styles |
zenshinzenrei / zenshinzenre ぜんしんぜんれい |
(yoji) complete devotion; body and soul; one's best |
専心一意 see styles |
senshinichii / senshinichi せんしんいちい |
(n,adv) (yoji) single-mindedly; wholeheartedly; with one's heart and soul |
心を癒す see styles |
kokorooiyasu こころをいやす |
(exp,v5s) to soothe one's soul; to raise one's spirits |
打ちこむ see styles |
buchikomu ぶちこむ uchikomu うちこむ |
(transitive verb) (1) to throw; to toss; to cast; (2) to hit; to strike; to smash; to hammer in; to drive in; (3) to fire into (e.g. a crowd); to launch (e.g. missiles); to lob (e.g. grenades); (4) to wear (sword, etc.); to carry; (transitive verb) (1) to drive in (e.g. nail, stake); to hammer in; (2) to hit (a ball, etc.); to drive; to smash; (3) to fire into (e.g. a crowd); to launch (e.g. missiles); to lob (e.g. grenades); (4) to input (data); to enter; (5) to devote oneself to; to go heart and soul into; to throw oneself into; to go head over heels for; (6) (sports) to practice hitting (baseball, tennis, etc.); (7) (martial arts term) to hit (an opponent in kendo, boxing, etc.); to get a blow in; (8) to invade one's opponent's territory (in the game of go); to place a stone in an opponent's formation; (9) to pour (concrete, etc.) into a form |
打ち込む see styles |
buchikomu ぶちこむ uchikomu うちこむ |
(transitive verb) (1) to throw; to toss; to cast; (2) to hit; to strike; to smash; to hammer in; to drive in; (3) to fire into (e.g. a crowd); to launch (e.g. missiles); to lob (e.g. grenades); (4) to wear (sword, etc.); to carry; (transitive verb) (1) to drive in (e.g. nail, stake); to hammer in; (2) to hit (a ball, etc.); to drive; to smash; (3) to fire into (e.g. a crowd); to launch (e.g. missiles); to lob (e.g. grenades); (4) to input (data); to enter; (5) to devote oneself to; to go heart and soul into; to throw oneself into; to go head over heels for; (6) (sports) to practice hitting (baseball, tennis, etc.); (7) (martial arts term) to hit (an opponent in kendo, boxing, etc.); to get a blow in; (8) to invade one's opponent's territory (in the game of go); to place a stone in an opponent's formation; (9) to pour (concrete, etc.) into a form |
消え入る see styles |
kieiru / kieru きえいる |
(v5r,vi) (1) to vanish gradually (e.g. of a voice); to trail off; to die away; to dwindle; (v5r,vi) (2) to feel one's soul leaving one's body (from embarrassment, grief, etc.); to feel faint; to feel numb; to feel as though one is going to die |
精神修養 see styles |
seishinshuuyou / seshinshuyo せいしんしゅうよう |
(noun/participle) moral (spiritual) improvement; practice mental training; cultivate one's mind (soul) |
見利忘義 见利忘义 see styles |
jiàn lì wàng yì jian4 li4 wang4 yi4 chien li wang i |
lit. to see profit and forget morality (idiom); fig. to act from mercenary considerations; to sell one's soul |
靈魂深處 灵魂深处 see styles |
líng hún shēn chù ling2 hun2 shen1 chu4 ling hun shen ch`u ling hun shen chu |
in the depth of one's soul |
魂不附體 魂不附体 see styles |
hún bù fù tǐ hun2 bu4 fu4 ti3 hun pu fu t`i hun pu fu ti |
lit. body and soul separated (idiom); fig. scared out of one's wits; beside oneself |
魂飛魄散 魂飞魄散 see styles |
hún fēi pò sàn hun2 fei1 po4 san4 hun fei p`o san hun fei po san |
lit. the soul flies away and scatters (idiom); fig. to be frightened stiff; spooked out of one's mind; terror-stricken |
心血を注ぐ see styles |
shinketsuososogu しんけつをそそぐ |
(exp,v5g) (idiom) to put one's heart and soul (into); to completely devote oneself (to) |
Variations: |
shinkon しんこん |
heart and soul; one's heart; one's soul |
離性無別佛 离性无别佛 see styles |
lí xìng wú bié fó li2 xing4 wu2 bie2 fo2 li hsing wu pieh fo rishō mu betsubutsu |
Apart from mind, or the soul, there is no other Buddha, i.e. the 性 is Buddha. |
精根を込める see styles |
seikonokomeru / sekonokomeru せいこんをこめる |
(exp,v1) pour one's heart and soul into |
精魂を傾ける see styles |
seikonokatamukeru / sekonokatamukeru せいこんをかたむける |
(exp,v1) to put one's heart and soul into something |
精魂を込める see styles |
seikonokomeru / sekonokomeru せいこんをこめる |
(exp,v1) pour one's heart and soul into |
目は口程に物を言う see styles |
mehakuchihodonimonooiu めはくちほどにものをいう |
(exp,v5u) (proverb) one can say more with a look than with ten thousand words; the eyes cannot belie one's true thoughts; the eyes are the windows to the soul; eyes are as eloquent as the tongue |
目は口ほどに物を言う see styles |
mehakuchihodonimonooiu めはくちほどにものをいう |
(exp,v5u) (proverb) one can say more with a look than with ten thousand words; the eyes cannot belie one's true thoughts; the eyes are the windows to the soul; eyes are as eloquent as the tongue |
Variations: |
ichiisenshin / ichisenshin いちいせんしん |
(adv,n,adj-no) (yoji) single-mindedly; wholeheartedly; with all one's heart; with one's heart and soul |
Variations: |
seikonokomeru / sekonokomeru せいこんをこめる |
(exp,v1) to pour one's heart and soul into |
Variations: |
shizumeru しずめる |
(transitive verb) (1) to quiet (a child, crowd, etc.); to quieten; to make quiet; (transitive verb) (2) to calm (one's nerves, excitement, etc.); to compose (oneself); to appease (someone's anger); to pacify; to settle (e.g. discord); (transitive verb) (3) (esp. 鎮める) to suppress (a rebellion, riot, fire, etc.); to quell; to put down; to get under control; (transitive verb) (4) (esp. 鎮める) to relieve (a cough, pain, etc.); to soothe; to alleviate; to ease; (transitive verb) (5) (esp. 鎮める) to appease (a spirit, soul, etc.); to pacify; to soothe |
Variations: |
mehakuchihodonimonooiu めはくちほどにものをいう |
(exp,v5u) (proverb) (See 物を言う・1) one can say more with a look than with ten thousand words; the eyes cannot belie one's true thoughts; the eyes are the windows to the soul; eyes are as eloquent as the tongue |
Variations: |
uchikomu うちこむ |
(transitive verb) (1) to drive in (e.g. nail, stake); to hammer in; (transitive verb) (2) to hit (a ball, etc.); to drive; to smash; (transitive verb) (3) (See 撃ち込む) to fire into (e.g. a crowd); to launch (e.g. missiles); to lob (e.g. grenades); (transitive verb) (4) to input (data); to enter; (transitive verb) (5) to devote oneself to; to be absorbed in; to be (really) into; to be enthusiastic about; to put heart and soul into; to throw oneself into; to go head over heels for; (transitive verb) (6) {sports} to practice hitting (baseball, tennis, etc.); (transitive verb) (7) {MA} to hit (an opponent in kendo, boxing, etc.); to get a blow in; (transitive verb) (8) {go} to invade one's opponent's territory; to place a stone in an opponent's formation; (transitive verb) (9) to pour (concrete, etc.) into a form |
Variations: |
uchikomu うちこむ |
(transitive verb) (1) to drive in (a nail, stake, etc.); to hammer in; (transitive verb) (2) to hit (a ball, etc.); to drive; to smash; (transitive verb) (3) (also written as 撃ち込む) to fire into; to shoot into; (transitive verb) (4) to input (data); to enter; (transitive verb) (5) to devote oneself to; to be absorbed in; to be (really) into; to be enthusiastic about; to put heart and soul into; to throw oneself into; to go head over heels for; (transitive verb) (6) {sports} to practice hitting (baseball, tennis, etc.); (transitive verb) (7) {MA} to hit (an opponent in kendo, boxing, etc.); to get a blow in; (transitive verb) (8) {go} to invade one's opponent's territory; to place a stone in an opponent's formation; (transitive verb) (9) to pour (concrete, etc.) into a form |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 63 results for "One of One Soul" in Chinese and/or Japanese.Information about this dictionary:
Apparently, we were the first ones who were crazy enough to think that western people might want a combined Chinese, Japanese, and Buddhist dictionary.
A lot of westerners can't tell the difference between Chinese and Japanese - and there is a reason for that. Chinese characters and even whole words were borrowed by Japan from the Chinese language in the 5th century. Much of the time, if a word or character is used in both languages, it will have the same or a similar meaning. However, this is not always true. Language evolves, and meanings independently change in each language.
Example: The Chinese character 湯 for soup (hot water) has come to mean bath (hot water) in Japanese. They have the same root meaning of "hot water", but a 湯屋 sign on a bathhouse in Japan would lead a Chinese person to think it was a "soup house" or a place to get a bowl of soup. See this: Japanese Bath House
This dictionary uses the EDICT and CC-CEDICT dictionary files.
EDICT data is the property of the Electronic Dictionary Research and Development Group, and is used in conformance with the Group's
license.
Chinese Buddhist terms come from Dictionary of Chinese Buddhist Terms by William Edward Soothill and Lewis Hodous. This is commonly referred to as "Soothill's'". It was first published in 1937 (and is now off copyright so we can use it here). Some of these definitions may be misleading, incomplete, or dated, but 95% of it is good information. Every professor who teaches Buddhism or Eastern Religion has a copy of this on their bookshelf. We incorporated these 16,850 entries into our dictionary database ourselves (it was lot of work).
Combined, these cover 1,007,753 Japanese, Chinese, and Buddhist characters, words, idioms, names, placenames, and short phrases.
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