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感知 is the Chinese, Japanese Kanji, and old Korean Hanja for perception, awareness, or the act of sensing and noticing.
The first character represents "to know" or "to realize." The second character alone refers to the ability to "recognize," or "realize" and can also be used to mean "knowing." Combined, these two characters have the very strong meaning of "knowledge" and in some context, "learning."
悟性 means the power of understanding and insight in Chinese.
It is often associated with Neo-Confucianism. In that regard, it means to realize, perceive, or have the perception of man's true nature. It can also mean to find your soul, the soul of others, or the soul of the world. Some will translate this simply as the state of being "savvy."
In Japanese, this is often translated as wisdom and understanding.
Below are some entries from our dictionary that may match your perception search...
If shown, 2nd row is Simp. Chinese
|Simple Dictionary Definition|
| yì / yi4
| idea; meaning; thought; to think; wish; desire; intention; to expect; to anticipate; Italy; Italian; abbr. for 意大利[Yi4 da4 li4]
(1) feelings; thoughts; (2) meaning; (personal name) Kokoro
Manas, the sixth of the ṣaḍāyatanas or six means of perception, i.e. sight, hearing, smell, taste, touch, and mind. Manas means "mind (in its widest sense as applied to all the mental powers), intellect, intelligence, understanding, perception, sense, conscience, will". M.W. It is "the intellectual function of consciousness", Keith. In Chinese it connotes thought, idea, intention, meaning, will; but in Buddhist terminology its distinctive meaning is mind, or the faculty of thought; mentation
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Idea / Thought / Meaning
| wù xìng / wu4 xing4
gosei / gose ごせい
| perception; wits; power of understanding; comprehension
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Power of Understanding and Wisdom
| gǎn zhī / gan3 zhi1
| perception; awareness
(noun/participle) perception; sensing; noticing
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| zhī shí / zhi1 shi2
| knowledge; CL:門|门[men2]; intellectual
knowledge; information; (surname) Tomoshiki; (surname) Chishiki; (female given name) Chisato; (surname) Chiori
(1) To know and perceive, perception, knowledge. (2) A friend, an intimate. (3) The false ideas produced in the mind by common, or unenlightened knowledge; one of the 五識 in 起信論; consciousness
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Perception of Knowledge
| shēn xīn / shen1 xin1
| body and mind; mental and physical
(noun - becomes adjective with の) mind and body
Body and mind, the direct fruit of the previous life. The body is rūpa, the first skandha; mind embraces the other four, consciousness, perception, action, and knowledge; v. 五蘊.
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Body and Mind
| chāo néng lì / chao1 neng2 li4
ch`ao neng li / chao neng li
chounouryoku / chonoryoku ちょうのうりょく
| superpower; extrasensory perception
(1) extra-sensory perception; ESP; psi; psychic ability; (2) psychokinesis; PK
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| shòu / shou4
| to receive; to accept; to suffer; subjected to; to bear; to stand; pleasant; (passive marker)
(Buddhist term) vedana (sensation); (place-name) Uke
To receive, be, bear; intp. of vedana, 'perception,' 'knowledge obtained by the senses, feeling, sensation.' M. W. It is defined as mental reaction to the object, but in general it means receptivity, or sensation; the two forms of sensation of physical and mental objects are indicated. It is one of the five skandhas; as one of the twelve nidānas it indicates the incipient stage of sensation in the embryo.
| dà / da4
daijou / daijo だいじょう
ootou / ooto おおとう
| see 大夫[dai4 fu5]; big; huge; large; major; great; wide; deep; older (than); oldest; eldest; greatly; very much; (dialect) father; father's elder or younger brother
(prefix) (1) the large part of; (2) big; large; great; (suffix) (3) approximate size; no larger than; (4) (abbreviation) -university; (5) large (e.g. serving size); loud (e.g. volume setting); (irregular okurigana usage) (prefix) (1) (archaism) great; grand; large; (2) greater (of equal court ranks); upper; senior; (noun or adjectival noun) (3) a great deal; very much; (prefix) (1) (archaism) greater (of equal court ranks); upper; senior; (noun or adjectival noun) (2) a great deal; very much; (prefix) big; large; (given name) Yutaka; (surname, given name) Masaru; (personal name) Masa; (male given name) Futoshi; (male given name) Hiroshi; (personal name) Hiro; (surname, given name) Hajime; (personal name) Daibuku; (personal name) Daifuku; (personal name) Daisue; (surname) Daijou; (personal name) Daikatsu; (surname, female given name) Dai; (given name) Takeshi; (male given name) Takashi; (given name) Shin; (personal name) Kazuhito; (surname) Oyagi; (surname) Otaka
Maha. 摩訶; 麼賀. Great, large, big; all pervading, all-embracing; numerous 多; surpassing ; mysterious 妙; beyond comprehension 不可思議; omnipresent 體無不在. The elements, or essential things, i.e. (a) 三大 The three all-pervasive qualities of the 眞如 q.v. : its 體, 相 , 用 substance, form, and functions, v. 起信論 . (b) 四大 The four tanmātra or elements, earth, water, fire, air (or wind) of the 倶舍論. (c)五大 The five, i.e. the last four and space 空, v. 大日經. (d) 六大 The six elements, earth, water, fire, wind, space (or ether), mind 識. Hīnayāna, emphasizing impersonality 人空, considers these six as the elements of all sentient beings; Mahāyāna, emphasizing the unreality of all things 法空, counts them as elements, but fluid in a flowing stream of life, with mind 識 dominant; the esoteric sect emphasizing nonproduction, or non-creation, regards them as universal and as the Absolute in differentiation. (e) 七大 The 楞嚴經 adds 見 perception, to the six above named to cover the perceptions of the six organs 根.
| kān / kan1
k`an / kan
| to investigate; to survey; to collate
perception; intuition; the sixth sense; (given name) Satoru; (personal name) Sadamu; (personal name) Kanji; (surname, given name) Kan
To investigate, examine, collate; to consider
| xiǎng / xiang3
souji / soji そうじ
sou / so そう
| to think; to believe; to suppose; to wish; to want; to miss (feel wistful about the absence of sb or something)
(1) conception; idea; thought; (2) (Buddhist term) samjna (perception); (given name) Nozomu; (personal name) Souji; (surname, female given name) Sou; (female given name) Sunao; (female given name) Sayaka; (female given name) Kokoro; (female given name) Kokona; (female given name) Omoi; (female given name) Ai
To think, meditate, reflect, expect; a function of mind; conception
| zhī / zhi1
| to know; to be aware
(1) wisdom; (2) (Buddhist term) jnana (higher knowledge); (female given name) Tomoko; (female given name) Tomo; (personal name) Tsukasa; (surname) Chisaki; (female given name) Chika; (female given name) Satoru; (female given name) Satori; (male given name) Satoshi
To know. Sanskrit root vid, hence vidyā, knowledge; the Vedas, etc. 知 vijñā is to know, 智 is vijñāna, wisdom arising from perception or knowing.
| shí / shi2
| to record; to write a footnote; to know; knowledge; Taiwan pr. [shi4]
(1) acquaintanceship; (2) (Buddhist term) vijnana; consciousness; (3) written by...; (personal name) Tsuguhide; (female given name) Shiki; (given name) Satoru; (female given name) Sato
vijñāna, "the art of distinguishing, or perceiving, or recognizing, discerning, understanding, comprehending, distinction, intelligence, knowledge, science, learning . . . wisdom." M.W. parijñāna, "perception, thorough knowledge," etc. M.W. It is intp. by 心 the mind, mental discernment, perception, in contrast with the object discerned; also by 了別 understanding and discrimination. There are classifications of 一識 that all things are the one mind, or are metaphysical; 二識 q. v. discriminating the ālaya-vijñāna or primal undivided condition from the mano-vijñāna or that of discrimination; 三識 in the Laṅkāvatāra Sutra, fundamental, manifested and discriminate; 五識 q.v. in the 起信論, i.e. 業, 轉, 現, 知, and 相續識; 六識 the perceptions and discernings of the six organs of sense; also of 8, 9, 10, and 11 識. The most important is the eight of the 起信論, i.e. the perceptions of the six organs of sense, eye, ear, nose, tongue, body (or touch), and mind, together with manas, intp. as 意識 the consciousness of the previous moment, on which the other six depend; the eighth is the ālaya-vijñāna, v. 阿賴耶, in which is contained the seed or stock of all phenomena and which 無沒 loses none, or nothing, is indestructible; a substitute for the seventh is ādāna 'receiving' of the 唯識, which is intp. as 無解 undiscriminated, or indefinite perception; there is a difference of view between the 相 and the 性 schools in regard to the seventh and eight 識; and the latter school add a ninth called the amala, or pure vijñāna, i.e. the non-phenomenal 眞如識. The esoterics add that all phenomena are mental and all things are the one mind, hence the one mind is 無量識 unlimited mind or knowledge, every kind of knowledge, or omniscience. vijñāna is one of the twelve nidānas.; Ālaya-vijñāna and mano-vijñāna; i. e. 阿梨耶 | and 分別事 |; v. 識; to know
| qī dà / qi1 da4
ch`i ta / chi ta
| Earth , water, fire, wind, space (or ether), sight, and perception 地, 水, 火, 風, 空, 見, 証識; cf. 大, 五大and 六境; 見大 and 六根; 識大 and 六識; seven elements
| sān huò / san1 huo4
| (Buddhist term) three mental disturbances
A Tiantai classification of the three delusions, also styled 三煩惱; 三漏; 三垢; 三結; trials or temptations, leakages, uncleannesses, and bonds. The first of the following three is common to all disciples, the two last to bodhisattvas. They arise from (a) 見, 思, 惑 things seen and thought, i.e. illusions from imperfect perception, with temptation to love, hate, etc.; to be rid of these false views and temptations is the discipline and nirvāṇa of ascetic or Hīnayāna Buddhists. Mahāyāna proceeds further in and by its bodhisattva aims, which produce their own difficulties, i.e. (b) 塵沙惑 illusion and temptation through the immense variety of duties in saving men; and (c) 無明惑 illusions and temptations that arise from failure philosophically to understand things in their reality; three mental disturbances
| yī shí / yi1 shi2
| 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; one consciousness
| jiǔ de / jiu3 de
| very low land; (surname) Kuji
The nine lands, i.e. the 欲界 realm of desire or sensuous realm the four 色界 realms of form or material forms; and the four 無色界 formless realms, or realms beyond form; v. 九有, 九有情居, 禪 and 定. The nine realms are:—(1) 欲界五趣地; the desire realm with its five gati, i.e. hells, hungry ghosts, animals, men, and devas. In the four form-realms are:— (2) 離生喜樂地 Paradise after earthly life, this is also the first dhyāna, or subject of meditation, 初禪. (3) 定生喜樂地 Paradise of cessation of rebirth, 二禪. (4) 離喜妙樂地 Land of wondrous joy after the previous joys, 三禪. (5) 捨念淸淨地 The Pure Land of abandonment of thought, or recollection (of past delights), 四禪. The four formless, or infinite realms, catur arūpa dhātu, are:—(6) 空無邊處地 ākāśānantyā-yatanam, the land of infinite space; also the first samādhi, 第一定. (7) 識無邊處地 vijñānānamtyāyatanam, the land of omniscience, or infinite perception, 二定. (8) 無所有處地 ākiñcanyāyatana, the land of nothingness, 三定. (9) 非想非非想處地 naivasaṁjñānā-saṁjñāyatana, the land (of knowledge) without thinking or not thinking, or where there is neither consciousness nor unconsciousness, i.e. above either; this is the 四定. Eitel says that in the last four, "Life lasts 20,000 great kalpas in the 1st, 40,000 in the 2nd, 60,000 in the 3rd, and 80,000 great kalpas in the 4th of these heavens."; nine levels of existence
| jiǔ shí / jiu3 shi2
| (female given name) Kumi
The kinds of cognition or consciousness (vijñāna); those of sight, hearing, smell, taste, touch, mind, mānas (or阿陁那識 ādāna), i.e. mental perception; 阿賴耶 ālāya, bodhi-consciousness, and 阿摩羅識 amala, purified or Buddha-consciousness. There is considerable difference as to the meaning of the last three; ninth consciousness
| wǔ xīn / wu3 xin1
| The five conditions of mind produced by objective perception: 卒爾心 immediate or instantaneous, the first impression; 尋求心attention, or inquiry; 決定心conclusion, decision; 染淨心the effect, evil or good; 等流心the production therefrom of other causations; five states of mind
| wǔ guǒ / wu3 guo3
| (1) five fruits (peach, Japanese plum, apricot, jujube, Japanese chestnut); (2) (Buddhist term) five types of effect in cause-and-effect relationships; (3) (Buddhist term) five effects of ignorance and formations on one's current life
The five fruits, or effects; there are various groups, e. g. I. (1) 異熟果 fruit ripening divergently, e. g. pleasure and goodness are in different categories; present organs accord in pain or pleasure with their past good or evil deeds; (2) 等流果 fruit of the same order, e. g. goodness reborn from previous goodness; (3) 土用果 present position and function fruit, the rewards of moral merit in previous lives; (4) 增上果 superior fruit, or position arising from previous earnest endeavor and superior capacity: (5) 離繋果 fruit of freedom from all bonds, nirvana fruit. II. Fruit, or rebirth: (1) 識 conception (viewed psychologically); (2) 名色 formation mental and physical; (3) 六處 the six organs of perception complete; (4) 觸 their birth and contact with the world; (5) 受 consciousness. III. Five orders of fruit, with stones, pips, shells (as nuts), chaff-like (as pine seeds), and with pods; fivefold aspects of cause and effect
| wǔ yùn / wu3 yun4
goun / gon ごうん
| the Five Aggregates (from Sanskrit "skandha") (Buddhism)
(Buddhist term) the five skandhas (the five aggregates: matter, sensation, perception, mental formations and consciousness)
The five skandhas, pañca-skandha: also 五陰; 五衆; 五塞犍陀 The five cumulations, substances, or aggregates, i. e. the components of an intelligent being, specially a human being: (1) 色 rūpa, form, matter, the physical form related to the five organs of sense; (2) 受 vedana, reception, sensation, feeling, the functioning of the mind or senses in connection with affairs and things; (3) 想 saṃjñā, conception, or discerning; the functioning of mind in distinguishing; (4) 行 saṃskāra, the functioning of mind in its processes regarding like and dislike, good and evil, etc.; (5) 識 vijñāna, mental faculty in regard to perception and cognition, discriminative of affairs and things. The first is said to be physical, the other four mental qualities; (2), (3), and (4) are associated with mental functioning, and therefore with 心所; (5) is associated with the faculty or nature of the mind 心王 manas. Eitel gives— form, perception, consciousness, action, knowledge. See also Keith's Buddhist Philosophy, 85-91; five aggregates
| wǔ yīn / wu3 yin1
| (Buddhist term) (archaism) the five skandhas (the five aggregates: matter, sensation, perception, mental formations and consciousness)
五衆 see 五蘊. 陰 is the older term; five aggregates
| etoku えとく
|| (noun/participle) understanding; comprehension; grasp; perception; appreciation; mastery (of an art or skill)
| shí zōng / shi2 zong1
| 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.
| shòu yùn / shou4 yun4
juun / jun じゅうん
vedanā, sensation, one of the five skandhas; feeling
| tiān shí / tian1 shi2
t`ien shih / tien shih
| Natural perception, or wisdom; the primal endowment in man: the 眞如 or bhūtatathatā; original consciousness
| dì dà / di4 da4
| (personal name) Chihiro; (surname) Jidai
Earth as one of the 四大 four elements, 地 earth, 水大 water, 火大 fire, and 風大 air (i. e. air in motion, wind); to these 空大 space (Skt. ākāśa) is added to make the 五大 five elements; 識 vijñāna, perception to make the six elements; and 見 darśana, views, concepts, or reasonings to make the seven elements. The esoteric sect use the five fingers, beginning with the little finger, to symbolize the five elements; the element earth
| shàn zhī / shan4 zhi1
| (given name) Yoshitomo
vibhāvana, clear perception; well-understood
| nèi yuán / nei4 yuan2
| The condition of perception arising from the five senses; also immediate, conditional, or environmental causes, in contrast with the more remote; internal referents
| nèi shí / nei4 shi2
| Internal perception, idem 心識; internal consciousness
| bā shí / ba1 shi2
| (Buddhist term) eight consciousnesses (one for each of the five senses, consciousness of the mind, self-consciousness and store consciousness)
The eight parijñāna, or kinds of cognition, perception, or consciousness. They are the five senses of cakṣur-vijñāna, śrotra-v., ghrāna-v., jihvā-v., and kāya-v., i.e. seeing, hearing, smelling, tasting, and touch. The sixth is mano-vijñāna, the mental sense, or intellect, v. 末那. It is defined as 意 mentality, apprehension, or by some as will. The seventh is styled kliṣṭa-mano-vijñāna 末那識 discriminated from the last as 思量 pondering, calculating; it is the discriminating and constructive sense, more than the intellectually perceptive; as infected by the ālaya-vijñāna., or receiving "seeds" from it, it is considered as the cause of all egoism and individualizing, i.e. of men and things, therefore of all illusion arising from assuming the seeming as the real. The eighth is the ālaya-vijñāna, 阿頼耶識 which is the storehouse, or basis from which come all "seeds"of consciousness. The seventh is also defined as the ādāna 阿陀那識 or "laying hold of" or "holding on to" consciousness; eight consciousnesses
The following table may be helpful for those studying Chinese or Japanese...
|Title||Characters||Romaji(Romanized Japanese)||Various forms of Romanized Chinese|
|Perception||感知||kan chi / kanchi||gǎn zhī / gan3 zhi1 / gan zhi / ganzhi||kan chih / kanchih|
|Perception of Knowledge||知識|
|chishiki||zhī shi / zhi1 shi / zhi shi / zhishi||chih shih / chihshih|
|Power of Understanding and Wisdom||悟性||gosei||wù xìng / wu4 xing4 / wu xing / wuxing||wu hsing / wuhsing|
|In some entries above you will see that characters have different versions above and below a line.|
In these cases, the characters above the line are Traditional Chinese, while the ones below are Simplified Chinese.
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Some people may refer to this entry as Perception Kanji, Perception Characters, Perception in Mandarin Chinese, Perception Characters, Perception in Chinese Writing, Perception in Japanese Writing, Perception in Asian Writing, Perception Ideograms, Chinese Perception symbols, Perception Hieroglyphics, Perception Glyphs, Perception in Chinese Letters, Perception Hanzi, Perception in Japanese Kanji, Perception Pictograms, Perception in the Chinese Written-Language, or Perception in the Japanese Written-Language.