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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."
身心 means, "body and mind" or "mental and physical" in Chinese and Japanese.
In the Buddhist context, body and mind encompass the five elements (skandha) of a sentient being.
The body is the physical material (rūpa) of life. Mind embraces the other four skandhas which are consciousness, perception, action, and knowledge.
Below are some entries from our dictionary that may match your perception of knowledge search...
If shown, 2nd row is Simp. Chinese
|Simple Dictionary Definition|
| zhī shi / zhi1 shi5
| 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
More info / calligraphy:
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.
More info / calligraphy:
Body and Mind
| 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.
| 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.
| zhì // shí / zhi4 // shi2
chih // shih
| 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
| jiǔ de / jiu3 de
kyuuchi / kyuchi きゅうち
| 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
| 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
| xìng shí / xing4 shi2
| Natural powers of perception, or the knowledge acquired through the sense organs; mental knowledge; mental knowledge (?)
| xiàn shí / xian4 shi2
| Direct knowledge, manifesting wisdom, another name of the ālayavijñāna, on which all things depend for realization, for it completes the knowledge of the other vijñānas. Also the 'representation-consciousness' or perception of an external world, one of the 五識 q.v. of the 起信論; manifesting consciousness
| rèn shi / ren4 shi5
| to know; to recognize; to be familiar with; to get acquainted with sb; knowledge; understanding; awareness; cognition
(n,vs,adj-no) recognition; cognizance; cognisance; knowledge; realization; realisation; awareness; perception
to acknowledge, e.g. sin 認罪; cognition
| sì kōng dìng / si4 kong1 ding4
ssu k`ung ting / ssu kung ting
| 四無色定 The last four of the twelve dhyānas; the auto-hypnotic, or ecstatic entry into the four states represented by the four dhyāna heavens, i. e. 四 空 處 supra. In the first, the mind becomes void and vast like space; in the second, the powers of perception and understanding are unlimited; in the third, the discriminative powers of mind are subdued; in the fourth, the realm of consciousness or knowledge) without thought is reached, e. g. intuitive wisdom. These four are considered both as states of dhyāna, and as heavens into which one who practices these forms of dhyāna may be born; four formless concentrations
| pí dū nà / pi2 du1 na4
p`i tu na / pi tu na
| vijñāna, 毘若南 'consciousness or intellect', knowledge, perception, understanding, v. 識; vijñāna
| shí wú chù biān / shi2 wu2 chu4 bian1
shih wu ch`u pien / shih wu chu pien
shiki musho hen
| The brahmaloka of limitless knowledge or perception, v. 四空天 or 四空處 and 識處天. 識無處邊定 The dhyāna corresponding to it. 識無處邊解脫 The vimokṣa, or liberation from it to a higher stage; limitless consciousness
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The following table may be helpful for those studying Chinese or Japanese...
|Title||Characters||Romaji(Romanized Japanese)||Various forms of Romanized Chinese|
|Perception of Knowledge||知識|
|chishiki||zhī shi / zhi1 shi / zhi shi / zhishi||chih shih / chihshih|
|Body and Mind||身心||shin shin / shinshin||shēn xīn / shen1 xin1 / shen xin / shenxin||shen hsin / shenhsin|
|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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