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There are 26 total results for your Mind Over Matter search.
| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
空 see styles |
kòng kong4 k`ung kung ron ろん |
More info & calligraphy: Sky / Ether / Void / Emptiness / Unreality(1) empty air; sky; (2) {Buddh} shunyata (the lack of an immutable intrinsic nature within any phenomenon); emptiness; (3) (abbreviation) (See 空軍) air force; (noun or adjectival noun) (4) fruitlessness; meaninglessness; (noun or adjectival noun) (5) (See 五大・1) void (one of the five elements); (can be adjective with の) (6) {math} empty (e.g. set); (female given name) Ron śūnya, empty, void, hollow, vacant, nonexistent. śūnyatā, 舜若多, vacuity, voidness, emptiness, non-existence, immateriality, perhaps spirituality, unreality, the false or illusory nature of all existence, the seeming 假 being unreal. The doctrine that all phenomena and the ego have no reality, but are composed of a certain number of skandhas or elements, which disintegrate. The void, the sky, space. The universal, the absolute, complete abstraction without relativity. There are classifications into 2, 3, 4, 6, 7, 11, 13, 16, and 18 categories. The doctrine is that all things are compounds, or unstable organisms, possessing no self-essence, i.e. are dependent, or caused, come into existence only to perish. The underlying reality, the principle of eternal relativity, or non-infinity, i.e. śūnya, permeates all phenomena making possible their evolution. From this doctrine the Yogācārya school developed the idea of the permanent reality, which is Essence of Mind, the unknowable noumenon behind all phenomena, the entity void of ideas and phenomena, neither matter nor mind, but the root of both. |
精神 see styles |
jīng shen jing1 shen5 ching shen seishin / seshin せいしん |
More info & calligraphy: Spirit(1) mind; spirit; soul; heart; ethos; (2) attitude; mentality; will; intention; (3) spirit (of a matter); essence; fundamental significance; (given name) Seishin Vitality; also the pure and spiritual, the subtle, or recondite. |
塵 尘 see styles |
chén chen2 ch`en chen chiri ちり |
dust; dirt; earth (1) dust; (2) trash; garbage; rubbish; dirt; (3) (usu. as 塵ほども...ない) negligible amount; tiny bit; (4) hustle and bustle (of life); worldly cares; impurities of the world; (5) (abbreviation) {sumo} (See 塵手水) ritual gestures indicating that a fight will be clean guṇa, in Sanskrit inter alia means 'a secondary element', 'a quality', 'an attribute of the five elements', e.g. 'ether has śabda or sound for its guṇa and the ear for its organ'. In Chinese it means 'dust, small particles; molecules, atoms, exhalations'. It may be intp. as an atom, or matter, which is considered as defilement; or as an active, conditioned principle in nature, minute, subtle, and generally speaking defiling to pure mind; worldly, earthly, the world. The six guṇas or sensation-data are those of sight, sound, smell, taste, touch, and thought. |
三有 see styles |
sān yǒu san1 you3 san yu san'u |
The three kinds of bhava, or existence; idem 三界 q. v. The three states of mortal existence in the trailokya, i. e. in the realms of desire, of form, and beyond form. Another definition is 現有 present existence, or the present body and mind; 當有 in a future state; 中有 antara-bhava, in the intermediate state. 三有對 The three sets of limitation on freedom: (a) direct resistance or opposition; (b) environment or condition; (c) attachment. 三有爲法 The three active) functioning dharmas: (1) pratigha, matter or form, i. e. that which has ' substantial resistance'; (2) mind; and (3) 非色非心 entities neither of matter nor mind; cf. 七十五法. 三有爲相 The three forms of all phenomena, birth, stay (i. e. 1ife), death; utpāda, sthiti, and nirvana. |
五蘊 五蕴 see styles |
wǔ yùn wu3 yun4 wu yün goun / gon ごうん |
the Five Aggregates (from Sanskrit "skandha") (Buddhism) {Buddh} the five skandhas (matter, sensation, perception, mental formations and consciousness); the five aggregates 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. |
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. |
唯色 see styles |
wéi sè wei2 se4 wei se yuishiki |
All things are matter, because mind and matter are identical, for matter is mind. |
心結 心结 see styles |
xīn jié xin1 jie2 hsin chieh motoyu もとゆ |
a matter that gnaws at one's mind; preoccupation; sore point; rancor (female given name) Motoyu |
有事 see styles |
yǒu shì you3 shi4 yu shih yuuji / yuji ゆうじ |
to be occupied with something; to have something on one's mind; there is something the matter emergency; (given name) Yūji To have affairs, functioning, phenomenal, idem 有爲法. |
構う see styles |
kamau かまう |
(v5u,vi) (1) (See 構わない) to mind; to care about; to be concerned about; to have a regard for; (v5u,vi) (2) to be an issue; to matter; to create inconvenience; (Godan verb with "u" ending) (3) (kana only) to keep company; to care for; to look after; to entertain; to pay attention to; to spend time with; (v5u,vi) (4) to interfere with; to meddle in; (transitive verb) (5) to tease; (transitive verb) (6) (archaism) to banish; to prohibit |
色心 see styles |
sè xīn se4 xin1 se hsin shikishin |
Matter and mind, the material and immaterial. |
頭腦 头脑 see styles |
tóu nǎo tou2 nao3 t`ou nao tou nao |
brains; mind; skull; (fig.) gist (of a matter); leader; boss |
三世間 三世间 see styles |
sān shì jiān san1 shi4 jian1 san shih chien san zeken |
There are two definitions: (1) The realms of 器 matter, of 衆生 life, and 智正覺 mind, especially the Buddha's mind. (2) The 五陰 psychological realm (mind), 衆生 realm of life, and 國土 or 器material realm. |
不打緊 不打紧 see styles |
bù dǎ jǐn bu4 da3 jin3 pu ta chin |
unimportant; not serious; it doesn't matter; never mind |
不要緊 不要紧 see styles |
bù yào jǐn bu4 yao4 jin3 pu yao chin |
unimportant; not serious; it doesn't matter; never mind; it looks all right, but |
二元論 二元论 see styles |
èr yuán lùn er4 yuan2 lun4 erh yüan lun nigenron にげんろん |
dualism, belief that the universe is made of two different substance (e.g. mind and matter or good and evil) dualism |
沒什麼 没什么 see styles |
méi shén me mei2 shen2 me5 mei shen me |
it doesn't matter; it's nothing; never mind; think nothing of it; it's my pleasure; you're welcome |
沒甚麼 see styles |
méi shén me mei2 shen2 me5 mei shen me |
nothing; it doesn't matter; it's nothing; never mind |
無色界 无色界 see styles |
wú sè jiè wu2 se4 jie4 wu se chieh mushikikai むしきかい |
{Buddh} (See 三界・1) Mushikikai; formless realm; world free of greed or matter Arūpaloka, or Arūpadhātu, the heavens without form, immaterial, consisting only of mind in contemplation, being four in number, which are defined as the 四空天 Catūrūpabrahmaloka, and given as: 空無邊處 Ākāśānantyāyatana, 識無邊處 Vijñānānantyāyatana, 無所有處 Akiñcanyāyatana, 非想非非想處 Naivasaṃjñānāsaṃjñāyatana. |
非二聚 see styles |
fēi èr jù fei1 er4 ju4 fei erh chü |
Apart from the two categories of matter and mind; v. 非色非心. |
不相應行 不相应行 see styles |
bù xiāng yìng xíng bu4 xiang1 ying4 xing2 pu hsiang ying hsing fu sōō gyō |
Actions non-interrelated (with mind). |
十不二門 十不二门 see styles |
shí bù èr mén shi2 bu4 er4 men2 shih pu erh men jū funi mon |
The school of the ten pairs of unified opposites founded by Jingxi 荊溪 on the teaching of the Lotus sūtra. There are several books bearing the name. The unifying principle is that of the identity of contraries, and the ten apparent contraries are matter and mind, internal and external, 修證 practice and proof (or realization), cause and effect, impurity and purity, objective and subjective, self and other, 三業 action, speech, and thought, 權實 relative and absolute, the fertilized and the fertilizer (i.e. receiver and giver). There are several treatises on the subject in the Canon. |
想を練る see styles |
souoneru / sooneru そうをねる |
(exp,v5r) to turn (a matter) over in one's mind; to think deeply |
物心一如 see styles |
busshinichinyo ぶっしんいちにょ |
(expression) matter and mind are one; body and mind as one |
非色非心 see styles |
fēi sè fēi xīn fei1 se4 fei1 xin1 fei se fei hsin |
Neither matter nor mind, neither phenomenal nor noumenal; the triple division of all things is into 色, 心, and 非色非心phenomenal, noumenal, and neither. |
物質文明和精神文明 物质文明和精神文明 see styles |
wù zhì wén míng hé jīng shén wén míng wu4 zhi4 wen2 ming2 he2 jing1 shen2 wen2 ming2 wu chih wen ming ho ching shen wen ming |
material and spiritual culture; matter and mind; material progress, ideology and culture (philosophic slogan, adopted into Deng Xiaoping theory from 1978) |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 26 results for "Mind Over Matter" 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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