There are 18 total results for your Open Mind search.
| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
虛心 虚心 see styles |
xū xīn xu1 xin1 hsü hsin koshin |
More info & calligraphy: Calm and Open MindWith humble mind, or heart. |
開覺 开觉 see styles |
kāi jué kai1 jue2 k`ai chüeh kai chüeh kaikaku |
More info & calligraphy: Open Mind |
虚心坦懐 see styles |
kyoshintankai きょしんたんかい |
(yoji) with an open and calm mind; with no preconceived notions; without reserve; frank; candid |
虛己以聽 虚己以听 see styles |
xū jǐ yǐ tīng xu1 ji3 yi3 ting1 hsü chi i t`ing hsü chi i ting |
More info & calligraphy: Listen with Open Mind |
五法 see styles |
wǔ fǎ wu3 fa3 wu fa gohō |
pañcadharma. The five laws or categories, of which four groups are as follows: I. 相名五法 The five categories of form and name: (1) 相 appearances, or phenomena; (2) 名 their names; (3) 分別 sometimes called 妄想 ordinary mental discrimination of them— (1) and (2) are objective, (3) subjective; (4) 正智 corrective wisdom, which corrects the deficiencies and errors of the last: (5) 如如 the 眞如 Bhutatathata or absolute wisdom, reached through the 如理智 understanding of the law of the absolute, or ultimate truth. II. 事理五法 The five categories into which things and their principles are divided: (1) 心法 mind; (2) 心所法 mental conditions or activities; (3) 色法 the actual states or categories as conceived; (4) 不相應法 hypothetic categories, 唯識 has twenty-four, the Abhidharma fourteen; (5) 無爲法 the state of rest, or the inactive principle pervading all things; the first four are the 事 and the last the 理. III. 理智五法 cf. 五智; the five categories of essential wisdom: (1) 眞如 the absolute; (2) 大圓鏡智 wisdom as the great perfect mirror reflecting all things; (3) 平等性智 wisdom of the equal Buddha nature of all beings; (4) 妙觀察智 wisdom of mystic insight into all things and removal of ignorance and doubt; (5) 成所作智 wisdom perfect in action and bringing blessing to self and others. IV. 提婆五法 The five obnoxious rules of Devadatta: not to take milk in any form, nor meat, nor salt; to wear unshaped garments, and to live apart. Another set is: to wear cast-off rags, beg food, have only one set meal a day, dwell in the open, and abstain from all kinds of flesh, milk, etc. |
十心 see styles |
shí xīn shi2 xin1 shih hsin jisshin |
The ten kinds of heart or mind; there are three groups. One is from the 止觀 4, minds ignorant and dark; affected by evil companions; not following the good; doing evil in thought, word, deed; spreading evil abroad; unceasingly wicked; secret sin; open crime; utterly shameless; denying cause and effect (retribution)―all such must remain in the flow 流 of reincarnation. The second group (from the same book) is the 逆流 the mind striving against the stream of perpetual reincarnation; it shows itself in devout faith, shame (for sin), fear (of wrong-doing), repentance and confession, reform, bodhi (i.e. the bodhisattva mind), doing good, maintaining the right law, thinking on all the Buddhas, meditation on the void (or, the unreality of sin). The third is the 眞言 group from the 大日經疏 3; the "seed" heart (i.e. the original good desire), the sprout (under Buddhist religious influence), the bud, leaf, flower, fruit, its serviceableness; the child-heart, the discriminating heart, the heart of settled judgment (or resolve). |
開心 开心 see styles |
kāi xīn kai1 xin1 k`ai hsin kai hsin kaishin |
to feel happy; to rejoice; to have a great time; to make fun of sb To open the heat; to develop the mind; to initiate into truth. |
十地心 see styles |
shí dì xīn shi2 di4 xin1 shih ti hsin jūji shin |
Ten stages of mind, or mental development, i.e. (1) 四無量心 the four kinds of boundless mind; (2) 十善心 the mind of the ten good qualities; (3) 明光心 the illuminated mind; (4) 焰慧心 the mind of glowing wisdom; (5) 大勝心 the mind of mastery; (6) 現前心 the mind of the open way (above normal definitions); (7) 無生心 the mind of no rebirth; (8) 不思議心 the mind of the inexpressible; (9) 慧光心 the mind of wisdom-radiance; (10) 受位心 the mind of perfect receptivity. v. also 十心. |
現前心 现前心 see styles |
xiàn qián xīn xian4 qian2 xin1 hsien ch`ien hsin hsien chien hsin genzenshin |
mind of the open way |
胎藏界 see styles |
tāi zàng jiè tai1 zang4 jie4 t`ai tsang chieh tai tsang chieh taizō kai |
Garbhadhātu, or Garbhakośa-(dhātu), the womb treasury, the universal source from which all things are produced; the matrix; the embryo; likened to a womb in which all of a child is conceived— its body, mind, etc. It is container and content; it covers and nourishes; and is the source of all supply. It represents the 理性 fundamental nature, both material elements and pure bodhi, or wisdom in essence or purity; 理 being the garbhadhātu as fundamental wisdom, and 智 acquired wisdom or knowledge, the vajradhātu. It also represents the human heart in its innocence or pristine purity, which is considered as the source of all Buddha-pity and moral knowledge. And it indicates that from the central being in the maṇḍala, viz. the Sun as symbol of Vairocana, there issue all the other manifestations of wisdom and power, Buddhas, bodhisattvas, demons, etc. It is 本覺 original intellect, or the static intellectuality, in contrast with 始覺 intellection, the initial or dynamic intellectuality represented in the vajradhātu; hence it is the 因 cause and vajradhātu the 果 effect; though as both are a unity, the reverse may be the rule, the effect being also the cause; it is also likened to 利他 enriching others, as vajradhātu is to 自利 enriching self. Kōbō Daishi, founder of the Yoga or Shingon 眞言 School in Japan, adopted the representation of the ideas in maṇḍalas, or diagrams, as the best way of revealing the mystic doctrine to the ignorant. The garbhadhātu is the womb or treasury of all things, the universe; the 理 fundamental principle, the source; its symbols are a triangle on its base, and an open lotus as representing the sun and Vairocana. In Japan this maṇḍala is placed on the east, typifying the rising sun as source, or 理. The vajradhātu is placed west and represents 智 wisdom or knowledge as derived from 理 the underlying principle, but the two are essential one to the other, neither existing apart. The material and spiritual; wisdom-source and intelligence; essence and substance; and similar complementary ideas are thus portrayed; the garbhadhātu may be generally considered as the static and the vajradhātu as the dynamic categories, which are nevertheless a unity. The garbhadhātu is divided into 三部 three sections representing samādhi or quiescence, wisdom-store, and pity-store, or thought, knowledge, pity; one is called the Buddha-section, the others the Vajra and Lotus sections respectively; the three also typify vimokṣa, prajñā, and dharmakāya, or freedom, understanding, and spirituality. There are three heads of these sections, i. e. Vairocana, Vajrapāṇi, and Avalokiteśvara; each has a mother or source, e. g. Vairocana from Buddha's-eye; and each has a 明王 or emanation of protection against evil; also a śakti or female energy; a germ-letter, etc. The diagram of five Buddhas contains also four bodhisattvas, making nine in all, and there are altogether thirteen 大院 or great courts of various types of ideas, of varying numbers, generally spoken of as 414. Cf. 金剛界; 大日; 兩部. |
四教三密 see styles |
sì jiào sān mì si4 jiao4 san1 mi4 ssu chiao san mi shikyō sanmitsu |
Now a 眞言 Shingon term; the 四教 are the Tiantai four schools of 顯 open or exoteric teaching; the 三密 are the Shingon esoteric teaching in which the three 身口意 body, mouth, and mind have special functions. |
打明ける see styles |
uchiakeru うちあける |
(irregular okurigana usage) (transitive verb) to be frank; to speak one's mind; to open one's heart |
虚心平気 see styles |
kyoshinheiki / kyoshinheki きょしんへいき |
(n,adj-na,adj-no) (yoji) with an open and calm mind; without reserve; with utmost candor; with no preconceived notions |
打ち明かす see styles |
uchiakasu うちあかす |
(transitive verb) (See 打明ける) to be frank; to speak one's mind; to open one's heart |
打ち明ける see styles |
buchiakeru ぶちあける uchiakeru うちあける |
(transitive verb) (1) to forcefully open up a hole (in a wall, etc.); (2) to speak frankly, holding nothing back; (3) to throw out everything inside; (transitive verb) to be frank; to speak one's mind; to open one's heart |
胸襟を開く see styles |
kyoukinohiraku / kyokinohiraku きょうきんをひらく |
(exp,v5k) (See 打ち明ける・うちあける) to be frank; to speak one's mind; to open one's heart; to have a heart-to-heart talk (with someone) |
Variations: |
yutaka ゆたか |
(adj-na,suf) (1) abundant; plentiful; rich; ample; (adjectival noun) (2) rich; wealthy; affluent; well-off; (adjectival noun) (3) open (mind); relaxed; easy; (adjectival noun) (4) plump (e.g. breasts); full; ample; (suf,adj-na) (5) (well) over; (easily) in excess of |
Variations: |
kyoshintankai きょしんたんかい |
(yoji) with an open and calm mind; with no preconceived notions; without reserve; frank; candid |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 18 results for "Open Mind" 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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No warranty as to the correctness, potential vulgarity, or clarity is expressed or implied. We did not write any of these definitions (though we occasionally act as a contributor/editor to the CC-CEDICT project). You are using this dictionary for free, and you get what you pay for.
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