There are 11 total results for your Soul Essence search.
| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
心 see styles |
xīn xin1 hsin haato / hato ハート |
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. |
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 |
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. |
精華 精华 see styles |
jīng huá jing1 hua2 ching hua seika / seka せいか |
More info & calligraphy: Seika / Quintessenceessence; quintessence; flower; glory; (f,p) Seika |
三身 see styles |
sān shēn san1 shen1 san shen sanmi さんみ |
{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. |
真髄 see styles |
shinzui しんずい |
(noun - becomes adjective with の) essence; quintessence; spirit; soul; heart; pith; pith and marrow |
神髄 see styles |
shinzui しんずい |
(noun - becomes adjective with の) essence; quintessence; spirit; soul; heart; pith; pith and marrow |
無神我 无神我 see styles |
wú shén wǒ wu2 shen2 wo3 wu shen wo mu jinga |
no spiritual essence; no soul |
衞世師 衞世师 see styles |
wèi shì shī wei4 shi4 shi1 wei shih shih Eiseishi |
Vaiśeṣika; derived from viśeṣa, characteristic, individuality, particularity or individual essence. M.W. Also 鞞世師 (or 鞞思迦); 吠世史迦; 勝論宗 An atomistic school founded by Kaṇāda. Like the Saṅkhya philosophy it taught a dualism and an endless number of souls, also by its doctrine of particularity or individual essence maintained 'the eternally distinct or sui generis nature of the nine substances' (see below), 'of which the first five including mind are held to be atomic.' M.W. The interaction of these with the six mentioned below produces cosmic evolution. It chiefly occupied itself, like the orthodox Nyāya philosophy, with the theory of knowledge, but it differed by distinguishing only six categories of cognition 六諦, viz. substance, quality, activity, species, distinction, and correlation, also a seventh of non-existence, and nine substances possessed of qualities, these 九陰 being: the five elements, air, fire, water, earth, ether, together with time, space, spirit (manas), and soul (ātman). Cf. Keith, Indian Logic and Atomism, and Dasgupta, History of Indian Philosophy. |
Variations: |
shinzui しんずい |
essence; quintessence; spirit; soul; heart; pith (and marrow) |
Variations: |
shinzui しんずい |
(noun - becomes adjective with の) essence; quintessence; spirit; soul; heart; pith; pith and marrow |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 11 results for "Soul Essence" 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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