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Concept in Chinese / Japanese...
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Idea / Concept
理念 / 理唸 means idea, notion, concept, principle, theory, philosophy*, or doctrine in Chinese, Japanese Kanji, and old Korean Hanja.
理念 / 理唸 is OK for a wall scroll, although it's more commonly used as an oral/informal word in Asia.
* 理念 / 理唸 is not the title for philosophy but rather is about having a certain philosophy or approach to something.
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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 | |
| Idea Concept | 理念 / 理唸 理念 | ri nen / rinen | lǐ niàn / li3 nian4 / li nian / linian | li nien / linien |
| 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. | ||||
Not the results for concept that you were looking for?
Below are some entries from our dictionary that may match your concept search...
| Characters If shown, 2nd row is Simp. Chinese |
Pronunciation Romanization |
Simple Dictionary Definition |
無我 无我 see styles |
wú wǒ / wu2 wo3 wu wo muga / むが |
 More info & calligraphy: (1) selflessness; self-effacement; self-renunciation; (2) {Buddh} anatta; anatman; doctrine that states that humans do not possess souls; (female given name) Muga anātman; nairātmya; no ego, no soul (of an independent and self-contained character), impersonal, no individual independent existence (of conscious or unconscious beings, anātmaka). The empirical ego is merely an aggregation of various elements, and with their disintegration it ceases to exist; therefore it has nm ultimate reality of its own, but the Nirvāṇa Sūtra asserts the reality of the ego in the transcendental realm. The non-Buddhist definition of ego is that it has permanent individuality 常一之體 and is independent or sovereign 有主宰之用. When applied to men it is 人我, when to things it is 法我. Cf. 常 11; no-self |
理念 see styles |
lǐ niàn / li3 nian4 li nien rinen / りねん |
 More info & calligraphy: (Platonic) ideal (of how things ought to be, e.g. human rights); foundational principle; idea; conception (e.g. of the university); doctrine; ideology |
三身 see styles |
sān shēn / san1 shen1 san shen sanjin;sanshin / さんじん;さんしん |
{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; three bodies [of the Buddha] |
主線 主线 see styles |
zhǔ xiàn / zhu3 xian4 chu hsien |
main line (of communication); main thread (of a plotline or concept); central theme |
俗世 see styles |
sú shì / su2 shi4 su shih zokusei;zokuse / zokuse;zokuse / ぞくせい;ぞくせ |
the vulgar world (Buddhist concept); secular world (noun - becomes adjective with の) this world; earthly life mundane world |
大同 see styles |
dà tóng / da4 tong2 ta t`ung / ta tung daidou / daido / だいどう |
(Confucianism) Great Harmony (concept of an ideal society) (expression) (1) largely the same; (2) Daidō era (806.5.18-810.9.19); (place-name, surname) Daidou mostly the same |
意境 see styles |
yì jìng / yi4 jing4 i ching |
artistic mood or conception; creative concept |
我執 我执 see styles |
wǒ zhí / wo3 zhi2 wo chih gashuu / gashu / がしゅう |
egotism; obstinacy ātma-grāha; holding to the concept of the ego; also 人執; positing a self |
我相 see styles |
wǒ xiàng / wo3 xiang4 wo hsiang gasō |
Egoism, the concept of the ego as real. Anyone who believes in我相, 人我, 衆生我, 壽我 is not a true Bodhisattva, v. 我人四相; concept of self |
我空 see styles |
wǒ kōng / wo3 kong1 wo k`ung / wo kung gakū |
生空 (衆生空); 人空 Illusion of the concept of the reality of the ego, man being composed of elements and disintegrated when these are dissolved; emptiness of self |
有要 see styles |
yuuyou / yuyo / ゆうよう | matter (thing, concept) of high (vital, extreme) importance |
極微 极微 see styles |
jí wēi / ji2 wei1 chi wei kyokubi;gokubi / きょくび;ごくび |
(adj-na,n,adj-no) microscopic; infinitesimal An atom, especially as a mental concept, in contrast with 色聚之微, i.e. a material atom which has a center and the six directions, an actual but imperceptible atom; seven atoms make a 微塵 molecule, the smallest perceptible aggregation, called an aṇu 阿莬 or 阿拏; the perceptibility is ascribed to the deva-eye rather than to the human eye. There is much disputation as to whether the ultimate atom has real existence or not, whether it is eternal and immutable and so on. |
概念 see styles |
gài niàn / gai4 nian4 kai nien gainen / がいねん |
concept; idea; CL:個|个[ge4] general idea; concept; notion |
構想 构想 see styles |
gòu xiǎng / gou4 xiang3 kou hsiang kousou / koso / こうそう |
to conceive; concept (noun/participle) plan; plot; idea; conception; vision; scheme |
法性 see styles |
fǎ xìng / fa3 xing4 fa hsing hosshou;houshou / hossho;hosho / ほっしょう;ほうしょう |
{Buddh} (See 法相・ほっそう・1) dharmata (dharma nature, the true nature of all manifest phenomena); (personal name) Hosshou dharmatā. Dharma-nature, the nature underlying all thing, the bhūtatathatā, a Mahāyāna philosophical concept unknown in Hīnayāna, v. 眞如 and its various definitions in the 法相, 三論 (or法性), 華嚴, and 天台 Schools. It is discussed both in its absolute and relative senses, or static and dynamic. In the Mahāparinirvāṇa sūtra and various śāstras the term has numerous alternative forms, which may be taken as definitions, i. e. 法定 inherent dharma, or Buddha-nature; 法住 abiding dharma-nature; 法界 dharmakṣetra, realm of dharma; 法身 dharmakāya, embodiment of dharma; 實際 region of reality; 實相 reality; 空性 nature of the Void, i. e. immaterial nature; 佛性 Buddha-nature; 無相 appearance of nothingness, or immateriality; 眞如 bhūtatathatā; 如來藏 tathāgatagarbha; 平等性 universal nature; 離生性 immortal nature; 無我性 impersonal nature; 虛定界: realm of abstraction; 不虛妄性 nature of no illusion; 不變異性 immutable nature; 不思議界 realm beyond thought; 自性淸淨心 mind of absolute purity, or unsulliedness, etc. Of these the terms 眞如, 法性, and 實際 are most used by the Prajñāpāramitā sūtras; dharma nature |
理觀 理观 see styles |
lǐ guān / li3 guan1 li kuan rikan / りかん |
{Buddh} (See 事観) contemplation of principle The concept of absolute truth; the concentration of the mind upon reality; contemplation of principle |
眞空 see styles |
zhēn kōng / zhen1 kong1 chen k`ung / chen kung shin gū / まひろ |
(female given name) Mahiro (1) The absolute void, complete vacuity, said to be the nirvana of the Hīnayāna. (2) The essence of the bhūtatathatā, as the 空眞如 of the 起信論, 唯識, and 華嚴. (3) The void or immaterial as reality, as essential or substantial, the 非 空 之 空 not-void void, the ultimate reality, the highest Mahāyāna concept of true voidness, or of ultimate reality; true emptiness |
眞證 眞证 see styles |
zhēn zhèng / zhen1 zheng4 chen cheng shinshō |
Real evidence, proof, or assurance, or realization of truth. The knowledge, concept, or idea which corresponds to reality; actualization |
考え see styles |
kangae / かんがえ | (1) thinking; thought; view; opinion; concept; (2) idea; notion; imagination; (3) intention; plan; design; (4) consideration; judgement; deliberation; reflection; (5) wish; hope; expectation |
観念 see styles |
kannen / かんねん | (1) idea; notion; concept; conception; (2) sense (e.g. of duty); (noun/participle) (3) resignation; preparedness; acceptance; (4) {Buddh} observation and contemplation; meditation |
觀念 观念 see styles |
guān niàn / guan1 nian4 kuan nien kannen |
notion; thought; concept; sense; views; ideology; general impressions To look into and think over, contemplate and ponder; to look into and think over |
計都 计都 see styles |
jì dū / ji4 du1 chi tu keito / けいと |
concept from Vedic astronomy (Sanskrit Ketu), the opposite point to 羅睺|罗睺[luo2 hou2]; imaginary star presaging disaster (female given name) Keito 計部; 鷄都 or 兜 ketu, any bright appearance, comet, ensign, eminent, discernment, etc.; the name of two constellations to the left and right of Aquila. |
三無性 三无性 see styles |
sān wú xìng / san1 wu2 xing4 san wu hsing san mushō |
The three things without a nature or separate existence of their own: (a) 相無性 form, appearance or seeming, is unreal, e.g. a rope appearing like a snake; (b) 生無性 life ditto, for it is like the rope, which is derived from constituent materials; (c) 勝義無性 the 勝義, concept of the 眞如 or bhūtatathatā, is unreal, e.g. the hemp of which the rope is made; the bhūtatathatā is perfect and eternal. Every representation of it is abstract and unreal. The three are also known as 相無性, 無自然性, 法無性; v. 唯識論 9; three non-natures |
不思議 不思议 see styles |
bù sī yì / bu4 si1 yi4 pu ssu i fushigi / ふしぎ |
unbelievable; [a concept that] cannot be comprehended; unimaginable; unfathomable. (noun or adjectival noun) wonderful; marvelous; strange; incredible; amazing; curious; miraculous; mysterious; (female given name) Mirakuru Beyond thought and words or linguistic expression, beyond conception, baffling description, amazing, "supraconceptual", inconceivable, non-conceptual, something that cannot be conceptualized or compared to anything worldly. Analogous to Acintya (阿軫帝也). |
励まし see styles |
hagemashi / はげまし | (noun - becomes adjective with の) (See 励み) encouragement (as an abstract concept); stimulation |
新概念 see styles |
shingainen / しんがいねん | new concept |
現存在 see styles |
gensonzai / げんそんざい | Dasein; philosophical concept introduced by Heidegger |
產業鏈 产业链 see styles |
chǎn yè liàn / chan3 ye4 lian4 ch`an yeh lien / chan yeh lien |
industry chain (concept proposed by US scholar Michael Porter in 1985) |
衆生相 众生相 see styles |
zhòng shēng xiàng / zhong4 sheng1 xiang4 chung sheng hsiang shujō sō |
衆生見 The concept that all beings have reality; mark of sentient beinghood |
被投性 see styles |
hitousei / hitose / ひとうせい | thrownness; philosophical concept (Geworfenheit in German) introduced by Heidegger |
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