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Concept in Chinese / Japanese...
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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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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: anatta (Buddhist concept of "non-self") (1) selflessness; self-effacement; self-renunciation; (2) {Buddh} anatta; anatman; doctrine that states that humans do not possess souls; (female given name) Mugaanātman; 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: idea; concept; philosophy; theory (Platonic) ideal (of how things ought to be, e.g. human rights); foundational principle; idea; conception (e.g. of the university); doctrine; ideology |
觀 观 see styles |
guān // guàn / guan1 // guan4 kuan kan |
Taoist monastery; palace gate watchtower; platform; to look at; to watch; to observe; to behold; to advise; concept; point of view; outlook; surname Guan vipaśyanā; vidarśanā. To look into, study, examine, contemplate; contemplation, insight; a study, a Taoist monastery; to consider illusion and discern illusion, or discern the seeming from the real; to contemplate and mentally enter into truth. 覺 is defined as awakening, or awareness, 觀 as examination or study. It is also an old tr. of the word Yoga; and cf. 禪 17. Guan is especially a doctrine of the Tiantai school as shown in the 止觀 q.v. |
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; (surname) Oodou mostly the same |
市場 市场 see styles |
shì chǎng / shi4 chang3 shih ch`ang / shih chang shijou / shijo / しじょう |
marketplace; market (also in abstract) (the) market (as a concept); (place-name, surname) Shijou; (place-name, surname) Ichiba; (surname) Ichijou; (surname) Itaiba |
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 xiāng / wo3 xiang1 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. |
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; (surname) Houshou 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. |
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 mahiro / まひろ shinkuu / shinku / しんくう |
(female given name) Mahiro; (personal name) Shinkuu (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 |
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. |
計都 计都 see styles |
jì dū / ji4 du1 chi tu keito / keto / 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 |
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 |
衆生相 众生相 see styles |
zhòng shēng xiāng / zhong4 sheng1 xiang1 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; (ger:) Geworfenheit; philosophical concept introduced by Heidegger |
阿彌陀 阿弥陀 see styles |
ē mí tuó / e1 mi2 tuo2 o mi t`o / o mi to amida / あみだ |
(out-dated kanji) (1) (Buddhist term) Amitabha (Buddha); Amida; (2) (kana only) (abbreviation) ghostleg lottery; ladder lottery; lottery in which participants trace a line across a lattice pattern to determine the winner; (3) (kana only) (abbreviation) wearing a hat pushed back on one's head (阿彌) amita, boundless, infinite; tr. by 無量 immeasurable. The Buddha of infinite qualities, known as 阿彌陀婆 (or 阿彌陀佛) Amitābha, tr. 無量光 boundless light; 阿彌陀廋斯Amitāyus, tr. 無量壽 boundless age, or life; and among the esoteric sects Amṛta 甘露 (甘露王) sweet-dew (king). An imaginary being unknown to ancient Buddhism, possibly of Persian or Iranian origin, who has eclipsed the historical Buddha in becoming the most popular divinity in the Mahāyāna pantheon. His name indicates an idealization rather than an historic personality, the idea of eternal light and life. The origin and date of the concept are unknown, but he has always been associated with the west, where in his Paradise, Suikhāvatī, the Western Pure Land, he receives to unbounded happiness all who call upon his name (cf. the Pure Lands 淨土 of Maitreya and Akṣobhya). This is consequent on his forty-eight vows, especially the eighteenth, in which he vows to refuse Buddhahood until he has saved all living beings to his Paradise, except those who had committed the five unpardonable sins, or were guilty of blasphemy against the Faith. While his Paradise is theoretically only a stage on the way to rebirth in the final joys of nirvana, it is popularly considered as the final resting-place of those who cry na-mo a-mi-to-fo, or blessed be, or adoration to, Amita Buddha. The 淨土 Pure-land (Jap. Jōdo) sect is especially devoted to this cult, which arises chiefly out of the Sukhāvatīvyūha, but Amita is referred to in many other texts and recognized, with differing interpretations and emphasis, by the other sects. Eitel attributes the first preaching of the dogma to 'a priest from Tokhara' in A. D.147, and says that Faxian and Xuanzang make no mention of the cult. But the Chinese pilgrim 慧日Huiri says he found it prevalent in India 702-719. The first translation of the Amitāyus Sutra, circa A.D. 223-253, had disappeared when the Kaiyuan catalogue was compiled A.D. 730. The eighteenth vow occurs in the tr. by Dharmarakṣa A.D. 308. With Amita is closely associated Avalokiteśvara, who is also considered as his incarnation, and appears crowned with, or bearing the image of Amita. In the trinity of Amita, Avalokiteśvara appears on his left and Mahāsthāmaprāpta on his right. Another group, of five, includes Kṣitigarbha and Nāgārjuna, the latter counted as the second patriarch of the Pure Land sect. One who calls on the name of Amitābha is styled 阿彌陀聖 a saint of Amitābha. Amitābha is one of the Five 'dhyāni buddhas' 五佛, q.v. He has many titles, amongst which are the following twelve relating to him as Buddha of light, also his title of eternal life: 無量光佛Buddha of boundless light; 無邊光佛 Buddha of unlimited light; 無礙光佛 Buddha of irresistible light; 無對光佛 Buddha of incomparable light; 燄王光佛 Buddha of yama or flame-king light; 淸淨光佛 Buddha of pure light; 歡喜光佛 Buddha of joyous light; 智慧光佛 Buddha of wisdom light; 不斷光佛 Buddha of unending light; 難思光佛 Buddha of inconceivable light; 無稱光佛Buddha of indescribable light; 超日月光佛 Buddha of light surpassing that of sun and moon; 無量壽 Buddha of boundless age. As buddha he has, of course, all the attributes of a buddha, including the trikāya, or 法報化身, about which in re Amita there are differences of opinion in the various schools. His esoteric germ-letter is hrīḥ, and he has specific manual-signs. Cf. 阿彌陀經, of which with commentaries there are numerous editions. |
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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. | ||||
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