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Heaven Soul in Chinese / Japanese...
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Soul Mates
It was tough to find the best way to say “soul mates” in Chinese. We settled on 天生一對 as an old way to say, “A couple selected by heaven.”
The first two characters together mean “natural” or “innate.” Separated, they mean “heaven” and “born.” The last two characters mean “couple.” So this can be translated as “A couple that is together by nature,” or “A couple brought together by heaven's decree.” With a slight stretch, you could say, “A couple born together from heaven.”
It's a struggle to find the best way to describe this idea in English but trust me, it is pretty cool, and it is a great way to say “soulmates.”
If you're in a happy relationship or marriage and think you have found your soul mate, this would be a wonderful wall scroll to hang in your home.
Eternal Life / Future Life
來世 is a word that can be used in many different ways.
It is often used to express the next life (life in heaven or wherever your soul is bound for). So it does have a religious overtone. However, it can also be used to express your life in the future - perhaps during your present lifetime.
It can also be translated as “the next world,” “the next generation,” “the time that is to come,” “otherworld,” or simply “posterity.”
See Also: Eternity | Rebirth | Reincarnation | Immortality
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Below are some entries from our dictionary that may match your heaven soul search...
| Characters If shown, 2nd row is Simp. Chinese |
Pronunciation Romanization |
Simple Dictionary Definition |
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. |
天前配 see styles |
tiān qián pèi tian1 qian2 pei4 t`ien ch`ien p`ei tien chien pei |
soul mates; before heaven match |
被昇天 see styles |
hishouten / hishoten ひしょうてん |
(See 聖母被昇天) Assumption (of the body and soul of Mary into heaven) |
The following table may be helpful for those studying Chinese or Japanese...
| Title | Characters | Romaji (Romanized Japanese) | Various forms of Romanized Chinese | |
| Soul Mates | 天生一對 天生一对 | tiān shēng yí duì tian1 sheng1 yi2 dui4 tian sheng yi dui tianshengyidui | t`ien sheng i tui tienshengitui tien sheng i tui |
|
| Eternal Life Future Life | 來世 来世 | rai-se | lái shì / lai2 shi4 / lai shi / laishi | lai shih / laishih |
| 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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