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Human Nature in Chinese / Japanese...
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Human Nature
rén xìng
This title is the essence of what it means to act and be human.
These two characters refer to the way we are as people.
人性 is also sometimes translated as human personality, human instinct, humanity, or humanism.
The first character literally means human or people.
The second character means nature. It can also mean property, quality, attribute, or essence. It can even be a modifier like "-ity" or "-ness", which is why this word is also translated as "humanity".
Empathy / Humanity
This title can apply to a lot of meanings including: humanity; empathy; kindness; sympathy; human nature; human emotions; human interaction.
Fire and Water Have No Mercy
shuǐ huǒ wú qíng
This Chinese proverb means, "fire [and] water have-not mercy".
This serves to remind us that the forces of nature are beyond human control.
Some may also translation this as, "implacable fate".
Forgiveness
shù
恕 means to forgive, show mercy, absolve, or excuse in Chinese and Korean Hanja (though mostly used in compound words in Korean).
恕 incorporates the pictogram of a heart at the bottom, and a woman and a mouth at the top. The heart portion has the most significance, as it is suggested that it is the heart's nature to forgive.
In Asian culture, as with most other cultures, forgiveness is an act of benevolence and altruism. In forgiving, you put yourself in someone else's shoes and show them the kindness that you would want them to show you. Confucius referred to this quality as "human-heartedness".
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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 | |
| Human Nature | 人性 | rén xìng / ren2 xing4 / ren xing / renxing | jen hsing / jenhsing | |
| Empathy Humanity | 人情 | ninjou / ninjo | rén qíng / ren2 qing2 / ren qing / renqing | jen ch`ing / jenching / jen ching |
| Fire and Water Have No Mercy | 水火無情 水火无情 | shuǐ huǒ wú qíng shui3 huo3 wu2 qing2 shui huo wu qing shuihuowuqing | shui huo wu ch`ing shuihuowuching shui huo wu ching |
|
| Forgiveness | 恕 | shù / shu4 / shu | ||
| 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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Below are some entries from our dictionary that may match your human nature search...
| Characters If shown, 2nd row is Simp. Chinese |
Pronunciation Romanization |
Simple Dictionary Definition |
人性 see styles |
rén xìng / ren2 xing4 jen hsing jinsei / jinse / じんせい |
 More info & calligraphy: human nature; instinct; humanity; humanism |
人情 see styles |
rén qíng / ren2 qing2 jen ch`ing / jen ching ninjou / ninjo / にんじょう |
 More info & calligraphy: (1) humanity; empathy; kindness; sympathy; (2) human nature; common sense; customs and manners human emotions; human emotions |
化身 see styles |
huà shēn / hua4 shen1 hua shen keshin / けしん |
 More info & calligraphy: (n,vs,adj-no) {Buddh} incarnation; impersonation; personification; avatar nirmāṇakāya, 應身, 應化身; 變化身 The third characteristic or power of the trikāya 三身, a Buddha's metamorphosic body, which has power to assume any shape to propagate the Truth. Some interpret the term as connoting pan-Buddha, that all nature in its infinite variety is the phenomenal 佛身 Buddha-body. A narrower interpretation is his appearance in human form expressed by 應身, while 化身 is used for his manifold other forms of appearances; transformation body |
自然 see styles |
zì rán / zi4 ran2 tzu jan jinen / じねん |
 More info & calligraphy: (n,n-adv) occurring naturally (without human influence); (female given name) Minori svayaṃbhū, also 自爾; 法爾 self-existing, the self-existent; Brahmā, Viṣṇu, and others; in Chinese it is 'self-so', so of itself, natural, of course, spontaneous. It also means uncaused existence, certain sects of heretics 自然外道 denying Buddhist cause and effect and holding that things happen spontaneously. |
根 see styles |
gēn / gen1 ken ne / ね |
root; basis; classifier for long slender objects, e.g. cigarettes, guitar strings; CL:條|条[tiao2]; radical (chemistry) (1) root (of a plant); (2) root (of a tooth, hair, etc.); center (of a pimple, etc.); (3) root (of all evil, etc.); source; origin; cause; basis; (4) one's true nature; (5) (fishing) reef; (personal name) Nemawari mūla, a root, basis, origin; but when meaning an organ of sense, indriyam, a 'power', 'faculty of sense, sense, organ of sense'. M.W. A root, or source; that which is capable of producing or growing, as the eye is able to produce knowledge, as faith is able to bring forth good works, as human nature is able to produce good or evil karma. v. 五根 and 二十二根; faculties |
世情 see styles |
shì qíng / shi4 qing2 shih ch`ing / shih ching sejou / sejo / せじょう |
worldly affairs; the ways of the world the ways of the world; human nature |
二我 see styles |
èr wǒ / er4 wo3 erh wo niga |
(二我見) The two erroneous views of individualism: (a) 人我見 The erroneous view that there is an independent human personality or soul, and (b) 法我見 the like view that anything exists with an independent nature; two views of self |
五教 see styles |
wǔ jiào / wu3 jiao4 wu chiao gokyō |
The five division of Buddhism according to the Huayan School, of which there are two That of 杜順 Dushun down to 賢首 Xianshou is (1) 小乘教 Hīnayāna which interprets nirvana as annihilation; (2) 大乘始教 the primary stage of Mahāyāna, with two sections the 相始教 and 空 始教 or realistic and idealistic, (3) 大乘終教 Mahāyāna in its final stage, teaching the 眞如 and universal Buddhahood; (4) 頓教 the immediate, direct, or intuitive school, e. g. by right concentration of thought, or faith, apart from 'works'; (5) 圓教 the complete or perfect teaching of the Huayan, combining all the rest into one all-embracing vehicle. The five are now differentiated into 十宗 ten schools. The other division, by 圭峯 Guifeng of the same school, is (1) 人天教 rebirth as human beings for those who keep the five commandments and as devas those who keep the 十善 as 相始教 above; (4) 大乘破相教 as 空始教 above; and (5) 一乘顯性教 the one vehicle which reveals the universal Buddha-nature; it includes (3), (4), and (5) of the first group. See also 五時教; five teachings |
五蘊 五蕴 see styles |
wǔ yùn / wu3 yun4 wu yün goun / gon / ごうん |
the Five Aggregates (from Sanskrit "skandha") (Buddhism) {Buddh} the five skandhas (the five aggregates: matter, sensation, perception, mental formations and consciousness) The five skandhas, pañca-skandha: also 五陰; 五衆; 五塞犍陀 The five cumulations, substances, or aggregates, i. e. the components of an intelligent being, specially a human being: (1) 色 rūpa, form, matter, the physical form related to the five organs of sense; (2) 受 vedana, reception, sensation, feeling, the functioning of the mind or senses in connection with affairs and things; (3) 想 saṃjñā, conception, or discerning; the functioning of mind in distinguishing; (4) 行 saṃskāra, the functioning of mind in its processes regarding like and dislike, good and evil, etc.; (5) 識 vijñāna, mental faculty in regard to perception and cognition, discriminative of affairs and things. The first is said to be physical, the other four mental qualities; (2), (3), and (4) are associated with mental functioning, and therefore with 心所; (5) is associated with the faculty or nature of the mind 心王 manas. Eitel gives— form, perception, consciousness, action, knowledge. See also Keith's Buddhist Philosophy, 85-91; five aggregates |
人心 see styles |
rén xīn / ren2 xin1 jen hsin jinshin(p);hitogokoro / じんしん(P);ひとごころ |
popular feeling; the will of the people human nature; human heart; human spirit; kindness; sympathy; (given name) Jinshin minds of men |
六趣 see styles |
liù qù / liu4 qu4 liu ch`ü / liu chü rokushu |
The six directions of reincarnation, also 六道: (1) 地獄趣 naraka-gati, or that of the hells; (2) 餓鬼趣 preta-gati, of hungry ghosts; (3) 畜生趣 tiryagyoni-gati, of animals; (4) 阿修羅趣 asura-gati, of malevolent nature spirits; (5 ) 人趣 manuṣya-gati, of human existence; (6) 天趣 deva-gati, of deva existence. The 六趣輪廻經 is attributed to Aśvaghoṣa; six destinies |
天眞 see styles |
tiān zhēn / tian1 zhen1 t`ien chen / tien chen tenshin / てんま |
(female given name) Tenma bhūtatathatā, permanent reality underlying all phenomena, pure and unchanging e. g. the sea in contrast with the waves; nature, the natural, 天然之眞理, 非人之造作者 natural reality, not of human creation; as it originally is |
遮制 see styles |
zhē zhì / zhe1 zhi4 che chih shasei |
遮戒 A secondary commandment, deriving from the mandate of Buddha, e.g. against drinking wine, as opposed to 性戒 a commandment based on the primary laws of human nature, e.g. against murder, etc.; cf 二戒; precepts outlining the need for restraint |
人情咄 see styles |
ninjoubanashi / ninjobanashi / にんじょうばなし | story about human nature or emotions (esp. rakugo); emotional rakugo story lacking a punch line |
人情噺 see styles |
ninjoubanashi / ninjobanashi / にんじょうばなし | story about human nature or emotions (esp. rakugo); emotional rakugo story lacking a punch line |
人情話 see styles |
ninjoubanashi / ninjobanashi / にんじょうばなし | story about human nature or emotions (esp. rakugo); emotional rakugo story lacking a punch line |
人間性 see styles |
ningensei / ningense / にんげんせい | humanity; human nature |
性善説 see styles |
seizensetsu / sezensetsu / せいぜんせつ | (orig. from Mencius) (ant: 性悪説) belief that human nature is fundamentally good |
性悪説 see styles |
seiakusetsu / seakusetsu / せいあくせつ | (ant: 性善説) cynicism (of mankind); belief that human nature is fundamentally evil |
性惡論 性恶论 see styles |
xìng è lùn / xing4 e4 lun4 hsing o lun |
"human nature is evil", theory advocated by Xunzi 荀子[Xun2 zi3] |
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; womb-container world |
イヤミス see styles |
iyamisu / イヤミス | (from イヤな汗 and ミステリー) (See 嫌・いや) iyamisu; mystery fiction subgenre dealing with grisly episodes and the dark side of human nature |
二種忍辱 二种忍辱 see styles |
èr zhǒng rěn rù / er4 zhong3 ren3 ru4 erh chung jen ju nishuninniku |
Two kinds of patience, or endurance: (a) of the assaults of nature, heat, cold, etc.; (b) of human assaults and insults; two kinds of patience |
人之常情 see styles |
rén zhī cháng qíng / ren2 zhi1 chang2 qing2 jen chih ch`ang ch`ing / jen chih chang ching |
human nature (idiom); a behavior that is only natural |
人定勝天 人定胜天 see styles |
rén dìng shèng tiān / ren2 ding4 sheng4 tian1 jen ting sheng t`ien / jen ting sheng tien |
man can conquer nature (idiom); human wisdom can prevail over nature |
人生朝露 see styles |
rén shēng zhāo lù / ren2 sheng1 zhao1 lu4 jen sheng chao lu jinseichouro / jinsechoro / じんせいちょうろ |
human life as the morning dew (idiom); fig. ephemeral and precarious nature of human existence (expression) (yoji) Man's life vanishes like a dew; A person's life is as fleeting as a morning dew |
六大無礙 六大无碍 see styles |
liù dà wú ài / liu4 da4 wu2 ai4 liu ta wu ai rokudai muge |
The six elements unimpeded, or interactive; or 六大體大 the six elements in their greater substance, or whole. The doctrine of the esoteric cult of tran-substantiation, or the free interchangeability of the six Buddha elements with the human, like with like, whereby yoga becomes possible, i. e. the Buddha elements entering into and possessing the human elements, for both are of the same elemental nature; no obstruction among the six elements |
危如朝露 see styles |
wēi rú zhāo lù / wei1 ru2 zhao1 lu4 wei ju chao lu |
precarious as the morning dew (idiom); fig. ephemeral and precarious nature of human existence |
朝露溘至 see styles |
zhāo lù kè zhì / zhao1 lu4 ke4 zhi4 chao lu k`o chih / chao lu ko chih |
the morning dew will swiftly dissipate (idiom); fig. ephemeral and precarious nature of human existence |
浮雲朝露 浮云朝露 see styles |
fú yún zhāo lù / fu2 yun2 zhao1 lu4 fu yün chao lu |
floating clouds, morning dew (idiom); fig. ephemeral nature of human existence |
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