The Name Perception in Chinese / Japanese...

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Perception of Knowledge

zhī shi
chishiki
Perception of Knowledge Scroll

知識 has the very strong meaning of "knowledge" and in some context, "learning".

The first character represents "to know" or "to realize".

The second character alone refers to the ability to "recognize", or "realize" and can also be used to mean "knowing".


See Also:  Wisdom | Learn From Wisdom

gǎn zhī
kan chi
Perception Scroll

感知 is the Chinese, Japanese Kanji, and old Korean Hanja for perception, awareness, or the act of sensing and noticing.

Power of Understanding and Wisdom

wù xìng
gosei
Power of Understanding and Wisdom Scroll

悟性 means the power of understanding and insight in Chinese.

It is often associated with Neo-Confucianism. In that regard, it means to realize, perceive, or have the perception of man's true nature. It can also mean to find your soul, the soul of others, or the soul of the world. Some will translate this simply as the state of being "savvy".

In Japanese, this is often translated as wisdom and understanding.


The following table may be helpful for those studying Chinese or Japanese...

Title CharactersRomaji (Romanized Japanese)Various forms of Romanized Chinese
Perception of Knowledge知識
知识
chishikizhī shi / zhi1 shi / zhi shi / zhishichih shih / chihshih
Perception感知kan chi / kanchigǎn zhī / gan3 zhi1 / gan zhi / ganzhikan chih / kanchih
Power of Understanding and Wisdom悟性goseiwù xìng / wu4 xing4 / wu xing / wuxingwu hsing / wuhsing
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 perception search...

Characters

If shown, 2nd row is Simp. Chinese

Pronunciation
Romanization
Simple Dictionary Definition

see styles

    yi4
i
 i
    い
Power of Understanding and Wisdom Scroll
idea; meaning; thought; to think; wish; desire; intention; to expect; to anticipate
(1) feelings; thoughts; (2) meaning; (personal name) Kokoro
Manas, the sixth of the ṣaḍāyatanas or six means of perception, i.e. sight, hearing, smell, taste, touch, and mind. Manas means "mind (in its widest sense as applied to all the mental powers), intellect, intelligence, understanding, perception, sense, conscience, will". M.W. It is "the intellectual function of consciousness", Keith. In Chinese it connotes thought, idea, intention, meaning, will; but in Buddhist terminology its distinctive meaning is mind, or the faculty of thought; mentation

悟性

see styles
wù xìng
    wu4 xing4
wu hsing
 gosei / gose
    ごせい
Power of Understanding and Wisdom Scroll
perception; wits; power of understanding; comprehension
wisdom; understanding

感知

see styles
gǎn zhī
    gan3 zhi1
kan chih
 kanchi
    かんち
Power of Understanding and Wisdom Scroll
perception; awareness
(noun/participle) perception; sensing; noticing

知識


知识

see styles
zhī shi
    zhi1 shi5
chih shih
 chishiki
    ともしき
Power of Understanding and Wisdom Scroll
knowledge; CL:門|门[men2]; intellectual
knowledge; information; (surname) Tomoshiki
(1) To know and perceive, perception, knowledge. (2) A friend, an intimate. (3) The false ideas produced in the mind by common, or unenlightened knowledge; one of the 五識 in 起信論; consciousness

身心

see styles
shēn xīn
    shen1 xin1
shen hsin
 shinshin
    しんじん
Power of Understanding and Wisdom Scroll
body and mind; mental and physical
(noun - becomes adjective with の) mind and body
Body and mind, the direct fruit of the previous life. The body is rūpa, the first skandha; mind embraces the other four, consciousness, perception, action, and knowledge; v. 五蘊; body and mind

超能力

see styles
chāo néng lì
    chao1 neng2 li4
ch`ao neng li
    chao neng li
 chounouryoku / chonoryoku
    ちょうのうりょく
Power of Understanding and Wisdom Scroll
superpower; extrasensory perception
(1) extra-sensory perception; ESP; psi; psychic ability; (2) psychokinesis; PK

see styles
kān
    kan1
k`an
    kan
 kan
    かん
to investigate; to survey; to collate
perception; intuition; the sixth sense; (given name) Satoru
To investigate, examine, collate; to consider

see styles
shòu
    shou4
shou
 ju
    じゅ
to receive; to accept; to suffer; subjected to; to bear; to stand; pleasant; (passive marker)
{Buddh} (See 五蘊,十二因縁) vedana (sensation); (place-name) Uke
To receive, be, bear; intp. of vedana, 'perception,' 'knowledge obtained by the senses, feeling, sensation.' M. W. It is defined as mental reaction to the object, but in general it means receptivity, or sensation; the two forms of sensation of physical and mental objects are indicated. It is one of the five skandhas; as one of the twelve nidānas it indicates the incipient stage of sensation in the embryo.

see styles
dài
    dai4
tai
 dai
    だい
see 大夫[dai4 fu5]
(pref,adj-na,n) (1) large; big; great; huge; vast; major; important; serious; severe; (prefix) (2) great; prominent; eminent; distinguished; (suffix) (3) -sized; as big as; the size of; (suf,pref) (4) (abbreviation) (See 大学・1) university; (5) large (e.g. serving size); large option; (6) (abbreviation) (See 大の月) long month (i.e. having 31 days); (given name) Yutaka
Maha. 摩訶; 麼賀. Great, large, big; all pervading, all-embracing; numerous 多; surpassing ; mysterious 妙; beyond comprehension 不可思議; omnipresent 體無不在. The elements, or essential things, i.e. (a) 三大 The three all-pervasive qualities of the 眞如 q.v. : its 體, 相 , 用 substance, form, and functions, v. 起信論 . (b) 四大 The four tanmātra or elements, earth, water, fire, air (or wind) of the 倶舍論. (c)五大 The five, i.e. the last four and space 空, v. 大日經. (d) 六大 The six elements, earth, water, fire, wind, space (or ether), mind 識. Hīnayāna, emphasizing impersonality 人空, considers these six as the elements of all sentient beings; Mahāyāna, emphasizing the unreality of all things 法空, counts them as elements, but fluid in a flowing stream of life, with mind 識 dominant; the esoteric sect emphasizing nonproduction, or non-creation, regards them as universal and as the Absolute in differentiation. (e) 七大 The 楞嚴經 adds 見 perception, to the six above named to cover the perceptions of the six organs 根; great

see styles
xiǎng
    xiang3
hsiang
 sou / so
    そう
to think; to believe; to suppose; to wish; to want; to miss (feel wistful about the absence of sb or something)
(1) conception; idea; thought; (2) {Buddh} (See 五蘊) samjna (perception); (given name) Nozomu
To think, meditate, reflect, expect; a function of mind; conception

see styles
zhī
    zhi1
chih
 chi
    ともこ
to know; to be aware
(1) wisdom; (2) (Buddhist term) jnana (higher knowledge); (female given name) Tomoko
To know. Sanskrit root vid, hence vidyā, knowledge; the Vedas, etc. 知 vijñā is to know, 智 is vijñāna, wisdom arising from perception or knowing.


see styles
zhì
    zhi4
chih
 shiki
    しき
to record; to write a footnote
(1) acquaintanceship; (2) {Buddh} vijnana; consciousness; (3) (after a signature) written by...; (personal name) Tsuguhide
vijñāna, "the art of distinguishing, or perceiving, or recognizing, discerning, understanding, comprehending, distinction, intelligence, knowledge, science, learning . . . wisdom." M.W. parijñāna, "perception, thorough knowledge," etc. M.W. It is intp. by 心 the mind, mental discernment, perception, in contrast with the object discerned; also by 了別 understanding and discrimination. There are classifications of 一識 that all things are the one mind, or are metaphysical; 二識 q. v. discriminating the ālaya-vijñāna or primal undivided condition from the mano-vijñāna or that of discrimination; 三識 in the Laṅkāvatāra Sutra, fundamental, manifested and discriminate; 五識 q.v. in the 起信論, i.e. 業, 轉, 現, 知, and 相續識; 六識 the perceptions and discernings of the six organs of sense; also of 8, 9, 10, and 11 識. The most important is the eight of the 起信論, i.e. the perceptions of the six organs of sense, eye, ear, nose, tongue, body (or touch), and mind, together with manas, intp. as 意識 the consciousness of the previous moment, on which the other six depend; the eighth is the ālaya-vijñāna, v. 阿賴耶, in which is contained the seed or stock of all phenomena and which 無沒 loses none, or nothing, is indestructible; a substitute for the seventh is ādāna 'receiving' of the 唯識, which is intp. as 無解 undiscriminated, or indefinite perception; there is a difference of view between the 相 and the 性 schools in regard to the seventh and eight 識; and the latter school add a ninth called the amala, or pure vijñāna, i.e. the non-phenomenal 眞如識. The esoterics add that all phenomena are mental and all things are the one mind, hence the one mind is 無量識 unlimited mind or knowledge, every kind of knowledge, or omniscience. vijñāna is one of the twelve nidānas.; Ālaya-vijñāna and mano-vijñāna; i. e. 阿梨耶 | and 分別事 |; v. 識; to know

一識


一识

see styles
yī shì
    yi1 shi4
i shih
 isshiki
One sense or perception; the one individual intelligence or soul which uses the various senses, likened to a monkey which climbs in and out of the various windows of a house— a Satyasiddhi and Sautrāntika doctrine. Also, a Vairocana maṇḍala; one consciousness

七大

see styles
qī dà
    qi1 da4
ch`i ta
    chi ta
 shichidai
Earth , water, fire, wind, space (or ether), sight, and perception 地, 水, 火, 風, 空, 見, 証識; cf. 大, 五大and 六境; 見大 and 六根; 識大 and 六識; seven elements

三惑

see styles
sān huò
    san1 huo4
san huo
 sanwaku; sannaku
    さんわく; さんなく
{Buddh} three mental disturbances
A Tiantai classification of the three delusions, also styled 三煩惱; 三漏; 三垢; 三結; trials or temptations, leakages, uncleannesses, and bonds. The first of the following three is common to all disciples, the two last to bodhisattvas. They arise from (a) 見, 思, 惑 things seen and thought, i.e. illusions from imperfect perception, with temptation to love, hate, etc.; to be rid of these false views and temptations is the discipline and nirvāṇa of ascetic or Hīnayāna Buddhists. Mahāyāna proceeds further in and by its bodhisattva aims, which produce their own difficulties, i.e. (b) 塵沙惑 illusion and temptation through the immense variety of duties in saving men; and (c) 無明惑 illusions and temptations that arise from failure philosophically to understand things in their reality; three mental disturbances

九地

see styles
jiǔ dì
    jiu3 di4
chiu ti
 kyuuchi / kyuchi
    きゅうち
very low land; (surname) Kuji
The nine lands, i.e. the 欲界 realm of desire or sensuous realm the four 色界 realms of form or material forms; and the four 無色界 formless realms, or realms beyond form; v. 九有, 九有情居, 禪 and 定. The nine realms are:—(1) 欲界五趣地; the desire realm with its five gati, i.e. hells, hungry ghosts, animals, men, and devas. In the four form-realms are:— (2) 離生喜樂地 Paradise after earthly life, this is also the first dhyāna, or subject of meditation, 初禪. (3) 定生喜樂地 Paradise of cessation of rebirth, 二禪. (4) 離喜妙樂地 Land of wondrous joy after the previous joys, 三禪. (5) 捨念淸淨地 The Pure Land of abandonment of thought, or recollection (of past delights), 四禪. The four formless, or infinite realms, catur arūpa dhātu, are:—(6) 空無邊處地 ākāśānantyā-yatanam, the land of infinite space; also the first samādhi, 第一定. (7) 識無邊處地 vijñānānamtyāyatanam, the land of omniscience, or infinite perception, 二定. (8) 無所有處地 ākiñcanyāyatana, the land of nothingness, 三定. (9) 非想非非想處地 naivasaṁjñānā-saṁjñāyatana, the land (of knowledge) without thinking or not thinking, or where there is neither consciousness nor unconsciousness, i.e. above either; this is the 四定. Eitel says that in the last four, "Life lasts 20,000 great kalpas in the 1st, 40,000 in the 2nd, 60,000 in the 3rd, and 80,000 great kalpas in the 4th of these heavens."; nine levels of existence

九識


九识

see styles
jiǔ shì
    jiu3 shi4
chiu shih
 kushiki
    くみ
(female given name) Kumi
The kinds of cognition or consciousness (vijñāna); those of sight, hearing, smell, taste, touch, mind, mānas (or阿陁那識 ādāna), i.e. mental perception; 阿賴耶 ālāya, bodhi-consciousness, and 阿摩羅識 amala, purified or Buddha-consciousness. There is considerable difference as to the meaning of the last three; ninth consciousness

五心

see styles
wǔ xīn
    wu3 xin1
wu hsin
 go shin
The five conditions of mind produced by objective perception: 卒爾心 immediate or instantaneous, the first impression; 尋求心attention, or inquiry; 決定心conclusion, decision; 染淨心the effect, evil or good; 等流心the production therefrom of other causations; five states of mind

五果

see styles
wǔ guǒ
    wu3 guo3
wu kuo
 goka
    ごか
(1) five fruits (peach, Japanese plum, apricot, jujube, Japanese chestnut); (2) (Buddhist term) five types of effect in cause-and-effect relationships; (3) (Buddhist term) five effects of ignorance and formations on one's current life
The five fruits, or effects; there are various groups, e. g. I. (1) 異熟果 fruit ripening divergently, e. g. pleasure and goodness are in different categories; present organs accord in pain or pleasure with their past good or evil deeds; (2) 等流果 fruit of the same order, e. g. goodness reborn from previous goodness; (3) 土用果 present position and function fruit, the rewards of moral merit in previous lives; (4) 增上果 superior fruit, or position arising from previous earnest endeavor and superior capacity: (5) 離繋果 fruit of freedom from all bonds, nirvana fruit. II. Fruit, or rebirth: (1) 識 conception (viewed psychologically); (2) 名色 formation mental and physical; (3) 六處 the six organs of perception complete; (4) 觸 their birth and contact with the world; (5) 受 consciousness. III. Five orders of fruit, with stones, pips, shells (as nuts), chaff-like (as pine seeds), and with pods; fivefold aspects of cause and effect

五界

see styles
wǔ jiè
    wu3 jie4
wu chieh
 go kai
    ごかい
(place-name) Gokai
five factors [of sensory perception]; five factors [of sensory perception]

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

五陰


五阴

see styles
wǔ yīn
    wu3 yin1
wu yin
 goon
    ごおん
(archaism) {Buddh} (See 五蘊) the five skandhas (the five aggregates: matter, sensation, perception, mental formations and consciousness)
五衆 see 五蘊. 陰 is the older term; five aggregates

会得

see styles
 etoku
    えとく
(noun/participle) understanding; comprehension; grasp; perception; appreciation; mastery (of an art or skill)

似量

see styles
sì liáng
    si4 liang2
ssu liang
 jiryō
mistaken perception or cognition; mistaken perception or cognition

倒想

see styles
dào xiǎng
    dao4 xiang3
tao hsiang
 tōsō
distorted perception; distorted perception

內緣


内缘

see styles
nèi yuán
    nei4 yuan2
nei yüan
 naien
The condition of perception arising from the five senses; also immediate, conditional, or environmental causes, in contrast with the more remote; internal referents

內識


内识

see styles
nèi shì
    nei4 shi4
nei shih
 naishiki
Internal perception, idem 心識; internal consciousness

八識


八识

see styles
bā shì
    ba1 shi4
pa shih
 hasshiki; hachishiki
    はっしき; はちしき
{Buddh} eight consciousnesses (one for each of the five senses, consciousness of the mind, self-consciousness and store consciousness)
The eight parijñāna, or kinds of cognition, perception, or consciousness. They are the five senses of cakṣur-vijñāna, śrotra-v., ghrāna-v., jihvā-v., and kāya-v., i.e. seeing, hearing, smelling, tasting, and touch. The sixth is mano-vijñāna, the mental sense, or intellect, v. 末那. It is defined as 意 mentality, apprehension, or by some as will. The seventh is styled kliṣṭa-mano-vijñāna 末那識 discriminated from the last as 思量 pondering, calculating; it is the discriminating and constructive sense, more than the intellectually perceptive; as infected by the ālaya-vijñāna., or receiving "seeds" from it, it is considered as the cause of all egoism and individualizing, i.e. of men and things, therefore of all illusion arising from assuming the seeming as the real. The eighth is the ālaya-vijñāna, 阿頼耶識 which is the storehouse, or basis from which come all "seeds"of consciousness. The seventh is also defined as the ādāna 阿陀那識 or "laying hold of" or "holding on to" consciousness; eight consciousnesses

六入

see styles
liù rù
    liu4 ru4
liu ju
 rokunyuu / rokunyu
    ろくにゅう
{Buddh} six sense organs (eyes, ears, nose, tongue, body, and mind)
ṣaḍāyatana; 六阿耶怛那 (or 六阿也怛那) the six entrances, or locations, both the organ and the sensation — eye, ear, nose, tongue, body, and mind; sight, hearing, smell, taste, touch, and perception. The six form one of the twelve nidanas, see 十二因緣. The 六根 are the six organs, the 六境 the six objects, and the 六塵 or guṇas, the six inherent qualities. The later term is 六處 q. v.; The "six entries" ṣaḍāyatana, which form one of the links in the chain of causaton, v. 十二因緣 the preceding link being觸contact, and the succeeding link 識 perception. The six are the qualities and effects of the six organs of sense producing sight, hearing, smell, taste, touch, and thought (or mental presentations). v. also 二入; six bases of the senses

六大

see styles
liù dà
    liu4 da4
liu ta
 rokudai
    ろくだい
{Buddh} the six elements (earth, water, fire, wind, void, and consciousness); (place-name) Rokudai
The six great or fundamental things, or elements — earth; water; fire; wind (or air); space (or ether); and 識 mind, or perception. These are universal and creative of all things, but the inanimate 非情 are made only of the first five, while the animate 有情 are of all six. The esoteric cult represents the six elements, somewhat differently interpreted in the garbhadhātu and vajradhātu. Also 六大界.

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A professional Chinese Calligrapher

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Instead of drawing characters by hand, the new generation in China merely type roman letters into their computer keyboards and pick the character that they want from a list that pops up.

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A high-ranked Chinese master calligrapher that I met in Zhongwei

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Some people may refer to this entry as Perception Kanji, Perception Characters, Perception in Mandarin Chinese, Perception Characters, Perception in Chinese Writing, Perception in Japanese Writing, Perception in Asian Writing, Perception Ideograms, Chinese Perception symbols, Perception Hieroglyphics, Perception Glyphs, Perception in Chinese Letters, Perception Hanzi, Perception in Japanese Kanji, Perception Pictograms, Perception in the Chinese Written-Language, or Perception in the Japanese Written-Language.

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