Shi xin, Shí xìn, Shí xīn, Shì xīn, Shī xīn, Shī xìn, Shǐ xīn: 17 definitions
Introduction:
Shi xin means something in Buddhism, Pali. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.
In Buddhism
Chinese Buddhism
1) 十信 [shi xin]—The ten grades of bodhisattva faith, i.e. the first ten 位 [wei] in the fifty-two bodhisattva positions: (1) 信 [xin] faith (which destroys illusion and results in); (2) 念 [nian] remembrance, or unforgetfulness; (3) 精進 [jing jin] zealous progress; (4) 慧 [hui] wisdom; (5) 定 [ding] settled firmness in concentration; (6) 不退 [bu tui] non-retrogression; (7) 護法 [hu fa] protection of the Truth; (8) 廻向 [hui xiang] reflexive powers, e.g. for reflecting the Truth; (9) 戒 [jie] the nirvāṇa mind in 無為 [wu wei] effortlessness; (10) 願 [yuan] action at will in anything and everywhere.
2) 十心 [shi xin]—The ten kinds of heart or mind; there are three groups. One is from the 止觀 [zhi guan] 4, minds ignorant and dark; affected by evil companions; not following the good; doing evil in thought, word, deed; spreading evil abroad; unceasingly wicked; secret sin; open crime; utterly shameless; denying cause and effect (retribution)―all such must remain in the flow 流 [liu] of reincarnation. The second group (from the same book) is the 逆流 [ni liu] the mind striving against the stream of perpetual reincarnation; it shows itself in devout faith, shame (for sin), fear (of wrong-doing), repentance and confession, reform, bodhi (i.e. the bodhisattva mind), doing good, maintaining the right law, thinking on all the Buddhas, meditation on the void (or, the unreality of sin). The third is the 眞言 [zhen yan] group from the 大日經疏 [da ri jing shu] 3; the "seed" heart (i.e. the original good desire), the sprout (under Buddhist religious influence), the bud, leaf, flower, fruit, its serviceableness; the child-heart, the discriminating heart, the heart of settled judgment (or resolve).
3) 識心 [shi xin]—The perceptive mind.
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
十信 [shi xin]—Ten Faiths—[Term] (術語 [shu yu]) This refers to the first ten stages in the fifty-two stages of Bodhisattva (菩薩 [pu sa]) practice (修行 [xiu xing]). The Ten Faiths mean that to enter the Buddha's teachings (教法 [jiao fa]), one must first have faith to be able to enter:
1. Faith-mind (信心 [xin xin]): This means extinguishing all delusive thoughts and attaining pure truth in the Middle Way (中道 [zhong dao]).
2. Mind of Mindfulness: True faith is clear and all-pervading. Even after many cycles of birth and death, one does not forget the present habits (習氣 [xi qi]).
3. Mind of Diligence (精進心 [jing jin xin]): With wonderful, perfect, and pure diligence (精明 [jing ming]), one progresses towards true purity.
4. Mind of Wisdom (慧心 [hui xin]): When the essence of the mind is manifest, pure and true wisdom (智慧 [zhi hui]) naturally arises.
5. Mind of Samadhi (定心 [ding xin]): Holding onto wisdom and clarity, one becomes universally serene and profound, and the mind is always concentrated on one object/state.
6. Mind of Non-Retrogression (不退心 [bu tui xin]): When the light of concentration shines forth, the nature of clarity deepens, knowing only progress and no retrogression.
7. Mind of Protecting the Dharma (護法心 [hu fa xin]): When the mind progresses peacefully, one preserves all Buddhist teachings (佛法 [fu fa]) without losing them, and connects with the spiritual essence of the Tathagatas (如來 [ru lai]) in the ten directions.
8. Mind of Dedication (迴向心 [hui xiang xin]): When enlightenment and clarity are maintained, one can, with wonderful power, induce the Buddha's light to shine back, and dwell peacefully towards the Buddha.
9. Mind of Precepts (戒心 [jie xin]): When the light of the mind subtly returns, one dwells peacefully in non-action (無為 [wu wei]) without loss.
10. Mind of Vows (願心 [yuan xin]): Dwelling in precepts with ease, one can thus roam in the ten directions, and all actions follow one's vows.
十信—【術語】菩薩五十二位修行中之第一十位也。十信云者，入佛之教法，先以信所以能入也：一、信心，滅盡一切妄想，而中道純真之謂也。二、念心，真信明了，一切圓通，雖經幾多生死，亦不遺忘現前之習氣也。三、精進心，以妙圓純真之精明，進趣於真淨也。四、慧心，心精現前，則純真之智慧，自然發起也。五、定心，執持智明，則周徧寂湛，心常凝於一境也。六、不退心，定光發明，則明性深入，唯知進而不退也。七、護法心，心進安然，則保持一切佛法而不失，與十方如來，氣分交涉也。八、迴向心，覺明保持，則能以妙力，感佛光迴照，又向佛而安住也。九、戒心，心光密迴則安住無為而不遺失也。十、願心，住戒自在，故能遊於十方所作悉隨願也。
[shù yǔ] pú sà wǔ shí èr wèi xiū xíng zhōng zhī dì yī shí wèi yě. shí xìn yún zhě, rù fú zhī jiào fǎ, xiān yǐ xìn suǒ yǐ néng rù yě: yī,, xìn xīn, miè jǐn yī qiè wàng xiǎng, ér zhōng dào chún zhēn zhī wèi yě. èr,, niàn xīn, zhēn xìn míng le, yī qiè yuán tōng, suī jīng jǐ duō shēng sǐ, yì bù yí wàng xiàn qián zhī xí qì yě. sān,, jīng jìn xīn, yǐ miào yuán chún zhēn zhī jīng míng, jìn qù yú zhēn jìng yě. sì,, huì xīn, xīn jīng xiàn qián, zé chún zhēn zhī zhì huì, zì rán fā qǐ yě. wǔ,, dìng xīn, zhí chí zhì míng, zé zhōu biàn jì zhàn, xīn cháng níng yú yī jìng yě. liù,, bù tuì xīn, dìng guāng fā míng, zé míng xìng shēn rù, wéi zhī jìn ér bù tuì yě. qī,, hù fǎ xīn, xīn jìn ān rán, zé bǎo chí yī qiè fú fǎ ér bù shī, yǔ shí fāng rú lái, qì fēn jiāo shè yě. bā,, huí xiàng xīn, jué míng bǎo chí, zé néng yǐ miào lì, gǎn fú guāng huí zhào, yòu xiàng fú ér ān zhù yě. jiǔ,, jiè xīn, xīn guāng mì huí zé ān zhù wú wèi ér bù yí shī yě. shí,, yuàn xīn, zhù jiè zì zài, gù néng yóu yú shí fāng suǒ zuò xī suí yuàn yě.
[shu yu] pu sa wu shi er wei xiu xing zhong zhi di yi shi wei ye. shi xin yun zhe, ru fu zhi jiao fa, xian yi xin suo yi neng ru ye: yi,, xin xin, mie jin yi qie wang xiang, er zhong dao chun zhen zhi wei ye. er,, nian xin, zhen xin ming le, yi qie yuan tong, sui jing ji duo sheng si, yi bu yi wang xian qian zhi xi qi ye. san,, jing jin xin, yi miao yuan chun zhen zhi jing ming, jin qu yu zhen jing ye. si,, hui xin, xin jing xian qian, ze chun zhen zhi zhi hui, zi ran fa qi ye. wu,, ding xin, zhi chi zhi ming, ze zhou bian ji zhan, xin chang ning yu yi jing ye. liu,, bu tui xin, ding guang fa ming, ze ming xing shen ru, wei zhi jin er bu tui ye. qi,, hu fa xin, xin jin an ran, ze bao chi yi qie fu fa er bu shi, yu shi fang ru lai, qi fen jiao she ye. ba,, hui xiang xin, jue ming bao chi, ze neng yi miao li, gan fu guang hui zhao, you xiang fu er an zhu ye. jiu,, jie xin, xin guang mi hui ze an zhu wu wei er bu yi shi ye. shi,, yuan xin, zhu jie zi zai, gu neng you yu shi fang suo zuo xi sui yuan ye.
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
十心 [shi xin]—Ten Minds—[Nouns] There are two types:
(一 [yi]) Downward Flow Ten Minds (順流 [shun liu]):
1. Ignorance and Obscurity (無明昏暗 [wu ming hun an]): It is said that sentient beings (諸眾生 [zhu zhong sheng]), from beginningless time, have a dark consciousness, deluded and understanding nothing. They are intoxicated by defilements (煩惱 [fan nao]), falsely conceptualizing a self (人我 [ren wo]) in all phenomena, giving rise to various attachments and views, and deluded thoughts. They give rise to greed (貪 [tan]), hatred (瞋 [chen]), and delusion (痴 [chi]), extensively committing various karmic actions (諸業 [zhu ye]), thus transmigrating in samsara (生死 [sheng si]).
2. External Influence of Evil Friends (外加惡友 [wai jia e you]): It is said that sentient beings, having defilements within, externally encounter evil friends (惡友 [e you]) who incite wrong teachings (邪法 [xie fa]), further deluding them and making it impossible to awaken and cultivate virtuous karma (善業 [shan ye]), thus transmigrating in samsara.
3. Not Following Goodness (善不隨從 [shan bu sui cong]): It is said that sentient beings, when internal and external evil conditions are complete, extinguish good intentions (善心 [shan xin]) internally and good deeds (善事 [shan shi]) externally. Furthermore, they do not feel sympathetic joy (隨喜之心 [sui xi zhi xin]) for good deeds done by others, thus transmigrating in samsara.
4. Committing Evil through Three Actions (三業造惡 [san ye zao e]): It is said that sentient beings indulge their three actions (三業 [san ye]) of body, speech, and mind, committing transgressions like killing (殺 [sha]), stealing (盜 [dao]), sexual misconduct (婬 [yin]), false speech (妄 [wang]), greed (貪 [tan]), and hatred (瞋 [chen]), committing all kinds of evil, thus transmigrating in samsara.
5. Pervasive Evil Intent (惡心徧布 [e xin bian bu]): It is said that sentient beings, though not extensively committing evil deeds, their evil intent (惡心 [e xin]) pervades everywhere, desiring to harm others, thus transmigrating in samsara.
6. Continuous Evil Intent (惡心相續 [e xin xiang xu]): It is said that sentient beings only generate evil intent, increasing evil deeds, continuously, day and night, without interruption, thus transmigrating in samsara.
7. Concealing Faults (覆諱過失 [fu hui guo shi]): It is said that sentient beings, regarding their evil actions, fear others knowing, do not disclose them, and have no mind of repentance (改悔之心 [gai hui zhi xin]), thus transmigrating in samsara.
8. Not Fearing Evil Paths (不畏惡道 [bu wei e dao]): It is said that sentient beings have a dark and cruel nature, ignorant of precepts (戒律 [jie lu]). They commit all kinds of evil deeds like killing, stealing, sexual misconduct, and false speech, unabashedly not fearing the evil paths (惡道 [e dao]), thus transmigrating in samsara.
9. Shamelessness and Lack of Conscience (無慚無愧 [wu can wu kui]): It is said that sentient beings, covered by ignorance (愚痴 [yu chi]), commit various evil karmic actions (惡業 [e ye]), not feeling shame (慚 [can]) before heaven above, nor guilt (愧 [kui]) before others below, thus transmigrating in samsara.
10. Rejecting Cause and Effect (捨無因果 [she wu yin guo]): It is said that sentient beings lack a mind of right faith (正信之心 [zheng xin zhi xin]), but instead generate evil views (邪惡之見 [xie e zhi jian]), rejecting and denying all cause-and-effect (因緣果報 [yin yuan guo bao]) for good and evil, thus transmigrating in samsara. (From Zhiguang (止觀 [zhi guan]), Volume 4, Part 1)
(二 [er]) Upward Flow Ten Minds (逆流 [ni liu]):
1. Deep Faith in Cause and Effect (深信因果 [shen xin yin guo]): It is said that practitioners (修行之人 [xiu xing zhi ren]) first believe in the retribution of good and evil (善惡果報 [shan e guo bao]), without generating doubt, thus overturning the mind that denies cause and effect (因果 [yin guo]).
2. Generating Great Shame and Conscience (生重慚愧 [sheng zhong can kui]): It is said that practitioners, reproaching their past, acknowledge their shamelessness, abandoning pure conduct and habitually committing evil deeds. Heaven sees their hidden transgressions, hence they feel shame (慚 [can]) before heaven. People know their apparent faults, hence they feel guilt (愧 [kui]) before others, thus overturning the mind of shamelessness and lack of conscience.
3. Generating Great Fear (生大怖畏 [sheng da bu wei]): It is said that practitioners reflect that human life is impermanent (無常 [wu chang]); if one breath does not continue, one is gone forever for a thousand years. The dark path is vast and distant, without provisions. The sea of suffering (苦海 [ku hai]) is deep and vast; how can one not be afraid? Thus, they earnestly repent, not sparing their body and life, thus overturning the mind that does not fear evil paths.
4. Disclosing and Repenting (發露懺悔 [fa lu chan hui]): Practitioners, regarding all their faults, do not conceal them, but disclose and repent (發露懺悔 [fa lu chan hui]), thus overturning the mind that conceals faults.
5. Severing Continuous Intent (斷相續心 [duan xiang xu xin]): It is said that practitioners, having repented for their evil actions, then firmly resolve not to commit evil deeds again, thus overturning the mind of continuous evil thoughts (惡念相續 [e nian xiang xu]).
6. Generating Bodhicitta (發菩提心 [fa pu ti xin]): It is said that practitioners, who in the past only generated evil thoughts to trouble others, now extensively generate a mind of rescue and relief (救濟之心 [jiu ji zhi xin]), pervading the realm of space, benefiting sentient beings, thus overturning the pervasive evil intent.
7. Ceasing Evil and Cultivating Good (斷惡修善 [duan e xiu shan]): It is said that practitioners, who previously indulged their body, speech, and mind, committing various evils without regard for day or night, now diligently strive without ceasing, severing all evil actions, cultivating merits to compensate for faults, and leaving no good undone, thus overturning the mind of committing evil through the three actions.
8. Protecting the Right Dharma (守護正法 [shou hu zheng fa]): It is said that practitioners, who previously extinguished goodness in themselves and, upon seeing others perform good deeds, also generated jealousy and lacked a mind of sympathetic joy, now protect the Right Dharma (正法 [zheng fa]) and skillfully expand and benefit the Dharma, thus overturning the mind of not feeling sympathetic joy for goodness.
9. Recollecting the Buddhas of the Ten Directions (念十方佛 [nian shi fang fu]): It is said that practitioners, who previously associated closely with evil friends (惡友 [e you]), believed their words, and generated various wrong views (邪見 [xie jian]), now recollect that the Buddhas of the ten directions (十方佛 [shi fang fu]) possess great merit and can rescue them, thus overturning the mind of following evil friends.
10. Contemplating the Emptiness of the Nature of Sin (觀罪性空 [guan zui xing kong]): It is said that practitioners, from beginningless time, not knowing that the fundamental nature of all phenomena (諸法本性 [zhu fa ben xing]) is empty and tranquil, extensively committed various evils. Now they clearly know that all evil actions like greed and hatred arise from deluded thoughts (妄念 [wang nian]). Deluded thoughts arise from delusion (顛倒 [dian dao]). Delusion arises from the view of a self (人我之見 [ren wo zhi jian]). Now, having clearly understood that their mind is fundamentally empty, the nature of sin has no basis, thus contemplating and breaking the mind of ignorance and obscurity. (From Zhiguang (止觀 [zhi guan]), Volume 4, Part 1)
十心—【名數】有二種：（一）順流十心，一、無明昏暗。謂諸眾生從無始以來，暗識昏迷，無所明了，為煩惱所醉，於一切法妄計人我，起諸愛見，想計顛倒，起貪瞋痴，廣作諸業，由是流轉於生死也。
二、外加惡友。謂諸眾生內具煩惱，外值惡友扇動邪法，益加惑我，無由開悟而修善業，以是流轉於生死也。
三、善不隨從，謂諸眾生內外惡緣既具，即內滅善心外滅善事，又於他人所作之善事，不生隨喜之心，以是流轉於生死也。
四、三業造惡。謂諸眾生恣縱身口意三業，起殺盜婬妄貪瞋等過，無惡不作，以是流轉於生死也。
五、惡心徧布，謂諸眾生所造惡事雖不廣，而作惡之心，徧布一切處以所欲惱害人，以是流轉於生死也。
六、惡心相續。謂諸眾生唯起惡心，增長惡事，晝夜相續，無有間斷，以是流轉於生死也。
七、覆諱過失。謂諸眾生所作之惡行，忌諱人知，不自發露，無改悔之心，以是流轉於生死也。
八、不畏惡道。謂諸眾生心性陰很，不知戒律，於殺盜婬妄種種惡事，無不作之，於惡道怙然不畏，以是流轉於生死也。
九、無慚無愧。謂諸眾生為愚痴所覆造諸惡業，上不慚天，下不愧人，以是流轉於生死也。
十、捨無因果。謂諸眾生不具正信之心，但生邪惡之見，於一切善惡因緣果報悉皆捨而為無，以是流轉於生死也。出止觀四之一。
（二）逆流十心：一、深信因果。謂修行之人先信善惡果報，不生疑惑，以是翻破撥無因果之心也。
二、生重慚愧。謂修行之人，剋責往昔，我無羞無恥，棄捨淨行，習諸惡行，天見我之隱罪，是故慚於天，人知我之顯過，是故愧於人，以是翻破無慚無愧之心也。
三、生大怖畏。謂修行之人自念人命無常，一息不續，千載永往，幽途綿邈，無有資糧，苦海悠深，那得不怖，由是苦切懺悔不惜身命，以是翻破不畏惡道之心也。
四、發露懺悔。修行之人所有過失，不自隱覆，發露懺悔，以是翻破覆諱過失之心也。
五、斷相續心。謂修行之人所作惡行，既懺悔已，即更決定不作惡事，以是翻破惡念相續之心也。
六、發菩提心。謂修行之人往昔專起惡念惱人，今則廣起救濟之心，徧於虛空界，利益眾生，以是翻破徧布之惡心也。
七、斷惡修善。謂修行之人前恣身口意，造作諸惡，不計晝夜，今則策勵不休，斷諸惡行，修功補過，無善不為，以是翻破三業造惡之心也。
八、守護正法。謂修行之人昔自滅善，見他人行善，亦生嫉妒無隨喜之心，今則守護正法方便增廣益法，以是翻破善不隨喜之心也。
九、念十方佛。謂修行之人昔親狎惡友，信受其言，起諸邪見，今則念十方佛有大福德，能救援我，以是翻破隨順惡友之心也。
十、觀罪性空。謂修行之人，無始以來不知諸法本性空寂，廣作諸惡，今則了知貪瞋等一切惡行，起於妄念，妄念起於顛倒，顛倒起於人我之見，今既了達我心本空，則罪性無依處，以是觀破無明昏闇之心也。出止觀四之一。
[míng shù] yǒu èr zhǒng: (yī) shùn liú shí xīn, yī,, wú míng hūn àn. wèi zhū zhòng shēng cóng wú shǐ yǐ lái, àn shí hūn mí, wú suǒ míng le, wèi fán nǎo suǒ zuì, yú yī qiè fǎ wàng jì rén wǒ, qǐ zhū ài jiàn, xiǎng jì diān dào, qǐ tān chēn chī, guǎng zuò zhū yè, yóu shì liú zhuǎn yú shēng sǐ yě.
èr,, wài jiā è yǒu. wèi zhū zhòng shēng nèi jù fán nǎo, wài zhí è yǒu shàn dòng xié fǎ, yì jiā huò wǒ, wú yóu kāi wù ér xiū shàn yè, yǐ shì liú zhuǎn yú shēng sǐ yě.
sān,, shàn bù suí cóng, wèi zhū zhòng shēng nèi wài è yuán jì jù, jí nèi miè shàn xīn wài miè shàn shì, yòu yú tā rén suǒ zuò zhī shàn shì, bù shēng suí xǐ zhī xīn, yǐ shì liú zhuǎn yú shēng sǐ yě.
sì,, sān yè zào è. wèi zhū zhòng shēng zì zòng shēn kǒu yì sān yè, qǐ shā dào yín wàng tān chēn děng guò, wú è bù zuò, yǐ shì liú zhuǎn yú shēng sǐ yě.
wǔ,, è xīn biàn bù, wèi zhū zhòng shēng suǒ zào è shì suī bù guǎng, ér zuò è zhī xīn, biàn bù yī qiè chù yǐ suǒ yù nǎo hài rén, yǐ shì liú zhuǎn yú shēng sǐ yě.
liù,, è xīn xiāng xù. wèi zhū zhòng shēng wéi qǐ è xīn, zēng zhǎng è shì, zhòu yè xiāng xù, wú yǒu jiān duàn, yǐ shì liú zhuǎn yú shēng sǐ yě.
qī,, fù huì guò shī. wèi zhū zhòng shēng suǒ zuò zhī è xíng, jì huì rén zhī, bù zì fā lù, wú gǎi huǐ zhī xīn, yǐ shì liú zhuǎn yú shēng sǐ yě.
bā,, bù wèi è dào. wèi zhū zhòng shēng xīn xìng yīn hěn, bù zhī jiè lǜ, yú shā dào yín wàng zhǒng zhǒng è shì, wú bù zuò zhī, yú è dào hù rán bù wèi, yǐ shì liú zhuǎn yú shēng sǐ yě.
jiǔ,, wú cán wú kuì. wèi zhū zhòng shēng wèi yú chī suǒ fù zào zhū è yè, shàng bù cán tiān, xià bù kuì rén, yǐ shì liú zhuǎn yú shēng sǐ yě.
shí,, shě wú yīn guǒ. wèi zhū zhòng shēng bù jù zhèng xìn zhī xīn, dàn shēng xié è zhī jiàn, yú yī qiè shàn è yīn yuán guǒ bào xī jiē shě ér wèi wú, yǐ shì liú zhuǎn yú shēng sǐ yě. chū zhǐ guān sì zhī yī.
(èr) nì liú shí xīn: yī,, shēn xìn yīn guǒ. wèi xiū xíng zhī rén xiān xìn shàn è guǒ bào, bù shēng yí huò, yǐ shì fān pò bō wú yīn guǒ zhī xīn yě.
èr,, shēng zhòng cán kuì. wèi xiū xíng zhī rén, kè zé wǎng xī, wǒ wú xiū wú chǐ, qì shě jìng xíng, xí zhū è xíng, tiān jiàn wǒ zhī yǐn zuì, shì gù cán yú tiān, rén zhī wǒ zhī xiǎn guò, shì gù kuì yú rén, yǐ shì fān pò wú cán wú kuì zhī xīn yě.
sān,, shēng dà bù wèi. wèi xiū xíng zhī rén zì niàn rén mìng wú cháng, yī xī bù xù, qiān zài yǒng wǎng, yōu tú mián miǎo, wú yǒu zī liáng, kǔ hǎi yōu shēn, nà dé bù bù, yóu shì kǔ qiè chàn huǐ bù xī shēn mìng, yǐ shì fān pò bù wèi è dào zhī xīn yě.
sì,, fā lù chàn huǐ. xiū xíng zhī rén suǒ yǒu guò shī, bù zì yǐn fù, fā lù chàn huǐ, yǐ shì fān pò fù huì guò shī zhī xīn yě.
wǔ,, duàn xiāng xù xīn. wèi xiū xíng zhī rén suǒ zuò è xíng, jì chàn huǐ yǐ, jí gèng jué dìng bù zuò è shì, yǐ shì fān pò è niàn xiāng xù zhī xīn yě.
liù,, fā pú tí xīn. wèi xiū xíng zhī rén wǎng xī zhuān qǐ è niàn nǎo rén, jīn zé guǎng qǐ jiù jì zhī xīn, biàn yú xū kōng jiè, lì yì zhòng shēng, yǐ shì fān pò biàn bù zhī è xīn yě.
qī,, duàn è xiū shàn. wèi xiū xíng zhī rén qián zì shēn kǒu yì, zào zuò zhū è, bù jì zhòu yè, jīn zé cè lì bù xiū, duàn zhū è xíng, xiū gōng bǔ guò, wú shàn bù wèi, yǐ shì fān pò sān yè zào è zhī xīn yě.
bā,, shǒu hù zhèng fǎ. wèi xiū xíng zhī rén xī zì miè shàn, jiàn tā rén xíng shàn, yì shēng jí dù wú suí xǐ zhī xīn, jīn zé shǒu hù zhèng fǎ fāng biàn zēng guǎng yì fǎ, yǐ shì fān pò shàn bù suí xǐ zhī xīn yě.
jiǔ,, niàn shí fāng fú. wèi xiū xíng zhī rén xī qīn xiá è yǒu, xìn shòu qí yán, qǐ zhū xié jiàn, jīn zé niàn shí fāng fú yǒu dà fú dé, néng jiù yuán wǒ, yǐ shì fān pò suí shùn è yǒu zhī xīn yě.
shí,, guān zuì xìng kōng. wèi xiū xíng zhī rén, wú shǐ yǐ lái bù zhī zhū fǎ běn xìng kōng jì, guǎng zuò zhū è, jīn zé le zhī tān chēn děng yī qiè è xíng, qǐ yú wàng niàn, wàng niàn qǐ yú diān dào, diān dào qǐ yú rén wǒ zhī jiàn, jīn jì le dá wǒ xīn běn kōng, zé zuì xìng wú yī chù, yǐ shì guān pò wú míng hūn àn zhī xīn yě. chū zhǐ guān sì zhī yī.
[ming shu] you er zhong: (yi) shun liu shi xin, yi,, wu ming hun an. wei zhu zhong sheng cong wu shi yi lai, an shi hun mi, wu suo ming le, wei fan nao suo zui, yu yi qie fa wang ji ren wo, qi zhu ai jian, xiang ji dian dao, qi tan chen chi, guang zuo zhu ye, you shi liu zhuan yu sheng si ye.
er,, wai jia e you. wei zhu zhong sheng nei ju fan nao, wai zhi e you shan dong xie fa, yi jia huo wo, wu you kai wu er xiu shan ye, yi shi liu zhuan yu sheng si ye.
san,, shan bu sui cong, wei zhu zhong sheng nei wai e yuan ji ju, ji nei mie shan xin wai mie shan shi, you yu ta ren suo zuo zhi shan shi, bu sheng sui xi zhi xin, yi shi liu zhuan yu sheng si ye.
si,, san ye zao e. wei zhu zhong sheng zi zong shen kou yi san ye, qi sha dao yin wang tan chen deng guo, wu e bu zuo, yi shi liu zhuan yu sheng si ye.
wu,, e xin bian bu, wei zhu zhong sheng suo zao e shi sui bu guang, er zuo e zhi xin, bian bu yi qie chu yi suo yu nao hai ren, yi shi liu zhuan yu sheng si ye.
liu,, e xin xiang xu. wei zhu zhong sheng wei qi e xin, zeng zhang e shi, zhou ye xiang xu, wu you jian duan, yi shi liu zhuan yu sheng si ye.
qi,, fu hui guo shi. wei zhu zhong sheng suo zuo zhi e xing, ji hui ren zhi, bu zi fa lu, wu gai hui zhi xin, yi shi liu zhuan yu sheng si ye.
ba,, bu wei e dao. wei zhu zhong sheng xin xing yin hen, bu zhi jie lu, yu sha dao yin wang zhong zhong e shi, wu bu zuo zhi, yu e dao hu ran bu wei, yi shi liu zhuan yu sheng si ye.
jiu,, wu can wu kui. wei zhu zhong sheng wei yu chi suo fu zao zhu e ye, shang bu can tian, xia bu kui ren, yi shi liu zhuan yu sheng si ye.
shi,, she wu yin guo. wei zhu zhong sheng bu ju zheng xin zhi xin, dan sheng xie e zhi jian, yu yi qie shan e yin yuan guo bao xi jie she er wei wu, yi shi liu zhuan yu sheng si ye. chu zhi guan si zhi yi.
(er) ni liu shi xin: yi,, shen xin yin guo. wei xiu xing zhi ren xian xin shan e guo bao, bu sheng yi huo, yi shi fan po bo wu yin guo zhi xin ye.
er,, sheng zhong can kui. wei xiu xing zhi ren, ke ze wang xi, wo wu xiu wu chi, qi she jing xing, xi zhu e xing, tian jian wo zhi yin zui, shi gu can yu tian, ren zhi wo zhi xian guo, shi gu kui yu ren, yi shi fan po wu can wu kui zhi xin ye.
san,, sheng da bu wei. wei xiu xing zhi ren zi nian ren ming wu chang, yi xi bu xu, qian zai yong wang, you tu mian miao, wu you zi liang, ku hai you shen, na de bu bu, you shi ku qie chan hui bu xi shen ming, yi shi fan po bu wei e dao zhi xin ye.
si,, fa lu chan hui. xiu xing zhi ren suo you guo shi, bu zi yin fu, fa lu chan hui, yi shi fan po fu hui guo shi zhi xin ye.
wu,, duan xiang xu xin. wei xiu xing zhi ren suo zuo e xing, ji chan hui yi, ji geng jue ding bu zuo e shi, yi shi fan po e nian xiang xu zhi xin ye.
liu,, fa pu ti xin. wei xiu xing zhi ren wang xi zhuan qi e nian nao ren, jin ze guang qi jiu ji zhi xin, bian yu xu kong jie, li yi zhong sheng, yi shi fan po bian bu zhi e xin ye.
qi,, duan e xiu shan. wei xiu xing zhi ren qian zi shen kou yi, zao zuo zhu e, bu ji zhou ye, jin ze ce li bu xiu, duan zhu e xing, xiu gong bu guo, wu shan bu wei, yi shi fan po san ye zao e zhi xin ye.
ba,, shou hu zheng fa. wei xiu xing zhi ren xi zi mie shan, jian ta ren xing shan, yi sheng ji du wu sui xi zhi xin, jin ze shou hu zheng fa fang bian zeng guang yi fa, yi shi fan po shan bu sui xi zhi xin ye.
jiu,, nian shi fang fu. wei xiu xing zhi ren xi qin xia e you, xin shou qi yan, qi zhu xie jian, jin ze nian shi fang fu you da fu de, neng jiu yuan wo, yi shi fan po sui shun e you zhi xin ye.
shi,, guan zui xing kong. wei xiu xing zhi ren, wu shi yi lai bu zhi zhu fa ben xing kong ji, guang zuo zhu e, jin ze le zhi tan chen deng yi qie e xing, qi yu wang nian, wang nian qi yu dian dao, dian dao qi yu ren wo zhi jian, jin ji le da wo xin ben kong, ze zui xing wu yi chu, yi shi guan po wu ming hun an zhi xin ye. chu zhi guan si zhi yi.
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
識心 [shi xin]—Consciousness-mind — [Technical term (術語 [shu yu])] The primary mind (心王 [xin wang]) of the six consciousnesses (六識 [liu shi]) or eight consciousnesses (八識 [ba shi]). The Shurangama Sutra (楞嚴經 [leng yan jing]), Volume 1, states: "All ten types of beings (十種眾生 [shi zhong zhong sheng]) in the world (一切世間 [yi qie shi jian]) uniformly house their consciousness-mind within their bodies (身內 [shen nei])."
識心—【術語】六識或八識之心王也。楞嚴經一曰：「一切世間十種眾生，同將識心居住身內。」
[shù yǔ] liù shí huò bā shí zhī xīn wáng yě. léng yán jīng yī yuē: “yī qiè shì jiān shí zhǒng zhòng shēng, tóng jiāng shí xīn jū zhù shēn nèi.”
[shu yu] liu shi huo ba shi zhi xin wang ye. leng yan jing yi yue: "yi qie shi jian shi zhong zhong sheng, tong jiang shi xin ju zhu shen nei."
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
逝心 [shi xin]—(Shìxīn) — [Miscellaneous Terms (雜語 [za yu])] Old translators (舊譯家 [jiu yi jia]) referred to Brahmin (婆羅門 [po luo men]) as Shixin.
逝心—【雜語】舊譯家譯婆羅門謂之逝心。
[zá yǔ] jiù yì jiā yì pó luó mén wèi zhī shì xīn.
[za yu] jiu yi jia yi po luo men wei zhi shi xin.
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
似心 [shi xin]—Si Xin—[Term] A mind-dharma (心法 [xin fa]) that arises dependently (依他 [yi ta]), seemingly existent but not truly existent (似有非有 [shi you fei you]); this is called Si Xin. The Secret Treasury Key (秘藏寶鑰 [mi cang bao yao]) states: "Contemplate the profound and subtle dhātu (陀那 [tuo na]), and focus exclusively on the mirage-like illusory mind (幻焰 [huan yan])."
似心—【術語】依他之心法，似有非有，謂之似心。秘藏寶鑰下曰：「思惟陀那深細，專住幻焰似心。」
[shù yǔ] yī tā zhī xīn fǎ, shì yǒu fēi yǒu, wèi zhī shì xīn. mì cáng bǎo yào xià yuē: “sī wéi tuó nà shēn xì, zhuān zhù huàn yàn shì xīn.”
[shu yu] yi ta zhi xin fa, shi you fei you, wei zhi shi xin. mi cang bao yao xia yue: "si wei tuo na shen xi, zhuan zhu huan yan shi xin."
1) 十信 ts = shí xìn p refers to [phrase] “the ten grades of faith”; Domain: Buddhism 佛教 [fu jiao]; Notes: The ten grades of bodhisattva faith, included in the 五十二位 [wu shi er wei] 'fifty two stages of bodhisattva practice,' namely: 1. 信 [xin] faith, 2. 念 [nian] mindfulness, 3. 精進 [jing jin] resolve, 4. 慧 [hui] wisdom, 5. 定 [ding] concentration, 6. 不退 [bu tui] non-retrogression, 7. 護法 [hu fa] protection of the Dharma, 8. 廻向 [hui xiang] reflecting powers, 9. 戒 [jie] the mind of nirvāṇa , 10. 願 [yuan] ability to do anything at will (FGDB '十信 [shi xin]'; SH '十信 [shi xin]', p. 45) .
2) 識心 t = 识心 s = shí xīn p refers to [phrase] “the controlling function of the mind”; Domain: Buddhism 佛教 [fu jiao]; Notes: (Ding '識心 [shi xin]'; FGDB '識心 [shi xin]'; SH '識心 [shi xin]', p. 474) ..
Chinese Buddhism (漢傳佛教, hanchuan fojiao) is the form of Buddhism that developed in China, blending Mahayana teachings with Daoist and Confucian thought. Its texts are mainly in Classical Chinese, based on translations from Sanskrit. Major schools include Chan (Zen), Pure Land, Tiantai, and Huayan. Chinese Buddhism has greatly influenced East Asian religion and culture.
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[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
師心 [shī xīn] [shi xin]—
Taking one's own heart as the teacher, being opinionated and self-righteous. Northern Qi Dynasty, Yan Zhitui, Yan's Family Instructions, "On Writing": "Be careful not to rely on your own heart as your teacher and become the laughingstock of others." Southern Dynasties Liang Dynasty, Liu Xie, The Literary Mind and the Carving of Dragons, "On Discourses": "They all take their own hearts as their teachers, with unique insights, sharp and precise, truly the elite of humanity."
顏之推 [yan zhi tui] (Yán Zhitui): Yan Zhitui
顏氏家訓 [yan shi jia xun] (Yánshì Jiāxùn): Yan's Family Instructions
文章 [wen zhang] (Wénzhāng): On Writing (Chapter Title)
劉勰 [liu xie] (Liú Xié): Liu Xie
文心雕龍 [wen xin diao long] (Wénxīn Diāolóng): The Literary Mind and the Carving of Dragons
論說 [lun shuo] (Lùnshuō): On Discourses (Chapter Title)
師心：以己之心為師，自以為是。北齊．顏之推《顏氏家訓．文章》：「慎勿師心自任，取笑旁人也。」南朝梁．劉勰《文心雕龍．論說》：「並師心獨見，鋒穎精密，蓋人倫之英也。」
shī xīn: yǐ jǐ zhī xīn wèi shī, zì yǐ wèi shì. běi qí． yán zhī tuī < yán shì jiā xùn． wén zhāng>: “shèn wù shī xīn zì rèn, qǔ xiào páng rén yě.” nán cháo liáng． liú xié < wén xīn diāo lóng． lùn shuō>: “bìng shī xīn dú jiàn, fēng yǐng jīng mì, gài rén lún zhī yīng yě.”
shi xin: yi ji zhi xin wei shi, zi yi wei shi. bei qi. yan zhi tui < yan shi jia xun. wen zhang>: "shen wu shi xin zi ren, qu xiao pang ren ye." nan chao liang. liu xie < wen xin diao long. lun shuo>: "bing shi xin du jian, feng ying jing mi, gai ren lun zhi ying ye."
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
時新 [shí xīn] [shi xin]—
Newly available seasonal items. Sui Shu, Volume 58, Biography of Xu Shanxin: "Emperor Gaozu knew this, and ordered the imperial kitchen to present seasonal items (- shí xīn) every time they were available, and often sent them to be distributed." The Scholars, Chapter 55: "On the counter was a vase with some seasonal flowers (花朵 [hua duo] - shí xīn huāduǒ) in it."
時新：及時新出的物品。《隋書．卷五八．許善心傳》：「高祖知之，敕尚食每獻時新，常遣分賜。」《儒林外史》第五五回：「櫃臺上放著一個瓶，插著些時新花朵。」
shí xīn: jí shí xīn chū de wù pǐn. < suí shū． juǎn wǔ bā． xǔ shàn xīn chuán>: “gāo zǔ zhī zhī, chì shàng shí měi xiàn shí xīn, cháng qiǎn fēn cì.” < rú lín wài shǐ> dì wǔ wǔ huí: “guì tái shàng fàng zhe yī gè píng, chā zhe xiē shí xīn huā duǒ.”
shi xin: ji shi xin chu de wu pin. < sui shu. juan wu ba. xu shan xin chuan>: "gao zu zhi zhi, chi shang shi mei xian shi xin, chang qian fen ci." < ru lin wai shi> di wu wu hui: "gui tai shang fang zhe yi ge ping, cha zhe xie shi xin hua duo."
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
試新 [shì xīn] [shi xin]—
1. A type of tea. Yao Kuan (姚寬 [yao kuan]) in the Song Dynasty, Xi Xi Cong Yu (西溪叢語 [xi xi cong yu]), Volume 1: "Jianzhou (建州 [jian zhou]) Longbei (龍焙 [long bei]) is called Beiyuan (北苑 [bei yuan]) in the north, and tea has ten categories... the first is called 'Shi Xin'."
2. To sample newly harvested grain. Meng Haoran (孟浩然 [meng hao ran]) in the Tang Dynasty, poem Jiu Ri De Xin Zi (九日得新字 [jiu ri de xin zi]): "Dropping hats to freely enjoy drinking, giving out clothes together to try the new [grain]."
3. To try out a new product.
試新：1.一種茶。宋．姚寬《西溪叢語．卷上》：「建州龍焙而北謂之北苑，茶有十綱，……第一名曰『試新』。」
2.試嘗新穀。唐．孟浩然〈九日得新字〉詩：「落帽恣歡飲，授衣同試新。」
3.試用新產品。
shì xīn:1. yī zhǒng chá. sòng． yáo kuān < xī xī cóng yǔ． juǎn shàng>: “jiàn zhōu lóng bèi ér běi wèi zhī běi yuàn, chá yǒu shí gāng,……dì yī míng yuē ‘shì xīn’ .”
2. shì cháng xīn gǔ. táng． mèng hào rán 〈jiǔ rì dé xīn zì〉 shī: “luò mào zì huān yǐn, shòu yī tóng shì xīn.”
3. shì yòng xīn chǎn pǐn.
shi xin:1. yi zhong cha. song. yao kuan < xi xi cong yu. juan shang>: "jian zhou long bei er bei wei zhi bei yuan, cha you shi gang,......di yi ming yue 'shi xin' ."
2. shi chang xin gu. tang. meng hao ran
3. shi yong xin chan pin.
失信 ts = shī xìn p refers to [verb] “to break a promise”; Domain: Literary Chinese 文言文 [wen yan wen]; Notes: (CC-CEDICT '失信 [shi xin]') .
1) 似心 [shì xīn] refers to: “apparent mind”.
似心 is further associated with the following language/terms:
[Vietnamese] tự tâm.
[Korean] 사심 / sasim.
[Japanese] ジシン / jishin.
2) 識心 [shí xīn] refers to: “cognizing mind”.
識心 is further associated with the following language/terms:
[Related Chinese terms] 能緣心.
[Vietnamese] thức tām.
[Korean] 식심 / siksim.
[Japanese] シキシン / shikishin.
3) 誓心 [shì xīn] refers to: “mental attitude of vowing”.
誓心 is further associated with the following language/terms:
[Sanskrit] śapatha-hṛdaya.
[Vietnamese] thệ tām.
[Korean] 서심 / seosim.
[Japanese] セイシン / seishin.
4) 施心 [shī xīn] refers to: “mind of giving”.
施心 is further associated with the following language/terms:
[Sanskrit] dāna-citta.
[Tibetan] sbyin pa'i lhag pa'i bsam pa; sbyin pa'i sems.
[Vietnamese] thí tām.
[Korean] 시심 / sisim.
[Japanese] セシン / seshin.
5) 失心 [shī xīn] refers to: “scattered mind”.
失心 is further associated with the following language/terms:
[Related Chinese terms] 散亂心.
[Vietnamese] thất tām.
[Korean] 실심 / silsim.
[Japanese] シツシン / shitsushin.
6) 實心 [shí xīn] refers to: “sound mind”.
實心 is further associated with the following language/terms:
[Related Chinese terms] 心調善; 智者.
[Sanskrit] kalya-citta.
[Vietnamese] thực tâm.
[Korean] 실심 / silsim.
[Japanese] ジッシン / jisshin.
7) 十心 [shí xīn] refers to: “ten kinds of mind”.
十心 is further associated with the following language/terms:
[Vietnamese] thập tām.
[Korean] 십심 / sipsim.
[Japanese] ジッシン / jisshin.
8) 十信 [shí xìn] refers to: “ten stages of faith”.
十信 is further associated with the following language/terms:
[Related Chinese terms] 十信位.
[Vietnamese] thập tín.
[Korean] 십신 / sipsin.
[Japanese] ジッシン / jisshin.
9) 師心 [shī xīn] refers to: “mind of a teacher”.
師心 is further associated with the following language/terms:
[Vietnamese] sư tâm.
[Korean] 사심 / sasim.
[Japanese] シシン / shishin.
10) 逝心 [shì xīn] refers to: “(Skt. brāhmaṇa)”.
逝心 is further associated with the following language/terms:
[Vietnamese] thệ tām.
[Korean] 서심 / seosim.
[Japanese] セイシン / seishin.
11) 是心 [shì xīn] refers to: “this mind”.
是心 is further associated with the following language/terms:
[Vietnamese] thị tâm.
[Korean] 시심 / sisim.
[Japanese] ゼシン / zeshin.
Chinese language.
See also (Relevant definitions)
Partial matches: Xin, Shen, Shi, Bi.
Starts with (+11): Shi xin bao, Shi xin chu xin, Shi xin da ben, Shi xin da xue, Shi xin dao yuan, Shi xin ji, Shi xin mu chang, Shi xin pi qiu, Shi xin ru huan, Shi xin shi, Shi xin shi fu, Shi xin shi yi, Shi xin tong, Shi xin wei, Shi xin yan, Shi xin yong fu, Shi xin zi yong, Shi xin zuo fu, Shi xin zuo xing, Shi xing.
Full-text (+855): Xin shi, Shi xin shi fu, Si xin, Jian shi xin, Liu shi xin, Ba shi xin wang, Jing jin xin, San shi xin, Shi xin wei, Wu shi xin, Shi xin chu xin, Ge yong xin, Luo sha xin, Ji ju xin, Chu shi xin, Zhang yang shi xin, Xian se xin, Mi lu deng xin, Xiu liu xin, Shi xin pi qiu.
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Search found 11 books and stories containing Shi xin, Shí xìn, Shíxìn, Shixin, Shí xīn, Shíxīn, Shì xīn, Shìxīn, Shī xīn, Shīxīn, Shī xìn, Shīxìn, Shǐ xīn, Shǐxīn, Sìxīn, Sixin, 似心, 十信, 十心, 失心, 失信, 实心, 實心, 師心, 施心, 时薪, 是心, 時新, 時薪, 試新, 誓心, 識心, 豕心, 逝心; (plurals include: Shi xins, Shí xìns, Shíxìns, Shixins, Shí xīns, Shíxīns, Shì xīns, Shìxīns, Shī xīns, Shīxīns, Shī xìns, Shīxìns, Shǐ xīns, Shǐxīns, Sìxīns, Sixins). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Taisho: Chinese Buddhist Canon
Sutta 5: The King Who Gave His Head < [Part 152 - Discourse of the Collection of the Six Perfections]
Sutta 80: The Buddha's Tranquility < [Part 152 - Discourse of the Collection of the Six Perfections]
Chapter 4 - The story of king Subhuti < [Jataka and Avadana Section (Volume 3-4)]
A Dictionary Of Chinese Buddhist Terms (by William Edward Soothill)
The Nameless Dao in Concealment < [Volume 16, Issue 6 (2025)]
Transformation of the Linji School’s Perspective on Seated Meditation... < [Volume 14, Issue 9 (2023)]
Becoming Animal < [Volume 10, Issue 6 (2019)]
International Journal of Environmental Research and Public Health (MDPI)
Evaluation of the Fairness of Urban Lakes’ Distribution Based on... < [Volume 16, Issue 24 (2019)]
Politico-Epistemic Tensions Regarding Personal Assistance and Care for People... < [Volume 20, Issue 2 (2023)]
Tibial Spine Height Measured by Radiograph Is a Risk Factor for Non-Contact... < [Volume 19, Issue 23 (2022)]
Mapping Spring Ephemeral Plants in Northern Xinjiang, China < [Volume 10, Issue 3 (2018)]
Operational Data-Driven Intelligent Modelling and Visualization System for... < [Volume 14, Issue 9 (2022)]
Gridded Water Resource Distribution Simulation for China Based on Third-Order... < [Volume 8, Issue 12, December (2016)]
Buddha-nature (as Depicted in the Lankavatara-sutra) (by Nguyen Dac Sy)
3. Later period < [Chapter 2 - The Buddha-Nature in the Tathāgatagarbha Literature]