Si xiang, Sì xiàng, Sì xiāng, Sǐ xiāng, Sī xiǎng, Sǐ xiàng, Sì xiǎng, Sī xiāng, Sǐ xiǎng: 17 definitions
Introduction:
Si xiang 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) 四向 [si xiang]—The four stages in Hīnayāna sanctity: srota-āpanna, sakṛdāgāmin, anāgāmin and arhan.
2) 四相 [si xiang]—The four avasthā, or states of all phenomena, i. e. 生住異滅 [sheng zhu yi mie] birth, being, change (i. e. decay), and death; also 四有爲相 [si you wei xiang]. There are several groups, e. g. 果報四相 [guo bao si xiang] birth, age, disease, death. Also 藏識四相 [cang shi si xiang] of the Awakening of Faith referring to the initiation, continuation, change, and cessation of the ālaya-vijñāna. Also 我人四相 [wo ren si xiang] The ideas: (1) that there is an ego; (2) that man is different from other organisms; (3) that all the living are produced by the skandhas; (4) that life is limited to the organism. Also 智境四相 [zhi jing si xiang] dealing differently with the four last headings 我 [wo]; 人 [ren]; 衆生 [zhong sheng]; and 壽相 [shou xiang].
3) 死相 [si xiang]—The appearance of death; signs at death indicating the person's good or evil karma.
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
嗣香 [si xiang]—(Sì xiāng) — [Term] This refers to the offering of incense to one's late master (先師 [xian shi]) to express gratitude for the grace of having been designated as a Dharma successor (法嗣 [fa si]).
嗣香—【術語】對於先師謝己得為法嗣之恩之瓣香也。
[shù yǔ] duì yú xiān shī xiè jǐ dé wèi fǎ sì zhī ēn zhī bàn xiāng yě.
[shu yu] dui yu xian shi xie ji de wei fa si zhi en zhi ban xiang ye.
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
死相 [si xiang]—Signs of Death — [Miscellaneous Sayings (雜語 [za yu])] Examining the signs of death in a person allows one to know their destination (birthplace) based on their good or evil deeds. This is a common teaching in both Mahayana and Hinayana treatises. The Mahāprajñāpāramitopadeśa (智度論 [zhi du lun]) states: "For people with evil karma (惡業人 [e ye ren]), the wind element (風大 [feng da]) departs first, causing the body to move; the fire element (火大 [huo da]) departs first, causing the body to be hot. For people who perform good deeds (善行人 [shan xing ren]), the earth element (地大 [de da]) departs first, causing the body to be still; the water element (水大 [shui da]) departs first, causing the body to be cold."
Volume 3 of the Treatise on Consciousness-Only (唯識論 [wei shi lun]) says: "Furthermore, when one is about to die, due to good and evil karma (善惡業 [shan e ye]), a cold sensation gradually arises in the lower or upper parts of the body." Volume 4 of the Commentary on the Yogācārabhūmi-śāstra states: "Vasubandhu (世親 [shi qin]) and Asaṅga (無性 [wu xing]) in their Abhidharma-samuccaya (攝論 [she lun]) both say: 'Good karma (causes) coldness from below, evil karma (causes) coldness from above, due to the different destinations (superior realms or evil realms) of rebirth.' The first volume of the Yogācārabhūmi-śāstra (瑜伽 [yu jia]) states: 'Depending on whether the coldness starts from below or above, it finally reaches the heart. This is where consciousness (識 [shi]) first arises and is abandoned last.'"
Volume 10 of the Abhidharmakośa-bhāṣya (俱舍論 [ju she lun]) asks: "At the moment of death, in which part of the body does consciousness finally cease?" It answers: "For those who die suddenly, mind-consciousness and the body faculty cease completely and suddenly. For those who die gradually, if they are going to lower realms (hells, hungry ghosts, animals), human realms, or heavenly realms, consciousness ceases at the feet, navel, or heart respectively. That is, if one is going to evil realms, it is said to be 'going down,' and their consciousness finally ceases at the feet. If one is going to the human realm, consciousness ceases at the navel. If one is going to be born in heaven, consciousness ceases at the heart. For all Arhats (阿羅漢 [a luo han]), who are said to be 'not born' (i.e., not reborn), their final consciousness also ceases at the heart."
Volume 19 of the Collection of Important Sutras (諸經要集 [zhu jing yao ji]), based on the Yogācārabhūmi-śāstra, establishes six signs of death:
1. Sign for rebirth as a human: If a person who performs good deeds, when about to die, first feels coldness starting from their feet and reaching their navel, and the area above the navel is still warm, and then their breath ceases, they will be reborn as a human.
2. Sign for rebirth in heaven: If a person who performs good deeds has the crown of their head entirely warm, and then their breath ceases, they will be reborn in heaven.
3. Sign for rebirth as a hungry ghost: If the coldness starts from the crown of the head and reaches the navel, and the area below the waist is still warm, and then the breath ceases, they will be reborn as a hungry ghost.
4. Sign for rebirth as an animal: If the coldness starts from the crown of the head and reaches the knees, and the area below the knees is still warm, and then the breath ceases, they will be reborn as an animal.
5. Sign for rebirth in hell: If the coldness starts from the crown of the head and reaches the feet, and the soles of the feet are still warm, and then the breath ceases, they will be reborn in hell.
6. Sign for entering Nirvāṇa (涅槃 [nie pan]): If an Arhat saint enters Nirvāṇa, their heart or the crown of their head remains warm for several days.
死相—【雜語】驗人之死相，知善惡之生處，大小乘論之通說也。智度論曰：「惡業人風大先去故身動，火大先去故身熱，善行人地大先去故身靜，水大先去故身冷。」唯識論三曰：「又將死時，由善惡業下上身分冷觸漸起。」同述記四本曰：「世親無性攝論皆云：善業從下冷，惡業從上冷，由生勝處惡趣別故。瑜伽第一云：隨下上冷，後至於心。斯處初生，最後捨故。」俱舍論十曰：「於命終位於何身分中識最後滅？頓命修者，意識身根欻然總滅。若漸死者，往下人天於足臍心如次識滅。謂隨惡趣，說名往下，彼識最後於足處滅。若往人趣，識滅於臍。若往生天，識滅心處。諸阿羅漢，說名不生。彼最後心，亦心處滅。」諸經要集十九依瑜伽論立死相之六驗：「一驗生人中，若作善之人將死時，先自足冷至臍，臍上猶溫，而後氣盡者，即生人中。二驗生天上，若作善之人，頭頂皆溫，而後氣盡者，即生天上。三驗生餓鬼，若自頂冷至臍，腰下猶溫，而後氣盡者，即生餓鬼中。四驗生畜趣，若自頂冷至膝，膝下猶溫，而後氣盡者，即生畜趣中。五驗生地獄，若自頂冷至足，足底猶溫，而後氣盡者，即生地獄中。六驗入涅槃，若羅漢聖人入涅槃，或心或頂數日皆溫者是也。」
[zá yǔ] yàn rén zhī sǐ xiāng, zhī shàn è zhī shēng chù, dà xiǎo chéng lùn zhī tōng shuō yě. zhì dù lùn yuē: “è yè rén fēng dà xiān qù gù shēn dòng, huǒ dà xiān qù gù shēn rè, shàn xíng rén de dà xiān qù gù shēn jìng, shuǐ dà xiān qù gù shēn lěng.” wéi shí lùn sān yuē: “yòu jiāng sǐ shí, yóu shàn è yè xià shàng shēn fēn lěng chù jiàn qǐ.” tóng shù jì sì běn yuē: “shì qīn wú xìng shè lùn jiē yún: shàn yè cóng xià lěng, è yè cóng shàng lěng, yóu shēng shèng chù è qù bié gù. yú jiā dì yī yún: suí xià shàng lěng, hòu zhì yú xīn. sī chù chū shēng, zuì hòu shě gù.” jù shě lùn shí yuē: “yú mìng zhōng wèi yú hé shēn fēn zhōng shí zuì hòu miè？ dùn mìng xiū zhě, yì shí shēn gēn chuā rán zǒng miè. ruò jiàn sǐ zhě, wǎng xià rén tiān yú zú qí xīn rú cì shí miè. wèi suí è qù, shuō míng wǎng xià, bǐ shí zuì hòu yú zú chù miè. ruò wǎng rén qù, shí miè yú qí. ruò wǎng shēng tiān, shí miè xīn chù. zhū ā luó hàn, shuō míng bù shēng. bǐ zuì hòu xīn, yì xīn chù miè.” zhū jīng yào jí shí jiǔ yī yú jiā lùn lì sǐ xiāng zhī liù yàn: “yī yàn shēng rén zhōng, ruò zuò shàn zhī rén jiāng sǐ shí, xiān zì zú lěng zhì qí, qí shàng yóu wēn, ér hòu qì jǐn zhě, jí shēng rén zhōng. èr yàn shēng tiān shàng, ruò zuò shàn zhī rén, tóu dǐng jiē wēn, ér hòu qì jǐn zhě, jí shēng tiān shàng. sān yàn shēng è guǐ, ruò zì dǐng lěng zhì qí, yāo xià yóu wēn, ér hòu qì jǐn zhě, jí shēng è guǐ zhōng. sì yàn shēng chù qù, ruò zì dǐng lěng zhì xī, xī xià yóu wēn, ér hòu qì jǐn zhě, jí shēng chù qù zhōng. wǔ yàn shēng de yù, ruò zì dǐng lěng zhì zú, zú dǐ yóu wēn, ér hòu qì jǐn zhě, jí shēng de yù zhōng. liù yàn rù niè pán, ruò luó hàn shèng rén rù niè pán, huò xīn huò dǐng shù rì jiē wēn zhě shì yě.”
[za yu] yan ren zhi si xiang, zhi shan e zhi sheng chu, da xiao cheng lun zhi tong shuo ye. zhi du lun yue: "e ye ren feng da xian qu gu shen dong, huo da xian qu gu shen re, shan xing ren de da xian qu gu shen jing, shui da xian qu gu shen leng." wei shi lun san yue: "you jiang si shi, you shan e ye xia shang shen fen leng chu jian qi." tong shu ji si ben yue: "shi qin wu xing she lun jie yun: shan ye cong xia leng, e ye cong shang leng, you sheng sheng chu e qu bie gu. yu jia di yi yun: sui xia shang leng, hou zhi yu xin. si chu chu sheng, zui hou she gu." ju she lun shi yue: "yu ming zhong wei yu he shen fen zhong shi zui hou mie? dun ming xiu zhe, yi shi shen gen chua ran zong mie. ruo jian si zhe, wang xia ren tian yu zu qi xin ru ci shi mie. wei sui e qu, shuo ming wang xia, bi shi zui hou yu zu chu mie. ruo wang ren qu, shi mie yu qi. ruo wang sheng tian, shi mie xin chu. zhu a luo han, shuo ming bu sheng. bi zui hou xin, yi xin chu mie." zhu jing yao ji shi jiu yi yu jia lun li si xiang zhi liu yan: "yi yan sheng ren zhong, ruo zuo shan zhi ren jiang si shi, xian zi zu leng zhi qi, qi shang you wen, er hou qi jin zhe, ji sheng ren zhong. er yan sheng tian shang, ruo zuo shan zhi ren, tou ding jie wen, er hou qi jin zhe, ji sheng tian shang. san yan sheng e gui, ruo zi ding leng zhi qi, yao xia you wen, er hou qi jin zhe, ji sheng e gui zhong. si yan sheng chu qu, ruo zi ding leng zhi xi, xi xia you wen, er hou qi jin zhe, ji sheng chu qu zhong. wu yan sheng de yu, ruo zi ding leng zhi zu, zu di you wen, er hou qi jin zhe, ji sheng de yu zhong. liu yan ru nie pan, ruo luo han sheng ren ru nie pan, huo xin huo ding shu ri jie wen zhe shi ye."
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
四向 [si xiang]—The Four Paths — [Terminology]
1. Srotāpanna-mārga (須陀洹向 [xu tuo huan xiang]): The old translation is "entering the stream" (入流 [ru liu]), also "reversing the stream" (逆流 [ni liu]); the new translation is "fore-stream path" (預流向 [yu liu xiang]). This is the stage for severing the defilements of erroneous views (見惑 [jian huo]) in the Three Realms (三界 [san jie]) during the fifteen moments of the Path of Seeing. This is the causal stage leading towards the Fruit of Srotāpanna, hence called "path" or "direction."
2. Sakṛdāgāmin-mārga (斯陀含向 [si tuo han xiang]): Translated as "once-returner" (一來 [yi lai]). Due to this, the new translation is called "once-returner path" (一來向 [yi lai xiang]). This is the stage for severing the first six grades of the defilements of cultivation (修惑 [xiu huo]) among the nine grades in the Desire Realm (欲界 [yu jie]). The meaning of "path" is the same as before.
3. Anāgāmin-mārga (阿那含向 [a na han xiang]): The old translation is "non-returner" (不來 [bu lai]); the new translation is "non-returning path" (不還向 [bu hai xiang]). This is the stage for severing the latter three grades of the defilements of cultivation (修惑 [xiu huo]) among the nine grades in the Desire Realm. The meaning of "path" is the same as before.
4. Arhat-mārga (阿羅漢向 [a luo han xiang]): Translated as "non-arising" (不生 [bu sheng]). Both old and new translations use the Sanskrit name, calling it "Arhat path" (阿羅漢向 [a luo han xiang]). This is the stage for severing all defilements of cultivation (修惑 [xiu huo]) in the Form Realm (色界 [se jie]) and Formless Realm (無色界 [wu se jie]). Refer to the entry on "Fruits" (子果 [zi guo]). (子果 [zi guo])
四向—【名數】一須陀洹向，舊譯曰入流，又曰逆流，新譯為預流向。為斷見道十五心間三界見惑之位。是為向須陀洹果之因位，故曰向。二斯陀含向，譯曰一來。因之新就譯名謂之一來向。為斷欲界九品修惑中前六品之位。向義同前。三阿那含向，舊譯曰不來，新云不還向。為斷欲界九品修惑中後三品之位。向義同前。四阿羅漢向，譯曰不生，新舊皆就梵名謂之阿羅漢向。為斷色界無色界一切修惑之位。參照子果條。(子果)
[míng shù] yī xū tuó huán xiàng, jiù yì yuē rù liú, yòu yuē nì liú, xīn yì wèi yù liú xiàng. wèi duàn jiàn dào shí wǔ xīn jiān sān jiè jiàn huò zhī wèi. shì wèi xiàng xū tuó huán guǒ zhī yīn wèi, gù yuē xiàng. èr sī tuó hán xiàng, yì yuē yī lái. yīn zhī xīn jiù yì míng wèi zhī yī lái xiàng. wèi duàn yù jiè jiǔ pǐn xiū huò zhōng qián liù pǐn zhī wèi. xiàng yì tóng qián. sān ā nà hán xiàng, jiù yì yuē bù lái, xīn yún bù hái xiàng. wèi duàn yù jiè jiǔ pǐn xiū huò zhōng hòu sān pǐn zhī wèi. xiàng yì tóng qián. sì ā luó hàn xiàng, yì yuē bù shēng, xīn jiù jiē jiù fàn míng wèi zhī ā luó hàn xiàng. wèi duàn sè jiè wú sè jiè yī qiè xiū huò zhī wèi. cān zhào zi guǒ tiáo.(zi guǒ)
[ming shu] yi xu tuo huan xiang, jiu yi yue ru liu, you yue ni liu, xin yi wei yu liu xiang. wei duan jian dao shi wu xin jian san jie jian huo zhi wei. shi wei xiang xu tuo huan guo zhi yin wei, gu yue xiang. er si tuo han xiang, yi yue yi lai. yin zhi xin jiu yi ming wei zhi yi lai xiang. wei duan yu jie jiu pin xiu huo zhong qian liu pin zhi wei. xiang yi tong qian. san a na han xiang, jiu yi yue bu lai, xin yun bu hai xiang. wei duan yu jie jiu pin xiu huo zhong hou san pin zhi wei. xiang yi tong qian. si a luo han xiang, yi yue bu sheng, xin jiu jie jiu fan ming wei zhi a luo han xiang. wei duan se jie wu se jie yi qie xiu huo zhi wei. can zhao zi guo tiao.(zi guo)
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
四相 [si xiang]—The Four Characteristics — [Terminology (名數 [ming shu])]
There are four aspects that manifest the essence of conditioned phenomena (有為法 [you wei fa]):
1. Characteristic of Arising (生相 [sheng xiang]): the origination of things.
2. Characteristic of Abiding (住相 [zhu xiang]): the stability of things.
3. Characteristic of Changing (異相 [yi xiang]): the decay of things.
4. Characteristic of Perishing (滅相 [mie xiang]): the destruction of things.
Phenomena possessing these four characteristics are considered conditioned phenomena. Phenomena without these four characteristics are unconditioned phenomena (無為法 [wu wei fa]).
The fifth volume of the Abhidharmakośa-śāstra (俱舍論 [ju she lun]) states: "The verse says: Characteristics refer to the nature of arising, abiding, changing, and perishing of all conditioned phenomena. The commentary says: These four kinds are the characteristics of conditioned phenomena. If a dharma possesses these, it should be conditioned. That which is contrary to this is unconditioned phenomena. Among all dharmas, that which is capable of arising (能起 [neng qi]) is called arising; that which is capable of abiding (能安 [neng an]) is called abiding; that which is capable of decaying (能衰 [neng shuai]) is called changing; and that which is capable of perishing (能壞 [neng huai]) is called perishing."
The Hinayana Sarvāstivāda (小乘有部 [xiao cheng you bu]) school asserts that apart from the characterized dharma (離所相之法 [li suo xiang zhi fa]), there exists a distinct entity of the characterizer (能相之別體 [neng xiang zhi bie ti]). However, the Satyasiddhi (成實 [cheng shi]) school and Mahayana (大乘 [da cheng]) maintain that these four characteristics are merely distinctions in the transformation (變異之差別 [bian yi zhi cha bie]) of conditioned phenomena, and do not represent distinct entities of the characterized and the characterizer (非有所相與能相之別體 [fei you suo xiang yu neng xiang zhi bie ti]). Therefore, the four characteristics according to the Sarvāstivāda school are real dharmas (實法 [shi fa]), while the four characteristics according to the Satyasiddhi school and Mahayana are provisional dharmas (假法 [jia fa]).
[Terminology] They are arising, dwelling, changing, and perishing (生住異滅 [sheng zhu yi mie]). They are called the Four Conditioned (四有為 [si you wei]). See the entry for "Conditioned" (有為 [you wei]).
四相—【名數】表彰有為法之事體者有四：一生相，起事物也。二住相，安事物也。三異相，衰事物也。四滅相，壞事物也。有此四相者為有為法。無此四相者為無為法。俱舍論五曰：「頌曰：相，謂諸有為生住異滅性。論曰：由此四種是有為相，法若有此，應是有為。與此相違是無為法。此於諸法能起名生，能安名住，能衰為異，能壞為滅。」小乘有部謂離所相之法，則有能相之別體，成實及大乘，謂此四相唯為有為法變異之差別，非有所相與能相之別體。因之有部之四相，為實法，成實及大乘之四相為假法。
【名數】生住異滅也。名四有為。見有為條。(有為)
[míng shù] biǎo zhāng yǒu wèi fǎ zhī shì tǐ zhě yǒu sì: yī shēng xiāng, qǐ shì wù yě. èr zhù xiāng, ān shì wù yě. sān yì xiāng, shuāi shì wù yě. sì miè xiāng, huài shì wù yě. yǒu cǐ sì xiāng zhě wèi yǒu wèi fǎ. wú cǐ sì xiāng zhě wèi wú wèi fǎ. jù shě lùn wǔ yuē: “sòng yuē: xiāng, wèi zhū yǒu wèi shēng zhù yì miè xìng. lùn yuē: yóu cǐ sì zhǒng shì yǒu wèi xiāng, fǎ ruò yǒu cǐ, yīng shì yǒu wèi. yǔ cǐ xiāng wéi shì wú wèi fǎ. cǐ yú zhū fǎ néng qǐ míng shēng, néng ān míng zhù, néng shuāi wèi yì, néng huài wèi miè.” xiǎo chéng yǒu bù wèi lí suǒ xiāng zhī fǎ, zé yǒu néng xiāng zhī bié tǐ, chéng shí jí dà chéng, wèi cǐ sì xiāng wéi wèi yǒu wèi fǎ biàn yì zhī chà bié, fēi yǒu suǒ xiāng yǔ néng xiāng zhī bié tǐ. yīn zhī yǒu bù zhī sì xiāng, wèi shí fǎ, chéng shí jí dà chéng zhī sì xiāng wèi jiǎ fǎ.
[míng shù] shēng zhù yì miè yě. míng sì yǒu wèi. jiàn yǒu wèi tiáo.(yǒu wèi)
[ming shu] biao zhang you wei fa zhi shi ti zhe you si: yi sheng xiang, qi shi wu ye. er zhu xiang, an shi wu ye. san yi xiang, shuai shi wu ye. si mie xiang, huai shi wu ye. you ci si xiang zhe wei you wei fa. wu ci si xiang zhe wei wu wei fa. ju she lun wu yue: "song yue: xiang, wei zhu you wei sheng zhu yi mie xing. lun yue: you ci si zhong shi you wei xiang, fa ruo you ci, ying shi you wei. yu ci xiang wei shi wu wei fa. ci yu zhu fa neng qi ming sheng, neng an ming zhu, neng shuai wei yi, neng huai wei mie." xiao cheng you bu wei li suo xiang zhi fa, ze you neng xiang zhi bie ti, cheng shi ji da cheng, wei ci si xiang wei wei you wei fa bian yi zhi cha bie, fei you suo xiang yu neng xiang zhi bie ti. yin zhi you bu zhi si xiang, wei shi fa, cheng shi ji da cheng zhi si xiang wei jia fa.
[ming shu] sheng zhu yi mie ye. ming si you wei. jian you wei tiao.(you wei)
1) 四相 ts = sì xiāng p refers to [phrase] “four notions; four forms; four manifestations of self”; Domain: Buddhism 佛教 [fu jiao]; Notes: From the Diamond Sutra, the four notions or forms are notion of self 我相 [wo xiang]、 notions of people 人相 [ren xiang]、 notions of sentient beings 众生相 [zhong sheng xiang]、 and notions of a lifespan 寿者相 [shou zhe xiang] (FGDB '四相 [si xiang]').
2) 四相 ts = sì xiāng p refers to [phrase] “four marks of existence; caturlaksana”; Domain: Buddhism 佛教 [fu jiao]; Notes: Sanskrit equivalent: caturlakṣaṇa, Japanese: shisō, Tibetan: mtshan nyid bzhi; namely: 生 [sheng] birth, 住 [zhu] continuance, 異 [yi] change, and 滅 [mie] extinction (BL 'caturlakṣaṇa', p. 171; FGDB '四相 [si xiang]'; SH '四有爲相 [si you wei xiang]', p. 176)..
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.]
思想 [sī xiǎng] [si xiang]—
1. To miss, to long for. Example: Cao Zhi (曹植 [cao zhi]) of the Wei Dynasty (魏 [wei]) in the Three Kingdoms Period (三國 [san guo]) wrote in "Pan Shi Pian (盤石篇 [pan shi pian])": "Looking up to the sky, I sigh deeply, thinking of and longing for my homeland (故邦 [gu bang])." From the novel "Jin Ping Mei (金瓶梅 [jin ping mei])," chapter 34: "Unexpectedly, Ruan San (阮三 [ruan san]) was at home, sick from longing."
2. Thoughts, ideas. Example: From the novel "A History of Civilization (文明史 [wen ming shi])," chapter 41: "I think our brains are the most important thing; all thoughts come from our brains."
3. The result of thinking, or referring to the psychological process of cognition.
思想：1.思念、懷念。三國魏．曹植〈盤石篇〉：「仰天長太息，思想懷故邦。」《金瓶梅》第三四回：「不期阮三在家，思想成病。」
2.想法、念頭。《文明小史》第四一回：「我想我們一個人腦子是頂要緊的，一切思想都從腦筋中出來。」
3.思維的結果，或指認知的心理歷程。
sī xiǎng:1. sī niàn,, huái niàn. sān guó wèi． cáo zhí 〈pán shí piān〉: “yǎng tiān zhǎng tài xī, sī xiǎng huái gù bāng.” < jīn píng méi> dì sān sì huí: “bù qī ruǎn sān zài jiā, sī xiǎng chéng bìng.”
2. xiǎng fǎ,, niàn tóu. < wén míng xiǎo shǐ> dì sì yī huí: “wǒ xiǎng wǒ men yī gè rén nǎo zi shì dǐng yào jǐn de, yī qiè sī xiǎng dōu cóng nǎo jīn zhōng chū lái.”
3. sī wéi de jié guǒ, huò zhǐ rèn zhī de xīn lǐ lì chéng.
si xiang:1. si nian,, huai nian. san guo wei. cao zhi
2. xiang fa,, nian tou. < wen ming xiao shi> di si yi hui: "wo xiang wo men yi ge ren nao zi shi ding yao jin de, yi qie si xiang dou cong nao jin zhong chu lai."
3. si wei de jie guo, huo zhi ren zhi de xin li li cheng.
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
四鄉 [sì xiāng] [si xiang]—
1. The countryside surrounding the city. From The Scholars (《儒林外史 [ru lin wai shi]》), Chapter 47: "A feast and opera performance were held at the Zunjing Pavilion (尊經閣 [zun jing ge]), and people from the surrounding villages and towns (八鎮 [ba zhen]) within dozens of miles came to watch."
2. All directions. From Zhuangzi, On Swords (《莊子 [zhuang zi]．說劍 [shuo jian]》): "Harmonize with the people's will to pacify all directions." From Records of the Grand Historian, Treatise on the Celestial Officials (《史記 [shi ji]．卷二七 [juan er qi]．天官書 [tian guan shu]》): "The Dipper is the Emperor's chariot, moving in the center, overseeing all directions."
四鄉：1.城外四周的鄉村。《儒林外史》第四七回：「尊經閣擺席唱戲，四鄉八鎮幾十里路的人都來看。」
2.四方。《莊子．說劍》：「中和民意，以安四鄉。」《史記．卷二七．天官書》：「斗為帝車，運于中央，臨制四鄉。」
sì xiāng:1. chéng wài sì zhōu de xiāng cūn. < rú lín wài shǐ> dì sì qī huí: “zūn jīng gé bǎi xí chàng xì, sì xiāng bā zhèn jǐ shí lǐ lù de rén dōu lái kàn.”
2. sì fāng. < zhuāng zi． shuō jiàn>: “zhōng hé mín yì, yǐ ān sì xiāng.” < shǐ jì． juǎn èr qī． tiān guān shū>: “dòu wèi dì chē, yùn yú zhōng yāng, lín zhì sì xiāng.”
si xiang:1. cheng wai si zhou de xiang cun. < ru lin wai shi> di si qi hui: "zun jing ge bai xi chang xi, si xiang ba zhen ji shi li lu de ren dou lai kan."
2. si fang. < zhuang zi. shuo jian>: "zhong he min yi, yi an si xiang." < shi ji. juan er qi. tian guan shu>: "dou wei di che, yun yu zhong yang, lin zhi si xiang."
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
四象 [sì xiàng] [si xiang]—
1. Metal (金 [jin], jīn), Wood (木 [mu], mù), Water (水 [shui], shuǐ), Fire (火 [huo], huǒ). I Ching, Appended Remarks, Part 1: "The two forms generate the four symbols, the four symbols generate the eight trigrams." Tang Dynasty, Kong Yingda, Justice: "The two forms generate the four symbols, referring to Metal, Wood, Water, and Fire."
2. Spring (春 [chun], chūn), Summer (夏 [xia], xià), Autumn (秋 [qiu], qiū), Winter (冬 [dong], dōng). Represented in the trigrams as Lesser Yang (少陽 [shao yang], shào yáng), Greater Yang (老陽 [lao yang], lǎo yáng), Lesser Yin (少陰 [shao yin], shào yīn), Greater Yin (老陰 [lao yin], lǎo yīn). Zhu Xi's Classified Conversations, Volume 137, Pre-Qin, Han, and Tang Philosophers: "In the I Ching, there are only Yin and Yang, odd and even, which then have the four symbols: for example, Spring is Lesser Yang, Summer is Greater Yang, Autumn is Lesser Yin, and Winter is Greater Yin."
3. Four Symbols (, sì xiàng) of the I Ching trigrams: Real Image (實象 [shi xiang], shí xiàng), False Image (假象 [jia xiang], jiǎ xiàng), Meaning Image (義象 [yi xiang], yì xiàng), Use Image (用象 [yong xiang], yòng xiàng).
4. Sun (日 [ri], rì), Moon (月 [yue], yuè), Stars (星 [xing], xīng), Celestial Bodies (辰 [chen], chén). Journey to the West, Chapter 1: "Sun, Moon, Stars, and Celestial Bodies are called the Four Symbols."
四象：1.金、木、水、火。《易經．繫辭上》：「兩儀生四象，四象生八卦。」唐．孔穎達．正義：「兩儀生四象者，謂金、木、水、火。」
2.春、夏、秋、冬。體現於卦象則為少陽、老陽、少陰、老陰。《朱子語類．卷一三七．戰國漢唐諸子》：「易中只有陰陽奇耦，便有四象：如春為少陽，夏為老陽，秋為少陰，冬為老陰。」
3.易卦四象：實象、假象、義象、用象。
4.日、月、星、辰。《西遊記》第一回：「日、月、星、辰，謂之四象。」
sì xiàng:1. jīn,, mù,, shuǐ,, huǒ. < yì jīng． xì cí shàng>: “liǎng yí shēng sì xiàng, sì xiàng shēng bā guà.” táng． kǒng yǐng dá． zhèng yì: “liǎng yí shēng sì xiàng zhě, wèi jīn,, mù,, shuǐ,, huǒ.”
2. chūn,, xià,, qiū,, dōng. tǐ xiàn yú guà xiàng zé wèi shǎo yáng,, lǎo yáng,, shǎo yīn,, lǎo yīn. < zhū zi yǔ lèi． juǎn yī sān qī． zhàn guó hàn táng zhū zi>: “yì zhōng zhǐ yǒu yīn yáng qí ǒu, biàn yǒu sì xiàng: rú chūn wèi shǎo yáng, xià wèi lǎo yáng, qiū wèi shǎo yīn, dōng wèi lǎo yīn.”
3. yì guà sì xiàng: shí xiàng,, jiǎ xiàng,, yì xiàng,, yòng xiàng.
4. rì,, yuè,, xīng,, chén. < xī yóu jì> dì yī huí: “rì,, yuè,, xīng,, chén, wèi zhī sì xiàng.”
si xiang:1. jin,, mu,, shui,, huo. < yi jing. xi ci shang>: "liang yi sheng si xiang, si xiang sheng ba gua." tang. kong ying da. zheng yi: "liang yi sheng si xiang zhe, wei jin,, mu,, shui,, huo."
2. chun,, xia,, qiu,, dong. ti xian yu gua xiang ze wei shao yang,, lao yang,, shao yin,, lao yin. < zhu zi yu lei. juan yi san qi. zhan guo han tang zhu zi>: "yi zhong zhi you yin yang qi ou, bian you si xiang: ru chun wei shao yang, xia wei lao yang, qiu wei shao yin, dong wei lao yin."
3. yi gua si xiang: shi xiang,, jia xiang,, yi xiang,, yong xiang.
4. ri,, yue,, xing,, chen. < xi you ji> di yi hui: "ri,, yue,, xing,, chen, wei zhi si xiang."
1) 死想 [sǐ xiǎng] refers to: “contemplation of death”.
死想 is further associated with the following language/terms:
[Related Chinese terms] 死相.
[Sanskrit] maraṇa-saṃjñā.
[Pali] maraṇa-saññā.
[Tibetan] 'chi ba'i 'du shes.
[Vietnamese] tử tưởng.
[Korean] 사상 / sa sa ng.
[Japanese] シソウ / shi sō.
2) 四向 [sì xiàng] refers to: “four accesses”.
四向 is further associated with the following language/terms:
[Sanskrit] catvāraḥ pratipannāḥ.
[Pali] cattāro paṭipannā.
[Vietnamese] tứ hướng.
[Korean] 사향 / sahyang.
[Japanese] シコウ / shikō.
3) 四相 [sì xiāng] refers to: “four marks”.
四相 is further associated with the following language/terms:
[Related Chinese terms] 四行相; 四事; 四種相.
[Sanskrit] catur-lakṣaṇin; catur-ākāra; caturbhir ākāraiḥ; catvāri lakṣaṇāni.
[Tibetan] rnam pa bzhi po.
[Vietnamese] tứ tương.
[Korean] 사상 / sasang.
[Japanese] シソウ / shisō.
4) 死相 [sǐ xiāng] refers to: “mark of death”.
死相 is further associated with the following language/terms:
[Related Chinese terms] 死想.
[Sanskrit] maraṇa-saṃjñā.
[Vietnamese] tử tương.
[Korean] 사상 / sasang.
[Japanese] シソウ / shisō.
5) 思想 [sī xiǎng] refers to: “think”.
思想 is further associated with the following language/terms:
[Related Chinese terms] 思; 思惟; 思案; 思量; 惟; 慮; 稽; 考; 敬受; 發起; 起發; 引無義; 引起; 行相; 奉獻.
[Sanskrit] samanvāharaṇa; ākaraṇa; ā√kṛ; ā√kṝ.
[Vietnamese] tư tưởng.
[Korean] 사상 / sasang.
[Japanese] シソウ / shisō.
Chinese language.
See also (Relevant definitions)
Partial matches: Xiang, Ci, Shi, Jiang.
Starts with: Si xiang bao fu, Si xiang bing, Si xiang hui hai, Si xiang jiao liu, Si xiang ku, Si xiang li gong tong yuan tong, Si xiang shi, Si xiang si de, Si xiang si guo, Si xiang ti xi, Si xiang wan dun, Si xiang wei, Si xiang wei guo, Si xiang wei yin, Si xiang yi shi.
Full-text (+528): Si xiang jiao liu, Wo ren si xiang, Guo bao si xiang, Xi si xiang, Si xiang si guo, Si xiang ti xi, Si xiang wei, Ba bei, Yi lai xiang, Si xiang bing, Si xiang yi shi, Si guo xiang, Zheng zhi si xiang, Zi you si xiang, Si xiang wan dun, Tu tuong, Si xiang bao fu, Ren xiang, Ba sheng, Tong yi si xiang.
Relevant text
Search found 12 books and stories containing Si xiang, Sì xiàng, Sì xiāng, Sǐ xiāng, Sī xiǎng, Sǐ xiàng, Sì xiǎng, Sī xiāng, Sǐ xiǎng, Sìxiàng, Sixiang, Sìxiāng, Sǐxiāng, Sīxiǎng, Sǐxiàng, Sìxiǎng, Sīxiāng, Sǐxiǎng, 嗣响, 嗣響, 嗣香, 四向, 四廂, 四相, 四象, 四鄉, 思乡, 思想, 思鄉, 死巷, 死想, 死相; (plurals include: Si xiangs, Sì xiàngs, Sì xiāngs, Sǐ xiāngs, Sī xiǎngs, Sǐ xiàngs, Sì xiǎngs, Sī xiāngs, Sǐ xiǎngs, Sìxiàngs, Sixiangs, Sìxiāngs, Sǐxiāngs, Sīxiǎngs, Sǐxiàngs, Sìxiǎngs, Sīxiāngs, Sǐxiǎngs). 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 8: Meditation on Death < [Part 125 - Ekottara-Agama (Numbered Discourses)]
Sutta 3: The Three Kinds of People < [Part 150a - Discourse on Seven Places and Three Subjects for Contemplation]
Sutta 1: Introduction to the Seven Places and Three Contemplations < [Part 150a - Discourse on Seven Places and Three Subjects for Contemplation]
Hualin International Journal of Buddhist Studies
Reception History and Limits of Interpretation < [Hualin International Journal of Buddhist Studies 1.1 (2018)]
The Relationship Between the Tangut Art and Textual Heritage: Some Observations < [Hualin International Journal of Buddhist Studies 1.2 (2018)]
Negotiating Boundaries < [Hualin International Journal of Buddhist Studies 7.2 (2024)]
Interdependency and Change < [Volume 15, Issue 6 (2024)]
The Tripartite Dimensions of “Ren 人” (Human Beings) in... < [Volume 14, Issue 7 (2023)]
Exploring the Rational and Supernatural < [Volume 15, Issue 9 (2024)]
Bhesajjakkhandhaka (Chapter on Medicine) (by Hin-tak Sik)
A Dictionary Of Chinese Buddhist Terms (by William Edward Soothill)
The Towers of Yue < [Volume 71 (2010)]
On the Form and Function of Sanskrit Akṣara in Prajñā-pāramitā-Sūtras and Śāstras < [Volume 80 (2020)]
The Rimes of Chang-an in Middle Han: Late Western Han Period. < [Volume 22 (1957)]