AWARE  知覺知

ABLE to VOLUNTARILY:deliberately REACT to. 
CONSCIOUSCONSCIOUSNESSCONSCIOUS OFMINDFUL OFINFORMED ABOUTACQUAINTED WITHFAMILIAR WITHALIVE TOALERT TOCLUED IN TOWISE TOIN THE KNOW ABOUTHIP TOCOGNIZANT OFWARE OF
Hypernym
  • ABLEHAVE FEATURES one NEEDS in SELF:oneself FOR ACHIEVING something.
    • HAVERELATION to something such that it BE-IN:is in one OR is CONTROLLED by one.
      • RELATIONFEATURE of TWO OR MORE THINGS TOGETHER.
        • FEATUREABSTRACT OBJECT a THING is SAID to BE OR to HAVE....
  • WAKE UPCHANGE from SLEEP so as to BEGIN to be AWARE (AND LEAVE ONES BED).
    See also
    • CONSCIENCEMIND:mental ORGAN of INDEPENDENT MORAL JUDGMENT of ONESELF.
      • KNOWBELIEVE SOMETHING AND ASSUME:presuppose that it is TRUE.
        • FEELINGNATURAL REACTION IN one's MIND.
          Hyponym
          • DOUBT　AWARE that one does NOT KNOW OR UNDERSTAND something.
            • HESITATE　DOUBT HOW one SHOULD ACT AND THEREFORE NOT ACT OR MOVE.
            • SKEPTICISM　DOCTRINE that one SHOULD DOUBT AND CONTINUE TO INVESTIGATE EVERYTHING.
          • REMEMBER　CONTINUE to be AWARE of.
            • PERCEIVE　BECOME AWARE of BECAUSE one INTERACTS WITH.
              • SEE　PERCEIVE USING the EYES.
              • SMELL　PERCEIVE ODOUR.
              • HEAR　PERCEIVE SOUND.
              • SAVOUR　PERCEIVE FLAVOUR.
              • FEEL　PERCEIVE a FEELING....
              • EXPERIENCE　PERCEPTION of certain SITUATIONS, OR of one's SELF>OWN ACTING CONFORMING to a METHOD in certain SITUATIONS....
              • SYNAESTESIS　PERCEIVE SOMETHING OF A DIFFERENT CATEGORY WHEN REALLY PERCEIVING SOMETHING OF ANOTHER CATEGORY.
            Old Chinese Criteria
            [[COMMON/RARE]]

            [DIALECT/STANDARD]

            [GENERAL/SPECIFIC]

            [INCHOATIVE/CONTINUATIVE/PERFECTIVE]

            1. The current general word for being aware of something or of being aware at all is zhī 知.

            [GENERAL]

            2. Jué 覺 is inchoative and refers to coming to the awareness of something or becoming aware of something.

            [INCHOATIVE]

            3. Xiǎo 曉 is a rare dialect word for awareness.

            [[DIALECT], [[RARE]]

            Modern Chinese Criteria
            意識到

            意識

            感覺

            知覺

            神志

            感

            first rough draft to identify synonym group members for future analysis 18.11.2003. CH

            Words

            知  zhī OC: te MC: ʈiɛ 82 AttributionsWD

            The current general word for being or becoming aware of something or of being aware at all is zhī 知. [GENERAL]

              Syntactic words
            • nabpsychconsciousness, awareness
            • vt(oN)be aware of the contextually determinate thing or situationDS
            • vt(oS)be aware of the contextually determinate fact of SCH
            • vt+V[0]understand that one V-s; be aware that one V-s
            • vt+V[0]inchoativebecome aware that one is V-ingCH
            • vt[oN]be conscious and aware of things
            • vtoNinchoativebecome aware of; come to know of; come to feel
            • vtoNPab{S}be aware that S
            • vtoNPab{S}inchoativebecome aware that SCH
            • vtoNpsychbe aware of what is happening to (oneself) [SOME EXAMPLES HAVE TO BE MOVED HERE FROM "UNDERSTAND"]
            • vtoNsensationhave a sensation of, feel
            • vtoNstativebe aware of N/of what N is like, after negataions: have any idea of
            • vtoSbe aware that S
            • vtoSinchoativecome to be aware of
            識  shí OC: qhljɯɡ MC: ɕɨk 20 AttributionsWD
              Syntactic words
            • nab.post-V{NUM}psychconsciousness
            • nabbuddhistBUDDH: consciousness, skr. vij%nāna
            • nabpsychawareness
            • vadVendowed with awareness
            • vt(oN)recognise the identity of the contextually determinate person N
            • vtoNcontinuousshow some awareness of; recognise the identity of; show any awareness of; have some idea concerning, have any idea of
            • vtoNimperativekeep in mind!
            • vtoNinchoativecome to be familiar/aquainted with
            • vtoNPab{S}inchoativeto come to see or perceive intellectually that; to recognize, if
            • vtoSbecome aware of the fact that S
            見  jiàn OC: keens MC: ken 8 AttributionsWD
              Syntactic words
            • vt[oN]past, perfectivehave become aware of, noticed, observed, seen thingsCH
            • vtoNinchoativebe exposed to; become aware of, notice; be aware of; perceive; have noticed
            • vtoNPab{S}notice that SCH
            • vtoSnotice that S, become aware of that SCH
            覺  jué OC: kruuɡ MC: kɣɔk 8 AttributionsWD

            Jué 覺 is inchoative and refers to coming to the awareness of something or becoming aware of something. [INCHOATIVE]

              Syntactic words
            • nabsubject=actionwhat is aware > consciousness DELETE
            • vt(oN)become aware of a contextually determinate matter
            • vt[oN]changebecome conscious of things
            • vtoNcontinuousbe conscious of it
            • vtoNinchoativebecome aware of
            • vtoNpassivebe found out, be discovered
            自知  zì zhī OC: sblids te MC: dzi ʈiɛ 5 AttributionsWD
              Syntactic words
            • VPt[oN]be aware of what is happening to oneself; be aware what is going on
            曉  xiǎo OC: qheewʔ MC: heu 2 AttributionsWD

            Xiǎo 曉 is a rare dialect word for awareness. [[DIALECT], [[RARE]]

              Syntactic words
            • vt(oN)be aware of, know of a contextually determinate N
            • vtoNbe aware of; be able to recognise
            穌  sū OC: sɡlaa MC: suo̝ 2 AttributionsWD
              Syntactic words
            • vichangeregain consciousness, come to
            覺知  jué zhī OC: kruuɡ te MC: kɣɔk ʈiɛ 2 AttributionsWD
              Syntactic words
            • NPabpsychenlightened awareness
            • VPt(oN)changebecome aware of, notice
            能覺悟  néng jué wù OC: nɯɯŋ kruuɡ ŋaas MC: nəŋ kɣɔk ŋuo̝ 2 AttributionsWD
              Syntactic words
            • VPtoNbe able to understand> be fully aware of
            性靈  xìng líng MC: sjengH leng OC: seŋs reeŋCH 2 AttributionsWD
              Syntactic words
            • NPabconsciousness; mental depthCH
            有知  yǒu zhī OC: ɢʷɯʔ te MC: ɦɨu ʈiɛ 1 AttributionWD
              Syntactic words
            • VPihave conscience; be aware of things
            神識  shén shí OC: ɢljin qhljɯɡ MC: ʑin ɕɨk 1 AttributionWD
              Syntactic words
            • NPabpsychconsciousness
            識主  shí zhǔ OC: qhljɯɡ tjoʔ MC: ɕɨk tɕi̯o 1 AttributionWD
            • 佛教語大辭典 Bukkyōgo daijiten Encyclopedic Dictionary of Buddhist Terms ( NAKAMURA) p. 578b

              Syntactic words
            • NPabbuddhistBUDDH: master of the consciousness > usually referring to the eighth consciouness, the ālàiyéshí 阿賴耶識 or storehouse consciousness; SANSKRIT ālayavijñāna
            阿賴邪識  ā lài yé shí OC: qlaal b-raads la qhljɯɡ MC: ʔɑ lɑi jɣɛ ɕɨk 1 AttributionWD
            • An Introduction to Buddhism ( TAKASAKI 1987) p. 206-207

              "However, in the AvataMmsaka-suutra the identification in the doctrines of the Abhidharma of vijNNaana, citta, and manas with the one one and the same 'mind' had been accepted without any modification. But in the case of the doctrine of cognition-only [we2ishi2 唯識, vijNNapti-maatrataa] it was held that a number of functional aspects could be differentiated in this single 'mind', and these functionally different aspects were termed citta, manas, and vijNNaana. What we refer to as the 'mind' may first of all be divided into that aspect of it functioning in the present moment, that of the past, and that of the future. Strictly speaking, the aspects of the future and the past represent those aspects of which the appearance in the present will occur in the future or has already been concluded at some point in the past. As had already been elucidated by the theories of the Abhidharma, our existence is nothing other than a stream of consciousness ('the continuance of mind') extending from the past into the future, in which elements of the future are continuously appearing in the present and disappearing into the past. But this stream of consciousness contains another latent stream which does not appear on the surface, and this too exerts influence on the stream of consciousness appearing on the surface. If this were not the case, it would be impossible to explain the workings of karma. The karma-creating faculty was sought in the functions of the 'mind', and likening the mind to a storehouse of latent formative forces (biija, zho3ngzi3 種子: seeds; = saMmskaara = karma), it was called the 'storehouse-consciousness' (aalayavijNNaana, ca2ngshi2 藏識, also transliterated as a1la4iye2shi2 阿賴耶識，a1li2ye2shi2 阿黎耶識).

              The mind which is functioning in the present leaves behind an impression. This impression influences the mind of the following moment, but at the same time part of this impression may be stored as it is in the mind and manifest itself after a certain period of time. These impressions include not only those of the mind itself but also impressions of the objects of the mind's activity. The impressions of both subject and object are impressed upon the store-consciousness and determine the characteristics and workings of the mind thereafter. When considered in regard to its aspect as impression, this function is called 'perfuming (or infusing) of habit' (xu1nxi2 熏習) and the impression itself 'habitual energy' (xi2qi4 習氣; both these terms represent Chinese renderings of the SANSKRIT vaasanaa, which is usually derived from the verb 'to perfume' [vaasayati] and used in the sense of residual mental impressions which are compared to the scent which lingers on indefinitely in clothing after it has been perfumed with incense). Since this same impression determines the ensuing state of mind, it is in this sense also called a 'seed' (biija, zho3ngzi3 種子; needless to say, this appellation derives from the fact that insofar as the impression produces a result, it resembles the seeds of plants which, falling to the ground, later put forth shoots). It was held that the stream of consciousness's condition of being burdened down by past karma could be explained by such a mechanism. Consequently, the store-consciousness constitutes the stream of consciousness of individual beings, each of whom is burdened with past karma, and the mode of being which this store-consciousness assumes varies from one individual to another.

              Syntactic words
            • NPabbuddhistBUDDH: the eighth consciousness or 'storehouse' consciousness, skr. ālayavij%nāna
            阿梨耶  ā lí yé MC: 'a lij yae OC: qlaal ril laCW 1 AttributionWD
              Syntactic words
            • NPālaya, abbr. of ālaya-vijñāna: store consciousnessCW
            了  liǎo OC: reewʔ MC: leu 0 AttributionsWD
              Syntactic words
            • vtoNinchoativepost-Han
            四空  sì kōng OC: plids khooŋ MC: si khuŋ 0 AttributionsWD
              Syntactic words
            • NPabthe four states of the formless realm
            意地  yì dì OC: qɯɡs lils MC: ʔɨ di 0 AttributionsWD
            • 成唯識論 Chéng wéishí lùn Vijñapti-mātra-siddhi śāstra? Taishō ( CHENG WEISHI LUN) p. 37a

            • 佛教語大辭典 Bukkyōgo daijiten Encyclopedic Dictionary of Buddhist Terms ( NAKAMURA) p. 41

            • 大乘起信論 Dàshèng qǐxīn lùn Treatise on the Awakening of Faith in the Mahāyāna Taishō ( QIXINLUN(A)) p. 577b

            • A Dictionary of Chinese Buddhist Terms ( SOOTHILL) p. 310

            • Studies in the Lankavatara Sutra ( SUZUKI 1991) p. 177f.

              Syntactic words
            • NPabbuddhistBUDDH: mind-consciousness, the sixth consciousness (see refers to the Sixth Consciousness (yìshí 意識), which organizes the sense impressions obtained by the other five consciousnesses, and structures them in categories, makes concepts, etc.; it is the basis 地 of mental functions; according to the QIXINLUN it is the consciousness which is attached to existence, similar to the 'continuity-conciousness' 相續識, skr. santati); skr. mano-vijñāna-bhūmika
            意根  yì gēn OC: qɯɡs kɯɯn MC: ʔɨ kən 0 AttributionsWD
              Syntactic words
            • NPabpsychabstract intellectual consciousness (sometimes generally: designs)
            意識  yì shí OC: qɯɡs qhljɯɡ MC: ʔɨ ɕɨk 0 AttributionsWD
            • 成唯識論 Chéng wéishí lùn Vijñapti-mātra-siddhi śāstra? Taishō ( CHENG WEISHI LUN) p. 37a

            • 楞伽阿跋多羅寶經 Léngqié ābáduōluó bǎo jīng Taishō ( LANKA(A)) p.

            • 入楞伽經 Rù Léngqié jīng Laṇkāvatāra sūtra Taishō ( LANKA(B)) p.

            • 佛教語大辭典 Bukkyōgo daijiten Encyclopedic Dictionary of Buddhist Terms ( NAKAMURA) p. 41

              The consciousness which organizes the information which is received by the sense-organs, structuring them in the mind (making concepts, distinctions, evaluations, categories, etc.)

            • 大乘起信論 Dàshèng qǐxīn lùn Treatise on the Awakening of Faith in the Mahāyāna Taishō ( QIXINLUN(A)) p. 577b

              The consciousness which is attached to existence, similar to the xia4ngxu4shi2 相鱮識 'Continuity-consciouness'

            • A Dictionary of Chinese Buddhist Terms ( SOOTHILL) p. 310

            • The Lankavatara Sutra ( SUZUKI 1973) p. 177f

              Syntactic words
            • NPabbuddhistBUDDH: mind-conscoiusness; the sixth consciousness (see also yìdì 意地; the consciousness which organizes the information which is received by the sense-organs, structuring them in the mind (making concepts, distinctions, evaluations, categories, etc.); it is sometimes also described as the fasculty which creates the illusion of a self; frequently used in the LANKA); SANSKRIT mano-vijñāna
            眼識  yǎn shí OC: ŋɡrɯɯnʔ qhljɯɡ MC: ŋɣɛn ɕɨk 0 AttributionsWD
              Syntactic words
            • NPabbuddhistBUDDH: eye-consciousness (the 1st conscousness); SANSKRIT cakṣur-vijñāna
            耳識  ěr shí OC: mljɯʔ qhljɯɡ MC: ȵɨ ɕɨk 0 AttributionsWD
              Syntactic words
            • NPabbuddhistBUDDH: ear-consciousness (the second consciouness); SANSKRIT śrota-vijñāna
            藏識  cáng shí OC: sɡaaŋ qhljɯɡ MC: dzɑŋ ɕɨk 0 AttributionsWD
              Syntactic words
            • NPabbuddhistBUDDH: the eighth consciousness or 'store(house)-consciousness; SANSKRIT ālayavijñāna (see 阿賴耶識)
            見覺  jiàn jué OC: keens kruuɡ MC: ken kɣɔk 0 AttributionsWD
              Syntactic words
            • VPiinchoativeBUDDH: see and experience > to perceive (as the sense organs their respective sense objects)
            身識  shēn shí OC: qhjin qhljɯɡ MC: ɕin ɕɨk 0 AttributionsWD
              Syntactic words
            • NPabbuddhistBUDDH: body (touch) consciousness (the fifth consciousness); SANSKRIT kāya-vijñāna
            鼻識  bí shí OC: bids qhljɯɡ MC: bi ɕɨk 0 AttributionsWD
              Syntactic words
            • NPabbuddhistBUDDH: nose-consciousness (the fourth consciousness); SANSKRIT ghrāṇa-vijñāna
            相續識  xiàng xù shí OC: sqaŋs sɢloɡ qhljɯɡ MC: si̯ɐŋ zi̯ok ɕɨk 0 AttributionsWD
            • A Dictionary of Chinese Buddhist Terms ( SOOTHILL) p. 310

              "coninuity-consciousness which never loses past karma or fails to mature it."

              Syntactic words
            • NPabbuddhistBUDDH: continuity-consciouness; SANSKRIT santati (consciouness which clings to exstence)
            阿黎邪識  ā lí yé shí OC: qlaal riil la qhljɯɡ MC: ʔɑ lei jɣɛ ɕɨk 0 AttributionsWD
              Syntactic words
            • NPabbuddhistBUDDH: the eighth consciousness or 'store(house)-consciousness; SANSKRIT ālayavijñāna (see 阿賴耶識)

            Existing SW for

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