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Your Chinese / Japanese Calligraphy Search for "No Mind"...

No Mind / Mushin

China wú xīn
Japan mu shin
No Mind / Mushin Wall Scroll

In Japanese, this word means innocent, or one with no knowledge of good and evil. It literally means "without mind."

無心 is one of the five spirits of the warrior (budo), and is often used as a Japanese martial arts tenet. Under that context, places such as the Budo Dojo define it this way: "No mind, a mind without ego. A mind like a mirror which reflects and dos not judge." The original term was "mushin no shin," meaning, "mind of no mind." It is a state of mind without fear, anger, or anxiety. Mushin is often described by the phrase, "mizu no kokoro," which means, "mind like water." The phrase is a metaphor describing the pond that clearly reflects it’s surroundings when calm but whose images are obscured once a pebble is dropped into its waters.

This has a good meaning in conjunction with Chan / Zen Buddhism in Japan. However, out of that context, it means mindlessness or absent-minded. To non-Buddhists in China, this is associated with doing something without thinking.
In Korean, this usually means indifference.

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More info: Wikipedia: Mushin

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Below are some entries from our dictionary that may match your no mind search...


If shown, 2nd row is Simp. Chinese

Simple Dictionary Definition

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Mandarin kòng // kōng / kong4 // kong1
Taiwan k`ung / kung
Japanese sora そら
 kuu / ku くう
 kara から
 uro うろ
 utsuho うつほ
 utsuse うつせ
 utsuo うつお
Chinese to empty; vacant; unoccupied; space; leisure; free time; empty; air; sky; in vain
Japanese (1) sky; the air; the heavens; (2) weather; (3) far-off place; distant place; (4) state of mind; feeling; (5) (from) memory; (by) heart; (6) falsehood; lie; (prefix noun) (7) somehow; vaguely; (8) fake; (1) empty air; sky; (2) (Buddhist term) shunya (emptiness, the lack of an immutable intrinsic nature within any phemomenon); (3) (abbreviation) air force; (noun or adjectival noun) (4) fruitlessness; meaninglessness; (5) void (one of the five elements); (noun - becomes adjective with の) emptiness; vacuum; blank; (out-dated or obsolete kana usage) hollow; cavity; hole; (female given name) Ron; (personal name) Hiroshi; (female given name) Hikari; (female given name) Haruka; (female given name) Noa; (surname) Sorasaki; (female given name) Sora; (female given name) Sukai; (female given name) Shieru; (personal name) Kuukai; (surname, female given name) Kuu; (female given name) Kanata; (female given name) Kasumi; (female given name) Urue; (surname, female given name) Aki; (female given name) Aoi
śūnya, empty, void, hollow, vacant, nonexistent. śūnyatā, 舜若多, vacuity, voidness, emptiness, non-existence, immateriality, perhaps spirituality, unreality, the false or illusory nature of all existence, the seeming 假 being unreal. The doctrine that all phenomena and the ego have no reality, but are composed of a certain number of skandhas or elements, which disintegrate. The void, the sky, space. The universal, the absolute, complete abstraction without relativity. There are classifications into 2, 3, 4, 6, 7, 11, 13, 16, and 18 categories. The doctrine is that all things are compounds, or unstable organisms, possessing no self-essence, i.e. are dependent, or caused, come into existence only to perish. The underlying reality, the principle of eternal relativity, or non-infinity, i.e. śūnya, permeates all phenomena making possible their evolution. From this doctrine the Yogācārya school developed the idea of the permanent reality, which is Essence of Mind, the unknowable noumenon behind all phenomena, the entity void of ideas and phenomena, neither matter nor mind, but the root of both.


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Mandarin xìn xīn / xin4 xin1
Taiwan hsin hsin
Japanese shinjin しんじん
Chinese confidence; faith (in sb or something); CL:個|个[ge4]
Japanese (n,vs,adj-no) faith; belief; devotion; godliness
A believing mind, which receives without doubting.; Great or firm faith in, or surrender to Buddha, especially to Amitabha.
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Confidence / Faithful Heart


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Mandarin shí fǎ / shi2 fa3
Taiwan shih fa
Japanese jippō
The ten 成就 perfect or perfecting Mahāyāna rules; i.e. in (1) right belief; (2) conduct; (3) spirit; (4) the joy of the bodhi mind; (5) joy in the dharma; (6) joy in meditation in it; (7) pursuing the correct dharma; (8) obedience to, or accordance with it; (9) departing from pride, etc.; (10) comprehending the inner teaching of Buddha and taking no pleasure in that of the śrāvaka and pratyeka-buddha order; ten completions of the great vehicle standards
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Ten perfect Mahayana rules


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Mandarin chū xīn / chu1 xin1
Taiwan ch`u hsin / chu hsin
Japanese shoshin しょしん
 ubu うぶ
Japanese (noun or adjectival noun) original intention; initial resolution; (adj-na,n,adj-no) (1) (kana only) innocent; naive; unsophisticated; inexperienced; green; wet behind the ears; (prefix noun) (2) birth-; (female given name) Ubu
The initial resolve or mind of the novice; beginner's mind
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Mind of the Beginner



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Mandarin wú xīn / wu2 xin1
Taiwan wu hsin
Japanese mushin むしん
Chinese unintentionally; not in the mood to
Japanese (adj-na,n,adj-no) (1) innocence; (2) insentient (i.e. plants, inanimate objects, etc.); (3) (Buddhist term) free from obstructive thoughts; (vs,vt) (4) to pester someone (for cash, etc.)
Mindless, without thought, will, or purpose; the real immaterial mind free from illusion; unconsciousness, or effortless action; lacking (defiled) thought
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No Mind / Mushin


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Mandarin shēn xīn / shen1 xin1
Taiwan shen hsin
Japanese shinjin しんじん
 shinshin しんしん
Chinese body and mind; mental and physical
Japanese (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
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Body and Mind


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Mandarin tài rán zì ruò / tai4 ran2 zi4 ruo4
Taiwan t`ai jan tzu jo / tai jan tzu jo
Japanese taizenjijaku たいぜんじじゃく
Chinese cool and collected (idiom); showing no sign of nerves; perfectly composed
Japanese (adj-t,adv-to) (yoji) having presence of mind; self-possessed; imperturbable; calm and self-possessed
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Presence of Mind


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Japanese kyoshintankai きょしんたんかい
Japanese (yoji) with an open and calm mind; with no preconceived notions; without reserve; frank; candid

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Mandarin dài // dà / dai4 // da4
Taiwan tai // ta
Japanese dai だい
 ooki おおき
 ooi おおい
 oo おお
Chinese see 大夫[dai4 fu5]; big; huge; large; major; great; wide; deep; older (than); oldest; eldest; greatly; very much; (dialect) father; father's elder or younger brother
Japanese (prefix) (1) the large part of; (2) big; large; great; (suffix) (3) approximate size; no larger than; (4) (abbreviation) -university; (5) large (e.g. serving size); loud (e.g. volume setting); (irregular okurigana usage) (prefix) (1) (archaism) great; grand; large; (2) greater (of equal court ranks); upper; senior; (noun or adjectival noun) (3) a great deal; very much; (prefix) (1) (archaism) greater (of equal court ranks); upper; senior; (noun or adjectival noun) (2) a great deal; very much; (prefix) big; large; (given name) Yutaka; (surname, given name) Masaru; (personal name) Masa; (male given name) Futoshi; (male given name) Hiroshi; (personal name) Hiro; (surname, given name) Hajime; (personal name) Daibuku; (personal name) Daifuku; (personal name) Daisue; (surname) Daijou; (personal name) Daikatsu; (surname, female given name) Dai; (given name) Takeshi; (male given name) Takashi; (given name) Shin; (personal name) Kazuhito; (surname) Oyagi; (surname) Otaka
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.

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Mandarin/ qi2
Taiwan ch`i / chi
Japanese sore それ
Chinese his; her; its; their; that; such; it (refers to something preceding it)
Japanese (irregular okurigana usage) (pn,adj-no) (1) (kana only) that (indicating an item or person near the listener, the action of the listener, or something on their mind); it; (2) that time; then; (3) (archaism) there (indicating a place near the listener); (4) (archaism) you; (1) (archaism) that; (2) (archaism) he; she; that person; (1) (archaism) that; (2) you; (3) oneself; themself
This term is used in Buddhism, but due to a licensing issue, we cannot show the definition

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Mandarin shě / she3
Taiwan she
Japanese sha
Chinese to give up; to abandon; to give alms
upekṣā, neglect, indifference, abandoning, M.W. To relinquish, renounce, abandon, reject, give. One of the chief Buddhist virtues, that of renunciation, leading to a state of "indifference without pleasure or pain" (Keith), or independence of both. v. 舍. It is defined as the mind 平等 in equilibrium, i.e. above the distinction of things or persons, of self or others; indifferent, having abandoned the world and all things and having no affections or desires. One of the seven bodhyaṅgas. Translit. sa, śa, s(r); to abandon

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Mandarin nǎo / nao3
Taiwan nao
Japanese nou / no のう
 nazuki なずき
Chinese Japanese variant of 腦|脑
Japanese (1) brain; (2) brains; mind; (archaism) brain; skull; head

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Mandarin zhōng dào / zhong1 dao4
Taiwan chung tao
Japanese nakamichi なかみち
 chuudou / chudo ちゅうどう
Japanese road through the middle; middle road; (noun - becomes adjective with の) (1) middle of the road; moderation; golden mean; (2) the middle (of what one is doing); half-way; (3) (Buddhist term) middle way; middle path; (place-name, surname) Nakamichi; (place-name, surname) Nakadou; (surname) Chuudou
The 'mean' has various interpretations. In general it denotes the mean between two extremes, and has special reference to the mean between realism and nihilism, or eternal substantial existence and annihilation; this 'mean' is found in a third principle between the two, suggesting the idea of a realm of mind or spirit beyond the terminology of 有 or 無, substance or nothing, or, that which has form, and is therefore measurable and ponderable, and its opposite of total non-existence. See 中論. The following four Schools define the term according to their several scriptures: the 法相 School describes it as the 唯識, v. 唯識中道; the 三論 School as the 八不 eight negations, v. 三論; the Tiantai as 實相 the true reality; and the Huayan as the 法界 dharmadhātu. Four forms of the Mean are given by the 三論玄義; middle way

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Mandarin sān mèi / san1 mei4
Taiwan san mei
Japanese zanmai ざんまい
 sanmai さんまい
Chinese Samadhi (Buddhist term)
Japanese (suffix) indulgence; luxury; (1) samadhi (state of intense concentration achieved through meditation) (san:); (suffix noun) (2) concentrating on something; absorbing oneself in something; (given name) Sanmai
(三昧地) Samādhi, "putting together, composing the mind, intent contemplation, perfect absorption, union of the meditator with the object of meditation." (M. W.) Also 三摩地 (三摩提, 三摩帝, 三摩底). Interpreted by 定 or 正定, the mind fixed and undisturbed; by 正受 correct sensation of the object contemplated; by 調直定 ordering and fixing the mind; by 正心行處 the condition when the motions of the mind are steadied and harmonized with the object; by 息慮凝心 the cessation of distraction and the fixation of the mind; by 等持 the mind held in equilibrium; by 奢摩他, i.e. 止息 to stay the breathing. It is described as concentration of the mind (upon an object). The aim is 解脫, mukti, deliverance from all the trammels of life, the bondage of the passions and reincarnations. It may pass from abstraction to ecstasy, or rapture, or trance. Dhyāna 定 represents a simpler form of contemplation; samāpatti 三摩鉢底 a stage further advanced; and samādhi the highest stage of the Buddhist equivalent for Yoga, though Yoga is considered by some as a Buddhist development differing from samādhi. The 翻譯名義 says: 思專 when the mind has been concentrated, then 志一不分 the will is undivided; when 想寂 active thought has been put to rest, then 氣虛神朗 the material becomes etherealized and the spirit liberated, on which 智 knowledge, or the power to know, has free course, and there is no mystery into which it cannot probe. Cf. 智度論 5, 20, 23, 28; 止觀 2; 大乘義章 2, 9, 1 3, 20, etc. There are numerous kinds and degrees of samādhi; (Skt. samādhi)

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Mandarin sān jiè / san1 jie4
Taiwan san chieh
Japanese sangai さんがい
Japanese (1) (Buddhist term) the three realms of existence; (2) (Buddhist term) (abbreviation) the whole universe (of a billion worlds) that Buddha enlightened; (3) (Buddhist term) past, present and future existences; (suffix) (4) far-off ...; distant ...; (surname) Mikai
Trailokya or Triloka; the three realms; also 三有. It is the Buddhist metaphysical equivalent for the Brahmanic cosmological bhuvanatraya, or triple world of bhūr, bhuvaḥ, and svar, earth, atmosphere, and heaven. The Buddhist three are 欲, 色, and 無色界, i.e. world of sensuous desire, form, and formless world of pure spirit. (a) 欲界 Kāmadhātu is the realm of sensuous desire, of 婬 and 食 sex and food; it includes the six heavens of desire, the human world, and the hells. (b) 色界 Rūpadhātu is the realm of form, meaning 質礙 that which is substantial and resistant: it is above the lust-world and contains (so to speak) bodies, palaces, things, all mystic and wonderful一a semi-material conception like that in Revelation; it is represented in the 四禪天, or Brahmalokas. (c) 無色界 Arūpadhātu, or ārūpyadhātu, is the formless realm of pure spirit, where there are no bodies, places, things, at any rate none to which human terms would apply, but where the mind dwells in mystic contemplation; its extent is indefinable, but it is, conceived of in four stages, i,e. 四空處 the four "empty" regions, or regions of space in the immaterial world, which are 四無色 the four "formless" realms, or realms beyond form; being above the realm of form, their bounds cannot be defined. v. 倶舍論世間品.

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Mandarin yī xiàng / yi1 xiang4
Taiwan i hsiang
Japanese hitaburu ひたぶる
 hitasura ひたすら
 ikkou / ikko いっこう
Chinese always (previously); a period of time in the recent past
Japanese (adj-na,adv) (kana only) nothing but; earnest; intent; determined; set on (something); (adverb) (1) completely; absolutely; totally; (2) (not) at all; (not) a bit; (not) in the least; (3) earnestly; intently; determinedly; (4) (abbreviation) Jodo Shinshu; (surname) Hitomukai; (surname) Ikkou
One direction, each direction; with single mind, the mind fixed in one direction undistracted; e.g. 一向淸淨無有女人 (The land of that Buddha is) everywhere pure; no women are there; entirely

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Mandarin wǔ zhì / wu3 zhi4
Taiwan wu chih
Japanese gochi ごち
Japanese (place-name, surname) Gochi
The five kinds of wisdom of the 眞言宗 Shingon School. Of the six elements 六大 earth, water, fire, air (or wind), ether (or space) 曇空, and consciousness (or mind 識 ), the first five form the phenomenal world, or Garbhadhātu, the womb of all things 胎藏界, the sixth is the conscious, or perceptive, or wisdom world, the Vajradhātu 金剛界, sometimes called the Diamond realm. The two realms are not originally apart, but one, and there is no consciousness without the other five elements. The sixth element, vijñāna, is further subdivided into five called the 五智 Five Wisdoms: (1) 法界體性智 dharmadhātu-prakṛti-jñāna, derived from the amala-vijñāna, or pure 識; it is the wisdom of the embodied nature of the dharmadhātu, defined as the six elements, and is associated with Vairocana 大日, in the centre, who abides in this samādhi; it also corresponds to the ether 空 element. (2) 大圓鏡智 adarśana-jñāna, the great round mirror wisdom, derived from the ālaya-vijñāna, reflecting all things; corresponds to earth, and is associated with Akṣobhya and the east. (3) 平等性智 samatā-jñāna, derived from mano-vijñāna, wisdom in regard to all things equally and universally; corresponds to fire, and is associated with Ratnasaṃbhava and the south. (4) 妙觀察智 pratyavekṣaṇa-jñāna, derived from 意識, wisdom of profound insight, or discrimination, for exposition and doubt-destruction; corresponds to water, and is associated with Amitābha and the west. (5) 成所作智 kṛtyānuṣṭhāna-jñāna, derived from the five senses, the wisdom of perfecting the double work of self-welfare and the welfare of others; corresponds to air 風 and is associated with Amoghasiddhi and the north. These five Dhyāni-Buddhas are the 五智如來. The five kinds of wisdom are the four belonging to every Buddha, of the exoteric cult, to which the esoteric cult adds the first, pure, all-refecting, universal, all-discerning, and all-perfecting; five kinds of cognition

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Mandarin shí zhù / shi2 zhu4
Taiwan shih chu
Japanese jū jū
The ten stages, or periods, in bodhisattva-wisdom, prajñā 般若, are the 十住; the merits or character attained are the 十地 q.v. Two interpretations may be given. In the first of these, the first four stages are likened to entry into the holy womb, the next four to the period of gestation, the ninth to birth, and the tenth to the washing or baptism with the water of wisdom, e.g. the baptism of a Kṣatriya prince. The ten stages are (1) 發心住 the purposive stage, the mind set upon Buddhahood; (2) 治地住 clear understanding and mental control; (3) 修行住 unhampered liberty in every direction; (4) 生貴住 acquiring the Tathāgata nature or seed; (5) 方便具足住 perfect adaptability and resemblance in self-development and development of others; (6) 正心住 the whole mind becoming Buddha-like; (7) 不退住 no retrogression, perfect unity and constant progress; (8) 童眞住 as a Buddha-son now complete; (9) 法王子住 as prince of the law; (10) 灌頂住 baptism as such, e.g. the consecration of kings. Another interpretation of the above is: (1) spiritual resolve, stage of śrota-āpanna; (2) submission to rule, preparation for Sakṛdāgāmin stage; (3) cultivation of virtue, attainment of Sakṛdāgāmin stage; (4) noble birth, preparation for the anāgāmin stage; (5) perfect means, attainment of anāgāmin stage; (6) right mind, preparation for arhatship; (7) no-retrogradation, the attainment of arhatship; (8) immortal youth, pratyekabuddhahood; (9) son of the law-king, the conception of bodhisattvahood; (10) baptism as the summit of attainment, the conception of Buddhahood; ten abodes

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Mandarin fǎn chú / fan3 chu2
Taiwan fan ch`u / fan chu
Japanese hansuu / hansu はんすう
Chinese to ruminate; to chew the cud
Japanese (n,vs,adj-no) (1) rumination; regurgitation; chewing the cud; (noun/participle) (2) turning over in one's mind; thinking over something; pondering; musing; rumination (about a subject)

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Mandarin tóng xīn / tong2 xin1
Taiwan t`ung hsin / tung hsin
Japanese doushin / doshin どうしん
Chinese with common wishes; spirit of cooperation; concentric; Tongxin county in Wuzhong 吳忠|吴忠[Wu2 zhong1], Ningxia
Japanese (noun - becomes adjective with の) (1) concentricity; (2) same mind; unanimity; (3) policeman; constable in the Edo period; (place-name) Doushin
This term is used in Buddhism, but due to a licensing issue, we cannot show the definition

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Mandarin xiǎo shèng / xiao3 sheng4
Taiwan hsiao sheng
Japanese shōjō
Chinese Hinayana, the Lesser Vehicle; Buddhism in India before the Mayahana sutras; also pr. [Xiao3 cheng2]
Hīnayāna 希那衍. The small, or inferior wain, or vehicle; the form of Buddhism which developed after Śākyamuni's death to about the beginning of the Christian era, when Mahāyāna doctrines were introduced. It is the orthodox school and more in direct line with the Buddhist succession than Mahāyānism which developed on lines fundamentally different. The Buddha was a spiritual doctor, less interested in philosophy than in the remedy for human misery and perpetual transmigration. He "turned aside from idle metaphysical speculations; if he held views on such topics, he deemed them valueless for the purposes of salvation, which was his goal" (Keith). Metaphysical speculations arose after his death, and naturally developed into a variety of Hīnayāna schools before and after the separation of a distinct school of Mahāyāna. Hīnayāna remains the form in Ceylon, Burma, and Siam, hence is known as Southern Buddhism in contrast with Northern Buddhism or Mahāyāna, the form chiefly prevalent from Nepal to Japan. Another rough division is that of Pali and Sanskrit, Pali being the general literary language of the surviving form of Hīnayāna, Sanskrit of Mahāyāna. The term Hīnayāna is of Mahāyānist origination to emphasize the universalism and altruism of Mahāyāna over the narrower personal salvation of its rival. According to Mahāyāna teaching its own aim is universal Buddhahood, which means the utmost development of wisdom and the perfect transformation of all the living in the future state; it declares that Hīnayāna, aiming at arhatship and pratyekabuddhahood, seeks the destruction of body and mind and extinction in nirvāṇa. For arhatship the 四諦Four Noble Truths are the foundation teaching, for pratyekabuddhahood the 十二因緣 twelve-nidānas, and these two are therefore sometimes styled the two vehicles 二乘. Tiantai sometimes calls them the (Hīnayāna) Tripiṭaka school. Three of the eighteen Hīnayāna schools were transported to China: 倶舍 (Abhidharma) Kośa; 成實 Satya-siddhi; and the school of Harivarman, the律 Vinaya school. These are described by Mahāyānists as the Buddha's adaptable way of meeting the questions and capacity of his hearers, though his own mind is spoken of as always being in the absolute Mahāyāna all-embracing realm. Such is the Mahāyāna view of Hīnayāna, and if the Vaipulya sūtras and special scriptures of their school, which are repudiated by Hīnayāna, are apocryphal, of which there seems no doubt, then Mahāyāna in condemning Hīnayāna must find other support for its claim to orthodoxy. The sūtras on which it chiefly relies, as regards the Buddha, have no authenticity; while those of Hīnayāna cannot be accepted as his veritable teaching in the absence of fundamental research. Hīnayāna is said to have first been divided into minority and majority sections immediately after the death of Śākyamuni, when the sthāvira, or older disciples, remained in what is spoken of as "the cave", some place at Rājagṛha, to settle the future of the order, and the general body of disciples remained outside; these two are the first 上坐部 and 大衆部 q. v. The first doctrinal division is reported to have taken place under the leadership of the monk 大天 Mahādeva (q.v.) a hundred years after the Buddha's nirvāṇa and during the reign of Aśoka; his reign, however, has been placed later than this by historians. Mahādeva's sect became the Mahāsāṅghikā, the other the Sthāvira. In time the two are said to have divided into eighteen, which with the two originals are the so-called "twenty sects" of Hīnayāna. Another division of four sects, referred to by Yijing, is that of the 大衆部 (Arya) Mahāsaṅghanikāya, 上座部 Āryasthavirāḥ, 根本說一切有部 Mūlasarvāstivādaḥ, and 正量部 Saṃmatīyāḥ. There is still another division of five sects, 五部律. For the eighteen Hīnayāna sects see 小乘十八部; small vehicle

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Mandarin xīn fú / xin1 fu2
Taiwan hsin fu
Japanese shinbutsu
The Buddha within the heart: from mind is Buddha hood: the Buddha revealed in or to the mind; the mind is Buddha. 心佛及衆生, 是三無差別 The mind, Buddha, and all the living — there is no difference between the three. i. e. all are of the same order. This is an important doctrine of the 華嚴經 Huayan sutra, cf. its 夜摩天宮品; by Tiantai it is called 三法妙 the mystery of the three things; buddha in the mind

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Mandarin xīn shēn / xin1 shen1
Taiwan hsin shen
Japanese shinjin しんじん
 shinshin しんしん
Japanese (out-dated or obsolete kana usage) (noun - becomes adjective with の) mind and body; (noun - becomes adjective with の) mind and body
This term is used in Buddhism, but due to a licensing issue, we cannot show the definition

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Mandarin xīn jìng / xin1 jing4
Taiwan hsin ching
Japanese kokoro no kagami
The heart-mirror, or mirror of the mind, which must be kept clean if it is to reflect the Truth; mind-mirror

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Mandarin xīn guǐ / xin1 gui3
Taiwan hsin kuei
Japanese shinki kokoro-no-oni
A perverse mind, whose karma will be that of a wandering ghost; perverse mind

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Japanese naishin ないしん
Japanese (noun - becomes adjective with の) (1) innermost thoughts; real intention; inmost heart; one's mind; in the heart; (2) (mathematics term) inner center (centre)

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Japanese sore それ
Japanese (pn,adj-no) (1) (kana only) that (indicating an item or person near the listener, the action of the listener, or something on their mind); it; (2) that time; then; (3) (archaism) there (indicating a place near the listener); (4) (archaism) you

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Mandarin sì chán / si4 chan2
Taiwan ssu ch`an / ssu chan
Japanese shizen
(四禪天) The four dhyāna heavens, 四靜慮 (四靜慮天), i. e. the division of the eighteen brahmalokas into four dhyānas: the disciple attains to one of these heavens according to the dhyāna he observes: (1) 初禪天 The first region, 'as large as one whole universe' comprises the three heavens, Brahma-pāriṣadya, Brahma-purohita, and Mahābrahma, 梵輔, 梵衆, and 大梵天; the inhabitants are without gustatory or olfactory organs, not needing food, but possess the other four of the six organs. (2) 二禪天 The second region, equal to 'a small chiliocosmos' 小千界, comprises the three heavens, according to Eitel, 'Parīttābha, Apramāṇābha, and Ābhāsvara, ' i. e. 少光 minor light, 無量光 infinite light, and 極光淨 utmost light purity; the inhabitants have ceased to require the five physical organs, possessing only the organ of mind. (3) 三禪天 The third region, equal to 'a middling chiliocosmos '中千界, comprises three heavens; Eitel gives them as Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna, i. e. 少淨 minor purity, 無量淨 infinite purity, and 徧淨 universal purity; the inhabitants still have the organ of mind and are receptive of great joy. (4) 四禪天 The fourth region, equal to a great chiliocosmos, 大千界, comprises the remaining nine brahmalokas, namely, Puṇyaprasava, Anabhraka, Bṛhatphala, Asañjñisattva, Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha (Eitel). The Chinese titles are 福生 felicitous birth, 無雲 cloudless, 廣果 large fruitage, 無煩 no vexations, atapa is 無熱 no heat, sudṛśa is 善見 beautiful to see, sudarśana is 善現 beautiful appearing, two others are 色究竟 the end of form, and 無想天 the heaven above thought, but it is difficult to trace avṛha and akaniṣṭha; the inhabitants of this fourth region still have mind. The number of the dhyāna heavens differs; the Sarvāstivādins say 16, the 經 or Sutra school 17, and the Sthavirāḥ school 18. Eitel points out that the first dhyāna has one world with one moon, one mem, four continents, and six devalokas; the second dhyāna has 1, 000 times the worlds of the first; the third has 1, 000 times the worlds of the second; the fourth dhyāna has 1, 000 times those of the third. Within a kalpa of destruction 壞劫 the first is destroyed fifty-six times by fire, the second seven by water, the third once by wind, the fourth 'corresponding to a state of absolute indifference' remains 'untouched' by all the other evolutions; when 'fate (天命) comes to an end then the fourth dhyāna may come to an end too, but not sooner'; four meditation [heavens]

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Mandarin sì zhòng / si4 zhong4
Taiwan ssu chung
Japanese shijuu / shiju しじゅう
Japanese (noun - becomes adjective with の) fourfold
(四重禁) The four grave prohibitions, or sins, 四重罪 pārājikas: killing, stealing, carnality, lying. Also four of the esoteric sect, i. e. discarding the truth, discarding the bodhi-mind, being mean or selfish in regard to the supreme law, injuring the living; four grave [crimes]

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Mandarin fǎ xìng / fa3 xing4
Taiwan fa hsing
Japanese hosshou / hossho ほっしょう
 houshou / hosho ほうしょう
Japanese (Buddhist term) dharmata (dharma nature, the true nature of all manifest phenomena); (personal name) Hosshou; (surname) Houshou
dharmatā. Dharma-nature, the nature underlying all thing, the bhūtatathatā, a Mahāyāna philosophical concept unknown in Hīnayāna, v. 眞如 and its various definitions in the 法相, 三論 (or法性), 華嚴, and 天台 Schools. It is discussed both in its absolute and relative senses, or static and dynamic. In the Mahāparinirvāṇa sūtra and various śāstras the term has numerous alternative forms, which may be taken as definitions, i. e. 法定 inherent dharma, or Buddha-nature; 法住 abiding dharma-nature; 法界 dharmakṣetra, realm of dharma; 法身 dharmakāya, embodiment of dharma; 實際 region of reality; 實相 reality; 空性 nature of the Void, i. e. immaterial nature; 佛性 Buddha-nature; 無相 appearance of nothingness, or immateriality; 眞如 bhūtatathatā; 如來藏 tathāgatagarbha; 平等性 universal nature; 離生性 immortal nature; 無我性 impersonal nature; 虛定界: realm of abstraction; 不虛妄性 nature of no illusion; 不變異性 immutable nature; 不思議界 realm beyond thought; 自性淸淨心 mind of absolute purity, or unsulliedness, etc. Of these the terms 眞如, 法性, and 實際 are most used by the Prajñāpāramitā sūtras; dharma nature

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

Title CharactersRomaji(Romanized Japanese)Various forms of Romanized Chinese
No Mind
mu shin / mushinwú xīn / wu2 xin1 / wu xin / wuxin wu hsin / wuhsin
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.

Successful Chinese Character and Japanese Kanji calligraphy searches within the last few hours...

Cherry Blossom
Heart and Soul
Inner Power
Inner Strength
Ki Aikido
Martial Arts
Mind Body Spirit
Mind Like Water
Peaceful Warrior
Right Decision
Serenity Prayer
Spirit of Taekwondo
Tao Te Ching

All of our calligraphy wall scrolls are handmade.

When the calligrapher finishes creating your artwork, it is taken to my art mounting workshop in Beijing where a wall scroll is made by hand from a combination of silk, rice paper, and wood.
After we create your wall scroll, it takes at least two weeks for air mail delivery from Beijing to you.

Allow a few weeks for delivery. Rush service speeds it up by a week or two for $10!

When you select your calligraphy, you'll be taken to another page where you can choose various custom options.

A nice Chinese calligraphy wall scroll

The wall scroll that Sandy is holding in this picture is a "large size"
single-character wall scroll.
We also offer custom wall scrolls in small, medium, and an even-larger jumbo size.

A professional Chinese Calligrapher

Professional calligraphers are getting to be hard to find these days.
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.

There is some fear that true Chinese calligraphy may become a lost art in the coming years. Many art institutes in China are now promoting calligraphy programs in hopes of keeping this unique form of art alive.

Trying to learn Chinese calligrapher - a futile effort

Even with the teachings of a top-ranked calligrapher in China, my calligraphy will never be good enough to sell. I will leave that to the experts.

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

The same calligrapher who gave me those lessons also attracted a crowd of thousands and a TV crew as he created characters over 6-feet high. He happens to be ranked as one of the top 100 calligraphers in all of China. He is also one of very few that would actually attempt such a feat.

Check out my lists of Japanese Kanji Calligraphy Wall Scrolls and Old Korean Hanja Calligraphy Wall Scrolls.

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