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This means to blend, unite, or be of one mind.
This is usually used as a Buddhist term. It can also be defined as: harmony; concord; agreement; unity; union; harmonize.
This literally reads as "one heart" in Chinese, Japanese Kanji, and old Korean Hanja.
Colloquially or figuratively, it means: wholeheartedly; heart and soul; of one mind; wholeheartedness; one's whole heart; with the whole mind or heart; one mind of heart.
I'm not kidding, all of those came right from the dictionary for this one title. In Buddhism, this can refer to the bhūtatathatā, or the whole of things; the universe as one mind, or a spiritual unity.
In Japanese this can be the female given name, Hitomi.
Below are some entries from our dictionary that may match your one mind unity search...
If shown, 2nd row is Simp. Chinese
|Simple Dictionary Definition|
| yī xīn / yi1 xin1
| wholeheartedly; heart and soul
(adv,n) (1) one mind; (2) wholeheartedness; one's whole heart; (female given name) Hitomi; (personal name) Kazumune; (female given name) Kazumi; (female given name) Kazuko; (female given name) Itsumi; (surname, given name) Isshin; (female given name) Ichiko
With the whole mind or heart; one mind of heart; also the bhūtatathatā, or the whole of things; the universe as one mind, or a spiritual unity.
More info / calligraphy:
One Heart / One Mind / Heart and Soul
| hé hé / he2 he2
wagou / wago わごう
waai / wai わあい
(noun/participle) harmony; concord; agreement; unity; union; (place-name, surname) Wagou; (surname) Waai; (surname) Kazuai
To blend, unite, be of one mind, harmonize; unified
More info / calligraphy:
One Mind / Unity
| sān shēn / san1 shen1
| (Buddhist term) trikaya (three bodies of the Buddha); (surname) Sanmi
trikāya. 三寶身 The threefold body or nature of a Buddha, i.e. the 法, 報, and 化身, or dharmakāya, sambhogakāya, and nirmāṇakāya. The three are defined as 自性, 受用, and 變化, the Buddha-body per se, or in its essential nature; his body of bliss, which he "receives" for his own "use" and enjoyment; and his body of transformation, by which he can appear in any form; i.e. spiritual, or essential; glorified; revealed. While the doctrine of the trikāya is a Mahāyāna concept, it partly results from the Hīnayāna idealization of the earthly Buddha with his thirty-two signs, eighty physical marks, clairvoyance, clairaudience, holiness, purity, wisdom, pity, etc. Mahāyāna, however, proceeded to conceive of Buddha as the Universal, the All, with infinity of forms, yet above all our concepts of unity or diversity. To every Buddha Mahāyāna attributed a three-fold body: that of essential Buddha; that of joy or enjoyment of the fruits of his past saving labours; that of power to transform himself at will to any shape for omnipresent salvation of those who need him. The trinity finds different methods of expression, e.g. Vairocana is entitled 法身, the embodiment of the Law, shining everywhere, enlightening all; Locana is 報身; c.f. 三賓, the embodiment of purity and bliss; Śākyamuni is 化身 or Buddha revealed. In the esoteric sect they are 法 Vairocana, 報 Amitābha, and 化 Śākyamuni. The 三賓 are also 法 dharma, 報 saṅgha, 化 buddha. Nevertheless, the three are considered as a trinity, the three being essentially one, each in the other. (1) 法身 Dharmakāya in its earliest conception was that of the body of the dharma, or truth, as preached by Śākyamuni; later it became his mind or soul in contrast with his material body. In Mādhyamika, the dharmakāya was the only reality, i.e. the void, or the immateria1, the ground of all phenomena; in other words, the 眞如 the tathāgatagarbha, the bhūtatathatā. According to the Huayan (Kegon) School it is the 理or noumenon, while the other two are氣or phenomenal aspects. "For the Vijñānavāda... the body of the law as highest reality is the void intelligence, whose infection (saṃkleҫa) results in the process of birth and death, whilst its purification brings about Nirvāṇa, or its restoration to its primitive transparence" (Keith). The "body of the law is the true reality of everything". Nevertheless, in Mahāyāna every Buddha has his own 法身; e.g. in the dharmakāya aspect we have the designation Amitābha, who in his saṃbhogakāya aspect is styled Amitāyus. (2) 報身Sambhogakāya, a Buddha's reward body, or body of enjoyment of the merits he attained as a bodhisattva; in other words, a Buddha in glory in his heaven. This is the form of Buddha as an object of worship. It is defined in two aspects, (a) 自受用身 for his own bliss, and (b) 他受用身 for the sake of others, revealing himself in his glory to bodhisattvas, enlightening and inspiring them. By wisdom a Buddha's dharmakāya is attained, by bodhisattva-merits his saṃbhogakāya. Not only has every Buddha all the three bodies or aspects, but as all men are of the same essence, or nature, as Buddhas, they are therefore potential Buddhas and are in and of the trikāya. Moreover, trikāya is not divided, for a Buddha in his 化身 is still one with his 法身 and 報身, all three bodies being co-existent. (3) 化身; 應身; 應化身 nirmāṇakāya, a Buddha's transformation, or miraculous body, in which he appears at will and in any form outside his heaven, e.g. as Śākyamuni among men; three bodies [of the Buddha]
| yī xiāng / yi1 xiang1
| lakṣana. One aspect, form, or side; ekatva, unity as contrasted with diversity; monism; the bhūtatathatā; the one mind in all things; cf. 一異; one aspect
| tāi cáng jiè / tai1 cang2 jie4
t`ai ts`ang chieh / tai tsang chieh
| Garbhadhātu, or Garbhakośa-(dhātu), the womb treasury, the universal source from which all things are produced; the matrix; the embryo; likened to a womb in which all of a child is conceived— its body, mind, etc. It is container and content; it covers and nourishes; and is the source of all supply. It represents the 理性 fundamental nature, both material elements and pure bodhi, or wisdom in essence or purity; 理 being the garbhadhātu as fundamental wisdom, and 智 acquired wisdom or knowledge, the vajradhātu. It also represents the human heart in its innocence or pristine purity, which is considered as the source of all Buddha-pity and moral knowledge. And it indicates that from the central being in the maṇḍala, viz. the Sun as symbol of Vairocana, there issue all the other manifestations of wisdom and power, Buddhas, bodhisattvas, demons, etc. It is 本覺 original intellect, or the static intellectuality, in contrast with 始覺 intellection, the initial or dynamic intellectuality represented in the vajradhātu; hence it is the 因 cause and vajradhātu the 果 effect; though as both are a unity, the reverse may be the rule, the effect being also the cause; it is also likened to 利他 enriching others, as vajradhātu is to 自利 enriching self. Kōbō Daishi, founder of the Yoga or Shingon 眞言 School in Japan, adopted the representation of the ideas in maṇḍalas, or diagrams, as the best way of revealing the mystic doctrine to the ignorant. The garbhadhātu is the womb or treasury of all things, the universe; the 理 fundamental principle, the source; its symbols are a triangle on its base, and an open lotus as representing the sun and Vairocana. In Japan this maṇḍala is placed on the east, typifying the rising sun as source, or 理. The vajradhātu is placed west and represents 智 wisdom or knowledge as derived from 理 the underlying principle, but the two are essential one to the other, neither existing apart. The material and spiritual; wisdom-source and intelligence; essence and substance; and similar complementary ideas are thus portrayed; the garbhadhātu may be generally considered as the static and the vajradhātu as the dynamic categories, which are nevertheless a unity. The garbhadhātu is divided into 三部 three sections representing samādhi or quiescence, wisdom-store, and pity-store, or thought, knowledge, pity; one is called the Buddha-section, the others the Vajra and Lotus sections respectively; the three also typify vimokṣa, prajñā, and dharmakāya, or freedom, understanding, and spirituality. There are three heads of these sections, i. e. Vairocana, Vajrapāṇi, and Avalokiteśvara; each has a mother or source, e. g. Vairocana from Buddha's-eye; and each has a 明王 or emanation of protection against evil; also a śakti or female energy; a germ-letter, etc. The diagram of five Buddhas contains also four bodhisattvas, making nine in all, and there are altogether thirteen 大院 or great courts of various types of ideas, of varying numbers, generally spoken of as 414. Cf. 金剛界; 大日; 兩部; womb-container world
| shinjinichinyo しんじんいちにょ
| (yoji) body and mind as one; mind-body unity
| shēn xīn yī rú / shen1 xin1 yi1 ru2
shen hsin i ju
| (yoji) body and mind as one; mind-body unity
This term is used in Buddhism, but due to a licensing issue, we cannot show the definition
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The following table may be helpful for those studying Chinese or Japanese...
|Title||Characters||Romaji(Romanized Japanese)||Various forms of Romanized Chinese|
|和合||wagou / wago|
wago / wago
|hé hé / he2 he2 / he he / hehe||ho ho / hoho|
Heart and Soul
|一心||isshin / ishin||yī shì dài
yi1 shi4 dai4
yi shi dai
|i shih tai
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Some people may refer to this entry as One Mind Unity Kanji, One Mind Unity Characters, One Mind Unity in Mandarin Chinese, One Mind Unity Characters, One Mind Unity in Chinese Writing, One Mind Unity in Japanese Writing, One Mind Unity in Asian Writing, One Mind Unity Ideograms, Chinese One Mind Unity symbols, One Mind Unity Hieroglyphics, One Mind Unity Glyphs, One Mind Unity in Chinese Letters, One Mind Unity Hanzi, One Mind Unity in Japanese Kanji, One Mind Unity Pictograms, One Mind Unity in the Chinese Written-Language, or One Mind Unity in the Japanese Written-Language.