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The name Good and Evil in Chinese / Japanese...

Buy a Good and Evil calligraphy wall scroll here!

Personalize your custom “Good and Evil” project by clicking the button next to your favorite “Good and Evil” title below...

Buddha Heart / Mind of Buddha

 fó xīn
 busshin
Buddha Heart / Mind of Buddha Scroll

佛心 means the Buddha's mind, Buddha-heart, or the spiritually enlightened heart/mind.

The Buddha Heart is detached from good and evil and other such constructs. The Buddha Heart has mercy, compassion, and loving-kindness for all sentient life, the good, the wicked, and all in between.

The heart and mind (心) are the same concepts in the ancient Orient, so you can use heart and mind interchangeably in this context.

Good and Evil

 zenakufuni
Good and Evil Scroll

善悪不二 is a Japanese Buddhist expression that states, “Good [and] evil [are], not two [separate things].”

A more natural way to express this in English is, “Good and evil are but two faces of the same coin.”

No Mind / Mushin

 wú xīn
 mu shin
No Mind / Mushin Scroll

In Japanese, 無心 means innocent or without 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 its 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-mindedness. To non-Buddhists in China, this is associated with doing something without thinking.
In Korean, this usually means indifference.

Use caution and know your audience before ordering this selection.


More info: Wikipedia: Mushin

Rebel / Insurgent

 zéi
 zoku
 
Rebel / Insurgent Scroll

People keep asking me for rebel as a single Chinese character, Korean Hanja, or Japanese Kanji.

The problem is, rebel is not really a good word in Asian culture (depending on the context in which it is used). 賊 is a rebel symbol that can also mean thief; traitor; evil; robber; burglar; insurgent; or a spoiler. Used as an adjective, it can mean wily or deceitful.

Distinguish Good and Evil

 zhāng shàn dàn è
Distinguish Good and Evil Scroll

彰善癉惡 is a Chinese proverb that means “distinguish good and evil,” “uphold virtue and condemn evil,” “praise good and expose vice,” or “uphold good condemn evil.”




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Not the results for Good and Evil that you were looking for?

Below are some entries from our dictionary that may match your Good and Evil search...

Characters

If shown, 2nd row is Simp. Chinese

Pronunciation
Romanization
Simple Dictionary Definition


see styles

    ye4
yeh
 waza
    わざ

More info & calligraphy:

Karma
line of business; industry; occupation; job; employment; school studies; enterprise; property; (Buddhism) karma; deed; to engage in; already
deed; act; work; performance; (personal name) Hajime
karman, karma, "action, work, deed"; "moral duty"; "product, result, effect." M.W. The doctrine of the act; deeds and their effects on the character, especially in their relation to succeeding forms of transmigration. The 三業 are thought, word, and deed, each as good, bad, or indifferent. Karma from former lives is 宿業, from present conduct 現業. Karma is moral action that causes future retribution, and either good or evil transmigration. It is also that moral kernel in which each being survives death for further rebirth or metempsychosis. There are categories of 2, 3, 4, 6, and 10; the 六業 are rebirth in the hells, or as animals, hungry ghosts, men, devas, or asuras: v. 六趣.

佛心

see styles
fó xīn
    fo2 xin1
fo hsin
 busshin

More info & calligraphy:

Buddha Heart / Mind of Buddha
Buddha-like heart (full of compassion); spirit of Buddha (awakened to reality and no longer clinging to appearances)
The mind of Buddha, the spiritually enlightened heart. A heart of mercy; a heart abiding in the real, not the seeming; detached from good and evil and other such contrasts.

精進


精进

see styles
jīng jìn
    jing1 jin4
ching chin
 shoujin(p); soujin(ok); shouji(ok); souji(ok) / shojin(p); sojin(ok); shoji(ok); soji(ok)
    しょうじん(P); そうじん(ok); しょうじ(ok); そうじ(ok)
to forge ahead vigorously; to dedicate oneself to progress
(n,vs,vi) (1) concentration; diligence; devotion; (n,vs,vi) (2) {Buddh} (See 六波羅蜜) asceticism; zeal in one's quest for enlightenment; (n,vs,vi) (3) adherence to a vegetarian diet; (surname) Shoujin
vīrya, one of the seven bodhyaṅga; 'vigour,' 'valour, fortitude,' 'virility' (M.W.); 'welldoing' (Keith). The Chinese interpretation may be defined, as pure or unadulterated progress, i.e. 勤 zeal, zealous, courageously progressing in the good and eliminating the evil.; vīrya, zeal, unchecked progress.

正精進


正精进

see styles
zhèng jīng jìn
    zheng4 jing1 jin4
cheng ching chin
 shoushoujin / shoshojin
    しょうしょうじん
{Buddh} (See 八正道) correct effort
samyagvyāyāma, right effort, zeal, or progress, unintermitting perseverance, the sixth of the 八正道; 'right effort, to suppress the rising of evil states, to eradicate those which have arisen, to stimulate good states, and to perfect those which have come into being. ' Keith.

善悪不二

see styles
 zenakufuni
    ぜんあくふに

More info & calligraphy:

Good and Evil
(expression) {Buddh} good and evil are but two faces of the same coin

彰善癉惡


彰善瘅恶

see styles
zhāng shàn dàn è
    zhang1 shan4 dan4 e4
chang shan tan o

More info & calligraphy:

Distinguish Good and Evil
to distinguish good and evil (idiom); to uphold virtue and condemn evil; to praise good and expose vice

see styles
gēn
    gen1
ken
 ne
    ね
root; basis; classifier for long slender objects, e.g. cigarettes, guitar strings; CL:條|条[tiao2]; radical (chemistry)
(1) root (of a plant); (2) root (of a tooth, hair, etc.); center (of a pimple, etc.); (3) root (of all evil, etc.); source; origin; cause; basis; (4) one's true nature; (5) (fishing) reef; (personal name) Nemawari
mūla, a root, basis, origin; but when meaning an organ of sense, indriyam, a 'power', 'faculty of sense, sense, organ of sense'. M.W. A root, or source; that which is capable of producing or growing, as the eye is able to produce knowledge, as faith is able to bring forth good works, as human nature is able to produce good or evil karma. v. 五根 and 二十二根.

see styles

    fu2
fu
 harae
    はらえ
    harai
    はらい
to cleanse; to remove evil; ritual for seeking good fortune and avoiding disaster
purification; exorcism

七曜

see styles
qī yào
    qi1 yao4
ch`i yao
    chi yao
 shichiyou / shichiyo
    しちよう
the seven planets of premodern astronomy (the Sun, the Moon, Mercury, Venus, Mars, Jupiter, and Saturn)
(1) {astron} the seven luminaries (sun, moon, Mercury, Venus, Mars, Jupiter and Saturn); (2) the seven days of the week
The seven brilliant ones — the sun and moon, together with the five planets which are connected with fire, water, wood, metal, and earth. Their essence shines in the sky, but their spirits are over men as judges of their good and evil, and as rulers over good and evil fortune. The following list shows their names in Chinese and Sanskrit:
Sun 日, 太陽; aditya 阿彌底耶
Moon月, 太陰; soma 蘇摩
Mars火星, 勢惑勞; aṅgāraka 盎哦囉迦
Mercury水星, 辰星; budha 部陀
Jupiter木星, 歳星; bṛhaspati 勿哩訶娑跛底
Venus金星, 太白; śukra 戌羯羅
Saturn土星, 鎭星; śanaiścara 賖乃以室折羅.

三因

see styles
sān yīn
    san1 yin1
san yin
 sanin
    さんいん
{Buddh} (See 三因仏性) three causes of Buddha nature; (place-name) Miyori
The six "causes" of the Abhidharma Kośa 倶舍論 as reduced to three in the Satyasiddhi śāstra 成實論, i.e. 生因 producing cause, as good or evil deeds cause good or evil karma; 習因 habit cause, e.g. lust breeding lust; 依因 dependent or hypostatic cause, e.g. the six organs 六根 and their objects 六境 causing the cognitions 六識.

三心

see styles
sān xīn
    san1 xin1
san hsin
 sanshin
    さんしん
(given name) Sanshin
The three minds, or hearts; various groups are given: (1) Three assured ways of reaching the Pure Land, by (a) 至誠心 perfect sincerity; (b) 深 profound resolve for it; (c) 廻向接發願心 resolve on demitting one's merits to others. (2) (a) 根本心 The 8th or ālaya-vijñāna mind, the storehouse, or source of all seeds of good or evil; (b) 依本 the 7th or mano-vijñāna mind, the mediating cause of all taint; (c) 起事心 the ṣaḍāyatana-vijñāna mind, the immediate influence of the six senses. (3) (a) 入心 (b) 住心 (c) 出心 The mind entering into a condition, staying there, departing. (4) A pure, a single, and an undistracted mind. There are other groups.

三想

see styles
sān xiǎng
    san1 xiang3
san hsiang
 sansō
The three evil thoughts are the last, desire, hate, malevolence; the three good thoughts are 怨想 thoughts of (love to) enemies, 親想 the same to family and friends, 中人想 the same to those who are neither enemies nor friends, i.e. to all; v. 智度論 72.

三根

see styles
sān gēn
    san1 gen1
san ken
 mine
    みね
(place-name, surname) Mine
The three (evil) 'roots'— desire, hate, stupidity, idem 三毒. Another group is the three grades of good roots, or abilities 上, 中, 下 superior, medium, and inferior. Another is the three grades of faultlessness 三無漏根.

三業


三业

see styles
sān yè
    san1 ye4
san yeh
 sangou / sango
    さんごう
{Buddh} (See 身口意) three activities (action, speech and thought)
trividha-dvāra. The three conditions, inheritances, or karma, of which there are several groups. (1) Deed, word, thought, 身, 口, 意. (2) (a) Present-1ife happy karma; (6) present-life unhappy karma; (c) 不動 karma of an imperturbable nature. (3) (a) Good; (b) evil; (c) neutral karma. (4) (a) 漏業 Karma of ordinary rebirth; (6) 無漏業 karma of Hīnayāna nirvana; (c) 非漏非無漏 karma of neither, independent of both, Mahāyāna nirvana. (5) (a) Present deeds and their consequences in this life; (b) present deeds and their next life consequences; (c) present deeds and consequences after the next life, There are other groups of three.

三行

see styles
sān xíng
    san1 xing2
san hsing
 miyuki
    みゆき
(g,p) Miyuki
Three lines of action that affect karma, i.e. the ten good deeds that cause happy karma; the ten evil deeds that cause unhappy karma; 不動業 or 無動行 karma arising without activity, e.g. meditation on error and its remedy.

三識


三识

see styles
sān shì
    san1 shi4
san shih
 sanshiki
The three states of mind or consciousness: 眞識 the original unsullied consciousness or Mind, the tathāgatagarbha, the eighth or ālaya 阿賴耶識 ; 現識 mind or consciousness diversified in contact with or producing phenomena, good and evil; 分別識 consciousness discriminating and evolving the objects of the five senses. Also 意識 manas, 心識 ālaya, and 無垢識 amala, v. 識.

不二

see styles
bù èr
    bu4 er4
pu erh
 funi
    ふに
the only (choice, way etc); undivided (loyalty)
{Buddh} advaitam (non-duality); (surname, female given name) Fuji
advaya. No second, non-duality, the one and undivided, the unity of all things, the one reality、 the universal Buddha-nature. There are numerous combinations, e. g. 善惡不二 good and evil are not a dualism: nor are 有 and 空 the material and immaterial, nor are 迷 and 悟 delusion and awareness— all these are of the one Buddha-nature.

不善

see styles
bù shàn
    bu4 shan4
pu shan
 fuzen
    ふぜん
bad; ill; not good at; not to be pooh-poohed; quite impressive
evil; sin; vice; mischief
Not good; contrary to the right and harmful to present and future life, e. g. 五逆十惡.

二因

see styles
èr yīn
    er4 yin1
erh yin
 niin / nin
    にいん
{Buddh} two causes
Two causes, of which there are various definitions: (1) 生因 The producing cause (of all good things); and 了因 the revealing or illuminating cause i.e. knowledge, or wisdom. (2) 能生因 The 8th 識 q. v.: the cause that is able to produce all sense and perceptions, also all good and evil; and 方便因 the environmental or adaptive cause, which aids the 8th 識, as water or earth does the seed, etc. (3) 習因 or 同類因 Practice or habit as cause e. g. desire causing desire; and 報因 or 果熟因 the rewarding cause, or fruit-ripening cause, e. g. pleasure or pain caused by good or evil deeds. (4) 正因 Correct or direct cause i.e. the Buddha-nature of all beings; and 緣因 the contributory cause, or enlightenment (see 了因 above) which evolves the 正因 or Buddha-nature by good works. (5) 近因 Immediate or direct cause and 遠因 distant or indirect cause or causes.

二果

see styles
èr guǒ
    er4 guo3
erh kuo
 nika
Sakṛdāgāmin; v. 裟 and 斯. The second "fruit" of the four kinds of Hīnayāna arhats, who have only once more to return to mortality. Also the two kinds of fruit or karma: (a) 習氣果 The good or evil characteristics resulting from habit or practice in a former existence; (b) 報果the pain or pleasure resulting (in this life) from the practices of a previous life.

二業


二业

see styles
èr yè
    er4 ye4
erh yeh
 nigyou / nigyo
    にぎょう
(archaism) restaurants and geisha establishments
Two classes of karma. (1) (a) 引業 leads to the 總報, i.e. the award as to the species into which one is to be born, e.g. men, gods, etc.; (6) 滿業 is the 別報 or fulfillment in detail, i.e. the kind or quality of being e.g. clever or stupid, happy or unhappy, etc. (2) (a) 善業 and (b) 惡業 Good and evil karma, resulting in happiness or misery. (3) (a) 助業 Aids to the karma of being reborn in Amitābha's Pure—land e. g. offerings, chantings, etc.; (b) 正業 thought and invocation of Amitābha with undivided mind, as the direct method.

五果

see styles
wǔ guǒ
    wu3 guo3
wu kuo
 goka
    ごか
(1) five fruits (peach, Japanese plum, apricot, jujube, Japanese chestnut); (2) (Buddhist term) five types of effect in cause-and-effect relationships; (3) (Buddhist term) five effects of ignorance and formations on one's current life
The five fruits, or effects; there are various groups, e. g. I. (1) 異熟果 fruit ripening divergently, e. g. pleasure and goodness are in different categories; present organs accord in pain or pleasure with their past good or evil deeds; (2) 等流果 fruit of the same order, e. g. goodness reborn from previous goodness; (3) 土用果 present position and function fruit, the rewards of moral merit in previous lives; (4) 增上果 superior fruit, or position arising from previous earnest endeavor and superior capacity: (5) 離繋果 fruit of freedom from all bonds, nirvana fruit. II. Fruit, or rebirth: (1) 識 conception (viewed psychologically); (2) 名色 formation mental and physical; (3) 六處 the six organs of perception complete; (4) 觸 their birth and contact with the world; (5) 受 consciousness. III. Five orders of fruit, with stones, pips, shells (as nuts), chaff-like (as pine seeds), and with pods.

五蘊


五蕴

see styles
wǔ yùn
    wu3 yun4
wu yün
 goun / gon
    ごうん
the Five Aggregates (from Sanskrit "skandha") (Buddhism)
{Buddh} the five skandhas (matter, sensation, perception, mental formations and consciousness); the five aggregates
The five skandhas, pañca-skandha: also 五陰; 五衆; 五塞犍陀 The five cumulations, substances, or aggregates, i. e. the components of an intelligent being, specially a human being: (1) 色 rūpa, form, matter, the physical form related to the five organs of sense; (2) 受 vedana, reception, sensation, feeling, the functioning of the mind or senses in connection with affairs and things; (3) 想 saṃjñā, conception, or discerning; the functioning of mind in distinguishing; (4) 行 saṃskāra, the functioning of mind in its processes regarding like and dislike, good and evil, etc.; (5) 識 vijñāna, mental faculty in regard to perception and cognition, discriminative of affairs and things. The first is said to be physical, the other four mental qualities; (2), (3), and (4) are associated with mental functioning, and therefore with 心所; (5) is associated with the faculty or nature of the mind 心王 manas. Eitel gives— form, perception, consciousness, action, knowledge. See also Keith's Buddhist Philosophy, 85-91.

六因

see styles
liù yīn
    liu4 yin1
liu yin
 rokuin
The six causations of the 六位 six stages of Bodhisattva development, q. v. Also, the sixfold division of causes of the Vaibhāṣikas (cf. Keith, 177-8); every phenomenon depends upon the union of 因 primary cause and 緣 conditional or environmental cause; and of the 因 there are six kinds: (1) 能作因 karaṇahetu, effective causes of two kinds: 與力因 empowering cause, as the earth empowers plant growth, and 不障因 non-resistant cause, as space does not resist, i. e. active and passive causes; (2) 倶有因 sahabhūhetu, co-operative causes, as the four elements 四大 in nature, not one of which can be omitted; (3) 同類因 sabhāgahetu, causes of the same kind as the effect, good producing good, etc.; (4) 相應因 saṃprayuktahetu, mutual responsive or associated causes, e. g. mind and mental conditions, subject with object; Keith gives 'faith and intelligence'; similar to (2); (5) 遍行因 sarvatragahetu, universal or omnipresent cause, i. e. of illusion, as of false views affecting every act; it resembles (3) but is confined to delusion; (6) 異熟因 vipākahetu, differental fruition, i. e. the effect different from the cause, as the hells are from evil deeds.

凡習


凡习

see styles
fán xí
    fan2 xi2
fan hsi
 bonshū
The practices, good and evil, of commom ,or unconverted men.

勤息

see styles
qín xī
    qin2 xi1
ch`in hsi
    chin hsi
 gonsoku
    ごんそく
(surname) Gonsoku
A tr. of śramaṇa, one who diligently pursues the good, and ceases from evil.

勧懲

see styles
 kanchou / kancho
    かんちょう
(abbreviation) (See 勧善懲悪) rewarding good and punishing evil

勸誡


劝诫

see styles
quàn jiè
    quan4 jie4
ch`üan chieh
    chüan chieh
 kankai
to exhort; to admonish
Exhortation and prohibition; to exhort and admonish; exhort to be good and forbid the doing of evil.

十力

see styles
shí lì
    shi2 li4
shih li
 jūriki
Daśabala. The ten powers of Buddha, giving complete knowledge of: (1) what is right or wrong in every condition; (2) what is the karma of every being, past, present, and future; (3) all stages of dhyāna liberation, and samādhi; (4) the powers and faculties of all beings; (5) the desires, or moral direction of every being; (6) the actual condition of every individual; (7) the direction and consequence of all laws; (8) all causes of mortality and of good and evil in their reality; (9) the end of all beings and nirvāṇa; (10) the destruction of all illusion of every kind. See the 智度論 25 and the 倶舍論 29.

十心

see styles
shí xīn
    shi2 xin1
shih hsin
 jisshin
The ten kinds of heart or mind; there are three groups. One is from the 止觀 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 of reincarnation. The second group (from the same book) is the 逆流 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 group from the 大日經疏 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).

Click here for more Good and Evil results from our dictionary

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

Title CharactersRomaji (Romanized Japanese)Various forms of Romanized Chinese
Buddha Heart
Mind of Buddha
佛心busshin / bushinfó xīn / fo2 xin1 / fo xin / foxinfo hsin / fohsin
Good and Evil善悪不二zenakufuni
No Mind
Mushin
無心
无心
mu shin / mushinwú xīn / wu2 xin1 / wu xin / wuxinwu hsin / wuhsin
Rebel
Insurgent

zokuzéi / zei2 / zeitsei
Distinguish Good and Evil彰善癉惡
彰善瘅恶
zhāng shàn dàn è
zhang1 shan4 dan4 e4
zhang shan dan e
zhangshandane
chang shan tan o
changshantano
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.


Dictionary

Lookup Good and Evil in my Japanese & Chinese Dictionary


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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.

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