Bodhi Mind in Chinese / Japanese...

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The Bodhi Mind

pú tí xīn
bo dai shin
The Bodhi Mind Scroll

菩提心 means Bodhi-mind or Bodhi-heart.

This title represents the will to realize supreme enlightenment. The awakening of the Bodhi-mind is of utmost importance in Buddhist training.

Other definitions include: The mind for or of bodhi, the awakened, enlightened mind, or having Buddha-nature.

7. Right Mindfulness / Right Memory / Perfect Mindfulness

Samyak Smriti / Samyak Smrti / Samma Sati

zhèng niàn
sei nen
7. Right Mindfulness / Right Memory / Perfect Mindfulness Scroll

正念 is one of the Noble Eightfold Paths of Buddhism. Right Mindfulness, along with Right Effort and Right Concentration constitute the path to Concentration or Perfect Thought.

Right Mindfulness is about remaining focused on one's body, feelings, mind and mental qualities. It's also about being ardent, aware, and mindful, and supposes that you've already put aside worldly desire and aversion.

Monk Bhikkhu Bodhi described this as: The mind is deliberately kept at the level of bare attention, a detached observation of what is happening within us and around us in the present moment. In the practice of right mindfulness the mind is trained to remain in the present, open, quiet, and alert, contemplating the present event.

Another definition: Ongoing mindfulness of body, feelings, thinking, and objects of thought.


This term is exclusively used by devout Buddhists. It is not a common term, and is remains an unknown concept to most Japanese and Chinese people.


See Also:  Buddhism | Enlightenment | Noble Eightfold Path

Ten perfect Mahayana rules

shí fǎ
jippou
Ten perfect Mahayana rules Scroll

十法 is the title of the ten perfect or perfecting Mahāyāna rules.

The order of rules are as follows:
1. right belief.
2. right conduct.
3. right spirit.
4. joy of the bodhi mind.
5. joy in the dharma.
6. joy in meditation.
7. pursuing the correct dharma.
8. obedience to, or accordance with dharma.
9. departing from pride, desire, etc.
10. comprehending the inner teaching of Buddha and taking no pleasure attaining such knowledge or noting the ignorance of others.

This title is only used in the context of Buddhism. Japanese and Chinese people who are not familiar with Buddhism will not recognize this title.




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Below are some entries from our dictionary that may match your bodhi mind search...

Characters

If shown, 2nd row is Simp. Chinese

Pronunciation
Romanization
Simple Dictionary Definition

十法

see styles
shí fǎ
    shi2 fa3
shih fa
 jippō
Ten perfect Mahayana rules Scroll
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

菩提

see styles
pú tí
    pu2 ti2
p`u t`i
    pu ti
 bodai
    ぼだい
Ten perfect Mahayana rules Scroll
bodhi (Sanskrit); enlightenment (Buddhism)
(1) {Buddh} bodhi; enlightenment; (2) {Buddh} happiness in the next world; (place-name, surname) Bodai
bodhi; from budh; knowledge, understanding; perfect wisdom; the illuminated or enlightened mind; anciently intp. by 道, later by 覺 to be aware, perceive; for saṃbodhi v. 三; enlightenment

菩提心

see styles
pú tí xīn
    pu2 ti2 xin1
p`u t`i hsin
    pu ti hsin
 bodaishin
    ぼだいしん
Ten perfect Mahayana rules Scroll
aspiration for Buddhahood
The mind for or of bodhi; the awakened, or enlightened mind; the mind that perceives the real behind the seeming, believes in moral consequences, and that all have the Buddha-nature, and aims at Buddhahood; enlightened mind

九識


九识

see styles
jiǔ shì
    jiu3 shi4
chiu shih
 kumi
    くみ
(female given name) Kumi
The kinds of cognition or consciousness (vijñāna); those of sight, hearing, smell, taste, touch, mind, mānas (or阿陁那識 ādāna), i.e. mental perception; 阿賴耶 ālāya, bodhi-consciousness, and 阿摩羅識 amala, purified or Buddha-consciousness. There is considerable difference as to the meaning of the last three; ninth consciousness

十問


十问

see styles
shí wèn
    shi2 wen4
shih wen
 jūmon
The ten questions to the Buddha, put into the mouth of Vajrapāṇi, which, with the answers given, form the basis of the 大日經. What is (or are) (1) the nature of the bodhi-mind? (2) its form or forms? (3) the mental stages requisite to attainment? (4) the difference between them? (5) the time required? (6) the character of the merits attained? (7) the activities or practices necessary? (8) the way of such practices? (9) the condition of the uncultivated and cultivated mind? (10) the difference between it and that of the follower of Yoga?

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); ten kinds of mind

四法

see styles
sì fǎ
    si4 fa3
ssu fa
 shihō
There are several groups of four dharma: (1) 教法 the teaching of the Buddha); 理法 its principles, or meaning; 行法 its practice; 果法 its fruits or rewards. (2) Another group relates to bodhisattvas, their never losing the bodhi-mind, or the wisdom attained, or perseverance in progress, or the monastic forest life (āraṇyaka). (3) Also 信解行證 faith, discernment, performance, and assurance. (4) The Pure-land 'True' sect of Japan has a division: 教法, i. e. the 大無量壽經; 行法 the practice of the seventeenth of Amitābha's vows; 信法 faith in the eighteenth; and 證法 proof of the eleventh. The most important work of Shinran, the founder of the sect, is these four, i. e. 教行信證. (5) A 'Lotus ' division of 四法 is the answer to a question of Puxian (Samantabhadra) how the Lotus is to be possessed after the Buddha's demise, i. e. by thought (or protection) of the Buddhas; the cultivation of virtue; entry into correct dhyāna; and having a mind to save all creatures; four dharmas

四重

see styles
sì zhòng
    si4 zhong4
ssu chung
 shijuu / shiju
    しじゅう
(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]

意力

see styles
yì lì
    yi4 li4
i li
 iryoku
    いりょく
will; will-power
Mental power or intention; the purpose to attain bodhi or enlightenment; power of the mind (manas)

有性

see styles
yǒu xìng
    you3 xing4
yu hsing
 yuusei / yuse
    ゆうせい
(noun - becomes adjective with の) sexual
To have the nature, 'i. e. to be a Buddhist, have the bodhi-mind, in contrast with the 無性 absence of this mind, i. e. the闡提 icchanti, or unconverted; existent

本覺


本觉

see styles
běn jué
    ben3 jue2
pen chüeh
 hongaku
Original bodhi, i. e. 'enlightenment', awareness, knowledge, or wisdom, as contrasted with 始覺 initial knowledge, that is 'enlightenment a priori is contrasted with enlightenment a posteriori'. Suzuki, Awakening of Faith, P. 62. The reference is to universal mind 衆生之心體, which is conceived as pure and intelligent, with 始覺 as active intelligence. It is considered as the Buddha-dharmakāya, or as it might perhaps be termed, the fundamental mind. Nevertheless in action from the first it was influenced by its antithesis 無明 ignorance, the opposite of awareness, or true knowledge. See 起信論 and 仁王經,中. There are two kinds of 本覺, one which is unconditioned, and never sullied by ignorance and delusion, the other which is conditioned and subject to ignorance. In original enlightenment is implied potential enlightenment in each being.

發心


发心

see styles
fā xīn
    fa1 xin1
fa hsin
 hosshin
Mental initiation or initiative, resolve, make up the mind to; to start out for bodhi, or perfect enlightenment; to show kindness of heart, give alms; arousal of mind

七最勝


七最胜

see styles
qī zuì shèng
    qi1 zui4 sheng4
ch`i tsui sheng
    chi tsui sheng
 shichi saishō
The seven perfections, see唯識論, 9. 安住最勝 Perfect rest in the bodhisattva nature. 依止最勝 perfect reliance on, or holding fast to the great bodhi (awakened mind). 意果最勝 perfect resultant aim in-pity for all 事業最勝 Perfect in constant performance. 巧便最勝 Perfect in able device (for spiritual presentation). 廻向最勝 Perfect direction towards the highest bodhi. 滿淨最勝 Perfect purity and peace.

九方便

see styles
jiǔ fāng biàn
    jiu3 fang1 bian4
chiu fang pien
 ku hōben
The nine suitable stages in religious service; cf. 大日經, 7; 作禮 salutation to the universal Triratna; 出罪 repentance and confession; 歸依 trust (in the Triratna); 施身 giving of self (to the Tathāgata); 發菩提心 vowing to devote the mind to bodhi; 隨喜 rejoicing (in all good); 勸請 beseeching (all Tathāgatas to rain down the saving law); 奉請法身 praying for the Buddha-nature in self and others for entry in the Pure Land; 迴向 demitting the good produced by the above eight methods, to others, universally, past, present, and future. This form of service is generally performed before engaging in esoteric observances. The verses in which these nine stages are presented are of a commendably devotional character; nine expedient methods

五菩提

see styles
wǔ pú tí
    wu3 pu2 ti2
wu p`u t`i
    wu pu ti
 go bodai
The five bodhi, or stages of enlightenment: (1) 發心菩提 resolve on supreme bodhi; (2) 伏心菩提 mind control, i. e. of the passions and observance of the pāramitās: (3) 明心菩提 mental enlightenment, study, and increase in knowledge and in the prajñāpāramitā: (4) 出到菩提 mental expansion, freedom from the limitations of reincarnation and attainment of complete knowledge; (5) 無上菩提 attainment of a passionless condition and of supreme perfect enlightenment;; five kinds of enlightenment

月輪觀


月轮观

see styles
yuè lún guān
    yue4 lun2 guan1
yüeh lun kuan
 gatsurinkan
(or 月輪三昧) The moon contemplation ( or samādhi) in regard to its sixteen nights of waxing to the full, and the application of this contemplation to the development of bodhi within, especially of the sixteen kinds of bodhisattva mind of the lotus and of the human heart.

胎藏界

see styles
tāi zàng jiè
    tai1 zang4 jie4
t`ai tsang chieh
    tai tsang chieh
 taizō kai
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

七菩提分

see styles
qī pú tí fēn
    qi1 pu2 ti2 fen1
ch`i p`u t`i fen
    chi pu ti fen
 shichi bodai bun
saptabodhyaṅga, also 七菩提寶, 七覺分, 七覺支, 七等覺支. Seven characteristics of bodhi; the sixth of the 七科七道品 in the seven categories of the bodhipakṣika dharma, v. 三十七菩提分 it represents seven grades in bodhi,viz,(1)擇法覺支(or 擇法菩提分 and so throughout), dharma-pravicaya-saṃbodhyaṇga, discrimination of the true and the fa1se : (2) 精進 vīrya-saṃbodhyaṇga, zeal, or undeflected progress;(3) 喜prīti-saṃbodhyaṇga., joy, delight; (4) 輕安 or 除 praśrabdhi-saṃbodhyaṇga. Riddance of all grossness or weight of body or mind, so that they may be light, free, and at ease; (5) 念 smrti-saṃbodhyaṇga, power of remembering the various states passed through in contemplation; (6) 定 samādhi-saṃbodhyaṇga.the power to keep the mind in a given realm undiverted; (7) 行捨 or 捨 upekṣā-saṃbodhyaṇga or upekṣaka, complete abandonment, auto-hypnosis, or indifference to all disturbances of the sub-conscious or ecstatic mind; seven factors of enlightenment

五相成身

see styles
wǔ xiàng chéng shēn
    wu3 xiang4 cheng2 shen1
wu hsiang ch`eng shen
    wu hsiang cheng shen
 gosō jōshin
(五相成身觀) A contemplation of the five stages in Vairocana Buddhahood— entry into the bodhi-mind; maintenance of it; attainment of the diamond mind; realization of the diamond embodiment; and perfect attainment of Buddhahood. It refers also to the 五智 of the Vairocana group; also 五轉成身 (or 五法成身) ; achieving the body of Vairocana through the fivefold meditation

大光明王

see styles
dà guāng míng wáng
    da4 guang1 ming2 wang2
ta kuang ming wang
 Dai kōmyō ō
The Great-Light Ming-wang, Śākyamuni in a previous existence, when king of Jambudvīpa, at Benares. There his white elephant, stirred by the sight of a female elephant, ran away with him into the forest, where he rebuked his mahout, who replied, "I can only control the body not the mind, only a Buddha can control the mind." Thereupon the royal rider made his resolve to attain bodhi and become a Buddha. Later, he gave to all that asked, finally even his own head to a Brahman who demanded it, at the instigation of an enemy king; Mahā-prabhāsa-rājan

大菩提心

see styles
dà pú tí xīn
    da4 pu2 ti2 xin1
ta p`u t`i hsin
    ta pu ti hsin
 dai bodai shin
The great bodhi, i.e. Mahāyāna or Buddha-enlightenment, as contrasted with the inferior bodhi of the śrāvaka and pratyekabuddha; great mind of enlightenment

心無所住


心无所住

see styles
xīn wú suǒ zhù
    xin1 wu2 suo3 zhu4
hsin wu so chu
 shin mu shojū
The mind without resting-place, i. e. detached from time and space, e. g. the past being past may be considered as a 'non-past' or non-existent, so with present and future, thus realizing their unreality. The result is detachment, or the liberated mind, which is the Buddha-mind, the bodhi-mind, 無生心 the mind free from ideas of creation and extinction, of beginning and end, recognizing that all forms and natures are of the Void, or Absolute; the mind lacks a set place of abiding

淨菩提心


净菩提心

see styles
jìng pú tí xīn
    jing4 pu2 ti2 xin1
ching p`u t`i hsin
    ching pu ti hsin
 jō bodai shin
Pure bhūtatathatā bodhi mind, or mind of pure enlightenment, the first stage of the practitioner in the esoteric sect.

金剛寶藏


金刚宝藏

see styles
jīn gāng bǎo zàng
    jin1 gang1 bao3 zang4
chin kang pao tsang
 kongō hōzō
The 'Diamond' treasury i.e. nirvana and the pure bodhi-mind, as the source of the mind of all sentient beings, v. Nirvana Sutra; adamantine jewel store

受菩提心戒義


受菩提心戒义

see styles
shòu pú tí xīn jiè yí
    shou4 pu2 ti2 xin1 jie4 yi2
shou p`u t`i hsin chieh i
    shou pu ti hsin chieh i
 Ju bodaishin kaigi
Taking the Precepts of Bodhi-Mind

廣釋菩提心論


广释菩提心论

see styles
guǎng shì pú tí xīn lùn
    guang3 shi4 pu2 ti2 xin1 lun4
kuang shih p`u t`i hsin lun
    kuang shih pu ti hsin lun
 kōshaku bodaishinron
Extensive Explanation of the Treatise on Bodhi-mind.

發菩提心方便


发菩提心方便

see styles
fā pú tí xīn fāng biàn
    fa1 pu2 ti2 xin1 fang1 bian4
fa p`u t`i hsin fang pien
    fa pu ti hsin fang pien
 hotsu bodaishin hōben
vowing to devote the mind to bodhi; vowing to devote the mind to bodhi

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

Title CharactersRomaji (Romanized Japanese)Various forms of Romanized Chinese
The Bodhi Mind菩提心bo dai shin
bodaishin
pú tí xīn
pu2 ti2 xin1
pu ti xin
putixin
p`u t`i hsin
putihsin
pu ti hsin
7. Right Mindfulness
Right Memory
Perfect Mindfulness
正念sei nen / seinenzhèng niàn
zheng4 nian4
zheng nian
zhengnian
cheng nien
chengnien
Ten perfect Mahayana rules十法jippou / jiposhí fǎ / shi2 fa3 / shi fa / shifashih fa / shihfa


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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.


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