Distinguish Good and Evil in Chinese / Japanese...

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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".

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".

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 one that 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 concept in the ancient Orient, so you can use heart and mind interchangeably in this context.

No Mind / Mushin

wú xīn
mu shin
No Mind / Mushin 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 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




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Not the results for distinguish good and evil that you were looking for?

Below are some entries from our dictionary that may match your distinguish good and evil search...

Characters

If shown, 2nd row is Simp. Chinese

Pronunciation
Romanization
Simple Dictionary Definition

彰善癉惡


彰善瘅恶

see styles
zhāng shàn dàn è
    zhang1 shan4 dan4 e4
chang shan tan o
No Mind / Mushin Scroll
to distinguish good and evil (idiom); to uphold virtue and condemn evil; to praise good and expose vice

佛心

see styles
fó xīn
    fo2 xin1
fo hsin
 busshin
No Mind / Mushin Scroll
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; buddha-mind

善悪不二

see styles
 zenakufuni
    ぜんあくふに
No Mind / Mushin Scroll
(expression) (yoji) {Buddh} good and evil are but two faces of the same coin

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; seven celestial bodies

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; three types of consciousness

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; not-two

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; two causes

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; two kinds of karmic activity

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; five aggregates

凡習


凡习

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

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.

善悪

see styles
 zenaku
    ぜんあく
right and wrong; good and evil

善惡


善恶

see styles
shàn è
    shan4 e4
shan o
 zenmaku
good and evil; good versus evil
Good and evil; good, inter alia, is defined as 順理, evil as 違理; i.e. to accord with, or to disobey the right. The 十善十惡 are the keeping or breaking of the ten commandments; good and evil

四業


四业

see styles
sì yè
    si4 ye4
ssu yeh
 shi gō
four types of admixture of good and evil karma; four types of admixture of good and evil karma

地藏

see styles
dì zàng
    di4 zang4
ti tsang
 jizou / jizo
    じぞう
Kṣitigarbha, the Bodhisattva of the Great Vow (to save all souls before accepting Bodhi); also translated Earth Treasury, Earth Womb, or Earth Store Bodhisattva
(surname) Jizou
Ti-tsang, J. Jizō, Kṣitigarbha, 乞叉底蘗沙; Earth-store, Earth-treasury, or Earthwomb. One of the group of eight Dhvani- Bodhisattvas. With hints of a feminine origin, he is now the guardian of the earth. Though associated with Yama as overlord, and with the dead and the hells, his role is that of saviour. Depicted with the alarum staff with its six rings, he is accredited with power over the hells and is devoted to the saving of all creatures between the nirvana of Śākyamuni and the advent of Maitreya the fifth century he has been especially considered as the deliverer from the hells. His central place in China is at Chiu-hua-shan, forty li south-west of Ch'ing-yang in Anhui. In Japan he is also the protector of travellers by land and his image accordingly appears on the roads; bereaved parents put stones by his images to seek his aid in relieving the labours of their dead in the task of piling stones on the banks of the Buddhist Styx; he also helps women in labour. He is described as holding a place between the gods and men on the one hand and the hells on the other for saving all in distress; some say he is an incarnation of Yama. At dawn he sits immobile on the earth 地 and meditates on the myriads of its beings 藏. When represented as a monk, it may be through the influence of a Korean monk who is considered to be his incarnation, and who came to China in 653 and died in 728 at the age of 99 after residing at Chiu-hua-shan for seventy-five years: his body, not decaying, is said to have been gilded over and became an object of worship. Many have confused 眞羅 part of Korea with 暹羅 Siam. There are other developments of Ti-tsang, such as the 六地藏 Six Ti-tsang, i. e. severally converting or transforming those in the hells, pretas, animals, asuras, men, and the devas; these six Ti-tsang have different images and symbols. Ti-tsang has also six messengers 六使者: Yama for transforming those in hell; the pearl-holder for pretas; the strong one or animals; the devīof mercy for asuras; the devī of the treasure for human beings; one who has charge of the heavens for the devas. There is also the 延命地藏 Yanming Ti-tsang, who controls length of days and who is approached, as also may be P'u-hsien, for that Purpose; his two assistants are the Supervisors of good and evil 掌善 and 掌惡. Under another form, as 勝軍地藏 Ti-tsang is chiefly associated with the esoteric cult. The benefits derived from his worship are many, some say ten, others say twenty-eight. His vows are contained in the 地藏菩薩本願經. There is also the 大乘大集地藏十電經 tr. by Xuanzang in 10 juan in the seventh century, which probably influenced the spread of the Ti-tsang cult.

娑婆

see styles
suō pó
    suo1 po2
so p`o
    so po
 shaba; shaba
    しゃば; シャバ
(1) this world; this life; (2) (kana only) (colloquialism) the free world (outside of prison, the army, red light district, etc.); (3) {Buddh} this corrupt world; present world
sahā; that which bears, the earth, v. 地; intp. as bearing, enduring; the place of good and evil; a universe, or great chiliocosm, Where all are subject to transmigration and which a Buddha transforms; it is divided into three regions 三界 and Mahābrahmā Sahāmpati is its lord. Other forms: 娑婆世界; 娑界; 娑媻; 娑訶; 沙訶; 索訶.

定異


定异

see styles
dìng yì
    ding4 yi4
ting i
 jōi
distinction of good and evil (causes); distinction of good and evil (causes)

尅識


尅识

see styles
kè shì
    ke4 shi4
k`o shih
    ko shih
 kokushiki
The certainty of the knowledge (by the sprits, of men's good and evil); strict maintenance of awareness

心田

see styles
xīn tián
    xin1 tian2
hsin t`ien
    hsin tien
 shinden
    しんでん
heart (one's innermost being)
(given name) Shinden
The field of the mind, or heart, in which spring up good and evil; mind-field

性具

see styles
xìng jù
    xing4 ju4
hsing chü
 seigu / segu
    せいぐ
sex toy; sex aid
The Tiantai doctrine that the Buddha-nature includes both good and evil; v. 觀音玄義記 2. Cf. 體具; 理具 of similar meaning; inherent

曲直

see styles
qū zhí
    qu1 zhi2
ch`ü chih
    chü chih
 kyokuchoku
    きょくちょく
lit. crooked and straight; fig. right and wrong, good and evil
merits (of a case); right or wrong; (surname) Maganao

業力


业力

see styles
yè lì
    ye4 li4
yeh li
 gōriki
The power of karma to produce good and evil fruit.

業秤


业秤

see styles
yè chèng
    ye4 cheng4
yeh ch`eng
    yeh cheng
 gō no hakari
The scales of karma, in which good and evil are weighed by the rulers of Hades.

殃福

see styles
yāng fú
    yang1 fu2
yang fu
 ōfuku
good and evil fortune; good and evil fortune

清濁

see styles
 seidaku / sedaku
    せいだく
(1) good and evil; purity and impurity; (2) voiced and unvoiced consonants

無表


无表

see styles
wú biǎo
    wu2 biao3
wu piao
 muhyō
avijñapti. Unconscious, latent, not expressed, subjective, e.g. 'the taking of a religious vow impresses on a man's character a peculiar bent,' Keith. This is internal and not visible to others. It has a 'quasi-material' basis styled 無表色 or 無作色 which has power to resist evil. It is the Sarvāstivādin view, though certain other schools repudiated the material basis and defined it as mental. This invisible power may be both for good and evil, and may perhaps be compared to 'animal magnetism' or hypnotic powers. It means occult: power whether for higher spiritual ends or for base purposes; unexpressed

白黑

see styles
bái hēi
    bai2 hei1
pai hei
 byakukoku
white and dark, e. g. 白黑業 good and evil deeds, or karma; good and evil (activity)

白黒

see styles
 shirokuro
    しろくろ
(noun - becomes adjective with の) (1) black and white; monochrome; (2) good and evil; right and wrong; guilt and innocence

禍福


祸福

see styles
huò fú
    huo4 fu2
huo fu
 kafuku
    かふく
disaster and happiness
fortune and misfortune; prosperity and adversity; good and evil; weal and woe
misfortune and fortune

總持


总持

see styles
zǒng chí
    zong3 chi2
tsung ch`ih
    tsung chih
 sōji
dhāraṇī, cf. 陀, entire control, a tr. of the Sanskrit word, and associated with the Yogācārya school; absolute control over good and evil passions and influences; hold to the good

Click here for more distinguish 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
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
Good and Evil善悪不二zenakufuni
Buddha Heart
Mind of Buddha
佛心busshin / bushinfó xīn / fo2 xin1 / fo xin / foxinfo hsin / fohsin
No Mind
Mushin
無心
无心
mu shin / mushinwú xīn / wu2 xin1 / wu xin / wuxinwu 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.


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No Mind / Mushin Scroll
No Mind / Mushin Scroll
No Mind / Mushin Scroll
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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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