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Non-Violence in Chinese / Japanese...
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Non-Violence
非暴力 is fairly self-explanatory.
The first character means "not," "non-" or "un-"
The middle and last character together mean "violence," "use of force" or simply "violent."
Together, these three characters would normally be translated as "nonviolence." A great gift for your favorite peace-lover.
See Also: Peace
Antiwar / Anti-War
反戰 means antiwar, as in what a pacifist believes in.
China doesn't tend to go to war very often, and Japan has embraced a pacifist ideology, so it's rare to need this word. However, this is the kind of word that war protesters would write on their signs.
There is a modern Japanese version of the second character which has become the standard in Japan after WWII. If you want your calligraphy written in the modern Japanese form, please click on the Kanji shown to the right instead of the button above. Note: Most Japanese and all Chinese people will recognize the form shown in the upper left.
The following table may be helpful for those studying Chinese or Japanese...
| Title | Characters | Romaji (Romanized Japanese) | Various forms of Romanized Chinese | |
| Non-Violence | 非暴力 | hibouryoku / hiboryoku | fēi bào lì fei1 bao4 li4 fei bao li feibaoli | fei pao li feipaoli |
| Antiwar Anti-War | 反戰 反战 / 反戦 | han sen / hansen | fǎn zhàn / fan3 zhan4 / fan zhan / fanzhan | fan chan / fanchan |
| 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. | ||||
Not the results for non-violence that you were looking for?
Below are some entries from our dictionary that may match your non-violence search...
| Characters If shown, 2nd row is Simp. Chinese |
Pronunciation Romanization |
Simple Dictionary Definition |
无 see styles |
wú / wu2 wu bu / む |
(1) nothing; naught; nought; nil; zero; (prefix) (2) un-; non- not, no, none (無) |
無 无 see styles |
wú / wu2 wu mu / のん |
 More info & calligraphy: (1) nothing; naught; nought; nil; zero; (prefix) (2) un-; non-; (prefix) (1) un-; non-; (2) bad ...; poor ...; (female given name) Non Sanskrit a, or before a vowel an, similar to English un-, in- in a negative sense; not no, none, non-existent, v. 不, 非, 否; opposite of 有. |
猿 see styles |
yuán / yuan2 yüan en / ませ |
 More info & calligraphy: (out-dated or obsolete kana usage) monkey (esp. the Japanese macaque, Macaca fuscata); ape; non-human primate; (1) (kana only) monkey (esp. the Japanese macaque, Macaca fuscata); ape; non-human primate; (2) (derogatory term) sly person; (3) (derogatory term) idiot; hick; (4) sliding wooden bolt (for holding a door or window shut); (5) clasp used to control the height of a pot-hook; (6) (archaism) bathhouse prostitute; (surname) Mase monkey |
空 see styles |
kòng / kong4 k`ung / kung kuu / ku / くう |
 More info & calligraphy: (1) empty air; sky; (2) {Buddh} shunyata; emptiness; the lack of an immutable intrinsic nature within any phenomenon; (3) (abbreviation) (See 空軍) air force; (noun or adjectival noun) (4) fruitlessness; meaninglessness; (5) (See 五大・1) void (one of the five elements); (can be adjective with の) (6) {math} empty (e.g. set); (female given name) Ron 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. |
サル see styles |
saru / サル |  More info & calligraphy: |
不害 see styles |
bù hài / bu4 hai4 pu hai fugai / ふがい |
 More info & calligraphy: ahiṃsā. Harmlessness, not injuring, doing harm to none; non-harming |
中道 see styles |
zhōng dào / zhong1 dao4 chung tao nakamichi / なかみち |
 More info & calligraphy: 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 |
愛人 爱人 see styles |
ài ren / ai4 ren5 ai jen aijin / あいじん |
 More info & calligraphy: lover; mistress; (personal name) Yoshito |
激烈 see styles |
jī liè / ji1 lie4 chi lieh gekiretsu / げきれつ |
 More info & calligraphy: (noun or adjectival noun) violence; vehemence; fury; fervour; fervor; severity; fierceness; keenness |
無我 无我 see styles |
wú wǒ / wu2 wo3 wu wo muga / むが |
 More info & calligraphy: (1) selflessness; self-effacement; self-renunciation; (2) {Buddh} anatta; anatman; doctrine that states that humans do not possess souls; (female given name) Muga anātman; nairātmya; no ego, no soul (of an independent and self-contained character), impersonal, no individual independent existence (of conscious or unconscious beings, anātmaka). The empirical ego is merely an aggregation of various elements, and with their disintegration it ceases to exist; therefore it has nm ultimate reality of its own, but the Nirvāṇa Sūtra asserts the reality of the ego in the transcendental realm. The non-Buddhist definition of ego is that it has permanent individuality 常一之體 and is independent or sovereign 有主宰之用. When applied to men it is 人我, when to things it is 法我. Cf. 常 11; no-self |
非暴力 see styles |
fēi bào lì / fei1 bao4 li4 fei pao li hibouryoku / hiboryoku / ひぼうりょく |
 More info & calligraphy: (noun - becomes adjective with の) nonviolence; non-violence |
や see styles |
ya / や | (particle) (1) (used for non-exhaustive lists related to a specific time and place) such things as ...; and ... and; (2) (after the dictionary form of a verb) (See や否や・1) the minute (that) ...; no sooner than ...; as soon as; (unc) (3) (ksb:) (plain copula) (See だ・1) be; is; (interjection) (4) (punctuational exclamation in haiku, renga, etc.) o; oh; (5) (interjection expressing surprise) huh; what; (6) (masculine speech) hi; (7) (archaism) yes; what?; (particle) (8) (archaism) (indicates a question) yes?; no?; is it?; isn't it? |
不 see styles |
bù / bu4 pu fu / ふ |
(negative prefix); not; no (prefix) un-; non-; negative prefix No, not, none. (Sanskrit a, an. ). |
兒 儿 see styles |
r / r5 r ji / じ |
non-syllabic diminutive suffix; retroflex final (personal name) Ji baby |
大 see styles |
dài / dai4 tai dai / だい |
see 大夫[dai4 fu5] (pref,adj-na,n) (1) large; big; great; huge; vast; major; important; serious; severe; (prefix) (2) great; prominent; eminent; distinguished; (suffix) (3) -sized; as big as; the size of; (suf,pref) (4) (abbreviation) (See 大学・1) university; (5) large (e.g. serving size); large option; (6) (abbreviation) (See 大の月) long month (i.e. having 31 days); (given name) Yutaka 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; great |
夷 see styles |
yí / yi2 i i / い |
non-Han people, esp. to the East of China; barbarians; to wipe out; to exterminate; to tear down; to raze barbarian; (surname) Ebisu transliteration of Indic i sound |
暴 see styles |
bào / bao4 pao bou / bo / ぼう |
sudden; violent; cruel; to show or expose; to injure violence; force; (given name) Bou violent |
有 see styles |
yǒu / you3 yu yuu / yu / ゆう |
to have; there is; there are; to exist; to be (1) existence; (n,n-pref) (2) possession; having; (3) (abbreviation) (See 有限会社) limited company; (personal name) Yumi bhāva: that which exists, the existing, existence; to have, possess, be. It is defined as (1) the opposite of 無 wu and 空 kong the non-existent; (2) one of the twelve nidānas, existence; the condition which, considered as cause, produces effect; (3) effect, the consequence of cause; (4) anything that can be relied upon in the visible or invisible realm. It means any state which lies between birth and death, or beginning and end. There are numerous categories— 3, 4, 7, 9, 18, 25, and 29. The 三有 are the 三界 trailokya, i. e. 欲, 色 and 無色界 the realms of desire, of form, and of non-form, all of them realms of mortality; another three are 本有 the present body and mind, or existence, 當有 the future ditto, 中有 the intermediate ditto. Other definitions give the different forms or modes of existence; being, existence |
椝 see styles |
guī / gui1 kuei |
non-standard simplified variant of 槼|规[gui1] |
泛 see styles |
fàn / fan4 fan han / ひろし |
to float; to be suffused with; general; extensive; non-specific; flood; pan- (prefix) (given name) Hiroshi generalization |
爰 see styles |
yuán / yuan2 yüan koko / ここ |
therefore; consequently; thus; hence; thereupon; it follows that; where?; to change (into); ancient unit of weight and money (1) (kana only) here (place physically close to the speaker, place pointed by the speaker while explaining); this place; (2) these last (followed by a duration noun and a past sentence: time period before the present time of the speaker); (3) these next ... (followed by a duration noun and a non past sentence: time period after the present time of the speaker); the next ... |
狄 see styles |
dí / di2 ti teki / てき |
low ranking public official (old) (derogatory term) (See 北狄) Di people; Zhou dynasty term used by the Chinese to refer to non-ethnic Chinese to the north |
番 see styles |
fān / fan1 fan ban / ばん |
foreign (non-Chinese); barbarian; classifier for occurrences (of an event, action or speech utterance); classifier for iterations: times, -fold (as in twofold etc); classifier for situations: kind, sort (1) number (in a series); (2) (one's) turn; (3) watch; guard; lookout; (4) {sumo} bout; match; (surname) Ban Barbarian, foreign; a time, a turn; to guard |
穏 see styles |
wěn / wen3 wen non / のん |
Japanese variant of 穩|稳 (female given name) Non |
耳 see styles |
ěr / er3 erh mimi / みみ |
ear; handle (archaeology); and that is all (Classical Chinese) (1) ear; (2) hearing; (3) edge; crust; (4) selvedge (non-fray machined edge of fabrics); selvage; (surname, female given name) Mimi śrotra, the ear, one of the 六根 six organs of sense, hence 耳入 is one of the twelve 入, as 耳處 is one of the twelve 處. |
胡 see styles |
hú / hu2 hu ko / こ |
non-Han people, esp. from central Asia; reckless; outrageous; what?; why?; to complete a winning hand at mahjong (also written 和[hu2]) barbarian tribes surrounding ancient China; (surname) Fu How? Why? Hun; Turk; random; hemp; long-lived; pepper, etc.; translit. go, hu; how? why? |
茲 兹 see styles |
zī / zi1 tzu ji / しげる |
now; here; this; time; year (1) (kana only) here (place physically close to the speaker, place pointed by the speaker while explaining); this place; (2) these last (followed by a duration noun and a past sentence: time period before the present time of the speaker); (3) these next ... (followed by a duration noun and a non past sentence: time period after the present time of the speaker); the next ...; (given name) Shigeru this |
葷 荤 see styles |
hūn / hun1 hun kun |
strong-smelling vegetable (garlic etc); non-vegetarian food (meat, fish etc); vulgar; obscene Strongly smelling vegetables, e.g. onions, garlic, leeks, etc., forbidden to Buddhist vegetarians; any non-vegetarian food; pungent herbs |
蘊 蕴 see styles |
yùn / yun4 yün un / おさむ |
to accumulate; to hold in store; to contain; to gather together; to collect; depth; inner strength; profundity (given name) Osamu skandha, v. 塞; older tr. 陰, intp. as that which covers or conceals, implying that physical and mental forms obstruct realization of the truth; while the tr. 蘊, implying an accumulation or heap, is a nearer connotation to skandha, which, originally meaning the shoulder, becomes stem, branch, combination, the objects of sense, the elements of being or mundane consciousness. The term is intp. as the five physical and mental constituents, which combine to form the intelligent 性 or nature; rūpa, the first of the five, is considered as physical, the remaining four as mental; v. 五蘊. The skandhas refer only to the phenomenal, not to the 無爲 non-phenomenal; aggregate(s) |
識 识 see styles |
zhì / zhi4 chih shiki / しき |
to record; to write a footnote (1) acquaintanceship; (2) {Buddh} vijnana; consciousness; (3) (after a signature) written by...; (personal name) Tsuguhide vijñāna, "the art of distinguishing, or perceiving, or recognizing, discerning, understanding, comprehending, distinction, intelligence, knowledge, science, learning . . . wisdom." M.W. parijñāna, "perception, thorough knowledge," etc. M.W. It is intp. by 心 the mind, mental discernment, perception, in contrast with the object discerned; also by 了別 understanding and discrimination. There are classifications of 一識 that all things are the one mind, or are metaphysical; 二識 q. v. discriminating the ālaya-vijñāna or primal undivided condition from the mano-vijñāna or that of discrimination; 三識 in the Laṅkāvatāra Sutra, fundamental, manifested and discriminate; 五識 q.v. in the 起信論, i.e. 業, 轉, 現, 知, and 相續識; 六識 the perceptions and discernings of the six organs of sense; also of 8, 9, 10, and 11 識. The most important is the eight of the 起信論, i.e. the perceptions of the six organs of sense, eye, ear, nose, tongue, body (or touch), and mind, together with manas, intp. as 意識 the consciousness of the previous moment, on which the other six depend; the eighth is the ālaya-vijñāna, v. 阿賴耶, in which is contained the seed or stock of all phenomena and which 無沒 loses none, or nothing, is indestructible; a substitute for the seventh is ādāna 'receiving' of the 唯識, which is intp. as 無解 undiscriminated, or indefinite perception; there is a difference of view between the 相 and the 性 schools in regard to the seventh and eight 識; and the latter school add a ninth called the amala, or pure vijñāna, i.e. the non-phenomenal 眞如識. The esoterics add that all phenomena are mental and all things are the one mind, hence the one mind is 無量識 unlimited mind or knowledge, every kind of knowledge, or omniscience. vijñāna is one of the twelve nidānas.; Ālaya-vijñāna and mano-vijñāna; i. e. 阿梨耶 | and 分別事 |; v. 識; to know |
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