Wu xin, Wǔ xīn, Wú xīn, Wū xīn, Wù xìn, Wù xīn, Wú xìn: 11 definitions
Introduction:
Wu xin means something in Buddhism, Pali. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.
In Buddhism
Chinese Buddhism
1) 五心 [wu xin]—The five conditions of mind produced by objective perception: 卒爾心 [zu er xin] immediate or instantaneous, the first impression; 尋求心 [xun qiu xin] attention, or inquiry; 決定心 [jue ding xin] conclusion, decision; 染淨心 [ran jing xin] the effect, evil or good; 等流心 [deng liu xin] the production therefrom of other causations.
2) 五辛 [wu xin]—The five forbidden pungent roots, 五葷 [wu hun] garlic, three kinds of onions, and leeks; if eaten raw they are said to cause irritability of temper, and if eaten cooked, to act as an aphrodisiac; moreover, the breath of the eater, if reading the sutras, will drive away the good spirits.
3) 無心 [wu xin]—Mindless, without thought, will, or purpose; the real immaterial mind free from illusion; unconsciousness, or effortless action.
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
五心 [wu xin]—The Five Minds — [Term] These are five types of minds that sequentially arise (順次起 [shun ci qi]) when perceiving external objects (覺知外境 [jue zhi wai jing]). They are the Mind of Instantaneous Apprehension (卒爾心 [zu er xin]), the Mind of Seeking (尋求心 [xun qiu xin]), the Mind of Determination (決定心 [jue ding xin]), the Mind of Defilement and Purity (染淨心 [ran jing xin]), and the Mind of Continuous Flow (等流心 [deng liu xin]). For details, refer to Yogācārabhūmi Śāstra (瑜伽師地論 [yu jia shi de lun]) Volume 1, and Fayuan Yilin (法苑義林章 [fa yuan yi lin zhang]) Chapter 1.
五心—【術語】覺知外境時，順次起五個之心。即卒爾心，尋求心，決定心，染淨心，等流心也。詳見瑜伽師地論一、法苑義林章一。
[shù yǔ] jué zhī wài jìng shí, shùn cì qǐ wǔ gè zhī xīn. jí zú ěr xīn, xún qiú xīn, jué dìng xīn, rǎn jìng xīn, děng liú xīn yě. xiáng jiàn yú jiā shī de lùn yī,, fǎ yuàn yì lín zhāng yī.
[shu yu] jue zhi wai jing shi, shun ci qi wu ge zhi xin. ji zu er xin, xun qiu xin, jue ding xin, ran jing xin, deng liu xin ye. xiang jian yu jia shi de lun yi,, fa yuan yi lin zhang yi.
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
舞心 [wu xin]—Wuxin — [Technical term 術語 [shu yu]] See the entry for the Sixty Minds (六十心 [liu shi xin]).
舞心—【術語】見六十心條。(六十心)
[shù yǔ] jiàn liù shí xīn tiáo.(liù shí xīn)
[shu yu] jian liu shi xin tiao.(liu shi xin)
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
無心 [wu xin]—(Wúxīn)—[Terminology] When the true mind (真心 [zhen xin]) is free from delusional thoughts (妄念 [wang nian]), it is called no-mind. It does not mean the absence of mind-consciousness (識 [shi]). Also, since the delusional mind (妄心 [wang xin]) is like an illusion (幻影 [huan ying]) and its self-nature (自性 [zi xing]) cannot be obtained, it is called no-mind. Furthermore, when mind-consciousness (心識 [xin shi]) is temporarily halted and prevented from arising, it is called no-mind. An example of this is the five states of no-mind (五位 [wu wei]).
The Sūtra Mirror Record (宗鏡錄 [zong jing lu]) Volume 45 states: "The Mahāratnakūṭa Sūtra (大寶積經 [da bao ji jing]) says: Mañjuśrī (文殊師利 [wen shu shi li]) said: Just as a person learning archery becomes skillful after long practice, even though later they shoot without intention, due to long practice, every arrow hits the target. I am also like this: initially, when learning the inconceivable Samādhi (不思議三昧 [bu si yi san mei]), I focused the mind on one point (繫心一處 [xi xin yi chu]). If one achieves this through long practice, there will be no more mental formations (心想 [xin xiang]). One will constantly abide in concentration (定 [ding]). Former virtuous masters (先德 [xian de]) said: As soon as a single thought of the delusional mind (一念妄心 [yi nian wang xin]) stirs, all worldly sufferings (世間諸苦 [shi jian zhu ku]) are present. It is like a person in a thicket of thorns (荊棘林 [jing ji lin]): if they do not move, the thorns will not wound them. If the delusional mind does not arise, one constantly abides in the joy of tranquility (寂滅之樂 [ji mie zhi le]). As soon as a single thought of the delusional mind stirs, one is wounded by all existences (諸有 [zhu you]). Therefore, the Sūtra says: 'Having a mind (有心 [you xin]) brings suffering, no-mind brings joy.'"
Volume 83 of the same record states: "If the delusional mind does not arise, one can accord with enlightenment (顺觉 [shun jue]). Therefore, it is said that no-mind is the Way (道 [dao])."
The Diamond Sūtra (金剛經 [jin gang jing]) says: "The past mind (過去心 [guo qu xin]) cannot be attained (不可得 [bu ke de]), the present mind (現在心 [xian zai xin]) cannot be attained, the future mind (未來心 [wei lai xin]) cannot be attained."
The Essentials of Transmitting the Mind Dharma (傳心法要 [chuan xin fa yao]), lower volume, states: "Now, just learn to be without mind, and instantly cease all conditions (頓息諸緣 [dun xi zhu yuan]). Do not give rise to delusional thoughts and discriminations (妄想分別 [wang xiang fen bie]). Have no person, no self (無人無我 [wu ren wu wo]), no greed, no hatred (無貪瞋 [wu tan chen]), no aversion, no affection (無憎愛 [wu zeng ai]), no victory, no defeat (無勝負 [wu sheng fu]). Just eliminate these many kinds of delusional thoughts, and your nature will inherently be pure (清淨 [qing jing]). This is the cultivation (修行 [xiu xing]) of Bodhi (菩提 [pu ti]) Dharma Buddha (法佛 [fa fu]), and so on."
無心—【術語】真心離妄念，謂之無心。非云無心識。又妄心如幻影，自性不可得，故云無心。又一時休止心識而使不生，故云無心。如五位無心是也。宗鏡錄四十五曰：「大寶積經云：文殊師利言：如人學射，久習則巧。後雖無心，以久習故，箭發皆中。我亦如是，初學不思議三昧，繫心一處。若久習成就，更無心想。恒與定俱。先德云：一念妄心僅動，即具世間諸苦。如人在荊棘林，不動則刺不傷。妄心不起，恒處寂滅之樂。一念妄心纔動，即被諸有刺傷。故經云：有心皆苦，無心即樂。」同八十三曰：「若不起妄心，則能順覺。所以云無心是道。」金剛經曰：「過去心不可得，現在心不可得，未來心不可得。」傳心法要下曰：「如今但學無心，頓息諸緣。莫生妄想分別。無人無我，無貪瞋，無憎愛，無勝負，但除卻如許多種妄想，性自本來清淨。即是修行菩提法佛等。」
[shù yǔ] zhēn xīn lí wàng niàn, wèi zhī wú xīn. fēi yún wú xīn shí. yòu wàng xīn rú huàn yǐng, zì xìng bù kě dé, gù yún wú xīn. yòu yī shí xiū zhǐ xīn shí ér shǐ bù shēng, gù yún wú xīn. rú wǔ wèi wú xīn shì yě. zōng jìng lù sì shí wǔ yuē: “dà bǎo jī jīng yún: wén shū shī lì yán: rú rén xué shè, jiǔ xí zé qiǎo. hòu suī wú xīn, yǐ jiǔ xí gù, jiàn fā jiē zhōng. wǒ yì rú shì, chū xué bù sī yì sān mèi, xì xīn yī chù. ruò jiǔ xí chéng jiù, gèng wú xīn xiǎng. héng yǔ dìng jù. xiān dé yún: yī niàn wàng xīn jǐn dòng, jí jù shì jiān zhū kǔ. rú rén zài jīng jí lín, bù dòng zé cì bù shāng. wàng xīn bù qǐ, héng chù jì miè zhī lè. yī niàn wàng xīn cái dòng, jí bèi zhū yǒu cì shāng. gù jīng yún: yǒu xīn jiē kǔ, wú xīn jí lè.” tóng bā shí sān yuē: “ruò bù qǐ wàng xīn, zé néng shùn jué. suǒ yǐ yún wú xīn shì dào.” jīn gāng jīng yuē: “guò qù xīn bù kě dé, xiàn zài xīn bù kě dé, wèi lái xīn bù kě dé.” chuán xīn fǎ yào xià yuē: “rú jīn dàn xué wú xīn, dùn xī zhū yuán. mò shēng wàng xiǎng fēn bié. wú rén wú wǒ, wú tān chēn, wú zēng ài, wú shèng fù, dàn chú què rú xǔ duō zhǒng wàng xiǎng, xìng zì běn lái qīng jìng. jí shì xiū xíng pú tí fǎ fú děng.”
[shu yu] zhen xin li wang nian, wei zhi wu xin. fei yun wu xin shi. you wang xin ru huan ying, zi xing bu ke de, gu yun wu xin. you yi shi xiu zhi xin shi er shi bu sheng, gu yun wu xin. ru wu wei wu xin shi ye. zong jing lu si shi wu yue: "da bao ji jing yun: wen shu shi li yan: ru ren xue she, jiu xi ze qiao. hou sui wu xin, yi jiu xi gu, jian fa jie zhong. wo yi ru shi, chu xue bu si yi san mei, xi xin yi chu. ruo jiu xi cheng jiu, geng wu xin xiang. heng yu ding ju. xian de yun: yi nian wang xin jin dong, ji ju shi jian zhu ku. ru ren zai jing ji lin, bu dong ze ci bu shang. wang xin bu qi, heng chu ji mie zhi le. yi nian wang xin cai dong, ji bei zhu you ci shang. gu jing yun: you xin jie ku, wu xin ji le." tong ba shi san yue: "ruo bu qi wang xin, ze neng shun jue. suo yi yun wu xin shi dao." jin gang jing yue: "guo qu xin bu ke de, xian zai xin bu ke de, wei lai xin bu ke de." chuan xin fa yao xia yue: "ru jin dan xue wu xin, dun xi zhu yuan. mo sheng wang xiang fen bie. wu ren wu wo, wu tan chen, wu zeng ai, wu sheng fu, dan chu que ru xu duo zhong wang xiang, xing zi ben lai qing jing. ji shi xiu xing pu ti fa fu deng."
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
五辛 [wu xin]—The Five Pungent Vegetables/Spices — [Miscellaneous Terms (雜語 [za yu])] Also called the Five Pungent Vegetables (五葷 [wu hun]). These are five kinds of vegetables with a pungent taste. The Brahmajala Sutra (梵網經 [fan wang jing]), lower volume, states: "If a disciple of the Buddha shall not eat the Five Pungent Vegetables: garlic (大蒜 [da suan]), gecong (茖葱 [ge cong]), cizong (慈葱 [ci cong]), lancong (蘭葱 [lan cong]), and asafoetida (興渠 [xing qu]). These five kinds are not to be eaten in any food. If one intentionally eats them, they commit a minor offense." The Shurangama Sutra (楞嚴經 [leng yan jing]), scroll eight, states: "All sentient beings seeking samadhi (三摩提 [san mo ti]) must abstain from the five kinds of pungent vegetables in the world. These five pungent vegetables, when cooked, arouse lust; when eaten raw, they increase anger. Thus, in this world, those who eat pungent vegetables, even if they can expound the twelve divisions of the Buddhist canon (十二部經 [shi er bu jing]), the devas and immortals of the ten directions will despise their foul odor and all keep their distance." The Tiantai Commentary on the Precepts (天台戒疏 [tian tai jie shu]), lower volume, states: "It was formerly said: The Five Pungent Vegetables are garlic, congcong, asafoetida (興渠 [xing qu]), chives (韮 [jiu]), and rakkyo (薤 [xie]). This text (referring to the Brahmajala Sutra) lists lancong (蘭葱 [lan cong]) as sufficient for the five, and Mingyuan (名苑 [ming yuan], a text) also distinguishes the Five Pungent Vegetables. Garlic (大蒜 [da suan]) is huling (葫菱 [hu ling]); ge (茖 [ge]) is rakkyo (薤 [xie]); cizong (慈葱 [ci cong]) is onion; lancong (蘭葱 [lan cong]) is small garlic; and asafoetida (興渠 [xing qu]) is congji (蔥蒺 [cong ji])." Asafoetida (興渠 [xing qu]) is the Sanskrit (梵語 [fan yu]) name for "pungent resin" (辛膠 [xin jiao]). The Biographies of Eminent Monks from the Tang Dynasty (唐高僧傳 [tang gao seng chuan]) states that many monks were confused about asafoetida (興渠 [xing qu]), some saying it was rape (蕓臺 [yun tai]) or coriander (胡荽 [hu sui]), others saying it was awei (阿魏 [a wei], another name for asafoetida). Only in a separate text within the Pure Land Collection (淨土集 [jing tu ji]) is it stated that among the Five Pungent Vegetables, this land (China) only has four, lacking asafoetida (興渠 [xing qu]). Asafoetida (興渠 [xing qu]) grows in Khotan (于闐 [yu tian]), its root is thick like a thin turnip (蔓菁 [man jing]) and white, and its smell is like garlic. Rape (蕓臺 [yun tai]) and coriander (胡荽 [hu sui]) are not among the Five Pungent Vegetables, so eating them is not an offense. However, many other books still consider rape and coriander to be pungent vegetables (葷 [hun]), unaware of their error.
五辛—【雜語】又曰五葷。五種有辛味之蔬菜也。梵網經下曰：「若佛子不得食五辛：大蒜、茖葱、慈葱、蘭葱、興渠，是五種一切食中不得食。若故食，犯輕垢罪。」楞嚴經八曰：「諸眾生求三摩提，當斷世間五種辛菜。此五種辛，熟食發婬，生啖增恚。如是世界食辛之人，縱能宣說十二部經，十方天仙嫌其臭穢，咸皆遠離。」天台戒疏下曰：「舊云：五辛謂蒜、蔥葱、興渠、韮、薤，此文止蘭葱足以為五，兼名苑分別五辛。大蒜，是葫菱；茖是薤；慈葱是葱；蘭葱是小蒜；興渠是蔥蒺也。」興渠為梵語辛膠之名。唐高僧傳，謂僧徒多迷興渠，或云蕓臺胡荽，或云阿魏，唯淨土集中別行書出云五辛，此土唯有四，闕於興渠。興渠生于闐，根麤如細蔓菁而白，其臭如蒜。臺荽非五辛，所食無罪。今他書猶多以芸臺胡荽為葷，不知其誤。
[zá yǔ] yòu yuē wǔ hūn. wǔ zhǒng yǒu xīn wèi zhī shū cài yě. fàn wǎng jīng xià yuē: “ruò fú zi bù dé shí wǔ xīn: dà suàn,, gé cōng,, cí cōng,, lán cōng,, xìng qú, shì wǔ zhǒng yī qiè shí zhōng bù dé shí. ruò gù shí, fàn qīng gòu zuì.” léng yán jīng bā yuē: “zhū zhòng shēng qiú sān mó tí, dāng duàn shì jiān wǔ zhǒng xīn cài. cǐ wǔ zhǒng xīn, shú shí fā yín, shēng dàn zēng huì. rú shì shì jiè shí xīn zhī rén, zòng néng xuān shuō shí èr bù jīng, shí fāng tiān xiān xián qí chòu huì, xián jiē yuǎn lí.” tiān tái jiè shū xià yuē: “jiù yún: wǔ xīn wèi suàn,, cōng cōng,, xìng qú,, jiǔ,, xiè, cǐ wén zhǐ lán cōng zú yǐ wèi wǔ, jiān míng yuàn fēn bié wǔ xīn. dà suàn, shì hú líng； gé shì xiè； cí cōng shì cōng； lán cōng shì xiǎo suàn； xìng qú shì cōng jí yě.” xìng qú wèi fàn yǔ xīn jiāo zhī míng. táng gāo sēng chuán, wèi sēng tú duō mí xìng qú, huò yún yún tái hú suī, huò yún ā wèi, wéi jìng tǔ jí zhōng bié xíng shū chū yún wǔ xīn, cǐ tǔ wéi yǒu sì, què yú xìng qú. xìng qú shēng yú tián, gēn cū rú xì màn jīng ér bái, qí chòu rú suàn. tái suī fēi wǔ xīn, suǒ shí wú zuì. jīn tā shū yóu duō yǐ yún tái hú suī wèi hūn, bù zhī qí wù.
[za yu] you yue wu hun. wu zhong you xin wei zhi shu cai ye. fan wang jing xia yue: "ruo fu zi bu de shi wu xin: da suan,, ge cong,, ci cong,, lan cong,, xing qu, shi wu zhong yi qie shi zhong bu de shi. ruo gu shi, fan qing gou zui." leng yan jing ba yue: "zhu zhong sheng qiu san mo ti, dang duan shi jian wu zhong xin cai. ci wu zhong xin, shu shi fa yin, sheng dan zeng hui. ru shi shi jie shi xin zhi ren, zong neng xuan shuo shi er bu jing, shi fang tian xian xian qi chou hui, xian jie yuan li." tian tai jie shu xia yue: "jiu yun: wu xin wei suan,, cong cong,, xing qu,, jiu,, xie, ci wen zhi lan cong zu yi wei wu, jian ming yuan fen bie wu xin. da suan, shi hu ling; ge shi xie; ci cong shi cong; lan cong shi xiao suan; xing qu shi cong ji ye." xing qu wei fan yu xin jiao zhi ming. tang gao seng chuan, wei seng tu duo mi xing qu, huo yun yun tai hu sui, huo yun a wei, wei jing tu ji zhong bie xing shu chu yun wu xin, ci tu wei you si, que yu xing qu. xing qu sheng yu tian, gen cu ru xi man jing er bai, qi chou ru suan. tai sui fei wu xin, suo shi wu zui. jin ta shu you duo yi yun tai hu sui wei hun, bu zhi qi wu.
1) 舞心 ts = wǔ xīn p refers to [phrase] “a dancing mind”; Domain: Buddhism 佛教 [fu jiao]; Notes: The 33rd of the 六十心 [liu shi xin] sixty kinds of mind; seeking supernatural powers (FGDB '六十心 [liu shi xin]'; Giebel 2005, pp. 10-12; T 848, Scroll 1, 18.0002c03) .
2) 烏心 t = 乌心 s = wū xīn p refers to [phrase] “the mind of a crow”; Domain: Buddhism 佛教 [fu jiao]; Notes: The 38th of the 六十心 [liu shi xin] sixty kinds of mind; always in fear (FGDB '六十心 [liu shi xin]'; Giebel 2005, pp. 10-12; T 848, Scroll 1, 18.0002c03) ..
3) 五辛 ts = wǔ xīn p refers to [phrase] “the five pungent spices; the five pungent vegetables”; Domain: Buddhism 佛教 [fu jiao]; Notes: Sanskrit equivalent: parivyaya (FGDB '五辛 [wu xin]'; SH '五辛 [wu xin]', p. 128) ..
4) 五心 ts = wǔ xīn p refers to [phrase] “five minds”; Domain: Buddhism 佛教 [fu jiao]; Notes: The five kinds of mind produced by perceiving objects: (1) 率爾心 [lu er xin] first impression, (2) 尋求心 [xun qiu xin] the seeking mind, (3) 決定心 [jue ding xin] the deciding mind, (4) 染淨心 [ran jing xin] the poluted mind, and (5) 等流心 [deng liu xin] the mind producing effects (Ding '五心 [wu xin]'; FGDB '五心 [wu xin]'; SH '五心 [wu xin]', p. 117) ..
5) 無心 t = 无心 s = wú xīn p refers to [noun] “No-Mind”; Domain: Buddhism 佛教 [fu jiao] , Subdomain: Fo Guang Shan; Notes: (Glossary of Humanistic Buddhism)..
6) 無心 t = 无心 s = wú xīn p refers to [noun] “no-mind”; Domain: Buddhism 佛教 [fu jiao]; Notes: In the sennse of 離妄念 [li wang nian] Freedom from fanciful thinking (Ding '無心 [wu xin]'; FGDB '無心 [wu xin]'; Sharf 2005, p. 193)..
Chinese Buddhism (漢傳佛教, hanchuan fojiao) is the form of Buddhism that developed in China, blending Mahayana teachings with Daoist and Confucian thought. Its texts are mainly in Classical Chinese, based on translations from Sanskrit. Major schools include Chan (Zen), Pure Land, Tiantai, and Huayan. Chinese Buddhism has greatly influenced East Asian religion and culture.
Languages of India and abroad
Chinese-English dictionary
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
無心 [wú xīn] [wu xin]—
1. Not intentional, not on purpose. Liu Yiqing, Southern Dynasty Song, A New Account of the Tales of the World, Virtuous Women: "The country is destroyed and the family is ruined, I did not intend to come to this point (國破家亡 [guo po jia wang]，至此 [zhi ci]). If I can be killed today, that is my original wish (今日若能見殺 [jin ri ruo neng jian sha]，乃是本懷 [nai shi ben huai])." Wu Jingzi, The Scholars, Chapter 8: "You unintentionally obtained this book today (你今得了此書 [ni jin de le ci shu]), it is truly a blessing from heaven (真乃天幸 [zhen nai tian xing])."
2. Without the mood or state of mind. Prince Zhanghuai's commentary in Book of the Later Han, Volume 60, Part 2, Biography of Cai Yong quoting Cai Yong's Unofficial Biography: "My duty is to observe and hope, my worries are spread and I am anxious, I have no mood to pick up a pen and create a draft, to present to the court (職在候望 [zhi zai hou wang]，憂佈焦灼 [you bu jiao zhuo]，能復操筆成草 [neng fu cao bi cheng cao]，致章闕廷 [zhi zhang que ting])." Li Boyuan, A History of Civilization, Chapter 20: "At this time, Jia, Yao, and the other two, had no mood to look at the scenery in the garden, their minds were only on listening to their performance (此時賈 [ci shi jia]、姚四人 [yao si ren]，觀看園內的景緻 [guan kan yuan nei de jing zhi]，一心只想聽他們演說 [yi xin zhi xiang ting ta men yan shuo])."
3. Without prejudice. Zhou Hui, Song Dynasty, Qingbo Biezhi, Volume 1: "I deal with it without prejudice (處之 [chu zhi]), without prejudice there is clarity (則明 [ze ming]), without prejudice there is no bias (則不偏 [ze bu pian]), without prejudice there is no selfishness (則不私 [ze bu si])."
無心：1.不是故意的、並非存心如此。南朝宋．劉義慶《世說新語．賢媛》：「國破家亡，無心至此。今日若能見殺，乃是本懷。」《儒林外史》第八回：「你今無心得了此書，真乃天幸。」
2.沒有心情、心緒。《後漢書．卷六○下．蔡邕列傳》章懷太子注引《邕別傳》：「職在候望，憂佈焦灼，無心能復操筆成草，致章闕廷。」《文明小史》第二○回：「此時賈、姚四人，無心觀看園內的景緻，一心只想聽他們演說。」
3.沒有成見。宋．周煇《清波別志》卷上：「朕以無心處之，無心則明，無心則不偏，無心則不私。」
wú xīn:1. bù shì gù yì de,, bìng fēi cún xīn rú cǐ. nán cháo sòng． liú yì qìng < shì shuō xīn yǔ． xián yuàn>: “guó pò jiā wáng, wú xīn zhì cǐ. jīn rì ruò néng jiàn shā, nǎi shì běn huái.” < rú lín wài shǐ> dì bā huí: “nǐ jīn wú xīn dé le cǐ shū, zhēn nǎi tiān xìng.”
2. méi yǒu xīn qíng,, xīn xù. < hòu hàn shū． juǎn liù○xià． cài yōng liè chuán> zhāng huái tài zi zhù yǐn < yōng bié chuán>: “zhí zài hòu wàng, yōu bù jiāo zhuó, wú xīn néng fù cāo bǐ chéng cǎo, zhì zhāng què tíng.” < wén míng xiǎo shǐ> dì èr○huí: “cǐ shí jiǎ,, yáo sì rén, wú xīn guān kàn yuán nèi de jǐng zhì, yī xīn zhǐ xiǎng tīng tā men yǎn shuō.”
3. méi yǒu chéng jiàn. sòng． zhōu huī < qīng bō bié zhì> juǎn shàng: “zhèn yǐ wú xīn chù zhī, wú xīn zé míng, wú xīn zé bù piān, wú xīn zé bù sī.”
wu xin:1. bu shi gu yi de,, bing fei cun xin ru ci. nan chao song. liu yi qing < shi shuo xin yu. xian yuan>: "guo po jia wang, wu xin zhi ci. jin ri ruo neng jian sha, nai shi ben huai." < ru lin wai shi> di ba hui: "ni jin wu xin de le ci shu, zhen nai tian xing."
2. mei you xin qing,, xin xu. < hou han shu. juan liu○xia. cai yong lie chuan> zhang huai tai zi zhu yin < yong bie chuan>: "zhi zai hou wang, you bu jiao zhuo, wu xin neng fu cao bi cheng cao, zhi zhang que ting." < wen ming xiao shi> di er○hui: "ci shi jia,, yao si ren, wu xin guan kan yuan nei de jing zhi, yi xin zhi xiang ting ta men yan shuo."
3. mei you cheng jian. song. zhou hui < qing bo bie zhi> juan shang: "zhen yi wu xin chu zhi, wu xin ze ming, wu xin ze bu pian, wu xin ze bu si."
1) 五辛 ts = wǔ xīn p refers to “see 五葷 | 五荤 [wu3 hun1]”.
2) 無心 t = 无心 s = wú xīn p refers to “unintentionally/not in the mood to”..
3) 誤信 t = 误信 s = wù xìn p refers to “to falsely believe/to be mislead/to fall for (a trick etc)”..
無心 t = 无心 s = wú xīn p refers to [adjective] “unintentional”; Domain: Literary Chinese 文言文 [wen yan wen]; Notes: In the sennse of 不是故意的 [bu shi gu yi de] (CC-CEDICT '無心 [wu xin]'; Guoyu '無心 [wu xin]').
1) 悟新 [wù xīn] refers to: “Wuxin” [Chinese personal name].
[Korean] 오신 / Osin.
[Japanese] ゴシン / Goshin.
2) 五辛 [wǔ xīn] refers to: “five pungent roots”.
五辛 is further associated with the following language/terms:
[Related Chinese terms] 五葷.
[Sanskrit] pañca-parivyaya.
[Tibetan] spod lnga.
[Vietnamese] ngũ tān.
[Korean] 오신 / osin.
[Japanese] ゴシン / goshin.
3) 五心 [wǔ xīn] refers to: “five states of mind”.
五心 is further associated with the following language/terms:
[Vietnamese] ngũ tām.
[Korean] 오심 / o sim.
[Japanese] ゴシン / go shin.
4) 無心 [wú xīn] refers to: “lacking (defiled) thought”.
無心 is further associated with the following language/terms:
[Related Chinese terms] 無有心.
[Sanskrit] acittika.
[Tibetan] sems med pa.
[Vietnamese] vô tām.
[Korean] 무심 / musim.
[Japanese] ムシン / mushin.
5) 無信 [wú xìn] refers to: “no faith”.
無信 is further associated with the following language/terms:
[Related Chinese terms] 不信; 不信心; 非信.
[Sanskrit] agurava; aśrāddha; aśrāddhya; āśraddhya.
[Tibetan] ma dad pa.
[Vietnamese] vô tín.
[Korean] 무신 / musin.
[Japanese] ムシン / mushin.
Chinese language.
See also (Relevant definitions)
Starts with (+27): Wu xin bu li, Wu xin cai, Wu xin cheng ming, Wu xin dao ren, Wu xin de, Wu xin ding, Wu xin huo shui, Wu xin jia, Wu xin jie, Wu xin men jue, Wu xin men jue wei, Wu xin nu, Wu xin san mei, Wu xin shui mian, Wu xin shui mian wei, Wu xin su, Wu xin wei, Wu xin wu ke de, Wu xin xin, Wu xin yi.
Full-text (+338): You kou wu xin, Wu xin ding, Wu xin san mei, Wu xin dao ren, Er wu xin ding, Shi wu xin, Wu xin cha liu liu cheng yin, Wu wei wu xin, Zi jue wu xin, Wu hun, Cha fan wu xin, You zui wu xin, Wu xin nu, E xie wu xin, Shi wu xin jie, Wu xin xin, Wu nian wu xin, Wu xin de, Wu xin cai, Wu xin men jue.
Relevant text
Search found 8 books and stories containing Wu xin, Wǔ xīn, Wǔxīn, Wuxin, Wú xīn, Wúxīn, Wū xīn, Wūxīn, Wù xìn, Wùxìn, Wù xīn, Wùxīn, Wú xìn, Wúxìn, 五心, 五辛, 悟新, 无心, 烏薪, 烏心, 無心, 無信, 舞心, 誤信, 误信; (plurals include: Wu xins, Wǔ xīns, Wǔxīns, Wuxins, Wú xīns, Wúxīns, Wū xīns, Wūxīns, Wù xìns, Wùxìns, Wù xīns, Wùxīns, Wú xìns, Wúxìns). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Taisho: Chinese Buddhist Canon
Sutta 44: Kshanti and King Kali < [Part 152 - Discourse of the Collection of the Six Perfections]
Sutta 4: The Five Hindrances and Five Fetters < [Part 125 - Ekottara-Agama (Numbered Discourses)]
Sutta 9: Who is Easy and Difficult to Teach < [Part 125 - Ekottara-Agama (Numbered Discourses)]
Kong Yingda, Cheng Xuanying, and Their “Others” < [Volume 15, Issue 3 (2024)]
Preparatory Guidelines for Meditation in Pre-Modern Sino-Tibetan Buddhist... < [Volume 16, Issue 5 (2025)]
Transformation of the Linji School’s Perspective on Seated Meditation... < [Volume 14, Issue 9 (2023)]
Ksitigarbha Bodhisattva (Sutra of the Great Vow)
Bhesajjakkhandhaka (Chapter on Medicine) (by Hin-tak Sik)
Surgery (a): Perineal Diseases < [Chapter 5 - Diseases and Treatments in the Chapter on Medicine]
A Dictionary Of Chinese Buddhist Terms (by William Edward Soothill)
Pursuing Cleaner Skies < [Volume 16, Issue 24 (2024)]
A Study of the Time–Space Evolution Characteristics of Urban–Rural... < [Volume 8, Issue 11, November (2016)]
A New Approach to Identify Social Vulnerability to Climate Change in the... < [Volume 9, Issue 12 (2017)]