Taxonomy of meanings for 心:　　

Additional information about 心

說文解字: 【心】，人心，土藏，在身之中。象形。博士說以爲：火藏。凡心之屬皆从心。 【息答切】

Criteria
• EFFORT
  

  1. The most general word for physical (and sometimes also mental) effort is perhaps miǎn 勉.

  2. Láo 勞 (ant. yì 逸 "failure to put in an effort, relaxed attitude") emphasises the strenuousness and the tiresome nature of effort, and is the most widely used word.

  3. Lì 力 emphasises the strength needed to make a effort.

  4. Wù 務 emphasises the dutifulness of effort. NB: the meaning "strive to" is separate. See STRIVE FOR.

  5. Qín 勤 refers to an honest and strenuous effort.

  6. Yòng xīn 用心 focusses on concentration and the consciousness of an effort.

  7. The common word jìn 盡 is sometimes used to refer to an all-out effort to do something.

• FEELING
  

  1. The current general word for emotional states and feelings as well as attitudes is xīn 心.

  2. Qíng 情 refers specifically to one's real inner state, and one's basic essential feelings, one's essential emotional repertoire, also: one's instincts as opposed to one's aspirations mediated by reflection. [NB: We have no "love is a 情 " in classical Chinese, and neither do we have anything like "love is a 心 ".]

  3. Huái 懷 refers to a current emotional state or intensely felt attitude of any kind.

  4. Duān 端 is a philosophical term referring to a specific basic moral and emotional sensibility or instinct.

  See also FEEL

• CHINESE LANGUAGE
  

  1. guānhuà 官話 "Mandarin" is obsolete, and its traditional antonym was xiāngyǔ 鄉語 "local speech".

  From Míng Dynasty times, this was a current word for the common vernacular language used by administrative staff of any kind throughout China.

  DC: 明何良俊《四友齋叢說 ‧ 史十一》： " 雅宜不喜作鄉語，每發口必官話。 "

  2. báihuà 白話 "plain speech, vernacular" (as opposed to wényán 文言 )

  This is a modern word referring to an easily accessible written version of the Chinese language. In classical contexts or early vernacular contexts the expression always seems to refer to "empty talk" rather than the vernacular language.

  3. guóyǔ 國語 "national language" (ant. wàiyǔ 外語 ) (pre-1950ies and Taiwan)

  A word that continues to be in increasing common use even in Mainland China today, and which is standard in places like Malaysia or Singapore, as well as in Taiwan.

  4. zhōngguóyǔ 中國語 "language of China" (ant. wàiguóyǔ 外國語 )

  Current Japanese way of writing the Japanese word for the Chinese language, but the expression has a long history in China, the first attested use being in Yáng Xióng's Model Sayings of the first century BC.

  5. pǔtōnghuà 普通話 "common language" (Mainland China) (ant. dìfāngyǔ 地方語, fāngyán 方言 "dialect (not in the ancient meaning)")

  This is a very common modern expression which corresponds to Greek koinē, and the word is always used in counterdistinction to (often mutually incomprehensible) dialects. The word has a rather political flair.

  6. Hànyǔ 漢語 "language of the Hàn people" (should include all dialects, but is often used otherwise)

  This is the most current word for the Chinese language as opposed to other 族語 "national languages". The word is very current in the Buddhist Tripitaka, but it is also attested elsewhere 庾信《奉和法筵應詔》： " 佛影胡人記，經文漢語翻。 ". The term is also attested in 世說新語.

  7. Zhōngguóhuà 中國話 "Chinese speech" (includes all dialects)

  This word is always used in counterdistinction to foreign languages. It has become current in international contexts in nineteenth century novels.

  8. Zhōngwén 中文 "Chinese (typically written) language" (ant. wàiwén 外文, often icludes speech: 會說中文 )

  This word is already attested in the medieval 搜神記, where it refers to the written language. In Modern Standard Chinese this is a very common way of referring to Chinese as opposed to foreign languages, and as a subject in school curricula.

  9. Huáyǔ 華語 "Chinese talk" (used mainly in Singapore, Hong Kong etc.)

  This word has a long history in Buddhist texts, and it is also already attested in 劉知幾《史通 ‧ 言語》： "... 必諱彼夷音，變成華語.

  10. Hànyīn 漢音 "Han-Chinese sounds" refers to the Chinese language in a poetic style. Sanskrit is currently referred to as 梵音.

  HD sub verbo 漢文： 2. 漢語；漢字。南朝梁僧祐《梵漢譯經音義同异記》： " 或善梵義而不了漢音，或明漢文而不曉梵意。 "

  HD: 2. 指漢語。南朝宋朱廣之《咨顧道士＜夷夏論＞》： " 想茲漢音，流入彼國。 "

  老子漢人也。

  新修科分六學僧傳 R133_p0714a04(02)║

  胡蕃國也。土地不同。則言音亦異。當其化胡成佛之際。為作漢音耶。作蕃音耶。苟以漢音。則蕃國有所不解。以蕃音。則此經之至。宜須翻譯。

  11. Hàn yán 漢言 "Hàn language, language of the Hàn Dynasty> Chinese" (ant. 胡言 or 胡語 ) is a historico-ethnographic term.

  This remained a very common way of referring to the Chinese language long after the Hàn Dynasty, as is clear from the Buddhist Tripitaka. (424 occurrences in CBETA.)

  T25n1512_p0835b29(05)║

  胡言般若波羅蜜。

  漢言智慧彼岸也

  T48n2023_p1095c25(00)║

  志曰。

  佛者。 Buddha

  漢言覺也。 is "the enlightened" in Hàn language"

  將以覺悟群生也。 He will bring enlightenment to the sentient beings.

  12. Wényán 文言 "literary Chinese" (ant. báihuà 白話 "plain vernacular") today refers to a modernised version of traditional classical Chinese, as used for example in letters. But in the Buddhist Tripitaka, for example, the phrase regularly refers to ornate Chinese, ornate formulations. Neither traditionally nor in modern times is 文言 used in counterdistinction to foreign languages: the contrast is with other varieties of Chinese.

  DC: 4. 別於白話的古漢語書面語。蔡元培《在國語傳習所的演說》： " 文言上還有例句，如 ' 爾無我詐，我無爾虞 ' 等。 "

  13. wényánwén 文言文 "literary Chinese writing" (ant. báihuàwén 白話文 ) refers to classical Chinese as it continues to be used in the introductions to books and in formal letter-writing.

  This is a twentieth century word, as far as I can see.

  14. báihuà-wén 白話文 "plain talk writing" (ant. wényánwén 文言文 ) is a term with a strong stylistic nuance.

  This is a twentieth century word.

  15. tōngyòngyǔ 通用語 "general use language".

  This is a twentieth century neologism designed to replace 普通話. The term has never achieved broad use.

  16. dàzhòngyǔ 大眾語 "mass language" is obsolete today.

  This is a politicised ideological concept stressing the universal use and popularity of the Chinese language as advocated by language politicians. It is a twentieth century political neologism.

  17. guówén 國文 "state writing" refers in a formal way to written Chinese.

  This is a twentieth century term mainly used in connection with educational politics.

  HD: 許地山《東野先生》： “ 這不是國文教科書底一課麼？ ”

  18. Hàn wén 漢文 (obsolete, current in Buddhist texts) "Hàn (typically written) language"

  HD: 2. 漢語；漢字。南朝梁僧祐《梵漢譯經音義同异記》： " 或善梵義而不了漢音，或明漢文而不曉梵意。 "

  19. Zhōngguó wénzì 中國文字 "the Chinese (written) language"

  T49n2036_p0477a06(03)║　

  中國文字未通。蓋不可知也。

  R110_p0542b01(05)║

  偈語原必有韻譯以中國文字。則無可協。

  R110_p0542b09(00)║

  流入東土後。以中國文字經為尊稱。故亦稱經。

  20. Huá yán 華言 is an obsolete traditional term for Chinese that comes over 1200 times in Taisho Tripitaka.

  R150_p0541a 13(00)║

  剌麻者。乃西域之尊稱。

  譯華言為無上二字。

  R149_p0695a 12(00)║

  梵語阿修羅。亦云阿素洛。

  又云阿須倫。

  華言非天。

  R149_p0718b05(03)║

  梵語袈裟華言壞色衣。

  21. dōngtǔ Huáxiàyán 東土華夏言 "Chinese language in the eastern regions" is an ad hoc periphrastic expression which one might insist was never lexicalised, but it is perhaps worth recording just as well, if only in order to

  R059_p0119b04(00)║

  梵語。西天梵國語也。

  華言。東土華夏言也。

  譯者翻也。

  謂翻梵天之語。轉成漢地之言也。

  22. Hàn'ér yányǔ 漢兒言語 "Hàn language" is a term that is current in Korean textbooks of colloquial Chinese, like the famous 老乞大 : “ 你是高麗人，卻怎麼漢兒言語說的好。 ” See also the article in 太田辰夫《漢語史通考 · 關於漢兒言語》

  23. Jìn wén 晉文 (obsolete, current in Buddhist texts) "Jìn (typically written) language" is fairly rare, but clear examples are easily found:

  T50n2059_p0326c12(02)║

  還歸中夏。

  自燉煌至長安。

  沿路傳譯寫為晉文。

  24. Jìn yán 晉言 (obsolete, current in Buddhist texts) "Language of the Jìn" is common indeed, but many examples can be read technically as "in Jìn this translates as". Not however in this example:

  於龜茲國金華祠。

  T14n0434_p0105ā6(01)║　

  演出此經。譯梵音為晉言。

  T33n1693_p0001ā7(01)║

  斯經似安世高譯。為晉言也。 (punctuation probably wrong!)

  25. Jìn yǔ 晉語 (obsolete, current in Buddhist texts) "Speech of the Jìn"

  T50n2059_p0329ā2(00)║

  手執梵文口宣晉語。

  T55n2145_p0072b24(03)║

  先誦本文。

  然後乃譯為晉語。

  26. Jìn yīn 晉音 "Jìn Dynasty speech"

  T14n0434_p0105á1(00)║

  沙門慧海者。通龜茲語。

  善解晉音。

  林復命使譯龜茲語為晉音。

  T50n2060_p0634á6(02)║

  外國語云阿耨菩提。

  晉音翻之無上大道。

  27. Qín yán 秦言 "Qín language> Chinese" is the standard way of providing Chinese translations for Sanskrit words in the Buddhist Tripitaka. (No less than 1132 examples in CBETA, but mostly formulaic, as in the following examples.)

  答曰。摩訶秦言大。 "maha is "big"in Chinese"

  T25n1509_p0383á2(03)║

  今問摩訶薩義。摩訶者秦言大。

  28. Qín yǔ 秦語 "Speech of the Qín > Chinese"

  In the Buddhist Tripitaka, this is a very formal term for Chinese, not very common. (Only 22 occurrences in CBETA)

  T26n1543_p0771b02(08)║

  梵本十五千七十二首盧 ( 四十八萬二千五百四言 ) 。

  秦語十九萬五千二百五十言。

  T51n2068_p0053c09(05)║

  什自手執胡經。

  口譯秦語曲從方言而趣不乖本。

  T51n2068_p0054á9(07)║

  什自執梵本口譯秦語。

  T55n2145_p0072b07(28)║

  胡本十五千七十二首盧 ( 四十八萬二千三百四言 ) 秦語十九萬五千二百五十言

  T55n2145_p0073c09(02)║

  胡本一萬一千七百五十二首盧長五字也。

  凡三十七萬六千六十四言也。

  秦語為十六五千九百七十五字。

  29. Táng wén 唐文 (obsolete, current in Buddhist texts) "Táng (typically written) language"

  This is the standard way of referring to the written Chinese language in Buddhist texts of the Táng dynasty.

  R130_p0664b06(02)║

  以華言唐文刻釋氏經典

  T39n1797_p0803b21(10)║

  不得梵文依唐文得意亦同。

  T48n2025_p1160a24(08)║

  唐文多對偶當盡翻譯。

  T50n2060_p0614c17(05)║

  有天竺三藏大齎梵本擬譯唐文。

  R024_p0177a16(02)║　

  語精梵言。

  雖亦兼美唐文。

  乍來恐未盡善。

  30. Táng yán 唐言 (obsolete, current in Buddhist texts) "Language of the Táng".

  1523 occurrences in CBETA. Occasionally, one wonders whether this does refer to Táng time Chinese whereas Hànyīn 漢音 does not:

  T20n1177Ap0724c02(01)║

  遂將得舊翻譯唐言漢音經本在寺。

  31. Táng yǔ 唐語 (obsolete, current in Buddhist texts) "Speech of the Táng"

  A fairly rare way of referring to the Chinese language in Táng Buddhist texts. (Only 18 occurrences in CBETA)

  R014_p0563a14(02)║

  印度罽賓皆未詳唐語。

  R036_p0985a16(18)║　　　　

  又多兩重怗文當知初依梵文後釋唐語

  T30n1579_p0283c07(05)║

  三藏法師玄奘。

  敬執梵文譯為唐語。

  32. Táng yīn 唐音 "Táng speech" is a regular expression for Táng Dynasty Chinese in the Buddhist Tripitaka.

  R036_p0584b13600)

  梵語本是兩名唐音無以甄別

  R066_p0717b08(01)║

  此偈乃是梵語訛言。

  傳者將為唐音正字。

  33. Tánghuà 唐話 "Táng talk" is a current Cantonese term for Chinese, and the famous intellectual 許地山 writes: 他說的雖是唐話，但是語格和腔調全是不對的。 But in this phrase, I am instructed by my teacher and friend Jiǎng Shàoyú, Táng refers not to the dynasty but to 唐山.

  34. Dà Táng yǔ 大唐語 "Speech of the Great Táng Dynasty" is rarely attested, but the word does exist:

  R150_p1055b17(00)║

  若僧雖是新羅人。却會大唐語。 Monk Ruò was a person from Xīnluó, but he spoke the language of the Great Táng Dynasty.

  35. Hàn 漢 is an abbreviation for Hànyǔ 漢語 currently used in Buddhist translation theory, but the word is not in itself a term for the Chinese language outside such technical contexts.

  T21n1293_p0378c15(02)║　

  翻梵為漢 Translate the Sanskrit into Chinese.

  R068_p0353b05(05)║

  梵是天竺之言。

  漢是此土之語。

  R133_p0623b09(07)║

  序以條列梵漢旨義。

  R005_p0007b03(02)║

  翻譯之家自有規准。 The specialists in translation have their own standards.

  若名梵漢共有。 If a term exists both in Sanskrit and in Chinese

  則敵對而翻。 than they just match the terms up in translation.

  36. Táng 唐 "language of the Táng Dynsasty.

  梵唐

  T54n2133Ap1196b12(02)║　

  一曰義淨撰梵語千字文。

  或名梵唐千字文。

  T55n2176_p1118a01(00)║　

  梵唐對譯阿彌陀經一卷 ( 仁 )

  This is the same as 梵唐語：

  T55n2176_p1118b20(00)║　

  梵唐語對註譯大佛頂真言一卷

  T55n2176_p1119c19(18)║

  梵唐對譯法花二十八品

  T55n2176_p1120a05(00)║　

  梵唐對譯金剛般若經二卷

  T55n2176_p1131a06(00)║　

  梵唐文字一卷

  37. Jìn 晉 "the language of the Jìn Dynasty.

  The term is rarely used to refer directly to the language, unlike the common Táng 唐. But examples do exist:

  T55n2157_p0795c08(08)║

  既學兼梵晉故譯義精允。

  38. nèidìhuà 內地話 refers to the language spoken on the Mainland, and the word is mostly used on Taiwan. This term represents an outsider's view on the Chinese language. (2.9 million hits in Google! This important word was brought to my attention by Jens Østergaard Petersen.)

  39. shénzhōu yǔ 神州語 "the language of our divine land" is quaint, nationalistically sentimental, and a rare way of referring to the Chinese language.

  beijing.kijiji.cn/á1221463.html:

  心中一暖，想到他居然會說神州語，正要說些甚麼，但一開口，嘴部動作牽動喉嚨，...

  40. zúyǔ 族語 "the national language (of the Chinese) is a borderline case because the term refers to national languages in general, and only by extension to Chinese in particular.

  42. Hàn dì zhī yán 漢地之言 "language of the Ha4n territory" is a marginal periphrastic expression which one should probably not regard as a lexicalised item. One could study such periphrastic expressions separately from the lexicalised vocabulary.

  R059_p0119b06(06)║

  謂翻梵天之語。轉成漢地之言也。

  [43. jīngpiànzi 京片子 "Chinese as spoken in Peking" is a borderline case because it does refer to Peking speech, but not insofar as it is the standard for the whole of China. Colloquial examples of this sort could be multiplied...]

• PATRIOTISM
  

  The modern keyword 愛國 "patriotic" has an interesting history in China from ZGC-times onwards. 愛國心 "patriotism" comes in a poem by 汪懋麟 quoted in HYDCD.

• INTEND
  

  1. The dominant general word in this group is yù 欲 (ant. fú 弗 "refuse to") which refers to any intention of any kind, and the subjects are normally animate.

  2. Qiě 且 "be about to" refers to the immediate future and does not stress intention, although the subject is normally human.

  3. Jiāng 將 refers to any impending event with animate or inanimate subjects.

  4. Yì 意 stresses the subjective aspect of planning and desiring to do something, involved in an intention to do something.

  5. Tú 圖 "make plans for" is a rather elevated word to use for intentions to engage in major undertakings.

  6. Xīn 心 refers to basic intentions or basic strategy.

• WEATHER
  

  There is no commonly used general concept for the weather in pre-Buddhist Chinese. The closest we come is perhaps qì 氣 as in ZUO 天有六氣, but consider the whole passage:

  天有六氣， (In the same way) there are six heavenly influences,

  降生五味， which descend and produce the five tastes,

  發為五色， go forth in the five colours,

  徵為五聲。 and are verified in the five notes;

  淫生六疾。 but when they are in excess, they produce the six diseases.

  六氣曰陰、陽、風、雨、晦、明也， Those six influences are denominated the yin, the yang, wind, rain, obscurity, and brightness.

  分為四時， In their separation, they form the four seasons;

  序為五節， in their order, they form the five (elementary) terms.

  過則為菑： When any of them is in excess, there ensues calamity.

  陰淫寒疾， An excess of the yin leads to diseases of the cold;

  陽淫熱疾， of the yang, to diseases of heat;

  風淫末疾， of wind, to diseases of the extremities;

  雨淫腹疾， of rain, to diseases of the belly;

  晦淫惑疾， of obscurity, to diseases of delusion;

  明淫心疾。 of brightness to diseases of the mind.

• BELIEVE
  

  [BASIC/MARGINAL]

  [EXPLICIT/IMPLICIT]

  [GENERAL/SPECIFIC]

  [FALSE/TRUE]

  [FUTURE/PAST/PRESENT]

  [HIGH-DEGREE/LOW-DEGREE]

  [IDIOM/WORD]

  [OBJECTIVE/SUBJECTIVE]

  1. Yǐ wéi 以為 and occasionally also yǐ 以 alone refer to a belief that is typically held to be less than reliable.

  [EXPLICIT], [GENERAL], [SUBJECTIVE], [VERB]

  2. Yǐ 以 alone sometimes refers to a belief that is typically held to be less than reliable, and seems simply short for yǐ wéi 以為.

  3. Wèi 謂 typically refers to a mistaken belief.

  [EXPLICIT], [FALSE!], [SUBJECTIVE], [VERB]

  4. Yì 意 refers to guesswork, anticipation and the like. See GUESS

  [FUTURE]

  5. Xìn 信 is sometimes used to refer to conviction, to someone trusting something to be the case or being confident that something is the case.

  [HIGH-DEGREE], [IMPLICIT], [VERB]

  6. Shì yóu 視猶 "look upon as" is occasionally used to refer to a belief attached to an attitude.

  [IDIOM], [IMPLICIT], [SUBJECTIVE], [VERB]

  7. Mín xīn 民心 is public opinion.

  [IDIOM], [IMPLICIT], [NOUN], [SPECIFIC]

  8. Jiàn 見 "view" is very occasionally used figuratively to refer to an opinion.

  [IMPLICIT], [MARGINAL], [NOUN]; [[RARE]]

• BODY
  

  [[CONGERIES]]

  1. The general word for the body versus the heart and soul is xíng 形 (ant. xīn 心 ) but note that this word also applies generally to non-human physical shape..

  2. Qū 軀 "physical frame" refers to body as seen from the outside, objectively, not as part of the person, and as constituted by flesh and bones.

  3. Shēn 身 (which also means "person") specifically refers to the main trunk of the body typically excluding head, arms and legs.

  4. Tǐ 體 refers to body as constituted by its various parts, in particular the limbs, and when it refers to the body as a whole the reference is to the posture and carriage of the body.

  5. Zhī 肢 refers specifically to the limbs and cannot be used to refer to other parts of the body at all. See LIMB

  6. Gōng 躬 is an elevated word which can be used to refer to a person as a whole, but also specifically to the body. See PERSON

  7. Xíng tǐ 形體 is the standard current binome for the physical body of both men and animals, including the body after death, among other things as the container of vital energy qì 氣.

  NB: Shī 尸 refers specifically to the dead body. See CORPSE

• BASIC NATURE
  

  1. The current and quite dominant word for the stable inherent and prototypically innate features of something is xìng 性 (ant. wéi 為 "what belongs to human action", and wěi 偽 "artificial").

  2. Qíng 情 (ant. wěi 偽 "artificical acquired character") refers to the basic nature of a thing as forming a pattern of reaction to other things.

  3. Xīn 心 refers specifically to psychological aspects of animate nature.

  4. Tiān 天 refers specifically to the non-man-made aspect of the nature of things.

  5. Zī 資 refers to human nature as an endowment and an asset given to man by nature.

  6. Wéi rén 為人 and wéi wù 為物 the possibly conditioned and hardly alterable basic constitutive nature of thing.

  7. Rén qíng 人情 refers to the natural sensibilities of humans.

• EMPATHY
  

  將心比心

  Latin unanimus (see Servius on Aeneid 4.8f).

• MEMORIAL
  

  1. The most general (rare) word for a memorial is shù 疏.

  2. Zòu 奏 refers to the act of submission of a memorial, from Qin times onwards specifically directed to the emperor.

  2. Biǎo 表 refers in Han times to a formal request for imperial support, often in matters of funeral arrangements etc.

  3. Zhāng 章 refers to a memorial of thanks.

  4. Yì 議 refers to formal and often controversial contribution towards the discussion of a political issue which is at issue.

  5. Shū 書 "document; letter" is sometimes used to refer specifically to a memorial to the throne.

  NB: The subtle distinctions between these forms of memorial are the subject of detailed discussion in Wénxīndiāolóng 文心雕龍, but the late date of this text must be kept in mind. Qǐ 啟 "expression of personal views addressed to the emperor" and zhuàng 狀 "formal accusation" are post-Han.

• MIND
  

  1. The general word for the mental sphere of man is xīn 心 "HEART> mind" (ant. xíng 形 "physical shape, body", tǐ 體 "limbs, body").

  2. Zhì 志 (ant. shēn 身 "body") never refers to the faculty of the will, but is the agency through which man has his highest aspirations in life.

  3. Qì 氣 can be used to refer specifically to the life-sustaining vital biological energies contained in the body as opposed to the phsyical make-up through bones, flesh, sinews, etc, of the body itself.

• HEART
  

  1. The standard word for the physiological organ known as the heart in English is xīn 心.

• MEDITATE
  

  心術，內業

• PLAN
  

  1. The current general word for a planning process involving consultation among several people, and taking into account all aspects of a long term strategy for an individual or a state is móu 謀.

  2. Lu �慮 refers to a careful personal planning effort based on serious reflection.

  3. Tú 圖 suggests that the person who plans has the formal authority to take a decision.

  4. Jì 計 refers to planning involving calculations of relative advantages and disadvantages, and the planning typically or primarily concerns the actions of an individual.

  5. Guī 規 suggests that the planning is in order to ensure an orderly progress of things.

  6. Huà 畫 refers to an elaborated strategy that is fairly well-defined.

  7. Xīn 心 refers to a secret motivation or ultimate design, an aim in planning. See INTENTION

• SHAME
  

  1. The most current word referring to private feelings of shame is xiū 羞 "feel intensely morally ashamed of oneself",

  2. The most current word for public shame or disgrace with regard to an action, the core of which is public opinion, is chǐ 恥, proper respect for which is also called chǐ 恥 "sense for what is publicly disgraceful".

  3. Rǔ 辱 refers to public humiliation and public disgrace typically caused by overt actions or reactions of others.

  4. Kuì 愧 expresses a mixture of shame and embarrassment, and the word is the only shame-word to be used as a reflexive verb meaning "be ashamed of and embarrassed about oneself".

  5. Cán 慚 "feel embarrassed and ill at ease about something" is often close to a feeling of 不好意思, and it may naturally apply to things one has said rather than done. Note the current 心慚 "feel inwardly ashamed".

  6. Zuò 怍 refers to being or becoming (typically, but not always, visibly on one's face) upset, typically by feelings of shame.

  [INCHOATIVE]

  7. Nǎn 赧 refers to the external manifestation of feelings of shame through blushing, but the term is not common in pre-Buddhist literature and is marginal in the group.

• HUMILITY
  

  TERMINOLOGY NEEDS TO BE MOVED HERE.

  自卑

  謙虛

  虛心

• INNARDS
  

  1. The general term for the five main inner organs is zàng 臟 / 藏

  2. xīn 心 "heart", one of the five main inner organs

  3. gān 肝 "liver", one of the five main inner organs

  4. fèi 肺 "liver", one of the five main inner organs

  5. shèn 腎 "kidney", one of the five main inner organs

  6. pí 脾 "spleen", one of the five main inner organs

  7. fǔ 腑 refers to the entrails of the digestive system

  8. wèi 胃 "stomach", included in fǔ 腑, entrails of the digestive system

  9. cháng 腸 "guts", included in fǔ 腑, entrails of the digestive system

  10. fù yú 腴 "fatty belly meat, entrails", included in fǔ 腑, entrails of the digestive system

  11. dǎn 膽 "gall", included in fǔ 腑, entrails of the digestive system

• ATTITUDE
  

  [COLLECTIVE/INDIVIDUAL]

  [GENERAL/SPECIFIC]

  [LASTING/TEMPORARY]

  [PRECISE/VAGUE]

  1. The general word for the attitude of an individual or of a group of people is xīn 心, and the attitude denoted by this word may change in the course of time.

  [GENERAL], [VAGUE]

  2. Sù 素 is a basic attitude which is part of a single person's nature. This kind of attitude may change in extreme cases but is regarded as highly stable.

  [INDIVIDUAL], [LASTING]

  3. Tài 態 is a manifested personal or public attitude by an individual or a group which is taken to be momentary or temporary and there is no suggestion that it is essential to the person who has it.

  [TEMPORARY]

• APPEARANCE
  

  [[CURRENT/RARE]]

  [DELIBERATE/INVOLUNTARY]

  [DYNAMIC/STATIC]

  [OUTLINE/SURFACE]

  [SIGNIFICANT/SUPERFICIAL]

  1. Mào 貌 (ant. xīn 心 "real inner feelings") emphasises the merely external as less than indicative of what is inside, and this is the most general word.

  [GENERAL], [STATIC], [SUPERFICIAL]

  2. Sè 色 (ant. xīn 心 "real inner feelings") is external appearance, particular facial expression, expressive of or productive of feeling. Thus hǎo sè 好色 is the kind of appearance which, being attractive, causes men to feel attracted. Hào sè 好色 "love beautiful women" involves a different meaning of the word: "female beauty; sex".

  [SIGNIFICANT+], [VOLUNTARY!]

  3. Zhuàng 狀 "external shape" and xíng 形 "physical form" (ant. zhì 質 "real inner substance") emphasise three-dimensional appearance as such. See SHAPE

  [INVOLUNTARY], [STATIC], [SUPERFICIAL]

  4. Zī 姿 is rare and emphasises the dynamic gestural aspect of one's external appearance.

  [DYNAMIC], [DELIBERATE]; [[RARE]]

  5. Tài 態 views external appearance as a typically deliberate manifestation of an attitude or stance.

  [DELIBERATE], [DYNAMIC], [SIGNIFICANT]

  6. Róng 容 refers to the contours of a person, expecially the contours of his or her face. See FACE.

  [DYNAMIC], [OUTLINE]

  7. Wài 外 (ant. nèi 內 "inner reality") refers colourlessly and neutrally to outer apperance as opposed to inner reality.

  [OUTLINE], [STATIC]

  8. Xiàng 相 refers to the outward appearance of something as profoundly indicative of inward qualities (as in physiognomy).

  [INVOLUNTARY], [SIGNIFICANT], [STATIC]

Word relations
• Ant: (FEELING)行/ACT The current general word for any deliberate action one may be held morally and/or administratively responsible for is xíng 行 (ant. zhǐ 止 "decide not to take action"). The nominal entries have the old reading xìng. [COMMENDATORY!], [GENERAL], [HABITUAL], [RESPONSIBLE] 1 Attribution
• Object: (HEART)剖/SPLIT The most general word referring to the action of splitting things into several parts is pǒu 剖, and when the dividing is distinctly into two parts the current word is pàn 判 (ant.** bìng 併 "fit together"). 1 Attribution
• Object: (MIND)勸/PERSUADE NB: Practical "persuasion" of the quàn 勸 kind differs from quàn 勸 "to encourage" in that it contains a clear element of intellectual persuasion that it is right to do what one is encouraging someone to do.
• Object: (MIND)娛 / 虞/HAPPY Yú 娛 (ant. yōu 憂 "worry") typically refers to indulgent happiness with thing as they are.
• Epithet: (MIND)力/STRONG The typically nominal or adverbial lì 力 commonly refers to a permanent property of strength.. 1 Attribution
• Epithet: (ATTITUDE)貳 / 二/DISLOYAL The standard word for disloyalty is èr 貳／二. 1 Attribution
• Epithet: (MIND)邪/WICKED Xié 邪 (ant. zhèng 正 "straight and in no way wicked") typically involves nuances of sinister evil influences in addition to plain human depravity. 4 Attributions
• Epithet: (ATTITUDE)民/PEOPLE The dominant current general word for the people is mín 民 (ant. jūn 君 "ruler"), and this term refers to the people particularly insofar as they are ruled by a ruler or belong to a state. 2 Attributions
• Epithet: (MIND)氣/ENERGY The most general current word for material vital cosmic energies of any kind is qì 氣. 2 Attributions
• Epithet: (MIND)疾/ILLNESS Jí 疾 is the oldest general word for illness and sometimes continues to be used in this generalised way, but the word often came to refer more specifically to an acute short-term medical condition, and especially a change in medical condition, that can be very serious but is not normally construed as chronic.
• Epithet: (MIND)人/HUMAN The dominant term is rén 人 which refers to any human. 1 Attribution
• Contrast: (ATTITUDE)意/INTEND Yì 意 stresses the subjective aspect of planning and desiring to do something, involved in an intention to do something. 2 Attributions
• Contrast: (MIND)躬/SELF Gōng 躬 is a fairly rare archaic and idiomatically restricted word referrring to the agent himself. 1 Attribution
• Contrast: (MIND)身/PERSON Shēn 身 regularly refers to the embodied person, as something to be cultivated, and as something to be morally careful about, but the word is originally widely used to refer to the physical body as such being at times hard to distinguish from the figurative use discussed in this group. The word is very often reflexive. 1 Attribution
• Contrast: (MIND)氣/ENERGY The most general current word for material vital cosmic energies of any kind is qì 氣. 2 Attributions
• Contrast: (MIND)氣/BREATHE1 Attribution
• Assoc: (MIND)意/THINK1 Attribution
• Assoc: (HEART)腹/STOMACH The general term for the belly is fù 腹. 3 Attributions
• Oppos: (MIND)容/APPEARANCE Róng 容 refers to the contours of a person, expecially the contours of his or her face. See FACE. [DYNAMIC], [OUTLINE] 1 Attribution
• Oppos: (MIND)口/SPEAK1 Attribution
• Oppos: (MIND)實/REALITY The current word referring to reality is shí 實 (ant. xū 虛 "pretended reality"), but the word acquired this meaning rather late (meaning "object" in earlier texts). 1 Attribution
• Oppos: (MIND)形/BODY The general word for the body versus the heart and soul is xíng 形(ant. xīn 心). 15 Attributions
• Oppos: (MIND)智 / 知/WISE The current general word for wisdom is zhì 智 (ant. yú 愚 "devoid of wisdom") and this may refer to any superior intellectual ability beyond the realm of memorisation or mundane knowledge, the quality which enables one to móu 謀 give good advice.. 1 Attribution
• Oppos: (MIND)體/BODY Tǐ 體 refers to body as constituted by its various parts, in particular the limbs, and when it refers to the body as a whole the reference is to the posture and carriage of the body. 11 Attributions
• Oppos: (MIND)身體/BODY1 Attribution
• Oppos: (MIND)腹/STOMACH The general term for the belly is fù 腹. 1 Attribution
• Oppos: (FEELING)行/ACT The current general word for any deliberate action one may be held morally and/or administratively responsible for is xíng 行 (ant. zhǐ 止 "decide not to take action"). The nominal entries have the old reading xìng. [COMMENDATORY!], [GENERAL], [HABITUAL], [RESPONSIBLE] 1 Attribution
• Oppos: (MIND)身/BODY Shēn 身 (which also means "person") specifically refers to the main trunk of the body excluding head, arms and legs. 13 Attributions
• Oppos: (MIND)體/LIMB Tǐ 體 refers (often collectively) to the limbs of the body, and it must be noted that the head counts as one tǐ 體 in the xíng 形 "body", but there is also a closely related usage where the word refers quite generally to the parts of the body as in bǎi tǐ 百體. 3 Attributions
• Oppos: (MIND)形體/BODY Xíng tǐ 形體 is the standard current binome for the physical body of both men and animals, including the body after death, among other things as the container of vital energy qì 氣. 1 Attribution
• Oppos: (MIND)力/STRONG The typically nominal or adverbial lì 力 commonly refers to a permanent property of strength.. 1 Attribution