Cao dong wu wei, Cáo dòng wǔ wèi: 1 definition
Introduction:
Cao dong wu wei 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
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
曹洞五位 [cao dong wu wei]—Caodong Five Ranks — [Terminology] Zen Master Dongshan Liangjie (洞山良价禪師 [dong shan liang jia chan shi]) established the Five Ranks (五位 [wu wei]) to broadly accommodate practitioners of superior, medium, and inferior capacities (three roots). Its method derives from the hexagram lines of the I Ching (易之卦爻 [yi zhi gua yao]). First, the Yin and Yang lines (阴阳之爻 [yin yang zhi yao]) are depicted in opposition as shown in the diagram. (－) represents the correct, essence, sovereign, emptiness, truth, principle, and black. (－－) represents the deviating, function, vassal, form, conventional, phenomena, and white.
By interchanging and reiterating the Li hexagram (离卦 [li gua]), the Five Ranks are formed. Regarding the sequence of transformation and reiteration: take the Li hexagram [?], first reiterate it, which becomes the Reiterated Li hexagram (重离卦 [zhong li gua]) [?]. Second, take the two middle lines of the Reiterated Li hexagram and add them to the top and bottom, which becomes the Zhongfu hexagram (中孚卦 [zhong fu gua]) [?]. Third, take the two middle lines of the Zhongfu hexagram and add them to the top and bottom, which becomes the Daguo hexagram (大过卦 [da guo gua]) [?]. Furthermore, taking the two middle lines from this and adding them to the top and bottom returns to the previous Reiterated Li hexagram, thus it stops after three transformations. The Precious Mirror Samadhi (寶鏡三昧 [bao jing san mei]) refers to this as "reiterated into three." Next, take the single Li hexagram, and by moving its middle line to the bottom, it becomes the Xun hexagram (巽卦 [xun gua]) [?]; by moving its middle line to the top, it becomes the Dui hexagram (兌卦 [dui gua]) [?]. Based on these, the five hexagrams of front and back are formed. The Precious Mirror Samadhi refers to this as "transformed completely into five."
These five hexagrams are used to determine the depth of realization and practice, named the Five Ranks of Merit and Achievement (功勳之五位 [gong xun zhi wu wei]). They illustrate the interrelationship of principle and phenomena, named the Five Ranks of Lord and Vassal (君臣之五位 [jun chen zhi wu wei]). The Five Ranks of Merit and Achievement were Dongshan's original intention; the Five Ranks of Lord and Vassal were Caoshan's (曹山 [cao shan]) invention. The diagrammatic representation of the Five Ranks of Black and White (黑白之五位 [hei bai zhi wu wei]) based on the hexagram shapes was also Dongshan's invention:
First, Correct within the Deviating (正中偏 [zheng zhong pian]). "Correct" refers to essence, emptiness, and principle. "Deviating" refers to function, form, and phenomena. "Correct within the Deviating" refers to the position where the essence of the correct rank embodies the functional aspects of the deviating. Here, that which can embody is the essence (body), and that which is embodied is the function (use). Therefore, the embodying essence is established as the lord's position. This is the lord's position among the Five Ranks of Lord and Vassal. Practitioners at this stage begin to recognize the function embodied in the essence, the phenomena within principle, engaging in active (conditioned) practice. This is the first rank of the Five Ranks of Merit and Achievement, corresponding to the stage of the three sages before the grounds (dasa-bhumi) in Mahayana Buddhism.
Second, Deviating within the Correct (偏中正 [pian zhong zheng]). This is the position where the function of the deviating rank embodies the essence of the correct rank. Therefore, the embodying function is established as the vassal's position. This is the vassal's position among the Five Ranks of Lord and Vassal. In terms of practice, this means correctly recognizing the essence within the functional principle embodied in phenomena, reaching the stage where all phenomena are empty and the principle of true suchness is equal. This is the "seeing the Way" (见道 [jian dao]) in Mahayana Buddhism.
Third, Coming from the Correct (正中來 [zheng zhong lai]). This refers to all conditioned phenomena arising in accordance with principle, following conditions, and in accordance with nature. This is the position of the lord observing the vassal. Practitioners at this stage cultivate phenomena according to principle and act according to nature, which corresponds to the practice of Dharmakaya Bodhisattvas from the first to the seventh grounds, characterized by "effortful cultivation."
Fourth, Reaching the Deviating (偏中至 [pian zhong zhi]) (one text has "兼中至 [jian zhong zhi]" [Reaching the All-inclusive], which Linjian Lu [林間錄 [lin jian lu]] considers a great error). This is where phenomenal function fully accords with the essence, returning to unconditionedness. This is the position of the vassal turning towards the lord. Practitioners at this stage cultivate all day without thought of cultivation, and function all night without perceiving any effort. This corresponds to the stage of "effortless cultivation" of Bodhisattvas from the eighth to the tenth grounds.
Fifth, Reaching the All-inclusive (兼中到 [jian zhong dao]). This is where essence and function are both reached, and phenomena and principle proceed in parallel. This is the position where lord and vassal merge into one body, representing the supreme and ultimate Buddha-fruit. The above discussion, in terms of the Dharma, describes the interrelationship of phenomena and principle as the Five Ranks of Lord and Vassal, and in terms of practice, determines the depth of realization as the Five Ranks of Merit and Achievement.
The Caoshan chapter of the Records of the Five Lamps Merged in One (五燈會元 [wu deng hui yuan]) states: "A monk asked about the crucial teaching of the Five Ranks of Lord and Vassal. The Master said: 'The Correct Rank (正位 [zheng wei]) is the realm of emptiness, originally without anything. The Deviating Rank (偏位 [pian wei]) is the realm of form, having myriad appearances. Correct within the Deviating (正中偏 [zheng zhong pian]) means turning away from principle and towards phenomena. Deviating within the Correct (偏中正 [pian zhong zheng]) means abandoning phenomena and entering principle. The All-inclusive (兼帶 [jian dai]) means subtly responding to all conditions, not falling into any existence. It is neither defiled nor pure, neither correct nor deviating. Therefore, it is called the vast and profound Great Way, the true school of non-attachment. From ancient times, virtuous predecessors have considered this rank the most wondrous and profound. One should carefully examine and clarify it. The lord is the Correct Rank, the vassal is the Deviating Rank. The vassal turning towards the lord is Deviating within the Correct. The lord observing the vassal is Correct within the Deviating. The merging of lord and vassal is the All-inclusive.' The All-inclusive refers to the rank of Reaching the All-inclusive."
Hakuin's (白隐 [bai yin]) Essentials of the Five Houses (五家要語 [wu jia yao yu]) states: "It is strange that the light of the Great Perfect Mirror Wisdom is as black as lacquer. This path of the Correct within the Deviating rank, from which one enters the Deviating within the Correct rank and practices the Precious Mirror Samadhi for a long time, truly attains the Wisdom of Equality and enters the realm of the unhindered Dharma-realm of principle and phenomena. The practitioner is not satisfied with this, personally enters the Coming from the Correct rank and genuinely cultivates according to Reaching the Deviating, acquiring the Wisdom of Marvelous Observation and the Wisdom of Accomplishment, among the four wisdoms. Finally, upon reaching the Reaching the All-inclusive rank, one returns to sit among the charcoal."
Regarding the Five Phases of Black and White (黑白之五相 [hei bai zhi wu xiang]): The Wudeng Huiyuan incorrectly depicts the fourth rank, Reaching the Deviating (偏中至 [pian zhong zhi]), as a pure white circle (○), and the fifth rank, Reaching the All-inclusive (兼中到 [jian zhong dao]), as a pure black circle (●) (this error arose from mistaking pianzhongzhi for jianzhongzhi). Dongshan's writings include "Key to the Manifestation of the Five Ranks" (五位顯訣 [wu wei xian jue]), "Verse by Verse on the Five Ranks" (五位逐位頌 [wu wei zhu wei song]), and "Verse on the Five Ranks of Merit and Achievement" (功勳五位頌 [gong xun wu wei song]). Caoshan's writings include "Explanation of Dongshan's Key to the Manifestation of the Five Ranks" (解釋洞山五位顯訣 [jie shi dong shan wu wei xian jue]), "Crucial Teaching of the Five Ranks" (五位旨訣 [wu wei zhi jue]), and "Verse on the Five Phases of Black and White" (黑白五相偈 [hei bai wu xiang ji]).
曹洞五位—【名數】洞山良价禪師為廣接上中下之三根而開五位。其法借易之卦爻而來。先以陰陽之爻如圖相對。（－）正也，體也，君也，空也，真也，理也，黑也（－－）偏也，用也，臣也，色也，俗也，事也，白也。取離卦回互疊變之而為五位。先言變疊之次第，則離卦如 [?]，第一重之，則為 [?]重離卦，第二取重離卦中之二爻，加於上下，則為 [?]中孚卦，第三取中孚卦中之二爻，加於上下，則為 [?]大過卦，更取其中之二爻，加於上下，則還於前之重離卦，故三變而止。寶鏡三昧謂之「疊而為三。」次取單離以其中爻回於下，則為 [?]巽卦，以中爻回於上，則為 [?]兌卦，依之而成前後之五卦。寶鏡三昧謂之「變盡成五。」以此五卦判證修之淺深，名為功勳之五位，示理事之交涉，名為君臣之五位。功勳之五位，為洞山之本意，君臣之五位。為曹山之發明。
由卦爻之形而圖黑白之五位。是亦洞山之發明：
第一正中偏，正者、體也、空也、理也、偏者、用也、色也、事也、正中之偏者，正位之體處，具偏用事相之位也。是能具為體，所具為用，故以能具之體，定為君位。是君臣五位之君位也。學者始認體具之用，理中之事，作有為修行之位，為功勳五位之第一位，配於大乘之階位，則與地前三賢之位相當。
第二偏中正，是偏位之用具正位之體之位也。因之以能具之用定為臣位。即君臣五位之臣位也。在修行上論之則為正認事具之理用中之體，達於諸法皆空真如平等之理之位，即大乘之見道也。
第三正中來，是有為之諸法如理，隨緣，如性緣起者。即君視臣之位也。學者於此，如理修事，如性作行，是與法身菩薩由初地至七地之有功用修道相當者。
第四偏中至（一本作兼中至林間錄以之為大謬），是事用全契於體，歸於無為者，即臣向君之位也。學者於此終日修而離修念，終夜用而不見功用，即由八地至十地之無功用修道位也。
第五兼中到，是體用兼到，事理並行者。即君臣合體之位，而最上至極之佛果也。已上就法而論事理之回互，為君臣之五位，就修行上而判淺深，為功勳之五位。
五燈會元曹山章曰：「僧問五位君臣旨訣。師曰：正位即空界本來無物，偏位即色界有萬象形。正中偏者，背理就事。偏中正者舍事入理。兼帶者，冥應眾緣，不墮諸有。非染非淨，非正非偏。故曰虛玄大道，無著真宗。從上先德推此一位最妙最玄。當詳審辨明。君為正位，臣為偏位，臣向君是偏中正。君視臣是正中偏。君臣道合是兼帶語。」兼帶者言兼中到之一位。
白隱之五家要語曰：「卻怪大圓鏡智光黑如漆，此道正中偏一位，於此入偏中正一位修寶鏡三昧多時，果證得平等性智初入理事無礙法界境致，行者以此不為足，親入正中來一位依兼中至真修，獲得妙觀察智成所作智等四智，最後到兼中到一位折合還歸炭裏坐。」
黑白之五相，五燈會元以第四偏中至作○純白，第五兼中到造●純黑者非也（是由偏中至誤為兼中至而來），洞山之作有五位顯訣，五位逐位頌，功勳五位頌，曹山之作，有解釋洞山五位顯訣，五位旨訣，黑白五相偈。
[míng shù] dòng shān liáng jià chán shī wèi guǎng jiē shàng zhōng xià zhī sān gēn ér kāi wǔ wèi. qí fǎ jiè yì zhī guà yáo ér lái. xiān yǐ yīn yáng zhī yáo rú tú xiāng duì. (－) zhèng yě, tǐ yě, jūn yě, kōng yě, zhēn yě, lǐ yě, hēi yě (－－) piān yě, yòng yě, chén yě, sè yě, sú yě, shì yě, bái yě. qǔ lí guà huí hù dié biàn zhī ér wèi wǔ wèi. xiān yán biàn dié zhī cì dì, zé lí guà rú [?], dì yī zhòng zhī, zé wèi [?] zhòng lí guà, dì èr qǔ zhòng lí guà zhōng zhī èr yáo, jiā yú shàng xià, zé wèi [?] zhōng fú guà, dì sān qǔ zhōng fú guà zhōng zhī èr yáo, jiā yú shàng xià, zé wèi [?] dà guò guà, gèng qǔ qí zhōng zhī èr yáo, jiā yú shàng xià, zé hái yú qián zhī zhòng lí guà, gù sān biàn ér zhǐ. bǎo jìng sān mèi wèi zhī “dié ér wèi sān.” cì qǔ dān lí yǐ qí zhōng yáo huí yú xià, zé wèi [?] xùn guà, yǐ zhōng yáo huí yú shàng, zé wèi [?] duì guà, yī zhī ér chéng qián hòu zhī wǔ guà. bǎo jìng sān mèi wèi zhī “biàn jǐn chéng wǔ.” yǐ cǐ wǔ guà pàn zhèng xiū zhī qiǎn shēn, míng wèi gōng xūn zhī wǔ wèi, shì lǐ shì zhī jiāo shè, míng wèi jūn chén zhī wǔ wèi. gōng xūn zhī wǔ wèi, wèi dòng shān zhī běn yì, jūn chén zhī wǔ wèi. wèi cáo shān zhī fā míng.
yóu guà yáo zhī xíng ér tú hēi bái zhī wǔ wèi. shì yì dòng shān zhī fā míng:
dì yī zhèng zhōng piān, zhèng zhě,, tǐ yě,, kōng yě,, lǐ yě,, piān zhě,, yòng yě,, sè yě,, shì yě,, zhèng zhōng zhī piān zhě, zhèng wèi zhī tǐ chù, jù piān yòng shì xiāng zhī wèi yě. shì néng jù wèi tǐ, suǒ jù wèi yòng, gù yǐ néng jù zhī tǐ, dìng wèi jūn wèi. shì jūn chén wǔ wèi zhī jūn wèi yě. xué zhě shǐ rèn tǐ jù zhī yòng, lǐ zhōng zhī shì, zuò yǒu wèi xiū xíng zhī wèi, wèi gōng xūn wǔ wèi zhī dì yī wèi, pèi yú dà chéng zhī jiē wèi, zé yǔ de qián sān xián zhī wèi xiāng dāng.
dì èr piān zhōng zhèng, shì piān wèi zhī yòng jù zhèng wèi zhī tǐ zhī wèi yě. yīn zhī yǐ néng jù zhī yòng dìng wèi chén wèi. jí jūn chén wǔ wèi zhī chén wèi yě. zài xiū xíng shàng lùn zhī zé wèi zhèng rèn shì jù zhī lǐ yòng zhōng zhī tǐ, dá yú zhū fǎ jiē kōng zhēn rú píng děng zhī lǐ zhī wèi, jí dà chéng zhī jiàn dào yě.
dì sān zhèng zhōng lái, shì yǒu wèi zhī zhū fǎ rú lǐ, suí yuán, rú xìng yuán qǐ zhě. jí jūn shì chén zhī wèi yě. xué zhě yú cǐ, rú lǐ xiū shì, rú xìng zuò xíng, shì yǔ fǎ shēn pú sà yóu chū de zhì qī de zhī yǒu gōng yòng xiū dào xiāng dāng zhě.
dì sì piān zhōng zhì (yī běn zuò jiān zhōng zhì lín jiān lù yǐ zhī wèi dà miù), shì shì yòng quán qì yú tǐ, guī yú wú wèi zhě, jí chén xiàng jūn zhī wèi yě. xué zhě yú cǐ zhōng rì xiū ér lí xiū niàn, zhōng yè yòng ér bù jiàn gōng yòng, jí yóu bā de zhì shí de zhī wú gōng yòng xiū dào wèi yě.
dì wǔ jiān zhōng dào, shì tǐ yòng jiān dào, shì lǐ bìng xíng zhě. jí jūn chén hé tǐ zhī wèi, ér zuì shàng zhì jí zhī fú guǒ yě. yǐ shàng jiù fǎ ér lùn shì lǐ zhī huí hù, wèi jūn chén zhī wǔ wèi, jiù xiū xíng shàng ér pàn qiǎn shēn, wèi gōng xūn zhī wǔ wèi.
wǔ dēng huì yuán cáo shān zhāng yuē: “sēng wèn wǔ wèi jūn chén zhǐ jué. shī yuē: zhèng wèi jí kōng jiè běn lái wú wù, piān wèi jí sè jiè yǒu wàn xiàng xíng. zhèng zhōng piān zhě, bèi lǐ jiù shì. piān zhōng zhèng zhě shě shì rù lǐ. jiān dài zhě, míng yīng zhòng yuán, bù duò zhū yǒu. fēi rǎn fēi jìng, fēi zhèng fēi piān. gù yuē xū xuán dà dào, wú zhe zhēn zōng. cóng shàng xiān dé tuī cǐ yī wèi zuì miào zuì xuán. dāng xiáng shěn biàn míng. jūn wèi zhèng wèi, chén wèi piān wèi, chén xiàng jūn shì piān zhōng zhèng. jūn shì chén shì zhèng zhōng piān. jūn chén dào hé shì jiān dài yǔ.” jiān dài zhě yán jiān zhōng dào zhī yī wèi.
bái yǐn zhī wǔ jiā yào yǔ yuē: “què guài dà yuán jìng zhì guāng hēi rú qī, cǐ dào zhèng zhōng piān yī wèi, yú cǐ rù piān zhōng zhèng yī wèi xiū bǎo jìng sān mèi duō shí, guǒ zhèng dé píng děng xìng zhì chū rù lǐ shì wú ài fǎ jiè jìng zhì, xíng zhě yǐ cǐ bù wèi zú, qīn rù zhèng zhōng lái yī wèi yī jiān zhōng zhì zhēn xiū, huò dé miào guān chá zhì chéng suǒ zuò zhì děng sì zhì, zuì hòu dào jiān zhōng dào yī wèi zhé hé hái guī tàn lǐ zuò.”
hēi bái zhī wǔ xiāng, wǔ dēng huì yuán yǐ dì sì piān zhōng zhì zuò○chún bái, dì wǔ jiān zhōng dào zào●chún hēi zhě fēi yě (shì yóu piān zhōng zhì wù wèi jiān zhōng zhì ér lái), dòng shān zhī zuò yǒu wǔ wèi xiǎn jué, wǔ wèi zhú wèi sòng, gōng xūn wǔ wèi sòng, cáo shān zhī zuò, yǒu jiě shì dòng shān wǔ wèi xiǎn jué, wǔ wèi zhǐ jué, hēi bái wǔ xiāng jì.
[ming shu] dong shan liang jia chan shi wei guang jie shang zhong xia zhi san gen er kai wu wei. qi fa jie yi zhi gua yao er lai. xian yi yin yang zhi yao ru tu xiang dui. (-) zheng ye, ti ye, jun ye, kong ye, zhen ye, li ye, hei ye (--) pian ye, yong ye, chen ye, se ye, su ye, shi ye, bai ye. qu li gua hui hu die bian zhi er wei wu wei. xian yan bian die zhi ci di, ze li gua ru [?], di yi zhong zhi, ze wei [?] zhong li gua, di er qu zhong li gua zhong zhi er yao, jia yu shang xia, ze wei [?] zhong fu gua, di san qu zhong fu gua zhong zhi er yao, jia yu shang xia, ze wei [?] da guo gua, geng qu qi zhong zhi er yao, jia yu shang xia, ze hai yu qian zhi zhong li gua, gu san bian er zhi. bao jing san mei wei zhi "die er wei san." ci qu dan li yi qi zhong yao hui yu xia, ze wei [?] xun gua, yi zhong yao hui yu shang, ze wei [?] dui gua, yi zhi er cheng qian hou zhi wu gua. bao jing san mei wei zhi "bian jin cheng wu." yi ci wu gua pan zheng xiu zhi qian shen, ming wei gong xun zhi wu wei, shi li shi zhi jiao she, ming wei jun chen zhi wu wei. gong xun zhi wu wei, wei dong shan zhi ben yi, jun chen zhi wu wei. wei cao shan zhi fa ming.
you gua yao zhi xing er tu hei bai zhi wu wei. shi yi dong shan zhi fa ming:
di yi zheng zhong pian, zheng zhe,, ti ye,, kong ye,, li ye,, pian zhe,, yong ye,, se ye,, shi ye,, zheng zhong zhi pian zhe, zheng wei zhi ti chu, ju pian yong shi xiang zhi wei ye. shi neng ju wei ti, suo ju wei yong, gu yi neng ju zhi ti, ding wei jun wei. shi jun chen wu wei zhi jun wei ye. xue zhe shi ren ti ju zhi yong, li zhong zhi shi, zuo you wei xiu xing zhi wei, wei gong xun wu wei zhi di yi wei, pei yu da cheng zhi jie wei, ze yu de qian san xian zhi wei xiang dang.
di er pian zhong zheng, shi pian wei zhi yong ju zheng wei zhi ti zhi wei ye. yin zhi yi neng ju zhi yong ding wei chen wei. ji jun chen wu wei zhi chen wei ye. zai xiu xing shang lun zhi ze wei zheng ren shi ju zhi li yong zhong zhi ti, da yu zhu fa jie kong zhen ru ping deng zhi li zhi wei, ji da cheng zhi jian dao ye.
di san zheng zhong lai, shi you wei zhi zhu fa ru li, sui yuan, ru xing yuan qi zhe. ji jun shi chen zhi wei ye. xue zhe yu ci, ru li xiu shi, ru xing zuo xing, shi yu fa shen pu sa you chu de zhi qi de zhi you gong yong xiu dao xiang dang zhe.
di si pian zhong zhi (yi ben zuo jian zhong zhi lin jian lu yi zhi wei da miu), shi shi yong quan qi yu ti, gui yu wu wei zhe, ji chen xiang jun zhi wei ye. xue zhe yu ci zhong ri xiu er li xiu nian, zhong ye yong er bu jian gong yong, ji you ba de zhi shi de zhi wu gong yong xiu dao wei ye.
di wu jian zhong dao, shi ti yong jian dao, shi li bing xing zhe. ji jun chen he ti zhi wei, er zui shang zhi ji zhi fu guo ye. yi shang jiu fa er lun shi li zhi hui hu, wei jun chen zhi wu wei, jiu xiu xing shang er pan qian shen, wei gong xun zhi wu wei.
wu deng hui yuan cao shan zhang yue: "seng wen wu wei jun chen zhi jue. shi yue: zheng wei ji kong jie ben lai wu wu, pian wei ji se jie you wan xiang xing. zheng zhong pian zhe, bei li jiu shi. pian zhong zheng zhe she shi ru li. jian dai zhe, ming ying zhong yuan, bu duo zhu you. fei ran fei jing, fei zheng fei pian. gu yue xu xuan da dao, wu zhe zhen zong. cong shang xian de tui ci yi wei zui miao zui xuan. dang xiang shen bian ming. jun wei zheng wei, chen wei pian wei, chen xiang jun shi pian zhong zheng. jun shi chen shi zheng zhong pian. jun chen dao he shi jian dai yu." jian dai zhe yan jian zhong dao zhi yi wei.
bai yin zhi wu jia yao yu yue: "que guai da yuan jing zhi guang hei ru qi, ci dao zheng zhong pian yi wei, yu ci ru pian zhong zheng yi wei xiu bao jing san mei duo shi, guo zheng de ping deng xing zhi chu ru li shi wu ai fa jie jing zhi, xing zhe yi ci bu wei zu, qin ru zheng zhong lai yi wei yi jian zhong zhi zhen xiu, huo de miao guan cha zhi cheng suo zuo zhi deng si zhi, zui hou dao jian zhong dao yi wei zhe he hai gui tan li zuo."
hei bai zhi wu xiang, wu deng hui yuan yi di si pian zhong zhi zuo○chun bai, di wu jian zhong dao zao●chun hei zhe fei ye (shi you pian zhong zhi wu wei jian zhong zhi er lai), dong shan zhi zuo you wu wei xian jue, wu wei zhu wei song, gong xun wu wei song, cao shan zhi zuo, you jie shi dong shan wu wei xian jue, wu wei zhi jue, hei bai wu xiang ji.
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.
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