Er wu wo, Èr wú wǒ: 3 definitions
Introduction:
Er wu wo 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
二無我 [er wu wo]—The two categories of anātman: — 人無我 [ren wu wo] no (permanent) human ego, or soul; 法無我 [fa wu wo] no (permanent) individuality in or independence of self or of things.
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
二無我 [er wu wo]—Two Kinds of Non-Self — [Terminology/Categories]
1. Non-self of Persons (人無我 [ren wu wo]): The 'self' is considered to be the autonomous and free 'I'. Ordinary people do not understand the meaning of the temporary aggregation of the five skandhas (五蘊 [wu yun]) and stubbornly cling to the belief that there is a real, autonomous, and free human body, which is called the 'personal self'. Now, understanding the meaning of the temporary aggregation of the five skandhas and realizing that there is truly no human body (in the sense of a permanent, independent entity) is called the non-self of persons (人無我 [ren wu wo]). This is the path of contemplation for the Hinayana (小乘 [xiao cheng]), by which one cuts off the affliction obstacles (煩惱障 [fan nao zhang]) and attains Nirvana (涅槃 [nie pan]).
2. Non-self of Dharmas (法無我 [fa wu wo]): Stubbornly clinging to the belief that all phenomena (諸法 [zhu fa]) have real entities and real functions is called the 'dharma self'. Now, understanding the meaning that all phenomena arise from causes and conditions (因緣生 [yin yuan sheng]) and realizing that they truly have no inherent nature (自性 [zi xing]) is called the non-self of dharmas (法無我 [fa wu wo]). This is the path of contemplation for Mahayana Bodhisattvas (大乘菩薩 [da cheng pu sa]), by which one cuts off the cognitive obstacles (所知障 [suo zhi zhang]) and attains the state of a Bodhisattva (菩薩 [pu sa]).
Hinayana practitioners only realize the non-self of persons (人無我 [ren wu wo]), while Bodhisattvas realize both kinds of non-self.
The Lankavatara Sutra (楞伽經 [leng jia jing]), Chapter 1, states: "Mahasattva Mahamati Bodhisattva skillfully observes the two aspects of non-self (無我相 [wu wo xiang]). What are these two aspects of non-self? They are the non-self of persons (人無我 [ren wu wo]) and the non-self of dharmas (法無我 [fa wu wo])."
二無我—【名數】一、人無我，自主自在之我為我。凡夫不了五蘊假合和之義，固執實有自主自在之人體，曰人我，今了五蘊假和合之義，達實無人體，曰人無我，是為小乘之觀道，以斷煩惱障，而得涅槃者也。二、法無我，固執諸法有實體，有實用，曰法我，今了諸法因緣生之義，達實無自性，曰法無我，是為大乘菩薩之觀道，以斷所知障，而得菩薩者也。小乘唯悟人無我，菩薩則二無我皆悟。楞伽經一曰：「大慧菩薩摩訶薩善觀二種無我相，云何二種無我相？謂人無我，及法無我。」
[míng shù] yī,, rén wú wǒ, zì zhǔ zì zài zhī wǒ wèi wǒ. fán fū bù le wǔ yùn jiǎ hé hé zhī yì, gù zhí shí yǒu zì zhǔ zì zài zhī rén tǐ, yuē rén wǒ, jīn le wǔ yùn jiǎ hé hé zhī yì, dá shí wú rén tǐ, yuē rén wú wǒ, shì wèi xiǎo chéng zhī guān dào, yǐ duàn fán nǎo zhàng, ér dé niè pán zhě yě. èr,, fǎ wú wǒ, gù zhí zhū fǎ yǒu shí tǐ, yǒu shí yòng, yuē fǎ wǒ, jīn le zhū fǎ yīn yuán shēng zhī yì, dá shí wú zì xìng, yuē fǎ wú wǒ, shì wèi dà chéng pú sà zhī guān dào, yǐ duàn suǒ zhī zhàng, ér dé pú sà zhě yě. xiǎo chéng wéi wù rén wú wǒ, pú sà zé èr wú wǒ jiē wù. léng jiā jīng yī yuē: “dà huì pú sà mó hē sà shàn guān èr zhǒng wú wǒ xiāng, yún hé èr zhǒng wú wǒ xiāng？ wèi rén wú wǒ, jí fǎ wú wǒ.”
[ming shu] yi,, ren wu wo, zi zhu zi zai zhi wo wei wo. fan fu bu le wu yun jia he he zhi yi, gu zhi shi you zi zhu zi zai zhi ren ti, yue ren wo, jin le wu yun jia he he zhi yi, da shi wu ren ti, yue ren wu wo, shi wei xiao cheng zhi guan dao, yi duan fan nao zhang, er de nie pan zhe ye. er,, fa wu wo, gu zhi zhu fa you shi ti, you shi yong, yue fa wo, jin le zhu fa yin yuan sheng zhi yi, da shi wu zi xing, yue fa wu wo, shi wei da cheng pu sa zhi guan dao, yi duan suo zhi zhang, er de pu sa zhe ye. xiao cheng wei wu ren wu wo, pu sa ze er wu wo jie wu. leng jia jing yi yue: "da hui pu sa mo he sa shan guan er zhong wu wo xiang, yun he er zhong wu wo xiang? wei ren wu wo, ji fa wu wo."
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
二無我 [èr wú wǒ] refers to: “two forms of selflessness”.
二無我 is further associated with the following language/terms:
[Sanskrit] dvi-nairātmya.
[Tibetan] bdag med gnyis; bdag med pa gnyis.
[Vietnamese] nhị vô ngã.
[Korean] 이무아 / i mua.
[Japanese] ニムガ / ni muga.
Chinese language.
See also (Relevant definitions)
Partial matches: Wu wo, Wo, Wu, Gua, Er.
Starts with: Er wu wo zhi.
Full-text: Er wu wo zhi, Fa wu wo, Ba wu san er, Fa wu wo zhi, Ren wu wo, Wu san ba er, Ren wu wo zhi, Nhi vo nga tri, Tong da wei, Qi zhen ru, Bu bi xun chang, Ping deng xing zhi, De yi wang xing, Yi jing cao, Jia zhu po, Dawo, Ti po.
Relevant text
Search found 3 books and stories containing Er wu wo, Èr wú wǒ, Èr wúwǒ, Er wuwo, Èrwúwǒ, Erwuwo, 二無我; (plurals include: Er wu wos, Èr wú wǒs, Èr wúwǒs, Er wuwos, Èrwúwǒs, Erwuwos, 二無我s). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Buddha-nature (as Depicted in the Lankavatara-sutra) (by Nguyen Dac Sy)
3. Buddhatā: The Essence of Buddha (Introduction) < [Chapter 4 - The Thought of Buddha-Nature in the Laṅkāvatārasūtra]
Taisho: Chinese Buddhist Canon
The discourse on Previous Lives, Scroll 7 < [Part 159 - The discourse on Previous Lives and Contemplation of the Mind-Ground]
The discourse on Previous Lives, Scroll 2 < [Part 159 - The discourse on Previous Lives and Contemplation of the Mind-Ground]
A Dictionary Of Chinese Buddhist Terms (by William Edward Soothill)