Er zong, Èr zōng: 3 definitions
Introduction:
Er zong 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
二宗 [er zong]—Two theories or schools stated by the Huayan (Kegon) school as 法相宗 [fa xiang zong] and 法性宗 [fa xing zong] q.v., known also as 相宗 [xiang zong] and 性宗 [xing zong]. There are ten point of difference between them. Another division is the 空宗 [kong zong] and 性宗 [xing zong] q. v.
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
二宗 [er zong]—Er Zong — [Numerical Term] See the entry under "Er" (二 [er]) character section. [Numerical Term] Refers to the Faxiangzong (法相宗 [fa xiang zong]) and Faxingzong (法性宗 [fa xing zong]). These are categories of Mahayana schools as distinguished by the Huayan School.
1. Faxiangzong (法相宗 [fa xiang zong]), abbreviated as Xiangzong (相宗 [xiang zong]). It attributes the arising of all phenomena to the Ālaya-vijñāna (阿赖耶识 [a lai ye shi]), considering the Ālaya-vijñāna as the fundamental root of all defiled and pure causes and effects. It extensively differentiates names and meanings based on the phenomena that arise from it, hence the name Faxiangzong. This is exemplified by what is explained in the Sandhinirmocana Sūtra (深密经 [shen mi jing]) and the Vijñaptimātratā-siddhi (唯识论 [wei shi lun]). It corresponds to the Initial Teaching (大乘始教 [da cheng shi jiao]) of Huayan, the General Teaching (通教 [tong jiao]) of Tiantai, and the Faxiangzong among the Eight Schools.
2. Faxingzong (法性宗 [fa xing zong]), abbreviated as Xingzong (性宗 [xing zong]). It refutes the myriad phenomena described by the preceding Xiangzong and reveals the principle of the true nature's emptiness and tranquility, hence the name Faxingzong. This is exemplified by what is explained in the Prajñāpāramitā Sūtra (般若经 [ban ruo jing]) and the Four Treatises (四论 [si lun]). It corresponds to the Final Teaching (终教 [zhong jiao]) and above among the Five Teachings of the Huayan School, the Separate Teaching (别教 [bie jiao]) and Perfect Teaching (圆教 [yuan jiao]) among the Four Teachings of Tiantai, and the Sanlunzong (三论宗 [san lun zong]) among the Eight Schools. In India (竺土 [zhu tu]), these two schools were known as the two schools of Nāgārjuna (龙树 [long shu]) and Vasubandhu (天亲 [tian qin]), the two schools of Madhyamaka (中观 [zhong guan]) and Yogācāra (瑜伽 [yu jia]), the Mahayana with characteristics (有相大乘 [you xiang da cheng]) of Dharmapāla (护法 [hu fa]) and Śīlabhadra (戒贤 [jie xian]), and the Mahayana without characteristics (无相大乘 [wu xiang da cheng]) of Bhāviveka (清辨 [qing bian]) and Jñānaprabha (智光 [zhi guang]).
[Numerical Term] Refers to the Kongzong (空宗 [kong zong]) and Xingzong (性宗 [xing zong]). This distinction is made within the Xingzong, in addition to the Xiangzong. From the perspective of sūtras and treatises, the Prajñāpāramitā Sūtra and Four Treatises and above; from the perspective of the Eight Schools, the Sanlunzong and above—all manifest the true nature of tranquil extinction and should generally be named Xingzong. However, within this, the former (Kongzong) primarily focuses on negating various phenomena, while implicitly revealing the true nature; the latter (Xingzong) directly displays the true nature through two gates, namely the opposing methods of negating exposition (遮诠 [zhe quan]) and affirmative exposition (表诠 [biao quan]). The former is named Kongzong, and the latter is properly named Xingzong. Using this distinction to classify the Eight Schools, the Sanlunzong is precisely the Kongzong, while Tiantai and above are the Xingzong.
From the perspective of sūtras and treatises, the Prajñāpāramitā Sūtra, Four Treatises, etc., which refute all dharmas and reveal the true nature as suchness, reality, etc., belong to the Kongzong. The Laṅkāvatāra Sūtra (楞伽经 [leng jia jing]), Awakening of Faith (起信论 [qi xin lun]), etc., which initially reveal the Tathāgatagarbha (如来藏 [ru lai cang]) and explain the interdependent origination of truth and delusion, belong to the Xingzong. This Faxingzong was not yet fully expounded in India. During the Liang dynasty, Tripiṭaka Master Paramārtha (真谛 [zhen di]) translated treatises such as the Mahāyāna-saṃgraha (摄论 [she lun]) and the Awakening of Faith, establishing the Shelunzong (摄论宗 [she lun zong]), through which it began to be clearly explained.
Zongmi (宗密 [zong mi]) of the Huayan School, in his Yuanrenlun (原人论 [yuan ren lun]), categorized Mahayana as: (1) Mahayana Faxiang Teaching (大乘法相教 [da cheng fa xiang jiao]), (2) Mahayana Breaking Phenomena Teaching (大乘破相教 [da cheng po xiang jiao]), and (3) One Vehicle Manifesting Nature Teaching (一乘显性教 [yi cheng xian xing jiao]). His Chanyuan Duxu (禅源都序 [chan yuan dou xu]) states: (1) Secret Meaning based on Nature to speak of Phenomena (密意依性说相教 [mi yi yi xing shuo xiang jiao]), (2) Secret Meaning Breaking Phenomena to manifest Nature (密意破相显性教 [mi yi po xiang xian xing jiao]), and (3) Manifesting True Mind is Nature (显示真心即性教 [xian shi zhen xin ji xing jiao]). His first category and his second/third categories correspond to the distinction between Xiangzong and Xingzong. His second and third categories are the Kongzong and Xingzong.
However, the distinction between Kongzong and Xingzong is extremely difficult. Ancient Zen masters and sūtra exegetes often confused them, readily considering the negating exposition (遮诠 [zhe quan]) that breaks phenomena as profound, and the affirmative exposition (表诠 [biao quan]) that manifests nature as shallow. Zongjing Lu (宗镜录 [zong jing lu]) Volume 34 lists ten differences to distinguish between the Kongzong and Xingzong:
1. Difference in Dharma-meaning as Ultimate and Conventional (法义真俗异 [fa yi zhen su yi]): The Kongzong has not yet revealed the true nature; it merely takes all differentiated phenomena as dharma, and dharma is the conventional truth (俗谛 [su di]). These phenomena, with their meaning of being unconditioned, without characteristics, unarisen, and unceasing, constitute the ultimate truth (真谛 [zhen di]). The Xingzong takes the one true nature as dharma, and various distinctions such as emptiness and existence as meaning.
2. Difference in the Two Names of Mind and Nature (心性二名异 [xin xing er ming yi]): The Kongzong designates the origin of all phenomena as "nature" (性 [xing]). The Xingzong mostly designates the origin of all phenomena as "mind" (心 [xin]).
3. Difference in the Two Essences of Nature (性宗二体异 [xing zong er ti yi]): The Kongzong takes the non-nature of all phenomena as nature. The Xingzong takes the luminous, permanent, non-empty essence as nature. Although the character "nature" (性 [xing]) is the same, their essences are different.
4. Difference in True Wisdom and True Knowledge (真智真知异 [zhen zhi zhen zhi yi]): The Kongzong takes discrimination as knowledge (知 [zhi]) and non-discrimination as wisdom (智 [zhi]). Knowledge is shallow, while wisdom is profound. The Xingzong takes the subtle wisdom that can realize sacred principles as wisdom. That which encompasses both principle and wisdom, and extends to both ordinary beings and saints (i.e., the true nature), is knowledge. Knowledge is broad, while wisdom is specific.
5. Difference in Self and Non-self (有我无我异 [you wo wu wo yi]): The Kongzong considers the notion of a self as delusion and non-self as truth. The Xingzong considers non-self as delusion and the true self as truth.
6. Difference in Negating and Affirmative Exposition (遮诠表诠异 [zhe quan biao quan yi]): "Negating" means dispelling what is not. "Affirmative" means manifesting what is awakened. Furthermore, "negating" means eliminating all others. "Affirmative" means directly pointing to the essence itself. People nowadays generally consider negating expressions as profound and affirmative expressions as shallow. Hence, they particularly emphasize phrases like "not mind, not Buddha," "unconditioned, without characteristics," and "nothing whatsoever can be attained." This is because they find negating expressions subtle and do not wish to personally realize and acknowledge the dharma-body.
7. Difference in Recognizing Name and Recognizing Essence (认名认体异 [ren ming ren ti yi]): The Kongzong, for beginners and those with shallow capacity, only points to names. The Xingzong, for those who have studied for a long time and have superior capacity, transcends words and recognizes the essence. If someone asks, "The sūtra says: 'Deluded, it is defiled; awakened, it is pure; it can give rise to all mundane and supramundane dharmas.' What is this thing?" The answer is "It is mind." This is answering by naming. The foolish recognize the name without further inquiry. The wise should ask, "What is mind?" and investigate its essence. The answer, "Knowing is mind," points to its essence.
8. Difference in Two Truths and Three Truths (二谛三谛异 [er di san di yi]): The Kongzong adheres to the two truths (conventional and ultimate). The Xingzong generally has three truths. It takes phenomena arising from interdependent origination as the conventional truth (俗谛 [su di]). It takes phenomena arising from interdependent origination, being without self-nature, i.e., empty, as the ultimate truth (真谛 [zhen di]). It takes the one true mind-essence, which is neither empty nor form, and can be empty or form, as the Middle Way First Principle Truth (中道第一义谛 [zhong dao di yi yi di]).
9. Difference in Emptiness and Existence of the Three Natures (三性空有异 [san xing kong you yi]): In the Kongzong, the existence refers to the emptiness of the two natures: Parikalpita-svabhāva (遍计所执性 [bian ji suo zhi xing]) and Paratantra-svabhāva (依他起性 [yi ta qi xing]); the existence is Pariniṣpanna-svabhāva (圆成实性 [yuan cheng shi xing]). In the Xingzong, all three natures possess the meaning of both emptiness and existence. Parikalpita means it exists emotionally but not rationally. Paratantra means its nature exists but its appearance does not. Pariniṣpanna means it does not exist emotionally but exists rationally.
10. Difference in Emptiness and Existence of the Buddha-Ocean (佛海空有异 [fu hai kong you yi]): The Kongzong states that the Buddha's virtue is emptiness, and enlightenment is having no dharma whatsoever. The Xingzong states that the intrinsic essence of all Buddhas possesses permanence, bliss, self, and purity (常乐我净 [chang le wo jing]), ten bodies, ten wisdoms, and endless marks. This nature is inherently existent and does not depend on conditions.
二宗—【名數】見二字部本條。
【名數】法相宗與法性宗也。此為大乘之宗別，華嚴宗之所判。一、法相宗，略曰相宗。以萬法之生起歸於阿賴耶識，以阿賴耶識為一切染淨因果之根本，就其所生之法，廣分別名義，故名法相宗。如深密經唯識論之所明是也。華嚴之大乘始教，天台之通教，八宗中之法相宗當之。二、法性宗，略曰性宗。破前相宗所說之萬法，而顯真性空寂之理，故名法性宗，如般若經，四論等之所明是也。華嚴宗五教中之終教已上，天台之四教中別圓二教，八宗中之三論宗當之。在竺土稱為龍樹天親之二宗，中觀瑜伽之二宗，護法戒賢之有相大乘，清辨智光之無相大乘者也。
【名數】即空宗與性宗。此於相宗之外，又於性宗中分別者也。就經論上而言，則般若經四論已上，就八宗上而言。則三論已上，均顯寂滅之真性，宜統名性宗，然此中以陽破諸相為主，而陰顯真性，直有顯示真性之二門，即遮詮與表詮之相違，前者名空宗，後者正名性宗。以之料簡八宗，則三論之一宗，正為空宗，天台以上為性宗也。就經論言之。則於般若經四論等，破諸法，而顯如實際，實相等之真性者，是空宗也。楞伽經起信論等之初顯示如來藏，而說真妄和合之緣起者，是性宗也。此法性宗在竺土尚未開揚，梁朝真諦三藏譯攝論起信論等，開攝論宗，由是始闡明之。華嚴之宗密，於原人論判大乘，一曰大乘法相教，二曰大乘破相教，三曰一乘顯性教，禪源都序謂。一曰密意依性說相教，二曰密意破相顯性教，三曰顯示真心即性教。其第一與第二、第三，即為相性二宗之判別，第二與第三，即空性二宗也。然空性二宗之判別，殊為不易，古來禪家講經家，往往混同之，動輒以遮詮之破相為深，表詮之顯性為淺。宗鏡錄三十四，舉十異以判空性之二宗：一、法義真俗異。空宗未顯真性，僅以一切差別之相為法，法是俗諦也。此諸法。以無為無相無生無滅為義，義是真諦也。性宗以一真之性為法。以空有等種種之差別為義。二、心性二名異。空宗目諸法之本原為性。性宗多目諸法之本原為心。三、性宗二體異。空宗以諸法無性為性。性宗以虛明常住不空之體為性。性字雖同而體異也。四、真智真知異。空宗以分別為知。以無分別為智。知淺而智深。性宗以能證聖理之妙慧為智。以兼有理智而通凡聖之真性者為知。知通而智局。五、有我無我異。空宗以有我為妄。以無我為真。性宗以無我為妄。以有我為真。六、遮詮表詮異。遮謂遣其所非。表者顯其所覺。又遮為揀卻諸餘。表乃直示當體。今時之人。均以遮言為深，表言為淺。故專重非心非佛無為無相乃至一切不可得之言。良以遮非之詞為妙。不欲親自證認法體也。七、認名認體異。空宗對於初學及淺機之人，只示以名。性宗對於久學及上根之人，忘言而認體。設有人問經云：迷之即垢，悟之即淨，能生世出世間一切諸法，此是何物？答曰是心。是舉名而答也。愚者認名而不加推求。智者應問何者是心，考徵其體也？答云知即是心，指其體也。八，二諦三諦異。空宗住有真俗二諦。性宗總有三諦。以緣起之諸法為俗諦。以緣起無自性諸法，即空為真諦。以一真心體非空非色能空能色為中道第一義諦。九，三性空有異。空宗之有，即徧計依他之二性空，即圓成實性也。性宗，三性皆具空有之義。徧計即情有理無。依他即性有相無。圓成即情無理有。十，佛海空有異。空宗謂佛，以空為德。以無少法者為菩提。性宗謂一切諸佛之自體。皆有常樂我淨，十身十智相好無盡也。性自本有，不待機緣。
[míng shù] jiàn èr zì bù běn tiáo.
[míng shù] fǎ xiāng zōng yǔ fǎ xìng zōng yě. cǐ wèi dà chéng zhī zōng bié, huá yán zōng zhī suǒ pàn. yī,, fǎ xiāng zōng, lüè yuē xiāng zōng. yǐ wàn fǎ zhī shēng qǐ guī yú ā lài yé shí, yǐ ā lài yé shí wèi yī qiè rǎn jìng yīn guǒ zhī gēn běn, jiù qí suǒ shēng zhī fǎ, guǎng fēn bié míng yì, gù míng fǎ xiāng zōng. rú shēn mì jīng wéi shí lùn zhī suǒ míng shì yě. huá yán zhī dà chéng shǐ jiào, tiān tái zhī tōng jiào, bā zōng zhōng zhī fǎ xiāng zōng dāng zhī. èr,, fǎ xìng zōng, lüè yuē xìng zōng. pò qián xiāng zōng suǒ shuō zhī wàn fǎ, ér xiǎn zhēn xìng kōng jì zhī lǐ, gù míng fǎ xìng zōng, rú bān ruò jīng, sì lùn děng zhī suǒ míng shì yě. huá yán zōng wǔ jiào zhōng zhī zhōng jiào yǐ shàng, tiān tái zhī sì jiào zhōng bié yuán èr jiào, bā zōng zhōng zhī sān lùn zōng dāng zhī. zài zhú tǔ chēng wèi lóng shù tiān qīn zhī èr zōng, zhōng guān yú jiā zhī èr zōng, hù fǎ jiè xián zhī yǒu xiāng dà chéng, qīng biàn zhì guāng zhī wú xiāng dà chéng zhě yě.
[míng shù] jí kōng zōng yǔ xìng zōng. cǐ yú xiāng zōng zhī wài, yòu yú xìng zōng zhōng fēn bié zhě yě. jiù jīng lùn shàng ér yán, zé bān ruò jīng sì lùn yǐ shàng, jiù bā zōng shàng ér yán. zé sān lùn yǐ shàng, jūn xiǎn jì miè zhī zhēn xìng, yí tǒng míng xìng zōng, rán cǐ zhōng yǐ yáng pò zhū xiāng wèi zhǔ, ér yīn xiǎn zhēn xìng, zhí yǒu xiǎn shì zhēn xìng zhī èr mén, jí zhē quán yǔ biǎo quán zhī xiāng wéi, qián zhě míng kōng zōng, hòu zhě zhèng míng xìng zōng. yǐ zhī liào jiǎn bā zōng, zé sān lùn zhī yī zōng, zhèng wèi kōng zōng, tiān tái yǐ shàng wèi xìng zōng yě. jiù jīng lùn yán zhī. zé yú bān ruò jīng sì lùn děng, pò zhū fǎ, ér xiǎn rú shí jì, shí xiāng děng zhī zhēn xìng zhě, shì kōng zōng yě. léng jiā jīng qǐ xìn lùn děng zhī chū xiǎn shì rú lái cáng, ér shuō zhēn wàng hé hé zhī yuán qǐ zhě, shì xìng zōng yě. cǐ fǎ xìng zōng zài zhú tǔ shàng wèi kāi yáng, liáng cháo zhēn dì sān cáng yì shè lùn qǐ xìn lùn děng, kāi shè lùn zōng, yóu shì shǐ chǎn míng zhī. huá yán zhī zōng mì, yú yuán rén lùn pàn dà chéng, yī yuē dà chéng fǎ xiāng jiào, èr yuē dà chéng pò xiāng jiào, sān yuē yī chéng xiǎn xìng jiào, chán yuán dōu xù wèi. yī yuē mì yì yī xìng shuō xiāng jiào, èr yuē mì yì pò xiāng xiǎn xìng jiào, sān yuē xiǎn shì zhēn xīn jí xìng jiào. qí dì yī yǔ dì èr,, dì sān, jí wèi xiāng xìng èr zōng zhī pàn bié, dì èr yǔ dì sān, jí kōng xìng èr zōng yě. rán kōng xìng èr zōng zhī pàn bié, shū wèi bù yì, gǔ lái chán jiā jiǎng jīng jiā, wǎng wǎng hùn tóng zhī, dòng zhé yǐ zhē quán zhī pò xiāng wèi shēn, biǎo quán zhī xiǎn xìng wèi qiǎn. zōng jìng lù sān shí sì, jǔ shí yì yǐ pàn kōng xìng zhī èr zōng: yī,, fǎ yì zhēn sú yì. kōng zōng wèi xiǎn zhēn xìng, jǐn yǐ yī qiè chà bié zhī xiāng wèi fǎ, fǎ shì sú dì yě. cǐ zhū fǎ. yǐ wú wèi wú xiāng wú shēng wú miè wèi yì, yì shì zhēn dì yě. xìng zōng yǐ yī zhēn zhī xìng wèi fǎ. yǐ kōng yǒu děng zhǒng zhǒng zhī chà bié wèi yì. èr,, xīn xìng èr míng yì. kōng zōng mù zhū fǎ zhī běn yuán wèi xìng. xìng zōng duō mù zhū fǎ zhī běn yuán wèi xīn. sān,, xìng zōng èr tǐ yì. kōng zōng yǐ zhū fǎ wú xìng wèi xìng. xìng zōng yǐ xū míng cháng zhù bù kōng zhī tǐ wèi xìng. xìng zì suī tóng ér tǐ yì yě. sì,, zhēn zhì zhēn zhī yì. kōng zōng yǐ fēn bié wèi zhī. yǐ wú fēn bié wèi zhì. zhī qiǎn ér zhì shēn. xìng zōng yǐ néng zhèng shèng lǐ zhī miào huì wèi zhì. yǐ jiān yǒu lǐ zhì ér tōng fán shèng zhī zhēn xìng zhě wèi zhī. zhī tōng ér zhì jú. wǔ,, yǒu wǒ wú wǒ yì. kōng zōng yǐ yǒu wǒ wèi wàng. yǐ wú wǒ wèi zhēn. xìng zōng yǐ wú wǒ wèi wàng. yǐ yǒu wǒ wèi zhēn. liù,, zhē quán biǎo quán yì. zhē wèi qiǎn qí suǒ fēi. biǎo zhě xiǎn qí suǒ jué. yòu zhē wèi jiǎn què zhū yú. biǎo nǎi zhí shì dāng tǐ. jīn shí zhī rén. jūn yǐ zhē yán wèi shēn, biǎo yán wèi qiǎn. gù zhuān zhòng fēi xīn fēi fú wú wèi wú xiāng nǎi zhì yī qiè bù kě dé zhī yán. liáng yǐ zhē fēi zhī cí wèi miào. bù yù qīn zì zhèng rèn fǎ tǐ yě. qī,, rèn míng rèn tǐ yì. kōng zōng duì yú chū xué jí qiǎn jī zhī rén, zhǐ shì yǐ míng. xìng zōng duì yú jiǔ xué jí shàng gēn zhī rén, wàng yán ér rèn tǐ. shè yǒu rén wèn jīng yún: mí zhī jí gòu, wù zhī jí jìng, néng shēng shì chū shì jiān yī qiè zhū fǎ, cǐ shì hé wù？ dá yuē shì xīn. shì jǔ míng ér dá yě. yú zhě rèn míng ér bù jiā tuī qiú. zhì zhě yīng wèn hé zhě shì xīn, kǎo zhēng qí tǐ yě？ dá yún zhī jí shì xīn, zhǐ qí tǐ yě. bā, èr dì sān dì yì. kōng zōng zhù yǒu zhēn sú èr dì. xìng zōng zǒng yǒu sān dì. yǐ yuán qǐ zhī zhū fǎ wèi sú dì. yǐ yuán qǐ wú zì xìng zhū fǎ, jí kōng wèi zhēn dì. yǐ yī zhēn xīn tǐ fēi kōng fēi sè néng kōng néng sè wèi zhōng dào dì yī yì dì. jiǔ, sān xìng kōng yǒu yì. kōng zōng zhī yǒu, jí biàn jì yī tā zhī èr xìng kōng, jí yuán chéng shí xìng yě. xìng zōng, sān xìng jiē jù kōng yǒu zhī yì. biàn jì jí qíng yǒu lǐ wú. yī tā jí xìng yǒu xiāng wú. yuán chéng jí qíng wú lǐ yǒu. shí, fú hǎi kōng yǒu yì. kōng zōng wèi fú, yǐ kōng wèi dé. yǐ wú shǎo fǎ zhě wèi pú tí. xìng zōng wèi yī qiè zhū fú zhī zì tǐ. jiē yǒu cháng lè wǒ jìng, shí shēn shí zhì xiāng hǎo wú jǐn yě. xìng zì běn yǒu, bù dài jī yuán.
[ming shu] jian er zi bu ben tiao.
[ming shu] fa xiang zong yu fa xing zong ye. ci wei da cheng zhi zong bie, hua yan zong zhi suo pan. yi,, fa xiang zong, lue yue xiang zong. yi wan fa zhi sheng qi gui yu a lai ye shi, yi a lai ye shi wei yi qie ran jing yin guo zhi gen ben, jiu qi suo sheng zhi fa, guang fen bie ming yi, gu ming fa xiang zong. ru shen mi jing wei shi lun zhi suo ming shi ye. hua yan zhi da cheng shi jiao, tian tai zhi tong jiao, ba zong zhong zhi fa xiang zong dang zhi. er,, fa xing zong, lue yue xing zong. po qian xiang zong suo shuo zhi wan fa, er xian zhen xing kong ji zhi li, gu ming fa xing zong, ru ban ruo jing, si lun deng zhi suo ming shi ye. hua yan zong wu jiao zhong zhi zhong jiao yi shang, tian tai zhi si jiao zhong bie yuan er jiao, ba zong zhong zhi san lun zong dang zhi. zai zhu tu cheng wei long shu tian qin zhi er zong, zhong guan yu jia zhi er zong, hu fa jie xian zhi you xiang da cheng, qing bian zhi guang zhi wu xiang da cheng zhe ye.
[ming shu] ji kong zong yu xing zong. ci yu xiang zong zhi wai, you yu xing zong zhong fen bie zhe ye. jiu jing lun shang er yan, ze ban ruo jing si lun yi shang, jiu ba zong shang er yan. ze san lun yi shang, jun xian ji mie zhi zhen xing, yi tong ming xing zong, ran ci zhong yi yang po zhu xiang wei zhu, er yin xian zhen xing, zhi you xian shi zhen xing zhi er men, ji zhe quan yu biao quan zhi xiang wei, qian zhe ming kong zong, hou zhe zheng ming xing zong. yi zhi liao jian ba zong, ze san lun zhi yi zong, zheng wei kong zong, tian tai yi shang wei xing zong ye. jiu jing lun yan zhi. ze yu ban ruo jing si lun deng, po zhu fa, er xian ru shi ji, shi xiang deng zhi zhen xing zhe, shi kong zong ye. leng jia jing qi xin lun deng zhi chu xian shi ru lai cang, er shuo zhen wang he he zhi yuan qi zhe, shi xing zong ye. ci fa xing zong zai zhu tu shang wei kai yang, liang chao zhen di san cang yi she lun qi xin lun deng, kai she lun zong, you shi shi chan ming zhi. hua yan zhi zong mi, yu yuan ren lun pan da cheng, yi yue da cheng fa xiang jiao, er yue da cheng po xiang jiao, san yue yi cheng xian xing jiao, chan yuan dou xu wei. yi yue mi yi yi xing shuo xiang jiao, er yue mi yi po xiang xian xing jiao, san yue xian shi zhen xin ji xing jiao. qi di yi yu di er,, di san, ji wei xiang xing er zong zhi pan bie, di er yu di san, ji kong xing er zong ye. ran kong xing er zong zhi pan bie, shu wei bu yi, gu lai chan jia jiang jing jia, wang wang hun tong zhi, dong zhe yi zhe quan zhi po xiang wei shen, biao quan zhi xian xing wei qian. zong jing lu san shi si, ju shi yi yi pan kong xing zhi er zong: yi,, fa yi zhen su yi. kong zong wei xian zhen xing, jin yi yi qie cha bie zhi xiang wei fa, fa shi su di ye. ci zhu fa. yi wu wei wu xiang wu sheng wu mie wei yi, yi shi zhen di ye. xing zong yi yi zhen zhi xing wei fa. yi kong you deng zhong zhong zhi cha bie wei yi. er,, xin xing er ming yi. kong zong mu zhu fa zhi ben yuan wei xing. xing zong duo mu zhu fa zhi ben yuan wei xin. san,, xing zong er ti yi. kong zong yi zhu fa wu xing wei xing. xing zong yi xu ming chang zhu bu kong zhi ti wei xing. xing zi sui tong er ti yi ye. si,, zhen zhi zhen zhi yi. kong zong yi fen bie wei zhi. yi wu fen bie wei zhi. zhi qian er zhi shen. xing zong yi neng zheng sheng li zhi miao hui wei zhi. yi jian you li zhi er tong fan sheng zhi zhen xing zhe wei zhi. zhi tong er zhi ju. wu,, you wo wu wo yi. kong zong yi you wo wei wang. yi wu wo wei zhen. xing zong yi wu wo wei wang. yi you wo wei zhen. liu,, zhe quan biao quan yi. zhe wei qian qi suo fei. biao zhe xian qi suo jue. you zhe wei jian que zhu yu. biao nai zhi shi dang ti. jin shi zhi ren. jun yi zhe yan wei shen, biao yan wei qian. gu zhuan zhong fei xin fei fu wu wei wu xiang nai zhi yi qie bu ke de zhi yan. liang yi zhe fei zhi ci wei miao. bu yu qin zi zheng ren fa ti ye. qi,, ren ming ren ti yi. kong zong dui yu chu xue ji qian ji zhi ren, zhi shi yi ming. xing zong dui yu jiu xue ji shang gen zhi ren, wang yan er ren ti. she you ren wen jing yun: mi zhi ji gou, wu zhi ji jing, neng sheng shi chu shi jian yi qie zhu fa, ci shi he wu? da yue shi xin. shi ju ming er da ye. yu zhe ren ming er bu jia tui qiu. zhi zhe ying wen he zhe shi xin, kao zheng qi ti ye? da yun zhi ji shi xin, zhi qi ti ye. ba, er di san di yi. kong zong zhu you zhen su er di. xing zong zong you san di. yi yuan qi zhi zhu fa wei su di. yi yuan qi wu zi xing zhu fa, ji kong wei zhen di. yi yi zhen xin ti fei kong fei se neng kong neng se wei zhong dao di yi yi di. jiu, san xing kong you yi. kong zong zhi you, ji bian ji yi ta zhi er xing kong, ji yuan cheng shi xing ye. xing zong, san xing jie ju kong you zhi yi. bian ji ji qing you li wu. yi ta ji xing you xiang wu. yuan cheng ji qing wu li you. shi, fu hai kong you yi. kong zong wei fu, yi kong wei de. yi wu shao fa zhe wei pu ti. xing zong wei yi qie zhu fu zhi zi ti. jie you chang le wo jing, shi shen shi zhi xiang hao wu jin ye. xing zi ben you, bu dai ji yuan.
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
二宗 [èr zōng] refers to: “two schools”.
二宗 is further associated with the following language/terms:
[Vietnamese] nhị tông.
[Korean] 이종 / ijong.
[Japanese] ニシュウ / nishū.
Chinese language.
See also (Relevant definitions)
Partial matches: Zong, Wan, Er, Songa.
Starts with: Er zong shi ti.
Full-text (+70): Kong you er zong, Xing zong, Xing xiang er zong, Ren ming ren ti yi, Zhe quan biao lun yi, Bei zong, Xing xiang xue, Nan bei zong, Fa xiang san lun, Er zong shi ti, Jin gang ding zong, Da cheng chun jie, Da cheng zong, Ci en zong, Tan kong shuo you, Bei zong hua fa, Ri ben zong pai, Song chao, Lian chi da shi, Tian zhu zong pai.
Relevant text
Search found 3 books and stories containing Er zong, Èr zōng, Èrzōng, Erzong, 二宗; (plurals include: Er zongs, Èr zōngs, Èrzōngs, Erzongs). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Fang Yizhi’s Transformation of the Consciousness-Only Theory in Yaodi... < [Volume 15, Issue 8 (2024)]
On the Xiapu Ritual Manual Mani the Buddha of Light < [Volume 9, Issue 7 (2018)]
On Bonshakuji as the Penultimate Buddhist Temple to Protect the State in... < [Volume 13, Issue 7 (2022)]
Taisho: Chinese Buddhist Canon
Sutta 46: The Compassionate King < [Part 152 - Discourse of the Collection of the Six Perfections]
A Dictionary Of Chinese Buddhist Terms (by William Edward Soothill)