Erru, Eṟṟu, Ēṟṟu, Èr rù, Er ru, Èr rú, Èr rǔ, Ěr rù, Ěr rǔ, Ér rù: 8 definitions
Introduction:
Erru means something in Buddhism, Pali, Tamil. 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) 二入 [er ru]—The two ways of entering the truth:— 理入 [li ru] by conviction intellectually, 行入 [xing ru] by (proving it in) practice.
2) 二如 [er ru]—There are various definitions of the two aspects of the 眞如 [zhen ru] bhūtatathatā. (1) (a) 不變眞如 [bu bian zhen ru] The changeless essence or substance, e.g. the sea; (b) 隨緣眞如 [sui yuan zhen ru] its conditioned or ever-changing forms, as in the phenomenal world, e.g. the waves. (2) (a) 離言眞如 [li yan zhen ru] The inexpressible absolute, only mentally conceivable; (6) 依言眞如 [yi yan zhen ru] aspects of it expressible in words, its ideal reflex. (3) (a) 空眞如 [kong zhen ru] The absolute as the void, e.g. as space, the sky, a clear mirror; (b) 不空眞如 [bu kong zhen ru] the absolute in manifestation, or phenomenal, e. g. images in the mirror: the womb of the universe in which are all potentialities. (4) (a) 在纏眞如 [zai chan zhen ru] The Buddha-nature in bonds, i.e. all beings in suffering; (b) 出纏真如 [chu chan zhen ru] the Buddha-nature set free by the manifestation of the Buddha and bodhisattvas. (5) (a) 有垢眞如 [you gou zhen ru] The Buddha-nature defiled, as in unenlightened man, etc., e.g. the water-lily with its roots in the mud; (b) 無垢眞如 [wu gou zhen ru] the pure Buddha-nature, purifed or bright as the full moon. (6) 安立 [an li] and 非安立眞如 [fei an li zhen ru] similar to the first definition given above.
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
二入 [er ru]—Two Entrances — [Categories]
First, Entrance by Principle (理入 [li ru]): Sentient beings deeply believe in the inherent rationality (理性 [li xing]) they possess, having no doubts about this principle. This is called Entrance by Principle. Second, Entrance by Practice (行入 [xing ru]): Acting according to principle, and entering principle through practice. This is called Entrance by Practice.
The Vajrasamadhi Sutra (金剛三昧經 [jin gang san mei jing]) states: Bodhidharma (達摩 [da mo]) spoke of two entrances: principle and practice. Indeed, there are many paths to entering the Way, but they essentially do not go beyond two kinds: first, Entrance by Principle, and second, Entrance by Practice.
As for Entrance by Principle, it means understanding the fundamental truth through teachings, deeply believing that all sentient beings share the same true nature (真性 [zhen xing]), but are all covered by defilements (客塵 [ke chen]) and delusive thoughts (妄想 [wang xiang]), unable to manifest it clearly. If one abandons delusion and returns to truth (捨妄歸真 [she wang gui zhen]), then saints and ordinary beings are one (聖凡等一 [sheng fan deng yi]), aligning perfectly with principle without differentiation, silent and non-active (寂然無為 [ji ran wu wei]). This is called Entrance by Principle.
As for Entrance by Practice, there are four types:
1. Practice of Requiting Adversity (報冤行 [bao yuan xing]): When a cultivator suffers injustice or hardship, they should remember that in past kalpas, they abandoned the fundamental and pursued the trivial (捨本逐末 [she ben zhu mo]), wandering through various existences, often incurring resentment and enmity (冤憎 [yuan zeng]), causing infinite harm. Even if there is no offense now, this is the ripening of their past evil karma (宿殃惡業 [su yang e ye]). They should willingly endure it without any complaint or grievance. When this mindset arises, it corresponds to principle; it is experiencing adversity and progressing on the Way (體冤進道 [ti yuan jin dao]). Therefore, it is called the Practice of Requiting Adversity.
2. Practice of Adapting to Conditions (隨緣行 [sui yuan xing]): Sentient beings have no self (無我 [wu wo]); all turn according to karma. Suffering and happiness are received equally. If one receives excellent rewards or honors, these are all brought about by past causes (宿因 [su yin]). When the conditions end, they cease to exist, so what is there to rejoice about? Gain and loss depend on conditions; the mind neither increases nor decreases. Untouched by the eight winds (八風 [ba feng]), one secretly accords with the Way. This is called the Practice of Adapting to Conditions.
3. Practice of Seeking Nothing (無所求行 [wu suo qiu xing]): Worldly people are perpetually deluded, constantly seeking everywhere; this is called "seeking." The wise awaken to the truth, resting their minds in non-action (無為 [wu wei]). All phenomena are empty (萬有皆空 [wan you jie kong]), so there is nothing to hope for or seek. This is true non-seeking, acting in accordance with the Way. Therefore, it is called the Practice of Seeking Nothing.
4. Practice of Accordance with the Dharma (稱法行 [cheng fa xing]): The principle of pure nature (性淨之理 [xing jing zhi li]) is called Dharma (法 [fa]). The essence of Dharma is without stinginess or greed; according with it, one practices generosity (檀 [tan]). Furthermore, the essence of Dharma is bright and without ignorance or darkness; according with it, one practices wisdom (般若 [ban ruo]). In this way, practicing the six perfections (六度 [liu du]) in accordance with the Dharma is called the Practice of Accordance with the Dharma.
See "Two Entrances," the third chapter of "Six Gates of Shaolin" (少室六門 [shao shi liu men]).
二入—【名數】一理入，眾生深信本具之理性，於理無所疑，謂之理入。二行入，依理起行，依行入理，謂之行入也。金剛三昧經上曰：達摩所說有理行二入。夫入道多途，要不出二種：一理入，二行入。理入者，謂藉教悟宗，深信含生同一真性，俱為客塵妄想所覆，不能顯了。若捨妄歸真，則聖凡等一，與理冥符而無分別，寂然無為，名曰理入。行入則有四者：一、報冤行，凡修道之人，若受冤苦之時，當念我往昔劫中，捨本逐末，流浪諸有，多起冤憎，違害無限，今雖無犯，是我宿殃惡業之果熟，甘心忍受，都無冤訴。此心生時，與理相應，是體冤進道，故名報冤行。二、隨緣行，眾生無我，皆緣業轉，苦樂齊受，若受勝報榮譽之事，皆是過去宿因之所感，緣盡還無，何喜之有？得失隨緣，心不增減，八風不動，冥順於道，謂之隨緣行。三、無所求行，世人長迷，處處貪求，名之為求，智者悟真，安心無為，萬有皆空，無所希求，是真無求，順道而行，故謂之無所求行。四、稱法行，性淨之理名之為法，法體無慳貪，順之而行檀，乃至法體明朗而無痴闇，順之而行般若，如是稱法而行六度，名為稱法行。見少室六門第三門二種入。
[míng shù] yī lǐ rù, zhòng shēng shēn xìn běn jù zhī lǐ xìng, yú lǐ wú suǒ yí, wèi zhī lǐ rù. èr xíng rù, yī lǐ qǐ xíng, yī xíng rù lǐ, wèi zhī xíng rù yě. jīn gāng sān mèi jīng shàng yuē: dá mó suǒ shuō yǒu lǐ xíng èr rù. fū rù dào duō tú, yào bù chū èr zhǒng: yī lǐ rù, èr xíng rù. lǐ rù zhě, wèi jí jiào wù zōng, shēn xìn hán shēng tóng yī zhēn xìng, jù wèi kè chén wàng xiǎng suǒ fù, bù néng xiǎn le. ruò shě wàng guī zhēn, zé shèng fán děng yī, yǔ lǐ míng fú ér wú fēn bié, jì rán wú wèi, míng yuē lǐ rù. xíng rù zé yǒu sì zhě: yī,, bào yuān xíng, fán xiū dào zhī rén, ruò shòu yuān kǔ zhī shí, dāng niàn wǒ wǎng xī jié zhōng, shě běn zhú mò, liú làng zhū yǒu, duō qǐ yuān zēng, wéi hài wú xiàn, jīn suī wú fàn, shì wǒ sù yāng è yè zhī guǒ shú, gān xīn rěn shòu, dōu wú yuān sù. cǐ xīn shēng shí, yǔ lǐ xiāng yīng, shì tǐ yuān jìn dào, gù míng bào yuān xíng. èr,, suí yuán xíng, zhòng shēng wú wǒ, jiē yuán yè zhuǎn, kǔ lè qí shòu, ruò shòu shèng bào róng yù zhī shì, jiē shì guò qù sù yīn zhī suǒ gǎn, yuán jǐn hái wú, hé xǐ zhī yǒu？ dé shī suí yuán, xīn bù zēng jiǎn, bā fēng bù dòng, míng shùn yú dào, wèi zhī suí yuán xíng. sān,, wú suǒ qiú xíng, shì rén zhǎng mí, chù chù tān qiú, míng zhī wèi qiú, zhì zhě wù zhēn, ān xīn wú wèi, wàn yǒu jiē kōng, wú suǒ xī qiú, shì zhēn wú qiú, shùn dào ér xíng, gù wèi zhī wú suǒ qiú xíng. sì,, chēng fǎ xíng, xìng jìng zhī lǐ míng zhī wèi fǎ, fǎ tǐ wú qiān tān, shùn zhī ér xíng tán, nǎi zhì fǎ tǐ míng lǎng ér wú chī àn, shùn zhī ér xíng bān ruò, rú shì chēng fǎ ér xíng liù dù, míng wèi chēng fǎ xíng. jiàn shǎo shì liù mén dì sān mén èr zhǒng rù.
[ming shu] yi li ru, zhong sheng shen xin ben ju zhi li xing, yu li wu suo yi, wei zhi li ru. er xing ru, yi li qi xing, yi xing ru li, wei zhi xing ru ye. jin gang san mei jing shang yue: da mo suo shuo you li xing er ru. fu ru dao duo tu, yao bu chu er zhong: yi li ru, er xing ru. li ru zhe, wei ji jiao wu zong, shen xin han sheng tong yi zhen xing, ju wei ke chen wang xiang suo fu, bu neng xian le. ruo she wang gui zhen, ze sheng fan deng yi, yu li ming fu er wu fen bie, ji ran wu wei, ming yue li ru. xing ru ze you si zhe: yi,, bao yuan xing, fan xiu dao zhi ren, ruo shou yuan ku zhi shi, dang nian wo wang xi jie zhong, she ben zhu mo, liu lang zhu you, duo qi yuan zeng, wei hai wu xian, jin sui wu fan, shi wo su yang e ye zhi guo shu, gan xin ren shou, dou wu yuan su. ci xin sheng shi, yu li xiang ying, shi ti yuan jin dao, gu ming bao yuan xing. er,, sui yuan xing, zhong sheng wu wo, jie yuan ye zhuan, ku le qi shou, ruo shou sheng bao rong yu zhi shi, jie shi guo qu su yin zhi suo gan, yuan jin hai wu, he xi zhi you? de shi sui yuan, xin bu zeng jian, ba feng bu dong, ming shun yu dao, wei zhi sui yuan xing. san,, wu suo qiu xing, shi ren zhang mi, chu chu tan qiu, ming zhi wei qiu, zhi zhe wu zhen, an xin wu wei, wan you jie kong, wu suo xi qiu, shi zhen wu qiu, shun dao er xing, gu wei zhi wu suo qiu xing. si,, cheng fa xing, xing jing zhi li ming zhi wei fa, fa ti wu qian tan, shun zhi er xing tan, nai zhi fa ti ming lang er wu chi an, shun zhi er xing ban ruo, ru shi cheng fa er xing liu du, ming wei cheng fa xing. jian shao shi liu men di san men er zhong ru.
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
二如 [er ru]—Two Suchnesses — [Numerical Term]
1. Suchness that accords with conditions (隨緣真如 [sui yuan zhen ru]): That which, not maintaining its inherent nature, gives rise to defiled dharmas according to defiling conditions and pure dharmas according to pure conditions.
2. Unchanging Suchness (不變真如 [bu bian zhen ru]): That which, while giving rise to myriad differentiated phenomena according to conditions, does not lose the inherent nature of Suchness.
Suchness that accords with conditions is like waves; Unchanging Suchness is like water. The unchanging water gives rise to the appearance of waves, and the waves that accord with conditions do not lose the nature of water. Therefore, because of Suchness that accords with conditions, Suchness is all phenomena; and because of Unchanging Suchness, all phenomena are Suchness.
Hinayana does not know these two kinds of Suchness. The provisional teachings of Mahayana know Unchanging Suchness but do not know Suchness that accords with conditions. The ultimate teachings of Mahayana know both kinds.
The Awakening of Faith in Mahayana (起信論 [qi xin lun]) primarily clarifies this meaning. The Commentary on the Meaning of the Awakening of Faith in Mahayana (起信論義記 [qi xin lun yi ji]), fascicle one, states: "Though flourishing and pulsating, it never moves from the source of mind. Though quiet and empty, it never deviates from karmic results. Thus, the unchanging nature gives rise to conditions, and defilement and purity are always distinct. Not abandoning conditions, yet immediately being the true [nature], ordinary beings and sages become one." The Vajra Needle Treatise (金剛錍論 [jin gang pi lun]) states: "All phenomena are Suchness, because of the unchanging [nature]; Suchness is all phenomena, because it accords with conditions."
1. Suchness beyond words (離言真如 [li yan zhen ru]): The fundamental essence of Suchness, which is only the object of contemplative wisdom, free from all characteristics of verbal expression.
2. Suchness according to words (依言真如 [yi yan zhen ru]): The characteristics of Suchness that can be differentiated through verbal expression.
See The Awakening of Faith in Mahayana.
1. Empty Suchness (空真如 [kong zhen ru]): The inherent substance of Suchness, which is truly empty and luminously clear, free from all delusive defilements. It is like the emptiness of space.
2. Non-empty Suchness (不空真如 [bu kong zhen ru]): The inherent substance of Suchness, which possesses all inherent merits and virtues. It is like space containing all phenomena.
See The Awakening of Faith in Mahayana.
1. Suchness in defilement (在纏真如 [zai chan zhen ru]): The true nature of Suchness in ordinary beings, which is obscured and bound by immeasurable afflictions, is called Tathagatagarbha (如來藏 [ru lai cang]).
2. Suchness out of defilement (出纏真如 [chu chan zhen ru]): The true nature of Suchness in Buddhas and Bodhisattvas, which is manifest and free from the bondage of afflictions, is called the Dharma-body (法身 [fa shen]).
The Srimala Sutra (勝鬘經 [sheng man jing]) states: "If one has no doubt regarding the Tathagatagarbha enveloped by the immeasurable store of afflictions, then one will also have no doubt regarding the Dharma-body that emerges from the immeasurable store of afflictions." The Tō Hōkutsu (同寶窟 [tong bao ku]), lower volume, states: "Tathagatagarbha and the Dharma-body are not two different things; they are merely names for obscuration and manifestation." The Commentary on the Meaning of the Prajna-paramita-naya-sutra (理趣分述讚 [li qu fen shu zan]), lower volume, states: "Tathagatagarbha is the name for Suchness when it is in defilement; when it emerges from defilement, it is called the Dharma-body."
1. Suchness with defilement (有垢真如 [you gou zhen ru]): The substance of inherent Suchness, though covered by afflictions, is originally pure, like a lotus flower in mud that is not stained by the mud. It is called inherent Suchness, also called Suchness with defilement, which is the same as Suchness in defilement.
2. Suchness without defilement (無垢真如 [wu gou zhen ru]): The principle-body manifested at Buddhahood, which is pure and not covered by delusions, like the full moon, pure and complete. It is called pure Suchness, also called Suchness without defilement. This is the same as Suchness out of defilement.
Paramartha's (真諦 [zhen di]) translation of the Mahayana-samgraha (攝論 [she lun]), fascicle five, states: "The treatise says: 'Reality also has two kinds: 1. Inherently pure.' The commentary explains: 'This refers to Suchness with defilement.' The treatise says: '2. Pure and accomplished.' The commentary explains: 'This refers to Suchness without defilement.'"
1. Established Suchness (安立真如 [an li zhen ru]): The substance of Suchness that can give rise to all mundane and supramundane phenomena, which is Suchness that accords with conditions.
2. Non-established Suchness (非安立真如 [fei an li zhen ru]): The substance of Suchness that is originally tranquil, unconditioned, and free from all characteristics, which is Unchanging Suchness.
See the Commentary on the Avatamsaka Sutra (華嚴大疏鈔 [hua yan da shu chao]), fascicle six.
二如—【名數】一、隨緣真如，不守自性隨染緣而生染法隨淨緣而生淨法者。二、不變真如，隨緣而為萬差之諸法，亦不失真如之自性者。隨緣真如如波，不變真如如水，不變之水起波相，而隨緣之波，不失水性，故以隨緣真如之故，真如即萬法也，以不變真如之故，萬法即真如也。小乘不知二種之真如，大乘之權教知不變真如而不知隨緣真如，大乘之實教，二種皆知之。起信論一部，正明此義。起信論義記上曰：「繁興鼓躍，未始動於心源。靜謐虛凝，未曾乖於業果。故使不變於性緣起，染淨恒殊。不捨緣而即真，凡聖致一。」金剛錍論曰：「萬法是真如，由不變故，真如是萬法，由隨緣故。」
一、離言真如，真如之本體，唯為觀智之境，離一切言說之相者。二、依言真如，真如之相狀可依言說而分別者。見起信論。
一、空真如，真如之自體，真空虛明，離一切之妄染者。猶如虛空之空。二、不空真如，真如之自體具有一切之性功德者，猶如虛空含有一切萬象。見起信論。
一、在纏真如，凡夫之真如實性隱沒，而為無量之煩惱所纏縛者，謂之如來藏。二、出纏真如，佛菩薩之真如實性顯現，而出煩惱之纏縛者，謂之法身。勝鬘經曰：「若於無量煩惱藏，所纏如來藏不疑惑者。於出無量煩惱藏法身，亦無疑惑。同寶窟下本曰：「如來藏之與法身，更無有二，只是隱顯之名。」理趣分述讚下曰：「如來藏者，即是真如在纏之名，出纏之時，名法身故。」
一、有垢真如，自性真如之體，雖覆於煩惱，而原來清淨，譬如泥中之蓮華，不污於泥，名為自性真如，亦名有垢真如，即在纏真如是也。二、無垢真如，佛果所顯之理體，清淨而不覆於惑譬，如望月之清淨圓滿，名曰清淨真如，又名無垢真如。即出纏真如是也。真諦譯之攝論五曰：「論曰：真實性亦有二種：一、自性清淨。釋曰：謂有垢真如。論曰：二、清淨成就。釋曰：謂無垢真如。」
一、安立真如，真如之體，能生世間出世間之諸法者，即隨緣真如是也。二、非安立真如，真如之體，本來寂滅無為而離諸相者，即不變真如也。見華嚴大疏鈔六。
[míng shù] yī,, suí yuán zhēn rú, bù shǒu zì xìng suí rǎn yuán ér shēng rǎn fǎ suí jìng yuán ér shēng jìng fǎ zhě. èr,, bù biàn zhēn rú, suí yuán ér wèi wàn chà zhī zhū fǎ, yì bù shī zhēn rú zhī zì xìng zhě. suí yuán zhēn rú rú bō, bù biàn zhēn rú rú shuǐ, bù biàn zhī shuǐ qǐ bō xiāng, ér suí yuán zhī bō, bù shī shuǐ xìng, gù yǐ suí yuán zhēn rú zhī gù, zhēn rú jí wàn fǎ yě, yǐ bù biàn zhēn rú zhī gù, wàn fǎ jí zhēn rú yě. xiǎo chéng bù zhī èr zhǒng zhī zhēn rú, dà chéng zhī quán jiào zhī bù biàn zhēn rú ér bù zhī suí yuán zhēn rú, dà chéng zhī shí jiào, èr zhǒng jiē zhī zhī. qǐ xìn lùn yī bù, zhèng míng cǐ yì. qǐ xìn lùn yì jì shàng yuē: “fán xìng gǔ yuè, wèi shǐ dòng yú xīn yuán. jìng mì xū níng, wèi céng guāi yú yè guǒ. gù shǐ bù biàn yú xìng yuán qǐ, rǎn jìng héng shū. bù shě yuán ér jí zhēn, fán shèng zhì yī.” jīn gāng pī lùn yuē: “wàn fǎ shì zhēn rú, yóu bù biàn gù, zhēn rú shì wàn fǎ, yóu suí yuán gù.”
yī,, lí yán zhēn rú, zhēn rú zhī běn tǐ, wéi wèi guān zhì zhī jìng, lí yī qiè yán shuō zhī xiāng zhě. èr,, yī yán zhēn rú, zhēn rú zhī xiāng zhuàng kě yī yán shuō ér fēn bié zhě. jiàn qǐ xìn lùn.
yī,, kōng zhēn rú, zhēn rú zhī zì tǐ, zhēn kōng xū míng, lí yī qiè zhī wàng rǎn zhě. yóu rú xū kōng zhī kōng. èr,, bù kōng zhēn rú, zhēn rú zhī zì tǐ jù yǒu yī qiè zhī xìng gōng dé zhě, yóu rú xū kōng hán yǒu yī qiè wàn xiàng. jiàn qǐ xìn lùn.
yī,, zài chán zhēn rú, fán fū zhī zhēn rú shí xìng yǐn méi, ér wèi wú liàng zhī fán nǎo suǒ chán fù zhě, wèi zhī rú lái cáng. èr,, chū chán zhēn rú, fú pú sà zhī zhēn rú shí xìng xiǎn xiàn, ér chū fán nǎo zhī chán fù zhě, wèi zhī fǎ shēn. shèng mán jīng yuē: “ruò yú wú liàng fán nǎo cáng, suǒ chán rú lái cáng bù yí huò zhě. yú chū wú liàng fán nǎo cáng fǎ shēn, yì wú yí huò. tóng bǎo kū xià běn yuē: “rú lái cáng zhī yǔ fǎ shēn, gèng wú yǒu èr, zhǐ shì yǐn xiǎn zhī míng.” lǐ qù fēn shù zàn xià yuē: “rú lái cáng zhě, jí shì zhēn rú zài chán zhī míng, chū chán zhī shí, míng fǎ shēn gù.”
yī,, yǒu gòu zhēn rú, zì xìng zhēn rú zhī tǐ, suī fù yú fán nǎo, ér yuán lái qīng jìng, pì rú ní zhōng zhī lián huá, bù wū yú ní, míng wèi zì xìng zhēn rú, yì míng yǒu gòu zhēn rú, jí zài chán zhēn rú shì yě. èr,, wú gòu zhēn rú, fú guǒ suǒ xiǎn zhī lǐ tǐ, qīng jìng ér bù fù yú huò pì, rú wàng yuè zhī qīng jìng yuán mǎn, míng yuē qīng jìng zhēn rú, yòu míng wú gòu zhēn rú. jí chū chán zhēn rú shì yě. zhēn dì yì zhī shè lùn wǔ yuē: “lùn yuē: zhēn shí xìng yì yǒu èr zhǒng: yī,, zì xìng qīng jìng. shì yuē: wèi yǒu gòu zhēn rú. lùn yuē: èr,, qīng jìng chéng jiù. shì yuē: wèi wú gòu zhēn rú.”
yī,, ān lì zhēn rú, zhēn rú zhī tǐ, néng shēng shì jiān chū shì jiān zhī zhū fǎ zhě, jí suí yuán zhēn rú shì yě. èr,, fēi ān lì zhēn rú, zhēn rú zhī tǐ, běn lái jì miè wú wèi ér lí zhū xiāng zhě, jí bù biàn zhēn rú yě. jiàn huá yán dà shū chāo liù.
[ming shu] yi,, sui yuan zhen ru, bu shou zi xing sui ran yuan er sheng ran fa sui jing yuan er sheng jing fa zhe. er,, bu bian zhen ru, sui yuan er wei wan cha zhi zhu fa, yi bu shi zhen ru zhi zi xing zhe. sui yuan zhen ru ru bo, bu bian zhen ru ru shui, bu bian zhi shui qi bo xiang, er sui yuan zhi bo, bu shi shui xing, gu yi sui yuan zhen ru zhi gu, zhen ru ji wan fa ye, yi bu bian zhen ru zhi gu, wan fa ji zhen ru ye. xiao cheng bu zhi er zhong zhi zhen ru, da cheng zhi quan jiao zhi bu bian zhen ru er bu zhi sui yuan zhen ru, da cheng zhi shi jiao, er zhong jie zhi zhi. qi xin lun yi bu, zheng ming ci yi. qi xin lun yi ji shang yue: "fan xing gu yue, wei shi dong yu xin yuan. jing mi xu ning, wei ceng guai yu ye guo. gu shi bu bian yu xing yuan qi, ran jing heng shu. bu she yuan er ji zhen, fan sheng zhi yi." jin gang pi lun yue: "wan fa shi zhen ru, you bu bian gu, zhen ru shi wan fa, you sui yuan gu."
yi,, li yan zhen ru, zhen ru zhi ben ti, wei wei guan zhi zhi jing, li yi qie yan shuo zhi xiang zhe. er,, yi yan zhen ru, zhen ru zhi xiang zhuang ke yi yan shuo er fen bie zhe. jian qi xin lun.
yi,, kong zhen ru, zhen ru zhi zi ti, zhen kong xu ming, li yi qie zhi wang ran zhe. you ru xu kong zhi kong. er,, bu kong zhen ru, zhen ru zhi zi ti ju you yi qie zhi xing gong de zhe, you ru xu kong han you yi qie wan xiang. jian qi xin lun.
yi,, zai chan zhen ru, fan fu zhi zhen ru shi xing yin mei, er wei wu liang zhi fan nao suo chan fu zhe, wei zhi ru lai cang. er,, chu chan zhen ru, fu pu sa zhi zhen ru shi xing xian xian, er chu fan nao zhi chan fu zhe, wei zhi fa shen. sheng man jing yue: "ruo yu wu liang fan nao cang, suo chan ru lai cang bu yi huo zhe. yu chu wu liang fan nao cang fa shen, yi wu yi huo. tong bao ku xia ben yue: "ru lai cang zhi yu fa shen, geng wu you er, zhi shi yin xian zhi ming." li qu fen shu zan xia yue: "ru lai cang zhe, ji shi zhen ru zai chan zhi ming, chu chan zhi shi, ming fa shen gu."
yi,, you gou zhen ru, zi xing zhen ru zhi ti, sui fu yu fan nao, er yuan lai qing jing, pi ru ni zhong zhi lian hua, bu wu yu ni, ming wei zi xing zhen ru, yi ming you gou zhen ru, ji zai chan zhen ru shi ye. er,, wu gou zhen ru, fu guo suo xian zhi li ti, qing jing er bu fu yu huo pi, ru wang yue zhi qing jing yuan man, ming yue qing jing zhen ru, you ming wu gou zhen ru. ji chu chan zhen ru shi ye. zhen di yi zhi she lun wu yue: "lun yue: zhen shi xing yi you er zhong: yi,, zi xing qing jing. shi yue: wei you gou zhen ru. lun yue: er,, qing jing cheng jiu. shi yue: wei wu gou zhen ru."
yi,, an li zhen ru, zhen ru zhi ti, neng sheng shi jian chu shi jian zhi zhu fa zhe, ji sui yuan zhen ru shi ye. er,, fei an li zhen ru, zhen ru zhi ti, ben lai ji mie wu wei er li zhu xiang zhe, ji bu bian zhen ru ye. jian hua yan da shu chao liu.
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
二乳 [er ru]—(èr rǔ) — [Metaphor] (譬喻 [pi yu]): Refers to the two breasts/udders of cows and donkeys. See the entry for 牛驢 [niu lu](niú lǘ èr rǔ). (牛驢 [niu lu]) Also refers to the two breasts/udders of new and old medicine. See the entry for 新舊醫 [xin jiu yi] (xīn jiù yī). (新舊醫 [xin jiu yi])
二乳—【譬喻】牛驢之二乳也。見牛驢二乳條。(牛驢二乳)
新舊醫之二乳也。見新舊醫條。(新舊醫)
[pì yù] niú lǘ zhī èr rǔ yě. jiàn niú lǘ èr rǔ tiáo.(niú lǘ èr rǔ)
xīn jiù yī zhī èr rǔ yě. jiàn xīn jiù yī tiáo.(xīn jiù yī)
[pi yu] niu lu zhi er ru ye. jian niu lu er ru tiao.(niu lu er ru)
xin jiu yi zhi er ru ye. jian xin jiu yi tiao.(xin jiu yi)
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
耳入 [er ru]—Ear Entrance — [Technical Term (術語 [shu yu])] One of the Twelve Entrances (十二入 [shi er ru]). It refers to the ear faculty (耳根 [er gen]). The ear faculty (耳根 [er gen]) interacts with the sound object (聲境 [sheng jing]), hence it is called an 'entrance' (入 [ru]). The new translation calls it the 'ear base' (耳處 [er chu]).
耳入—【術語】十二入之一。耳根也，耳根與聲境涉入，故曰入。新譯曰耳處。
[shù yǔ] shí èr rù zhī yī. ěr gēn yě, ěr gēn yǔ shēng jìng shè rù, gù yuē rù. xīn yì yuē ěr chù.
[shu yu] shi er ru zhi yi. er gen ye, er gen yu sheng jing she ru, gu yue ru. xin yi yue er chu.
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
Tamil dictionary
Eṟṟu (எற்று) [eṟṟutal] 5 verb [Malayalam: et't'u.] transitive
1. To strike, cuff, hit with the fist; அடித்தல். எற்றிய வயிற்றள் [adithal. erriya vayirral] (கம்பராமாயணம் மாரீசுன். [kambaramayanam marisun.] 63).
2. To kick; உதைத்தல். [uthaithal.]
3. To butt, as an elephant; to dash against, as the waves of the sea; மோதுதல். எற்று தெண்டிரை [mothuthal. erru thendirai] (தேவாரம் [thevaram] 92, 2).
4. To throw out, as water from a vessel; எறிதல். நீரெற் றும் மரம். [erithal. nirer rum maram.]
5. To cut, cleave, rend; வெட்டுதல். எற்றாமழுவும் [vettuthal. erramazhuvum] (கலித்தொகை [kalithogai] 85).
6. To pierce, stab; குத் துதல். (திவா.) [kuth thuthal. (thiva.)]
7. To kill; கொல்லுதல். (திவா.) [kolluthal. (thiva.)]
8. To cast away, get rid of; நீக்குதல். எற்றுவமே பாச மெலாம் யாம் [nikkuthal. erruvame pasa melam yam] (சைவசமய நெறி பாயி. [saivasamaya neri payi.] 7).
9. To snap, as a carpenter’s line for marking a board; நூல் தெ றித்தல். எற்றுநூல்போன்று [nul the rithal. errunulponru] (நைடதம் சந்திரோ. [naidatham santhiro.] 33).
10. To raise; எழுப்புதல். (திவா.) [ezhupputhal. (thiva.)] — intransitive
1. To cease; நீங்குதல். இடைக்கொட்கி னெற்றா விழுமந்தரும் [ninguthal. idaikkodki nerra vizhumantharum] (திருக்குறள் [thirukkural], 663).
2. To feel compassion; இரங்குதல். எற்றிய காதலினாலிசைத்தாள் [iranguthal. erriya kathalinalisaithal] (தஞ்சைவாணன் கோவை [thanchaivanan kovai] 224).
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Eṟṟu (எற்று) noun < எற்று-. [erru-.] [Malayalam: et't'u.] Kicking, hitting, pushing, attacking; எற்றுகை. பந் தைக் காலால் ஓர் எற்று எற்றினான். [errugai. pan thaig kalal or erru errinan.]
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Eṟṟu (எற்று) < எ³. [e³.] verb Of what sort (is it)?, a tenseless finite verb of impersonal singular; எத்தன் மைத்து. எற்றென்னை யுற்ற துயர் [ethan maithu. errennai yurra thuyar] (திருக்குறள் [thirukkural], 1256). — interjection An exclamation of pity or wonder; அதி சய விரக்கக்குறிப்பு. [athi saya virakkakkurippu.]
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Ēṟṟu (ஏற்று) [ēṟṟutal] 5 transitive verb Causative of ஏறு-. [eru-.] [Malayalam: ērru.]
1. To lift up, raise, hoist; தூக்குதல். உத்தரத்தை யேற்றினான். [thukkuthal. utharathai yerrinan.]
2. To increase, as price; அதிகப்படுத்துதல். விலையை ஏற்றுகிறான். [athigappaduthuthal. vilaiyai errugiran.]
3. To load, as a cart or ship; to impose, as a responsibility; சுமத்துதல். [sumathuthal.]
4. To run over, as a wheel over a person; ஏறச்செய்தல். காலில் வண்டியை ஏற்றி விட்டான். [eracheythal. kalil vandiyai erri vittan.]
5. To pile up, stow away, pack; அடுக்குதல். (திவா.) [adukkuthal. (thiva.)]
6. To eulogise, praise; மேம்படுத்துதல். ஏற்றற் கண்ணு நிறுத்தற் கண்ணும் [membaduthuthal. errar kannu niruthar kannum] (தொல். பொ. [thol. po.] 147).
7. To colonize, populate; குடியேற்றுதல். கொண்டுவந்து ஏற்றின தளிச்சேரிப் பெண்டுகளுக்கும் [kudiyerruthal. konduvanthu errina thalicherip pendugalukkum] (S.I.I. ii, 261).
8. To found, establish; ஸ்தாபித்தல். நம்பெயரால் ஏற்றின வீரசோழன் திருமடை விளாகத்தில் [sthapithal. nambeyaral errina virasozhan thirumadai vilagathil] (S.I.I. iii, 47).
9. To put in, cause to enter, insert; to drive in, as a nail; உட்செலுத்துதல். நகத்தில் ஊசியை யேற்றினான். [udseluthuthal. nagathil usiyai yerrinan.]
10. To ascribe, foist upon; ஆரோபித்தல். தன்குற் றத்தை அவன்மே லேற்றினான். [aropithal. thankur rathai avanme lerrinan.]
11. To export; ஏற் றுமதி செய்தல். [er rumathi seythal.]
12. To light, as a lamp; சுடர்கொ ளுவுதல். விளக்கேற்றினேன் [sudarko luvuthal. vilakkerrinen] (நாலாயிர திவ்யப்பிரபந்தம் இயற். [nalayira thivyappirapandam iyar.] 2, 1).
13. To think, consider; நினைத்தல். கானலஞ் சேர்ப்பன் கொடுமை யேற்றி [ninaithal. kanalagn serppan kodumai yerri] (தொல். சொல். [thol. sol.] 337, உரை [urai]).
14. To decide; துணிதல். [thunithal.] (தொல். சொல். [thol. sol.] 337.)
15. To offer, as an oblation; நிவேதித்தல். ஏற்றிக் கழித்த வெண்சோற்றையருந்தி [nivethithal. errig kazhitha vensorraiyarunthi] (காசிகண்டம் ஓங்காரவி. சி. [kasigandam ongaravi. si.] 11).
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Ēṟṟu (ஏற்று) noun < ஏறு-. [eru-.] Wooden platform; மரத்தினாற் செய்த மேடை. (யாழ்ப்பாணத்து மானிப்பாயகராதி) [marathinar seytha medai. (yazhppanathu manippayagarathi)]
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Eṟṟu (எற்று) [eṟṟutal] 5 transitive verb To lift, take; எடுத்தல். எற்றி வயவ ரெறிய நுதல்பிளந்து [eduthal. erri vayava reriya nuthalpilanthu] (களவியற் நாற்பது [kalaviyar narpathu] 23).
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Ēṟṟu (ஏற்று) [ēṟṟutal] 5 transitive verb To establish by evidence; நிரூபித்தல். அடிமையென்ற வெவ் வுரை யெம்முன் னேற்றவேண்டும் [nirupithal. adimaiyenra vev vurai yemmun nerravendum] (பெரியபுராணம் தடுத்தாட். [periyapuranam thaduthad.] 55).
Tamil is an ancient language of India from the Dravidian family spoken by roughly 250 million people mainly in southern India and Sri Lanka.
Chinese-English dictionary
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
爾汝 [ěr rǔ] [er ru]—
1. A derogatory term. Mencius: Jinxin II: "If a person can fully realize the substance of not being addressed with 'er ru', then wherever they go, they will be acting righteously." Tang Dynasty, Kong Yingda, Zhengyi: "The fact that they do not accept being addressed with 'er ru' means they are not being treated with contempt." History of the Northern Dynasties, Volume 81, Biographies 1, Chen Qi: "He once publicly humiliated Qi, sometimes addressing him with 'er ru,' sometimes calling him a petty person (小人 [xiao ren])."
2. Disregarding etiquette and addressing each other as "you" and "me." It is a metaphor for a very close relationship between two people. Tang Dynasty, Du Fu, "Drunk Song": "Forgetting formalities to the point of 'er ru,' drinking heartily, you are truly my teacher." Tang Dynasty, Han Yu, "Listening to Ying Shi Play the Qin": "Whispering like children, love and hate intertwined in 'er ru.'"
爾汝：1.輕賤的稱呼。《孟子．盡心下》：「人能充無受爾汝之實，無所往而不為義也。」唐．孔穎達．正義：「其不受人爾汝之實，是不為人所輕賤。」《北史．卷八一．儒林傳上．陳奇傳》：「嘗當眾辱奇，或爾汝之，或指為小人。」
2.不依禮俗，而以你我相稱。比喻兩人關係十分親密。唐．杜甫〈醉時歌〉：「忘形到爾汝，痛飲真吾師。」唐．韓愈〈聽穎師彈琴〉詩：「昵昵兒女語，恩怨相爾汝。」
ěr rǔ:1. qīng jiàn de chēng hū. < mèng zi． jǐn xīn xià>: “rén néng chōng wú shòu ěr rǔ zhī shí, wú suǒ wǎng ér bù wèi yì yě.” táng． kǒng yǐng dá． zhèng yì: “qí bù shòu rén ěr rǔ zhī shí, shì bù wèi rén suǒ qīng jiàn.” < běi shǐ． juǎn bā yī． rú lín chuán shàng． chén qí chuán>: “cháng dāng zhòng rǔ qí, huò ěr rǔ zhī, huò zhǐ wèi xiǎo rén.”
2. bù yī lǐ sú, ér yǐ nǐ wǒ xiāng chēng. bǐ yù liǎng rén guān xì shí fēn qīn mì. táng． dù fǔ 〈zuì shí gē〉: “wàng xíng dào ěr rǔ, tòng yǐn zhēn wú shī.” táng． hán yù 〈tīng yǐng shī dàn qín〉 shī: “nì nì ér nǚ yǔ, ēn yuàn xiāng ěr rǔ.”
er ru:1. qing jian de cheng hu. < meng zi. jin xin xia>: "ren neng chong wu shou er ru zhi shi, wu suo wang er bu wei yi ye." tang. kong ying da. zheng yi: "qi bu shou ren er ru zhi shi, shi bu wei ren suo qing jian." < bei shi. juan ba yi. ru lin chuan shang. chen qi chuan>: "chang dang zhong ru qi, huo er ru zhi, huo zhi wei xiao ren."
2. bu yi li su, er yi ni wo xiang cheng. bi yu liang ren guan xi shi fen qin mi. tang. du fu
1) 二如 [èr rú] refers to: “thusness in two aspects”.
二如 is further associated with the following language/terms:
[Vietnamese] nhị như.
[Korean] 이여 / iyeo.
[Japanese] ニニョ / ninyo.
2) 二入 [èr rù] refers to: “two entrances to enlightenment”.
二入 is further associated with the following language/terms:
[Vietnamese] nhị nhập.
[Korean] 이입 / i-ip.
[Japanese] ニニュウ / ninyū.
3) 而入 [ér rù] refers to: “and then entered”.
而入 is further associated with the following language/terms:
[Sanskrit] anāhūtā upasaṃkrameyā.
[Vietnamese] nhi nhập.
[Korean] 이입 / i ip.
[Japanese] ジニュウ / ji nyū.
Chinese language.
See also (Relevant definitions)
Starts with (+0): Erru pucha, Erru-kontuva, Errukkol, Errumalle-tige, Errumati, Errumaticcittu, Errumutal, Errunul, Erruppanai, Erruttolil, Erruturai, Erruvakanan.
Full-text (+553): Yu guan er ru, Niu lu er ru, Bu de qi men er ru, Shi er ru, Yi yong er ru, Po men er ru, Xing ru, Cheng xu er ru, Er ru si xing lun, Li ru, Etirerru, Er chu, Erruvakanan, Erruturai, Cantaiyerru, Patankamerru, Kuppan-kutierru, Itarerru, Peyerru, Erruttolil.
Relevant text
Search found 11 books and stories containing Erru, Aerru, Èr rù, Er ru, Èr rú, Èr rǔ, Ěr rù, Ěr rǔ, Ér rù, Eṟṟu, Ēṟṟu, Èrrù, Èrrú, Èrrǔ, Ěrrù, Ěrrǔ, Érrù, 二乳, 二入, 二如, 爾汝, 而入, 耳入; (plurals include: Errus, Aerrus, Èr rùs, Er rus, Èr rús, Èr rǔs, Ěr rùs, Ěr rǔs, Ér rùs, Eṟṟus, Ēṟṟus, Èrrùs, Èrrús, Èrrǔs, Ěrrùs, Ěrrǔs, Érrùs). 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
Part 179 - The Pupavatyavadana < [Jataka and Avadana Section (Volume 3-4)]
Sutta 6: The Four Types of People and Their Bonds < [Part 125 - Ekottara-Agama (Numbered Discourses)]
Sutta 6: The Parable of the Four Venomous Snakes < [Part 125 - Ekottara-Agama (Numbered Discourses)]
Tirumantiram by Tirumular (English translation)
Verse 537: Consequences of Abusing Mahesvara < [Tantra Two (irantam tantiram) (verses 337-548)]
Verse 1095: Chant "Sam" < [Tantra Four (nankam tantiram) (verses 884-1418)]
Verse 323: The Just Adore His Feet < [Tantra One (mutal tantiram) (verses 113-336)]
Hualin International Journal of Buddhist Studies
‘Introduction’ to the Forthcoming Histories of Chan (Zen) < [Hualin International Journal of Buddhist Studies 5.2 (2022)]
From Huisong 慧嵩 (fl. 511–560) to Xuanzang 玄奘 (602?–664) < [Hualin International Journal of Buddhist Studies 4.2 (2021)]
An Investigation of the Relationship between Prince Shōtoku’s Shōmangyō-gisho... < [Hualin International Journal of Buddhist Studies 3.1 (2020)]
Dictionaries of Indian languages (Kosha)
Page 394 < [Tamil-Hindi-English, Volume 1]
Page 134 < [Tamil-English-Bengali (1 volume)]
Page 227 < [Tamil-English-Bengali (1 volume)]
The Religion and Philosophy of Tevaram (Thevaram) (by M. A. Dorai Rangaswamy)
Chapter 89 - Thiruppunavayil or Tiruppunavayil (Hymn 50) < [Volume 3.7 - Unto the last]
Chapter 1.4 - Rishabharudha-murti (depiction of the Brahmani bull) < [Volume 2 - Nampi Arurar and Mythology]
Paramārtha’s Ultimate Truth and the Development of Chinese... < [Volume 13, Issue 1 (2022)]
The Annual Difference < [Volume 15, Issue 1 (2024)]
On the Origin and Conceptual Development of ‘Essence-Function’ (ti-yong) < [Volume 10, Issue 4 (2019)]