Fa shen, Fǎ shēn, Fā shēn: 6 definitions
Introduction:
Fa shen 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
法身 [fa shen]—dharmakāya, embodiment of Truth and Law, the "spiritual" or true body; essential Buddhahood; the essence of being; the absolute, the norm of the universe; the first of the trikāya, v.三身 [san shen]. The dharmakāya is divided into 總 [zong] unity and 別 [bie] diversity; as in the noumenal absolute and phenomenal activities, or potential and dynamic; but there are differences of interpretation, e.g. as between the 法相 [fa xiang] and 法性 [fa xing] schools. Cf. 法身體性 [fa shen ti xing]. There are many categories of the dharmakāya. In the 2 group 二法身 [er fa shen] are five kinds: (1) 理 [li] "substance" and 智 [zhi] wisdom or expression; (2) 法性法身 [fa xing fa shen] essential nature and 應化法身 [ying hua fa shen] manifestation; the other three couples are similar. In the 3 group 三法身 [san fa shen] are (1) the manifested Buddha, i.e. Śākyamuni; (2) the power of his teaching, etc.; (3) the absolute or ultimate reality. There are other categories.
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
法身 [fa shen]—Dharmakāya — [Term (術語 [shu yu])] The Buddha’s (佛 [fu]) true body (真身 [zhen shen]). Its explanation of the name (釋名 [shi ming]) differs according to the Two Schools of Nature and Characteristics (性相二宗 [xing xiang er zong]).
The Characteristics School (相宗 [xiang zong]), based on the Treatise on the Establishment of Consciousness-Only (唯識論 [wei shi lun]), states that Dharmakāya has two types: Dharmakāya of General Characteristics (總相 [zong xiang]) and Dharmakāya of Specific Characteristics (別相 [bie xiang]).
The Dharmakāya of General Characteristics (總相 [zong xiang]) encompasses the two dharmas of principle and wisdom (理智二法 [li zhi er fa]), and is considered to have the same meaning as the thusness (如如 [ru ru]) and wisdom of thusness (如如智 [ru ru zhi]) in the Golden Light Sūtra (金光明 [jin guang ming]). Therefore, the thusness that is realized (所證之真如 [suo zheng zhi zhen ru]) and the true awakening that illuminates (能照之真覺 [neng zhao zhi zhen jue]) are called the Dharmakāya. In terms of the Three Bodies (三身 [san shen]), it combines the Self-Nature Body (自性身 [zi xing shen]) and the Self-Enjoyment Reward Body (自受用報身 [zi shou yong bao shen]).
According to this explanation, the Dharmakāya is the manifestation of principle and wisdom (理智顯現 [li zhi xian xian]), the basis of all conditioned (有為 [you wei]) (wisdom) and unconditioned (無為 [wu wei]) (principle) meritorious qualities (功德法 [gong de fa]), hence it is called Dharmakāya. Furthermore, it is called Dharmakāya because it accomplishes and adorns (成就莊嚴 [cheng jiu zhuang yan]) all meritorious qualities (功德法 [gong de fa]).
Weishi Lun, Chapter 10 (唯識論十 [wei shi lun shi]) states: “The Venerable Muni’s (牟尼尊 [mou ni zun]) attainment of the two fruits (二果 [er guo]) and permanent freedom from the two hindrances (二障 [er zhang]) is also called Dharmakāya, because it is adorned with immeasurable and boundless great meritorious dharmas such as powers and fearlessness (力無畏等大功德法 [li wu wei deng da gong de fa]). (Omission) This Dharmakāya has five dharmas as its nature (五法為性 [wu fa wei xing]), and it is not merely the pure dharma-dhatu that constitutes the Dharmakāya (非淨法界獨為 [fei jing fa jie du wei]), as the two fruits of transformation of basis (二轉依果 [er zhuan yi guo]) are both included herein.”
The Dharmakāya of Specific Characteristics (別相 [bie xiang]) refers to the Self-Nature Body (自性身 [zi xing shen]) among the Three Bodies (三身 [san shen]), which is solely the thusness (真如 [zhen ru]) of the pure dharma-dhatu (清淨法界 [qing jing fa jie]). This thusness (真如 [zhen ru]) is the Buddha’s self-nature (佛之自性 [fu zhi zi xing]), hence it is called Self-Nature Body (自性身 [zi xing shen]). Furthermore, this thusness (真如 [zhen ru]) possesses true and eternal meritorious qualities (真常之功德 [zhen chang zhi gong de]) (which are unconditioned (無為 [wu wei])), and is the basis of all conditioned (有為 [you wei]) and unconditioned (無為 [wu wei]) meritorious qualities (功德法 [gong de fa]), hence it is also called Dharmakāya.
However, it cannot be said that it is called Dharmakāya because it accomplishes and adorns meritorious dharmas (成就莊嚴功德法 [cheng jiu zhuang yan gong de fa]). Why? Because this dharma is solely the Dharmakāya of principle (理之 [li zhi]) and does not include conditioned meritorious qualities (有為之功德 [you wei zhi gong de]) (i.e., Dharmakāya of wisdom (智 [zhi])).
Weishi Lun, Chapter 10 (唯識論十 [wei shi lun shi]) states: “This self-nature is also called Dharmakāya, because it is the basis for great meritorious dharmas.”
Buddhabhūmi Sūtra Śāstra, Chapter 7 (佛地論七 [fu de lun qi]) states: “It is also called Dharmakāya because it is the basis for meritorious dharmas such as powers and fearlessness.”
Shuji, Chapter 10, end (述記十末 [shu ji shi mo]) states: “Being free from the hindrance to what is known (所知障 [suo zhi zhang]) and possessing boundless virtues is called Dharmakāya... meritorious dharmas are the basis, hence it is called Dharmakāya.”
Weishi Shuyāo, first part (唯識樞要上本 [wei shi shu yao shang ben]) states: “The source of meritorious dharmas in the unconditioned state is called Dharmakāya.”
Yilin Zhang, Chapter 7, first part (義林章七本 [yi lin zhang qi ben]) states: “The Cheng Weishi Lun (成唯識說 [cheng wei shi shuo]) states that the pure dharma-dhatu (清淨法界 [qing jing fa jie]) is the Self-Nature Body (自性身 [zi xing shen]). The Mahāyāna-sūtrālaṃkāra and others (莊嚴論等說 [zhuang yan lun deng shuo]) state that the Self-Nature Body (自性身 [zi xing shen]) is inherently eternal (本性常 [ben xing chang]). The Zan Fo Lun (讚佛論說 [zan fu lun shuo]) states that the Buddha’s self-nature body (佛自性身 [fu zi xing shen]) is without arising or ceasing.”
If based on the meaning of the Nature School (性宗 [xing zong]), then the principle of thusness (真如之理性 [zhen ru zhi li xing]) has the characteristic of true awakening and knowing (真實覺知之相 [zhen shi jue zhi zhi xiang]); principle and wisdom are non-dual (理智不二 [li zhi bu er]), and just as the unconditioned nature of thusness (真如之無為 [zhen ru zhi wu wei]), true wisdom is also unconditioned (真智亦無為 [zhen zhi yi wu wei]). Furthermore, since nature and characteristics are non-dual (性相不二 [xing xiang bu er]), thusness is dharma-nature (真如即法性 [zhen ru ji fa xing]), and thus true wisdom is also dharma-nature (真智亦法性 [zhen zhi yi fa xing]).
The hidden state of this non-dual principle-wisdom dharma-nature (理智不二法性之隱 [li zhi bu er fa xing zhi yin]) is called Tathāgatagarbha (如來藏 [ru lai cang]). By accumulating the merit of initial enlightenment (始覺之功 [shi jue zhi gong]), its dharma-nature (法性 [fa xing]) is manifested, and this is called Dharmakāya. This means that it forms a body with dharma-nature (以法性成身 [yi fa xing cheng shen]), hence it is called Dharmakāya. Alternatively, it means that it is a body accomplished and adorned by all conditioned and unconditioned meritorious dharmas that are manifested (顯現之有為無為一切功德法 [xian xian zhi you wei wu wei yi qie gong de fa]) by dharma-nature, hence it is called Dharmakāya.
The Śrīmālādevī Siṃhanāda Sūtra (勝鬘經 [sheng man jing]) states: “World-Honored One! Immeasurable as the Ganges sands (恒沙 [heng sha]), the inconceivable Buddha-dharmas, neither separate nor detached nor inconceivable Buddha-dharmas (不離不脫不思議佛法 [bu li bu tuo bu si yi fu fa]) are accomplished. This is called the Tathagata’s Dharmakāya (如來 [ru lai]). This Tathagata’s Dharmakāya (如來 [ru lai]) is not separate from the store of defilements (煩惱藏 [fan nao cang]), and is called Tathāgatagarbha (如來藏 [ru lai cang]).”
Baoku, end of lower part (同寶窟下末 [tong bao ku xia mo]) states: “Dharmakāya is the dharma of reality-as-it-is and thusness (實相真如法 [shi xiang zhen ru fa]). When this reality-as-it-is true dharma is hidden (實相正法隱 [shi xiang zheng fa yin]), it is called Tathāgatagarbha (如來藏 [ru lai cang]). When this reality-as-it-is dharma is manifested (實相法顯 [shi xiang fa xian]), it is called a body. It is solely one reality-as-it-is dharma (實相法 [shi xiang fa]), but due to the difference in being hidden or manifested, there is the store (藏 [cang]) and the body (身 [shen]). Furthermore, dharma (法 [fa]) refers to various meritorious dharmas (功德法 [gong de fa]), and the basis of dharmas is called body (身 [shen]). Thus, the Mahāyānasamgraha (攝論 [she lun]) states: ‘Being in correspondence with meritorious dharmas is called Dharmakāya.’”
Jiaxiang Fahua Shu, Chapter 4 (嘉祥法華疏四 [jia xiang fa hua shu si]) states: “Taking the true dharma as the body, it is called Dharmakāya.”
The Awakening of Faith in Mahayana (起信論 [qi xin lun]) states: “From the very beginning, its self-nature is replete with all meritorious qualities (自性滿足一切功德 [zi xing man zu yi qie gong de]), namely, because its essence has the meaning of great wisdom and light (自體有大智慧光明義 [zi ti you da zhi hui guang ming yi]), because it universally illuminates the dharma-dhatu (徧照法界義 [bian zhao fa jie yi]), because it has the meaning of truly knowing and understanding (真實識知義 [zhen shi shi zhi yi]), because it has the meaning of self-nature pure mind (自性清淨心義 [zi xing qing jing xin yi]), because it has the meaning of permanence, bliss, self, and purity (常樂我淨義 [chang le wo jing yi]), because it has the meaning of coolness, unchangeability, and self-mastery (清涼不變自在義 [qing liang bu bian zi zai yi]), it possesses such innumerable (過於恒沙 [guo yu heng sha]) Buddha-dharmas that are neither separate nor detached nor different nor inconceivable. (Omission) Because it is replete and lacks nothing, it is called Tathāgatagarbha (如來藏 [ru lai cang]), and also called Tathagata’s Dharmakāya (如來 [ru lai]).”
Yiji, lower part (同義記下本 [tong yi ji xia ben]) states: “When hidden, it can give rise to the Tathagata, hence it is called Tathāgatagarbha (如來藏 [ru lai cang]). When manifested, it is the basis of myriad virtues, hence it is called Dharmakāya.”
Vimalakīrti Nirdeśa Sūtra Huiyuan Shu (維摩經慧遠疏 [wei mo jing hui yuan shu]) states: “The Buddha is formed by all meritorious dharmas (功德法 [gong de fa]), hence it is called Dharmakāya.”
Fahua Xuanyi, Chapter 7 (法華玄義七 [fa hua xuan yi qi]) states: “The inherent four virtues are hidden (本有四德隱 [ben you si de yin]), hence it is called Tathāgatagarbha (如來藏 [ru lai cang]). The cultivated four virtues are manifested (修成四德顯 [xiu cheng si de xian]), hence it is called Dharmakāya.”
Dasheng Yizhang, Chapter 18 (大乘義章十八 [da cheng yi zhang shi ba]) states: “Regarding the term Dharmakāya, there are two explanations: 1. It manifests the inherent dharma-nature (法性 [fa xing]) to form its body, hence it is called Dharmakāya. 2. It forms its body with all meritorious dharmas (諸功德法 [zhu gong de fa]), hence it is called Dharmakāya.”
Sanskrit: Dharmakāya (梵 [fan]Dharmakāya).
法身—【術語】佛之真身也。其釋名性相二宗各異其義。相宗據唯識論謂法身有總相法身與別相法身二種，總相法身者，兼理智二法，與金光明之如如及如如智，謂為法身之義同，是以所證之真如與能照之真覺為法身也。以三身言之，則自性身與自受用報身之二身合見。依此義釋之，則法身為理智顯現，有為（智）無為（理）一切功德法體性之所依，故名法身。又成就莊嚴一切之功德法，故言法身。唯識論十曰：「此牟尼尊所得二果永離二障，亦名法身，無量無邊力無畏等大功德法所莊嚴故。（中略）此法身五法為性，非淨法界獨為法身，二轉依果皆攝此故。」別相法身者，即三身中之自性身，唯為清淨法界之真如也。此真如為佛之自性，故名自性身，又此真如具真常之功德（是無為也），為一切有為無為功德法之所依，故亦名法身。惟不得言成就莊嚴功德法，故名為法身，何則？以此法唯為理之法身，不含攝有為之功德（即智法身）也。唯識論十曰：「即此自性亦名法身，大功德法所依止故。」佛地論七曰：「力無畏等諸功德法所依止，故亦名法身。」述記十末曰：「離所知障，具無邊德，名為法身，（中略）功德法依名法身。」唯識樞要上本曰：「出纏位功德法本，名曰法身。」義林章七本曰：「成唯識說，清淨法界為自性身。莊嚴論等說，自性身本性常故。讚佛論說，佛自性身無生滅故。」若依性宗之義，則真如之理性，有真實覺知之相，理智不二，與真如之無為同，真智亦無為也。又性相不二故，真如即法性，則真智亦法性也。此理智不二法性之隱，謂之如來藏，積始覺之功，顯其法性，謂之法身。即言以法性成身，故名法身。或言以法性顯現之有為無為一切功德法成就莊嚴之身，故名法身。勝鬘經曰：「世尊！過於恒沙，不離不脫不思議佛法成就。說如來法身，如是如來法身不離煩惱藏，名如來藏。」同寶窟下末曰：「法身者，即是實相真如法也。此實相正法隱，名如來藏。此實相法顯，故名身。唯是一實相法，約隱顯不同，故有藏之與身。又法者，謂諸功德法，法之所依名身。故攝論云：與功德法相應，名法身。」嘉祥法華疏四曰：「以正法為身，故曰法身。」起信論曰：「從本已來，自性滿足一切功德，所謂自體有大智慧光明義故，徧照法界義故，真實識知義故，自性清淨心義故，常樂我淨義故，清涼不變自在義故，具足如是過於恒沙不離不斷不異不思議佛法。（中略）滿足無有所少義故，名為如來藏，亦名如來法身。」同義記下本曰：「隱時能出生如來，名如來藏。顯時為萬德依止，名為法身。」維摩經慧遠疏曰：「佛以一切功德法成，故名法身。」法華玄義七曰：「本有四德隱名如來藏，修成四德顯名為法身。」大乘義章十八曰：「言法身者，解有兩義：一顯本法性，以成其身，名為法身。二以一切諸功德法而成身，故名為法身。」梵 Dharmakāya。
[shù yǔ] fú zhī zhēn shēn yě. qí shì míng xìng xiāng èr zōng gè yì qí yì. xiāng zōng jù wéi shí lùn wèi fǎ shēn yǒu zǒng xiāng fǎ shēn yǔ bié xiāng fǎ shēn èr zhǒng, zǒng xiāng fǎ shēn zhě, jiān lǐ zhì èr fǎ, yǔ jīn guāng míng zhī rú rú jí rú rú zhì, wèi wèi fǎ shēn zhī yì tóng, shì yǐ suǒ zhèng zhī zhēn rú yǔ néng zhào zhī zhēn jué wèi fǎ shēn yě. yǐ sān shēn yán zhī, zé zì xìng shēn yǔ zì shòu yòng bào shēn zhī èr shēn hé jiàn. yī cǐ yì shì zhī, zé fǎ shēn wèi lǐ zhì xiǎn xiàn, yǒu wèi (zhì) wú wèi (lǐ) yī qiè gōng dé fǎ tǐ xìng zhī suǒ yī, gù míng fǎ shēn. yòu chéng jiù zhuāng yán yī qiè zhī gōng dé fǎ, gù yán fǎ shēn. wéi shí lùn shí yuē: “cǐ móu ní zūn suǒ dé èr guǒ yǒng lí èr zhàng, yì míng fǎ shēn, wú liàng wú biān lì wú wèi děng dà gōng dé fǎ suǒ zhuāng yán gù. (zhōng lüè) cǐ fǎ shēn wǔ fǎ wèi xìng, fēi jìng fǎ jiè dú wèi fǎ shēn, èr zhuǎn yī guǒ jiē shè cǐ gù.” bié xiāng fǎ shēn zhě, jí sān shēn zhōng zhī zì xìng shēn, wéi wèi qīng jìng fǎ jiè zhī zhēn rú yě. cǐ zhēn rú wèi fú zhī zì xìng, gù míng zì xìng shēn, yòu cǐ zhēn rú jù zhēn cháng zhī gōng dé (shì wú wèi yě), wèi yī qiè yǒu wèi wú wèi gōng dé fǎ zhī suǒ yī, gù yì míng fǎ shēn. wéi bù dé yán chéng jiù zhuāng yán gōng dé fǎ, gù míng wèi fǎ shēn, hé zé？ yǐ cǐ fǎ wéi wèi lǐ zhī fǎ shēn, bù hán shè yǒu wèi zhī gōng dé (jí zhì fǎ shēn) yě. wéi shí lùn shí yuē: “jí cǐ zì xìng yì míng fǎ shēn, dà gōng dé fǎ suǒ yī zhǐ gù.” fú de lùn qī yuē: “lì wú wèi děng zhū gōng dé fǎ suǒ yī zhǐ, gù yì míng fǎ shēn.” shù jì shí mò yuē: “lí suǒ zhī zhàng, jù wú biān dé, míng wèi fǎ shēn, (zhōng lüè) gōng dé fǎ yī míng fǎ shēn.” wéi shí shū yào shàng běn yuē: “chū chán wèi gōng dé fǎ běn, míng yuē fǎ shēn.” yì lín zhāng qī běn yuē: “chéng wéi shí shuō, qīng jìng fǎ jiè wèi zì xìng shēn. zhuāng yán lùn děng shuō, zì xìng shēn běn xìng cháng gù. zàn fú lùn shuō, fú zì xìng shēn wú shēng miè gù.” ruò yī xìng zōng zhī yì, zé zhēn rú zhī lǐ xìng, yǒu zhēn shí jué zhī zhī xiāng, lǐ zhì bù èr, yǔ zhēn rú zhī wú wèi tóng, zhēn zhì yì wú wèi yě. yòu xìng xiāng bù èr gù, zhēn rú jí fǎ xìng, zé zhēn zhì yì fǎ xìng yě. cǐ lǐ zhì bù èr fǎ xìng zhī yǐn, wèi zhī rú lái cáng, jī shǐ jué zhī gōng, xiǎn qí fǎ xìng, wèi zhī fǎ shēn. jí yán yǐ fǎ xìng chéng shēn, gù míng fǎ shēn. huò yán yǐ fǎ xìng xiǎn xiàn zhī yǒu wèi wú wèi yī qiè gōng dé fǎ chéng jiù zhuāng yán zhī shēn, gù míng fǎ shēn. shèng mán jīng yuē: “shì zūn！ guò yú héng shā, bù lí bù tuō bù sī yì fú fǎ chéng jiù. shuō rú lái fǎ shēn, rú shì rú lái fǎ shēn bù lí fán nǎo cáng, míng rú lái cáng.” tóng bǎo kū xià mò yuē: “fǎ shēn zhě, jí shì shí xiāng zhēn rú fǎ yě. cǐ shí xiāng zhèng fǎ yǐn, míng rú lái cáng. cǐ shí xiāng fǎ xiǎn, gù míng shēn. wéi shì yī shí xiāng fǎ, yuē yǐn xiǎn bù tóng, gù yǒu cáng zhī yǔ shēn. yòu fǎ zhě, wèi zhū gōng dé fǎ, fǎ zhī suǒ yī míng shēn. gù shè lùn yún: yǔ gōng dé fǎ xiāng yīng, míng fǎ shēn.” jiā xiáng fǎ huá shū sì yuē: “yǐ zhèng fǎ wèi shēn, gù yuē fǎ shēn.” qǐ xìn lùn yuē: “cóng běn yǐ lái, zì xìng mǎn zú yī qiè gōng dé, suǒ wèi zì tǐ yǒu dà zhì huì guāng míng yì gù, biàn zhào fǎ jiè yì gù, zhēn shí shí zhī yì gù, zì xìng qīng jìng xīn yì gù, cháng lè wǒ jìng yì gù, qīng liáng bù biàn zì zài yì gù, jù zú rú shì guò yú héng shā bù lí bù duàn bù yì bù sī yì fú fǎ. (zhōng lüè) mǎn zú wú yǒu suǒ shǎo yì gù, míng wèi rú lái cáng, yì míng rú lái fǎ shēn.” tóng yì jì xià běn yuē: “yǐn shí néng chū shēng rú lái, míng rú lái cáng. xiǎn shí wèi wàn dé yī zhǐ, míng wèi fǎ shēn.” wéi mó jīng huì yuǎn shū yuē: “fú yǐ yī qiè gōng dé fǎ chéng, gù míng fǎ shēn.” fǎ huá xuán yì qī yuē: “běn yǒu sì dé yǐn míng rú lái cáng, xiū chéng sì dé xiǎn míng wèi fǎ shēn.” dà chéng yì zhāng shí bā yuē: “yán fǎ shēn zhě, jiě yǒu liǎng yì: yī xiǎn běn fǎ xìng, yǐ chéng qí shēn, míng wèi fǎ shēn. èr yǐ yī qiè zhū gōng dé fǎ ér chéng shēn, gù míng wèi fǎ shēn.” fàn Dharmakāya.
[shu yu] fu zhi zhen shen ye. qi shi ming xing xiang er zong ge yi qi yi. xiang zong ju wei shi lun wei fa shen you zong xiang fa shen yu bie xiang fa shen er zhong, zong xiang fa shen zhe, jian li zhi er fa, yu jin guang ming zhi ru ru ji ru ru zhi, wei wei fa shen zhi yi tong, shi yi suo zheng zhi zhen ru yu neng zhao zhi zhen jue wei fa shen ye. yi san shen yan zhi, ze zi xing shen yu zi shou yong bao shen zhi er shen he jian. yi ci yi shi zhi, ze fa shen wei li zhi xian xian, you wei (zhi) wu wei (li) yi qie gong de fa ti xing zhi suo yi, gu ming fa shen. you cheng jiu zhuang yan yi qie zhi gong de fa, gu yan fa shen. wei shi lun shi yue: "ci mou ni zun suo de er guo yong li er zhang, yi ming fa shen, wu liang wu bian li wu wei deng da gong de fa suo zhuang yan gu. (zhong lue) ci fa shen wu fa wei xing, fei jing fa jie du wei fa shen, er zhuan yi guo jie she ci gu." bie xiang fa shen zhe, ji san shen zhong zhi zi xing shen, wei wei qing jing fa jie zhi zhen ru ye. ci zhen ru wei fu zhi zi xing, gu ming zi xing shen, you ci zhen ru ju zhen chang zhi gong de (shi wu wei ye), wei yi qie you wei wu wei gong de fa zhi suo yi, gu yi ming fa shen. wei bu de yan cheng jiu zhuang yan gong de fa, gu ming wei fa shen, he ze? yi ci fa wei wei li zhi fa shen, bu han she you wei zhi gong de (ji zhi fa shen) ye. wei shi lun shi yue: "ji ci zi xing yi ming fa shen, da gong de fa suo yi zhi gu." fu de lun qi yue: "li wu wei deng zhu gong de fa suo yi zhi, gu yi ming fa shen." shu ji shi mo yue: "li suo zhi zhang, ju wu bian de, ming wei fa shen, (zhong lue) gong de fa yi ming fa shen." wei shi shu yao shang ben yue: "chu chan wei gong de fa ben, ming yue fa shen." yi lin zhang qi ben yue: "cheng wei shi shuo, qing jing fa jie wei zi xing shen. zhuang yan lun deng shuo, zi xing shen ben xing chang gu. zan fu lun shuo, fu zi xing shen wu sheng mie gu." ruo yi xing zong zhi yi, ze zhen ru zhi li xing, you zhen shi jue zhi zhi xiang, li zhi bu er, yu zhen ru zhi wu wei tong, zhen zhi yi wu wei ye. you xing xiang bu er gu, zhen ru ji fa xing, ze zhen zhi yi fa xing ye. ci li zhi bu er fa xing zhi yin, wei zhi ru lai cang, ji shi jue zhi gong, xian qi fa xing, wei zhi fa shen. ji yan yi fa xing cheng shen, gu ming fa shen. huo yan yi fa xing xian xian zhi you wei wu wei yi qie gong de fa cheng jiu zhuang yan zhi shen, gu ming fa shen. sheng man jing yue: "shi zun! guo yu heng sha, bu li bu tuo bu si yi fu fa cheng jiu. shuo ru lai fa shen, ru shi ru lai fa shen bu li fan nao cang, ming ru lai cang." tong bao ku xia mo yue: "fa shen zhe, ji shi shi xiang zhen ru fa ye. ci shi xiang zheng fa yin, ming ru lai cang. ci shi xiang fa xian, gu ming shen. wei shi yi shi xiang fa, yue yin xian bu tong, gu you cang zhi yu shen. you fa zhe, wei zhu gong de fa, fa zhi suo yi ming shen. gu she lun yun: yu gong de fa xiang ying, ming fa shen." jia xiang fa hua shu si yue: "yi zheng fa wei shen, gu yue fa shen." qi xin lun yue: "cong ben yi lai, zi xing man zu yi qie gong de, suo wei zi ti you da zhi hui guang ming yi gu, bian zhao fa jie yi gu, zhen shi shi zhi yi gu, zi xing qing jing xin yi gu, chang le wo jing yi gu, qing liang bu bian zi zai yi gu, ju zu ru shi guo yu heng sha bu li bu duan bu yi bu si yi fu fa. (zhong lue) man zu wu you suo shao yi gu, ming wei ru lai cang, yi ming ru lai fa shen." tong yi ji xia ben yue: "yin shi neng chu sheng ru lai, ming ru lai cang. xian shi wei wan de yi zhi, ming wei fa shen." wei mo jing hui yuan shu yue: "fu yi yi qie gong de fa cheng, gu ming fa shen." fa hua xuan yi qi yue: "ben you si de yin ming ru lai cang, xiu cheng si de xian ming wei fa shen." da cheng yi zhang shi ba yue: "yan fa shen zhe, jie you liang yi: yi xian ben fa xing, yi cheng qi shen, ming wei fa shen. er yi yi qie zhu gong de fa er cheng shen, gu ming wei fa shen." fan Dharmakaya.
1) 法身 ts = fǎ shēn p refers to [proper noun] “Dharma body”; Domain: Buddhism 佛教 [fu jiao] , Subdomain: Fo Guang Shan; Notes: (Glossary of Humanistic Buddhism).
2) 法身 ts = fǎ shēn p refers to [proper noun] “Dharma Body”; Domain: Buddhism 佛教 [fu jiao]; Notes: Sanskrit equivalent: dharmakāya, Japanese: hosshin, Tibetan: chos kyi sku; Truth body is the unmanifested, inconceivable aspect of a Buddha, as opposed to the Buddha's historic form as a person (BL 'dharmakāya', p. 246; FGDB '法身 [fa shen]'; NW 'dharmakāya'; Powers 2007, p. 130; Shambhala 'trikāya')..
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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Chinese-English dictionary
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
法身 [fǎ shēn] [fa shen]—
1. The Buddha's (佛陀 [fu tuo]) true suchness (真如 [zhen ru]) and fundamental principle (理體 [li ti]). From "Avatamsaka Sutra" (大方廣佛華嚴經 [da fang guang fu hua yan jing]), Volume 1 (卷一 [juan yi]), Chapter "Pure Eyes in the World" (世間淨眼品 [shi jian jing yan pin]) Part 1 of 1 (第一之一 [di yi zhi yi]): "The Dharmakaya manifests without true reality (無真實 [wu zhen shi]), arising freely (出生自在 [chu sheng zi zai]) – such is the view (如是見 [ru shi jian])."
2. In Taoism (道教 [dao jiao]), it refers to the true body (真身 [zhen shen]) of Celestial Immortals (天仙 [tian xian]) and True Sages (真聖 [zhen sheng]).
法身：1.佛陀的真如理體。《大方廣佛華嚴經．卷一．世間淨眼品第一之一》：「法身示現無真實，出生自在如是見。」
2.道教謂天仙真聖的真身。
fǎ shēn:1. fú tuó de zhēn rú lǐ tǐ. < dà fāng guǎng fú huá yán jīng． juǎn yī． shì jiān jìng yǎn pǐn dì yī zhī yī>: “fǎ shēn shì xiàn wú zhēn shí, chū shēng zì zài rú shì jiàn.”
2. dào jiào wèi tiān xiān zhēn shèng de zhēn shēn.
fa shen:1. fu tuo de zhen ru li ti. < da fang guang fu hua yan jing. juan yi. shi jian jing yan pin di yi zhi yi>: "fa shen shi xian wu zhen shi, chu sheng zi zai ru shi jian."
2. dao jiao wei tian xian zhen sheng de zhen shen.
法身 [fǎ shēn] refers to: (1) “dharma-body”; (2) “law body”; (3) “reality body”; (4) “truth body”.
法身 is further associated with the following language/terms:
[Related Chinese terms] 佛法身; 佛身; 如來身; 佛體; 佛體性; 如來法身; 佛法藏; 藏理.
[Sanskrit] buddha-kāya; buddhatā; saddharma-kāya; tathāgata-dharma-kāya; tathāgatagarbha.
[Pali] dhamma-kāya.
[Tibetan] chos sku.
[Vietnamese] pháp thān.
[Korean] 법신 / beopsin.
[Japanese] ホッシン / ホウシン.
Chinese language.
See also (Relevant definitions)
Partial matches: Fa, Chen, Shen.
Starts with (+21): Fa shen ben you, Fa shen cang, Fa shen da shi, Fa shen de, Fa shen fei xiang, Fa shen fu, Fa shen gu ye, Fa shen guan, Fa shen hua sheng, Fa shen ji, Fa shen jing, Fa shen liu zhuan, Fa shen pu sa, Fa shen ru lai, Fa shen she li, Fa shen she li ji, Fa shen she li ta, Fa shen shuo fa, Fa shen si, Fa shen ta.
Full-text (+601): Fa shen fu, Fa shen jing, Wu fen fa shen, Wu fa shen, Bian hua fa shen, Fa shen ru lai, Er fa shen, Guo ji fa shen, Xin fa shen, Li fa shen, Zhen ru fa shen, Fa shen cang, Fa shen da shi, Jiu jing fa shen, Xu kong fa shen, Wu wei fa shen, Fa shen liu zhuan, Fa shen ta, Ping deng fa shen, Wu zhong fa shen.
Relevant text
Search found 6 books and stories containing Fa shen, 法身, Fǎ shēn, Fǎshēn, Fashen, 發身, Fā shēn, Fāshēn; (plurals include: Fa shens, Fǎ shēns, Fǎshēns, Fashens, Fā shēns, Fāshēns). 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
The discourse on Previous Lives, Scroll 3 < [Part 159 - The discourse on Previous Lives and Contemplation of the Mind-Ground]
Part 132b - Discourse on the Five Blessings of Giving of Food (part 2) < [Agama Section (Volume 1-2)]
Sutta 4: The Buddha's Renunciation of Food and the Nine Kinds of Food < [Part 125 - Ekottara-Agama (Numbered Discourses)]
Buddha-nature (as Depicted in the Lankavatara-sutra) (by Nguyen Dac Sy)
4.1. Origin and Development of the Dharmakāya < [Chapter 4 - The Thought of Buddha-Nature in the Laṅkāvatārasūtra]
The Individuality of the Buddha-nature < [Introduction]
Is Emptiness Non-Empty? Jizang’s Conception of Buddha-Nature < [Volume 16, Issue 2 (2025)]
Zhiyan’s 智儼 Theory of Suchness (Ch. Zhenru... < [Volume 15, Issue 7 (2024)]
Kong Yingda, Cheng Xuanying, and Their “Others” < [Volume 15, Issue 3 (2024)]
Hualin International Journal of Buddhist Studies
Li, Yuhang. Becoming Guanyin < [Hualin International Journal of Buddhist Studies 4.1 (2021)]
The Ritual of the Buddhoṣṇīṣa Vijaya Dhāraṇī Maṇḍala < [Hualin International Journal of Buddhist Studies 1.2 (2018)]
Dunhuang Manuscript Liturgies and Their Models: Classification and Naming < [Hualin International Journal of Buddhist Studies 5.2 (2022)]
A Dictionary Of Chinese Buddhist Terms (by William Edward Soothill)
Enhanced Recovery of Alginate-like Extracellular Polymers (ALE) from... < [Volume 15, Issue 19 (2023)]