Fa xing tu, Fǎ xìng tǔ: 3 definitions
Introduction:
Fa xing tu 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
法性土 [fa xing tu]—The kṣetra or region of the dharma-nature, i. e. the bhūtatathatā, or 眞如 [zhen ru], in its dynamic relations.
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
法性土 [fa xing tu]—(Dharma-nature Land) — [Terminology (術語 [shu yu])] One of the Three Lands (三土 [san tu]). It is the land where the Dharma-nature Body (法性身 [fa xing shen]) resides.
The Dharma-nature Land is the principle of True Thusness (真如 [zhen ru]). How then are the body and land distinguished? Their essence is fundamentally one True Thusness (真如 [zhen ru]), but the Dharma-body that is realized is taken as the Dharma-nature Land, and the aspect of awakening that realizes it is taken as the Dharma-nature Body (法性身 [fa xing shen]). There is no separate entity of Dharma-nature Land existing apart from the Dharma-nature Body (法性身 [fa xing shen]).
The Vijnaptimatrata-siddhi-sastra (唯識論 [wei shi lun]) Vol. 9 states: "The Svabhāvika-kāya (self-nature body) relies on the Dharma-nature Land. Although this body and land are not different in essence, they belong to the Buddha-dharma, thus their characteristics and natures are different."
The end of Chapter 6 of the Yilin Chapter (義林章 [yi lin zhang]) states: "The Svabhāvika-kāya and its land are the principle of True Thusness (真如 [zhen ru]). Although this body and land are not different in essence, they belong to the Buddha-dharma, thus their characteristics and natures are different. The aspect of meaning is taken as the body, the nature of the essence as the land; the aspect of awakening as the body, and the Dharma-nature (法性 [fa xing]) as the land."
The Qunyi Lun (群疑論 [qun yi lun]) states: "Although it is known that both the body and land are one True Thusness (真如 [zhen ru]), to say that the Dharma-nature Body (法性身 [fa xing shen]) resides in the Dharma-nature Land is to name the meaning of the illuminating nature as the body, and the essence of the true principle of Dharma as the land. This is an expedient designation and establishment in the context of explanation."
Thus, the Treatise on the Sutra of Golden Light (金光明經攝論 [jin guang ming jing she lun]) takes Tathata (如如 [ru ru]) and Tathata-wisdom (如如智 [ru ru zhi]) as the Dharma-body (法身 [fa shen]). This is because it takes the wisdom that accords with the principle as the Dharma-body (法身 [fa shen]). It takes the principle as the Dharma-nature Land that is realized, and wisdom as the Dharma-nature Body (法性身 [fa xing shen]) that realizes it. The above represents the meaning according to the Faxiang School (法相宗 [fa xiang zong]).
Furthermore, the Tiantai School (台家 [tai jia]) states, "Achieving the pure Dharma-body (清淨法身 [qing jing fa shen]), residing in the Land of Eternally Quiescent Light (常寂光土 [chang ji guang tu])" (from Sijiao Yi (四教儀 [si jiao yi])). Here, the essence of principle is taken as the Land of Eternally Quiescent Light (常寂光土 [chang ji guang tu]), and the wisdom that illuminates this essence of principle is taken as the pure Dharma-body (清淨法身 [qing jing fa shen]). What differs from the Faxiang School (法相宗 [fa xiang zong]) is that the wisdom that illuminates inherently possesses the nature of principle. Therefore, both it and the Dharma-body are principle, and the principle of the Dharma-body illuminates itself.
法性土—【術語】三土之一。法性身所住之土也。法性土即真如之理，身土如何分別乎？其體本為一真如，但取所證之法體為法性土，取能證之覺相，為法性身耳。非法性身之外有別體之法性土也。唯識論九曰：「自性身依法性土，雖此身土體無差別，而屬佛法相性異故。」義林章六末曰：「自性身土即真如理，雖此身土體無差別而屬佛法相性異故，以義相為身，以體性為土，以覺相為身，以法性為土。」群疑論曰：「雖知身土並一真如，而言法性身居法性土者，此以覺照性義名身，法真理體名土，是施設安立謗門說。」是金光明經攝論以如如與如如智為法身，即依合理智為法身故，以理為所覺之法性土，以智為能覺之法性身。已上為法相宗之義。又如台家謂「成清淨法身。居常寂光土。」（四教儀）。以理體為常寂光土，覺照理體之智為清淨法身。與法相所異者，為覺照之智本來具理性，故與法體皆為理，而法體之理自照也。
[shù yǔ] sān tǔ zhī yī. fǎ xìng shēn suǒ zhù zhī tǔ yě. fǎ xìng tǔ jí zhēn rú zhī lǐ, shēn tǔ rú hé fēn bié hū？ qí tǐ běn wèi yī zhēn rú, dàn qǔ suǒ zhèng zhī fǎ tǐ wèi fǎ xìng tǔ, qǔ néng zhèng zhī jué xiāng, wèi fǎ xìng shēn ěr. fēi fǎ xìng shēn zhī wài yǒu bié tǐ zhī fǎ xìng tǔ yě. wéi shí lùn jiǔ yuē: “zì xìng shēn yī fǎ xìng tǔ, suī cǐ shēn tǔ tǐ wú chà bié, ér shǔ fú fǎ xiāng xìng yì gù.” yì lín zhāng liù mò yuē: “zì xìng shēn tǔ jí zhēn rú lǐ, suī cǐ shēn tǔ tǐ wú chà bié ér shǔ fú fǎ xiāng xìng yì gù, yǐ yì xiāng wèi shēn, yǐ tǐ xìng wèi tǔ, yǐ jué xiāng wèi shēn, yǐ fǎ xìng wèi tǔ.” qún yí lùn yuē: “suī zhī shēn tǔ bìng yī zhēn rú, ér yán fǎ xìng shēn jū fǎ xìng tǔ zhě, cǐ yǐ jué zhào xìng yì míng shēn, fǎ zhēn lǐ tǐ míng tǔ, shì shī shè ān lì bàng mén shuō.” shì jīn guāng míng jīng shè lùn yǐ rú rú yǔ rú rú zhì wèi fǎ shēn, jí yī hé lǐ zhì wèi fǎ shēn gù, yǐ lǐ wèi suǒ jué zhī fǎ xìng tǔ, yǐ zhì wèi néng jué zhī fǎ xìng shēn. yǐ shàng wèi fǎ xiāng zōng zhī yì. yòu rú tái jiā wèi “chéng qīng jìng fǎ shēn. jū cháng jì guāng tǔ.” (sì jiào yí). yǐ lǐ tǐ wèi cháng jì guāng tǔ, jué zhào lǐ tǐ zhī zhì wèi qīng jìng fǎ shēn. yǔ fǎ xiāng suǒ yì zhě, wèi jué zhào zhī zhì běn lái jù lǐ xìng, gù yǔ fǎ tǐ jiē wèi lǐ, ér fǎ tǐ zhī lǐ zì zhào yě.
[shu yu] san tu zhi yi. fa xing shen suo zhu zhi tu ye. fa xing tu ji zhen ru zhi li, shen tu ru he fen bie hu? qi ti ben wei yi zhen ru, dan qu suo zheng zhi fa ti wei fa xing tu, qu neng zheng zhi jue xiang, wei fa xing shen er. fei fa xing shen zhi wai you bie ti zhi fa xing tu ye. wei shi lun jiu yue: "zi xing shen yi fa xing tu, sui ci shen tu ti wu cha bie, er shu fu fa xiang xing yi gu." yi lin zhang liu mo yue: "zi xing shen tu ji zhen ru li, sui ci shen tu ti wu cha bie er shu fu fa xiang xing yi gu, yi yi xiang wei shen, yi ti xing wei tu, yi jue xiang wei shen, yi fa xing wei tu." qun yi lun yue: "sui zhi shen tu bing yi zhen ru, er yan fa xing shen ju fa xing tu zhe, ci yi jue zhao xing yi ming shen, fa zhen li ti ming tu, shi shi she an li bang men shuo." shi jin guang ming jing she lun yi ru ru yu ru ru zhi wei fa shen, ji yi he li zhi wei fa shen gu, yi li wei suo jue zhi fa xing tu, yi zhi wei neng jue zhi fa xing shen. yi shang wei fa xiang zong zhi yi. you ru tai jia wei "cheng qing jing fa shen. ju chang ji guang tu." (si jiao yi). yi li ti wei chang ji guang tu, jue zhao li ti zhi zhi wei qing jing fa shen. yu fa xiang suo yi zhe, wei jue zhao zhi zhi ben lai ju li xing, gu yu fa ti jie wei li, er fa ti zhi li zi zhao ye.
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
法性土 [fǎ xìng tǔ] refers to: “region of the dharma-nature”.
法性土 is further associated with the following language/terms:
[Vietnamese] pháp tính độ.
[Korean] 법성토 / beopseong to.
[Japanese] ホッショウド / hōsshō do.
Chinese language.
See also (Relevant definitions)
Partial matches: Xing, Fa xing, Sheng, Fa, Tu.
Full-text: Xing tu, Fa yu, Phap tinh do, San zhong fu tu, Fu tu, Wu suo yi tu, Si zhong fu tu, Zhen tu, Li shen li tu, San fu tu.
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Search found 1 books and stories containing Fa xing tu, 法性土, Fǎ xìng tǔ, Fǎxìngtǔ, Faxingtu, Fǎxìng tǔ, Faxing tu; (plurals include: Fa xing tus, 法性土s, Fǎ xìng tǔs, Fǎxìngtǔs, Faxingtus, Fǎxìng tǔs, Faxing tus). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
A Dictionary Of Chinese Buddhist Terms (by William Edward Soothill)