Jiu shi wu zhong wai dao yu jiu shi liu zhong wai dao, Jiǔ shí wǔ zhǒng wài dào yǔ jiǔ shí liù zhǒng wài dào: 1 definition
Introduction:
Jiu shi wu zhong wai dao yu jiu shi liu zhong wai dao 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
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
九十五種外道與九十六種外道 [jiu shi wu zhong wai dao yu jiu shi liu zhong wai dao]—Ninety-five Kinds of External Paths (九十五種外道 [jiu shi wu zhong wai dao]) and Ninety-six Kinds of External Paths (九十六種外道 [jiu shi liu zhong wai dao])—[Numerical Terms (名數 [ming shu])] In the sutras and treatises (經論 [jing lun]), there are two theories regarding the total number of external paths (外道 [wai dao]) in the Western Regions (西域 [xi yu]): ninety-five kinds and ninety-six kinds.
Regarding the ninety-six kinds (九十六種 [jiu shi liu zhong]), the 17th fascicle of the Sixty-fascicle Avataṃsaka Sūtra (六十華嚴經 [liu shi hua yan jing]) states: "May all sentient beings attain the banner of the Tathāgata, destroying all banners of ninety-six kinds of erroneous views." The 4th fascicle of the Aṅgulimālika Sūtra (央掘摩羅經 [yang jue mo luo jing]) mentions various ascetic external paths (外道 [wai dao]) that arose from the Bhikṣu Buddhi in the past. Its concluding text states: "Thus, these ninety-six kinds (九十六種 [jiu shi liu zhong]) all arose from the various forms and types of this bhikṣu, giving rise to various delusions, each generating their own views." The 20th fascicle of the Ekottarāgama Sūtra (增一阿含經 [zeng yi a han jing]) states: "I can fully know the directions to which the ninety-six kinds of external paths (九十六種外道 [jiu shi liu zhong wai dao]) tend, but I cannot distinguish the directions to which the Tathāgata's Dharma tends." The 3rd fascicle of the Mahāprajñāpāramitā Upadeśa (智度論 [zhi du lun]) states: "How is it superior to all? Because it can refute the doctrines and arguments of the ninety-six kinds of external paths (九十六種外道 [jiu shi liu zhong wai dao]), it is called superior." The same text, fascicle 32, states: "The jewel mountain of the true nature of all worldly phenomena cannot be attained by any of the ninety-six kinds of different paths." The same text, fascicle 36, states: "The ninety-six paths do not speak of consciousness arising from the mind, but rather take dependence on the spirit as their foundation." The same text, fascicle 48, states: "It is contrary to the ninety-six kinds of wrong practices in seeking the path, hence it is called right diligence." The 10th fascicle of the Satyasiddhi Śāstra (成實論 [cheng shi lun]) states: "Due to adherence to precepts, the ninety-six kinds have differentiated doctrines." The 66th fascicle of the Mahāvibhāṣā Śāstra (婆沙論 [po sha lun]) states: "Such right view is absent among the ninety-six kinds of external paths (九十六種外道 [jiu shi liu zhong wai dao])." The 9th fascicle of the Shi Moheyan Lun (釋摩訶衍論 [shi mo he yan lun]) states: "As for external paths (外道 [wai dao]), there are ninety-six kinds of great external paths, and ninety-three thousand affiliated external paths." The 5th fascicle of the Sarvāstivāda Abhidharma (薩婆多論 [sa po duo lun]) explains this number: "As for the Six Teachers (六師 [liu shi]), each teacher imparts fifteen kinds of teachings to their disciples. Since the teachings differ, the disciples' practices each form different views. Thus, one teacher produces fifteen kinds of different views. The teacher's doctrine is different from the disciples', so the teacher and disciples together account for sixteen kinds. In this way, the Six Teachers (六師 [liu shi]) have ninety-six kinds."
Regarding the ninety-five kinds (九十五種 [jiu shi wu zhong]), the 10th fascicle of the Southern Version of the Mahāparinirvāṇa Sūtra (南本涅槃經 [nan ben nie pan jing]) states: "The World-Honored One always said: All ninety-five kinds of external studies (外學 [wai xue]) lead to evil paths, while the Śrāvaka disciples all proceed towards the right path." The 55th fascicle of the Mahāsaṃnipāta Sūtra (大集經 [da ji jing]) states: "Shaving off one's beard and hair, wearing a monastic robe, a nominal bhikṣu is the supreme jewel. Compared to the other ninety-five kinds of different paths, they are the most venerable and foremost." The Mañjuśrīparinirvāṇa Sūtra (文殊師利般涅槃經 [wen shu shi li ban nie pan jing]) states: "None of the ninety-five kinds of debaters could respond."
There are two explanations for the ninety-six kinds. One, according to the explanation in the Sarvāstivāda Abhidharma (薩婆多論 [sa po duo lun]), holds that all ninety-six kinds are erroneous paths (邪道 [xie dao]). According to this view, the ninety-six kinds and ninety-five kinds are contradictory and cannot be reconciled. They can only be regarded as different theories. This is the meaning of the Nanshan School (南山宗 [nan shan zong]). The 1st fascicle, 1st part of the Zhichi Ji (資持記 [zi chi ji]) first cites the Sarvāstivāda Abhidharma's (薩婆多論 [sa po duo lun]) statement, then says: "The Saṃghika (僧祇 [seng qi]) tradition states there are a total of ninety-six kinds of renunciants. Then the Buddha's path is one. The erroneous paths (邪道 [xie dao]) are ninety-five. The total number is not detailed. The two accounts differ." (This concludes the first explanation).
Two, according to the Ninety-six Paths Sūtra (九十六道經 [jiu shi liu dao jing]), the ninety-six paths here are a combined erroneous theory. The erroneous paths (邪道 [xie dao]) are definitively ninety-five. The ninety-six erroneous paths include the Vātsīputrīya school (犢子部 [du zi bu]), which is an external path (外道 [wai dao]) attached to Buddhism, or they include the fixed-nature Two Vehicles (定性二乘 [ding xing er cheng]) to reconcile the number. This is the explanation of the Tiāntái (天台 [tian tai]) school. The 5th fascicle, 1st part of the Wenju Ji (文句記 [wen ju ji]) states: "The Ninety-six Paths Sūtra (九十六道經 [jiu shi liu dao jing]) says: Only one path is right, all others are erroneous. Some people cite the Mahāvibhāṣā (多論 [duo lun]) saying: The Six Teachers (六師 [liu shi]) each have fifteen disciples, and together with the six teachers themselves, that makes ninety-six. However, the Ninety-six Paths Sūtra (九十六道經 [jiu shi liu dao jing]) does not contain this statement. That treatise is itself one perspective; how can it be that the Six Teachers (六師 [liu shi]) necessarily each have only fifteen disciples? Among the ninety-six, there are both erroneous and right [paths]." The 3rd fascicle, 3rd part of the Fuxing (輔行 [fu xing]) states: "The ninety-five kinds generally refer to all paths, intending to point out the erroneous ones. (omission) Therefore, the Mahāprajñāpāramitā Upadeśa (大論 [da lun]) fascicle 25 says: 'Among the ninety-six paths, the true one is the Buddha.'" (Note: 25 is an error for 23; the character 實 [shi] (true) in the treatise is 寶 [bao] (jewel)).
However, the authenticity of the Ninety-six Paths Sūtra (九十六道經 [jiu shi liu dao jing]) is undetermined, and it is not transmitted today. Also, the text from the Mahāprajñāpāramitā Upadeśa (智度論 [zhi du lun]) fascicle 23 (Fuxing (輔行 [fu xing]) refers to it as Mahāprajñāpāramitā Upadeśa fascicle 25) states: "The jewel among humans is the Buddha, the jewel among the ninety-six kinds of paths (九十六種道法 [jiu shi liu zhong dao fa]) is the Buddha-Dharma, and the jewel among all assemblies is the Saṅgha." Thus, the Buddha is considered outside of humans, and the Buddha-Dharma is also considered outside of the ninety-six kinds (九十六種 [jiu shi liu zhong]), which is more appropriate (the Mahāprajñāpāramitā Upadeśa (智度論 [zhi du lun]) contains references to ninety-six kinds of external paths (九十六種外道 [jiu shi liu zhong wai dao]) both before and after this passage, as previously cited).
九十五種外道與九十六種外道—【名數】經論中舉西域外道之總數有九十五種與九十六種之二說。九十六種者，六十華嚴經十七曰：「令一切眾生得如來幢，摧滅一切九十六種諸邪見幢。」央掘摩羅經四舉往昔自佛慧比丘生種種之苦行外道，其結文曰：「如是九十六種，皆因是比丘種種形類，起諸妄想，各自生見。」增一阿含經二十曰：「我能盡知九十六種外道所趣向者，如來之法所趣向者不能分別。」智度論三曰：「云何勝一切？九十六種外道論義能破故名勝。」同三十二曰：「世間諸法實相寶山，九十六種異道皆不能得。」同三十六曰：「九十六道不說依意生識，但以依神為本。」同四十八曰：「與九十六種邪行求道相違，故名正勤。」成實論十曰：「以戒取故，九十六種有差別法。」婆沙論六十六曰：「如是正見中，九十六種外道所無。」釋摩訶衍論九曰：「言外道者，九十六種諸大外道，九萬三千眷屬外道。」而薩婆多論五解其數曰：「六師者，一師十五種教，以授弟子。為教各異，弟子受行各成異見。如是一師出十五種異見。師則有法與弟子不同，師與弟子通為十六種。如是六師有九十六種。」九十五種者，南本涅槃經十曰：「世尊常說：一切外學九十五種皆趣惡道，聲聞弟子皆向正路。」大集經五十五曰：「剃除鬚髮，身著袈裟，名字比丘為無上寶。比餘九十五種異道最尊第一。」文殊師利般涅槃經曰：「九十五種諸論議師無能酬對。」解九十六種有二說。一依薩婆多論之釋，九十六種悉為邪道。依此說，則九十六種與九十五種之相違，不可和會。但可視為異說。是南山宗之義也。資持記上一之一先舉薩婆多論之說，次言「僧祇總有九十六種出家人。則佛道為一。邪道九十五。末詳合數。兩出不同。」（已上一說）。二依九十六道經，九十六道此為邪合說，邪道定為九十五，九十六之邪道者，加犢子部附佛法之外道，或加定性二乘而會通之也。是天台之釋也。文句記五之一曰：「九十六道經云：唯有一道是正，餘者悉邪。有人引多論云：六師各有十五弟子，并本師六即九十六也。准九十六道經無此說也。彼論自是一途，豈可六師必定各只十五弟子？九十六中有邪有正。」輔行三之三曰：「九十五種者通舉諸道，意且出邪。（中略）故大論二十五云：九十六道中實者是佛。」（二十五為廿三之誤，實字論文作寶）。然九十六道經真偽未決，今不傳。又見智度論二十三（輔行曰大論二十五）之文曰：「人中寶者是佛，九十六種道法中寶者是佛法，一切眾中寶是僧。」是佛如為人中之外，佛法亦視為九十六種之外，乃為穩當（智度論前後之文有九十六種外道。既於前舉之）。
[míng shù] jīng lùn zhōng jǔ xī yù wài dào zhī zǒng shù yǒu jiǔ shí wǔ zhǒng yǔ jiǔ shí liù zhǒng zhī èr shuō. jiǔ shí liù zhǒng zhě, liù shí huá yán jīng shí qī yuē: “lìng yī qiè zhòng shēng dé rú lái chuáng, cuī miè yī qiè jiǔ shí liù zhǒng zhū xié jiàn chuáng.” yāng jué mó luó jīng sì jǔ wǎng xī zì fú huì bǐ qiū shēng zhǒng zhǒng zhī kǔ xíng wài dào, qí jié wén yuē: “rú shì jiǔ shí liù zhǒng, jiē yīn shì bǐ qiū zhǒng zhǒng xíng lèi, qǐ zhū wàng xiǎng, gè zì shēng jiàn.” zēng yī ā hán jīng èr shí yuē: “wǒ néng jǐn zhī jiǔ shí liù zhǒng wài dào suǒ qù xiàng zhě, rú lái zhī fǎ suǒ qù xiàng zhě bù néng fēn bié.” zhì dù lùn sān yuē: “yún hé shèng yī qiè？ jiǔ shí liù zhǒng wài dào lùn yì néng pò gù míng shèng.” tóng sān shí èr yuē: “shì jiān zhū fǎ shí xiāng bǎo shān, jiǔ shí liù zhǒng yì dào jiē bù néng dé.” tóng sān shí liù yuē: “jiǔ shí liù dào bù shuō yī yì shēng shí, dàn yǐ yī shén wèi běn.” tóng sì shí bā yuē: “yǔ jiǔ shí liù zhǒng xié xíng qiú dào xiāng wéi, gù míng zhèng qín.” chéng shí lùn shí yuē: “yǐ jiè qǔ gù, jiǔ shí liù zhǒng yǒu chà bié fǎ.” pó shā lùn liù shí liù yuē: “rú shì zhèng jiàn zhōng, jiǔ shí liù zhǒng wài dào suǒ wú.” shì mó hē yǎn lùn jiǔ yuē: “yán wài dào zhě, jiǔ shí liù zhǒng zhū dà wài dào, jiǔ wàn sān qiān juàn shǔ wài dào.” ér sà pó duō lùn wǔ jiě qí shù yuē: “liù shī zhě, yī shī shí wǔ zhǒng jiào, yǐ shòu dì zi. wèi jiào gè yì, dì zi shòu xíng gè chéng yì jiàn. rú shì yī shī chū shí wǔ zhǒng yì jiàn. shī zé yǒu fǎ yǔ dì zi bù tóng, shī yǔ dì zi tōng wèi shí liù zhǒng. rú shì liù shī yǒu jiǔ shí liù zhǒng.” jiǔ shí wǔ zhǒng zhě, nán běn niè pán jīng shí yuē: “shì zūn cháng shuō: yī qiè wài xué jiǔ shí wǔ zhǒng jiē qù è dào, shēng wén dì zi jiē xiàng zhèng lù.” dà jí jīng wǔ shí wǔ yuē: “tì chú xū fà, shēn zhe jiā shā, míng zì bǐ qiū wèi wú shàng bǎo. bǐ yú jiǔ shí wǔ zhǒng yì dào zuì zūn dì yī.” wén shū shī lì bān niè pán jīng yuē: “jiǔ shí wǔ zhǒng zhū lùn yì shī wú néng chóu duì.” jiě jiǔ shí liù zhǒng yǒu èr shuō. yī yī sà pó duō lùn zhī shì, jiǔ shí liù zhǒng xī wèi xié dào. yī cǐ shuō, zé jiǔ shí liù zhǒng yǔ jiǔ shí wǔ zhǒng zhī xiāng wéi, bù kě hé huì. dàn kě shì wèi yì shuō. shì nán shān zōng zhī yì yě. zī chí jì shàng yī zhī yī xiān jǔ sà pó duō lùn zhī shuō, cì yán “sēng qí zǒng yǒu jiǔ shí liù zhǒng chū jiā rén. zé fú dào wèi yī. xié dào jiǔ shí wǔ. mò xiáng hé shù. liǎng chū bù tóng.” (yǐ shàng yī shuō). èr yī jiǔ shí liù dào jīng, jiǔ shí liù dào cǐ wèi xié hé shuō, xié dào dìng wèi jiǔ shí wǔ, jiǔ shí liù zhī xié dào zhě, jiā dú zi bù fù fú fǎ zhī wài dào, huò jiā dìng xìng èr chéng ér huì tōng zhī yě. shì tiān tái zhī shì yě. wén jù jì wǔ zhī yī yuē: “jiǔ shí liù dào jīng yún: wéi yǒu yī dào shì zhèng, yú zhě xī xié. yǒu rén yǐn duō lùn yún: liù shī gè yǒu shí wǔ dì zi, bìng běn shī liù jí jiǔ shí liù yě. zhǔn jiǔ shí liù dào jīng wú cǐ shuō yě. bǐ lùn zì shì yī tú, qǐ kě liù shī bì dìng gè zhǐ shí wǔ dì zi？ jiǔ shí liù zhōng yǒu xié yǒu zhèng.” fǔ xíng sān zhī sān yuē: “jiǔ shí wǔ zhǒng zhě tōng jǔ zhū dào, yì qiě chū xié. (zhōng lüè) gù dà lùn èr shí wǔ yún: jiǔ shí liù dào zhōng shí zhě shì fú.” (èr shí wǔ wèi niàn sān zhī wù, shí zì lùn wén zuò bǎo). rán jiǔ shí liù dào jīng zhēn wěi wèi jué, jīn bù chuán. yòu jiàn zhì dù lùn èr shí sān (fǔ xíng yuē dà lùn èr shí wǔ) zhī wén yuē: “rén zhōng bǎo zhě shì fú, jiǔ shí liù zhǒng dào fǎ zhōng bǎo zhě shì fú fǎ, yī qiè zhòng zhōng bǎo shì sēng.” shì fú rú wèi rén zhōng zhī wài, fú fǎ yì shì wèi jiǔ shí liù zhǒng zhī wài, nǎi wèi wěn dāng (zhì dù lùn qián hòu zhī wén yǒu jiǔ shí liù zhǒng wài dào. jì yú qián jǔ zhī).
[ming shu] jing lun zhong ju xi yu wai dao zhi zong shu you jiu shi wu zhong yu jiu shi liu zhong zhi er shuo. jiu shi liu zhong zhe, liu shi hua yan jing shi qi yue: "ling yi qie zhong sheng de ru lai chuang, cui mie yi qie jiu shi liu zhong zhu xie jian chuang." yang jue mo luo jing si ju wang xi zi fu hui bi qiu sheng zhong zhong zhi ku xing wai dao, qi jie wen yue: "ru shi jiu shi liu zhong, jie yin shi bi qiu zhong zhong xing lei, qi zhu wang xiang, ge zi sheng jian." zeng yi a han jing er shi yue: "wo neng jin zhi jiu shi liu zhong wai dao suo qu xiang zhe, ru lai zhi fa suo qu xiang zhe bu neng fen bie." zhi du lun san yue: "yun he sheng yi qie? jiu shi liu zhong wai dao lun yi neng po gu ming sheng." tong san shi er yue: "shi jian zhu fa shi xiang bao shan, jiu shi liu zhong yi dao jie bu neng de." tong san shi liu yue: "jiu shi liu dao bu shuo yi yi sheng shi, dan yi yi shen wei ben." tong si shi ba yue: "yu jiu shi liu zhong xie xing qiu dao xiang wei, gu ming zheng qin." cheng shi lun shi yue: "yi jie qu gu, jiu shi liu zhong you cha bie fa." po sha lun liu shi liu yue: "ru shi zheng jian zhong, jiu shi liu zhong wai dao suo wu." shi mo he yan lun jiu yue: "yan wai dao zhe, jiu shi liu zhong zhu da wai dao, jiu wan san qian juan shu wai dao." er sa po duo lun wu jie qi shu yue: "liu shi zhe, yi shi shi wu zhong jiao, yi shou di zi. wei jiao ge yi, di zi shou xing ge cheng yi jian. ru shi yi shi chu shi wu zhong yi jian. shi ze you fa yu di zi bu tong, shi yu di zi tong wei shi liu zhong. ru shi liu shi you jiu shi liu zhong." jiu shi wu zhong zhe, nan ben nie pan jing shi yue: "shi zun chang shuo: yi qie wai xue jiu shi wu zhong jie qu e dao, sheng wen di zi jie xiang zheng lu." da ji jing wu shi wu yue: "ti chu xu fa, shen zhe jia sha, ming zi bi qiu wei wu shang bao. bi yu jiu shi wu zhong yi dao zui zun di yi." wen shu shi li ban nie pan jing yue: "jiu shi wu zhong zhu lun yi shi wu neng chou dui." jie jiu shi liu zhong you er shuo. yi yi sa po duo lun zhi shi, jiu shi liu zhong xi wei xie dao. yi ci shuo, ze jiu shi liu zhong yu jiu shi wu zhong zhi xiang wei, bu ke he hui. dan ke shi wei yi shuo. shi nan shan zong zhi yi ye. zi chi ji shang yi zhi yi xian ju sa po duo lun zhi shuo, ci yan "seng qi zong you jiu shi liu zhong chu jia ren. ze fu dao wei yi. xie dao jiu shi wu. mo xiang he shu. liang chu bu tong." (yi shang yi shuo). er yi jiu shi liu dao jing, jiu shi liu dao ci wei xie he shuo, xie dao ding wei jiu shi wu, jiu shi liu zhi xie dao zhe, jia du zi bu fu fu fa zhi wai dao, huo jia ding xing er cheng er hui tong zhi ye. shi tian tai zhi shi ye. wen ju ji wu zhi yi yue: "jiu shi liu dao jing yun: wei you yi dao shi zheng, yu zhe xi xie. you ren yin duo lun yun: liu shi ge you shi wu di zi, bing ben shi liu ji jiu shi liu ye. zhun jiu shi liu dao jing wu ci shuo ye. bi lun zi shi yi tu, qi ke liu shi bi ding ge zhi shi wu di zi? jiu shi liu zhong you xie you zheng." fu xing san zhi san yue: "jiu shi wu zhong zhe tong ju zhu dao, yi qie chu xie. (zhong lue) gu da lun er shi wu yun: jiu shi liu dao zhong shi zhe shi fu." (er shi wu wei nian san zhi wu, shi zi lun wen zuo bao). ran jiu shi liu dao jing zhen wei wei jue, jin bu chuan. you jian zhi du lun er shi san (fu xing yue da lun er shi wu) zhi wen yue: "ren zhong bao zhe shi fu, jiu shi liu zhong dao fa zhong bao zhe shi fu fa, yi qie zhong zhong bao shi seng." shi fu ru wei ren zhong zhi wai, fu fa yi shi wei jiu shi liu zhong zhi wai, nai wei wen dang (zhi du lun qian hou zhi wen you jiu shi liu zhong wai dao. ji yu qian ju zhi).
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.
See also (Relevant definitions)
Partial matches: Wai, Zhong, Liu, Jiu, Dao, Yu, Ao, Jiao zhong, Wu, Shen, Shi, Bi, To.
Relevant text
No search results for Jiu shi wu zhong wai dao yu jiu shi liu zhong wai dao, 九十五種外道與九十六種外道, Jiǔ shí wǔ zhǒng wài dào yǔ jiǔ shí liù zhǒng wài dào, Jiǔshíwǔzhǒngwàidàoyǔjiǔshíliùzhǒngwàidào, Jiushiwuzhongwaidaoyujiushiliuzhongwaidao; (plurals include: Jiu shi wu zhong wai dao yu jiu shi liu zhong wai daos, 九十五種外道與九十六種外道s, Jiǔ shí wǔ zhǒng wài dào yǔ jiǔ shí liù zhǒng wài dàos, Jiǔshíwǔzhǒngwàidàoyǔjiǔshíliùzhǒngwàidàos, Jiushiwuzhongwaidaoyujiushiliuzhongwaidaos) in any book or story.