Liu chen shuo fa, Liù chén shuō fǎ: 1 definition
Introduction:
Liu chen shuo fa 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.]
六塵說法 [liu chen shuo fa]—Six Dusts Preaching Dharma—[Terminology] The Buddha preaches the Dharma using the six dusts (六塵 [liu chen]) such as form (色 [se]) and sound (聲 [sheng]), and sentient beings (眾生 [zhong sheng]) attain understanding through the six roots (六根 [liu gen]) such as the eyes (眼 [yan]).
However, the six dusts (六塵 [liu chen]) generally refer to other Buddha-lands (他之佛土 [ta zhi fu tu]). If we speak of this world (此土 [ci tu]), then it is only the three dusts of form (色 [se]), sound (聲 [sheng]), and mental objects/dharma (法 [fa]). For example, one who attains understanding by seeing a sutra scroll with their eyes is an instance of form dust (色塵 [se chen]) preaching the Dharma. One who attains understanding by hearing the teachings from the Buddha's golden mouth is an instance of sound dust (聲塵 [sheng chen]) preaching the Dharma. One who attains understanding solely through mental objects/dharma is an instance of mental object dust (法塵 [fa chen]) preaching the Dharma. Among the sentient beings in this world (此土之眾生 [ci tu zhi zhong sheng]), the ear root (耳根 [er gen]) is particularly sharp, thus sound dust (聲塵 [sheng chen]) is predominantly used for preaching the Dharma.
The Amitābha Sūtra (無量壽經 [wu liang shou jing]) states regarding the Bodhi tree (道場樹 [dao chang shu]): "Their eyes behold its form, their ears hear its sound, their noses (鼻 [bi]) perceive its fragrance (香 [xiang]), their tongues (舌 [she]) taste its flavor (味 [wei]), their bodies (身 [shen]) touch its light (光 [guang]), and their minds (心 [xin]) are connected by Dharma (法緣 [fa yuan]). All attain profound Dharma endurance (甚深法忍 [shen shen fa ren]), abide in non-retrogression (不退轉 [bu tui zhuan]), and ultimately achieve Buddhahood (成佛道 [cheng fu dao])."
The Mahāprajñāpāramitā Upadeśa (智度論 [zhi du lun]) Chapter 34 states: "There are Buddhas who preach the Dharma for sentient beings to attain the Way. There are Buddhas who emit immeasurable light, and sentient beings attain the Way upon encountering it. There are Buddhas who, through supernatural transformations (神通變化 [shen tong bian hua]), point to the minds of sentient beings, enabling them to attain the Way. There are Buddhas who merely manifest their physical form (色身 [se shen]), and sentient beings attain the Way. There are Buddhas whose every pore emits various wonderful fragrances, and sentient beings attain the Way upon smelling them. There are Buddhas who give food to sentient beings, enabling them to attain the Way. There are Buddhas whom sentient beings merely contemplate (念 [nian]), and thereby attain the Way."
The Profound Meaning of the Lotus Sutra (法華玄義 [fa hua xuan yi]) Chapter 8 states: "In other lands (他方 [ta fang]), the six roots (六根 [liu gen]) are sharp in their discernment, so the six dusts (六塵 [liu chen]) can serve as scriptures. In this world (此土 [ci tu]), the discernment of the three roots (三根 [san gen]) is dull; the nose (鼻 [bi]) is not even as good as that of donkeys, dogs, or deer. How then can one attain perfect understanding through smell (香 [xiang]), taste (味 [wei]), touch (觸 [chu]), etc.?" The Commentary on the Words and Phrases (文句記 [wen ju ji]) states: "Because the ear root (耳根 [er gen]) in this world (此土 [ci tu]) is sharp, sound dust (聲塵 [sheng chen]) is predominantly used."
六塵說法—【術語】佛以色聲等六塵而說法，眾生以眼等六根而悟解也。然六塵通他之佛土而言之，若就此土而論，則僅色聲法之三塵而已，如眼見經卷而悟解者，色塵說法也，耳聞金口之聲教而悟解者，聲塵說法也。意思惟法而悟解者，法塵說法也，其中此土之眾生，尤以耳根銳利，偏用聲塵而說法。無量壽經上說道場樹曰：「目覩其色，耳聞其音，鼻知其香，舌嘗其味，身觸其光，心以法緣。一切皆得甚深法忍，住不退轉，至成佛道。」智度論三十四曰：「有佛為眾生說法令得道者。有佛放無量光明，眾生遇之而得道者。有佛神通變化指示其心而得道者。有佛但現色身而得道者。有佛徧身毛孔出眾妙香，眾生聞之而得道者。有佛以食與眾生令得道者。有佛、眾生但念而得道者。」法華玄義八曰：「他方六根識利，六塵得為經。此土三根識鈍，鼻不及驢狗鹿等。云何於香味觸等能得通達？」文句記曰：「此土耳根利故，偏用聲塵。」
[shù yǔ] fú yǐ sè shēng děng liù chén ér shuō fǎ, zhòng shēng yǐ yǎn děng liù gēn ér wù jiě yě. rán liù chén tōng tā zhī fú tǔ ér yán zhī, ruò jiù cǐ tǔ ér lùn, zé jǐn sè shēng fǎ zhī sān chén ér yǐ, rú yǎn jiàn jīng juǎn ér wù jiě zhě, sè chén shuō fǎ yě, ěr wén jīn kǒu zhī shēng jiào ér wù jiě zhě, shēng chén shuō fǎ yě. yì sī wéi fǎ ér wù jiě zhě, fǎ chén shuō fǎ yě, qí zhōng cǐ tǔ zhī zhòng shēng, yóu yǐ ěr gēn ruì lì, piān yòng shēng chén ér shuō fǎ. wú liàng shòu jīng shàng shuō dào chǎng shù yuē: “mù dǔ qí sè, ěr wén qí yīn, bí zhī qí xiāng, shé cháng qí wèi, shēn chù qí guāng, xīn yǐ fǎ yuán. yī qiè jiē dé shén shēn fǎ rěn, zhù bù tuì zhuǎn, zhì chéng fú dào.” zhì dù lùn sān shí sì yuē: “yǒu fú wèi zhòng shēng shuō fǎ lìng dé dào zhě. yǒu fú fàng wú liàng guāng míng, zhòng shēng yù zhī ér dé dào zhě. yǒu fú shén tōng biàn huà zhǐ shì qí xīn ér dé dào zhě. yǒu fú dàn xiàn sè shēn ér dé dào zhě. yǒu fú biàn shēn máo kǒng chū zhòng miào xiāng, zhòng shēng wén zhī ér dé dào zhě. yǒu fú yǐ shí yǔ zhòng shēng lìng dé dào zhě. yǒu fú,, zhòng shēng dàn niàn ér dé dào zhě.” fǎ huá xuán yì bā yuē: “tā fāng liù gēn shí lì, liù chén dé wèi jīng. cǐ tǔ sān gēn shí dùn, bí bù jí lǘ gǒu lù děng. yún hé yú xiāng wèi chù děng néng dé tōng dá？” wén jù jì yuē: “cǐ tǔ ěr gēn lì gù, piān yòng shēng chén.”
[shu yu] fu yi se sheng deng liu chen er shuo fa, zhong sheng yi yan deng liu gen er wu jie ye. ran liu chen tong ta zhi fu tu er yan zhi, ruo jiu ci tu er lun, ze jin se sheng fa zhi san chen er yi, ru yan jian jing juan er wu jie zhe, se chen shuo fa ye, er wen jin kou zhi sheng jiao er wu jie zhe, sheng chen shuo fa ye. yi si wei fa er wu jie zhe, fa chen shuo fa ye, qi zhong ci tu zhi zhong sheng, you yi er gen rui li, pian yong sheng chen er shuo fa. wu liang shou jing shang shuo dao chang shu yue: "mu du qi se, er wen qi yin, bi zhi qi xiang, she chang qi wei, shen chu qi guang, xin yi fa yuan. yi qie jie de shen shen fa ren, zhu bu tui zhuan, zhi cheng fu dao." zhi du lun san shi si yue: "you fu wei zhong sheng shuo fa ling de dao zhe. you fu fang wu liang guang ming, zhong sheng yu zhi er de dao zhe. you fu shen tong bian hua zhi shi qi xin er de dao zhe. you fu dan xian se shen er de dao zhe. you fu bian shen mao kong chu zhong miao xiang, zhong sheng wen zhi er de dao zhe. you fu yi shi yu zhong sheng ling de dao zhe. you fu,, zhong sheng dan nian er de dao zhe." fa hua xuan yi ba yue: "ta fang liu gen shi li, liu chen de wei jing. ci tu san gen shi dun, bi bu ji lu gou lu deng. yun he yu xiang wei chu deng neng de tong da?" wen ju ji yue: "ci tu er gen li gu, pian yong sheng chen."
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: Shuo, Liu, Fa, Chen, Cen.
Full-text: Liu chen, Sheng jiao, Ci tu er gen li.
Relevant text
Search found 1 books and stories containing Liu chen shuo fa, 六塵說法, Liù chén shuō fǎ, Liùchénshuōfǎ, Liuchenshuofa; (plurals include: Liu chen shuo fas, 六塵說法s, Liù chén shuō fǎs, Liùchénshuōfǎs, Liuchenshuofas). 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)