Nei wai dao si zhi, Nèi wài dào sì zhí: 1 definition
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Nei wai dao si zhi 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.]
內外道四執 [nei wai dao si zhi]—The Four Attachments of Internal and External Paths—[Terminology] (名數 [ming shu]) Also called the Four Schools (四宗 [si zong]). These are the four internal and external attachments criticized (誹斥 [fei chi]) by the Sanlun (Three Treatises) School (三論 [san lun]):
1. All external paths (外道 [wai dao]) which do not comprehend the Two Voids (二空 [er kong]) and cling to the existence of self (人 [ren]) and dharmas (法 [fa]).
2. The Vibhāṣā School (毘曇宗 [pi tan zong]), namely Sarvāstivāda (薩婆多 [sa po duo]), which, although having attained the non-existence of self (人無我 [ren wu wo]), still clings to the inherent nature (有性 [you xing]) of dharmas.
3. The Satyasiddhi School (成實宗 [cheng shi zong]), which, although fully explaining the Two Voids, still has an incomplete understanding of emptiness (空 [kong]).
4. The Great Attachment (大執 [da zhi]), which refers to all views of attainment (有所得之見 [you suo de zhi jian]) within Mahayana (大乘 [da cheng]).
The Xuan Yi (Profound Meaning) of the Sanlun (三論玄義 [san lun xuan yi]) states: "However, erroneous and confused arguments are difficult to enumerate fully. The Sanlun school's criticisms briefly explain four schools: First, to destroy external paths (摧外道 [cui wai dao]); second, to analyze the Vibhāṣā School (析毘曇 [xi pi tan]); third, to refute the Satyasiddhi School (排成實 [pai cheng shi]); fourth, to admonish the Great Attachment (呵大執 [he da zhi]). (omission) Question: How do these four attachments rank in superiority and inferiority? Answer: External paths do not comprehend the Two Voids and cling to the existence of self and dharmas. The Vibhāṣā School has attained non-self (無我 [wu wo]) but clings to the inherent nature of dharmas. Bhadramā (跋摩 [ba mo]) (Satyasiddhi) fully explains the Two Voids but its illumination is not yet complete. Mahayana indeed speaks of ultimate reality, but clinging and attachment lead to delusion."
Furthermore, it refers to the stubborn adherence to the four propositions (四句 [si ju]): 'one' (一 [yi]), 'different' (異 [yi]), 'both one and different' (亦一亦異 [yi yi yi yi]), and 'neither one nor different' (非一非異 [fei yi fei yi]).
內外道四執—【名數】又云四宗。三論所誹斥之內外四執也：一一切外道，不達二空而存人法者。二毘曇宗，即薩婆多，雖已得人無我，而執法之有性者。三成實宗，雖具辨二空，而明空猶不了者。四大執，大乘中一切有所得之見也。三論玄義曰：「但邪謬紛論，難可備序。三論所斥，略辯四宗：一摧外道，二析毘曇，三排成實，四呵大執。（中略）問此之四執優降云何？答：外道不達二空，橫存人法。毘曇已得無我，而執法有性。跋摩（成實）具辨二空，而照猶末盡。大乘乃言究竟，但封執成迷。」又，謂固執一，異，亦一亦異，非一非異等之四句也。
[míng shù] yòu yún sì zōng. sān lùn suǒ fěi chì zhī nèi wài sì zhí yě: yī yī qiè wài dào, bù dá èr kōng ér cún rén fǎ zhě. èr pí tán zōng, jí sà pó duō, suī yǐ dé rén wú wǒ, ér zhí fǎ zhī yǒu xìng zhě. sān chéng shí zōng, suī jù biàn èr kōng, ér míng kōng yóu bù le zhě. sì dà zhí, dà chéng zhōng yī qiè yǒu suǒ dé zhī jiàn yě. sān lùn xuán yì yuē: “dàn xié miù fēn lùn, nán kě bèi xù. sān lùn suǒ chì, lüè biàn sì zōng: yī cuī wài dào, èr xī pí tán, sān pái chéng shí, sì hē dà zhí. (zhōng lüè) wèn cǐ zhī sì zhí yōu jiàng yún hé？ dá: wài dào bù dá èr kōng, héng cún rén fǎ. pí tán yǐ dé wú wǒ, ér zhí fǎ yǒu xìng. bá mó (chéng shí) jù biàn èr kōng, ér zhào yóu mò jǐn. dà chéng nǎi yán jiū jìng, dàn fēng zhí chéng mí.” yòu, wèi gù zhí yī, yì, yì yī yì yì, fēi yī fēi yì děng zhī sì jù yě.
[ming shu] you yun si zong. san lun suo fei chi zhi nei wai si zhi ye: yi yi qie wai dao, bu da er kong er cun ren fa zhe. er pi tan zong, ji sa po duo, sui yi de ren wu wo, er zhi fa zhi you xing zhe. san cheng shi zong, sui ju bian er kong, er ming kong you bu le zhe. si da zhi, da cheng zhong yi qie you suo de zhi jian ye. san lun xuan yi yue: "dan xie miu fen lun, nan ke bei xu. san lun suo chi, lue bian si zong: yi cui wai dao, er xi pi tan, san pai cheng shi, si he da zhi. (zhong lue) wen ci zhi si zhi you jiang yun he? da: wai dao bu da er kong, heng cun ren fa. pi tan yi de wu wo, er zhi fa you xing. ba mo (cheng shi) ju bian er kong, er zhao you mo jin. da cheng nai yan jiu jing, dan feng zhi cheng mi." you, wei gu zhi yi, yi, yi yi yi yi, fei yi fei yi deng zhi si ju 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.
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