Shi xiang wei wu er shen, Shí xiāng wèi wù èr shēn: 3 definitions
Introduction:
Shi xiang wei wu er 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
實相爲物二身 [shi xiang wei wu er shen]—The dharmakāya or spiritual Buddha, and the nirmāṇakāya, i.e. manifested or phenomenal Buddha.
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
實相為物二身 [shi xiang wei wu er shen]—The concept of "Reality-Body-for-Beings Two Bodies" (实相为物二身 [shi xiang wei wu er shen]) — [Term] was established by Tanluan (昙鸾 [tan luan]). First, the "Reality-Body" (实相身 [shi xiang shen]) is the "Principle Buddha" (理佛 [li fu]), which is the "Dharma-Nature Dharma-Body" (法性法身 [fa xing fa shen]). It is also the Buddha's light (光明 [guang ming]). Second, the "Body-for-Beings" (为物身 [wei wu shen]) is the "Phenomenal Buddha" (事佛 [shi fu]), which is the "Expedient Dharma-Body" (方便法身 [fang bian fa shen]). It is also the Buddha's Name-and-Title (名号 [ming hao]).
The Commentary on the Treatise on Rebirth (往生论注 [wang sheng lun zhu]) states: "How is it that one's practice is not in accord with reality and the name and meaning (名义 [ming yi]) are inconsistent? It means not knowing that the Tathagata is the Reality-Body (实相身 [shi xiang shen]) and the Body-for-Beings (为物身 [wei wu shen])."
The Six Essentials Notes (六要钞 [liu yao chao]) (Volume 3) states: "There are two interpretations here. One interpretation says: The Reality-Body (实相身 [shi xiang shen]) is the Principle Buddha (理佛 [li fu]), meaning the Dharma-Nature Dharma-Body (法性法身 [fa xing fa shen]). The Body-for-Beings (为物身 [wei wu shen]) is the Phenomenal Buddha (事佛 [shi fu]), meaning the Expedient Dharma-Body (方便法身 [fang bian fa shen])."
"Another interpretation says: The two types of Dharma-Bodies, Reality-Body-for-Beings (实相为物 [shi xiang wei wu]), are both the Phenomenal Buddha (事佛 [shi fu]). These two types of Dharma-Bodies refer to the virtues of self-benefit and benefiting others (自利利他 [zi li li ta]), which are name and meaning (名与义 [ming yu yi]). The Reality-Body (实相 [shi xiang]) relates to meaning (义 [yi]), as it is the light (光明 [guang ming]) embracing the Dharma-body (摄法身 [she fa shen]). The Body-for-Beings (为物 [wei wu]) is the name (名 [ming]), as it is the Name-and-Title (名号 [ming hao]) embracing sentient beings (摄众生 [she zhong sheng])."
"Question: Regarding the latter interpretation, since it speaks of Reality (实相 [shi xiang]), why is it considered the Phenomenal Buddha (事佛 [shi fu])? Answer: What is meant by Reality (实相 [shi xiang]) is not the meaning of formlessness, but the meaning of empty/false and real/true (虚实 [xu shi]), referring to sentient beings and Buddha (生佛 [sheng fu]). That is, the Buddha is considered real, and sentient beings are considered empty/false; enlightenment (悟 [wu]) is considered real, and delusion (迷 [mi]) is considered empty/false."
"Question: Among these two interpretations, which one is correct? Answer: Both interpretations exist; whether to use or discard them depends on the scholar's intention. However, in terms of name and meaning (名义 [ming yi]), the latter seems closer to the text."
Master Tanluan (鸾师 [luan shi]) also established the two Dharma-bodies of Dharma-nature and Expediency (法性方便 [fa xing fang bian]). See the entry for Dharma-Body (法身 [fa shen]).
實相為物二身—【術語】曇鸞所立。一實相身是理佛，即法性法身也。又佛之光明也。二為物身，是事佛，即方便法身也。又佛之名號也。往生論註下曰：「云何為不如實修行與名義不相應？謂不知如來是實相身為物身。」六要鈔三本曰：「此有二義：一義云：實相身者此是理佛，即云法性法身是也。為物身者此是事物，即云方便法身是也。一義云：實相為物二種法身共是事佛，二種法身是約自利利他之德，即名與義，實相約義。即是光明攝法身故，為物是名，即是名號攝眾生故。問且就後義，既云實相，何為事佛？答：所言實相，非無相義，是虛實義，即約生佛。謂佛為實，眾生為虛；以悟為實，以迷為虛。問：二義之中，以何為正？答：二義俱存，用捨可在學者之意。但約名義，猶親文歟。」鸞師亦立法性方便之二法身。見法身條。(法身)
[shù yǔ] tán luán suǒ lì. yī shí xiāng shēn shì lǐ fú, jí fǎ xìng fǎ shēn yě. yòu fú zhī guāng míng yě. èr wèi wù shēn, shì shì fú, jí fāng biàn fǎ shēn yě. yòu fú zhī míng hào yě. wǎng shēng lùn zhù xià yuē: “yún hé wèi bù rú shí xiū xíng yǔ míng yì bù xiāng yīng？ wèi bù zhī rú lái shì shí xiāng shēn wèi wù shēn.” liù yào chāo sān běn yuē: “cǐ yǒu èr yì: yī yì yún: shí xiāng shēn zhě cǐ shì lǐ fú, jí yún fǎ xìng fǎ shēn shì yě. wèi wù shēn zhě cǐ shì shì wù, jí yún fāng biàn fǎ shēn shì yě. yī yì yún: shí xiāng wèi wù èr zhǒng fǎ shēn gòng shì shì fú, èr zhǒng fǎ shēn shì yuē zì lì lì tā zhī dé, jí míng yǔ yì, shí xiāng yuē yì. jí shì guāng míng shè fǎ shēn gù, wèi wù shì míng, jí shì míng hào shè zhòng shēng gù. wèn qiě jiù hòu yì, jì yún shí xiāng, hé wèi shì fú？ dá: suǒ yán shí xiāng, fēi wú xiāng yì, shì xū shí yì, jí yuē shēng fú. wèi fú wèi shí, zhòng shēng wèi xū； yǐ wù wèi shí, yǐ mí wèi xū. wèn: èr yì zhī zhōng, yǐ hé wèi zhèng？ dá: èr yì jù cún, yòng shě kě zài xué zhě zhī yì. dàn yuē míng yì, yóu qīn wén yú.” luán shī yì lì fǎ xìng fāng biàn zhī èr fǎ shēn. jiàn fǎ shēn tiáo.(fǎ shēn)
[shu yu] tan luan suo li. yi shi xiang shen shi li fu, ji fa xing fa shen ye. you fu zhi guang ming ye. er wei wu shen, shi shi fu, ji fang bian fa shen ye. you fu zhi ming hao ye. wang sheng lun zhu xia yue: "yun he wei bu ru shi xiu xing yu ming yi bu xiang ying? wei bu zhi ru lai shi shi xiang shen wei wu shen." liu yao chao san ben yue: "ci you er yi: yi yi yun: shi xiang shen zhe ci shi li fu, ji yun fa xing fa shen shi ye. wei wu shen zhe ci shi shi wu, ji yun fang bian fa shen shi ye. yi yi yun: shi xiang wei wu er zhong fa shen gong shi shi fu, er zhong fa shen shi yue zi li li ta zhi de, ji ming yu yi, shi xiang yue yi. ji shi guang ming she fa shen gu, wei wu shi ming, ji shi ming hao she zhong sheng gu. wen qie jiu hou yi, ji yun shi xiang, he wei shi fu? da: suo yan shi xiang, fei wu xiang yi, shi xu shi yi, ji yue sheng fu. wei fu wei shi, zhong sheng wei xu; yi wu wei shi, yi mi wei xu. wen: er yi zhi zhong, yi he wei zheng? da: er yi ju cun, yong she ke zai xue zhe zhi yi. dan yue ming yi, you qin wen yu." luan shi yi li fa xing fang bian zhi er fa shen. jian fa shen tiao.(fa shen)
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
實相爲物二身 [shí xiāng wèi wù èr shēn] refers to: “two bodies of real and material”.
實相爲物二身 is further associated with the following language/terms:
[Vietnamese] thực tương vay vật nhì thân.
[Korean] 실상위물이신 / silsang wimul isin.
[Japanese] ジツソウイモツニシン / jissō imotsu nishin.
Chinese language.
See also (Relevant definitions)
Partial matches: Shen, Xiang, Wei, Er shen, Wei Wu, Chen, Shi xiang, Er, Wu, Nei, Gui, Shi, Jiang, Bi, Man.
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Search found 1 books and stories containing Shi xiang wei wu er shen, 實相爲物二身, Shí xiāng wèi wù èr shēn, Shíxiāngwèiwùèrshēn, Shixiangweiwuershen, 實相為物二身, Shíxiàng wéiwù èrshēn, Shixiang weiwu ershen, Shíxiàngwéiwùèrshēn; (plurals include: Shi xiang wei wu er shens, 實相爲物二身s, Shí xiāng wèi wù èr shēns, Shíxiāngwèiwùèrshēns, Shixiangweiwuershens, 實相為物二身s, Shíxiàng wéiwù èrshēns, Shixiang weiwu ershens, Shíxiàngwéiwùèrshēns). 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)