Si zhong fa shen, Sì zhǒng fǎ shēn: 1 definition
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Si zhong fa 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
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
四種法身 [si zhong fa shen]—Four Kinds of Dharmakaya—[Nomenclature] These are established in Esoteric Buddhism (密教 [mi jiao]).
1. Svabhava-dharmakaya (自性法身 [zi xing fa shen]). This is the true body of all Buddhas, the principle and wisdom (理智 [li zhi]) of Dharmata (法性 [fa xing]), naturally complete, the permanent Dharmakaya, eternally constant through the three times. It expounds the three mysteries (三密 [san mi]) to Bodhisattvas who emerge from it. Since its essence is naturally so, it is called Svabhava (自性 [zi xing]); having the function of unconditioned action (無為之作業 [wu wei zhi zuo ye]), it is called Dharmadhatu (法界 [fa jie]). This has a distinction of principle and wisdom. The Dharmas of the Dharmadhatu, whose essence is tranquil and naturally unchangeable, are called the Dharmakaya of Principle (理法身 [li fa shen]), which corresponds to the Fourfold Mandala of the Garbhadhatu (胎藏之四重圓壇 [tai cang zhi si zhong yuan tan]). All Dharmas interpenetrate each other, and their profound principles are of the same essence, which is called the Dharmakaya of Wisdom (智法身 [zhi fa shen]), corresponding to Mahavairocana (大日 [da ri]) in the One-Seal Assembly of the Vajradhatu (金剛界一印會 [jin gang jie yi yin hui]).
2. Sambhogakaya (受用身 [shou yong shen]). This has two types:
a. Svabhoga-sambhogakaya (自受用身 [zi shou yong shen]). This is called Svabhoga-sambhogakaya because it experiences the joy of Dharma (法樂 [fa le]) through the correspondence of principle and wisdom. It is of the same essence as the above-mentioned Dharmakaya of Wisdom, or it is said that the wisdom of innate enlightenment (法然本覺之智 [fa ran ben jue zhi zhi]) is called the Dharmakaya of Wisdom, and the wisdom of initial enlightenment (法然始覺之智 [fa ran shi jue zhi zhi]) is called Svabhoga-sambhogakaya. The view that the wisdom body and the Sambhogakaya are separate entities is an ancient differing opinion; the former view is considered correct.
b. Parabhoga-sambhogakaya (他受用身 [ta shou yong shen]). This is the Dharmakaya manifested for Bodhisattvas of the ten grounds (十地菩薩 [shi de pu sa]). It is said that this Adhisthana-sambhogakaya (加持受用身 [jia chi shou yong shen]) manifests to the ten grounds. Although the inner realization (內證 [nei zheng]) of the Dharmakaya is said to have ten levels of distinction, all are outflows of Dharmata (法性 [fa xing]), enabling others to experience joy, hence it is called Parabhoga-sambhogakaya. Although the inner realization and outer function of these two types of Sambhogakaya (self-enjoyment and other-enjoyment) differ, they both share the meaning of enjoyment, hence they are called Sambhogakaya. Also, because they are the natural activities (法然之事業 [fa ran zhi shi ye]) of Dharma, they are called Dharmakaya.
3. Nirmanakaya (變化法身 [bian hua fa shen]). This is the sixteen-foot manifested body (丈六應身 [zhang liu ying shen]) presented to Bodhisattvas below the grounds, and to Sravakas (二乘 [er cheng]) and ordinary beings (凡夫 [fan fu]). It is also said to be an inner realization that accommodates sentient beings. This manifested body (應身 [ying shen]) achieves enlightenment through the eight phases (八相成道 [ba xiang cheng dao]) and undergoes endless transformations, hence it is called Nirmanakaya. It ceases when conditions expire and arises when the capacity (機 [ji]) emerges; this is also a natural activity (法爾之為作 [fa er zhi wei zuo]), hence it is called Dharmakaya. It expounds secret teachings internally and manifest teachings externally. The patriarch of the hundred billion teachings of an eon (一代百億之教主 [yi dai bai yi zhi jiao zhu]) is this Dharmakaya.
4. Nisyanda-dharmakaya (等流法身 [deng liu fa shen]). This refers to the bodies that correspond to the various categories of beings in the nine realms (九界隨類之身 [jiu jie sui lei zhi shen]). They are not Buddha bodies, or they may have a Buddha form. However, because they are Buddhas that appear suddenly from nothing and quickly disappear, they are included in the Nisyanda-dharmakaya. They flow forth equally, being identical across the nine realms, hence they are called Nisyanda (平等流出 [ping deng liu chu]). This is also a natural function (法爾之作用 [fa er zhi zuo yong]), hence it is called Dharmakaya. See Jūjūshin kōmyōmoku 6 (十住心廣名目六 [shi zhu xin guang ming mu liu]). (Esoteric Buddhism also establishes the Trikaya: Dharmakaya, Sambhogakaya, and Nirmanakaya; see the entry for Trikaya (三身 [san shen]).)
These four bodies are associated with the mandalas (曼荼羅 [man tu luo]) using the character [missing character in original text]. In the Garbhadhatu Mandala (胎藏 [tai cang]), the central court is the Svabhava-dharmakaya. The inner retinue of the first layer and the great retinue of the second layer are the Sambhogakaya. The third layer comprises the Nirmanakaya and Nisyanda-dharmakaya. In the Vajradhatu Mandala (金剛 [jin gang]), the central Mahavairocana is the Svabhava-dharmakaya. Akshobhya (阿閦 [a chu]) in the east is the Svabhoga-sambhogakaya. Ratnasambhava (寶生 [bao sheng]) in the south and Amitabha (彌陀 [mi tuo]) in the west are the Parabhoga-sambhogakaya. Amoghasiddhi (不空成就 [bu kong cheng jiu]) (Shakyamuni) in the north comprises the Nirmanakaya and Nisyanda-dharmakaya. These four bodies have horizontal and vertical aspects. The vertical aspect is as described above. The horizontal aspect means that each of the above four bodies also possesses all four bodies. See Samaya-kai gi shibyo ki (三昧耶戒儀資秉記 [san mei ye jie yi zi bing ji]). The Yugishin-gyo (瑜祇經 [yu qi jing]) states: "Composed of the five wisdoms (五智 [wu zhi]), the four kinds of Dharmakaya." The verse in the Fenbie shengwei jing (分別聖位經偈 [fen bie sheng wei jing ji]) states: "The Lankavatara Sutra (入楞伽 [ru leng jia]) in Sanskrit, Chapter on Verses, says: Svabhava, and Sambhoga, Nirmana, and Nisyanda. The thirty-six virtues of the Buddha (佛德 [fu de]) are all identical with the Svabhava-dharmakaya." The lower part of the Erjiao lun (二教論 [er jiao lun]) states: "The four kinds of Dharmakaya are: 1. Svabhava-dharmakaya, 2. Sambhogakaya, 3. Nirmanakaya, 4. Nisyanda-dharmakaya." The end of the Hizōki (秘藏記 [mi cang ji]) states: "Dharmakaya, Sambhogakaya, Nirmanakaya, Nisyanda-dharmakaya, these four kinds of bodies (etc.)."
(Trikaya (三身 [san shen]))—[Nomenclature] See the entry for Dharmakaya (法身 [fa shen]).
(Dharmakaya (法身 [fa shen]))
四種法身—【名數】此為密教所立。一自性法身。諸佛之真身，理智法性，自然具足，常住之法身，三世常恒，為從身流出之菩薩說三密之法。自體法然，故云自性，具無為之作業，故云法界，此有理智差別，法界諸法，體性寂然，法爾不改，名理法身，即胎藏之四重圓壇是也。一切之法，互相周徧，冥理同體，名智法身，即金剛界一印會之大日是也。二受用身，此有二種，一自受用身，理智相應，自受法樂之故，名自受用，即與上之智法身同體，或謂法然本覺之智曰智法身，法然始覺之智名自受用。智身與受用，別體之義，乃古來之異義也，以前義為正。二他受用身，為十地菩薩所現之法身也。今此加持受用身應現十地，傳說法身之內證，雖有十重之別，然皆為法性所流，令他受用，故名他受用。此自他之受用，內證外用雖異，而共有受用之義，故名受用，又法然之事業，故名法身。三變化法身，為地前菩薩及二乘凡夫所現之丈六應身也。亦是傳說內證而據眾生也。今此應身為八相成道，轉變無究，故名變化。緣謝即滅，機興則生，亦是法爾之為作，故名法身。內說秘密，外宣顯教，一代百億之教主，即此法身也。四等流法身，為九界隨類之身，非為佛身，或有佛形。然為無而忽有暫現速隱之佛，故攝於等流身也。平等流出，九界等同，故名等流出。亦是法爾之作用，故名法身。見十住心廣名目六（密教又立法報應三身，見三身條）。攝此四身以 [?]之一字配於曼荼羅，胎藏以中胎為自性身，第一重之內眷屬與第二重之大眷屬為受用，第三重為變化等流之二身。又金剛以中央大日為自性身，東方阿閦為自受用身，南方寶生與西方彌陀為他受用身，北方不空成就（釋迦）為變化等流之二身。此四身有橫竪。竪者如前，橫者，則上之四身各具四身也。見三昧耶戒儀資秉記。瑜祇經曰：「五智所成，四種法身。」分別聖位經偈曰：「梵本入楞伽偈頌品云：自性及受用，變化並等流。佛德三十六，皆同自性身。」二教論下曰：「四種法身者：一自性身，二受用身，三變化身，四等流身。」秘藏記末曰：「法身，應身，化身，等流身，此四種身（云云）。」(三身)
【名數】見法身條。(法身)
[míng shù] cǐ wèi mì jiào suǒ lì. yī zì xìng fǎ shēn. zhū fú zhī zhēn shēn, lǐ zhì fǎ xìng, zì rán jù zú, cháng zhù zhī fǎ shēn, sān shì cháng héng, wèi cóng shēn liú chū zhī pú sà shuō sān mì zhī fǎ. zì tǐ fǎ rán, gù yún zì xìng, jù wú wèi zhī zuò yè, gù yún fǎ jiè, cǐ yǒu lǐ zhì chà bié, fǎ jiè zhū fǎ, tǐ xìng jì rán, fǎ ěr bù gǎi, míng lǐ fǎ shēn, jí tāi cáng zhī sì zhòng yuán tán shì yě. yī qiè zhī fǎ, hù xiāng zhōu biàn, míng lǐ tóng tǐ, míng zhì fǎ shēn, jí jīn gāng jiè yī yìn huì zhī dà rì shì yě. èr shòu yòng shēn, cǐ yǒu èr zhǒng, yī zì shòu yòng shēn, lǐ zhì xiāng yīng, zì shòu fǎ lè zhī gù, míng zì shòu yòng, jí yǔ shàng zhī zhì fǎ shēn tóng tǐ, huò wèi fǎ rán běn jué zhī zhì yuē zhì fǎ shēn, fǎ rán shǐ jué zhī zhì míng zì shòu yòng. zhì shēn yǔ shòu yòng, bié tǐ zhī yì, nǎi gǔ lái zhī yì yì yě, yǐ qián yì wèi zhèng. èr tā shòu yòng shēn, wèi shí de pú sà suǒ xiàn zhī fǎ shēn yě. jīn cǐ jiā chí shòu yòng shēn yīng xiàn shí de, chuán shuō fǎ shēn zhī nèi zhèng, suī yǒu shí zhòng zhī bié, rán jiē wèi fǎ xìng suǒ liú, lìng tā shòu yòng, gù míng tā shòu yòng. cǐ zì tā zhī shòu yòng, nèi zhèng wài yòng suī yì, ér gòng yǒu shòu yòng zhī yì, gù míng shòu yòng, yòu fǎ rán zhī shì yè, gù míng fǎ shēn. sān biàn huà fǎ shēn, wèi de qián pú sà jí èr chéng fán fū suǒ xiàn zhī zhàng liù yīng shēn yě. yì shì chuán shuō nèi zhèng ér jù zhòng shēng yě. jīn cǐ yīng shēn wèi bā xiāng chéng dào, zhuǎn biàn wú jiū, gù míng biàn huà. yuán xiè jí miè, jī xìng zé shēng, yì shì fǎ ěr zhī wèi zuò, gù míng fǎ shēn. nèi shuō mì mì, wài xuān xiǎn jiào, yī dài bǎi yì zhī jiào zhǔ, jí cǐ fǎ shēn yě. sì děng liú fǎ shēn, wèi jiǔ jiè suí lèi zhī shēn, fēi wèi fú shēn, huò yǒu fú xíng. rán wèi wú ér hū yǒu zàn xiàn sù yǐn zhī fú, gù shè yú děng liú shēn yě. píng děng liú chū, jiǔ jiè děng tóng, gù míng děng liú chū. yì shì fǎ ěr zhī zuò yòng, gù míng fǎ shēn. jiàn shí zhù xīn guǎng míng mù liù (mì jiào yòu lì fǎ bào yīng sān shēn, jiàn sān shēn tiáo). shè cǐ sì shēn yǐ [?] zhī yī zì pèi yú màn tú luó, tāi cáng yǐ zhōng tāi wèi zì xìng shēn, dì yī zhòng zhī nèi juàn shǔ yǔ dì èr zhòng zhī dà juàn shǔ wèi shòu yòng, dì sān zhòng wèi biàn huà děng liú zhī èr shēn. yòu jīn gāng yǐ zhōng yāng dà rì wèi zì xìng shēn, dōng fāng ā chù wèi zì shòu yòng shēn, nán fāng bǎo shēng yǔ xī fāng mí tuó wèi tā shòu yòng shēn, běi fāng bù kōng chéng jiù (shì jiā) wèi biàn huà děng liú zhī èr shēn. cǐ sì shēn yǒu héng shù. shù zhě rú qián, héng zhě, zé shàng zhī sì shēn gè jù sì shēn yě. jiàn sān mèi yé jiè yí zī bǐng jì. yú qí jīng yuē: “wǔ zhì suǒ chéng, sì zhǒng fǎ shēn.” fēn bié shèng wèi jīng jì yuē: “fàn běn rù léng jiā jì sòng pǐn yún: zì xìng jí shòu yòng, biàn huà bìng děng liú. fú dé sān shí liù, jiē tóng zì xìng shēn.” èr jiào lùn xià yuē: “sì zhǒng fǎ shēn zhě: yī zì xìng shēn, èr shòu yòng shēn, sān biàn huà shēn, sì děng liú shēn.” mì cáng jì mò yuē: “fǎ shēn, yīng shēn, huà shēn, děng liú shēn, cǐ sì zhǒng shēn (yún yún).” (sān shēn)
[míng shù] jiàn fǎ shēn tiáo.(fǎ shēn)
[ming shu] ci wei mi jiao suo li. yi zi xing fa shen. zhu fu zhi zhen shen, li zhi fa xing, zi ran ju zu, chang zhu zhi fa shen, san shi chang heng, wei cong shen liu chu zhi pu sa shuo san mi zhi fa. zi ti fa ran, gu yun zi xing, ju wu wei zhi zuo ye, gu yun fa jie, ci you li zhi cha bie, fa jie zhu fa, ti xing ji ran, fa er bu gai, ming li fa shen, ji tai cang zhi si zhong yuan tan shi ye. yi qie zhi fa, hu xiang zhou bian, ming li tong ti, ming zhi fa shen, ji jin gang jie yi yin hui zhi da ri shi ye. er shou yong shen, ci you er zhong, yi zi shou yong shen, li zhi xiang ying, zi shou fa le zhi gu, ming zi shou yong, ji yu shang zhi zhi fa shen tong ti, huo wei fa ran ben jue zhi zhi yue zhi fa shen, fa ran shi jue zhi zhi ming zi shou yong. zhi shen yu shou yong, bie ti zhi yi, nai gu lai zhi yi yi ye, yi qian yi wei zheng. er ta shou yong shen, wei shi de pu sa suo xian zhi fa shen ye. jin ci jia chi shou yong shen ying xian shi de, chuan shuo fa shen zhi nei zheng, sui you shi zhong zhi bie, ran jie wei fa xing suo liu, ling ta shou yong, gu ming ta shou yong. ci zi ta zhi shou yong, nei zheng wai yong sui yi, er gong you shou yong zhi yi, gu ming shou yong, you fa ran zhi shi ye, gu ming fa shen. san bian hua fa shen, wei de qian pu sa ji er cheng fan fu suo xian zhi zhang liu ying shen ye. yi shi chuan shuo nei zheng er ju zhong sheng ye. jin ci ying shen wei ba xiang cheng dao, zhuan bian wu jiu, gu ming bian hua. yuan xie ji mie, ji xing ze sheng, yi shi fa er zhi wei zuo, gu ming fa shen. nei shuo mi mi, wai xuan xian jiao, yi dai bai yi zhi jiao zhu, ji ci fa shen ye. si deng liu fa shen, wei jiu jie sui lei zhi shen, fei wei fu shen, huo you fu xing. ran wei wu er hu you zan xian su yin zhi fu, gu she yu deng liu shen ye. ping deng liu chu, jiu jie deng tong, gu ming deng liu chu. yi shi fa er zhi zuo yong, gu ming fa shen. jian shi zhu xin guang ming mu liu (mi jiao you li fa bao ying san shen, jian san shen tiao). she ci si shen yi [?] zhi yi zi pei yu man tu luo, tai cang yi zhong tai wei zi xing shen, di yi zhong zhi nei juan shu yu di er zhong zhi da juan shu wei shou yong, di san zhong wei bian hua deng liu zhi er shen. you jin gang yi zhong yang da ri wei zi xing shen, dong fang a chu wei zi shou yong shen, nan fang bao sheng yu xi fang mi tuo wei ta shou yong shen, bei fang bu kong cheng jiu (shi jia) wei bian hua deng liu zhi er shen. ci si shen you heng shu. shu zhe ru qian, heng zhe, ze shang zhi si shen ge ju si shen ye. jian san mei ye jie yi zi bing ji. yu qi jing yue: "wu zhi suo cheng, si zhong fa shen." fen bie sheng wei jing ji yue: "fan ben ru leng jia ji song pin yun: zi xing ji shou yong, bian hua bing deng liu. fu de san shi liu, jie tong zi xing shen." er jiao lun xia yue: "si zhong fa shen zhe: yi zi xing shen, er shou yong shen, san bian hua shen, si deng liu shen." mi cang ji mo yue: "fa shen, ying shen, hua shen, deng liu shen, ci si zhong shen (yun yun)." (san shen)
[ming shu] 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.
See also (Relevant definitions)
Partial matches: Zhong, Fa, Chen, Ci, Jiao zhong, Shen, Shi.
Full-text: Liu da neng sheng, Jin gang xin dian, Kai fu hua wang ru lai, Bao chuang ru lai, Bu huai jin gang guang ming xin dian, Wu zhi suo sheng san shen, Si shen, Wu zhong fa shen.
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