Sui yuan zhen ru, Suí yuán zhēn rú: 2 definitions
Introduction:
Sui yuan zhen ru 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.]
隨緣真如 [sui yuan zhen ru]—Conditioned Tathatā — [Term] (術語 [shu yu]) According to the Yogācāra (法相 [fa xiang]) and Sanlun (三論 [san lun]) schools, within the provisional Mahayana (權大乘 [quan da cheng]), tathatā (真如 [zhen ru]) is established as quiescent and unconditioned (凝然不作所法 [ning ran bu zuo suo fa]), meaning it is the fundamental substance (本體 [ben ti]) of all things (萬物 [wan wu]), truly constant (真實如常 [zhen shi ru chang]), unmoving and unchanging (不變不動 [bu bian bu dong]). This immutable tathatā is the basis (所依 [suo yi]) upon which the phenomenal aspects (事相 [shi xiang]) of causes and conditions (因緣 [yin yuan]) are established (安立 [an li]). Thus, tathatā is the essence (體 [ti]), and all things are the phenomena (相 [xiang]). Although the essence and phenomena, as the basis, are ultimately inseparable (畢竟不離 [bi jing bu li]), they are originally distinct (本來各別 [ben lai ge bie]) from each other, like combining wood and stone.
However, schools like Huayan (華嚴 [hua yan]) and Tiantai (天台 [tian tai]), which belong to the ultimate Mahayana (實大乘 [shi da cheng]), establish two aspects for tathatā: first, immutable tathatā (不變真如 [bu bian zhen ru]); second, conditioned tathatā. While the aspect of immutable tathatā is as described by the provisional Mahayana, it is held that tathatā is not limited to its immutable aspect; it also possesses the function of according with conditions (隨緣之用 [sui yuan zhi yong]), manifesting myriad phenomena (森羅萬象 [sen luo wan xiang]) in response to external conditions, just as unchanging water, by external wind, gives rise to countless waves. The waves that arise do not lose the nature of water, and the phenomenal aspects of myriad phenomena still possess the unchanging nature of tathatā. Therefore, all dharmas are tathatā, and tathatā is all dharmas. Indeed, because tathatā possesses the virtue of according with conditions (隨緣之德 [sui yuan zhi de]), tathatā is all dharmas. And because tathatā also possesses the nature of immutability, all dharmas are tathatā.
The Awakening of Faith in Mahayana (起信論 [qi xin lun]) states: "Based on the One Mind Dharma (一心法 [yi xin fa]), there are two gates. What are the two? First, the Mind-as-Tathatā Gate (心真如門 [xin zhen ru men]); second, the Mind-as-Arising-and-Ceasing Gate (心生滅門 [xin sheng mie men])." The Commentary on the Meaning of the Awakening of Faith (同義記 [tong yi ji]) states: "The Tathāgatagarbha Mind (如來藏心 [ru lai cang xin]) encompasses two meanings: first, the meaning of essence transcending characteristics (約體絕相義 [yue ti jue xiang yi]), which is the Tathatā Gate; (omitted) second, the meaning of arising and ceasing according to conditions (隨緣起滅義 [sui yuan qi mie yi]), which is the Arising-and-Ceasing Gate." The Treatise on the Golden Key (金錍論 [jin pi lun]) states: "It should be known that all dharmas are tathatā because of immutability. Tathatā is all dharmas because of according with conditions."
隨緣真如—【術語】如法相三論於權大乘，立真如凝然不作所法，謂萬物之本體，真實如常，不變不動，此不變不動之真如為所依，而因緣之事相安立也。然則真如為體，萬物為相，體與相，雖所依畢竟不離，然彼此本來各別，如合木與石也。如華嚴天台，為實大乘，於真如立二相，一為不變真如。二為隨緣真如。不變真如之邊，雖如彼權大乘所言，然謂真如不止於不變之一邊，更有隨緣之用，應外來之緣而現森羅萬象，猶如不變之水，依外緣之風，而起千波萬波也。其所起之波，猶不失水之性，森羅萬象之事相，猶無變不變之真如性者，故萬法即真如，真如即萬法也。蓋真如有隨緣之德，故真如即萬法也。而真如又具不變之性，故萬法即真如也。起信論曰：「依一心法有二種門，云何為二？一者心真如門，二者心生滅門。」同義記中本曰：「一如來藏心含於二義：一約體絕相義，即真如門也。（中略）二隨緣起滅義，即生滅門也。」金錍論曰：「應知萬法是真如，由不變故。真如是萬法，由隨緣故。」
[shù yǔ] rú fǎ xiāng sān lùn yú quán dà chéng, lì zhēn rú níng rán bù zuò suǒ fǎ, wèi wàn wù zhī běn tǐ, zhēn shí rú cháng, bù biàn bù dòng, cǐ bù biàn bù dòng zhī zhēn rú wèi suǒ yī, ér yīn yuán zhī shì xiāng ān lì yě. rán zé zhēn rú wèi tǐ, wàn wù wèi xiāng, tǐ yǔ xiāng, suī suǒ yī bì jìng bù lí, rán bǐ cǐ běn lái gè bié, rú hé mù yǔ shí yě. rú huá yán tiān tái, wèi shí dà chéng, yú zhēn rú lì èr xiāng, yī wèi bù biàn zhēn rú. èr wèi suí yuán zhēn rú. bù biàn zhēn rú zhī biān, suī rú bǐ quán dà chéng suǒ yán, rán wèi zhēn rú bù zhǐ yú bù biàn zhī yī biān, gèng yǒu suí yuán zhī yòng, yīng wài lái zhī yuán ér xiàn sēn luó wàn xiàng, yóu rú bù biàn zhī shuǐ, yī wài yuán zhī fēng, ér qǐ qiān bō wàn bō yě. qí suǒ qǐ zhī bō, yóu bù shī shuǐ zhī xìng, sēn luó wàn xiàng zhī shì xiāng, yóu wú biàn bù biàn zhī zhēn rú xìng zhě, gù wàn fǎ jí zhēn rú, zhēn rú jí wàn fǎ yě. gài zhēn rú yǒu suí yuán zhī dé, gù zhēn rú jí wàn fǎ yě. ér zhēn rú yòu jù bù biàn zhī xìng, gù wàn fǎ jí zhēn rú yě. qǐ xìn lùn yuē: “yī yī xīn fǎ yǒu èr zhǒng mén, yún hé wèi èr？ yī zhě xīn zhēn rú mén, èr zhě xīn shēng miè mén.” tóng yì jì zhōng běn yuē: “yī rú lái cáng xīn hán yú èr yì: yī yuē tǐ jué xiāng yì, jí zhēn rú mén yě. (zhōng lüè) èr suí yuán qǐ miè yì, jí shēng miè mén yě.” jīn pī lùn yuē: “yīng zhī wàn fǎ shì zhēn rú, yóu bù biàn gù. zhēn rú shì wàn fǎ, yóu suí yuán gù.”
[shu yu] ru fa xiang san lun yu quan da cheng, li zhen ru ning ran bu zuo suo fa, wei wan wu zhi ben ti, zhen shi ru chang, bu bian bu dong, ci bu bian bu dong zhi zhen ru wei suo yi, er yin yuan zhi shi xiang an li ye. ran ze zhen ru wei ti, wan wu wei xiang, ti yu xiang, sui suo yi bi jing bu li, ran bi ci ben lai ge bie, ru he mu yu shi ye. ru hua yan tian tai, wei shi da cheng, yu zhen ru li er xiang, yi wei bu bian zhen ru. er wei sui yuan zhen ru. bu bian zhen ru zhi bian, sui ru bi quan da cheng suo yan, ran wei zhen ru bu zhi yu bu bian zhi yi bian, geng you sui yuan zhi yong, ying wai lai zhi yuan er xian sen luo wan xiang, you ru bu bian zhi shui, yi wai yuan zhi feng, er qi qian bo wan bo ye. qi suo qi zhi bo, you bu shi shui zhi xing, sen luo wan xiang zhi shi xiang, you wu bian bu bian zhi zhen ru xing zhe, gu wan fa ji zhen ru, zhen ru ji wan fa ye. gai zhen ru you sui yuan zhi de, gu zhen ru ji wan fa ye. er zhen ru you ju bu bian zhi xing, gu wan fa ji zhen ru ye. qi xin lun yue: "yi yi xin fa you er zhong men, yun he wei er? yi zhe xin zhen ru men, er zhe xin sheng mie men." tong yi ji zhong ben yue: "yi ru lai cang xin han yu er yi: yi yue ti jue xiang yi, ji zhen ru men ye. (zhong lue) er sui yuan qi mie yi, ji sheng mie men ye." jin pi lun yue: "ying zhi wan fa shi zhen ru, you bu bian gu. zhen ru shi wan fa, you sui yuan gu."
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
隨緣眞如 [suí yuán zhēn rú] refers to: “conditioned thusness”.
隨緣眞如 is further associated with the following language/terms:
[Vietnamese] tuỳ duyên chān như.
[Korean] 수연진여 / suyeon jinyeo.
[Japanese] ズイエンシンニョ / zuien shinnyo.
Chinese language.
See also (Relevant definitions)
Partial matches: Sui, Zhen, Yuan, Zhen ru, Sui yuan, Qin, Ru.
Starts with: Sui yuan zhen ru zhi bo.
Full-text: Sui yuan bu bian, Bu bian zhen ru, Zhen ru sui yuan, Sui yuan zhen ru zhi bo, Erru, Zhen ru dou, Wei ta shun zi, Wei zi shun ta, Er zhen ru, Fa hua hu mo, Er men.
Relevant text
Search found 2 books and stories containing Sui yuan zhen ru, 隨緣真如, Suí yuán zhēn rú, Suíyuánzhēnrú, Suiyuanzhenru, 隨緣眞如, Suíyuán zhēnrú, Suiyuan zhenru; (plurals include: Sui yuan zhen rus, 隨緣真如s, Suí yuán zhēn rús, Suíyuánzhēnrús, Suiyuanzhenrus, 隨緣眞如s, Suíyuán zhēnrús, Suiyuan zhenrus). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
On the Ālayavijñāna in the Awakening of Faith < [Volume 10, Issue 9 (2019)]
A Dictionary Of Chinese Buddhist Terms (by William Edward Soothill)