Wo kong, Wǒ kōng: 4 definitions
Introduction:
Wo kong 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
我空 [wo kong]—Illusion of the concept of the reality of the ego, man being composed of elements and disintegrated when these are dissolved.
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
我空 [wo kong]—Self-emptiness — [Term (術語 [shu yu])] Also known as Emptiness of Living Beings (生空 [sheng kong]) or Emptiness of Person (人空 [ren kong]). Although sentient beings (眾生 [zhong sheng]) possess mind and body (心身 [xin shen]), these are merely temporary combinations (假和合 [jia he he]) of the five aggregates (五蘊 [wu yun]), lacking a permanent, singular self-entity (我體 [wo ti]) that is impermanent (無常 [wu chang]). Therefore, this is called self-emptiness, and also referred to as the emptiness of sentient beings (眾生空 [zhong sheng kong]). The Daśabhūmika-sūtra (十地論 [shi de lun]), Volume 1, states: "The wisdom of no-self (無我智 [wu wo zhi]) has two kinds: self-emptiness and phenomenal emptiness (法空 [fa kong]), because one knows them truly as they are (如實知 [ru shi zhi])." The Sānzàng Fǎshù (三藏法數 [san cang fa shu]), Volume 10, states: "Self-emptiness means that imposing a master (主宰 [zhu zai]) onto the five aggregates is called self-grasping (我執 [wo zhi]). If one investigates the five phenomena—form, feeling, perception, mental formations, and consciousness (色受想行識 [se shou xiang xing shi])—they are all without inherent existence (無自性 [wu zi xing]), and no self-entity (我體 [wo ti]) is found. This is called self-emptiness." The same text, Volume 6, states: "Emptiness of Person (人空 [ren kong]) is the same as self-emptiness, also called emptiness of living beings (生空 [sheng kong]). It means that ordinary people (凡夫 [fan fu]) deludedly conceive (妄計 [wang ji]) the five aggregates as 'self' and forcefully establish a master (主宰 [zhu zai]), thereby giving rise to afflictions (煩惱 [fan nao]) and creating various kinds of karma (業 [ye]). To refute this misconception, the Buddha taught that the five aggregates are without self. Those of the two vehicles (二乘 [er cheng]) realize this and enter the principle of no-self (無我理 [wu wo li]). This is called emptiness of person (人空 [ren kong])."
我空—【術語】又曰生空人空。眾生雖盡有心身，而是為五蘊之假和合者，無常一之我體，故謂之我空，又云眾生空。十地論一曰：「無我智者有二種：我空法空，如實知故。」三藏法數十曰：「我空，謂於五蘊法，強立主宰，名為我執。若推求色受想行識之五法，皆無自性，不見我體，是名我空。」同六曰：「人空即我空也，亦曰生空。謂凡夫妄計五蘊是我，強立主宰，引生煩惱，造種種業。佛為破此計故，說五蘊無我。二乘悟之，入無我理，是名人空。」
[shù yǔ] yòu yuē shēng kōng rén kōng. zhòng shēng suī jǐn yǒu xīn shēn, ér shì wèi wǔ yùn zhī jiǎ hé hé zhě, wú cháng yī zhī wǒ tǐ, gù wèi zhī wǒ kōng, yòu yún zhòng shēng kōng. shí de lùn yī yuē: “wú wǒ zhì zhě yǒu èr zhǒng: wǒ kōng fǎ kōng, rú shí zhī gù.” sān cáng fǎ shù shí yuē: “wǒ kōng, wèi yú wǔ yùn fǎ, qiáng lì zhǔ zǎi, míng wèi wǒ zhí. ruò tuī qiú sè shòu xiǎng xíng shí zhī wǔ fǎ, jiē wú zì xìng, bù jiàn wǒ tǐ, shì míng wǒ kōng.” tóng liù yuē: “rén kōng jí wǒ kōng yě, yì yuē shēng kōng. wèi fán fū wàng jì wǔ yùn shì wǒ, qiáng lì zhǔ zǎi, yǐn shēng fán nǎo, zào zhǒng zhǒng yè. fú wèi pò cǐ jì gù, shuō wǔ yùn wú wǒ. èr chéng wù zhī, rù wú wǒ lǐ, shì míng rén kōng.”
[shu yu] you yue sheng kong ren kong. zhong sheng sui jin you xin shen, er shi wei wu yun zhi jia he he zhe, wu chang yi zhi wo ti, gu wei zhi wo kong, you yun zhong sheng kong. shi de lun yi yue: "wu wo zhi zhe you er zhong: wo kong fa kong, ru shi zhi gu." san cang fa shu shi yue: "wo kong, wei yu wu yun fa, qiang li zhu zai, ming wei wo zhi. ruo tui qiu se shou xiang xing shi zhi wu fa, jie wu zi xing, bu jian wo ti, shi ming wo kong." tong liu yue: "ren kong ji wo kong ye, yi yue sheng kong. wei fan fu wang ji wu yun shi wo, qiang li zhu zai, yin sheng fan nao, zao zhong zhong ye. fu wei po ci ji gu, shuo wu yun wu wo. er cheng wu zhi, ru wu wo li, shi ming ren kong."
我空 ts = wǒ kōng p refers to [phrase] “empty of a permanent ego; empty of self”; Domain: Buddhism 佛教 [fu jiao]; Notes: See 生空 [sheng kong] (SH '我空 [wo kong]', p. 238) .
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
我空 [wǒ kōng] refers to: “emptiness of self”.
我空 is further associated with the following language/terms:
[Related Chinese terms] 生空.
[Sanskrit] ātma-śūnyatā.
[Tibetan] bdag stong pa nyid.
[Vietnamese] ngã không.
[Korean] 아공 / agong.
[Japanese] ガクウ / gakū.
Chinese language.
See also (Relevant definitions)
Partial matches: Kong, Wo, Gua.
Starts with: Wo kong fa kong, Wo kong fa you, Wo kong fa you lun, Wo kong zhen ru.
Full-text (+32): Wo kong zhen ru, Wo kong fa kong, Wo kong fa you, Sheng kong, San kong, Wu wo kong, Sheng kong fa you, Ren wu wo, Wo kong fa you lun, Er kong, Nga khong, Vo nga khong, Anatmashunyatas, Anatmashunyata, Cheng shi er zhong guan, Atmashunyata, Nga khong phap huu, Wu san ba er, Er yi, Sheng fa er kong guan.
Relevant text
Search found 3 books and stories containing Wo kong, 我空, Wǒ kōng, Wǒkōng, Wokong; (plurals include: Wo kongs, Wǒ kōngs, Wǒkōngs, Wokongs). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Taisho: Chinese Buddhist Canon
Sutta 4: The Eightfold Path and Seven Factors of Awakening < [Part 125 - Ekottara-Agama (Numbered Discourses)]
Sutta 19: [0084a02] The story of the Buddha's Mind Dharani < [Part 154 - Jataka stories (translated by Dharmaraksha)]
Part 161 - Sutra of King Changshou < [Jataka and Avadana Section (Volume 3-4)]
A Dictionary Of Chinese Buddhist Terms (by William Edward Soothill)
Xuanzang and the Three Types of Wisdom < [Volume 13, Issue 6 (2022)]
“Six Linglong Windows, Eyes Hearing and Ears Seeing” < [Volume 15, Issue 7 (2024)]