Wu Wei, Wǔ wèi, Wǔ wéi, Wú wèi, Wǔ wēi, Wú wéi: 17 definitions
Introduction:
Wu Wei 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
1) 五位 [wu wei]—The five categories, or divisions; there are several groups, e. g. (1) Hīnayāna and Mahāyāna have groupings of all phenomena under five heads, i. e. Hīnayāna has 75 法 [fa] which are 11 色法 [se fa], 1 心法 [xin fa], 46 心所法 [xin suo fa], 14 不相離法 [bu xiang li fa], and 3 無爲法 [wu wei fa]; Mahāyāna has 100 法 [fa] which are 8 心 [xin], 51 心所 [xin suo], 11 色 [se], 24 不相因 [bu xiang yin], and 6 無爲法 [wu wei fa]. (2) The five divisions of 唯識 [wei shi] are 資糧位 [zi liang wei], 加行位 [jia xing wei], 通達位 [tong da wei], 修習位 [xiu xi wei], and 究竟 [jiu jing] or 佛位 [fu wei]. (3) The five evolutions in the womb are: kalalaṃ, embryo-initiation; arbudaṃ, after 27 days; peśī, 37; ghana, 47; praśākha, 57 days when form and organs are all complete. (4) Certain combinations of the 八卦 [ba gua] Eight Diagrams are sometimes styled 五位君臣 [wu wei jun chen] five positions of prince and minister.
2) 五唯 [wu wei]—pañcatanmātrāṇi, the five subtle or rudimentary elements out of which rise the five sensations of sound, touch, form, taste, and smell. They are the fourth of the 二十五諦 [er shi wu di].
3) 五畏 [wu wei]—idem 五怖畏 [wu bu wei].
4) 無爲 [wu wei]—Non-active, passive; laisser-faire; spontaneous, natural; uncaused, not subject to cause, condition, or dependence; transcendental, not in time, unchanging, eternal, inactive, and free from the passions or senses; non-phenomenal, noumenal; also intp. as nirvāṇa, dharma-nature, reality, and dharmadhātu.
5) 無畏 [wu wei]—abhaya. Fearless, dauntless, secure, nothing and nobody to fear; also vīra, courageous, bold.
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
五畏 [wu wei]—Five Terrors — [A numbered term] See the entry for Five Terrors (五怖畏 [wu bu wei]). Jìguī Zhuàn (寄歸傳 [ji gui chuan]), Book Two, states: "Abandon the perilous path of the Five Terrors and follow the balance of the Eightfold Path (八正 [ba zheng])."
五畏—【名數】見五怖畏條。寄歸傳二曰：「捨五畏之危道，遵八正之平衡。」(五怖畏)
[míng shù] jiàn wǔ bù wèi tiáo. jì guī chuán èr yuē: “shě wǔ wèi zhī wēi dào, zūn bā zhèng zhī píng héng.” (wǔ bù wèi)
[ming shu] jian wu bu wei tiao. ji gui chuan er yue: "she wu wei zhi wei dao, zun ba zheng zhi ping heng." (wu bu wei)
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
五味 [wu wei]—The Five Flavors—[Analogy (譬喻 [pi yu])] When the Buddha spoke of the five flavors, such as milk (乳 [ru]), in the Nirvana Sutra (涅槃經 [nie pan jing]), he compared the ghee (醍醐味 [ti hu wei]) to the Nirvana Sutra. Based on this, the Great Master Tiantai (天台大師 [tian tai da shi]) established the sequence of the Tathagata's (如來 [ru lai]) teachings for his entire lifetime (一代聖教之次第 [yi dai sheng jiao zhi ci di]), one aspect being an analogy for the sequence of the Five Periods of Teaching (五時教之次第 [wu shi jiao zhi ci di]) as they emerged, and the other being an analogy for the gradual maturation of the capacities (機 [ji]) of sentient beings. This is referred to as "Jiao Xiang Sheng" (约教相生 [yue jiao xiang sheng] - relating to the gradual emergence of teachings) and "Ji Nong Dan" (约机浓淡 [yue ji nong dan] - relating to the maturation/intensity of capacities).
One, Milk Flavor (乳味 [ru wei]): That which first comes from the cow (牛 [niu]). This is an analogy for the Buddha, like the cow, first teaching the Avatamsaka Sutra (華嚴經 [hua yan jing]), which is like the milk of the cow. At this time, the capacities of the Two Vehicles (二乘之機 [er cheng zhi ji]) were immature and very subtle/dilute (淡泊 [dan po]), like raw milk (生乳 [sheng ru]). Two, Curd Flavor (酪味 [lao wei]): That which is taken from raw milk. This is an analogy for the Buddha teaching the Agama Sutras (阿含經 [a han jing]) after the Avatamsaka, where those who heard the Agama Sutras were of the Small Vehicle capacity (小乘之機 [xiao cheng zhi ji]). Three, Raw Butter Flavor (生酥味 [sheng su wei]): That which is further made from curd (酪 [lao]). This is an analogy for teaching the Vaipulya Sutras (方等經 [fang deng jing]) after the Agama, where the capacities of the Small Vehicle mature and become capacities for the Mahayana Common Teaching (大乘通教之機 [da cheng tong jiao zhi ji]). Four, Refined Butter Flavor (熟酥味 [shu su wei]): That which is further refined from raw butter (生酥 [sheng su]). This is an analogy for teaching the Prajnaparamita Sutras (般若經 [ban ruo jing]) after the Vaipulya Sutras, where the capacities for the Common Teaching mature and become capacities for the Mahayana Separate Teaching (大乘別教之機 [da cheng bie jiao zhi ji]). Five, Ghee Flavor (醍醐味 [ti hu wei]): That which is further boiled from refined butter (熟酥 [shu su]). This is an analogy for teaching the Lotus Sutra (法華經 [fa hua jing]) and Nirvana Sutra (涅槃經 [nie pan jing]) after the Prajnaparamita Sutras, where the capacities for the Separate Teaching mature and become capacities for the Mahayana Perfect Teaching (大乘圓教之機 [da cheng yuan jiao zhi ji]).
Nirvana Sutra (涅槃經 [nie pan jing]) Chapter 14 states: "Good man! For example, from the cow (牛 [niu]) comes milk (乳 [ru]); from milk comes curd (酪 [lao]); from curd comes raw butter (生酥 [sheng su]); from raw butter comes refined butter (熟酥 [shu su]); and from refined butter comes ghee (醍醐 [ti hu]). Ghee is the supreme (最上 [zui shang]); if one consumes it, all diseases are eliminated, and all medicines (諸藥 [zhu yao]) are contained within it. Good man! The Buddha is also like this: from the Buddha emerged the Twelve Divisions of Scriptures (十二部經 [shi er bu jing]); from the Twelve Divisions of Scriptures emerged the Sutras (修多羅 [xiu duo luo]); from the Sutras emerged the Vaipulya Sutras (方等經 [fang deng jing]); from the Vaipulya Sutras emerged Prajnaparamita (般若波羅蜜 [ban ruo bo luo mi]); and from Prajnaparamita emerged the Great Nirvana (大涅槃 [da nie pan]), just like ghee."
This analogy of the five flavors (之喻 [zhi yu]) has two types: that concerning persons (人 [ren]) and that concerning Dharma (法 [fa]). Regarding persons (人者 [ren zhe]), Nirvana Sutra (涅槃經 [nie pan jing]) Chapter 10 states that the Buddha said: "Good man, Sravakas (聲聞 [sheng wen]) are like milk (乳 [ru]), Pratyekabuddhas (緣覺 [yuan jue]) are like curd (酪 [lao]), Bodhisattvas (菩薩 [pu sa]) are like raw and refined butter (生熟酥 [sheng shu su]), and all Buddhas, the World-Honored Ones (諸佛世尊 [zhu fu shi zun]), are like ghee (醍醐 [ti hu])." Regarding Dharma (法者 [fa zhe]), Nirvana Sutra (涅槃經 [nie pan jing]) Chapter 14 correlates it with Avatamsaka (華嚴 [hua yan]), Agama (阿含 [a han]), Vaipulya (方等 [fang deng]), Prajna (般若 [ban ruo]), and Nirvana (涅槃 [nie pan]), as quoted above. Furthermore, the Sutra of Six Paramitas (六波羅蜜經 [liu bo luo mi jing]) correlates it with the Five Storehouses (五藏 [wu cang]) of Sutras (經 [jing]), Vinaya (律 [lu]), Abhidharma (論 [lun]), Prajna (般若 [ban ruo]), and Dharani/Samadhi (總持 [zong chi]).
The Sanskrit terms are, in order: Kṣīraṃ (乳 [ru]), Dadhi (酪 [lao]), Navanītaṃ (生酥 [sheng su]), Gholaṃ (熟酥 [shu su]), Sarpimaṇḍa (醍醐 [ti hu]). [They are also associated with] sour (酸 [suan]), bitter (苦 [ku]), sweet (甘 [gan]), pungent (辛 [xin]), and salty (鹹 [xian]) tastes.
五味—【譬喻】佛於涅槃經說乳等五味時，以醍醐味比涅槃經。天台大師因之定如來所說一代聖教之次第，一以比五時教之次第而生，一以比機之次第淳熟。是曰約教相生約機濃淡。一、乳味，初自牛出者。譬佛於牛，佛初說華嚴經，如牛之乳。此時二乘之機未熟，至為淡泊，復如生乳。二、酪味，取自生乳者。以譬佛於華嚴之後說阿含經，聞阿含經，為小乘之機。三、生酥味，更自酪製者。以譬於阿含之後說方等經，小機熟而為大乘通教之機。四、熟酥味，更精製生酥者。以譬於方等經之後說般若經，通教之機熟而為大。乘別教之機。五、醍醐味，更煎熟熟酥者。以譬於般若經之後，說法華涅槃二經，別教之機熟而為大乘圓教之機。涅槃經十四曰：「善男子！譬如從牛出乳，從乳出酪，從酪出生酥，從生酥出熟酥，從熟酥出醍醐。醍醐最上，若有服者，眾病皆除，所有諸藥悉入其中。善男子！佛亦如是，從佛出生十二部經，從十二部經出修多羅，從修多羅出方等經，從方等經出般若波羅蜜，從般若波羅蜜出大涅槃，猶如醍醐。」此五味之喻，有人法之二種：人者，涅槃經十謂佛言善男子，聲聞如乳，緣覺如酪，菩薩之人如生熟酥，諸佛世尊猶如醍醐。法者，涅槃經十四配於華嚴阿含方等般若涅槃，如上所引。又六波羅蜜經以之配於經律論般若總持之五藏。梵語如其次第：Kṣīraṁ Dadhi Navanītaṁ Gholaṁ Sarpimaṇḍa
酸，苦，甘，辛，鹹也。
[pì yù] fú yú niè pán jīng shuō rǔ děng wǔ wèi shí, yǐ tí hú wèi bǐ niè pán jīng. tiān tái dà shī yīn zhī dìng rú lái suǒ shuō yī dài shèng jiào zhī cì dì, yī yǐ bǐ wǔ shí jiào zhī cì dì ér shēng, yī yǐ bǐ jī zhī cì dì chún shú. shì yuē yuē jiào xiāng shēng yuē jī nóng dàn. yī,, rǔ wèi, chū zì niú chū zhě. pì fú yú niú, fú chū shuō huá yán jīng, rú niú zhī rǔ. cǐ shí èr chéng zhī jī wèi shú, zhì wèi dàn pō, fù rú shēng rǔ. èr,, lào wèi, qǔ zì shēng rǔ zhě. yǐ pì fú yú huá yán zhī hòu shuō ā hán jīng, wén ā hán jīng, wèi xiǎo chéng zhī jī. sān,, shēng sū wèi, gèng zì lào zhì zhě. yǐ pì yú ā hán zhī hòu shuō fāng děng jīng, xiǎo jī shú ér wèi dà chéng tōng jiào zhī jī. sì,, shú sū wèi, gèng jīng zhì shēng sū zhě. yǐ pì yú fāng děng jīng zhī hòu shuō bān ruò jīng, tōng jiào zhī jī shú ér wèi dà. chéng bié jiào zhī jī. wǔ,, tí hú wèi, gèng jiān shú shú sū zhě. yǐ pì yú bān ruò jīng zhī hòu, shuō fǎ huá niè pán èr jīng, bié jiào zhī jī shú ér wèi dà chéng yuán jiào zhī jī. niè pán jīng shí sì yuē: “shàn nán zi！ pì rú cóng niú chū rǔ, cóng rǔ chū lào, cóng lào chū shēng sū, cóng shēng sū chū shú sū, cóng shú sū chū tí hú. tí hú zuì shàng, ruò yǒu fú zhě, zhòng bìng jiē chú, suǒ yǒu zhū yào xī rù qí zhōng. shàn nán zi！ fú yì rú shì, cóng fú chū shēng shí èr bù jīng, cóng shí èr bù jīng chū xiū duō luó, cóng xiū duō luó chū fāng děng jīng, cóng fāng děng jīng chū bān ruò bō luó mì, cóng bān ruò bō luó mì chū dà niè pán, yóu rú tí hú.” cǐ wǔ wèi zhī yù, yǒu rén fǎ zhī èr zhǒng: rén zhě, niè pán jīng shí wèi fú yán shàn nán zi, shēng wén rú rǔ, yuán jué rú lào, pú sà zhī rén rú shēng shú sū, zhū fú shì zūn yóu rú tí hú. fǎ zhě, niè pán jīng shí sì pèi yú huá yán ā hán fāng děng bān ruò niè pán, rú shàng suǒ yǐn. yòu liù bō luó mì jīng yǐ zhī pèi yú jīng lǜ lùn bān ruò zǒng chí zhī wǔ cáng. fàn yǔ rú qí cì dì:Kṣīraṁ Dadhi Navanītaṁ Gholaṁ Sarpimaṇḍa
suān, kǔ, gān, xīn, xián yě.
[pi yu] fu yu nie pan jing shuo ru deng wu wei shi, yi ti hu wei bi nie pan jing. tian tai da shi yin zhi ding ru lai suo shuo yi dai sheng jiao zhi ci di, yi yi bi wu shi jiao zhi ci di er sheng, yi yi bi ji zhi ci di chun shu. shi yue yue jiao xiang sheng yue ji nong dan. yi,, ru wei, chu zi niu chu zhe. pi fu yu niu, fu chu shuo hua yan jing, ru niu zhi ru. ci shi er cheng zhi ji wei shu, zhi wei dan po, fu ru sheng ru. er,, lao wei, qu zi sheng ru zhe. yi pi fu yu hua yan zhi hou shuo a han jing, wen a han jing, wei xiao cheng zhi ji. san,, sheng su wei, geng zi lao zhi zhe. yi pi yu a han zhi hou shuo fang deng jing, xiao ji shu er wei da cheng tong jiao zhi ji. si,, shu su wei, geng jing zhi sheng su zhe. yi pi yu fang deng jing zhi hou shuo ban ruo jing, tong jiao zhi ji shu er wei da. cheng bie jiao zhi ji. wu,, ti hu wei, geng jian shu shu su zhe. yi pi yu ban ruo jing zhi hou, shuo fa hua nie pan er jing, bie jiao zhi ji shu er wei da cheng yuan jiao zhi ji. nie pan jing shi si yue: "shan nan zi! pi ru cong niu chu ru, cong ru chu lao, cong lao chu sheng su, cong sheng su chu shu su, cong shu su chu ti hu. ti hu zui shang, ruo you fu zhe, zhong bing jie chu, suo you zhu yao xi ru qi zhong. shan nan zi! fu yi ru shi, cong fu chu sheng shi er bu jing, cong shi er bu jing chu xiu duo luo, cong xiu duo luo chu fang deng jing, cong fang deng jing chu ban ruo bo luo mi, cong ban ruo bo luo mi chu da nie pan, you ru ti hu." ci wu wei zhi yu, you ren fa zhi er zhong: ren zhe, nie pan jing shi wei fu yan shan nan zi, sheng wen ru ru, yuan jue ru lao, pu sa zhi ren ru sheng shu su, zhu fu shi zun you ru ti hu. fa zhe, nie pan jing shi si pei yu hua yan a han fang deng ban ruo nie pan, ru shang suo yin. you liu bo luo mi jing yi zhi pei yu jing lu lun ban ruo zong chi zhi wu cang. fan yu ru qi ci di:Ksiram Dadhi Navanitam Gholam Sarpimanda
suan, ku, gan, xin, xian ye.
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
五唯 [wu wei]—Pañca Tanmātrāṇi – [Buddhist Term] fully called 量 [liang]. It is the fourth among the twenty-five principles (二十五谛 [er shi wu di]) established by the Sāṃkhya philosophers (数论师 [shu lun shi]). It arises from ego (我慢 [wo man]). These are sound, touch, form, taste, and smell, which are the five sense objects (五境 [wu jing]) in Buddhism. These five are the fundamental basis of matter, and it is only from them that the five great elements (五大 [wu da]), the five sense organs (五根 [wu gen]), and so forth arise. Therefore, they are called Tanmātrāṇi (唯量 [wei liang]). The Commentary on the Treatise on the Establishment of Consciousness-Only (唯识述记 [wei shi shu ji]), at the end of its first volume, states: "The five subtle elements refer to sound, touch, form, taste, and smell. (text omitted) The definition of Tanmātrā (量 [liang]) is that only by definitively utilizing these are the great elements, sense organs, and so forth formed."
五唯—【名數】Pañca Tanmātrāṇi，具曰五唯量。數論師所立二十五諦中之第四位。自我慢而生者。聲、觸、色、味、香，即佛教之五境也。此五者，為物質之根本，唯以此而生五大五根等，故云唯量。唯識述記一末曰：「五唯者謂聲觸色味香。（中略）量者定義，唯定用此成大根等。」
[míng shù]Pañca Tanmātrāṇi, jù yuē wǔ wéi liàng. shù lùn shī suǒ lì èr shí wǔ dì zhōng zhī dì sì wèi. zì wǒ màn ér shēng zhě. shēng,, chù,, sè,, wèi,, xiāng, jí fú jiào zhī wǔ jìng yě. cǐ wǔ zhě, wèi wù zhì zhī gēn běn, wéi yǐ cǐ ér shēng wǔ dà wǔ gēn děng, gù yún wéi liàng. wéi shí shù jì yī mò yuē: “wǔ wéi zhě wèi shēng chù sè wèi xiāng. (zhōng lüè) liàng zhě dìng yì, wéi dìng yòng cǐ chéng dà gēn děng.”
[ming shu]Panca Tanmatrani, ju yue wu wei liang. shu lun shi suo li er shi wu di zhong zhi di si wei. zi wo man er sheng zhe. sheng,, chu,, se,, wei,, xiang, ji fu jiao zhi wu jing ye. ci wu zhe, wei wu zhi zhi gen ben, wei yi ci er sheng wu da wu gen deng, gu yun wei liang. wei shi shu ji yi mo yue: "wu wei zhe wei sheng chu se wei xiang. (zhong lue) liang zhe ding yi, wei ding yong ci cheng da gen deng."
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
五位 [wu wei]—(wǔ wèi) — [A numerical term (名數 [ming shu])] There are various kinds of .
五位—【名數】有種種之五位。
[míng shù] yǒu zhǒng zhǒng zhī wǔ wèi.
[ming shu] you zhong zhong zhi wu wei.
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
無畏 [wu wei]—Fearless — [Term] Also known as "nothing to fear" (無所畏 [wu suo wei]). It is the virtue of the Buddha preaching the Dharma (說法 [shuo fa]) among the multitude, perfectly at ease and fearless. There are four types of this, referred to as the Four Fearlessnesses (四 [si]). The Mahāyāna Compendium of Meanings (大乘義章 [da cheng yi zhang]), end of chapter eleven, states: "A mind that transforms (others) without timidity is called fearlessness. The fearlessnesses differ; one category speaks of four." The Lotus Sūtra (法華經 [fa hua jing]), Chapter on Expedient Means, states: "Immeasurable and unobstructed. Power without fear." The Sūtra of Immeasurable Life (無量壽經 [wu liang shou jing]), upper volume, states: "Skillfully learn the net of fearlessness, and clearly comprehend the Dharma of illusion and transformation."
無畏—【術語】又云無所畏。佛於大眾中說法，泰然無畏之德也。此有四種，稱曰四無畏。大乘義章十一末曰：「化心不怯，名為無畏。無畏不同，一門說四。」法華經方便品曰：「無量無礙。力無所畏。」無量壽經上曰：「善學無畏之網，曉了幻化之法。」
[shù yǔ] yòu yún wú suǒ wèi. fú yú dà zhòng zhōng shuō fǎ, tài rán wú wèi zhī dé yě. cǐ yǒu sì zhǒng, chēng yuē sì wú wèi. dà chéng yì zhāng shí yī mò yuē: “huà xīn bù qiè, míng wèi wú wèi. wú wèi bù tóng, yī mén shuō sì.” fǎ huá jīng fāng biàn pǐn yuē: “wú liàng wú ài. lì wú suǒ wèi.” wú liàng shòu jīng shàng yuē: “shàn xué wú wèi zhī wǎng, xiǎo le huàn huà zhī fǎ.”
[shu yu] you yun wu suo wei. fu yu da zhong zhong shuo fa, tai ran wu wei zhi de ye. ci you si zhong, cheng yue si wu wei. da cheng yi zhang shi yi mo yue: "hua xin bu qie, ming wei wu wei. wu wei bu tong, yi men shuo si." fa hua jing fang bian pin yue: "wu liang wu ai. li wu suo wei." wu liang shou jing shang yue: "shan xue wu wei zhi wang, xiao le huan hua zhi fa."
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
無為 [wu wei]—Wúwéi — [Term] Sanskrit: Asaṃskṛta.
"Wei" (為 [wei]) means to create or to act. That which is not created by causes and conditions is called Wúwéi. Furthermore, that which is not created by the four characteristics of arising, abiding, changing, and ceasing (生住異滅 [sheng zhu yi mie]) is also called Wúwéi. It is an alternative name for ultimate truth (真理 [zhen li]). This unconditioned dharma (法 [fa]) is distinguished into three types and six types. Among the three unconditioned types, there is cessation through discernment (擇滅 [ze mie]). Among the six unconditioned types, there is suchness unconditioned (真如 [zhen ru]). These are precisely the ultimate truths (真理 [zhen li]) attested to by sagely wisdom (聖智 [sheng zhi]). Nirvana (涅槃 [nie pan]), dharma-nature (法性 [fa xing]), true reality (實相 [shi xiang]), and dharma-realm (法界 [fa jie]) are all alternative names for Wúwéi.
The Sutra of Immeasurable Life (無量壽經 [wu liang shou jing]) states: "The path of unconditioned nirvana (泥洹 [ni huan])." The Sutra for Lay Devotees to Cross Over (清信士度人經 [qing xin shi du ren jing]) states: "Abandoning gratitude to enter the unconditioned is truly repaying kindness." The Zhao Lun (肇論 [zhao lun]) states: "Wúwéi refers to emptiness and tranquility, wonderfully transcending the conditioned (有為 [you wei])." The fourth volume of Notes on Exploring the Profound (探玄記 [tan xuan ji]) states: "Phenomena arisen from conditions are called conditioned (有為 [you wei]); truth without inherent nature is called unconditioned." The sixteenth volume of the Great Commentary on the Avatamsaka Sutra (華嚴大疏 [hua yan da shu]) states: "Because there is action, it is called conditioned (有為 [you wei]). The conditioned is impermanent. Because there is no action, it is called unconditioned. The unconditioned is permanence." The second volume of the Chapter on the Meaning of Mahayana (大乘義章 [da cheng yi zhang]) states: "There are two explanations: First, in contrast to the four characteristics external to phenomena: phenomena such as form and mind are acted upon by those four characteristics external to phenomena, whereas the three, such as space, are not like them, hence they are called unconditioned. Second, in contrast to the four characteristics of the essence of phenomena: all phenomena such as form and mind have an initial arising, then abiding, finally changing, and later ceasing, arising and gathering sequentially. These are evaluated as 'conditioned' (為 [wei]). The three, such as space, are without such conditioning, hence they are called unconditioned."
無為—【術語】梵語 Asaṁskṛta。為者造作之義，無因緣造作，曰無為，又無生住異滅四相之造作曰無為，即真理之異名也。此無為法有三種六種之別，三無為中之擇滅無為，六無為中之真如無為，是正為聖智所證之真理。曰涅槃，曰法性，曰實相，曰法界，皆無為之異名也。無量壽經上曰：「無為泥洹之道。」清信士度人經曰：「棄恩入無為，真實報恩者。」肇論曰：「無為者，取乎虛無寂寞，妙絕於有為。」探玄記四曰：「緣所起法名曰有為，無性真理名曰無為。」華嚴大疏十六曰：「以有所作為，故名有為。有為是無常，無所作為，故名無為。無為即是常也。」大乘義章二曰：「釋有二：一對法外四相以釋，色心等法為彼法外四相所為，虛空等三不同彼故，名曰無為。二對法體四相以釋，色心等法一切皆有初生次住終異後滅前後集起，評之曰為，虛空等三無彼為故，名曰無為。」
[shù yǔ] fàn yǔ Asaṁskṛta. wèi zhě zào zuò zhī yì, wú yīn yuán zào zuò, yuē wú wèi, yòu wú shēng zhù yì miè sì xiāng zhī zào zuò yuē wú wèi, jí zhēn lǐ zhī yì míng yě. cǐ wú wèi fǎ yǒu sān zhǒng liù zhǒng zhī bié, sān wú wèi zhōng zhī zé miè wú wèi, liù wú wèi zhōng zhī zhēn rú wú wèi, shì zhèng wèi shèng zhì suǒ zhèng zhī zhēn lǐ. yuē niè pán, yuē fǎ xìng, yuē shí xiāng, yuē fǎ jiè, jiē wú wèi zhī yì míng yě. wú liàng shòu jīng shàng yuē: “wú wèi ní huán zhī dào.” qīng xìn shì dù rén jīng yuē: “qì ēn rù wú wèi, zhēn shí bào ēn zhě.” zhào lùn yuē: “wú wèi zhě, qǔ hū xū wú jì mò, miào jué yú yǒu wèi.” tàn xuán jì sì yuē: “yuán suǒ qǐ fǎ míng yuē yǒu wèi, wú xìng zhēn lǐ míng yuē wú wèi.” huá yán dà shū shí liù yuē: “yǐ yǒu suǒ zuò wèi, gù míng yǒu wèi. yǒu wèi shì wú cháng, wú suǒ zuò wèi, gù míng wú wèi. wú wèi jí shì cháng yě.” dà chéng yì zhāng èr yuē: “shì yǒu èr: yī duì fǎ wài sì xiāng yǐ shì, sè xīn děng fǎ wèi bǐ fǎ wài sì xiāng suǒ wèi, xū kōng děng sān bù tóng bǐ gù, míng yuē wú wèi. èr duì fǎ tǐ sì xiāng yǐ shì, sè xīn děng fǎ yī qiè jiē yǒu chū shēng cì zhù zhōng yì hòu miè qián hòu jí qǐ, píng zhī yuē wèi, xū kōng děng sān wú bǐ wèi gù, míng yuē wú wèi.”
[shu yu] fan yu Asamskrta. wei zhe zao zuo zhi yi, wu yin yuan zao zuo, yue wu wei, you wu sheng zhu yi mie si xiang zhi zao zuo yue wu wei, ji zhen li zhi yi ming ye. ci wu wei fa you san zhong liu zhong zhi bie, san wu wei zhong zhi ze mie wu wei, liu wu wei zhong zhi zhen ru wu wei, shi zheng wei sheng zhi suo zheng zhi zhen li. yue nie pan, yue fa xing, yue shi xiang, yue fa jie, jie wu wei zhi yi ming ye. wu liang shou jing shang yue: "wu wei ni huan zhi dao." qing xin shi du ren jing yue: "qi en ru wu wei, zhen shi bao en zhe." zhao lun yue: "wu wei zhe, qu hu xu wu ji mo, miao jue yu you wei." tan xuan ji si yue: "yuan suo qi fa ming yue you wei, wu xing zhen li ming yue wu wei." hua yan da shu shi liu yue: "yi you suo zuo wei, gu ming you wei. you wei shi wu chang, wu suo zuo wei, gu ming wu wei. wu wei ji shi chang ye." da cheng yi zhang er yue: "shi you er: yi dui fa wai si xiang yi shi, se xin deng fa wei bi fa wai si xiang suo wei, xu kong deng san bu tong bi gu, ming yue wu wei. er dui fa ti si xiang yi shi, se xin deng fa yi qie jie you chu sheng ci zhu zhong yi hou mie qian hou ji qi, ping zhi yue wei, xu kong deng san wu bi wei gu, ming yue wu wei."
1) 無為 t = 无为 s = wú wèi p refers to [verb] “Non-Doing”; Domain: Buddhism 佛教 [fu jiao] , Subdomain: Fo Guang Shan; Notes: (Glossary of Humanistic Buddhism).
2) 無為 t = 无为 s = wú wèi p refers to [adjective] “unconditioned; asaṃskṛta”; Domain: Buddhism 佛教 [fu jiao]; Notes: Sanskrit equivalent: asaṃskṛta, Pali: asaṃkhata, Japanese: mui, Tibetan: 'dus ma byas; something that does not arise from causes and conditions. Asaṃskṛta is in contrast with saṃskṛta (有為 [you wei]) conditioned (BL 'asaṃskṛta'; Dhammajoti 2013, p. 133; Edgerton 1953 'asaṃskṛta', p. 82; Mahāvyutpatti 'asaṃskṛtam'; MW 'asaṃskṛta'; FGDB '無為 [wu wei]')..
3) 無畏 t = 无畏 s = wú wèi p refers to [noun] “Fearlessness”; Domain: Buddhism 佛教 [fu jiao] , Subdomain: Fo Guang Shan; Notes: (Glossary of Humanistic Buddhism)..
4) 無畏 t = 无畏 s = wú wèi p refers to [noun] “fearless”; Domain: Buddhism 佛教 [fu jiao] , Subdomain: Fo Guang Shan; Notes: (Glossary of Humanistic Buddhism)..
5) 無畏 t = 无畏 s = wú wèi p refers to [noun] “non-fear; abhaya”; Domain: Buddhism 佛教 [fu jiao]; Notes: Sanskrit equivalent: abhaya, Pali: abhaya; an epithet given to Buddhas (BCSD '無畏 [wu wei]', p. 769; BL 'abhayadāna'; Eitel 1904, 'abhaya' p. 1; FGDB '無畏 [wu wei]'; Guoyu '無畏 [wu wei]' 2; MW 'abhaya'; SH '無畏 [wu wei]' p. 381)..
6) 五唯 ts = wǔ wéi p refers to [phrase] “five rudimentary elements”; Domain: Buddhism 佛教 [fu jiao]; Notes: Sanskrit equivalent: pañca-tanmātra; in the orthodox Hindu 數論學派 [shu lun xue pai] Samkhya school system, subtle elements from which the five mahā-bhūtas are created from; namely: sound, touch, form, taste, and smell (FGDB '五唯 [wu wei]'; MW 'tanmātra'; SH '五唯 [wu wei]', p. 116) ..
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
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
無味 [wú wèi] [wu wei]—
Tasteless, uninteresting.
Dream of the Red Chamber (紅樓夢 [hong lou meng]), Chapter 32: "Wanting to go in and see him, she felt it was tasteless, and wiping away her tears, she quietly withdrew and went back."
A History of Civilization (文明小史 [wen ming xiao shi]), Chapter 31: "Bo Ji (伯集 [bo ji]) nodded in agreement, not daring to say much to him. Chief Feng (馮主事 [feng zhu shi]) felt it was uninteresting, and left."
無味：無滋味、趣味。《紅樓夢》第三二回：「待要進去相見，自覺無味，便一面拭淚，一面抽身回去了。」《文明小史》第三一回：「伯集諾諾答應，不敢合他多說話。馮主事覺得無味，也就去了。」
wú wèi: wú zī wèi,, qù wèi. < hóng lóu mèng> dì sān èr huí: “dài yào jìn qù xiāng jiàn, zì jué wú wèi, biàn yī miàn shì lèi, yī miàn chōu shēn huí qù le.” < wén míng xiǎo shǐ> dì sān yī huí: “bó jí nuò nuò dá yīng, bù gǎn hé tā duō shuō huà. féng zhǔ shì jué dé wú wèi, yě jiù qù le.”
wu wei: wu zi wei,, qu wei. < hong lou meng> di san er hui: "dai yao jin qu xiang jian, zi jue wu wei, bian yi mian shi lei, yi mian chou shen hui qu le." < wen ming xiao shi> di san yi hui: "bo ji nuo nuo da ying, bu gan he ta duo shuo hua. feng zhu shi jue de wu wei, ye jiu qu le."
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
無畏 [wú wèi] [wu wei]—
1. Fearless. 《禮記 [li ji]．表記 [biao ji]》: "One who desires nothing but loves benevolence, and fears nothing but hates unkindness, is the only person like this under heaven." 〈一百五十讚佛頌 [yi bai wu shi zan fu song]〉: "Among the merits of fearlessness, this only reveals a small portion."
2. Buddhist term. Refers to having confidence in oneself. 《瑜伽師地論 [yu jia shi de lun]》Volume 7: "Regarding one's own attainment, one has not yet obtained fearlessness."
無畏：1.沒有畏懼。《禮記．表記》：「無欲而好仁者，無畏而惡不仁者，天下一人而已矣。」〈一百五十讚佛頌〉：「無畏功德中，斯但顯少分。」
2.佛教用語。指對自己有信心。《瑜伽師地論》卷七：「於自所證未得無畏。」
wú wèi:1. méi yǒu wèi jù. < lǐ jì． biǎo jì>: “wú yù ér hǎo rén zhě, wú wèi ér è bù rén zhě, tiān xià yī rén ér yǐ yǐ.” 〈yī bǎi wǔ shí zàn fú sòng〉: “wú wèi gōng dé zhōng, sī dàn xiǎn shǎo fēn.”
2. fú jiào yòng yǔ. zhǐ duì zì jǐ yǒu xìn xīn. < yú jiā shī de lùn> juǎn qī: “yú zì suǒ zhèng wèi dé wú wèi.”
wu wei:1. mei you wei ju. < li ji. biao ji>: "wu yu er hao ren zhe, wu wei er e bu ren zhe, tian xia yi ren er yi yi."
2. fu jiao yong yu. zhi dui zi ji you xin xin. < yu jia shi de lun> juan qi: "yu zi suo zheng wei de wu wei."
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
無謂 [wú wèi] [wu wei]—
Meaningless, without reason. Records of the Grand Historian, Volume 6, Annals of Qin Shi Huang: "If this is the case, then sons would criticize their fathers, and subjects would criticize their rulers. It is very '(wú wèi, meaningless),' and I will not adopt it." The Travels of Lao Can, Chapter 4: "I originally wanted to stay for two more days, but looking at the situation, I fear that there will be '(wú wèi, meaningless)' entanglements, and the pressure will only increase!"
無謂：沒有意義，沒有道理。《史記．卷六．秦始皇本紀》：「如此，則子議父，臣議君也，甚無謂，朕弗取焉。」《老殘遊記》第四回：「本想再為盤桓兩天，看這光景，恐無謂的糾纏，要越逼越緊了！」
wú wèi: méi yǒu yì yì, méi yǒu dào lǐ. < shǐ jì． juǎn liù． qín shǐ huáng běn jì>: “rú cǐ, zé zi yì fù, chén yì jūn yě, shén wú wèi, zhèn fú qǔ yān.” < lǎo cán yóu jì> dì sì huí: “běn xiǎng zài wèi pán huán liǎng tiān, kàn zhè guāng jǐng, kǒng wú wèi de jiū chán, yào yuè bī yuè jǐn le! ”
wu wei: mei you yi yi, mei you dao li. < shi ji. juan liu. qin shi huang ben ji>: "ru ci, ze zi yi fu, chen yi jun ye, shen wu wei, zhen fu qu yan." < lao can you ji> di si hui: "ben xiang zai wei pan huan liang tian, kan zhe guang jing, kong wu wei de jiu chan, yao yue bi yue jin le! "
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
五味 [wǔ wèi] [wu wei]—
The five flavors of sweet (甜 [tian] tián), sour (酸 [suan] suān), bitter (苦 [ku] kǔ), spicy (辣 [la] là), and salty (鹹 [xian] xián). 《禮記 [li ji]．禮運 [li yun]》 (Liji · Liyun): "The five flavors (wǔ wèi), six harmonies (六和 [liu he] liù hé), and twelve foods (十二食 [shi er shi] shí èr shí) mutually serve as substance." 《淮南子 [huai nan zi]．原道 [yuan dao]》 (Huainanzi · Yuandao): "Without sound, the five tones resonate; without taste, the five flavors take shape; without color, the five colors are formed."
五味：甜、酸、苦、辣、鹹五種滋味。《禮記．禮運》：「五味、六和、十二食，還相為質也。」《淮南子．原道》：「無聲而五音鳴焉，無味而五味形焉，無色而五色成焉。」
wǔ wèi: tián,, suān,, kǔ,, là,, xián wǔ zhǒng zī wèi. < lǐ jì． lǐ yùn>: “wǔ wèi,, liù hé,, shí èr shí, hái xiāng wèi zhì yě.” < huái nán zi． yuán dào>: “wú shēng ér wǔ yīn míng yān, wú wèi ér wǔ wèi xíng yān, wú sè ér wǔ sè chéng yān.”
wu wei: tian,, suan,, ku,, la,, xian wu zhong zi wei. < li ji. li yun>: "wu wei,, liu he,, shi er shi, hai xiang wei zhi ye." < huai nan zi. yuan dao>: "wu sheng er wu yin ming yan, wu wei er wu wei xing yan, wu se er wu se cheng yan."
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
武衛 [wǔ wèi] [wu wei]—
1. The term "Imperial Guards" (禁軍 [jin jun], Jìnjūn) has existed in many dynasties throughout history. For example, Cao Cao (曹操 [cao cao]), as Chancellor at the end of the Han Dynasty, established the Wuwei Camp (營 [ying], Wǔwèi Yíng). Emperor Wen of Wei established the Wuwei General (將軍 [jiang jun], Wǔwèi Jiāngjūn) to command the imperial troops. The Sui Dynasty established the Left and Right Wuwei (左右 [zuo you], Zuǒyòu Wǔwèi), each with a Grand General (大將軍 [da jiang jun], Dàjiāngjūn) and General (將軍 [jiang jun], Jiāngjūn). The Tang Dynasty followed the Sui system, and the Song Dynasty continued this practice. In the early Yuan Dynasty, there was the Wuwei Army (軍 [jun], Wǔwèi Jūn), which was soon renamed the Imperial Bodyguard (侍衛親軍 [shi wei qin jun], Shìwèi Qīnjūn). In the 26th year of the Zhiyuan era, the Imperial Bodyguard Commandery (親軍都指揮使司 [qin jun dou zhi hui shi si], Wǔwèi Qīnjūn Dūzhǐhuīshǐ Sī) was established, responsible for construction projects such as repairing city walls (城隍 [cheng huang], Chénghuáng), and its nature was different from before. The late Qing Dynasty also had the name Wuwei Army (軍 [jun], Wǔwèi Jūn).
2. Strong and powerful protection. As stated in the Book of Documents, Yu Gong (書經 [shu jing]．禹貢 [yu gong], Shūjīng. Yǔ Gòng): "Two hundred li is for Fenwu Wei (奮 [fen], Fènwǔ Wèi)." As stated in the Book of Han, Biography of Wang Mang (漢書 [han shu]．卷九九 [juan jiu jiu]．王莽傳 [wang mang chuan], Hànshū. Juǎn Jiǔjiǔ. Wáng Mǎng Zhuàn): "In regulating culture and education, and promoting martial defense, this is called the Weiyuan (惟垣 [wei yuan], Wéiyuán)."
武衛：1.禁軍之稱，歷代多有之。如漢末曹操為丞相，設武衛營。魏文帝置武衛將軍以統率禁旅。隋置左右武衛，各置大將軍、將軍，唐因隋制，宋復因循。元初有武衛軍，不久改稱侍衛親軍。至元二十六年設武衛親軍都指揮使司，掌管修治城隍等工役，性質與前不同。清末也有武衛軍的名稱。
2.強而有力的護衛。《書經．禹貢》：「二百里奮武衛。」《漢書．卷九九．王莽傳中》：「在揆文教，奮武衛，是為惟垣。」
wǔ wèi:1. jìn jūn zhī chēng, lì dài duō yǒu zhī. rú hàn mò cáo cāo wèi chéng xiāng, shè wǔ wèi yíng. wèi wén dì zhì wǔ wèi jiāng jūn yǐ tǒng lǜ jìn lǚ. suí zhì zuǒ yòu wǔ wèi, gè zhì dà jiāng jūn,, jiāng jūn, táng yīn suí zhì, sòng fù yīn xún. yuán chū yǒu wǔ wèi jūn, bù jiǔ gǎi chēng shì wèi qīn jūn. zhì yuán èr shí liù nián shè wǔ wèi qīn jūn dōu zhǐ huī shǐ sī, zhǎng guǎn xiū zhì chéng huáng děng gōng yì, xìng zhì yǔ qián bù tóng. qīng mò yě yǒu wǔ wèi jūn de míng chēng.
2. qiáng ér yǒu lì de hù wèi. < shū jīng． yǔ gòng>: “èr bǎi lǐ fèn wǔ wèi.” < hàn shū． juǎn jiǔ jiǔ． wáng mǎng chuán zhōng>: “zài kuí wén jiào, fèn wǔ wèi, shì wèi wéi yuán.”
wu wei:1. jin jun zhi cheng, li dai duo you zhi. ru han mo cao cao wei cheng xiang, she wu wei ying. wei wen di zhi wu wei jiang jun yi tong lu jin lu. sui zhi zuo you wu wei, ge zhi da jiang jun,, jiang jun, tang yin sui zhi, song fu yin xun. yuan chu you wu wei jun, bu jiu gai cheng shi wei qin jun. zhi yuan er shi liu nian she wu wei qin jun dou zhi hui shi si, zhang guan xiu zhi cheng huang deng gong yi, xing zhi yu qian bu tong. qing mo ye you wu wei jun de ming cheng.
2. qiang er you li de hu wei. < shu jing. yu gong>: "er bai li fen wu wei." < han shu. juan jiu jiu. wang mang chuan zhong>: "zai kui wen jiao, fen wu wei, shi wei wei yuan."
1) 五味 ts = wǔ wèi p refers to “the five flavors, namely: sweet 甜, sour 酸, bitter 苦, spicy hot 辣, salty 鹹 | 咸/all kinds of flavors”.
2) 武威 ts = wǔ wēi p refers to “see 武威市 [Wu3 wei1 Shi4]”..
3) 無味 t = 无味 s = wú wèi p refers to “flavorless; unpalatable/odorless/dull; uninteresting”..
4) 無為 t = 无为 s = wú wèi p refers to “Wuwei, a county-level city in Wuhu 蕪湖 | 芜湖 [Wu2 hu2], Anhui”..
5) 無為 t = 无为 s = wú wèi p refers to “the Daoist doctrine of inaction/let things take their own course/laissez-faire”..
6) 無謂 t = 无谓 s = wú wèi p refers to “pointless/meaningless/unnecessarily”..
1) 無畏 [wú wèi] refers to: “fearlessness”.
無畏 is further associated with the following language/terms:
[Related Chinese terms] 無怖畏; 無畏心; 不生怯弱; 湛然不動; 無懼; 不能退; 力士; 勇健; 勤; 多力; 志勇精進; 無畏者; 精進; 雄猛; 入息; 安樂; 安穩; 寂靜; 止息; 輕安.
[Sanskrit] abhayā; acchambhita; asaṃkoca; astambhitatva; astambhitatā; atrāsita; aśāradya; kṣema-da; sarvābhibhū; vaiśāradya-vibhāga; viśāradatā; vīra; āśvāsa; āśvāsanā.
[Pali] vesārajja.
[Tibetan] 'jigs pa med pa.
[Vietnamese] vô úy.
[Korean] 무외 / muoe.
[Japanese] ムイ / mui.
2) 五畏 [wǔ wèi] refers to: “five fears”.
五畏 is further associated with the following language/terms:
[Related Chinese terms] 五怖畏.
[Sanskrit] pañca-vibhīṣaṇa.
[Vietnamese] ngũ uý.
[Korean] 오외 / o-oe.
[Japanese] ゴイ / goi.
3) 五味 [wǔ wèi] refers to: “five flavors”.
五味 is further associated with the following language/terms:
[Sanskrit] pañca-rasa; pañca-rasāḥ.
[Vietnamese] ngũ vị.
[Korean] 오미 / omi.
[Japanese] ゴミ / gomi.
4) 五位 [wǔ wèi] refers to: (1) “five ranks”; (2) “five stages”.
五位 is further associated with the following language/terms:
[Related Chinese terms] 五地.
[Sanskrit] pañca-mārga.
[Tibetan] lam lnga.
[Vietnamese] ngũ vị.
[Korean] 오위 / owi.
[Japanese] ゴイ / go-i.
5) 五唯 [wǔ wéi] refers to: “five rudimentary elements”.
五唯 is further associated with the following language/terms:
[Related Chinese terms] 五唯量.
[Sanskrit] pañcaka; tanmātra-pañcaka.
[Vietnamese] ngũ duy.
[Korean] 오유 / oyu.
[Japanese] ゴユイ / goyui.
6) 無味 [wú wèi] refers to: “lacks taste”.
無味 is further associated with the following language/terms:
[Vietnamese] vô vị.
[Korean] 무미 / mumi.
[Japanese] ムミ / mumi.
7) 無違 [wú wéi] refers to: “no mistake”.
無違 is further associated with the following language/terms:
[Sanskrit] apratirodha; na doṣaḥ; na vivadante.
[Tibetan] mi mthun par mi 'gyur ba; 'thab pa med pa; zlog par mi byed pa.
[Vietnamese] vô vi.
[Korean] 무위 / muwi.
[Japanese] ムイ / mui.
8) 無爲 [wú wèi] refers to: (1) “unconditioned”; (2) “uncreated”.
無爲 is further associated with the following language/terms:
[Related Chinese terms] 無作; 無條件; 無緣; 無造; 不作; 不作加行; 不作意; 不作行; 不由功用; 任運; 無功用; 無加行; 無所行; 無行; 非行; 非三世; 非世; 非有爲; 無戲論; 離戲論.
[Sanskrit] anabhisaṃskāra; anabhisaṃskṛtatva; anadhvan; asaṃskṛta-dharma; asaṃskṛta-pada; asaṃskṛtatva; niṣprapañca.
[Pali] asaṃkhata.
[Tibetan] 'dus ma byas.
[Vietnamese] vô vay.
[Korean] 무위 / muwi.
[Japanese] ムイ / mui.
9) 無位 [wú wèi] refers to: “no rank”.
無位 is further associated with the following language/terms:
[Vietnamese] vô vị.
[Korean] 무위 / muwi.
[Japanese] ムイ / mui.
10) 武威 [wǔ wēi] refers to: “military might”.
武威 is further associated with the following language/terms:
[Vietnamese] vũ uy.
[Korean] 무위 / muwi.
[Japanese] ムイ / mui.
Chinese language.
See also (Relevant definitions)
Partial matches: Wei, Wu, Nei, Gui, Man.
Starts with (+29): Wu wei bai fa, Wu wei bu zhi, Wu wei cang, Wu wei chan, Wu wei chang zhu, Wu wei chen, Wu wei de, Wu wei de jing, Wu wei de pu sa hui, Wu wei de qu, Wu wei er zhi, Wu wei fa, Wu wei fa shen, Wu wei fan, Wu wei fu sheng, Wu wei guan yin, Wu wei guo, Wu wei jie, Wu wei jie tuo, Wu wei jing.
Full-text (+1396): Wu wei shi, Si wu wei, Wu wei she, Wu wei kong, Wu wei fa, Yi zhen wu wei, Yi dao wu wei xin, Jiu wu wei, Shi wu wei, Nei wu wei, Tai wai wu wei, You wei wu wei, Wu wei shan, Wu wei sheng si, Tai nei wu wei, Shi er wu wei, Shi wu wei zhe, Ze mie wu wei, Bu dong wu wei, Wai wu wei.
Relevant text
Search found 19 books and stories containing Wu Wei, Wǔ wèi, Wǔwèi, Wuwei, Wǔ wéi, Wǔwéi, Wú wèi, Wúwèi, Wǔ wēi, Wǔwēi, Wǔ wěi, Wǔwěi, Wúmèi, Wumei, Wú wéi, Wúwéi, 五位, 五唯, 五畏, 五味, 无味, 无为, 无谓, 武衛, 武威, 無爲, 無畏, 無為, 無味, 無謂, 無違, 無位; (plurals include: Wu Weis, Wǔ wèis, Wǔwèis, Wuweis, Wǔ wéis, Wǔwéis, Wú wèis, Wúwèis, Wǔ wēis, Wǔwēis, Wǔ wěis, Wǔwěis, Wúmèis, Wumeis, Wú wéis, Wúwéis). 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 6: On Not Criticizing Kings and Nations < [Part 125 - Ekottara-Agama (Numbered Discourses)]
Sutta 81: The Bodhisattva Constant Sorrow < [Part 152 - Discourse of the Collection of the Six Perfections]
Sutta 5: The Nature of Alms-Seeking < [Part 125 - Ekottara-Agama (Numbered Discourses)]
Conceptualizing the Interaction of Buddhism and Daoism in the Tang Dynasty < [Volume 10, Issue 1 (2019)]
Lu Xiujing’s Writing in Literary Style < [Volume 16, Issue 4 (2025)]
Daoist Cosmogony in the Kojiki 古事記 Preface < [Volume 12, Issue 9 (2021)]
A Dictionary Of Chinese Buddhist Terms (by William Edward Soothill)
A Deep and Shallow Sustainability Intervention Framework < [Volume 17, Issue 11 (2025)]
Taoist-Inspired Principles for Sustainability Transitions < [Volume 16, Issue 14 (2024)]
Research on Urban Street Network Structure Based on Spatial Syntax and POI Data < [Volume 16, Issue 5 (2024)]
Hualin International Journal of Buddhist Studies
Ximing Monastery and International Exchanges < [Hualin International Journal of Buddhist Studies 6.2 (2023)]
From Tiantaishan to Hieizan: The View from the Keiran Shūyō Shū 渓嵐拾葉集 < [Hualin International Journal of Buddhist Studies 4.1 (2021)]
On Xuanzang and Manuscripts of the *Mahāprajñāpāramitā-sūtra at Dunhuang and... < [Hualin International Journal of Buddhist Studies 3.1 (2020)]
Buddha-nature (as Depicted in the Lankavatara-sutra) (by Nguyen Dac Sy)
Glossary Of Chinese Characters
2.1. The Thought of Buddha-nature in Chan < [Chapter 6 - Further Development of the Thought of Buddha-nature in China]