Wu zhi zuo fa, Wǔ zhī zuò fǎ: 3 definitions
Introduction:
Wu zhi zuo fa 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
五支作法 [wu zhi zuo fa]—The five parts (avayava) of a syllogism: 立宗 [li zong] pratijñā, the proposition; 辯因 [bian yin] hetu, the reason; 引喩 [yin yu] udāharaṇa, the example; 合 [he] upanaya, the application; and 結 [jie] nigamana, the summing up, or conclusion. These are also expressed in other terms, e. g. 立義 [li yi]; 因 [yin]; 譬如 [pi ru]; 合譬 [he pi]; and 決定 [jue ding].
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
五支作法 [wu zhi zuo fa]—The Five-part method — [Terminology] Also known as the Five-limb method (五分作法 [wu fen zuo fa]). It refers to the logical argument (论式 [lun shi]) in Buddhist logic (因明 [yin ming]) that uses the five-part method. Established by ancient masters of Buddhist logic (因明 [yin ming]) such as Maitreya (弥勒 [mi lei]), Asanga (无著 [wu zhe]), and Vasubandhu (世亲 [shi qin]), the specific forms of logical argument varied among different schools.
The fifteenth fascicle of the Yogacarabhumi Sastra (瑜伽师地论 [yu jia shi de lun]) elucidates the five sciences (五明处 [wu ming chu]). Under the section on the science of logic (因明处 [yin ming chu]), it states: "There are eight kinds of establishers (能成立法 [neng cheng li fa]): 1. Thesis (立宗 [li zong]), 2. Reason (辩因 [bian yin]), 3. Example (引喻 [yin yu]), 4. Homologous instance (同类 [tong lei]), 5. Heterologous instance (异类 [yi lei]), 6. Direct perception (现量 [xian liang]), 7. Inference (比量 [bi liang]), and 8. Reliable scripture (正教量 [zheng jiao liang])." Xianyang Shengjiao Lun (显扬圣教论 [xian yang sheng jiao lun]) is entirely consistent with this. Among these eight establishers, the first five are what is known as the Five-part method.
The Yogacarabhumi Sastra explains the reason (辩因 [bian yin]) saying: "The reason refers to the statement that establishes a supportive and beneficial principle, based on the drawn example, homologous instance, heterologous instance, direct perception, inference, and reliable scripture, in order to prove the proposed thesis." It further explains the example (引喻 [yin yu]) saying: "The example refers to the comparative statement that draws upon other common, universally accepted, and easily understood phenomena in the world, which serve as the basis for the reason, also to prove the proposed thesis."
Furthermore, when comparing any phenomenon to another, if they are partially similar in terms of their five aspects – characteristics, substance, function, method, and cause-and-effect – they are called homologous instances (同类 [tong lei]). If they are partially dissimilar in these five aspects, they are called heterologous instances (异类 [yi lei]). Sound is impermanent (thesis: 立宗 [li zong]), because it is produced (reason: 辩因 [bian yin]), like a jar or empty space (example: 引喻 [yin yu]); that which is produced is like a jar, etc. (homologous instance: 同类 [tong lei]); that which is not produced is like empty space (heterologous instance: 异类 [yi lei]) — this is an example.
The sixteenth fascicle of the Mahayana Abhidharma Samuccaya (大乘阿毘达磨杂集论 [da cheng a pi da mo za ji lun]) also lists eight establishers. Among the first five limbs, the fourth is named 'Combination' (合 [he]) and the fifth is named 'Conclusion' (结 [jie]), without distinguishing between homologous and heterologous instances. This represents a new theory. That treatise states: "'Combination' (合 [he]) means to introduce other meanings of this kind, bringing them to bear on the correct principle of this phenomenon. That is to say, after the meaning previously established by the three parts (i.e., the first three limbs) has been established, in order to establish other meanings of this kind, one then introduces those meanings to bear on this phenomenon, stating the correct principle. This is called Combination. 'Conclusion' (结 [jie]) means the correct statement that reaches the ultimate goal. By this principle, it is perfectly established. Therefore, this matter is definitively without difference. The ultimate summing up is called Conclusion."
From this, it can be understood that the fourth limb, Combination (合 [he]), is not directly related to the thesis being established. Rather, it is to introduce other similar meanings to be combined, after the meaning established by the first three limbs has already been proven. The fifth limb, Conclusion (结 [jie]), serves as a summary, encompassing the meaning established by the first three limbs and the meaning combined by the fourth limb. That treatise gives an example: "All phenomena are without self (thesis: 立宗 [li zong]), because four errors can be found in positing a self in the aggregates (reason: 辩因 [bian yin]), just as positing the past in the present (example: 立喻 [li yu]); in this way, having refuted the inversion of self, by this very principle, permanence, etc., are also nonexistent (combination: 合 [he]); by this principle, therefore, the five aggregates are all impermanent and even without self (conclusion: 结 [jie])." This is its meaning.
Furthermore, the Five-limb method (五分作法 [wu fen zuo fa]) presented in Vasubandhu's Ru Shi Lun (如实论 [ru shi lun]) also differs slightly from the previous two. That treatise states: "Among the meanings of the five limbs, if one limb is incomplete, it is called an incomplete limb. The five limbs are: 1. Proposition statement (立义言 [li yi yan]), 2. Reason statement (因言 [yin yan]), 3. Example statement (譬如言 [pi ru yan]), 4. Application statement (合譬言 [he pi yan]), 5. Conclusion statement (决定言 [jue ding yan]). For example, someone says: 'Sound is impermanent' – this is the first limb. 'Why? Because it is produced by causes' – this is the second limb. 'If something is produced by causes, that thing is impermanent. For example, a clay pot is produced by causes, therefore it is impermanent' – this is the third limb. 'Sound is also like this' – this is the fourth limb. 'Therefore, sound is impermanent' – this is the fifth limb. If any of these five limbs is incomplete, it is called an incomplete limb and leads to defeat." What is established by the Nyaya school of external doctrines (外道尼耶夜学派 [wai dao ni ye ye xue pai]) also uses a five-part method, which is broadly similar to what is described in the Ru Shi Lun.
五支作法—【術語】又稱五分作法。謂因明以五支作法之論式也。彌勒，無著，世親等古因明師所立，各家之論式，亦無一定。瑜伽師地論第十五，明五明處，其中於因明處之下曰：「能成立法，有八種者：一立宗，二辯因，三引喻，四同類，五異類，六現量，七比量，八正教量。」顯揚聖教論亦全與之同。此八能立中前五者，即所謂五支作法也。瑜伽師地論解辯因曰：「辯因者，謂為成就所立宗義，依所引喻同類異類現量比量及與正教，建立順益道理言論。」又釋引喻曰：「引喻者，亦為成就所立宗義，引因所依諸餘世間串習共許易了之法，比況言論。」又隨所有法望所餘法，相狀自體業用法門因果五種，展轉少分相似，名為同類。其五種少不相似，名為異類。聲無常（立宗），以所作性故（辯因），如瓶空等（引喻），所作如瓶等（同類），非所作如虛空（異類），即其例也。大乘阿毘達磨雜集論第十六亦舉八能立，前五支中，第四名為合，第五名為結，不立同類異類之別。是一種之新說也。彼論曰：「合者，為引所餘此種類義，令就此法正說理趣。謂由三分（即前三支），成立如前所成義，已復為成立餘此種類所成義故，遂引彼義令就此法，正說道理。是名合。結者，謂到究竟趣所有正說。由此道理，極善成就。是故此事決定無異。結會究竟是名結。」依是可知第四合支，於直接所立之宗無關係。乃由前三支所成之義已成立，更為成立餘此類似所成之義，引彼義使之合者，第五結支為總結，由前三支所成立之義及第四合支所引合之義者。彼論舉一例，謂諸法無我（立宗），若於蘊施設四過可得故（玄因），如於現在施設過去（立喻），如是遮破我顛倒已，即由此道理，常等亦無（合），由此道理，是故五蘊皆是無常乃至無我（結），即其義也。又世親如實論所出之五分作法，亦少與前二者有殊。彼論曰：「五分義中，一分不具，是名不具足分。五分者：一立義言，二因言，三譬如言，四合譬言，五決定言。譬如有人言聲無常，是第一分。何以故？依因生故，是第二分。若有物依因生，是物無常。譬如瓦器依因生，故無常，是第三分。聲亦如是，是第四分。是故聲無常，是第五分。是五分若不具一分，是名不具足墮負處。」外道尼耶夜學派所立，亦如用五支作法，與如實論所說略同。
[shù yǔ] yòu chēng wǔ fēn zuò fǎ. wèi yīn míng yǐ wǔ zhī zuò fǎ zhī lùn shì yě. mí lēi, wú zhe, shì qīn děng gǔ yīn míng shī suǒ lì, gè jiā zhī lùn shì, yì wú yī dìng. yú jiā shī de lùn dì shí wǔ, míng wǔ míng chù, qí zhōng yú yīn míng chù zhī xià yuē: “néng chéng lì fǎ, yǒu bā zhǒng zhě: yī lì zōng, èr biàn yīn, sān yǐn yù, sì tóng lèi, wǔ yì lèi, liù xiàn liàng, qī bǐ liàng, bā zhèng jiào liàng.” xiǎn yáng shèng jiào lùn yì quán yǔ zhī tóng. cǐ bā néng lì zhōng qián wǔ zhě, jí suǒ wèi wǔ zhī zuò fǎ yě. yú jiā shī de lùn jiě biàn yīn yuē: “biàn yīn zhě, wèi wèi chéng jiù suǒ lì zōng yì, yī suǒ yǐn yù tóng lèi yì lèi xiàn liàng bǐ liàng jí yǔ zhèng jiào, jiàn lì shùn yì dào lǐ yán lùn.” yòu shì yǐn yù yuē: “yǐn yù zhě, yì wèi chéng jiù suǒ lì zōng yì, yǐn yīn suǒ yī zhū yú shì jiān chuàn xí gòng xǔ yì le zhī fǎ, bǐ kuàng yán lùn.” yòu suí suǒ yǒu fǎ wàng suǒ yú fǎ, xiāng zhuàng zì tǐ yè yòng fǎ mén yīn guǒ wǔ zhǒng, zhǎn zhuǎn shǎo fēn xiāng shì, míng wèi tóng lèi. qí wǔ zhǒng shǎo bù xiāng shì, míng wèi yì lèi. shēng wú cháng (lì zōng), yǐ suǒ zuò xìng gù (biàn yīn), rú píng kōng děng (yǐn yù), suǒ zuò rú píng děng (tóng lèi), fēi suǒ zuò rú xū kōng (yì lèi), jí qí lì yě. dà chéng ā pí dá mó zá jí lùn dì shí liù yì jǔ bā néng lì, qián wǔ zhī zhōng, dì sì míng wèi hé, dì wǔ míng wèi jié, bù lì tóng lèi yì lèi zhī bié. shì yī zhǒng zhī xīn shuō yě. bǐ lùn yuē: “hé zhě, wèi yǐn suǒ yú cǐ zhǒng lèi yì, lìng jiù cǐ fǎ zhèng shuō lǐ qù. wèi yóu sān fēn (jí qián sān zhī), chéng lì rú qián suǒ chéng yì, yǐ fù wèi chéng lì yú cǐ zhǒng lèi suǒ chéng yì gù, suì yǐn bǐ yì lìng jiù cǐ fǎ, zhèng shuō dào lǐ. shì míng hé. jié zhě, wèi dào jiū jìng qù suǒ yǒu zhèng shuō. yóu cǐ dào lǐ, jí shàn chéng jiù. shì gù cǐ shì jué dìng wú yì. jié huì jiū jìng shì míng jié.” yī shì kě zhī dì sì hé zhī, yú zhí jiē suǒ lì zhī zōng wú guān xì. nǎi yóu qián sān zhī suǒ chéng zhī yì yǐ chéng lì, gèng wèi chéng lì yú cǐ lèi shì suǒ chéng zhī yì, yǐn bǐ yì shǐ zhī hé zhě, dì wǔ jié zhī wèi zǒng jié, yóu qián sān zhī suǒ chéng lì zhī yì jí dì sì hé zhī suǒ yǐn hé zhī yì zhě. bǐ lùn jǔ yī lì, wèi zhū fǎ wú wǒ (lì zōng), ruò yú yùn shī shè sì guò kě dé gù (xuán yīn), rú yú xiàn zài shī shè guò qù (lì yù), rú shì zhē pò wǒ diān dào yǐ, jí yóu cǐ dào lǐ, cháng děng yì wú (hé), yóu cǐ dào lǐ, shì gù wǔ yùn jiē shì wú cháng nǎi zhì wú wǒ (jié), jí qí yì yě. yòu shì qīn rú shí lùn suǒ chū zhī wǔ fēn zuò fǎ, yì shǎo yǔ qián èr zhě yǒu shū. bǐ lùn yuē: “wǔ fēn yì zhōng, yī fēn bù jù, shì míng bù jù zú fēn. wǔ fēn zhě: yī lì yì yán, èr yīn yán, sān pì rú yán, sì hé pì yán, wǔ jué dìng yán. pì rú yǒu rén yán shēng wú cháng, shì dì yī fēn. hé yǐ gù？ yī yīn shēng gù, shì dì èr fēn. ruò yǒu wù yī yīn shēng, shì wù wú cháng. pì rú wǎ qì yī yīn shēng, gù wú cháng, shì dì sān fēn. shēng yì rú shì, shì dì sì fēn. shì gù shēng wú cháng, shì dì wǔ fēn. shì wǔ fēn ruò bù jù yī fēn, shì míng bù jù zú duò fù chù.” wài dào ní yé yè xué pài suǒ lì, yì rú yòng wǔ zhī zuò fǎ, yǔ rú shí lùn suǒ shuō lüè tóng.
[shu yu] you cheng wu fen zuo fa. wei yin ming yi wu zhi zuo fa zhi lun shi ye. mi lei, wu zhe, shi qin deng gu yin ming shi suo li, ge jia zhi lun shi, yi wu yi ding. yu jia shi de lun di shi wu, ming wu ming chu, qi zhong yu yin ming chu zhi xia yue: "neng cheng li fa, you ba zhong zhe: yi li zong, er bian yin, san yin yu, si tong lei, wu yi lei, liu xian liang, qi bi liang, ba zheng jiao liang." xian yang sheng jiao lun yi quan yu zhi tong. ci ba neng li zhong qian wu zhe, ji suo wei wu zhi zuo fa ye. yu jia shi de lun jie bian yin yue: "bian yin zhe, wei wei cheng jiu suo li zong yi, yi suo yin yu tong lei yi lei xian liang bi liang ji yu zheng jiao, jian li shun yi dao li yan lun." you shi yin yu yue: "yin yu zhe, yi wei cheng jiu suo li zong yi, yin yin suo yi zhu yu shi jian chuan xi gong xu yi le zhi fa, bi kuang yan lun." you sui suo you fa wang suo yu fa, xiang zhuang zi ti ye yong fa men yin guo wu zhong, zhan zhuan shao fen xiang shi, ming wei tong lei. qi wu zhong shao bu xiang shi, ming wei yi lei. sheng wu chang (li zong), yi suo zuo xing gu (bian yin), ru ping kong deng (yin yu), suo zuo ru ping deng (tong lei), fei suo zuo ru xu kong (yi lei), ji qi li ye. da cheng a pi da mo za ji lun di shi liu yi ju ba neng li, qian wu zhi zhong, di si ming wei he, di wu ming wei jie, bu li tong lei yi lei zhi bie. shi yi zhong zhi xin shuo ye. bi lun yue: "he zhe, wei yin suo yu ci zhong lei yi, ling jiu ci fa zheng shuo li qu. wei you san fen (ji qian san zhi), cheng li ru qian suo cheng yi, yi fu wei cheng li yu ci zhong lei suo cheng yi gu, sui yin bi yi ling jiu ci fa, zheng shuo dao li. shi ming he. jie zhe, wei dao jiu jing qu suo you zheng shuo. you ci dao li, ji shan cheng jiu. shi gu ci shi jue ding wu yi. jie hui jiu jing shi ming jie." yi shi ke zhi di si he zhi, yu zhi jie suo li zhi zong wu guan xi. nai you qian san zhi suo cheng zhi yi yi cheng li, geng wei cheng li yu ci lei shi suo cheng zhi yi, yin bi yi shi zhi he zhe, di wu jie zhi wei zong jie, you qian san zhi suo cheng li zhi yi ji di si he zhi suo yin he zhi yi zhe. bi lun ju yi li, wei zhu fa wu wo (li zong), ruo yu yun shi she si guo ke de gu (xuan yin), ru yu xian zai shi she guo qu (li yu), ru shi zhe po wo dian dao yi, ji you ci dao li, chang deng yi wu (he), you ci dao li, shi gu wu yun jie shi wu chang nai zhi wu wo (jie), ji qi yi ye. you shi qin ru shi lun suo chu zhi wu fen zuo fa, yi shao yu qian er zhe you shu. bi lun yue: "wu fen yi zhong, yi fen bu ju, shi ming bu ju zu fen. wu fen zhe: yi li yi yan, er yin yan, san pi ru yan, si he pi yan, wu jue ding yan. pi ru you ren yan sheng wu chang, shi di yi fen. he yi gu? yi yin sheng gu, shi di er fen. ruo you wu yi yin sheng, shi wu wu chang. pi ru wa qi yi yin sheng, gu wu chang, shi di san fen. sheng yi ru shi, shi di si fen. shi gu sheng wu chang, shi di wu fen. shi wu fen ruo bu ju yi fen, shi ming bu ju zu duo fu chu." wai dao ni ye ye xue pai suo li, yi ru yong wu zhi zuo fa, yu ru shi lun suo shuo lue tong.
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
五支作法 [wǔ zhī zuò fǎ] refers to: “five-part syllogism”.
五支作法 is further associated with the following language/terms:
[Related Chinese terms] 五分作法.
[Sanskrit] pañca-avayava-vākya.
[Tibetan] sgrub ngag yan lag lnga ldan.
[Vietnamese] ngũ chi tác pháp.
[Korean] 오지작법 / oji jakbeop.
[Japanese] ゴシサクホウ / goshi sahō.
Chinese language.
See also (Relevant definitions)
Partial matches: Zuo, Wu zhi, Zuo fa, Fa, Zao, Wu, Di, Zhi, Cu, Ti.
Full-text: Wu fen zuo fa, Pancavayavavakya, Li zong.
Relevant text
Search found 1 books and stories containing Wu zhi zuo fa, Wǔ zhī zuò fǎ, Wǔzhīzuòfǎ, Wuzhizuofa, Wǔzhī zuòfǎ, Wuzhi zuofa, 五支作法; (plurals include: Wu zhi zuo fas, Wǔ zhī zuò fǎs, Wǔzhīzuòfǎs, Wuzhizuofas, Wǔzhī zuòfǎs, Wuzhi zuofas, 五支作法s). 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)