Xu kong wu wei, Xū kōng wú wèi: 3 definitions
Introduction:
Xu kong 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
虛空無爲 [xu kong wu wei]—ākāśa, one of the asaṃskṛta dharmas, passive void or space; two kinds of space, or the immaterial, are named, the active and passive, or phenomenal and non-phenomenal (i.e. noumenal). The phenomenal is differentiated and limited, and apprehended by sight; the noumenal is without bounds or limitations, and belongs entirely to mental conception.
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
虛空無為 [xu kong wu wei]—虚空无为 [xu kong wu wei] (xū kōng wú wéi)—[Term] One of the Three Unconditioned Dharmas (sān wú wéi). The Sarvāstivāda school (Yǒubù zōng) posits two types of space: one is conditioned space (yǒu wéi xū kōng), and the other is unconditioned space (wú wéi xū kōng). That which appears in a place without form or image (wú sè xiàng suǒ) is conditioned space; that which is originally and constantly empty is unconditioned space.
Conditioned space has boundaries and undergoes production and cessation; it is perceived by the eye-consciousness (yǎn shí zhī suǒ jiàn). Therefore, it is called the form of the space element (kōng jiè zhī sè); it is included in the form aggregate (sè yùn) among the Five Aggregates (wǔ yùn), and in the space element (kōng dà) among the Six Elements (liù dà). It is conditioned and impermanent (yǒu wéi wú cháng).
Unconditioned space is boundless and limitless, truly empty and tranquil, free from all obstructions (zhàng ài), allowing all obstructive objects to move freely within it. It is the object of consciousness (yì shí zhī suǒ yuán) and is the unconditioned space among the Three Unconditioned Dharmas. What is commonly called (shì suǒ wèi) "space" in the world is the form of the space element, which is conditioned space.
Although the nature of the form of the space element does not obstruct other dharmas (tā fǎ), it is obstructed by other dharmas; when it obstructs other physical objects, its substance perishes, and for this reason, it is called conditioned. However, true space is free from both that which obstructs and that which is obstructed (néng ài suǒ ài); it also pervades (zhōu biàn) physical objects, is constant and unchanging (cháng héng bù biàn), and is an unconditioned dharma (wú wéi fǎ), understanding the meaning of space as non-obstruction.
The Abhidharmakośa-śāstra (Jùshèlùn), Volume 1, states: "Space has non-obstruction as its nature. Because of non-obstruction, form moves within it." The Abhidharmakośa-bhāṣya (Zhènglǐlùn), Volume 1, states: "Space accommodates conditioned phenomena such as form." The Abhidharmakośa-bhāṣya-ṭīkā (Jùshèguāngjì), Volume 1, states: "The form of the space element, although not an obstructer, is obstructed; it is obstructed by other forms and thus makes way, so its substance does not arise. What people in the world call 'space' refers to the form of the space element." It also states: "The space element also exists due to space."
The Mahāyāna-artha-śāstra (Dàchéngyìzhāng), Volume 2, states: "According to the Abhidharma, space is of two kinds: one is conditioned, and the other is unconditioned." It is one of the Six Unconditioned Dharmas in Mahayana (Dàchéngliùwúwéi). The Vijñaptimātratā-siddhi-śāstra (Wéishílùn) posits six types of unconditioned dharmas, considering the unconditioned space posited by the Sarvāstivāda school not to be a truly existing dharma, but rather one of the six aspects of the dharma-nature (fǎ xìng) realized by the Buddha (fó zhèng dé zhī fǎ xìng) (liù wú wéi xiàng). The essence of dharma-nature is free from all obstructions, hence it is called unconditioned space; it is not a separate unconditioned space that contains all things (róng shòu wàn wù).
Therefore, according to the Sarvāstivāda school, the term "space" directly refers to the great void; according to the Consciousness-Only school (Wéishí), it is, firstly, a metaphorical term (yù yǔ), where the unconditioned dharma-nature resembles the great void, hence it is called space. Secondly, it is the dharma-nature itself, which is empty and void, hence it is called space. See Vijñaptimātratā-siddhi-śāstra, Volume 2, and its commentary (Tóngshùjì), Volume 2, end.
虛空無為—【術語】三無為之一。有部宗所立有二虛空，一有為虛空，二無為虛空也。凡現於無色像所者，是有為虛空，本來常空者無為虛空也。有為虛空者有分限，有生滅，屬於眼識之所見。因是稱此為空界之色，為五蘊中色蘊之所攝，六大中空大之所攝。是有為無常也。無為虛空者，無限無際，真空寂滅、離一切之障礙，一切有礙之物體得自在行動於其中者。是屬於意識之所緣，為三無為中之虛空無為。世所謂為虛空者，即空界之色。有為虛空也。空界之色，其體性雖不障礙他法，然為他法障礙，現障礙於他有形物體而其體即滅，因此而名為有為。若實之虛空，離於能礙所礙，亦周徧於有形之物體中，常恒不變，是為無為法，以無障礙解虛空之義。俱舍論一曰：「虛空但以無礙為性。由無礙故，色於中行。」正理論一曰：「虛空容受色等有為。」俱舍光記一曰：「空界色，雖非能礙，而是所礙，被餘色礙而開避故其體不生。世言虛空者，於空界色說虛空聲。」又曰：「空界復由虛空得有。」大乘義章二曰：「如毘曇。虛空有二：一者有為，二者無為。」
大乘六無為之一。唯識論立六種無為，以彼有部所立虛空無為，非實有之法，于佛證得之法性上為六無為相中之一相。法性之體，離諸之障礙，故名之為虛空無為，非別有容受萬物之無為虛空也。因而依有部則虛空之語，直指大虛空，依唯識則一者喻語，法性之無為，似大虛空，故名虛空。一者法性，即為虛為空，故名虛空。見唯識論二、同述記二末。
[shù yǔ] sān wú wèi zhī yī. yǒu bù zōng suǒ lì yǒu èr xū kōng, yī yǒu wèi xū kōng, èr wú wèi xū kōng yě. fán xiàn yú wú sè xiàng suǒ zhě, shì yǒu wèi xū kōng, běn lái cháng kōng zhě wú wèi xū kōng yě. yǒu wèi xū kōng zhě yǒu fēn xiàn, yǒu shēng miè, shǔ yú yǎn shí zhī suǒ jiàn. yīn shì chēng cǐ wèi kōng jiè zhī sè, wèi wǔ yùn zhōng sè yùn zhī suǒ shè, liù dà zhōng kōng dà zhī suǒ shè. shì yǒu wèi wú cháng yě. wú wèi xū kōng zhě, wú xiàn wú jì, zhēn kōng jì miè,, lí yī qiè zhī zhàng ài, yī qiè yǒu ài zhī wù tǐ dé zì zài xíng dòng yú qí zhōng zhě. shì shǔ yú yì shí zhī suǒ yuán, wèi sān wú wèi zhōng zhī xū kōng wú wèi. shì suǒ wèi wèi xū kōng zhě, jí kōng jiè zhī sè. yǒu wèi xū kōng yě. kōng jiè zhī sè, qí tǐ xìng suī bù zhàng ài tā fǎ, rán wèi tā fǎ zhàng ài, xiàn zhàng ài yú tā yǒu xíng wù tǐ ér qí tǐ jí miè, yīn cǐ ér míng wèi yǒu wèi. ruò shí zhī xū kōng, lí yú néng ài suǒ ài, yì zhōu biàn yú yǒu xíng zhī wù tǐ zhōng, cháng héng bù biàn, shì wèi wú wèi fǎ, yǐ wú zhàng ài jiě xū kōng zhī yì. jù shě lùn yī yuē: “xū kōng dàn yǐ wú ài wèi xìng. yóu wú ài gù, sè yú zhōng xíng.” zhèng lǐ lùn yī yuē: “xū kōng róng shòu sè děng yǒu wèi.” jù shě guāng jì yī yuē: “kōng jiè sè, suī fēi néng ài, ér shì suǒ ài, bèi yú sè ài ér kāi bì gù qí tǐ bù shēng. shì yán xū kōng zhě, yú kōng jiè sè shuō xū kōng shēng.” yòu yuē: “kōng jiè fù yóu xū kōng dé yǒu.” dà chéng yì zhāng èr yuē: “rú pí tán. xū kōng yǒu èr: yī zhě yǒu wèi, èr zhě wú wèi.”
dà chéng liù wú wèi zhī yī. wéi shí lùn lì liù zhǒng wú wèi, yǐ bǐ yǒu bù suǒ lì xū kōng wú wèi, fēi shí yǒu zhī fǎ, yú fú zhèng dé zhī fǎ xìng shàng wèi liù wú wèi xiāng zhōng zhī yī xiāng. fǎ xìng zhī tǐ, lí zhū zhī zhàng ài, gù míng zhī wèi xū kōng wú wèi, fēi bié yǒu róng shòu wàn wù zhī wú wèi xū kōng yě. yīn ér yī yǒu bù zé xū kōng zhī yǔ, zhí zhǐ dà xū kōng, yī wéi shí zé yī zhě yù yǔ, fǎ xìng zhī wú wèi, shì dà xū kōng, gù míng xū kōng. yī zhě fǎ xìng, jí wèi xū wèi kōng, gù míng xū kōng. jiàn wéi shí lùn èr,, tóng shù jì èr mò.
[shu yu] san wu wei zhi yi. you bu zong suo li you er xu kong, yi you wei xu kong, er wu wei xu kong ye. fan xian yu wu se xiang suo zhe, shi you wei xu kong, ben lai chang kong zhe wu wei xu kong ye. you wei xu kong zhe you fen xian, you sheng mie, shu yu yan shi zhi suo jian. yin shi cheng ci wei kong jie zhi se, wei wu yun zhong se yun zhi suo she, liu da zhong kong da zhi suo she. shi you wei wu chang ye. wu wei xu kong zhe, wu xian wu ji, zhen kong ji mie,, li yi qie zhi zhang ai, yi qie you ai zhi wu ti de zi zai xing dong yu qi zhong zhe. shi shu yu yi shi zhi suo yuan, wei san wu wei zhong zhi xu kong wu wei. shi suo wei wei xu kong zhe, ji kong jie zhi se. you wei xu kong ye. kong jie zhi se, qi ti xing sui bu zhang ai ta fa, ran wei ta fa zhang ai, xian zhang ai yu ta you xing wu ti er qi ti ji mie, yin ci er ming wei you wei. ruo shi zhi xu kong, li yu neng ai suo ai, yi zhou bian yu you xing zhi wu ti zhong, chang heng bu bian, shi wei wu wei fa, yi wu zhang ai jie xu kong zhi yi. ju she lun yi yue: "xu kong dan yi wu ai wei xing. you wu ai gu, se yu zhong xing." zheng li lun yi yue: "xu kong rong shou se deng you wei." ju she guang ji yi yue: "kong jie se, sui fei neng ai, er shi suo ai, bei yu se ai er kai bi gu qi ti bu sheng. shi yan xu kong zhe, yu kong jie se shuo xu kong sheng." you yue: "kong jie fu you xu kong de you." da cheng yi zhang er yue: "ru pi tan. xu kong you er: yi zhe you wei, er zhe wu wei."
da cheng liu wu wei zhi yi. wei shi lun li liu zhong wu wei, yi bi you bu suo li xu kong wu wei, fei shi you zhi fa, yu fu zheng de zhi fa xing shang wei liu wu wei xiang zhong zhi yi xiang. fa xing zhi ti, li zhu zhi zhang ai, gu ming zhi wei xu kong wu wei, fei bie you rong shou wan wu zhi wu wei xu kong ye. yin er yi you bu ze xu kong zhi yu, zhi zhi da xu kong, yi wei shi ze yi zhe yu yu, fa xing zhi wu wei, shi da xu kong, gu ming xu kong. yi zhe fa xing, ji wei xu wei kong, gu ming xu kong. jian wei shi lun er,, tong shu ji er mo.
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
虛空無爲 [xū kōng wú wèi] refers to: “absence of hindrance”.
虛空無爲 is further associated with the following language/terms:
[Sanskrit] akāśāsaṃskṛta.
[Tibetan] nam mkha' 'dus ma byas kyi chos.
[Vietnamese] hư không vô vay.
[Korean] 허공무위 / heogong muwi.
[Japanese] コクウムイ / kokū mui.
Chinese language.
See also (Relevant definitions)
Partial matches: Kong, Xu, Wei, Xu kong, Chua, Chu, Wu Wei, Wu, Gui, Nei, Man.
Full-text: Hu khong vo vay, Xu kong you wu, Fei shu mie, Xu kong, San wu wei, Liu wu wei, Qi shi wu fa.
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Search found 2 books and stories containing Xu kong wu wei, Xū kōng wú wèi, Xūkōng wúwéi, Xukong wuwei, Xūkōngwúwèi, Xukongwuwei, Xūkōngwúwéi, 虛空無為, 虛空無爲; (plurals include: Xu kong wu weis, Xū kōng wú wèis, Xūkōng wúwéis, Xukong wuweis, Xūkōngwúwèis, Xukongwuweis, Xūkōngwúwéis, 虛空無為s, 虛空無爲s). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
The Influence of Wŏnhyo’s Understanding of “Shenjie”... < [Volume 14, Issue 7 (2023)]
A Dictionary Of Chinese Buddhist Terms (by William Edward Soothill)