Zhou bian han rong guan shi men, Zhōu biàn hán róng guān shí mén: 3 definitions
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In Buddhism
Chinese Buddhism
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
周徧含容觀十門 [zhou bian han rong guan shi men]—The Ten Gates of Pervasive Inclusion Contemplation
[Definition] The fifth of the Five Contemplations (五觀 [wu guan]) established by the Huayan School (華嚴宗 [hua yan zong]), the Pervasive Inclusion Contemplation (周徧含容觀 [zhou bian han rong guan]) establishes ten gates:
1. Principle as Phenomenon Gate (理如事門 [li ru shi men]). This is the same as the seventh gate, 'True Principle is Phenomenon Gate (真理即事門 [zhen li ji shi men])', in the aforementioned Unhindered Interpenetration of Principle and Phenomenon (事理無礙 [shi li wu ai]).
2. Phenomenon as Principle Gate (事如理門 [shi ru li men]). This is the same as the eighth gate, 'All Phenomena are Principle Gate (法法即理門 [fa fa ji li men])'.
3. Phenomenon Includes Principle and Phenomenon Gate (事含理事門 [shi han li shi men]). This means that all phenomenal dharmas are not different from principle. Therefore, by maintaining one original phenomenon, it can broadly contain. For example, a single dust mote, though not large in its shared characteristics, can contain and encompass the boundless Dharma Realm. Since all phenomena like lands (剎 [sha]) are not separate from the Dharma Realm, they all appear within a single dust mote. The same applies to a single dust mote containing all phenomena.
4. Unhindered Interpenetration of Pervasion and Specificity Gate (通局無礙門 [tong ju wu ai men]). Phenomena and principle are neither one nor different. Therefore, this phenomenal dharma, without leaving one place, fully pervades all dust motes in the ten directions. Because they are not different, they are not one; thus, they fully pervade the ten directions without moving from a single position. They are simultaneously near and far, simultaneously abiding, without hindrance or obstruction.
5. Unhindered Interpenetration of Broadness and Narrowness Gate (廣狹無礙門 [guang xia wu ai men]). Neither one nor different, thus without destroying a single dust mote, it can contain the oceans of realms (剎海 [sha hai]) in the ten directions. Because they are not different, they are not one; thus, they broadly contain the Dharma Realm in the ten directions while the dust mote remains not large. Therefore, the phenomenon of a single dust mote is simultaneously broad and narrow, simultaneously large and small, without hindrance or obstruction.
6. Unhindered Interpenetration of Pervasion and Inclusion Gate (徧容無礙門 [bian rong wu ai men]). Regarding this single dust mote in relation to all phenomena: Because universal pervasion is broad inclusion, it pervades; being within all, it further encompasses all phenomena to fully reside within itself. Furthermore, because broad inclusion is universal pervasion, this single dust mote in turn pervades all differentiated phenomena within itself. Therefore, when this dust mote pervades others, others also pervade it; it can contain and enter, without hindrance or obstruction.
7. Unhindered Interpenetration of Inclusion and Entry Gate (攝入無礙門 [she ru wu ai men]). Regarding all phenomena in relation to one dharma: Because entering others is the same as including others, therefore, when all fully enter into one, that one in turn is also within all of itself, simultaneously and without hindrance. Furthermore, because including others is the same as entering others, therefore, when one dharma is fully within all, all are also constantly within that one, simultaneously and without hindrance.
8. Unhindered Interpenetration of Mutual Involvement Gate (交涉無礙門 [jiao she wu ai men]). Regarding one dharma in relation to all phenomena: There is inclusion and entry, generally presenting four propositions: namely, one includes all, one enters all, all include one, all enter one, one includes one, one enters one, all include all, all enter all, simultaneously interacting without hindrance.
9. Unhindered Interpenetration of Mutual Existence Gate (相在無礙門 [xiang zai wu ai men]). Regarding all phenomena in relation to one: There are also four propositions: namely, including one and entering one, including all and entering one, including one and entering all, including all and entering all, interacting without hindrance.
10. Unhindered Interpenetration of Universal Fusion Gate (普融無礙門 [pu rong wu ai men]). All phenomena and one dharma simultaneously mutually regard each other, and each and every one possesses the previous two sets of four propositions, resulting in unhindered universal fusion. The texts of the previous nine gates do not manifest instantaneously; therefore, this gate brings them together into a single instant (剎那 [sha na]). Since the general and the particular are simultaneous, there is endless interpenetration (重重無盡 [zhong zhong wu jin]). From the Commentary on the Contemplation of the Dharma Realm (註法界觀 [zhu fa jie guan]).
周徧含容觀十門—【名數】華嚴宗所立五觀中之第五，周徧含容觀立十門：一、理如事門，是與上事理無礙中第七真理即事門同。二、事如理門，是與第八法法即理門同。三、事含理事門，謂諸事法與理無異。故存本一事而能廣容。如一微塵共相不大，而能容攝無邊法界，由剎等諸法，既不離法界，故俱在一塵中而現，如一塵一切法，亦爾。四、通局無礙門，事與理非一即非異。故令此事法不離一處即全徧十方一切塵內，由非異即非一故，全徧十方而不動一位，即近即遠即住無障無礙。五、廣狹無礙門，非一即非異，故不壞一塵而能容十方剎海。由非異即非一故，廣容十方法界而微塵不大，是則一塵之事，即廣即狹，即大即小，無障無礙。六、徧容無礙門，此一塵望於一切，由普徧即廣容，故徧，在一切中即復攝一切諸法全住自中。又由廣容即是普徧，故令此一塵還即徧在自內一切差別法中，是故此塵自徧他時，即他徧自，能容能入，無障無礙。七、攝入無礙門，彼一切望於一法，以入他即是攝他，故一切全入一中之時，即令彼一還復在自一切之中，同時無礙，又由攝他即是入他，故一法全在一切中時，還使一切恒在一內，同時無礙。八、交涉無礙門，一法望一切，有攝有入，通有四句，謂一攝一切，一入一切，一切攝一，一切入一，一攝一，一入一，一切攝一切，一切入一切，同時交參無礙。九、相在無礙門，一切望一，亦有四句，謂攝一入一，攝一切入一，攝一入一切，攝一切入一切，交參無礙。十、普融無礙門，一切及一，皆同時更互相望，一一具前兩重四句，普融無礙。前九門之文，以不頓顯，故此攝同使一剎那，既總別同時，則重重無盡也。出註法界觀。
[míng shù] huá yán zōng suǒ lì wǔ guān zhōng zhī dì wǔ, zhōu biàn hán róng guān lì shí mén: yī,, lǐ rú shì mén, shì yǔ shàng shì lǐ wú ài zhōng dì qī zhēn lǐ jí shì mén tóng. èr,, shì rú lǐ mén, shì yǔ dì bā fǎ fǎ jí lǐ mén tóng. sān,, shì hán lǐ shì mén, wèi zhū shì fǎ yǔ lǐ wú yì. gù cún běn yī shì ér néng guǎng róng. rú yī wēi chén gòng xiāng bù dà, ér néng róng shè wú biān fǎ jiè, yóu shā děng zhū fǎ, jì bù lí fǎ jiè, gù jù zài yī chén zhōng ér xiàn, rú yī chén yī qiè fǎ, yì ěr. sì,, tōng jú wú ài mén, shì yǔ lǐ fēi yī jí fēi yì. gù lìng cǐ shì fǎ bù lí yī chù jí quán biàn shí fāng yī qiè chén nèi, yóu fēi yì jí fēi yī gù, quán biàn shí fāng ér bù dòng yī wèi, jí jìn jí yuǎn jí zhù wú zhàng wú ài. wǔ,, guǎng xiá wú ài mén, fēi yī jí fēi yì, gù bù huài yī chén ér néng róng shí fāng shā hǎi. yóu fēi yì jí fēi yī gù, guǎng róng shí fāng fǎ jiè ér wēi chén bù dà, shì zé yī chén zhī shì, jí guǎng jí xiá, jí dà jí xiǎo, wú zhàng wú ài. liù,, biàn róng wú ài mén, cǐ yī chén wàng yú yī qiè, yóu pǔ biàn jí guǎng róng, gù biàn, zài yī qiè zhōng jí fù shè yī qiè zhū fǎ quán zhù zì zhōng. yòu yóu guǎng róng jí shì pǔ biàn, gù lìng cǐ yī chén hái jí biàn zài zì nèi yī qiè chà bié fǎ zhōng, shì gù cǐ chén zì biàn tā shí, jí tā biàn zì, néng róng néng rù, wú zhàng wú ài. qī,, shè rù wú ài mén, bǐ yī qiè wàng yú yī fǎ, yǐ rù tā jí shì shè tā, gù yī qiè quán rù yī zhōng zhī shí, jí lìng bǐ yī hái fù zài zì yī qiè zhī zhōng, tóng shí wú ài, yòu yóu shè tā jí shì rù tā, gù yī fǎ quán zài yī qiè zhōng shí, hái shǐ yī qiè héng zài yī nèi, tóng shí wú ài. bā,, jiāo shè wú ài mén, yī fǎ wàng yī qiè, yǒu shè yǒu rù, tōng yǒu sì jù, wèi yī shè yī qiè, yī rù yī qiè, yī qiè shè yī, yī qiè rù yī, yī shè yī, yī rù yī, yī qiè shè yī qiè, yī qiè rù yī qiè, tóng shí jiāo cān wú ài. jiǔ,, xiāng zài wú ài mén, yī qiè wàng yī, yì yǒu sì jù, wèi shè yī rù yī, shè yī qiè rù yī, shè yī rù yī qiè, shè yī qiè rù yī qiè, jiāo cān wú ài. shí,, pǔ róng wú ài mén, yī qiè jí yī, jiē tóng shí gèng hù xiāng wàng, yī yī jù qián liǎng zhòng sì jù, pǔ róng wú ài. qián jiǔ mén zhī wén, yǐ bù dùn xiǎn, gù cǐ shè tóng shǐ yī shā nà, jì zǒng bié tóng shí, zé zhòng zhòng wú jǐn yě. chū zhù fǎ jiè guān.
[ming shu] hua yan zong suo li wu guan zhong zhi di wu, zhou bian han rong guan li shi men: yi,, li ru shi men, shi yu shang shi li wu ai zhong di qi zhen li ji shi men tong. er,, shi ru li men, shi yu di ba fa fa ji li men tong. san,, shi han li shi men, wei zhu shi fa yu li wu yi. gu cun ben yi shi er neng guang rong. ru yi wei chen gong xiang bu da, er neng rong she wu bian fa jie, you sha deng zhu fa, ji bu li fa jie, gu ju zai yi chen zhong er xian, ru yi chen yi qie fa, yi er. si,, tong ju wu ai men, shi yu li fei yi ji fei yi. gu ling ci shi fa bu li yi chu ji quan bian shi fang yi qie chen nei, you fei yi ji fei yi gu, quan bian shi fang er bu dong yi wei, ji jin ji yuan ji zhu wu zhang wu ai. wu,, guang xia wu ai men, fei yi ji fei yi, gu bu huai yi chen er neng rong shi fang sha hai. you fei yi ji fei yi gu, guang rong shi fang fa jie er wei chen bu da, shi ze yi chen zhi shi, ji guang ji xia, ji da ji xiao, wu zhang wu ai. liu,, bian rong wu ai men, ci yi chen wang yu yi qie, you pu bian ji guang rong, gu bian, zai yi qie zhong ji fu she yi qie zhu fa quan zhu zi zhong. you you guang rong ji shi pu bian, gu ling ci yi chen hai ji bian zai zi nei yi qie cha bie fa zhong, shi gu ci chen zi bian ta shi, ji ta bian zi, neng rong neng ru, wu zhang wu ai. qi,, she ru wu ai men, bi yi qie wang yu yi fa, yi ru ta ji shi she ta, gu yi qie quan ru yi zhong zhi shi, ji ling bi yi hai fu zai zi yi qie zhi zhong, tong shi wu ai, you you she ta ji shi ru ta, gu yi fa quan zai yi qie zhong shi, hai shi yi qie heng zai yi nei, tong shi wu ai. ba,, jiao she wu ai men, yi fa wang yi qie, you she you ru, tong you si ju, wei yi she yi qie, yi ru yi qie, yi qie she yi, yi qie ru yi, yi she yi, yi ru yi, yi qie she yi qie, yi qie ru yi qie, tong shi jiao can wu ai. jiu,, xiang zai wu ai men, yi qie wang yi, yi you si ju, wei she yi ru yi, she yi qie ru yi, she yi ru yi qie, she yi qie ru yi qie, jiao can wu ai. shi,, pu rong wu ai men, yi qie ji yi, jie tong shi geng hu xiang wang, yi yi ju qian liang zhong si ju, pu rong wu ai. qian jiu men zhi wen, yi bu dun xian, gu ci she tong shi yi sha na, ji zong bie tong shi, ze zhong zhong wu jin ye. chu zhu fa jie guan.
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
周遍含容觀十門 [zhou bian han rong guan shi men]—Ten Gates of the Contemplation of Pervasion and Inclusion
This is the fifth of the five contemplations (五觀 [wu guan]) established by the Huayan School (華嚴宗 [hua yan zong]). The Contemplation of Pervasion and Inclusion (周遍含容觀 [zhou bian han rong guan]) is divided into ten gates:
1. Gate of Principle Being Like Phenomenon (理如事門 [li ru shi men]): This is the same as the seventh gate, "True Principle is Phenomenon" (真理即事門 [zhen li ji shi men]), in the previous section on the Unhindered Interpenetration of Phenomenon and Principle (事理無礙 [shi li wu ai]).
2. Gate of Phenomenon Being Like Principle (事如理門 [shi ru li men]): This is the same as the eighth gate, "All Dharmas are Principle" (法法即理門 [fa fa ji li men]).
3. Gate of Phenomenon Including Principle and Phenomenon (事含理事門 [shi han li shi men]): This means that all phenomenal dharmas are no different from principle. Therefore, by retaining one original phenomenon, it can extensively contain (廣容 [guang rong]) everything. For example, one atom (微塵 [wei chen]) does not become larger through mutual interaction, yet it can contain and encompass (容攝 [rong she]) the boundless Dharma Realm (法界 [fa jie]). Since all dharmas, such as kṣetras (剎 [sha]) (Buddha-fields), are not separate from the Dharma Realm, they are all present and manifest within one atom. It is the same for all dharmas within one atom.
4. Gate of Unhindered Interpenetration of Universality and Particularity (通局無礙門 [tong ju wu ai men]): Phenomenon and principle are neither one nor different. Therefore, this phenomenal dharma, without leaving one place, completely pervades (全徧 [quan bian]) all atoms in the ten directions. Because they are not different, they are not one; thus, it completely pervades the ten directions without moving from a single position. This means that the near is the far, and the dwelling is unhindered (無障無礙 [wu zhang wu ai]).
5. Gate of Unhindered Interpenetration of Broadness and Narrowness (廣狹無礙門 [guang xia wu ai men]): Because they are not one, they are not different; therefore, without destroying one atom, it can contain the ocean of kṣetras (剎海 [sha hai]) in the ten directions. Because they are not different, they are not one; thus, extensively containing the Dharma Realm in the ten directions, the atom does not become large. This means that the phenomenon of one atom is both broad and narrow, both large and small, without hindrance.
6. Gate of Unhindered Interpenetration of Pervasion and Inclusion (徧容無礙門 [bian rong wu ai men]): Regarding this one atom in relation to all things: because pervasion (普徧 [pu bian]) is inclusion (廣容 [guang rong]), it pervades. Being within all things, it in turn completely encompasses (攝 [she]) all dharmas within itself. Also, because inclusion is pervasion, this one atom in turn completely pervades all the distinct dharmas within itself. Therefore, when this atom pervades others, others pervade it; it can contain and enter, without hindrance.
7. Gate of Unhindered Interpenetration of Embracing and Entering (攝入無礙門 [she ru wu ai men]): Regarding all things in relation to one dharma: because entering others is embracing others, when all things completely enter (全入 [quan ru]) one, that one in turn remains within all of itself, simultaneously and without hindrance. Also, because embracing others is entering others, when one dharma is completely within all things, all things in turn remain constantly within that one, simultaneously and without hindrance.
8. Gate of Unhindered Interpenetration of Mutual Involvement (交涉無礙門 [jiao she wu ai men]): Regarding one dharma in relation to all things, there is embracing (攝 [she]) and entering (入 [ru]), yielding four phrases: one embraces all, one enters all, all embrace one, and all enter one. Also, one embraces one, one enters one, all embrace all, and all enter all, simultaneously intermingling without hindrance.
9. Gate of Unhindered Interpenetration of Mutual Existence (相在無礙門 [xiang zai wu ai men]): Regarding all things in relation to one, there are also four phrases: embracing one and entering one, embracing all and entering one, embracing one and entering all, and embracing all and entering all, intermingling without hindrance.
10. Gate of Unhindered Interpenetration of Universal Merging (普融無礙門 [pu rong wu ai men]): All things and one simultaneously relate to each other. Each (one and all) possesses the previous two sets of four phrases, universally merging without hindrance. The text for the first nine gates does not manifest instantly, so this gate brings them together, making a single instant (剎那 [sha na]) encompass both the general and the particular simultaneously, thus leading to endless layers (重重無盡 [zhong zhong wu jin]).
From the Commentary on the Contemplation of the Dharma Realm (註法界觀 [zhu fa jie guan]).
周遍含容觀十門—【名數】華嚴宗所立五觀中之第五，周徧含容觀立十門：一、理如事門，是與上事理無礙中第七真理即事門同。二、事如理門，是與第八法法即理門同。三、事含理事門，謂諸事法與理無異。故存本一事而能廣容。如一微塵共相不大，而能容攝無邊法界，由剎等諸法，既不離法界，故俱在一塵中而現，如一塵一切法，亦爾。四、通局無礙門，事與理非一即非異。故令此事法不離一處即全徧十方一切塵內，由非異即非一故，全徧十方而不動一位，即近即遠即住無障無礙。五、廣狹無礙門，非一即非異，故不壞一塵而能容十方剎海。由非異即非一故，廣容十方法界而微塵不大，是則一塵之事，即廣即狹，即大即小，無障無礙。六、徧容無礙門，此一塵望於一切，由普徧即廣容，故徧，在一切中即復攝一切諸法全住自中。又由廣容即是普徧，故令此一塵還即徧在自內一切差別法中，是故此塵自徧他時，即他徧自，能容能入，無障無礙。七、攝入無礙門，彼一切望於一法，以入他即是攝他，故一切全入一中之時，即令彼一還復在自一切之中，同時無礙，又由攝他即是入他，故一法全在一切中時，還使一切恒在一內，同時無礙。八、交涉無礙門，一法望一切，有攝有入，通有四句，謂一攝一切，一入一切，一切攝一，一切入一，一攝一，一入一，一切攝一切，一切入一切，同時交參無礙。九、相在無礙門，一切望一，亦有四句，謂攝一入一，攝一切入一，攝一入一切，攝一切入一切，交參無礙。十、普融無礙門，一切及一，皆同時更互相望，一一具前兩重四句，普融無礙。前九門之文，以不頓顯，故此攝同使一剎那，既總別同時，則重重無盡也。出註法界觀。
[míng shù] huá yán zōng suǒ lì wǔ guān zhōng zhī dì wǔ, zhōu biàn hán róng guān lì shí mén: yī,, lǐ rú shì mén, shì yǔ shàng shì lǐ wú ài zhōng dì qī zhēn lǐ jí shì mén tóng. èr,, shì rú lǐ mén, shì yǔ dì bā fǎ fǎ jí lǐ mén tóng. sān,, shì hán lǐ shì mén, wèi zhū shì fǎ yǔ lǐ wú yì. gù cún běn yī shì ér néng guǎng róng. rú yī wēi chén gòng xiāng bù dà, ér néng róng shè wú biān fǎ jiè, yóu shā děng zhū fǎ, jì bù lí fǎ jiè, gù jù zài yī chén zhōng ér xiàn, rú yī chén yī qiè fǎ, yì ěr. sì,, tōng jú wú ài mén, shì yǔ lǐ fēi yī jí fēi yì. gù lìng cǐ shì fǎ bù lí yī chù jí quán biàn shí fāng yī qiè chén nèi, yóu fēi yì jí fēi yī gù, quán biàn shí fāng ér bù dòng yī wèi, jí jìn jí yuǎn jí zhù wú zhàng wú ài. wǔ,, guǎng xiá wú ài mén, fēi yī jí fēi yì, gù bù huài yī chén ér néng róng shí fāng shā hǎi. yóu fēi yì jí fēi yī gù, guǎng róng shí fāng fǎ jiè ér wēi chén bù dà, shì zé yī chén zhī shì, jí guǎng jí xiá, jí dà jí xiǎo, wú zhàng wú ài. liù,, biàn róng wú ài mén, cǐ yī chén wàng yú yī qiè, yóu pǔ biàn jí guǎng róng, gù biàn, zài yī qiè zhōng jí fù shè yī qiè zhū fǎ quán zhù zì zhōng. yòu yóu guǎng róng jí shì pǔ biàn, gù lìng cǐ yī chén hái jí biàn zài zì nèi yī qiè chà bié fǎ zhōng, shì gù cǐ chén zì biàn tā shí, jí tā biàn zì, néng róng néng rù, wú zhàng wú ài. qī,, shè rù wú ài mén, bǐ yī qiè wàng yú yī fǎ, yǐ rù tā jí shì shè tā, gù yī qiè quán rù yī zhōng zhī shí, jí lìng bǐ yī hái fù zài zì yī qiè zhī zhōng, tóng shí wú ài, yòu yóu shè tā jí shì rù tā, gù yī fǎ quán zài yī qiè zhōng shí, hái shǐ yī qiè héng zài yī nèi, tóng shí wú ài. bā,, jiāo shè wú ài mén, yī fǎ wàng yī qiè, yǒu shè yǒu rù, tōng yǒu sì jù, wèi yī shè yī qiè, yī rù yī qiè, yī qiè shè yī, yī qiè rù yī, yī shè yī, yī rù yī, yī qiè shè yī qiè, yī qiè rù yī qiè, tóng shí jiāo cān wú ài. jiǔ,, xiāng zài wú ài mén, yī qiè wàng yī, yì yǒu sì jù, wèi shè yī rù yī, shè yī qiè rù yī, shè yī rù yī qiè, shè yī qiè rù yī qiè, jiāo cān wú ài. shí,, pǔ róng wú ài mén, yī qiè jí yī, jiē tóng shí gèng hù xiāng wàng, yī yī jù qián liǎng zhòng sì jù, pǔ róng wú ài. qián jiǔ mén zhī wén, yǐ bù dùn xiǎn, gù cǐ shè tóng shǐ yī shā nà, jì zǒng bié tóng shí, zé zhòng zhòng wú jǐn yě. chū zhù fǎ jiè guān.
[ming shu] hua yan zong suo li wu guan zhong zhi di wu, zhou bian han rong guan li shi men: yi,, li ru shi men, shi yu shang shi li wu ai zhong di qi zhen li ji shi men tong. er,, shi ru li men, shi yu di ba fa fa ji li men tong. san,, shi han li shi men, wei zhu shi fa yu li wu yi. gu cun ben yi shi er neng guang rong. ru yi wei chen gong xiang bu da, er neng rong she wu bian fa jie, you sha deng zhu fa, ji bu li fa jie, gu ju zai yi chen zhong er xian, ru yi chen yi qie fa, yi er. si,, tong ju wu ai men, shi yu li fei yi ji fei yi. gu ling ci shi fa bu li yi chu ji quan bian shi fang yi qie chen nei, you fei yi ji fei yi gu, quan bian shi fang er bu dong yi wei, ji jin ji yuan ji zhu wu zhang wu ai. wu,, guang xia wu ai men, fei yi ji fei yi, gu bu huai yi chen er neng rong shi fang sha hai. you fei yi ji fei yi gu, guang rong shi fang fa jie er wei chen bu da, shi ze yi chen zhi shi, ji guang ji xia, ji da ji xiao, wu zhang wu ai. liu,, bian rong wu ai men, ci yi chen wang yu yi qie, you pu bian ji guang rong, gu bian, zai yi qie zhong ji fu she yi qie zhu fa quan zhu zi zhong. you you guang rong ji shi pu bian, gu ling ci yi chen hai ji bian zai zi nei yi qie cha bie fa zhong, shi gu ci chen zi bian ta shi, ji ta bian zi, neng rong neng ru, wu zhang wu ai. qi,, she ru wu ai men, bi yi qie wang yu yi fa, yi ru ta ji shi she ta, gu yi qie quan ru yi zhong zhi shi, ji ling bi yi hai fu zai zi yi qie zhi zhong, tong shi wu ai, you you she ta ji shi ru ta, gu yi fa quan zai yi qie zhong shi, hai shi yi qie heng zai yi nei, tong shi wu ai. ba,, jiao she wu ai men, yi fa wang yi qie, you she you ru, tong you si ju, wei yi she yi qie, yi ru yi qie, yi qie she yi, yi qie ru yi, yi she yi, yi ru yi, yi qie she yi qie, yi qie ru yi qie, tong shi jiao can wu ai. jiu,, xiang zai wu ai men, yi qie wang yi, yi you si ju, wei she yi ru yi, she yi qie ru yi, she yi ru yi qie, she yi qie ru yi qie, jiao can wu ai. shi,, pu rong wu ai men, yi qie ji yi, jie tong shi geng hu xiang wang, yi yi ju qian liang zhong si ju, pu rong wu ai. qian jiu men zhi wen, yi bu dun xian, gu ci she tong shi yi sha na, ji zong bie tong shi, ze zhong zhong wu jin ye. chu zhu fa jie guan.
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
周遍含容觀十門 [zhōu biàn hán róng guān shí mén] refers to: “ten aspects of contemplation on universal inclusion”.
周遍含容觀十門 is further associated with the following language/terms:
[Vietnamese] chu biến hàm dung quan thập môn.
[Korean] 주변함용관십문 / jubyeon hamyonggwan simmun.
[Japanese] シュウヘンガンヨウカンジュウモン / shūhen ganyōkan jūmon.
Chinese language.
See also (Relevant definitions)
Partial matches (+0): Rong, Shi men, Zhou bian, Bian, Han, Zhou, Guan, Shen, Chuan, Chou, Shi, Bi, Man.
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Search found 1 books and stories containing Zhou bian han rong guan shi men, Zhōu biàn hán róng guān shí mén, Zhōubiàn hánróngguān shímén, Zhoubian hanrongguan shimen, Zhōubiànhánróngguānshímén, Zhoubianhanrongguanshimen, 周徧含容觀十門, 周遍含容觀十門; (plurals include: Zhou bian han rong guan shi mens, Zhōu biàn hán róng guān shí méns, Zhōubiàn hánróngguān shíméns, Zhoubian hanrongguan shimens, Zhōubiànhánróngguānshíméns, Zhoubianhanrongguanshimens, 周徧含容觀十門s, 周遍含容觀十門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)