SCOPUS 정보 검색 플랫폼

Volumn 30, Issue 3-4, 2003, Pages 501-524

Li (Principle, Coherence) in Chinese Buddhism

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Indexed keywords

EID: 61049378118 PISSN: 03018121 EISSN: 15406253 Source Type: Journal
DOI: 10.1111/1540-6253.00134 Document Type: Article

Times cited : (8)

References (22)

1
- 80054371801
- Taisho shinshu daizokyo, edited by Takakusu Junjiro and Watanabe Kaigyoku (henceforth T), 45.19a
- Taisho shinshu daizokyo, edited by Takakusu Junjiro and Watanabe Kaigyoku (henceforth "T"), 45.19a

13
- 80054361027
- for example T45.598c: In terms of the temporary previous skillful means, within material form the five-fathom body is defined as an event, while the unobstructedness of this body is defined as principle, and so on. But in the correct contemplation, we can also say that the five fathom body is the principle, and non-obstruction is the event, or the reverse. Within event, we can equally say that mind is defined as the obstructive, and that which traces along an object is defined as material form, and also the reverse. We can speak in whatever way is needed
- See for example T45.598c: "In terms of the temporary previous skillful means, within material form the five-fathom body is defined as an event, while the unobstructedness of this body is defined as principle, and so on. But in the correct contemplation, we can also say that the five fathom body is the principle, and non-obstruction is the event, or the reverse. Within event, we can equally say that mind is defined as the obstructive, and that which traces along an object is defined as material form, and also the reverse. We can speak in whatever way is needed. . . ."

20
- 80054356653
- Fazang used the metaphor in precisely this way, for example, at T45.638b-c: The function is the waves, roiling and jumping, but the entire true substance is what is moving and changing. The substance is mirror-pure clear water, all of it following conditions and gathering it all into quiescence. Sometimes Fazang, in elaborating the Huayan metaphor of the Ocean Seal Samadhi, compares the substance to the water when the waves are gone, and the function to the images that appear on the still surface of the water. T45.647b. Zhanran, on the other hand, states rather emphatically, There is no water without waves, and no wave that is not wet
- Fazang used the metaphor in precisely this way, for example, at T45.638b-c: "The function is the waves, roiling and jumping, but the entire true substance is what is moving and changing. The substance is mirror-pure clear water, all of it following conditions and gathering it all into quiescence." Sometimes Fazang, in elaborating the Huayan metaphor of the "Ocean Seal Samadhi," compares the substance to the water when the waves are gone, and the function to the images that appear on the still surface of the water. See T45.647b. Zhanran, on the other hand, states rather emphatically, "There is no water without waves, and no wave that is not wet."

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