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Keywords = Sanlun

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19 pages, 434 KiB  
Article
Is Emptiness Non-Empty? Jizang’s Conception of Buddha-Nature
by Jenny Hung
Religions 2025, 16(2), 184; https://doi.org/10.3390/rel16020184 - 5 Feb 2025
Cited by 1 | Viewed by 998
Abstract
Jizang (549–623) is regarded as a prominent figure in Sanlun Buddhism (三論宗) and a revitalizer of Nāgārjuna’s Mādhyamaka tradition in China. In this essay, I argue that Jizang’s concept of non-empty Buddha-nature is compatible with the idea of universal emptiness. My argument unfolds [...] Read more.
Jizang (549–623) is regarded as a prominent figure in Sanlun Buddhism (三論宗) and a revitalizer of Nāgārjuna’s Mādhyamaka tradition in China. In this essay, I argue that Jizang’s concept of non-empty Buddha-nature is compatible with the idea of universal emptiness. My argument unfolds in three steps. First, I argue that, for Jizang, Buddha-nature is the Middle Way (zhongdao 中道), which signifies a spiritual state that avoids the extremes of both emptiness and non-emptiness. Next, I explore how and why Jizang believes that Buddha-nature is eternal. I examine Jizang’s notions of intrinsic eternality (dingxing chang 定性常) and conditional eternality (yinyuan chang 因緣常), aiming to demonstrate that his understanding of Buddha-nature as eternal can be framed within the concept of conditional eternality, where Buddha-nature is seen as the objective manifestation of the dharma body. Since this type of eternality aligns with the principle of universal emptiness, Jizang’s assertion that Buddha-nature is eternal is thus compatible with the notion of universal emptiness. Furthermore, I illustrate that Jizang’s theory of eternal Buddha-nature carries practical implications, suggesting that this assertion serves as encouragement rather than being merely an ontological claim. Full article
(This article belongs to the Section Religions and Humanities/Philosophies)
17 pages, 383 KiB  
Article
Exploring the Significance of “Discerning the Zong (Bian Zong 辨宗)” in the Sectarianization of Buddhism
by Peng Zhou
Religions 2024, 15(8), 914; https://doi.org/10.3390/rel15080914 - 28 Jul 2024
Viewed by 2017
Abstract
The prelude holds dual significance. Firstly, it denotes the initial exploration of sectarian Buddhism by the Sanlun zong and the Tiantai zong. Secondly, it signifies the act of “exploring” itself as a means of establishing a distinct sect. The concept of “Discerning the [...] Read more.
The prelude holds dual significance. Firstly, it denotes the initial exploration of sectarian Buddhism by the Sanlun zong and the Tiantai zong. Secondly, it signifies the act of “exploring” itself as a means of establishing a distinct sect. The concept of “Discerning the Zong” not only permeates the context of the sectarianization of Buddhism but also exerts influence on the evolution trajectory of the Sinicization of Buddhism to some extent. Sectarian Buddhism is rooted in the foundational principles and overarching framework of the Sanlun zong and the Tiantai zong, presenting a continuous portrayal of the development of Chinese Buddhist sects. Full article
(This article belongs to the Special Issue Chinese Religious Cultures: Historical Traditions and Modern Interpretations)
9 pages, 853 KiB  
Article
Chinese Lunar Stations and Indian Nakṣatras in the Sui and Tang Periods
by Jeffrey Kotyk
Religions 2023, 14(10), 1276; https://doi.org/10.3390/rel14101276 - 10 Oct 2023
Cited by 2 | Viewed by 2683
Abstract
The twenty-eight “lunar stations” (ershiba xiu 二十八宿) are unique in Chinese intellectual history in that they served as functional equivalents for Indian nakṣatras, which are also a type of lunar station (or mansion), but in practice these were quite different from [...] Read more.
The twenty-eight “lunar stations” (ershiba xiu 二十八宿) are unique in Chinese intellectual history in that they served as functional equivalents for Indian nakṣatras, which are also a type of lunar station (or mansion), but in practice these were quite different from the comparable Chinese system. The native Chinese lore of lunar stations as it was understood in the Sui period was outlined in the Wuxing dayi 五行大義 by Xiao Ji 蕭吉 (c. 530–610), which is a manual of Chinese metaphysics free of any Buddhist influences. We might compare the content in this text to writings by contemporary Buddhists, such as Jizang 吉藏 (549–623) and Zhiyi 智顗 (539–598), to illustrate the extent to which native, rather than foreign, astral lore took precedence in the writings of Buddhists in the Sui and Tang periods. This study will demonstrate that Buddhists in China struggled with understanding the nakṣatras and even when faced with the opportunity to adopt an orthodox Indian model, they shifted toward a kind of hybridized system. Full article
(This article belongs to the Special Issue The Interaction of Daoist, Buddhist and Confucian Thinkers in the Sui and Early Tang Dynasty)
26 pages, 1486 KiB  
Article
Disputes and Doctrines of the Threefold Middle Way in the Early Sanlun School
by Yoon Kyung Cho
Religions 2023, 14(10), 1221; https://doi.org/10.3390/rel14101221 - 22 Sep 2023
Cited by 2 | Viewed by 1814
Abstract
This paper examines the development of the Sanlun School’s Threefold Middle Way doctrine, focusing on the contributions of Sengquan and Falang. Often seen as pillars of Sanlun thought preceding Jizang, their teachings remain under-explored in scholarship. This study combines a close reading of [...] Read more.
This paper examines the development of the Sanlun School’s Threefold Middle Way doctrine, focusing on the contributions of Sengquan and Falang. Often seen as pillars of Sanlun thought preceding Jizang, their teachings remain under-explored in scholarship. This study combines a close reading of their philosophical texts with historical context to generate an in-depth understanding of how the Threefold Middle Way evolved over generations. Sengquan introduced a complex double negation to amplify the transcendental quality of his theory, contrasting with the simpler “neither A nor B” negation of Chengshi masters. Falang, building on this, solidified his interpretation of the middle way and provisional names amidst disputes with contemporary masters. He formulated Three Types of Utterance; the First is directly inherited from Sengquan, while the Second and Third represent the two axes of his two truths theory: gradual abandonment and equality. Falang’s critical response to his fellow masters, particularly his removal of provisional names, heightens the transcendental quality of his theories. A thorough understanding of Sengquan and Falang’s doctrines provides an informed basis to assess the true scope of Jizang’s contributions to Sanlun thought. Full article
(This article belongs to the Section Religions and Humanities/Philosophies)
23 pages, 769 KiB  
Essay
Doxographical Appropriation of Nāgārjuna’s Catuṣkoṭi in Chinese Sanlun and Tiantai Thought
by Hans Rudolf Kantor
Religions 2021, 12(11), 912; https://doi.org/10.3390/rel12110912 - 21 Oct 2021
Cited by 3 | Viewed by 2898
Abstract
This article reconstructs the Chinese “practice qua exegesis” which evolved out of the doxographical appropriation of the Indian Buddhist catuṣkoṭi (four edges), a heuristic device for conceptual analysis and a method of assorting linguistic forms to which adherents of Madhyamaka ascribed [...] Read more.
This article reconstructs the Chinese “practice qua exegesis” which evolved out of the doxographical appropriation of the Indian Buddhist catuṣkoṭi (four edges), a heuristic device for conceptual analysis and a method of assorting linguistic forms to which adherents of Madhyamaka ascribed ambiguous potential. It could conceptually clarify Buddhist doctrine, but also produce deceptive speech. According to the Chinese interpreters, conceptual and linguistic forms continue to be deceptive until the mind realizes that all it holds on or distinguishes itself from is its own fabrication. Liberation from such self-induced deceptions requires awareness of the paradox that the desire to leave them behind is itself a way of clinging to them. Chinese Sanlun and Tiantai masters tried to uncover this paradox and to disclose to practitioners how the application of the catuṣkoṭi, on the basis of such awareness, enables proper conceptual analysis in exegesis. From this approach followed the Chinese habit of construing doxographies in which hermeneutical and soteriological intent coincide. Understanding the inner unity of doctrinal manifoldness in the translated sūtra and śāstra literature from India via exegesis also made it possible to apprehend the ineffable sense of liberation. Full article
(This article belongs to the Special Issue Exploring Buddhist Traditions in Literature)
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