The Transformation of the Theory of Zhongxing before Xuanzang’s Translations: With a Focus on the Pusa Yingluo Benye Jing 菩薩瓔珞本業経 (original) (raw)

Change Beyond Syncretism: Ouyi Zhixu’s () Buddhist Hermeneutics of the Yijing ()

Journal of Chinese Philosophy, 2008

While the growth of Buddhism in China has long been a subject of many scholarly investigations, its specific encounter with the Yijing () (Classic of Changes) is seldom studied. In fact, the venerated oracular-philosophical Confucian classic and the imported Buddhist doctrine had a lengthy history of exegetical interactions, dating back to the early years when the foreign religion had barely gained a foothold on Chinese soil. 1 As early as the first decades of the third century, for instance, when the Sogdian monk, Kang Senghui (), preached the Buddhist teachings in the state of Wu () in South China, the ruler was skeptical of its truthfulness. As the Chinese host was particularly keen on seeking a Buddhist answer to the issue of moral retribution, in an effort to win him over, Senghui referred and appealed to the principle of sympathetic resonance (ganying) (), which was a living faith in China around this time, according to which human conduct had a direct impact on nature, such that natural phenomena occurred in response to, and as a result of, human action. Sweet rain would fall and a good harvest would ensue, as Senghui claimed matter-of-factly, if the emperor nurtured his subjects with kindness. The monk then cited famous quotations from two Chinese classics, including a paraphrase from the Yijing-"Accumulated goodness results in good fortune" 2arguing that Confucianism and Buddhism were compatible with each other. When asked about the usefulness of the Buddhist religion if Confucianism already had what it claimed to offer, Senghui confidently asserted that the teachings of the Duke of Zhou and Confucius merely touched upon what was obvious and close at hand. It was the Buddhist doctrine of moral retribution-with its concepts of heaven and hell, hitherto unknown to third-century China-that thoroughly plumbed the subtleties of the human mind. 3 Senghui's rhetoric of persuasion not only secured imperial acceptance of Buddhism, but also claimed its superiority over Confucian authority on moral

Modern Insights Into Chinese Buddhism

SD 40b.3 How Buddhism Became Chinese, 2008

Some new directions in Chinese Buddhism by Piya Tan ©2008 (2 nd rev), 2009 (3 rd rev) 6.1 CONTINUITIES AND CHANGES 6.1.1 Robert Sharf, in his important "Prolegomenon to the study of medieval Chinese Buddhist literature" (2002:1-27), raises some vital issues in the study of Chinese Buddhism, which is often riddled with historical and hermeneutical problems. Some of his observations are summarized here. Firstly, the claim that Kumārajva's translations were more "accurate" than those of his predecessors is problematic. The popularity of Kumārajva's translations was not due to their fidelity to the originals, but rather to the elegance and accessibility of his prose. As such, Kumārajva's translations continued to be favoured long after the more technically accurate translations of Xuánzàng were available (2002:12). The various so called Chinese "schools" of Buddhism are not really discrete entities. Such traditions as Sānlún (三論) (the "Three-treatise" of Madhyamika), Dìlún (地論) (the Yogācāra,bhūmi school) and Shèlún (攝論) (the Mahāyāna,saṅgraha school) are better regarded as "organizational categories applied after the fact by mediaeval Buddhist historians and bibliographers" (2002: 7). The notion that the Táng dynasty was the golden age of Buddhism in general and Chán in particular turns out to be the product of Sòng Chán polemicists:

The Sutra of the Buddha’s Last Teaching and the Revival of Vinaya Studies in the Late Ming Dynasty: Focusing on Zhuhong and his Commentary

University of Arizona (MA Thesis), 2024

This study examines the Fo yijiao jing (The Sutra of the Buddha’s Last Instruction佛遺教經), a pivotal Buddhist scripture that warrants more scholarly attention. Following the translation of the Fo yijiao jing, Chinese Buddhist monks and scholars promptly set about annotating the sutra and advocating for its wider dissemination among Buddhist practitioners. Over the course of Chinese Buddhist history, the text has undergone many annotations, each with its own characteristics. Although considered apocryphal by some scholars, the Fo yijiao jing remains a required text for novice Buddhist monks and nuns. Today, many Buddhist teachers still base their teachings on the contents of this sutra. This research scrutinizes the origin of the Fo yijiao jing, its significance to pre-modern Chinese Buddhists, and its evolving classification between Mahayana and Hinayana. The focus is on the commentary composed by the eminent late Ming dynasty monk, Yunqi Zhuhong 雲棲袾宏 (1535-1615). Employing primarily textual study and historical analysis, this research aims to illuminate the development history of the Fo yijiao jing, its fluctuating reception and interpretation, as well as how Zhuhong used the text as a means to revive the Vinaya in late imperial China.

Fazang’s theory of zhenru真如 (Skt. tathatā) and zhongxing 種姓 (Skt. gotra): with a focus on the influence of the Ratnagotravibhāga

Studies in Chinese Religions, 2020

Fazang 法藏 (643–712) greatly valued the Jiujing yisheng baoxing lun 究竟一乘寶性論 [Skt. Ratnagotravibhāga] and the Pusa dichi jing 菩薩地持經, which played a very significant role in Fazang’s theory of tathatā 真如, especially his theory of Huayan xingqi 華嚴 性起 (Arising of nature on Huayan). Similarly, Fazang’s theory of zhongxing 種姓 (Skt. gotra) used the Jiujing yisheng baoxing lun and the Pusa dichi jing as its foundation. Fazang is one of the most significant figures when discussing the origin and history of rulai zang yuanqi 如來藏緣 (dependent arising of Buddha essence) and zhenru yuanqi 真如緣起 (dependent arising of thusness) in Chinese Buddhist history. Therefore, Fazang’s quotes and explanations of the Jiujing yisheng baoxing lun are a necessary step towards the resolution of this difficult problem. Fazang supported the stand- point of the classical Chinese translation of the Ratnagotravibhāga todemonstratethattheAvatamṣakasūtra華嚴經isthereal resource and foundation of the xingqi 性起 (arising of nature) theory of his thoughts on Huayan 華嚴.

The Formation of Biaoquan and Zhequan as a Pair of Philosophical Concepts in Chinese Buddhism

Religions, 2023

The general consensus in the field of Buddhist studies is that the terms “biaoquan” and “zhequan” are a pair of Buddhist philosophical concepts often used to designate two diametrically opposed forms of rhetoric. The former term constitutes its affirmative statement, while the latter defines a fact in negative terms—known in Christian theology as cataphatic and apophatic uses of language, respectively. Looking at the terms for which biaoquan and zhequan initially served as translations, especially in Xuanzang’s works, it would seem that these two concepts have not always appeared as a related pair representing the above-mentioned affirmative–negative dichotomy. The former could designate both affirmation (*vidhi) as well as the general activity of speech, syllables, and words (nāma). In the case of zhequan, it corresponds, in different texts, to the three Indian Buddhist concepts of negation (*pratiṣedha, *vyāvṛtti, *nivṛtti), implicative negation (paryudāsa), and exclusion of others (anyāpoha), with each use of the term “zhequan” carrying a different set of meanings and associated doctrines. Indeed, in various texts, the concept of zhequan might be opposed to the concept of biaoquan (*vidhi *sadhana) or opposed to pure negation (prasajya), or it might be applied on its own with no opposing concept. However, as Chinese Buddhism continued to develop throughout the Tang, biaoquan and zhequan came to be firmly associated and popularized as a pair of opposites. Looking at the doctrinal as well as the translation history of these two terms, this paper focuses on how they were used as a pair of opposing philosophical concepts, followed by an analysis of the profound influence of these two concepts on Chinese Buddhism.

Wang Chong's View of 'Ziran' and its Influence on Wang Bi and Guo Xiang

Dao Companion to Neo-Daoism, 2020

The Eastern Han philosopher Wang Chong's 王充 (27-100 CE) influence on the “pure conversation” (qingtan 清談) movement in the 3rd century CE is well known. His Lunheng 論衡 was prized and used by Cai Yong 蔡邕 (132-192 CE), Wang Lang 王朗 (d. 228 CE), and a number of others as aid in their argumentative pursuits, which largely followed the methods devised by Wang. The connection of Xuanxue to the qingtan movement is also well known. In this paper, I argue that WANG Chong’s view of the connection between nature (xing 性), generation (sheng 生), and their implications for ziran 自然 (spontaneity) influenced Xuanxue views of ziran, particularly those offered by Wang Bi 王弼 (226-249 CE) and Guo Xiang 郭象 (d. 312 CE). Wang used ziran primarily to make sense of causation in the absence of purposive activity. He minimized the role of purposive activity in the determination of outcomes of life based on allotment, in part to make sense of the frequent inconsistencies between effort and outcomes. This led him to a view of ziran as itself a principle of development and activity tied to the nature of a thing. This view is further developed by Wang Bi and Guo Xiang, both of whom adopt a view of ziran as the principle of development tied to the nature of a thing.

Further Reflections on Zhi Qian’s Foshuo Pusa Benye Jing: Some Terminological Questions

Religions

Zhi Qian (支謙, fl. ca. 220–257 CE), a prolific Yuezhi-Chinese translator of Indian Buddhist scriptures into Chinese, is widely known for his broad range of styles and terminology. For several decades, his translation activities and his legacy in the history of Chinese Buddhist literature have been a rich field of research, particularly within the context of the transmission of Buddhism from India to China. In the present article, as a follow-up study to “Buddhism for Chinese readers: Zhi Qian’s Literary Refinements in the Foshuo pusa benye jing,” recently published by the authors in this journal, we offer additional reflections on distinctive features of Zhi Qian’s language. We focus on four unusual and interesting renderings in the Foshuo pusa benye jing (佛說菩薩本業經, T. 281), namely (1) santu 三塗; (2) shezui 捨罪; (3) kong 空, wu xiang 無想 and bu yuan 不願; and (4) sishi buhu 四時不護. Through an analysis of these words and phrases, we discuss Zhi Qian’s translation techniques and lexical idiosyn...