Difference between revisions of "''Three Treatise'' school"
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| − | [[East Asian Mādhyamaka]] refers to the [[Buddhist]] [[traditions]] in {{Wiki|East Asia}} which represent the [[Indian]] [[Mādhyamaka]] system of [[thought]]. In [[Chinese Buddhism]], these are often referred to as the [[Sānlùn]] school (Ch. 三論宗), or "[[Three Treatise]]" school, known as [[Sanron]] in [[Japanese Buddhism]] although modern [[scholars]] think them not an independent sect. The [[Mādhyamaka]] texts that it was founded on were first transmitted to [[China]] in the early 5th century by the [[Buddhist monk]] [[Kumārajīva]]. | + | [[East Asian Mādhyamaka]] refers to the [[Buddhist]] [[traditions]] in {{Wiki|East Asia}} which represent the [[Indian]] [[Mādhyamaka]] system of [[thought]]. In [[Chinese Buddhism]], these are often referred to as the [[Sānlùn]] school (Ch. [[三論宗]]), or "[[Three Treatise]]" school, known as [[Sanron]] in [[Japanese Buddhism]] although modern [[scholars]] think them not an independent sect. The [[Mādhyamaka]] texts that it was founded on were first transmitted to [[China]] in the early 5th century by the [[Buddhist monk]] [[Kumārajīva]]. |
History in [[China]] | History in [[China]] | ||
Founding and early [[teachers]] | Founding and early [[teachers]] | ||
| − | The name [[Sanlun]] derives from the fact that its [[doctrinal]] basis is formed by three principal [[Mādhyamaka]] texts composed by [[Nāgārjuna]] and Āryadeva, which were then translated into {{Wiki|Chinese}} by [[Kumārajīva]]. These three foundational texts are: | + | The name [[Sanlun]] derives from the fact that its [[doctrinal]] basis is formed by three principal [[Mādhyamaka]] texts composed by [[Nāgārjuna]] and [[Āryadeva]], which were then translated into {{Wiki|Chinese}} by [[Kumārajīva]]. These three foundational texts are: |
| − | [[Nāgārjuna's]] [[Mūlamadhyamakakārikā]] (including commentary by *Vimalākṣa / *Piṅgala), or "[[Fundamental Verses on the Middle Way]]" (Ch. 中論, T. 1564) | + | [[Nāgārjuna's]] [[Mūlamadhyamakakārikā]] (including commentary by *[[Vimalākṣa]] / *[[Piṅgala]]), or "[[Fundamental Verses on the Middle Way]]" (Ch. 中論, T. 1564) |
| − | [[Nāgārjuna's]] Dvādaśanikāyaśāstra, or "[[Treatise on the Twelve Gates]]" (Ch. 十二門論, T. 1568) | + | [[Nāgārjuna's]] [[Dvādaśanikāyaśāstra]], or "[[Treatise on the Twelve Gates]]" (Ch. [[十二門論]], T. 1568) |
| − | Āryadeva's Śatakaśāstra, or "Hundred-Verse Treatise" (百論, T. 1569) | + | [[Āryadeva]]'s [[Śatakaśāstra]], or "[[Hundred-Verse Treatise]]" ([[百論]], T. 1569) |
Sometimes a fourth text is added | Sometimes a fourth text is added | ||
| − | *Māhaprajñāparamitopadeśa, or "Commentary on the [[Great Perfection]] of [[Wisdom]]" (Ch. 大智度論, T. 1509), attributed to [[Nāgārjuna]], but disputed by some modern [[scholars]]. | + | *[[Māhaprajñāparamitopadeśa]], or "Commentary on the [[Great Perfection]] of [[Wisdom]]" (Ch. [[大智度論]], T. 1509), attributed to [[Nāgārjuna]], but disputed by some modern [[scholars]]. |
[[File:Bjtk090a.jpg|thumb|250px|]] | [[File:Bjtk090a.jpg|thumb|250px|]] | ||
| − | [[Nāgārjuna]] is [[traditionally]] regarded as the [[Indian]] founder of the [[Mādhyamaka]] school in [[India]], while [[Kumārajīva]] is [[traditionally]] regarded as the founder of [[Sanlun]] school in [[China]]. Kumārajīva's [[disciple]] Sengzhao then continued to promote [[Mādhyamaka]] teachings, and wrote several works from this standpoint. | + | [[Nāgārjuna]] is [[traditionally]] regarded as the [[Indian]] founder of the [[Mādhyamaka]] school in [[India]], while [[Kumārajīva]] is [[traditionally]] regarded as the founder of [[Sanlun]] school in [[China]]. [[Kumārajīva's]] [[disciple]] [[Sengzhao]] then continued to promote [[Mādhyamaka]] teachings, and wrote several works from this standpoint. |
| − | Popularization under Jizang | + | Popularization under [[Jizang]] |
| − | The [[Three Treatise]] teachings were first propagated widely by Jizang, a prolific writer who composed commentaries on these [[three treatises]]. One of his most famous works is the Erdi Yi (二諦意), or "Meaning of the [[Two Truths]]", referring to the conventional and [[ultimate]] [[truths]]. In one passage of the Erdi Yi, Jizang cites his own [[teacher]], Falang: | + | The [[Three Treatise]] teachings were first propagated widely by [[Jizang]], a prolific writer who composed commentaries on these [[three treatises]]. One of his most famous works is the [[Erdi Yi]] ([[二諦意]]), or "Meaning of the [[Two Truths]]", referring to the conventional and [[ultimate]] [[truths]]. In one passage of the [[Erdi Yi]], [[Jizang]] cites his own [[teacher]], Falang: |
| − | "My [[teacher]] [Falang] said: Although those four treatises (i.e. the [[Three Treatises]] and the [ | + | "My [[teacher]] [Falang] said: Although those four treatises (i.e. the [[Three Treatises]] and the [[[Mahāprajñāpāramitā Śāstra]]]) have different names, all of them have the same goal, which is to explain the [[two truths]] and [[manifest]] the [[doctrine]] of [[non-duality]]. If one can [[understand]] the [[two truths]], then the four treatises may be understood completely. If one cannot [[understand]] the [[two truths]], then the four treatises cannot be understood. For this [[reason]], it is necessary [[to understand]] the [[two truths]]. Again, if one [[understand]] the [[two truths]], not only may the four treatises be understood, but also all the [[sutras]] may be understood." |
| − | In addition to popularizing [[Mādhyamaka]], Jizang also wrote commentaries on the [[Mahāyāna sūtras]] such as the [[Lotus Sūtra]] and the [[Vimalakīrti Nirdeśa Sūtra]]. In addition to [[Mādhyamaka]], Jizang also wrote favorably about the [[Tathāgatagarbha]] teachings. In all, Jizang wrote nearly fifty [[books]] in his [[lifetime]]. A [[selection]] of his [[Mādhyamaka]] works is the following: | + | In addition to popularizing [[Mādhyamaka]], [[Jizang]] also wrote commentaries on the [[Mahāyāna sūtras]] such as the [[Lotus Sūtra]] and the [[Vimalakīrti Nirdeśa Sūtra]]. In addition to [[Mādhyamaka]], [[Jizang]] also wrote favorably about the [[Tathāgatagarbha]] teachings. In all, [[Jizang]] wrote nearly fifty [[books]] in his [[lifetime]]. A [[selection]] of his [[Mādhyamaka]] works is the following: |
| − | Zhongguanlun Shu (中觀論疏; "Commentary on the [[Mādhyamaka]] Śastra") | + | [[Zhongguanlun Shu]] (中觀論疏; "Commentary on the [[Mādhyamaka]] Śastra") |
| − | Erdi Zhang (二諦章; "Essay on the [[Two Truths]]") | + | [[Erdi Zhang]] (二諦章; "Essay on the [[Two Truths]]") |
| − | Bailun Shu (百論疏; "Commentary on the Śatakaśāstra") | + | [[Bailun Shu]] (百論疏; "Commentary on the Śatakaśāstra") |
Shi Er Men Lun Shu (十二門論疏; "Commentary on the Twelve Gates Treatise") | Shi Er Men Lun Shu (十二門論疏; "Commentary on the Twelve Gates Treatise") | ||
| − | [[Sanlun]] | + | [[Sanlun Xuanyi]] (三論玄義; "Profound Meaning of the [[Three Treatises]]") |
| − | Erdi Yi (二諦意; "Meaning of the [[Two Truths]]") | + | [[Erdi Yi]] (二諦意; "Meaning of the [[Two Truths]]") |
| − | Dasheng Xuanlun (大乘玄論; "Treatise on the {{Wiki|Mystery}} of the [[Mahāyāna]]") | + | [[Dasheng Xuanlun]] (大乘玄論; "Treatise on the {{Wiki|Mystery}} of the [[Mahāyāna]]") |
[[File:Buddha Afghan style.jpg|thumb|250px|]] | [[File:Buddha Afghan style.jpg|thumb|250px|]] | ||
| − | |||
| − | In the early part of the 20th century, the [[laymen]] Yang Wenhui and Ouyang Jian (Ch. 歐陽漸) (1871–1943) promoted [[Buddhist]] {{Wiki|learning}} in [[China]], and the general trend was for an increase in studies of [[Buddhist]] [[traditions]] such as [[Yogācāra]], [[Mādhyamaka]], and the [[Huayan]] school. | + | In the early part of the 20th century, the [[laymen]] [[Yang Wenhui]] and [[Ouyang Jian]] (Ch. 歐陽漸) (1871–1943) promoted [[Buddhist]] {{Wiki|learning}} in [[China]], and the general trend was for an increase in studies of [[Buddhist]] [[traditions]] such as [[Yogācāra]], [[Mādhyamaka]], and the [[Huayan]] school. |
| − | In the 20th century, while the great [[monk]] [[scholar]] [[Venerable]] Yin Shun was often associated with this school, he himself did not claim such direct affiliation: | + | In the 20th century, while the great [[monk]] [[scholar]] [[Venerable]] [[Yin Shun]] was often associated with this school, he himself did not claim such direct affiliation: |
| − | In Zhōngguān jīnlùn (中觀今論 Modern [[Discussion]] on the [[Madhyamaka]]) [pg. 18, 24], I stated: “Amongst my [[teachers]] and friends, I am seen as a [[scholar]] of either the [[Three Treatise]] (三論 [[sanlun]]) or the [[Emptiness]] schools”, although I “certainly do have great affinities with the fundamental and [[essential]] [[doctrines]] of the [[emptiness]] school”, however, “I do not belong to any particular school of [[thought]] within the [[emptiness]] schools”. | + | In [[Zhōngguān jīnlùn]] (中觀今論 Modern [[Discussion]] on the [[Madhyamaka]]) [pg. 18, 24], I stated: “Amongst my [[teachers]] and friends, I am seen as a [[scholar]] of either the [[Three Treatise]] (三論 [[sanlun]]) or the [[Emptiness]] schools”, although I “certainly do have great affinities with the fundamental and [[essential]] [[doctrines]] of the [[emptiness]] school”, however, “I do not belong to any particular school of [[thought]] within the [[emptiness]] schools”. |
History in {{Wiki|Japan}} | History in {{Wiki|Japan}} | ||
| − | In 625, the [[Korean]] [[monk]] [[Ekan]] brought the [[Sanlun]] school to {{Wiki|Japan}}, where it was known as [[Sanron]]. Like all [[early Buddhist schools]] in Nara, {{Wiki|Japan}} it eventually [[died]] out and was absorbed by later {{Wiki|Japanese}} [[Buddhist]] sects, such as [[Shingon]] and [[Tendai]]. | + | In 625, the [[Korean]] [[monk]] [[Ekan]] brought the [[Sanlun]] school to {{Wiki|Japan}}, where it was known as [[Sanron]]. Like all [[early Buddhist schools]] in {{Wiki|Nara}}, {{Wiki|Japan}} it eventually [[died]] out and was absorbed by later {{Wiki|Japanese}} [[Buddhist]] sects, such as [[Shingon]] and [[Tendai]]. |
The [[Three Treatise]] School, in keeping with [[Madhyamika]] [[doctrine]], teaches that all [[phenomena]], including ideas and [[thoughts]], are fundamentally [[empty]] of a permanent, static [[existence]]. This is also defined as [[shunyata]] in [[Buddhism]]. In conventional [[existence]], all [[phenomena]] can be said to [[exist]], have names and so on, but in the [[Sanlun]] school, the [[ultimate truth]] is their [[empty]] nature. | The [[Three Treatise]] School, in keeping with [[Madhyamika]] [[doctrine]], teaches that all [[phenomena]], including ideas and [[thoughts]], are fundamentally [[empty]] of a permanent, static [[existence]]. This is also defined as [[shunyata]] in [[Buddhism]]. In conventional [[existence]], all [[phenomena]] can be said to [[exist]], have names and so on, but in the [[Sanlun]] school, the [[ultimate truth]] is their [[empty]] nature. | ||
Revision as of 23:31, 1 September 2013
East Asian Mādhyamaka refers to the Buddhist traditions in East Asia which represent the Indian Mādhyamaka system of thought. In Chinese Buddhism, these are often referred to as the Sānlùn school (Ch. 三論宗), or "Three Treatise" school, known as Sanron in Japanese Buddhism although modern scholars think them not an independent sect. The Mādhyamaka texts that it was founded on were first transmitted to China in the early 5th century by the Buddhist monk Kumārajīva.
History in China
Founding and early teachers
The name Sanlun derives from the fact that its doctrinal basis is formed by three principal Mādhyamaka texts composed by Nāgārjuna and Āryadeva, which were then translated into Chinese by Kumārajīva. These three foundational texts are:
Nāgārjuna's Mūlamadhyamakakārikā (including commentary by *Vimalākṣa / *Piṅgala), or "Fundamental Verses on the Middle Way" (Ch. 中論, T. 1564)
Nāgārjuna's Dvādaśanikāyaśāstra, or "Treatise on the Twelve Gates" (Ch. 十二門論, T. 1568)
Āryadeva's Śatakaśāstra, or "Hundred-Verse Treatise" (百論, T. 1569)
Sometimes a fourth text is added
- Māhaprajñāparamitopadeśa, or "Commentary on the Great Perfection of Wisdom" (Ch. 大智度論, T. 1509), attributed to Nāgārjuna, but disputed by some modern scholars.
Nāgārjuna is traditionally regarded as the Indian founder of the Mādhyamaka school in India, while Kumārajīva is traditionally regarded as the founder of Sanlun school in China. Kumārajīva's disciple Sengzhao then continued to promote Mādhyamaka teachings, and wrote several works from this standpoint.
Popularization under Jizang
The Three Treatise teachings were first propagated widely by Jizang, a prolific writer who composed commentaries on these three treatises. One of his most famous works is the Erdi Yi (二諦意), or "Meaning of the Two Truths", referring to the conventional and ultimate truths. In one passage of the Erdi Yi, Jizang cites his own teacher, Falang:
"My teacher [Falang] said: Although those four treatises (i.e. the Three Treatises and the [[[Mahāprajñāpāramitā Śāstra]]]) have different names, all of them have the same goal, which is to explain the two truths and manifest the doctrine of non-duality. If one can understand the two truths, then the four treatises may be understood completely. If one cannot understand the two truths, then the four treatises cannot be understood. For this reason, it is necessary to understand the two truths. Again, if one understand the two truths, not only may the four treatises be understood, but also all the sutras may be understood."
In addition to popularizing Mādhyamaka, Jizang also wrote commentaries on the Mahāyāna sūtras such as the Lotus Sūtra and the Vimalakīrti Nirdeśa Sūtra. In addition to Mādhyamaka, Jizang also wrote favorably about the Tathāgatagarbha teachings. In all, Jizang wrote nearly fifty books in his lifetime. A selection of his Mādhyamaka works is the following:
Zhongguanlun Shu (中觀論疏; "Commentary on the Mādhyamaka Śastra")
Erdi Zhang (二諦章; "Essay on the Two Truths")
Bailun Shu (百論疏; "Commentary on the Śatakaśāstra")
Shi Er Men Lun Shu (十二門論疏; "Commentary on the Twelve Gates Treatise")
Sanlun Xuanyi (三論玄義; "Profound Meaning of the Three Treatises")
Erdi Yi (二諦意; "Meaning of the Two Truths")
Dasheng Xuanlun (大乘玄論; "Treatise on the Mystery of the Mahāyāna")
In the early part of the 20th century, the laymen Yang Wenhui and Ouyang Jian (Ch. 歐陽漸) (1871–1943) promoted Buddhist learning in China, and the general trend was for an increase in studies of Buddhist traditions such as Yogācāra, Mādhyamaka, and the Huayan school.
In the 20th century, while the great monk scholar Venerable Yin Shun was often associated with this school, he himself did not claim such direct affiliation:
In Zhōngguān jīnlùn (中觀今論 Modern Discussion on the Madhyamaka) [pg. 18, 24], I stated: “Amongst my teachers and friends, I am seen as a scholar of either the Three Treatise (三論 sanlun) or the Emptiness schools”, although I “certainly do have great affinities with the fundamental and essential doctrines of the emptiness school”, however, “I do not belong to any particular school of thought within the emptiness schools”.
History in Japan
In 625, the Korean monk Ekan brought the Sanlun school to Japan, where it was known as Sanron. Like all early Buddhist schools in Nara, Japan it eventually died out and was absorbed by later Japanese Buddhist sects, such as Shingon and Tendai.
The Three Treatise School, in keeping with Madhyamika doctrine, teaches that all phenomena, including ideas and thoughts, are fundamentally empty of a permanent, static existence. This is also defined as shunyata in Buddhism. In conventional existence, all phenomena can be said to exist, have names and so on, but in the Sanlun school, the ultimate truth is their empty nature.
