Difference between revisions of "School of the Middle Path (Zhongdaozong 中道宗)"
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| − | The [[School of the Middle Path]] (Zhongdaozong 中道宗 or Zhongguanpai 中觀派), also called [[Three Treatise]] School (Sanlunzong 三論宗), is the {{Wiki|Chinese}} [[form]] of the [[Indian]] [[Mādhyamika]] School , founded by [[Nāgārjuna]] (Longshu 龍樹, 2nd cent.) that seeks a [[middle way]] between [[two extremes]] like [[existence]] and [[non-existence]], [[affirmation]] and {{Wiki|negation}}, [[pleasure]] and [[pain]], between [[emptiness]] and non-emptiness. The {{Wiki|principle}} of [[emptiness]] ([[śūnyatā]]) or unreality of phenomeny was explained via the eightfold {{Wiki|negation}}, stating that [[nothing]] comes into [[existence]] nor is dissolving into [[nonexistence]] etc. by itself, but that every [[phenomenon]] had a dependant origin of [[causes]] and [[conditions]] (Chin. yuan 緣). [[Nothing]] has thus an independant [[reality]] nor can [[worldly]] phenomana satisfactorily be explained by such relationships and dependencies. The [[comprehension]] of this [[voidness]] leads to intuitive [[wisdom]] (Sanskr. [[prajñā]], Chin. zhi 智) - although this [[wisdom]] (on an [[absolute]] level) can only be acheived by reflecting about phenoma in a substanceless [[world]] of [[dreams]] (a [[relative]] level) what the normal [[person]] [[perceives]] as [[reality]]. | + | The [[School of the Middle Path]] ([[Zhongdaozong]] [[中道宗]] or [[Zhongguanpai]] [[中觀派]]), also called [[Three Treatise]] School ([[Sanlunzong]] [[三論宗]]), is the {{Wiki|Chinese}} [[form]] of the [[Indian]] [[Mādhyamika]] School , founded by [[Nāgārjuna]] ([[Longshu]] [[龍樹]], 2nd cent.) that seeks a [[middle way]] between [[two extremes]] like [[existence]] and [[non-existence]], [[affirmation]] and {{Wiki|negation}}, [[pleasure]] and [[pain]], between [[emptiness]] and non-emptiness. The {{Wiki|principle}} of [[emptiness]] ([[śūnyatā]]) or unreality of phenomeny was explained via the eightfold {{Wiki|negation}}, stating that [[nothing]] comes into [[existence]] nor is dissolving into [[nonexistence]] etc. by itself, but that every [[phenomenon]] had a dependant origin of [[causes]] and [[conditions]] ([[Chin]]. [[yuan]] [[緣]]). [[Nothing]] has thus an independant [[reality]] nor can [[worldly]] phenomana satisfactorily be explained by such relationships and dependencies. The [[comprehension]] of this [[voidness]] leads to intuitive [[wisdom]] (Sanskr. [[prajñā]], [[Chin]]. zhi [[智]]) - although this [[wisdom]] (on an [[absolute]] level) can only be acheived by {{Wiki|reflecting}} about phenoma in a substanceless [[world]] of [[dreams]] (a [[relative]] level) what the normal [[person]] [[perceives]] as [[reality]]. |
| − | The first great {{Wiki|Chinese}} representant of this school was Sengzhao 僧肇 (d. 414), [[scholar]] of the great translator [[Kumārajīva]] (d. 413). In his treatises (The Immutability of Things, The [[Emptiness]] of the Unreal, [[Prajna]] is not [[Knowledge]]) he saw the [[middle path]] in the {{Wiki|identification}} of [[substance]] (ti 體) and [[function]] (yong 用) as one and the same. | + | The first great {{Wiki|Chinese}} representant of this school was [[Sengzhao]] [[僧肇]] (d. 414), [[scholar]] of the great [[translator]] [[Kumārajīva]] (d. 413). In his treatises (The Immutability of Things, The [[Emptiness]] of the Unreal, [[Prajna]] is not [[Knowledge]]) he saw the [[middle path]] in the {{Wiki|identification}} of [[substance]] (ti [[體]]) and [[function]] (yong [[用]]) as one and the same. |
| − | Later representants of the [[Three Treatise]] School were Falang (d. 581) and his [[disciple]], the Half-Partian Jizang 吉蔵 (d. 623) whose [[thought]] ([[Sanlun]] xuanyi 三論玄義 "The Obscure Meaning of the Three Treatieses; T 1852) bases upon the [[Three Treatises]] ([[Sanlun]] 三論): Zhonglun 中論 (T 1564) "On the Middle", Shiermen lun 十二門論 (T 1568) "On the Twelve Gates", and Bailun 百論 (T 1569) "Treatise in One Hundred Verses", together with Jizang's commentary Zhongguanlun shu 中觀論疏 (Sanskr. Mādyamikaśāstra; T 1824) all writings that deeply influenced the {{Wiki|Chinese}} [[Tiantai]] and [[Huayan]] Schools and freed [[Buddhism]] from the {{Wiki|Daoist}} interpretations that had been prevalent in [[southern Buddhism]] through the 6th century. Jizang stressed the existance of a twofold [[truth]], namely the [[world]] [[truth]] and the [[absolute truth]] that both help to acheive [[enlightenment]] by a three layer system of affirmations and negations of {{Wiki|being}} and nonbeing. | + | Later representants of the [[Three Treatise]] School were [[Falang]] (d. 581) and his [[disciple]], the Half-Partian [[Jizang]] [[吉蔵]] (d. 623) whose [[thought]] ([[Sanlun]] xuanyi [[三論玄義]] "The Obscure Meaning of the Three Treatieses; T 1852) bases upon the [[Three Treatises]] ([[Sanlun]] [[三論]]): [[Zhonglun]] [[中論]] (T 1564) "On the Middle", [[Shiermen lun]] [[十二門論]] (T 1568) "[[On the Twelve Gates]]", and [[Bailun]] [[百論]] (T 1569) "[[Treatise in One Hundred Verses]]", together with [[Jizang's]] commentary [[Zhongguanlun shu]] [[中觀論疏]] (Sanskr. [[Mādyamikaśāstra]]; T 1824) all writings that deeply influenced the {{Wiki|Chinese}} [[Tiantai]] and [[Huayan]] Schools and freed [[Buddhism]] from the {{Wiki|Daoist}} interpretations that had been prevalent in [[southern Buddhism]] through the 6th century. [[Jizang]] stressed the existance of a twofold [[truth]], namely the [[world]] [[truth]] and the [[absolute truth]] that both help to acheive [[enlightenment]] by a three layer system of affirmations and negations of {{Wiki|being}} and nonbeing. |
| − | [[Indian]] representants of the [[Mādhyamika]] School were [[Buddhapalita]] (Chin. Fohuo佛護; d.540) and [[Candrakīrti]] (Chin. Yuecheng 月稱, d. 650). | + | [[Indian]] representants of the [[Mādhyamika]] School were [[Buddhapalita]] ([[Chin]]. Fohuo佛護; d.540) and [[Candrakīrti]] ([[Chin]]. [[Yuecheng]] [[月稱]], d. 650). |
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[http://www.chinaknowledge.de/Literature/Religion/buddhist-schools.html www.chinaknowledge.de] | [http://www.chinaknowledge.de/Literature/Religion/buddhist-schools.html www.chinaknowledge.de] | ||
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[[Category:The Chinese Buddhist Schools]] | [[Category:The Chinese Buddhist Schools]] | ||
[[Category:Chinese Buddhist History]] | [[Category:Chinese Buddhist History]] | ||
| + | [[Category:Path]] | ||
Revision as of 14:59, 11 March 2015
The School of the Middle Path (Zhongdaozong 中道宗 or Zhongguanpai 中觀派), also called Three Treatise School (Sanlunzong 三論宗), is the Chinese form of the Indian Mādhyamika School , founded by Nāgārjuna (Longshu 龍樹, 2nd cent.) that seeks a middle way between two extremes like existence and non-existence, affirmation and negation, pleasure and pain, between emptiness and non-emptiness. The principle of emptiness (śūnyatā) or unreality of phenomeny was explained via the eightfold negation, stating that nothing comes into existence nor is dissolving into nonexistence etc. by itself, but that every phenomenon had a dependant origin of causes and conditions (Chin. yuan 緣). Nothing has thus an independant reality nor can worldly phenomana satisfactorily be explained by such relationships and dependencies. The comprehension of this voidness leads to intuitive wisdom (Sanskr. prajñā, Chin. zhi 智) - although this wisdom (on an absolute level) can only be acheived by reflecting about phenoma in a substanceless world of dreams (a relative level) what the normal person perceives as reality.
The first great Chinese representant of this school was Sengzhao 僧肇 (d. 414), scholar of the great translator Kumārajīva (d. 413). In his treatises (The Immutability of Things, The Emptiness of the Unreal, Prajna is not Knowledge) he saw the middle path in the identification of substance (ti 體) and function (yong 用) as one and the same.
Later representants of the Three Treatise School were Falang (d. 581) and his disciple, the Half-Partian Jizang 吉蔵 (d. 623) whose thought (Sanlun xuanyi 三論玄義 "The Obscure Meaning of the Three Treatieses; T 1852) bases upon the Three Treatises (Sanlun 三論): Zhonglun 中論 (T 1564) "On the Middle", Shiermen lun 十二門論 (T 1568) "On the Twelve Gates", and Bailun 百論 (T 1569) "Treatise in One Hundred Verses", together with Jizang's commentary Zhongguanlun shu 中觀論疏 (Sanskr. Mādyamikaśāstra; T 1824) all writings that deeply influenced the Chinese Tiantai and Huayan Schools and freed Buddhism from the Daoist interpretations that had been prevalent in southern Buddhism through the 6th century. Jizang stressed the existance of a twofold truth, namely the world truth and the absolute truth that both help to acheive enlightenment by a three layer system of affirmations and negations of being and nonbeing. Indian representants of the Mādhyamika School were Buddhapalita (Chin. Fohuo佛護; d.540) and Candrakīrti (Chin. Yuecheng 月稱, d. 650).
