Understanding Sengzhao and Early Buddhism in China
Explore the intellectual history of China through an insightful seminar on Sengzhao and the early assimilation of Buddhism. Learn about key figures, translations, confrontations with Chinese thought, and more during this intriguing discussion led by Professor Chun-chieh Huang.
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Seminar on Chinese Intellectual History 9. Sengzhao and the Early History of Buddhism in China Chun-chieh Huang National Chair Professor National Taiwan University Research Fellow, Academia Sinica Email: cc10.huang@msa.hinet.net http://huang.cc.ntu.edu.tw
I. Lecture Notes:
1. Introduction Sengzhao ( , 384 414) Buddhism and Chinese thought: Confrontation and Assimilation
1:1. The introduction of Buddhism Shakyamuni (566?-486? B.C.) Zhu Shixing ( ) Faxian ( , 337-422) Xuanzang ( , 602-664)
1:2. The "Concept-matching" (Ge yi, "Period of domestication" ): Non-being vs. emptiness
1:3. The spread of Buddhism: a) Translation Master Kumarajiva ( arrived at Changan in 401. b) Interpretations: Praj a (wisdom, nature ( ) Sengzhao Zhu Daosheng ( c) Organization: Daoan ( ,312-385) , 344-413) ): things possess no self- , ?-434)
1:4. Confrontation between Buddhism and Chinese Thought: "Acculturation" Value orientation Behavioral level
a) Confrontation in the realm of social ethics b) Confrontation in the realm of political ethics: the concept of universal kingships the ramana ( ) should not venerate anything worldly c) Buddhist confrontation with Chinese cultural nationalism: Gu Huan ( ), "Treatise on the Barbarians and the Chinese" ( )
2. Buddhism in Eastern Jin: A.D. 317-420 Four hundred and eighty temples of the Southern Dynasties, Erected amidst the gentle rains. (Du Mu s (803-852) Spring of the South of Yangzi River ) ( )
2:1. Buddhism in North China: a) Before the arrival of Kumarajiva Seven schools: The doctrine of original non-being ( Before there was any dharma of form, there was first of all non-being ( Theory of matter as it is ( Theory of the non-being of mind ( Theory of consciousness being contained ( All dharma of worldly truth are illusory ( The theory of causal union ( ) ) ) ) ) ) )
Although all the seven schools claim to be schools of prajna (wisdom), they were heavily influenced by Daoist metaphysics. b) After Kumarajiva, many Sutras were translated into Chinese.
3. Sengzhao and His Philosophy: Among Kumarajiva's pupil, Sengzhao was the most important and most profound: a bridge between Taoism and Buddhism.
3:1. "The Immutability of Things." ( ) Significant piece for the following reasons: 1) Negation of flux of becoming as reality:
Current theory: "That birth and death alternate, that winter and summer repeatedly succeed each other, and that all things move on like a current is an ordinary belief of men. But I think that it is not the case." (Chan, p.344)
Shengzhaos argument: "What other people mean by motion is that because things of the past [have gone away] and do not reach the present, therefore they are said to have moved and are not at rest (continue to exist). What I mean by rest is that, similarly, because things of the past do not reach the present, therefore they may be said to be at rest and have not moved...Thus the situation [that past things have neither come to the present nor have gone anywhere] remains the same but our viewpoints are different.
Philosophical significance: Wang Bi: "non-being" He Yan: Dao in its "genetic process" Dao becomes existence (not reality) distortion of classical Daoism (Dao is transcendent, and therefore is existence) Xiang Xiu: "being" Guo Xiang: each thing has its own autonomy, "sagehood"
3:1. "The Immutability of Things." ( ) Significant piece for the following reasons: 2) Sense of mutability depends upon man's perception:
"Since there is no past in the present, we know that it does not come, and since there is no present in the past, we know that it does not go. As neither does the past reach to the present nor does the present reach to the past, every thing, according to its nature, remains for only one period of time. What thing is there to come and go?" (Chan, p. 349) ( ( ) )
Merit: leads to the establishment of subjectivity prajna Weakness: no responsibility Conclusion: The oneness of Activity and Tranquility
3:2. "The Emptiness of the Unreal" ( ) Analyze the concept of "emptiness" and defines this concept as "unreal" which is neither existent nor nonexistent. Why? 1) Existence depends on causes to be existent ( ).
2) Because things arise through causation, therefore they are not nonexistent ( ). Philosophical background: Wang Bi and He Yan: "being " "non-being ; contradictory Guo Xiang: "being" Sengzhao: See being in the emptiness (non- existence) See "non-being" in the existence
4. Conclusion: 4:1. Being and non-being are one. 4:2. Sengzhao as a bridge between Buddhism and indigenous Chinese thought. a) Being and Becoming. b) The notion of time.
II. Assignments:
III. Discussion Questions:
1. What are the intellectual and historical factors accountable for the spread of Buddhism in the period of disunion? 2. What are the disputes between the Chinese and Buddhists during the period of disunion? *3. In what sense can Sengzhao be regarded as a bridge between Daoism and Buddhism? 4. Analyze the notions of time and Being in Sengzhao's philosophy.
1. 2. (1) vs (2 ) vs (3) vs
Keyword: 1. The immutability of things 2. Existence depends on causes to be existent 3. Because things arise through causation, therefore they are not nonexistent
