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1、Chapter4：Changan and Chinese Buddhist SchoolsSection1：Mdhyamaka of Buddhism in ChinaBuddhism originates from India.Islam invaded India in the 13 Century AD,whichdevastated Buddhism.Buddhism withered away from India in 1203 AD.After Buddhism was introduced to China in 2 BC,it has been through a long-
2、termintegration with Chinese cultures.In the Sui and Tang Dynasties,the 8 schools of HanBuddhism were formed,which marked the completion of Buddhism Sinicization.In the 8 schools of Han Buddhism,there are 6 schools established in Changan.The Origin of East Asian M dhyamakaEast Asian Mdhyamaka was es
3、tablished and had its name in the light of NagarjunasMulamadhyamakakarika,Dvdaanikya stra,and Aryadevas Sata-sastra,which weretranslated into Chinese by Kumrajva in Caotang Temple in Changan.The first ancestor of East Asian Mdhyamaka in India was Nagarjuna,and secondwas Aryadeva.Nagarjuna is the fir
4、st important Mahayana Buddhist scholar after the BuddhaNirvana.His works such as Mulamadhyamakakarika and Dvdaanikya stra play a rolein the theory of exploitative origin,and establish a firm theoretical foundation of Mahayana.Nagarjuna passed his theory to his disciple Aryadeva,who gained the essent
5、ials andwrote Sata-sastra,which greatly promoted the doctrine of Nagarjuna.Master Kumrajva arrived in Changan in the 3rd year of Hongshi,later Qin Dynasty,which is 401 AD.He translated a mass of Buddhist Classics with the disciples in CaotangTempleofXiaoyaoGardeninLateQin,amongwhichthe3classicsMulam
6、adhyamakakarika,DvdaanikyastraandSata-sastrawereenergeticallycarried forward by his disciples Daosheng and Sengzhao and formed the early East AsianMdhyamaka.Master Jizang is the most famous eminent monk in East Asian Mdhyamaka duringChen and Sui Dynasty.He had a lot of masterpieces and his theory wa
7、s very delicate.East Asian Mdhyamaka was officially established by him.Dependent arising and emptiness in natureThetheoryofEastAsianMdhyamakacanbesummarizedintoeightcharacters,which are“Yuan Qi Xiong Kong,Po Xie Xian Zheng”（literally:dependentarising and emptiness in nature,destroy evil and manifest
8、 righteousness）East Asian Mdhyamaka assumes that everything has its own law in the world,whicharederivedfromallkindsofcauses.ThisiscalledPrattyasamutpda.AsPrattyasamutpda,itwontexistwithoutallthecauses,whichiscallednyat(emptiness).Taking table as an example,Where is table from?Timber.Where is timber
9、 from?Bigtrees.Where are big trees from?Small trees.Where are small trees from?Seeds.It takessun,air,dirt,water,and all kinds of conditions for seeds to grow into big trees.Timberneeds to be designed and fabricated to become a table.Therefore,they can be made into chairs and stools when causes are d
10、ifferent.So what we see in a table are all thecombinations of conditions.As Prattyasamutpda,it is emptiness.The Existing Phase and Empty NatureIn order to demonstrate this theory,East Asian Mdhyamaka established theoriesof“absolute truth and relative truth,and“the middle way of the eight negations”.
11、From the angle of sajvrti-satya(relative truth),do things exist in Prattyasamutpda?Yes From the angle of Paramartha,the nature of all laws is empty.That is to say,it exists in its phrase,but when you view it in its nature,it is empty.Thisis called the Existing Phase and Empty Nature.The fundamental
12、theory of East Asian Mdhyamaka is Prajna,which is the keyideology in Buddhism.Its essence is the theory of emptiness.East Asian Mdhyamaka believes that the reason why we suffer from all the pain inlife is because we are too addicted to the existence in the world We cant look through theappearance to
13、 see the emptiness behind it.So what are the biggest characteristics and problems of ordinary people?It is theobsession on appearance,and the refusal to realize ones error.Ordinary people areaddicted to the appearance by holding it tight and never letting go.What enlightened see is the fact that:Eve
14、rythingEverythingin inappearanceappearanceis isall alldeceptiondeception！（！（DiamondDiamondSutraSutra）As long as you understand emptiness,you are the enlightened person on the otherside of the river.So do you want to be an ordinary person or a Buddha?What is thedifference between situating at this si
15、de and the other side of the river?It is between onethought.So this crucial thought is whether you focus on the appearance or stay away fromit.If you are obsessed with the appearance,you will be an ordinary person;while if you stayaway from it,you will become a complete enlightened person.If you wan
16、t to stay awayfrom the appearance,you have to experience the wisdom of dependent arising andemptiness in nature.Abolishing the two persistencesMaster Jizang said,AbolishingAbolishingthetheevilevilis isto tosavesavethethefallingfallinghumans,humans,revealingrevealingthetherightnessrightnessis isto to
17、transmittransmitMahMah y y nanaBuddhism.(Buddhism.(profoundprofoundmeaningmeaningofofthethethreethreetreatisestreatisesvolumevolume1 1)Abolishing the evil is to save the falling humans,and revealing the rightness is totransmit Mahyna Buddhism.East Asian Mdhyamaka believes that all things are born an
18、d die in an instant,andthat everything is unpredictable,and all the laws are selfless.However,all the living humans think that those things never change.So he isdesperate for money,beauty,and reputation.He creates all kinds of evils.He experiencesall lives,circulates in the sea of pain without moksa
19、.So when we are clinging on to all thephenomena in the world,there will be all kinds of evil perceptions and opinions.Therefore,in order to abolish this evil opinion,you have to experience the emptiness and uncertaintywithin everything.We can get out of the circulation of life,and gain the enlighten
20、mentcompletely when we abolish the evil opinions.There are mainly two kinds of persistence tobe abolished in Buddhism,one is atma-graha,the other is dharma-graha.What is atma-graha?It means egocentrism.It is a self-orientated persistence.So we can usea Chinese ancient joke about a police officer and
21、 a monk todemonstrate the metaphor of abolishing atma-graha.A police officer and a monkThere was a monk who committed a crime.The government sent a police officer toescort him to the exile.This monk wanted to escape halfway,so he thought hard to come up ideas to cottonup to the police.The monk bough
22、t some meat and good wine and said,I will treat you welland thank you.So,the police officer got drunk.The monk seized the chance and shaved allthe hair of the police officer immediately.He changed his clothes with the police officer andput shackle around his neck.Then he escaped in the mid of the ni
23、ght.The police woke up the next morning and searched the house for 3 times in andout.Hmm,why is the monk missing?He was panicked.Later,he looked at himself and sawhimself wearing the monks clothes and wearing shackle on his neck.He then touched hishead and said,oh,its bold.So,he seemed to understand
24、 suddenly and said,here is themonk.He treated himself as the monk.Then the new problem occurredIf the monk is here,then where did I go?This story reveals an idea that we will lose ourselves if we are blinded by the fakeappearance.This clothes or this tag is not our true selves.When we take the fake
25、asreal,the real will become fake.The metaphor of abolishing dharma-graha.There are 10 most classic metaphors inMahayana Buddhism,which are called Mahayana 10 metaphors.One of them is the thirstydear chasing the sun.The thirsty deer chasing the sunWhen we are driving under the sun in a hot day,we can
26、 see a big area of shiny pondon the asphalt road about 50 to 100 meters ahead us through the windshield.It looks likestagnant water.When we are driving under the sun in a hot day,we can see a big area of shiny pondon the asphalt road about 50 to 100 meters ahead us through the windshield.It looks li
27、kestagnant water.If you were a thirsty deer,then you wouldnt have any judgement.So you will think thatit is a pond,and you want to run to it to drink water.You run faster and faster with joy.Finallyyou die pitifully.This is the most classic metaphor in Mahayana Buddhism.lankavatara sutra said,ThereT
28、herewerewerethirstythirstydeersdeersseeingseeingthethereflectionreflectionofofthethesunsunthinkingthinkingit itwaswaswater.water.SoSotheytheychasedchasedit ithappilyhappilywithoutwithoutknowingknowingthatthatwaswasnotnotwater.water.What is yangyan?Yangyan is similar to the ponding that we see on the
29、 driving road insummer.In the vast field,the sun was reflected by the dust,and it looked like a pond of waterfrom afar.The thirsty deer saw it and thought it was water,so it ran towards it crazily.It randesperately,and finally died from exhaustion.The thirsty deer chasing the sun vividly demonstrate
30、s that you will be in extremedanger if you have the greedy idea to chase the illusory things.So our persistence towards the illusory world is like the deer chasing the sun.We mustabolish the persistence on the outside world,so as to get on the right track.Bai Juyi wrotein the poem Reading the Script
31、ure,HowHowcancanthetheillusoryillusoryflowersflowersgrowgrowfruits,fruits,andandhowhowcancanweweseeseefishfishin inthethefakefakewater?water?The illusory flowers cannot grow fruits.Similarly,how can you find the real fish in thefake water?The theory of East Asian Mdhyamaka has a strong speculative c
32、olor and theoreticalheight.There was no successor after Master Jizang.East Asian M dhyamaka quicklydeclined in a short time.It focused on arguments and ignored practices.After Zen was popular,many mastersof East Asian M dhyamaka were transferred into Zen.After the Great Anti-BuddhistPersecution,East
33、 Asian M dhyamaka gradually disappeared in China.Although it wasgradually weakened in Mid-Land,but Master Huiguan,the disciple of Jizang,transmittedEast Asian Mdhyamaka to Japan,and it was spread in Japan for a long time.It can be said that the depth of thought reached by East Asian M dhyamaka wasun
34、precedented.It not only enriched the Buddhist culture but also left an important culturalheritage.Till today,the thought“Dependent arising and emptiness in nature emphasizedby East Asian M dhyamaka is still the core of prajna,which shines with wisdom,canbecomes an important connotation that Buddhism contributes to Chinese traditional culture.