Bahuśrutīya ( Sanskrit : बहुश्रुतीय) was one of the early Buddhist schools , according to early sources such as Vasumitra , the Śāriputraparipṛcchā , and other sources, and was a sub-group which emerged from the Mahāsāṃghika sect.
23-574: The name Bahuśrutīya means literally "those who have heard much," meaning "well-learned." The Chinese translation for the name of this sect, Duowen Bu (多聞部), literally the "much-heard sect," also corresponds to this etymology. Vasumitra's history, the Samayabhedoparacanacakra , records the following explanation of the name and characteristics of the Bahuśrutīya sect: Paramārtha , a 6th-century monk from Ujjain in central India , wrote that
46-667: A progression of twenty-seven stations for cultivating realization, based upon the teachings of the Tattvasiddhi Śāstra . The Tattvasiddhi School took Harivarman as its founder in India, and Kumārajīva as the school's founder in China. The Satyasiddhi School is counted among the Ten Schools of Tang Dynasty Buddhism. From China, the Satyasiddhi School was transmitted to Japan in 625 CE, where it
69-800: The Hīnayāna and Mahāyāna teachings. According to Paramārtha, the Bahuśrutīya school was formed in order to fully embrace both "conventional truth" and "ultimate truth." According to Sree Padma and Anthony Barber, the Bahuśrutīya understanding of this full exposition included the Mahāyāna teachings. According to Vasumitra, the Bahuśrutīyas considered the Buddha's teachings of impermanence, suffering, emptiness, anātman , and Nirvāṇa to be supramundane, while his expositions on other subjects were to be considered mundane. K. Venkata Ramanan writes: The credit of having kept alive
92-618: The Bahuśrutīya school, but the Tattvasiddhi contains teachings more similar to those of the Sautrāntika Sarvāstivādins . This abhidharma is now contained in the Chinese Buddhist canon in sixteen fascicles ( Taishō Tripiṭaka 1646). Paramārtha cites this abhidharma text as containing a combination of Hīnayāna and Mahāyāna doctrines, and Joseph Walser agrees that this assessment is correct. Ian Charles Harris also characterizes
115-514: The Mahāsāṃghika school those who propagated these teachings, and others who did not propagate them. The former formed a separate school called "Those who have heard much" (Bahuśrutīya). [...] It is from this school that there has come the Satyasiddhiśāstra . That is why there is a mixture of ideas from the Mahāyāna found there. The translator Paramārtha wrote that the Bahuśrutīyas accepted both
138-506: The age of 18, he became the provincial martial arts champion after studying several Chinese martial arts including swordsmanship with the jian . Nan studied social welfare at Jinling University (now merged with Nanjing University ), and later went on to teach at the Republic of China Military Academy in Nanjing . In the late 1930s at the age of 21 years, Nan became a military commander at
161-502: The age of 94 on Sept. 29th, 2012 in Suzhou , China. Nan Huai-Chin was born March 18, 1918, to a scholar-official family in Yueqing county, Wenzhou city, Zhejiang province. In his youth, Nan received a classical education that included various Confucian and Daoist works, as well as traditional Chinese medicine , literature , calligraphy , poetry , and other subjects. In his youth at
184-598: The age of 94 on September 29, 2012. In Wujiang District, Suzhou , in 2006, Nan founded the 200-acre (0.81 km ) Taihu Great Learning Center ( 太湖大學堂 ), which contains the Wujiang Taihu International School. The school curriculum is meant to combine the best approaches of traditional China and the West. It has unique emphases such as meditation , ethics and etiquette , traditional Chinese medical theory , and Chinese and English recitation. The name of
207-582: The border regions of Sichuan , Xikang , and Yunnan during the Second Sino-Japanese War . There, he led a local group of 30,000 men against the Japanese invasion. While still young, Nan left his military career so that he could commit himself fully to his study of Buddhism and to meditation . In 1942 at age 24, he went on a three-year meditation retreat in the Emei Mountains . It is said that it
230-575: The early 1990s, Nan changed his place of residence from Taiwan to Hong Kong . Some secret cross-strait meetings were held at Nan's private residence in Hong Kong. In January 1992, Nan signed a contract with the Chinese government and invested 92 million RMB in the Jinhua–Wenzhou Railway , which is the first joint-stock railway in China. In 2004, Nan returned to the mainland near Suzhou. Nan died at
253-476: The emphasis on the ultimacy of the unconditioned reality by drawing attention to the non-substantiality of the basic elements of existence ( dharma-śūnyatā ) belongs to the Mahāsāṃghikas. Every branch of these clearly drew the distinction between the mundane and the ultimate, came to emphasize the non-ultimacy of the mundane and thus facilitated the fixing of attention on the ultimate. The Bahuśrutīyas distinguished
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#1732859342702276-680: The formation of its own school of Buddhism in China, the Tattvasiddhi School , or Chéngshí Zōng (成實宗), which was founded in 412 CE. As summarized by Nan Huai-Chin : Various Buddhist schools sprang to life, such as the school based on the three Mādhyamaka śāstras, the school based on the Abhidharmakośa , and the school based on the Satyasiddhi Śāstra . These all vied with each other, producing many wondrous offshoots, each giving rise to its own theoretical system. The Tattvasiddhi School taught
299-414: The founder of the Bahuśrutīya sect was named Yājñavalkya. In Paramārtha's account, Yājñavalkya is said to have lived during the time of the Buddha, and to have heard his discourses, but was in a profound state of samādhi during the time of the Buddha's parinirvāṇa . After Yājñavalkya emerged from this samādhi 200 years later, he discovered that the Mahāsāṃghikas were teaching only the superficial meaning of
322-591: The mainland and Taiwan. Thomas Cleary , who has translated several of his books into English, has written the following about Nan's works and methodology: There is no question that Master Nan's work is a cut above anything else available from modern authors, either academic or sectarian, and I would like to see his work gain its rightful place in the English speaking world. ... [His] studies contain broad learning in all three main traditions of Chinese thought, Confucian, Taoist, and Buddhist. Although this comprehensive purview
345-421: The mundane from the transmundane teachings of the Buddha and held that the latter directly lead one to freedom from defilements. Like the other Mahāsāṃghika sects, the Bahuśrutīyas believed that arhats were fallible. The Tattvasiddhi -Śāstra , also called the Satyasiddhi Śāstra , is an extant abhidharma text written by Harivarman, a 4th-century monk from central India. Harivarman is often thought to come from
368-476: The sūtras, and he therefore founded the Bahuśrutīya sect in order to expound their full meaning. Paramārtha links the origins of the Bahuśrutīya sect to the Mahāyāna teachings: In the Mahāsāṃghika school this Arhat recited completely the superficial sense and the profound sense. In the latter, there was the sense of the Mahāyāna. Some did not believe it. Those who believed it recited and retained it. There were in
391-509: The text as a synthesis of Hīnayāna and Mahāyāna, and notes that its doctrines are very close to those in Mādhyamaka and Yogācāra works. The Tattvasiddhi includes the teaching of dharma - śūnyatā , the emptiness of phenomena. This text also mentions the existence of a Bodhisattva Piṭaka . The Tattvasiddhi Śāstra maintained great popularity in Chinese Buddhism , and even lead to
414-535: Was a Chinese Buddhist monk, religious scholar, and writer. A well-respected spiritual teacher in contemporary China, he was considered by many to be the major force in the revival of Chinese Buddhism . While Nan was regarded by many in China as one of the most influential Chan Buddhist teachers and Vajrayana teachers, particularly in the Cundī practices , he was little known outside the Chinese cultural sphere . Nan died at
437-595: Was common to the greatest minds of China since the T'ang dynasty, it is rare among scholars today. In the late 1980s and early 1990s, Nan mediated secret cross-strait communications between the mainland China and Taiwan. Two of Nan's students were close confidants of Taiwan's President Lee Teng-hui , and Nan was approached by his student Jia Yibin about creating a communication channel between Lee Teng-hui and mainland China's President Yang Shangkun . Both Jia and Nan mediated cross-straight negotiations, and successfully realized secret chamber meetings between special envoys. In
460-1193: Was known as Jōjitsu-shu (成實宗). The Japanese Satyasiddhi school is known as one of the six great schools of Japanese Buddhism in the Nara period (710-794 CE). Paramartha Too Many Requests If you report this error to the Wikimedia System Administrators, please include the details below. Request from 172.68.168.132 via cp1112 cp1112, Varnish XID 390426201 Upstream caches: cp1112 int Error: 429, Too Many Requests at Fri, 29 Nov 2024 05:49:02 GMT Nan Huai-Chin The way The "goal" Background Chinese texts Classical Post-classical Contemporary Zen in Japan Seon in Korea Thiền in Vietnam Western Zen Nan Huai-Chin ( simplified Chinese : 南怀瑾 ; traditional Chinese : 南懷瑾 ; pinyin : Nán Huáijǐn ) (March 18, 1918 – September 29, 2012)
483-490: Was one of the few multidisciplinary experts in the world to be versed in the cultivation schools of Confucianism, Daoism, Tibetan Buddhism, and Chan Buddhism. Nan's Dharma name was Tōngchán (通禪). Following the revolution in China, Nan later moved to Taiwan in 1949 where he became a well-known university professor and author, teaching at National Chengchi University , Chinese Culture University , and Fu Jen Catholic University . His first book, The Sea of Chan (禪海蠡測),
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#1732859342702506-609: Was published in 1955, and was the first in a line of over 40 books and related materials published in his name. Nan's books have achieved a great deal of popularity in mainland China and Taiwan. In total, more than 20 million copies of his books have been sold in Chinese-speaking countries. Some of his more popular works have gone to a 20th printing in Taiwan and his works on Confucianism such as Another Critical Review of Confucius Analect (論語別裁) are used as standard university references in
529-451: Was there that he verified his experiences against the Chinese Buddhist canon . During this time, Nan's primary teacher was Yuan Huanxian (袁煥仙; 1887 – 1966). In 1945, Nan went to seek out the teachings of Tibetan Buddhism . The 9th Gangkar Rinpoche (貢噶活佛; 1893 – 1957), a high-ranking tulku of the Kagyu school, also verified Nan's experiences, giving him the title "Vajra Master." Nan
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