The way
64-665: Huaihai may refer to: Baizhang Huaihai (720–814), Chinese Zen master Huaihai Campaign , 1948–1949 military action during the Chinese Civil War Huaihai Institute of Technology , institute in Lianyungang, Jiangsu, China Huaihai opera , traditional Chinese theatre Huaihai Road , street in Shanghai, China Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with
128-508: A kind of idealism influenced by Zongmi, emphasizing what he called the "one pure formless mind". This situation led to the famous debate within the Tiantai school known as the "home mountain" ( shanjia ) vs. "off mountain" ( shanwai ) debate. "Off mountain" supporters, as they were later polemically termed, supported these new doctrines (such as the "one pure mind") claiming they were originally Tiantai doctrines, while "home mountain" supporters saw
192-718: A learned and sagacious monk who is well versed in both the theoretical and contemplative aspects of medieval Chinese Buddhism . Here we encounter Baizhang as a teacher of a particular Chan brand of Buddhist doctrine, formulated in a manner and idiom that are unique to him and to the Hongzhou school as a whole. Nonetheless, he also comes across as someone who is cognizant of major intellectual trends in Tang Buddhism, as well as deeply steeped in canonical texts and traditions. His discourses are filled with scriptural quotations and allusions. He also often resorts to technical Buddhist vocabulary, of
256-501: A monks hall, an innovation which became typical for Chán: During periods of ascetic practice the monks would sleep on the same straw mat on which they sat in meditation and on which, according to defined ritual, they took their meals. Both the lifestyle Pai-chang spelled out as well as the architectural form of his monastery became models for later Zen monasteries". Some believe these rules developed much later in Chan history, and are agreed by
320-532: A relative sense. Ultimately, the Lotus Sutra's Subtle Dharma is "not established in comparison to anything else, for there is nothing outside it to which it might be compared." From this absolute perspective, the Lotus Sutra's One Vehicle is "open and integrated" according to Zhiyi, and includes all other Buddhist teachings and skillful means. From the ultimate point of view, all distinctions of "true" and "provisional" are dissolved since all teachings are expressions of
384-446: A single integrated reality. Swanson also notes that various scholars have criticized Zhiyi for adding a third "truth", when no Indian author explains Madhyamaka this way. However, according to Swanson, the major point of Zhiyi's analysis is that reality is a single integrated truth (which may be explained with two or three aspects). As such, it is not a deviation from classical Madhyamaka according to Swanson. Swanson thinks that one of
448-536: A student of Miaofeng, was also another important figure who wrote a work entitled "On Nature Including Good and Evil" which presents his ideas on doctrinal classification, the principle of nature-inclusion, and the practice of the Dharma-gate of inherent evil attempting to harmonize these with Confucianism and the thought of the Śūraṃgama Sūtra. Chuandeng was also instrumental in rebuilding Gaoming monastery which had been abandoned by this time. Tianxi Shoudeng (1607–1675)
512-568: Is "the earliest attempt at a thoroughgoing Sinitic reworking of the Indian Buddhist tradition ." According to Paul Swanson, scholar of Buddhist studies , Tiantai Buddhism grew to become "one of the most influential Buddhist traditions in China and Japan." The name of the school is derived from the fact that Zhiyi lived on Tiantai Mountain , which then became a major center for the tradition. Tiantai in modern simplified Chinese means "platform of
576-434: Is also a key text. Tiantai is often termed the ‘Four Sutras One Treatise School’ (四経一論) because of the strong influence of these texts on the tradition. Apart from these, other classic Mahayana sutras are also important in Tiantai. The Avataṃsaka Sūtra is also very highly regarded in Tiantai and it is seen as one of the subtlest and deepest sutras and to belong to the class of "complete" teachings. The Vimalakīrti Sūtra
640-497: Is also an influential tradition which branched off from Tiantai during the 9th century, and played a major role in the development of Japanese Buddhism . A Korean offshoot , the Cheontae school , was also established during the 12th century. Furthermore, Tiantai (and its offshoots) were very influential in the development of other forms of East Asian Buddhism, such as Chan and Pure Land . Unlike earlier schools of Chinese Buddhism ,
704-473: Is also called "the truth of one reality", as well as "emptiness" (空 kong ), " Buddha-nature " (佛性 fóxìng ), Thusness (Skt. tathātā, 如如 ruru), tathāgatagarbha (如来藏 rulaizang), and the Dharmadhatu (法界 fajie). According to Paul Swanson, this doctrine arose from the need to make explicit the relationship between the first and second truths of classical Indian Mahayana (an issue which also may have led to
SECTION 10
#1732848858277768-541: Is also seen as an important sutra in Tiantai. Zhiyi wrote a commentary on this sutra, the Wuimo yiji ( 維摩義記 T1776). Indeed, the Tiantai school's study makes use of numerous sources. As noted by Donner and Stevenson: When we examine the early [Tiantai] exegetical and textual record, we find that [Zhiyi] and his successors compiled treatises…for any number of sūtras other than the Lotus, including such long-standing Chinese favorites as
832-490: Is an East Asian Buddhist school of Mahāyāna Buddhism that developed in 6th-century China . Tiantai Buddhism emphasizes the "One Vehicle" ( Ekayāna ) doctrine derived from the Lotus Sūtra as well as Mādhyamaka philosophy , particularly as articulated in the works of the 4th patriarch Zhiyi (538–597 CE). Brook Ziporyn, professor of ancient and medieval Chinese religion and philosophy , states that Tiantai Buddhism
896-505: Is because Sakyamuni Buddha and any other Buddha's meritorious qualities in their practice leading to enlightenment and in the resultant realization do not reject anything, instead embracing all. In the Tiantai terminology, the Buddha and all beings mutually include, inter-pervade, and are identical to each other. Zhanran writes: "Every blade of grass, tree, pebble, and particle of dust is perfectly endowed with buddha nature ...The practitioner of
960-501: Is one of the cornerstones of Chan soteriology . Since the essence of reality cannot be captured or conveyed via the mediums of words and letters, according to Baizhang it is pointless to get stuck in dogmatic assertions, or to attach to a particular doctrine or practice. Like everything else, the various Chan (or more broadly Buddhist) teachings are empty of self-nature. They simply constitute expedient tools in an ongoing process of cultivating detachment and transcendence that supposedly free
1024-505: Is the 'locus classicus' of the doctrine of "the Buddha-nature of Insentient Beings." According to Shuman Chen, Zhanran: provides his rationale primarily from the perspective of the all-pervasive quality of Buddha-nature, which he considers synonymous with suchness. This rationale indicates that external tangible objects like water, buildings, and flora, formless sounds and smells, and internal thoughts or ideas all possess Buddha-nature. This
1088-405: Is the ineffability or indescribability of reality. Ultimate reality cannot be predicated in terms of conventional conceptual categories, as it transcends the familiar realm of words and ideas. Nonetheless, it can be approached or realized—as it truly is, without any accretions or distortions—as it manifests at all times and in all places. That is done by means of intuitive knowledge, whose cultivation
1152-513: Is traditionally taken to be the first patriarch of the Tiantai school. Madhyamaka works associated with Nāgārjuna like the Chung lun (" Madhyamakaśāstra "; Taishō 1564) and the Dà zhìdù lùn (T. no. 1509) are important sources for the Tiantai school. The sixth century dhyāna master Huiwen ( Chinese : 慧文 ) is traditionally considered to be the second patriarch of the Tiantai school. Huiwen studied
1216-752: The Lotus Sūtra ( Saddharmapuṇḍarīka Sūtra ) as the main basis, the Mahāprajñāpāramitāupadeśa of Nāgārjuna as the guide, the Mahāyāna Mahāparinirvāṇa Sūtra as the support, and the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra (The Prajñāpāramitā Sūtra in 25,000 Lines) for methods of contemplation. The “Book of the Original Acts that Adorn the Bodhisattva,” ( Pusa yingluo benye jing T. 24, No. 1485)
1280-545: The Faxiang school and the Tiantai school concerning the notion of universal Buddhahood were particularly heated, with the Faxiang school asserting that different beings had different natures and therefore would reach different states of enlightenment, while the Tiantai school argued in favor of the Lotus Sutra teaching of Buddhahood for all beings. Zhanran's view of Buddha nature was expanded in his Jingangpi or "Diamond Scalpel," which
1344-619: The Heze school ). Daosui ( Chinese : 道邃; pinyin : Dàosuì ), is important because he was the primary teacher of Saichō , the founder of the Japanese Tiantai tradition (known in Japanese as Tendai ). Other Tiantai syncretists include Deshao (881–972) who was associated with the Fayen branch of Chan and his student Yongming Yenshou (954–974) who attempted to unify Tiantai, Huayen and Yogacara teachings under
SECTION 20
#17328488582771408-550: The Song dynasty . As Mario Poceski writes, the earliest strata of sources (such as the Baizhang guanglu 百丈廣錄 ) about this figure provide a "divergent image of Baizhang as a sophisticated teacher of doctrine, who is at ease with both the philosophical and contemplative aspects of Buddhism." Poceski summarizes this figure thus: The image of Baizhang conveyed by the Tang-era sources is that of
1472-637: The Wild fox koan . Baizhang is also given a particularly unique role in that he is also seen as the creator of a new pattern of Chan monastic life, and thus developing the first truly independent Chan monastery. This Chan monasticism included periods of work and farming, something which was traditionally not acceptable in Buddhist monasticism, but which allowed the Chan communities to be self-sufficient. However, Poceski notes that "on closer inspection Baizhang’s assumed innovations turn out not to be revolutionary or unique to
1536-519: The "Lotus Samādhi ", indicating enlightenment and Buddhahood . He authored the Ta Ch'eng Chih Kuan ( Mahāyāna-śamatha-vipaśyanā ). Huisi then transmitted his teachings to Zhiyi ( Chinese : 智顗 , 538-597), traditionally figured as the fourth patriarch of Tiantai, who is said to have practiced the Lotus Samādhi and to have become enlightened quickly. He authored many treatises such as explanations of
1600-573: The Buddha's Mind-seal as an effort to defend the Tiantai tradition against Chan critiques. The Ming Dynasty saw further religious revivals among the major Chinese Buddhist schools, including Tiantai, particularly under the reign of the Buddhist friendly Wanli Emperor. One of the main figures of the Ming Tiantai Buddhist revival is Miaofeng Zhenjue (1537–1589), who lectured widely and whose students revived ancestral Tiantai monasteries such as Gaoming and Ayuwang. Youxi Chuandeng (1554–1628),
1664-418: The Buddhist texts, and especially systematic manuals of various lengths which explain and enumerate methods of Buddhist practice and meditation. The above lineage was proposed by Buddhists of later times and do not reflect the popularity of the monks at that time. Scholars such as Paul L. Swanson consider Zhiyi ( Chinese : 智顗, 538–597 CE) to have been the major founder of the Tiantai school as well as one of
1728-740: The Chan path of practice and realization, therefore, does not involve the attainment of some particular ability or knowledge. Rather, in Baizhang’s text it is depicted as a process of letting go of all views and attachment that interfere with the innate human ability to know reality and experience spiritual freedom. One of his doctrinal innovations is what are called the “three propositions” ( sanju ), which are three distinct stages of spiritual realization or progressive ways of knowing: Baizhang's teachings and sayings have been translated by Thomas Cleary in Sayings and Doings of Pai-Chang . Baizhang also features in
1792-545: The Chan school." According to traditional Chan/Zen accounts, Baizhang established an early set of rules for Chan (Chinese Zen ) monastic discipline, the Pure Rules of Baizhang ( Chinese : 百丈清規 ; pinyin : Bǎizhàng qīngguī ; Wade–Giles : Pai-chang ch'ing-kuei ; Korean : 백장청규 ) It was practiced in Ta-chih shou-sheng ch'an-ssu (Jp. Daichijusho-zenji), founded by Baizhang. This monastery contained
1856-468: The One Vehicle or ekayāna (traditional Chinese: 一乘; pinyin: yīchéng ). This doctrine provided a unifying and inclusive framework which could be used to understand all Buddhist teachings. According to Jacqueline Stone , Zhiyi's view of the One Vehicle of the Lotus Sutra is that conventionally, it is "subtle" and "wonderful" in comparison with lesser teachings which are coarse. However this is only true in
1920-671: The Tang into the Five Dynasties and Northern Song, an age marked internally by the deterioration of distinctive Tiantai ideas and marked externally by the loss of crucial texts and monastic institutions, especially after the persecution of 845 (a period that saw the increased influence of Chan)." During this period, Huayan and Chan influences made strong inroads into Tiantai thought. Zhanran's disciple and seventh patriarch Daosui, and syncretic figures such as Zhi Yuan (768–844) and Daochang Ningfen all combined Tiantai with Chan ideas (particularly of
1984-617: The Tiantai lineage into the PRC era. During the Chinese Civil War, various dharma heirs of Dixian moved to Hong Kong , including Tanxu and Baojing. They helped establish the Tiantai tradition in Hong Kong, where it remains a strong living tradition today, being preserved by their dharma heirs. Baojing's dharma heir, Jueguang, helped establish the Guanzong Temple in Hong Kong and transmitted
Huaihai - Misplaced Pages Continue
2048-450: The Tiantai school also created its own meditation texts which emphasize the principles of śamatha and vipaśyanā. Of the Tiantai meditation treatises, Zhiyi's Concise Śamatha-vipaśyanā (小止観), Mahā-śamatha-vipaśyanā (摩訶止観), and Six Subtle Dharma Gates (六妙法門) are the most widely read in China. Rujun Wu identifies the work Mohe Zhiguan of Zhiyi as the seminal meditation text of the Tiantai school. The Major Tiantai treatises studied in
2112-497: The Tiantai school became one of the leading schools of Chinese Buddhism , with numerous large temples supported by emperors and wealthy patrons. The school's influence waned and was revived again through the Tang dynasty and also rose again during the Song dynasty . Chinese Tiantai remains a living tradition to this day, being particularly strong in Hong Kong . The Japanese Tendai school
2176-536: The Tiantai school was entirely of Chinese origin. The schools of Buddhism that had existed in China prior to the emergence of the Tiantai are generally believed to represent direct transplantations from India , with little modification to their basic doctrines and methods. However, Tiantai grew and flourished as a native Chinese Buddhist school under the 4th patriarch, Zhiyi , who developed an original and extensive Chinese Buddhist system of doctrine and practice through his many treatises and commentaries. The main center of
2240-518: The Vimalakīrti, Nirvāṇa, Suvarṇaprabhāsa, and various Pure Land sūtras. Not only is there no evidence that one particular scripture was consistently promoted over others, but [Tang]-period sources indicate that the spiritual descendants of [Zhiyi] realigned [Taintai] doctrine freely in order to accommodate whatever sūtra caught their fancy. In addition to its doctrinal basis in Indian Buddhist texts,
2304-521: The beginning of the Tang and thus suffered because of its close relationship with the house of Sui. After Zhiyi, Tiantai was eclipsed for a time by newer schools such as the East Asian Yogācāra ( Fǎxiàng-zōng ), and Huayan schools , until the 6th patriarch Jingxi Zhanran (711–782) revived the school and defended its doctrine against rival schools such as the Huayan and Faxiang. The debates between
2368-405: The development of Yogacara's "three natures"). Zhiyi developed his theory of a threefold truth by drawing on Nāgārjuna's Mūlamadhyamakakārikā , which explains the two truths as: "We state that whatever is dependent arising, that is emptiness. That is dependent upon convention. That itself is the middle path" (MMK, XXIV.18). Swanson states that this doctrine is a way of expressing three aspects of
2432-568: The following: While the threefold truth can be explained conceptually in this way, for Zhiyi, the highest and most subtle meaning of the threefold truth is ultimately indescribably and beyond words. It is also fully integrated and inclusive of all the Buddhadharma and of all mundane and ultimate truths as well. According to Zhiyi, "the supreme truth of the middle path" is "the reality of non-duality ", as well as "the enlightened perception of all Buddhas and bodhisattvas." Zhiyi also states that it
2496-409: The greatest Chinese Buddhist philosophers. He was the first to systematize and popularize the complex synthesis of Tiantai doctrine as an original Chinese tradition. Zhiyi analyzed and organized all the Āgamas and Mahayana sutras into a system of five periods and eight types of teachings. For example, many elementary doctrines and bridging concepts had been taught early in the Buddha's advent when
2560-431: The kind one usually finds in the texts of philosophically oriented schools of Chinese Buddhism such as Huayan , Faxiang , and Tiantai . Here the primary mode in which Baizhang communicates his teachings is the public Chan sermon, presented in the ritual framework of “ascending the [Dharma] hall [to preach]” ( shangtang ). Regarding his teachings, Poceski notes : A central idea that infuses most of Baizhang’s sermons
2624-565: The lineage to numerous monks from Korea, Indonesia, Singapore, Taiwan and mainland China. Tanxuan's heir, Yongxing, founded Xifang Temple in Hong Kong as well as various temples in Malaysia and the United States (as well as the Texas Buddhist association and its Jade Buddha Temple). Furthermore, other monks from this lineage have helped to reintroduce the Tiantai tradition from Hong Kong back to
Huaihai - Misplaced Pages Continue
2688-499: The main reasons for this development is that it was a useful device for undoing Chinese misunderstandings of the two truths (such as seeing them as referring to being and non-being, to two separate levels of reality or to an essential reality and its functions ). The Threefold Truth may be contemplated independently as the "three contemplations", an important theme in Zhiyi's Mo ho chi kuan . The threefold contemplation, also described as
2752-499: The mind of mistaken views and distorted ways of perceiving reality; to put it differently, they belong to the well-known Buddhist category of “skillful means” ( fangbian , or upāya in Sanskrit). Holding on rigidly or fetishizing a particular text, viewpoint, or method of practice—even the most profound and potent ones—can turn out to be counterproductive, as it becomes a source of attachment that impedes spiritual progress. The perfection of
2816-458: The mind. The school is largely based on the teachings of Zhiyi, Zhanran , and Zhili , who lived between the 6th and 11th centuries in China. These teachers took an approach called "classification of teachings" ( panjiao 判教) in an attempt to harmonize the numerous and often contradictory Buddhist texts that had come into China. This was achieved through a particular interpretation of the Lotus Sūtra . The Indian Buddhist philosopher Nāgārjuna
2880-665: The monks Taixu and Hsu Yun . As the Zen monks farmed, it helped them to survive the Great Anti-Buddhist Persecution . These rules are still used today in many Zen monasteries. From this text comes the well-known saying " A day without work is a day without food " (一日不做一日不食 "One day not work, one day not eat"). Tiantai Tiantai or T'ien-t'ai ( Chinese : 天台 ; pinyin : PRC Standard Mandarin: Tiāntāi, ROC Standard Mandarin: Tiāntái, Wu Taizhou dialect (Tiantai native language): Tí Taî )
2944-404: The original Tiantai view as different and superior to this new view influenced by Chan and Huayan doctrines (especially by Zongmi 's works). The most eminent figure during this debate was Patriarch Siming Zhili (960–1028), who wrote various commentaries on Zhiyi's works and defended the "Home mountain" view. Zhili's major criticisms included attacking Chan's failure to understand the necessity of
3008-536: The orthodox Tiantai canon during the Song dynasty . Ciyun Zunshi (964–1032) was another important figure in this second Tiantai revival. His work focused on the promotion of rituals for lay Buddhists and worked on converting the populace away from using blood, meat and alcohol for funerary and ancestral rites. Ciyi also promoted the practice of adopting local Chinese deities and spirits into the Buddhist religion as "vassals" or "retainers" and strongly promoted repentance rituals. These two figures were also associated with
3072-408: The perfect teaching, from beginning to end, knows that ultimate principle is nondual and that there are no objects apart from mind. Who then is sentient? What then is insentient? Within the assembly of the Lotus, there is no discrimination." After Zhanran, Tiantai declined once again. Brook Ziporyn writes that this period has been seen as the second dark age of Tiantai, a state of crisis "extending from
3136-577: The philosophical 'crutches' introduced earlier. Zhiyi's classification culminated with the Lotus Sutra , which he held to be the supreme synthesis of Buddhist doctrine. The difference on Zhiyi's explanation to the Golden Light Sutra caused a debate during the Song dynasty . Zhiyi's Tiantai school received much imperial support during the Sui dynasty , because of this, it was the largest Buddhist school at
3200-431: The popularization of Pure Land practices through the foundation of lay societies (lotus societies, lianshe ). Tiantai monk Mao Ziyuan (1096?-1166) took this one step further by establishing what became known as the " White Lotus Society " which allowed both men and women to attend together and even to preach and be in charge of society repentance halls as married clergy. Due to the efforts of these major Tiantai figures,
3264-429: The rest of mainland China, aiding in the reconstruction of Chinese Buddhism after the reform and opening up period . The ancient Guoqing Temple at mount Tiantai , which had suffered from neglect and destruction, was renovated at the behest of Zhou Enlai . Guoqing Temple is now a major center of Chinese Tiantai Buddhism as well as remains a place of pilgrimage for Japanese Tendai Buddhists. The Tiantai school takes
SECTION 50
#17328488582773328-565: The school became one of the dominant forms of Buddhism during the Song, alongside of Chan. The defeat of the Song dynasty was a serious blow to Tiantai which suffered another setback during the Yuan dynasty which supported Tibetan Buddhism, while Chan Buddhism continued to grow in popularity while attacking the legitimacy of other schools. This period saw the Tiantai figure Huxi Huaize (fl. 1310) write his polemical treatise Record of Tiantai's Transmission of
3392-503: The school was located in Zhejiang province's Tiantai Mountain , which also gives the school its name. Over time, the Tiantai school became doctrinally broad, able to absorb and give rise to other movements within Buddhism, though without any formal structure. The tradition emphasized both scriptural study and meditative practice, and taught the rapid attainment of Buddhahood through observing
3456-514: The service of ideals and metaphysical conclusions that are rooted deeply in the indigenous philosophical traditions ." The Tiantai school's main philosophical principle is The Threefold Truth (emptiness, existence, and the middle; 空假中 kong, jia, zhong ). According to Paul Swanson, this is the "central insight" around which the Tiantai system revolves. This view was developed by Zhiyi's reading of Nāgārjuna's Madhyamaka philosophy, especially its doctrine of two truths . The Threefold Truth comprises
3520-409: The sky"; however, according to traditional Chinese sources such as Zhanran , the 'tai' refers to stars previously worshipped on the mountain (i.e. Santai .) Zhiyi is also regarded as the first major figure to form an indigenous Chinese Buddhist system. Tiantai is sometimes also called " The Lotus School ", after the central role of the Lotus Sūtra in its teachings. During the Sui dynasty ,
3584-466: The threefold cessation and insight, consists of what Zhiyi calls a "graded contemplation": There are different levels of subtlety of this threefold contemplation, the deepest of which is when all three aspects are contemplated as a simultaneously non-dual unity which according to Zhiyi is when all three aspects are "present in one thought" (一心) which is "beyond conceptual understanding". According to Chappell: The first contemplation involves moving from
3648-963: The title Huaihai . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Huaihai&oldid=856572339 " Category : Disambiguation pages Hidden categories: Short description is different from Wikidata All article disambiguation pages All disambiguation pages Baizhang Huaihai The "goal" Background Chinese texts Classical Post-classical Contemporary Zen in Japan Seon in Korea Thiền in Vietnam Western Zen Baizhang Huaihai ( Chinese : 百丈懷海 ; pinyin : Bǎizhàng Huáihái ; Wade-Giles : Pai-chang Huai-hai ; Japanese : Hyakujō Ekai ) (720–814)
3712-551: The tradition are the following works of Zhiyi: The Three Great Tiantai Treatises: The Five Lesser Tiantai Treatises: David Chappell lists the most important Tiantai teachings as being The Threefold Truth and the corresponding Threefold Contemplation, The Fourfold Teachings, The Subtle Dharma, and The Non-conceivable Discernment (or the "Inconceivable Mind"). Brook Ziporyn writes that Tiantai's "rigorous theoretical edifice" uses "modes of argumentation and praxis that are derived squarely from Indian Buddhism " but applies these "in
3776-433: The use of words and scriptural study as part of practice as well as criticizing Zongmi's view of a pure mind as the buddha-nature, arguing instead that the "three truths" as taught by Zhiyi are the ultimate reality. For Zhili, mind or consciousness has no special status relative to other types of dharmas, such as physical matter. Over time, Zhili's "home mountain" view turned out to be victorious, and his works became part of
3840-409: The vast majority of the people during his time were not yet ready to grasp the 'ultimate truth'. These Āgamas were an upaya , or skillful means - an example of the Buddha employing his boundless wisdom to lead those people towards the truth. Subsequent teachings delivered to more advanced followers thus represent a more complete and accurate picture of the Buddha's teachings, and did away with some of
3904-409: The works of Nāgārjuna, and is said to have awakened to the profound meaning of Nāgārjuna's words: "All conditioned phenomena I speak of as empty, and are but false names which also indicate the mean." Huiwen later transmitted his teachings to Chan master Nanyue Huisi ( Chinese : 南嶽慧思 , 515-577), who is traditionally figured as the third patriarch. During meditation, he is said to have realized
SECTION 60
#17328488582773968-569: The world of provisionality to seeing its emptiness, which is a different process from the second contemplation in which we move beyond emptiness and back into an acceptance of the role of provisional existence. Only in the third contemplation do we find the balance involving the previous two insights based on the Middle Path of the One Mind. A central doctrine of Tiantai is the Lotus Sutra ' s doctrine of
4032-409: Was a Zen master during the Tang dynasty . A native of Fuzhou , he was a dharma heir of Mazu Daoyi ( Wade-Giles : Ma-tsu Tao-i ). Baizhang's students included Huangbo , Linji and Puhua . Hagiographic depictions of Baizhang depict him as a radical and iconoclastic figure, but these narratives derive from at least a century and a half after his death and were developed and elaborated during
4096-645: Was one of the most influential teachers and exegetes of Tiantai during the Qing Dynasty . The most influential figure in modern Tiantai, who carried the Tiantai lineage (specifically the Lingfeng lineage) from the late Qing into the 20th century was Dixian. His student, the monk Tanxu (1875 – 1963), is known for having rebuilt various temples during the Republican era (such as Zhanshan temple in Qingdao ) and for preserving
#276723