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CHINESE BUDDHISM

CHINESE BUDDHISM. History. Buddhism had arisen in India roughly at about the same time as Confucius Long period of development before coming to China, so theories already well-established Arrives in China c. 1 st cent. CE Mahayana form influential

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CHINESE BUDDHISM

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  1. CHINESE BUDDHISM

  2. History • Buddhism had arisen in India roughly at about the same time as Confucius • Long period of development before coming to China, so theories already well-established • Arrives in China c. 1st cent. CE • Mahayana form influential • Flourishes during chaotic time in China (3rd cent. CE) • Alien to Chinese thought: • Monasteries • Begging • Celibacy

  3. History (cont.) • Buddhism accepted after modifications and reinterpretations • E.g. mendicant could fulfill filial piety by accumulating merit for the family, performing funeral rites, etc. • Afterlife • Relatively undeveloped in Chinese thought • Karma, samsara • Cult of Buddhas and bodhisattvas

  4. Mahayana and Chinese Buddhism Mahayana had number of ways to achieve liberation (e.g. mediation, help of bodhisattva, etc.) While holding, like Theravada Buddhism, the non-existence of the ego, also speak of the phenomenal world as illusory Human Problem is ignorance of that prevents us from perceiving our Buddha-nature, thus we remain trapped in samsara

  5. Buddhist idea of purgatory expanded Trial and punishment See p. 197-198 Ludwig Mahayan (cont.)

  6. Mahayana (cont.) • Especially influential was the idea of sunyata (emptiness) • Understanding of transitory nature of the world leads to idea that nothing is a thing in itself (I.e. nothing has independent, unconditioned existence, except Nirvana and Dharma) • We observe phenomenal world and see ‘existence’ but when we achieve enlightenment we understand that at the level of absolute truth we can speak of neither existence or non-existence –a paradox • Thus there is no ultimate ‘reality’ in the phenomenal world to which we can cling

  7. Mahayana (cont.) • Ultimate level (oneness, void); relative level, differentiation • For popular religion, the buddhas and bodhisattvas become individualized deities which can be approached • Monasteries • Settled life vs. wandering mendicant

  8. Chinese Buddhist Schools • Tiantai/Tendai and • Huayan Schools • Founded 6th cent. C.E. • Both schools a synthesis and harmonization (typical of Chinese Buddhism) of Buddhist teachings and practices • Gradual, increasing revelation • Universality of Buddhist salvation based on idea that all of creation shares in the Buddha-nature • But did not come up with a way to implement this idea (see Chan Buddhism for this) • For Tianti the Lotus Sutra is the fullness of Buddha’s teaching

  9. Pure Land: Trikaya • Trikaya: Three Bodies of Buddha/Three Modes of Being • (different forms that convey Dharma) • Nirmanakaya- physical body of phenomenal world (e.g. Gotama Buddha) • Manifested body • Sambhogakaya – bliss/enjoyment body (e.g. Amithabha) • Heavenly body • Dharmakaya – truth body- embodiment of Dharma (truth) • Transcends physical and spiritual • unmanifested • Cf. Brahman

  10. Schools: Pure Land • High appeal at popular level • Most popular form of Buddhism • Especially influential scripture: Lotus Sutra • Pure Land • Realm established by bodhisattva Dharmakara (Amitabha) • Amitabha Buddha helps us who call on him in faith to be reborn there

  11. Pure Land: Amithabha • Realm of Amithabha • These kinds of realms produced by a buddha’s merit • Calling upon Amithabha’s name guarantees rebirth in his realm; ends future rebirths • There one is instructed in Dharma and will become bodhisattva and/or buddha

  12. Pure Land (cont.) When I have become a Buddha May my country be the highest, Its people rare and excellent, Its field-of-Truth superlative, The land as good as Nirvana, Matchless and incomparable. Then in pity and compassion I will liberate all beings. Men from ten quarters who, reborn, Their hearts rejoicing and unstained, Have arrived inside my country Will dwell in peace and happiness.

  13. Pure Land (cont.) • N.B. that we are in a degenerative part of the cycle (according to this form of Buddhism) in which enlightenment is difficult and perhaps not even possible on our own (e.g. through meditative practices); however, in Pure Land, devotion to Amithabha leads to rebirth in Pure Land where Enlightenment is easier to achieve • Salvation available to all because: • Universal Buddha–nature • Unlimited mercy available to those with faith • Power of Amithabha • Especially through devout and concentrated recitation of Amithabha’s name • Even if one has been evil • Can wipe out huges amounts of accumulated negative karma

  14. Pure Land (cont.) • Entry into the Pure Land paradise of Amitabha Buddha is by: • Devotion to the Buddha • Meritorious deeds • FAITH • Self-discipline, yogic concentration, study, unnecessary • Reaffirmation of faith through frequent repetition of sacred formula Nanmo Amit’o Fo, Hail to Amitabha Buddha! • Main helper of Amithabha, Kuan Shih Yin (bodhisattva Avalokitesvara)

  15. Once enlightened in Pure Land, one has a choice to be: • A buddha - one who as achieved enlightenment and is free form the five/six realms of reincarnation. Amitabha is an example a buddha • A bodhisattva - one who has achieved enlightenment but puts off paranirvana and vows to return to samsara to help others achieve enlightenment (e.g. Avalokitesvara); he is kind of a living buddha. No longer subject to indiscriminate rebirths. Has control of rebirths.

  16. Avalokitesvara (Chinese: Kuan Shih Yin/Kuan Yin) One circle for every 50 repetitions 12,000 on this sheet Completing 1,200 sheets means your prayers will be answered Pure Land (cont.)

  17. Schools: Chan Buddhism • Chan (Zen in Japan) • Founded 5th cent. CE by Indian meditation master, Bodhidharma • Like Pure Land, a reaction against the scholastic and formal nature of other Buddhist schools • Anti-intellectual tendency since thoughts can cloud the mind • Mind must be emptied so we can perceive our Buddha-nature (cf. Daoism) • Transcend ordinary logic • Not as interested in rituals or doctrines • Importance of master-disciple relationship • Mind-to-mind transmission • Do not need to escape from transitory world, the path itself is enlightenment and possible in our mundane, daily existence

  18. Chan (cont.) Chinese formula: ‘By mind transmitting to mind. No establishment of written word. Transmission [of the teachings of the school] outside of the [orthodox] religion. Pointing directly to the human mind, and seeing the innate nature, one becomes Buddha: this mind is already Buddha.’

  19. Chan (cont.) • A return, in some sense, to the earlier form of Buddhism (Theravada) mixed with Mahayana • Nirvana not different from samsara • Therefore, not trying to escape samsara but embrace the path • Salvation is enlightenment concerning the true nature of reality: sunyata- reality is Emptiness or Void • Human problem is suffering. Eliminate suffering through eight-fold path • No bodhisattvas to help in process • Merit and good deeds in themselves not the way to salvation • Mediation as central practice • Through meditation one comes to realization of the truth

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