Zhiyi
Zhiyi | |
|---|---|
智顗 | |
 Painting of Śramaṇa Zhiyi. | |
| Personal | |
| Born | 16 February 538 Gong'an County, Hubei, China |
| Died | 3 August 597 (aged 59) Tiantai County, Zhejiang, China |
| Religion | Buddhism |
| Nationality | Chinese |
| School | Tiantai |
| Lineage | 4th generation |
| Other names | Chen De'an (陳德安), Master Tiantai (天台大師), Master Zhizhe (智者大師) |
| Dharma names | Zhiyi |
| Temple | Waguan Temple Guoqing Temple |
| Senior posting | |
| Teacher | Faxu (法緒) Huikuang (慧曠) Nanyue Huisi |
| Zhiyi | |
|---|---|
| Chinese name | |
Hanyu Pinyin | Zhìyǐ |
| Wade–Giles | Chih4-i3 |
| IPA | [ʈʂɻ̩̂.ì] |
| Yue: Cantonese | |
| Yale Romanization | Ji-ngáih |
| Jyutping | Zi3-ngai5 |
| IPA | [tsiː˧.ŋɐi˩˧] |
| Transcriptions | |
|---|---|
| Revised Romanization | Chigi |
| Transcriptions | |
|---|---|
| Romanization | Chigi |
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Zhiyi (
According to David W. Chappell, Zhiyi "has been ranked with Thomas Aquinas and al-Ghazali as one of the great systematizers of religious thought and practice in world history."[1]
Biography
Born with the
Chappell holds that Zhiyi: "...provided a religious framework which seemed suited to adapt to other cultures, to evolve new practices, and to universalize Buddhism."[3]
Important works
Zhiyi's Xiao Zhiguan (
Rujun Wu identifies the Mohe Zhiguan (Traditional Chinese: 摩訶止觀; Simplified Chinese: 摩诃止观; pinyin: Móhē Zhǐguān; lit "Great treatise on Concentration and Insight") of Zhiyi as the seminal text of the Tiantai school.[6] Among Zhiyi's many important works are the Liumiao Famen, Words and Phrases of the Lotus Sutra (法華文句, Fahua Wenju), and Profound Meaning of the Lotus Sutra (法華玄義, Fahua Xuanyi). Of the works attributed to him (although many may have been written by his disciples), about thirty are extant.
Teaching
View on śamatha-vipaśyanā
Zhiyi's Xiao Zhiguan offers an exposition of the practice of
There are many ways to enter the true reality of nirvana, but none that is more essential or that goes beyond the twofold method of cessation-and-contemplation. The reason is that "cessation" is the preliminary gate for overcoming the bonds [of passionate afflictions]; "contemplation" is the proper requisite for severing delusions. "Cessation" provides good nourishment for nurturing the mind; "contemplation" is the sublime technique for arousing spiritual understanding. "Cessation" is the preeminent cause for [attaining] dhyanic concentration; "contemplation" is the basis [for the accumulation of] of wisdom. If one perfects the twofold aspects of concentration (samadhi) and wisdom, then one is fully endowed with the aspects of both benefiting oneself and benefiting others.
Zhiyi also notes that it’s necessary to have a balance between śamatha and vipaśyanā:[8]
It should be known that these two aspects are like the two wheels of a cart, or the two wings of a bird; if one side is cultivated disproportionately, then one falls prey to mistaken excess.
The Four Samadhis
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Zhiyi developed a curriculum of practice which was distilled into the 'Four Samadhis' (Chinese: 四種三昧;
Swanson states that Zhiyi in the Mohe Zhiguan:
...is critical of an unbalanced emphasis on "meditation alone", portraying it as a possible "extreme" view and practice, and offering instead the binome zhi-guan 止觀 (calming/cessation and insight/contemplation, śamatha-vipaśyanā) as a more comprehensive term for Buddhist practice.[14]
The "Samadhi of One Practice" (
The Four Samadhis are:[16][17]
- "Constantly Seated Samādhi" (chángzuò sānmèi 常坐三昧) - 90 days of motionless sitting, leaving the seat only for reasons of natural need.
- "Constantly Walking Samādhi" (chángxíng sānmèi 常行三昧) - 90 days of mindful walking and meditating on Amitabha.
- "Half-Walking Half-Seated Samādhi" (bànxíng bànzuò sānmèi 半行半坐三昧) - Includes various practices such as chanting, contemplation of the emptiness of all dharmas and the "Lotus samādhi" which includes penance, prayer, worship of the Buddhas, and reciting the Lotus sutra.
- "Neither Walking nor Sitting Samādhi" (fēixíng fēizuò sānmèi 非行非坐三昧) - This includes "the awareness of mental factors" as they arise in the mind. One is to contemplate them as "not moving, not originated, not extinguished, not coming, not going".
The Five Periods and Eight Teachings
In order to provide a comprehensive framework for Buddhist doctrine, Zhiyi classified the various Buddhist sutras into the Five Periods and Eight Teachings (traditional Chinese: 五時八教; simplified Chinese: 五时八教; pinyin: wǔshí bājiào). These were also known as goji hakkyō in Japanese and osi palgyo (오시팔교) in Korean. According to Zhiyi, the five periods of the Buddha's teachings were as follows:[18][19][20]
- The Flower Garland period – taught immediately after the Buddha attained Enlightenment, lasting 3 weeks. The teachings at this time were incomprehensible to all but advanced bodhisattvas, and thus Shakyamuni Buddha started over with more basic (the Agama) teachings.
- The Agama Period – taught at Deer Park, and lasting 12 years. These consisted of the most elementary teachings of the Buddha including karma, rebirth, the Four Noble Truths, etc.
- The Correct and Equal Period – lasting 8 years. This marks the Buddha's teachings that begin to transition from so-called "Hinayana" teachings to Mahayana ones.
- The Wisdom Period – lasting 22 years. The teachings here consist of the Perfection of Wisdomteachings among others. Here, the teachings were intended to demonstrate that the classifications of Hinayana and Mahayana were expedient only, and that were ultimately empty.
- The Lotus and Nirvana Period – lasting 8 years. The teachings of this final period mark the most "perfect" teachings, namely the Nirvana Sutra, which encompass the Buddha's original intention.
These were compared in order to the five stages of milk: fresh milk, cream, curds, butter and ghee (clarified butter).[18]
Further. the teachings of the Buddha were organized into four types based on the capacity of listener:[18]
- Sudden teachings
- Gradual teachings
- Indeterminate teachings
- Secret or "esoteric" teachings.
and four types of sources:
- Hinayana
- Mahayana
- Teachings found in both
- Teachings that transcend both (e.g. Lotus Sutra)
Together these were the Eight Teachings of the Buddha attributed to Zhiyi.
Three Thousand Realms in a Single Moment
Zhiyi taught the principle of Three Thousand Realms in a Single Thought Moment (Chinese: 一念三千; Pinyin: Yīniàn Sānqiān) in his 'Great Concentration and Insight', based on the Lotus Sutra. The number 'Three Thousand' is derived from the Ten Worlds, multiplied by ten [because of the Mutual Possession of the Ten Worlds], which gives 100, multiplied by ten [the Ten Factors listed in Ch. 2 of the Lotus Sutra which gives 1,000. 1,000 multiplied by 3 [the Three Realms of Existence: Self, Other, and Environment] which gives 3,000.[21]
Volume 5 of Great Concentration and Insight states:
Life at each moment is endowed with the Ten Worlds. At the same time, each of the Ten Worlds is endowed with all Ten Worlds, so that an entity of life actually possesses one hundred worlds. Each of these worlds in turn possesses thirty realms, which means that in the one hundred worlds there are three thousand realms. The three thousand realms of existence are all possessed by life in a single moment. If there is no life, that is the end of the matter. But if there is the slightest bit of life, it contains all the three thousand realms.... This is what we mean when we speak of the 'region of the unfathomable'.[21]
See also
Notes
- OCLC 19270856.
- ISBN 9780691157863.
- ^ Chappell, David W. (1987). "Is Tendai Buddhism Relevant to the Modern World?" (PDF). Japanese Journal of Religious Studies. 14 (2–3): 247. Archived from the original (PDF) on 24 October 2013. Retrieved 16 August 2008.
- ^ Sekiguchi, Shindai, Tendai sho shikan no kenkyu, Tōkyō: Sankibō Busshorin (1954; repr. 1961)
- ^ Gregory, Peter N (1986), Ch 'ang-lu Tsung-tse and Zen Meditation; in 'Traditions of Meditation in Chinese Buddhism', Honolulu: University of Hawaii Press
- ^ Rujun Wu (1993). T'ien-T'ai Buddhism and early Mādhyamika. National Foreign Language Center Technical Reports. Buddhist studies program, University of Hawaii Press, p. 1.
ISBN 978-0-8248-1561-5. Source: [1](accessed: Thursday 22 April 2010)
- ^ Swanson, Paul L. (2002). Ch'an and Chih-kuan: T'ien-t’ai Chih-i's View of "Zen" and the Practice of the Lotus Sutra (PDF). International Lotus Sutra Conference on the theme "The Lotus Sutra and Zen", 11–16 July 2002. Archived from the original (PDF) on 10 July 2007.[page needed]
- ^ Swanson, Paul L. (2002). Ch'an and Chih-kuan: T'ien-t’ai Chih-i's View of "Zen" and the Practice of the Lotus Sutra (PDF). International Lotus Sutra Conference on the theme "The Lotus Sutra and Zen", 11–16 July 2002. Archived from the original (PDF) on 10 July 2007.[page needed]
- ^ a b Swanson, Paul L. (2002). Ch'an and Chih-kuan: T'ien-t’ai Chih-i's View of "Zen" and the Practice of the Lotus Sutra (PDF). International Lotus Sutra Conference on the theme "The Lotus Sutra and Zen", 11–16 July 2002. p. 5. Archived from the original (PDF) on 10 July 2007. Retrieved 10 July 2007.
- ^ Chappell, David W. (1987). "Is Tendai Buddhism Relevant to the Modern World?" (PDF). Japanese Journal of Religious Studies. 14 (2–3): 249. Archived from the original (PDF) on 24 October 2013. Retrieved 16 August 2008.
- ^ ISBN 978-0-941532-89-1.
- ^ Swanson, Paul L. (2002). Ch'an and Chih-kuan: T'ien-t’ai Chih-i's View of "Zen" and the Practice of the Lotus Sutra (PDF). International Lotus Sutra Conference on the theme "The Lotus Sutra and Zen", 11–16 July 2002. p. 2. Archived from the original (PDF) on 10 July 2007. Retrieved 10 July 2007.
- ^ a b Swanson, Paul L. (2002). Ch'an and Chih-kuan: T'ien-t’ai Chih-i's View of "Zen" and the Practice of the Lotus Sutra (PDF). International Lotus Sutra Conference on the theme "The Lotus Sutra and Zen", 11–16 July 2002. p. 4. Archived from the original (PDF) on 10 July 2007. Retrieved 10 July 2007.
- ^ Swanson, Paul L. (2002). Ch'an and Chih-kuan: T'ien-t’ai Chih-i's View of "Zen" and the Practice of the Lotus Sutra (PDF). International Lotus Sutra Conference on the theme "The Lotus Sutra and Zen", 11–16 July 2002. p. 1. Archived from the original (PDF) on 10 July 2007. Retrieved 10 July 2007.
- ^ Sheng-Yen (聖嚴法師) (October 1988). "Tso-Ch'an". 中華佛學學報 [Journal of Chinese Buddhist Studies] (2): 364. Archived from the original on 16 February 2012. Retrieved 16 February 2012.
- ^ Fa Qing. The Śamatha and Vipaśyanā in Tian Tai] (PDF). Poh Ming Tse Symposium 2013: One Master Three Meditative Traditions. Singapore, August 30, 2013. pp. 30–47. Archived from the original (PDF) on 24 May 2015.
- ^ "天台宗の法要" (in Japanese). Retrieved 1 July 2018.
- ^ ISBN 978-0691157863.
- ISBN 9788120833340. Archived from the originalon 26 February 2016.
- ^ The five periods were based on quotations from various sutras. cf 林志欽 (2001). 天台智顗教觀思想體系 [Tiantai Zhiyi's System of Teachings]. Chung-Hwa Buddhist Studies (in Chinese) (5): 210–211.
- ^ a b Soka Gakkai Dictionary of Buddhism, Soka Gakkai, "Three Thousand Realms in a Single Moment of Life"
Works
- Dharmamitra (trans.): The Essentials of Buddhist Meditation by Shramana Zhiyi, Kalavinka Press 2008, ISBN 978-1-935413-00-4
- Donner, Neal & Daniel B. Stevenson (1993). The Great Calming and Contemplation. Honolulu: University of Hawai‘i Press.
- Shen, Haiyan. The Profound Meaning of the Lotus Sutra: T’ien-t’ai Philosophy of Buddhism volumes I and II. Delhi: Originals, 2005. ISBN 8188629413
- Swanson, Paul L.; trans. (2004). The Great Cessation and Contemplation (Mo-ho Chih-kuan, Chapter 1-6), CD-ROM, Tokyo: Kosei Publishing Co.
- Tam, Wai Lun (1986). A Study and Translation on the Kuan-hsin-lun of Chih-i (538-597) and its Commentary by Kuan-Ting, Hamilton, Ontario: McMaster University
- Thich Tien Tam, trans. (1992). Ten Doubt about Pure Land by Dharma Master Chi-I (T. 47 No. 1961). In: Pure Land Buddhism - Dialogues with Ancient Masters, NY: Sutra Translation Committee of the United States and Canada & Buddha Dharma Education Association, pp. 19–51.
Secondary sources
- Chappell, David W. (1987). 'Is Tendai Buddhism Relevant to the Modern World?', Japanese Journal of Religious Studies 14/2-3, 247–266.
- Dumoulin, Heinrich (1993). "Early Chinese Zen Reexamined ~ A Supplement to 'Zen Buddhism: A History'", Japanese Journal of Religious Studies 1993 20/1.
- ISBN 978-0-941532-89-1
- Hurvitz, Leon (1962). Chih-i (538–597): An Introduction to the Life and Ideas of a Chinese Buddhist Monk. Mélanges Chinois et Bouddhiques XII, Bruxelles: Institut Belge des Hautes Études Chinoises.
- Kantor, Hans-Rudolf (2002). Contemplation: Practice, Doctrine and Wisdom in the Teaching of Zhiyi (538-597), Inter-Religio 42, 21-37
- Rhodes, Robert (2012). The Development of Zhiyi´s Three Contemplations and its Relation to the Three Truths Theory. In Conference Papers: Tiantai Buddhist Thought and Practice, Taipei: Huafan University, pp. 312–357
- Stevenson, Daniel B. (1986). The Four Kinds of Samādhi in Early T'ien-t'ai Buddhism. In: Peter N. Gregory: Traditions of Meditation in Chinese Buddhism Vol. 1, Honolulu: University of Hawaii Press, pp. 45–98. ISBN 0-8248-1088-0.
- Shen, Haiyan; S2CID 256393493.
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