scholarly journals Paramārtha’s Ultimate Truth and the Development of Chinese Buddhism’s Ultimate Truth

Religions ◽  
2021 ◽  
Vol 13 (1) ◽  
pp. 17
Author(s):  
Sijia Wang ◽  
Huanhuan He
Keyword(s):  
Chinese Buddhism ◽  
Core Concept ◽  
Ultimate Truth ◽  
Chinese Buddhists ◽  
Southern And Northern Dynasties ◽  
The Relationship ◽  
Contemporary Chinese ◽  
Partial Translation ◽  
Conventional Truth ◽  
Southern Dynasties

This paper discusses the development of ideas of the ultimate in the thought of Chinese Buddhism in the Northern and Southern Dynasties. The concept of ultimate truth is, along with that of conventional truth, a core concept in Mahāyāna Buddhism. During the Sui Dynasty, Chinese Buddhism developed the unique perspective of the Three Truths, the foundation for which was formed during the Southern and Northern Dynasties. This begins with Jie jie Jing 解節經 (in full, Foshuo Jiejie Jing 佛說解節經) by Paramārtha (499–569), which is a partial translation of Saṃdhinirmocanasūtra and presents the theory of ultimate truth (paramārtha) to Chinese Buddhists. Through a comparison of Jiejie Jing with other Chinese and Tibetan translations of Saṃdhinirmocana-sūtra, we establish Paramārtha’s thoughts on the ultimate. The relationship between Paramārtha’s thought on the ultimate and the development of the Three Truths is evaluated in a comparison of Paramārtha’s thoughts on ultimate truth with the thinking of nearly contemporary Chinese monks.

What is Behind Yinshun’s Re-statement of the Nature of the M?lamadhyamakak?rik?? Debates on the Creation of a New Mah?y?na in Twentieth-century China

2013 ◽  
Vol 29 (2) ◽  
Author(s):  
Stefania Travagnin
Keyword(s):  
Twentieth Century ◽  
Chinese Buddhism ◽  
Textual Scholarship ◽  
Textual Study ◽  
Modern Chinese ◽  
History Of ◽  
The Creation ◽  
Chinese Buddhists ◽  
Contemporary Chinese

Yinshun (1906–2005) is regarded as one of the most eminent monks in twentieth-century Chinese Buddhism. Previous research has argued that Yinshun especially undertook the mission of writing new commentaries on Madhyamaka texts. His efforts provoked a revival of interest towards the Madhyamaka school among contemporary Chinese Buddhists, and a re-assessment of the position of the writings of N?g?rjuna within the history of Chinese Buddhism. This article focuses on Yinshun’s restatement of the nature of the M?lamadhyamakak?rik?, a text that has always been regarded as fundamental in the Madhyamaka/San-lun tradition in China. The first part analyzes Yinshun’s textual study of the M?lamadhyamakak?rik?, examining his approach to the text, and how he came to terms with previous Chinese traditional textual scholarship and canonical scriptures. The second part discusses Yinshun’s interpretation of the text by moving away from the micro-context of Chinese San-lun scholarship, and addressing the macro-context of the modern Chinese understanding of the Mah?y?na.

Desire for Self-healing

2017 ◽  
Vol 12 (1-2) ◽  
pp. 317-335
Author(s):  
Ngar-sze Lau
Keyword(s):  
Theravada Buddhism ◽  
Self Healing ◽  
Core Knowledge ◽  
The Third ◽  
The Core ◽  
Physical Suffering ◽  
Mind And Body ◽  
Core Practice ◽  
The Relationship ◽  
Contemporary Chinese

Abstract This practice report describes how Chinese meditators understand the “four foundations of mindfulness” (satipaṭṭhāna, sinianzhu 四念住) as a remedy for both mental and physical suffering. In the tradition of Theravāda Buddhism, satipaṭṭhāna is particularly recognized as the core knowledge for understanding the relationship between mind and body, and the core practice leading to liberation from suffering. Based on interviews with Chinese meditation practitioners, this study develops three main themes concerning how they have alleviated afflictions through the practice of satipaṭṭhāna. The first theme highlights how practitioners learn to overcome meditation difficulties with “right attitude.” The second theme is about practicing awareness with “six sense doors” open in order to facilitate the balance of the “five faculties.” The third theme explores how practitioners cultivate daily life practice through an understanding of the nature of mind and body as impermanent and as not-self. This paper details how these themes and embodied practices of satipaṭṭhāna constitute ways of self-healing for urban educated Buddhists in the contemporary Chinese context.

Freedom and its limitations: The contemporary mainland Chinese debate over liberalism

2018 ◽  
Vol 32 (2) ◽  
pp. 315-335 ◽  
Author(s):  
Lu Hua ◽  
Matthew Galway
Keyword(s):  
New Left ◽  
World Order ◽  
New World Order ◽  
Chinese Tradition ◽  
Mainland Chinese ◽  
Classical Liberal ◽  
New Synthesis ◽  
Key Issues ◽  
The Relationship ◽  
Contemporary Chinese

The emergence of Chinese liberalism carries with it a specific China-centric character that reflects both a Chinese and a foreign focus on the nation’s complicated domestic situation. As part of the research dialogue on the intellectual public sphere in China, this article provides a historical perspective of the development of contemporary Chinese liberalism and explores the complexities of those Chinese liberals’ engagement with a number of key issues in political thought, both among themselves and with their principal opponents, the New Left. We review four themes in these ongoing debates: the relationship between freedom and equality; the liberals’ demands for a more open civil society; their call for balanced social structures, including a mechanism for expressing interest; and their search for a new synthesis of Chinese tradition with a strong nation state. Contemporary Chinese liberals propose their visions for a China that operates within and against a Euro-American-dominated system. Thus, their interpretation of classical liberal texts is characterized by one of creative adaptation, and informed by both local and foreign intellectual resources. The article’s ultimate goal is to provide a deeper understanding of the internal debates among Chinese liberals, which may give a sense of the multifarious predicaments and opportunities that China’s intellectuals face as China attempts to pursue wealth, power, and a revitalized role in a new world order.

Buddhist Reductionist Action Theory

2017 ◽  
Author(s):  
Mark Siderits
Keyword(s):  
Action Theory ◽  
Human Action ◽  
Theory Of Action ◽  
Mental Event ◽  
Ultimate Truth ◽  
Two Truths ◽  
Novel Approach ◽  
Prior Intention ◽  
Psychological Determinism ◽  
Conventional Truth

This essay develops the theory of action presupposed by Buddhist Reductionists. Their account uses the theory of two truths to reconcile the folk theory of human action with the Buddhist claim that there are no agents. The conventional truth has it that persons are substance-causes of actions, and the willings that trigger actions are exercises of a person’s powers in light of their reasons. According to the ultimate truth, there are no persons, only causal series of bundles of tropes. An action is a bodily or mental event in one such series that has the occurrence of a prior intention event as its cause. Facts about causally connected psychophysical elements explain the utility, and thus the conventional truth, of claims about persons as agents. This two-tier account of human agency makes possible a novel approach to making attributions of moral responsibility compatible with psychological determinism.

Fitting Business Strategy and Organization Archetype to Create Organization Business Excellence

2015 ◽  
Vol 21 (4) ◽  
pp. 805-808
Author(s):  
Heru Santosa Hadiyanto
Keyword(s):  
Organization Theory ◽  
Business Strategy ◽  
Management Strategy ◽  
Organization Structure ◽  
Performance Excellence ◽  
Core Concept ◽  
The Core ◽  
Business Excellence ◽  
The Right ◽  
The Relationship

Strategic management’s perspective focus about how an organization creates competitive advantage to achieved performance excellence. As the core concept of strategic management, strategy defined as a way of adjusting the relationship between an organization and its environment, and that structures in turn must fit the strategy. In other statement, when this strategy linked with the perspective of organization theory, strategy can implement optimally if the organization structure designed to support the strategy and inefficiency in business process will be happen if the strategy and structure doesn’t connected. Based on this perspective, this paper focused to make proposition about the right alignment of business strategy concept and organizational archetype concept to create organization business excellence.

scholarly journals Ragpicking as Method

Prism ◽  
2019 ◽  
Vol 16 (2) ◽  
pp. 260-297 ◽  
Author(s):  
Margaret Hillenbrand
Keyword(s):  
Visual Culture ◽  
Political Action ◽  
Life Experience ◽  
Core Theme ◽  
Felt Sense ◽  
Artistic Representation ◽  
Art Forms ◽  
Human Figure ◽  
The Relationship ◽  
Contemporary Chinese

Abstract This article explores the relationship between precarity, waste, and the ragpicker in contemporary Chinese visual culture. It asks first why precarity has come so little and so late to the theoretical scene in China, a society in which precarious experience is so rife as to be almost endemic. The essay then goes on to show how some of China's leading artists now work profusely with refuse—as a core theme of the precarious present—while noting the strange anomaly that their works offer up scant if any space for the figure of the waste picker. The artist, instead, has taken over her mantle as the sifter and sorter of garbage. This missing human figure matters, in part because waste is always about people—and their absence from aesthetic space suggests that art is responding to a felt sense that personhood is coming under assault as basic life sureties fray. But this essay also argues that the garbage takeover is part of a sustained practice of appropriation, effacement, even cruelty in the artistic representation of precarity in China. China's wasteworks are art forms born at the tense interface between different class actors, and they disclose fraught fears over where brittle life experience begins and ends in a society that has tried to eliminate class as a category of political action and analysis.

Contemporary Chinese Buddhist Traditions

2016 ◽  
Author(s):  
Mario Poceski
Keyword(s):  
Twentieth Century ◽  
Chinese Buddhism ◽  
Chinese History ◽  
Female Participation ◽  
Republican Era ◽  
Historical Developments ◽  
Contemporary Chinese ◽  
Governmental Control ◽  
Mao Era

The chapter presents an overview of contemporary Chinese Buddhism, broadly conceived, along with a survey of the major historical developments and defining responses to modernity articulated in the course of the turbulent twentieth century. After situating the growth and adaptation of Buddhism within the broad sweep of Chinese history, it highlights the ways in which the Buddhist community tried to revive and to reform its tradition during the Republican era. The central part of the chapter describes the institutional revival and renewed interest in Buddhism during the post-Mao era, along with a discussion of the mechanisms of governmental control over Buddhism. Also covered are the remarkable Buddhist resurgence that over the last several decades has been taking place in Taiwan, the scope of female participation in the development of contemporary Buddhism, and the ongoing globalization of Buddhist organizations and practices.

THE RELATION BETWEEN CONFUCIANISM AND CHINESE POLITICS: HISTORY, ACTUALITY, AND FUTURE

2020 ◽  
Vol 35 (1) ◽  
pp. 138-148 ◽  
Author(s):  
Lei Sun
Keyword(s):  
Mainland China ◽  
Civil Religion ◽  
Three Dimensions ◽  
Chinese Politics ◽  
Special Relationship ◽  
Social Governance ◽  
State Constitution ◽  
Historical Reflection ◽  
The Relationship ◽  
Contemporary Chinese

AbstractThis article analyzes the relation between Confucianism and Chinese politics in the history, actuality, and future. The focus is on the special relationship between Confucianism and Chinese politics. First, the author provides a brief historical reflection on the relationship between Confucianism and Chinese traditional politics and develops three dimensions for such an interpretation. Second, the author explains the need for a Confucian renaissance in contemporary Chinese politics. The article then turns to the contemporary controversy about Confucianism and Chinese politics in mainland China. Jiang Qing's conception of Confucianism as state religion is then juxtaposed with Chen Ming's articulation of Confucianism as civil religion. In conclusion, the author argues that Confucianism should serve as an ethical resource for the state constitution, as well as a resource for social governance and cultivation.

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