The Development Of Twofold Truth From Seng Chao To Jingying Temple Huiyuan During Sixteen Kingdoms And Northern Dynasty

There is a evolution process of the twofold truth in sixteen kingdoms and northern dynasty in this paper by the carding of intellectual history and the researching of literature materials.All the time,Tang Yongtong has divided ’southern traditional’ and ’northern traditional’ which had a great impact on the area of Southern and Northern Dynasties’Buddhism researching.And his viewpoint transformed to the Southern Dynasty’s Buddhism pay more attention to the philosophy and the Northern Dynasty ’s Buddhism are interested in samatha.The traditional’s difference has become the diversity of the mode of thinking between the sourhern Dynasty and the Northern Dynasty’s Buddhism.And this oppion lead to seperate of the sixteen kingdoms and the Northern Dynasty’s Buddhist philosophy easily.So I emphasize that Buddhist form is the main difference not the way of thinking between the Southern Dynasty and the Northern Dynasty’s Buddhism.Based on this oppinion,this paper will try to analysis the development of the twofold truth from Seng-chao to Jingying temple’s Huiyuan.And the monks’ thought in Guanhe still influenced the Northern dynasty’Buddhist philosophy.Liu-jia-qi-zong’s description the twofold truth by the form of discussion about existence and none existence in the background of Hsuan-hsueh.Seng-chao criticized and absorbed the Liu-jia-qi-zong’s viewpoint espiecially the Hsin-wu,Chi-se and Pen-wu.Then with the help of methodology in Madhyamika which bringed by Kumarajiva.Seng-chao constucted his own twofold truth system.He regarded none-existence and the none-empty as the paramatha-satya.And this’paramatha-satya’ can include the opinion which seems none-existence as’paramatha-satya’ and none-empty as ’samvrti-satya’.But there also is a difference between these two types of twofold truth.In order to deal with this diversity between the same theory’s two describetion.Seng-chao think the difference is caused by the relationship between the ’true name’and the ’fake name’.Because of the name can’t react the essence of the things.Although the ’true name’ is named true,it can’t be clinged which without an ego.And the ’fake name’ named fake because of there is no nature in it.Because of the ego is empty,the factor of truth has existed in it.Based on the dialectical relationship between the ’true name’ and the ’fake name’.Seng-chao emphasises that the unified can be come true in the theroretical level which not relate to utensils level.Based on this twofold truth therory,Seng-chao developed his theory in epistemology and the motion view.He thinks that we can understand things by none-cognition.And he emphasises two differnt ways to education.The first one is depending on the truth.The second one is education the secular persons.Changan monk Rui and Chu Tao-sheng turn to research the Mahapariniravana-sutra and absorb middle way in the later period of Guanhe.They depend on the Buddhata to construct the system of twofold truth.Chu Tao-sheng seemed the eternal existence ’li’ as the paramatha-satya.The samvrti-satya is the effection of ’li’.So the miscellaneous things are the result of the eternal existence ’li’.Then Chu Tao-sheng construct a notion Shidi.The Shidi communicate the eternal and the instananeous.Chu Tao-sheng seems the Shidi as the eternal ’li’ which’s nature empty.The twofold truth arrives the instananeous just is a tool to understand the Shidi.Someone will trap in dharama-graha if clinged the paramatha-satya.Because of this,the shidi notion is necessary.It help to fuse the instananeous and the eternal.Based on this intergration,all living creature will arrive the selflessness of person and emptiness of objective entities’ state.As for the beggining of Sourthern Dynasty and Northern Dynasty,the researching of the Mahapariniravana-sutra become more and more popular.But the Buddhist philosophy’s development is hindered by the war.Then the Tai Wu abolished Buddhism which caused ideological stagnation.This situation ended until Xian Wen and Xiao Wen,at that period,the Buddhist philosophy beggan to recovering.And Xiao Wen invited the monks from south to North who spreaded Buddhist thought and promoted the integration of North South thought.The four Buddhist schools formation which was classified by Di-lun school.Abhidharama school regarded the gathering of various elements to create one thing as samvrti-satya.The nature of objects is paramatha-satya for Abihidharama school.This oppinion has some diversity with Abhidharmakosa-bhasya which regarded the gathering entirety is existence but it’s none-existence after disspation as the samvrti-satya.At this period,the major Abhidharama literatures spreaded in Northern Dynasty didn’t talk about twofold truth.So the Abhidharama school’s twofold truth might be a constructed by Jingying temple’s Huiyuan or the other Chinese Abhidharama researchers.The Satyasiddhi school regarded Abhidharama school’s twofold truth theory as their first level.Based on this level,the Satyasiddhi school think the provisional name is the samvrti-satya and the ’nature of objects’is paramatha-satya.The relationship of the Satyasiddhi school’s twofold truth are closer than the Abhidharama school.But there are two type understanding of Satayasiddhi Shastra in Southern Dynasty.One rely on the provisional name to describe empty.But the other school are pay more attention to the emty’s analysis.And these two different understanding don’t mention the middle way.It might means the understanding of Satayasiddhi Shastra had a evolution process.The Satayasiddhi Shastra raresearchers gradually understand the twofold truth in the Satayasiddhi Shastra.Po-xiang-zong deny the Satyasiddhi school’s opinion about provsional name.They think all the surface phenomenon is unreal.We can depend on the unreal surface phenomenon to understand the view of emptiness.This opinion thinks everthing’s nature is empty.So we don’t need to analyse to understand the empty.So in this school the paramatha-satya and the samvriti-satya are unified.Xian-shi-zong’s view about twofold truth is esteemed by Dilun school in Xiangzhou south path.This school is based on the opinion of Po-xiang-zong’s twofold truth.They continue to analyse the effect of the eighth consciousness and regared the effection as the reason of the production of objects.The eighth consciousness work with ignorance.And by this way the siventh consciousness is produced.The seventh consciousness produce six consciousness.This is the process from the truth consciousness to incorrect thought and discrimination.And the eighth consciousness is truth the other seven consciousness are falsehood.And the truth is the essence of tathagatagarbha.And the falsehood is the effection of tathagatagarbha.The effection and the essence respectively corresponding the paramatha-satya and the samvriti-satya in Jingying temple’s Huiyuan.The process of producing things called dependent origination of tathagatagarbha.The essence in object and tathagatagarbha are coincident.This can be called ’tong-ti-yuan-ji’.Because of the ’tong-ti-yuan-ji’the objects in the state of ’none-nature but every thing with the same nature’.In this way,the tathagatagarbha connect with the emptiness.So the Xian-shi-zong is not against the Po-xiang-zong.Jingying temple’s Huiyuan thinks that the twofold truth are connected in dependent origination aspect.But they are different in’depending’(yi-chi)aspect.All in all,the relationship between these four schools are different.Two Hinayana schools argue endlessly because of the different understanding of provision name and the nature of objects.Altough Two Mahayana schools also have some distinction understanding in truth existence and the thorough emptiness.There is no fundmental difference in these two Mahayana schools.And the Xian-shi-zong recieve the other three schools’opinions in it’s own theory system by the analysis of dependent origination of tathagatagarbha.The insight reason are the translation of literature and the self-improvemnet of Buddhist philosophy.The external reasons are the political factors and the conmmunication between south and north.The first charactors of the twofold truth development is the mode of thinking changed which from affairmation to negative form to affairmation.The second one is the combination of teaching classification and twofold truth.And the last one is complexity and systematization of ideological system with the literatures’translation and the blending of ideas.But the twofold truth is a view about existence and none-existence has never changed from sixteen kingdoms and Northern Dynasty.In the end,the twofold truth’s development in north has an important impact on the Chinese Buddhist thoughts’ evolution.On the one hand,it influence Jizang’s and Zhiyi’s Buddhist philosophy about twofold truth.On the other hands,it also have an impact on the building of Huayan school and Weishi school.Especially Zhiyi absorbed the twofold truth in Norther Dynasty which promoted the change from Buddhist school of thought to Chines Buddhist sect.In this process,Zhiyi integrates religious practice into the twofold truth theory.