Difference between revisions of "Jingxi Zhanran"
Line 16: | Line 16: | ||
|ReligiousAffiliation=Tiantai | |ReligiousAffiliation=Tiantai | ||
|StudentOf=Xuanlang (673–754) | |StudentOf=Xuanlang (673–754) | ||
+ | |BnwShortPersonBio=Jingxi Zhanran. (J. Keikei Tannen; K. Hyŏnggye Tamyŏn (711–782). Chinese monk who is the putative ninth patriarch of the T ia n t a i z o n g ; also known as Great | ||
+ | Master Miaole (Sublime Bliss) and Dharma Master Jizhu (Lord | ||
+ | of Exegesis). Zhanran was a native of Jingqi in present-day | ||
+ | Jiangsu province. At age nineteen, Zhanran became a Student | ||
+ | of the monk Xuanlang (673-754), who had revitalized the | ||
+ | community on Mt. Tiantai. After Xuanlang’s death, Zhanran | ||
+ | continued his efforts to unify the disparate regional centers of | ||
+ | Tiantai learning under the school’s banner; for his efforts, | ||
+ | Zhanran is remembered as one of the great revitalizers of the | ||
+ | Tiantai tradition. A gifted exegete who composed numerous | ||
+ | commentaries on the treatises of T ia n t a i Z h iy i, Zhanran | ||
+ | established Zhiyi’s M o h e z h i g u a n , F a h u a x u a n y i, and F a h u a | ||
+ | w e n ju as the three central texts of the Tiantai exegetical | ||
+ | |||
+ | tradition. His commentary on the Mohe zhiguan, the M ü h e | ||
+ | z h ig u a n FUXING ZHUANHONG j u f , is the first work to correlate | ||
+ | z h ig u a n (calmness and insight) practice as outlined by Zhiyi | ||
+ | with the teachings of the S a d d f ia r m a p u n d a r Ik a s ü t r a (“Lotus | ||
+ | Sütra”), the central scripture of the Tiantai tradition. In his | ||
+ | J in g a n g Pi (“Adamantine Scalpel”), Zhanran argued in favor | ||
+ | of the controversial proposition that insentient beings also | ||
+ | possess the buddha-nature (f o x in g ). Zhanran’s interpretation | ||
+ | of Tiantai doctrine and the distinction he drew between | ||
+ | his own tradition and the rival schools of the H u a y a n z o n g | ||
+ | and C h a n z o n g set the stage for the internal Tiantai debates | ||
+ | during the Song dynasty between its on-mountain (shanjia) and | ||
+ | off-mountain (shanwai) branches (see S h a n jia S h a n w a i). | ||
+ | Zhanran lectured at various monasteries throughout the country and was later invited by emperors Xuanzong (r. 712-756), | ||
+ | Suzong (r. 756-762), and Daizong (r. 762-779) to lecture | ||
+ | at court, before retiring to the monastery Guoqingsi on | ||
+ | Mt. Tiantai. | ||
|IsInGyatsa=No | |IsInGyatsa=No | ||
}} | }} |
Revision as of 14:59, 4 February 2020
English Phonetics | Jingxi Zhanran |
---|---|
Chinese Script | 荊溪湛然 |
Japanese Transliteration | Keikei Tannen |
Korean Transliteration | Hyŏnggye Tamyŏn |
- Qi (戚)
- Jingqi 荊溪
- Great Master Miaole (Sublime Bliss)
- Dharma Master Jizhu (Lord of Exegesis)
Birth: | 711 |
---|---|
Death: | 782 |
Place of birth: | Jingqi, (present-day Jiangsu province) |
Tibetan calendar dates
- Religious Affiliation
- Tiantai
- Teachers
- Xuanlang (673–754)
Other Biographical info:
- Wiki Pages
- Person description or short bio
- Jingxi Zhanran. (J. Keikei Tannen; K. Hyŏnggye Tamyŏn (711–782). Chinese monk who is the putative ninth patriarch of the T ia n t a i z o n g ; also known as Great
Master Miaole (Sublime Bliss) and Dharma Master Jizhu (Lord of Exegesis). Zhanran was a native of Jingqi in present-day Jiangsu province. At age nineteen, Zhanran became a Student of the monk Xuanlang (673-754), who had revitalized the community on Mt. Tiantai. After Xuanlang’s death, Zhanran continued his efforts to unify the disparate regional centers of Tiantai learning under the school’s banner; for his efforts, Zhanran is remembered as one of the great revitalizers of the Tiantai tradition. A gifted exegete who composed numerous commentaries on the treatises of T ia n t a i Z h iy i, Zhanran established Zhiyi’s M o h e z h i g u a n , F a h u a x u a n y i, and F a h u a w e n ju as the three central texts of the Tiantai exegetical
tradition. His commentary on the Mohe zhiguan, the M ü h e z h ig u a n FUXING ZHUANHONG j u f , is the first work to correlate z h ig u a n (calmness and insight) practice as outlined by Zhiyi with the teachings of the S a d d f ia r m a p u n d a r Ik a s ü t r a (“Lotus Sütra”), the central scripture of the Tiantai tradition. In his J in g a n g Pi (“Adamantine Scalpel”), Zhanran argued in favor of the controversial proposition that insentient beings also possess the buddha-nature (f o x in g ). Zhanran’s interpretation of Tiantai doctrine and the distinction he drew between his own tradition and the rival schools of the H u a y a n z o n g and C h a n z o n g set the stage for the internal Tiantai debates during the Song dynasty between its on-mountain (shanjia) and off-mountain (shanwai) branches (see S h a n jia S h a n w a i). Zhanran lectured at various monasteries throughout the country and was later invited by emperors Xuanzong (r. 712-756), Suzong (r. 756-762), and Daizong (r. 762-779) to lecture at court, before retiring to the monastery Guoqingsi on Mt. Tiantai.
Expand to see this person's philosophical positions on Buddha-nature.
Is Buddha-nature considered definitive or provisional? | |
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Position: | |
Notes: | |
All beings have Buddha-nature | |
Position: | |
If "Qualified", explain: | |
Notes: | |
Which Wheel Turning | |
Position: | |
Notes: | |
Yogācāra vs Madhyamaka | |
Position: | |
Notes: | |
Zhentong vs Rangtong | |
Position: | |
Notes: | |
Promotes how many vehicles? | |
Position: | |
Notes: | |
Analytic vs Meditative Tradition | |
Position: | |
Notes: | |
What is Buddha-nature? | |
Position: | |
Notes: | |
Svātantrika (རང་རྒྱུད་) vs Prāsaṅgika (ཐལ་འགྱུར་པ་) | |
Position: | |
Notes: | |
Causal nature of the vajrapāda | |
Position: |